PG 12 · cols. 297–395

Origenes, Homiliae in Exodum (interprete Rufino)

Editors' preface

ORIGENIS IN EXODUM.

ORIGEN ON EXODUS.

HOMILIA PRIMA.

HOMILY THE FIRST.

1. Videtur mihi unusquisque sermo divinae Scripturae similis esse alicui seminum, cujus natura haec est, ut cum jactum fuerit in terram, regeneratum in spicam, vel in quamcunque aliam sui generis speciem multipliciter diffundatur, et tanto cumulatius, quanto vel peritus agricola plus seminibus laboris impenderit, vel beneficium terrae fecundioris indulserit. Sic ergo efficitur ut culturae diligentia exiguum semen, verbi causa, sinapis, quod est minimum omnium, efficiatur majus omnibus oleribus, et fiat arbor : « Ita ut veniant volatilia coeli, et habitent in ramis ejus. » Ita et hic sermo qui nunc nobis ex divinis voluminibus recitatus est, si peritum inveniat et diligentem colonum, cum primo attactu videatur exiguus et brevis, ut coeperit excoli et spiritaliter tractari, crescit in arborem, in ramos et in virgulta diffunditur; ita ut possint venire disputatores, rhetores, oratores hujus mundi, qui velut aves coeli levibus pennis, verborum duntaxat pompa, excelsa sectantur et ardua, et rationibus capti velint habitare in ramis istis, in quibus non loquendi decor est, sed ratio vivendi. Quid ergo faciemus et nos de his quae lecta sunt nobis? Si mihi Dominus concedere dignaretur spiritalis agri culturae disciplinam, si peritiam colendi ruris donaret, unus sermo ex his quae recitata sunt in tantum posset longe lateque diffundi, si tamen et auditorum capacitas sineret, ut vix nobis ad explicandum sufficeret dies. Tentabimus tamen pro viribus nostris aliqua disserere, etiam si neque nobis universa explicare, neque vobis cuncta audire possibile est. Quia et hoc ipsum agnoscere, quod supra vires nostras sit horum scientia, non parvae arbitror esse peritiae. Videamus ergo quid statim in initiis Exodi lectio contineat, et qua possumus brevitate quantum ad aedificationem auditorum sufficit, persequamur; si tamen precibus vestris juvetis, ut adsit nobis sermo Dei. et ipse dux nostri dignetur esse sermonis.

1. Each word of divine Scripture seems to me to be like some one of the seeds, whose nature is this, that when it has been cast into the earth, regenerated into an ear of corn, or into whatever other species of its own kind, it is spread abroad manifoldly, and all the more abundantly the more either a skilled husbandman has expended labour upon the seeds, or the bounty of a more fertile earth has indulged it. Thus therefore it comes to pass that by diligence of cultivation a tiny seed, for example, of mustard, which is the smallest of all, is made greater than all herbs, and becomes a tree: "So that the birds of heaven come and dwell in its branches." So too this word which has now been read aloud to us from the divine volumes, if it find a skilled and diligent husbandman, though at first touch it appear tiny and brief, once it has begun to be cultivated and spiritually handled, grows into a tree, and is spread abroad into branches and shoots; so that the disputers, rhetoricians, and orators of this world can come, who like birds of heaven on light wings, by the mere pomp of words, pursue lofty and arduous things, and captivated by its arguments wish to dwell in those branches, in which there is not elegance of speaking, but the rule of living. What therefore shall we also do concerning these things which have been read to us? If the Lord should deign to grant me the discipline of cultivating the spiritual field, if He should bestow skill in tilling the country, a single word from these things which have been read aloud could be spread abroad so far and wide, if only the capacity of the hearers also permitted, that the day would scarcely suffice for us to explain it. Yet we shall attempt according to our strength to discourse on some points, even if it is possible neither for us to explain all things, nor for you to hear all things. Because even to recognize this very thing, that the knowledge of these matters is beyond our strength, I judge to belong to no small skill. Let us see, therefore, what right at the beginning the reading of Exodus contains, and with what brevity we can, so far as suffices for the edification of the hearers, let us pursue it; if only you assist with your prayers, that the word of God may be present with us, and Himself deign to be the leader of our discourse.

2. « Haec sunt, inquit, nomina filiorum Israel, qui ingressi sunt in Aegyptum una cum Jacob patre suo, unusquisque cum universa domo sua intraverunt, Ruben, Simeon, Levi, Judas, » et caeteri patriarchae.

2. "These are," it says, "the names of the sons of Israel, who entered into Egypt together with Jacob their father; each one with all his household they entered, Reuben, Simeon, Levi, Judah," and the other patriarchs.

Editors' notes and page, col. 297

Footnotes

(⁴⁷) ‹anchor: habitent in ramis ejus› · call in col 297 Matth. XIII, 32.

Matthew 13:32.

(printed under page 153) (⁴⁸) ‹anchor: Hæc sunt, inquit› · call in col 297 Exod. I, 1, 2.

Exodus 1:1–2.

(printed under page 153)

(71) ‹anchor: oratores hujus mundi› · call in col 297

Sic mss. Alias, « disputatores et rhetores hujus mundi. »

So the manuscripts. Otherwise: "debaters and rhetoricians of this world."

(printed under page 153)

Page

running head: 297 IN EXODUM HOMILIA I.
marginal letters: A Θεοῦ, τὰ καὶ; B in spicam, vel; C qui velut aves; D stras sit horum
old-edition numerals: (none)
other: top 3 lines Greek, then Homilia Prima in Latin only, no Greek printed; full-width title before Homilia Prima cut off at right edge, not set; word split at end of column (pa-)
other: a full-width band stands across cols 297/298 in mid-page: the 0 paragraph(s) above it in col 298 are set here, after the 1 above it in col 297 (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 word patriarchae. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 298
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at HOMILIA PRIMA.

PG 12:298

« Joseph autem, inquit, erat in Aegypto. Erant autem omnes animae de Jacob septuaginta quinque. » Simile huic mysterio et illud esse puto, quod per prophetam dicitur, si quis advertere potest : « In Aegyptum descendit populus meus, ut habitaret ibi, et in Assyrios vi abductus est. » Si quis ergo potest invicem sibi ista conferre, et ex his quae vel a prioribus nostris, vel etiam a coaequalibus, sed et a nobis nonnunquam disputata sunt, intelligere poterit quae sit Aegyptus in quam populus Dei non tam ad habitandum quam ad incolendum descendit, qui etiam sint Assyrii, qui eos vim facientes abduxerunt, consequenter advertet quis sit patriarcharum numerus et ordo, quaeve eorum domus et familiae designentur, quae una cum Jacob patre suo ingressae dicuntur in Aegyptum. Descendit enim Ruben cum tota domo sua, et Levi cum tota domo sua, sed et caeteri omnes. Joseph autem, inquit, erat in Aegypto, et uxorem de Aegypto accepit, et licet ibi positus, tamen in patriarcharum numero habetur. Si quis ergo potest spiritaliter ista discutere et Apostoli sensum sequi, quo discernit et segregat Israel, et dicit esse quemdam secundum carnem Israel, ut alium sine dubio indicet esse secundum spiritum; sed et si quis sermonem Domini diligentius consideret, quod hoc ipsum designat cum dicit de quodam : « Ecce verus Israelita, in quo dolus non est; » et dat intelligi esse aliquos veros Israelitas, aliquos sine dubio non veros; poterit fortasse spiritalibus spiritalia conferens et novis vetera ac veteribus nova componens, mysterium Aegypti et patriarcharum in eam descensionis advertere. Sed et differentias tribuum contemplabitur, ut conjiciat quid eximium visum sit in tribu Levi, quod ex ea sacerdotes Domini eliguntur ac ministri; quid etiam in tribu Juda praecipuum Dominus senserit, quod ex ea reges assumuntur et principes; et quod est majus omnium, quod ex ipsa etiam Dominus et Salvator noster secundum carnem nascitur. Nescio enim si hujuscemodi privilegia ad illorum merita referenda sint, ex quorum stirpe nomen vel originem ducunt, id est vel ad ipsum Judam, vel ad Levi, vel ad unumquemque eorum, qui tribui nomen dedit. Movet

"And Joseph," it says, "was in Egypt. And all the souls from Jacob were seventy-five." Similar to this mystery I think that also is which is spoken through the prophet, if anyone is able to mark it: "My people went down into Egypt to dwell there, and was carried away by force to the Assyrians." If anyone therefore is able to compare these things with one another, and from those things which have been disputed either by our predecessors, or even by our contemporaries, and sometimes by us as well, he will be able to understand what Egypt is into which the people of God went down not so much to dwell as to sojourn, and who also the Assyrians are who using force carried them away, and consequently he will mark what the number and order of the patriarchs is, or what their houses and families are which are designated, which are said to have entered together with Jacob their father into Egypt. For Reuben went down with his whole house, and Levi with his whole house, and all the others as well. And Joseph, it says, was in Egypt, and took a wife from Egypt, and although placed there, nevertheless is reckoned in the number of the patriarchs. If anyone therefore is able to examine these things spiritually and to follow the sense of the Apostle, whereby he discerns and separates Israel, and says that there is a certain Israel according to the flesh, so as without doubt to indicate that there is another according to the spirit; and also if anyone should more diligently consider the word of the Lord, how He designates this very thing when He says of a certain man: "Behold a true Israelite, in whom there is no guile;" and gives us to understand that there are some true Israelites, and some without doubt not true; he will perhaps be able, comparing spiritual things with spiritual and putting together old things with new and new with old, to mark the mystery of Egypt and of the descent of the patriarchs into it. And he will also contemplate the differences of the tribes, so as to conjecture what was seen to be extraordinary in the tribe of Levi, that from it the priests and ministers of the Lord are chosen; and what pre-eminence the Lord perceived in the tribe of Judah, that from it kings and rulers are taken; and what is greatest of all, that from it also our Lord and Saviour is born according to the flesh. For I do not know whether privileges of this kind are to be referred to the merits of those from whose stock they derive their name or origin, that is, either to Judah himself, or to Levi, or to each one of those who gave his name to a tribe. For

Editors' notes and page, col. 298

Footnotes

(⁴⁹) ‹anchor: not visible in foot image› · call in col 298 Isa. LII, 4.

Isaiah 52:4.

(printed under page 153) (⁵⁰) ‹anchor: Apostoli sensum sequi› · call in col 298 I Cor. X, 18.

1 Corinthians 10:18.

(printed under page 153) (⁵¹) ‹anchor: dicit de quodam› · call in col 298 Joan. I, 47.

John 1:47.

(printed under page 153)

(72) ‹anchor: not visible in foot image› · call in col 298

Aliquot mss., « ut habitaret ibi et Assyriorum vi abductus est. » Paulo post mss., « vel etiam a coaequalibus. » Alias, « vel etiam ab aequalibus. »

Some manuscripts: "that he might dwell there, and was carried off by the violence of the Assyrians." A little after, the manuscripts: "or even by those of equal age." Otherwise: "or even by equals."

(printed under page 153)

(73) ‹anchor: in eam descensionis› · call in col 298

Alias, « descensionem. »

Otherwise: "descent" (accusative).

(printed under page 153)

Page

running head: IN EXODUM HOMILIA I. 298
marginal letters: A parent, hæc mascula,; B test : « In Ægyptum; C pto accepit, et; D buum contemplabitur, ut
old-edition numerals: 130 after advertet
other: Latin only, no Greek printed; facing Latin at A (parent, haec mascula... respicere.) and full-width title before B cut off at left edge, not set; word split at start of column (triarchae) and end of column (Mo-)
other: the 0 paragraph(s) of this column above the full-width band are set under col 297 (reading order, moved on receipt)
other: the word Movet was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 299

PG 12:299

enim me in hac intentione et illud, quod Joannes in Apocalypsi de populo hoc qui Christo credidit, scribit. Dicit enim quia ex tribu Ruben duodecim millia, ex tribu Simeon duodecim millia, similiter autem et ex singulis quibusque tribubus duodena millia, quos simul omnes dicit esse centum quadraginta quatuor millia, qui se cum mulieribus non coinquinaverint, sed virgines permanserint. Quod utique cum dicitur, nec qualiscunque vel inepta potest esse suspicio quin ad istas tribus Judaeorum Simeon, et Levi, et caeteras quae de Jacob genus ducunt, possint revocari. Ad quos igitur patres iste numerus virginum referendus sit, tam aequalis, tam integer, tamque compositus, ita ut nullus altero superior aut inferior numeretur, ego quidem progredi ultra inquirendo non audeo, sed et hactenus pene cum aliquo discrimine incedo. Apostolus tamen quasdam suspiciones his qui altius intueri possunt, subjecit, cum dicit : « Propter quod flecto genua mea ad Patrem Domini nostri Jesu Christi, ex quo omnis paternitas in coelis et in terra nominatur. » Et quidem de terrenis paternitatibus intellectus non videtur esse difficilis : patres etenim tribuum vel domorum, ad quos successio posteritatis refertur, simul omnis paternitas appellantur. In coelo vero quod dicit, quomodo aut qualiter sint patres, aut pro quibus posteritatibus coelestis paternitas nominetur, ipsius est nosse solius, cujus « coelum coeli est, terram autem dedit filiis hominum. »

I am moved in this line of thought also by that which John in the Apocalypse writes concerning this people which has believed in Christ. For he says that from the tribe of Reuben there are twelve thousand, from the tribe of Simeon twelve thousand, and similarly also from each single tribe twelve thousand, whom all together he says are a hundred and forty-four thousand, who have not defiled themselves with women, but have remained virgins. Now when this is said, there cannot be even any suspicion whatever, however foolish, that they could be referred to those tribes of the Jews, Simeon, and Levi, and the others which trace their race from Jacob. To what fathers, therefore, that number of virgins is to be referred, so equal, so entire, and so well-ordered that none is reckoned higher or lower than another, I for my part do not dare to advance further in inquiring, and even thus far I proceed almost with some peril. Nevertheless the Apostle has suggested certain hints to those who are able to gaze deeper, when he says: "For this cause I bow my knees to the Father of our Lord Jesus Christ, from Whom all fatherhood in the heavens and on earth is named." And indeed concerning earthly fatherhoods the understanding does not seem to be difficult: for the fathers of tribes or houses, to whom the succession of posterity is referred, are all together called fatherhood. But as for what he says, "in heaven," how or in what manner there are fathers, or for what posterities heavenly fatherhood is named, belongs to Him alone to know, Whose "is the heaven of heaven, and the earth He has given to the sons of men."

3. Descenderunt ergo in Aegyptum patres, Ruben, Simeon, Levi, « unusquisque cum omni domo sua. » Quomodo quis et hoc edisserat, quod cum omni domo sua introierunt in Aegyptum? Quibus additur : « Et omnes, inquit, animae quae introierunt cum Jacob, LXXV. » Hic jam nominando animas pene nudaverat mysterium sermo propheticus quod ubique contexerat, ut proderet quod non de corporibus, sed de animabus haec dicit. Verumtamen habet adhuc velamen suum. In usu namque esse creditur, animas pro hominibus appellari. Interim LXXV animae descenderunt cum Jacob in Aegyptum. Istae sunt animae, quas genuit Jacob. Ego non puto quod quilibet hominum possit animam gignere, nisi si quis forte talis sit, qualis ille qui dicebat : « Nam etsi multa millia paedagogorum habeatis in Christo, sed non multos patres. Nam in Christo Jesu per Evangelium ego vos genui. » Isti tales sunt, qui generant animas, et parturiunt eas, sicut et alibi dicit : « Filioli mei, quos iterum parturio donec formetur Christus in vobis. » Alii enim hujusmodi generationis curam, aut nolunt

3. The fathers, therefore, went down into Egypt, Reuben, Simeon, Levi, "each one with all his house." How might anyone expound this too, that they entered into Egypt with all their house? To whom is added: "And all the souls," it says, "that entered with Jacob were 75." Here already by naming souls the prophetic word had almost laid bare the mystery which everywhere it had woven over, so as to disclose that it says these things not of bodies, but of souls. Nevertheless it still has its veil. For it is believed to be customary for souls to be named instead of men. Meanwhile 75 souls went down with Jacob into Egypt. Those are the souls which Jacob begot. I do not think that just any man can beget a soul, unless perhaps someone be such as he who used to say: "For though you have many thousands of instructors in Christ, yet you have not many fathers. For in Christ Jesus through the Gospel I have begotten you." Such are those who generate souls, and travail with them, just as elsewhere also he says: "My little children, with whom I travail again until Christ be formed in you." For others either are unwilling to have the care of such generation,

Editors' notes and page, col. 299

Footnotes

(⁵²) ‹anchor: not visible in foot image› · call in col 299 Apoc. VII.

Revelation 7.

(printed under page 154) (⁵³) ‹anchor: not visible in foot image› · call in col 299 Ephes. III, 14.

Ephesians 3:14.

(printed under page 154) (⁵⁴) ‹anchor: filiis hominum› · call in col 299 Psal. CXIII, 16.

Psalm 113:16 (Vulgate numbering).

(printed under page 154) (⁵⁵) ‹anchor: omni domo sua› · call in col 299 Exod. I, 1.

Exodus 1:1.

(printed under page 154) (⁵⁶) ‹anchor: not visible in foot image› · call in col 299 Exod. I, 5.

Exodus 1:5.

(printed under page 154) (⁵⁷) ‹anchor: qui dicebat› · call in col 299 I Cor. IV, 15.

1 Corinthians 4:15.

(printed under page 154) (⁵⁸) ‹anchor: et alibi dicit› · call in col 299 Galat. IV 19.

Galatians 4:19.

(printed under page 154)

(74) ‹anchor: paternitas appellantur› · call in col 299

Sic mss. Alias vero, « vel domorum sunt, ad quos successio... paternitas nominatur. »

So the manuscripts. Otherwise, however: "or of houses, to which the succession ... is called fatherhood."

(printed under page 154)

(75) ‹anchor: Quibus additur› · call in col 299

Aliquot mss., « de quibus dicitur. »

Some manuscripts: "of whom it is said."

(printed under page 154)

Page

running head: 299 ORIGENIS
marginal letters: A vet enim me; B gredi ultra inquirendo; C 3. Descenderunt ergo; D gignere, nisi si
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at start of column (vet)

PG 12:300

habere, aut nequeunt. Denique statim in initiis ipse Adam quid dicit? « Hoc nunc os de ossibus meis, et caro de carne mea, » nec tamen addidit : Et anima de anima mea. Sed velim mihi diceres, o Adam, si os de tuis ossibus agnovisti, et carnem de tua carne sensisti, cur non intellexisti etiam animam de tua anima processisse? Si enim omnia quae in te erant tradidisti, cur non etiam animae facis cum caeteris mentionem, quae melior totius hominis pars est? Sed videtur per haec intelligentibus indicium dare, quod cum dicit : « Os de ossibus meis, et caro de carne mea, » quae de terra sunt sua esse profiteri, non audere vero sua dicere quae scit non esse de terra. Sed et Laban similiter cum dicit ad Jacob, quoniam « os meum, et caro mea es tu, » nec ipse amplius aliquid videtur audere suum dicere, nisi quod terrenae esse consanguinitatis agnoscit. Alia quippe est animarum cognatio, quae vel Jacob descendenti in Aegyptum sociatur, vel caeteris patriarchis et sanctis sub enumeratione mysticae posteritatis ascribitur. Sed qui vicinum terrae navigantes servare disposuimus cursum, et ipsam quodammodo oram littoris stringere, in altum nescio quomodo undarum nos violentior aestus abducit. Redeamus igitur ad ea quae consequenter adduntur.

or are unable. Finally, right at the beginning, what does Adam himself say? "This now is bone of my bones, and flesh of my flesh," and yet he did not add: And soul of my soul. But I would wish you to tell me, O Adam, if you recognized bone of your bones, and perceived flesh of your flesh, why did you not understand that soul also had proceeded from your soul? For if you handed down all things that were in you, why do you not also make mention of the soul along with the rest, which is the better part of the whole man? But through these things he seems to give an indication to those who understand, when he says, "Bone of my bones, and flesh of my flesh," that he professes the things which are from the earth to be his own, but does not dare to call his own the things which he knows are not from the earth. And Laban also similarly, when he says to Jacob, "you are my bone and my flesh," neither does he himself seem to dare to call anything more his own, except what he recognizes to belong to earthly kinship. For another is the kinship of souls, which either is joined to Jacob going down into Egypt, or is ascribed to the other patriarchs and saints under the enumeration of mystical posterity. But though we purposed while sailing to keep a course near the land, and in a manner to hug the very edge of the shore, I know not how a more violent surge of the waves carries us off into the deep. Let us return, therefore, to the things that are added in sequence.

4. « Mortuus est, inquit, Joseph et omnes fratres ejus, et omnis generatio illa. Filii autem Israel creverunt et multiplicati sunt, et in multitudine magna diffusi sunt, et invaluerunt multum valde; multiplicavit enim illos terra. » Donec viveret Joseph, non refertur quod multiplicati fuerint filii Israel, nec aliquid omnino in his de augmentis et numerositate memoratur. Ego credens verbis Domini mei Jesu Christi, in lege et prophetis iota quidem unum aut unum apicem non puto esse mysteriis vacuum, nec puto aliquid horum transire posse, donec omnia fiant. Verum quoniam exiguae capacitatis sumus, ea nunc tantum pulsemus, quibus tutius incedamus. Antequam moreretur noster Joseph, ille qui distractus est triginta argenteis ab uno ex fratribus suis Juda, valde pauci erant filii Israel. Cum vero pro omnibus gustavit mortem, per quam destruxit eum qui habebat mortis imperium, id est diabolum, multiplicatus est fidelium populus, et diffusi sunt filii Israel, et multiplicavit eos terra, et creverunt nimis valde. Nisi enim, sicut ipse dixit, cecidisset granum frumenti in terram et mortuum fuisset, non utique fructum hunc plurimum totius orbis terrae Ecclesia attulisset. Igitur posteaquam cecidit granum in terram et mortuum est, omnis haec ex ipso surrexit fidelium seges, et

4. "Joseph died," it says, "and all his brothers, and all that generation. And the sons of Israel increased and were multiplied, and were spread abroad in a great multitude, and grew exceedingly strong; for the land multiplied them." As long as Joseph lived, it is not related that the sons of Israel were multiplied, nor is anything at all mentioned in these verses concerning increases and numerousness. I, believing the words of my Lord Jesus Christ, do not think that in the law and the prophets even one iota or one tittle is void of mysteries, nor do I think that any of these things can pass away until all things be done. Yet since we are of small capacity, let us now only knock at those things by which we may walk more safely. Before our Joseph died, he who was sold for thirty pieces of silver by one of his brothers, Judah, the sons of Israel were very few. But when He tasted death for all, through which He destroyed him who held the empire of death, that is, the devil, the people of the faithful was multiplied, and the sons of Israel were spread abroad, and the land multiplied them, and they increased exceedingly. For unless, as He Himself said, the grain of wheat had fallen into the earth and died, the Church of the whole world would certainly not have brought forth this most abundant fruit. Therefore after the grain fell into the earth and died, all this harvest of the faithful arose from it, and

Editors' notes and page, col. 300

Footnotes

(⁵⁹) ‹anchor: et caro de carne mea› · call in col 300 Genes. II, 23.

Genesis 2:23.

(printed under page 154) (⁶⁰) ‹anchor: et caro mea es tu› · call in col 300 Genes. XXIX, 14.

Genesis 29:14.

(printed under page 154) (⁶¹) ‹anchor: Mortuus est, inquit› · call in col 300 Exod. I, 6, 7.

Exodus 1:6–7.

(printed under page 154) (⁶²) ‹anchor: id est diabolum› · call in col 300 Hebr. II, 14.

Hebrews 2:14.

(printed under page 154) (⁶³) ‹anchor: sicut ipse dixit› · call in col 300 Joan. XII, 24.

John 12:24.

(printed under page 154)

(76) ‹anchor: ipse Adam quid dicit› · call in col 300

Alias, « qui dicit. » Mox pro his vocibus, « nec tamen addidit, et anima de anima mea, » codex Remigianus habet : « Cur non intellexisti etiam animam de tua anima processisse? »

Otherwise: "who says." Shortly after, in place of the words "yet he did not add, and soul of my soul," the Remigian codex has: "Why did you not understand that the soul too came forth from your soul?"

(printed under page 154)

(77) ‹anchor: quod cum dicit› · call in col 300

Vel expungendum illud « quod, » vel infra legendum « sua esse profitetur, non audet vero. »

Either that "quod" ("that") is to be struck out, or below one should read "professes them to be his own, but does not dare."

(printed under page 154)

Page

running head: ORIGENIS 300
marginal letters: A habere, aut nequeunt.; B et caro mea; C multiplicavit enim illos; D id est diabolum
old-edition numerals: 131 after enumeratione
other: Latin only, no Greek printed

PG 12:301

multiplicati sunt filii Israel, et invaluerunt nimis valde. « In omnem enim terram exivit sonus apostolorum, et in fines orbis terrae verba eorum, » et per ipsos, sicut scriptum est, « verbum Domini crescebat, et multiplicabatur. » Haec quantum ad mysticum pertinet intellectum. Sed et moralem in his non omittamus locum. Aedificat enim animas auditorum. Igitur et in te si moriatur Joseph, id est si mortificationem Christi in corpore tuo suscipias, et mortifices membra tua peccato, tunc in te multiplicabuntur filii Israel. Filii Israel sensus boni et spiritales accipiuntur. Si ergo sensus carnis mortificentur, sensus spiritus crescunt, et quotidie emorientibus in te vitiis, virtutum numerus augetur, sed et terra te multiplicat in operibus bonis, quae per officium corporis ministrantur. Verum si vis ut ostendam tibi de Scripturis, quis est quem terra multiplicaverit, intuere apostolum Paulum quomodo dicit : « Si autem vivere in carne, hic mihi fructus operis est, et quid eligam ignoro. Coarctor enim ex duobus, desiderium habens dissolvi et esse cum Christo, multo enim melius, permanere autem in carne magis necessarium propter vos. » Vides quomodo hunc terra multiplicat? Dum enim manet in terra, id est in carne sua, multiplicatur condendo Ecclesias, multiplicatur acquirendo populum Deo, et ab Hierusalem in circuitu usque ad Illyricum Dei Evangelium praedicando. Sed videamus quid additur in consequentibus.

the sons of Israel were multiplied, and grew exceedingly strong. "For into all the earth went out the sound of the apostles, and unto the ends of the world their words," and through them, as it is written, "the word of the Lord grew and was multiplied." So much as pertains to the mystical understanding. But let us not omit the moral sense in these things either; for it edifies the souls of the hearers. Therefore in you also, if Joseph die, that is, if you receive the mortification of Christ in your body, and mortify your members to sin, then in you the sons of Israel will be multiplied. The sons of Israel are taken as good and spiritual thoughts. If therefore the thoughts of the flesh are mortified, the thoughts of the spirit grow, and as vices die away in you daily, the number of virtues is increased, and the earth also multiplies you in good works, which are ministered through the service of the body. But if you wish me to show you from the Scriptures who it is whom the earth has multiplied, look at the Apostle Paul, how he says: "But if to live in the flesh, this to me is the fruit of work, and what I shall choose I know not. For I am straitened between the two, having the desire to be dissolved and to be with Christ, for it is much better, but to abide in the flesh is more necessary on your account." Do you see how the earth multiplies this man? For while he abides on the earth, that is, in his flesh, he is multiplied in founding Churches, he is multiplied in acquiring a people for God, and from Jerusalem round about unto Illyricum preaching the Gospel of God. But let us see what is added in what follows.

5. « Surrexit autem, inquit, rex alius in Aegypto, qui nesciebat Joseph, et dixit genti suae : Ecce gens filiorum Israel grandis multitudo est, et valet super nos. » Primo omnium requirere volo quis est rex in Aegypto qui scit Joseph, et quis est rex qui nescit Joseph. Dum enim ille regnaret qui sciebat Joseph, non referuntur afflicti esse filii Israel, neque in luto et latere consumpti, neque masculi eorum necati, et feminae vivificatae. Sed cum surrexit iste qui non noverat Joseph, et coepit ipse regnare, tunc haec omnia gesta referuntur. Quis ergo est iste rex, videamus. Si Dominus regit nos, et sensus mentis nostrae illuminatus a Domino Christi semper memoriam tenet, faciens illud quod Paulus ad Timotheum scribit : « Memor esto Jesum Christum resurrexisse a mortuis; » dum haec meminit in Aegypto, id est in carne nostra, spiritus noster regnum cum justitia tenet, et filios Israel, quos supra diximus rationabiles sensus, vel animae virtutes, in luto et latere non consumit, nec curis eos terrenis et sollicitudinibus atterit. Si vero perdiderit horum memoriam sensus noster, declinaverit a Deo, nescierit Christum, tunc sapientia carnis, quae inimica est Deo, succedit in regnum, et alloquitur

5. "And there arose," it says, "another king in Egypt, who knew not Joseph, and he said to his nation: Behold, the nation of the sons of Israel is a great multitude, and is stronger than we." First of all I wish to inquire who the king in Egypt is who knows Joseph, and who the king is who does not know Joseph. For while he reigned who knew Joseph, the sons of Israel are not related to have been afflicted, nor consumed in mud and brick, nor their males killed and the females kept alive. But when that one arose who did not know Joseph, and himself began to reign, then all these things are related to have been done. Let us see, therefore, who this king is. If the Lord rules us, and the sense of our mind enlightened by the Lord always holds the memory of Christ, doing that which Paul writes to Timothy: "Remember that Jesus Christ has risen from the dead;" while it remembers these things in Egypt, that is, in our flesh, our spirit holds the kingdom with justice, and does not consume the sons of Israel—which above we called the rational thoughts, or virtues of the soul—in mud and brick, nor wear them down with earthly cares and anxieties. But if our sense loses the memory of these things, turns aside from God, and does not know Christ, then the wisdom of the flesh, which is hostile to God, succeeds to the kingdom, and addresses

Editors' notes and page, col. 301

Footnotes

(⁶⁴) ‹anchor: not visible in foot image› · call in col 301 Psal. XVIII, 5.

Psalm 18:5 (Vulgate numbering).

(printed under page 155) (⁶⁵) ‹anchor: not visible in foot image› · call in col 301 Act. VI, 7.

Acts 6:7.

(printed under page 155) (⁶⁶) ‹anchor: not visible in foot image› · call in col 301 Philip. I, 22, 23, 24.

Philippians 1:22–24.

(printed under page 155) (⁶⁷) ‹anchor: Surrexit autem, inquit› · call in col 301 Exod. I, 8, 9.

Exodus 1:8–9.

(printed under page 155) (⁶⁸) ‹anchor: ad Timotheum scribit› · call in col 301 II Tim. II, 8.

2 Timothy 2:8.

(printed under page 155)

(78) ‹anchor: hunc terra multiplicat› · call in col 301

Mss. « Hunc terra multiplicat. » Alias, « haec terra multiplicat. »

The manuscripts: "the earth multiplies him." Otherwise: "this earth multiplies."

(printed under page 155)

(79) ‹anchor: dum haec meminit› · call in col 301

Alias, « dum hic vivit, » sed mss. ut in nostro textu.

Otherwise: "while he lives here," but the manuscripts as in our text.

(printed under page 155)

Page

running head: 301 IN EXODUM HOMILIA I.
marginal letters: A multiplicati sunt filii; B per officium corporis; C 5. « Surrexit autem,; D meminit (79) in Ægypto,
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at end of column (allo-)
other: the word alloquitur was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 302

PG 12:302

gentem suam, corporeas scilicet voluptates, et vitiorum ducibus ad consilium convocatis, initur deliberatio adversus filios Israel quomodo circumveniantur, quomodo opprimantur, ut luto et lateribus affligantur, ut mares exponant, feminas alant, ut aedificent civitates Aegypti, et civitates munitas. Non nobis haec ad historiam scripta sunt, neque putandum est libros divinos Aegyptiorum gesta narrare; sed quae scripta sunt, ad nostram doctrinam et commonitionem scripta sunt : ut tu qui haec audis, si forte jam gratiam baptismi consecutus es, et annumeratus es inter filios Israel, ac suscepisti in te Deum regem; et post haec declinare volueris ad opera saeculi, agere actus terrae, et lutea explere ministeria, scias et agnoscas quia surrexit in te rex alius, qui nescit Joseph, rex Aegypti, et ipse te cogit ad opera sua, et ipse te facit laterem sibi operari et lutum. Ipse est qui te superpositis magistris et compulsoribus ad opera terrena flagris ac verberibus agit, ut aedifices illi civitates. Ipse est qui te facit discurrere per saeculum, maris ac terrae elementa pro cupiditate turbare. Ipse est hic Aegypti rex, qui te forum pulsare litibus facit, et pro exiguo terrae cespite propinquos jurgiis fatigare, et, ut ita dicam, castitati insidiari, decipere innocentiam, domi foeda, foris crudelia, intra conscientiam flagitiosa committere. Cum ergo tales videris actus tuos, scito te regi Aegyptio militare, quod est mundi hujus spiritu agi. Si vero et aliquid de hoc etiam altius sentiendum est, potest videri rex iste qui nescit Joseph, diabolus, « insipiens ille qui dixit in corde suo : Non est Deus, » genti suae, hoc est apostatis angelis, colloqui, et dicere : « Ecce gens filiorum Israel magna multitudo est, » de his scilicet qui possunt mente Deum videre, « et potentior est nobis. Venite itaque, circumscribamus illos ne forte increscant, et cum acciderit nobis bellum, consentient et hi cum adversariis, et expugnantes nos exibunt de terra nostra. » Sed unde hoc sentit diabolus? unde intelligit quia magna gens sit Israel, et ipso fortior, nisi quia saepe congressus est, saepe habuit luctamen, et saepe superatus est? Scit enim et ipsum Jacob luctatum esse, et adjutorio angeli obtinuisse adversarium, et invaluisse cum Deo. Non dubito quin et aliorum sanctorum senserit luctamen, et spiritalia pertulerit saepe certamina, et inde dicat quia gens filiorum Israel magna est valde, et valet super nos. Sed et illud quod timet, nequando eveniat eis bellum, et consentiant adversariis ejus, et devictis eis discedant de terra sua, videtur mihi ex his quae sanctis patriarchis vel prophetis de adventu Christi nonnunquam indicata fuerant, praesensisse,

its nation, namely bodily pleasures, and when the leaders of the vices have been called together to counsel, deliberation is entered into against the sons of Israel, how they may be circumvented, how they may be oppressed, that they may be afflicted with mud and bricks, that they may expose the males, nourish the females, that they may build the cities of Egypt, and fortified cities. Not for history have these things been written for us, nor must it be thought that the divine books narrate the deeds of the Egyptians; but the things which are written have been written for our instruction and admonition: so that you who hear these things, if perhaps you have already obtained the grace of baptism, and have been numbered among the sons of Israel, and have received God as king in you, and after these things wish to turn aside to the works of the world, to do the acts of the earth, and to fulfil muddy ministries, may know and recognize that another king has arisen in you, who does not know Joseph, a king of Egypt, and he himself compels you to his works, and he himself makes you work brick and mud for him. He it is who, having set taskmasters and drivers over you, drives you with whips and blows to earthly works, that you may build cities for him. He it is who makes you run to and fro through the world, to disturb the elements of sea and land out of cupidity. He is this king of Egypt, who makes you beat the court with lawsuits, and over a tiny clod of earth weary your kinsfolk with quarrels, and, so to speak, plot against chastity, deceive innocence, and commit foul things at home, cruel things abroad, shameful things within your conscience. When therefore you see your acts to be such, know that you are serving as a soldier for the Egyptian king, which is to be driven by the spirit of this world. But if something even deeper is to be thought concerning this, this king who does not know Joseph can be seen as the devil, "that foolish one who said in his heart: There is no God," conversing with his nation, that is, the apostate angels, and saying: "Behold, the nation of the sons of Israel is a great multitude," concerning those, namely, who are able to see God with the mind, "and is mightier than we. Come therefore, let us circumvent them lest perhaps they increase, and when war befalls us, these also will join with our adversaries, and overcoming us will go out of our land." But whence does the devil perceive this? Whence does he understand that the nation of Israel is great, and stronger than himself, unless because he has often met them in battle, has often had a wrestling-match, and has often been overcome? For he knows that Jacob himself also wrestled, and with the help of the angel prevailed over the adversary, and grew strong with God. I do not doubt that he has felt the wrestling of other saints also, and has often endured spiritual combats, and thence says that the nation of the sons of Israel is very great, and is stronger than we. And that also which he fears, lest at some time war befall them, and they join with his adversaries, and when they have been vanquished depart from their land, he seems to me to have foreboded from those things which had sometimes been indicated to the holy patriarchs or prophets concerning the coming of Christ,

Editors' notes and page, col. 302

Footnotes

(⁶⁹) ‹anchor: Non est Deus› · call in col 302 Psal. XIII, 1.

Psalm 13:1 (Vulgate numbering).

(printed under page 155) (⁷⁰) ‹anchor: colloqui, et dicere› · call in col 302 Exod. I, 9, 10.

Exodus 1:9–10.

(printed under page 155)

(80) ‹anchor: not visible in foot image› · call in col 302

Vide l. II Origen., quaest 15.

See book II of the Origeniana, question 15.

(80*) ‹anchor: ut ita dicam› · call in col 302 Mss., « ut non illud dicam ; » libb. editi, « ut ita dicam. »

The manuscripts: "not to say that"; the printed books: "so to speak."

(printed under page 155)

(81) ‹anchor: hujus spiritu agi› · call in col 302

Alias, « immundi spiritus imperio agi. »

Otherwise: "to be driven by the command of the unclean spirit."

(printed under page 155)

(82) ‹anchor: et inde dicat› · call in col 302

Alias, « dicit, » et infra, « sed et illud quod timent ; » at mss. ut in nostro textu.

Otherwise "says," and below, "but also that which they fear"; but the manuscripts as in our text.

(printed under page 155)

Page

running head: IN EXODUM HOMILIA I. 302
marginal letters: A quitur gentem suam,; B rex alius, qui; C videri rex iste; D adversarium, et invaluisse
old-edition numerals: 132 after Ipse
other: Latin only, no Greek printed; word split at start of column (quitur)

PG 12:303

et inde scire quod sibi immineat bellum. Sentit venturum qui exuat principatus ejus et potestates, et cum fiducia triumphet eos, et affigat in ligno crucis suae. Igitur convocata omni gente sua circumvenire et circumscribere cupit in hominibus rationabilem sensum, qui nunc figuraliter dicitur Israel; et ideo praefecit eis magistros operum, qui eos cogant discere opera carnis, sicut et in Psalmis dicit : « Et admisti sunt gentibus et didicerunt opera eorum. » Docet eos et civitates aedificare Pharaoni, Phitom, quae in nostra lingua significat os defectionis, vel os abyssi; et Ramesses, quae interpretatur commotio tineae; Ethon, id est Heliopolis quae dicitur civitas solis. Vides quales sibi civitates aedificari praecipit Pharao! Os, inquit, deficiens; deficit namque os, cum mendacium loquitur, et a veritate probationibus deficit. Ille enim ab initio mendax fuit, et ideo tales sibi civitates aedificari vult. Vel etiam os abyssi, quia abyssus perditionis, et interitus est locus. Et alia ejus civitas commotio tineae est. Omnes enim qui eum sequuntur, ibi congregant thesauros suos, ubi tinea exterminat, et ubi fures effodiunt et furantur. Sed et civitatem solis aedificant falso nomine, pro eo quod convertit se sicut angelus lucis. In his ergo praevenit, in his occupat mentes, quae ad hoc factae sunt, ut videant Deum. Prospicit tamen imminere sibi bellum, et maturum genti suae adfuturum sentit exitium. Ideo dicit quia gens Israel valet super nos. Utinam et de nobis hoc dicat, sentiat nos valere super se! Quomodo sentire hoc poterit? Si cum mihi cogitationes injicit malas, et concupiscentias pessimas, ego non suscipiam, sed jacula ejus ignita scuto fidei repellam, si in omnibus quaecunque suggerit menti meae, ego memor Christi mei Domini, dicam : « Vade retro, Satana. Scriptum est enim : Dominum Deum tuum adorabis, et ipsi soli servies. » Si ergo haec omni fide, omni constantia agamus, dicit et de nobis, quia gens Israel magna est, et valet super nos. Sed et hoc quod dicit : « Ne forte accidat nobis bellum, et consentiant et hi cum adversariis nostris; » ex propheticis vocibus praevidit venturum sibi bellum et derelinquendum se a filiis Israel, et quia consentient adversario ejus, et adjicientur ad Dominum. Hoc est enim quod de eo Jeremias propheta praedixerat : « Clamavit perdix, congregavit quae non peperit, fecit divitias suas non cum judicio, in dimidio dierum ejus derelinquent eum, et in novissimis suis erit stultus. » Intelligit ergo

and thence to know that war is impending for him. He perceives that He will come Who will strip his principalities and powers, and with confidence triumph over them, and fasten them to the wood of His cross. Therefore, having called together all his nation, he desires to circumvent and circumscribe in men the rational sense, which now figuratively is called Israel; and therefore he set over them taskmasters of works, who should compel them to learn the works of the flesh, just as in the Psalms also it says: "And they were mingled among the nations and learned their works." He teaches them also to build cities for Pharaoh: Pithom, which in our tongue signifies mouth of defection, or mouth of the abyss; and Rameses, which is interpreted commotion of the moth; Ethon, that is Heliopolis, which is called city of the sun. Do you see what sort of cities Pharaoh commands to be built for himself! A failing mouth, it says; for the mouth fails when it speaks a lie, and fails from the truth in proofs. For he was a liar from the beginning, and therefore he wishes such cities to be built for himself. Or else mouth of the abyss, because the abyss is the place of perdition and destruction. And his other city is commotion of the moth. For all who follow him gather their treasures there, where the moth destroys, and where thieves dig through and steal. And they also build a city of the sun under a false name, inasmuch as he transforms himself as an angel of light. In these things, therefore, he forestalls, in these he occupies minds which were made for this, that they might see God. Yet he foresees that war is impending for him, and perceives that speedy destruction will be present for his nation. Therefore he says that the nation of Israel is stronger than we. Would that he might say this of us too, and feel that we are stronger than he! How will he be able to feel this? If when he casts evil thoughts and most wicked desires into me, I do not receive them, but repel his fiery darts with the shield of faith; if in all things whatsoever he suggests to my mind, I, mindful of Christ my Lord, say: "Go behind me, Satan. For it is written: You shall worship the Lord your God, and Him only shall you serve." If therefore we do these things with all faith, with all constancy, he says of us also that the nation of Israel is great, and is stronger than we. And this too which he says: "Lest perhaps war befall us, and these also join with our adversaries;" from the prophetic voices he foresaw that war would come upon him and that he would be forsaken by the sons of Israel, and that they will join with his adversary, and be added to the Lord. For this is what Jeremiah the prophet had foretold concerning him: "The partridge cried out, it gathered what it did not bring forth, making its riches not with judgement; in the midst of its days they shall forsake it, and in its last end it shall be a fool." He understands, therefore,

Editors' notes and page, col. 303

Footnotes

(⁷¹) ‹anchor: not visible in foot image› · call in col 303 Col. I. 13

Colossians 1:13.

(printed under page 156) (⁷²) ‹anchor: not visible in foot image› · call in col 303 Psal. CVI, 35.

Psalm 106:35 (Vulgate numbering).

(printed under page 156) (⁷³) ‹anchor: not visible in foot image› · call in col 303 Joan. VIII, 44.

John 8:44.

(printed under page 156) (⁷⁴) ‹anchor: Domini, dicam› · call in col 303 Matth. IV, 10.

Matthew 4:10.

(printed under page 156) (⁷⁵) ‹anchor: hoc quod dicit› · call in col 303 Exod. I, 10.

Exodus 1:10.

(printed under page 156) (⁷⁶) ‹anchor: propheta praedixerat› · call in col 303 Jer. XVII, 11.

Jeremiah 17:11.

(printed under page 156)

(83) ‹anchor: not visible in foot image› · call in col 303

Phitom, Hebraice פתם Si ducatur ex פה os, oris et תמם absolvi, absumi, deficere, utcunque interpretabitur os defectionis, nam melius redderetur os perfectionis, si vero פתם ex פה et תהום abyssus, abyssi, derivaretur, verti posset os abyssi, ut Hebraice scribitur פתם, non פִּתְהֹם.

Phitom, in Hebrew פתם. If it is derived from פה, "mouth," and תמם, "to be finished, consumed, to fail," it will be interpreted after a fashion as "mouth of failing," for it would better be rendered "mouth of completion"; but if פתם were derived from פה and תהום, "abyss," it could be translated "mouth of the abyss," as it is written in Hebrew פתם, not פִּתְהֹם.

(printed under page 156)

(84) ‹anchor: not visible in foot image› · call in col 303

Ramesses, Hebraice רעמסס a verbo רעם tonare, commoveri, et voce סס tinea, blatta ; recte interpretatur commotio tineae.

Ramesses, in Hebrew רעמסס, from the verb רעם, "to thunder, to be stirred," and the word סס, "moth, cockroach"; it is rightly interpreted "stirring of the moth."

(printed under page 156)

Page

running head: 303 ORIGENIS
marginal letters: A et inde scire; B rao! Os, inquit,; C dicat, sentiat nos; D quia consentient adversario
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:304

perdicem se dictum, quae non peperit congregasse, et quod hi quos non cum judicio congregavit, in dimidio dierum suorum derelinquent eum, et sequentur Dominum et Creatorem suum Christum Jesum, qui eos genuit. Ille autem congregavit quos non genuit. Et ideo remanebit stultus in novissimis suis, cum ad factorem et ad parentem suum universa, quae nunc pro hujus tyrannide congemiscit, creatura confugerit. Et hoc indignatur, et dicit, « ne expugnantes, inquit, nos, exeant de terra nostra. » Non vult nos exire de terra sua, sed vult ut semper portemus imaginem terreni. Si enim ad adversarium ejus confugerimus, eum qui nobis praeparavit regna coelorum, necesse est ut relinquamus imaginem terreni, et suscipiamus imaginem coelestis. Propterea ergo Pharao statuit magistros operum, qui nos suas artes doceant, qui nos artifices malitiae faciant, qui nobis magisterium malorum praebeant. Et quia multi sunt isti magistri et doctores malitiae, quos praefecit Pharao, et est ingens multitudo hujuscemodi compulsorum, qui omnes exigunt, imperant, et extorquent opera terrena : ideo veniens Dominus Jesus fecit alios magistros, et doctores, qui pugnantes adversum illos, et subjicientes omnes eorum principatus, et potestates, et virtutes, defendant a violentiis eorum filios Israel, et doceant nos opera Israelitica : et rursum doceant nos mente Deum videre, relinquere opera Pharaonis, exire de terra Aegypti, abjicere Aegyptios et barbaros mores, deponere totum veterem hominem cum actibus suis, et induere novum, qui secundum Deum creatus est renovari semper de die in diem ad imaginem ejus qui fecit nos Christi Jesu Domini nostri cui est gloria et imperium in saecula saeculorum. Amen.

that he himself was called a partridge, as having gathered what he did not bring forth, and that those whom he gathered not with judgement, in the midst of his days will forsake him, and will follow their Lord and Creator Christ Jesus, Who begot them. Whereas he gathered those whom he did not beget. And therefore he will remain a fool in his last end, when the whole creation, which now groans together on account of his tyranny, flees for refuge to its Maker and Parent. And at this he is indignant, and says, "lest overcoming us," he says, "they go out of our land." He does not will us to go out of his land, but wills that we should always bear the image of the earthly. For if we flee for refuge to his Adversary, Him Who has prepared for us the kingdoms of the heavens, it is necessary that we leave the image of the earthly, and receive the image of the heavenly. On this account, therefore, Pharaoh appointed taskmasters of works, who should teach us their arts, who should make us artificers of malice, who should furnish us with the instruction of evils. And because these taskmasters and teachers of malice whom Pharaoh set over us are many, and there is a vast multitude of drivers of this kind, who all exact, command, and extort earthly works: therefore the Lord Jesus coming made other masters and teachers, who fighting against them, and subjecting all their principalities, and powers, and virtues, should defend the sons of Israel from their violence, and teach us Israelite works; and again teach us to see God with the mind, to leave the works of Pharaoh, to go out of the land of Egypt, to cast away Egyptian and barbarous customs, to put off the whole old man with his deeds, and to put on the new, who is created according to God to be renewed always from day to day according to the image of Him Who made us, Christ Jesus our Lord, to Whom is glory and empire for ever and ever. Amen.

HOMILIA II.

HOMILY II.

De obstetricibus.

Concerning the midwives.

1. Multa quidem adversum gentem Dei molitur rex iste, qui non novit Joseph, et artes nocendi novas semper inquirit. Verum nunc calliditas ejus supereminet modum, cum obstetricum ministerio sobolem gentis conatur exstinguere, quarum arte solet vita servari. Quid enim dicit? « Et dixit, inquit, rex Aegyptiorum obstetricibus Hebraeorum, quarum uni nomen erat Sephora, et nomen alterius Phua, et ait : Cum obstetricabitis Hebraeas, et prope partum erunt, si masculus fuerit, occidite illum, si femina, vivificate. » Sed his adjungitur in consequentibus : « Timuerunt autem obstetrices Deum, et non fecerunt sicut praeceperat illis rex

1. Many things indeed does that king who knew not Joseph contrive against the nation of God, and he always seeks out new arts of harming. Yet now his craftiness exceeds measure, when by the ministry of the midwives he tries to extinguish the offspring of the nation, by whose art life is wont to be preserved. For what does he say? "And the king of the Egyptians," it says, "spoke to the midwives of the Hebrews, of whom the name of the one was Shiphrah, and the name of the other Puah, and said: When you act as midwives to the Hebrew women, and they are near delivery, if it be a male, kill it; if a female, keep it alive." But to these things is subjoined in what follows: "But the midwives feared God, and did not do as the king of

Editors' notes and page, col. 304

Footnotes

(⁷⁷) ‹anchor: not visible in foot image› · call in col 304 Exod. I, 10.

Exodus 1:10.

(printed under page 156) (⁷⁸) ‹anchor: Et dixit, inquit› · call in col 304 Exod. I, 15, 16.

Exodus 1:15–16.

(printed under page 156) (⁷⁹) ‹anchor: adjungitur in consequentibus› · call in col 304 ibid. 17.

Same place, verse 17.

(printed under page 156)

(85) ‹anchor: not visible in foot image› · call in col 304

Sic mss. Alias, « qui nos genuit. »

So the manuscripts. Otherwise: "who begot us."

(printed under page 156)

(86) ‹anchor: qui fecit nos› · call in col 304

Alias, « Qui fecit nos in gloriam et laudem suam. » Sed mss. ut in nostro textu.

Otherwise: "who made us for his glory and praise." But the manuscripts as in our text.

(printed under page 156)

Page

running head: ORIGENIS 304
marginal letters: A perdicem se dictum,; B ginem cœlestis. Propterea; C pitos et barbaros; D quarum uni nomen
old-edition numerals: 133 after et
other: Latin only, no Greek printed

PG 12:305

Aegypti, et vivificabant masculos. » Si secundum historiae narrationem suscipienda essent quae scripta sunt, videtur hoc quod dicit Scriptura, quia non fecerunt obstetrices secundum quod praeceperat eis rex Aegypti, stare non posse. Non enim inveniuntur obstetrices non vivificasse feminas, quas praecepit rex Aegypti vivificari. Sic enim ait, « si masculus est, occidite illum; si femina, vivificate. » Et si non fecerunt obstetrices sicut praeceperat rex Aegypti, debuerant utique sicut masculos vivificabant contra praeceptum regis, ita feminas occidere, ut et hoc esset contra praeceptum regis. Nam feminas vivificasse, secundum praeceptum est fecisse Pharaonis. Haec interim propter eos qui amici sunt litterae, et non putant legem spiritalem esse et spiritaliter intelligendam. Sed nos qui omnia quae scripta sunt non pro narrationibus antiquitatum, sed pro disciplina et utilitate nostra didicimus scripta, haec quae leguntur, etiam nunc fieri non solum in hoc mundo, qui Aegyptus figuraliter dicitur, sed in unoquoque nostrum deprehendimus. Requiramus ergo quomodo rex Aegypti, qui est princeps hujus mundi, vivificari mares non vult, feminas vult. Si meministis, saepe ostendimus disputantes, quod in feminis caro et affectus carnis designatur, vir autem rationabilis sensus, et intellectualis sit spiritus. Sensum autem rationabilem, qui potest coelestia sapere, qui potest intelligere Deum, et quae sursum sunt quaerere, hunc odit Pharao rex et princeps Aegypti, hunc necari cupit et interimi. Cupit autem quaecunque carnis sunt vivere, et quae ad materiam pertinent corporalem, haec non solum vivere, sed et augeri et excoli cupit. Vult enim ut omnes carnalia sapiant, temporalia desiderent, quae supra terram sunt quaerant, nemo elevet ad coelum oculos suos, nemo requirat unde huc venerit, nemo patriam paradisum recordetur. Cum ergo videris homines in voluptatibus et deliciis vitam ducere, luxu fluitare, epulis, vino, conviviis, cubilibus et impudicitiis operam dare, in istis scias quod rex Aegypti masculos necat, et vivificat feminas. Si vero rarum quemque videas unum ex mille ad Dominum converti, oculos sursum erigere, quae perpetua sunt et aeterna quaerere, contemplari non ea quae videntur, sed quae non videntur, odisse delicias, amare continentiam, luxuriam fugere, excolere virtutes, istum quasi masculum, quasi virum necari cupit Pharao, persequitur, insectatur, mille adversus eum machinis pugnat. Odit tales, vivere eos in Aegypto non sinit. Inde ergo est quod in hoc mundo servi Dei et omnes qui Deum quaerunt, despectui

Egypt had commanded them, and they kept the males alive." If the things that are written were to be taken according to the narrative of history, what Scripture says—that the midwives did not do according to what the king of Egypt had commanded them—seems unable to stand. For the midwives are not found not to have kept the females alive, whom the king of Egypt commanded to be kept alive. For thus he says: "If it is a male, kill it; if a female, keep it alive." And if the midwives did not do as the king of Egypt had commanded, they ought certainly, just as they kept the males alive against the command of the king, so to have killed the females, so that this too would be against the command of the king. For to have kept the females alive is to have done according to the command of Pharaoh. So much meanwhile on account of those who are friends of the letter, and do not think that the law is spiritual and to be understood spiritually. But we, who have learned that all things which are written were written not as narratives of antiquities, but for our instruction and profit, detect that these things which are read take place even now, not only in this world, which figuratively is called Egypt, but in each one of us. Let us inquire, therefore, how the king of Egypt, who is the ruler of this world, wills not that males be kept alive, and wills that females be. If you remember, we have often shown in disputing that in females the flesh and the affection of the flesh is designated, whereas the man is the rational sense and the intellectual spirit. Now the rational sense, which is able to mind heavenly things, which is able to understand God, and to seek the things that are above—this Pharaoh the king and ruler of Egypt hates, this he desires to be killed and destroyed. Whereas whatsoever things belong to the flesh he desires to live, and the things that pertain to bodily matter, these he desires not only to live, but also to be increased and cultivated. For he wills that all should mind carnal things, desire temporal things, seek the things that are upon the earth, that no one lift up his eyes to heaven, no one inquire whence he came hither, no one remember his fatherland paradise. When therefore you see men leading their life in pleasures and delights, floating in luxury, giving their attention to banquets, wine, feasts, couches, and shamelessness, in those know that the king of Egypt is killing the males and keeping the females alive. But if you see some rare man, one out of a thousand, turning to the Lord, lifting his eyes upward, seeking the things that are perpetual and eternal, contemplating not the things that are seen, but the things that are not seen, hating delights, loving continence, fleeing luxury, cultivating virtues—that man, as a male, as a man, Pharaoh desires to be killed, he persecutes, he harasses, he fights against him with a thousand engines. He hates such men, he does not suffer them to live in Egypt. Hence therefore it is that in this world the servants of God and all who seek God

Editors' notes and page, col. 305

Footnotes

(⁸⁰) ‹anchor: not visible in foot image› · call in col 305 Exod. I, 16.

Exodus 1:16.

(printed under page 157) (⁸¹) ‹anchor: not visible in foot image› · call in col 305 ibid. 17.

Same place, verse 17.

(printed under page 157)

(87) ‹anchor: not visible in foot image› · call in col 305

Vide lib. II, Origen., quaest. 13.

See book II of the Origeniana, question 13.

(printed under page 157)

(88) ‹anchor: not visible in foot image› · call in col 305

Sephora, Hebraice שפרה a radice שפר elegans esse, male interpretatur passer, optime vero verteretur passer, si Hebraice scriptum esset, צפרה a radice צפר evolavit.

Sephora, in Hebrew שפרה, from the root שפר, "to be beautiful," is wrongly interpreted "sparrow"; it would indeed be very well rendered "sparrow" if it were written in Hebrew צפרה, from the root צפר, "it flew away."

(printed under page 157)

(89) ‹anchor: not visible in foot image› · call in col 305

Phua, Hebraice פועה unde interpretari possit rubens, vel verecunda, ignorare me fateor. Phua enim mihi videtur radicem habere פעה exclamavit.

Phua, in Hebrew פועה: from what it could be interpreted "blushing" or "modest," I confess I do not know. For Phua seems to me to have as its root פעה, "she cried out."

(printed under page 157)

Page

running head: 305 IN EXODUM HOMILIA II.
marginal letters: A Ægypti, et vivificabant; B ritaliter intelligendam. Sed; C princeps Ægypti, hunc; D quæ videntur, sed
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at end of column (de-)
other: the word despectui was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 306

PG 12:306

habentur et contemptui. Inde contumeliis expositi sunt, inde replentur opprobriis, inde odia in eos et persecutiones agitantur, quia odit eos Pharao, odit hujusmodi mares, qui feminas amat. Iste etiam obstetrices corrumpere aggreditur, et per ipsas implere quod desiderat, quarum etiam nomina nobis per provisionem Spiritus sancti, qui haec scribi voluit, indicantur. Sephora, inquit, una, quae interpretatur passer; et Phua, quae apud nos vel rubens, vel verecunda dici potest. Per has igitur necari mares et vivificari solas feminas quaerit.

are held in disdain and contempt. Hence they are exposed to insults, hence they are filled with reproaches, hence hatreds and persecutions are stirred up against them, because Pharaoh hates them, he hates males of this kind, he who loves females. He also attempts to corrupt the midwives, and through them to fulfil what he desires, whose names also are indicated to us through the provision of the Holy Spirit, Who willed these things to be written. Shiphrah, it says, is the one, which is interpreted sparrow; and Puah, which among us can be called either blushing, or modest. Through these, therefore, he seeks that the males be killed and only the females be kept alive.

2. Sed quid dicit Scriptura? « Et timebant, inquit, obstetrices Deum, et non fecerunt sicut praecepit eis rex Aegypti. » Istas obstetrices dixerunt ante nos quidam, rationabilis eruditionis formam tenere. Obstetrices enim medicae quaedam sunt, et tam masculos nascentes quam feminas fovent. Eruditio ergo ista communis rationabilis scientiae, ad omnem propemodum pervenit sensum, omnes instruit, omnes fovet. Si quis in ea virilis animi fuerit, et voluerit coelestia quaerere et divina sectari, veluti medicatus, et fotus per hujusmodi eruditionem, ad divinorum intelligentiam paratior veniet. Una est enim velut passer quae celsiora docet et rationabilibus doctrinae pennis in altum volare provocat animos. Alia quae rubens est vel verecunda, moralis est, mores componit, verecundiam docet, instituit honestatem. Mihi tamen, quoniam dicit de his Scriptura, quia timebant Deum, et non fecerunt praecepta regis Aegypti, videntur obstetrices istae duae utriusque Testamenti figuram servare, et Sephora quae passer interpretatur, legi, quae spiritalis est, posse conferri; Phua vero quae rubens, vel verecunda est, indicare Evangelia, quae Christi sanguine rubent, et per universum mundum passionis ejus rutilant cruore. Ab his ergo animae quae nascuntur in Ecclesia, velut obstetricibus medicantur, quia ex Scripturarum lectione cuncta in eas eruditionis medicina confertur. Tentat tamen Pharao per haec necare Ecclesiae masculos, cum studiosis quibusque in Scripturis divinis haereticos sensus et perversa dogmata suggerit. Sed stat immobile fundamentum Dei. Timent enim obstetrices Deum, id est timorem Dei docent, quia « initium sapientiae timor Domini. » Sic denique competentius aptari puto et illud quod in posterioribus scriptum est, ubi dicit : « Quia timebant obstetrices Deum, fecerunt sibi domos. » Quod dictum nullam consequentiam secundum litteram habere potest. Quis enim ordo est, ut dicat : « Quia

2. But what does Scripture say? "And the midwives," it says, "feared God, and did not do as the king of Egypt commanded them." Certain before us have said that these midwives hold the figure of rational instruction. For midwives are female physicians of a sort, and cherish both newborn males and females. That common instruction of rational knowledge, therefore, reaches to almost every mind, instructs all, cherishes all. If anyone in it be of a manly mind, and wish to seek heavenly things and pursue divine things, as though healed and cherished through instruction of this kind, he will come better prepared to the understanding of divine things. For the one is like a sparrow, which teaches higher things and challenges minds to fly on high on the rational wings of doctrine. The other, which is blushing or modest, is moral: it regulates customs, teaches modesty, establishes probity. To me, however, since Scripture says concerning them that they feared God, and did not do the commands of the king of Egypt, those two midwives seem to preserve the figure of each Testament, and Shiphrah, which is interpreted sparrow, seems able to be compared to the law, which is spiritual; whereas Puah, which is blushing or modest, seems to indicate the Gospels, which are red with the blood of Christ, and glow throughout the whole world with the gore of His passion. By these, therefore, as by midwives, the souls that are born in the Church are healed, because from the reading of the Scriptures all the medicine of instruction is conferred upon them. Yet Pharaoh tries through these things to kill the males of the Church, when to the studious in the divine Scriptures he suggests heretical meanings and perverse dogmas. But the foundation of God stands immovable. For the midwives fear God, that is, they teach the fear of God, because "the beginning of wisdom is the fear of the Lord." Thus finally I think that also which is written later is more fittingly adapted, where it says: "Because the midwives feared God, they made for themselves houses." Which saying can have no coherence according to the letter. For what sequence is there in saying: "Because

Editors' notes and page, col. 306

Footnotes

(⁸²) ‹anchor: timor Domini› · call in col 306 Psal. CX, 10.

Psalm 110:10 (Vulgate numbering).

(printed under page 157) (⁸³) ‹anchor: ubi dicit› · call in col 306 Exod. I, 21.

Exodus 1:21.

(printed under page 157)

(90) ‹anchor: not visible in foot image› · call in col 306

Sic mss. Alias, « media quaedam sunt. »

So the manuscripts. Otherwise: "they are certain intermediate things."

(printed under page 157)

(91) ‹anchor: hujusmodi eruditionem› · call in col 306

Alias « eruditiones. »

Otherwise: "instructions" (plural).

(92-93) ‹anchor: fecerunt sibi domos› · call in col 306 Fecerunt sibi domos. In Hebraeo fonte habetur, « et fecit eis domos, » id est propagavit earum sobolem. — Vide lib. II Orig., quaest. 13.

"They made themselves houses." In the Hebrew source it reads "and he made them houses," that is, he increased their offspring. — See book II of the Origeniana, question 13.

(printed under page 157)

Page

running head: IN EXODUM HOMILIA II. 306
marginal letters: A spectui habentur et; B præcepit eis rex; C quoniam dicit de; D obstetrices Deum, id
old-edition numerals: 134 after nascentes
other: Latin only, no Greek printed; word split at start of column (spectui)

PG 12:307

timebant obstetrices Deum, fecerunt sibi domos? » quasi propterea domus fiat, quia timetur Deus. Hoc si ita accipiatur ut scriptum est, non solum nihil consequentiae, sed et inanitatis plurimum habere videbitur. Sin autem videas quomodo Scripturae Novi ac Veteris Testamenti timorem Dei docentes domos Ecclesiae faciant, ut universum orbem terrae orationum domibus repleant, tunc quod scriptum est, rationabiliter scriptum videbitur. Sic ergo istae obstetrices, quia timent Deum et timorem Dei docent, non faciunt praeceptum regis Aegypti, sed vivificant masculos suos, nec tamen dicitur quia paruerint praecepto regis Aegypti, ut vivificarent feminas. Ego confidenter audeo dicere secundum Scripturae sensum : Obstetrices istae non vivificant feminas. Neque enim vitia docentur in Ecclesiis aut luxuria praedicatur, aut peccata nutriuntur (hoc enim vult Pharao, cum vivificari feminas jubet), sed sola virtus excolitur, et ipsa sola nutritur. Verum haec ad unumquemque nostrum referamus. Et tu si times Deum, non facis praeceptum regis Aegypti. Ille enim tibi praecipit ut in deliciis vivas, ut diligas praesens saeculum, ut praesentia concupiscas. Tu si Deum times, et exhibes obstetricis officium animae tuae, si ei salutem conferre cupis, non facis haec, sed vivificas masculum qui in te est, interiorem tuum hominem medicaris et foves, et ipsi per actus aut intellectus bonos vitam conquiris aeternam.

the midwives feared God, they made for themselves houses?" as though a house were made for the reason that God is feared. If this be taken just as it is written, it will seem to have not only no coherence, but even the greatest emptiness. But if you see how the Scriptures of the New and Old Testament, teaching the fear of God, make houses of the Church, so as to fill the whole world with houses of prayer, then what is written will seem to be reasonably written. Thus therefore those midwives, because they fear God and teach the fear of God, do not do the command of the king of Egypt, but keep their males alive, nor yet is it said that they obeyed the command of the king of Egypt so as to keep the females alive. I boldly dare to say according to the sense of Scripture: Those midwives do not keep females alive. For neither are vices taught in the Churches, nor is luxury preached, nor are sins nourished (for this is what Pharaoh wills, when he orders the females to be kept alive), but virtue alone is cultivated, and it alone is nourished. Yet let us refer these things to each one of us. You also, if you fear God, do not do the command of the king of Egypt. For he commands you to live in delights, to love the present world, to covet present things. If you fear God, and perform the office of a midwife for your soul, if you desire to confer salvation upon it, you do not do these things, but you keep alive the male that is in you, you heal and cherish your inner man, and for it through good acts or understandings you win eternal life.

3. Sed post haec ubi vidit Pharao quod per obstetrices non posset necare masculos Israel, « praecepit, inquit, omni populo dicens : Omne masculinum quodcunque natum fuerit Hebraeis, in flumen projicite, et omne femininum vivificate. » Videte quid princeps hujus mundi praecipit suis ut infantes nostros rapiant, et in flumen projiciant, primae statim nativitati nostrorum insidiantes continuo, ut ubera Ecclesiae prima contigerint, irruant, diripiant, persequantur, undis et fluctibus hujus saeculi absorbeant. Videte quid audiatis, sapientia Dei per Salomonem dicit : « Intelligibiliter intellige quae apponuntur tibi. » Vide statim ut natus, imo ut renatus fueris, quid tibi imminet. Hoc illud est, quod in Evangelio legis, quia Jesus statim ut ascendit de baptismo, « ductus est a spiritu in desertum ut tentaretur a diabolo. » Hoc ergo est quod et hoc loco Pharao praecepit populo suo, Hebraeos infantes statim ut nati fuerint invadant, diripiant, aquis submergant. Hoc fortassis est quod per Prophetam dicitur : « Quia intraverunt aquae usque ad animam meam. Defixus sum in limo profundi, et non est substantia. » Sed propterea Christus superavit et vicit, ut tibi vincendi iter aperiret. Propterea jejunans vicit, ut et tu scias hujusmodi genus daemoniorum jejuniis

3. But after these things, when Pharaoh saw that through the midwives he could not kill the males of Israel, "he commanded," it says, "all his people, saying: Every male whatsoever is born to the Hebrews, cast into the river, and every female keep alive." See what the ruler of this world commands his own: that they seize our infants and cast them into the river, lying in wait immediately for the very first birth of our people, so that as soon as they have touched the first breasts of the Church, they may rush in, tear them away, persecute them, and swallow them up in the waves and billows of this world. See what you hear; the wisdom of God says through Solomon: "Understand intelligibly the things that are set before you." See, immediately when you have been born, nay rather reborn, what hangs over you. This is that which you read in the Gospel, that Jesus immediately when He came up from baptism "was led by the Spirit into the wilderness to be tempted by the devil." This therefore is what Pharaoh in this passage also commanded his people, that as soon as the Hebrew infants have been born they should attack them, tear them away, and plunge them under the waters. This perhaps is what is spoken through the Prophet: "For the waters have entered even unto my soul. I am stuck fast in the mire of the deep, and there is no standing-ground." But on this account Christ overcame and conquered, that He might open for you a way of conquering. On this account He conquered by fasting, that you too might know that a kind of demons such as this is to be overcome by fastings

Editors' notes and page, col. 307

Footnotes

(⁸⁴) ‹anchor: praecepit, inquit› · call in col 307 Exod. I, 22.

Exodus 1:22.

(printed under page 158) (⁸⁵) ‹anchor: per Salomonem dicit› · call in col 307 Prov. XXIII, 1.

Proverbs 23:1.

(printed under page 158) (⁸⁶) ‹anchor: in Evangelio legis› · call in col 307 Matth. IV, 1.

Matthew 4:1.

(printed under page 158) (⁸⁷) ‹anchor: per Prophetam dicitur› · call in col 307 Psal. LXVIII, 1, 2.

Psalm 68:1–2 (Vulgate numbering).

(printed under page 158)

(94) ‹anchor: not visible in foot image› · call in col 307

Alias, « Scripturae sensus. »

Otherwise: "the sense of Scripture."

(printed under page 158)

(95) ‹anchor: not visible in foot image› · call in col 307

Alias, « masculinum. »

Otherwise: "male" (masculinum).

(printed under page 158)

Page

running head: 307 ORIGENIS
marginal letters: A timebant obstetrices Deum,; B cant feminas. Neque; C 3. Sed post hæc; D tentaretur a diabolo.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:308

et orationibus superandum. Propterea et oblata sibi omnia regna mundi, et gloriam eorum contemnit, ut et tu contemnens gloriam mundi possis superare tentantem. Aegyptii vero, quibus Pharao dedit praecepta, feminas tantum vivificant, oderunt masculos; oderunt namque virtutes, vitia tantum et voluptates nutriunt. Et nunc igitur insidiantur Aegyptii, si forte Hebraeis nascatur aliquis masculus, ut statim persequantur et interficiant, nisi caveant, nisi observent, et occultent germen masculinum. Denique refert Scriptura quod de tribu Levi quaedam genuit masculum, et videns infantem esse elegantem, occultavit eum mensibus tribus. Vide si non propterea nobis praecipitur, ne bonos actus in publico geramus, ne justitiam nostram coram hominibus faciamus, sed ut clauso ostio oremus Patrem in occulto, et quod facit dextera nostra, id nesciat sinistra. Nisi enim in occulto fuerit, diripietur ab Aegyptiis, invadetur, in flumen jactabitur, undis et fluctibus submergetur. Ergo si facio eleemosynam, quia opus Dei est, masculum genero. Sed si ita faciam, ut hominibus innotescat, et ab hominibus laudem quaeram, et non eam occultavero, rapta est ab Aegyptiis eleemosyna mea, et in flumen demersa est, et tanto labore, tantoque studio Aegyptiis masculum genui. Propterea, o vos, populus Dei qui haec auditis, nolite putare, ut saepe jam diximus, veterum vobis fabulas recitari, sed doceri vos per haec, ut agnoscatis ordinem vitae, instituta morum, fidei, virtutisque certamina.

and prayers. On this account He also despises all the kingdoms of the world offered to Him, and their glory, that you too, despising the glory of the world, may be able to overcome him who tempts you. Whereas the Egyptians, to whom Pharaoh gave commands, keep only the females alive, and hate the males; for they hate virtues, and nourish only vices and pleasures. Even now, therefore, the Egyptians lie in wait, if perhaps some male be born to the Hebrews, that they may immediately persecute and kill it, unless they beware, unless they watch, and hide the male offspring. Finally, Scripture relates that a certain woman from the tribe of Levi bore a male, and seeing that the infant was comely, hid him for three months. See whether it is not on this account commanded us that we should not perform our good acts in public, that we should not do our righteousness before men, but that having shut the door we should pray to the Father in secret, and what our right hand does, our left hand should not know. For unless it be in secret, it will be torn away by the Egyptians, it will be attacked, it will be cast into the river, it will be plunged under the waves and billows. Therefore if I do alms, because it is a work of God, I beget a male. But if I so do it that it becomes known to men, and I seek praise from men, and do not hide it, my alms has been snatched away by the Egyptians, and sunk in the river, and with so great labour and so great zeal I have begotten a male for the Egyptians. On this account, O you people of God who hear these things, do not think, as we have already often said, that fables of the ancients are being recited to you, but that through these things you are being taught, so that you may recognize the order of life, the rules of morals, and the struggles of faith and virtue.

4. « Videntes » ergo isti de tribu Levi « elegantem esse infantem, celaverunt eum mensibus tribus. Cumque non possent amplius celare eum, sumpsit, inquit, mater ejus tibin, et linivit bitumine, et injecit infantem in eam, et posuit in palude secus flumen, et observabat soror ejus de longe, ut videret quid accideret ei. Descendit autem filia Pharaonis, ut lavaretur in flumine, et audivit plorantem infantem, et misit, inquit, et assumpsit eum, et dixit filia Pharaonis, quia de infantibus Hebraeorum est hic. » Post haec jam refertur quomodo soror ejus dixit, ut matrem pueri vocaret, quae eum nutriret. « Et dixit, inquit, ad illam filia Pharaonis : Custodi mihi hunc infantem, et nutri eum mihi, ego autem dabo tibi mercedem. Cumque nutrisset eum, et fortior factus esset, induxit illum ad filiam Pharaonis, et factus est ei in filium, et nominavit nomen ejus Moysen, dicens quia de aqua eum assumpsi. » Singula haec immensis repleta mysteriis, tempus exigunt grande, et totius diei spatium si in his consumamus, vix fortasse sufficiet. Breviter tamen aliqua nobis pro Ecclesiae aedificatione pulsanda sunt. Puto filiam Pharaonis Ecclesiam quae congregatur ex gentibus videri posse, quae quamvis

4. "Seeing," therefore, those of the tribe of Levi "that the infant was comely, they hid him for three months. And when they could hide him no longer, his mother," it says, "took an ark, and smeared it with bitumen, and put the infant into it, and placed it in the marsh beside the river, and his sister watched from afar, to see what would happen to him. And the daughter of Pharaoh came down to wash in the river, and heard the infant crying, and sent," it says, "and took him up, and the daughter of Pharaoh said: This is one of the infants of the Hebrews." After these things it is next related how his sister spoke, that she might call the boy's mother to nurse him. "And the daughter of Pharaoh," it says, "said to her: Keep this infant for me, and nurse him for me, and I will give you your wages. And when she had nursed him, and he had grown stronger, she brought him in to the daughter of Pharaoh, and he became to her a son, and she called his name Moses, saying: Because I took him up out of the water." Each of these things, filled with immense mysteries, demands a great time, and if we spend the space of a whole day on them, it will perhaps scarcely suffice. Briefly, however, some points must be touched upon by us for the edification of the Church. I think that the daughter of Pharaoh can be seen as the Church which is gathered from the nations, which although

Editors' notes and page, col. 308

Footnotes

(⁸⁸) ‹anchor: Denique refert Scriptura› · call in col 308 Exod. II, 1.

Exodus 2:1.

(printed under page 158) (⁸⁹) ‹anchor: sumpsit, inquit› · call in col 308 Exod. II, 2 et seqq.

Exodus 2:2 and following.

(printed under page 158) (⁹⁰) ‹anchor: Et dixit, inquit› · call in col 308 Exod. II, 9.

Exodus 2:9.

(printed under page 158)

(95) ‹anchor: genuit masculum› · call in col 308

Alias, « masculinum. »

Otherwise: "masculinum" ("male").

(printed under page 158)

(96) ‹anchor: jam diximus› · call in col 308

Vide lib. II Origen., quaest. 13.

See book II of the Origeniana, question 13.

(printed under page 158)

(97) ‹anchor: mater ejus tibin› · call in col 308

Tibin. Septuaginta reliquerunt vocem Hebraicam תיבה quae significat arcam aut potius vas navigationi aptum.

Tibin. The Seventy left the Hebrew word תיבה untranslated; it means an ark, or rather a vessel fit for sailing.

(printed under page 158)

Page

running head: ORIGENIS 308
marginal letters: A et orationibus superandum.; B nibus faciamus, sed; C fidei, virtutisque certamina.; D ego autem dabo
old-edition numerals: 135 before occulto,
other: Latin only, no Greek printed

PG 12:309

impium et iniquum habeat patrem, tamen dicitur ad eam per Prophetam : « Audi, filia, et vide, et inclina aurem tuam, et obliviscere populum tuum, et domum patris tui, quia concupivit rex speciem tuam. » Haec ergo est quae exiit de domo patris et venit ad aquas, ut lavaretur a peccatis quae contraxerat in domo patris sui. Denique statim viscera misericordiae suscipit, et miseratur infan⟨t⟩em. Haec ergo Ecclesia ex gentibus veniens, in palude invenit jacentem Moysen, abjectum a suis et expositum, dat eum nutrici, et nutritur apud suos, ibi agit infantiam. Cum autem fortior factus est, tunc inducitur ad eam, et adoptatur in filium. Moyses autem quia lex appellatur, in multis locis jam saepe dissertum est. Veniens ergo Ecclesia ad aquas baptismi suscepit etiam legem, quae tamen lex erat intra tibin conclusa, pice et bitumine oblita. Tibis genus est tegminis, ex virgis aut ex papyro contextum, vel etiam ex arborum cortice formatum, intra quod injectus infans videbatur expositus. Jacebat ergo lex conclusa intra hujusmodi tegmina, et pice ac bitumine oblita, vilibus et terreis Judaeorum sensibus sordebat obsepta, usquequo Ecclesia veniret ex gentibus et assumeret eam de luteis et palustribus locis, atque intra sapientiae aulas et regalia tecta conscisceret. Haec tamen lex infantiam suam apud suos transigit. Apud illos enim qui spiritaliter eam intelligere nesciunt, parvula est et infans, et lactentium habens cibos. Cum vero ad Ecclesiam venit, cum Ecclesiae ingreditur domum, fortior est et validior Moyses. Amoto enim velamine litterae, perfectus in lectione ejus cibus et solidus invenitur. Quid tamen est quod et mercedem nutrimentorum a filia percipit Pharaonis, illa apud quam lex et nata est, et nutrita? Quid est quod Synagoga accipit de Ecclesia? Puto illud intelligi posse, quod idem Moyses scribit, dicens : « Ego in non gentem in aemulationem vos inducam, in gentem insipientem in iram vos concitabo. «etSynagoga ergo de Ecclesia istud mercedis accipit, ut ultra idola non colat. Videns enim eos qui ex gentibus sunt, ita ad Deum conversos esse, ut ultra idola nesciant, Deum praeter unum neminem venerentur, ipsa erubescit idola ultra jam colere. Istud ergo recipit beneficii de Ecclesia Synagoga, quod ei parvulam nutrisse visa est legem. Sed et nos etiam si Pharaonem habuimus patrem, etiam si nos in operibus malis genuit princeps hujus mundi, cum venimus ad aquas, assumamus ad nos legem Dei, nec nobis sordeat litterae ejus vile tegumen et obscurum, quae parva ejus sunt et lactentia concedamus, quae perfecta et valida sunt, sumamus, atque haec intra cordis nostri tecta regalia collocemus. Grandem et validum habeamus Moysen, nihil de eo parvum, nihil humile sentiamus; sed magnificum totum, totum

have an impious and iniquitous father, nevertheless it is said to her through the Prophet: « Hear, O daughter, and see, and incline your ear, and forget your people and the house of your father, because the king has desired your beauty. » This, therefore, is she who went out from the house of her father and came to the waters, that she might be washed from the sins which she had contracted in the house of her father. Finally, she immediately receives bowels of mercy, and pities the infant. This Church, therefore, coming from the Gentiles, finds Moses lying in the marsh, cast off by his own people and exposed; she gives him to a nurse, and he is nourished among his own, and there spends his infancy. When, however, he has grown stronger, then he is brought in to her, and is adopted as a son. Now that Moses is called the law has already been frequently discussed in many places. The Church, therefore, coming to the waters of baptism, also received the law; which law, however, was enclosed within a basket, smeared with pitch and bitumen. A basket is a kind of covering woven out of twigs or out of papyrus, or even formed out of the bark of trees, within which the infant cast in appeared exposed. The law, therefore, lay enclosed within coverings of this sort, and smeared with pitch and bitumen, it was befouled and hedged in by the vile and earthly senses of the Jews, until the Church should come from the Gentiles and take it up from the muddy and marshy places, and receive it within the halls of wisdom and royal dwellings. Yet this law passes its infancy among its own people. For among those who do not know how to understand it spiritually, it is little and an infant, and having the food of sucklings. When, however, it comes to the Church, when it enters the house of the Church, Moses is stronger and more vigorous. For when the veil of the letter is removed, the food in its reading is found perfect and solid. Yet what is the meaning of this, that she also receives the wages of nourishment from the daughter of Pharaoh, she among whom the law was both born and nourished? What is it that the Synagogue receives from the Church? I think that can be understood which the same Moses writes, saying: « I will provoke you to jealousy against a non-people, against a foolish nation I will stir you up to anger. » And the Synagogue, therefore, receives this from the Church as wages, that she no longer worships idols. For seeing those who are from the Gentiles so converted to God that they no longer know idols, and worship no one as God except the One, she herself is ashamed to worship idols any longer. This benefit, therefore, the Synagogue receives from the Church, because she appeared to have nourished the law for her while it was little. But let us also, even if we had Pharaoh as a father, even if the prince of this world begot us in evil works, when we come to the waters, take to ourselves the law of God, and let not the vile and obscure covering of its letter seem foul to us; let us leave aside its things that are small and for sucklings, let us take the things that are perfect and strong, and let us place these within the royal dwellings of our heart. Let us hold Moses great and strong, let us think nothing small of him, nothing lowly; but the whole magnificent, the whole

Editors' notes and page, col. 309

Footnotes

(⁹¹) ‹anchor: not visible in foot image› · call in col 309 Psal. XLIV, 11.

Psalm 44:11 (Vulgate numbering).

(printed under page 159) (⁹²) ‹anchor: scribit, dicens› · call in col 309 Deuter. XXXII, 21.

Deuteronomy 32:21.

(printed under page 159)

(98) ‹anchor: Judaeorum sensibus› · call in col 309

Mss., « tetris Judaeorum sensibus. »

The manuscripts: "by the foul understandings of the Jews."

(printed under page 159)

Page

running head: IN EXODUM HOMILI
marginal letters: A impium et iniquum; B aquas baptismi suscepit; C ingreditur domum, fortior; D ultra jam colere.
old-edition numerals: (none)
other: Latin only, no Greek printed; running head cut off at right edge

PG 12:310

egregium, totum elegans. Totum enim magnum est, quidquid spiritale, quidquid sublimis intelligentiae est. Et oremus Dominum Jesum Christum ut ipse nobis revelet et ostendat quomodo magnus est Moyses, et quomodo sublimis est. Ipse enim revelat, quibus vult, per Spiritum sanctum. Ipsi gloria et imperium in saecula saeculorum. Amen.

distinguished, the whole elegant. For the whole is great, whatever is spiritual, whatever belongs to sublime understanding. And let us pray to the Lord Jesus Christ that He Himself may reveal and show to us how Moses is great, and how he is sublime. For He Himself reveals, to whom He wills, through the Holy Spirit. To Him be glory and dominion unto the ages of ages. Amen.

HOMILIA III.

HOMILY III.

De eo quod scriptum est : « Ego autem gracili voce sum, et tardus lingua. »

On that which is written: « But I am of a slender voice, and slow of tongue. »

1. Donec esset Moyses in Aegypto et erudiretur omni sapientia Aegyptiorum, non erat gracili voce nec tardus lingua, nec profitebatur se esse ineloquentem. Erat enim quantum ad Aegyptios, et sonorae vocis, et eloquentiae incomparabilis. Ubi autem coepit audire vocem Dei et eloquia divina suscipere, tunc sensit exilem et gracilem vocem suam, tardamque et impeditam esse suam intelligit linguam; tunc se pronuntiat mutum, cum coepit agnoscere verum illud Verbum, quod erat in principio apud Deum. Sed quo facilius quod dicimus possit adverti, utamur hujusmodi similitudine. Mutis animalibus quamvis sit imperitus et indoctus, rationabilis homo si comparetur, videbitur eloquens ad comparationem eorum quae et rationis et vocis expertia sunt; si vero eruditis et eloquentibus viris, atque in omni sapientia probatissimis conferatur, et ineloquens et mutus videbitur. At si ipsum quis contempletur divinum Verbum, ipsamque divinam respiciat sapientiam, quantaevis sit eruditionis, et quantaecunque sapientiae, multo amplius quam apud nos sunt pecudes, ipse apud Deum mutum se animal profitebitur. Hoc nimirum erat Moyses. Quod et beatus David intuens, et tali ordine semetipsum ad divinam sapientiam librans, dicebat : « Ut jumentum factus sum apud te. » Secundum hoc ergo et prophetarum maximus Moyses in praesenti lectione dicit ad eum, quod gracili voce sit, et tardus lingua, quod et non sit eloquens. Omnes enim homines ad comparationem Verbi divini, non solum ineloquentes, sed et muti putandi sunt.

1. So long as Moses was in Egypt and was being instructed in all the wisdom of the Egyptians, he was not of a slender voice nor slow of tongue, nor did he profess himself to be ineloquent. For as regards the Egyptians, he was both of a resonant voice and of incomparable eloquence. When, however, he began to hear the voice of God and to receive the divine utterances, then he perceived his own voice to be thin and slender, and understands his own tongue to be slow and impeded; then he pronounces himself mute, when he began to recognize that true Word, which was in the beginning with God. But so that what we say may be more easily noticed, let us use a comparison of this sort. If a rational man, although he be unskilled and unlearned, be compared to mute animals, he will seem eloquent in comparison with those things which are devoid both of reason and of voice; if, however, he be compared with learned and eloquent men, and those most approved in all wisdom, he will seem both ineloquent and mute. But if anyone contemplates the divine Word Himself, and looks upon the divine wisdom itself, of however great learning he may be, and of whatever wisdom, much more than cattle are among us, he himself will profess himself before God to be a mute animal. This doubtless was Moses. Looking upon which also the blessed David, and weighing himself in such an order in relation to the divine wisdom, said: « I have become as a beast of burden before Thee. » According to this, therefore, Moses also, the greatest of the prophets, in the present reading says to Him that he is of a slender voice, and slow of tongue, and that he is not eloquent. For all men, in comparison with the divine Word, are to be considered not only ineloquent, but even mute.

2. Quia igitur in id intelligentiae profecit ut agnosceret semetipsum, in quo est pars maxima sapientiae, remunerat eum divina dignatio. Audi quam optimis magnificisque muneribus. « Ego, inquit, aperiam os tuum, et instruam te quae oporteat te loqui. » Beati sunt, quorum Deus os aperit ut loquantur. Prophetis Deus aperit os, et replet illud eloquio suo, sicut in praesenti dicit : « Ego aperiam os tuum, et instruam te quae oporteat te loqui. » Sed et per David dicit Deus : « Dilata os tuum, et replebo illud. » Similiter et Paulus dicit : « Ut detur mihi sermo in adapertione oris mei. » Eorum ergo qui verba Dei loquuntur, os Deus aperit. Vereor autem ne sint aliqui, quorum

2. Because, therefore, he progressed to that point of understanding that he knew himself, in which is the greatest part of wisdom, the divine condescension rewards him. Hear with what most excellent and magnificent gifts. « I, He says, will open your mouth, and will instruct you what you ought to speak. » Blessed are they whose mouth God opens that they may speak. For the prophets God opens the mouth, and fills it with His utterance, just as in the present passage He says: « I will open your mouth, and will instruct you what you ought to speak. » But also through David God says: « Open wide your mouth, and I will fill it. » Similarly Paul also says: « That speech may be given to me in the opening of my mouth. » Of those, therefore, who speak the words of God, God opens the mouth. But I fear lest there be some whose

Editors' notes and page, col. 310

Footnotes

(⁹³) ‹anchor: not visible in foot image› · call in col 310 Exod. IV, 10.

Exodus 4:10.

(printed under page 159) (⁹⁴) ‹anchor: not visible in foot image› · call in col 310 Joan. I, 1.

John 1:1.

(printed under page 159) (⁹⁵) ‹anchor: librans, dicebat› · call in col 310 Psal. LXXII, 23.

Psalm 72:23 (Vulgate numbering).

(printed under page 159) (⁹⁶) ‹anchor: Ego, inquit› · call in col 310 Exod. IV, 12.

Exodus 4:12.

(printed under page 159) (⁹⁷) ‹anchor: dicit Deus› · call in col 310 Psal. LXXXI, 10.

Psalm 81:10 (as printed; the verse is Vulgate Ps. 80:11).

(printed under page 159) (⁹⁸) ‹anchor: Paulus dicit› · call in col 310 Ephes. VI, 19.

Ephesians 6:19.

(printed under page 159)

(99) ‹anchor: not visible in foot image› · call in col 310

Alias, « profitetur. »

Otherwise: "professes" (present tense).

(printed under page 159)

Page

running head: EXODUM HOMILIA III. 310
marginal letters: A egregium, totum; B Ubi autem coepit; C bum, ipsamque; D pientiae, remunerat
old-edition numerals: 136 after lingua,
other: Latin only, no Greek printed; running head cut off at left edge

PG 12:311

e contrario os diabolus aperiat. Nam qui loquitur mendacium, certum est quia diabolus aperuit os ejus ut mendacium loqueretur. Qui falsum testimonium dicit, qui scurrilitates ac turpitudines et caetera hujusmodi de ore suo proferunt, diabolus aperuit os eorum. Vereor ne et susurronum et detractorum os diabolus aperiat, sed et eorum qui otiosa verba proferunt, pro quibus reddenda in die judicii ratio est. Jam vero qui iniquitatem in excelsum loquuntur, qui negant Dominum meum Jesum Christum in carne venisse, vel qui Spiritum sanctum blasphemant, quibus neque in praesenti neque in futuro saeculo remittetur, quis dubitet quod os eorum diabolus aperiat? Vis tibi et hoc de Scripturis ostendam, quomodo hujusmodi hominibus, qui adversum Christum loquuntur, os diabolus aperit? Vide quid scriptum est de Juda, quomodo refertur quia introivit in illum Satanas, et quia misit in cor ejus diabolus, ut traderet Dominum. Ipse ergo aperuit os ejus, ut loqueretur cum principibus et Pharisaeis, quomodo eum traderet, accepta pecunia. Unde mihi videtur non esse parvae gratiae intelligere os quod aperit Deus, et intelligere os quod aperit diabolus. Non est sine sancti Spiritus gratia hujusmodi os et verba discernere. Et ideo in divisionibus spiritalium gratiarum additur etiam hoc, quod datur quibusdam discretio spirituum. Ergo spiritalis est gratia per quam spiritus discernitur, sicut et alibi dicit Apostolus : « Probate spiritus si ex Deo sunt. » Sed sicut Deus aperit os sanctorum, ita puto quod et aures sanctorum Deus aperiat ad audienda verba divina. Sic enim dicit Isaias propheta : « Dominus aperuit mihi aurem, ut sciam quando oporteat dici verbum. » Sic et oculos aperit Dominus, sicut aperuit oculos Agar : « Et vidit puteum aquae vivae. » Sed et Elisaeus propheta dicit : « Aperi, Domine, oculos pueri, ut videat quia plures nobiscum sunt quam cum adversariis. Et aperuit, inquit, Dominus oculos pueri, et ecce totus mons plenus erat equitibus, et curribus, auxiliisque coelestibus. Circumdat enim angelus Domini in circuitu timentium eum, ut eripiat eos. » Aperit ergo, ut diximus, Deus, et os, et aures, et oculos, ut vel loquamur, vel cernamus, vel audiamus quae Dei sunt. Sed et illud non otiose accipio quod dicit propheta : « Eruditio, inquit, Domini aperuit mihi aurem. » Hoc mihi videtur ad nos, id est communiter ad omnem Dei Ecclesiam pertinere. Si enim in Domini eruditione versemur, aperit et nobis aurem Domini eruditio. Auris vero quae per eruditionem Domini aperitur, non semper aperta est, sed aliquando aperta, aliquando clausa est. Audi legislatorem d⟨i⟩centem : « Ne receperis auditum vanum. »

mouth, on the contrary, the devil opens. For he who speaks a lie, it is certain that the devil opened his mouth that he might speak a lie. He who utters false testimony, those who bring forth buffooneries and shameful things and other things of this sort from their mouth, the devil opened their mouth. I fear lest the devil also opens the mouth of whisperers and detractors, and also of those who bring forth idle words, for which an account must be rendered on the day of judgement. Now indeed, those who speak iniquity on high, who deny that my Lord Jesus Christ has come in the flesh, or who blaspheme the Holy Spirit, to whom it shall not be forgiven either in the present or in the future age, who would doubt that the devil opens their mouth? Do you wish that I also show you this from the Scriptures, how for men of this sort, who speak against Christ, the devil opens the mouth? See what is written concerning Judas, how it is related that Satan entered into him, and that the devil put it into his heart that he should betray the Lord. He himself, therefore, opened his mouth, that he might speak with the chief priests and Pharisees how he might betray Him, having received money. Whence it seems to me to be of no small grace to understand the mouth which God opens, and to understand the mouth which the devil opens. It is not without the grace of the Holy Spirit to discern such a mouth and words. And therefore in the distributions of spiritual graces this also is added, that to some is given the discerning of spirits. Spiritual, therefore, is the grace through which a spirit is discerned, just as elsewhere the Apostle says: « Test the spirits, whether they are from God. » But just as God opens the mouth of the saints, so I think that God also opens the ears of the saints to hear the divine words. For thus says Isaiah the prophet: « The Lord has opened an ear for me, that I may know when the word ought to be spoken. » Thus the Lord also opens the eyes, just as He opened the eyes of Hagar: « And she saw a well of living water. » Moreover Elisha the prophet also says: « Open, O Lord, the eyes of the young man, that he may see that there are more with us than with the adversaries. And the Lord, it says, opened the eyes of the young man, and behold, the whole mountain was full of horsemen, and chariots, and heavenly forces. For the angel of the Lord encamps round about those who fear Him, to deliver them. » God, therefore, as we have said, opens both the mouth, and the ears, and the eyes, that we may either speak, or perceive, or hear the things that are of God. But that also I do not take idly which the prophet says: « The instruction, he says, of the Lord has opened my ear. » This seems to me to pertain to us, that is, in common to the whole Church of God. For if we abide in the instruction of the Lord, the instruction of the Lord opens our ear also. The ear, however, which is opened through the instruction of the Lord is not always open, but is sometimes open, sometimes closed. Hear the lawgiver saying: « You shall not receive a vain report. »

Editors' notes and page, col. 311

Footnotes

(⁹⁹) ‹anchor: not visible in foot image› · call in col 311 Joan. XIII, 27.

John 13:27.

(printed under page 160) (¹) ‹anchor: not visible in foot image› · call in col 311 Matth. XXVI, 15.

Matthew 26:15.

(printed under page 160) (²) ‹anchor: discretio spirituum› · call in col 311 I Cor. XII, 10.

1 Corinthians 12:10.

(printed under page 160) (³) ‹anchor: dicit Apostolus› · call in col 311 I Joan. IV, 1.

1 John 4:1.

(printed under page 160) (⁴) ‹anchor: Isaias propheta› · call in col 311 Isa. L, 5.

Isaiah 50:5.

(printed under page 160) (⁵) ‹anchor: puteum aquae vivae› · call in col 311 Genes. XXI, 19.

Genesis 21:19.

(printed under page 160) (⁶) ‹anchor: propheta dicit› · call in col 311 IV Reg. VI, 17.

4 Kings (2 Kings) 6:17.

(printed under page 160) (⁷) ‹anchor: ut eripiat eos› · call in col 311 Psal. XXXIII, 7.

Psalm 33:7 (Vulgate numbering).

(printed under page 160) (⁸) ‹anchor: Eruditio, inquit› · call in col 311 Isa. L, 5.

Isaiah 50:5.

(printed under page 160) (⁹) ‹anchor: legislatorem dicentem› · call in col 311 Exod. XXIII, 1.

Exodus 23:1.

(printed under page 160)

(1) ‹anchor: si ex Deo sunt› · call in col 311

Alias, « qui ex Deo sunt. »

Otherwise: "which are from God."

(printed under page 160)

(2) ‹anchor: Ne receperis› · call in col 311

Alias, « respexeris. »

Otherwise: "look to."

(printed under page 160)

Page

running head: 311 ORIGENIS
marginal letters: A e contrario os; B nibus, qui adversum; C Deus aperit os; D vel cernamus, vel
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:312

Si quando ergo vana dicuntur, si quando inania, inepta, turpia, profana, scelesta proferuntur, qui novit Domini eruditionem, claudit aures, et avertit auditum, et dicit : « Ego autem sicut surdus non audiebam, et sicut mutus, qui non aperuit os suum. » Si vero ad utilitatem animae pertinent quae dicuntur si de Deo sermo est, si mores docet, virtutes invitat, vitia resecat, patere debent aures hujuscemodi eloquiis; et non solum aures, sed et cor, et mens, et tota ad hujuscemodi auditum animae janua pandenda est. Summa tamen moderatione praecepti usa est lex : ut non diceret : Non audies auditum vanum, sed non recipies. Nam vana frequenter audimus. Marcion quae loquitur, vana sunt. Valentinus quae loquitur, vana sunt : et omnes qui contra creatorem Deum loquuntur, vana sunt quae loquuntur. Sed tamen frequenter nos audimus ea, ut adversum ea respondere possimus : ne forte subripiant simplicioribus quibusque fratrum nostrorum per sermonis ornatum. Audimus ergo haec : sed non recipimus. Dicta sunt enim de ore illo quod diabolus aperuit. Et ideo orandum nobis est, ut dignetur Dominus aperire os nostrum; ut possimus et contradicentes revincere, et obturare os quod diabolus aperuit. Haec de eo quod scriptum est : « Ego aperiam os tuum, et instruam te, quae oporteat te loqui. » Non solum autem Moysi promittitur os aperiri a Domino, sed et Aaron. Dicitur enim et de ipso : « Ego aperiam os tuum, et os illius, et instruam vos quae faciatis. » Occurrit enim et Aaron Moysi, et exiit de Aegypto. Occurrit autem ei. Ubi? in quali loco? interest enim ubi occurrat Moysi is, cujus os aperiendum est a Deo. Occurrit enim, inquit, in montem Dei. Vides quia merito aperitur os ejus, qui potest occurrere in montem Dei. Petrus, et Jacobus, et Joannes, in montem Dei ascenderunt, ut transformatum Jesum videre mererentur, et Moysen cum ipso atque Eliam viderent in gloria. Et tu ergo nisi ascenderis ad montem Dei, et ibi occurreris Moysi, id est nisi excelsum legis ascenderis sensum, nisi ad spiritalis intelligentiae cacumen evaseris, non est os tuum apertum a Domino. Si in humili loco litterae steteris, et historiae textum Judaicis narrationibus innectas, non occurristi Moy⟨s⟩i in montem Dei, nec os tuum aperuit Deus, neque instruxit te quae oporteat te loqui. Nisi ergo Aaron occurrisset Moysi in monte, nisi ejus sensum sublimem vidisset et arduum, nisi excelsam ejus intelligentiam perspexisset; nunquam ei locutus fuisset verba Dei, neque virtutem signorum prodigiorumque tradidisset, neque participem eum tanti mysterii conscivisset.

If ever, therefore, vain things are spoken, if ever empty, foolish, shameful, profane, wicked things are brought forth, he who knows the instruction of the Lord closes his ears, and turns away his hearing, and says: « But I, as a deaf man, did not hear, and as a mute man, who did not open his mouth. » If, however, the things that are spoken pertain to the profit of the soul, if the discourse is about God, if it teaches morals, invites virtues, cuts away vices, the ears ought to lie open to utterances of this kind; and not only the ears, but also the heart, and the mind, and the whole door of the soul must be thrown open to hearing of this kind. Yet the law used the highest moderation in the precept, so that it did not say: You shall not hear a vain report, but: You shall not receive it. For we frequently hear vain things. The things which Marcion speaks are vain. The things which Valentinus speaks are vain: and all who speak against God the Creator, vain are the things which they speak. Yet we frequently hear them, so that we may be able to answer against them: lest perchance they steal upon any of the simpler of our brethren through the ornament of speech. We hear these things, therefore, but we do not receive them. For they were spoken from that mouth which the devil opened. And therefore we must pray that the Lord may deign to open our mouth, so that we may be able both to refute those who contradict, and to stop the mouth which the devil opened. So much concerning that which is written: « I will open your mouth, and will instruct you what you ought to speak. » Not only to Moses, however, is it promised that his mouth be opened by the Lord, but also to Aaron. For it is said concerning him also: « I will open your mouth, and his mouth, and will instruct you what you shall do. » For Aaron also meets Moses, and went out from Egypt. Now he meets him. Where? In what sort of place? For it matters where he meets Moses whose mouth is to be opened by God. For he meets him, it says, at the mount of God. You see that deservedly is the mouth of him opened who is able to meet at the mount of God. Peter, and James, and John ascended into the mount of God, that they might be worthy to see Jesus transfigured, and might see Moses with Him and Elijah in glory. And you, therefore, unless you ascend to the mount of God, and meet Moses there, that is, unless you ascend to the lofty sense of the law, unless you climb to the summit of spiritual understanding, your mouth is not opened by the Lord. If you stand in the lowly place of the letter, and weave the text of the history with Jewish narratives, you have not met Moses at the mount of God, nor has God opened your mouth, nor instructed you what you ought to speak. Unless, therefore, Aaron had met Moses on the mount, unless he had seen his sublime and lofty sense, unless he had perceived his exalted understanding, he would never have spoken the words of God to him, nor handed over the power of signs and wonders, nor admitted him as a sharer of so great a mystery.

3. Verum quoniam longum est de singulis per ordinem dicere, videamus ingressi a⟨d⟩ Pharaonem

3. But since it is long to speak of each point in order, let us see, when they have entered in to Pharaoh,

Editors' notes and page, col. 312

Footnotes

(¹⁰) ‹anchor: not visible in foot image› · call in col 312 Psal. XXXVII, 13.

Psalm 37:13 (Vulgate numbering).

(printed under page 160) (¹¹) ‹anchor: scriptum est› · call in col 312 Exod. IV, 12.

Exodus 4:12.

(printed under page 160) (¹²) ‹anchor: de ipso› · call in col 312 ibid. 15.

Same place, verse 15.

(printed under page 160)

Page

running head: ORIGENIS 312
marginal letters: A Si quando ergo; B na sunt : et; C ciatis. » Occurrit; D bus innectas, non
old-edition numerals: 137 after tamen
other: Latin only, no Greek printed

PG 12:313

Moyses et Aaron quid dicunt : « Haec dicit Dominus : Dimitte populum meum, ut serviant mihi in eremo. » Non vult Moyses ut populus in Aegypto positus serviat Domino, sed ut exeat in desertum, et ibi serviat Domino. Hoc est sine dubio quod ostendit, quia donec quis in tenebris saecularibus manet, et in negotiorum obscuritate versatur, non potest servire Domino. Non enim potest duobus dominis servire : non potest Domino servire et mammonae. Exeundum igitur nobis est de Aegypto; relinquendus est mundus, si volumus Domino servire. Relinquendus autem, dico, non loco, sed animo; non itinere proficiscendo, sed fide proficiendo. Audi haec eadem Joannem dicentem : « Filioli, nolite diligere mundum, neque ea quae in mundo sunt, quoniam omne quod in mundo est, desiderium carnis est, et desiderium oculorum. » Et quid tamen dicit? Quomodo, vel quatenus proficisci jubet ex Aegypto, videamus : « Viam, inquit, trium dierum ibimus in eremo, et ibi immolabimus Domino Deo nostro. » Quae est via trium dierum, quae nobis incedenda est, ut exeuntes de Aegypto pervenire possimus ad locum in quo immolare debeamus? Ego viam illum intelligo qui dixit : « Ego sum via, et veritas, et vita. » Haec via triduo nobis incedenda est. Qui enim confessus fuerit in ore suo Dominum Jesum, et crediderit in corde suo, quod Deus illum suscitavit a mortuis tertia die, salvus erit. Haec ergo est tridui via, per quam pervenitur in locum in quo Domino immoletur et reddatur sacrificium laudis. Haec, quantum ad mysticum pertinet intellectum. Si vero etiam moralem, qui nobis perutilis est, requirimus locum, iter tridui de Aegypto proficiscimur, si ita nos ab omni inquinamento animae et corporis ac spiritus conservemus, ut, quemadmodum dixit Apostolus, « integer spiritus vester et anima, et corpus in die Jesu Christi servetur. » Tridui iter proficiscimur de Aegypto, si rationalem, naturalem, moralem sapientiam de rebus mundialibus auferentes ad statuta divina convertimus; tridui iter de Aegypto proficiscimur, si purificantes in nobis dicta, facta, vel cogitata (tria sunt enim haec, per quae peccare homines possunt), efficiamur mundi corde, ut possimus Deum videre. Vis autem videre quae hujusmodi sunt, quae in Scripturis indicat Spiritus sanctus? Pharao hic, qui est princeps Aegypti, ubi se videt vehementius perurgeri, ut dimittat populum Dei, secundo loco hoc cupit impetrare ne longius abeant, ne totum triduum proficiscantur, et dicit : « Non longe abeatis. » Non vult longe a se fieri populum Dei; vult eum si non in facto, vel in sermone peccare : si non in sermone, vel in cogitatione delinquere. Non vult ut totum a se triduum proficiscantur. Vult in nobis vel unum diem suum habere; in aliis duos;

what Moses and Aaron say: « Thus says the Lord: Send forth My people, that they may serve Me in the wilderness. » Moses does not wish that the people, while placed in Egypt, should serve the Lord, but that they should go out into the desert, and serve the Lord there. This without doubt is what he shows, that so long as anyone remains in worldly darkness, and is engaged in the obscurity of business affairs, he cannot serve the Lord. For he cannot serve two masters: he cannot serve the Lord and mammon. We must therefore go out from Egypt; the world must be left behind, if we wish to serve the Lord. It must be left behind, I say, not in place, but in mind; not by setting out on a journey, but by advancing in faith. Hear John saying these same things: « Little children, do not love the world, nor the things that are in the world, because all that is in the world is the desire of the flesh, and the desire of the eyes. » And yet what does he say? Let us see how, or how far, he commands to set out from Egypt: « We will go, he says, a three days' journey in the wilderness, and there we will sacrifice to the Lord our God. » What is the three days' journey which must be walked by us, so that going out from Egypt we may be able to arrive at the place in which we ought to sacrifice? I understand the way to be Him Who said: « I am the way, and the truth, and the life. » This way must be walked by us for three days. For he who confesses with his mouth the Lord Jesus, and believes in his heart that God raised Him from the dead on the third day, shall be saved. This, therefore, is the three days' journey, through which one arrives at the place in which sacrifice may be offered to the Lord and the sacrifice of praise rendered. So much as pertains to the mystical understanding. If, however, we also seek the moral locus, which is very useful to us, we set out on a three days' journey from Egypt if we so preserve ourselves from every defilement of soul and body and spirit that, just as the Apostle said, « your spirit and soul and body may be preserved whole in the day of Jesus Christ. » We set out on a three days' journey from Egypt if, taking away rational, natural, and moral wisdom from worldly things, we turn it to the divine statutes; we set out on a three days' journey from Egypt if, purifying in ourselves words, deeds, or thoughts (for these are the three things through which men can sin), we become pure in heart, so that we may be able to see God. Now do you wish to see what things of this sort the Holy Spirit indicates in the Scriptures? This Pharaoh, who is the prince of Egypt, when he sees himself more vehemently pressed to send forth the people of God, in the second place desires to obtain this, that they not go far away, that they not set out for the whole three days, and says: « Do not go far away. » He does not wish the people of God to be far from himself; he wishes them, if not in deed, at least in speech to sin; if not in speech, at least in thought to transgress. He does not wish them to set out for the whole three days from himself. He wishes in us to have at least one day as his own; in others, two;

Editors' notes and page, col. 313

Footnotes

(¹³) ‹anchor: not visible in foot image› · call in col 313 Exod. V, 1.

Exodus 5:1.

(printed under page 161) (¹⁴) ‹anchor: not visible in foot image› · call in col 313 Luc. XVI, 13.

Luke 16:13.

(printed under page 161) (¹⁵) ‹anchor: not visible in foot image› · call in col 313 I Joan. II, 15, 16.

1 John 2:15–16.

(printed under page 161) (¹⁶) ‹anchor: not visible in foot image› · call in col 313 Exod. III, 18.

Exodus 3:18.

(printed under page 161) (¹⁷) ‹anchor: illum intelligo qui dixit› · call in col 313 Joan. XIV, 6.

John 14:6.

(printed under page 161) (¹⁸) ‹anchor: salvus erit› · call in col 313 Rom. X, 9.

Romans 10:9.

(printed under page 161) (¹⁹) ‹anchor: dixit Apostolus› · call in col 313 I Thess. V, 23.

1 Thessalonians 5:23.

(printed under page 161) (²⁰) ‹anchor: et dicit› · call in col 313 Exod. VIII, 28.

Exodus 8:28.

(printed under page 161)

Page

running head: 313 IN EXODUM HOMILI
marginal letters: A Moyses et Aaron; B in mundo sunt,; C tridui via, per; D efficiamur mundi corde,
old-edition numerals: (none)
other: Latin only, no Greek printed; running head cut off at right edge

PG 12:314

in aliis totum triduum ipse possidet. Sed illi beati qui integrum ab eo triduum secedunt, et nullam in eis suam possidet diem. Non ergo putetis, quia tunc tantummodo eduxit Moyses populum de Aegypto. Et nunc Moyses, quem habemus nobiscum (habemus enim Moysen, et prophetas), id est lex Dei vult te educere de Aegypto; si audias eam, vult te longe facere a Pharaone. Eruere te cupit de opere luti et palearum; si tamen audias legem Dei, et spiritaliter intelligas. Non vult te in carnis et tenebrarum actibus permanere, sed exire ad eremum, venire ad locum perturbationibus et fluctibus saeculi vacuum, venire ad quietem silentii. Verba enim sapientiae in silentio et quiete discuntur. Ad hunc ergo locum quietis cum veneris, ibi poteris immolare Domino, ibi legem Dei et virtutem divinae vocis agnoscere. Propterea ergo cupit te Moyses ejicere de medio fluctuantium negotiorum, et de medio perstrepentium populorum. Propterea cupit te exire de Aegypto, id est de tenebris ignorantiae; ut legem Dei audias, et lucem scientiae capias. Sed obsistit Pharao; relaxare te non vult rector tenebrarum harum; non vult te abstrahi de tenebris suis, et ad scientiae lumen adduci : et audi quid dicit : « Quis est, inquit, cujus audiam vocem? Nescio Dominum, et Israel non dimittam. » Audi quid respondit princeps hujus mundi, nescire se Deum dicit. Vides quid agit cruda superbia. Donec in laboribus hominum non est, et cum hominibus non flagellatur; propterea tenuit eum superbia. Denique videbis eum paulo post quantum proficit in flagellis; quanto melior verberatus efficitur. Iste qui modo dicit : « Nescio Dominum, » postea cum vim senserit verberum, dicturus est : « Orate pro me Dominum, » et non solum hoc, sed etiam contestantibus magis fatebitur quia digitus Dei est in virtute signorum. Nemo ergo ita ineruditus divinae sit disciplinae, ut flagella divina perniciem putet, ut verbera Domini poenalem credat interitum. Ecce Pharao durissimus : tamen proficit verberatus. Ante verbera Dominum nescit; verberatus supplicari pro se Dominum rogat. Est profectus in poenis, hoc ipsum agnoscere quod merueris poenam. « Nescio ergo, ait, Dominum, et Israel non dimitto. » Sed vide in Evangeliis, quomodo verberatus emendet hanc vocem. Scriptum est enim quia clamaverunt daemones ad Dominum, et dixerunt : « Quid venisti ante tempus torquere nos? Scimus te qui sis : Tu es Filius Dei vivi. » Ubi tormenta senserunt, sciunt Dominum. Ante flagella dicit : « Nescio Dominum, et Israel non dimitto, » sed postea Israel dimittit, et non solum dimittit, sed et ipse perurgebit eum exire. Nulla enim societas lucis ad tenebras; nulla pars fideli cum infideli. Sed quid adhuc addit in responsis suis? « Quare, inquit, Moyses et Aaron, pervertitis populum ab operibus?

in others he himself possesses the whole three days. But blessed are those who withdraw a whole three days' journey from him, and in whom he possesses no day as his own. Do not think, therefore, that only then did Moses lead the people out of Egypt. Even now Moses, whom we have with us (for we have Moses and the prophets), that is, the law of God, wishes to lead you out of Egypt; if you hear it, it wishes to put you far from Pharaoh. It desires to rescue you from the work of mud and straw, if only you hear the law of God and understand it spiritually. It does not wish you to remain in the deeds of the flesh and of darkness, but to go out to the wilderness, to come to a place empty of the disturbances and waves of the world, to come to the rest of silence. For the words of wisdom are learned in silence and quiet. When, therefore, you have come to this place of quiet, there you will be able to sacrifice to the Lord, there to recognize the law of God and the power of the divine voice. For this reason, therefore, Moses desires to cast you out from the midst of tossing business affairs, and from the midst of noisy peoples. For this reason he desires you to go out from Egypt, that is, from the darkness of ignorance, so that you may hear the law of God and receive the light of knowledge. But Pharaoh resists; the ruler of this darkness does not wish to release you; he does not wish you to be drawn away from his darkness and led to the light of knowledge: and hear what he says: « Who is he, he says, whose voice I should hear? I do not know the Lord, and I will not send Israel forth. » Hear what the prince of this world answered: he says that he does not know God. You see what raw pride does. So long as he is not in the labours of men, and is not scourged with men, therefore pride held him. Finally, you will see him a little later, how much he profits under the scourges, how much better he becomes when beaten. This man who now says: « I do not know the Lord, » afterwards, when he has felt the force of the blows, is going to say: « Pray for me to the Lord, » and not only this, but even when the magicians bear witness he will confess that the finger of God is in the power of the signs. Let no one, therefore, be so uninstructed in the divine discipline as to think the divine scourges ruin, or to believe the blows of the Lord a penal destruction. Behold Pharaoh, most hardened: yet when beaten he profits. Before the blows he does not know the Lord; when beaten he asks that supplication be made for him to the Lord. It is an advance in punishments to recognize this very thing, that you have deserved punishment. « Therefore I do not know, he says, the Lord, and I do not send Israel forth. » But see in the Gospels how when beaten he amends this utterance. For it is written that the demons cried out to the Lord, and said: « Why have You come before the time to torment us? We know You, Who You are: You are the Son of the living God. » When they have felt torments, they know the Lord. Before the scourges he says: « I do not know the Lord, and I do not send Israel forth, » but afterwards he sends Israel forth, and not only sends them forth, but he himself will also urge them to go out. For there is no fellowship of light with darkness; no part for a believer with an unbeliever. But what more does he add in his replies? « Why, he says, Moses and Aaron, do you pervert the people from their works?

Editors' notes and page, col. 314

Footnotes

(²¹) ‹anchor: est, inquit› · call in col 314 Exod. V, 2.

Exodus 5:2.

(printed under page 161) (²²) ‹anchor: non flagellatur› · call in col 314 Psal. LXXII, 5.

Psalm 72:5 (Vulgate numbering).

(printed under page 161) (²³) ‹anchor: dicturus est› · call in col 314 Exod. VIII, 8.

Exodus 8:8.

(printed under page 161) (²⁴) ‹anchor: et dixerunt› · call in col 314 Matth. VIII, 29 ; Marc. I, 24.

Matthew 8:29; Mark 1:24.

(printed under page 161) (²⁵) ‹anchor: fideli cum infideli› · call in col 314 II Cor. VI, 14, 15.

2 Corinthians 6:14–15.

(printed under page 161) (²⁶) ‹anchor: Quare, inquit› · call in col 314 Exod. V, 4.

Exodus 5:4.

(printed under page 161)

Page

running head: EXODUM HOMILIA III. 314
marginal letters: A in aliis totum; B ergo locum quietis; C tur; propterea tenuit; D vide in Evangeliis,
old-edition numerals: 138 after Dei, et
other: Latin only, no Greek printed; running head cut off at left edge

PG 12:315

Discedite unusquisque ad opus vestrum. « Donec secum est populus, et lutum operatur ac laterem, donec in paleis occupatus est, non putat eum esse perversum, sed recto itinere incedere. Si vero dicat, Volo ire viam trium dierum et servire Domino, perverti populum dicit per Moysen et Aaron. Hoc quidem dicebatur antiquis. Sed et hodie si Moyses et Aaron, id est propheticus et sacerdotalis sermo animam sollicitet ad servitium Dei, invitetque eam exire de saeculo, renuntiare omnibus quae possidet, operam dare divinae legi et sequi verbum Dei, continuo audies dici ab his qui Pharaoni unanimes et amici sunt : Videte quomodo seducuntur homines et pervertuntur, quales adolescentes ne laborent, ne militent, ne agant aliquid quod eis prosit, relictis rebus necessariis et utilibus ineptias sectantur et otium. Quid est servire Domino? Laborare nolunt, et inertis otii occasiones requirunt. Haec erant tunc verba Pharaonis, haec et nunc amici ejus et familiares loquuntur. Non solum verbis res agitur, sequuntur et verbera : flagellari jubet scribas Hebraeorum, paleas non dari, opus exigi; haec pertulerunt patres, ad quorum figuram saepe etiam populus Dei qui est in Ecclesia patitur. Invenies enim, si consideres eos qui se ex integro principi hujus mundi tradiderunt, prosperis successibus agere, omnia eis, ut ipsi putant, feliciter evenire; servis autem Dei saepe ne haec quidem humani victus humilia et parva succedere. Istas enim puto videri paleas, quae a Pharaone ministrantur. Fit ergo saepe, ut Deum timentes vili hoc etiam et paleis simili indigeant victu. Saepe etiam persecutiones sustinent tyrannorum, perferunt cruciatus et saeva tormenta, ita ut fatigati nonnulli dicant ad Pharaonem : Utquid tu affligis populum tuum? Superati namque verberibus nonnulli a fide decidunt et confitentur se esse populum Pharaonis. « Non enim omnes qui ex Israel, hi sunt Israelitae, nec quia sunt semen, sunt omnes et filii. Isti ergo qui dubii sunt, et in tribulationibus fatigantur, etiam contra Moysen et Aaron loquuntur, et dicunt : « Ex qua die intrastis et existis vos ad Pharaonem, exsecrabilem fecistis odorem nostrum coram eo. » Verum dicunt isti, licet ignorent fortasse quod dicunt, sicut et Caiphas ille verum dicebat, quia « expedit vobis ut moriatur unus pro populo, » sed quid diceret nesciebat. Nam, ut Apostolus dicit, « Christi bonus odor sumus; sed aliis, inquit, odor de vita in vitam, aliis autem odor de morte in mortem. » Ita et propheticus sermo suavis odor est credentibus; dubiis vero et incredulis, et his qui se populum confitentur esse Pharaonis, odor exsecrabilis efficitur. Sed et ipse Moyses dicit ad Dominum, quia « ex quo locutus sum cum Pharaone, afflixit populum tuum. » Certum est enim quia antequam sermo Dei audiatur, antequam

Depart, each one of you, to your work. » So long as the people is with him, and works mud and brick, so long as it is occupied in straw, he does not think it to be perverse, but to walk on the right path. If, however, it says, I wish to go a three days' journey and serve the Lord, he says that the people is perverted by Moses and Aaron. This indeed was said to the ancients. But today also, if Moses and Aaron, that is, the prophetic and priestly word, urges a soul to the service of God, and invites it to go out from the world, to renounce all that it possesses, to give heed to the divine law and to follow the word of God, immediately you will hear it said by those who are of one mind with Pharaoh and are his friends: See how men are seduced and perverted, what sort of youths, so that they may not labour, may not serve as soldiers, may not do anything that profits them, having left behind necessary and useful things, pursue follies and idleness. What is it to serve the Lord? They do not wish to labour, and they seek occasions of sluggish idleness. These were then the words of Pharaoh, these even now his friends and intimates speak. Not by words alone is the matter carried on, blows also follow: he commands the scribes of the Hebrews to be scourged, straw not to be given, the work to be exacted; these things the fathers endured, after whose figure the people of God who are in the Church often suffer as well. For you will find, if you consider those who have wholly given themselves over to the prince of this world, that they fare with prosperous successes, that all things, as they themselves think, turn out happily for them; whereas for the servants of God often not even these lowly and small things of human livelihood succeed. For I think that these are seen to be the straw which is supplied by Pharaoh. It often happens, therefore, that those who fear God lack even this cheap sustenance like straw. Often they also endure the persecutions of tyrants, bear tortures and savage torments, so that some, worn out, say to Pharaoh: Why do you afflict your people? For some, overcome by blows, fall away from the faith and confess that they are the people of Pharaoh. « For not all who are from Israel, these are Israelites, nor because they are the seed are all also sons. » Those, therefore, who are doubtful, and are worn out in tribulations, also speak against Moses and Aaron, and say: « From the day on which you went in and came out to Pharaoh, you have made our odour abominable before him. » These men speak the truth, although perhaps they do not know what they say, just as that Caiaphas also spoke the truth, that « it is expedient for you that one man die for the people, » yet did not know what he was saying. For, as the Apostle says, « we are the good odour of Christ; but to some, he says, an odour from life unto life, to others, however, an odour from death unto death. » So also the prophetic word is a sweet odour to believers; to the doubtful, however, and unbelieving, and to those who confess themselves to be the people of Pharaoh, it becomes an abominable odour. Moreover Moses himself also says to the Lord, that « from the time I spoke with Pharaoh, he has afflicted Thy people. » For it is certain that before the word of God is heard, before

Editors' notes and page, col. 315

Footnotes

(²⁷) ‹anchor: sunt omnes et filii› · call in col 315 Rom. IX, 6, 7.

Romans 9:6–7.

(printed under page 162) (²⁸) ‹anchor: et dicunt› · call in col 315 Exod. V, 21.

Exodus 5:21.

(printed under page 162) (²⁹) ‹anchor: unus pro populo› · call in col 315 Joan. XI, 50.

John 11:50.

(printed under page 162) (³⁰) ‹anchor: Apostolus dicit› · call in col 315 II Cor. II, 15, 16.

2 Corinthians 2:15–16.

(printed under page 162) (³¹) ‹anchor: populum tuum› · call in col 315 Exod. V, 23.

Exodus 5:23.

(printed under page 162)

Page

running head: 315 ORIGENIS
marginal letters: A Donec secum est; B ctis rebus necessariis; C paleas, quae a; D cunt, sicut et
old-edition numerals: (none)
other: Latin only, no Greek printed; ante- split at end of column

PG 12:316

praedicatio divina nascatur, non est tribulatio, non est tentatio : quia nisi buccinet tuba, non committitur bellum; ubi vero signum belli tuba praedicationis ostenderit, ibi, inquit, sequitur afflictio, ibi omnis tribulationum pugna consurgit. Ex quo ergo loqui coepit Moyses et Aaron ad Pharaonem, affligitur populus Dei. Ex quo in animam tuam sermo Dei perlatus est, necessario certamen intra te virtutibus adversum vitia suscitatur; prius vero quam veniret sermo qui argueret, vitia intra te in pace durabant : sed ubi sermo Dei facere coepit uniuscujusque discrimen, tunc perturbatio magna consurgit, et sine foedere nascitur bellum. Cum injustitia enim quando potest convenire justitia, impudicitia cum sobrietate, cum veritate mendacium? Et ideo non magnopere perturbemur, si videtur odor noster exsecrabilis esse Pharaoni. Exsecrationi namque et vitiis ducitur virtus. Quin potius ut in posterioribus dicit, quia stetit Moyses ante Pharaonem, stemus etiam nos contra Pharaonem et non flectamur, sed stemus « succincti lumbos nostros in veritate, et calceati pedes in praeparatione Evangelii pacis. » Sic enim nos hortatur Apostolus dicens : « State ergo et nolite iterum jugo servitutis inhaerere. » Iterum dicit : « In quo stamus, et gloriamur in spe gloriae Dei. » Stamus autem confidenter, si Dominum deprecemur, ut statuat pedes nostros super petram, ne nobis illud eveniat, quod idem Propheta dicit : « Mei autem paulominus moti sunt pedes, et paulominus effusi sunt gressus mei. » Stemus ergo ante Pharaonem, id est obsistamus ei in certamine, sicut et Petrus apostolus dicit : « Cui resistite fortes in fide. » Sed et Paulus nihilominus dicit : « State in fide et viriliter agite. » Si enim fortiter steterimus, consequetur illud quod orabat Paulus pro discipulis dicens, quia « Deus conteret Satan sub pedibus vestris velociter. » Quanto enim nos constantius et fortius steterimus, tanto infirmior et invalidior erit Pharao. Si autem nos vel infirmi coeperimus esse, vel dubii, ille adversum nos validior et constantior fiet. Et vere illud implebitur in nobis, in quo Moyses dedit figuram. Cum enim ipse elevaret manus, vincebatur Amalech. Si vero velut lassas dejiceret, et brachia infirma deponeret, invalescebat Amalech. Ita ergo etiam nos in virtute crucis Christi extollamus brachia, et elevemus in oratione sancta manus in omni loco sine ira et disceptatione, ut Domini mereamur auxilium. Hoc idem namque et Jacobus apostolus cohortatur, dicens : « Resistite autem diabolo, et fugiet a vobis. » Agamus ergo omni fide, ut non solum fugiat a nobis, sed et conteratur Satanas sub pedibus nostris, sicut et Pharao demersus est in mare, et in profundo abyssi exstinctus. Nos autem si recedamus de Aegypto

the divine preaching arises, there is no tribulation, there is no temptation: because unless the trumpet sounds, battle is not joined; when, however, the trumpet of preaching has shown the signal of battle, there, he says, affliction follows, there the whole battle of tribulations arises. From the time, therefore, that Moses and Aaron began to speak to Pharaoh, the people of God is afflicted. From the time that the word of God was brought into your soul, of necessity a struggle is stirred up within you for the virtues against the vices; whereas before the word came to reprove, the vices endured within you in peace: but when the word of God began to make a separation of each thing, then a great disturbance arises, and war without truce is born. For when can justice agree with injustice, shamelessness with sobriety, falsehood with truth? And therefore let us not be greatly disturbed if our odour seems to be abominable to Pharaoh. For virtue is held in abomination by vices. Rather, as it says in what follows, because Moses stood before Pharaoh, let us also stand against Pharaoh and not be bent, but let us stand "having girded our loins in truth, and having shod our feet in the preparation of the Gospel of peace." For thus the Apostle exhorts us, saying: "Stand, therefore, and do not cleave again to the yoke of servitude." Again he says: "In which we stand, and glory in the hope of the glory of God." Now we stand confidently if we entreat the Lord that He set our feet upon a rock, lest that happen to us which the same Prophet says: "But as for me, my feet were almost moved, and my steps were almost poured out." Let us stand, therefore, before Pharaoh, that is, let us resist him in the struggle, just as Peter the apostle also says: "Whom resist, strong in faith." Moreover Paul nonetheless says: "Stand in the faith and act manfully." For if we stand bravely, there will follow that for which Paul prayed on behalf of the disciples, saying that "God will crush Satan under your feet speedily." For the more constantly and bravely we stand, the weaker and more powerless will Pharaoh be. If, however, we begin to be either weak or doubtful, he will become stronger and more constant against us. And truly that will be fulfilled in us of which Moses gave the figure. For when he himself lifted up his hands, Amalek was overcome. If, however, he let them drop as though weary, and lowered his weak arms, Amalek prevailed. So therefore let us also in the power of the cross of Christ lift high our arms, and raise pure hands in prayer in every place without anger and contention, that we may merit the help of the Lord. For this same thing James the apostle also exhorts, saying: "Resist the devil, and he will flee from you." Let us act, therefore, with all faith, that not only may he flee from us, but also that Satan may be crushed under our feet, just as Pharaoh also was plunged into the sea, and extinguished in the deep of the abyss. But as for us, if we withdraw from the Egypt

Editors' notes and page, col. 316

Footnotes

(³²) ‹anchor: Evangelii pacis› · call in col 316 Ephes. VI, 14, 15.

Ephesians 6:14–15.

(printed under page 162) (³³) ‹anchor: Apostolus dicens› · call in col 316 Galat. V, 1.

Galatians 5:1.

(printed under page 162) (³⁴) ‹anchor: Iterum dicit› · call in col 316 Rom. V, 2.

Romans 5:2.

(printed under page 162) (³⁵) ‹anchor: Propheta dicit› · call in col 316 Psal. LXXII, 2.

Psalm 72:2 (Vulgate numbering).

(printed under page 162) (³⁶) ‹anchor: Petrus apostolus dicit› · call in col 316 I Petr. V, 9.

1 Peter 5:9.

(printed under page 162) (³⁷) ‹anchor: nihilominus dicit› · call in col 316 II Cor. XVI, 13.

2 Corinthians 16:13 (as printed; the verse is 1 Cor. 16:13).

(printed under page 162) (³⁸) ‹anchor: vestris velociter› · call in col 316 Rom. XVI, 20.

Romans 16:20.

(printed under page 162) (³⁹) ‹anchor: dedit figuram› · call in col 316 Exod. XVII, 11.

Exodus 17:11.

(printed under page 162) (⁴⁰) ‹anchor: cohortatur, dicens› · call in col 316 Jacob. IV, 7.

James 4:7.

(printed under page 162)

Page

running head: ORIGENIS 316
marginal letters: A quam praedicatio divina; B tate, cum veritate; C Propheta dicit :; D batur Amalech. Si
old-edition numerals: 139 after Moyses et
other: Latin only, no Greek printed; quam at start of column continues ante- from col. 315

PG 12:317

vitiorum, fluctus saeculi tanquam iter solidum evademus, per Jesum Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.

of vices, we shall escape the waves of the world as though upon a solid path, through Jesus Christ our Lord, to Whom belongs glory and dominion unto the ages of ages. Amen.

HOMILIA IV.

HOMILY IV.

De decem plagis, quibus percussa est Aegyptus.

On the ten plagues with which Egypt was struck.

1. Historia quidem famosissima nobis recitata est, et quae pro sui magnitudine universo mundo sit cognita, per quam designatur, quod ingentibus signorum ac prodigiorum verberibus Aegyptus cum Pharaone rege castigata sit, ut Hebraeorum populum, quem ex liberis patribus natum violenter in servitutem redegerat, ingenitae redderet libertati. Verum ita gestorum contexta narratio est, ut si singula diligenter inspicias, plura in quibus haereat intellectus quam in quibus expedire se possit invenias. Et quia longum est singula per ordinem Scripturae dicta proponere, continentiam totius historiae compendiosius recensebimus. Igitur primo signo projecit virgam suam Aaron, et facta est draco, et convocati incantatores et malefici Aegyptiorum fecerunt similiter ex virgis suis dracones. Sed draco, qui ex virga Aaron fuerat effectus, absorbuit dracones Aegyptiorum. Quod cum stupori esse debuerit Pharaoni, et ad credulitatem proficere, in contrarium versum est. Dicit enim Scriptura, quia « induratum est cor Pharaonis, et non exaudivit eos. » Et hic quidem dicit, quia induratum est cor Pharaonis, sed et in prima nihilominus plaga, ubi aqua in sanguinem vertitur, similiter rescriptum est, et in secunda cum ranae debulliunt, sed et in tertia cum ciniphes ingruunt; in quarta quoque cum cynomyia educitur, et in quinta ubi manus Domini fit super pecora Aegyptiorum, paria super hoc dicuntur et similia. In sexta vero, ubi sumpsit favillam de fornace Moyses, et respersit, et facta sunt ulcera et vesicae ferventes in hominibus et in quadrupedibus, et jam non poterant stare malefici in conspectu Moysi, non dicitur quia induratum est cor Pharaonis, sed terribilius aliquid dicitur. Scriptum est enim, quia « induravit Dominus cor Pharaonis, et non audivit illos, quemadmodum constituit Dominus. » Rursum in septima, cum grando et ignis Aegyptum vastat universam, induratur quidem cor Pharaonis, sed non a Domino. In octava, ubi locusta producitur, Dominus dicitur indurare cor Pharaonis. Sed et in nona cum tenebrae palpabiles fiunt per totam terram Aegypti, Pharaonis cor Dominus scribitur indurare. Ad ultimum quoque cum exstinctis primogenitis Aegyptiorum Hebraeus populus discessisset, post multa dicitur : « Et induravit Dominus cor Pharaonis regis Aegypti, et servorum ejus, et insecutus est post filios Israel. » Sed et cum Moyses de terra Madian ad Aegyptum mittitur, et praecipitur ei facere omnia prodigia, quae dedit Dominus in

1. A most famous history indeed has been recited to us, and one which for its greatness is known to the whole world, through which it is indicated that Egypt together with King Pharaoh was chastised by mighty blows of signs and wonders, so that it might restore to its native liberty the people of the Hebrews, whom, though born of free fathers, it had violently reduced to servitude. Yet the narrative of the events is so woven together that, if you diligently inspect each point, you will find more things in which the understanding sticks fast than in which it can extricate itself. And because it is long to set forth each saying of Scripture in order, we shall review the tenor of the whole history more compendiously. Therefore, in the first sign Aaron cast down his rod, and it became a dragon, and the enchanters and sorcerers of the Egyptians, being called together, similarly made dragons out of their rods. But the dragon which had been made out of Aaron's rod swallowed up the dragons of the Egyptians. Which, although it ought to have been an object of amazement to Pharaoh, and to have availed towards belief, was turned to the contrary. For Scripture says that « the heart of Pharaoh was hardened, and he did not hearken to them. » And here indeed it says that the heart of Pharaoh was hardened, and in the first plague nonetheless, where the water is turned into blood, it is similarly written, and in the second when the frogs bubble up, and in the third also when the gnats attack; in the fourth as well when the dog-fly is brought forth, and in the fifth where the hand of the Lord comes upon the cattle of the Egyptians, equal and similar things are said concerning this. In the sixth, however, where Moses took soot from the furnace and sprinkled it, and sores and burning blisters were made on men and on four-footed beasts, and the sorcerers could no longer stand before Moses, it is not said that the heart of Pharaoh was hardened, but something more terrible is said. For it is written that « the Lord hardened the heart of Pharaoh, and he did not hear them, just as the Lord appointed. » Again in the seventh, when hail and fire lay waste all Egypt, the heart of Pharaoh is hardened indeed, but not by the Lord. In the eighth, where the locust is brought forth, the Lord is said to harden the heart of Pharaoh. And in the ninth also, when palpable darkness comes over the whole land of Egypt, the Lord is written to harden the heart of Pharaoh. Finally also, when after the firstborn of the Egyptians had been destroyed the Hebrew people had departed, after many things it is said: « And the Lord hardened the heart of Pharaoh king of Egypt, and of his servants, and he pursued after the sons of Israel. » Moreover, when Moses is sent from the land of Midian to Egypt, and is commanded to do all the wonders which the Lord put in

Editors' notes and page, col. 317

Footnotes

(⁴¹) ‹anchor: exaudivit eos› · call in col 317 Exod. VII, 13.

Exodus 7:13.

(printed under page 163) (⁴²) ‹anchor: Scriptum est enim› · call in col 317 Exod. X, 20.

Exodus 10:20.

(printed under page 163) (⁴³) ‹anchor: post multa dicitur› · call in col 317 Exod. XIV, 8.

Exodus 14:8.

(printed under page 163) (⁴⁴) ‹anchor: cum Moyses› · call in col 317 Exod. III.

Exodus 3.

(printed under page 163)

Page

running head: 317 IN EXODUM HOMIL
marginal letters: A vitiorum, fluctus saeculi; B intellectus quam in; C nus plaga, ubi; D induratur quidem cor
old-edition numerals: 140 after Madian
other: Latin only, no Greek printed; running head cut off at right edge

PG 12:318

manu ejus, additur : « Facies, inquit, ea in conspectu Pharaonis. Ego autem induro cor Pharaonis, et non dimittet populum meum. » Hic primo dictum est a Domino : « Ego induro cor Pharaonis. » Sed et secundo ubi enumerati sunt principes Israel, post pauca addit ex persona Domini : « Ego, inquit, induro cor Pharaonis, et multiplico signa mea. »

his hand, there is added: « You shall do them, He says, before Pharaoh. But I harden the heart of Pharaoh, and he will not send forth My people. » Here first it was said by the Lord: « I harden the heart of Pharaoh. » And a second time also, where the princes of Israel are enumerated, after a few words he adds in the person of the Lord: « I, He says, harden the heart of Pharaoh, and multiply My signs. »

2. Quod si credimus divinas esse has litteras et per Spiritum sanctum scriptas, non puto quod tam indigne de divino Spiritu sentiamus, ut fortuitu in tanto hoc opere facta sit ista varietas, ut nunc quidem Dominus dicatur indurasse cor Pharaonis, nunc autem non a Domino, sed quasi sponte induratum dicatur. Equidem confiteor me minus idoneum, et minus capacem, qui valeam in hujuscemodi varietatibus divinae sapientiae secreta rimari. Paulum tamen apostolum video, qui propter inhabitantem in se spiritum Dei dicere confidenter audebat : « Nobis autem revelavit Dominus per spiritum suum. Spiritus enim omnia scrutatur, etiam alta Dei. » Hunc, inquam, video tanquam intelligentem quid differat induratum esse cor Pharaonis, et indurasse cor Pharaonis Dominum, dicere. Alibi quidem dicit : « An divitias bonitatis ejus, et patientiae, et longanimitatis contemnis, ignorans quia patientia Dei ad poenitentiam te adducit? Secundum duritiam autem tuam, et cor impoenitens thesaurizas tibi iram in die irae, et revelationis justi judicii Dei. » Per quod eum sine dubio, qui sponte induratus est, culpat. Alibi vero velut quaestionem super hoc quamdam proponens dicit : « Ergo cui vult miseretur, et quem vult indurat. Dicis itaque mihi : Quid igitur adhuc conqueritur? Voluntati enim ejus quis resistit? » Addit etiam his : « O homo, tu quis es qui contra respondeas Deo? » Per quod de eo qui a Domino dicitur induratus, non tam quaestionis absolutione quam apostolica auctoritate respondit, credo non judicans dignum pro incapacitate auditorum, chartis et atramento hujuscemodi absolutionum secreta committere. Sicut et in alio loco de quibusdam verbis ipse dicit, audisse se quaedam quae non licet hominibus loqui. Unde et in consequentibus, eum qui non tam studiorum merito quam sciendi cupiditate secretioribus se quaestionibus curiosius immergit, magnifici doctoris severitate deterret, cum dicit : « O homo, tu quis es qui contra respondeas Deo? Nunquid dicit figmentum ei qui se finxit : Quid me fecisti sic? » et caetera. Unde et nobis haec observasse tantum et inspexisse sufficiat, atque ostendisse auditoribus quanta sint in lege divina profundis demersa mysteriis, pro quibus dicere in oratione debeamus : « De profundis clamavi ad te, Domine. »

2. Now if we believe that these letters are divine and written through the Holy Spirit, I do not think that we should think so unworthily of the divine Spirit as that by chance in so great a work this variation was made, so that now indeed the Lord is said to have hardened the heart of Pharaoh, and now not by the Lord, but as though of its own accord it is said to have been hardened. For my part, I confess myself less fit and less capable to be able in variations of this sort to search out the secrets of divine wisdom. Yet I see Paul the apostle, who on account of the Spirit of God dwelling in him boldly dared to say: « But to us the Lord has revealed them through His Spirit. For the Spirit searches all things, even the deep things of God. » Him, I say, I see speaking as one who understands what difference there is between the heart of Pharaoh having been hardened, and the Lord having hardened the heart of Pharaoh. Elsewhere indeed he says: « Or do you despise the riches of His goodness, and patience, and long-suffering, not knowing that the patience of God leads you to repentance? But according to your hardness and impenitent heart you treasure up for yourself wrath in the day of wrath and of the revelation of the just judgement of God. » Through which without doubt he blames him who was hardened of his own accord. Elsewhere, however, as though proposing a certain question concerning this, he says: « Therefore He has mercy on whom He wills, and whom He wills He hardens. You say to me then: Why therefore does He still find fault? For who resists His will? » He also adds to these words: « O man, who are you who reply against God? » Through which, concerning him who is said to be hardened by the Lord, he answered not so much by a solution of the question as by apostolic authority, not judging it worthy, I believe, on account of the incapacity of his hearers, to commit the secrets of solutions of this sort to paper and ink. Just as in another place also concerning certain words he himself says that he heard certain things which it is not lawful for men to speak. Whence in what follows also, him who immerses himself too curiously in more secret questions not so much by the merit of his studies as by the desire of knowing, he deters with the severity of a magnificent teacher, when he says: « O man, who are you who reply against God? Does the thing formed say to him who formed it: Why have you made me thus? » and the rest. Whence for us also let it suffice merely to have observed and inspected these things, and to have shown to the hearers how great are the things in the divine law plunged in deep mysteries, for which we ought to say in prayer: « Out of the depths I have cried to Thee, O Lord. »

3. Sed et illa non minus mihi intuenda videtur

3. Moreover that also seems to me no less to be looked into,

Editors' notes and page, col. 318

Footnotes

(⁴⁵) ‹anchor: Facies, inquit› · call in col 318 Exod. IV, 21.

Exodus 4:21.

(printed under page 163) (⁴⁶) ‹anchor: Ego, inquit› · call in col 318 Exod. VII, 3.

Exodus 7:3.

(printed under page 163) (⁴⁷) ‹anchor: confidenter audebat› · call in col 318 I Cor. II, 10.

1 Corinthians 2:10.

(printed under page 163) (⁴⁸) ‹anchor: Alibi quidem dicit› · call in col 318 Rom. II, 4, 5.

Romans 2:4–5.

(printed under page 163) (⁴⁹) ‹anchor: proponens dicit› · call in col 318 Rom. IX, 18 et seqq.

Romans 9:18 and following.

(printed under page 163) (⁵⁰) ‹anchor: in alio loco› · call in col 318 II Cor. XII, 4.

2 Corinthians 12:4.

(printed under page 163) (⁵¹) ‹anchor: cum dicit› · call in col 318 Rom. IX, 20.

Romans 9:20.

(printed under page 163) (⁵²) ‹anchor: oratione debeamus› · call in col 318 Psal. CXXX, 1.

Psalm 129:1 (Vulgate; printed CXXX, the Hebrew numbering).

(printed under page 163)

Page

running head: EXODUM HOMILIA IV. 318
marginal letters: A manu ejus, additur; B ratum dicatur. Equidem; C tionis justi judicii; D qui non tam
old-edition numerals: (none)
other: Latin only, no Greek printed; running head cut off at left edge

PG 12:319

observatio, cum quaedam verbera Aaron inferre dicitur Pharaoni vel Aegypto, quaedam Moyses, quaedam vero ipse Dominus. Nam in prima plaga, cum aquas vertit in sanguinem, Aaron dicitur levasse virgam et percussisse aquam. Sed et in secunda, cum percussit aquas, et eduxit ranas, et in tertia cum extendit manu sua virgam, et percussit pulverem terrae, et facti sunt ciniphes. In his tribus verberibus Aaron ministerium fuit. In quarto vero Dominus fecisse dicitur ut adveniret cynomyia, et repleret domos Pharaonis. Sed et in qu⟨i⟩nto cum exstinguuntur pecora Aegyptiorum, Dominus nihilominus fecisse dicitur verbum hoc. In sexto vero Moyses aspergit favillam de fornace, et fiunt ulcera et vesicae cum fervore in hominibus et p⟨e⟩coribus. Sed et in septimo Moyses elevat ⟨m⟩anum suam in coelum, et fiunt voces in coelo, et grando, et discurrit ignis super terram. In octavo quoque idem Moyses extendit manum suam in coelum, et Dominus inducit ventum tota die et tota nocte, et adducit locustas. Sed et in nono idem nihilominus Moyses extendit manum suam in coelum, et fiunt tenebrae et caligo super omnem terram Aegypti. In decimo vero, finis et perfectio totius operis a Domino ministratur. Ita enim scriptum est : « Factum est autem circa mediam noctem, et Dominus percussit omne primogenitum in terra Aegyptii, a primogenito Pharaonis, qui sedebat sup⟨e⟩r thronum ejus, usque ad primogenitum captivae quae est in lacu, et omne primogenitum pecoris. »

observation, when Aaron is said to inflict certain blows upon Pharaoh or Egypt, Moses certain ones, and the Lord Himself certain ones. For in the first plague, when he turns the waters into blood, Aaron is said to have lifted the rod and struck the water. And in the second also, when he struck the waters and brought forth frogs, and in the third when he stretched out the rod with his hand and struck the dust of the earth, and gnats were made. In these three blows the ministry was Aaron's. In the fourth, however, the Lord is said to have caused the dog-fly to come and fill the houses of Pharaoh. And in the fifth also, when the cattle of the Egyptians are destroyed, the Lord nonetheless is said to have done this word. In the sixth, however, Moses sprinkles soot from the furnace, and sores and blisters with burning heat come upon men and cattle. And in the seventh also Moses lifts up his hand to heaven, and voices come in heaven, and hail, and fire runs over the earth. In the eighth as well the same Moses stretches out his hand to heaven, and the Lord brings in a wind all day and all night, and brings in the locusts. And in the ninth also the same Moses nonetheless stretches out his hand to heaven, and darkness and gloom come over all the land of Egypt. In the tenth, however, the end and perfection of the whole work is ministered by the Lord. For so it is written: « And it came to pass about midnight, and the Lord struck every firstborn in the land of Egypt, from the firstborn of Pharaoh, who sat upon his throne, even to the firstborn of the captive woman who is in the dungeon, and every firstborn of cattle. »

4. Est et alia in his differentia, quam observavimus, quod in prima quidem plaga, cum aqua in sanguinem fluit, nondum dicitur Moysi ut intraret ad Pharaonem, sed dicitur ei : « Vade in occursum ejus ad ripam fluminis, cum procedit ad aquam. » In secunda vero plaga, posteaquam prima ab eis constanter et fideliter ministrata est, dicitur ad eum : « Intra ad Pharaonem, et ingressus dic : Haec dicit Dominus, » et reliqua. Jam vero in tertia, ubi ciniphes inferuntur, magi qui prius obstiterant, cedunt confidentes quia « digitus Dei est hoc : » in quarta quoque vigilare jubetur Moyses mane, et stare contra Pharaonem procedentem ad aquam, cum cynomyia replentur Aegyptiorum domus. In quinta nihilominus, ubi pecora Aegyptiorum delentur, intrare jubetur ad Pharaonem Moyses. In sexta sane contemnitur Pharao, et non refertur quod intraverit Moyses vel Aaron ad Pharaonem, quia facta sunt ulcera et vesicae cum fervore etiam super maleficos Aegypti, et non poterant resistere Moysi. In septima vigilare jubetur mane valde, et stare contra Pharaonem, cum grandinem et ignem producit et voces. In octava praecipitur intrare ad eum, cum locusta producitur. In

4. There is also another difference in these things, which we have observed, that in the first plague indeed, when the water flows into blood, Moses is not yet told to enter in to Pharaoh, but it is said to him: « Go to meet him at the bank of the river, when he goes forth to the water. » In the second plague, however, after the first has been constantly and faithfully ministered by them, it is said to him: « Enter in to Pharaoh, and having entered say: Thus says the Lord, » and the rest. Now in the third, where the gnats are brought in, the magicians who previously had resisted yield, confessing that « this is the finger of God: » in the fourth also Moses is commanded to watch in the morning, and to stand before Pharaoh as he goes forth to the water, when the houses of the Egyptians are filled with the dog-fly. In the fifth nonetheless, where the cattle of the Egyptians are destroyed, Moses is commanded to enter in to Pharaoh. In the sixth indeed Pharaoh is despised, and it is not related that Moses or Aaron entered in to Pharaoh, because sores and blisters with burning heat were made even upon the sorcerers of Egypt, and they were not able to resist Moses. In the seventh he is commanded to watch very early in the morning, and to stand before Pharaoh, when he brings forth hail and fire and voices. In the eighth he is commanded to enter in to him, when the locust is brought forth. In

Editors' notes and page, col. 319

Footnotes

(⁵³) ‹anchor: scriptum est› · call in col 319 Exod. XII, 29

Exodus 12:29.

(printed under page 164) (⁵⁴) ‹anchor: dicitur ei› · call in col 319 Exod. VII, 15.

Exodus 7:15.

(printed under page 164) (⁵⁵) ‹anchor: dicitur ad eum› · call in col 319 Exod. VIII, 1.

Exodus 8:1.

(printed under page 164) (⁵⁶) ‹anchor: digitus Dei est hoc› · call in col 319 ibid. 19.

Same place, verse 19.

(printed under page 164)

Page

running head: 319 ORIGENIS
marginal letters: A observatio, cum quaedam; B et p⟨e⟩coribus. Sed; C tum captivae quae; D ad aquam, cum
old-edition numerals: 141 after praecipitur
other: Latin only, no Greek printed

PG 12:320

nona rursum contemnitur Pharao, et praecipitur ad coelum manus extendere Moyses, ut fiant in tota terra Aegypti palpabiles tenebrae; et non quidem per se intrat, sed vocatur a Pharaone. Similiter et in decima cum primitiva delentur, et cogitur cum festinatione exire de Aegypto. Sunt et aliae permultae observationes, in quibus singulis divinae demonstrantur indicia sapientiae. Invenies enim quod primo non flectitur Pharao, nec divinis verberibus cedit, cum aquae in sanguinem versae sunt. In secundo vero parum quid molliri videtur. « Vocavit enim Moysen et Aaron, et dixit ad eos : Orate pro me ad Dominum, ut tollat ranas a me, et a populo meo, et dimittam populum. » In tertio magi cedunt, et dicunt ad Pharaonem : « Digitus Dei est hoc » In quarto per cynomyiam verb⟨e⟩ratus dicit : « Euntes immolate Domino Deo vestro, sed non longius tentetis iter. Orate igitur pro me ad Dominum. » In quinto nece pecudum caeditur, et non solum non cedit, sed et amplius induratur. Similiter et in sexto super plagas ulcerum facit. In septimo vero cum grandine vastatur et ignibus : « Misit, inquit, Pharao, et vocavit Moysen et Aaron, et dixit illis : Peccavi, et nunc Dominus justus est, ego autem et populus meus impii. Orate igitur pro me ad Dominum. » In octavo cum locustis urgeretur : « Et festinavit, inquit, Pharao, et vocavit Moysen et Aaron dicens : Peccavi ante Dominum Deum vestrum et in vos, suscipite peccatum meum etiam nunc, et orate pro me ad Dominum Deum vestrum. » In nono cum tenebris offunditur : « Vocavit, inquit, Pharao Moysen et Aaron dicens : Ite, servite Domino Deo vestro. » Jam vero in decimo cum primitiva hominum exstinguuntur et pecorum : « Vocavit, inquit, Pharao Moysen et Aaron nocte, et dixit illis : Surgite et exite de populo meo, et vos et filii Israel, ite, servite Domino Deo vestro, sicut dicitis; oves et boves vestros assumentes pergite, sicut dixistis. Benedicite autem et me. Et cogebant Aegyptii populum quam celerrime exire de terra Aegypti. Dicebant enim, quoniam omnes nos moriemur. »

the ninth again Pharaoh is despised, and Moses is commanded to stretch out his hands to heaven, so that palpable darkness may come in the whole land of Egypt; and he does not indeed enter in of himself, but is called by Pharaoh. Similarly also in the tenth, when the firstborn are destroyed, and he is compelled with haste to go out from Egypt. There are also very many other observations, in each of which are demonstrated tokens of divine wisdom. For you will find that at the first Pharaoh is not bent, nor does he yield to the divine blows, when the waters were turned into blood. At the second, however, he seems to be softened a little. « For he called Moses and Aaron, and said to them: Pray for me to the Lord, that He may take away the frogs from me and from my people, and I will send the people forth. » At the third the magicians yield, and say to Pharaoh: « This is the finger of God. » At the fourth, beaten by the dog-fly, he says: « Go and sacrifice to the Lord your God, but do not attempt a longer journey. Pray therefore for me to the Lord. » At the fifth he is struck by the slaughter of the cattle, and not only does he not yield, but he is even hardened the more. Similarly also at the sixth he acts over the plagues of the sores. At the seventh, however, when he is laid waste with hail and fires: « Pharaoh sent, it says, and called Moses and Aaron, and said to them: I have sinned, and now the Lord is just, whereas I and my people are impious. Pray therefore for me to the Lord. » At the eighth, when he was pressed by the locusts: « And Pharaoh hastened, it says, and called Moses and Aaron, saying: I have sinned before the Lord your God and against you; forgive my sin this time also, and pray for me to the Lord your God. » At the ninth, when he is overspread with darkness: « Pharaoh called, it says, Moses and Aaron, saying: Go, serve the Lord your God. » Now at the tenth, when the firstborn of men and of cattle are destroyed: « Pharaoh called, it says, Moses and Aaron by night, and said to them: Rise up and go out from among my people, both you and the sons of Israel; go, serve the Lord your God, as you say; taking your sheep and your oxen, go your way, as you have said. And bless me also. And the Egyptians compelled the people to go out from the land of Egypt as quickly as possible. For they said, We shall all die. »

5. Quis est ille, quem repleat illo spiritu Deus, quo replevit Moysen et Aaron, cum haec prodigia et signa perficerent, ut eodem spiritu illuminatus possit quae per illos sunt gesta disserere? Aliter enim non arbitror has ingentium rerum varietates ac differentias explanari, nisi eodem spiritu quo gesta sunt, disserantur, quia et Paulus apostolus dicit, quod spiritus prophetarum prophetis subjectus sit. Non ergo quibuscunque ad explanandum dicta prophetarum, sed prophetis dicuntur esse subjecta. Verum quoniam idem beatus Apostolus hujus gratiae, id est prophetalis doni, tanquam ex

5. Who is he whom God may fill with that Spirit with which He filled Moses and Aaron when they performed these wonders and signs, so that, illumined by the same Spirit, he may be able to expound the things that were done through them? For otherwise I do not think that these variations and differences of mighty matters can be explained, unless they are expounded by the same Spirit by which they were done, because Paul the apostle also says that the spirit of the prophets is subject to the prophets. Not to just anyone, therefore, are the sayings of the prophets said to be subject for explanation, but to the prophets. Yet since the same blessed Apostle commands us to become imitators of this grace, that is, of the prophetic gift, as though it were in

Editors' notes and page, col. 320

Footnotes

(⁵⁷) ‹anchor: not visible in foot image› · call in col 320 ibid. 8.

Same place, verse 8.

(printed under page 164) (⁵⁸) ‹anchor: not visible in foot image› · call in col 320 ibid. 25, 28.

Same place, verses 25 and 28.

(printed under page 164) (⁵⁹) ‹anchor: Pharao, et vocavit› · call in col 320 Exod. IX, 27, 28.

Exodus 9:27–28.

(printed under page 164) (⁶⁰) ‹anchor: festinavit, inquit› · call in col 320 Exod. X, 16.

Exodus 10:16.

(printed under page 164) (⁶¹) ‹anchor: Vocavit, inquit› · call in col 320 ibid. 24.

Same place, verse 24.

(printed under page 164) (⁶²) ‹anchor: Vocavit, inquit› · call in col 320 Exod. XII, 31, 32, 33.

Exodus 12:31–33.

(printed under page 164) (⁶³) ‹anchor: Paulus apostolus dicit› · call in col 320 I Cor. XIV, 32.

1 Corinthians 14:32.

(printed under page 164)

Page

running head: ORIGENIS 320
marginal letters: A nona rursum contemnitur; B gitus Dei est; C Dominum Deum vestrum.; D quo replevit Moysen
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:321

parte sit et in potestate nostra, imitatores nos fieri jubet, dicens : « Aemulamini autem dona meliora, magis autem ut prophetetis : » tentemus et nos aemulationem suscipere bonorum, et si quid est in nobis, a nobis exigere, a Domino vero plenitudinem muneris exspectare. Pro hoc enim dicitur a Domino per Prophetam : « Aperi os tuum, et replebo illud; » pro illo vero alia Scriptura dicit : « Punge oculum, et producit lacrymam; punge cor, et producit sensum. » Ne ergo ex desperatione silentio nos tradamus, quod utique non aedificat Ecclesiam Dei, de quibus possumus, et in quantum possumus breviter repetamus.

part also in our own power, saying: « But be zealous for the better gifts, and more that you may prophesy: » let us also attempt to take up zeal for good things, and if there is anything in us, to exact it from ourselves, while awaiting the fullness of the gift from the Lord. For on behalf of the latter it is said by the Lord through the Prophet: « Open your mouth, and I will fill it; » whereas on behalf of the former another Scripture says: « Prick the eye, and it brings forth a tear; prick the heart, and it brings forth understanding. » Lest, therefore, out of despair we give ourselves over to silence, which certainly does not edify the Church of God, let us briefly review the things of which we are able, and so far as we are able.

6. Puto ergo, ut sentire possum, quod Moyses ad Aegyptum veniens et deferens virgam, qua castigat et verberat Aegyptum decem plagis, Moyses hic lex Dei sit; quae data est huic mundo, ut eum decem plagis, id est decem mandatis quae in Decalogo continentur, corripiat et emendet. Virga ergo per quam geruntur haec omnia, per quam Aegyptus subjicitur et Pharao superatur, crux Christi sit, per quam mundus hic vincitur, et princeps hujus mundi cum principatibus et potestatibus triumphatur. Quod autem virga projecta sit draco, vel serpens, et devorat Aegyptiorum magorum serpentes, qui id similiter fecerant; serpentem pro sapientia poni vel prudentia, indicat evangelicus sermo cum dicit : « Estote prudentes tanquam serpentes. » Et alibi : « Serpens erat prudentior omnibus animantibus et bestiis quae erant in paradiso. » Crux ergo Christi, cujus praedicatio stultitia videbatur, quam Moyses, id est lex, continet, sicut Dominus dixit : « De me enim ille scripsit; » haec, inquam, crux de qua Moyses scripsit, postquam in terra projecta est, id est posteaquam ad credulitatem et fidem hominum venit, conversa est in sapientiam, et tantam sapientiam, quae omnem Aegyptiorum, id est hujus mundi sapientiam devoraret. Intuere ergo quomodo stultam fecit Deus sapientiam hujus mundi, posteaquam manifestavit Christum, qui crucifixus est, Dei virtutem esse et Dei sapientiam; et universus jam mundus comprehensus est ab eo qui dicit : « Comprehendens comprehendam sapientes in astutia eorum. » Quod vero aquae fluminis vertuntur in sanguinem, satis convenienter aptatur. Primo quidem ut is fluvius cui Hebraeorum parvulos crudeli nece tradiderant, auctoribus sceleris poculum sanguinis redderet, et cruorem polluti gurgitis, quem parricidali caede maculaverant, potando sentirent. Tum deinde, ut allegoricis legibus nihil desit, aquae vertuntur in sanguinem, et sanguis suus Aegypto propinatur. Aquae Aegypti, erratica et lubrica philosophorum sunt dogmata, quae parvulos quosque sensu, et pueros intelligentia deceperunt; ubi crux Christi mundo huic veritatis lumen ostendit, necis

6. I think, therefore, so far as I am able to perceive, that Moses coming to Egypt and bearing the rod with which he chastises and beats Egypt with ten plagues, this Moses is the law of God, which was given to this world that it might reprove and amend it with ten plagues, that is, with the ten commandments which are contained in the Decalogue. Let the rod, therefore, through which all these things are carried out, through which Egypt is subjected and Pharaoh is overcome, be the cross of Christ, through which this world is conquered, and the prince of this world with the principalities and powers is triumphed over. Now as to the fact that the rod cast down becomes a dragon, or serpent, and devours the serpents of the magicians of the Egyptians, who had done the like: that the serpent is put for wisdom or prudence the evangelical word indicates when it says: « Be prudent as serpents. » And elsewhere: « The serpent was more prudent than all the living creatures and beasts that were in paradise. » The cross of Christ, therefore, the preaching of which seemed foolishness, which Moses, that is, the law, contains, just as the Lord said: « For he wrote of Me; » this cross, I say, of which Moses wrote, after it was cast down upon the earth, that is, after it came to the belief and faith of men, was turned into wisdom, and so great a wisdom as would devour all the wisdom of the Egyptians, that is, of this world. Look, therefore, at how God made foolish the wisdom of this world, after He manifested Christ, Who was crucified, to be the power of God and the wisdom of God; and the whole world has now been caught by Him Who says: « Catching I will catch the wise in their craftiness. » Now that the waters of the river are turned into blood is adapted suitably enough. First indeed, so that that river to which they had delivered the little ones of the Hebrews by a cruel slaughter might return a cup of blood to the authors of the crime, and that by drinking they might taste the gore of the polluted stream which they had stained with parricidal murder. Then next, that nothing may be lacking to the laws of allegory, the waters are turned into blood, and its own blood is given to Egypt to drink. The waters of Egypt are the erratic and slippery dogmas of the philosophers, which deceived all those who were little ones in sense and children in understanding; when the cross of Christ showed the light of truth to this world, they exact the penalties and blood-guiltiness

Editors' notes and page, col. 321

Footnotes

(⁶⁴) ‹anchor: not visible in foot image› · call in col 321 I Cor. XII, 31, et I Cor. XIV, 1.

1 Corinthians 12:31 and 1 Corinthians 14:1.

(printed under page 165) (⁶⁵) ‹anchor: not visible in foot image› · call in col 321 Psal. LXXXI, 10.

Psalm 81:10 (as printed; Vulgate Ps. 80:11).

(printed under page 165) (⁶⁶) ‹anchor: not visible in foot image› · call in col 321 Eccli. XXII, 24.

Ecclesiasticus (Sirach) 22:24.

(printed under page 165) (⁶⁷) ‹anchor: cum dicit› · call in col 321 Matth. X, 16.

Matthew 10:16.

(printed under page 165) (⁶⁸) ‹anchor: Et alibi› · call in col 321 Genes. III, 1.

Genesis 3:1.

(printed under page 165) (⁶⁹) ‹anchor: Dominus dixit› · call in col 321 Joan. V, 46.

John 5:46.

(printed under page 165) (⁷⁰) ‹anchor: qui dicit› · call in col 321 I Cor. III, 19.

1 Corinthians 3:19.

(printed under page 165)

Page

running head: 321 IN EXODUM HOMIL
marginal letters: A parte sit et; B stigan et verberat; C omnibus animantibus et; D vero aquae fluminis
old-edition numerals: 142 after intelligentia
other: Latin only, no Greek printed; running head cut off at right edge

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eorum poenas et reatum sanguinis exigunt. Ita enim et ipse Dominus dicit, quia « omnis sanguis qui effusus est super terram, a sanguine Abel justi usque ad sanguinem Zachariae, requiretur a generatione hac. » Per secundam vero plagam, in qua ranae producuntur, indicari figuraliter arbitror carmina poetarum, qui inani quadam et inflata modulatione, velut ranarum sonis et cantibus mundo huic deceptionis fabulas intulerunt. Ad nihil enim illud animal utile est, nisi quod sonum vocis improbis et importunis clamoribus reddit. Post hoc ciniphes producuntur. Hoc animal pennis quidem suspenditur per aera volitans, sed ita subtile est et minutum, ut oculi visum, nisi acute cernentis, effugiat; corpus tamen cum insederit, acerrimo terebrat stimulo, ita ut quem volitantem videre quis non valeat, sentiat stimulantem. Hoc ergo animalis genus dignissime puto arti dialecticae comparari, quae minutis et subtilibus verborum stimulis animas terebrat, et tanta calliditate circumvenit, ut deceptus nec videat nec intelligat unde decipitur. Quarto quoque in loco cynomyiam Cynicorum sectae comparaverim, qui ad reliquas deceptionis suae improbitates, etiam voluptatem et libidinem summum praedicant bonum. Quoniam igitur per haec singula prius deceptus est mundus, adveniens sermo, et lex Dei hujuscemodi eum correptionibus arguit, ut ex qualitate poenarum qualitates proprii agnoscat erroris. Quod vero quinto in loco animalium nece vel pecudum Aegyptus verberatur, vecordia in hoc arguitur stultitiaque mortalium, qui tanquam irrationabilia pecora cultum et vocabulum Dei diversis imposuerunt figuris, non solum hominum, sed et pecudum, ligno et lapidibus impressis, Hammonem Jovem in ariete venerantes, et Anubin in cane, Apin quoque colentes in tauro, caetera quoque quae Aegyptus deorum portenta miratur, ut in quibus cultum credebant inesse divinum, in his viderent miseranda supplicia. Ulcera post haec et vesicae cum fervore sexto in verbere producuntur. Et videtur mihi quod in ulceribus arguatur dolosa et purulenta malitia, in vesicis tumens et inflata superbia, in fervore irae ac furoris insania. Hucusque per errorum suorum figuras mundo supplicia temperantur.

of their slaughter. For thus the Lord Himself also says, that « all the blood that has been shed upon the earth, from the blood of righteous Abel even to the blood of Zechariah, shall be required of this generation. » Through the second plague, however, in which frogs are brought forth, I think there are figuratively indicated the songs of the poets, who with a certain empty and inflated modulation, as though by the sounds and songs of frogs, have brought fables of deception into this world. For that animal is useful for nothing, except that it gives forth the sound of its voice with relentless and importunate cries. After this the gnats are brought forth. This animal is indeed suspended on wings flying through the air, yet is so subtle and minute that it escapes the sight of the eye, unless of one seeing sharply; yet when it settles upon the body, it pierces it with a most sharp sting, so that he who cannot see it flying feels it stinging. This kind of animal, therefore, I think is most worthily compared to the dialectic art, which pierces souls with minute and subtle stings of words, and circumvents them with such craftiness that he who is deceived neither sees nor understands whence he is deceived. In the fourth place also I would compare the dog-fly to the sect of the Cynics, who in addition to the remaining shamelessnesses of their deception also preach pleasure and lust as the highest good. Since, therefore, through each of these things the world was previously deceived, the word and law of God coming reproves it with corrections of this kind, so that from the quality of the punishments it may recognize the qualities of its own error. Now as to the fact that in the fifth place Egypt is beaten with the slaughter of animals or cattle, in this are reproved the madness and folly of mortals, who like irrational cattle have set the worship and name of God upon diverse figures, not only of men, but also of cattle, stamped on wood and stones, venerating Jupiter Ammon in a ram, and Anubis in a dog, worshipping Apis also in a bull, and the other monsters of gods which Egypt admires, so that in the things in which they believed divine worship to reside, in these they might see pitiable punishments. After these things sores and blisters with burning heat are brought forth in the sixth blow. And it seems to me that in the sores deceitful and festering malice is reproved, in the blisters swelling and inflated pride, and in the burning heat the madness of anger and fury. Up to this point the punishments are tempered for the world through the figures of its own errors.

7. Post haec vero verbera veniunt de supernis voces, inquit, tonitrui, sine dubio et grando, et ignis discurrens in grandine. Vide temperamentum divinae correptionis; non cum silentio verberat, sed dat voces, et doctrinam coelitus mittit, per quam possit culpam suam castigatus agno⟨s⟩cere mundus. Dat et grandinem, per quam et tenera adhuc vastentur nascentia vitiorum. Dat et ignem, sciens esse spinas et tribulos, quos debeat ignis ille depascere, de quo dicit Dominus : « Ignem veni mittere in terram. » Per hunc enim incentiva

7. After these blows, however, there come from above voices, it says, of thunder, without doubt, and hail, and fire running in the hail. See the tempering of the divine correction: He does not beat in silence, but gives voices, and sends teaching from heaven, through which the chastised world may be able to recognize its guilt. He gives hail also, through which the still tender shoots of vices may be laid waste. He gives fire also, knowing that there are thorns and thistles which that fire ought to consume concerning which the Lord says: « I came to cast fire upon the earth. » For through this the incentives

Editors' notes and page, col. 322

Footnotes

(⁷¹) ‹anchor: not visible in foot image› · call in col 322 Matth. XXIII, 35.

Matthew 23:35.

(printed under page 165) (⁷²) ‹anchor: dicit Dominus› · call in col 322 Luc. XII, 49.

Luke 12:49.

(printed under page 165)

Page

running head: EXODUM HOMILIA IV. 322
marginal letters: A eorum poenas et; B rimo terebrat stimulo,; C in loco animalium; D mundo supplicia temperantur.
old-edition numerals: (none)
other: Latin only, no Greek printed; running head cut off at left edge

PG 12:323

voluptatis et libidinis consumuntur. Quod autem locustarum in octavo loco fit mentio, puto per hoc genus plagae, dissidentis semper a se et discordantis humani generis inconstantiam confutari. Locusta enim cum regem non habeat, sicut Scriptura dicit : « Una acie ordinatum ducit exercitum; » homines vero cum rationabiles a Deo facti sint, neque semetipsos ordinate regere potuerunt, neque Dei regis patienter moderamina pertulere. Nona plaga tenebrae sunt, sive ut mentis eorum caecitas arguatur, sive ut intelligant divinae dispensationis et Providentiae obscurissimas esse rationes. « Posuit enim Deus tenebras latibulum suum, » quas illi audacter et temere perscrutari cupientes, et alia ex aliis asserentes, in crassas et palpabiles errorum tenebras devoluti sunt. Ad ultimum primitivorum infertur interitus, in quo sit fortassis aliquid supra nostram intelligentiam, quod commissum ab Aegyptiis videatur in Ecclesiam primitivorum, quae ascripta est in coelis. Unde et exterminator angelus ad hujuscemodi ministerium mittitur, qui parcat illis tantum, qui utrosque postes agni sanguine inventi fuerint habere signatos. Delentur interim primogenita Aegyptiorum, sive hos principatus et potestates, et mundi hujus rectores tenebrarum dicamus, quos in adventu suo Christus dicitur traduxisse, hoc est captivos duxisse, et triumphasse in ligno crucis; sive auctores et inventores falsarum quae in hoc mundo fuerunt religionum dicamus, quas Christi veritas cum suis exstinxit et delevit auctoribus. Haec quantum ad locum mysticum spectat.

of pleasure and lust are consumed. Now as to the fact that mention is made of locusts in the eighth place, I think that through this kind of plague the inconstancy of the human race, always at variance and discordant with itself, is refuted. For whereas the locust has no king, as Scripture says: « It leads forth its army ordered in a single battle-line; » men, however, although made rational by God, have neither been able to rule themselves in an orderly manner, nor patiently borne the governance of God their King. The ninth plague is darkness, either so that the blindness of their mind may be reproved, or so that they may understand that the reasons of divine dispensation and Providence are most obscure. « For God made darkness His hiding-place, » which they, boldly and rashly desiring to search out, and asserting some things out of others, have rolled down into the thick and palpable darkness of errors. Finally the destruction of the firstborn is brought in, in which perhaps there is something beyond our understanding which appears to have been committed by the Egyptians against the Church of the firstborn, which is enrolled in the heavens. Whence also the destroying angel is sent for a ministry of this kind, to spare those only who are found to have both doorposts marked with the blood of the lamb. Meanwhile the firstborn of the Egyptians are destroyed, whether we call these the principalities and powers and the rulers of the darkness of this world, whom at His coming Christ is said to have led in triumph, that is, led captive, and triumphed over on the wood of the cross; or whether we call them the authors and inventors of the false religions which have been in this world, which the truth of Christ has extinguished and destroyed together with their authors. So much as regards the mystical locus.

8. Jam vero si etiam moralis nobis figura tractanda est, dicemus quod unaquaeque anima in hoc mundo, dum in erroribus vivit et ignorantia veritatis, in Aegypto posita est. Huic si appropinquare coeperit lex Dei, aquas ei vertit in sanguinem, id est fluidam et lubricam juventutis vitam convertit in sanguinem veteris vel novi testamenti. Tum deinde educit ex ea vanam et inanem loquacitatem, et adversum Dei providentiam ranarum similem querelam. Purgat etiam malignas cogitationes ejus, et ciniphum mordacitati similes calliditatis aculeos discutit. Libidinum quoque morsus cynomyiae spiculis similes depellit, stultitiamque in ea et intellectum pecudibus similem delet; per quem « homo, cum in honore esset, non intellexit, sed comparatus est jumentis insipientibus, et similis factus est illis. » Arguit enim et ulcera peccatorum, atque arrogantiae tumorem fervoremque in ea furoris exstinguit. Adhibet post haec etiam voces filiorum tonitrui, id est evangelicas apostolicasque doctrinas. Sed et castigationem grandinis admovet, ut luxuriam voluptatesque coerceat. Adhibet simul et ignem poenitentiae, ut et ipsa dicat : « Nonne cor nostrum ardens erat intra nos? » Nec locustarum

8. Now indeed, if the moral figure is also to be treated by us, we shall say that each soul in this world, while it lives in errors and ignorance of the truth, is placed in Egypt. If the law of God begins to draw near to this soul, it turns its waters into blood, that is, it converts the fluid and slippery life of youth into the blood of the Old or of the New Testament. Then next it brings out from it vain and empty loquacity, and complaint against the providence of God like that of frogs. It also purges its malicious thoughts, and shakes off the stings of craftiness like the biting of gnats. The bites of lusts also, like the darts of the dog-fly, it drives away, and destroys in it folly and an understanding like that of cattle, through which « man, when he was in honour, did not understand, but was compared to senseless beasts, and became like them. » For it also reproves the sores of sins, and extinguishes in it the swelling of arrogance and the burning heat of fury. After these things it also applies the voices of the sons of thunder, that is, the evangelical and apostolic teachings. Moreover it also applies the chastisement of hail, so that it may restrain luxury and pleasures. At the same time it applies the fire of repentance as well, so that the soul itself also may say: « Was not our heart burning within us? » Nor does it withdraw from it the examples of the locusts,

Editors' notes and page, col. 323

Footnotes

(⁷³) ‹anchor: not visible in foot image› · call in col 323 Prov. XXX, 27.

Proverbs 30:27.

(printed under page 166) (⁷⁴) ‹anchor: not visible in foot image› · call in col 323 Psal. XVII, 12.

Psalm 17:12 (Vulgate numbering).

(printed under page 166) (⁷⁵) ‹anchor: not visible in foot image› · call in col 323 Exod. XII.

Exodus 12.

(printed under page 166) (⁷⁶) ‹anchor: dicitur traduxisse› · call in col 323 Coloss. II, 15.

Colossians 2:15.

(printed under page 166) (⁷⁷) ‹anchor: factus est illis› · call in col 323 Psal. XLVIII, 13.

Psalm 48:13 (Vulgate numbering).

(printed under page 166) (⁷⁸) ‹anchor: ipsa dicat› · call in col 323 Luc. XXIV, 32.

Luke 24:32.

(printed under page 166)

Page

running head: 323 ORIGENIS
marginal letters: A voluptatis et libidinis; B et palpabiles errorum; C mundo fuerunt religionum; D culls similes depellit,
old-edition numerals: 143 after furoris
other: Latin only, no Greek printed

PG 12:324

ab ea subducit exempla, quibus mordeantur et depascantur omnes inquieti motus ejus et turbidi, quo et ipsa dicat, quod Apostolus docet, ut « omnia sua secundum ordinem fiant. » Ubi vero sufficienter fuerit castigata pro moribus et pro emendatioris vitae correptione coercita, cum auctorem verberum senserit, et confiteri jam coeperit quia digitus Dei est, et parum quid agnitionis acceperit, tunc praecipue gestorum suorum tenebras videt, tunc errorum suorum caliginem sentit. Cumque in hoc venerit, tunc merebitur ut exstinguantur in ea primogenita Aegypti. In quo aliquid intelligi posse arbitror. Omnis anima cum ad supplementum aetatis advenerit, et velut naturalis in ea quaedam lex coeperit sua jura defendere, primos sine dubio motus secundum desiderium carnis producit, quos ex concupiscentiae vel irae fomite vis incentiva commoverit. Unde quasi praecipuum et quod non sit commune cum caeteris hominibus, de solo Christo propheta dicit : « Butyrum et mel manducabit, priusquam faciat aut proferat maligna, eliget bonum. » Quoniam priusquam sciat puer bonum aut malum, resistit malitiae, ut eligat quod bonum est. Alius autem propheta tanquam de semetipso loquens, dicebat : « Delicta juventutis meae et ignorantiae meae ne memineris. » Quia ergo primi isti animae motus secundum carnem prolati in peccatum ruunt, merito in morali loco Aegyptiorum primitiva ponuntur, quae eatenus exstinguuntur, si reliquae vitae conversatio emendatiorem dirigat cursum. Sic ergo in anima quam lex divina ab erroribus susceptam castigat et corrigit, etiam primogenita Aegyptiorum intelliguntur esse deleta, nisi post haec omnia in infidelitate perduret, et nolit adjungi Israeliticae plebi, ut exeat de profundo et evadat incolumis, sed in iniquitate permaneat, et descendat tanquam plumbum in aquam validissimam. Iniquitas enim secundum Zachariae prophetae visum super talentum plumbi sedet. Et ideo qui permanet in iniquitate, tanquam plumbum demergi dicitur in profundum. Sane quod in superioribus observavimus, quaedam prodigia per Araon, quaedam per Moysen, quaedam vero per ipsum Dominum ministrata, intelligi eatenus possunt, ut agnoscamus in quibusdam per sacrificia sacerdotum et obsecrationes pontificum nos esse purgandos, quod Aaron persona designat; in quibusdam vero per scientiam divinae legis emendandos, ut Moysi designat officium; in aliis autem, sine dubio quae difficiliora sunt, ipsius Domini egere virtute.

by which all its restless and disordered movements may be bitten and consumed, so that it too may say what the Apostle teaches, that « all its things be done in order. » When, however, it has been sufficiently chastised as regards its morals and restrained for the correction of a more amended life, when it has perceived the Author of the blows, and has already begun to confess that it is the finger of God, and has received some little knowledge, then especially it sees the darkness of its own deeds, then it feels the gloom of its own errors. And when it has come to this, then it will merit that the firstborn of Egypt be extinguished in it. In which I think something can be understood. Every soul, when it has come to the fullness of age, and as it were a certain natural law in it has begun to claim its rights, without doubt brings forth its first movements according to the desire of the flesh, which the provocative force from the tinder of concupiscence or anger has stirred up. Whence, as something special and not common with other men, concerning Christ alone the prophet says: « Butter and honey He shall eat; before He knows how to do or bring forth evil things, He shall choose the good. » Because before the child knows good or evil, He resists malice, so that He chooses what is good. Another prophet, however, speaking as though of himself, said: « Remember not the sins of my youth and of my ignorance. » Because, therefore, these first movements of the soul brought forth according to the flesh rush into sin, deservedly in the moral locus they are set down as the firstborn of the Egyptians, which are extinguished to this extent, if the conduct of the rest of life directs a more amended course. Thus, therefore, in the soul which the divine law takes up from errors and chastises and corrects, the firstborn of the Egyptians also are understood to be destroyed, unless after all these things it persists in unbelief, and refuses to be joined to the Israelite people so as to go out from the deep and escape unharmed, but remains in iniquity, and sinks like lead into the mighty water. For iniquity, according to the vision of Zechariah the prophet, sits upon a talent of lead. And therefore he who remains in iniquity is said to be plunged like lead into the deep. Assuredly what we observed above, that certain wonders were ministered through Aaron, certain ones through Moses, and certain ones through the Lord Himself, can be understood to this extent, that we recognize that in certain things we are to be purged through the sacrifices of priests and the supplications of high priests, which the person of Aaron designates; in certain things, however, we are to be amended through the knowledge of the divine law, as the office of Moses designates; whereas in other things, without doubt those which are more difficult, we have need of the power of the Lord Himself.

9. Sed ne illud quidem putandum est nobis inaniter observatum, quod primo quidem Moyses non intrat ad Pharaonem, sed occurrit ei exeunti ad aquas, postmodum vero intrat ad eum, post hoc non intrat, sed accersitus accedit. Et in hoc ita arbitror intelligi posse, quod sive nobis in verbo Dei,

9. Yet neither must we think that this was idly observed by us, that at first indeed Moses does not enter in to Pharaoh, but meets him going out to the waters, whereas afterwards he enters in to him, and after this he does not enter in, but comes when summoned. And in this I think it can be understood thus, that whether our struggle in the word of God

Editors' notes and page, col. 324

Footnotes

(⁷⁹) ‹anchor: Apostolus docet› · call in col 324 I Cor. XIV, 40.

1 Corinthians 14:40.

(printed under page 166) (⁸⁰) ‹anchor: propheta dicit› · call in col 324 Isa. VII, 15.

Isaiah 7:15.

(printed under page 166) (⁸¹) ‹anchor: dicebat› · call in col 324 Psal. XXV, 7.

Psalm 24:7 (Vulgate; printed XXV, the Hebrew numbering).

(printed under page 166) (⁸²) ‹anchor: Zachariae prophetae› · call in col 324 Zach. V, 7.

Zechariah 5:7.

(printed under page 166)

Page

running head: ORIGENIS 324
marginal letters: A ab ea subducit; B tus secundum desiderium; C conversatio emendatiorem dirigat; D dam per sacrificia
old-edition numerals: (none)
other: Latin only, no Greek printed
misprint kept as printed: Araon (for Aaron), para. 8

PG 12:325

et religionis assertionis certamen est adversum Pharaonem; sive etiam obsessas ab eo animas a potestate ejus conamur eripere, et est nobis in disputatione luctamen; non statim in prima fronte ingredi debemus ad ultima quaestionum loca, sed occurrendum nobis est adversario, et occurrendum ad aquas suas. Aquae enim suae sunt auctores gentilium philosophorum. Ibi ergo nobis primum disputare volentibus, occurrendum est, ut ipsos arguamus et ipsos errasse doceamus. Post hoc jam ingrediendum nobis est et ad interiora certaminis. Dicit enim Dominus : « Nisi prius quis alligaverit fortem, non potest introire in domum ejus et vasa ejus diripere. » Prius ergo alligandus est fortis et quaestionum vinculis constringendus, et ita introeundum ad diripienda vasa ejus et liberandas animas, quas deceptionis fraude possederat. Quod cum saepius fecerimus, et steterimus contra ipsum; steterimus autem eo modo, quo Apostolus dicit : « State ergo succincti lumbos vestros in veritate; » et iterum : « State in Domino, et viriliter agite; » cum ergo hoc modo steterimus adversum ipsum, ille artifex antiquus et callidus etiam vinci se simulabit et cedere, si forte per hoc negligentiores nos efficiat ad certamen. Sed et poenitentiam simulabit, et deprecabitur nos discedere quidem, sed non longe discedere. Vult nos esse sibi aliqua ex parte vicinos, vult nos a suis finibus non longe discedere. Sed nos nisi ab eo longius recedamus et transeamus mare, et dicamus : « Quantum interjacet ortus ab occasu, elongavit a nobis iniquitates nostras; » salvi esse non possumus. Propter quod deprecemur misericordiam Domini, ut et nos eripiat de terra Aegypti, de potestate tenebrarum, et Pharaonem cum exercitu suo tanquam plumbum demergat in aquam validissimam. Nos autem liberati, cum gaudio et exsultatione hymnum « cantemus Domino, gloriose enim honorificatus est, » quia ipsi gloria et honor in saecula saeculorum. Amen.

and the assertion of religion is against Pharaoh, or whether we also endeavour to rescue souls besieged by him from his power, and have a wrestling in disputation, we ought not immediately at the first onset to enter into the ultimate points of questions, but we must meet the adversary, and meet him at his own waters. For his waters are the authors of the pagan philosophers. There first, therefore, when we wish to dispute, we must meet him, so that we may refute them and show that they themselves have erred. After this we must then enter into the inner parts of the contest as well. For the Lord says: « Unless one first binds the strong man, he cannot enter into his house and plunder his vessels. » First, therefore, the strong man must be bound and constrained with the bonds of questions, and thus we must enter in to plunder his vessels and set free the souls which he had possessed by the fraud of deception. When we have done this often, and have stood against him—and have stood in that manner of which the Apostle says: « Stand therefore, having girded your loins in truth; » and again: « Stand in the Lord, and act manfully »—when, therefore, we have stood against him in this manner, that ancient and crafty artificer will even feign that he is conquered and yields, if perchance through this he may render us more negligent for the contest. Moreover he will also feign repentance, and will entreat us to depart indeed, yet not to depart far. He wishes us to be in some measure neighbours to himself, he wishes us not to depart far from his borders. But unless we withdraw far from him and cross the sea, and say: « As far as the east lies from the west, so far has He removed our iniquities from us, » we cannot be saved. On account of which let us entreat the mercy of the Lord, that He may rescue us also from the land of Egypt, from the power of darkness, and plunge Pharaoh with his army like lead into the mighty water. While we, having been set free, with joy and exultation « let us sing a hymn to the Lord, for He has been gloriously magnified, » because to Him belong glory and honour unto the ages of ages. Amen.

HOMILIA V.

HOMILY V.

De profectione filiorum Israel de terra Aegypti.

On the setting out of the sons of Israel from the land of Egypt.

1. Doctor gentium in fide et veritate apostolus Paulus tradidit Ecclesiae, quam congregavit ex gentibus, quomodo libros legis susceptos ab aliis, sibique ignotos prius, et valde peregrinos deberet advertere, ne aliena instituta suscipiens, et institutorum regulam nesciens, in peregrino trepidaret instrumento. Propterea ergo ipse in nonnullis intelligentiae tradit exempla, ut et nos similia observemus in caeteris, ne forte pro similitudine lectionis et instrumenti Judaeorum nos effectos esse discipulos crederemus. Hoc ergo differre vult discipulos Christi a discipulis Synagogae, quod legem quam illi male intelligendo, Christum non receperunt, nos spiritaliter intelligendo, ostendamus eam

1. The teacher of the Gentiles in faith and truth, the apostle Paul, handed down to the Church, which he gathered from the Gentiles, how it ought to regard the books of the law received from others, previously unknown to itself and very foreign, lest receiving foreign institutions, and not knowing the rule of the institutions, it should be unsettled in a foreign instrument. For this reason, therefore, in some passages he himself hands down examples of understanding, so that we also may observe the like in the rest, lest perchance on account of the similarity of the reading and of the instrument we should believe that we had become disciples of the Jews. By this, therefore, he wishes the disciples of Christ to differ from the disciples of the Synagogue, that the law—which they, by understanding badly, did not receive Christ—we, by understanding spiritually, may show to have been

Editors' notes and page, col. 325

Footnotes

(⁸³) ‹anchor: not visible in foot image› · call in col 325 Matth. XII, 29.

Matthew 12:29.

(printed under page 167) (⁸⁴) ‹anchor: not visible in foot image› · call in col 325 Eph. VI, 14.

Ephesians 6:14.

(printed under page 167) (⁸⁵) ‹anchor: not visible in foot image› · call in col 325 Philip. IV, 1 ; I Cor. XVI. 13.

Philippians 4:1; 1 Corinthians 16:13.

(printed under page 167) (⁸⁶) ‹anchor: iniquitates nostras› · call in col 325 Psal. CII, 12.

Psalm 102:12 (Vulgate numbering).

(printed under page 167) (⁸⁷) ‹anchor: honorificatus est› · call in col 325 Exod. XV, 1.

Exodus 15:1.

(printed under page 167) (⁸⁸) ‹anchor: apostolus Paulus› · call in col 325 I Tim. II, 7.

1 Timothy 2:7.

(printed under page 167)

Page

running head: 325 IN EXODUM HOMIL
marginal letters: A et religionis assertionis; B troeundum ad diripienda; C cet ortus ab; D beret advertere, ne
old-edition numerals: 144 after ignotos
other: Latin only, no Greek printed; running head cut off at right edge

PG 12:326

ad Ecclesiae instructionem merito datam. Judaei ergo hoc solum intelligebant, quia profecti sunt filii Israel de Aegypto, et prima profectio eorum fuit ex Ramesse, et inde profecti venerunt in Sochoth, et de Sochoth profecti, venerunt in Othon, ad Epauleum juxta mare. Tum deinde quod ibi nubes eos praecesserit, et secuta sit petra, de qua biberunt aquam. Transierunt etiam per mare Rubrum, et venerunt in desertum Sina. Nobis autem qualem tradiderit de his Paulus apostolus intelligentiae regulam, videamus. Corinthiis scribens in quodam loco ita dicit : « Scimus enim quia patres nostri omnes sub nube fuerunt, et omnes mare transierunt, et omnes in Moyse baptizati sunt in nube et in mari, et omnes eamdem escam spiritalem manducaverunt, et omnes eumdem potum spiritalem biberunt. Bibebant autem de spiritali consequente eos petra, petra vero erat Christus. » Videtis quantum differat ab historica lectione Pauli traditio. Quod Judaei transitum maris putant, Paulus baptismum vocat; quam illi existimant nubem, Paulus Spiritum sanctum ponit; et huic simile intelligi vult illud, quod Dominus in Evangeliis praecepit dicens : « Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest in⟨t⟩rare in regnum Dei. » Et rursum manna, quod Judaei cibum ventris et satietatem existimant gulae, escam spiritalem nominat Paulus. Et non solum Paulus, sed et Dominus de eodem in Evangelio dicit : « Patres vestri manna manducaverunt in deserto, et mortui sunt. Qui autem manducaverit de pane quem ego do ei, non morietur in aeternum. » Et post hoc dicit : « Ego sum panis vivus, qui de coelo descendi. » Tum deinde de sequenti petra aperte pronuntiat Paulus, et dicit : « Petra vero erat Christus. » Quid igitur agendum nobis est, qui hujusmodi a Paulo Ecclesiae magistro intelligentiae instituta suscepimus? Nonne videtur justum, ut traditam nobis hujusmodi regulam simili in caeteris servemus exemplo? An, ut quidam volunt, haec quae tantus ac talis Apostolus tradidit, relinquentes, rursum ad Judaicas fabulas convertamur? Mihi quidem si haec aliter quam Paulo videtur, exponam, hoc puto esse manus dare inimicis Christi, et hoc esse quod propheta dicit : « Vae qui potat proximum suum subversione turbulenta. » Accepta ergo a beato Paulo apostolo semina spiritalis intelligentiae, in quantum nos Dominus precibus vestris illuminare dignabitur, excolamus.

deservedly given for the instruction of the Church. The Jews, therefore, understood this alone, that the sons of Israel set out from Egypt, and their first setting out was from Rameses, and having set out from there they came to Succoth, and having set out from Succoth they came to Etham, to Pihahiroth by the sea. Then next, that there a cloud went before them, and a rock followed, from which they drank water. They also crossed through the Red Sea, and came into the wilderness of Sinai. Let us see, however, what sort of rule of understanding concerning these things Paul the apostle has handed down to us. Writing to the Corinthians in a certain place he speaks thus: "For we know that our fathers were all under the cloud, and all crossed the sea, and all were baptized in Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ." You see how much the tradition of Paul differs from the historical reading. What the Jews think a crossing of the sea, Paul calls baptism; what they suppose a cloud, Paul sets down as the Holy Spirit; and like to this he wishes that to be understood which the Lord commanded in the Gospels, saying: "Unless one be born again of water and the Holy Spirit, he cannot enter into the kingdom of God." And again the manna, which the Jews suppose food for the belly and satiety for the throat, Paul names spiritual food. And not only Paul, but the Lord also says concerning the same in the Gospel: "Your fathers ate manna in the desert, and died. But he who eats of the bread which I give him shall not die for ever." And after this He says: "I am the living bread, Who came down from heaven." Then next concerning the rock that followed Paul openly pronounces, and says: "And the rock was Christ." What, therefore, must be done by us, who have received institutions of understanding of this sort from Paul, the teacher of the Church? Does it not seem just that we should keep a rule of this sort handed down to us after a similar example in the rest? Or, as some wish, leaving behind these things which so great and such an Apostle handed down, shall we turn back again to Jewish fables? To me indeed, if I should expound these things otherwise than seems good to Paul, I think this would be to yield hands to the enemies of Christ, and that this is what the prophet says: "Woe to him who gives his neighbour drink with turbulent subversion." Having therefore received from the blessed apostle Paul the seeds of spiritual understanding, so far as the Lord through your prayers will deign to illumine us, let us cultivate them.

2. « Et levantes, inquit, filii Israel de Ramesse, venerunt in Sochoth, et profecti de Sochoth, venerunt in Othon. » Si quis est qui proficisci de Aegypto parat, si quis est qui cupit obscuros mundi hujus actus et errorum tenebras derelinquere, primo omnium ex Ramesse ei proficiscendum est. Ramesse vero interpretatur commotio tineae. Si ergo

2. "And setting out," it says, "the sons of Israel from Rameses came to Succoth, and having set out from Succoth they came to Etham." If there is anyone who prepares to set out from Egypt, if there is anyone who desires to leave behind the dark deeds of this world and the darkness of errors, first of all he must set out from Rameses. Now Rameses is interpreted commotion of a moth. If therefore

Editors' notes and page, col. 326

Footnotes

(⁸⁹) ‹anchor: not visible in foot image› · call in col 326 I Cor. X, 1, 2, 3, 4.

1 Corinthians 10:1–4.

(printed under page 167) (⁹⁰) ‹anchor: not visible in foot image› · call in col 326 Joan. III, 5.

John 3:5.

(printed under page 167) (⁹¹) ‹anchor: in Evangelio dicit› · call in col 326 Joan. VI, 49, 50, 51.

John 6:49–51.

(printed under page 167) (⁹²) ‹anchor: Paulus, et dicit› · call in col 326 I Cor. X, 4.

1 Corinthians 10:4.

(printed under page 167) (⁹³) ‹anchor: propheta dicit› · call in col 326 Habac. II, 15.

Habakkuk 2:15.

(printed under page 167) (⁹⁴) ‹anchor: Et levantes, inquit› · call in col 326 Exod. XII, 37 ; XIII, 20.

Exodus 12:37; 13:20.

(printed under page 167)

(3) ‹anchor: Mihi quidem› · call in col 326

Vide lib. II Origen., quaest. 13.

See book II of the Origeniana, question 13.

(printed under page 167)

Page

running head: EXODUM HOMILIA V. 326
marginal letters: A ad Ecclesiae instructionem; B caverunt, et omnes; C manducaverit de pane; D potat proximum suum
old-edition numerals: (none)
other: Latin only, no Greek printed; running head cut off at left edge

PG 12:327

vis venire in Sochoth, ut Dominus tibi dux sit, et in columna nubis te praecedat, et sequatur te petra, quae tibi escam spiritalem et potum nihilominus praebeat spiritalem, proficiscere, et exi ex Ramesse, nec thesaurizes ibi, ubi tinea exterminat, ubi fures effodiunt et furantur. Hoc est quod aperte et Dominus in Evangeliis dicit : « Si vis perfectus esse, vade, vende omnia quae habes, et da pauperibus, et habebis thesaurum in coelo, et veni, sequere me. » Hoc est ergo proficisci de Ramesse et sequi Christum. Videamus autem quis sit et castrorum locus ad quem venitur ex Ramesse. « Venerunt, inquit, in Sochoth. » Sochoth tabernacula intelligi apud Hebraeos tradunt interpretes nominum. Cum ergo derelinquens Aegyptum, discusseris abs te tineas totius corruptelae, et vitiorum incitamenta rejeceris, habitabis in tabernaculis. Habitamus enim in tabernaculis, ex quibus nolumus exspoliari, sed supervestiri. Habitatio autem tabernaculorum expeditum, et absque ullis impedimentis indicat esse eum, qui festinat ad Deum. Sed nec in hoc quidem standum est, urgenda est profectio. Movenda sunt castra etiam de Sochoth, et festinandum est, ut veniatur in Othon. Othon vero in nostram linguam verti dicunt signa eis. Et merito. Hic enim audiens dicit, quia « Deus antecedebat eos per diem in columna nubis, et per noctem in columna ignis; » non hoc invenis factum apud Ramesse, nec apud Sochoth, quae secunda proficiscentibus castra dicuntur. Sed tertia castra sunt, in quibus fiunt signa divina. Recordare quae superius lecta sunt, cum dicebat Moyses ad Pharaonem : « Iter trium dierum ibimus in deserto, et immolabimus Domino Deo nostro. » Hoc ergo erat triduum, ad quod festinabat Moyses, et contradicebat Pharao, ille enim dicebat : « Non eatis longius. » Non permittebat Pharao ad locum signorum pervenire filios Israel, non permittebat eos in tantum proficere, ut possent tertii diei mysteriis perfrui. Audi enim prophetam quid dicit : « Resuscitabit nos Deus post biduum, et in die tertia resurgemus, et vivemus in conspectu ejus. » Prima dies nobis passio Salvatoris est, et secunda qua descendit in infernum, tertia autem resurrectionis est dies. Et ideo in die tertia, Deus antecedebat eos, per diem in columna nubis, per noctem in columna ignis. Quod si secundum ea quae superius diximus, in his verbis recte nos Apostolus docet baptismi mysteria contineri; necessarium est ut qui baptizantur

you wish to come to Succoth, so that the Lord may be your leader, and go before you in a pillar of cloud, and the rock follow you which may afford you spiritual food and spiritual drink nonetheless, set out and go forth from Rameses, and do not lay up treasure there where the moth destroys, where thieves dig through and steal. This is what the Lord also openly says in the Gospels: « If you wish to be perfect, go, sell all that you have, and give to the poor, and you shall have treasure in heaven, and come, follow Me. » This, therefore, is to set out from Rameses and follow Christ. Let us see, however, what is also the place of the camp to which they come from Rameses. « They came, it says, to Succoth. » Those who interpret names hand down that Succoth is understood among the Hebrews as tents. When, therefore, leaving Egypt behind, you have shaken off from yourself the moths of all corruption, and have cast away the incentives of vices, you will dwell in tents. For we dwell in tents, from which we do not wish to be stripped, but to be clothed upon. Moreover the dwelling in tents indicates that he who hastens to God is unencumbered and without any hindrances. Yet not even in this must one stand still; the journey must be pressed forward. The camp must be moved from Succoth also, and one must hasten to come to Etham. Now they say that Etham is turned into our tongue as signs to them. And deservedly. For hearing this it says that « God went before them by day in a pillar of cloud, and by night in a pillar of fire; » you do not find this done at Rameses, nor at Succoth, which is called the second camp for those setting out. But it is the third camp in which the divine signs take place. Remember what was read above, when Moses said to Pharaoh: « We will go a three days' journey in the desert, and will sacrifice to the Lord our God. » This, therefore, was the three days' period to which Moses hastened, and Pharaoh contradicted, for he said: « Do not go farther. » Pharaoh did not permit the sons of Israel to arrive at the place of signs, he did not permit them to advance so far that they might be able to enjoy the mysteries of the third day. For hear what the prophet says: « God will revive us after two days, and on the third day we shall rise again, and shall live in His sight. » The first day for us is the passion of the Saviour, and the second is that on which He descended into hell, while the third is the day of resurrection. And therefore on the third day God went before them, by day in a pillar of cloud, by night in a pillar of fire. Now if, according to the things which we said above, the Apostle rightly teaches us that the mysteries of baptism are contained in these words, it is necessary that those who are baptized

Editors' notes and page, col. 327

Footnotes

(⁹⁵) ‹anchor: not visible in foot image› · call in col 327 Matth. VI, 20.

Matthew 6:20.

(printed under page 168) (⁹⁶) ‹anchor: not visible in foot image› · call in col 327 Matth. XIX, 21.

Matthew 19:21.

(printed under page 168) (⁹⁷) ‹anchor: audiens dicit› · call in col 327 Exod. XIII, 21.

Exodus 13:21.

(printed under page 168) (⁹⁸) ‹anchor: ad Pharaonem› · call in col 327 Exod. V, 3.

Exodus 5:3.

(printed under page 168) (⁹⁹) ‹anchor: ille enim dicebat› · call in col 327 Exod. VIII, 28.

Exodus 8:28.

(printed under page 168) (¹) ‹anchor: prophetam quid dicit› · call in col 327 Ose. VI, 3.

Hosea 6:3.

(printed under page 168) (²) ‹anchor: Apostolus docet› · call in col 327 I Cor. X.

1 Corinthians 10.

(printed under page 168)

(4) ‹anchor: not visible in foot image› · call in col 327

Radix est סכך texit.

The root is סכך, "he covered."

(printed under page 168)

(5) ‹anchor: Othon› · call in col 327

Ab אות signum, et affixo.

From אות, "sign," and the suffix.

(printed under page 168)

Page

running head: 327 ORIGENIS
marginal letters: A vis venire in; B te tineas totius; C quibus fiunt signa; D in columna nubis,
old-edition numerals: 145 after secunda
other: Latin only, no Greek printed

PG 12:328

in Christo, in morte ipsius baptizentur, et ipsi consepeliantur, et cum ipso die tertia resurgant a mortuis; quos et secundum hoc quod dicit Apostolus, « Simul secum suscitavit, simulque fecit sedere in coelestibus. » Cum ergo tibi tertii diei mysterium fuerit susceptum, incipiet te deducere Deus, et ipse tibi viam salutis ostendere.

in Christ be baptized in His death, and be buried together with Him, and rise again with Him on the third day from the dead; whom also, according to this which the Apostle says, « He raised up together with Him, and made to sit together in the heavenly places. » When, therefore, the mystery of the third day has been received by you, God will begin to lead you, and Himself show you the way of salvation.

3. Sed videamus quid post haec dicitur ad Moysen, quae via praec⟨i⟩pitur eligenda. « De Othon, inquit, conversi, iter facite inter Epauleum et inter Magdalum, quod est contra Beelsephon. » Haec autem sic interpretantur. Epauleum quidem ascensio tortuosa; Magdalum, turris; Beelsephon, ascensio speculae, vel habens speculam. Tu fortasse credebas, quia iter quod Deus ostendit, planum esset et molle, et nihil prorsus haberet difficultatis aut laboris. Ascensio est et ascensio tortuosa. Non enim proclive iter est, quo tenditur ad virtutes; sed ascenditur, et anguste ac difficulter ascenditur. Audi etiam Dominum in Evangelio dicentem, « quia arcta et angusta via est, quae ducit ad vitam. » Vide ergo quantum consonat Evangelium cum lege. In lege ostenditur virtutis via ascensio tortuosa. In Evangeliis dicitur arcta et angusta via quae ducit ad vitam. Nonne hic aperte etiam caeci videre possunt, quod legem et Evangelia unus atque idem spiritus scripsit? Est ergo iter quod incedunt ascensio tortuosa, et ascensio speculae, vel habens speculam. Ascensio ad actus pertinet, specula ad fidem. Ostendit ergo quia et in actibus, et in fide multa est difficultas, et multus labor. Multae enim tentationes nobis occurrunt, multa in fide offendicula, volentibus agere quae Dei sunt. Tum deinde in fide multa invenies tortuosa, plurimas quaestiones, multas objectiones haereticorum, multas contradictiones infidelium. Hoc ergo iter agendum est sequentibus Deum. Sed est et turris in hoc itinere. Quae est ista turris? Illa nimirum, quam Dominus in Evangelio dicit : « Quis vestrum volens turrim aedificare, nonne prius sedebit, et computabit sumptus, si habet unde perficiat? » Ista est ergo turris, sedes ardua et excelsa virtutum. Sed videns haec Pharao, audi quid dicit : Errant, inquit, isti. Apud Pharaonem, qui Deum sequitur, errare dicitur, quia, ut diximus, sapientiae iter tortuosum est, multos habens flexus, multas difficultates, plurimos anfractus. Denique cum confitearis unum Deum, eademque confessione Patrem, et Filium, et Spiritum sanctum asseras unum Deum, quam tortuosum,

3. But let us see what is said after these things to Moses, what way is commanded to be chosen. « Turning back from Etham, He says, make your journey between Pihahiroth and Migdol, which is opposite Baal-zephon. » Now these names are interpreted thus: Pihahiroth indeed, a winding ascent; Migdol, a tower; Baal-zephon, an ascent of a watchtower, or having a watchtower. You perhaps believed that the journey which God shows was level and soft, and had no difficulty or labour at all. It is an ascent, and a winding ascent. For it is not a downhill road by which one strives towards the virtues; rather one ascends, and ascends narrowly and with difficulty. Hear the Lord also saying in the Gospel, « that narrow and straitened is the way that leads to life. » See, therefore, how much the Gospel agrees with the law. In the law the way of virtue is shown as a winding ascent. In the Gospels the way that leads to life is called narrow and straitened. Can not even the blind openly see here that one and the same Spirit wrote the law and the Gospels? The journey on which they walk, therefore, is a winding ascent, and an ascent of a watchtower, or having a watchtower. The ascent pertains to deeds, the watchtower to faith. It shows, therefore, that both in deeds and in faith there is much difficulty and much labour. For many temptations meet us, many stumbling-blocks in faith, when we wish to do the things that are of God. Then next in faith you will find many winding things, very many questions, many objections of heretics, many contradictions of unbelievers. This journey, therefore, must be made by those who follow God. Moreover there is also a tower on this journey. What is that tower? That one, doubtless, of which the Lord speaks in the Gospel: « Which of you wishing to build a tower, will not first sit down and reckon the cost, whether he has wherewithal to complete it? » That, therefore, is the tower, the steep and lofty seat of the virtues. But Pharaoh seeing these things, hear what he says: They are wandering, he says, these men. Before Pharaoh, he who follows God is said to wander, because, as we have said, the journey of wisdom is winding, having many turns, many difficulties, very many windings. Finally, when you confess one God, and by the same confession assert the Father, and the Son, and the Holy Spirit to be one God, how winding,

Editors' notes and page, col. 328

Footnotes

(³) ‹anchor: not visible in foot image› · call in col 328 Rom. VI, 3.

Romans 6:3.

(printed under page 168) (⁴) ‹anchor: not visible in foot image› · call in col 328 Ephes. II, 6.

Ephesians 2:6.

(printed under page 168) (⁵) ‹anchor: not visible in foot image› · call in col 328 Exod. XIV, 2.

Exodus 14:2.

(printed under page 168) (⁶) ‹anchor: not visible in foot image› · call in col 328 Matth. VII, 14.

Matthew 7:14.

(printed under page 168) (⁷) ‹anchor: in Evangelio dicit› · call in col 328 Luc. XIV, 28.

Luke 14:28.

(printed under page 168)

(6) ‹anchor: not visible in foot image› · call in col 328

Magdulum turris, Beelsephon, ascensio speculae, vel habens speculam, a radice גדל, magnum esse, crescere, fit מגדל, turris ; a בעל vero, dominatus est, dominium habuit, et צפה speculatus est, utcunque erui potest Dominus speculae aut habens speculam, nam melius Beelsephon interpretaretur Dominus Aquilonis, a בעל, Dominus, et צפון, aquilo, septentrio. Qui autem Beelsephon interpretantur ascensionem speculae, respexerunt procul dubio ad radices עלה ascendit et צפה, speculatus est.

Magdulum, "tower"; Beelsephon, "ascent of the watchtower," or "having a watchtower." From the root גדל, "to be great, to grow," comes מגדל, "tower." From בעל, "he ruled, held dominion," and צפה, "he kept watch," one can derive after a fashion "Lord of the watchtower" or "having a watchtower"; for Beelsephon would better be interpreted "Lord of the North," from בעל, "Lord," and צפון, "north wind, the north." Those who interpret Beelsephon "ascent of the watchtower" no doubt had in view the roots עלה, "he went up," and צפה, "he kept watch."

(printed under page 168)

(7) ‹anchor: not visible in foot image› · call in col 328

Alias, « et descensio tortuosa, » sed mss. ut in nostro textu.

Otherwise: "and a winding descent," but the manuscripts as in our text.

(printed under page 168)

(8) ‹anchor: sanctum asseras› · call in col 328

Alias, « asseris. »

Otherwise: "you assert" (indicative).

(printed under page 168)

Page

running head: ORIGENIS 328
marginal letters: A in Christo, in; B esset et molle,; C multa est difficultas,; D tur, quia, ut
old-edition numerals: (none)
other: Latin only, no Greek printed; tor- split at end of column

PG 12:329

quam difficile, quam inextricabile videtur hoc esse infidelibus! Tum deinde cum dicis Dominum majestatis crucifixum, et Filium hominis e⟨s⟩se qui descendit de coelo, quam tortuosa haec videntur, et quam difficilia! Qui audit, si non cum fide audiat, dicit quia errant isti; sed tu fixus esto, nec dubites de hujusmodi fide, sciens quia Deus tibi ostendit hanc fidei viam. Ipse enim dixit : « Tollentes de Othon castra, collocate ea inter Epauleum, et inter Magdalum contra Beelsephon. » Fugiens ergo Aegyptum venis ad haec loca, venis ad has operum ascensiones et fidei, venis ad aedificium turris, venis etiam ad mare, et occurrunt tibi fluctus. Non enim iter vitae sine tentationum fluctibus agitur. Sicut et Apostolus dicit : « Omnes qui volunt pie vivere in Christo, persecutiones patientur. » Sed Job nihilominus pronuntiat, quia « tentatio est vita nostra super terram. » Hoc est ergo venisse ad mare.

how difficult, how inextricable this seems to be to unbelievers! Then next, when you say that the Lord of majesty was crucified, and that the Son of man is He Who came down from heaven, how winding these things seem, and how difficult! He who hears, if he does not hear with faith, says that these men are wandering; but be firm, and do not doubt concerning faith of this sort, knowing that God shows you this way of faith. For He Himself said: « Removing the camp from Etham, place it between Pihahiroth and Migdol opposite Baal-zephon. » Fleeing Egypt, therefore, you come to these places, you come to these ascents of works and of faith, you come to the building of the tower, you come also to the sea, and the waves meet you. For the journey of life is not conducted without the waves of temptations. Just as the Apostle also says: « All who wish to live piously in Christ shall suffer persecutions. » Moreover Job nonetheless pronounces that « our life upon earth is temptation. » This, therefore, is to have come to the sea.

4. Sed si Moysen, id est legem Dei sequens agas hoc iter, Aegyptius te quidem persequitur et insectatur, sed vide quid fiat : « Levavit, inquit, angelus Domini, qui antecedebat castra Israel, et abiit post illos. Elevavit et columna nubis a facie eorum, et stetit post illos, et intravit inter castra Aegyptiorum et Israelitarum. » Haec columna nubis populo quidem Dei efficitur murus, Aegyptiis vero obscuritatem imponit et tenebras. Non enim transfertur columna ignis ad Aegyptios, ut videant lucem, sed in tenebris permanent, quia « dilexerunt tenebras magis quam lucem. » Et tu ergo si ab Aegyptiis recedas, et de potestate daemonum fugias, vide quanta divinitus tibi praeparantur auxilia, vide quantis adjutoribus uteris. Tantum est ut permaneas fortis in fide, nec te Aegyptiorum equitatus et quadrigarum formido perterreat, nec reclames contra legem Dei et Moysen, et dicas, sicut quidam ex illis dixerunt : « Tanquam non essent sepulcra in Aegypto, ita eduxisti nos, ut in deserto hoc moriamur. Melius fuerat nos servire Aegyptiis, quam mori in deserto hoc. » Haec fatiscentis in tentatione animi verba sunt. Sed quis ita beatus est, qui sic tentationum pondus expediat, ut nulla menti ejus cogitatio ambiguitatis obrepat? Vide magno illi Ecclesiae fundamento, et petrae solidissimae, super quam Christus fundavit Ecclesiam, quid dicatur a Domino : « Modicae, inquit, fidei, quare dubitasti? » Verumtamen quia dicunt : « Melius fuerat nos servire Aegyptiis, quam mori in eremo, » tentationis et fragilitatis haec verba sunt. Alioquin falsum est; longe enim melius est in eremo mori, quam servire Aegyptiis. Qui enim in eremo moritur, hoc ipso quod separatus est ab Aegyptiis, et discessit a rectoribus tenebrarum, et de potestate Satanae, habuit aliquem profectum, etiam si ad integrum pervenire non potuit. Melius enim perfectam

4. But if following Moses, that is, the law of God, you make this journey, the Egyptian indeed pursues and harasses you, yet see what happens: « The angel of the Lord, it says, who went before the camp of Israel, rose up and went behind them. And the pillar of cloud rose up from before their face, and stood behind them, and entered between the camp of the Egyptians and that of the Israelites. » This pillar of cloud becomes a wall for the people of God indeed, while upon the Egyptians it sets obscurity and darkness. For the pillar of fire is not transferred to the Egyptians so that they may see the light, but they remain in darkness, because « they loved the darkness rather than the light. » And you, therefore, if you withdraw from the Egyptians, and flee from the power of the demons, see how great are the helps prepared for you from heaven, see how great are the helpers you enjoy. Only remain strong in faith, and let not the dread of the cavalry and four-horse chariots of the Egyptians terrify you, nor cry out against the law of God and Moses, and say, just as some of them said: « As though there were no graves in Egypt, so you have led us out that we may die in this desert. It had been better for us to serve the Egyptians than to die in this desert. » These are the words of a mind growing faint in temptation. Yet who is so blessed as to clear away the weight of temptations in such a way that no thought of doubt creeps into his mind? See what is said by the Lord to that great foundation of the Church, and most solid rock upon which Christ founded the Church: « O you of little faith, He says, why did you doubt? » Nevertheless, as to their saying: « It had been better for us to serve the Egyptians than to die in the wilderness, » these are words of temptation and frailty. Otherwise it is false; for it is far better to die in the wilderness than to serve the Egyptians. For he who dies in the wilderness, by the very fact that he has been separated from the Egyptians, and has departed from the rulers of darkness and from the power of Satan, has had some progress, even if he was not able to arrive at perfection. For it is better for one seeking

Editors' notes and page, col. 329

Footnotes

(⁸) ‹anchor: not visible in foot image› · call in col 329 Exod. XIV, 2.

Exodus 14:2.

(printed under page 169) (⁹) ‹anchor: not visible in foot image› · call in col 329 II Tim. III, 12.

2 Timothy 3:12.

(printed under page 169) (¹⁰) ‹anchor: not visible in foot image› · call in col 329 Job VII, 1.

Job 7:1.

(printed under page 169) (¹¹) ‹anchor: not visible in foot image› · call in col 329 Exod. XIV, 19.

Exodus 14:19.

(printed under page 169) (¹²) ‹anchor: magis quam lucem› · call in col 329 Joan. III, 19.

John 3:19.

(printed under page 169) (¹³) ‹anchor: illis dixerunt› · call in col 329 Exod. XIV, 11, 12.

Exodus 14:11–12.

(printed under page 169) (¹⁴) ‹anchor: fundavit Ecclesiam› · call in col 329 Matth. XVI, 18.

Matthew 16:18.

(printed under page 169) (¹⁵) ‹anchor: Modicae, inquit› · call in col 329 Matth. XIV, 31.

Matthew 14:31.

(printed under page 169) (¹⁶) ‹anchor: quia dicunt› · call in col 329 Exod. XIV, 12.

Exodus 14:12.

(printed under page 169)

Page

running head: 329 IN EXODUM HOMI
marginal letters: A tuosum, quam difficile,; B volunt pie vivere; C magis quam lucem.; D siae fundamento, et
old-edition numerals: 146 after quare
other: Latin only, no Greek printed; running head cut off at right edge; perfe- split at end of column

PG 12:330

vitam quaerenti est in itinere mori, quam ne proficisci quidem ad perfectionem quaerendam. Unde et eorum falsa videtur opinio, qui dum nimis arduum iter virtutis exponunt, dumque multas ejus difficultates, multaque pericula et lapsus enumerant, ne ineundum quidem id aut incipiendum judicant. Sed multo melius est me in hoc itinere vel mori, si ita necesse est, quam inter Aegyptios permanentem necari, et falsis atque amarissimis fluctibus obrui. Sed interim clamat Moyses ad Dominum. Quomodo clamat? Nulla ejus vox clamoris auditur, et tamen dicit ad eum Deus : « Quid clamas ad me? » Velim scire quomodo sancti sine voce clamant ad Dominum. Apostolus docet, quia dedit Deus Spiritum Fil⟨i⟩i sui in cordibus nostris, clamantem : « Abba pater. » Et addit : « Ipse spiritus interpellat pro nobis gemitibus inenarrabilibus. » Et iterum : « Qui autem scrutatur corda, scit quid desideret spiritus, quia secundum Deum postulat pro sanctis. » Sic ergo interpellante Spiritu sancto apud Deum, per silentium sanctorum clamor auditur.

the perfect life to die on the journey than not even to set out to seek perfection. Whence their opinion also seems false who, while they set forth the journey of virtue as too steep, and while they enumerate its many difficulties and many dangers and slips, judge that it ought not even to be entered upon or begun. Rather it is much better for me even to die on this journey, if so it must be, than remaining among the Egyptians to be slain, and overwhelmed by false and most bitter waves. Meanwhile, however, Moses cries out to the Lord. How does he cry out? No voice of his crying is heard, and yet God says to him: « Why do you cry out to Me? » I should like to know how the saints cry out to the Lord without a voice. The Apostle teaches that God has given the Spirit of His Son in our hearts, crying: « Abba, Father. » And he adds: « The Spirit Himself intercedes for us with unutterable groanings. » And again: « Now He Who searches the hearts knows what the Spirit desires, because He pleads for the saints according to God. » Thus, therefore, while the Holy Spirit intercedes before God, through silence the cry of the saints is heard.

5. Et quid post hoc? Jubetur Moyses virga percutere mare, ut ingredienti populo Dei dehiscat et cedat, ac voluntati divinae elementorum famulentur obsequia; et aquae quae timebantur, dextra laevaque famulis Dei murus effectae, non solum perniciem nesciant, sed et munimen exhibeant. Cogitur ergo fluctus in cumulum, et unda in semetipsam repressa curvatur. Soliditatem recipit liquor, et solum maris arescit in pulverem, ut sicca planta populus Dei transiret. Bonitatem Dei creatoris intellige, si voluntati ejus obtemperes, si legem ejus sequaris, ipse tibi elementa etiam contra sui naturam servire compellit. Audivi a majoribus traditum, quod in ista digressione maris, singulis quibusque tribubus filiorum Israel, singulae aquarum divisiones factae sint, et propria unicuique tribui in mari aperta sit via, idque ostendi ex eo, quod in Psalmis scriptum est : « Qui divisit mare Rubrum in divisiones. » Per quod multae divisiones docentur factae, non una. Sed et per hoc quod dicitur : « Ibi Benjamin junior in stupore, principes Juda duces eorum, principes Zabulon, et principes Nephthalim, » nihilominus unicuique tribui proprius enumerari videtur ingressus. Haec a majoribus observata in Scripturis divinis, religiosum credidi non tacere. Quid ergo nos docemur per haec? Jam superius diximus quis sit in his Apostoli sensus. Baptismum hoc nominat in Moyse consummatum in nube et in mari, ut et tu qui baptizaris in Christo, in aqua et in Spiritu sancto, scias insectari quidem post te Aegyptios, et velle te revocare ad servitium suum, rectores scilicet hujus mundi, et spiritales nequitias, quibus antea deservisti. Quae conantur quidem te insequi, sed tu descendis in

5. And what after this? Moses is commanded to strike the sea with the rod, so that for the people of God entering in it may gape open and yield, and the obedience of the elements may serve the divine will; and the waters which were feared, having been made a wall on the right hand and on the left for the servants of God, may not only know no ruin, but even afford a bulwark. The wave, therefore, is gathered into a heap, and the billow forced back upon itself is curved like an arch. The liquid receives solidity, and the floor of the sea dries into dust, so that the people of God might cross over with dry foot. Understand the goodness of God the Creator: if you obey His will, if you follow His law, He Himself compels the elements to serve you even contrary to their own nature. I have heard it handed down by the elders that in that parting of the sea, for each several tribe of the sons of Israel several divisions of the waters were made, and for each tribe its own road was opened in the sea, and that this is shown from that which is written in the Psalms: « Who divided the Red Sea into divisions. » Through which it is taught that many divisions were made, not one. And also through this which is said: « There is Benjamin the younger in amazement, the princes of Judah their leaders, the princes of Zebulun, and the princes of Naphtali, » nonetheless for each tribe its own entrance seems to be enumerated. These things, observed by the elders in the divine Scriptures, I believed it a point of religion not to pass over in silence. What, therefore, are we taught through these things? We have already said above what is the sense of the Apostle in these matters. He calls this a baptism consummated in Moses in the cloud and in the sea, so that you also who are baptized in Christ, in water and in the Holy Spirit, may know that the Egyptians indeed pursue after you, and wish to recall you to their servitude—namely, the rulers of this world, and the spiritual wickednesses, which you previously served. These indeed endeavour to pursue you, but you go down into

Editors' notes and page, col. 330

Footnotes

(¹⁷) ‹anchor: not visible in foot image› · call in col 330 ibid., 15.

Same place, verse 15.

(printed under page 169) (¹⁸) ‹anchor: not visible in foot image› · call in col 330 Rom. VIII, 15, 26, 27.

Romans 8:15, 26–27.

(printed under page 169) (¹⁹) ‹anchor: in Psalmis scriptum est› · call in col 330 Psal. CXXXV, 13.

Psalm 135:13 (Vulgate numbering).

(printed under page 169) (²⁰) ‹anchor: quod dicitur› · call in col 330 Psal. LXVII, 28, 29.

Psalm 67:28–29 (Vulgate numbering).

(printed under page 169) (²¹) ‹anchor: Apostoli sensus› · call in col 330 I Cor. X, 2.

1 Corinthians 10:2.

(printed under page 169)

Page

running head: EXODUM HOMILIA V. 330
marginal letters: A ctam vitam quaerenti; B clamantem : « Abba; C repressa curvatur. Soliditatem; D thalim, » nihilominus
old-edition numerals: (none)
other: Latin only, no Greek printed; running head cut off at left edge; ctam at start of column continues perfe- from col. 329

PG 12:331

aquam et evadis incolumis; atque ablutis sordibus peccatorum, homo novus ascendis, paratus ad cantandum canticum novum. Aegyptii vero post te insequentes, demergentur in abyssum, etiamsi videntur rogare Jesum, ne interim mittat eos in abyssum. Sed et alium ex his accipere possumus intellectum. Si Aegyptum fugias, si ignorantiae tenebras relinquas, et sequaris legem Dei Moysen, obviet autem tibi mare, et contradicentium tibi fluctus occurrant, percute tu obluctantes undas virga Moysi, id est verbo legis, et vigilantia Scripturarum iter tibi ipsi disputando per adversarios pande, cedent undae continuo, et superati fluctus locum victoribus dabunt, mirantibusque et attonitis ac stupore defixis his qui paulo ante adversabantur, legitimis tu disputationum lineis rectum fidei iter secabis, et intantum doctrinae verbo proficies, ut auditores tui, quos in virga legis erudisti, ipsi jam contra Aegyptios, velut fluctus maris insurgant, et non solum impugnent eos, sed et superent et exstinguant. Exstinguit namque Aegyptium, qui non agit opera tenebrarum. Exstinguit Aegyptium, qui non carnaliter, sed spiritualiter vivit. Exstinguit Aegyptium, qui cogitationes sordidas et impuras vel depellit ex corde, vel omnino non recipit, sicut et Apostolus dicit : « Assumentes scutum fidei in quo possumus omnia jacula maligni ignita exstinguere. » Hoc enim modo possumus etiam hodie Aegyptios videre mortuos, et jacentes ad littus, submergi quadrigas eorum et equos. Possumus ⟨e⟩tiam ipsum Pharaonem videre demergi, si tanta fide vivamus, ut Deus conterat Satanam sub pedibus nostris velociter per Jesum Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.

the water and escape unharmed; and with the filth of sins washed away, you ascend a new man, prepared to sing a new song. Whereas the Egyptians pursuing after you shall be plunged into the abyss, even though they seem to ask Jesus not to send them into the abyss in the meantime. Moreover we can also take another understanding from these things. If you flee Egypt, if you leave behind the darkness of ignorance, and follow Moses, the law of God, and the sea meets you, and the waves of those who contradict you confront you, strike the struggling billows with the rod of Moses, that is, with the word of the law, and by vigilance in the Scriptures open a road for yourself by disputing through the midst of the adversaries; the billows will immediately yield, and the conquered waves will give place to the victors, and while those who a little before opposed you wonder and are astonished and transfixed with amazement, you will cut a straight path of faith by the lawful lines of disputations, and will advance so far in the word of teaching that your hearers, whom you have instructed in the rod of the law, will themselves now rise up like the waves of the sea against the Egyptians, and not only attack them, but also overcome and extinguish them. For he extinguishes the Egyptian who does not do the works of darkness. He extinguishes the Egyptian who lives not carnally, but spiritually. He extinguishes the Egyptian who either drives away filthy and impure thoughts from his heart, or does not receive them at all, just as the Apostle also says: « Taking up the shield of faith, in which we are able to extinguish all the fiery darts of the evil one. » For in this way we can even today see the Egyptians dead and lying on the shore, and their four-horse chariots and horses submerged. We can see even Pharaoh himself plunged down, if we live with such faith that God may crush Satan under our feet speedily through Jesus Christ our Lord, to Whom belongs glory and dominion unto the ages of ages. Amen.

HOMILIA VI.

HOMILY VI.

De can⟨t⟩ico quod cantavit Moyses cum populo, et Maria cum mulieribus.

On the song which Moses sang with the people, and Miriam with the women.

1. Multa quidem cantica fieri legimus in Scripturis divinis, horum tamen omnium primum istud est canticum, quod Aegyptiis et Pharaone submerso populus Dei post victoriam cecinit. Moris quippe sanctorum est, ubi adversarius vincitur, tanquam qui sciant non sua virtute, sed Dei gratia victoriam factam, hymnum Deo gratulationis offerre. Accipiunt tamen, hymnum canentes, etiam tympanum in manibus suis, sicut de Maria sorore Moysi et Aaron refertur. Et tu ergo si mare Rubrum transieris, si Aegyptios in mari submergi videris et exstingui Pharaonem, atque in abyssi profundum praecipitari, potes hymnum canere Deo, potes vocem gratulationis emittere, et dicere : « Cantemus Domino, gloriose enim honorificatus est, equum et ascensorem projecit in mare. » Melius autem et dignius

1. We read in the divine Scriptures that many songs indeed were made, yet of all these this is the first song, which after the Egyptians and Pharaoh had been submerged the people of God sang after the victory. For it is the custom of the saints, when the adversary is conquered, as knowing that the victory was brought about not by their own power, but by the grace of God, to offer a hymn of thanksgiving to God. Yet as they sing the hymn, they also take a timbrel in their hands, just as is related of Miriam the sister of Moses and Aaron. And you, therefore, if you cross the Red Sea, if you see the Egyptians submerged in the sea and Pharaoh extinguished and cast headlong into the deep of the abyss, can sing a hymn to God, can utter a voice of thanksgiving, and say: « Let us sing to the Lord, for He has been gloriously honoured; horse and rider He has cast into the sea. » Better, however, and more worthily

Editors' notes and page, col. 331

Footnotes

(²²) ‹anchor: not visible in foot image› · call in col 331 Matth. III.

Matthew 3.

(printed under page 170) (²³) ‹anchor: Apostolus dicit› · call in col 331 Ephes. VI, 16.

Ephesians 6:16.

(printed under page 170) (²⁴) ‹anchor: sub pedibus nostris› · call in col 331 Rom. XVI, 20.

Romans 16:20.

(printed under page 170) (²⁵) ‹anchor: projecit in mare› · call in col 331 Exod. XV, 1.

Exodus 15:1.

(printed under page 170)

Page

running head: 331 ORIGENIS
marginal letters: A aquam et evadis; B secabis, et intantum; C ⟨e⟩tiam ipsum Pharaonem; D factam, hymnum Deo
old-edition numerals: 147 after Dei
other: Latin only, no Greek printed; di- split at end of column

PG 12:332

haec dices, si habueris tympanum in manu tua, id est si carnem tuam crucifixeris cum vitiis et concupiscentiis, et si mortificaveris membra tua, quae sunt super terram. Et tamen videamus quid dicit : « Cantemus Domino, gloriose enim honorificatus est, » quasi non sufficeret : « honorificatus est, » sed addidit : « gloriose honorificatus est. » Equidem quantum possum conjicere, videtur mihi aliud esse glorificari, aliud gloriose glorificari. Nam Dominus meus Jesus Christus, cum carnem ex Virgine Maria pro salute nostra suscepit, glorificatus est quidem, quia venit quaerere quod perierat, non tamen gloriose glorificatus est. Dicitur enim de ipso, quia « vidimus eum, et non habebat speciem neque decorem, et vultus ejus ignobilis super filios hominum. » Glorificatus est et cum ad crucem venit, et pertulit mortem. Vis scire quia glorificatus est? Ipse dicebat : « Pater, venit hora, clarifica Filium tuum, ut Filius tuus clarificet te. » Erat ergo ei gloria, etiam ipsa passio crucis, verum gloria haec non erat gloriosa, sed humilis. Denique dicitur de eo : « Humiliavit se usque ad mortem, mortem autem crucis. » De quo etiam propheta praedixerat : « Morte turpissima condemnemus eum. » Sed et Isaias dicit de eo : « In humilitate judicium ejus sublatum est. » In his ergo omnibus glorificatus est Dominus, sed, ut ita dicam, humiliter, non gloriose glorificatus est. Verum quia « haec oportebat pati Christum, et sic introire in gloriam suam, » cum venerit in gloria Patris et sanctorum angelorum, cum venerit in majestate sua judicare terram, quando et verum Pharaonem, id est diabolum interficiet spiritu oris sui, cum ergo refulgebit in majestate Patris sui, et post adventum humilitatis, secundum nobis in gloria ostendet adventum, tunc non solum glorificatur Dominus, sed et gloriose glorificatur, cum omnes ita honorificant Filium, sicut honorificant Patrem.

will you say these things if you have a timbrel in your hand, that is, if you have crucified your flesh with its vices and concupiscences, and if you have mortified your members which are upon the earth. And yet let us see what it says: « Let us sing to the Lord, for He has been gloriously honoured, » as though it were not enough to say: « He has been honoured, » but it added: « He has been gloriously honoured. » For my part, so far as I am able to conjecture, it seems to me that it is one thing to be glorified, and another to be gloriously glorified. For my Lord Jesus Christ, when He took flesh from the Virgin Mary for our salvation, was glorified indeed, because He came to seek what had perished, yet He was not gloriously glorified. For it is said concerning Him that « we saw Him, and He had neither form nor comeliness, and His countenance was ignoble above the sons of men. » He was glorified also when He came to the cross, and endured death. Do you wish to know that He was glorified? He Himself said: « Father, the hour has come; glorify Thy Son, that Thy Son may glorify Thee. » Even the passion of the cross itself, therefore, was glory for Him, yet this glory was not glorious, but lowly. Finally it is said concerning Him: « He humbled Himself even unto death, even the death of the cross. » Concerning which the prophet also had foretold: « Let us condemn Him to a most shameful death. » Moreover Isaiah also says concerning Him: « In His humiliation His judgement was taken away. » In all these things, therefore, the Lord was glorified, yet, so to speak, He was glorified humbly, not gloriously. But because « it behoved Christ to suffer these things, and so to enter into His glory, » when He comes in the glory of the Father and of the holy angels, when He comes in His majesty to judge the earth, when He shall also slay the true Pharaoh, that is, the devil, with the breath of His mouth—when, therefore, He shall shine forth in the majesty of His Father, and after the coming of humility shall show us the second coming in glory, then not only is the Lord glorified, but He is even gloriously glorified, when all so honour the Son just as they honour the Father.

2. « Equum et ascensorem projecit in mare : adjutor et protector factus est mihi in salutem. » Homines qui nos insequuntur, equi sunt, et, ut ita dicam, omnes qui in carne nati sunt, singulariter equi sunt, sed hi habent ascensores suos. Sunt equi, quos Dominus ascendit, et circumeunt omnem terram : de quibus dicitur : « Et equitatus tuus salus. » Sunt autem equi, qui ascensores habent diabolum et angelos ejus. Judas equus erat : sed donec ascensorem habuit Dominum, de equitatu fuit salutis. Cum caeteris enim apostolis missus, aegrotis salutem et sanitatem languentibus praestabat. Sed ubi se diabolo substravit, post buccellam enim introivit in illum Satanas, et ascensor ipsius effectus est Satanas, et illius habenis ductus adversus Dominum et Salvatorem nostrum coepit equitare. Omnes ergo qui persequuntur sanctos,

2. « Horse and rider He has cast into the sea: He has become my helper and protector unto salvation. » The men who pursue us are horses, and, so to speak, all who have been born in the flesh are singly horses, but these have their riders. There are horses which the Lord mounts, and they go about the whole earth: concerning which it is said: « And Thy cavalry is salvation. » There are, however, horses which have the devil and his angels as riders. Judas was a horse: and so long as he had the Lord as his rider, he belonged to the cavalry of salvation. For being sent with the rest of the apostles, he afforded salvation to the sick and health to the weak. But when he subjected himself to the devil—for after the morsel Satan entered into him, and Satan became his rider—led by his reins he began to ride against our Lord and Saviour. All, therefore, who persecute the

Editors' notes and page, col. 332

Footnotes

(²⁶) ‹anchor: not visible in foot image› · call in col 332 Matth. XVIII, 11.

Matthew 18:11.

(printed under page 170) (²⁷) ‹anchor: not visible in foot image› · call in col 332 Isa. LIII, 2, 3.

Isaiah 53:2–3.

(printed under page 170) (²⁸) ‹anchor: not visible in foot image› · call in col 332 Joan. XVII, 1.

John 17:1.

(printed under page 170) (²⁹) ‹anchor: not visible in foot image› · call in col 332 Philip. II, 8.

Philippians 2:8.

(printed under page 170) (³⁰) ‹anchor: not visible in foot image› · call in col 332 Sap. II, 20.

Wisdom 2:20.

(printed under page 170) (³¹) ‹anchor: dicit de eo› · call in col 332 Isa. LIII, 8.

Isaiah 53:8.

(printed under page 170) (³²) ‹anchor: gloriam suam› · call in col 332 Luc. XXIV, 26.

Luke 24:26.

(printed under page 170) (³³) ‹anchor: honorificant Patrem› · call in col 332 Joan. V, 23.

John 5:23.

(printed under page 170) (³⁴) ‹anchor: mihi in salutem› · call in col 332 Exod. XV, 1, 2.

Exodus 15:1–2.

(printed under page 170) (³⁵) ‹anchor: de quibus dicitur› · call in col 332 Habac. III, 8.

Habakkuk 3:8.

(printed under page 170) (³⁶) ‹anchor: in illum Satanas› · call in col 332 Joan. XIII, 27.

John 13:27.

(printed under page 170)

(9) ‹anchor: ascensores habent diabolum› · call in col 332

Sic mss. ; alias vero, « ascensorem habent diabolum. »

So the manuscripts; otherwise, however: "they have the devil as rider."

(printed under page 170)

Page

running head: ORIGENIS 332
marginal letters: A gnius haec dices,; B filios hominum. »; C sanctorum angelorum, cum; D ram : de
old-edition numerals: (none)
other: Latin only, no Greek printed; gnius at start of column continues di- from col. 331; san- split at end of column
other: the word sanctos, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 333

PG 12:333

equi sunt hinnientes, sed habent ascensores, quibus aguntur, angelos malos, et ideo feroces sunt. Si ergo videris aliquando persecutorem tuum nimium saevientem, scito quia ab ascensore suo daemone perurgetur, et ideo saevus, ideo truculentus est. Dominus ergo « equum et ascensorem projecit in mare, et factus est mihi in salutem. Hic Deus meus, et honorificabo eum, Deus patris mei, et exaltabo eum. » Hic ergo et meus est Deus, et Deus patris mei. Pater noster qui nos fecit et genuit, Christus est, et ipse dicit : « Vado ad Patrem meum et Patrem vestrum, Deum meum et Deum vestrum. » Si ergo agnoscam quod Deus meus sit Deus, glorificabo eum. Si vero etiam istud agnoscam, quomodo patris mei Christi sit Deus, exaltabo eum. Altior namque intellectus est, quomodo Christus ut unius Dei constringat et muniat veritatem, Deum suum dicit, quem natura Patrem vocat. « Deus conterens bella, Dominus nomen est illi. » Nolo putes, quia tantum visibiles pugnas conterit Dominus, sed et illas conterit, quae nobis sunt non adversus carnem et sanguinem, sed adversus principatus et potestates, et adversus mundi hujus rectores tenebrarum harum. « Dominus enim nomen est illi, » et non est ulla creatura, cujus Dominus non sit.

saints are neighing horses, and have as riders by whom they are driven evil angels, and therefore they are fierce. If, therefore, you ever see your persecutor raging excessively, know that he is urged on by his rider, a demon, and therefore he is savage, therefore he is fierce. The Lord, therefore, « has cast horse and rider into the sea, and has become unto me for salvation. This is my God, and I will honour Him; the God of my father, and I will exalt Him. » This, therefore, is both my God and the God of my father. Our father who made and begot us is Christ, and He Himself says: « I go to My Father and your Father, My God and your God. » If, therefore, I recognize that my God is God, I will glorify Him. If, however, I also recognize this, how He is the God of my father Christ, I will exalt Him. For it is a higher understanding, how Christ, in order to bind fast and fortify the truth of the one God, calls Him His God Whom by nature He calls Father. « God crushing wars, the Lord is His name. » I do not wish you to think that the Lord crushes only visible battles, but He also crushes those which we have not against flesh and blood, but against principalities and powers, and against the rulers of the darkness of this world. « For the Lord is His name, » and there is no creature of which He is not Lord.

3. « Quadrigas Pharaonis, et exercitum ejus projecit in mare. Electos ascensores, ternos statores demersit in Rubrum mare. » Pharao velut potentior in malitia, et regnum nequitiae tenens, quadrigas agit. Non illi satis est unum equum ascendere, sed plures simul agitat, plures simul plagis tortos verberis cogit. Quoscunque videris in luxuria turpiores, in crudelitate saeviores, in avaritia tetriores, in impietate flagitiosiores, scito hos de quadrigis esse Pharaonis; ipsis sedet, ipsos currui suo subjungit, in ipsis fertur et volitat, et per apertos scelerum campos effusis eos agit habenis. Sunt et alii electi ascensores, electi sine dubio ad malitiam. Sed jam de ascensoribus supra diximus : nunc etiam qui sunt terni statores videamus. Mihi videntur terni statores pro eo dici, quod triplex est hominibus peccandi via. Aut enim in facto, aut in dicto, aut in cogitatione peccatur. Et ideo terni statores per singulos quosque dicuntur, qui tres istas in nobis peccandi obsideant vias, et speculentur semper, atque in insidiis agant, ut aut ille ex misero homine sermonem malum eliciat, aut ille iniquum opus extorqueat, aut ille cogitationem pessimam rapiat. Denique et semen verbi Dei ubi cadit et deperit, triplex describitur locus. Unus secus viam refertur, qui conculcatur ab hominibus; alius in spinis; alius in petrosis. Et econtrario terra bona afferre dicitur triplicem fructum,

3. « The four-horse chariots of Pharaoh and his army He has cast into the sea. Chosen riders, threefold captains He has plunged into the Red Sea. » Pharaoh, as being more powerful in malice, and holding the kingdom of wickedness, drives four-horse chariots. It is not enough for him to mount a single horse, but he drives several at once, he compels several at once twisted by the blows of the lash. Whomsoever you see more shameful in luxury, more savage in cruelty, fouler in avarice, more flagrant in impiety, know that these belong to the four-horse chariots of Pharaoh; upon them he sits, them he yokes to his chariot, upon them he is borne and flies along, and through the open fields of crimes he drives them with loose reins. There are also other chosen riders, chosen without doubt for malice. But we have already spoken of the riders above; now let us also see who the threefold captains are. It seems to me that the threefold captains are so called for the reason that the way of sinning for men is threefold. For one sins either in deed, or in word, or in thought. And therefore three captains are spoken of for each single person, to beset those three ways of sinning in us, and always watch, and act in ambush, so that either one may draw forth an evil word from a wretched man, or another extort an iniquitous work, or another snatch a most wicked thought. Finally, where the seed of the word of God falls and perishes, a threefold place is described. One is related as along the way, which is trodden down by men; another among thorns; another on rocky ground. And on the contrary the good earth is said to bring forth a threefold fruit,

Editors' notes and page, col. 333

Footnotes

(³⁷) ‹anchor: not visible in foot image› · call in col 333 Joan. XX, 17.

John 20:17.

(printed under page 171) (³⁸) ‹anchor: not visible in foot image› · call in col 333 Exod. XV, 3.

Exodus 15:3.

(printed under page 171) (³⁹) ‹anchor: tenebrarum harum› · call in col 333 Ephes. VI, 12.

Ephesians 6:12.

(printed under page 171) (⁴⁰) ‹anchor: in Rubrum mare› · call in col 333 Exod. XV, 4.

Exodus 15:4.

(printed under page 171) (⁴¹) ‹anchor: describitur locus› · call in col 333 Matth. XIII.

Matthew 13.

(printed under page 171)

(10) ‹anchor: not visible in foot image› · call in col 333

Alias, « principes et potestates. »

Otherwise: "principalities and powers."

(printed under page 171)

Page

running head: 333 IN EXODUM HOMILI
marginal letters: A ctos, equi sunt; B tabo eum. Altior; C gas agit. Non; D obsideant vias, et
old-edition numerals: 148 after malitiam.
other: Latin only, no Greek printed; running head cut off at right edge; ctos at start of column continues san- from col. 332; fru- split at end of column
other: the word fructum, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 334

PG 12:334

vel centesimum, vel sexagesimum, vel tricesimum. Triplex namque est etiam bene agendi via, nihilominus enim vel opere, vel cogitatione, vel verbo boni aliquid agitur. Hoc enim significat et Apostolus, cum dicit : « Qui autem aedificat super fundamentum hoc, aurum, argentum, lapides pretiosos, » triplicem bonorum indicans viam. Subjungit nihilominus triplicem etiam malorum, cum dicit : « Ligna, foenum, stipulam. » Isti ergo terni statores sunt angeli nequam de exercitu Pharaonis, qui stant in hujuscemodi viis, observantes unumquemque nostrum per haec iter agere in peccatum, quos demergit Dominus in Rubrum mare, et ignitis eos in judicii die fluctibus tradet, ac poenarum pelago teget, si tu Deum sequens de eorum te potestate subtraxeris.

either a hundredfold, or sixtyfold, or thirtyfold. For the way of doing well is also threefold, since nonetheless something good is done either in work, or in thought, or in word. For the Apostle also signifies this when he says: « Now he who builds upon this foundation gold, silver, precious stones, » indicating the threefold way of good things. He subjoins nonetheless the threefold way of evil things as well, when he says: « Wood, hay, stubble. » These threefold captains, therefore, are wicked angels from the army of Pharaoh, who stand in ways of this sort, watching each one of us making a journey through these things into sin, whom the Lord plunges into the Red Sea, and will deliver them on the day of judgement to fiery waves, and cover them with the sea of punishments, if following God you withdraw yourself from their power.

4. « Deciderunt in profundum quasi lapis. » Quare deciderunt in profundum tanquam lapis? Quia non erant tales lapides, de quibus suscitari possent filii Abrahae; sed tales, qui amarent profundum, et liquidum diligerent elementum, id est qui amaram et fluxam praesentium rerum caperent voluptatem. Unde et de ipsis dicitur : « Demersi sunt tanquam plumbum in aquam validissimam. » Peccatores graves sunt. Denique et iniquitas super talentum plumbi sedere monstratur, sicut Zacharias propheta dicit : « Vidi, inquit, mulierem sedentem super talentum plumbi, et dixi : Quae est haec? Et respondit : Iniquitas. » Inde est ergo quod iniqui demersi sunt in profundum, sicut plumbum in aquam validissimam. Sancti autem non demerguntur, sed ambulant super aquas, quia leves sunt, et peccati pondere non gravantur. Denique Dominus et Salvator noster super aquas ambulavit. Ipse est enim qui vere peccatum nescit. Ambulavit et discipulus ejus Petrus, licet paululum trepidaverit. Non enim tantus erat ac talis, qui nihil omnino de specie plumbi in se haberet admistum. Habuit, licet parum. Propter quod dicit ad eum Dominus : « Modicae fidei, quare dubitasti? » Idcirco igitur qui salvus fit, per ignem salvus fit, ut si quid forte de specie plumbi habuerit admistum, id ignis decoquat et resolvat, ut efficiantur omnes aurum bonum : quia aurum terrae illius bonum esse dicitur, quam habituri sunt sancti, et sicut fornax probat aurum, sic homines justos tentatio. Veniendum est ergo omnibus ad ignem, veniendum est ad conflatorium. Sedet enim Dominus, et conflat, et purgat filios Juda. Sed et illuc cum venitur, si quis multa opera bona, et parum aliquid iniquitatis attulerit, illud parum tanquam plumbum igni resolvitur ac purgatur, et totum remanet aurum purum. Et si quis plus illuc plumbi detulerit, plus

4. « They sank into the deep like a stone. » Why did they sink into the deep like a stone? Because they were not such stones as those from which sons of Abraham could be raised up; but such as loved the deep, and delighted in the liquid element, that is, who took the bitter and fleeting pleasure of present things. Whence also it is said concerning them: « They were plunged like lead into the mighty water. » Sinners are heavy. Finally, iniquity also is shown sitting upon a talent of lead, just as Zechariah the prophet says: « I saw, he says, a woman sitting upon a talent of lead, and I said: What is this? And he answered: Iniquity. » Hence it is, therefore, that the iniquitous were plunged into the deep, like lead into the mighty water. The saints, however, are not plunged down, but walk upon the waters, because they are light, and are not weighed down by the weight of sin. Finally, our Lord and Saviour walked upon the waters. For He Himself is the One Who truly knows no sin. His disciple Peter also walked, although he trembled a little. For he was not so great and such a one as to have nothing at all of the alloy of lead mingled in himself. He had some, although a little. On account of which the Lord says to him: « O you of little faith, why did you doubt? » For this reason, therefore, he who is saved is saved through fire, so that if perchance he has anything of the alloy of lead mingled in him, the fire may boil it away and dissolve it, so that all may become good gold: because the gold of that land which the saints are to possess is said to be good, and just as the furnace tests gold, so temptation tests just men. All, therefore, must come to the fire, all must come to the smelting-place. For the Lord sits, and smelts, and purges the sons of Judah. And when one comes thither, if anyone brings many good works and some little iniquity, that little is dissolved like lead by the fire and purged away, and the whole remains pure gold. And if anyone brings more lead thither, he is burned

Editors' notes and page, col. 334

Footnotes

(⁴²) ‹anchor: not visible in foot image› · call in col 334 I Cor. III, 12.

1 Corinthians 3:12.

(printed under page 171) (⁴³) ‹anchor: not visible in foot image› · call in col 334 Exod. XV, 5.

Exodus 15:5.

(printed under page 171) (⁴⁴) ‹anchor: not visible in foot image› · call in col 334 ibid. 10.

Same place, verse 10.

(printed under page 171) (⁴⁵) ‹anchor: Vidi, inquit› · call in col 334 Zach. V, 7.

Zechariah 5:7.

(printed under page 171) (⁴⁶) ‹anchor: super aquas ambulavit› · call in col 334 Matth. XIV.

Matthew 14.

(printed under page 171) (⁴⁷) ‹anchor: ad eum Dominus› · call in col 334 Matth. XIV, 31.

Matthew 14:31.

(printed under page 171) (⁴⁸) ‹anchor: fornax probat aurum› · call in col 334 I Cor. III, 12 13.

1 Corinthians 3:12–13.

(printed under page 171) (⁴⁹) ‹anchor: purgat filios Juda› · call in col 334 Malach. III, 3.

Malachi 3:3.

(printed under page 171)

(11) ‹anchor: omnibus ad ignem› · call in col 334

Veniendum est ergo omnibus ad ignem. De hoc loco consule clarissimum Huetium Origenianorum libro secundo, quaestione undecima, num. 2 et seqq.

"All, then, must come to the fire." On this passage consult the most distinguished Huet, Origeniana, book II, question 11, no. 2 and following.

(printed under page 171)

Page

running head: EXODUM HOMILIA VI. 334
marginal letters: A ctum, vel centesimum,; B state subtraxeris. 4.; C in aquam validissimam.; D rum, sic homines
old-edition numerals: (none)
other: Latin only, no Greek printed; running head cut off at left edge; ctum at start of column continues fru- from col. 333

PG 12:335

exuritur, ut amplius decoquatur, ut etsi parum aliquid sit auri, purgatum tamen resideat. Quod si aliquis illuc totus plumbeus venerit, fiet de illo hoc quod scriptum est, demergetur in profundum, tanquam plumbum in aquam validissimam. Sed longum est si per ordinem velimus exponere, sufficiat pauca perstringere.

the more, so that he may be boiled down more, so that even if there be some little gold, it may nevertheless remain behind purged. But if anyone comes thither wholly of lead, there shall happen concerning him this which is written: he shall be plunged into the deep, like lead into the mighty water. But it is long if we should wish to expound in order; let it suffice to touch upon a few things.

5. « Quis, inquit, similis tibi in diis, Domine? Quis similis tibi? Gloriosus in sanctis, mirabilis in majestatibus, faciens prodigia. » Quod dicit : « Quis similis tibi in diis? » non simulacris gentium comparat Deum, nec daemonibus, qui sibi falso deorum nomen asciscunt, sed deos illos dicit, qui per gratiam et participationem Dei dii appellantur. De quibus et alibi Scriptura dicit : « Ego dixi : Dii estis. » Et iterum : « Deus stetit in congregatione deorum. » Sed hi, quamvis capaces sint Dei, et hoc nomine donari per gratiam videantur, nullus tamen Deo similis invenitur, vel in potentia, vel in natura. Et licet Joannes apostolus dicat : « Filioli, nondum scimus quid futuri sumus, si autem revelatum nobis fuerit (de Domino scilicet dicens), similes illi erimus, » similitudo tamen haec non ad naturam, sed ad gratiam revocatur. Verbi causa, ut si dicamus picturam similem esse ei, cujus imago in pictura videtur expressa, quantum ad gratiam pertinet visus, similis dicitur, quantum ad substantiam, longe dissimilis. Illa enim species carnis est, et decor corporis vivi, ista colorum fucus est, et cera tabulis sensu carentibus superposita. Nullus ergo in diis similis Domino, nullus enim invisibilis, nullus incorporeus, nullus immutabilis, nullus sine initio et sine fine, nullus creator omnium, nisi Pater cum Filio et Spiritu sancto.

5. « Who, it says, is like unto Thee among the gods, O Lord? Who is like unto Thee? Glorious in the saints, wonderful in majesties, doing wonders. » As to its saying: « Who is like unto Thee among the gods? » it does not compare God to the idols of the nations, nor to the demons, who falsely arrogate to themselves the name of gods, but it speaks of those gods who are called gods through grace and participation in God. Concerning whom elsewhere also Scripture says: « I said: You are gods. » And again: « God stood in the assembly of the gods. » Yet although these are capable of receiving God, and seem to be endowed with this name through grace, nevertheless no one is found like God, either in power or in nature. And although John the apostle says: « Little children, we do not yet know what we shall be, but if He be revealed to us (speaking namely of the Lord), we shall be like Him, » yet this likeness is referred not to nature, but to grace. For example, if we should say that a painting is like him whose image is seen expressed in the painting, so far as pertains to the grace of appearance it is called like, whereas so far as pertains to substance it is far unlike. For the one is the form of flesh and the beauty of a living body, the other is a dye of colours and wax laid upon senseless boards. No one among the gods, therefore, is like the Lord; for no one is invisible, no one incorporeal, no one immutable, no one without beginning and without end, no one the Creator of all things, save the Father with the Son and the Holy Spirit.

6. « Extendisti dexteram tuam, devoravit eos terra. » Impios quidem et hodie devorat terra. Annon tibi videtur terra devorare illum, qui semper de terra cogitat, qui semper terrenos habet actus, qui de terra loquitur, de terra litigat, terram desiderat, et omnem spem suam ponit in terra; qui ad coelum non respicit, qui futura non cogitat, qui judicium Dei non metuit, nec beata ejus promissa desiderat, sed semper de praesentibus cogitat, et ad terrena suspirat? Talem cum videris, dicito quia devoravit eum terra. Sed et si quem videris luxuriae carnis et voluptatibus corporis deditum, in quo animus nihil valet, sed totum libido carnis obtinuit, dicito et de hoc quia devoravit eum terra. Adhuc me movet quod ait :

6. « Thou hast stretched out Thy right hand, the earth devoured them. » The impious indeed the earth devours even today. Does not the earth seem to you to devour him who always thinks of the earth, who always has earthly deeds, who speaks of the earth, contends about the earth, desires the earth, and places all his hope in the earth; who does not look up to heaven, who does not think of future things, who does not fear the judgement of God, nor desire His blessed promises, but always thinks of present things, and sighs after earthly things? When you see such a man, say that the earth has devoured him. Moreover if you see anyone given over to the luxury of the flesh and the pleasures of the body, in whom the mind has no strength, but the lust of the flesh has mastered the whole, say concerning him also that the earth has devoured him. Still further it moves me that it says:

Editors' notes and page, col. 335

Footnotes

(⁵⁰) ‹anchor: not visible in foot image› · call in col 335 Exod. XV, 11.

Exodus 15:11.

(printed under page 172) (⁵¹) ‹anchor: not visible in foot image› · call in col 335 Psal. LXXXII, 6, 1.

Psalm 82:6, 1 (Vulgate numbering).

(printed under page 172) (⁵²) ‹anchor: not visible in foot image› · call in col 335 I Joan. III, 2.

1 John 3:2.

(printed under page 172) (⁵³) ‹anchor: devoravit eos terra› · call in col 335 Exod. XV, 12.

Exodus 15:12.

(printed under page 172) (⁵⁴) ‹anchor: quod ait› · call in col 335 ibid.

Same place.

(printed under page 172)

Page

running head: 335 ORIGENIS
marginal letters: A exuritur, ut amplius; B Dii estis. »; C in diis similis; D videris, dicito quia
old-edition numerals: 149 after semper
other: Latin only, no Greek printed

PG 12:336

« Extendisti dexteram tuam, et devoravit eos terra; » quasi ut devorarentur a terra, haec causa fuerit quod extendit Dominus dexteram suam. Si consideres quomodo Dominus exaltatus in cruce tota die extendit manus suas ad populum non credentem, sed contradicentem, et qualiter infidelem populum, qui clamavit : « Crucifige, crucifige eum, » mors admis⟨s⟩i sceleris oppressit : evidenter invenies quomodo extendit dexteram suam, et devoravit illos terra. Nec tamen penitus desperandum est. Possibile namque est, ut, si forte resipiscat qui devoratus est, rursum possit evomi, sicut Jonas. Sed et omnes nos puto quod aliquando terra devoratos in inferni penetralibus retinebat, et propterea Dominus noster descendit non solum usque ad terras, sed usque ad inferiora terrae : et ibi nos invenit devoratos, et sedentes sub umbra mortis : et inde educens non jam locum terrae, ut iterum devoraremur, sed locum praeparat nobis regni coelorum.

"Thou hast stretched out Thy right hand, and the earth devoured them;" as though the cause that they were devoured by the earth were this, that the Lord stretched out His right hand. If you consider how the Lord, lifted high upon the cross, all day long stretched out His hands to a people not believing, but contradicting, and how the death of the crime committed overwhelmed the unbelieving people who cried out: "Crucify, crucify Him," you will clearly find how He stretched out His right hand, and the earth devoured them. Yet one must not utterly despair. For it is possible that, if perchance he who was devoured should come to his senses, he may be vomited forth again, like Jonah. Moreover I think that at one time the earth held all of us also devoured in the inner chambers of hell, and for this reason our Lord descended not only down to the earth, but down to the lower parts of the earth, and there found us devoured, and sitting under the shadow of death; and leading us out from there He prepares for us no longer a place of earth, that we should be devoured again, but a place of the kingdom of the heavens.

7. « Deduxisti in justitia tua populum tuum hunc, quem liberasti. Consolatus es in virtute tua, in r⟨e⟩quie sancta tua. » Dominus populum suum, quem liberavit per lavacrum regenerationis, deducit in justitia, consolatur etiam eum per consolationem Spiritus sancti in virtute sua, et in requie sua. Futurorum namque spes, laborantibus requiem parit; sicut et in agone positis dolorem vulnerum mitigat spes coronae.

7. "Thou hast led in Thy justice this Thy people, whom Thou hast set free. Thou hast comforted them in Thy power, in Thy holy rest." The Lord leads His people, whom He has set free through the washing of regeneration, in justice, and comforts them also through the consolation of the Holy Spirit in His power, and in His rest. For the hope of future things brings forth rest for those who labour, just as for those placed in the contest the hope of the crown mitigates the pain of wounds.

8. « Audierunt gentes et iratae sunt, dolores comprehenderunt habitatores Philistiim. Tunc festinaverunt duces Edom, et principes Moabitarum, apprehendit illos timor et tremor. Tabuerunt omnes inhabitantes Chanaan. » Quantum ad historiam pertinet, nullum ex his gentibus interfuisse mirabilibus quae facta sunt, constat. Quomodo ergo videbuntur tremore deterriti, vel festinasse, ut dicit, vel irati esse Philistiim, et Moabitae, et Edom, et reliquae quas enumerat nationes? Sed si redeamus ad intelligentiam spiritalem, inveniemus quia Philistini, id est cadentes populi, et Edom, qui interpretatur terrenus, trepidant, et horum omnium principes cursitant, et pavent constricti doloribus, cum vident regna sua, quae in inferno sunt, penetrata ab eo qui descendit in inferiora terrae, ut eriperet eos qui possidebantur a morte. Hinc eos comprehendit timor et tremor, quia senserunt magnitudinem brachii ejus. Hinc etiam tabuerunt omnes inhabitantes Chanaan, qui mutabiles

8. "The nations heard and were angry; pains seized the inhabitants of Philistia. Then the chiefs of Edom hastened, and the princes of the Moabites, fear and trembling seized them. All the inhabitants of Canaan melted away." So far as pertains to the history, it is established that none of these nations was present at the wonderful things that were done. How, therefore, will the Philistines, and the Moabites, and Edom, and the remaining nations which it enumerates, seem to have been terrified with trembling, or to have hastened, as it says, or to have been angry? But if we return to the spiritual understanding, we shall find that the Philistines, that is, falling peoples, and Edom, which is interpreted earthly, tremble, and the princes of all these run to and fro, and quake gripped by pains, when they see their kingdoms, which are in hell, penetrated by Him Who descended into the lower parts of the earth in order to rescue those who were held in possession by death. Hence fear and trembling seized them, because they felt the greatness of His arm. Hence also all the inhabitants of Canaan melted away, who are interpreted changeable

Editors' notes and page, col. 336

Footnotes

(⁵⁵) ‹anchor: not visible in foot image› · call in col 336 Isa. LXV, 2.

Isaiah 65:2.

(printed under page 172) (⁵⁶) ‹anchor: not visible in foot image› · call in col 336 Luc. XXIII, 21.

Luke 23:21.

(printed under page 172) (⁵⁷) ‹anchor: not visible in foot image› · call in col 336 Exod. XV, 13.

Exodus 15:13.

(printed under page 172) (⁵⁸) ‹anchor: inhabitantes Chanaan› · call in col 336 ibid. 14.

Same place, verse 14.

(printed under page 172)

(12) ‹anchor: inhabitantes Chanaan› · call in col 336

Vide lib. II Orig., quaest. 13.

See book II of the Origeniana, question 13.

(printed under page 172)

(13) ‹anchor: facta sunt, constat› · call in col 336

Quantum ad historiam pertinet, nullum ex his gentibus interfuisse mirabilibus quae facta sunt, constat. Esto, sed quid vetat haec cantici verba futurorum esse prophetiam, quemadmodum accipiunt melioris notae interpretes. Sane Hebraea verba ad futurum tempus sic verti possunt : « Audierunt populi, contremiscent, dolor apprehendit habitatores Palaestinae. Tunc territi sunt millenarii Edom, robustos Moab apprehendet tremor. Cadet super eos terror et pavor. »

"As far as the history goes, it is clear that none of these nations was present at the wonders that were done." Granted; but what prevents these words of the canticle from being a prophecy of things to come, as interpreters of the better sort take them? Indeed the Hebrew words can be rendered in the future tense thus: "The peoples have heard, they will tremble; anguish has seized the inhabitants of Palestine. Then the chiefs of thousands of Edom were terrified; trembling will seize the mighty of Moab. Terror and dread shall fall upon them."

(printed under page 172)

(14) ‹anchor: interpretatur terrenus› · call in col 336

Philistini, id est cadentes populi, et Edom qui interpretatur terrenus. A radice פלש volutare se in pulvere, et voce עם populus ; Philistiim utcunque dici possunt cadentes populi, quia qui volutantur in pulvere, ceciderint oportet. Edom vero optime reddi potest terrenus ab אדמה terra.

"Philistines, that is, falling peoples, and Edom, which is interpreted earthy." From the root פלש, "to roll oneself in the dust," and the word עם, "people," the Philistines can after a fashion be called "falling peoples," since those who roll in the dust must have fallen. Edom, however, can very well be rendered "earthy," from אדמה, "earth."

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running head: ORIGENIS 336
marginal letters: A « Extendisti dexteram; B ad terras, sed; C 8. « Audierunt; D sunt, penetrata ab
old-edition numerals: (none)
other: Latin only, no Greek printed

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interpretantur et mobiles, cum vident moveri regna sua, alligari fo⟨r⟩tem, et vasa ejus diripi. « Veniat ergo super eos timor et tremor magnitudinis brachii tui. » Quid timent daemones? Quid tremunt? Sine dubio crucem Christi, in qua triumphati sunt, in qua exuti sunt principatus eorum et potestates. Timor ergo et tremor cadet super eos, cum signum in nobis viderint crucis fideliter fixum, et magnitudinem brachii illius, quod Dominus expandit in cruce, sicut dicit : « Tota die expandi manus meas ad populum non credentem, et contradicentem mihi. » Non te ergo aliter timebunt, nec aliter tremor tuus veniet super eos, nisi videant in te crucem Christi, nisi et tu poteris dicere : « Mihi autem absit gloriari, nisi in cruce Domini mei Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo. »

and movable, when they see their kingdoms shaken, the strong man bound, and his vessels plundered. « Let fear and trembling, therefore, come upon them in the greatness of Thy arm. » What do the demons fear? At what do they tremble? Without doubt the cross of Christ, on which they were triumphed over, on which their principalities and powers were stripped. Fear and trembling, therefore, will fall upon them when they see the sign of the cross faithfully fixed in us, and the greatness of that arm which the Lord spread out upon the cross, just as He says: « All day long I have spread out My hands to a people not believing, and contradicting Me. » They will not fear you otherwise, therefore, nor will dread of you otherwise come upon them, unless they see in you the cross of Christ, unless you also are able to say: « But far be it from me to glory, save in the cross of my Lord Jesus Christ, through Whom the world is crucified to me, and I to the world. »

9. « Fiant tanquam lapis donec transeat populus tuus, Domine, donec transeat populus tuus hic, quem acquisisti. » Fieri tanquam lapidem, non est natura esse lapidem. Non enim fieret, nisi quod non erat. Hoc propter illos dicimus, qui malae naturae Pharaonem, vel Aegyptios dicunt fuisse, et non ex arbitrii libertate in hoc esse deductos; sed et propter eos, qui creatorem Deum accusant tanquam saevum, quod homines vertat in lapides. Hi ergo priusquam blasphement, considerent summa libratione, quae scripta sunt. Non enim dixit : « Fiant tanquam lapis, » et tacuit, sed tempus statuit, et mensuram condemnationis decernit. Ait enim : « Donec transeat populus tuus, Domine. » Quo scilicet post transitum populi non sint tanquam lapides. In quo mihi videtur prophetiae aliquid latere. Video enim quia prior populus, qui fuit ante nos, factus est tanquam lapis durus et incredulus. Verum non eatenus, ut in lapidis natura permaneat, sed donec transeat populus hic, populus hic quem Dominus acquisivit : « Caecitas enim ex parte contigit in Israel » secundum carnem, « donec plenitudo gentium subintroiret. » Cum enim plenitudo gentium subintraverit, tunc etiam omnis Israel, qui per incredulitatis duritiam factus fuerat sicut lapis, salvabitur. Et vis videre quomodo salvabitur? « Potens est, inquit, Deus de lapidibus istis suscitare filios Abrahae. » Manent ergo lapides nunc, donec transeat populus tuus, Domine, populus tuus hic quem acquisisti. Sed si ipse Dominus creator est omnium, videndum est quomodo hic acquisisse dicatur, quae sua esse non dubium est. Dicitur et in alio cantico Deuteronomii : « Nonne hic ipse Deus tuus, qui fecit te,

9. « Let them become as a stone until Thy people pass over, O Lord, until this Thy people pass over, whom Thou hast acquired. » To become as a stone is not to be a stone by nature. For it would not become what it already was. We say this on account of those who say that Pharaoh or the Egyptians were of an evil nature, and were not brought to this out of the freedom of the will; and also on account of those who accuse God the Creator as cruel, in that He turns men into stones. Let these men, therefore, before they blaspheme, consider with the utmost care what is written. For it did not say: « Let them become as a stone, » and keep silent, but it appointed a time, and decrees a measure of the condemnation. For it says: « Until Thy people pass over, O Lord. » Whereby, namely, after the passing over of the people they may not be as stones. In which it seems to me that something of prophecy lies hidden. For I see that the former people, which was before us, has become like a hard and unbelieving stone. Yet not to such an extent as to remain in the nature of a stone, but until this people pass over, this people whom the Lord has acquired: « For blindness in part has happened in Israel » according to the flesh, « until the fullness of the Gentiles should come in. » For when the fullness of the Gentiles has come in, then also all Israel, which through the hardness of unbelief had become like a stone, shall be saved. And do you wish to see how it shall be saved? « God is able, it says, from these stones to raise up sons of Abraham. » They remain stones now, therefore, until Thy people pass over, O Lord, this Thy people whom Thou hast acquired. But if the Lord Himself is the Creator of all things, we must see how He is here said to have acquired the things which without doubt are His own. It is said in another song of Deuteronomy as well: « Is not this your God Himself, Who made you,

Editors' notes and page, col. 337

Footnotes

Latin-only page (Rufinus); scripture references set first, as printed in a three-across block, then the lettered/numbered notes. Columns for references whose calls fall above the rendered foot are inferred from the number sequence. [58] ‹call above the rendered foot› · call in col 337 Exod. XV, 16.

Exodus 15:16.

[59] ‹call above the rendered foot› · call in col 337 Isa. LXV, 2.

Isaiah 65:2.

[60] ‹call above the rendered foot› · call in col 337 Galat. vi, 14.

Galatians 6:14.

[61] ‹call above the rendered foot› · call in col 337 Exod. XV, 16.

Exodus 15:16.

[62] ‹subintroiret› · call in col 337 Rom. XI, 25.

Romans 11:25.

[63] ‹inquit› · call in col 337 Matth. III, 9.

Matthew 3:9.

[64] ‹Deuteronomii› · call in col 337 Deut. XXXII, 6.

Deuteronomy 32:6.

[65] ‹call above the rendered foot› · call in col 338 I Cor. VII, 23.

1 Corinthians 7:23.

[66] ‹call above the rendered foot› · call in col 338 Isa. L, 1.

Isaiah 50:1.

[67] ‹homicida est› · call in col 338 Joan. VIII, 44.

John 8:44.

[68] ‹et vivat› · call in col 338 Ezech. XXXIII, 11.

Ezekiel 33:11.

[69] ‹propheta› · call in col 338 Isa. xlv, 22.

Isaiah 45:22.

(printed under page 173)

(15) ‹call above the rendered foot› · call in col 337

Inhabitantes Chanaan, qui mutabiles interpretantur et mobiles. A radice נוע [Hebrew letters unclear in the scan] movit sese, motus, agitatus fuit, et propositione כ, interpretari quoquomodo possunt Chananaei mobiles vel mutabiles. Verumtamen in Lexicis Hebraeis radici כנע depressit, prostravit, subjacet כנען Canaan, regio Canaan, cujus incolae cum ob maris vicinam mercaturae dediti fuerint, inde כנען, mercator, negotiator.

"The inhabitants of Canaan, which are interpreted 'changeable' and 'movable'." From the root נוע, "he moved himself, was moved, was agitated", with the prefix כ, the Canaanites can in some fashion be interpreted "movable" or "changeable". In the Hebrew lexicons, however, Canaan (כנען), the region of Canaan, falls under the root כנע, "he pressed down, laid low"; and because its inhabitants, the sea being near, were given to trade, hence כנען, "merchant, trader".

(printed under page 173)

(16) ‹Dominus acquisivit› · call in col 337

Dominus acquisivit. Vox Dominus in editis omissa, reperitur in mss.

"The Lord has acquired." The word "Lord", omitted in the printed editions, is found in the manuscripts.

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running head: 337 IN EXODUM HOMIL
marginal letters: A interpretantur et mobiles,; B mei Jesu Christi,; C enim : « Donec; D bus istis suscitare
old-edition numerals: 150 after donec
other: Latin only, no Greek printed; running head cut off at right edge

PG 12:338

et creavit te et acquisivit te? » Videtur enim unusquisque illud acquirere, quod non fuit suum. Inde denique et haeretici dicunt de Salvatore, quia non erant sui, quos acquisivit. Dato etenim pretio mercatus est homines quos Creator fecerat. Et certum est, aiunt, unumquemque non illud emere, quod suum est. Apostolus enim ait : « Pretio empti estis. » Sed audi quid dicit propheta : « Peccatis vestris venundati estis, et pro iniquitatibus vestris dimisi matrem vestram. » Vides ergo, quia Dei quidem creatura omnes sumus, unusquisque vero peccatis suis venundatur, et pro iniquitatibus suis a proprio creatore discedit. Dei igitur sumus secundum quod ab eo creati sumus. Effecti vero sumus servi diaboli, secundum quod peccatis nostris venundati sumus. Veniens autem Christus redemit nos cum serviremus illi domino, cui nosmetipsos peccando vendidimus. Et ita videtur tanquam suos quidem recepisse, quos creaverat, tanquam alienos autem acquisisse, quia alienum sibi dominum sive errando, sive peccando quaesiverant. Et fortasse recte quidem dicitur redemisse nos Christus, qui pretium nostri sanguinem suum dedit. Quid tale autem ut nos mercaretur etiam diabolus dedit? Ergo, si videtur, ausculta. Homicidium, pecunia diaboli est. Ille enim ab initio homicida est. Fecisti homicidium, diaboli pecuniam suscepisti. Adulterium, diaboli pecunia est. Diaboli enim in eo imago est et superscriptio. Commisisti adulterium, accepisti diaboli numisma. Furtum, falsum testimonium, rapacitas, violentia, haec omnia diaboli census est, et diaboli thesaurus. Talis enim pecunia de ejus moneta procedit. Hac igitur pecunia emit ille, qu⟨o⟩s emit, et efficit sibi servos omnes, qui de hujuscemodi censu ejus quantulumcunque susceperint. Verum ego vereor, ne etiam aliquos de astantibus, quos noscimus, diabolus mercetur occulte, ne etiam aliquibus nostrorum hanc pecuniam, quam supra enumeravimus, ingerat, et faciat illos rursum suos, et rursum pro eis tabulas servitutis, et peccati chirographum scribat, atque immisceat servis Dei eos, quos peccati pretio sibi fecerit servos. Solet enim, quia inimicus homo est, tritico miscere zizania. Et tamen si quis forte hujuscemodi pecuniam a diabolo deceptus accepit, non usquequaque desperet; misericors enim est et miserator Dominus, et creaturae suae non vult mortem, sed ut convertatur, et vivat. Poenitendo, flendo, satisfaciendo deleat quod admissum est. Dicit enim propheta, quia « si conversus ingemueris, tunc salvus eris. » Paulo latius progressi

and created you and acquired you? » For each one seems to acquire that which was not his own. Hence, finally, the heretics also say concerning the Saviour that those whom He acquired were not His own. For by giving a price He purchased the men whom the Creator had made. And it is certain, they say, that each one does not buy that which is his own. For the Apostle says: « You have been bought with a price. » But hear what the prophet says: « For your sins you were sold, and for your iniquities I sent away your mother. » You see, therefore, that we are all indeed the creature of God, yet each one is sold by his own sins, and for his own iniquities departs from his own Creator. We belong to God, therefore, according as we were created by Him. Whereas we have become slaves of the devil according as we have been sold by our sins. Christ coming, however, redeemed us when we were serving that master to whom by sinning we sold ourselves. And thus He seems to have received back as His own those whom He had created, while having acquired them as another's because by erring or by sinning they had sought another master for themselves. And perhaps Christ indeed is rightly said to have redeemed us, Who gave His own blood as our price. What such thing, however, did the devil also give in order to purchase us? Listen, therefore, if you please. Murder is the money of the devil. For he is a murderer from the beginning. You have committed murder: you have received the money of the devil. Adultery is the money of the devil. For the image and superscription of the devil is upon it. You have committed adultery: you have received the coin of the devil. Theft, false testimony, rapacity, violence—all these are the wealth of the devil, and the treasure of the devil. For such money proceeds from his mint. With this money, therefore, he buys those whom he buys, and makes slaves for himself of all who have received however little of his wealth of this sort. Yet I fear lest the devil may secretly purchase even some of the bystanders whom we know, lest he may thrust this money which we have enumerated above even upon some of our own people, and make them his own again, and again write for them tablets of servitude and a bond of sin, and mingle among the servants of God those whom by the price of sin he has made slaves for himself. For he is accustomed, because he is an enemy, to mingle tares with the wheat. And yet if anyone perchance, deceived by the devil, has received money of this sort, let him not utterly despair; for the Lord is merciful and compassionate, and does not will the death of His creature, but that he be converted and live. By repenting, weeping, making satisfaction let him blot out what has been committed. For the prophet says that « if turning back you groan, then you shall be saved. » We have proceeded a little more broadly

Editors' notes and page, col. 338

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running head: EXODUM HOMILIA VI. 338
marginal letters: A et creavit te; B venundati sumus. Veniens; C adulterium, accepisti diaboli; D juscemodi pecuniam a
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sumus, dum volumus exponere quomodo Deus quae sua sunt dicatur acquirere, et redimere Christus sanguine pretioso quos emerat diabolus vili mercede peccati.

while wishing to expound how God is said to acquire the things that are His own, and Christ to redeem with His precious blood those whom the devil had bought with the cheap wages of sin.

10. « Inducens planta eos in monte haereditatis tuae. » Non vult nos Deus in Aegypto plantare, nec in dejectis et in humilibus locis, sed in monte haereditatis suae vult plantare quos plantat. Tum praeterea quod addit : « Inducens planta eos; » num tibi videtur tanquam de pueris dicere, qui inducuntur ad scholas, inducuntur ad litteras, inducuntur ad omnem eruditionem? Intellige ergo per haec, si tamen habes aures audiendi, quomodo Deus plantat : ne forte cum audis eum inducere et plantare, putes eum ficus in terra, aut alia hujuscemodi virgulta defigere. Audi et alibi quomodo plantat Deus. Propheta dicit : « Vineam ex Aegypto transtulisti, et expulisti gentes, et plantasti eam. Pervium iter fecisti ante eam, plantasti radices ejus, et replesti terram. Operuit montes umbra ejus, et arbusta ejus cedros Dei. » Advertisti jam quomodo plantat Deus, et ubi plantat? Non plantat in vallibus, sed in montibus excelsis et sublimibus locis. Quos enim educit de Aegypto, quos de saeculo adducit ad fidem, non vult eos iterum in humilibus collocare, sed conversationem eorum vult esse sublimem. Vult nos in montibus habitare, sed in ipsis nihilominus montibus non vult nos super terram repere, nec ultra vult vineam suam humi dejectos habere fructus, sed vult palmites ejus sursum duci, in alto collocari, traduces fieri, et traduces non in quibuscunque humilibus arboribus, sed in excelsis et in altissimis cedris Dei. Cedros Dei ego prophetas et apostolos puto, quibus nos si adjungamur vitis quam de Aegypto transtulit Deus, et per ramos eorum nostri palmites diffundantur, atque ipsis innixi traduces quaedam efficiamur charitatis ad invicem vinculis connexi, fructum sine dubio plurimum afferemus. Nam « omnis arbor quae non facit fructum bonum excidetur, et in ignem mittetur. »

10. « Bringing them in, plant them in the mountain of Thy inheritance. » God does not wish to plant us in Egypt, nor in low and humble places, but in the mountain of His inheritance He wishes to plant those whom He plants. Then besides, as to what it adds: « Bringing them in, plant them; » does it not seem to you to speak as though of children who are brought in to schools, are brought in to letters, are brought in to all instruction? Understand through these things, therefore, if indeed you have ears to hear, how God plants, lest perchance when you hear that He brings in and plants, you should think that He sets fig-trees in the earth, or other shrubs of this sort. Hear elsewhere also how God plants. The prophet says: « Thou hast brought a vine out of Egypt, and hast cast out the nations, and planted it. Thou madest a way passable before it, Thou didst plant its roots, and it filled the land. Its shadow covered the mountains, and its boughs the cedars of God. » Have you noticed now how God plants, and where He plants? He does not plant in valleys, but in lofty mountains and sublime places. For those whom He leads out of Egypt, whom He brings from the world to the faith, He does not wish to place again in lowly things, but wishes their way of life to be sublime. He wishes us to dwell on the mountains, and on those very mountains nonetheless He does not wish us to creep upon the ground, nor does He wish His vine any longer to have its fruits cast down upon the ground, but He wishes its shoots to be led upwards, to be placed on high, to become trained branches, and trained branches not on just any lowly trees, but on the lofty and most high cedars of God. The cedars of God I think to be the prophets and apostles; if we, the vine which God brought over out of Egypt, are joined to them, and our shoots are spread abroad through their branches, and leaning upon them we become as it were trained branches bound to one another by the bonds of charity, without doubt we shall bring forth very much fruit. For « every tree that does not bring forth good fruit shall be cut down, and cast into the fire. »

11. « In praeparata habitatione tua, quam praeparasti, Domine. » Vide clementis Domini bonitatem, non vult te inducere ad laborem, non vult ut ipse tibi facias habitaculum, jam te ad praeparatam deducit habitationem. Audi Deum dicentem in Evangelio : « Alii laboraverunt, et vos in labores eorum introistis. »

11. « In Thy prepared dwelling, which Thou hast prepared, O Lord. » See the goodness of the merciful Lord: He does not wish to bring you in to labour, He does not wish that you yourself should make a dwelling for yourself; He leads you to a dwelling already prepared. Hear God saying in the Gospel: « Others have laboured, and you have entered into their labours. »

12. « Sanctimonium, Domine, quod praeparaverunt manus tuae. » Sanctimonium, dicitur tabernaculum Dei, vel templum ab eo quod sanctificat accedentes. Hoc non dicit manu hominis factum, sed manu Dei. Quid ergo? Propter te Deus et plantat, et aedificat, agricola efficitur, structor

12. « The sanctuary, O Lord, which Thy hands have prepared. » The tabernacle of God, or the temple, is called the sanctuary from the fact that it sanctifies those who draw near. It does not say that this was made by the hand of man, but by the hand of God. What then? On your account God both plants and builds, He becomes a husbandman, He becomes

Editors' notes and page, col. 339

Footnotes

Latin-only page (Rufinus). Columns for references whose calls fall above the rendered foot are inferred from the number sequence. [70] ‹call above the rendered foot› · call in col 339 Exod. XV, 17.

Exodus 15:17.

[71] ‹call above the rendered foot› · call in col 339 Psal. LXXIX, 9.

Psalm 79(80):9.

[72] ‹in ignem mittetur› · call in col 339 Matth. VII, 19.

Matthew 7:19.

[73] ‹praeparasti, Domine› · call in col 339 Exod. XV, 17.

Exodus 15:17.

[74] ‹in Evangelio› · call in col 339 Joan. IV, 38.

John 4:38.

[75] ‹manus tuae› · call in col 339 Exod. XV, 17.

Exodus 15:17.

[76] ‹call above the rendered foot› · call in col 340 I Cor. III, 9.

1 Corinthians 3:9.

[77] ‹call above the rendered foot› · call in col 340 Prov. IX, 1.

Proverbs 9:1.

[78] ‹call above the rendered foot› · call in col 340 Dan. II, 34.

Daniel 2:34.

[79] ‹call above the rendered foot› · call in col 340 Exod. XV, 18.

Exodus 15:18.

[80] ‹in medio mari› · call in col 340 ibid., 19.

Ibid., verse 19.

[81] ‹concinat dicens› · call in col 340 ibid., 1.

Ibid., verse 1.

(printed under page 174)

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running head: 339 ORIGENIS
marginal letters: A sumus, dum volumus; B cemodi virgulta defigere.; C suam humi dejectos; D ipse tibi facias
old-edition numerals: 151 after Sanctimonium,
other: Latin only, no Greek printed

PG 12:340

efficitur, ne tibi aliquid desit. Audi et Paulum dicentem : « Dei agricultura, Dei aedificatio estis. » Quod ergo istud est sanctimonium, quod non manu hominis factum est, sed manibus Dei paratum? Audi sapientiam dicentem, quia « aedificavit sibi domum. » Ego autem hoc de incarnatione Domini rectius intelligendum puto. Non enim manu hominum factum est, id est, non opere humano templum carnis aedificatur in virgine, sed, sicut praedixerat D⟨a⟩niel, lapis sine manibus excisus crevit, et factus est mons magnus. Istud est sanctimonium carnis assumptae, et sine manibus, id est absque opere hominum, de monte humanae naturae et substantiae carnis excisum.

a builder, lest anything be lacking to you. Hear Paul also saying: « You are God's tillage, God's building. » What, therefore, is this sanctuary, which was not made by the hand of man, but prepared by the hands of God? Hear Wisdom saying that « she has built herself a house. » I, however, think that this is more rightly to be understood concerning the incarnation of the Lord. For not made by the hand of men, that is, not by human work is the temple of flesh built in the Virgin, but, just as Daniel had foretold, a stone cut out without hands grew, and became a great mountain. That is the sanctuary of the assumed flesh, cut out without hands, that is, without the work of men, from the mountain of human nature and the substance of flesh.

13. « Domine, qui regnas in saeculum, et in saeculum, et adhuc. » Quoties in saeculum dicitur, longitudo quidem temporis, sed esse finis aliquis indicatur, et si in aliud saeculum dicatur, aliquis sine dubio longior quidem, tamen ponitur finis; et quoties saecula saeculorum nominantur, fortasse licet ignotus nobis, tamen a Deo statutus aliquis terminus indicatur. Quod vero addit in hoc loco : « et adhuc, » nullum sensum termini alicujus aut finis reliquit. Quodcunque enim illud cogitaveris, in quo finem putes posse consistere, semper tibi dicit sermo propheticus : « Et adhuc, » velut si loquatur ad te, et dicat : Putas in saeculum saeculi Dominum regnaturum? « Et adhuc. » Putas in saecula saeculorum? « Et adhuc. » Et quomodocunque dixeris illud de regni ejus spatiis, semper tibi dicit propheta : « Et adhuc. »

13. « O Lord, Who reignest for ever, and for ever, and yet beyond. » As often as « for an age » is said, a length of time indeed, yet that there is some end is indicated; and if « for another age » be said, some longer end indeed, without doubt, is nevertheless set; and as often as « the ages of ages » are named, perhaps some limit appointed by God, although unknown to us, is nevertheless indicated. But as to what it adds in this place: « and yet beyond, » it has left no sense of any limit or end. For whatever that is which you may think of in which you suppose an end can consist, the prophetic word always says to you: « And yet beyond, » as though it were speaking to you and saying: Do you think that the Lord will reign for an age of an age? « And yet beyond. » Do you think unto the ages of ages? « And yet beyond. » And in whatever way you may express that concerning the spans of His kingdom, the prophet always says to you: « And yet beyond. »

14. « Quoniam intravit equitatus Pharaonis cum quadrigis et ascensoribus in medium mare, et induxit super eos Dominus aquas maris. Filii autem Israel ambulaverunt per siccum in medio mari. » Et tu si filius Israel es, potes ambulare per siccum in medio mari. Si fueris in medio nationis pravae et perversae sicut lumen solis verbum vitae continens ad gloriam, potest fieri ut in medio peccatorum incedentem te non infundat humor peccati, potest fieri ut transeuntem te per hunc mundum nulla libidinis unda respergat, nullus cupiditatis aestus verberet. Qui autem Aegyptius est et sequitur Pharaonem, ille vitiorum fluctibus mergitur. Qui vero sequitur Christum, et sicut ipse ambulavit, ita et ipse ambulat, aquae ei murus fiunt dextra laevaque, ipse autem media via incedit per siccum. Non declinat ad dexteram, neque ad sinistram, usquequo exeat ad libertatem, et hymnum victoriae Domino concinat dicens : « Cantemus Domino, gloriose enim honorificatus est, » per Jesum Christum Dominum nostrum, cui est gloria, et imperium in saecula saeculorum. Amen.

14. « For the cavalry of Pharaoh with his four-horse chariots and riders entered into the midst of the sea, and the Lord brought the waters of the sea upon them. But the sons of Israel walked on dry ground in the midst of the sea. » And you, if you are a son of Israel, can walk on dry ground in the midst of the sea. If you are in the midst of a crooked and perverse nation like the light of the sun, holding fast the word of life unto glory, it can happen that as you walk in the midst of sinners the moisture of sin does not drench you, it can happen that as you pass through this world no wave of lust sprinkles you, no surge of cupidity beats upon you. He, however, who is an Egyptian and follows Pharaoh is plunged in the waves of vices. Whereas he who follows Christ, and walks even as He Himself walked, for him the waters become a wall on the right hand and on the left, while he himself walks on the middle way over dry ground. He does not turn aside to the right hand or to the left, until he goes out to liberty, and sings a hymn of victory to the Lord, saying: « Let us sing to the Lord, for He has been gloriously honoured, » through Jesus Christ our Lord, to Whom belongs glory and dominion unto the ages of ages. Amen.

Editors' notes and page, col. 340

Footnotes

(17) ‹Et adhuc› · call in col 340

Putas in saecula saeculorum? Et adhuc. Haec in antea editis omittuntur, sed habentur in mss.

"Do you think, for ages of ages? And still." These words are omitted in the earlier printed editions, but are found in the manuscripts.

(printed under page 174)

Page

running head: ORIGENIS 340
marginal letters: A efficitur, ne tibi; B culum, et adhuc.; C xeris illud de; D sequitur Christum, et
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:341

HOMILIA VII.

HOMILY VII.

De amaritudine aquae Merrhae.

On the bitterness of the water of Marah.

1. Post transitum maris Rubri, et magnifici secreta mysterii, post choros et tympana, post triumphales hymnos, venitur ad Merrham. Merrhae autem aqua erat amara, quam non poterat populus Dei bibere. Quid ergo post tanta et tam mirifica mirabilia ad amaras aquas et periculum sitis adducitur populus Dei? Ait enim : « Et venerunt filii Israel in Merrham, et non poterant aquam bibere de Merrha, quia amara erat, et propter hoc appellatum est nomen loci illius amaritudo. » Sed quid addit post haec? « Clamavit, inquit, Moyses ad Dominum, et ostendit illi Dominus lignum, et misit illud in aquam, et facta est dulcis aqua. Et ibi, inquit, posuit illi Deus justitias et judicia. » Ibi, ubi amaritudo, ubi sitis, et quod est gravius, sitis in abundantia aquarum, ibi posuit ei Deus justitias et judicia. Alius non erat locus dignior, aptior, uberior, quam iste, in quo amaritudo est? Tum propterea quod dixit : « Ostendit illi Dominus lignum, et misit illud in aquam, et facta est dulcis aqua; » mirum admodum est, ut Deus lignum ostenderet Moysi, quod mitteret in aquam, et faceret eam dulcem. Efficere Deus aquam dulcem sine ligno non poterat? Aut Moyses nesciebat lignum, ut ei Deus ostenderet? Sed videndum est quid decoris in his interior habeat sensus. Ego puto quod lex si secundum litteram suscipiatur, satis amara sit, et ipsa sit Merrha. Quid enim tam amarum, quam ut puer octava die circumcisionis vulnus accipiat, et rigorem ferri tenera patiatur infantia? Amarum satis, et peramarum est hujusmodi poculum legis, intantum ut populus Dei, non ille qui in Moyse baptizatus est in mari et in nube, sed iste qui in spiritu et aqua baptizatus est, non possit bibere de ista aqua; sed ne gustare quidem de circumcisionis amaritudine potest, neque hostiarum ferre amaritudinem valet, nec Sabbati observantiam. Si vero ostendat Deus lignum quod mittitur in hanc amaritudinem, ut dulcis aqua fiat legis, potest de illa bibere. Quod est istud lignum, quod Dominus ostendit Moysi? Salomon edocet nos, cum dicit de sapientia, quia « lignum vitae est omnibus amplectentibus eam. » Si ergo lignum sapientiae Christus missum fuerit in lege, et ostenderit nobis quomodo intelligi debeat circumcisio, quomodo Sabbata, quomodo lex leprae servanda sit, qualiter mundi et immundi discrimen habeatur, tunc efficitur aqua Merrhae dulcis, et amaritudo litterae legis convertitur in dulcedinem intelligentiae spiritalis, et tunc potest bibere populus Dei. Si enim non interpretentur haec spiritaliter, populus qui idola dereliquit, et ad Deum confugit, si audiat legem de sacrificiis praecipientem, continuo refugit et non potest bibere :

1. After the crossing of the Red Sea, and the secrets of the magnificent mystery, after the dances and timbrels, after the triumphal hymns, they come to Marah. Now the water of Marah was bitter, which the people of God could not drink. Why then, after so great and such wondrous miracles, is the people of God led to bitter waters and the danger of thirst? For it says: « And the sons of Israel came to Marah, and they could not drink the water from Marah, because it was bitter, and on account of this the name of that place was called Bitterness. » But what does it add after these things? « Moses cried out, it says, to the Lord, and the Lord showed him a wood, and he cast it into the water, and the water was made sweet. And there, it says, God set for him ordinances and judgements. » There, where bitterness is, where thirst is, and what is heavier, thirst in an abundance of waters, there God set for him ordinances and judgements. Was there not another place worthier, more fitting, more fruitful than this, in which bitterness is? Then on account of what it said: « The Lord showed him a wood, and he cast it into the water, and the water was made sweet; » it is very wonderful that God should show Moses a wood to cast into the water and make it sweet. Could not God make the water sweet without a wood? Or did Moses not know a wood, so that God should show it to him? But we must see what beauty the inner sense holds in these things. I think that the law, if it is taken according to the letter, is bitter enough, and is itself Marah. For what is so bitter as that a child on the eighth day should receive the wound of circumcision, and tender infancy suffer the rigour of iron? Bitter enough, and very bitter is the cup of the law of this sort, so much so that the people of God—not that people which was baptized in Moses in the sea and in the cloud, but this people which has been baptized in the Spirit and water—cannot drink of that water; indeed it cannot even taste of the bitterness of circumcision, nor is it able to bear the bitterness of sacrifices, nor the observance of the Sabbath. If, however, God shows the wood which is cast into this bitterness, so that the water of the law may become sweet, it can drink of it. What is that wood which the Lord showed to Moses? Solomon teaches us, when he says concerning wisdom that « she is a tree of life to all who embrace her. » If, therefore, Christ the tree of wisdom is cast into the law, and shows us how circumcision ought to be understood, how the Sabbaths, how the law of leprosy is to be kept, how the distinction between clean and unclean is to be held, then the water of Marah is made sweet, and the bitterness of the letter of the law is turned into the sweetness of spiritual understanding, and then the people of God can drink. For if these things are not interpreted spiritually, the people which has forsaken idols and fled to God, if it hears the law commanding concerning sacrifices, immediately shrinks back and cannot drink:

Editors' notes and page, col. 341

Footnotes

Latin-only page (Rufinus). Columns for references whose calls fall above the rendered foot are inferred from the number sequence. [82] ‹call above the rendered foot› · call in col 341 Exod. XV, 23.

Exodus 15:23.

[83] ‹call above the rendered foot› · call in col 341 ibid., 25.

Ibid., verse 25.

[84] ‹amplectentibus eam› · call in col 341 Prov. III, 18.

Proverbs 3:18.

[85] ‹call above the rendered foot› · call in col 342 Galat. ii, 18.

Galatians 2:18.

[86] ‹call above the rendered foot› · call in col 342 Exod. XV, 25.

Exodus 15:25.

[87] ‹call above the rendered foot› · call in col 342 II Cor. IV, 7.

2 Corinthians 4:7.

[88] ‹call above the rendered foot› · call in col 342 II Cor. III, 6.

2 Corinthians 3:6.

[89] ‹Et ibi, inquit› · call in col 342 Exod. XV, 25 et 26.

Exodus 15:25 and 26.

[90] ‹Dominus ad eos› · call in col 342 Ezech. XX, 25.

Ezekiel 20:25.

[91] ‹ad mortem› · call in col 342 Rom. VII, 10.

Romans 7:10.

[92] ‹alibi dicit› · call in col 342 Baruch. iii, 9.

Baruch 3:9.

(printed under page 175)

Page

running head: 341 IN EXODUM HOMILI
marginal letters: A HOMILIA VII. De; B quit, posuit illi; C octava die circumcisionis; D in lege, et
old-edition numerals: 152 after intelligentiae
other: Latin only, no Greek printed; running head cut off at right edge

PG 12:342

amarum quippe hoc sentit et asperum. « Si enim, inquit Apostolus, quae destruxi, haec iterum reaedifico, praevaricatorem me constituo. » In hac ergo amaritudine Merrhae, id est in ista littera legis, posuit Deus justitias et testimonia. Non tibi hoc videtur dicere, quia velut in vasculo quodam, ita in legis littera sapientiae et scientiae suae thesauros condiderit Deus? Hoc est ergo quod dicit : « Et ibi posuit ei Deus justitias et testimonia. » Hoc erat quod et Apostolus dicebat : « Habemus autem thesaurum hunc in vasis fictilibus, ut sublimitas virtutis Dei sit, et non ex nobis. » Ut ergo possit bibi aqua haec de Merrha, ostendit Deus lignum quod mittatur in eam, ut qui biberit ne moriatur, non amaritudinem sentiat. Unde constat, quod si quis sine ligno vitae, id est sine mysterio crucis, sine fide Christi, sine intelligentia spiritali bibere voluerit de legis littera, per amaritudinem nimiam morietur. Haec sciens Paulus apostolus dicebat, quia « littera occidit. » Hoc est aperte dicere, quia aqua Merrhae occidit, si non mutata bibatur et in dulcedinem versa fuerit.

for he feels this to be bitter and harsh. "For if," says the Apostle, "the things which I have destroyed, these I build up again, I make myself a transgressor." In this bitterness of Marah, therefore, that is, in this letter of the law, God set ordinances and testimonies. Does this not seem to you to say that, as though in a certain vessel, so in the letter of the law God has hidden the treasures of His wisdom and knowledge? This, therefore, is what it says: "And there God set for him ordinances and testimonies." This was what the Apostle also used to say: "But we have this treasure in earthen vessels, that the sublimity of the power may be of God, and not from us." In order, therefore, that this water from Marah may be drunk, God shows a wood which is cast into it, so that whoever drinks may not die, may not feel bitterness. Whence it is established that if anyone without the wood of life, that is, without the mystery of the cross, without the faith of Christ, without spiritual understanding, should wish to drink from the letter of the law, he will die through excessive bitterness. Knowing these things, Paul the apostle said that "the letter kills." That is openly to say that the water of Marah kills, if it is not altered when drunk and turned into sweetness.

2. Sed quid addidit? Postquam posuit illi Deus justitias et judicia : « Et ibi, inquit, tentabat eum dicens : Si auditu audieris vocem Domini Dei tui, et quae placent coram illo feceris, et audieris praecepta ejus et custodieris, omnem infirmitatem quam induxeram Aegyptiis, non inducam super te. Ego enim sum Dominus Deus tuus, qui sano te. » Videtur mihi quo prospectu datae sint justificationes, et judicia, et testimonia legis exponere, ut tentaret, inquit, eos Deus si audirent vocem Domini, et quae mandabantur, custodirent. Nam quantum ad priorem populum spectat, quid eis boni, aut perfecti murmurantibus et contradicentibus mandaretur? Denique paulo post etiam ad idola convertuntur, et obliti beneficiorum et mirabilium Dei caput vituli statuunt. Propterea ergo dantur eis praecepta, in quibus tententur. Inde est quod et per Ezechielem prophetam dicit Dominus ad eos, quia « dedi vobis praecepta, et justificationes non bonas, in quibus non vivetis in eis. » Tentati enim in praeceptis Domini non inveniuntur fideles. Ideo enim « inventum est eis mandatum quod erat ad vitam, hoc esse ad mortem; » quia unum atque idem mandatum si servetur, vitam; si non servetur, generat mortem. Secundum hoc ergo quod non servantibus generat mortem, dicuntur mandata non bona, in quibus non vivant in eis. Sed quia admiscuit eis lignum crucis Christi, et in dulcedinem versa sunt, et spiritaliter intellecta servantur, eadem ipsa mandata vitae appellantur : sicut et alibi dicit : « Audi, Israel, mandata vitae. » Sed videamus quid eis promittitur si serventur. « Si, inquit, servaveritis praecepta mea, non inducam super vos

2. But what did he add? After God set for him ordinances and judgements: "And there," it says, "He tested him, saying: If with hearing you hear the voice of the Lord your God, and do the things that are pleasing before Him, and hear His precepts and keep them, every infirmity which I brought upon the Egyptians, I shall not bring upon you. For I am the Lord your God, Who heals you." He seems to me to set forth with what view the justifications, and judgements, and testimonies of the law were given: that God, it says, might test them, whether they would hear the voice of the Lord and keep the things that were commanded. For so far as concerns the former people, what good or perfect thing could be commanded to them who were murmuring and contradicting? Finally, a little later they even turn to idols, and forgetful of the benefits and wonders of God they set up a calf's head. On this account, therefore, precepts are given to them in which they may be tested. Hence it is that through Ezekiel the prophet also the Lord says to them: "I gave you precepts and justifications that were not good, in which you shall not live in them." For when tested in the precepts of the Lord, they are not found faithful. For therefore "the commandment which was unto life, this was found for them to be unto death;" because one and the same commandment, if it is kept, begets life; if it is not kept, begets death. According to this, therefore, that to those who do not keep them it begets death, they are called commandments not good, in which they do not live in them. But because He mingled with them the wood of the cross of Christ, and they have been turned into sweetness, and being spiritually understood are kept, the very same are called commandments of life: just as elsewhere also He says: "Hear, O Israel, the commandments of life." But let us see what is promised to them if they are kept. "If," He says, "you keep My precepts, I shall not bring upon you

Editors' notes and page, col. 342

Footnotes

(18) ‹vivant in eis› · call in col 342

Alias, « in quibus non vivat in eis. »

Otherwise read: "in which he shall not live in them."

(printed under page 175)

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running head: XODUM HOMILIA VII.
marginal letters: A amarum quippe; B quis sine ligno; C Videtur mihi; D vitam, hoc esse
old-edition numerals: (none)
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PG 12:343

omnes aegritudines, quas induxi Aegyptiis. » Quid ergo videtur dicere? si quis servet mandata, nullam aegritudinem patiatur? hoc est, neque febriat, neque alios dolores corporis ferat? Non puto quod haec sint quae promittantur divina mandata servantibus. Alioquin indicio nobis est Job justissimus, et totius pietatis observantissimus, quia a capite usque ad pedes repletur ulcere pessimo. Non his carere dicuntur infirmitatibus, qui mandata custodiunt, sed non habebunt illas infirmitates quas Aegyptii habent. Aegyptus namque mundus figuraliter appellatur. Diligere ergo mundum, et ea quae in mundo sunt, Aegyptius languor est. Dies observare, et menses, et tempora, signa requirere, stellarum cursibus adhaerere, Aegyptius languor est. Deservire carnis luxuriae, et voluptatibus operam dare, vacare deliciis, Aegyptius languor est. Caret ergo his infirmitatibus et languoribus, qui mandata custodit.

all the sicknesses which I brought upon the Egyptians." What then does He seem to say? If anyone keeps the commandments, shall he suffer no sickness? That is, neither have a fever, nor bear other pains of the body? I do not think that these are the things that are promised to those who keep the divine commandments. Otherwise Job, most righteous and most observant of all piety, is a proof for us, since from head to foot he is filled with a most evil sore. Those who keep the commandments are not said to be free from these infirmities, but they will not have those infirmities which the Egyptians have. For the world is figuratively called Egypt. To love the world, therefore, and the things that are in the world, is an Egyptian sickness. To observe days, and months, and seasons, to seek after signs, to cling to the courses of the stars, is an Egyptian sickness. To be a slave to the luxury of the flesh, and to give attention to pleasures, to devote oneself to delights, is an Egyptian sickness. He who keeps the commandments, therefore, is free from these infirmities and sicknesses.

3. Post haec dicit, quia « venerunt in Helim, et erant ibi duodecim fontes aquarum, et septuaginta arbores palmarum. » Putasne habet aliquid rationis, quod non ante in Helim ducitur populus, ubi erant duodecim fontes aquarum, quibus nihil amaritudinis inerat, imo potius ubi erat amoenitas plurima ex densitate palmarum; sed primo ductus est ad aquas salsas et amaras, quibus per lignum monstratum a Domino dulcibus effectis, postea venitur ad fontes? Si historiam solam sequamur, non multum nos aedificat scire ad quem locum primo venerit, et ad quem secundo. Si vero rimemur in his mysterium latens, invenimus ordinem fidei. Primo enim ducitur populus ad litteram legis. Ab hac littera legis, donec permanet in amaritudine sua, recedere non potest; cum vero per lignum vitae dulcis fuerit effecta, et intelligi lex spiritaliter coeperit, tunc de Veteri Testamento transitur ad Novum, et venitur ad duodecim apostolicos fontes. Ibi etiam arbores reperientur septuaginta palmarum. Non enim soli duodecim apostoli fidem Christi praedicaverunt, sed et alii septuaginta missi ad praedicandum verbum Dei referuntur, per quos palmas victoriae Christi mundus agnosceret. Non ergo sufficit populo Dei aquam Merrhae bibere, quamvis in dulcedinem versa sit; quamvis per lignum vitae et mysterium crucis omnis litterae amaritudo depulsa sit. Solum vetus instrumentum non sufficit ad bibendum; sed veniendum est ad Novum Testamentum de quo absque scrupulo bibitur, absque ulla difficultate potatur. Judaei etiam nunc apud Merrham sunt, etiam nunc assident ad aquas amaras. Nondum enim eis Deus ostendit lignum, per quod dulces fierent aquae ipsorum. Etenim praedixit eis propheta, quia « nisi credideritis, neque intelligetis. »

3. After these things it says that "they came to Elim, and there were there twelve springs of waters, and seventy palm trees." Do you think it has some reason that the people is not led first to Elim, where there were twelve springs of waters in which there was no bitterness, nay rather where there was very great pleasantness from the thickness of the palms; but first it was led to salt and bitter waters, and when these had been made sweet through the wood shown by the Lord, afterwards they come to the springs? If we follow the history alone, it does not edify us much to know to what place they came first, and to what place second. But if we search into the mystery hidden in these things, we find the order of faith. For first the people is led to the letter of the law. From this letter of the law, so long as it remains in its bitterness, it cannot depart; but when through the wood of life it has been made sweet, and the law has begun to be spiritually understood, then a transition is made from the Old Testament to the New, and one comes to the twelve apostolic springs. There also will be found the seventy palm trees. For not only the twelve apostles preached the faith of Christ, but seventy others also are recorded as having been sent to preach the word of God, through whom the world might recognize the palms of Christ's victory. It is not enough, therefore, for the people of God to drink the water of Marah, even though it has been turned into sweetness; even though through the wood of life and the mystery of the cross all the bitterness of the letter has been driven away. The old instrument alone is not enough for drinking; but one must come to the New Testament, from which one drinks without anxiety, and imbibes without any difficulty. The Jews even now are at Marah, even now they sit beside the bitter waters. For God has not yet shown them the wood through which their waters might become sweet. For indeed the prophet foretold to them that "unless you believe, you shall not understand."

4. Post haec scriptum est : « In secundo mense, inquit, postquam de Aegypto profecti sunt, quinta

4. After these things it is written: "In the second month," it says, "after they set out from Egypt, on the fifteenth

Editors' notes and page, col. 343

Footnotes

Latin-only page (Rufinus). Scripture references only; no lettered or numbered editors' notes on this page. Columns for references whose calls fall above the rendered foot are inferred from the number sequence. [93] ‹call above the rendered foot› · call in col 343 Exod. XV, 26.

Exodus 15:26.

[94] ‹call above the rendered foot› · call in col 343 ibid., 27.

Ibid., verse 27.

[95] ‹propheta› · call in col 343 Isa. vii, 9.

Isaiah 7:9.

[96] ‹scriptum est› · call in col 343 Exod. XVI, 1, 2, 3.

Exodus 16:1, 2, 3.

[97] ‹Apostolus› · call in col 344 Eph. II, 12.

Ephesians 2:12.

[98] ‹descendit› · call in col 344 Joan. VI, 33.

John 6:33.

[99] ‹Christus› · call in col 344 I Cor. V, 7.

1 Corinthians 5:7.

[1] ‹inquit› · call in col 344 Exod. XVI, 1, 2, 3.

Exodus 16:1, 2, 3.

[2] ‹refertur› · call in col 344 Num. XXI.

Numbers 21.

[3] ‹dicens› · call in col 344 I Cor. X, 10.

1 Corinthians 10:10.

(printed under page 176)

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running head: ORIGENIS
marginal letters: A omnes aegritudines; B Deservire carnis; C rit, et ad quem; D dulcedinem versa
old-edition numerals: 153 after etiam nunc
other: Latin only, no Greek printed

PG 12:344

decima die mensis, murmuravit populus adversum Moysem dicens : Utinam mortui fuissemus in terra Aegypti, cum sederemus super ollas carnis, et manducaremus panes ad satietatem, quoniam eduxisti nos in desertum hoc, necare omnem synagogam fame. » Esto quod propter correptionem legentium indicetur populi peccatum, quia murmuraverit, et ingratus fuerit beneficiis divinis, cum coeleste manna susciperet; quid etiam dies describitur, in qua murmuraverit populus? « Secundo, inquit, mense, quintadecima die mensis. » Quod utique non absque ratione scriptum est. Recordare de legibus Paschae quae scripta sunt, et invenies ibi, hoc esse tempus quod statuitur ad secundum Pascha faciendum his qui immundi in anima fuerint, vel occupati in negotiis peregrinis. Qui ergo non fuerunt immundi in anima, vel non longe peregrinabantur, quartadecima die primi mensis Pascha fecerunt. Qui autem longe peregrinabantur, et immundi erant, secundum Pascha in hoc tempore faciunt, quo et manna de coelo descendit. In die quo primum Pascha fit, non descendit manna de coelo, sed in hoc quo secundum Pascha fit. Videamus ergo nunc quis sit in his ordo mysterii. Primum Pascha primi populi est. Secundum Pascha, nostrum est. Nos enim fuimus immundi in anima, qui colebamus lignum et lapidem, et ignorantes Deum, his qui natura non erant dii serviebamus. Nos etiam eramus, qui longe peregrinabamur, de quibus dicit Apostolus : quia fuimus « hospites et peregrini testamentorum Dei, spem non habentes, et sine Deo in hoc mundo errantes. » Verumtamen non datur manna de coelo in illa die, qua primum Pascha fit, sed in illa qua secundum. Panis enim qui de coelo descendit, non venit ad illos, qui primam solemnitatem celebrabant, sed ad nos, qui secundam suscepimus. « Nostrum enim Pascha immolatus est Christus, » qui verus nobis panis de coelo descendit. Sed interim videamus quid est, quod in hac die gestum monstratur. « Quintadecima, inquit, die mensis secundi murmuravit populus, et dixit, quia melius fuerat nos mori in Aegypto, quando sedebamus super ollas carnium. » O populus ingratus desiderat Aegyptum, qui Aegyptios vidit exstinctos! Carnes Aegypti requirit, qui Aegyptiorum carnes vidit maris piscibus et coeli alitibus datas. Murmur ergo adversum Moysem, imo adversum Deum levant. Sed hoc primo quidem ignoscitur, ignoscitur et secundo, fortassis et tertio : verumtamen si non desinant, sed persistant, audi quid posthac murmurantem populum consequatur. In Numerorum libro refertur, quod et in suis scripturis retexuit Apostolus dicens : « Neque murmuraveritis, sicut quidam eorum murmuraverunt, et a serpentibus perierunt. » Murmurantem populum venenatus in eremo depascitur serpentium morsus. Videamus

day of the month, the people murmured against Moses, saying: Would that we had died in the land of Egypt, when we sat over pots of flesh, and ate loaves to the full, because you have led us out into this desert to kill the whole congregation with hunger." Grant that for the reproof of the readers the sin of the people is pointed out, because it murmured and was ungrateful for the divine benefits when it was receiving the heavenly manna; why is the day also described on which the people murmured? "In the second month," it says, "on the fifteenth day of the month." Which certainly was not written without reason. Call to mind the things that are written concerning the laws of the Passover, and you will find there that this is the time which is appointed for keeping the second Passover for those who were unclean in soul, or occupied in business abroad. Those, therefore, who were not unclean in soul, or were not sojourning far away, kept the Passover on the fourteenth day of the first month. But those who were sojourning far away, and were unclean, keep the second Passover at this time, in which also the manna came down from heaven. On the day on which the first Passover is kept, the manna does not come down from heaven, but on this one on which the second Passover is kept. Let us see, therefore, now what is the order of the mystery in these things. The first Passover is of the first people. The second Passover is ours. For we were unclean in soul, who worshipped wood and stone, and being ignorant of God, served those that by nature were not gods. We also were those who were sojourning far away, of whom the Apostle says: that we were "strangers and foreigners to the covenants of God, having no hope, and wandering without God in this world." Nevertheless, the manna from heaven is not given on that day on which the first Passover is kept, but on that on which the second is. For the bread which came down from heaven did not come to those who celebrated the first solemnity, but to us who received the second. "For Christ our Passover has been sacrificed," Who came down for us as the true bread from heaven. But meanwhile let us see what it is that is shown to have been done on this day. "On the fifteenth day," it says, "of the second month the people murmured, and said that it had been better for us to die in Egypt, when we sat over the pots of flesh." O ungrateful people, it longs for Egypt, though it saw the Egyptians destroyed! It seeks the flesh of Egypt, though it saw the flesh of the Egyptians given to the fishes of the sea and the birds of heaven. They raise a murmur, therefore, against Moses, nay rather against God. But this is forgiven the first time indeed, and forgiven the second time, perhaps even the third: nevertheless, if they do not cease, but persist, hear what hereafter follows the murmuring people. In the book of Numbers it is related, which the Apostle also wove again in his writings, saying: "Neither murmur, as some of them murmured, and perished by serpents." The venomous bite of serpents in the wilderness feeds upon the murmuring people. Let us see,

Editors' notes and page, col. 344

Page

running head: ORIGENIS
marginal letters: A decima die mensis; B vel occupati; C Apostolus : quia; D exstinctos! Carnes
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:345

nos, qui haec audimus, nos, inquam, pro quibus scripta sunt : illis enim ad correptionem facta sunt, scripta sunt autem propter nos, « in quos fines saeculorum devenerunt. » Si non desinimus murmurare, si non cessamus a querelis nostris, quas frequenter habemus adversus Deum, observemus ne simile offensionis incurramus exemplum. Etenim cum de coeli intemperie, de infecunditate fructuum, de raritate imbrium, de prosperitatibus aliorum, et de aliorum improsperitate causamur, hoc est adversus Deum murmur attollere. Sed haec initia habentibus ignoscitur; in eos vero, qui non desinunt, graviter vindicatur. Mittuntur namque in eos serpentes, id est immundis spiritibus traduntur venenatisque daemonibus, qui eos morsibus occultis ac latentibus perimant, atque internis et intra cordis penetralia conclusis cogitationibus absumant. Sed obsecro vos, prosint nobis praemissae correptionis exempla : illorum poena, emendatio nostra sit. Dicit enim Deus, quia « audivi murmurationem filiorum Israel. » Videtis quia non latet Deum murmuratio nostra : audit omnia, et quod non statim punit, poenitentiam nostrae conversionis exspectat.

we who hear these things, we, I say, for whom they were written: for these things happened to them for reproof, but they were written on our account, "upon whom the ends of the ages have come." If we do not cease to murmur, if we do not stop our complaints which we frequently have against God, let us take heed lest we run into a like example of offence. For indeed when we complain of the inclemency of the sky, of the barrenness of the crops, of the scarcity of showers, of the prosperity of some, and of the misfortune of others, this is to raise a murmur against God. But to those who have the beginnings of these things, it is forgiven; whereas against those who do not cease, it is severely avenged. For serpents are sent among them, that is, they are delivered over to unclean spirits and venomous demons, who destroy them with hidden and secret bites, and consume them with internal thoughts shut up within the recesses of the heart. But I beseech you, let the examples of the aforesaid reproof profit us: let their punishment be our amendment. For God says: "I have heard the murmuring of the children of Israel." You see that our murmuring is not hidden from God: He hears all things, and as to the fact that He does not punish at once, He awaits the repentance of our conversion.

5. Sed quid post haec recitatum est? « Dixit, inquit, Dominus ad Moysem : Ecce ego pluam vobis panes de coelo, et exibit populus, et colliget unius diei in diem, ut tentem illos si ambulant in lege mea, an non. Et erit in die sexto, parabunt quodcunque intulerint, et erit duplum quodcunque intulerint quotidianum in die. » Ego quidem super hac scriptura velim primo cum Judaeis habere sermonem, quibus credita dicuntur eloquia Dei, quid illis videatur de eo quod dicit : « Sex diebus continuis colligetis. » Die autem sexto duplum colligetis. Apparet autem sextam diem nominari illam, quae ante Sabbatum ponitur, quae apud nos Parasceve appellatur. Sabbatum autem, septima dies est. Quaero ergo qua die coeperit manna coelitus dari, et volo comparare Dominicam nostram cum Sabbato Judaeorum. Ex divinis namque Scripturis apparet, quod in die Dominica primo in terris datum est manna. Si enim, ut Scriptura dicit, sex diebus continuis collectum est, septima autem die, quae est Sabbati, cessatum est, sine dubio initium ejus a die prima, quae est dies Dominica, fuit. Quod si ex divinis Scripturis hoc constat, quod die Dominica Deus pluit manna de coelo, et in Sabbato non pluit, intelligant Judaei jam tunc praelatam esse Dominicam nostram Judaico Sabbato, jam tunc indicatum quod in Sabbato ipsorum, gratia Dei ad eos de coelo nulla descenderit, panis coelestis qui est sermo Dei, ad eos nullus venerit. Dicit enim et

5. But what was read after these things? "The Lord said," it says, "to Moses: Behold, I shall rain loaves upon you from heaven, and the people shall go out, and shall gather that of one day for the day, that I may test them whether they walk in My law or not. And it shall be on the sixth day, they shall prepare whatever they have brought in, and whatever they have brought in for the daily need on the day shall be double." Truly concerning this scripture I should wish first to hold discourse with the Jews, to whom the utterances of God are said to have been entrusted, as to what seems to them regarding that which He says: "Six continuous days you shall gather." And on the sixth day you shall gather double. Now it is evident that that day is named the sixth day which is placed before the Sabbath, which among us is called the Preparation. And the Sabbath is the seventh day. I ask, therefore, on what day the manna began to be given from heaven, and I wish to compare our Lord's day with the Sabbath of the Jews. For from the divine Scriptures it is evident that on the Lord's day the manna was first given on earth. For if, as the Scripture says, it was gathered on six continuous days, and on the seventh day, which is that of the Sabbath, there was a cessation, without doubt its beginning was from the first day, which is the Lord's day. Now if this is established from the divine Scriptures, that on the Lord's day God rained manna from heaven, and on the Sabbath He did not rain it, let the Jews understand that already at that time our Lord's day was preferred to the Jewish Sabbath, already at that time it was indicated that on their Sabbath no grace of God came down to them from heaven, no heavenly bread, which is the word of God, came to them. For the prophet also says

Editors' notes and page, col. 345

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence. [4] ‹call above the rendered foot› · call in col 345 I Cor. X, 11.

1 Corinthians 10:11.

[5] ‹call above the rendered foot› · call in col 345 Exod. XVI, 12.

Exodus 16:12.

[6] ‹Dixit, inquit› · call in col 345 ibid. 4, 5.

Ibid., verses 4, 5.

[7] ‹eloquia Dei› · call in col 345 Rom. IX.

Romans 9.

[8] ‹quod dicit› · call in col 345 Exod. XVI, 26, 22.

Exodus 16:26, 22.

[9] ‹call above the rendered foot› · call in col 346 Ose. iii, 4.

Hosea 3:4.

[10] ‹call above the rendered foot› · call in col 346 Isa. vi, 10.

Isaiah 6:10.

[11] ‹olera manducat› · call in col 346 Rom. XIV, 2.

Romans 14:2.

[12] ‹mel et favum› · call in col 346 Psal. XVIII, 10.

Psalm 18(19):10.

[13] ‹Sabbato› · call in col 346 Exod. XVI, 22.

Exodus 16:22.

[14] ‹quatuor civitates› · call in col 346 Matth. XXV.

Matthew 25.

[15] ‹Apostolus dicit› · call in col 346 Galat. vi, 7.

Galatians 6:7.

(printed under page 177)

(19) ‹quodcunque intulerint› · call in col 345

Alias, « quicunque intulerint, » sed mss., « quodcunque intulerint. »

Otherwise read "whoever brought in"; but the manuscripts have "whatever they brought in".

(printed under page 177)

Page

running head: IN EXODUM HOMILIA
marginal letters: A nos, qui haec; B latentibus perimant; C cunque intulerint; D quae est Sabbati
old-edition numerals: 154 after Sabbati,
other: Latin only, no Greek printed

PG 12:346

alibi propheta : « Diebus multis sedebunt filii Israel sine rege, sine principe, sine propheta, sine hostia, sine sacrificio, sine sacerdote. » In nostra enim Dominica die semper Dominus pluit manna de coelo. Sed et hodie ego dico, quia pluit Dominus manna de coelo. Coelestia namque sunt eloquia ista, quae nobis lecta sunt, et a Deo descenderunt verba quae nobis recitata sunt, et ideo nos felices qui tale manna suscepimus. Semper manna nobis datur de coelo, illi infelices dolent, et suspirant, et se miseros dicunt, quia manna, sicut acceperunt patres ipsorum, ipsi non merentur accipere. Illi nunquam manna manducant : non enim possunt illud manducare, quod est minutum sicut semen coriandri, et candidum sicut pruina. Nihil enim in verbo Dei minutum, nihil subtile, nihil sentiunt spiritale, sed totum pingue, totum crassum : « Incrassatum est enim cor populi illius. » Sed et interpretatio nominis hoc idem sonat. Manna enim interpretatur quid est hoc? Vide si non ipsa nominis virtus ad discendum te provocat, ut, cum audis legem Dei recitari, inquiras semper, et interroges, et dicas doctoribus : Quid est hoc? Hoc enim est quod indicat manna. Tu ergo si vis manducare manna, id est si cupis suscipere verbum Dei, scito illud minutum esse et valde subtile sicut semen coriandri. Habet enim aliquid in se oleris, quo nutrire et recreare possit infirmos, quia « qui infirmus est, olera manducat. » Habet aliquid rigoris, et ideo ut pruina est. Candoris autem et dulcedinis habet plurimum. Quid enim candidius, quid splendidius eruditione divina? Quid dulcius, quidve suavius eloquiis Domini, quae sunt super mel et favum? Sed quid est quod dicit, ut in die sexto duplum colligatur in repromissione, quantum sufficiat etiam Sabbato? Hoc secundum nostram intelligentiam non otiosi, nec securi praeterire, vel transire debemus. Sextus dies est haec in qua nunc sumus vita : in sex enim diebus Dominus fecit hunc mundum. Hac ergo die tantum reponere et recondere debemus, quantum sufficiat et in futuro die. Si quid enim hic boni operis acquiras, si quid justitiae, misericordiae et pietatis recondas, hoc tibi in futuro saeculo erit cibus. Nunquid non ita in Evangelio legimus, quia qui acquisivit hic decem talenta, ibi accepit decem civitates, et qui acquisivit quatuor, accepit quatuor civitates? Hoc est quod et per aliam figuram Apostolus dicit : « Quod enim seminaverit homo, hoc et metet. » Quid ergo agimus nos qui amamus illud recondere, quod corrumpatur, non quod permaneat, et perduret in crastinum? Divites hujus saeculi ea recondunt quae in hoc saeculo, imo cum saeculo corrumpuntur. Si qua autem

elsewhere: "For many days the children of Israel shall sit without a king, without a prince, without a prophet, without a victim, without a sacrifice, without a priest." For on our Lord's day the Lord always rains manna from heaven. Nay, today also I say that the Lord rains manna from heaven. For those utterances which have been read to us are heavenly, and the words which have been recited to us came down from God, and therefore happy are we who have received such manna. Always is manna given to us from heaven; those unhappy ones grieve, and sigh, and call themselves wretched, because they do not deserve to receive manna as their fathers received it. They never eat manna: for they cannot eat that which is small like coriander seed, and white like hoarfrost. For they perceive nothing small in the word of God, nothing subtle, nothing spiritual, but everything fat, everything gross: "For the heart of that people has grown gross." Moreover, the interpretation of the name also signifies this very thing. For manna is interpreted, What is this? See whether the very force of the name does not challenge you to learn, so that, when you hear the law of God recited, you always inquire, and ask, and say to the teachers: What is this? For this is what manna indicates. You therefore, if you wish to eat manna, that is, if you desire to receive the word of God, know that it is small and very subtle like coriander seed. For it has in itself something of an herb, wherewith it can nourish and refresh the weak, because "he who is weak eats herbs." It has something of sharpness, and therefore it is like hoarfrost. Of whiteness, moreover, and of sweetness it has very much. For what is whiter, what more shining than divine instruction? What is sweeter, or what more pleasant than the utterances of the Lord, which are above honey and the honeycomb? But what is it that He says, that on the sixth day double should be gathered in the promise, as much as may suffice for the Sabbath also? This, according to our understanding, we ought not idly nor carelessly to pass by or pass over. The sixth day is this life in which we now are: for in six days the Lord made this world. On this day, therefore, we ought to lay up and store away so much as may suffice on the future day also. For whatever good work you acquire here, whatever righteousness, mercy, and piety you store away, this will be food for you in the future age. Do we not read thus in the Gospel, that he who acquired ten talents here, received ten cities there, and he who acquired four, received four cities? This is what the Apostle also says through another figure: "For what a man has sown, this also shall he reap." What then do we do, who love to store away that which is corrupted, not that which remains and endures until the morrow? The rich of this age store away those things which are corrupted in this age, nay rather with the age. But if any

Editors' notes and page, col. 346

Footnotes

(20) ‹Quid est hoc?› · call in col 346

Quid est hoc? Filii Israel conspecto primum manna, dixerunt מן הוא, quid est hoc? Hinc nominum interpretes derivarunt nomen manna, quod recentiores malunt deducere a verbo מנה, in pih. paravit, praeparavit ita ut מן, man, manna sit praeparatus cibus aut comparatus sine labore, ut appellatur Sapientiae cap. xvi, 20.

"What is this?" When the children of Israel first saw the manna, they said מן הוא, "What is this?" From this the interpreters of names derived the name "manna"; more recent scholars prefer to derive it from the verb מנה, in the Piel "he prepared, made ready", so that מן, man, manna, is food prepared, or provided without labour, as it is called in Wisdom chapter 16, verse 20.

(printed under page 177)

Page

running head: XODUM HOMILIA VII.
marginal letters: A alibi propheta; B nutum, nihil subtile; C plurimum. Quid; D legimus, quia
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:347

bona opera recondunt, illa permanent usque in crastinum.

store away good works, those remain until the morrow.

6. Denique sic scriptum est, quod qui infideles fuerunt, « servaverunt, inquit, de manna, et ebullierunt ex eo vermes, et computruit. » Illud autem quod pro die Sabbati reponebatur, non est corruptum, neque vermes ebullierunt in eo, sed permansit integrum. Et tu ergo si propter praesentem vitam tantummodo et propter amorem saeculi thesaurizes, continuo vermes ebulliunt. Quomodo vermes ebulliunt? Audi de peccatoribus, et iis qui praesens saeculum diligunt, quae sit prophetae sententia : « Vermis enim, inquit, eorum non morietur, et ignis eorum non exstinguetur. » Isti sunt vermes quos generat avaritia, isti sunt vermes quos generat divitiarum caeca cupiditas iis qui habent pecunias, et videntes in necessitate fratres suos, claudunt ab eis viscera sua. Propterea et Apostolus dicit : « Divitibus autem hujus saeculi praecipe non superbe sapere, neque sperare in incerto divitiarum, sed divites sint in operibus bonis, facile tribuant, communicent, et thesaurizent sibi veram vitam. » Sed dicit aliquis : Si manna verbum Dei esse dicis, quomodo vermes facit? Nec aliunde fiunt vermes in nobis, nisi ex verbo Dei. Sic enim dicit ipse : « Nisi venissem et locutus eis fuissem, peccatum non haberent. » Post susceptum ergo verbum Dei si quis peccat, efficitur ei ipsum verbum vermis, qui ejus semper conscientiam fodiat, et arcana pectoris ejus rodat.

6. Finally, thus it is written, that those who were unfaithful "kept some of the manna," it says, "and worms boiled up out of it, and it rotted." But that which was laid up for the day of the Sabbath was not corrupted, nor did worms boil up in it, but it remained whole. You also, therefore, if you lay up treasure only on account of the present life and on account of love of the age, forthwith worms boil up. How do worms boil up? Hear concerning sinners, and those who love the present age, what is the sentence of the prophet: "For their worm," he says, "shall not die, and their fire shall not be quenched." These are the worms which avarice begets, these are the worms which blind greed for riches begets for those who have money, and seeing their brethren in need, close their bowels against them. On this account the Apostle also says: "Charge the rich of this age not to be haughty in mind, nor to hope in the uncertainty of riches, but to be rich in good works, to give easily, to share, and to lay up in treasure for themselves true life." But someone says: If you say that the manna is the word of God, how does it make worms? Nor do worms arise in us from anywhere else than from the word of God. For thus He Himself says: "If I had not come and spoken to them, they would not have sin." After receiving the word of God, therefore, if anyone sins, the word itself becomes for him a worm, which ever digs at his conscience and gnaws the secrets of his breast.

7. Sed quid nos adhuc amplius docet sermo divinus? « Et ad vesperam, inquit, scietis quia ego sum Dominus, mane autem videbitis majestatem Domini. » Et de hoc velim mihi Judaei responderent, quomodo ad vesperam agnoscitur Dominus, mane autem videtur majestas ejus. Ubi Dominus agnitus est ad vesperam, et ejus majestas visa est mane? Respondete nobis qui erudimini ab infantia usque ad senectutem semper discentes et nunquam ad scientiam veritatis pervenientes : Quare non intelligitis haec prophetice dici? Sed si vis ista intelligere, non potes nisi per Evangelium. Ibi namque invenies scriptum, quia « vespere Sabbati, quae lucescit in prima Sabbati, venit Maria Magdalene et Maria Jacobi ad sepulcrum et invenerunt lapidem revolutum a monumento. » Ibi audies terrae motum factum, monumenta disrupta, centurionem et milites qui ad custodiam positi erant, dicentes : « Vere hic Filius Dei erat. » Agnitus ergo est per haec in vespera Dominus, quia ipse Dominus est agnitus in virtute resurrectionis. Sed quomodo mane gloria ejus visa est? Cum venissent aliae mulieres prima Sabbati valde mane,

7. But what does the divine word teach us still further? "And at evening," it says, "you shall know that I am the Lord, and in the morning you shall see the majesty of the Lord." And concerning this I should wish the Jews to answer me, how at evening the Lord is recognized, and in the morning His majesty is seen. Where was the Lord recognized at evening, and His majesty seen in the morning? Answer us, you who are instructed from infancy even to old age, always learning and never coming to the knowledge of the truth: Why do you not understand that these things are said prophetically? But if you wish to understand these things, you cannot except through the Gospel. For there you will find it written that "in the evening of the Sabbath, which dawns on the first day of the week, Mary Magdalene and Mary the mother of James came to the sepulchre and found the stone rolled back from the tomb." There you will hear that an earthquake took place, the tombs were burst open, the centurion and the soldiers who had been set on guard saying: "Truly this was the Son of God." Through these things, therefore, the Lord was recognized in the evening, because He Himself was recognized as the Lord in the power of the resurrection. But how was His glory seen in the morning? When the other women had come on the first day of the week very early in the morning,

Editors' notes and page, col. 347

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [16] ‹call above the rendered foot› · call in col 347 (inferred) Exod. XVI, 20.

Exodus 16:20.

[17] ‹call above the rendered foot› · call in col 347 (inferred) Isa. lxvi, 24.

Isaiah 66:24.

[18] ‹call above the rendered foot› · call in col 347 (inferred) I Tim. VI, 17, 18, 19.

1 Timothy 6:17, 18, 19.

[19] ‹dicit ipse› · call in col 347 Joan. XV, 22.

John 15:22.

[20] ‹sermo divinus› · call in col 347 Exod. XVI, 6, 7.

Exodus 16:6, 7.

[21] ‹pervenientes› · call in col 347 II Tim. III, 7.

2 Timothy 3:7.

[22] ‹invenies scriptum› · call in col 347 Matth. XXVIII, 1; Marc. XVI, 1; Luc. XXIII, 2.

Matthew 28:1; Mark 16:1; Luke 23:2 [as printed].

[23] ‹dicentes› · call in col 347 Matth. XXVII, 54.

Matthew 27:54.

[24] ‹call above the rendered foot› · call in col 348 (inferred) Matth. XXVIII, 6.

Matthew 28:6.

[25] ‹call above the rendered foot› · call in col 348 (inferred) Exod. XVI, 12.

Exodus 16:12.

[26] ‹call above the rendered foot› · call in col 348 (inferred) Joan. I, 14.

John 1:14.

[27] ‹Joannes dicit› · call in col 348 I Joan. II, 19.

1 John 2:19 [as printed].

[28] ‹huic mundo› · call in col 348 Joan. VI, 33.

John 6:33.

(printed under page 178)

(21) ‹call above the rendered foot› · call in col 347 (inferred)

Alias, « permanet. »

Otherwise read: "remains".

(printed under page 178)

(22) ‹call above the rendered foot› · call in col 347 (inferred)

Sic mss.; alias vero « suscipiant.... comedant..., manducent ? »

So the manuscripts; elsewhere, however: "should they receive... eat..., consume?"

(printed under page 178)

Page

running head: ORIGENIS
marginal letters: A bona opera; B divitiarum caeca; C ejus rodat.; D Maria Magdalene
old-edition numerals: 155 after discentes
other: Latin only, no Greek printed

PG 12:348

invenerunt angelos cum ingenti claritate ad sepulcrum sedentes, et dicentes : « Non est hic, resurrexit a mortuis. Venite et videte locum ubi positus erat, et ite, dicite discipulis ejus quia resurrexit, et praecedet vos in Galilaeam. » Visa est ergo mane majestas Domini, cum per angelos resurrectio nuntiata est.

they found angels sitting with great brightness at the sepulchre, and saying: "He is not here, He has risen from the dead. Come and see the place where He was laid, and go, tell His disciples that He has risen, and He will go before you into Galilee." The majesty of the Lord, therefore, was seen in the morning, when the resurrection was announced through the angels.

8. Additur autem in consequentibus : « Vespere, inquit, manducabitis carnem, et mane replebimini panibus. » Et de hoc velim scire, quali ordine Judaei prophetae dicta suscipiatis. Quid enim consequentiae videbitur, ut aut vespere carnes sine panibus comedatis, aut mane panes absque pulmenti adjectione manducetis? Quid in hoc divini muneris, quid temperamenti gratiae coelestis ostenditis? Hoccine est in quo agnosci Deum ponitis, quod carnes in vespera sine panibus comedantur? Et majestatem Dei dicitis apparere, si rursum panes sine carnibus comedantur? Sed vobis ista servate, et iis qui acquiescunt vobis, et in coturnicibus agnosci posse Deum putant. Nos autem quibus in fine saeculi, vel ad vesperam mundi, « Verbum caro factum est, » in illa carne agnosci dicimus Deum, quam suscepit ex Virgine. Istas enim Verbi Dei carnes, neque mane aliquis, neque meridie manducavit, sed ad vesperam. Adventus enim Domini in carne ad vesperam factus est : sicut et Joannes dicit : « Pueri, novissima hora est. » Sed « et mane, inquit, replebimini panibus. » Nobis et panis, verbum Dei est. Ipse enim panis vivus, qui de coelo descendit, et vitam dat huic mundo. Sed quomodo dicit mane dari hunc panem, cum adventum ejus in carne factum dixerimus ad vesperam? Hoc modo intelligendum puto, quod ad vesperam quidem vergentis mundi et prope finem cursus sui positi Dominus venerit, sed adventu suo, quoniam ipse est sol justitiae, novum credentibus reparaverit diem. Quia ergo novum mundo scientiae lumen accendit, diem suum quodammodo effecit et suum mane tanquam justitiae sol produxit, et in hoc mane replentur panibus qui ejus praecepta suscipiunt. Nec mireris quia verbum Dei et caro dicitur, et panis, et lac dicitur, et olera dicitur, et pro mensura credentium, vel possibilitate sumentium diverse nominatur. Potest tamen et hoc intelligi, quod post resurrectionem suam quam mane ostendimus factam, credentes repleverit panibus, pro eo quod libros legis et prophetarum ignotos prius et incognitos dederit nobis, et ad instructionem nostram haec Ecclesiae instrumenta concesserit, ut ipse sit panis in Evangelio : caeteri vero libri legis vel prophetarum, vel historiarum, plures appellati sunt panes, ex quibus repleantur qui ex

8. Moreover, it is added in what follows: "At evening," it says, "you shall eat flesh, and in the morning you shall be filled with loaves." Concerning this also I should wish to know in what order you Jews take the words of the prophet. For what consistency will there seem to be, that either at evening you should eat flesh without loaves, or in the morning you should eat loaves without the addition of meat? What divine gift, what tempering of heavenly grace do you show in this? Is this what you make the recognition of God consist in, that flesh is eaten in the evening without loaves? And do you say that the majesty of God appears if again loaves are eaten without flesh? Keep those things for yourselves, and for those who agree with you and think that God can be recognized in quails. But we, for whom in the end of the age, or at the evening of the world, "the Word was made flesh," say that God is recognized in that flesh which He took from the Virgin. For this flesh of the Word of God no one ate either in the morning or at midday, but at evening. For the coming of the Lord in the flesh took place at evening: just as John also says: "Children, it is the last hour." But "in the morning also," it says, "you shall be filled with loaves." For us the bread also is the word of God. For He Himself is the living bread, Who came down from heaven, and gives life to this world. But how does it say that this bread is given in the morning, whereas we have said that His coming in the flesh took place at evening? I think it is to be understood in this way, that the Lord came indeed at the evening of the declining world when it was set near the end of its course, but by His coming, since He Himself is the Sun of righteousness, He restored a new day for believers. Because, therefore, He kindled for the world a new light of knowledge, He in a certain way made His own day and brought forth His own morning as the Sun of righteousness, and in this morning those who receive His precepts are filled with loaves. Nor should you wonder that the word of God is called both flesh, and bread, and is called milk, and is called herbs, and according to the measure of believers, or the capacity of those who take it, is variously named. Yet this also can be understood, that after His resurrection, which we showed took place in the morning, He filled believers with loaves, in that He gave to us the books of the law and the prophets, previously unknown and unrecognized, and granted these instruments to the Church for our instruction, so that He Himself is the bread in the Gospel, while the remaining books of the law or of the prophets, or of the histories, have been called many loaves, from which those are filled who from

Editors' notes and page, col. 348

Footnotes

(23) ‹verbum Dei est› · call in col 348

Alias, « nobis in quo positus est panis, verbum Dei est. » Sed mss. ut in nostro textu.

Otherwise read: "to us, in whom the bread is set, is the word of God." But the manuscripts read as in our text.

(printed under page 178)

(24) ‹diem› · call in col 348

Mss., « diem. » Alias, « mane. »

The manuscripts have "day"; otherwise "morning".

(printed under page 178)

Page

running head: ORIGENIS
marginal letters: A invenerunt angelos; B muneris, quid; C bum Dei est; D sumentium diverse
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:349

gentibus credunt. Quod tamen non sine prophetica auctoritate factum docemus. Praedixerat namque Isaias propheta hoc modo : « Ascendent in montem, bibent vinum, ungentur unguento. » Trade haec omnia gentibus : consilium enim Domini omnipotentis est hoc. Si ergo competenter et carnes ad vesperam accepimus, et panibus replemur mane, quia nec possibile erat nobis mane carnes edere, nondum enim tempus erat, sed nec meridie poteramus. Vix enim angeli edunt carnes meridie, et illi fortassis ordini meridianum conceditur tempus. Praeterea et illud intelligere possumus quod unicuique nostrum mane est, et initium diei illud tempus, quo primum illuminamur, et ad lucem fidei accedimus. In hoc ergo tempore, quo adhuc in principiis fidei sumus, carnes Verbi Dei comedere non possumus, id est perfectae et consummatae doctrinae nondum capaces exsistimus. Sed post longa exercitia, post profectum plurimum, cum jam proximi sumus ad vesperam, et ad ipsum finem perfectionis urgemur, tunc demum solidioris cibi et perfecti verbi capaces fieri possumus. Nunc ergo festinemus coeleste manna suscipere : istud enim manna, prout vult quisque, talem saporem reddit in ore ejus. Audi enim et Dominum dicentem iis qui accedunt ad se : « Fiat tibi secundum fidem tuam. » Et tu ergo si verbum Dei, quod in Ecclesia praedicatur, tota fide, tota devotione suscipies, fiet tibi ipsum verbum, quodcunque desideras. Verbi gratia, si tribularis, consolatur te dicens : « Cor contritum et humiliatum Deus non spernit. » Si laetaris pro spe futura, cumulat tibi gaudia dicens : « Laetamini in Domino et exsultate justi. » Si iracundus es, mitigat te dicens : « Desine ab ira, et derelinque indignationem. » Si in doloribus, sanat te dicens : Dominus « sanat omnes languores tuos. » Si paupertate consumeris, consolatur te dicens : Dominus « allevat de terra inopem, et de stercore erigit pauperem. » Sic ergo manna verbi Dei reddit in ore tuo saporem quemcunque volueris. Hoc tamen si quis infideliter suscipiat, et non comedat, sed abscondat, vermes ex eo ebulliunt. Putasne eousque deducendum est verbum Dei, ut etiam vermis fieri putetur? Non te hic turbet auditus, audi Prophetam ex persona Domini dicentem : « Ego autem sum vermis et non homo. » Sicut enim ipse est qui fit aliis in ruinam, aliis autem in resurrectionem; ita et ipse est qui nunc in manna fidelibus quidem dulcedo mellis, infidelibus autem vermis efficitur. Ipse est enim sermo Dei, qui iniquorum mentes arguit, et correptionum spiculis peccatorum conscientias terebrat. Ipse est qui et ignis efficitur in cordibus illorum, quibus adaperit Scripturas, qui dicunt : « Nonne cor nostrum

the Gentiles believe. Yet we teach that this was not done without prophetic authority. For Isaiah the prophet had foretold in this manner: "They shall go up to the mountain, they shall drink wine, they shall be anointed with ointment." Deliver all these things to the Gentiles: for this is the counsel of the Lord Almighty. Accordingly, we have fittingly both received the flesh at evening and are filled with loaves in the morning, because it was neither possible for us to eat the flesh in the morning, for it was not yet the time, nor could we at midday. For scarcely do the angels eat the flesh at midday, and to that order perhaps the midday time is granted. Besides, we can understand this also, that for each one of us the morning and the beginning of the day is that time when we are first enlightened and approach the light of faith. In this time, therefore, when we are still in the beginnings of faith, we cannot eat the flesh of the Word of God, that is, we are not yet capable of perfect and consummate doctrine. But after long exercises, after very great progress, when we are already near to evening, and press on to the very end of perfection, then at last we can become capable of more solid food and of the perfect word. Now therefore let us hasten to receive the heavenly manna: for that manna, just as each one wishes, yields such a taste in his mouth. For hear the Lord also saying to those who approach Him: "Be it done to you according to your faith." You also, therefore, if you receive the word of God which is preached in the Church with all faith, with all devotion, that very word will become for you whatever you desire. For example, if you are afflicted, it consoles you, saying: "A contrite and humbled heart God does not despise." If you rejoice for future hope, it heaps up joys for you, saying: "Rejoice in the Lord and exult, you righteous." If you are prone to anger, it calms you, saying: "Cease from anger, and forsake indignation." If in pains, it heals you, saying: The Lord "heals all your sicknesses." If you are consumed by poverty, it consoles you, saying: The Lord "raises the needy from the earth, and lifts up the poor from the dung." Thus, therefore, the manna of the word of God yields in your mouth whatever taste you wish. Yet if anyone receives this unfaithfully, and does not eat it, but hides it, worms boil up out of it. Do you think the word of God is to be brought down so far that it should even be thought to become a worm? Let not what is heard disturb you here; hear the Prophet speaking in the person of the Lord: "But I am a worm and no man." For just as He Himself is the One Who becomes to some for ruin, and to others for resurrection; so also He Himself is the One Who now in the manna becomes to the faithful indeed the sweetness of honey, but to the unfaithful a worm. For He Himself is the word of God, Who convicts the minds of the wicked, and with the darts of reproofs pierces the consciences of sinners. He Himself is the One Who also becomes a fire in the hearts of those to whom He opens the Scriptures, who say: "Was not our heart

Editors' notes and page, col. 349

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [29] ‹call above the rendered foot› · call in col 349 (inferred) Isa. lvii.

Isaiah 57.

[30] ‹accedunt ad se› · call in col 349 Matth. VIII, 13.

Matthew 8:13.

[31] ‹te dicens› · call in col 349 Psal. L, 17.

Psalm 50(51):17.

[32] ‹gaudia dicens› · call in col 349 Psal. XXXI, 11.

Psalm 31(32):11.

[33] ‹mitigat te dicens› · call in col 349 Psal. XXXVI, 8.

Psalm 36(37):8.

[34] ‹sanat te dicens› · call in col 349 Psal. CII, 3.

Psalm 102(103):3.

[35] ‹consolatur te dicens› · call in col 349 Psal. CXII, 7.

Psalm 112(113):7.

[36] ‹Domini dicentem› · call in col 349 Psal. XXI, 7.

Psalm 21(22):7.

[37] ‹qui dicunt› · call in col 349 Luc. XXIV, 32.

Luke 24:32.

[38] ‹call above the rendered foot› · call in col 350 (inferred) Psal. XXXIII, 8.

Psalm 33(34):8.

[39] ‹call above the rendered foot› · call in col 350 (inferred) Exod. XX, 2.

Exodus 20:2.

[40] ‹in Evangelio dicit› · call in col 350 Joan. VIII, 31, 32.

John 8:31, 32.

[41] ‹est, inquit› · call in col 350 Galat. iv, 26.

Galatians 4:26.

(printed under page 179)

(25) ‹call above the rendered foot› · call in col 349 (inferred)

Vox, « fidei, » deest in antea editis, sed habetur in mss.

The word "of faith" is missing in the earlier printed editions, but is found in the manuscripts.

(printed under page 179)

Page

running head: IN EXODUM HOMILI
marginal letters: A gentibus credunt.; B fidei sumus,; C contritum et; D tem : « Ego
old-edition numerals: 156 after de terra
other: Latin only, no Greek printed; ends mid-word no-
other: the word nostrum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 350

PG 12:350

ardens erat intra nos, cum aperiret nobis Scripturas? » Et aliis ipse ignis est, qui conflagrat spinas de terra mala, id est qui malignas cogitationes in corde consumit. Et ideo peccatoribus quidem, neque vermis arguens unquam moritur, neque ignis exurens aliquando restinguitur; justis autem et fidelibus permanet dulcis et suavis. « Gustate enim et videte, quoniam suavis est Dominus, » ipse Dominus et Salvator noster Jesus Christus, cui est gloria et imperium in saecula saeculorum. Amen.

burning within us, when He opened to us the Scriptures?" And to others He Himself is the fire which burns up the thorns from the evil earth, that is, which consumes malicious thoughts in the heart. And therefore for sinners indeed, neither does the convicting worm ever die, nor is the burning fire ever quenched; whereas to the righteous and faithful He remains sweet and pleasant. "For taste and see that the Lord is pleasant," our Lord and Saviour Jesus Christ Himself, to Whom is glory and sovereignty unto the ages of ages. Amen.

HOMILIA VIII.

HOMILY VIII.

De initio Decalogi.

On the beginning of the Decalogue.

1. Omnis qui didicit contemnere praesens saeculum, quod figuraliter Aegyptus appellatur, et per verbum Dei, ut secundum Scripturas dicam, translatus est, et non invenitur, quia ad saeculum futurum festinat ac tendit, de hujusmodi anima dicit Dominus : « Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. » Non ergo haec ad illos tantum dicuntur, qui de Aegypto profecti sunt, sed multo magis ad te, qui nunc audis ista, si tamen proficiscaris ex Aegypto, et Aegyptiis ultra non servias, dicit haec Deus : « Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. » Vide si non negotia saeculi, et actus carnis, domus est servitutis : sicut rursum econtrario relinquere saecularia, et secundum Deum vivere, domus est libertatis, sicut et Dominus in Evangelio dicit : « Si permanseritis in verbo meo, vos agnoscetis veritatem, et veritas liberabit vos. » Ergo Aegyptus domus est servitutis, Judaea vero et Jerusalem, domus est libertatis. Audi et Apostolum de his secundum sapientiam quae ei in ministerio data fuerat, pronuntiantem : « Quae autem sursum est, inquit, Hierusalem, libera est, quae est mater omnium nostrum. » Sicut ergo Aegyptus, ista terrena provincia, filiis Israel domus dicitur servitutis, ad comparationem Judaeae et Hierusalem, quae eis domus efficitur libertatis : ita ad comparationem coelestis Hierusalem, quae, ut ita dicam, mater est libertatis, totus hic mundus, et omnia quae in hoc mundo sunt, domus est servitutis. Et quoniam de paradiso libertatis pro poena peccati ad hujusmodi ventum fuerat servitutem, idcirco primus sermo Decalogi, id est prima mandatorum Dei vox de libertate profertur, dicens : « Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. » Hanc vocem in Aegypto positus audire non poteras, etiamsi tibi injungatur ut Pascha facias, etiamsi accingaris lumbos, et sandalia accipias in pedibus, etiamsi virgam teneas in manu, et azyma cum amaritudine comedas. Et quid dico in Aegypto positus haec audire non poteras? Sed ne inde quidem profectus in prima statim mansione haec audire

1. Everyone who has learned to despise the present age, which is figuratively called Egypt, and through the word of God, to speak according to the Scriptures, has been translated, and is not found, because he hastens and presses on towards the future age—of such a soul the Lord says: "I am the Lord your God, Who led you out from the land of Egypt, from the house of bondage." These things, therefore, are not said only to those who set out from Egypt, but much more to you who now hear these things, if only you set out from Egypt and no longer serve the Egyptians, God says these things: "I am the Lord your God, Who led you out from the land of Egypt, from the house of bondage." See whether the affairs of the age and the deeds of the flesh are not the house of bondage: just as again, on the contrary, to leave worldly things and to live according to God is the house of freedom, as the Lord also says in the Gospel: "If you remain in My word, you shall know the truth, and the truth shall make you free." Therefore Egypt is the house of bondage, whereas Judaea and Jerusalem is the house of freedom. Hear the Apostle also pronouncing on these things according to the wisdom which had been given to him in ministry: "But that Jerusalem which is above," he says, "is free, which is the mother of us all." Just as, therefore, Egypt, that earthly province, is called for the children of Israel the house of bondage in comparison with Judaea and Jerusalem, which becomes for them the house of freedom: so in comparison with the heavenly Jerusalem, which, so to speak, is the mother of freedom, this whole world, and all the things that are in this world, is the house of bondage. And since from the paradise of freedom, as a punishment for sin, one had come to bondage of this sort, therefore the first word of the Decalogue, that is, the first voice of the commandments of God, is uttered concerning freedom, saying: "I am the Lord your God, Who led you out from the land of Egypt, from the house of bondage." Placed in Egypt you could not hear this voice, even though you be enjoined to keep the Passover, even though you gird your loins, and take sandals on your feet, even though you hold a staff in your hand, and eat unleavened bread with bitterness. And why do I say that placed in Egypt you could not hear these things? Nay, not even having set out from there could you hear these things at once in the first halting-place,

Editors' notes and page, col. 350

Footnotes

(26) ‹arguens unquam› · call in col 350

Alias, « arguens iniqua. »

Otherwise read: "rebuking wicked things".

(printed under page 179)

Page

running head: XODUM HOMILIA VIII.
marginal letters: A strum ardens; B latus est, et; C vos agnoscetis; D Decalogi, id est
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word strum

PG 12:351

potuisti, nec in secunda, nec in tertia, nec cum transires Rubrum mare, etiamsi ad Merrham veneris, et fuerit ibi amaritudo in dulcedinem versa, etiamsi in Helim veneris ad duodecim fontes aquarum, et septuaginta arbores palmarum, etiamsi Raphidim praeterieris, caeterosque profectus ascenderis : nondum ad hujuscemodi verba idoneus judicaris, sed cum perveneris ad montem Sina. Multis ergo ante laboribus peractis, multis aerumnis et tentationibus superatis, vix aliquando mereberis praecepta suscipere libertatis, et audire a Domino : « Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti, de domo servitutis. » Verum hic sermo nondum sermo mandati est, sed quis sit qui mandat, ostendit. Nunc ergo videamus quid sit initium decem mandatorum legis : et si non occurrimus ad omnia, initia saltem, prout Dominus dederit, explicemus.

nor in the second, nor in the third, nor when you crossed the Red Sea, even though you have come to Marah and the bitterness there has been turned into sweetness, even though you have come to Elim, to the twelve springs of waters and the seventy palm trees, even though you have passed Rephidim and ascended the remaining stages: not yet are you judged fit for words of this sort, but when you have reached Mount Sinai. After many labours, therefore, have been accomplished beforehand, after many hardships and temptations have been overcome, scarcely at length will you deserve to receive the precepts of freedom, and to hear from the Lord: "I am the Lord your God, Who led you out from the land of Egypt, from the house of bondage." Yet this word is not yet the word of a commandment, but shows Who it is that commands. Now therefore let us see what is the beginning of the ten commandments of the law: and if we do not get to all of them, let us at least explain the beginnings, according as the Lord grants.

2. Primum ergo mandatum est : « Non erunt tibi dii alii, praeter me. » Et post hoc sequitur : « Non facies tibi idolum, neque ullam similitudinem, quaecunque in coelo sursum sunt, et quaecunque in terra deorsum sunt, et quaecunque sunt in aquis subtus terram, et non adorabis illa, neque coles illa. Ego enim sum Dominus Deus tuus, Deus zelans, qui reddo peccata patrum in filios, in tertiam et quartam progeniem iis qui oderunt me, et faciens misericordiam in millia, iis qui diligunt me et qui servant praecepta mea. » Haec omnia simul, nonnulli putant esse unum mandatum. Quod si ita putetur, non complebitur decem numerus mandatorum. Et ubi jam erit Decalogi veritas? Sed si eo modo dirimatur, quo et nos in superiori pronuntiatione distinximus, integer decem mandatorum numerus apparebit. Est ergo primum mandatum : « Non erunt tibi dii alii praeter me; » secundum vero : « Non facies tibi idolum, neque ullam similitudinem, » etc. Incipiamus ergo a primo mandato. Sed et ego auxilio indigeo ipsius qui haec praecepit Dei, ad dicendum, et vos purgatioribus egetis auribus ad audiendum. Si quis ergo vestrum habet aures audiendi, audiat quomodo dictum est : « Non erunt tibi dii alii praeter me. » Si dixisset, Non sunt dii praeter me, absolutior sermo videretur. Nunc autem quia dicit : « Non erunt tibi dii alii praeter me, » non negavit quia sint, sed ne illi sint cui haec omnia praecepta dantur, inhibuit. Hinc puto apostolum Paulum sumpsisse illud, quod ad Corinthios scripsit, dicens : « Si quidem sunt qui dicuntur dii, sive in coelo, sive in terra. » Et addit : « Et sicut sunt dii multi, et domini multi, nobis tamen unus Deus Pater, ex quo omnia, et nos per ipsum, et unus Dominus Jesus Christus, per

2. The first commandment, therefore, is: "You shall not have other gods besides Me." And after this there follows: "You shall not make for yourself an idol, nor any likeness, whatever is in heaven above, and whatever is in the earth beneath, and whatever is in the waters under the earth; and you shall not worship them, nor serve them. For I am the Lord your God, a jealous God, Who repay the sins of the fathers upon the children, unto the third and fourth generation to those who hate Me, and showing mercy unto thousands, to those who love Me and who keep My precepts." All these things together some think to be one commandment. But if it be thought so, the number of ten commandments will not be completed. And where then will be the truth of the Decalogue? But if it be divided in the way in which we also distinguished it in the preceding recitation, the whole number of the ten commandments will appear. The first commandment, therefore, is: "You shall not have other gods besides Me;" and the second: "You shall not make for yourself an idol, nor any likeness," etc. Let us begin, therefore, from the first commandment. But both I need the help of God Himself Who commanded these things, for speaking, and you need more purified ears for hearing. If anyone of you, therefore, has ears to hear, let him hear how it was said: "You shall not have other gods besides Me." If He had said, There are no gods besides Me, the statement would seem more absolute. Now, however, because He says: "You shall not have other gods besides Me," He did not deny that they exist, but forbade that they should exist for him to whom all these precepts are given. Hence I think the apostle Paul took that which he wrote to the Corinthians, saying: "Even if there are those who are called gods, whether in heaven or on earth." And he adds: "And just as there are many gods, and many lords, yet for us there is one God the Father, from Whom are all things, and we through Him, and one Lord Jesus Christ, through

Editors' notes and page, col. 351

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [42] ‹call above the rendered foot› · call in col 351 (inferred) Exod. XX, 3.

Exodus 20:3.

[43] ‹call above the rendered foot› · call in col 351 (inferred) ibid. 4, 5, 6.

Ibid., verses 4, 5, 6.

[44] ‹primum mandatum› · call in col 351 Exod. XX, 3.

Exodus 20:3.

[45] ‹secundum vero› · call in col 351 ibid. 4.

Ibid., verse 4.

[46] ‹scripsit, dicens› · call in col 351 I Cor. VIII, 5, 6.

1 Corinthians 8:5, 6.

[47] ‹call above the rendered foot› · call in col 352 (inferred) Psal. XLVI, 3.

Psalm 46(47):3.

[48] ‹call above the rendered foot› · call in col 352 (inferred) Psal. XLIX, 1.

Psalm 49(50):1.

[49] ‹call above the rendered foot› · call in col 352 (inferred) Psal. LXXXI, 1.

Psalm 81(82):1.

[50] ‹call above the rendered foot› · call in col 352 (inferred) Coloss. I, 16.

Colossians 1:16.

[51] ‹call above the rendered foot› · call in col 352 (inferred) Deut. XXXII, 8, 9.

Deuteronomy 32:8, 9.

[52] ‹suum principatum› · call in col 352 Psal. LXXXI, 6, 7.

Psalm 81(82):6, 7.

[53] ‹erunt, inquit› · call in col 352 Exod. XX, 3.

Exodus 20:3.

[54] ‹qui dixit› · call in col 352 Psal. II, 8.

Psalm 2:8.

[55] ‹iterum dixit› · call in col 352 Joan. XVII, 10.

John 17:10.

(printed under page 180)

(27) ‹call above the rendered foot› · call in col 351 (inferred)

Alias, « non facias. »

Otherwise read: "you shall not make" (subjunctive).

(printed under page 180)

(28) ‹praeter me› · call in col 351

Alias, « dii alieni. »

Otherwise read: "strange gods".

(printed under page 180)

Page

running head: ORIGENIS
marginal letters: A potuisti, nec; B tium decem; C omnia simul,; D praeter me, absolutior
old-edition numerals: 157 after complebitur
other: Latin only, no Greek printed

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quem omnia, et nos per ipsum. » Sed et in multis aliis invenies Scripturae locis deos nominari, sicut et alibi dicit : « Quoniam Dominus summus, terribilis, et rex magnus super omnes deos; » et : « Deus deorum Dominus locutus est; » et : « In medio autem deos discernit. » De dominis idem Apostolus dicit : « Sive throni, sive dominationes, sive potestates, omnia per ipsum, et in ipso omnia creata sunt. » Dominationes autem nihil aliud sunt, quam ordo quidam et multitudo dominorum. In quo, ut mihi videtur, sensum legis lucidiorem fecit apostolus Paulus. Tale est enim quod dicit : Licet sint multi domini qui aliis gentibus dominentur, et dii multi qui ab aliis colantur, sed nobis unus Deus, unus Dominus. Quid autem causae sit in diis multis, vel dominis multis, si intente et patienter auditis, ipsa nos Scriptura poterit edocere. Ait enim idem Moses in Deuteronomii cantico : « Cum divideret, inquit, Excelsus gentes, et dispergeret filios Adae, statuit terminos gentium, secundum numerum angelorum Dei, et facta est portio Domini populus ejus Jacob, funiculus haereditatis ejus Israel. » Angelos igitur, quibus regendas gentes commisit Excelsus, vel deos appellari, et dominos constat; deos quasi a Deo datos, et dominos quasi a Domino sortiti sint potestatem. Unde et Dominus dicebat ad angelos qui non servaverunt suum principatum : « Ego dixi : Dii estis, et filii Excelsi omnes. Vos autem ut homines moriemini, et sicut unus de principibus cadetis; » imitantes scilicet diabolum, qui princeps omnium factus est ad ruinam. Unde constat quod exsecrabiles illos fecit praevaricatio, non natura. Tibi ergo, o populus meus Israel, qui pars Dei es, qui funiculus haereditatis ejus effectus es, « non erunt, inquit, alii dii praeter me; » quia vere Deus unus est Deus, et vere Dominus unus est Dominus. Caeteris vero, qui ab ipso creati sunt, contulit nomen istud non natura, sed gratia. Verum ne existimes haec tantum ad illum dici Israel, qui secundum carnem natus est. Multo magis haec ad te dicuntur, qui Israel effectus es mente Deum videndo, et circumcisus es corde, non carne. Nam et si in carne gentes sumus, in spiritu Israel sumus, propter eum qui dixit : « Pete a me et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae. » Et propter eum qui iterum dixit : « Pater, omnia mea tua sunt, et tua mea sunt, et glorificatus sum in his, » si tamen ita agas, ut dignus sis pars esse Dei, et in funiculo haereditatis ejus metiri. Alioqui si indigne agas, exemplo sint tibi illi, qui ad hoc vocati fuerant, ut essent pars Dei, et peccatis suis hoc meruerunt, ut dispergerentur per omnes gentes. Et qui prius educti

Whom are all things, and we through Him." Moreover, in many other places of Scripture also you will find gods named, just as elsewhere also it says: "Because the Lord most high is terrible, and a great King over all gods;" and: "The God of gods, the Lord, has spoken;" and: "In the midst He discerns the gods." Concerning lords the same Apostle says: "Whether thrones, or dominions, or powers, all things were created through Him, and in Him." Now dominions are nothing else than a certain order and multitude of lords. In which, as it seems to me, the apostle Paul made the sense of the law clearer. For what he says is of this sort: Although there are many lords who rule over other nations, and many gods who are worshipped by others, yet for us there is one God, one Lord. Now what the reason is in there being many gods, or many lords, if you hear attentively and patiently, the Scripture itself will be able to teach us. For the same Moses says in the song of Deuteronomy: "When the Most High divided the nations," he says, "and scattered the sons of Adam, He set the bounds of the nations according to the number of the angels of God, and His people Jacob became the portion of the Lord, Israel the cord of His inheritance." It is established, therefore, that the angels to whom the Most High entrusted the nations to be ruled are called both gods and lords: gods as given by God, and lords as having obtained power by lot from the Lord. Whence also the Lord said to the angels who did not keep their own principality: "I said: You are gods, and all sons of the Most High. But you shall die like men, and fall like one of the princes;" imitating, namely, the devil, who became the prince of all unto ruin. Whence it is established that transgression, not nature, made them accursed. For you, therefore, O My people Israel, who are the portion of God, who have become the cord of His inheritance, "there shall not be," He says, "other gods besides Me;" because truly God is one God, and truly the Lord is one Lord. But upon the rest, who were created by Him, He bestowed that name not by nature, but by grace. Yet do not think that these things are said only to that Israel which was born according to the flesh. Much more are these things said to you, who have become Israel by seeing God with the mind, and have been circumcised in heart, not in flesh. For even if in the flesh we are Gentiles, in the spirit we are Israel, on account of Him Who said: "Ask of Me, and I shall give you the Gentiles for your inheritance, and the bounds of the earth for your possession." And on account of Him Who said again: "Father, all My things are Yours, and Yours are Mine, and I am glorified in them," if only you act so that you are worthy to be the portion of God, and to be measured in the cord of His inheritance. Otherwise, if you act unworthily, let those be an example to you who had been called to this, that they might be the portion of God, and by their sins deserved this, that they should be scattered through all the nations. And those who had previously been led out

Editors' notes and page, col. 352

Footnotes

(29) ‹call above the rendered foot› · call in col 352 (inferred)

Vide lib. ii Origen. qu. 5.

See book II of the Origeniana, question 5.

(printed under page 180)

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running head: ORIGENIS
marginal letters: A quem omnia,; B sae sit in diis; C nes moriemini,; D propter eum
old-edition numerals: (none)
other: Latin only, no Greek printed

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fuerant de domo servitutis, nunc rursum (quia « qui peccat, servus est peccati ») non jam Aegyptiis solis, sed omnibus gentibus serviunt. Ergo dicitur et tibi, qui per Jesum Christum existi de Aegypto, et de domo servitutis eductus es : « Non erunt tibi dii alii praeter me. »

from the house of bondage, now again (because "everyone who sins is a slave of sin") serve no longer the Egyptians alone, but all nations. Therefore it is said to you also, who through Jesus Christ have gone out from Egypt and have been led out from the house of bondage: "You shall not have other gods besides Me."

3 Post haec videamus quid etiam secundum videtur continere mandatum. « Non facies tibi ipsi idolum, neque omnem similitudinem eorum quae sunt in coelo, vel quae in terra, vel quae in aquis, et quae subtus terram. » Longe aliud sunt idola, et aliud dii, sicut ipse nos nihilominus Apostolus docet. Nam de diis dixit : « Sicut sunt dii multi, et domini multi. » De idolis autem dicit, « quia nihil est idolum in mundo. » Unde mihi videtur non transitorie haec legisse quae lex dicit. Vidit enim differentiam deorum, et idolorum; et rursum differentiam idolorum, et similitudinum. Nam qui de idolis dixit quia non sunt, non addit quia similitudines non sunt. Hic autem dicit :

3. After these things let us see what the second commandment also seems to contain. "You shall not make for yourself an idol, nor any likeness of the things that are in heaven, or that are on earth, or that are in the waters, and that are under the earth." Idols are a far different thing from gods, just as the Apostle himself likewise teaches us. For concerning gods he said: "Just as there are many gods, and many lords." But concerning idols he says, "that an idol is nothing in the world." Whence he seems to me not to have read cursorily these things which the law says. For he saw the difference between gods and idols; and again the difference between idols and likenesses. For he who said concerning idols that they do not exist, does not add that likenesses do not exist. Here, however, it says:

« Οὐ ποιήσεις σεαυτῷ εἴδωλον, οὐδὲ παντὸς ὁμοίωμα. » Ἄλλο εἴδωλον, καὶ ἕτερον ὁμοίωμα. Ὁμοίωμα μὲν γάρ ἐστιν, ἐὰν ποιῇς ἰχθύος, ἢ τετραπόδου, ἢ θηρίου διὰ τεχνουργίας, ἢ διὰ ζωγραφίας ὁμοίωμα. Εἴδωλον δὲ, ὅσα ἀνατυποῦσα ψυχὴ ποιεῖ, οὐκ ἐξ ὑπαρχόντων πρωτοτύπως· οἷον ἀναμεμιγμένον τὸ ζῶον ἀπὸ ἀνθρώπου καὶ ἵππου.

"You shall not make for yourself an idol, nor a likeness of anything." An idol is one thing, and a likeness another. For a likeness is when you make a likeness of a fish, or of a quadruped, or of a wild beast through craftsmanship or through painting. An idol, however, is whatever the soul fashions and makes, not from things existing originally: such as the creature mixed from a man and a horse.

« Non facies tibi ipsi idolum, neque similitudinem omnium. » Aliud est ergo facere idolum, aliud similitudinem. Et siquidem Dominus nos ad ea quae dicenda sunt illuminare dignetur, ego sic arbitror accipiendum quod, verbi causa, si quis in quolibet metallo auri vel argenti, vel ligni, vel lapidis faciat speciem quadrupedis alicujus, vel serpentis, vel avis, et statuat illam adorandam, non idolum, sed similitudinem fecit. Vel etiam si picturam ad hoc ipsum statuat, nihilominus similitudinem fecisse dicendus est. Idolum vero facit ille, qui secundum Apostolum dicentem, quia « idolum nihil est, » facit quod non est. Quid est autem quod non est? Species quam non vidit oculus, sed ipse sibi animus fingit. Verbi gratia, ut si quis humanis membris caput canis, aut arietis formet, vel rursum in uno hominis habitu duas facies fingat, aut humano pectori postremas partes equi aut piscis adjungat. Haec et iis similia qui facit, non similitudinem, sed idolum facit. Facit enim quod non est, nec habet aliquid simile sui. Et idcirco

"You shall not make for yourself an idol, nor a likeness of all things." It is one thing, therefore, to make an idol, another to make a likeness. And if indeed the Lord deigns to enlighten us for the things that are to be said, I think it is to be taken thus: that, for example, if anyone in any metal of gold or silver, or wood, or stone, makes the form of some quadruped, or serpent, or bird, and sets it up to be worshipped, he has made not an idol, but a likeness. Or even if he sets up a picture for this very purpose, he must nonetheless be said to have made a likeness. But he makes an idol who, according to the Apostle saying that "an idol is nothing," makes what does not exist. Now what is that which does not exist? A form which the eye has not seen, but the mind itself fashions for itself. For example, if someone should form a dog's or a ram's head on human limbs, or again fashion two faces on one human frame, or join to a human breast the hind parts of a horse or of a fish. He who makes these and things like them makes not a likeness, but an idol. For he makes what does not exist, nor has anything like itself. And on this account

Editors' notes and page, col. 353

Footnotes

Latin page (Rufinus) with Greek fragments set in sub-columns beside the Latin; the fragments' new Latin version ("Versio nova", call †) is printed under each column and is set here as editors' matter. Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). † ‹fragment above, col 353› · call in col 353 VERSIO NOVA. « Non facies tibi idolum, neque ullius similitudinem. » Aliud idolum et aliud similitudo. Similitudo enim est si piscis, aut quadrupedis, aut bestiae simulacrum arte aut pingendo feceris; idolum vero quidquid animus ex his quae primario non exsistunt, secum ipse efformarit: cujusmodi fuerit animal, quod mistim homine et equo constet.

NEW VERSION. "You shall not make yourself an idol, nor the likeness of anything." An idol is one thing and a likeness another. For it is a likeness if you make an image of a fish, or a four-footed beast, or a wild animal, by craft or by painting; but an idol is whatever the mind fashions for itself out of things that do not exist in an original: such would be an animal made up of a man and a horse mixed together.

† ‹Addit autem et dicit› · call in col 354 VERSIO NOVA. « Non adorabis ea, neque coles ea. » Aliud est adorare et aliud colere. Nam qui toto animo hisce servit, non modo adorat, verum etiam colit. Qui autem rem simulate ac propter gentes facit, non colit quidem, sed adorat. Ejusmodi reperies in Numeris, qui ut mulieribus placeant idola adorant.

NEW VERSION. "You shall not adore them, nor worship them." To adore is one thing and to worship another. For one who serves these with his whole soul not only adores but also worships; but one who does the thing in pretence and on account of the Gentiles does not indeed worship, but adores. You will find such men in Numbers, who adore idols to please women.

[56] ‹call above the rendered foot› · call in col 353 (inferred) Joan. VIII, 34.

John 8:34.

[57] ‹call above the rendered foot› · call in col 353 (inferred) Exod. XX, 3.

Exodus 20:3.

[58] ‹call above the rendered foot› · call in col 353 (inferred) Exod. XXVI, 4.

Exodus 26:4 [as printed].

[59] ‹call above the rendered foot› · call in col 353 (inferred) I Cor. VIII, 5.

1 Corinthians 8:5.

[60] ‹call above the rendered foot› · call in col 353 (inferred) ibid. 4.

Ibid., verse 4.

[61] ‹call above the rendered foot› · call in col 353 (inferred) I Cor. VIII, 4.

1 Corinthians 8:4.

[62] ‹call above the rendered foot› · call in col 354 (inferred) Ephes. VI, 12.

Ephesians 6:12.

[63] ‹call above the rendered foot› · call in col 354 (inferred) Isa. xxxiv, 5.

Isaiah 34:5.

[63*] ‹neque coles ea› · call in col 354 Exod. XX, 5.

Exodus 20:5.

(printed under page 181)

(30) ‹Οὐ ποιήσεις (Greek fragment above the rendered foot)› · call in col 353 (inferred)

Οὐ ποιήσεις, etc. Graeca hujus nec non sequentis fragmenti verba desumpta sunt e schedis manuscriptis Combefisii.

"You shall not make," etc. The Greek words of this and of the following fragment are taken from Combefis's manuscript papers.

(printed under page 181)

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running head: IN EXODUM HOMIL
marginal letters: A fuerant de domo; B transitorie haec; C χὴ ποιεῖ, / verbi causa,; D aut humano pectori
old-edition numerals: 158 after speciem
other: Greek fragment and Rufinus's Latin set; Versio nova (facing Latin translation of Greek fragment) not set

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haec sciens Apostolus, dicit, « quia idolum nihil est in mundo. » Non enim aliqua ex rebus exstantibus assumitur species, sed quod ipsa sibi otiosa mens et curiosa repererit. Similitudo vero est, cum aliquid ex his quae sunt vel in coelo vel in terra, vel in aquis, formatur, sicut superius diximus. Verumtamen non sicut de iis quae in terra sunt vel in mari similitudinibus in promptu est pronuntiare, ita etiam de coelestibus : nisi si quis dicat de sole, et luna, et stellis hoc posse sentiri. Et horum namque formas exprimere gentilitas solet. Sed quia Moyses eruditus erat in omni sapientia Aegyptiorum, etiam ea quae apud illos erant in occultis et reconditis, prohibere cupiebat : sicut, verbi causa, ut nos quoque appellationibus utamur ipsorum, Hecaten quam dicunt, aliasque daemonum formas, quae Apostolus « spiritalia nequitiae in coelestibus » vocat. De ipsis fortassis, et propheta dicit, quia « inebriatus est gladius meus in coelo. » Illis enim formis et similitudinibus invocare daemonia moris est iis, quibus talia curae sunt, vel ad repellenda, vel etiam ad vitanda mala, quae nunc sermo Dei universa complectens simul abjurat et abjicit, et non solum idolum fieri vetat, sed et similitudinem omnium quae in terra sunt, et in aquis, et in coelo.

knowing these things, the Apostle says, "that an idol is nothing in the world." For a form is not taken from any of the things that exist, but what an idle and curious mind itself has devised for itself. A likeness, however, is when something is formed from the things that are either in heaven or on earth, or in the waters, as we said above. Nevertheless, it is not as easy to pronounce concerning likenesses of the things that are in heaven as it is concerning those that are on earth or in the sea: unless someone should say that this can be understood of the sun, and moon, and stars. For paganism is accustomed to fashion the forms of these also. But because Moses was instructed in all the wisdom of the Egyptians, he desired to forbid also those things which among them were in secret and hidden mysteries: such as, for example, that we too may use their designations, her whom they call Hecate, and other forms of demons, which the Apostle calls "the spiritual forces of wickedness in the heavenly places." Concerning these very ones perhaps the prophet also says, that "My sword has been made drunk in heaven." For by those forms and likenesses it is customary for those who care for such things to invoke demons, either to drive away or even to avoid evils, all of which the word of God now embracing together renounces and casts away, and forbids not only an idol to be made, but also a likeness of all things that are on earth, and in the waters, and in heaven.

« Οὐ προσκυνήσεις αὐτοῖς, οὐδὲ λατρεύσεις αὐτοῖς. » Ἄλλο προσκυνεῖν, καὶ ἄλλο λατρεύειν. Ὁ μὲν γὰρ ἐξ ὅλης ψυχῆς δουλεύων τούτοις, οὐ μόνον προσκυνεῖ, ἀλλὰ καὶ λατρεύει. Ὁ δὲ καθυποκρινόμενος, καὶ διὰ τὰ ἔθνη ποιῶν, οὐ λατρεύει μὲν, προσκυνεῖ δέ. Εὑρήσεις δὲ τοιούτους ἐν τοῖς Ἀριθμοῖς χαριζομένους γυναιξὶ, καὶ εἴδωλα προσκυνοῦντας.

"You shall not bow down to them, nor serve them." It is one thing to bow down, and another to serve. For he who serves these with his whole soul not only bows down, but also serves. Whereas he who dissembles, and does so on account of the nations, does not serve indeed, yet bows down. And you will find such men in Numbers gratifying women, and bowing down to idols.

4. Addit autem et dicit : « Non adorabis ea, neque coles ea. » Aliud est colere, aliud adorare. Potest quis interdum et invitus adorare, sicut nonnulli regibus adulantes, cum eos ad hujuscemodi studia deditos viderint, adorare se simulant idola, cum in corde ipsorum certum sit, quia nihil est idolum. Colere vero, est toto his affectu et studio mancipari. Utrumque ergo resecat sermo divinus, ut neque affectu colas, neque specie adores. Sciendum tamen, quod cum decreveris praecepti ejus servare mandatum, et omnes caeteros deos et dominos repudiare, et praeter unum Deum et Dominum neminem habere vel Deum vel Dominum, hoc est bellum sine foedere denuntiasse omnibus caeteris. Cum ergo venimus ad gratiam

4. Moreover, it adds and says: "You shall not worship them, nor serve them." It is one thing to serve, another to worship. Someone can at times worship even unwillingly, just as some who flatter kings, when they see them devoted to pursuits of this sort, pretend that they worship idols, though in their heart it is certain that an idol is nothing. To serve, however, is to be enslaved to these with one's whole affection and zeal. The divine word, therefore, cuts off both, so that you neither serve in affection nor worship in outward show. Yet one must know that when you have resolved to keep the commandment of His precept, and to reject all other gods and lords, and besides the one God and Lord to have no one either as God or as Lord, this is to have declared war without treaty against all the rest. When, therefore, we come to the grace

Editors' notes and page, col. 354

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running head: XODUM HOMILIA VIII.
marginal letters: A haec sciens; B ipsorum, Hecaten; C Ἄλλο προσκυνεῖν, / Potest quis; D ros deos et
old-edition numerals: (none)
other: Greek fragment and Rufinus's Latin set; Versio nova (facing Latin translation of Greek fragment) not set

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baptismi, universis aliis diis et dominis renuntiantes, solum confitemur Deum Patrem, et Filium, et Spiritum sanctum. Sed hoc confitentes nisi toto corde diligamus Dominum Deum nostrum, et tota anima, et tota virtute adhaereamus ipsi, non sumus effecti pars Domini; sed velut in confinio quodam positi, et illos offensos patimur, quos refugimus, et Dominum ad quem confugimus propitium non efficimus, quem non ex toto et integro corde diligimus. Et ideo luget nos propheta quos videt hujuscemodi inconstantia fluctuare, et dicit : « Vae, duplices corde et animo. » Et iterum : « Usquequo claudicatis utrisque genibus vestris? » Sed et apostolus Jacobus dicit : « Vir duplex animo inconstans est in omnibus viis. » Sumus ergo nos, qui non integra nec perfecta fide sequimur Deum nostrum, et ab alienis recessimus diis, velut in medio quodam confinio positi : et ab alienis quasi fugaces caedimur, et a nostro Domino tanquam instabiles et dubii non defendimur. Annon hoc est, quod et prophetae spiritaliter imaginantur de amatoribus Hierusalem, cum dicunt, quia amatores tui ipsi inimici facti sunt tibi? Ita ergo intellige et animae tuae multos fuisse amatores, qui delectati sunt decore ejus, cum quibus meretricata est. De quibus et dicebat : « Post amatores meos ibo, qui dant mihi vinum meum, et oleum meum, » et caetera. Sed venit jam illud tempus, ut diceret : « Revertar ad virum meum priorem, quia melius mihi erat tunc, quam modo. » Regressa es ergo ad virum tuum priorem, offendisti sine dubio amatores tuos cum quibus adulteria committebas. Nisi ergo nunc tota fide permaneas cum viro tuo, et toto ei ore glutineris, ex multis sceleribus quae commisisti, suspecta es ei, omnis motus tuus, et aspectus tuus, ipse etiam incessus, si fuerit negligentior, displicebit. Nihil ultra in te lascivum videre, nihil dissolutum et prodigum potest. At ubi parum quidem a viro tuo diverteris oculos, statim necesse est memoriam fieri priorum. Ut ergo priora deleas, et fides tibi possit haberi in reliquis, non modo agendum tibi nihil est impudicum, sed ne cogitandum quidem. Vide enim quod scriptum est : « Cum, inquit, immundus spiritus exierit ab homine, vadit per loca arida, quaerit requiem, et non invenit. Tunc dicit : Revertar in domum meam unde exivi. Et si veniens invenerit eam vacantem, mundatam et ornatam, vadit, et adducit secum alios septem spiritus nequiores se, et intrantes in domum illam habitant in ea. Et erunt novissima hominis illius pejora prioribus. » Haec si advertamus, quomodo possumus vel in parvo negligentiae locum dare? Habitavit enim in nobis immundus spiritus, antequam crederemus, antequam veniremus

of baptism, renouncing all other gods and lords, we confess only God the Father, and the Son, and the Holy Spirit. But confessing this, unless with our whole heart we love the Lord our God, and with our whole soul, and with our whole strength cleave to Him, we have not become the portion of the Lord; but set as it were on a certain borderland, we both suffer the offence of those whom we have fled from, and do not render propitious the Lord to Whom we have fled for refuge, Whom we do not love with a whole and undivided heart. And therefore the prophet mourns over us whom he sees wavering with inconstancy of this sort, and says: "Woe to those who are double in heart and mind." And again: "How long do you limp on both your knees?" Moreover, the apostle James also says: "A man double in mind is unstable in all his ways." We, therefore, who do not follow our God with a whole and perfect faith, and have withdrawn from strange gods, are set as it were in a certain middle borderland: and by the strangers we are cut down as deserters, and by our own Lord we are not defended as unstable and doubtful. Is not this what the prophets also spiritually picture concerning the lovers of Jerusalem, when they say that your lovers themselves have become enemies to you? So therefore understand that your soul also had many lovers, who delighted in her beauty, with whom she played the harlot. Concerning whom also she used to say: "I will go after my lovers, who give me my wine, and my oil," and the rest. But that time has already come that she should say: "I will return to my former husband, because it was better with me then than now." You have returned, therefore, to your former husband; without doubt you have offended your lovers with whom you used to commit adulteries. Unless, therefore, you now remain with all faith with your husband, and cleave wholly to his mouth, from the many crimes which you have committed you are suspect to him; every movement of yours, and your look, even your very gait, if it be somewhat careless, will displease him. He can bear to see nothing wanton in you any longer, nothing loose and prodigal. And as soon as you turn your eyes even a little away from your husband, at once remembrance of the former things must needs arise. In order, therefore, that you may blot out the former things, and that trust may be placed in you in the rest, not only must nothing shameless be done by you, but not even thought. For see what is written: "When," He says, "the unclean spirit has gone out from a man, he goes through dry places; he seeks rest, and does not find it. Then he says: I will return into my house whence I came out. And if coming he finds it unoccupied, cleansed and adorned, he goes and takes with him seven other spirits more wicked than himself, and entering into that house they dwell in it. And the last state of that man shall be worse than the first." If we heed these things, how can we give place to negligence even in a small matter? For the unclean spirit dwelt in us before we believed, before we came

Editors' notes and page, col. 355

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [64] ‹call above the rendered foot› · call in col 355 (inferred) Eccli. II, 14.

Ecclesiasticus (Sirach) 2:14.

[65] ‹call above the rendered foot› · call in col 355 (inferred) III Reg. XVIII, 21.

3 Kings (1 Kings) 18:21.

[66] ‹call above the rendered foot› · call in col 355 (inferred) Jacob. i, 8.

James 1:8.

[67] ‹call above the rendered foot› · call in col 355 (inferred) Thren. I, 2.

Lamentations 1:2.

[68] ‹et dicebat› · call in col 355 Osee. ii, 5.

Hosea 2:5.

[69] ‹Cum, inquit› · call in col 355 Luc. XI, 24, 25, 26.

Luke 11:24, 25, 26.

[70] ‹dicit Apostolus› · call in col 356 II Cor. VI, 15.

2 Corinthians 6:15.

[71] ‹nobis Deus› · call in col 356 ibid. 16.

Ibid., verse 16.

[72] ‹propheta dicit› · call in col 356 ibid. 17, et Isa. lii, 11.

Ibid., verse 17, and Isaiah 52:11.

[73] ‹ergo dicit› · call in col 356 Exod. XX, 3, 4, 5.

Exodus 20:3, 4, 5.

[74] ‹Deus zelans› · call in col 356 ibid. 5.

Ibid., verse 5.

(printed under page 182)

(31) ‹habitant in ea› · call in col 355

Alias, « et intrans in domum illam habitat in ea. »

Otherwise read: "and entering into that house he dwells in it."

(printed under page 182)

(32) ‹Habitavit› · call in col 355

Habitavit, etc. Exstat hic locus apud Jonam Aurelian. i De instit. laic., cap. 19.

"He dwelt," etc. This passage is found in Jonas of Orléans, De institutione laicali, book I, chapter 19.

(printed under page 182)

Page

running head: ORIGENIS
marginal letters: A baptismi, universis; B nostrum, et ab; C tuum priorem,; D exivi. Et si
old-edition numerals: 159 before vinum meum
other: Latin only, no Greek printed; ends mid-word venire-
other: the word veniremus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 356

PG 12:356

ad Christum, cum adhuc, ut superius dixi, fornicaretur anima nostra a Deo, et esset cum amatoribus suis daemonibus. Sed posteaquam dixit : « Revertar ad virum meum priorem; » et venit ad Christum, qui eam ex initio ad imaginem suam creavit, necessario locum dedit adulter spiritus, ubi vidit legitimum virum. Suscepti ergo sumus a Christo, et mundata est domus nostra a peccatis prioribus, et ornata est ornamentis sacramentorum fidelium, quae norunt qui initiati sunt. Sed non statim domus haec habitatorem habere Christum meretur, nisi sit vita ejus et conversatio ita sancta, ita pura et incontaminabilis, ut templum Dei esse mereatur. Non enim domus adhuc, sed templum esse debet in quo habitet Deus. Si ergo acceptam gratiam negligat, et implicet se negotiis saecularibus, continuo spiritus ille immundus redit, et vindicat sibi domum vacantem. Et ne iterum possit expelli, alios secum septem spiritus adhibet nequiores, et fiunt novissima hujusmodi hominis pejora prioribus; quia tolerabilius fuerat non redisse ad virum priorem animam semel meretricantem, quam egressam post confessionem viri, rursum adulteram fieri. Nulla ergo « societas, » sicut dicit Apostolus, « templo Dei cum idolis, nulla consonantia Christo et Belial. » Si Dei sumus, tales esse debemus ut compleatur illud quod dicit de nobis Deus : « Quia habitabo in eis, et in eis ambulabo, et ipsi erunt mihi in populum. » Et sicut alio loco propheta dicit : « Exite de medio eorum, et separamini, dicit Dominus, qui portatis vasa Domini. Exite, et immundum nolite contingere, et ego recipiam vos, et ero vobis in patrem, et vos eritis mihi in filios et filias, dicit Dominus omnipotens. » Propterea ergo dicit : « Non erunt tibi dii alii praeter me, nec facies tibi ipsi idolum, neque similitudinem ullam quaecunque in coelo sunt, et quaecunque in terra, et quae in aquis, non adorabis ea, neque coles ea. »

to Christ, while our soul, as I said above, was still committing fornication away from God, and was with her lovers the demons. But after she said: "I will return to my former husband;" and came to Christ, Who created her from the beginning according to His image, of necessity the adulterous spirit gave place when he saw the lawful husband. We have been received, therefore, by Christ, and our house has been cleansed from former sins, and adorned with the ornaments of the sacraments of the faithful, which those who have been initiated know. But this house does not at once deserve to have Christ as its indweller, unless its life and conduct be so holy, so pure and undefilable, that it deserves to be the temple of God. For that in which God dwells ought no longer to be a house, but a temple. If, therefore, it neglects the grace received, and entangles itself in worldly affairs, forthwith that unclean spirit returns, and claims for himself the unoccupied house. And lest he be able to be driven out again, he takes with him seven other more wicked spirits, and the last state of such a man becomes worse than the first; because it had been more tolerable for a soul that once played the harlot not to have returned to her former husband, than having gone out after confession of her husband, to become an adulteress again. There is therefore "no fellowship," as the Apostle says, "for the temple of God with idols, no harmony between Christ and Belial." If we are God's, we ought to be such that there may be fulfilled that which God says concerning us: "I will dwell in them, and walk among them, and they shall be to Me for a people." And just as in another place the prophet says: "Go out from the midst of them, and be separate, says the Lord, you who bear the vessels of the Lord. Go out, and touch not the unclean thing, and I will receive you, and I will be to you for a father, and you shall be to Me for sons and daughters, says the Lord Almighty." On this account, therefore, He says: "You shall not have other gods besides Me, nor shall you make for yourself an idol, nor any likeness whatever is in heaven, and whatever is on earth, and what is in the waters; you shall not worship them, nor serve them."

5. « Ego enim sum Dominus Deus tuus, Deus zelans. » Vide benignitatem Dei, quomodo ut nos doceat, et perfectos faciat, ipse fragilitatem humanorum non recusat affectuum. Quis enim audiens Deum zelantem non continuo miretur, et humanae fragilitatis vitium putet? Sed omnia propter nos agit et patitur Deus, et ut possimus edoceri, notis et usitatis affectibus nobis loquitur. Videamus ergo quid est hoc quod dicit, quia Deus zelans ego sum. Sed ut contemplari facilius possint divina, de humanis, secundum ea quae superius disseruimus, doceamur exemplis. Omnis mulier aut sub viro est et subjecta legibus viri; aut meretrix est, et utitur libertate peccandi. Qui ergo ingreditur ad meretricem, scit se ad eam

5. "For I am the Lord your God, a jealous God." See the kindness of God, how in order that He may teach us and make us perfect, He Himself does not refuse the frailty of human affections. For who, hearing of a jealous God, would not forthwith wonder, and think it a fault of human frailty? But God does and suffers all things on our account, and in order that we may be able to be instructed, He speaks to us with known and customary affections. Let us see, therefore, what this is which He says, that I am a jealous God. But in order that divine things may be more easily contemplated, let us be taught from human examples, according to the things which we discussed above. Every woman either is under a husband and subject to the laws of a husband; or she is a harlot, and uses the freedom of sinning. He, therefore, who goes in to a harlot, knows that he has gone in to that

Editors' notes and page, col. 356

Footnotes

(33) ‹call above the rendered foot› · call in col 356 (inferred)

Non enim domus, etc. Exstat etiam hic locus apud eumdem Jonam, ibidem.

"For not a house," etc. This passage too is found in the same Jonas, in the same place.

(printed under page 182)

Page

running head: ORIGENIS
marginal letters: A mus ad Christum,; B ceptam gratiam; C medio eorum,; D propter nos agit
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word mus

PG 12:357

ingressum esse mulierem quae prostituta est, et cunctis volentibus patet; et indignari non potest, si cum ea etiam alios videt amatores. Qui vero legitimo utitur matrimonio, non patitur uti uxorem peccandi potestate, sed accenditur zelo ad castitatem matrimonii conservandam, quo possit ex ea fieri legitimus pater. Hoc ergo exemplo intelligamus omnem animam, aut prostitutam esse daemonibus, et habere plurimos amatores, ita ut intret ad eam modo quidem spiritus fornicationis, illo discedente intret spiritus avaritiae, post hunc veniat superbiae spiritus, inde irae, inde invidiae, post etiam vanae gloriae, aliique cum eis plurimi spiritus immundi. Isti autem omnes, ita cum infideli anima meretricantur, ut alter alteri non invideat, nec zelotypia moveantur ad invicem. Et quid dico quod alter alterum non excludat? Imo et invitant se invicem, et sponte se convocant, sicut paulo ante jam diximus quod in Evangelio scriptum est de illo spiritu qui exiit ab homine, et regressus adduxit secum septem alios nequiores se spiritus, ut in una anima simul habitarent. Sic ergo nullam zelotypiam amatorum suorum patitur anima, quae daemonibus prostituta est. Si vero legitimo conjuncta sit viro, illi viro cujus matrimonio Paulus animas conjungit et sociat, sicut et ipse dicit : « Statui enim vos uni viro virginem castam exhibere Christo; » et de quo in Evangeliis scriptum, quia rex quidam fecit nuptias filio suo; in hujus ergo viri nuptias cum se anima dederit, et legitimum cum eo sortita fuerit matrimonium, etiamsi fuit aliquando peccatrix, etiamsi meretricata est, tamen si se huic viro tradidit, ultra eam peccare non patitur. Non potest ferre ut rursum anima quae se sortita est virum, alludat cum adulteris, quia excitatur super eam zelus ejus viri, et defendit conjugii castitatem. Et ideo zelans dicitur Dominus, quia animam sibi mancipatam non patitur daemonibus admisceri. Alioquin si eam viderit temerantem jura conjugii, et occasionem quaerere ad peccandum, tunc, ut scriptum est, dat ei libellum repudii, et dimittit eam dicens : « Ubi est libellus repudii matris vestrae quo divisi eam? » Quibus etiam addit et dicit : « Ecce peccatis vestris venundati estis, et propter iniquitates vestras dimisi matrem vestram. » Haec qui loquitur zelans est, et zelo commotus haec dicit; post agnitionem enim sui, post illuminationem verbi divini, post gratiam baptismi, post confessionem fidei, et tot tantisque sacramentis matrimonium confirmatum, non vult nos ultra peccare, non patitur animam cujus ipse vel sponsus, vel vir appellatur, cum daemonibus ludere, scortari cum immundis spiritibus, cum vitiis et immunditiis

woman who is prostituted and open to all who wish; and he cannot be indignant if he sees other lovers also with her. Whereas he who enjoys lawful marriage does not suffer his wife to use the power of sinning, but is kindled with jealousy to preserve the chastity of marriage, whereby he may become by her a lawful father. By this example, therefore, let us understand that every soul either is prostituted to demons, and has very many lovers, so that now indeed the spirit of fornication enters in to her, and when he departs the spirit of avarice enters, after him comes the spirit of pride, thence of anger, thence of envy, afterwards also of vainglory, and with them very many other unclean spirits. Now all these play the harlot with the unfaithful soul in such a way that one does not envy another, nor are they moved with jealousy towards one another. And why do I say that one does not exclude another? Nay, they even invite one another, and of their own accord call one another together, just as a little before we already said is written in the Gospel concerning that spirit who went out from the man, and returning brought with him seven other spirits more wicked than himself, that they might dwell together in one soul. Thus, therefore, the soul which is prostituted to demons suffers no jealousy from her lovers. But if she be joined to a lawful husband, to that Husband to Whose marriage Paul joins and unites souls, just as he himself also says: "For I have determined to present you as a chaste virgin to one Husband, Christ;" and concerning Whom it is written in the Gospels that a certain king made a marriage for his son—when, therefore, the soul has given herself into the marriage of this Husband, and has obtained lawful wedlock with Him, even though she was formerly a sinner, even though she played the harlot, nevertheless if she has delivered herself to this Husband, He does not suffer her to sin any further. He cannot bear that the soul which has obtained Him as Husband should again dally with adulterers, because the jealousy of her Husband is aroused over her, and defends the chastity of wedlock. And therefore the Lord is called jealous, because He does not suffer the soul made over to Himself to be mingled with demons. Otherwise, if He sees her violating the laws of wedlock, and seeking an opportunity for sinning, then, as it is written, He gives her a bill of divorce, and sends her away, saying: "Where is the bill of divorce of your mother, wherewith I put her away?" To which He also adds and says: "Behold, for your sins you were sold, and on account of your iniquities I sent away your mother." He Who speaks these things is jealous, and moved with jealousy He says these things; for after the recognition of Himself, after the enlightenment of the divine word, after the grace of baptism, after the confession of faith, and a marriage confirmed by so many and such great sacraments, He does not will that we sin any further, He does not suffer the soul of which He Himself is called either Bridegroom or Husband to sport with demons, to play the harlot with unclean spirits, to wallow with vices and

Editors' notes and page, col. 357

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [75] ‹ipse dicit› · call in col 357 II Cor. XI, 2.

2 Corinthians 11:2.

[76] ‹Evangeliis scriptum› · call in col 357 Matth. XXII, 2.

Matthew 22:2.

[77] ‹eam dicens› · call in col 357 Isa. l, 1.

Isaiah 50:1.

[78] ‹call above the rendered foot› · call in col 358 (inferred) Jer. III, 1.

Jeremiah 3:1.

[79] ‹call above the rendered foot› · call in col 358 (inferred) ibid. 7.

Ibid., verse 7.

[80] ‹call above the rendered foot› · call in col 358 (inferred) Ezech. XVI, 43.

Ezekiel 16:43 [last digit faint in the scan; 43 or 45].

[81] ‹Jeremiam dicit› · call in col 358 Jer. VI, 8.

Jeremiah 6:8.

[82] ‹quem recipit› · call in col 358 Heb. XII, 6.

Hebrews 12:6.

[83] ‹etiam haec› · call in col 358 Osee. iv, 14.

Hosea 4:14.

[84] ‹superius dixit› · call in col 358 Ezech. XVI, 43.

Ezekiel 16:43 [as printed].

(printed under page 183)

(34) ‹call above the rendered foot› · call in col 357 (inferred)

Alias, « in uxore potestatem peccandi. »

Otherwise read: "in a wife, the power of sinning."

(printed under page 183)

(35) ‹matrimonium› · call in col 357

Alias, « et legitimo cum sortita fuerit matrimonio. »

Otherwise read: "and when she has been allotted to him in lawful marriage."

(printed under page 183)

Page

running head: IN EXODUM HOMILI
marginal letters: A ingressum esse; B videat, nec; C cum se anima; D cit : « Ecce
old-edition numerals: 160 after Christo ; »
other: Latin only, no Greek printed; ends mid-word im-
other: the word immunditiis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 358

PG 12:358

volutari. Quod et si forte aliquando eveniat infeliciter, saltem ut convertatur, et redeat et poeniteat, miseratus exspectat. Novum enim hoc bonitatis est genus, ut etiam post adulterium revertentem tamen et ex toto corde poenitentem suscipiat animam. Sicut et ipse per prophetam dicit : « Nunquid mulier si exierit a viro, et dormierit cum alio viro, revertetur ad virum suum? Nonne contaminatione contaminabitur? Tu autem fornicata es cum amatoribus multis, et revertebaris ad me. » Item alibi dicit : « Et posteaquam fornicata es in omnibus his, dixi : Revertere ad me; et nec sic reversa es, dicit Dominus. » Hic ergo Deus zelans si requirit et desiderat animam tuam adhaerere sibi, si te servat a peccato, si corripit, si castigat, si indignatur, si irascitur, et velut zelotypia quadam erga te utitur, spem tibi esse salutis agnosce. Si vero castigatus non resipiscis, correptus non emendaris, verberatus contemnis; scito quod si eousque peccando profeceris, discedit a te zelus ejus, et dicetur tibi illud, quod per Ezechielem prophetam ad Hierusalem dicitur : « Propterea discedet zelus meus a te, et non irascar ultra super te. » Vide misericordiam et pietatem boni Dei. Quando vult misereri, indignari se dicit, et irasci, sicut per Jeremiam dicit : « Dolore et flagello castigaberis, Hierusalem, uti ne abscedat anima mea abs te. » Haec si intelligis, miserantis Dei vox est; ubi irascitur et zelatur, ibi adhibet dolores et verbera. « Flagellat enim omnem filium quem recipit. » Vis autem audire indignantis Dei terribilem vocem? Audi quod dicit per prophetam; cum enumerasset multa nefanda quae commiserat populus, addit etiam haec : « Et propter hoc, inquit, non visitabo super filias vestras cum fornicantur, neque super nurus vestras cum moechantur. » Hoc est terribile, hoc extremum, cum jam non corripimur pro peccatis, cum jam non corrigimur delinquentes. Tunc enim cum excesserimus peccandi modum, Deus zelans avertit a nobis zelum suum, sicut superius dixit : « Auferetur enim zelus meus a te, et non irascar super te ultra. » Haec de eo quod dictum est : « Deus zelans. »

uncleannesses. And even if perchance this should at some time unhappily come to pass, having compassion He waits at least that she may be converted, and return and repent. For this is a new kind of goodness, that even after adultery He receives the soul when she nevertheless returns and repents with her whole heart. Just as He Himself also says through the prophet: "Shall a woman, if she has gone out from her husband and slept with another man, return to her husband? Shall she not be defiled with defilement? Yet you have committed fornication with many lovers, and were returning to Me." Likewise elsewhere He says: "And after you committed fornication in all these things, I said: Return to Me; and not even so did you return, says the Lord." Accordingly, if this jealous God seeks and desires your soul to cleave to Him, if He keeps you from sin, if He reproves, if He chastises, if He is indignant, if He is angry, and uses as it were a certain jealousy towards you, recognize that there is hope of salvation for you. But if when chastised you do not come to your senses, when reproved you are not amended, when beaten you despise it; know that if you have advanced so far in sinning, His jealousy departs from you, and that will be said to you which through Ezekiel the prophet is said to Jerusalem: "Therefore My jealousy shall depart from you, and I shall be angry over you no longer." See the mercy and tenderness of the good God. When He wills to have mercy, He says that He is indignant and angry, just as He says through Jeremiah: "With pain and the scourge you shall be chastised, O Jerusalem, lest My soul depart from you." If you understand these things, this is the voice of a merciful God; where He is angry and jealous, there He applies pains and stripes. "For He scourges every son whom He receives." Do you wish, however, to hear the terrible voice of an indignant God? Hear what He says through the prophet; when He had recounted the many abominable things which the people had committed, He adds these words also: "And on this account," He says, "I shall not visit upon your daughters when they commit fornication, nor upon your daughters-in-law when they commit adultery." This is terrible, this is the last extremity, when we are no longer reproved for sins, when we are no longer corrected when transgressing. For then, when we have exceeded the measure of sinning, the jealous God turns away His jealousy from us, just as He said above: "For My jealousy shall be taken away from you, and I shall not be angry over you any longer." So much concerning that which was said: "a jealous God."

6. Videamus nunc et quod sequitur, quomodo reddi dicuntur peccata patrum in filios, in tertiam et quartam progeniem. In hoc enim sermone solent nos haeretici suggillare, quod non sit boni Dei sermo, qui pro peccatis alterius alium plecti dicat. Sed secundum ipsorum rationem, qui Deum legis mandantem haec licet non bonum, justum tamen dicunt, ne ipsi quidem possunt ostendere, quomodo secundum sensum suum justitiae suae convenire videatur, si alius alio peccante puniatur.

6. Now let us see also what follows, how the sins of the fathers are said to be repaid upon the children, unto the third and fourth generation. For in this statement the heretics are accustomed to taunt us, that it is not the word of a good God, since it says that one person is punished for the sins of another. Yet according to their own reasoning, who say that the God of the law Who commands these things, though not good, is nevertheless just, not even they themselves can show how according to their own sense it seems to agree with His justice, if when one person sins another is punished.

Editors' notes and page, col. 358

Footnotes

(36) ‹non emendaris› · call in col 358

Alias, « correctus non emendaris. »

Otherwise read: "corrected, you are not amended."

(printed under page 183)

(37) ‹non bonum› · call in col 358

Alias, « dum legis mandatum licet non bonum. »

Otherwise read: "while the commandment of the law, though not good."

(printed under page 183)

Page

running head: XODUM HOMILIA VIII.
marginal letters: A munditiis volutari.; B ripit, si castigat,; C adhibet dolores; D 6. Videamus nunc
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word munditiis

PG 12:359

Superest igitur ut Dominum deprecemur, ut ostendat nobis quomodo praecepta haec justo bonoque conveniant Deo. Saepe jam diximus, quod Scripturae divinae non omnia ad exteriorem hominem, sed perplura ad interiorem loquuntur. Interior igitur homo noster aut Deum dicitur habere patrem, si secundum Deum vivit, et quae Dei sunt agit; aut diabolum, si in peccatis sit, et voluntates illius gerat : sicut evidenter in Evangeliis Salvator ostendit, cum dicit : « Vos de patre diabolo estis, et desideria patris vestri facere vultis. Ille homicida fuit ab initio, et in veritate non stetit. » Sicut ergo semen Dei in nobis dicitur manere, cum verbum Dei servantes in nobis non peccamus, ut Joannes dicit : « Qui autem ex Deo est, non peccat, quia semen Dei manet in eo; » ita etiam cum a diabolo ad peccandum suademur, semen ejus suscipimus. Cum vero etiam implemus quod suaserit, tunc jam et genuit nos. Nascimur enim ei filii per peccatum. Verum quoniam peccantes vix fere accidit, ut sine adjutore peccemus, sed aut ministros peccati, aut adjutores semper requirimus; verbi causa, si adulterium quis molitur, non potest hoc solus admittere, sed necesse est etiam adulteram consortem fieri sociamque peccati; tunc praeterea etsi non plures, esse tamen necesse est aliquem vel aliquam in ministeriis ad societatem peccati; qui omnes velut unus ex altero secundum persuasionis ordinem generati, ex patre diabolo noxiae nativitatis progeniem ducunt. Et ut ad ea quae scripta sunt veniamus, Dominus majestatis Jesus Christus Salvator noster crucifixus est. Hujus piaculi auctor et pater sceleris sine dubio diabolus est. Sic enim scriptum est : « Cum autem introisset diabolus in cor Judae Iscariotis, ut traderet eum. » Pater ergo peccati diabolus est. Iste in hoc scelere primum filium generat Judam, sed solus hoc Judas implere non poterat. Quid ergo scriptum est? « Abiit, inquit, Judas ad Scribas et Pharisaeos, et ad Pontifices, dicens eis : Quid mihi datis, et ego vobis eum tradam? » Nascitur ergo ex Juda generatio tertia et quarta peccati. Et hunc ordinem deprehendere poteris etiam in singulis quibusque peccatis. Nunc ergo videamus secundum hanc quam diximus progeniem, quomodo Deus peccata patrum reddat in filios, in tertiam et quartam progeniem, et in ipsos non reddat patres. Nihil enim de patribus dixit Deus. Diabolus ergo qui peccandi jam modum excessit, sicut propheta dicit, quemadmodum vestimentum in sanguine concretum, non erit mundum, ita et ipse non erit

It remains, therefore, that we entreat the Lord to show us how these precepts agree with a just and good God. We have already often said that the divine Scriptures do not speak all things to the outer man, but very many things to the inner. Our inner man, therefore, is said either to have God as father, if he lives according to God and does the things that are of God; or the devil, if he is in sins and carries out his wishes: just as the Saviour clearly shows in the Gospels, when He says: "You are from your father the devil, and the desires of your father you wish to do. He was a murderer from the beginning, and did not stand in the truth." Just as, therefore, the seed of God is said to remain in us when, keeping the word of God in ourselves, we do not sin, as John says: "But he who is of God does not sin, because the seed of God remains in him;" so also when we are persuaded by the devil to sin, we receive his seed. And when we also fulfil what he has persuaded, then already he has also begotten us. For we are born to him as sons through sin. Yet since when sinning it scarcely ever happens that we sin without a helper, but we always seek either ministers of sin or helpers—for example, if someone contrives adultery, he cannot commit this alone, but it is necessary that the adulteress also become a consort and partner of the sin; then besides, even if not more, it is nevertheless necessary that there be some man or woman in ministries for the fellowship of the sin—all of whom, begotten as it were one from another according to the order of persuasion, trace the lineage of a baneful birth from their father the devil. And to come to the things that are written, the Lord of majesty Jesus Christ our Saviour was crucified. Of this crime the author and father of wickedness is without doubt the devil. For thus it is written: "Now when the devil had entered into the heart of Judas Iscariot, that he should betray Him." Therefore the father of the sin is the devil. In this wickedness he begets as his first son Judas; but Judas could not fulfil this alone. What then is written? "Judas went away," it says, "to the Scribes and Pharisees, and to the Chief Priests, saying to them: What will you give me, and I will deliver Him to you?" There is born, therefore, from Judas a third and fourth generation of sin. And this order you will be able to detect in each individual sin as well. Now therefore let us see, according to this lineage of which we have spoken, how God repays the sins of the fathers upon the children, unto the third and fourth generation, and does not repay them upon the fathers themselves. For God said nothing concerning the fathers. The devil, therefore, who has already exceeded the measure of sinning, as the prophet says, just as a garment clotted with blood will not be clean, so neither will he himself be

Editors' notes and page, col. 359

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [85] ‹call above the rendered foot› · call in col 359 (inferred) Joan. III, 44.

John 3:44 [as the scan reads; probably John 8:44 with the numeral damaged].

[86] ‹call above the rendered foot› · call in col 359 (inferred) I Joan. III, 9.

1 John 3:9.

[87] ‹scriptum est› · call in col 359 Joan. XIII, 2.

John 13:2.

[88] ‹Abiit, inquit› · call in col 359 Matth. XXVI, 14, 15.

Matthew 26:14, 15.

[89] ‹propheta dicit› · call in col 359 Isa. ix, 5.

Isaiah 9:5.

[90] ‹call above the rendered foot› · call in col 360 (inferred) Matth. VIII, 29.

Matthew 8:29.

[91] ‹call above the rendered foot› · call in col 360 (inferred) Ezech. XXXIII, 11.

Ezekiel 33:11.

[92] ‹salvos fieri› · call in col 360 I Tim. II, 4.

1 Timothy 2:4.

[93] ‹propterea dicit› · call in col 360 Psal. LXXXIX, 32.

Psalm 89:32 [as printed].

[94] ‹unamquamque earum› · call in col 360 Psal. XLV, 10.

Psalm 45:10 [as printed].

[95] ‹per prophetam› · call in col 360 Jer. VII, 18.

Jeremiah 7:18.

[96] ‹quae dicit› · call in col 360 Prov. I, 24.

Proverbs 1:24.

(printed under page 184)

(38) ‹Suscipimus (call above the rendered foot)› · call in col 359 (inferred)

Suscipimus. Alias, « efficimur. »

"We receive." Otherwise read: "we are made."

(printed under page 184)

(39) ‹societatem peccati› · call in col 359

Mss. Turonenses, « de ministris et nuntiis ac sociis peccati. »

The Tours manuscripts: "of the ministers and messengers and companions of sin."

(printed under page 184)

Page

running head: ORIGENIS
marginal letters: A Superest igitur; B semen Dei manet; C 161 Et ut ad ea; D secundum hanc
old-edition numerals: 161 before Et ut ad ea
other: Latin only, no Greek printed

PG 12:360

mundus in hoc saeculo, neque corripitur pro peccato, neque flagellatur : omnia namque ei servata sunt in futurum. Unde et ipse sciens sibi istud statutum tempus esse poenarum, dicebat ad Salvatorem : « Quid venisti ante tempus torquere nos? » Dum ergo stat hic mundus, peccata sua non recipit diabolus, qui est peccantium pater. Redduntur autem in filios, id est in eos quos genuit per peccatum. Etenim homines in carne positi corripiuntur a Domino, verberantur, flagellantur. Non enim vult Dominus mortem peccatoris, sed ut revertatur, et vivat. Et propterea benignus et misericors Dominus reddit peccata patrum in filios, ut quoniam patres, id est diabolus et angeli ejus, caeterique principes mundi hujus et rectores tenebrarum harum (et ipsi enim efficiuntur patres peccati, sicut et diabolus), quoniam, inquam, patres isti indigni sunt qui in praesenti saeculo corripiantur, sed in futuro recipient quae merentur, filii eorum, id est, quos peccare persuaserint, et qui nihilominus per ipsos asciti fuerint ad consortium societatemque peccati, hic recipiant quae gesserunt : ut purgatiores ad futurum saeculum pergant, et ultra diabolo socii non efficiantur in poena. Quia ergo misericors est Dominus, et « omnes homines vult salvos fieri, » propterea dicit : « Visitabo in virga ferrea facinora eorum, et in flagellis peccata eorum. Misericordiam autem meam non auferam ab eis. » Visitat ergo Dominus animas, et requirit, quas iste pessimus persuasione peccati genuerit pater, et dicit ad unamquamque earum : « Audi, filia, et vide et inclina aurem tuam, et obliviscere populum tuum, et domum patris tui. » Visitat ergo te post peccatum, et commonet te, et in flagello et virga te visitat pro peccato quod tibi pater diabolus suggessit, ut reddat tibi illud in sinum, id est dum in corpore degis. Et sic completur, reddi peccata patrum in sinum filiorum in tertiam et quartam progeniem. Deus enim zelans est, et animam quam sibi despondit in fide, non vult illam permanere in contaminatione peccati; sed vult eam cito purgari, vult eam velociter abjicere omnes immunditias suas, si cui forte subjecta est. Si vero permanet in peccatis, et dicit : Non audiemus vocem Domini, sed facientes faciemus voluntates nostras, et incendemus ignem reginae coeli, sicut exprobratur per prophetam : tunc servantur etiam ipsi ad illam Sapientiae sententiam, quae dicit : « Quoniam quidem vocabam, et non obaudiebatis, sed irridebatis sermones meos; itaque et ego vestrae perditioni

clean in this age, nor is he reproved for sin, nor is he scourged: for all things have been reserved for him for the future. Whence he himself also, knowing that that is the appointed time of his punishments, said to the Saviour: "Why have You come to torment us before the time?" While this world stands, therefore, the devil, who is the father of sinners, does not receive his sins. Rather, they are repaid upon the children, that is, upon those whom he begot through sin. For men set in the flesh are reproved by the Lord, are beaten, are scourged. For the Lord does not will the death of the sinner, but that he may return and live. And on this account the kind and merciful Lord repays the sins of the fathers upon the children, so that since the fathers—that is, the devil and his angels, and the remaining princes of this world and rulers of this darkness (for they themselves also become fathers of sin, just as the devil also does)—since, I say, those fathers are unworthy to be reproved in the present age, but in the future will receive what they deserve, their children, that is, those whom they have persuaded to sin, and who have likewise been taken by them into the partnership and fellowship of sin, may receive here the things that they have done: so that they may go on more purified to the future age, and no longer be made partners with the devil in punishment. Because, therefore, the Lord is merciful, and "wills all men to be saved," on this account He says: "I will visit their transgressions with an iron rod, and their sins with scourges. But My mercy I will not take away from them." The Lord, therefore, visits and seeks the souls which that worst father begot by the persuasion of sin, and says to each one of them: "Hear, O daughter, and see, and incline your ear, and forget your people, and the house of your father." He visits you, therefore, after sin, and admonishes you, and with scourge and rod visits you for the sin which your father the devil suggested to you, that He may repay it into your bosom, that is, while you live in the body. And thus it is fulfilled, that the sins of the fathers are repaid into the bosom of the children unto the third and fourth generation. For God is jealous, and the soul which He has betrothed to Himself in faith, He does not will that she remain in the defilement of sin; but He wills that she be quickly purified, He wills that she speedily cast away all her uncleannesses, if perchance she has been subjected to any. But if she remains in sins, and says: We will not hear the voice of the Lord, but doing we will do our own wishes, and will burn fire to the queen of heaven, just as is reproached through the prophet: then they themselves also are reserved for that sentence of Wisdom, which says: "Because indeed I called, and you did not obey, but mocked at My words; therefore I also at your destruction

Editors' notes and page, col. 360

Footnotes

(40) ‹call above the rendered foot› · call in col 360 (inferred)

Quo tempore extrema supplicia daemonibus vel inflicta, vel infligenda Origenes crediderit, consule clarissimum Huetium Origen. lib. ii, quaest. 5, num. 22 et seq.

On when Origen believed the final punishments were inflicted on the demons, or were to be inflicted, consult the most illustrious Huet, Origeniana, book II, question 5, no. 22 and following.

(printed under page 184)

(41) ‹diabolus suggessit› · call in col 360

Alias, « pro peccatis quae tibi pater diabolus. »

Otherwise read: "for the sins which the devil your father [suggested] to you."

(printed under page 184)

(42) ‹subjecta est› · call in col 360

Alias, « si cui forte subreptum est. »

Otherwise read: "if perhaps anything has crept in on it."

(printed under page 184)

Page

running head: ORIGENIS
marginal letters: A mundus in hoc; B brarum harum; C et requirit,; D audiemus vocem
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word perdi-
other: the word perditioni was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 361

PG 12:361

superridebo; » vel illam quae posita est illis in Evangelio dicente Domino : « Discedite a me in ignem aeternum, quem praeparavit Deus diabolo et angelis ejus. » Ego opto ut, dum in hoc saeculo sum, visitet Dominus peccata mea, et hic mihi restituat, ut ibi dicat etiam de me Abraham, sicut dixit de paupere Lazaro ad divitem : « Memento, fili, quod recepisti bona in vita tua, et Lazarus similiter mala. Nunc autem hic requiescit, tu vero cruciaris. » Propterea ergo cum corripimur, cum castigamur a Domino, esse non debemus ingrati, sed intelligamus propterea nos in praesenti saeculo corripi, ut in futuro requiem consequamur, sicut et Apostolus dicit : « Cum autem castigamur a Domino, corripimur, ne cum hoc mundo damnemur. » Propterea denique et beatus Job libenter suscipiebat cuncta supplicia, et dicebat quia, « si bona accepimus de manu Domini, nonne et mala tolerabimus? Dominus dedit, Dominus abstulit; sicut Domino placuit, ita factum est; sit nomen Domini benedictum. » Reddit autem et misericordiam in millia iis qui diligunt eum. Qui enim diligunt, correptione non indigent, neque enim peccant, sicut et Dominus dicit : « Qui diligit me, mandata mea custodit. » Et ideo « perfecta dilectio foras mittit timorem. » Ob hoc ergo diligentibus sola misericordia posita est, beati enim misericordes, quia ipsis miserebitur Deus in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.

will laugh;" or that which is set for them in the Gospel when the Lord says: "Depart from Me into eternal fire, which God prepared for the devil and his angels." I pray that, while I am in this age, the Lord may visit my sins and repay me here, so that there Abraham may say concerning me also, just as he said concerning poor Lazarus to the rich man: "Remember, son, that you received good things in your life, and Lazarus likewise evil things. Now, however, he rests here, whereas you are tormented." On this account, therefore, when we are reproved, when we are chastised by the Lord, we ought not to be ungrateful, but let us understand that on this account we are reproved in the present age, that in the future we may obtain rest, just as the Apostle also says: "But when we are chastised by the Lord, we are reproved, lest we be condemned with this world." On this account, finally, blessed Job also willingly received all punishments, and said: "If we have received good things from the hand of the Lord, shall we not also endure evil things? The Lord gave, the Lord has taken away; as it pleased the Lord, so has it been done; blessed be the name of the Lord." Moreover, He also repays mercy unto thousands to those who love Him. For those who love do not need reproof, for neither do they sin, just as the Lord also says: "He who loves Me keeps My commandments." And therefore "perfect love casts out fear." On this account, therefore, for those who love, mercy alone is set, for blessed are the merciful, because upon them God will have mercy in Christ Jesus our Lord, to Whom is glory and sovereignty unto the ages of ages. Amen.

HOMILIA IX.

HOMILY IX.

De tabernaculo.

On the tabernacle.

1. Si quis digne intelligat, vel ex Aegypto Hebraeorum profectionem, vel transitum maris Rubri, sed et omnem hanc viam, quae agitur per desertum et metationes singulas quasque castrorum; si horum ita exstiterit capax, ut etiam legem Dei suscipiat scriptam non atramento, sed Spiritu Dei vivi; si quis, inquam, ad haec ita per ordinem profectuum perfecte veniat, ut singula quaeque implens in spiritu assecutus sit, et ea quae in his indicantur augmenta virtutum, ille poterit consequenter etiam ad visionem et intelligentiam tabernaculi pervenire. De quo tabernaculo multis quidem in locis memorant Scripturae divinae, et indicare quaedam videntur, quorum vix capax esse possit humanus auditus; praecipue tamen apostolus Paulus de intelligentia tabernaculi quaedam nobis prodit scientiae excelsioris indicia, sed nescio quo pacto fragilitatem fortassis intuens auditorum, claudit quodammodo ipsa quae pandit. Dicit namque ad Hebraeos scribens : « Tabernaculum enim factum est primum, in quo erat candelabrum, et mensa et propositio panum, quod dicebatur

1. If anyone worthily understands either the departure of the Hebrews from Egypt, or the crossing of the Red Sea, and also all this way which is led through the desert and each individual pitching of the camps; if he proves so capable of these things as to receive also the law of God written not with ink, but with the Spirit of the living God; if anyone, I say, comes thus perfectly to these things through the order of advancements, so that fulfilling each single thing in the spirit he has attained also the increases of virtues which are indicated in these, he will consequently be able to arrive also at the vision and understanding of the tabernacle. Concerning this tabernacle the divine Scriptures make mention in many places indeed, and seem to indicate certain things of which human hearing can scarcely be capable; yet above all the apostle Paul discloses to us certain tokens of a higher knowledge concerning the understanding of the tabernacle, but somehow, looking perhaps at the frailty of his hearers, he in a certain way closes the very things which he opens. For he says, writing to the Hebrews: "For a first tabernacle was made, in which were the candlestick, and the table, and the setting forth of the loaves, which was called

Editors' notes and page, col. 361

Footnotes

Latin-only page (Rufinus; end of Homily VIII, start of Homily IX). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [97] ‹call above the rendered foot› · call in col 361 (inferred) Matth. XXV, 41.

Matthew 25:41.

[98] ‹call above the rendered foot› · call in col 361 (inferred) Luc. XVI, 25.

Luke 16:25.

[99] ‹call above the rendered foot› · call in col 361 (inferred) I Cor. XI, 32.

1 Corinthians 11:32.

[1] ‹call above the rendered foot› · call in col 361 (inferred) Job i, 21.

Job 1:21.

[2] ‹call above the rendered foot› · call in col 361 (inferred) Exod. XX, 6.

Exodus 20:6.

[3] ‹Dominus dicit› · call in col 361 Joan. XIV, 21.

John 14:21.

[4] ‹mittit timorem› · call in col 361 I Joan. IV, 18.

1 John 4:18.

[5] ‹misericordes› · call in col 361 Matth. V, 7.

Matthew 5:7.

[6] ‹Spiritu Dei vivi› · call in col 361 II Cor. III, 3.

2 Corinthians 3:3.

[7] ‹Hebraeos scribens› · call in col 361 Hebr. IX, 2, 3.

Hebrews 9:2, 3.

[8] ‹call above the rendered foot› · call in col 362 (inferred) ibid. 24.

Ibid., verse 24.

[9] ‹redemptione inventa› · call in col 362 ibid. 12.

Ibid., verse 12.

[10] ‹inquit› · call in col 362 Psal. XLI, 4.

Psalm 41(42):4.

[11] ‹psalmo dicit› · call in col 362 Psal. XIV, 1, 2.

Psalm 14(15):1, 2.

(printed under page 185)

(43) ‹mensa› · call in col 361

Alias deerat, « et mensa. »

Elsewhere "and the table" was missing.

(printed under page 185)

Page

running head: IN EXODUM HOMILI
marginal letters: A tioni superridebo;; B Propterea denique; C HOMILIA IX.; D indicare quaedam
old-edition numerals: 162 after transitum
other: Latin only, no Greek printed; begins mid-word tioni

PG 12:362

Sancta sanctorum. Post secundum autem velamen, tabernaculum quod dicitur sanctum, habens aureum altare incensi, et arcam testamenti, et intra eam duas tabulas, et manna, et virgam Aaron quae fronduerat. » Sed iis addidit : « De quibus non est modo dicendum per singula. » Quod ergo ait, « de quibus non est modo dicendum, » quidam ad illud tempus referunt quo Hebraeis scribebat Epistolam. Aliis vero videtur, quod pro mysteriorum magnitudine omne tempus praesentis vitae ad haec explananda idoneum neget. Verum non usquequaque tristes nos relinquit Apostolus, sed, ut sibi moris est, aperit pauca de multis : ut clausum sit quidem negligentibus, inveniatur autem a pulsantibus, et quaerentibus aperiatur. Repetit ergo rursum de tabernaculo, et dicit : « Non enim in sancta manu facta ingressus est Jesus exemplaria verorum, sed in ipsum coelum, ut appareat nunc vultui Dei per velamen, id est per carnem suam. » Qui ergo velamen interioris tabernaculi, carnem Christi interpretatus est, sancta autem ipsum coelum, vel coelos, Dominum vero Christum pontificem eumque dicit introiisse « semel in sancta, aeterna redemptione inventa, » ex his paucis sermonibus, si quis intelligere novit Pauli sensum, potest advertere quantum nobis intelligentiae pelagus patefecerit. Sed qui satis amant litteram legis Moysi, spiritum vero ejus refugiunt, suspectum habent apostolum Paulum interpretationes hujuscemodi proferentem.

the Holy of Holies. And after the second veil, the tabernacle which is called the Holy Place, having a golden altar of incense, and the ark of the covenant, and within it the two tables, and the manna, and the rod of Aaron which had budded." But to these things he added: "Concerning which things it is not now the time to speak in detail." Now as to what he says, "concerning which things it is not now the time to speak," some refer this to that time at which he was writing the Epistle to the Hebrews. To others, however, it seems that in view of the greatness of the mysteries he denies that the whole time of the present life is suitable for explaining these things. Yet the Apostle does not leave us altogether sad, but, as is his custom, opens a few things out of many: so that it may be closed indeed to the negligent, but found by those who knock, and opened to those who seek. He repeats, therefore, again concerning the tabernacle, and says: "For Jesus has not entered into holy places made with hands, copies of the true ones, but into heaven itself, that He may appear now before the face of God through the veil, that is, through His flesh." Since he, therefore, interpreted the veil of the inner tabernacle as the flesh of Christ, and the holy places as heaven itself, or the heavens, and the Lord Christ as the high priest, and says that He entered "once for all into the holy places, eternal redemption having been found," from these few words, if anyone knows how to understand the sense of Paul, he can perceive how great a sea of understanding he has laid open to us. But those who are fond enough of the letter of the law of Moses, yet flee from its spirit, hold the apostle Paul suspect when he puts forward interpretations of this sort.

2. Videamus ergo si non etiam veterum sanctorum aliqui opinionem tabernaculi longe aliam, quam isti nunc existimant, habuere. David namque eximius prophetarum, quam magnifice de tabernaculo sentit, ausculta : « Dum dicitur, inquit, mihi per singulos dies, ubi est Deus tuus? haec memoratus sum, et effudi in me animam meam, quoniam ingrediar in locum tabernaculi admirabilis, usque ad domum Dei. » Et iterum quarto decimo psalmo dicit : « Domine, quis habitabit in tabernaculo tuo? aut quis requiescet in monte sancto tuo? Qui ingreditur sine macula, et operatur justitiam, » etc. Quid ergo est iste locus tabernaculi admirabilis, ex quo pervenitur usque ad domum Dei, cujus quia memor factus est, effusa est in ipso anima ejus, et velut quodam intolerabili desiderio resolutus est? Itane tandem credendum est, quia istud tabernaculum quod ex pellibus et cortinis, atque operimentis ciliciis, aliisque nostri usus materiis constabat, Propheta desiderans effunderet animam, ac tota mente converteretur? Vel certe quomodo verum erit de isto dici tabernaculo quod non habitet in eo nisi « innocens manibus, et mundo corde, qui non accepit in vanum animam

2. Let us see, therefore, whether some of the saints of old did not also hold a far different opinion of the tabernacle than those men now think. For listen how magnificently David, the chief of the prophets, thinks concerning the tabernacle: "While it is said to me," he says, "day by day, Where is your God? I remembered these things, and poured out my soul within me, because I shall go into the place of the wonderful tabernacle, even to the house of God." And again in the fourteenth Psalm he says: "Lord, who shall dwell in Thy tabernacle? Or who shall rest on Thy holy mountain? He who walks without blemish, and works righteousness," etc. What then is that place of the wonderful tabernacle, from which one arrives even at the house of God, because of the remembrance of which his soul was poured out within him, and he was melted as it were with a certain unendurable longing? Is it really to be believed that the Prophet, longing for that tabernacle which consisted of skins and curtains, and coverings of haircloth, and other materials of our use, poured out his soul and was turned with his whole mind? Or at any rate how will it be true to be said of that tabernacle that none dwells in it save "he who is innocent in hands, and clean in heart, who has not received in vain his

Editors' notes and page, col. 362

Footnotes

(44) ‹converteretur› · call in col 362

Alias, « effunderetur animo ac tota mente corrueret. »

Otherwise read: "should be poured out in spirit and collapse with his whole mind."

(printed under page 185)

Page

running head: XODUM HOMILIA IX.
marginal letters: A Sancta sanctorum.; B rursum de tabernaculo,; C modi proferentem.; D Dei, cujus quia
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:363

suam : » cum Regnorum prodat historia habitasse in tabernaculo Dei sacerdotes pessimos filios pestilentiae, et ipsam quoque arcam testamenti ab Allophylis captam, apud impios et profanos fuisse detentam? Ex quibus omnibus constat longe alio sensu Prophetam sentire de tabernaculo hoc, in quo dicit quod non habitet in eo nisi « innocens manibus et mundo corde, qui non accepit in vanum animam suam, nec fecit proximo suo malum, et opprobrium non accepit adversus proximum suum. » Talem ergo oportet esse hujus habitatorem tabernaculi, quod finxit Dominus, et non homo. Sed veniamus etiam ad Evangelia, si quid in ipsis dici de tabernaculis invenimus, ut per sententiam Domini indubitatum possit esse quod quaerimus. Invenimus ergo ipsum Salvatorem Jesum Christum tabernaculum non unum, sed plura memorantem, et non temporalia, sed aeterna, cum dicit : « Facite vobis amicos de iniquo Mammona, ut, cum defeceritis, recipiant vos in aeterna tabernacula. » Audisti pronuntiantem Dominum aeterna esse tabernacula, audi nunc et Apostolum dicentem : « Tabernaculum nostrum quod de coelo est, superindui cupientes. » Nondum tibi ex his omnibus iter aperitur, quo derelicta terra sequens propheticum et apostolicum sensum, et (quod omnium maximum est) sequens verbum Christi tota mente et toto sensu ascendas in coelum, atque ibi aeterni tabernaculi magnificentiam quaeras, cujus figura per Moysen adumbratur in terris? Denique sic ad eum etiam Dominus dicit : « Vide, inquit, omnia facito secundum figuram, quae tibi ostensa est in monte. » Verum humana mens, et nostra praecipue, qui nos minimos, aut etiam nullos in divina sapientia novimus, eousque fortassis possit accedere, ut sentiat quidem haec, quae divinis voluminibus inseruntur, non de terrenis, sed de coelestibus dici, et formas esse non praesentium, sed futurorum bonorum, non corporalium, sed spiritualium rerum : quomodo autem horum narratio aptari possit coelestibus et aeternis, nec nostrae mensurae est dicere, nec vestrae, ut opinor, capacitatis audire. Pauca tamen, si nos orantibus vobis Dominus illuminare dignetur, quae ad Ecclesiae aedificationem pertineant, aperire tentabimus.

soul:" when the history of the Kings relates that there dwelt in the tabernacle of God priests who were most wicked sons of pestilence, and that the very ark of the covenant also, captured by the Philistines, was detained among impious and profane men? From all of which it is established that the Prophet thinks in a far different sense concerning this tabernacle, in which he says that none dwells save "he who is innocent in hands and clean in heart, who has not received his soul in vain, nor done evil to his neighbour, and has not taken up a reproach against his neighbour." Such, therefore, must be the inhabitant of this tabernacle, which the Lord pitched, and not man. But let us come also to the Gospels, if we find anything said in them concerning tabernacles, so that through the sentence of the Lord what we seek may be beyond doubt. We find, therefore, the Saviour Jesus Christ Himself making mention not of one tabernacle, but of many, and not temporal, but eternal, when He says: "Make for yourselves friends from unrighteous Mammon, so that, when you fail, they may receive you into the eternal tabernacles." You have heard the Lord pronouncing that the tabernacles are eternal; hear now the Apostle also saying: "Longing to be clothed upon with our tabernacle which is from heaven." Is not a way opened for you from all these things, whereby leaving the earth, following the prophetic and apostolic sense, and (what is greatest of all) following the word of Christ with your whole mind and with your whole understanding, you may ascend into heaven, and seek there the magnificence of the eternal tabernacle, whose figure is shadowed forth through Moses on earth? Finally, thus the Lord also says to him: "See," He says, "make all things according to the figure which was shown to you on the mountain." Yet the human mind, and ours especially, who know ourselves to be least, or even nothing in divine wisdom, can perhaps approach so far as to perceive indeed that these things which are inserted in the divine volumes are said not of earthly, but of heavenly things, and are forms not of present, but of future good things, not of bodily, but of spiritual things: how, however, the narrative of these things can be fitted to heavenly and eternal things, it is neither of our measure to say, nor, as I suppose, of your capacity to hear. Nevertheless, if as you pray the Lord deigns to enlighten us, we shall attempt to open a few things which pertain to the edification of the Church.

3. Jubetur ergo universus populus, unusquisque pro viribus conferens, facere tabernaculum, ut quodammodo omnes simul unum sint tabernaculum. Collatio vero ipsa non fit necessitate, sed sponte. Ait enim Dominus ad Moysen, ut unusquisque, sicut visum fuerit cordi ejus, aurum, argentum, lapides

3. The whole people, therefore, each one contributing according to his strength, is commanded to make a tabernacle, so that in a certain way all together may be one tabernacle. Now the contribution itself is made not of necessity, but of free will. For the Lord says to Moses that each one, as seems good to his heart, should offer gold, silver, precious

Editors' notes and page, col. 363

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence and context (marked "inferred"). [12] ‹call above the rendered foot› · call in col 363 (inferred) Psal. XXIII, 4.

Psalm 23(24):4.

[13] ‹call above the rendered foot› · call in col 363 (inferred) I Reg. II.

1 Kings (1 Samuel) 2.

[14] ‹call above the rendered foot› · call in col 363 (inferred) I Reg. IV.

1 Kings (1 Samuel) 4.

[15] ‹call above the rendered foot› · call in col 363 (inferred) Psal. XXIII, 4.

Psalm 23(24):4.

[16] ‹call above the rendered foot› · call in col 363 (inferred) Psal. XIV, 3.

Psalm 14(15):3.

[17] ‹call above the rendered foot› · call in col 363 (inferred) Luc. XVI, 9.

Luke 16:9.

[18] ‹call above the rendered foot› · call in col 363 (inferred) II Cor. V, 2.

2 Corinthians 5:2.

[19] ‹Vide, inquit› · call in col 363 Exod. XXV, 40.

Exodus 25:40.

[20] ‹Facies, inquit› · call in col 364 Exod. XXV, 8.

Exodus 25:8.

[21] ‹Hebraeos dicit› · call in col 364 Hebr. XII, 14.

Hebrews 12:14.

[22] ‹esse vult› · call in col 364 I Cor. VII, 34.

1 Corinthians 7:34.

[23] ‹maculam aut rugam› · call in col 364 Ephes. V, 27.

Ephesians 5:27.

[24] ‹dicit Apostolus› · call in col 364 Galat. ii, 9.

Galatians 2:9.

(printed under page 186)

(45) ‹call above the rendered foot› · call in col 363 (inferred)

Alias, « velut basis eis quaedam collocatur ac sedes, quod appellatur. » Sed mss. ut in nostro textu.

Otherwise read: "as if a kind of base and seat is set for them, which is called." But the manuscripts read as in our text.

(printed under page 186)

Page

running head: ORIGENIS
marginal letters: A suam : » cum; B Invenimus ergo; C etiam Dominus; D 3. Jubetur ergo
old-edition numerals: 163 after novimus,
other: Latin only, no Greek printed

PG 12:364

pretiosos, aes, tum praeterea byssum, coccum, hyacinthum, et purpuram, pelles etiam arietum rubras, et pelles hyacinthinas, sed et ligna imputribilia, pilos quoque caprarum ad constructionem tabernaculi offerat. Mulieres quoque sapientes in arte textrina requiruntur, et fabri qui aurum vel argentum, vel aes, lapides etiam aptare noverint, aurum et ligna formare. Tum deinde mensurae traduntur atriorum. Quae atria extenta tentoriis, columnis erecta, seris stabilita, et funibus distenta firmantur. Fiunt praeterea quaedam velaminibus distincta, quae appellantur sancta, et alia nihilominus secundo dirempta velamine, quae dicuntur Sancta sanctorum. Collocatur intrinsecus arca testamenti, supra quam cherubim extensis alis, seque invicem contingentibus statuuntur, ibique ex auro velut basis tabula quaedam collocatur, quae appellatur propitiatorium, sed et altare aureum incensi. Tum praeterea exteriori loco candelabrum ponitur aureum in parte austri, ut respiciat ad aquilonem. In parte vero aquilonis mensa collocatur, et propositio panum super eam. Necnon et altare holocaustorum juxta velamen interius ponitur. Sed quid ego de his revolvo per singula? Vix ad haec tantum enarranda sufficimus, vix nobis ipsa rerum materialium forma adduci ante oculos potest, et quomodo quis latentia in his mysteria expedire sufficiet? Verumtamen causa pro qua fieri deberet tabernaculum, in superioribus invenitur praedicta dicente Domino ad Moysen : « Facies, inquit, mihi sanctificationem, et inde videbor vobis. » Vult ergo Deus, ut faciamus ei sanctificationem. Promittit enim quia, si fecerimus ei sanctificationem, possit a nobis videri. Unde et Apostolus ad Hebraeos dicit : « Pacem sequimini et sanctificationem, sine qua nemo videbit Deum. » Haec ergo est sanctificatio, quam jubet Dominus fieri, quam et Apostolus in virginibus esse vult, ut sint sanctae corpore et spiritu : sciens sine dubio quod qui fecerit Domino sanctificationem per cordis sui et corporis puritatem, ipse videbit Deum. Faciamus ergo et nos sanctificationem Domino, et omnes unam, et unusquisque per singulos unam. Omnes fortasse sanctificationem Ecclesiam facimus quae est sancta, non habens maculam aut rugam, hoc modo, si columnas habeat doctores et ministros suos, de quibus dicit Apostolus : « Petrus, Jacobus et Joannes, qui videbantur columnae esse, dextras dederunt mihi et Barnabae societatis. » In tabernaculo ergo hoc, columnae seris interjectis junguntur, dum in Ecclesia doctores datis sibi dextris sociantur. Sed columnae

stones, bronze, then besides fine linen, scarlet, blue, and purple, red skins of rams also, and blue skins, and also incorruptible woods, goats' hair too for the construction of the tabernacle. Women wise in the art of weaving are also sought, and craftsmen who know how to fit gold or silver, or bronze, stones also, and to shape gold and woods. Then next the measures of the courts are handed down. Which courts, stretched out with curtains, raised on pillars, steadied with bars, and stretched tight with cords, are made fast. Besides, certain parts are made divided off by veils, which are called the Holy Place, and others likewise separated by a second veil, which are called the Holy of Holies. Within is placed the ark of the covenant, above which are set the cherubim with wings stretched out and touching one another, and there a certain slab of gold is placed like a base, which is called the propitiatory, and also the golden altar of incense. Then besides, in the outer place a golden candlestick is set on the south side, so that it looks towards the north. On the north side, however, a table is placed, and the setting forth of the loaves upon it. Moreover, the altar of whole burnt offerings also is set beside the inner veil. But why do I go over these things one by one? Scarcely are we sufficient merely to relate these things, scarcely can the very form of the material things be brought before our eyes, and how will anyone be sufficient to unfold the mysteries hidden in them? Nevertheless, the reason for which the tabernacle ought to be made is found foretold in the preceding passages, where the Lord says to Moses: "You shall make for Me," He says, "a sanctuary, and from there I shall appear to you." God wills, therefore, that we make for Him a sanctuary. For He promises that, if we make for Him a sanctuary, He can be seen by us. Whence the Apostle also says to the Hebrews: "Follow peace and sanctification, without which no one will see God." This, therefore, is the sanctuary which the Lord commands to be made, which the Apostle also wills to be in virgins, that they may be holy in body and spirit: knowing without doubt that whoever makes a sanctuary for the Lord through the purity of his heart and body, he himself will see God. Let us also, therefore, make a sanctuary for the Lord, both all of us one, and each one individually one. Perhaps all of us make the Church a sanctuary, which is holy, not having spot or wrinkle, in this way, if it has its teachers and ministers as pillars, concerning whom the Apostle says: "Peter, James, and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship." In this tabernacle, therefore, the pillars are joined by bars set between them, while in the Church the teachers are united when right hands have been given to one another. But let those pillars

Editors' notes and page, col. 364

Footnotes

(45) ‹quae appellatur› · call in col 364

Alias, « velut basis eis quaedam collocatur ac sedes, quod appellatur. » Sed mss. ut in nostro textu.

Otherwise read: "like a base, a certain seat is placed for them, which is called." But the manuscripts read as in our text.

(printed under page 186)

(46) ‹aureum incensi› · call in col 364

Altare aureum incensi. Altare incensi erat in sancto, ut patet ex Exod. cap. xxx. Verisimile ergo est deceptum fuisse Origenem loco male a se intellecto qui exstat Hebr. IX, 4.

"The golden altar of incense." The altar of incense stood in the Holy Place, as is clear from Exodus chapter 30. It is likely, then, that Origen was misled by a passage he misunderstood, which is found in Hebrews 9:4.

(printed under page 186)

(47) ‹altare holocaustorum› · call in col 364

Altare holocaustorum eo loco ponit, ubi altare erat incensi, atqui erat in atrio sacerdotum sub dio. Hebr. XIII, 11.

He places the altar of burnt offerings where the altar of incense was; yet it stood in the court of the priests, in the open air. Hebrews 13:11.

(printed under page 186)

(48) ‹Facies› · call in col 364

Alias, « facietis. »

Otherwise read: "you (plural) shall make."

(printed under page 186)

(49) ‹Ecclesiam facimus› · call in col 364

Alias, « unam, ut omnes sanctificationem Ecclesiam faciamus. » Mss. ut in nostro textu.

Otherwise read: "one, so that we all may make the Church a sanctification." The manuscripts read as in our text.

(printed under page 186)

Page

running head: ORIGENIS
marginal letters: A pretiosos, aes,; B bus statuuntur,; C ad Moysen :; D bens maculam
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:365

istae inargentatae sint, et bases earum inargentatae. Binae autem bases columnis singulis deputentur. Una quae caput dicitur, et superponitur; alia quae vere basis appellatur, et columnae velut fundamentum subjicitur. Inargentatae ergo sunt columnae idcirco, quia verbum Dei praedicant, accipiunt per spiritum « eloquia Domini, quae sunt eloquia casta, argentum igne probatum. » Isti autem praedicationis suae bases habent prophetas. Super fundamentum enim apostolorum et prophetarum Ecclesiam collocant, quorum testimoniis utentes, fidem Christi confirmant. Caput autem columnarum est ille, ut opinor, de quo dicit Apostolus, quia « caput viri Christus est. » Seras vero columnarum, societatis apostolicae datas sibi invicem dextras jam diximus. Tentoria quae ansulis assuta, et circulis suspensa, atque innexa funibus, ad modum cortinarum viginti et octo in longum, atque in latum quatuor cubitis distenduntur, habeatur reliqua credentium plebs, quae haeret et pendet in funibus fidei. Funis enim triplex non rumpitur, quae est Trinitatis fides, ex qua dependet, et per quam sustinetur omnis Ecclesia. Viginti autem et octo cubitorum, quot in longum distenditur, et in latum quatuor, atrii unius mensura, puto quod inserta lex Evangeliis designetur. Septenarius namque numerus legem significare solet, pro multis septenarii numeri sacramentis. Si consociatur ad quatuor, quater septem consequenter viginti et octo numerum faciunt. Decem vero haec atria fiunt, ut integrum perfectionis numerum teneant, et legis Decalogum signent. Jam vero cocci, et hyacinthi, byssi, ac purpurae specie, multa ac diversa opera explicantur. Inde tentoria, inde velum exterius et interius, inde tota sacerdotalis et pontificalis vestis, auro et gemmis expeditur adjunctis. Sed ne diutius per singularum demoremur species virtutum, possumus breviter dicere, illa significari per haec quibus ornaretur Ecclesia. Fides ejus auro conferri potest, sermo praedicationis ejus argento; lapidibus pretiosis, aes patientiae, lignis imputribilibus scientia, quae per lignum venit, aut incorruptio castitatis, quae nunquam veterascit; bysso virginitas; cocco confessionis gloria; purpurae charitatis fulgor; hyacintho spes regni coelorum. Istae sint interim materiae, ex quibus omne tabernaculum construatur, induantur sacerdotes, ornetur et pontifex. Quorum indumenta quae sint, vel qualia, in alio loco pronuntiat Propheta, et dicit : « Sacerdotes tui induantur justitiam. » Sunt ergo omnia ista indumenta justitiae. Et iterum Paulus apostolus dicit : « Induite vos viscera misericordiae. » Sunt ergo indumenta misericordiae.

be silvered, and their bases silvered. Moreover, let two bases be assigned to each pillar: one which is called the capital, and is set on top; the other which is truly called the base, and is set under the pillar like a foundation. The pillars, therefore, are silvered for this reason, because they preach the word of God, they receive through the Spirit "the utterances of the Lord, which are chaste utterances, silver tried by fire." And these men have the prophets as the bases of their preaching. For they place the Church upon the foundation of the apostles and prophets, using whose testimonies they confirm the faith of Christ. And the capital of the pillars is He, as I suppose, concerning Whom the Apostle says, that "the head of the man is Christ." And the bars of the pillars we have already said are the right hands of apostolic fellowship given to one another. Let the curtains which, sewn with loops, and hung on rings, and fastened with cords, after the manner of hangings are stretched out twenty-eight cubits in length and four in breadth, be accounted the rest of the multitude of believers, which clings and hangs on the cords of faith. For a threefold cord is not broken, which is the faith of the Trinity, on which the whole Church hangs and through which it is sustained. And by the measure of one court, of twenty-eight cubits, as many as it is stretched out in length, and four in breadth, I think the law inserted into the Gospels is designated. For the number seven is accustomed to signify the law, on account of the many mysteries of the number seven. If it is joined to four, four times seven consequently make the number twenty-eight. And these courts are made ten, so that they may hold the complete number of perfection, and mark the Decalogue of the law. Now further, from the sort of scarlet, and blue, fine linen, and purple, many and diverse works are unfolded. Thence the curtains, thence the outer and the inner veil, thence the whole priestly and pontifical vestment is prepared, with gold and gems added. But lest we linger too long over the forms of the individual virtues, we can briefly say that by these things are signified those wherewith the Church is adorned. Her faith can be compared to gold, the word of her preaching to silver; to precious stones, the bronze of patience; to incorruptible woods, knowledge, which came through the wood, or the incorruption of chastity, which never grows old; to fine linen, virginity; to scarlet, the glory of confession; to purple, the brightness of charity; to blue, the hope of the kingdom of the heavens. Let those meanwhile be the materials out of which the whole tabernacle is built, the priests are clothed, and the high priest also is adorned. What and of what sort their garments are, the Prophet pronounces in another place, and says: "Let Thy priests be clothed with righteousness." All those, therefore, are garments of righteousness. And again Paul the apostle says: "Clothe yourselves with the bowels of mercy." There are, therefore, garments of mercy.

Editors' notes and page, col. 365

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [25] ‹call above the rendered foot› · call in col 365 (inferred) Psal. XI, 7.

Psalm 11(12):7.

[26] ‹call above the rendered foot› · call in col 365 (inferred) II Cor. XI, 3.

2 Corinthians 11:3.

[27] ‹et dicit› · call in col 365 Psal. CXXXII, 9.

Psalm 132:9 [as printed].

[28] ‹apostolus dicit› · call in col 365 Coloss. III, 12.

Colossians 3:12.

[29] ‹call above the rendered foot› · call in col 366 (inferred) Rom. XIII, 14.

Romans 13:14.

[30] ‹ad Corinthios› · call in col 366 II Cor. VI, 13.

2 Corinthians 6:13.

[31] ‹Christus est› · call in col 366 I Cor. VI, 3.

1 Corinthians 6:3 [as printed; the quotation is 1 Cor. 11:3].

[32] ‹protulerit› · call in col 366 Gal. V, 22.

Galatians 5:22.

[33] ‹Deo Jacob› · call in col 366 Psal. CXXXI, 4, 5.

Psalm 131(132):4, 5.

(printed under page 187)

(50) ‹Ecclesiam collocant (call above the rendered foot)› · call in col 365 (inferred)

Ecclesiam collocant. Sic mss. Alias vero simpliciter, « collocantur. »

"They set the Church." So the manuscripts; elsewhere, however, simply "they are set".

(printed under page 187)

(51) ‹septenarii numeri› · call in col 365

Alias, « septimi numeri. »

Otherwise read: "of the seventh number".

(printed under page 187)

(52) ‹ornaretur Ecclesia› · call in col 365

Ornaretur Ecclesia. Mss., « significatur Ecclesia. »

"The Church would be adorned." The manuscripts: "the Church is signified".

(printed under page 187)

Page

running head: IN EXODUM HOMIL
marginal letters: A istae inargentatae; B toria quae ansulis; C merum teneant,; D spes regni
old-edition numerals: 164 after Decalogum
other: Latin only, no Greek printed; ends mid-word mise-
other: the word misericordiae. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 366

PG 12:366

Sed et alia nihilominus Apostolus indumenta nobiliora designat, cum dicit : « Induite vos Dominum Jesum Christum, et carnis curam ne feceritis ad concupiscentias. » Ista sunt ergo indumenta, quibus ornatur Ecclesia.

Moreover, the Apostle designates other still nobler garments as well, when he says: "Clothe yourselves with the Lord Jesus Christ, and make no provision for the flesh unto lusts." These, therefore, are the garments wherewith the Church is adorned.

4. Potest autem et unusquisque nostrum etiam in semetipso constituere tabernaculum Deo. Si enim, ut quidam ante nos quoque dixerunt, tabernaculum hoc totius mundi tenet figuram, mundi autem etiam singuli quique habere imaginem possunt, cur non et tabernaculi unusquisque in semetipso formam possit explere? Has ergo debet columnas sibi aptare virtutum, columnas argenteas, id est patientiam rationabilem. Potest enim esse quidem in homine, quae videatur patientia, sed quae rationabilis non sit. Nam et qui non sentit injuriam, et propterea non reddit, patiens videtur, sed non est rationabilis ista patientia. Iste ergo habet quidem columnas, sed non sunt argenteae. Qui vero propter verbum Dei patitur, et fortiter fert, iste columnis argenteis decoratus est et munitus. Potest in se et atria distendere, cum dilataverit cor suum secundum Apostoli vocem dicentis ad Corinthios : « Dilatamini et vos. » Potest se et seris munire, cum se unanimitate dilectionis astrinxerit. Potest super argenteas bases stare, cum super stabilitatem verbi Dei, verbi prophetici et apostolici collocatur. Potest habere in columna deauratum caput, si caput aureum sit ei fides Christi. « Omnis namque viri caput, Christus est. » Decem vero atria potest in semetipso distendere, cum non in uno tantum verbo legis dilatatur, neque duobus, aut tribus, sed in toto Decalogo legis spiritalis intelligentiae dilatare amplitudinem potest, aut cum fructum spiritus, gaudium, pacem, patientiam, benignitatem, modestiam, fidem, continentiam, adjecta, quae est mater omnium, charitate, protulerit. Habeat adhuc in se anima ista, quae non dederit somnum oculis suis, nec palpebris suis dormitationem, nec requiem temporibus suis, donec inveniat locum Domino, tabernaculum Deo Jacob; habeat, inquam, in se defixum et altare, in quo orationum hostias et misericordiae victimas offerat Deo; in quo continentiae cultro superbiam quasi taurum immolet, iracundiam quasi arietem jugulet, luxuriam omnemque libidinem tanquam hircos et haedos litet. Sciat tamen ex his etiam sacerdotibus separare dextrum brachium, et pectusculum, et maxillas, id est opera bona et opera dextra. Nam sinistrum nihil reservet. Pectusculum quoque integrum, quod est correctum, et mens Deo sacrata; et maxillas ad verbum Dei loquendum. Sciat sibi in

4. Moreover, each one of us also can establish a tabernacle for God in himself as well. For if, as certain men before us also have said, this tabernacle holds the figure of the whole world, and each individual also can have the image of the world, why can each one not also fulfil the form of the tabernacle in himself? He ought, therefore, to fit to himself these pillars of the virtues, silver pillars, that is, rational patience. For there can indeed be in a man what seems to be patience, yet is not rational. For he also who does not feel an injury, and on that account does not return it, seems patient, yet that patience is not rational. That man, therefore, has pillars indeed, but they are not of silver. Whereas he who suffers on account of the word of God, and bears it bravely, is adorned and fortified with silver pillars. He can also stretch out courts in himself, when he has enlarged his heart according to the voice of the Apostle saying to the Corinthians: "Be you also enlarged." He can also fortify himself with bars, when he has bound himself with unanimity of love. He can stand upon silver bases, when he is placed upon the stability of the word of God, the prophetic and apostolic word. He can have a gilded capital on his pillar, if the faith of Christ be for him a golden capital. "For the head of every man is Christ." And he can stretch out ten courts in himself, when he is enlarged not in one word only of the law, nor in two, or three, but can enlarge the breadth of spiritual understanding in the whole Decalogue of the law, or when he brings forth the fruit of the Spirit: joy, peace, patience, kindness, modesty, faith, continence, with charity added, which is the mother of all. Let that soul which has not given sleep to her eyes, nor slumber to her eyelids, nor rest to her temples, until she find a place for the Lord, a tabernacle for the God of Jacob, have still further in herself—let her have, I say, fixed in herself an altar also, on which she may offer to God sacrifices of prayers and victims of mercy; on which with the knife of continence she may immolate pride like a bull, slit the throat of wrath like a ram, sacrifice luxury and every lust like he-goats and kids. Yet let her know how from these to separate for the priests also the right arm, and the breast, and the jaws, that is, good works and right-hand works. For let her reserve nothing left-handed. The whole breast also, which is a corrected heart and a mind consecrated to God; and the jaws for speaking the word of God. Let her know that for herself in

Editors' notes and page, col. 366

Footnotes

(53) ‹Ut quidam ante nos quoque dixerunt (call above the rendered foot)› · call in col 366 (inferred)

Ut quidam ante nos quoque dixerunt. Vide Josephum lib. iii Antiq. et Philonem De vita Moysis.

"As some before us have also said." See Josephus, Antiquities book III, and Philo, On the Life of Moses.

(printed under page 187)

(54) ‹call above the rendered foot› · call in col 366 (inferred)

Alias, « argentatae. »

Otherwise read: "silvered".

(printed under page 187)

Page

running head: XODUM HOMILIA IX.
marginal letters: A ricordiae. Sed; B rationabilis non; C atria potest; D taurum immolet,
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word ricordiae

PG 12:367

sanctis etiam candelabrum luminis collocandum, ut sint ei lucernae semper ardentes, et lumbi succincti, et ipse tanquam servus, qui exspectat dominum suum redire de nuptiis. De his enim lucernis et Dominus dicebat : « Lucerna corporis tui est oculus tuus. » Sed istud candelabrum lucernarum in austro collocet, ut ad aquilonem respiciat. Accenso etenim lumine, id est vigilanti corde respicere semper debet ad aquilonem, et observare eum qui ab aquilone est. Sicut et propheta videre se dicit succensum lebetem, vel ollam, et faciem ejus a facie aquilonis. Ab aquilone enim accenduntur mala universae terrae. Vigilans ergo et sollicitus et ardens intueatur semper astutias diaboli, et semper aspiciat unde sit ventura tentatio, unde hostis irruat, unde inimicus obrepat. Dicit enim et Petrus apostolus : « Quia adversarius vester diabolus, sicut leo rugiens, circuit quaerens quem transvoret. » Mensa quoque propositionis habens duodecim panes, in parte collocetur aquilonis respiciens ad austrum. Panes isti, apostolicus ei tam numero quam virtute sit sermo, quo indesinenter utens (quotidie namque hos ante Dominum jubetur apponere), rursum respiciat ad austrum, unde Dominus venit : « Dominus enim ex Themam veniet, » sicut scriptum est, quod est de austro. Habeat in penetralibus pectoris sui etiam altare incensi, ut ipse dicat : « Quia Christi bonus odor sumus. » Habeat et arcam testamenti, in qua sint tabulae legis, ut in lege Dei meditetur die ac nocte, et memoria ejus arca et bibliotheca efficiatur librorum Dei, quia et propheta beatos dicit eos qui memoria tenent mandata ejus, ut faciant ea. Sit intra ipsum urna mannae reposita, intellectus verbi Dei subtilis et dulcis. Sit et virga Aaron intra eum, doctrina sacerdotalis, et florida severitas disciplinae, supra omnem vero gloriam sit ei pontificalis ornatus. Potest enim intra se agere pontificatum pars illa quae in eo est pretiosissima omnium, quod quidam principale cordis appellant, alii rationalem sensum, aut intellectualem substantiam, vel quocunque modo appellari potest in nobis portio nostri illa, per quam capaces esse possumus Dei. Ista ergo pars in nobis velut quidam pontifex exornetur indumentis, et monilibus pretiosis, ac podere byssino. Indumenti hoc genus est, quod usque ad pedes deducitur totum contegens corpus. In quo designatur, ut primo omnium totus sit castitate vestitus. Accipiat postmodum et humerale gemmatum, in quo fulgor operum collocatur, ut videntes homines opera sua magnificent Patrem qui in coelis est. Accipiat et logium, quod rationale dici potest, pectori superpositum, quaterno lapidum ordine distinctum.

the holy places the candlestick of light also must be set, so that her lamps may be always burning, and her loins girded, and he himself like a servant who waits for his lord to return from the wedding. For concerning these lamps the Lord also used to say: "The lamp of your body is your eye." But let him set that candlestick of lamps in the south, so that it looks towards the north. For when the light has been kindled, that is, with a watchful heart, he ought always to look towards the north, and observe him who is from the north. Just as the prophet also says that he sees a kindled cauldron, or pot, and its face from the face of the north. For from the north are kindled the evils of the whole earth. Watchful, therefore, and careful and burning, let him always gaze upon the wiles of the devil, and always look whence temptation is about to come, whence the enemy may rush in, whence the foe may creep up. For Peter the apostle also says: "Because your adversary the devil, like a roaring lion, goes about seeking whom he may devour." Let the table of setting forth also, having twelve loaves, be placed on the north side looking towards the south. Let those loaves be for him the apostolic word, as much in number as in power, using which unceasingly (for he is commanded to set these before the Lord daily), let him again look towards the south, whence the Lord comes: "For the Lord will come from Teman," as it is written, which is from the south. Let him have in the recesses of his breast the altar of incense also, so that he himself may say: "Because we are the good odour of Christ." Let him have the ark of the covenant also, in which are the tables of the law, so that he may meditate on the law of God day and night, and his memory may become an ark and library of the books of God, because the prophet also calls blessed those who hold His commandments in memory, to do them. Let the jar of manna be laid up within him, a subtle and sweet understanding of the word of God. Let the rod of Aaron also be within him, priestly teaching, and the blossoming strictness of discipline; and above all glory let him have the pontifical adornment. For that part which in him is the most precious of all, which some call the ruling part of the heart, others the rational sense, or intellectual substance, or in whatever way that portion of us in us can be called, through which we can be capable of God, can exercise the high priesthood within itself. Let that part in us, therefore, like a certain high priest, be adorned with garments, and precious jewels, and a linen robe reaching to the feet. This is a kind of garment which is let down even to the feet, covering the whole body. In which it is designated that first of all he should be wholly clothed with chastity. Let him receive afterwards the jewelled shoulder-piece also, on which the brightness of works is set, so that men seeing his works may glorify the Father Who is in the heavens. Let him receive the oracle also, which can be called the rational, set upon the breast, adorned with a fourfold row of stones.

Editors' notes and page, col. 367

Footnotes

Latin-only page (Rufinus). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [34] ‹call above the rendered foot› · call in col 367 (inferred) Luc. XII, 35.

Luke 12:35.

[35] ‹call above the rendered foot› · call in col 367 (inferred) Matth. VI, 22.

Matthew 6:22.

[36] ‹call above the rendered foot› · call in col 367 (inferred) Jer. I, 13.

Jeremiah 1:13.

[37] ‹call above the rendered foot› · call in col 367 (inferred) I Petr. V, 8.

1 Peter 5:8.

[38] ‹scriptum est› · call in col 367 Habac. iii, 3.

Habakkuk 3:3.

[39] ‹ipse dicat› · call in col 367 II Cor. II, 15.

2 Corinthians 2:15.

[40] ‹in coelis est› · call in col 367 Matth. V, 16.

Matthew 5:16.

[41] ‹call above the rendered foot› · call in col 368 (inferred) Exod. XXVIII, 35.

Exodus 28:35.

[42] ‹qui dixit› · call in col 368 Eccli. VII, 40.

Ecclesiasticus (Sirach) 7:40.

[43] ‹Dominus dicit› · call in col 368 Luc. XVII, 21.

Luke 17:21.

[44] ‹refertur› · call in col 368 Hebr. XI, 9.

Hebrews 11:9.

[45] ‹filiis Heth› · call in col 368 Gen. XXIII, 6.

Genesis 23:6.

[46] ‹angelus tenuit› · call in col 368 Gen. XXII.

Genesis 22.

(printed under page 188)

(55) ‹call above the rendered foot› · call in col 367 (inferred)

Alias, « utimur. » Sed omnes mss., « utens. »

Otherwise read: "we use"; but all the manuscripts have "using".

(printed under page 188)

(56) ‹in coelis est› · call in col 367

Sic mss. Alias vero, « opera vestra bona magnificent Patrem vestrum qui in coelis est. »

So the manuscripts. Elsewhere, however: "may glorify your good works, your Father who is in heaven" [as printed].

(printed under page 188)

Page

running head: ORIGENIS
marginal letters: A sanctis etiam; B unde inimicus; C die ac nocte,; D quidam pontifex
old-edition numerals: 165 before beatos dicit
other: Latin only, no Greek printed

PG 12:368

Sed et aurea lamina in fronte resplendeat, quod petalum appellatur, in quibus utrisque veritas et manifestatio dicitur collocata. Ego in his quae in pectore locari dicuntur, sermonem evangelicum sentio, qui quadruplicato ordine veritatem fidei nobis et manifestationem Trinitatis exponit, cuncta referens ad caput, ad unius scilicet Dei naturam. In his est ergo omnis veritas, et omnis manifestatio veritatis. Igitur si recte vis pontificatum gerere Deo, evangelicus sermo, et Trinitatis fides semper tibi habeatur in pectore. Cui convenit etiam apostolicus sermo tam virtute, quam numero, tantum ut nomen Dei semper habeatur in capite, et ad unum Deum cuncta referantur. Habeat etiam in interioribus pontifex partibus operimenta sua, habeat pudenda contecta; ut corpore et spiritu sanctus sit, et cogitationibus et operibus purus sit. Habeat etiam per indumenti circuitum tintinnabula, ut ingrediens, inquit, sancta, det sonitum, et non intret cum silentio. Et haec tintinnabula, quae semper sonare debent, in extremo vestimenti sunt posita, idcirco, credo, ut de extremis temporibus et fine mundi nunquam sileas, sed inde semper sones, inde disputes et loquaris, secundum eum qui dixit : « Memor esto novissimorum tuorum, et non peccabis. » Ad hunc ergo modum homo noster interior Deo pontifex adornetur, ut introire possit non solum in sancta, sed et in Sancta sanctorum; ut possit adire propitiatorium ubi sunt cherubim, et inde appareat ei Deus. Sancta possunt esse ea, quae in praesenti saeculo habere sancta conversatio potest. Sancta vero sanctorum, in quae semel tantummodo intratur, ad coelum esse transitum puto, ubi est propitiatorium, et cherubim, ubi et mundis corde apparere poterit Deus, vel quia Dominus dicit : « Ecce regnum Dei intra vos est. » Haec interim quantum ad praesens in transcursu occurrere sensibus nostris potuit, quantumque moderari auribus potuimus auditorum, de tabernaculo dicta sint, ut unusquisque nostrum studeat facere intra se tabernaculum Deo. Non enim frustra de patribus refertur, quia in tabernaculis habitaverunt. Ego sic intelligo Abraham habitasse in tabernaculis, et Isaac, et Jacob. Construxerunt namque isti intra se tabernaculum Deo, qui se tantis ac talibus virtutum splendoribus adornaverunt. Refulgebat namque in eis insigne regium purpura, propter quod dicebatur ad Abraham a filiis Heth : A Deo rex in nobis tu es. Splendebat et coccus : propterea enim ad jugulandum duxit Deo unicum, et propterea dextram illius angelus tenuit. Splendebat hyacinthus, cum coelum semper intuens coeli Dominum sequebatur. Sed et in caeteris similiter ornabatur. Ego sic intelligo et diem festum tabernaculorum

Moreover, let a golden plate also shine on his forehead, which is called the petalon, in both of which truth and manifestation are said to be placed. In these things which are said to be set on the breast, I perceive the evangelical word, which in a fourfold order sets forth for us the truth of faith and the manifestation of the Trinity, referring all things to the head, namely, to the nature of the one God. In these things, therefore, is all truth, and all manifestation of the truth. Accordingly, if you wish rightly to exercise the high priesthood for God, let the evangelical word and the faith of the Trinity always be held by you in your breast. With which the apostolic word also agrees, as much in power as in number, provided only that the name of God be always held on the head, and all things be referred to the one God. Let the high priest have his coverings in the inner parts also, let him have his privy parts covered; so that he may be holy in body and spirit, and pure both in thoughts and in works. Let him also have bells round about the hem of his garment, so that when entering, it says, the holy places, he may give a sound, and not enter with silence. And these bells, which ought always to sound, are set on the edge of the vestment, for this reason, I believe, that you may never keep silent concerning the last times and the end of the world, but may always sound forth concerning that, dispute and speak concerning that, according to him who said: "Remember your last things, and you shall not sin." After this manner, therefore, let our inner man be adorned as a high priest for God, so that he may be able to enter not only into the Holy Place, but also into the Holy of Holies; so that he may be able to approach the propitiatory where the cherubim are, and from there God may appear to him. The Holy Place can be those things which a holy way of life can have in the present age. The Holy of Holies, however, into which entrance is made once only, I think is the passage to heaven, where the propitiatory is, and the cherubim, where God will also be able to appear to the clean in heart, or because the Lord says: "Behold, the kingdom of God is within you." Meanwhile let these things, so far as for the present could occur to our senses in passing, and so far as we were able to adapt them to the ears of the hearers, be said concerning the tabernacle, so that each one of us may strive to make within himself a tabernacle for God. For not in vain is it related of the fathers that they dwelt in tabernacles. Thus I understand Abraham to have dwelt in tabernacles, and Isaac, and Jacob. For those men built within themselves a tabernacle for God, who adorned themselves with so many and such great splendours of virtues. For there shone in them the royal emblem, purple, on account of which it was said to Abraham by the sons of Heth: You are a king from God among us. Scarlet also shone: for on that account he led his only son to be slain for God, and on that account the angel held his right hand. Blue shone, when looking always upon heaven he followed the Lord of heaven. And in the remaining things also he was similarly adorned. Thus I understand also the feast day of tabernacles

Editors' notes and page, col. 368

Footnotes

(57) ‹call above the rendered foot› · call in col 368 (inferred)

Manifestationem et veritatem δήλωσιν καὶ ἀλήθειαν vocant LXX Interpretes, quod Hebraei Urim et Tummim.

"Manifestation and truth": the Seventy translators call δήλωσιν καὶ ἀλήθειαν what the Hebrews call Urim and Thummim.

(printed under page 188)

Page

running head: ORIGENIS
marginal letters: A Sed et aurea; B denda contecta;; C in praesenti; D se tabernaculum
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word tabernacu-
other: the word tabernaculorum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 369

PG 12:369

qui mandatur in lege, ut exeat populus certa die anni, et in tabernaculis habitet, habens ramos palmarum, et frondes salicis ac populi, et ramos arboris frondosae. Palma victoriae signum est illius belli, quod inter se caro et spiritus gerunt Arbor autem populus, et salix, tam virtute quam nomine virgulta sunt castitatis. Quae si integre conserves, habere potes et nemorosae ac frondentis arboris ramos, quae est aeterna et beata vita, cum te Dominus in loco viridi collocaverit super aquam refectionis, per Christum Jesum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.

which is commanded in the law, that on a certain day of the year the people should go out and dwell in tabernacles, having branches of palms, and boughs of willow and poplar, and branches of a leafy tree. The palm is the sign of victory of that war which the flesh and the spirit wage between themselves. And the poplar tree and the willow, as much in virtue as in name, are shoots of chastity. Which if you preserve whole, you can have also the branches of a woody and leafy tree, which is eternal and blessed life, when the Lord has placed you in a green place beside the water of refreshment, through Christ Jesus our Lord, to Whom is glory and sovereignty unto the ages of ages. Amen.

HOMILIA X.

HOMILY X.

De muliere praegnante, quae duobus viris litigantibus abortiverit.

On the pregnant woman who miscarried when two men were striving.

1. « Quod si litigabunt duo viri, et percusserint mulierem praegnantem, et exierit infans ejus nondum formatus, detrimentum patietur quantum indixerit vir mulieris, et dabit cum honore. Quod si formatus fuerit, dabit animam pro anima, oculum pro oculo, dentem pro dente, manum pro manu, pedem pro pede, combusturam pro combustura, vulnus pro vulnere, livorem pro livore. » Primo omnium in his requirendum esse puto, sub quo legis titulo hujusmodi statuta censentur. Non enim, ut simplicioribus videtur, cuncta quae statuuntur lex dicitur, sed quaedam quidem lex, quaedam testimonia, alia mandata et justitiae, quaedam judicia appellantur. Quod evidentius in unum collectum, octavus decimus edocet psalmus, cum dicit : « Lex Domini irreprehensibilis, convertens animas : testimonium Domini fidele, sapientiam praestans parvulis. Justitiae Domini rectae laetificantes corda, praeceptum Domini lucidum illuminans oculos. Timor Domini sanctus permanens in saeculum saeculi, judicia Domini vera, justificata in semetipsa. » Cum ergo istae diversitates eorum quae in lege statuta sunt, habeantur, nunc sermo qui habetur in manibus, sub titulo justitiarum vel justificationum scriptus est. Sic enim dicit superius : « Et hae justitiae, quas propones palam eis. » Non est autem praesentis temporis uniuscujusque horum exponere differentias, exigimur enim ad explanationem horum quae lecta sunt. Sciendum sane est quod pars aliqua ex his de quibus disserendum nobis est, in Evangelio secundum Matthaeum posita est, dicente Domino hoc modo : « Audistis quia dictum est antiquis : Oculum pro oculo, dentem pro dente. Ego autem dico vobis, non resistere malo. Sed si quis te percusserit in dextram maxillam, converte ei et alteram. » Sed fortassis qui Scripturas attentius legit, dicat ea quae de Evangelio scripta memoravimus, non de hoc Exodi sumpta loco, sed magis Deuteronomii, ubi nihilominus hoc modo quaedam

1. "And if two men strive, and strike a pregnant woman, and her child comes out not yet formed, he shall suffer a fine as much as the woman's husband lays upon him, and he shall give it with honour. But if it be formed, he shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise." First of all in these things I think one must inquire under what title of the law statutes of this sort are reckoned. For not all the things that are established, as it seems to the simpler sort, are called law, but some indeed are called law, some testimonies, others commandments and ordinances, and some judgements. Which gathered together into one the eighteenth Psalm teaches more clearly, when it says: "The law of the Lord is blameless, converting souls: the testimony of the Lord is faithful, giving wisdom to little ones. The ordinances of the Lord are right, rejoicing hearts; the precept of the Lord is bright, enlightening the eyes. The fear of the Lord is holy, enduring unto age of age; the judgements of the Lord are true, justified in themselves." Since, therefore, those diversities of the things that are established in the law obtain, now the passage which we have in hand is written under the title of ordinances or justifications. For thus it says above: "And these are the ordinances which you shall set openly before them." Now it is not for the present time to set forth the differences of each one of these, for we are required to explain these things which have been read. Assuredly one must know that some part of these things which we have to discuss is set in the Gospel according to Matthew, where the Lord speaks in this manner: "You have heard that it was said to them of old: Eye for eye, tooth for tooth. But I say to you not to resist evil. But if anyone strikes you on the right cheek, turn to him the other also." Yet perhaps he who reads the Scriptures more attentively may say that those things which we have mentioned as written in the Gospel were taken not from this passage of Exodus, but rather of Deuteronomy, where likewise in this manner certain things

Editors' notes and page, col. 369

Footnotes

Latin-only page (Rufinus; Homily X). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [47] ‹call above the rendered foot› · call in col 369 (inferred) Deut. XVI.

Deuteronomy 16.

[48] ‹livorem pro livore› · call in col 369 Exod. XXI, 23, 24, 25.

Exodus 21:23, 24, 25.

[49] ‹cum dicit› · call in col 369 Ps. XVIII, 8, 9, 10.

Psalm 18(19):8, 9, 10.

[50] ‹dicit superius› · call in col 369 Exod. XXI, 1.

Exodus 21:1.

[51] ‹hoc modo› · call in col 369 Matth. V, 38, 39.

Matthew 5:38, 39.

[52] ‹call above the rendered foot› · call in col 370 (inferred) Deut. XIX, 16, 17, 18, 19, 20, 21.

Deuteronomy 19:16, 17, 18, 19, 20, 21.

[53] ‹call above the rendered foot› · call in col 370 (inferred) Matth. V, 38.

Matthew 5:38.

(printed under page 189)

Page

running head: IN EXODUM HOMILIA
marginal letters: A lorum qui mandatur; C judicia appellantur.; D aliqua ex his
old-edition numerals: 166 after censentur.
other: Latin only, no Greek printed; begins mid-word lorum

PG 12:370

scripta referuntur : « Quod si steterit, inquit, testis iniquus, testimonium ferens adversum hominem de impietate, statuentur utrique homines, quibus est controversia, ante Dominum, et ante sacerdotes, et ante judices, quicunque illi fuerint in diebus illis, et discutient judices diligenter, et examinabunt. Et si invenerint quia testis iniquus testatus est injuste, et surrexit adversum fratrem suum, facietis ei quemadmodum ipse conatus est facere fratri suo, et auferetis malignum de medio vestrum, ut caeteri audientes metum habeant, et non adjiciant ultra facere secundum verbum hoc malum inter vos. Non parcet oculus tuus super eum, animam pro anima, dentem pro dente, manum pro manu, pedem pro pede. » Videntur quidem in utroque loco similia dici, non tamen evidenter ostenditur ex quo potissimum loco sermo qui in Evangelio positus est, videatur assumptus, cum dicit : « Quia audistis quod dictum est : Oculum pro oculo, dentem pro dente. »

are related as written: "And if," it says, "an unjust witness stands up, bearing witness against a man of impiety, both men between whom the controversy is shall stand before the Lord, and before the priests, and before the judges, whoever they may be in those days, and the judges shall investigate diligently, and examine. And if they find that the unjust witness has testified unjustly, and has risen up against his brother, you shall do to him just as he endeavoured to do to his brother, and you shall take away the evil one from the midst of you, so that the rest hearing may have fear, and may not go on any further to do according to this evil word among you. Your eye shall not spare him: life for life, tooth for tooth, hand for hand, foot for foot." Similar things indeed seem to be said in both passages, yet it is not clearly shown from which passage chiefly the saying which is set in the Gospel seems to have been taken, when He says: "Because you have heard that it was said: Eye for eye, tooth for tooth."

2. Verumtamen nunc ad ea quae nobis in Exodo scripta sunt, sermo vertendus est, ubi duo viri litigant, et percutiunt mulierem praegnantem, et ita percutiunt, ut exeat infans ex ea, vel formatus jam, vel nondum formatus. Primum quidem videamus de eo qui nondum formatus exierit, quomodo jubetur damno pecuniae percuti unus ex his qui litigant, cum a Scriptura culpa litis, non ad unum, sed ad utrumque referatur? Quid etiam quod vir mulieris indicit, vel imponit ei, et non eis? et dabit, et non potius dabunt cum honore? Et quis iste est honor? Quod si infans jam formatus exierit, percussa a litigantibus viris praegnante muliere, animam dari pro anima facile intelligimus, hoc est ut morte vindicetur admissum. Quae sequuntur autem, operae pretium est explicare : « Oculum pro oculo, dentem pro dente. » Neque enim videtur esse possibile, ut infans quem percussa mulier abortierit, quamvis formatus exierit, intelligamus quod viri litigantis calce percussus oculum in ventre perdiderit, pro quo percussor orbari oculo a judicibus debeat. Sed pone, sit et hoc, quia jam formatus refertur, quid et de dente dicemus? Nunquid in ventre matris dentes habuit, quos percutientis ictus excuteret? Si vero hoc referamus ad eam quae abortierit, quomodo rursus conveniet, ut abortiens mulier oculum perdat, aut dentes doleat? Sed pone quia percussa dicatur in oculo, aut in dente, et inde causa aborsus exorta sit, pone livorem, pone vulnus acceperit, quid etiam dicemus combusturam pro combustura? Nunquid litigantibus viris assistens mulier comburi potuit, ut combustura pro combustura solvatur? Quae tamen singula videntur mihi nec in Deuteronomii quidem locis, ubi similiter scripta referuntur, facilem habere

2. Nevertheless, our discourse must now be turned to those things which are written for us in Exodus, where two men strive, and strike a pregnant woman, and strike her in such a way that the child comes out of her, either already formed, or not yet formed. First indeed let us see, concerning that which has come out not yet formed, how one of those who strive is commanded to be struck with a fine of money, whereas by the Scripture the blame of the strife is referred not to one, but to both? Why also does the woman's husband assess, or impose it upon him, and not upon them? And he shall give, and not rather they shall give with honour? And what is that honour? Now if the child comes out already formed when the pregnant woman has been struck by the striving men, we easily understand that life is given for life, that is, that the offence is avenged by death. What follows, however, is worth the trouble to explain: "Eye for eye, tooth for tooth." For neither does it seem to be possible that as regards the child which the struck woman miscarried, even though it came out formed, we should understand that struck by the heel of the striving man it lost an eye in the womb, in return for which the striker ought to be deprived of an eye by the judges. But suppose this also be so, because it is related as already formed, what shall we say of the tooth as well? Did it have teeth in its mother's womb, which the blow of the striker might knock out? But if we refer this to her who miscarried, how again will it be fitting that a miscarrying woman should lose an eye, or suffer in her teeth? Yet suppose that she be said to have been struck in the eye, or in the tooth, and thence the cause of the miscarriage arose; suppose she received a bruise, suppose she received a wound, what shall we also say of burn for burn? Could a woman standing by while men were striving be burned, so that burn is paid for burn? Yet these individual points seem to me not even in the passages of Deuteronomy, where they are similarly related as written, to be able to have an easy

Editors' notes and page, col. 370

Footnotes

(58) ‹pro quo percussor› · call in col 370

In editis deest vox percussor, quae reperitur in mss.

The word "the striker" is missing in the printed editions; it is found in the manuscripts.

(printed under page 189)

Page

running head: ODUM HOMILIA X.
marginal letters: A scripta referuntur; B utroque loco; C mulieris indicit,; D tientis ictus
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word ha-
other: the word habere was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 371

PG 12:371

exitum posse. Ponamus enim et ibi exsurrexisse testem iniquum, testimonium falsum dicentem adversum hominem de impietate. Adhibeatur uterque judicio, inquirant judices diligenter, deprehendant accusatorem vel testem illum falsa dixisse : quomodo judex qui parcere non debet falso testi, et animam rei pro innocentis anima damnare; quomodo, inquam, poterit etiam oculum pro oculo eximere? Quasi vero is qui injuste accusabatur, in oculo laedendus fuerit ab accusatore, aut in dente, vel manu, vel pede. Haec autem a nobis dicta sunt, ostendere volentibus, quod in utroque loco quae scripta sunt, edisseri non facile queant. Oportebat enim prius secundum historiam discutere quae leguntur, et sic, quoniam lex spiritalis est, spiritalem in his intelligentiam quaerere.

outcome. For let us suppose there also that an unjust witness has risen up, speaking false testimony against a man of impiety. Let both be brought to judgement, let the judges inquire diligently, let them detect that that accuser or witness has spoken falsehoods: how will the judge, who ought not to spare the false witness, and ought to condemn the life of the guilty man for the life of the innocent—how, I say, will he be able also to take out eye for eye? As though indeed he who was unjustly accused were to have been injured by the accuser in an eye, or in a tooth, or hand, or foot. Now these things have been said by us, wishing to show that in both passages the things that are written cannot easily be explained. For it was necessary first to examine according to the history the things that are read, and thus, since the law is spiritual, to seek the spiritual understanding in them.

3. Verum, quantum ad praesens spectat, etiam ipsa nobis allegoriae pars, quae semper patere latius solet, in angustum cogitur. Tamen, prout possumus, quid nobis in hoc loco videatur, explanare tentabimus. Frequenter diximus, quod in Scripturis eisdem vocabulis, eisdemque officiis, membra animae nominentur, quibus utuntur, vel appellantur corporis membra, verbi causa, ut cum dicitur : « Vides festucam in oculo fratris tui, et ecce in oculo tuo trabes subjacet. » Certum est enim quod non de oculo corporis dicat, in quo trabes jaceat, sed de oculo animae. Et cum dicit : « Qui habet aures audiendi, audiat; » et : « Quam speciosi pedes evangelizantium pacem! » et multa his similia. Haec autem idcirco praemisimus, uti ne super membrorum nos vocabulis similitudo conturbet. Sint ergo duo viri isti qui litigant, duo disputantes, et de dogmatibus vel quaestionibus legis secum invicem conquirentes, et, ut Apostoli sermone dicamus, rixantes circa verborum pugnas. Unde et idem Apostolus sciens inter fratres hujusmodi lites exsurgere, praecipit, et dicit : « Noli verbis contendere, ad nihil enim utile est, nisi ad subversionem audientium; » et alibi : « Quaestiones autem legis devita, sciens quod generant lites. Servum autem Dei non oportet litigare. » Quia ergo isti qui in quaestionibus litigant, ad subversionem audientium litigant, idcirco percutiunt mulierem praegnantem, et ejiciunt infantem ejus, vel formatum jam, vel nondum formatum. Mulier praegnans dicitur anima, quae nuper Dei concepit verbum. De tali autem conceptione legimus in alio loco scriptum : « A timore tuo, Domine, in utero concepimus, et peperimus. » Qui ergo concipiunt, et statim pariunt, isti nec mulieres existimandi sunt, sed viri, et perfecti viri. Denique audi et prophetam dicentem : « Si peperit terra in una die, et nata est gens de semel. » Ista ergo est generatio perfectorum quae statim sub die, ut concepta fuerit, nascitur. Verum ne tibi novum videatur,

3. Yet, so far as concerns the present passage, for us even the part of allegory itself, which is always accustomed to lie more widely open, is forced into a narrow strait. Nevertheless, according as we are able, we shall attempt to explain what seems to us in this passage. We have frequently said that in the Scriptures the members of the soul are named by the same words and the same functions as the members of the body use or are called by, for example, as when it is said: "You see the speck in your brother's eye, and behold, a beam lies in your own eye." For it is certain that He speaks not of the eye of the body, in which a beam lies, but of the eye of the soul. And when He says: "He who has ears to hear, let him hear;" and: "How beautiful are the feet of those who preach the gospel of peace!" and many things like these. Now we have premised these things for this reason, lest the comparison concerning the names of the members disturb us. Let those two men who strive, therefore, be two disputants, debating with one another concerning doctrines or questions of the law, and, to speak in the words of the Apostle, wrangling about battles of words. Whence the same Apostle also, knowing that strifes of this sort arise among brethren, charges and says: "Do not contend in words, for it is useful for nothing, save for the subverting of the hearers;" and elsewhere: "Avoid questions of the law, knowing that they beget strifes. And the servant of God must not strive." Because, therefore, those who strive in questions strive to the subverting of the hearers, for that reason they strike a pregnant woman, and cast out her child, either already formed, or not yet formed. A soul which has lately conceived the word of God is called a pregnant woman. Now concerning such a conception we read it written in another place: "From fear of Thee, O Lord, we have conceived in the womb, and have brought forth." Those, therefore, who conceive and immediately bring forth, are not even to be considered women, but men, and perfect men. Finally, hear the prophet also saying: "Has the earth brought forth in one day, and has a nation been born at once?" That, therefore, is the generation of the perfect, which is born immediately on the very day when it was conceived. Yet lest it seem new to you

Editors' notes and page, col. 371

Footnotes

Latin-only page (Rufinus). Scripture references only; no lettered or numbered editors' notes on this page. Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [54] ‹cum dicitur› · call in col 371 Matth. VII, 3, 4.

Matthew 7:3, 4.

[55] ‹cum dicit› · call in col 371 Matth. XIII, 9.

Matthew 13:9.

[56] ‹audiat; et› · call in col 371 Isa. lii, 7.

Isaiah 52:7.

[57] ‹et dicit› · call in col 371 II Tim. II, 14.

2 Timothy 2:14.

[58] ‹et alibi› · call in col 371 ibid. 23.

Ibid., verse 23.

[59] ‹loco scriptum› · call in col 371 Isa. xxvi, 18.

Isaiah 26:18.

[60] ‹prophetam dicentem› · call in col 371 Isa. lxvi, 8.

Isaiah 66:8.

[61] ‹call above the rendered foot› · call in col 372 (inferred) Gal. IV, 19.

Galatians 4:19.

[62] ‹call above the rendered foot› · call in col 372 (inferred) Isa. xxxvii, 3.

Isaiah 37:3.

[63] ‹cum ait› · call in col 372 Galat. iv, 19.

Galatians 4:19.

[64] ‹cum dicit› · call in col 372 I Cor. III, 15.

1 Corinthians 3:15.

[65] ‹Evangeliis dicit› · call in col 372 Matth. XVI, 26.

Matthew 16:26.

[66] ‹in Epistola sua› · call in col 372 I Joan. V, 16.

1 John 5:16.

[67] ‹Scriptum namque est› · call in col 372 Psal. XVIII, 13.

Psalm 18(19):13.

[68] ‹aliae duae› · call in col 372 Matth. XXV.

Matthew 25.

[69] ‹cum dicitur› · call in col 372 Matth. XVIII.

Matthew 18.

(printed under page 190)

Page

running head: ORIGENIS
marginal letters: A bere exitum; B lem in his; C et multa his; D percutiunt mulierem
old-edition numerals: 167 before cum dicitur
other: Latin only, no Greek printed; begins mid-word bere; ends mid-word vi-
other: the word videatur, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 372

PG 12:372

quod viros parere diximus, jam dudum praemisimus quomodo membrorum appellationem suscipere debeas, ut recedas a corporeis sensibus, et interioris hominis capias intellectum. Si autem vis ut adhuc et in hoc de Scripturis tibi satisfaciam, audi Apostolum dicentem : « Filioli mei, quos iterum parturio, donec formetur Christus in vobis. » Perfecti ergo sunt et viri fortes, qui statim ut concipiunt, pariunt, id est, qui conceptum fidei verbum in opera producunt. Anima autem quae concepit, et in ventre retinet, et non parit, ista mulier appellatur, sicut et propheta dicit : « Dolores partus advenerunt ei, et virtus pariendi non est in ea. » Haec ergo anima, quae nunc pro infirmitate sui mulier appellatur, duobus inter se litigantibus viris, et in certamine scandala proferentibus, quod habere semper verborum contentio solet, percutitur et scandalizatur, ita ut verbum fidei, quod tenuiter conceperat, abjiciat et perdat, et haec est lis et contentio ad eversionem audientium. Si ergo nondum formatum anima quae scandalizata est, abjecerit verbum, qui scandalizavit, damnum dicitur pati. Vis scire quia est in aliquibus formatum verbum, in aliquibus nondum formatum? Evidenter nos docet Apostoli sermo, quem supra memoravimus, cum ait : « Donec formetur Christus in vobis. » Christus autem est Verbum Dei. Per quod ostendit, quia eo tempore quo scribebat, nondum erat in illis formatum Verbum Dei. Si ergo nondum formatum exierit, damnum patietur. De damnis doctorum etiam Apostolus docet, cum dicit : « Si cujus autem opus arserit, damnum patietur. Ipse autem salvus erit, sic tamen quasi per ignem. » Sed et Dominus in Evangeliis dicit : « Quid enim prodest homini, si universum mundum lucretur, animam autem suam perdat, aut damnum faciat? » Unde videtur ostendi quod quaedam peccata ad damnum quidem pertineant, non tamen ad interitum; quia qui damnum passus fuerit, ipse tamen salvari dicitur, licet per ignem. Unde credo et Joannes apostolus in Epistola sua dicit quaedam esse peccata ad mortem, quaedam non esse ad mortem. Quae autem sint species peccatorum ad mortem, quae vero non ad mortem, sed ad damnum, non puto facile a quoquam hominum posse discerni. Scriptum namque est : « Delicta quis intelligit? » Verumtamen ex his quae in Evangelio per parabolas referuntur, ex parte aliqua cognoscere possumus cujusmodi sint, quae damna nominantur, cum ibi iterum videamus ad lucrum deputari quaedam, quae per negotiationem quaesita dicuntur. Verbi gratia, cum referuntur super quinque mnas acquisitae esse aliae quinque, vel super duas acquisitae aliae duae : aut cum drachma, vel denarius, vel talentum ponitur, et quasi pecunia quaedam in quaestu operum nominatur; sed et cum dicitur paterfamilias ponere

that we have said that men bring forth, we have already long since premised how you ought to take the naming of the members, so that you may withdraw from bodily senses and grasp the understanding of the inner man. Moreover, if you wish that in this also I should still further satisfy you from the Scriptures, hear the Apostle saying: "My little children, of whom I am in travail again, until Christ be formed in you." Those, therefore, are perfect and strong men who as soon as they conceive, bring forth, that is, who bring forth into works the conceived word of faith. Whereas the soul which has conceived, and retains in the womb, and does not bring forth, she is called a woman, just as the prophet also says: "The pains of childbirth have come to her, and there is no strength in her to bring forth." This soul, therefore, which now in view of her weakness is called a woman, when two men strive between themselves, and in the contest bring forward stumbling-blocks, which a contention of words is always accustomed to have, is struck and scandalized, so that she casts out and loses the word of faith which she had faintly conceived; and this is strife and contention to the subverting of the hearers. If, therefore, the soul which has been scandalized has cast out the word not yet formed, he who scandalized her is said to suffer loss. Do you wish to know that in some the word is formed, in some not yet formed? The word of the Apostle, which we mentioned above, clearly teaches us, when he says: "Until Christ be formed in you." Now Christ is the Word of God. Through which he shows that at that time when he was writing, the Word of God was not yet formed in them. If, therefore, it comes out not yet formed, he shall suffer loss. Concerning the losses of teachers the Apostle also teaches, when he says: "If anyone's work burns, he shall suffer loss. Yet he himself shall be saved, yet so as through fire." Moreover, the Lord also says in the Gospels: "For what does it profit a man, if he gain the whole world, but lose his own soul, or suffer loss of it?" Whence it seems to be shown that certain sins pertain indeed to loss, yet not to destruction; because he who has suffered loss is nevertheless said himself to be saved, though through fire. Whence I believe John the apostle also in his Epistle says that there are certain sins unto death, and certain sins not unto death. Now what the kinds of sins unto death are, and what are not unto death, but unto loss, I do not think can easily be discerned by any man. For it is written: "Who understands sins?" Nevertheless, from those things which are related in the Gospel through parables, we can in some part recognize of what sort those things are which are named losses, since there again we see certain things reckoned as gain, which are said to have been acquired through trading. For example, when upon five minas another five are related to have been gained, or upon two another two gained: or when a drachma, or a denarius, or a talent is set down, and as it were a certain sum of money is named in the profit of works; and also when the householder is said to

Editors' notes and page, col. 372

Page

running head: ORIGENIS
marginal letters: A deatur, quod; B viris, et in; C nis doctorum; D non puto facile
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word deatur; ends mid-word po-
other: the word ponere was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 373

PG 12:373

rationem cum servis suis, et offertur ei unus, qui debebat decem millia talenta. Talis ergo quaedam ratio damni est : ut, verbi gratia, qui pro mercede sua accepturus erat decem mnas, non accipiat decem, sed octo, vel sex, aut etiam minus : et hoc damno percuti dicitur is, qui causam scandali infirmiori et muliebri praebuit animae.

settle accounts with his servants, and one is brought to him who owed ten thousand talents. The reckoning of loss, therefore, is of some such sort: that, for example, he who for his reward was about to receive ten minas, does not receive ten, but eight, or six, or even less: and he is said to be struck with this loss who has furnished a cause of scandal to a weaker and womanish soul.

4. Dabit autem, inquit, secundum quod indixerit, vel imposuerit vir ejus, et dabit cum honore. Animae discentis vir, magister ejus est; secundum quod indixerit ergo vir iste, vel Christus qui omnium magister est, vel qui pro Christo Ecclesiae praeest doctor animarum, ille qui ad subversionem audientium verbis contendit, patietur damnum pro anima illa, quae nondum formatum abjecit infantem. Quod potest forte de scandalo catechumeni accipi nondum formati. Potest enim fieri, ut rursum ipse qui laesit, instruat, reparet, restituat animae ea quae perdidit, et haec jam faciet cum honore, cum modestia, cum patientia; sicut Apostolus dicit : « Cum mansuetudine corripiens eos, qui resistunt; » non cum lite, sicut prius, cum scandalum intulit. « Quod si formatus jam fuerit infans, dabit animam pro anima. » Formatus infans potest videri sermo Dei in corde ejus animae, quae gratiam baptismi consecuta est, vel quae evidentius et clarius verbum fidei concepit. Haec ergo si nimia contentione doctorum percussa abjecerit verbum, et inventa fuerit esse de illis, de quibus dicebat Apostolus : « Jam enim quaedam conversae sunt retro post Satanam, » animam pro anima dabit. Vel de die judicii accipiendum est apud Deum judicem, qui potest animam et corpus perdere in gehennam : quia et alibi dicit propheta ad Jerusalem : « Dedi commutationem tuam Aegyptum, Aethiopiam, et Soenen pro te. » Vel certe potest fortassis etiam illud aptari, ut qui sibi conscius tanti scandali fuerit, ponat animam suam pro anima illius, quem scandalizaverit, et usque ad mortem det operam quomodo redeat, quomodo reparetur, quomodo restituatur ad fidem. Ponat etiam oculum pro oculo, si oculum laesit animae, id est intellectum ejus turbavit; auferatur oculus ipsius ab eo, qui Ecclesiae praeest, et intellectus ejus ille turbulentus et ferox qui scandalum generat, desecetur. Sed et si dentem laesit auditoris, quo suscipiens cibum verbi Dei, vel comminuere vel molaribus terere solitus erat, ut subtilem ex his ad ventrem animae transmitteret sensum; si hunc dentem ille vexavit et evellit, ut contentione ipsius non possit anima subtiliter et spiritaliter suscipere verbum

4. Moreover, he shall give, it says, according as her husband lays or imposes upon him, and he shall give it with honour. The husband of the learning soul is her teacher; according as that husband, therefore—either Christ, Who is the Teacher of all, or the teacher of souls who presides over the Church in Christ's stead—lays upon him, he who contends in words to the subverting of the hearers shall suffer loss for that soul which cast out the child not yet formed. Which can perhaps be taken of the scandalizing of a catechumen not yet formed. For it can happen that he himself who injured her may again instruct, restore, and give back to the soul those things which she lost, and these things he will now do with honour, with modesty, with patience; just as the Apostle says: "With gentleness correcting those who resist;" not with strife, as before, when he brought in the stumbling-block. "But if the child be already formed, he shall give life for life." The formed child can seem to be the word of God in the heart of that soul which has obtained the grace of baptism, or which has conceived the word of faith more clearly and distinctly. If this soul, therefore, struck by the excessive contention of teachers, has cast out the word, and has been found to be among those concerning whom the Apostle said: "For already some have turned back after Satan," he shall give life for life. Either this is to be taken of the day of judgement before God the Judge, Who is able to destroy both soul and body in Gehenna: because elsewhere also the prophet says to Jerusalem: "I have given Egypt as your ransom, Ethiopia and Syene for you." Or at any rate this also can perhaps be fitted to it, that he who is conscious in himself of so great a scandal should lay down his own life for the life of him whom he has scandalized, and even unto death take pains how he may return, how he may be repaired, how he may be restored to the faith. Let him also lay down eye for eye, if he has injured the eye of the soul, that is, has disturbed her understanding; let his own eye be taken away by him who presides over the Church, and let that turbulent and fierce understanding of his which begets scandal be cut off. Moreover, if he has injured the tooth of the hearer, wherewith receiving the food of the word of God he was accustomed either to break it small or to grind it with the molars, so that from these he might transmit a subtle sense to the belly of the soul; if that man has damaged and plucked out this tooth, so that through his contention the soul cannot subtly and spiritually receive the word

Editors' notes and page, col. 373

Footnotes

Latin-only page (Rufinus; end of Homily X, start of Homily XI). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [70] ‹call above the rendered foot› · call in col 373 (inferred) Exod. XXI, 22.

Exodus 21:22.

[71] ‹call above the rendered foot› · call in col 373 (inferred) II Tim. II, 25.

2 Timothy 2:25.

[72] ‹dicebat Apostolus› · call in col 373 I Tim. V, 15.

1 Timothy 5:15.

[73] ‹ad Jerusalem› · call in col 373 Isa. xliii, 3.

Isaiah 43:3.

[74] ‹call above the rendered foot› · call in col 374 (inferred) Psal. III, 8.

Psalm 3:8.

[75] ‹call above the rendered foot› · call in col 374 (inferred) Jerem. xxxi, 30.

Jeremiah 31:30.

[76] ‹call above the rendered foot› · call in col 374 (inferred) Psal. LVII, 7.

Psalm 57(58):7.

[77] ‹call above the rendered foot› · call in col 374 (inferred) Deuter. xix, 20.

Deuteronomy 19:20.

[78] ‹call above the rendered foot› · call in col 374 (inferred) I Tim. III, 3.

1 Timothy 3:3.

[79] ‹cum dicit› · call in col 374 Matth. XXIV, 19 et 24.

Matthew 24:19 and 24.

[80] ‹Evangelio dicit› · call in col 374 Matth. XVIII, 6.

Matthew 18:6.

[81] ‹dijudicat omnia› · call in col 374 I Cor. II, 15.

1 Corinthians 2:15.

[82] ‹persecutionem patitur› · call in col 374 II Tim. III, 12.

2 Timothy 3:12.

[83] ‹Profecta est, inquit› · call in col 374 Exod. XVII, 1.

Exodus 17:1.

(printed under page 191)

(59) ‹call above the rendered foot› · call in col 373 (inferred)

Alias, « animae discenti, si vir magister. »

Otherwise read: "to the learning soul, if the man is the teacher."

(printed under page 191)

(60) ‹call above the rendered foot› · call in col 373 (inferred)

Alias, « corripientes eos qui resistunt veritati. »

Otherwise read: "rebuking those who resist the truth."

(printed under page 191)

(61) ‹et Socnen› · call in col 373

Alias, « Sidonem, » male. Omnes mss., « Soenen. »

Elsewhere "Sidon", wrongly. All the manuscripts have "Soenen".

(printed under page 191)

(62) ‹desecetur› · call in col 373

Alias, « deseretur. »

Otherwise read: "will be forsaken".

(printed under page 191)

Page

running head: IN EXODUM HOMIL
marginal letters: A nere rationem; B tum abjecit; C « Jam enim; D Ecclesiae praeest,
old-edition numerals: 168 after Apostolus
other: Latin only, no Greek printed; begins mid-word nere

PG 12:374

Dei, auferatur dens ejus, qui non bene Scripturarum comminuit et attrivit cibos. Fortassis enim propter hoc et alibi dicitur a Domino : « Dentes peccatorum contrivisti. » Et alibi nihilominus scribitur : « Qui manducat unam acerbam, obstupescent dentes ejus. » Et alibi : « Molas leonum confringet Dominus. » Sic ergo per membra dicitur laedi anima et percuti, manum quoque pro manu et pedem pro pede deposcitur. Manus est animae virtus, qua tenere aliquid et constringere potest, velut si dicamus actus ejus, et fortitudo; et pes quo incedit ad bona vel mala. Quia ergo si scandalum patiatur anima, non solum in fide, sed et in actibus dejicitur, qui per manum significantur; et pedes auferentur illius, qui offendiculum praebuit, et manus quibus non bene operatur, et pedes quibus non bene incedit. Recipiet etiam combusturam pro combustura, qua combussit, et gehennae tradidit animam. Per quae singula ostenditur, ut iste percussor omnibus detruncatis membris, a corpore excidatur Ecclesiae; ut caeteri, inquit, videntes timorem habeant, et non faciant similiter. Idcirco et Apostolus cum doctorem describit Ecclesiae, inter caetera praecipit eum non esse percussorem, ne percutiens praegnantes mulieres, animas insipientes, ponat animam pro anima, oculum pro oculo, dentem pro dente. Tales sunt et illae animae quas etiam Dominus in Evangelio deflet cum dicit : « Vae praegnantibus et nutrientibus in illis diebus, » in quibus scandalizabuntur, « si fieri potest, etiam electi. » Sciendum tamen est quod non est perfectorum scandalizari, sed aut mulierum, aut parvulorum, sicut et Dominus in Evangelio dicit : « Si quis scandalizaverit unum de pusillis istis minimis. » Pusillus ergo est, et minimus, qui scandalizari potest : « Spiritalis autem dijudicat omnia, » omnia probat, et quod bonum est, continet, et ab omni se specie mala abstinet. Haec, prout occurrere potuerunt, in praesenti capitulo diximus. Poscamus vero a Domino, ut quae perfecta sunt, ipse nobis revelare dignetur per Jesum Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.

of God, let his tooth be taken away, who has not well broken small and ground the foods of the Scriptures. For perhaps on this account elsewhere also it is said to the Lord: "Thou hast broken the teeth of sinners." And elsewhere likewise it is written: "He who eats a sour grape, his teeth shall be set on edge." And elsewhere: "The Lord will break the molars of the lions." Thus, therefore, the soul is said to be injured and struck through the members, and hand for hand and foot for foot also is demanded. The hand is the power of the soul, wherewith she can hold something and bind it fast, as if we should say her actions and strength; and the foot wherewith she walks to good or evil things. Because, therefore, if the soul suffers scandal, she is cast down not only in faith, but also in actions, which are signified by the hand; both the feet of him who furnished the stumbling-block shall be taken away, and the hands wherewith he does not work well, and the feet wherewith he does not walk well. He shall receive also burn for burn, wherewith he burned and delivered the soul to Gehenna. Through each of which things it is shown that that striker, with all his members lopped off, is cut off from the body of the Church; so that the rest, it says, seeing it may have fear, and may not do similarly. For that reason the Apostle also, when he describes the teacher of the Church, charges among other things that he be not a striker, lest striking pregnant women, foolish souls, he lay down life for life, eye for eye, tooth for tooth. Such also are those souls over whom the Lord also weeps in the Gospel when He says: "Woe to those who are pregnant and to those who are nursing in those days," in which there shall be scandalized, "if it be possible, even the elect." Yet one must know that it does not belong to the perfect to be scandalized, but either to women or to little ones, just as the Lord also says in the Gospel: "If anyone scandalizes one of these least little ones." He is a little one, therefore, and least, who can be scandalized: "But the spiritual man judges all things," proves all things, and holds fast what is good, and abstains from every evil form. These things, according as they could occur to us, we have said on the present chapter. Let us ask from the Lord, however, that He Himself may deign to reveal to us the things that are perfect, through Jesus Christ our Lord, to Whom is glory and sovereignty unto the ages of ages. Amen.

HOMILIA XI.

HOMILY XI.

De siti populi in Raphidin, et de bello Amalecitarum, et de praesentia Jethro.

On the thirst of the people in Rephidim, and on the war of the Amalekites, and on the presence of Jethro.

1. Quoniam omnis qui vult pie vivere in Christo, persecutionem patitur, et ab hostibus impugnatur, agens iter vitae hujus semper debet esse armatus, et stare semper in castris. Ideo et de populo Dei refertur : « Profecta est, inquit, omnis synagoga filiorum Israel de deserto Sin, secundum

1. Since everyone who wishes to live piously in Christ suffers persecution, and is attacked by enemies, while making the journey of this life he ought always to be armed, and always to stand in the camp. Therefore concerning the people of God also it is related: "The whole congregation of the children of Israel," it says, "set out from the desert of Sin, according to

Editors' notes and page, col. 374

Footnotes

(63) ‹call above the rendered foot› · call in col 374 (inferred)

Alias, « confregit. »

Otherwise read: "he broke".

(printed under page 191)

Page

running head: XODUM HOMILIA XI.
marginal letters: A Dei, auferatur; B buit, et manus; C quibus scandalizabuntur,; D De siti populi
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:375

castra sua, per verbum Domini. » Est ergo una quidem synagoga Domini, sed haec in quatuor castra dividitur. Quatuor namque castra describuntur circa tabernaculum Domini posita, sicut refertur in Numeris. Et tu ergo si semper vigiles, et semper armatus sis, et scias te in castris Domini militare, observa illud mandatum, quia « nemo militans Deo, implicat se negotiis saecularibus, ut ei placeat cui se probavit; » quia si ita milites, ut a rebus saecularibus liber sis et in castris Domini agas semper excubias, et de te dicitur, quia per verbum Domini exeas de deserto Sin et venias in Raphidin. Sin enim tentatio interpretatur; Raphidin vero sanitas judicii. Qui bene exit de tentatione, et quem tentatio probabilem reddit, iste venit ad sanitatem judicii. In die enim judicii sanus erit, et sanitas cum eo erit, qui in tentatione non fuerit vulneratus : sicut et in Apocalypsi scriptum est : « Qui autem vicerit, dabo ei de ligno vitae, quod est in paradiso Dei mei. » Venit ergo ad sanitatem judicii, qui bene disponit sermones suos in judicio.

their camps, by the word of the Lord." There is therefore indeed one synagogue of the Lord, yet this is divided into four camps. For four camps are described as pitched around the tabernacle of the Lord, just as is recorded in Numbers. And you too, therefore, if you are always watchful, and are always armed, and know that you serve as a soldier in the camps of the Lord, observe that commandment, that "no one serving as a soldier for God entangles himself in secular affairs, that he may please Him to Whom he has approved himself;" because if you so serve as a soldier that you are free from secular things and always keep watch in the camps of the Lord, it is said of you also that by the word of the Lord you go forth from the wilderness of Sin and come into Raphidin. For Sin is interpreted temptation, whereas Raphidin is health of judgement. He who goes forth well from temptation, and whom temptation renders approved, comes to health of judgement. For in the day of judgement he will be healthy, and health will be with him who was not wounded in temptation: just as it is also written in the Apocalypse: "To him who overcomes, I will give to him of the tree of life, which is in the paradise of My God." He therefore comes to health of judgement who orders his words well in judgement.

2. Sed quid est quod sequitur? « Sitiit ibi, inquit, populus aquam, et murmurabant adversum Moysen. » Videatur fortasse ex superfluo dictum, quod dixit, quia aquam sitierit populus. Suffecerat enim dicere, quia sitiit, quid opus fuerit addere, aquam sitiit? Non est superflua adjectio. Sunt enim diversae sites, et unusquisque habet propriam sitim. Qui beati sunt secundum verbum Domini, esuriunt, et justitiam sitiunt; et alii nihilominus dicunt : « Sitivit anima mea ad te, Deus. » Quì vero peccatores sunt, patiuntur non sitim aquae, neque famem panis, sed sitim audiendi verbum Dei. Idcirco igitur et hic addit, quia populus sitiit aquam, qui debuit Deum sitire, qui debuit sitire justitiam. Verum quia Deus vere eruditor est infantium, et magister insipientium, corrigit culpas, et emendat errores, et dicit ad Moysen ut sumat virgam, et percutiens petram, educat eis aquam. Vult enim eos jam de petra bibere, vult eos proficere, et ad interiora venire mysteria. Murmuraverunt enim adversus Moysen, et propterea jubet Dominus ut ostendat eis petram, ex qua bibant. Si quis est qui legens Moysen murmurat adversus eum, et displicet eis lex, quae secundum litteram scripta est, quod in multis non videtur servare consequentiam, ostendit ei Moyses petram, quae est Christus, et adducit eum ad ipsam, ut inde bibat et reficiat

2. But what is it that follows? "The people," he says, "thirsted there for water, and they murmured against Moses." It might perhaps seem to have been said superfluously when he said that the people thirsted for water. For it would have sufficed to say that they thirsted; what need was there to add, they thirsted for water? The addition is not superfluous. For there are diverse thirsts, and each one has his own thirst. Those who are blessed according to the word of the Lord hunger and thirst for righteousness; and others likewise say: "My soul has thirsted for Thee, O God." But those who are sinners suffer not a thirst for water, nor a famine of bread, but a thirst for hearing the word of God. On this account, therefore, here also he adds that the people thirsted for water, who ought to have thirsted for God, who ought to have thirsted for righteousness. Yet because God is truly the instructor of infants and the teacher of the foolish, He corrects faults and amends errors, and tells Moses to take the rod and, striking the rock, bring forth water for them. For He wills that they should now drink from the rock, He wills that they should advance and come to the inner mysteries. For they murmured against Moses, and therefore the Lord commands that he show them the rock from which they may drink. If there is anyone who, reading Moses, murmurs against him, and the law which is written according to the letter displeases them because in many things it does not seem to preserve consistency, Moses shows him the rock, which is Christ, and leads him to it, that from it he may drink and refresh

Editors' notes and page, col. 375

Footnotes

Latin-only page (Rufinus; Homily XI). Columns for calls that fall above the rendered foot are inferred from the number sequence (marked "inferred"). [84] ‹call above the rendered foot› · call in col 375 (inferred) Num. II.

Numbers 2.

[85] ‹call above the rendered foot› · call in col 375 (inferred) II Tim. II, 4.

2 Timothy 2:4.

[86] ‹call above the rendered foot› · call in col 375 (inferred) Apoc. II, 7.

Revelation 2:7.

[87] ‹inquit› · call in col 375 Exod. XVII, 12.

Exodus 17:12 [as printed].

[88] ‹verbum Domini› · call in col 375 Matth. V, 6.

Matthew 5:6.

[89] ‹dicunt› · call in col 375 Psal. XLII, 2.

Psalm 42:2 [as printed].

[90] ‹verbum Dei› · call in col 375 Amos viii, 11.

Amos 8:11.

[91] ‹call above the rendered foot› · call in col 376 (inferred) Zach. XIII, 7.

Zechariah 13:7.

[92] ‹call above the rendered foot› · call in col 376 (inferred) I Cor. X, 3, 4.

1 Corinthians 10:3, 4.

[93] ‹call above the rendered foot› · call in col 376 (inferred) Gen. XVII, 5.

Genesis 17:5.

[94] ‹dicitur ad eum› · call in col 376 Exod. XIV, 14.

Exodus 14:14.

[95] ‹Dixit, inquit› · call in col 376 Exod. XVII, 9.

Exodus 17:9.

[96] ‹dixit ei› · call in col 376 ibid.

Ibid.

[97] ‹qui dixit› · call in col 376 Joan. XV, 16.

John 15:16.

(printed under page 192)

(64) ‹Sin enim tentatio interpretatur (call above the rendered foot)› · call in col 375 (inferred)

Sin enim tentatio interpretatur, Raphidin vero sanitas judicii. Unde Sin tentatio interpretari possit ignoro, nisi forte ducatur a verbo deficiente נסה tollere, quod in Pih. sonat, tentavit, probavit. Raphidin vero optime redditur sanitas judicii a Verbis רפא sanavit דין judicavit.

"For Sin is interpreted 'temptation', and Raphidin 'health of judgement'." How Sin can be interpreted "temptation" I do not know, unless perhaps it is derived from the defective verb נסה, "to lift", which in the Piel means "he tested, he proved". Raphidin, however, is very well rendered "health of judgement", from the verbs רפא, "he healed", and דין, "he judged".

(printed under page 192)

Page

running head: 375 ORIGENIS
marginal letters: A castra sua, per verbum; B venit ad sanitatem judicii.; C Qui beati sunt secundum; D quis est qui legens
old-edition numerals: 169 after erit,
other: Latin only, no Greek printed

PG 12:376

sitim suam. Sed haec petra, nisi fuerit percussa, aquas non dabit : percussa vero fontes producit. Percussus enim Christus, et in crucem actus, Novi Testamenti fontes produxit : et propterea dictum est de eo, quia « percutiam pastorem et dispergentur oves. » Necesse ergo erat illum percuti. Nisi enim ille fuisset percussus, et exisset de latere ejus aqua et sanguis, omnes nos sitim verbi Dei pateremur. Hoc ergo est, quod et Apostolus interpretatus est, quia « omnes eumdem manducaverunt cibum spiritalem, et omnes eumdem spiritalem biberunt potum. Bibebant autem de spiritali, sequente petra, petra vero erat Christus. » Observa tamen quod dixit hoc in loco Deus ad Moysen : « Antecede populum, et duc tecum majores natu, id est presbyteros populi. » Non solus Moyses ducit populum ad aquas petrae, sed et seniores populi cum ipso. Non enim sola lex annuntiat Christum, sed et prophetae, et patriarchae, et omnes majores natu.

his thirst. But this rock, unless it has been struck, will not give waters; yet when struck it produces fountains. For Christ, struck and driven to the cross, produced the fountains of the New Testament; and therefore it was said of Him, "I will strike the shepherd and the sheep shall be scattered." It was necessary, therefore, that He be struck. For unless He had been struck, and water and blood had gone forth from His side, we should all suffer thirst for the word of God. This, therefore, is what the Apostle also interpreted, that "all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ." Observe, however, what God said in this place to Moses: "Go before the people, and take with you the elders by birth, that is, the presbyters of the people." Not Moses alone leads the people to the waters of the rock, but also the elders of the people with him. For not the law alone announces Christ, but also the prophets, and the patriarchs, and all the elders by birth.

3. Post haec bellum describitur gestum cum Amalecitis, pugnasse refertur populus et vicisse. Antequam manducaret panem de coelo, et biberet aquam de petra, non refertur populus pugnasse, sed dicitur ad eum : « Dominus pugnabit pro vobis, et vos tacebitis. » Est ergo tempus quando Dominus pugnat pro nobis, nec permittit nos tentari supra id quod possumus, nec impares viribus sinit ad fortis venire congressum. Denique et Job omne illud tentationis suae famosissimum certamen jam perfectus implevit. Et tu ergo cum coeperis manducare manna, panem coelestem verbi Dei, et bibere aquam de petra, cumque ad interiora doctrinae spiritalis accesseris, sperato pugnam; et praepara te ad bellum. Bello igitur imminente, videamus quid praecipiat Moyses : « Dixit, inquit, ad Jesum : Elige tibi ipsi viros, et exi, et conflige cum Amalec crastino. » Usque ad hunc locum beati nominis Jesu nusquam facta est mentio. Hic primum vocabuli hujus splendor effulsit. Hic primum vocavit Moyses Jesum, et dixit ei : « Elige tibi ipsi viros. » Moyses vocat Jesum, lex vocat Christum, ut eligat sibiipsi viros potentes de populo. Non poterat Moyses eligere, sed Jesus solus est qui possit potentes viros eligere, qui dixit : « Non vos me elegistis, sed ego vos elegi. » Ipse enim electorum dux, ipse potentium princeps, ipse qui confligit cum Amalec. Ipse est enim qui intrat in domum fortis et alligat fortem, et vasa ejus diripit.

3. After these things a war is described as waged with the Amalekites; the people are recorded to have fought and conquered. Before they ate bread from heaven and drank water from the rock, the people are not recorded to have fought, but it is said to them: "The Lord will fight for you, and you shall hold your peace." There is therefore a time when the Lord fights for us, and does not permit us to be tempted above that which we are able, nor allows us, unequal in strength, to come to combat with the strong one. Finally, Job also fulfilled all that most famous contest of his temptation when already perfected. And you too, therefore, when you have begun to eat manna, the heavenly bread of the word of God, and to drink water from the rock, and when you have approached the inner parts of spiritual doctrine, expect battle, and prepare yourself for war. With war therefore imminent, let us see what Moses commands: "He said," it says, "to Jesus: Choose for yourself men, and go forth, and fight with Amalek tomorrow." Up to this place mention has nowhere been made of the blessed name of Jesus. Here for the first time the splendour of this word shone forth. Here for the first time Moses called Jesus, and said to him: "Choose for yourself men." Moses calls Jesus, the law calls Christ, that He may choose for Himself mighty men from the people. Moses could not choose, but Jesus alone is He Who can choose mighty men, Who said: "You have not chosen Me, but I have chosen you." For He Himself is the leader of the elect, He Himself the prince of the mighty, He Himself the One Who fights with Amalek. For He Himself is the One Who enters into the house of the strong man and binds the strong man, and plunders his vessels.

Editors' notes and page, col. 376

Footnotes

(65) ‹beati nominis› · call in col 376

Exod. XVII, 9, primum LXX Interpretes Josue appellarunt Jesum. Hinc allegoriam suo more ducit Origenes, quam ne putes omnino otiosam esse, adnotat Genebrardus eum qui olim dicebatur Josue, post captivitatem Babylonicam brevius appellatum Jesum Syriace. Unde et Christus Josue nomen habuit juxta vetus, Jesus vero juxta recens Judaeorum idioma.

At Exodus 17:9 the Seventy translators first called Joshua "Jesus". From this Origen draws an allegory in his usual manner; and lest you think it wholly idle, Genebrard notes that the man formerly called Joshua was, after the Babylonian captivity, called more briefly Jesus, in Syriac. Hence Christ too bore the name Joshua according to the old idiom of the Jews, and Jesus according to the newer.

(printed under page 192)

Page

running head: ORIGENIS 376
marginal letters: A sitim suam. Sed haec; B solus Moyses ducit populum; C jam perfectus implevit. Et; D « Non vos me elegistis,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:377

4. Sed interim videamus quid nunc historia praesens retexat : « Ascendit, inquit, Moyses in verticem collis. » Nondum ascendit in verticem montis, sed in verticem collis. Servabatur enim ei tunc ascendere in verticem montis, cum ascensurus erat Jesus, et cum ipso Moyses, et Elias, et ibi transformandus in gloria. Nunc ergo velut nondum glorificatus ex transformatione Jesu, nondum ascendit in verticem montis, sed ascendit in verticem collis : « Et factum est, inquit, cum elevaret Moyses manus, superior fiebat Israel. » Moyses quidem elevat manus, non extendit; Jesus autem qui universum orbem terrae exaltatus in cruce complexurus erat brachiis suis, dicit : « Extendi manus meas ad populum non credentem, et contradicentem mihi. » Moyses ergo elevat manus suas, et cum elevaret manus, vincebatur Amalec. Elevare manus, hoc est opera et actus elevare ad Deum, et non habere actus deorsum dejectos, et humi jacentes, sed Deo placitos, et ad coelum erectos. Elevat ergo manus, qui thesaurizat in coelum, ubi enim thesaurus ejus, ibi et oculus ejus, ibi et manus ejus. Elevat manus et ille qui dicit : « Elevatio manuum mearum sacrificium vespertinum. » Si ergo eleventur actus nostri, et non sint in terra, vincitur Amalec. Sed et Apostolus praecipit levare sanctas manus sine ira et disceptatione; et ad quosdam dicebat : « Demissas manus, et dissoluta genua erigite, et rectos gressus facite pedibus vestris. » Si ergo servat populus legem, elevat Moyses manus, et adversarius vincitur. Si non servat legem, invalescit Amalec. Quia igitur et nobis pugna est adversus principes, et potestates, et mundi hujus rectores tenebrarum, si vis vincere, si vis obtinere, eleva manus, et eleva actus tuos, et conversatio tua non sit in terris, sed sicut dixit Apostolus : « Super terram ambulantes, conversationem habemus in coelo. » Et ita poteris superare populum adversantem tibi Amalec, ita ut dicatur de te etiam : « Quia in manu occulta expugnabat Dominus Amalec. » Eleva et tu manus ad Deum, et imple mandatum, quo Apostolus dicit : « Sine intermissione orate : » et tunc fiet quod scriptum est, quia « sicut vitulus ablingit in campis herbam viridem, ita ablinget populus hic populum qui super terram est. » Per quod, ut a majoribus accepimus, indicari dicitur, quia populus Dei non tam manu et armis, quam voce et lingua pugnabat, id est orationem fundens ad Deum, prosternebat inimicos. Ita ergo et tu, si vis vincere inimicos, eleva actus

4. But meanwhile let us see what the present narrative now recounts: "Moses," it says, "went up to the top of the hill." Not yet does he go up to the top of the mountain, but to the top of the hill. For it was reserved for him to go up to the top of the mountain then, when Jesus was about to go up, and with Him Moses and Elijah, and there to be transfigured in glory. Now therefore, as not yet glorified from the transfiguration of Jesus, he does not yet go up to the top of the mountain, but goes up to the top of the hill: "And it came to pass," it says, "when Moses lifted up his hands, Israel prevailed." Moses indeed lifts up his hands, he does not stretch them out; whereas Jesus, Who when lifted up on the cross was about to embrace the whole orb of the earth with His arms, says: "I have stretched out My hands to an unbelieving people, who contradict Me." Moses therefore lifts up his hands, and when he lifted up his hands, Amalek was overcome. To lift up the hands is to lift up one's works and deeds to God, and not to have deeds cast downwards and lying on the ground, but pleasing to God and raised towards heaven. He therefore lifts up his hands who lays up treasure in heaven; for where his treasure is, there also is his eye, there also his hand. He also lifts up his hands who says: "The lifting up of my hands is an evening sacrifice." If therefore our deeds are lifted up, and are not on the earth, Amalek is overcome. Moreover, the Apostle also commands us to lift up holy hands without wrath and disputing; and to certain ones he said: "Lift up the hands that hang down, and the loosened knees, and make straight steps for your feet." If therefore the people keep the law, Moses lifts up his hands, and the adversary is overcome. If they do not keep the law, Amalek prevails. Since therefore for us also the struggle is against principalities, and powers, and the rulers of the darkness of this world, if you wish to overcome, if you wish to prevail, lift up your hands, and lift up your deeds, and let your way of life not be on earth, but just as the Apostle said: "Walking upon the earth, we have our way of life in heaven." And thus you will be able to overcome the people Amalek opposing you, so that of you also it may be said: "Because with a hidden hand the Lord warred down Amalek." Lift up your hands also to God, and fulfil the commandment in which the Apostle says: "Pray without ceasing:" and then that will come to pass which is written, that "as a calf licks up the green grass in the fields, so shall this people lick up the people that is upon the earth." By which, as we have received from our predecessors, it is said to be indicated that the people of God fought not so much with hand and arms as with voice and tongue, that is, pouring forth prayer to God, they overthrew their enemies. So therefore you also, if you wish to overcome your enemies, lift up your deeds,

Editors' notes and page, col. 377

Footnotes

(98) · call in col 377

Exod. XVII, 10.

Exodus 17:10.

(printed under page 193)

(99) · call in col 377

ibid. 11.

Ibid., v. 11.

(printed under page 193)

(1) · call in col 377

Isa. LXV, 2, et Rom. X, 21.

Isaiah 65:2, and Romans 10:21.

(printed under page 193)

(2) · call in col 377

Psal. CXL, 2.

Psalm 140:2.

(printed under page 193)

(3) · call in col 377

I Tim. II.

1 Timothy 2.

(printed under page 193)

(4) ‹anchor: et ad quosdam dicebat› · call in col 377

Hebr. XII, 12, 13.

Hebrews 12:12–13.

(printed under page 193)

(5) ‹anchor: sicut dixit Apostolus› · call in col 377

Phil. III, 10.

Philippians 3:10 [so printed].

(printed under page 193)

(6) ‹anchor: de te etiam› · call in col 377

Exod. XVII, 16.

Exodus 17:16.

(printed under page 193)

(7) ‹anchor: quo Apostolus dicit› · call in col 377

I Thess. V, 16.

1 Thessalonians 5:16.

(printed under page 193)

(8) ‹anchor: quod scriptum est› · call in col 377

Num. XXII, 4.

Numbers 22:4.

(printed under page 193)

(66) ‹anchor: Sine intermissione orate› · call in col 377

Alias, « orantes. »

Otherwise, "praying."

(printed under page 193)

(67) · call in col 377

Alias, « ab omnibus se abstinet. » Sed mss. ut in nostro textu.

Otherwise, "abstains from all things." But the manuscripts read as in our text.

(printed under page 193)

Page

running head: 377 IN EXODUM HOMILI
marginal letters: A 4. Sed interim videamus; B elevat manus suas, et; C adversarius vincitur. Si non; D ita ablinget populus hic
old-edition numerals: 170 after manuum
other: Latin only, no Greek printed

PG 12:378

tuos, clama ad Deum, ut dicit Apostolus : « Orationi instantes, et vigilantes in ea. » Haec enim est Christiani pugna, qua superat inimicum. Puto autem quod per hanc figuram etiam duorum populorum Moyses formam designet, et ostendat unum esse populum ex gentibus qui elevet manus Moysi, et erigat eas, id est qui in sublime extollat ea quae scripsit Moyses, et in excelso eorum intelligentiam statuat, et per hoc vincat; alium autem esse qui, quoniam non elevat manus Moysi, nec extollit eas a terra, nec altum in eo aliquid et subtile considerat, vincitur ab adversariis, et prosternitur.

cry out to God, as the Apostle says: "Persevering in prayer, and keeping watch in it." For this is the Christian's battle, by which he overcomes the enemy. Moreover, I think that through this figure Moses also designates the form of two peoples, and shows that one is the people from the Gentiles who lifts up the hands of Moses and raises them, that is, who exalts on high the things that Moses wrote, and sets the understanding of them in a lofty place, and through this overcomes; while the other is that which, since it does not lift up the hands of Moses, nor raise them from the earth, nor consider anything high and subtle in him, is overcome by the adversaries and overthrown.

5. Post haec venit ad montem Dei Moyses, et occurrit ei Jethro socer suus. At ille exit ei obviam de castris, et non eum ducit ad montem Dei, sed ducit eum ad tabernaculum suum. Non enim poterat sacerdos Madian ascendere ad montem Dei, sed nec in Aegyptum descendere potuit vel ipse, vel uxor Moysi, sed nunc ad eum venit cum filiis ejus. Non enim potest descendere in Aegyptum, et subire agones Aegyptios, nisi qui fuerit athleta probabilis, et talis qualem dicit Apostolus, quia « omnis qui in agone contendit, ab omnibus continens est; et illi quidem ut corruptibilem coronam accipiant, nos autem incorruptam. Ego igitur sic curro, non quasi in incertum; sic pugno, non quasi aerem verberans. » Moyses ergo quia magnus erat et potens athleta, descendit ad agones et exercitia virtutum. Sed et Abraham descendit in Aegyptum, quia erat ipse magnus et potens athleta. Nam de Jacob quid dicam, qui ipso nomine athleta est? Luctator enim et supplantator interpretatur. Et ideo cum descendisset in septuaginta quinque animabus in Aegyptum Jacob, factus est sicut stellae coeli in multitudinem. Sed omnes qui descendunt in Aegyptum, ita pugnant et ita expediunt agones, ut in multitudinem fiant, et ut stellae coeli multiplicentur. Aliis in contrarium cedit descendisse in Aegyptum. Scio ego Jeroboam fugientem a Salomone descendisse in Aegyptum, et non solum non crevisse in multitudinem, sed et scidisse et corrupisse populum Dei, quia descendens in Aegyptum accepit a Susachim rege uxorem Thecimenae uxoris ejus sororem. Sed interim venit Jethro ad Moysen, adducens secum filiam suam uxorem Moysi, et filios ejus. « Et venit, inquit, Aaron et omnes presbyteri de Israel manducare panem cum socero Moysi in conspectu Dei. » Non omnes panem manducant in conspectu Dei, sed qui presbyteri sunt, qui seniores, qui perfecti sunt, et meritis probati,

5. After these things Moses came to the mountain of God, and Jethro his father-in-law met him. And he goes out from the camp to meet him, and does not lead him to the mountain of God, but leads him to his own tabernacle. For the priest of Midian could not go up to the mountain of God, nor indeed could either he himself or the wife of Moses go down into Egypt, but now she comes to him with his sons. For no one can go down into Egypt and undergo the Egyptian contests unless he is an approved athlete, and such a one as the Apostle describes, that "everyone who strives in the contest is continent in all things; and they indeed that they may receive a corruptible crown, but we an incorruptible. I therefore so run, not as at an uncertainty; so I fight, not as beating the air." Moses therefore, because he was a great and mighty athlete, went down to the contests and exercises of virtues. Moreover, Abraham also went down into Egypt, because he himself was a great and mighty athlete. For what shall I say of Jacob, who by his very name is an athlete? For he is interpreted wrestler and supplanter. And therefore when Jacob had gone down with seventy-five souls into Egypt, he became like the stars of heaven in multitude. Indeed, all who go down into Egypt so fight and so accomplish their contests that they become a multitude, and are multiplied like the stars of heaven. For others, to have gone down into Egypt turns out to the contrary. I know that Jeroboam, fleeing from Solomon, went down into Egypt, and not only did not grow into a multitude, but even divided and corrupted the people of God, because going down into Egypt he received from King Shishak as wife the sister of his wife Tahpenes. But meanwhile Jethro comes to Moses, bringing with him his daughter, the wife of Moses, and his sons. "And Aaron," it says, "and all the presbyters of Israel came to eat bread with the father-in-law of Moses before God." Not all eat bread before God, but those who are presbyters, who are elders, who are perfect and approved by their merits;

Editors' notes and page, col. 378

Footnotes

(9) · call in col 378

Coloss. IV, 2.

Colossians 4:2.

(printed under page 193)

(10) · call in col 378

Exod. XVIII.

Exodus 18.

(printed under page 193)

(11) · call in col 378

I Cor. IX, 25.

1 Corinthians 9:25.

(printed under page 193)

(12) ‹anchor: athleta est› · call in col 378

Gen. XXVI.

Genesis 26.

(printed under page 193)

(13) ‹anchor: uxoris ejus sororem› · call in col 378

III Reg. II.

3 Kings (1 Kings) 2.

(printed under page 193)

(14) ‹anchor: Et venit, inquit› · call in col 378

Exod. XIII, 12.

Exodus 13:12 [so printed].

(printed under page 193)

(68) ‹anchor: enim et supplantator› · call in col 378

Luctator enim et supplantator, etc. Ab עקב calcaneum tenuit et supplantavit.

"For wrestler and supplanter," etc. From ʿāqab, "he took by the heel and supplanted."

(printed under page 193)

(69) ‹anchor: uxoris ejus sororem› · call in col 378

Accepit a Susachim regem uxorem Thecimenae uxoris ejus sororem. Aut Origenes, aut interpres ejus Rufinus hoc loco memoria lapsus est. Non enim Jeroboam, sed Ader accepit ab Aegypti rege uxorem Thecimenae sororem. Vide III Reg. II, 19.

"He took from King Susachim a wife, the sister of Thecimena his wife." Either Origen or his translator Rufinus slipped in memory at this point. For it was not Jeroboam but Ader [Hadad] who received from the king of Egypt a wife, Thecimena's sister. See 3 Kings 2:19 [so printed].

(printed under page 193)

Page

running head: XODUM HOMILIA XI. 378
marginal letters: A tuos, clama ad Deum,; B ducit eum ad tabernaculum; C dicam, qui ipso nomine; D adducens secum filiam suam
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:379

ipsi manducant panem in conspectu Dei, qui observant illud quod Apostolus dicit; « Sive manducatis, sive bibitis, sive aliud quid facitis, omnia ad gloriam Dei facite. » Omnia ergo quae faciunt sancti, in conspectu Dei faciunt. Peccator autem a conspectu Dei fugit. Denique scriptum est, quia Adam, postquam peccavit, fugit a conspectu Dei, et interrogatus respondit : « Audivi vocem tuam, et abscondi me quia eram nudus. » Sed et Cain postquam pro fratricidio condemnatus a Deo est, « exiit, inquit, a facie Dei, et habitavit in terra Naid. » Exiit ergo a facie Dei, qui indignus est conspectu Dei. Sancti autem manducant et bibunt in conspectu Dei, et omnia quae agunt, in conspectu ejus agunt. Ego amplius adhuc locum praesentem discutiens, video quia qui pleniorem scientiam Dei accipiunt et plenius divinis imbuti sunt disciplinis, isti etiam si malum faciunt, coram Deo faciunt, et in conspectu ejus faciunt, sicut ille dixit : « Tibi soli peccavi, et malum coram te feci. » Quid ergo plus habet qui malum coram Deo facit? Illud profecto quod continuo poenitet, et dicit : « Peccavi. » Qui autem discedit a conspectu Dei, nescit converti, et peccatum poenitendo purgare. Hoc ergo interest, malum coram Deo facere, et a Dei conspectu non discessisse peccantem.

these eat bread before God, who observe that which the Apostle says: "Whether you eat, or drink, or do anything else, do all things to the glory of God." All things, therefore, that the saints do, they do before God. But the sinner flees from the presence of God. Finally, it is written that Adam, after he sinned, fled from the presence of God, and when questioned answered: "I heard Thy voice, and I hid myself because I was naked." And Cain also, after he was condemned by God for fratricide, "went out," it says, "from the face of God, and dwelt in the land of Nod." He therefore went out from the face of God who is unworthy of the presence of God. But the saints eat and drink before God, and all things that they do, they do in His presence. Discussing the present passage still further, I see that those who receive a fuller knowledge of God and are more fully imbued with divine teachings, even if they do evil, do it before God, and do it in His presence, just as that man said: "Against Thee only have I sinned, and done evil before Thee." What more, then, does he have who does evil before God? Assuredly this, that he straightway repents, and says: "I have sinned." Whereas he who departs from the presence of God does not know how to turn back and purge his sin by repenting. This, therefore, is the difference between doing evil before God and a sinner's not having departed from the presence of God.

6. Sed ut video Jethro non frustra venit ad Moysen, nec frustra manducavit panem cum senioribus populi in conspectu Domini. Dat enim consilium Moysi probabile satis et utile, ut eligat viros, et constituat principes populi, viros Deum colentes, viros potentes, et odientes superbiam. Tales enim oportet esse principes populi, qui non solum superbi non sint, sed et qui oderint superbiam, id est ut non solum ipsi absque vitio sint, sed et in aliis oderint vitia. Non homines dico odisse, sed vitia : « Et ordinabis, inquit, eos tribunos, et centuriones, et quinquagenarios, et decanos, et judicabunt populum omni hora. Verbum autem quod gravius fuerit referent ad te. » Audiant principes populi et presbyteri plebis, quia debent omni hora populum judicare, semper et sine intermissione sedere in judicio, dirimere lites, reconciliare dissidentes, in gratiam revocare discordes. Discat unusquisque ex Scripturis sanctis officium suum. Moyses, inquit, ut sit in his quae ad Deum sunt, et verbum Dei edisserat populo. Caeteri autem principes quos appellant tribunos (tribuni enim ex eo dicuntur, quod tribui praesint), caeteri ergo tribuni, vel centuriones, vel quinquagenarii,

6. But as I see, Jethro did not come in vain to Moses, nor did he eat bread in vain with the elders of the people before the Lord. For he gives Moses counsel that is quite sound and useful, that he should choose men and appoint them rulers of the people, men who revere God, capable men, and haters of pride. For such ought the rulers of the people to be, who not only are not proud themselves, but also hate pride, that is, that not only are they themselves without vice, but they also hate vices in others. I do not say to hate men, but vices: "And you shall appoint them," he says, "tribunes, and centurions, and rulers of fifty, and rulers of ten, and they shall judge the people at every hour. But the matter that is weightier they shall refer to you." Let the rulers of the people and the presbyters of the common folk hear that they ought to judge the people at every hour, always and without intermission to sit in judgement, to settle disputes, to reconcile those at variance, to recall the discordant to favour. Let each one learn his duty from the holy Scriptures. Let Moses, he says, be occupied in those things which pertain to God, and expound the word of God to the people. But the other rulers whom they call tribunes (for tribunes are so called from the fact that they preside over a tribe), the other tribunes, therefore, or centurions, or rulers of fifty,

Editors' notes and page, col. 379

Footnotes

(15) · call in col 379

I Cor. X, 31.

1 Corinthians 10:31.

(printed under page 194)

(16) · call in col 379

Gen. III, 10.

Genesis 3:10.

(printed under page 194)

(17) · call in col 379

Genes. IV, 16.

Genesis 4:16.

(printed under page 194)

(18) · call in col 379

Psal. L, 4.

Psalm 50:4.

(printed under page 194)

(19) · call in col 379

II Reg. XII, 13.

2 Kings (2 Samuel) 12:13.

(printed under page 194)

(20) ‹anchor: Et ordinabis, inquit› · call in col 379

Exod. XVIII, 21

Exodus 18:21.

(printed under page 194)

(70) · call in col 379

Alias, « parricidio. » Sed mss., « fratricidio. »

Otherwise, "parricide." But the manuscripts, "fratricide."

(printed under page 194)

(71) ‹anchor: in gratiam revocare discordes› · call in col 379

Alias, « in gratia recordare discordes. » At mss. ut in nostro textu.

Otherwise, "remember the discordant in favour." But the manuscripts read as in our text.

(printed under page 194)

Page

running head: 379 ORIGENIS
marginal letters: A ipsi manducant panem in; B praesentem discutiens, video quia; C viros, et constituat principes; D des. Discat unusquisque ex
old-edition numerals: 171 after venit
other: Latin only, no Greek printed; quinqua- split across column break

PG 12:380

praesint minoribus judiciis, quae ad singulos quosque pertinent dirimentes. Puto autem hanc ipsam figuram non solum in praesenti saeculo Ecclesiae datam, verum etiam in futuro servandam. Audi denique quid Dominus dicat in Evangelio : « Cum sederit, inquit, Filius hominis super thronum gloriae suae, sedebitis et vos super duodecim thronos, judicantes duodecim tribus Israel. » Vides ergo quia non solum Dominus judicat, cui omne judicium Pater dedit, sed et constituit sibi et alios principes qui judicent populum de minoribus causis, verbum autem quod gravius fuerit referant ad ipsum. Idcirco dicebat et Dominus de quodam quidem, quia « reus erit consilio, » de alio autem, « reus erit judicio, » et de alio, « reus erit gehennae ignis. » Sed et de omni verbo otioso dicimur praestaturi rationem, et non dixit quia Deo praestabimus rationem, sicut de perjurio dicit : « Reddes autem Domino juramenta tua. » Verum et « regina austri surget in judicio cum viris generationis hujus, et condemnabit eos. » Ecce et aliud judicii genus. « Qui habet aures audiendi audiat. » Haec enim omnia typus et umbra sunt coelestium, et imago futurorum. Verum sicut scriptum legimus, quia « non satiatur oculus videndo nec auris audiendo, » nec nos satiari possumus intuendo et considerando quae scripta sunt, quot ex partibus nos aedificent, quantis nos instruant modis. Etenim cum perspicio quod Moyses propheta Deo plenus, cui Deus facie ad faciem loquebatur, consilium accepit a Jethro sacerdote Madian, admiratione nimia stuporem mentis incurro. Dicit enim Scriptura : « Et audivit Moyses vocem soceri sui, et fecit quaecunque dixit ei. » Non dixit quia mihi Deus loquitur, et quid agere debeam, coelesti ad me sermone defertur, et quomodo consilium ab homine accipiam, et ab homine gentili, alieno a populo Dei? Sed audit vocem ejus, et facit omnia quae dicit, et non quis dicat, sed quid dicat, auscultat. Unde et nos si forte aliquando invenimus aliquid sapienter a gentilibus dictum, non continuo cum auctoris nomine spernere debemus et dicta, nec pro eo quod legem a Deo datam tenemus, convenit nos tumere superbia, et spernere verba prudentium, sed sicut Apostolus dicit : « Omnia probantes, quod bonum est tenentes. » Quis autem hodie eorum qui populis praesunt, non dico si jam aliqua ei a Deo revelata sunt, sed in legis scientia aliquid meriti habet, consilium dignatur inferioris saltem sacerdotis accipere? nedum dixerim laici,

let them preside over lesser judgements, settling the things that pertain to each individual. Moreover, I think that this very figure was not only given to the Church in the present age, but is also to be observed in the age to come. Hear finally what the Lord says in the Gospel: "When the Son of Man," He says, "shall sit upon the throne of His glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel." You see, therefore, that not only does the Lord judge, to Whom the Father has given all judgement, but He also appoints for Himself other rulers who may judge the people concerning lesser cases, while the matter that is weightier they refer to Him. On this account the Lord also said of a certain one that "he shall be liable to the council," and of another, "he shall be liable to the judgement," and of another, "he shall be liable to the hell of fire." Moreover, of every idle word also we are said to be about to render an account, and He did not say that we shall render an account to God, just as concerning perjury He says: "But you shall perform to the Lord your oaths." Truly also "the queen of the south shall rise up in the judgement with the men of this generation, and shall condemn them." Behold still another kind of judgement. "He who has ears to hear, let him hear." For all these things are a type and shadow of heavenly things, and an image of things to come. Yet just as we read it written, that "the eye is not filled with seeing, nor the ear with hearing," neither can we be satisfied with gazing upon and considering the things that are written, in how many respects they edify us, in how many ways they instruct us. For when I perceive that Moses, a prophet full of God, to whom God spoke face to face, received counsel from Jethro the priest of Midian, through exceeding wonder I fall into astonishment of mind. For Scripture says: "And Moses heard the voice of his father-in-law, and did all things whatsoever he said to him." He did not say: God speaks to me, and what I ought to do is conveyed to me by heavenly speech, and how shall I receive counsel from a man, and from a Gentile man, a stranger to the people of God? Instead, he hears his voice, and does all that he says, and heeds not who says it, but what he says. Whence we also, if perhaps at some time we find something wisely said by the Gentiles, ought not straightway to spurn the sayings along with the author's name, nor because we hold the law given by God is it fitting for us to swell with pride and spurn the words of the prudent, but just as the Apostle says: "Proving all things, holding fast that which is good." Yet who today among those who preside over the peoples—I do not say if some things have already been revealed to him by God, but if he has some merit in the knowledge of the law—deigns to receive the counsel of at least an inferior priest? to say nothing of a layman,

Editors' notes and page, col. 380

Footnotes

(21) · call in col 380

Matth. XIX, 28.

Matthew 19:28.

(printed under page 194)

(22) · call in col 380

Matth. V 22.

Matthew 5:22.

(printed under page 194)

(23) · call in col 380

ibid. 33.

Ibid., v. 33.

(printed under page 194)

(24) · call in col 380

Matth. XII, 42.

Matthew 12:42.

(printed under page 194)

(25) · call in col 380

Matth. XIII, 45.

Matthew 13:45.

(printed under page 194)

(26) ‹anchor: mus› · call in col 380

Eccle. I, 8.

Ecclesiastes 1:8.

(printed under page 194)

(27) ‹anchor: enim Scriptura› · call in col 380

Exod. XVIII, 24.

Exodus 18:24.

(printed under page 194)

(28) ‹anchor: sicut Apostolus dicit› · call in col 380

I Thess. V, 21.

1 Thessalonians 5:21.

(printed under page 194)

(72) · call in col 380

« Alios principes qui judicent populum de minoribus causis. » Cavenda haec recte monet Genebrardus, nam sancti de hoc mundo judicabunt approbando et judici assistendo.

"Other princes, to judge the people in the lesser cases." Génébrard rightly warns that this is to be guarded against, for the saints will judge concerning this world by approving and by assisting the Judge.

(printed under page 194)

(73) ‹anchor: auris audiendo› · call in col 380

Alias, « sicut scriptum est, quia non satiatur oculus visu, nec auris auditu, » sed mss. ut in nostro textu

Otherwise, "as it is written, that the eye is not satisfied with seeing, nor the ear with hearing"; but the manuscripts read as in our text.

(printed under page 194)

Page

running head: ORIGENIS 380
marginal letters: A genarii, praesint minoribus judiciis,; B nae ignis. » Sed et; C pheta Deo plenus, cui; D dentium, sed sicut Apostolus
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment genarii from quinquagenarii

PG 12:381

vel gentilis. Sed Moyses qui erat homo mansuetus super omnes, accepit consilium inferioris, ut et formam humilitatis populorum principibus daret, et futuri sacramenti designaret imaginem. Sciebat enim futurum quandoque, ut gentiles bonum consilium proferrent apud Moysen, ut bonum et spiritalem intellectum afferrent ad legem Dei; et sciebat quia audiet eos lex, et faciet omnia sicut dicunt. Non enim potest facere lex sicut Judaei dicunt, quia infirmatur lex in carne, id est in littera, et nihil potest secundum litteram facere : nihil enim ad perfectum adducit lex. Secundum autem consilium quod nos afferimus ad legem, possunt omnia spiritaliter fieri. Possunt et sacrificia spiritaliter offerri, quae modo carnaliter non possunt. Potest et lex leprae spiritaliter servari, quae secundum litteram non potest. Sic ergo quomodo nos intelligimus, quomodo nos sentimus, et consilium damus, omnia facit lex; secundum litteram autem non omnia, sed admodum pauca.

or a Gentile. But Moses, who was a man meek above all men, received the counsel of an inferior, that he might both give a pattern of humility to the rulers of the peoples, and mark out an image of the future mystery. For he knew that it would one day come to pass that the Gentiles would bring forth good counsel before Moses, that they would bring a good and spiritual understanding to the law of God; and he knew that the law would hear them, and would do all things just as they say. For the law cannot do as the Jews say, because the law is weakened in the flesh, that is, in the letter, and can do nothing according to the letter: for the law brings nothing to perfection. But according to the counsel that we bring to the law, all things can be done spiritually. Sacrifices also can be offered spiritually, which now cannot be offered carnally. The law of leprosy also can be kept spiritually, which cannot be kept according to the letter. Thus therefore, as we understand, as we perceive, and give counsel, the law does all things; whereas according to the letter, not all things, but very few.

7. Post haec autem cum profectus esset Jethro, et venisset Moyses ex Raphidim in desertum Sina, ibique in columna nubis descendisset Dominus ad Moysen, ut videns populus crederet ei, et verba ejus audiret, ait Dominus ad Moysen : « Descende, protestare populo, et purifica illos hodie, et cras, et lavent vestimenta sua, et sint parati in diem tertium. » Si quis est qui ad audiendum verbum Dei conveniat, audiat quid praecepit Dominus : sanctificatus venire debet ad audiendum verbum, lavare debet vestimenta sua. Si enim sordida huc detuleris vestimenta, audies et tu : « Amice, quomodo huc introisti non habens vestem nuptialem? » Nemo ergo potest audire verbum Dei, nisi prius fuerit sanctificatus, id est nisi fuerit sanctus corpore et spiritu, nisi vestimenta sua laverit. Ingressurus est enim paulo post ad coenam nuptialem, manducaturus est de carnibus Agni, potaturus est poculum salutaris. Nemo intret ad hanc coenam sordidis vestimentis. Hoc enim et alibi Sapientia praecepit dicens : « In omni tempore sint vestimenta tua munda. » Lota sunt enim semel vestimenta tua cum venisti ad gratiam baptismi, purificatus es corpore, mundatus es ab omni inquinamento carnis et spiritus. Quae ergo Deus mundavit, tu immunda ne feceris. Audi igitur nunc et sanctificationis genus : « Ne accesseritis, inquit, ad mulierem hodie, et crastina, ut die tertia audiatis verbum Dei. » Hoc est quod et Apostolus dicit : « Bonum est homini mulierem non tangere; » salvo tamen remedio his qui pro infirmitate sua remedio indigent nuptiali. Verumtamen consilium audiamus Apostoli dicentis :

7. After these things, however, when Jethro had departed, and Moses had come from Rephidim into the wilderness of Sinai, and there the Lord had descended in a pillar of cloud to Moses, so that the people seeing it might believe him and hear his words, the Lord said to Moses: "Go down, charge the people, and purify them today and tomorrow, and let them wash their garments, and let them be ready for the third day." If there is anyone who comes together to hear the word of God, let him hear what the Lord has commanded: he ought to come sanctified to hear the word, he ought to wash his garments. For if you bring filthy garments here, you also will hear: "Friend, how did you come in here not having a wedding garment?" No one, therefore, can hear the word of God unless he has first been sanctified, that is, unless he is holy in body and spirit, unless he has washed his garments. For he is about to enter shortly after to the wedding supper, he is about to eat of the flesh of the Lamb, he is about to drink the cup of salvation. Let no one enter to this supper with filthy garments. For this Wisdom also commanded elsewhere, saying: "At all times let your garments be clean." For your garments were washed once when you came to the grace of baptism; you were purified in body, you were cleansed from every defilement of flesh and spirit. What God therefore has cleansed, do not make unclean. Hear therefore now the manner of sanctification as well: "Do not come near," he says, "to a woman today and tomorrow, that on the third day you may hear the word of God." This is what the Apostle also says: "It is good for a man not to touch a woman;" saving, however, the remedy for those who on account of their weakness stand in need of the remedy of marriage. Nevertheless, let us hear the counsel of the Apostle when he says:

Editors' notes and page, col. 381

Footnotes

(29) · call in col 381

Num. XII, 3.

Numbers 12:3.

(printed under page 195)

(30) · call in col 381

Rom. VII.

Romans 7.

(printed under page 195)

(31) · call in col 381

Hebr. II, 19.

Hebrews 2:19 [so printed].

(printed under page 195)

(32) ‹anchor: ad Moysen› · call in col 381

Exod. X, 10, 11.

Exodus 10:10–11 [so the scan reads; the text quoted is Exodus 19:10–11].

(printed under page 195)

(33) ‹anchor: audies et tu› · call in col 381

Matth. XXII, 12.

Matthew 22:12.

(printed under page 195)

(34) ‹anchor: Sapientia praecepit dicens› · call in col 381

Eccle. IX, 10.

Ecclesiastes 9:10 [so printed].

(printed under page 195)

(35) ‹anchor: Ne accesseritis, inquit› · call in col 381

Exod. XIX, 15.

Exodus 19:15.

(printed under page 195)

(36) ‹anchor: Apostolus dicit› · call in col 381

I Cor. VII, 1.

1 Corinthians 7:1.

(printed under page 195)

(37) ‹anchor: Apostoli dicentis› · call in col 381

I Cor. VII, 29, 30, 31.

1 Corinthians 7:29–31.

(printed under page 195)

(74) · call in col 381

Mss., « introiret. » Editi libb., « introierit. »

The manuscripts, "should enter" (introiret). The printed books, "shall have entered" (introierit).

(printed under page 195)

Page

running head: 381 IN EXODUM HOMILI
marginal letters: A vel gentilis. Sed Moyses; B possunt. Potest et lex; C sanctificatus venire debet ad; D omni inquinamento carnis et
old-edition numerals: 172 after non
other: Latin only, no Greek printed

PG 12:382

« Quia tempus breve est, superest ut et qui habent uxores, tanquam non habentes sint, et qui emunt, tanquam non possidentes, et qui utuntur hoc mundo, tanquam non utantur. Praeterit enim habitus hujus mundi, » praeterit temporale regnum, ut perpetuum veniat et aeternum : sicut et in oratione dicere jubemur : « Adveniat regnum tuum : » in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.

"Because the time is short, it remains that those also who have wives be as though they had none, and those who buy as though not possessing, and those who use this world as though they did not use it. For the fashion of this world passes away," the temporal kingdom passes away, that the perpetual and eternal may come: just as in prayer also we are commanded to say: "Thy kingdom come:" in Christ Jesus our Lord, to Whom belongs glory and empire for ever and ever. Amen.

HOMILIA XII.

Homily XII.

De vultu Moysi glorificato, et velamine quod ponebat in facie sua.

On the glorified countenance of Moses, and the veil that he put upon his face.

1. Lectio nobis Exodi recitata est, quae nos ad intelligentiae inquisitionem, vel incitet, vel repellat. Incitat mentes studiosas et liberas; desides et occupatas repellit, scriptum est enim : « Quia vidit Aaron et omnes filii Israel Moysen, et erat glorificata facies ejus, et color vultus ejus, et timuerunt accedere ad illum. » Et post pauca : « Ponebat, inquit, Moyses velamen super faciem suam. Cum autem introiret in conspectum Domini, ut loqueretur illi, deponebat velamen. » Haec autem Apostolus disserens magnifico illo sensu quo in caeteris utitur, de quo dixit : « Nos autem sensum Christi habemus, ait : Quod si ministerium mortis in litteris deformatum in lapidibus fuit ad gloriam, ita ut non possent intendere filii Israel in faciem Moysi propter gloriam vultus ejus, quae aboletur, quomodo non magis ministerium Spiritus erit in gloria? » Et iterum paulo post dicit : « Et non sicut Moyses ponebat velamen super faciem suam, ut non intenderent filii Israel in faciem vultus ejus. Obtusi sunt enim sensus eorum, usque in hodiernum diem. Cum enim legitur Moyses, velamen est positum super cor eorum. » Quis non admiretur mysteriorum magnitudinem? quis non pertimescat notam cordis obtusi? Glorificata est facies Moysi, sed non poterant intendere in faciem vultus ejus filii Israel, non poterat intendere populus Synagogae. Si quis autem conversationem, et vitam potest habere eminentiorem quam reliquum vulgus, iste potest intueri gloriam vultus ejus. « Et nunc enim, sicut dicit Apostolus, velamen est positum in lectione Veteris Testamenti : » et nunc Moyses glorificato vultu loquitur, sed gloriam quae est in vultu ejus non possumus intueri. Idcirco autem non possumus, quia adhuc populus sumus, et nihil studii, nihil meriti, plusquam reliqua plebs, habemus. Verum quia dicit sanctus Apostolus : « Idipsum autem velamen in lectione Veteris Testamenti manet, » amputaret nobis omnem intelligentiae spem tanti et talis Apostoli prolata sententia, nisi addidisset : « Cum autem quis conversus fuerit ad Dominum,

1. A reading of Exodus has been recited to us, which may either incite us to the search for understanding, or repel us. It incites studious and free minds; the slothful and preoccupied it repels, for it is written: "That Aaron and all the sons of Israel saw Moses, and his face was glorified, and the colour of his countenance, and they feared to come near to him." And after a little: "Moses," it says, "put a veil upon his face. But when he went in before the Lord to speak with Him, he laid aside the veil." Expounding these things with that magnificent sense which he uses in other matters, of which he said: "But we have the mind of Christ," the Apostle says: "But if the ministry of death, formed in letters upon stones, was unto glory, so that the sons of Israel could not look steadfastly upon the face of Moses on account of the glory of his countenance, which is done away, how shall not the ministry of the Spirit be still more in glory?" And again a little after he says: "And not as Moses put a veil upon his face, so that the sons of Israel might not look steadfastly upon the face of his countenance. For their senses were dulled, unto this very day. For when Moses is read, a veil is laid upon their heart." Who would not marvel at the greatness of the mysteries? Who would not dread the mark of a dulled heart? The face of Moses was glorified, but the sons of Israel could not look steadfastly upon the face of his countenance, the people of the Synagogue could not look steadfastly. But if anyone is able to have a way of life and a conduct more eminent than the rest of the multitude, that man is able to gaze upon the glory of his countenance. "For even now," just as the Apostle says, "a veil is laid upon the reading of the Old Testament:" even now Moses speaks with a glorified countenance, but the glory that is in his countenance we cannot gaze upon. And for this reason we cannot, because we are still the common people, and have no zeal, no merit, more than the rest of the folk. Yet because the holy Apostle says: "But that very veil remains in the reading of the Old Testament," the sentence uttered by so great and such an Apostle would cut off from us all hope of understanding, had he not added: "But when anyone shall have turned to the Lord,

Editors' notes and page, col. 382

Footnotes

(38) · call in col 382

Matth. VI, 10.

Matthew 6:10.

(printed under page 195)

(39) · call in col 382

Exod. XXXIV, 30.

Exodus 34:30.

(printed under page 195)

(40) · call in col 382

ibid. 34.

Ibid., v. 34.

(printed under page 195)

(41) ‹anchor: de quo dixit› · call in col 382

II Cor. III, 7.

2 Corinthians 3:7.

(printed under page 195)

(42) ‹anchor: sicut dicit Apostolus› · call in col 382

II Cor. III, 14.

2 Corinthians 3:14.

(printed under page 195)

(43) ‹anchor: nisi addidisset› · call in col 382

ibid. 16.

Ibid., v. 16.

(printed under page 195)

(75) ‹anchor: in litteris deformatum› · call in col 382

Mss., « deformatum. » Libb. editi, « formatum. »

The manuscripts, "deformatum" (shaped). The printed books, "formatum" (formed).

(printed under page 195)

(76) ‹anchor: notam cordis obtusi› · call in col 382

Notam cordis obtusi? sic mss. Libri autem editi, « velamen obtusi cordis? »

"The mark of a dulled heart?" So the manuscripts. But the printed books, "the veil of a dulled heart?"

(printed under page 195)

Page

running head: XODUM HOMILIA XII. 382
marginal letters: A « Quia tempus breve est,; B occupatas repellit, scriptum est; C in gloria? » Et iterum; D ficato vultu loquitur, sed
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter: De vultu Moysi glorificato

PG 12:383

auferetur velamen. » Igitur causam auferendi velaminis, conversionem nostram esse dicit ad Dominum. Ex quo colligenda sunt nobis indicia, quod donec legentes Scripturas divinas latet nos intellectus, donec obscura sunt nobis et clausa quae scripta sunt, nondum conversi ad Dominum sumus. Si enim conversi essemus ad Dominum, sine dubio auferretur velamen.

the veil shall be taken away." Therefore he says that the cause of taking away the veil is our turning to the Lord. From which we must gather the evidence that so long as the understanding lies hidden from us when we read the divine Scriptures, so long as the things that are written are obscure and closed to us, we have not yet turned to the Lord. For if we had turned to the Lord, without doubt the veil would be taken away.

2. Sed et hoc ipsum converti ad Dominum quale sit videamus. Et ut evidentius scire possimus quid sit conversus, dicendum nobis prius est quid sit aversus. Omnis qui, cum recitantur verba legis, communibus fabulis occupatur, aversus est. Omnis qui, cum legitur Moyses, de negotiis saeculi, de pecunia, de lucris sollicitudinem gerit, aversus est. Omnis qui possessionum curis stringitur, et divitiarum cupiditate distenditur, qui gloriae saeculi et mundi honoribus studet, aversus est. Sed et qui ab his quidem videtur alienus, assistit autem et audit verba legis, et vultu atque oculis intentus, corde tamen et cogitationibus evagatur aversus est. Quid ergo est converti? Si his omnibus terga vertamus, et studio, actibus, mente, sollicitudine, verbo Dei operam demus, et in lege ejus die ac nocte meditemur, omissis omnibus Deo vacemus, exerceamur in testimoniis ejus, hoc est conversum esse ad Dominum. Tu ergo, si volueris filium tuum scire litteras quas liberales vocant, scire grammaticam, vel rhetoricam disciplinam, nunquid non ab omnibus eum vacuum et liberum reddis? Nunquid, non omissis caeteris, huic uni studio dare operam facis? Paedagogos, magistros, libros, impensas, nihil prorsus deesse facis, quoadusque perfectum propositi studii opus reportet. Quis nostrum ita se ad divinae legis studia convertit? Quis nostrum ita operam dedit? Quis tanto studio ac labore divina quaerit studia, quanto quaesivit humana? Et quid conquerimur si quod non didicimus, ignoramus? Aliqui vestrum ut recitari audierint quae leguntur, statim discedunt. Nulla ex his quae dicta sunt inquisitio ad invicem, nulla collatio, nusquam memoria mandati illius, quo te divina lex commonet : « Interroga patres tuos, et dicent tibi; presbyteros tuos, et annuntiabunt tibi. « Alii, ne hoc ipsum quidem patienter exspectant, usquequo lectiones in Ecclesia recitentur. Alii vero nec si recitantur sciunt, sed in remotioribus Dominicae domus locis, saecularibus fabulis occupantur. De quibus ergo ausus sum dicere, quia, cum legitur Moyses, jam non velamen super cor eorum, sed paries quidam et murus est positus.

2. But let us see also of what sort this very turning to the Lord is. And that we may more clearly know what it is to be turned towards Him, we must first say what it is to be turned away. Everyone who, when the words of the law are recited, is occupied with common gossip, is turned away. Everyone who, when Moses is read, bears anxiety about the affairs of the world, about money, about gains, is turned away. Everyone who is bound fast by the cares of possessions, and distended by the greed of riches, who pursues the glory of the age and the honours of the world, is turned away. Moreover, he also who seems indeed alien from these things, and stands by and hears the words of the law, and is intent in countenance and eyes, yet wanders in heart and thoughts, is turned away. What then is it to be turned? If we turn our backs on all these things, and with zeal, deeds, mind, and solicitude devote our effort to the word of God, and meditate in His law day and night, laying aside all things to be at leisure for God, and exercise ourselves in His testimonies, this is to be turned to the Lord. You therefore, if you wish your son to know the letters which they call liberal, to know grammar or the discipline of rhetoric, do you not render him free and at leisure from all things? Do you not, laying aside other things, make him devote his effort to this one study? Tutors, teachers, books, expenses—you cause nothing at all to be lacking, until he brings back the completed work of the proposed study. Who of us so turns himself to the studies of the divine law? Who of us has so devoted his effort? Who seeks divine studies with as much zeal and labour as he sought human ones? And why do we complain if we are ignorant of what we have not learned? Some of you, as soon as you hear the things that are read being recited, immediately depart. There is no mutual inquiry into these things that have been said, no conference, nowhere the remembrance of that commandment by which the divine law admonishes you: "Ask your fathers, and they will tell you; your elders, and they will declare to you." Others do not even patiently wait for this very thing, until the readings are recited in the Church. Others again do not even know whether they are being recited, but in the more remote places of the Lord's house are occupied with secular gossip. Of whom therefore I have dared to say that, when Moses is read, now not a veil, but a certain wall and barrier has been set upon their heart.

Editors' notes and page, col. 383

Footnotes

(44) ‹anchor: et annuntiabunt tibi› · call in col 383

Deut. XXXII, 7.

Deuteronomy 32:7.

(printed under page 196)

(77) · call in col 383

Dicendum nobis, etc. Citat hunc locum Jonas Aurelian. lib. I, De Instit. laicali, cap. 13.

"It must be said by us," etc. Jonas of Orléans cites this passage, book 1 of On the Instruction of the Laity, chapter 13.

(printed under page 196)

(78) ‹anchor: Aliqui vestrum› · call in col 383

Aliqui vestrum, etc. Citatur hic locus ab eodem Jona ibidem.

"Some of you," etc. This passage is cited by the same Jonas in the same place.

(printed under page 196)

(79) ‹anchor: usquequo lectiones› · call in col 383

Alii ne hoc ipsum quidem patienter exspectant, usquequo lectiones, etc. Citatur hic locus in concilio Parisiensi sexto lib. II, cap. 12. Ubi pro usquequo, male vulgata Scriptura habet, quod, legendum erat quoad. Nam lectio quod pro quoad refellitur ex Origenis libris tum editis tum mss. qui usquequo exhibent.

"Others do not even wait patiently for this, until the readings," etc. This passage is cited in the sixth Council of Paris, book 2, chapter 12. There, for "usquequo," the published text wrongly has "quod"; "quoad" should have been read. For the reading "quod" in place of "quoad" is refuted by Origen's books, both printed and manuscript, which give "usquequo."

(printed under page 196)

Page

running head: 383 ORIGENIS
marginal letters: A auferetur velamen. » Igitur; B Omnis qui possessionum curis; C omnibus eum vacuum et; D dem patienter exspectant, usquequo
old-edition numerals: 173 after grammaticam,
other: Latin only, no Greek printed

PG 12:384

Si enim ille qui adest, qui audit, et intentus est, et quae audit retractat, et discutit, et qnae assequi non potest, percontatur, et discit, vix potest ad libertatem scientiae pervenire; ille qui abscondit aures suas ne audiat, et terga in faciem legentis obvertit, quomodo dicendus est velamen habere superpositum cordi, ad quem ne ipsum quidem velamen litterae quo sensus velatur, qui est sonus vocis, accessit? Evidens igitur figura est, quomodo gloriosa efficitur facies Moysi : habent enim gloriam ea quae loquitur : sed haec tegitur, et occultatur, et est omnis gloria ejus intrinsecus.

For if he who is present, who hears, and is intent, and reconsiders the things he hears, and discusses them, and asks about the things he cannot grasp, and learns, can scarcely attain to the freedom of knowledge; he who hides his ears lest he hear, and turns his back to the face of the reader, how is he to be said to have a veil laid upon his heart, to whom not even the veil of the letter itself by which the sense is veiled, which is the sound of the voice, has reached? The figure is therefore evident, how the face of Moses is made glorious: for the things that he speaks have glory: yet this is covered and hidden, and all its glory is within.

3. Illud quoque intuere quale sit, quod in lege vultus quidem Moysi glorificatus refertur, licet velamine contegatur; manus autem ejus intra sinum missa, leprosa facta memoratur sicut nix. In quo mihi videtur forma totius legis plenissime designari. In vultu enim ejus sermo legis, in manu opera designantur. Quia ergo ex operibus legis nullus erat justificandus, nec aliquem ad perfectum adducere poterat lex, idcirco manus Moysi leprosa fit, et in sinum reconditur, tanquam nihil perfecti operis habitura : facies vero ejus glorificata est, sed velamine tegitur; quia sermo ejus habet scientiae gloriam, sed occultam. Unde et propheta dicit : « Nisi audieritis, occulte plorabit anima vestra, » et David dicit : « Incerta et occulta sapientiae tuae manifestasti mihi. » In lege ergo Moyses solam faciem habet glorificatam, neque manus ejus habent gloriam, imo potius et contumeliam : sed neque pedes. Denique solvere jubetur calceamentum suum, sic nulla erat gloria in pedibus ejus, licet et hoc fieret non sine alicujus forma mysterii. Novissima namque pars hominis pedes sunt. Ostendebatur ergo quod in novissimis temporibus solveret Moyses calceamentum suum ut acciperet alius sponsam, et illa vocaretur domus discalceati usque in hodiernum diem. Nihil ergo aliud in lege gloriosum habet Moyses, nisi solam faciem. In Evangeliis autem totus glorificatur ex integro. Audi enim quid dicatur in Evangeliis : « Cum ascendisset Jesus in montem excelsum, assumens secum Petrum, et Joannem et Jacobum, transformatus est ibi coram ipsis : et ecce apparuerunt, inquit, Moyses et Elias in gloria, colloquentes cum eo. » Hic non refertur quia glorificatus est vultus ejus, sed quia totus apparuit in gloria, colloquens cum Jesu, et ibi ei completur illa promissio, quam accepit in monte Sina, cum dictum est ei : « Posteriora mea videbis. » Vidit ergo posteriora ejus.

3. Look also at what sort of thing this is, that in the law the countenance of Moses is indeed recorded as glorified, although it is covered with a veil; whereas his hand, put into his bosom, is recorded as having become leprous like snow. In which it seems to me that the form of the whole law is most fully designated. For in his countenance is designated the word of the law, in his hand its works. Because therefore by the works of the law no one was to be justified, nor could the law bring anyone to perfection, on this account the hand of Moses becomes leprous, and is put back into his bosom, as though about to have no perfect work; whereas his face is glorified, yet is covered with a veil, because his word has the glory of knowledge, yet hidden. Whence the prophet also says: "Unless you hear, your soul shall weep in secret," and David says: "The uncertain and hidden things of Thy wisdom Thou hast made manifest to me." In the law, therefore, Moses has only his face glorified; neither do his hands have glory, nay rather even reproach; nor yet his feet. Finally, he is commanded to loose his sandal; thus there was no glory in his feet, although this also was done not without the form of some mystery. For the feet are the last part of a man. It was shown, therefore, that in the last times Moses would loose his sandal so that another might receive the bride, and that house would be called the house of the unsandalled unto this very day. Nothing else glorious, therefore, does Moses have in the law, except his face alone. In the Gospels, however, he is wholly glorified in his entirety. For hear what is said in the Gospels: "When Jesus had gone up into a high mountain, taking with Him Peter, and John, and James, He was transfigured there before them: and behold there appeared," it says, "Moses and Elijah in glory, speaking with Him." Here it is not recorded that his countenance was glorified, but that he appeared wholly in glory, speaking with Jesus, and there is fulfilled for him that promise which he received on Mount Sinai, when it was said to him: "You shall see My back parts." He therefore saw His back parts.

Editors' notes and page, col. 384

Footnotes

(45) ‹anchor: propheta dicit› · call in col 384

Jerem. XIII, 17.

Jeremiah 13:17.

(printed under page 196)

(46) ‹anchor: et David dicit› · call in col 384

Psal. L, 8.

Psalm 50:8.

(printed under page 196)

(47) ‹anchor: dicatur in Evangeliis› · call in col 384

Matth. XVII, 1, 2, 3.

Matthew 17:1–3.

(printed under page 196)

(48) ‹anchor: cum dictum est ei› · call in col 384

Exod. XXXIII, 23.

Exodus 33:23.

(printed under page 196)

(80) ‹anchor: occulte plorabit› · call in col 384

Alias, « Nisi audieritis occulta plorabit, » etc. Sed mss. ut in nostro textu, nec aliter Vulgata Graeca habent : ἐὰν δὲ μὴ ἀκούσητε, κεκρυμμένως κλαύσεται, etc.

Otherwise, "Unless you hear, it will weep hidden things," etc. But the manuscripts read as in our text, and the common Greek has it no otherwise: "but if you do not hear, it will weep in secret," etc.

(printed under page 196)

(81) ‹anchor: sed neque pedes› · call in col 384

Mss., « pedes, » rectius quam editi libri in quibus legitur « pedibus. »

The manuscripts, "feet" (pedes), more correctly than the printed books, in which "in the feet" (pedibus) is read.

(printed under page 196)

Page

running head: ORIGENIS 384
marginal letters: A Si enim ille qui; B missa, leprosa facta memoratur; C habent gloriam, imo potius; D Moyses et Elias in
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:385

Vidit enim quae in posterioribus et novissimis diebus facta sunt, et gavisus est. Sicut enim Abraham concupivit videre diem Domini, et vidit, et gavisus est : ita et Moyses concupivit videre diem Domini, et vidit, et gavisus est : et necessario gavisus est, quia jam non solum vultu glorificatus descendit de monte, sed totus glorificatus ascendit in montem. Gavisus est sine dubio Moyses, quod eum de quo dixerat : « Prophetam vobis suscitabit Dominus Deus vester ex fratribus vestris, sicut meipsum audietis per omnia; » nunc adesse cernebat, et fidem facere sermonibus suis. Et ne cunctaretur in aliquo, audit paternam vocem dicentem : « Hic est Filius meus dilectus, in quo mihi bene complacui : ipsum audite. » Moyses dudum dixit, « illum audietis; » nunc Pater dicit : « Hic est Filius meus, ipsum audite; » et praesentem de quo dicit, ostendit. Gaudere etiam mihi pro hoc videtur Moyses, quia et ipse quodammodo nunc deponit velamen conversus ad Dominum, cum evidenter quae praedixit implentur; vel cum tempus advenit, ut per Spiritum sanctum quae obtexerat revelentur.

For he saw the things that were done in the latter and last days, and rejoiced. For just as Abraham desired to see the day of the Lord, and saw it, and rejoiced: so also Moses desired to see the day of the Lord, and saw it, and rejoiced: and necessarily did he rejoice, because now not only glorified in countenance did he come down from the mountain, but wholly glorified he went up into the mountain. Without doubt Moses rejoiced because Him of Whom he had said: "A Prophet shall the Lord your God raise up for you from your brethren; like myself you shall hear Him in all things," he now perceived to be present, and lending credibility to his words. And lest he should hesitate in anything, he hears the Father's voice saying: "This is My beloved Son, in Whom I am well pleased: hear Him." Moses long ago said, "Him you shall hear;" now the Father says: "This is My Son, hear Him;" and shows Him of Whom He speaks to be present. Moses seems to me to rejoice on this account also, because he himself in a certain way now lays aside the veil, having turned to the Lord, when the things that he foretold are evidently fulfilled; or when the time has come that through the Holy Spirit the things that he had veiled should be revealed.

4. Retractandus tamen est sancti Apostoli sensus, et considerandum quid ei visum sit, cum dixisset : « Si autem conversus quis fuerit ad Dominum, auferetur velamen, » ut adderet : « Dominus autem spiritus est; » per quod quasi interpretari videtur quid est Dominus. Quis enim nescit quod Dominus spiritus est? Sed nunquid in hoc loco de Domini vel natura, vel substantia tractabatur, ut diceret quia Dominus spiritus est? Videamus ergo ne non solum cum Moyses legitur, sed et cum Paulus legitur, velamen sit positum super cor nostrum. Et manifeste, si negligenter audimus, si nihil studii ad eruditionem et intelligentiam conferimus, non solum legis et prophetarum Scriptura, sed et apostolorum et Evangeliorum grandi nobis velamine tegitur. Ego autem vereor, ne per nimiam negligentiam et stoliditatem cordis, non solum velata sint nobis divina volumina, sed et signata; ut si detur in manus hominis nescientis litteras liber legendus, dicat quia nescio litteras : si detur in manus hominis scientis litteras, dicat quia signatus est. Unde ostenditur non solum studium nobis adhibendum esse ad discendas litteras sacras, verum et supplicandum Domino, et diebus ac noctibus obsecrandum, ut veniat Agnus ex tribu Juda, et ipse accipiens librum signatum dignetur aperire. Ipse est enim qui Scripturas adaperiens, accendit corda discipulorum, ita ut dicant : « Nonne cor nostrum erat ardens intra nos, cum aperiret nobis Scripturas? » Ipse ergo etiam nunc nobis aperire dignetur quid est quod Apostolo suo inspiravit ut diceret : « Dominus autem spiritus est, ubi autem spiritus Domini, ibi libertas. » Ego quidem quantum pro

4. Nevertheless, the sense of the holy Apostle must be reconsidered, and we must examine what seemed good to him, when he had said: "But if anyone shall have turned to the Lord, the veil shall be taken away," that he should add: "Now the Lord is the Spirit;" by which he seems as it were to interpret what the Lord is. For who does not know that the Lord is spirit? Yet was he in this place treating either of the nature or of the substance of the Lord, that he should say that the Lord is spirit? Let us see, therefore, lest not only when Moses is read, but also when Paul is read, a veil be laid upon our heart. And manifestly, if we hear negligently, if we contribute no zeal towards instruction and understanding, not only the Scripture of the law and the prophets, but also that of the apostles and the Gospels is covered for us with a great veil. Indeed, I fear lest through excessive negligence and dullness of heart the divine volumes be not only veiled to us, but even sealed; so that if a book be given into the hands of a man who does not know letters to be read, he says, I do not know letters: if it be given into the hands of a man who knows letters, he says that it is sealed. Whence it is shown that we must not only apply zeal to learning the sacred letters, but also supplicate the Lord, and beseech Him day and night, that the Lamb from the tribe of Judah may come, and Himself taking the sealed book may deign to open it. For He Himself is the One Who, opening the Scriptures, kindles the hearts of the disciples, so that they say: "Was not our heart burning within us, when He opened to us the Scriptures?" May He Himself therefore even now deign to open to us what it is that He inspired His Apostle to say: "Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty." For my part, so far as according to

Editors' notes and page, col. 385

Footnotes

(49) · call in col 385

Joan. VIII, 56.

John 8:56.

(printed under page 197)

(50) · call in col 385

Deut. XVIII, 15.

Deuteronomy 18:15.

(printed under page 197)

(51) · call in col 385

Matth. XVII, 5.

Matthew 17:5.

(printed under page 197)

(52) ‹anchor: cum dixisset› · call in col 385

II Cor. III, 16, 17.

2 Corinthians 3:16–17.

(printed under page 197)

(53) ‹anchor: ita ut dicant› · call in col 385

Luc. XXIV, 32.

Luke 24:32.

(printed under page 197)

(54) ‹anchor: ut diceret› · call in col 385

II Cor. III, 17.

2 Corinthians 3:17.

(printed under page 197)

Page

running head: 385 IN EXODUM HOMILI
marginal letters: A Vidit enim quae in; B dixit, « illum audietis; »; C spiritus est? Sed nunquid; D Unde ostenditur non solum
old-edition numerals: 174 after Sed
other: Latin only, no Greek printed

PG 12:386

parvitate intelligentiae meae sentire possum, puto quod Verbum Dei pro eo quod auditoribus interest, ut saepe jam diximus, nunc via, nunc veritas, nunc vita, nunc resurrectio nominatur, nunc etiam caro, nunc vero spiritus dicitur. Quamvis enim vere ex Virgine substantiam carnis acceperit in qua et crucem pertulit, et resurrectionem initiavit; tamen est ubi Apostolus dicit : « Etsi cognovimus Christum secundum carnem, sed nunc jam non novimus. » Quia ergo et nunc sermo ejus ad subtiliorem et spiritalem intelligentiam provocat auditores, et vult eos nihil carnale in lege sentire, dicitur : Qui vult auferri velamen de corde suo, convertatur ad Dominum, non quasi ad carnem Dominum, est enim et hoc, quia « Verbum caro factum est; » sed quasi ad spiritum Dominum. Si enim quasi ad spiritum Dominum convertatur, de carnalibus ad spiritalia veniet, et ad libertatem de servitute transibit : « ubi » enim « spiritus Domini, ibi et libertas. » Et ut adhuc evidentius fiat quod dicitur, utamur et aliis Apostoli sensibus. Ad quosdam dicit quos senserat incapaces, quia « nihil me judicavi aliud scire inter vos, nisi Christum Jesum, et hunc crucifixum. » Istis talibus non dicebat quia Dominus spiritus est, nec dicebat eis quia Christus Dei sapientia est. Non enim poterant agnoscere Christum secundum hoc quod sapientia Dei est, sed secundum hoc quod crucifixus est. Illi autem quibus dicebat : « Sapientiam loquimur inter perfectos, sapientiam autem non hujus saeculi, neque principum hujus mundi, qui destruuntur, sed loquimur Dei sapientiam in mysterio absconditam; » non indigebant ut Verbum Dei secundum hoc susciperent, quod caro factum est, sed secundum hoc, quod sapientia in mysterio abscondita est. Sic ergo et in hoc loco, iis qui de carnali ad spiritalem intelligentiam provocantur, dicitur : « Dominus autem spiritus est; ubi autem spiritus Domini, ibi et libertas. » Ut autem ostenderet, quia ipse jam pervenit ad scientiae libertatem, et exutus est de velaminis servitute, addit his, et dicit : « Nos autem omnes, revelata facie, gloriam Domini speculantes. » Si ergo et nos Dominum deprecemur, ut velamen de corde nostro dignetur auferre, capere possumus intelligentiam spiritalem, si tamen convertamur ad Dominum, et libertatem scientiae requiramus. Sed quomodo invenire possumus libertatem, qui servimus saeculo, qui servimus pecuniae, qui servimus desideriis carnis? Ego meipsum corripio, meipsum judico, ego meas culpas arguo, viderint qui audiunt, quid de semetipsis sentiant. Ego interim dico quod, donec alicui horum deservio, non sum conversus ad Dominum, nec ullam consecutus sum libertatem donec talia me negotia et sollicitudines stringunt. Illius a quo constringor negotii et sollicitudinis servus sum. Scio enim scriptum esse, quia

the smallness of my understanding I am able to perceive, I think that the Word of God, according to what is profitable for the hearers, as we have already often said, is now named the way, now the truth, now the life, now the resurrection, now also flesh, and now spirit. For although He truly received from the Virgin the substance of flesh, in which He both endured the cross and initiated the resurrection; yet there is a place where the Apostle says: "Even though we have known Christ according to the flesh, yet now we know Him so no longer." Because therefore even now his discourse summons the hearers to a more subtle and spiritual understanding, and wills that they should perceive nothing carnal in the law, it is said: Let him who wishes the veil to be taken away from his heart turn to the Lord, not as to the Lord as flesh—for there is this also, because "the Word was made flesh"—but as to the Lord as Spirit. For if he turns to the Lord as Spirit, he will come from carnal things to spiritual things, and will pass over from slavery to liberty: for "where the Spirit of the Lord is, there also is liberty." And that what is said may become still more evident, let us also use other expressions of the Apostle. To certain ones whom he had perceived to be incapable, he says that "I judged myself to know nothing among you, save Christ Jesus, and Him crucified." To such men as these he did not say that the Lord is Spirit, nor did he say to them that Christ is the wisdom of God. For they were not able to recognize Christ according to the fact that He is the wisdom of God, but according to the fact that He was crucified. Those, however, to whom he said: "We speak wisdom among the perfect, yet a wisdom not of this age, nor of the rulers of this world, who are brought to nought, but we speak the wisdom of God hidden in mystery;" had no need to receive the Word of God according to the fact that it was made flesh, but according to the fact that wisdom is hidden in mystery. Thus therefore in this place also, to those who are summoned from a carnal to a spiritual understanding, it is said: "Now the Lord is the Spirit; and where the Spirit of the Lord is, there also is liberty." And that he might show that he himself has already attained to the liberty of knowledge, and has been stripped of the slavery of the veil, he adds to these things and says: "But we all, with unveiled face, beholding as in a glass the glory of the Lord." If therefore we also pray to the Lord that He may deign to take away the veil from our heart, we can grasp spiritual understanding, if only we turn to the Lord and seek the liberty of knowledge. Yet how can we find liberty, we who serve the world, who serve money, who serve the desires of the flesh? I reprove myself, I judge myself, I accuse my own faults; let those who hear see to it what they think of themselves. Meanwhile I say that, so long as I am enslaved to any of these things, I have not turned to the Lord, nor have I attained any liberty so long as such affairs and anxieties bind me fast. I am the slave of that affair and anxiety by which I am bound fast. For I know that it is written, that

Editors' notes and page, col. 386

Footnotes

(55) · call in col 386

II Cor. V, 16.

2 Corinthians 5:16.

(printed under page 197)

(56) · call in col 386

Joan. I, 14.

John 1:14.

(printed under page 197)

(57) · call in col 386

II Cor. III, 17.

2 Corinthians 3:17.

(printed under page 197)

(58) ‹anchor: et hunc crucifixum› · call in col 386

I Cor. II, 2.

1 Corinthians 2:2.

(printed under page 197)

(59) ‹anchor: Dei sapientia est› · call in col 386

I Cor. I, 24.

1 Corinthians 1:24.

(printed under page 197)

(60) ‹anchor: quibus dicebat› · call in col 386

ibid. VI, 7.

Ibid., 6:7 [so printed; the text quoted is 1 Corinthians 2:6–7].

(printed under page 197)

(61) ‹anchor: et dicit› · call in col 386

II Cor. III, 18.

2 Corinthians 3:18.

(printed under page 197)

Page

running head: XODUM HOMILIA XII. 386
marginal letters: A parvitate intelligentiae meae sentire; B sed quasi ad spiritum; C ctos, sapientiam autem non; D intelligentiam spiritalem, si tamen
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:387

unusquisque a quo vincitur, huic et servus addicitur, etiam si me amor pecuniae non superat, etiam si possessionum et divitiarum cura non stringit, laudis tamen cupidus sum, et gloriam sector humanam, si de hominum vultibus et sermonibus pendeo, quid de me ille sentiat, quomodo ille me habeat, ne illi displiceam, si illi placeam. Donec requiro ista, servus horum sum. Sed volebam ex hoc saltem satis agere, si possim liber fieri, si possim jugo foedae hujus servitutis absolvi, et pervenire ad libertatem secundum Apostoli commonitionem dicentis : « In libertatem vocati estis, nolite fieri servi hominum. » Sed quis mihi dabit hanc manumissionem? Quis me ab hac servitute turpissima liberabit, nisi ille qui dixit : « Si vos Filius liberaverit, vere liberi eritis? » Etenim scio quia servus non potest libertate donari, nisi fideliter serviens, nisi Dominum diligens. Et ideo etiam nos fideliter serviamus, et ex toto corde, et ex toto animo, et ex tota virtute nostra diligamus Dominum Deum nostrum, ut mereamur libertate donari a Christo Jesu Filio ejus Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.

by whatever a man is overcome, to this he is also bound over as a slave: even if the love of money does not overcome me, even if the care of possessions and riches does not bind me fast, yet I am greedy for praise, and pursue human glory, if I hang upon the countenances and words of men, as to what that man thinks of me, how that man regards me, lest I displease him, whether I please him. So long as I seek these things, I am the slave of these things. Yet I wished from this time at least to take sufficient pains, if I might become free, if I might be loosed from the yoke of this foul slavery, and attain to liberty according to the admonition of the Apostle when he says: "You have been called unto liberty; do not become slaves of men." But who will give me this manumission? Who will set me free from this most shameful slavery, save He Who said: "If the Son shall make you free, you shall be free indeed?" For I know that a slave cannot be presented with liberty unless he serves faithfully, unless he loves his Lord. And therefore let us also serve faithfully, and with all our heart, and with all our soul, and with all our strength let us love the Lord our God, that we may merit to be presented with liberty by Christ Jesus His Son our Lord, to Whom belongs glory and empire for ever and ever. Amen.

HOMILIA XIII.

Homily XIII.

De his quae offeruntur ad tabernaculum.

On the things that are offered for the tabernacle.

1. Jam quidem et prius de tabernaculo pro viribus dixeramus; verum quoniam saepe in Exodi libro repetitur ipsa descriptio; dicitur enim et cum Dominus praecepit Moysi qualiter fieri debeat, et iterum cum Moyses praecepit populo, ut offerat construendo operi materias, sicut haec lectio continet, quae nobis modo recitata est : sed et postmodum enumerantur singula, cum per Beselehel, et caeteros sapientes viros fabricantur, et iterum, cum ad conspectum Moysi deferuntur; et rursum, cum per praeceptum Domini dedicantur; fit praeterea et in aliis, vel libris, vel locis, horum commemoratio, et frequenter repetitur, utpote quod necessario commonetur; nunc ergo recitatus est nobis ille sermo, ubi dicit : « Et dixit Moyses ad omnem synagogam filiorum Israel, dicens : Hoc est verbum quod praecepit Dominus dicens : Sumite a vobis ipsis redemptionem Domino. Omnis qui concepit corde, offerat initia Domino : aurum, argentum, aeramentum, hyacinthum, purpuram, coccum duplicatum, et byssum tortam, pilos caprarum, et pelles arietum rubricatas, et pelles hyacinthinas, ligna imputribilia, et lapides sardinos, et lapides ad sculpturam in humerali et podere; et omnis sapiens corde in vobis veniat, et operetur omnia quae praecepit Dominus. » Cum considero meipsum primum, et discutio, piget ad haec aperienda manum mittere. Vereor

1. Already indeed previously we had spoken about the tabernacle according to our strength; yet because the very description is often repeated in the book of Exodus—for it is stated both when the Lord commanded Moses how it ought to be made, and again when Moses commanded the people to offer materials for constructing the work, just as this reading contains which has just now been recited to us; and afterwards also the individual items are enumerated when they are fashioned by Bezalel and the other wise men, and again when they are brought into the presence of Moses, and once more when they are dedicated by the command of the Lord; moreover, mention of these things is made in other books or places as well, and is frequently repeated, inasmuch as it is necessarily called to mind—now therefore that passage has been recited to us where it says: "And Moses spoke to all the synagogue of the sons of Israel, saying: This is the word that the Lord has commanded, saying: Take from yourselves a ransom for the Lord. Everyone who has conceived in his heart, let him offer first-fruits to the Lord: gold, silver, brass, hyacinth, purple, double scarlet, and twisted fine linen, goats' hair, and rams' skins dyed red, and hyacinth skins, incorruptible wood, and sardius stones, and stones for engraving on the shoulder-piece and the robe; and let everyone wise in heart among you come and work all things that the Lord has commanded." When I consider and examine myself first, I am reluctant to put my hand to opening these things. For I

Editors' notes and page, col. 387

Footnotes

(62) · call in col 387

II Petr. II, 19.

2 Peter 2:19.

(printed under page 198)

(63) · call in col 387

Gal. V, 13, et I Cor. VII, 23.

Galatians 5:13, and 1 Corinthians 7:23.

(printed under page 198)

(64) · call in col 387

Joan. VIII, 36.

John 8:36.

(printed under page 198)

(65) ‹anchor: ubi dicit› · call in col 387

Exod. XXXV, 4, 5, 6, 7, 8, 9.

Exodus 35:4–9.

(printed under page 198)

(82) · call in col 387

Alias, « superet, » sed mss. « superat. »

Otherwise, "may surpass" (superet), but the manuscripts, "surpasses" (superat).

(printed under page 198)

(83) · call in col 387

Alias omittitur « foedae, » et legitur : « Si possim de jugo hujus servitutis absolvi, » sed mss. lectionem nostri textus exhibent.

Otherwise "foul" is omitted, and the reading is: "If I can be released from the yoke of this servitude"; but the manuscripts give the reading of our text.

(printed under page 198)

(84) ‹anchor: cum per praeceptum› · call in col 387

Mss., « per praeceptum. » Libb. editi, « praecepto. »

The manuscripts, "by the command" (per praeceptum). The printed books, "by command" (praecepto).

(printed under page 198)

Page

running head: 387 ORIGENIS
marginal letters: A unusquisque a quo vincitur,; B raverit, vere liberi eritis? »; C struendo operi materias, sicut; D tum, hyacinthum, purpuram, coccum
old-edition numerals: 175 before HOMILIA XIII.
other: Latin only, no Greek printed; editors' matter: De his quae offeruntur; Ve- split across column break
other: the word Vereor was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 388

PG 12:388

enim ne forte etiamsi Dominus revelare dignetur alicui, sicut forte dignatur (de me enim non sum ausus dicere), vereor, inquam, et valde dubito, si inveniat auditores : et cum ita sit, ne forte ab eo qui explanare conabitur, requiratur, Dominicae margaritae ubi, vel quomodo, vel ante quos mittantur. Verum quoniam magnopere exspectatis ut aliqua ex his quae lecta sunt, disserantur, et praecipit mihi Dominus meus dicens : « Oportebat te dare pecuniam meam ad mensam, et ego veniens cum usuris utique exegissem eam : » ipsum rogabo, ut verbum meum suam pecuniam facere dignetur, uti non meam pecuniam, non meum aurum vobis, sed ipsius foenerem, ipsius vobis verbo, et ipsius sensu loquar, et ad auditus vestri haec deferam mensam. Vos jam videritis suscipientes Dominicam pecuniam, quomodo usuras ejus venienti Domino praeparetis. Usurae autem sunt verbi Dei, habere in usu vitae et actuum ea quae praecepit sermo Dei. Si ergo audientes verbum utimini eo, et agitis secundum ea quae auditis, et secundum haec vivitis, usuras Domino praeparatis : et potest fieri ut unusquisque vestrum de quinque talentis faciat decem, et audiat a Domino : « Euge, serve bone et fidelis, eris potestatem habens super decem civitates. » Tantum illud videte, ne quis vestrum acceptam pecuniam, aut in sudario colliget, aut defodiat in terram, quia hujusmodi hominis in adventu Domini quis sit exitus bene nostis. Tentabimus igitur pauca de multis, imo pauciora de paucis, quippe quibus et noster sermo librandus, et vester auditus.

fear lest perhaps even if the Lord should deign to reveal them to someone, as perhaps He deigns (for of myself I have not dared to speak), I fear, I say, and greatly doubt whether he would find hearers: and since this is so, lest perhaps it be required of him who shall try to explain them where, or how, or before whom the Lord's pearls are cast. Yet since you greatly expect that some of these things that have been read should be discussed, and my Lord commands me, saying: "You ought to have given My money to the table, and at My coming I should certainly have exacted it with interest:" I will ask Him Himself that He may deign to make my word His money, so that I may lend at interest to you not my own money, not my own gold, but His, and may speak to you by His word and His sense, and bring these things to the table of your hearing. You now must see to it, receiving the Lord's money, how you may prepare its interest for the Lord when He comes. Now the interest of the word of God is to have in the practice of life and of deeds the things that the word of God has commanded. If therefore, hearing the word, you use it, and act according to the things that you hear, and live according to these things, you prepare interest for the Lord: and it may come to pass that each one of you from five talents makes ten, and hears from the Lord: "Well done, good and faithful servant, you shall have authority over ten cities." Only see to this, lest any of you either bind up the money he has received in a napkin, or dig it into the earth, because you know well what is the end of such a man at the coming of the Lord. We shall attempt, therefore, a few things out of many, nay fewer out of a few, inasmuch as both our discourse and your hearing must be weighed by them.

2. Primo igitur omnium videamus quid est quod dicit Moyses ad filios Israel : « Sumite a vobis ipsis redemptionem Domino, omnis qui conceperit corde, offerat initia Domino. » Non vult Moyses, ut aliquid offeras Deo quod extra te est, « a vobis ipsis, inquit, sumite, et initia offerte Domino, prout unusquisque concepit corde. » Aurum jubetur et argentum deferri, aes et caeterae materiae, quomodo hoc possum ego de meipso offerre? Nunquid intra me aurum nascitur aut argentum, et caetera quae jubentur? Nonne hoc unusquisque de promptuariis et de scriniis suis profert? Quid est ergo quod dicit Moyses, offerte a vobis ipsis, et unusquisque sicut concepit corde? Illud quidem aurum et argentum caeteraeque materiae unde tabernaculum constructum est, constat de scriniis et promptuariis uniuscujusque prolatum. Spiritalis autem lex aurum requirit ad tabernaculum, quod intra nos est, argentum quod intra nos est, et omnes reliquas materias illas deposcit, quas et intra nos habere possumus, et proferre de nobis. Dicit enim Scriptura, quia

2. First of all, therefore, let us see what it is that Moses says to the sons of Israel: "Take from yourselves a ransom for the Lord; everyone who has conceived in his heart, let him offer first-fruits to the Lord." Moses does not wish that you should offer to God something that is outside yourself; "take from yourselves," he says, "and offer first-fruits to the Lord, according as each one has conceived in his heart." Gold and silver are commanded to be brought, brass and the other materials; how can I offer this from myself? Is gold or silver born within me, and the other things that are commanded? Does not each one bring this forth from his storehouses and from his chests? What is it, then, that Moses says, offer from yourselves, and each one just as he has conceived in his heart? That gold indeed and silver and the other materials from which the tabernacle was constructed were manifestly brought forth from the chests and storehouses of each one. But the spiritual law requires for the tabernacle the gold that is within us, the silver that is within us, and demands all those remaining materials which we can both have within us and bring forth from ourselves. For Scripture says that

Editors' notes and page, col. 388

Footnotes

(66) · call in col 388

Matth. XXV, 27.

Matthew 25:27.

(printed under page 198)

(67) ‹anchor: audiat a Domino› · call in col 388

Luc. XXIX, 17.

Luke 29:17 [so printed; Luke 19:17 is meant].

(printed under page 198)

(68) ‹anchor: ad filios Israel› · call in col 388

Exod. XXXV, 4.

Exodus 35:4.

(printed under page 198)

(69) ‹anchor: Dicit enim Scriptura› · call in col 388

Rom. X, 8, 9.

Romans 10:8–9.

(printed under page 198)

(85) · call in col 388

Si inveniat auditores, etc. Sic mss. Libri autem editi habent, « si inveniam auditores, » etc.

"If he finds hearers," etc. So the manuscripts. But the printed books have "if I find hearers," etc.

(printed under page 198)

Page

running head: ORIGENIS 388
marginal letters: A reor enim ne forte; B ram mensam. Vos jam; C ca de multis, imo; D cepit corde? Illud quidem
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment reor from Vereor

PG 12:389

« prope est verbum in ore tuo, quia, si confessus fueris in ore tuo Dominum Jesum, et credideris in corde tuo, quod Deus illum suscitavit a mortuis, salvus eris. » Si ergo credideris in corde tuo, cor tuum, et sensus tuus aurum est. Obtulisti igitur aurum ad tabernaculum, id est fidem cordis tui. Si vero confessus fueris, sermonem obtulisti, sermonem confessionis argentum. Idcirco ergo dicit Moyses qui est lex spiritalis, « sumite a vobis ipsis. » Haec a te ipso sumis, haec intra te sunt, haec etiamsi nudus sis, habere potes. Sed et quod addidit, « unusquisque sicut concepit corde, » huc respicit. Non enim poteris aliquid de sensu tuo offerre Deo, vel de verbo tuo, nisi prius quae scripta sunt corde conceperis, nisi intentus fueris, et diligenter audieris, non potest aurum tuum probatum esse, nec argentum : requiritur enim ut probatum sit. Audi Scripturam dicentem : « Eloquia Domini, eloquia casta, argentum igne probatum, purgatum septuplum. » Si ergo quae scripta sunt corde conceperis, erit aurum tuum, id est sensus tuus probus, et argentum tuum, qui est sermo tuus, probatum. Quid etiam de aere dicemus? opus est et aere ad tabernaculi constructionem. Videtur quidem aes pro fortitudine suscipi, et loco poni posse fortitudinis et constantiae : sed ne quis dicat, Hoc divinare magis est quam explanare, ubi quod dicitur, non de Scripturarum auctoritate munitur, puto ergo aes accipi posse pro voce. Aliud enim est sermo, aliud vox. Sermo dicitur loquela rationi subnixa. Vox vero est, verbi causa, si Latine, si Graece dicatur, si elevatius, si pressius. Sed haec necessario ut de Scripturis probemus, exigitis. Audi quid dicat Apostolus : « Si linguis hominum loquar et angelorum, charitatem autem non habeam, factus sum ut aeramentum sonans, aut cymbalum tinniens. » Ita ergo loqui linguis, et interpretari ex alia in aliam linguam, aeris oblatio est. Necesse est enim omnia habere tabernaculum Dei, et nihil deesse in domo Domini. Est igitur, ut diximus, aeris oblatio vox. Vox autem est quae alterius sensum in alteram linguam vertit. Sermo vero est, qui sensum proprium profert. Omnia ergo offerantur Deo, et sensus, et sermo, et vox.

"the word is near, in your mouth, because if you confess with your mouth the Lord Jesus, and believe in your heart that God has raised Him from the dead, you shall be saved." If therefore you believe in your heart, your heart and your mind are gold. You have therefore offered gold for the tabernacle, that is, the faith of your heart. And if you confess, you have offered speech, the silver of the speech of confession. On this account, therefore, Moses, who is the spiritual law, says, "take from yourselves." These things you take from yourself, these things are within you, these things even if you are naked you can have. Moreover, what he added, "each one just as he has conceived in his heart," looks to this. For you will not be able to offer anything from your mind to God, or from your word, unless you have first conceived in your heart the things that are written; unless you have been intent and have heard diligently, your gold cannot be approved, nor your silver: for it is required that it be approved. Hear Scripture saying: "The words of the Lord are pure words, silver tried by fire, purged sevenfold." If therefore you conceive in your heart the things that are written, your gold, that is, your mind, will be sound, and your silver, which is your speech, approved. What shall we say of brass as well? There is need of brass also for the construction of the tabernacle. Brass seems indeed to be taken for fortitude, and to be able to be put in the place of fortitude and constancy: yet lest anyone say, This is rather to divine than to explain, where what is said is not fortified by the authority of the Scriptures, I think therefore that brass can be taken for the voice. For speech is one thing, voice another. Speech is called utterance supported by reason. Whereas voice is, for example, whether it be spoken in Latin or in Greek, whether more loudly or more softly. Yet you necessarily demand that we prove these things from the Scriptures. Hear what the Apostle says: "If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal." Thus therefore to speak with tongues, and to interpret from one tongue into another, is the offering of brass. For it is necessary that the tabernacle of God have all things, and that nothing be lacking in the house of the Lord. The offering of brass, therefore, as we have said, is the voice. Now the voice is that which turns the sense of another into another tongue. Whereas speech is that which brings forth its own sense. Let all things therefore be offered to God: mind, and speech, and voice.

3. Quid de caeteris dicemus? Multa sunt enim, et singula discutere opus est ingens. Verum quid ⟨p⟩roderit, ut nostro quidem ingenti labore dicantur, ab occupatis vero auditoribus, et vix unius horae puncto verbo Dei assistentibus spernantur, et pereant? « Nisi enim Dominus aedificaverit domum, in vanum laboraverunt qui aedificant eam. » Verumtamen nos, ut supra dictum est, tradimus ad mensam pecuniam Domini, videat enim unusquisque auditorum, quomodo suscipiat quae traduntur. « Unusquisque autem, inquit, nostrum, sicut corde concepit, offerat initia Domino. » Quod dixit initia, quaero

3. What shall we say of the remaining items? For they are many, and to discuss each one is a vast work. Yet what will it profit that they be spoken by our vast labour indeed, while by preoccupied hearers, who attend to the word of God for scarcely the space of a single hour, they are spurned and perish? "For unless the Lord build the house, they have laboured in vain who build it." Nevertheless we, as has been said above, deliver the Lord's money to the table; let each of the hearers see to it how he receives the things that are delivered. "And let each one of us," he says, "just as he has conceived in his heart, offer first-fruits to the Lord." As for what he called first-fruits, I ask

Editors' notes and page, col. 389

Footnotes

(70) · call in col 389

Psal. XII, 6.

Psalm 12:6.

(printed under page 199)

(71) ‹anchor: dicat Apostolus› · call in col 389

I Cor. XIII, 1.

1 Corinthians 13:1.

(printed under page 199)

(72) ‹anchor: qui aedificant eam› · call in col 389

Psal. CXXVI, 1.

Psalm 126:1.

(printed under page 199)

(73) ‹anchor: autem, inquit› · call in col 389

Exod. XXXV, 5.

Exodus 35:5.

(printed under page 199)

(86) ‹anchor: sensum proprium profert› · call in col 389

Mss., « profert, » alias, « refert. »

The manuscripts, "brings forth" (profert); otherwise, "reports" (refert).

(printed under page 199)

Page

running head: 389 IN EXODUM HOMILI
marginal letters: A « prope est verbum in; B ris, non potest aurum; C vox. Sermo dicitur loquela; D singula discutere opus est
old-edition numerals: 176 after sermo tuus,
other: Latin only, no Greek printed

PG 12:390

quae sint initia auri, vel quae primitiae argenti? Quomodo autem de cocco, et purpura, et bysso videntur conferri primitiae? Aut quomodo sicut corde conceperit quis offert? Hoc jam singulos nostrum pulsat, videamus simul et quomodo corde concepimus. Quanti modo hic praesentes sumus, et sermo Dei tractatur? Sunt qui concipiunt corde quae lecta sunt, sunt qui omnino non concipiunt, quae dicuntur, sed est mens eorum et cor aut in negotiis aut in actibus saeculi, aut supputationibus lucri : et praecipue mulieres, quomodo putas corde concipiunt, quae tantum garriunt, quae tantum fabulis obstrepunt, ut non sinant esse silentium? Jam quid de mente earum, quid de corde discutiam, si de infantibus suis, aut de lana cogitent, aut de necessariis domus? Vereor magis ne sequantur illas, de quibus dicit Apostolus : « Quae discunt circumire domos, non solum verbosae, sed et curiosae, loquentes quae non oportet. » Quomodo ergo istae tales corde concipiunt? Non concipiet corde quis nisi vacet corde, nisi sit mente liber et totus intentus, nisi corde vigilet, non potest corde concipere, et offerre dona Deo. Quod si hactenus negleximus, ex hoc saltem attentiores simus, et sollicite intendamus, ut possimus mente concipere. Justum est enim, ut in tabernaculo Domini inveniatur unusquisque habere portionem suam. Non enim latet Deum unusquisque quid ei offerat. Quam gloriosum tibi est, si dicatur in tabernaculo Domini : Aurum istud, verbi causa, quo arca testamenti obtegitur, illius est; argentum ex quo bases et columnae sunt, illius est; aes de quo annuli, et candelabrum, et nonnullae columnarum bases factae sunt, illius est; sed et lapides isti humeralis, et logii, illius sunt; et purpura qua ornatur pontifex, illius est, et coccus illius est, et caetera quaeque per singula. Et rursum quam indecorum, quam miserum erit, si Dominus veniens requirere aedificium tabernaculi, nihil muneris tui inveniat in eo, nihil a te cognoscat oblatum. Sic indevotus, sic infidelis vixisti, ut nihil memoriae tuae in tabernaculo Dei esse gestieris? Sicut enim princeps hujus mundi venit ad unumquemque nostrum, et quaerit si quid de suis actibus inveniat in nobis, et si quidem invenerit, sibi nos vindicat : ita et econtrario si veniens Dominus inveniat aliquid tuum in tabernaculo suo, ibi te defendit, et suum te dicit. Domine Jesu, praesta mihi, ut aliquid m⟨o⟩numenti habere merear in tabernaculo tuo. Ego optarem, si fieri posset, esse aliquid meum in illo auro, ex quo propitiatorium fabricatur, vel ex quo arca contegitur, vel ex quo candelabrum fit luminis et lucernae. Aut si aurum non habeo, argentum saltem aliquid inveniar offerre quod proficiat in columnas, vel in bases earum. Aut certe vel aeris aliquid habere merear in tabernaculo, unde circuli fiant, et caetera quae sermo divinus describit. Utinam

what are the first-fruits of gold, or what the first-fruits of silver? And how do first-fruits seem to be contributed from scarlet, and purple, and fine linen? Or how does one offer just as he has conceived in his heart? This now strikes each one of us; let us see together how we also have conceived in our heart. How many of us are now present here while the word of God is being treated? There are some who conceive in their heart the things that have been read; there are some who do not conceive at all the things that are spoken, but their mind and heart are either in business or in the affairs of the world, or in calculations of gain: and especially the women, how do you think they conceive in their heart, who chatter so much, who make so much noise with gossip that they do not allow there to be silence? Why should I now discuss their mind or their heart, if they are thinking about their infants, or about wool, or about the necessities of the house? Rather I fear lest they follow those women of whom the Apostle says: "Who learn to go about from house to house, not only talkative, but also meddlesome, speaking things which they ought not." How then do such women as these conceive in their heart? No one will conceive in his heart unless he is at leisure in heart, unless he is free in mind and wholly intent; unless he keeps watch in heart, he cannot conceive in his heart and offer gifts to God. But if hitherto we have been negligent, from this time at least let us be more attentive, and let us anxiously apply ourselves, so that we may be able to conceive in mind. For it is just that in the tabernacle of the Lord each one should be found to have his own portion. For what each one offers to Him does not lie hidden from God. How glorious it is for you, if it be said in the tabernacle of the Lord: That gold, for example, with which the ark of the covenant is covered, is that man's; the silver from which the bases and the pillars are made is that man's; the brass from which the rings, and the candlestick, and some of the bases of the pillars are made, is that man's; moreover, those stones of the shoulder-piece and of the breastplate are that man's; and the purple with which the high priest is adorned is that man's, and the scarlet is that man's, and all the other items one by one. And again how unseemly, how wretched it will be, if the Lord, coming to inspect the building of the tabernacle, finds nothing of your gift in it, and recognizes nothing offered by you. Have you lived so undevout, so unfaithful, that you have not desired any memorial of yourself to be in the tabernacle of God? For just as the prince of this world comes to each one of us, and seeks whether he may find anything of his own deeds in us, and if indeed he finds it, claims us for himself: so also on the contrary, if the Lord when He comes finds something of yours in His tabernacle, there He defends you, and calls you His own. Lord Jesus, grant to me that I may merit to have some memorial in Thy tabernacle. I could wish, if it were possible, that there might be something of mine in that gold from which the mercy-seat is fashioned, or with which the ark is covered, or from which the candlestick of light and the lamps are made. Or if I do not have gold, may I be found to offer at least some silver that may avail for the pillars, or for their bases. Or at least may I merit to have even some brass in the tabernacle, from which the rings may be made, and the other things that the divine word describes. Would

Editors' notes and page, col. 390

Footnotes

(74) · call in col 390

I Tim V, 13.

1 Timothy 5:13.

(printed under page 199)

Page

running head: XODUM HOMILIA XIII. 390
marginal letters: A quae sint initia auri,; B domus? Vereor magis ne; C verbi causa, quo arca; D et econtrario si veniens
old-edition numerals: (none)
other: Latin only, no Greek printed; Uti- split across column break
other: the word Utinam was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 391

PG 12:391

mihi esset possibile unum esse ex principibus et offerre gemmas ad ornamentum pontificis humeralis, et logii! Sed quia haec supra me sunt, certe vel pilos caprarum habere merear in tabernaculo Dei, tantum ne in omnibus jejunus et infecundus inveniar. « Unusquisque ergo sicut concepit corde. » Videte si concipitis, videte si tenetis, ne forte effluant quae dicuntur, et pereant. Volo vos admonere religionis vestrae exemplis : nostis qui divinis mysteriis interesse consuestis, quomodo cum suscipitis corpus Domini, cum omni cautela et veneratione servatis, ne ex eo parum quid decidat, ne consecrati muneris aliquid dilabatur. Reos enim vos creditis, et recte creditis, si quid inde per negligentiam decidat. Quod si circa corpus ejus conservandum tanta utimini cautela, et merito utimini; quomodo putatis minoris esse piaculi verbum Dei neglexisse, quam corpus ejus? Initia ergo jubentur offerre, hoc est primitias. Qui offert quod primum est, necessario habeat ipse quod reliquum est. Vide quantum nos oportet abundare auro, quantum argento, ac reliquis omnibus quae jubentur offerri, ut et Domino offeramus, et nobis supersit. Primo enim omnium debet sensus meus intelligere Deum, et ipsi offerre primitias intellectus sui, ut cum Deum bene intellexerit, reliqua consequenter agnoscat. Hoc etiam sermo faciat, hoc et omnia quae in nobis sunt, agant. Sed videamus et caetera, hyacinthum et purpuram, et coccum duplicatum, et byssum tortam. Quatuor ista sunt ex quibus conficiuntur vel pontificis indumenta vel caetera quae ad sacrum parantur ornatum. De his dixerunt quidam ante nos : et sicut non decet aliena furari, ita conveniens puto bene dictis alterius non abuti fatentem. Ista ergo, ut et prioribus visum est, quatuor elementorum, ex quibus et mundus constat et corpus humanum, tenent figuram, id est aeris, ignis, aquae et terrae. Hyacinthus ergo ad aerem refertur, hoc enim ipse indicat color, sicut et coccus ad ignem. Purpura aquae tenet figuram, quasi quae de aquis accipiat fucum. Byssus terrae, quia oritur ex terra. Habemus ergo et nos haec omnia in nobis, et quia ex his primitias Domino jubemur offerre, ideo dicit : « Sumite ex vobis ipsis, et offerte primitias Domino. »

that it were possible for me to be one of the rulers and to offer gems for the adornment of the high priest's shoulder-piece and breastplate! Yet because these things are above me, may I merit to have at least goats' hair in the tabernacle of God, only so that I may not be found barren and unfecund in all things. "Each one, therefore, just as he has conceived in his heart." See whether you conceive, see whether you hold fast, lest perhaps the things that are spoken flow away and perish. I wish to admonish you by examples from your own religion: you who are accustomed to take part in the divine mysteries know how, when you receive the body of the Lord, you keep it with all caution and veneration, lest even a little of it fall down, lest anything of the consecrated gift slip away. For you believe yourselves guilty, and rightly believe so, if anything of it falls down through negligence. Now if you use such great caution in preserving His body, and rightly use it, how do you think it is a lesser guilt to have neglected the word of God than His body? They are commanded, therefore, to offer the beginnings, that is, the first-fruits. He who offers what is first must necessarily himself have what is left over. See how greatly we ought to abound in gold, how greatly in silver, and in all the remaining things that are commanded to be offered, so that we may both offer to the Lord and have a surplus for ourselves. For first of all my mind ought to understand God, and offer to Him the first-fruits of its understanding, so that when it has understood God well, it may consequently recognize the remaining things. Let speech also do this, let all the things that are in us also do this. Now let us look at the remaining items as well: hyacinth and purple, and double scarlet, and twisted fine linen. These are four things from which are made either the garments of the high priest or the other things that are prepared for the sacred adornment. Concerning these things certain men before us have spoken: and just as it is not fitting to steal what belongs to others, so I think it suitable not to misuse the things well said by another, while acknowledging it. These things therefore, as seemed good to our predecessors also, hold the figure of the four elements of which both the world and the human body consist, that is, of air, fire, water, and earth. Hyacinth, therefore, is referred to the air, for the colour itself indicates this, just as scarlet is referred to fire. Purple holds the figure of water, as taking its dye from the waters. Fine linen holds the figure of earth, because it springs out of the earth. We also, therefore, have all these things in ourselves, and because we are commanded to offer first-fruits from these to the Lord, therefore he says: "Take from yourselves, and offer first-fruits to the Lord."

4. Verum istud considerandum puto, quod cum de caeteris simpliciter dixit Moyses, tantum de cocco addidit duplicatum, et byssum tortam. Requiritur ergo, cur alias quidem materias, ex quibus et caetera indicantur elementa, simpliciter dixerit; coccum quo ignis designatur, solum posuerit duplicatum.

4. Yet this, I think, must be considered, that whereas Moses spoke simply of the other items, only of the scarlet did he add double, and twisted fine linen. The question is therefore asked why he spoke simply of the other materials, by which the remaining elements are indicated, while scarlet, by which fire is designated, he alone set down as double.

Editors' notes and page, col. 391

Footnotes

(75) ‹anchor: ideo dicit› · call in col 391

Exod. XXXV, 5.

Exodus 35:5.

(printed under page 200)

(87) · call in col 391

Ne consecrati muneris aliquid dilabatur. Ita etiam Tertullianus lib. De corona : « Calicis aut panis etiam nostri aliquid decuti in terram anxie patimur. »

"Lest anything of the consecrated gift slip away." So too Tertullian in the book On the Crown: "We are anxious if anything even of our cup or bread falls to the ground."

(printed under page 200)

(88) ‹anchor: quidam ante nos› · call in col 391

Quidam ante nos. Joseph. lib. III Antiq., cap. 8, et Philo De vita Moysis.

"Some before us." Josephus, Antiquities book 3, chapter 8, and Philo, On the Life of Moses.

(printed under page 200)

Page

running head: 391 ORIGENIS
marginal letters: A nam mihi esset possibile; B tanta utimini cautela, et; C conficiuntur vel pontificis indumenta; D « Sumite ex vobis ipsis,
old-edition numerals: 177 before quam corpus
other: Latin only, no Greek printed; begins with fragment nam from Utinam; du- split across column break

PG 12:392

Difficilia haec ad intelligendum, et ad proferendum multo difficiliora. Verumtamen, prout Dominus dederit, tentabimus explanare. Oportet enim et dici aliqua, et aliquanta servari. Videamus ergo qua ratione coccum dixerit duplicatum. Color iste, ut diximus, ignis indicat elementum. Ignis autem duplicem habet virtutem, unam qua illuminat, aliam qua incendit. Haec est historiae ratio. Veniamus et ad intellectualia. Etiam in ipsis ignis duplex est. Est ignis quidam in hoc saeculo, est et in futuro. Dominus Jesus dicit : « Ignem veni mittere in terram. » Ignis iste illuminat. Item rursus Dominus dicet in futuro operariis iniquitatis : « Ite in ignem aeternum, quem praeparavit Pater meus diabolo et angelis ejus. » Ille ignis incendit. Verumtamen iste ignis, quem venit mittere Jesus, illuminat quidem omnem hominem venientem in hunc mundum, habet tamen aliquid quod et incendat, sicut confitentur illi qui dicunt : « Nonne cor nostrum ardens erat intra nos, cum adaperiret nobis Scripturas? » Simul ergo et incendebat et illuminabat, adaperiens Scripturas. Nescio autem si et ille ignis in futuro saeculo qui incendit, habeat aliquid quod et illuminet. Est ergo, ut ostendimus, natura ignis duplex, et ideo jubetur offerri coccus duplicatus. Quomodo ergo nos offerre possumus ignem istum duplicatum ad aedificium tabernaculi, videamus. Si doctor es, exstruis tabernaculum aedificans Ecclesiam Dei; dicit ergo et ad te Deus quod et ad Jeremiam dixit : « Ecce dedi verba mea in os tuum, » id est ignem. Si ergo docens et aedificans Ecclesiam Dei, increpes tantummodo et arguas et castiges, et peccata populi exprobres, nihil autem consolationis proferas de Scripturis divinis, obscurum nihil explanes, nihil scientiae profundioris attingas, nec aliquid intelligentiae sacratioris aperias, obtulisti quidem coccum, sed non duplicatum. Ignis enim tuus incendit tantummodo, et non illuminat. Et rursum si docens mysteria legis aperias, secretorum arcana discutias, peccantem vero non arguas, negligentem non corripias, severitatem disciplinae non teneas, obtulisti quidem coccum, sed non duplicatum. Ignis enim tuus tantum illuminat, non accendit. Qui ergo recte offert, et recte dividit, coccum offert duplicatum, ut cum scientiae lumine igniculum severitatis admisceat.

These things are difficult to understand, and much more difficult to set forth. Nevertheless, according as the Lord shall grant, we will try to explain them. For some things ought to be spoken, and some things kept back. Let us see, therefore, for what reason he called the scarlet double. That colour, as we have said, indicates the element of fire. Now fire has a twofold power: one by which it illuminates, another by which it burns. This is the literal account. Let us come also to the intellectual meanings. In them also fire is twofold. There is a certain fire in this age, and there is one in the age to come. The Lord Jesus says: "I came to cast fire upon the earth." That fire illuminates. Again the Lord will say in the future to the workers of iniquity: "Go into the eternal fire, which My Father has prepared for the devil and his angels." That fire burns. Nevertheless, this fire which Jesus came to cast illuminates indeed every man coming into this world, yet it has something that also burns, just as those men confess who say: "Was not our heart burning within us, when He opened to us the Scriptures?" At the same time, therefore, He both burned and illuminated, opening the Scriptures. Now I do not know whether that fire in the age to come which burns has something that also illuminates. The nature of fire, therefore, as we have shown, is twofold, and therefore double scarlet is commanded to be offered. Let us see, therefore, how we can offer this double fire for the building of the tabernacle. If you are a teacher, you build the tabernacle by edifying the Church of God; God therefore says to you also what He said to Jeremiah: "Behold, I have put My words in your mouth," that is, fire. If therefore, teaching and edifying the Church of God, you only rebuke and reprove and chastise, and upbraid the sins of the people, but bring forth no consolation from the divine Scriptures, explain nothing obscure, touch upon nothing of deeper knowledge, nor open anything of more sacred understanding, you have indeed offered scarlet, but not double. For your fire only burns, and does not illuminate. And again, if in teaching you open the mysteries of the law and discuss the secret things of its mysteries, yet do not reprove the sinner, do not correct the negligent, do not maintain the severity of discipline, you have indeed offered scarlet, but not double. For your fire only illuminates, it does not kindle. He therefore who rightly offers and rightly divides, offers double scarlet, so that with the light of knowledge he mingles a spark of severity.

5. Quid autem sibi velit et byssus torta videamus. Et hic enim dedit aliquid additamenti prae caeteris elementis. Byssum diximus terrae habere formam, quod est caro nostra. Carnem ergo non vult offerri Deo fluitantem luxu, et deliciis resolutam,

5. Now let us see what the twisted fine linen also means. For here too he gave some addition beyond the other elements. Fine linen, we have said, has the form of earth, which is our flesh. He does not will, therefore, that flesh be offered to God floating in luxury and slackened with delights,

Editors' notes and page, col. 392

Footnotes

(76) · call in col 392

Luc. XII, 49.

Luke 12:49.

(printed under page 200)

(77) · call in col 392

Matth. XXV, 41.

Matthew 25:41.

(printed under page 200)

(78) · call in col 392

Joan. I, 9.

John 1:9.

(printed under page 200)

(79) · call in col 392

Luc. XXIV, 32.

Luke 24:32.

(printed under page 200)

(80) ‹anchor: ad Jeremiam dixit› · call in col 392

Jer. I, 9.

Jeremiah 1:9.

(printed under page 200)

(89) · call in col 392

Libri antea editi : « Et ad intellectum alium. Etiam ignis ipse duplex est, » sed manuscripti ut in nostro textu.

The books printed earlier: "And to another understanding. Fire itself too is twofold"; but the manuscripts read as in our text.

(printed under page 200)

Page

running head: ORIGENIS 392
marginal letters: A plicatum. Difficilia haec ad; B cendit. Verumtamen iste ignis,; C « Ecce dedi verba mea; D accendit. Qui ergo recte
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment plicatum from duplicatum; resolu- split across column break

PG 12:393

sed torqueri jubet eam et constringi. Quis ergo est qui torquebat carnem suam? ille nimirum qui dixit : « Macero corpus meum, et in servitutem subjicio, ne forte cum aliis praedicaverim, ipse reprobus efficiar. » Sic ergo est offerre et byssum tortam, carnem abstinentia, vigiliis et meditationum labore conficere. Offeruntur et pili caprarum. Hoc genus pecudis in lege pro peccato jubetur offerri. Pilus vero species est emortua, exsanguis et exanimis. Hanc qui offert, ostendit in se sensum peccati jam mortuum, nec in membris suis ultra vivere aut regnare peccatum. Pelles quoque offeruntur arietum. Arietem etiam ante nos quidam pro furore posuerunt. Et quia pellis mortui animalis indicium est, ostendit in se furorem mortuum qui Deo offert arietum pelles. Post haec : « Et viri, inquit, acceperunt a mulieribus suis, omnes quibus visum est sensu, et attulerunt gemmas, et inaures, et annulos, et discriminalia, et dextralia. » Vides et hic quomodo illi afferunt dona Deo, qui corde vident, qui intellectum corde concipiunt, qui mentem intentam et deditam habent ad verbum Dei. Isti ergo afferunt munera, et afferunt etiam a mulieribus suis « inaures, inquit, et gemmas, et dextralia. » Mulier secundum allegoricam rationem, saepe jam diximus, quod caro accipitur et vir rationabilis sensus. Bonae sunt ergo istae mulieres quae obediunt viris suis. Bona est caro quae jam spiritui non repugnat, sed obtemperat et consentit, et ideo « si duobus vel tribus in vobis convenerit, ex quacunque re petieritis fiet vobis, » dicit Dominus. Offerunt ergo a mulieribus suis inaures. Vides quomodo Domino offertur auditus. Sed et dextralia Domino offeruntur; opera dextra, et opera bona, quae per carnem geruntur. Haec Domino offerat rationabilis sensus. Sed et discriminalia offeruntur. Offert discriminalia, qui bene scit discernere quid agendum sit, quid vitandum, quid Deo placeat, quidve displiceat, quid justum sit, quid injustum. Ista sunt discriminalia quae Domino offeruntur. Hae ergo mulieres inaures Domino offerunt, quia sunt mulieres sapientes. « Neverunt enim, inquit, mulieres sapientes, et fecerunt quaecunque necessaria erant ad indumenta pontificis. » Illae vero mulieres quae inaures suas obtulerunt ut fieret vitulus, insipientes erant, quae a veritate quidem averterunt auditum, ad fabulas autem impietatemque se converterunt, et ideo obtulerunt inaures suas, ut fieret caput vituli. Sed et in Judicum libro aliud nihilominus idolum invenimus ex mulierum inauribus factum. Istae ergo beatae mulieres, beata ista caro, quae Domino offert inaures suas, et dextralia sua, et annulos suos, et

but commands it to be twisted and bound fast. Who then is it that twisted his flesh? Assuredly he who said: "I chastise my body, and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway." Thus therefore it is to offer twisted fine linen as well: to wear down the flesh by abstinence, vigils, and the labour of meditations. Goats' hair is also offered. This kind of beast is commanded in the law to be offered for sin. Now hair is a dead, bloodless, and lifeless thing. He who offers this shows that in himself the sense of sin is already dead, and that sin no longer lives or reigns in his members. Skins of rams are also offered. Certain men before us have also set down the ram for fury. And because a skin is the token of a dead animal, he shows that fury is dead in himself who offers rams' skins to God. After these things: "And the men," it says, "received from their wives, all to whom it seemed good in their mind, and brought gems, and earrings, and rings, and hair-clasps, and bracelets." You see here also how those men bring gifts to God who see in heart, who conceive understanding in heart, who have a mind intent and devoted to the word of God. These, therefore, bring gifts, and bring also from their wives "earrings," it says, "and gems, and bracelets." A woman according to the allegorical principle, as we have already often said, is taken as the flesh, and the man as the rational mind. Good, therefore, are those women who obey their husbands. Good is the flesh which no longer resists the spirit, but obeys and agrees with it, and therefore "if two or three among you agree, concerning whatever thing you shall ask, it shall be done for you," says the Lord. They offer, therefore, earrings from their wives. You see how hearing is offered to the Lord. Bracelets for the right hand are also offered to the Lord: right works, and good works, which are performed through the flesh. Let the rational mind offer these to the Lord. Hair-clasps are also offered. He offers hair-clasps who knows well how to discern what is to be done, what is to be avoided, what pleases God, or what displeases Him, what is just, what is unjust. Those are the hair-clasps that are offered to the Lord. These women, therefore, offer earrings to the Lord, because they are wise women. "For the wise women spun," it says, "and made whatsoever things were necessary for the garments of the high priest." Whereas those women who offered their earrings that the calf might be made were foolish, who turned their hearing away from the truth indeed, and turned aside to fables and impiety, and therefore offered their earrings that the head of the calf might be made. Moreover, in the book of Judges also we find another idol likewise made from the earrings of women. Blessed, therefore, are those women, blessed is that flesh, which offers to the Lord its earrings, and its bracelets, and its rings, and

Editors' notes and page, col. 393

Footnotes

(81) · call in col 393

I Cor. IX, 27.

1 Corinthians 9:27.

(printed under page 201)

(82) · call in col 393

Exod. XXXV, 22.

Exodus 35:22.

(printed under page 201)

(83) ‹anchor: dicit Dominus› · call in col 393

Matth. XVIII, 19.

Matthew 18:19.

(83*) ‹anchor: inquit› · call in col 393 Exod. XXXV, 25 et 29.

Exodus 35:25 and 29.

(printed under page 201)

(84) ‹anchor: in Judicum libro› · call in col 393

Jud. XVIII.

Judges 18.

(printed under page 201)

(90) · call in col 393

Manuscripti, « visum est sensu. » Libb. editi, « visus est sensus. »

The manuscripts, "it seemed good to the sense" (visum est sensu). The printed books, "the sense was seen" (visus est sensus).

(printed under page 201)

(91) ‹anchor: Mulier› · call in col 393

Mss., « mulier. » Libb. editi, « mulieres. »

The manuscripts, "woman" (mulier). The printed books, "women" (mulieres).

(printed under page 201)

Page

running head: 393 IN EXODUM HOMILIA
marginal letters: A tam, sed torqueri jubet; B haec : « Et viri, inquit,; C cunque re petieritis fiet; D mulieres quae inaures suas
old-edition numerals: 178 after annulos, et
other: Latin only, no Greek printed; begins with fragment tam from resolutam

PG 12:394

omnia opera manuum suarum quae in mandatis Domini agit.

all the works of its hands which it performs in the commandments of the Lord.

6. Additur post haec, quia et apud quem inventa sunt ligna imputribilia, obtulit Deo. Si quis diligit Christum Dominum, lignum imputribile et in incorruptione offert Domino. Beatus ergo apud quem invenitur, vel sensus incorruptus, vel corpus incorruptum, et hoc offert Deo. Unde et bene valde dixit : « Apud quem inventa sunt ligna imputribilia. » Non enim apud omnes inveniuntur ligna imputribilia. De auro non dixit neque de argento, apud quem inventum est. Potest enim apud omnes inveniri sensus et sermo. Sed nec de quatuor coloribus hoc dixit. Omnium namque est ex quatuor constare secundum corpus elementis. Ligna autem imputribilia, id est, incorruptionis et virginitatis gratia, apud rarum quemque inveniri potest, sicut et Dominus dicit : « Non omnes capiunt verbum istud, sed quibus datum est. »

6. It is added after these things that he also with whom incorruptible wood was found offered it to God. If anyone loves Christ the Lord, he offers to the Lord incorruptible wood, and in incorruption. Blessed, therefore, is he with whom there is found either an incorrupt mind or an incorrupt body, and who offers this to God. Whence also he said very well: "With whom incorruptible wood was found." For incorruptible wood is not found with all. Of gold he did not say, nor of silver, with whom it was found. For mind and speech can be found with all. Nor did he say this of the four colours. For it belongs to all to consist of the four elements according to the body. Whereas incorruptible wood, that is, the grace of incorruption and virginity, can be found only with a rare individual, just as the Lord also says: "Not all receive this word, but those to whom it has been given."

7. Sed et « principes, inquit, obtulerunt » dona sua. Quae sunt ista dona quae principes offerunt? « Gemmas, inquit, obtulerunt, et lapides smaragdos, et lapides repletionis, et lapides adhumerales. » Lapides repletionis dicuntur, qui ponuntur in logio, hoc est qui in pectore pontificis collocantur, inscripti nomine tribuum filiorum Israel. Hoc quod dicitur logion, id est rationale, qui est pannus exiguus ex auro et gemmis, coloribusque variis, et superhumerali contra pectus pontificis annectebatur, formam habet sensus rationabilis qui in nobis est. In hoc positi dicuntur lapides repletionis, qui tamen cohaerent, et connexi sunt ad lapides humerales, atque ex his continentur astricti. Humeralis ornatus indicium est actuum bonorum. Actus ergo cum ratione et ratio cum actibus sociatur, ut sit consonantia in utroque : « Qui enim fecerit et docuerit, hic magnus vocabitur in regno coelorum. » Sit ergo in nobis sermo de actibus pendens, et sermonem actus exornent. Hic enim pontificis refertur ornatus. Sed ad haec explenda principes requiruntur : iste ornatus eorum est, qui tantum profecerunt, ut praeesse populis mereantur. Offerunt etiam oleum principes ad usus duplices profuturum, lucernis et chrismati. Debet enim lucerna eorum qui populis praesunt, non abscondi, aut sub modio poni, sed super candelabrum, ut luceat omnibus qui in domo sunt. Sed et incensi compositionem principes offerunt, quae componatur per Moysen in odore suavitatis Domino, ut et ipsi dicant, quia « Christi bonus odor sumus. » Et posteaquam obtulit populus, vocavit, inquit, Moyses omnem sapientem ad fabricandum, et architectum, ut componerent, et fabricarentur singula quaeque quae scripta sunt.

7. Moreover, "the rulers," he says, "offered" their gifts. What are those gifts which the rulers offer? "They offered gems," he says, "and emerald stones, and stones of setting, and shoulder-stones." Stones of setting are the name given to those that are placed in the logion, that is, those that are set on the breast of the high priest, inscribed with the name of the tribes of the sons of Israel. This which is called the logion, that is, the rational, which is a small cloth of gold and gems and varied colours, and was fastened to the ephod over against the breast of the high priest, has the form of the rational mind that is in us. Placed in this, they are called stones of setting, which nevertheless cohere and are joined to the shoulder-stones, and are held bound fast by them. The adornment of the shoulder-piece is the token of good deeds. Deeds, therefore, are joined with reason and reason with deeds, so that there may be harmony in both: "For he who shall do and teach, the same shall be called great in the kingdom of heaven." Let there be in us, therefore, speech depending on deeds, and let deeds adorn speech. For this is recorded as the adornment of the high priest. Yet to fulfil these things rulers are required: this is the adornment of those who have advanced so far that they merit to preside over the peoples. The rulers also offer oil to avail for twofold uses, for the lamps and for the anointing oil. For the lamp of those who preside over the peoples ought not to be hidden, or placed under a bushel, but upon a candlestick, that it may shine for all who are in the house. Moreover, the rulers also offer the composition of incense, to be compounded through Moses for an odour of sweetness to the Lord, so that they themselves also may say, "We are the good odour of Christ." And after the people offered, Moses, it says, called every wise man for fashioning the work, and every master-builder, that they might put together and fashion each single item that is written.

Editors' notes and page, col. 394

Footnotes

(85) · call in col 394

Exod. XXXV, 24.

Exodus 35:24.

(printed under page 201)

(86) · call in col 394

Matth. XIX, 11.

Matthew 19:11.

(printed under page 201)

(87) · call in col 394

Exod. XXXV, 27.

Exodus 35:27.

(printed under page 201)

(88) ‹anchor: in regno coelorum› · call in col 394

Matth. V, 19.

Matthew 5:19.

(printed under page 201)

(89) ‹anchor: in domo sunt› · call in col 394

ibid. 15.

Ibid., v. 15.

(printed under page 201)

(90) ‹anchor: bonus odor sumus› · call in col 394

II Cor. II, 5.

2 Corinthians 2:5 [so the scan reads; 2:15 is meant].

(printed under page 201)

(92) ‹anchor: inscripti nomine› · call in col 394

Mss., « inscripti nomine. » Libb. editi, « scripti per nomina. »

The manuscripts, "inscribed with the name." The printed books, "written by names."

(printed under page 201)

Page

running head: ODUM HOMILIA XIII. 394
marginal letters: A omnia opera manuum suarum; B imputribilia, id est, incorruptionis; C qui in nobis est.; D chrismati. Debet enim lucerna
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:395

Sed et mulieres, inquit, sapientes vocavit, ut facerent quae convenirent in tabernaculo Domini. Vides haec omnia quae fiunt, a sapientibus fieri, et mulieres sapientes vocantur, et viri sapientes. Omnia enim opera Domini in sapientia fiunt. Venit ergo unusquisque sapiens sensu, et facit opera Domini. Non sufficit nobis si offeramus tantum, sed opus est ut cum sapientia ea quae in nobis sunt operemur, sciamus miscere aurum cum bysso, et coccum duplicare, vel miscere cum purpura. Quid enim tibi prodest si habeas haec, et uti his nescias, neque agnoscas quomodo unumquodque in suo tempore, et in suo loco aptare debeas et proferre? Et ideo danda nobis est opera, ut sapientes simus, et haec quae audimus de Scripturis sanctis proferre in tempore et aptare possimus, componere atque ex his adornare tabernaculum Deo Jacob, per Jesum Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.

Moreover, it says, he called the wise women, that they might make the things that were fitting in the tabernacle of the Lord. You see that all these things which are made are made by the wise, and women are called wise, and men wise. For all the works of the Lord are made in wisdom. Everyone therefore who is wise in sense comes and does the works of the Lord. It does not suffice for us if we offer only, but there is need that with wisdom we work the things that are in us, that we know how to mingle gold with fine linen, and to double the scarlet, or mingle it with purple. For what does it profit you if you have these things, and do not know how to use them, nor recognize how you ought to fit and bring forth each single thing in its own time and in its own place? And therefore we must take pains that we may be wise, and may be able to bring forth in season and fit these things that we hear from the holy Scriptures, to put them together and out of them to adorn a tabernacle for the God of Jacob, through Jesus Christ our Lord, to Whom is glory and empire for ever and ever. Amen.

Editors' notes and page, col. 395

Footnotes

(none)  (printed under page 202)