PG 12 · cols. 583–805

Origenes, In Numeros homiliae (interprete Rufino), cum prologo Rufini ad Ursacium

Editors' preface

ORIGENIS IN NUMEROS HOMILIAE.

ORIGEN'S HOMILIES ON NUMBERS.

PROLOGUS RUFINI INTERPRETIS AD URSACIUM.

THE PROLOGUE OF RUFINUS THE TRANSLATOR TO URSACIUS.

Editors' notes and page, col. 583

Footnotes

(60) ‹anchor: not visible in the page-foot image› · call in col 583

Num. XXIV, 8.

Numbers 24:8.

(printed under page 296)

(61) ‹anchor: not visible in the page-foot image› · call in col 583

Joan. IV, 34.

John 4:34.

(printed under page 296)

(62) ‹anchor: not visible in the page-foot image› · call in col 583

Num. XXIV, 8.

Numbers 24:8.

(printed under page 296)

(63) ‹anchor: not visible in the page-foot image› · call in col 583

ibid. 9.

Ibid., verse 9.

(printed under page 296)

(64) ‹anchor: not visible in the page-foot image› · call in col 583

Num. XXV, 1.

Numbers 25:1.

(printed under page 296)

(65) ‹anchor: not visible in the page-foot image› · call in col 583

Num. XXXI, 16.

Numbers 31:16.

(printed under page 296)

(66) ‹quod ad Africum› · call in col 583

Num. XXXIV, 3.

Numbers 34:3.

(printed under page 296)

(67) ‹sui sint uxores› · call in col 583

Num. XXXVI, 6. [printed "xxxv:, 6", the last numeral damaged]

Numbers 36:6.

(printed under page 296)

(47) ‹INTERPRETIS AD URSACIUM› · call in col 583 (in the heading set across both columns)

Hunc prologum quem primus in lucem edidit vir doctissimus Henricus Valesius in Notis ad Historiae ecclesiasticae Eusebii lib. vi, cap. 37, contuli cum tribus mss. : 1, ecclesiae cathedralis Belvacen- (continues)

This prologue, first published by the most learned Henri de Valois in his Notes on Eusebius's Ecclesiastical History, book 6, chapter 37, I have collated with three manuscripts: 1, of the cathedral church of Beauvais (continues)

(printed under page 296)

Page

running head: 583 ORIGENIS
marginal letters: A spiritalem sensum; B credunt, alteram; C promissiones acceperat,
old-edition numerals: 275 before ORIGENIS IN
other: facing Latin version, not set; full-width title (275 ORIGENIS IN NUMEROS HOMILIAE. PROLOGUS RUFINI INTERPRETIS AD URSACIUM.) and 4 full-width lines of Prologus Rufini (Ut verbis tibi...) at foot of the page, set in this unit by full_width (title and heading in c583, the four prologue lines in c584)
other: page shared with PG012/selecta_in_numeros; this file is a copy of its notes (QA keeps this unit's own)
running head: 583 ORIGENIS 584
marginal letters: A ‹spiritalem sensum est Christus›; B ‹credunt, alteram eorum›; C ‹promissiones acceperat›; D (none)
old-edition numerals: 275 before ‹ORIGENIS IN NUMEROS› (bold superscript old-edition page numeral, not a note number; the notes on this page are called (47) etc.)

PG 12:584

Ut verbis tibi, frater, beati Martyris loquar, bene admones, Donate charissime. Nam et promisisse me memini, ut si quae sint Adamantii senis in legem Moysi dicta, colligerem, atque ea Latino sermone nostris legenda transferrem. Sed reddendae pollicitationi non tempestivum, ut ille ait, sed tempestuosum nobis tempus ac turbidum fuit. Quis enim ibi stylo locus est, ubi hostilia tela metuuntur, ubi in oculis est urbium agrorumque

To speak to you, brother, in the words of the blessed Martyr: "You admonish well, dearest Donatus." For I remember too that I promised that, if there were any sayings of the aged Adamantius on the law of Moses, I would collect them and translate them into the Latin tongue for our people to read. But for paying the promise the time has been for us not timely, as he says, but tempestuous and turbulent. For what place is there for the pen where enemy weapons are feared, where before one's eyes is, of cities and of fields,

Editors' notes and page, col. 584

Page

running head: ORIGENIS 584
marginal letters: A νοητῶς ὁ; B στων ἐπὶ; C τὸν λαβόντα
old-edition numerals: (none)
misprints kept as printed: νεμομενη (accent omitted on the page)
other: begins mid-sentence from col. 581; full-width title (ORIGENIS IN NUMEROS HOMILIAE. PROLOGUS RUFINI INTERPRETIS AD URSACIUM.) and 4 full-width lines of Prologus Rufini at foot of the page; the title and heading are set in c583, the four prologue lines in this column (full width)
other: page shared with PG012/selecta_in_numeros; this file is a copy of its notes (QA keeps this unit's own)
running head: 583 ORIGENIS 584
marginal letters: A ‹νοητῶς ὁ Χριστὸς›; B ‹στων ἐπὶ τοῦ Χριστοῦ›; C ‹τὸν λαβόντα τὰς ἐπαγγελίας›; D (none)
old-edition numerals: (none)
other: the opening initial U of "Ut" is poorly struck (looks like J); read as Ut. "agrorum-" is hyphenated across the page break, "que vastatio" heading p. 297; set whole here as "agrorumque"

PG 12:585

vastatio, ubi fugitur per marina discrimina, et ne ipsa quidem absque metu habentur exsilia? In conspectu etenim, ut videbas etiam ipse, nostro Barbarus, qui Regino oppido miscebat incendia, angustissimo a nobis freto, ubi Italiae solum Siculo dirimitur, arcebatur. In his ergo posito, quae esse ad scribendum securitas potuit, et praecipue ad interpretandum, ubi non ita proprios expedire sensus, ut alienos aptare proponitur? Tamen si quae nox animos minore metu hostilis concussit excidii, et breve saltem lucubrandi otium dedit, quasi ad solamen malorum levandaeque peregrinationis gratia, quaecunque in Numerorum libro, sive homiletico stylo, sive etiam ex his quae Excerpta appellantur, scripta reperimus, haec, perurgente te, Romana, ut potuimus, voce ex diversis in unum ordinem collecta digessimus, te quoque ipso in quamplurimis juvante, Ursaci, nostrum laborem, dum nimis cupidus, pueruli notarii tardum putas esse ministerium.

the devastation, where flight is made through the perils of the sea, and not even exile itself is held without fear? For in our very sight, as you yourself also saw, the barbarian who was spreading fires in the town of Regium was held off by a very narrow strait from us, where the soil of Italy is parted from the Sicilian. To one set amid these things, then, what security could there be for writing, and above all for translating, where the task proposed is not so much to set forth one's own meaning as to fit someone else's? Yet if any night struck our minds with less fear of hostile destruction and gave at least a brief leisure for working by lamplight, as if for the solace of our ills and for the lightening of our exile, whatever we found written on the book of Numbers, whether in homiletic style or also from those which are called Excerpts, these, at your urging, we have arranged in the Roman tongue, as well as we could, gathered from diverse places into one order, you yourself too, Ursacius, helping our labour in very many things, since in your too great eagerness you think the service of the boy notary slow.

HOMILIA PRIMA.

FIRST HOMILY.

1. Divinis numeris non omnes digni sunt, sed certis quibusque praerogativis designantur hi qui intra numerum Dei debeant comprehendi. Hujus autem rei evidens indicium continet liber hic, qui scribitur Numerorum. In quo refertur quod ex praecepto Dei neque mulieres deducantur ad numerum, femineae sine dubio infirmitatis obstaculo, neque servorum quisquam, utpote vita moribusque degeneres. Sed ne Aegyptiorum quidem ullus ex iis qui erant admisti numeratur, profecto ut alienigenae, et barbari; sed soli numerantur Israelitae, et isti non omnes, sed a viginti annis, et supra. Nec sola aetatis habetur observatio, sed quaeritur si et aptum bellis robur ostendat: designatur enim per verbum Dei, ut numeretur omnis qui procedit in virtute Israel. Non ergo sola aetas, sed et virtus in Israelita requiritur. Puerilis aetas non numeratur, nec apta divinis calculis ducitur, nisi forte primogeniti sint, aut sacerdotali vel Levitica stirpe descendant. Isti soli in pueris adducuntur ad numerum. Feminarum vero nulla prorsus adducitur. Et quid videtur? Possunt haec vacua esse mysteriis? Sed hoc solum procurasse creditur Spiritus sanctus, qui haec scribenda dictavit, ut sciremus qui tunc in illo populo numerati sint, et qui sine numero manserint? Et quis dabitur ex hoc profectus iis qui sacris

1. Not all are worthy of the divine numbers; those who ought to be included within the number of God are marked out by certain particular prerogatives. Of this the present book, which is entitled "of Numbers", contains clear evidence. In it is related that by God's command neither are women brought into the number, doubtless because of the hindrance of feminine weakness, nor any of the slaves, as being degenerate in life and manners. Not even any of the Egyptians who had been mingled with them is numbered, plainly as being foreigners and barbarians; but only the Israelites are numbered, and not all of these, but from twenty years old and upward. Nor is regard had to age alone, but it is asked also whether one shows strength fit for war: for it is laid down by the word of God that everyone should be numbered who goes forth in the strength of Israel. Not age alone, then, but strength too is required in an Israelite. The age of boyhood is not numbered, nor is it reckoned fit for the divine count, unless perhaps they are firstborn, or descend from the priestly or Levitical stock. These alone among the boys are brought to the number. Of the women, however, none at all is brought. And what are we to think? Can these things be empty of mysteries? Or is the Holy Spirit, who dictated these things to be written, believed to have provided only this, that we should know who in that people were numbered then, and who remained without number? And what profit will come of this to those who long to be instructed by the sacred

Editors' notes and page, col. 585

Footnotes

(48) · call in col 585

Codd. Bellovacensis, et Ebroicensis, « qui regi in oppido. » Codex Sancti Theodorici, « qui regini oppidi. » Mox pro « arcebatur, » in codice Sancti Theodorici legitur, « arctabatur. »

The Beauvais and Évreux manuscripts read "who to the king in the town." The Saint-Thierry manuscript, "who of the town of Regium." Shortly after, for "was kept off," the Saint-Thierry manuscript reads "was confined."

(printed under page 297)

(49) · call in col 585

Codex Belvacensis et alter Sancti Theodorici « ponat. »

The Beauvais manuscript and the other of Saint-Thierry read "let him place."

(printed under page 297)

(50) ‹anchor: qui scribitur› · call in col 585

Codex Laudunensis, « inscribitur. » Ebroicensis, « describitur. »

The Laon manuscript reads "is entitled"; the Évreux, "is described."

(printed under page 297)

(51) ‹anchor: in virtute Israel› · call in col 585

Nomen « Israel » deest in vulgatis editionibus, sed suppletur e mss. Ebroicensi et Sagiensi. Paulo post libb. editi, « virtus in Israelitica plebe requiritur. » Sed quatuor mss. Ebroicensis, Bellovacensis, Turonensis et Sagiensis, ut in nostro textu.

The name "Israel" is wanting in the common editions, but is supplied from the Évreux and Sées manuscripts. A little after, the printed books read "strength is required in the Israelite people." But four manuscripts, those of Évreux, Beauvais, Tours and Sées, read as in our text.

(printed under page 297)

Page

running head: 585 IN NUMEROS HOMILIA I.
marginal letters: A HOMILIA PRIMA.; B Dei, ut
old-edition numerals: 276 before Puerilis aetas
other: Latin only, no Greek printed; 16 full-width lines of Prologus Rufini (que vastatio... in profect-) at top of the page (cols 585/586), set full width: through "ministerium." in this column, the rest in c586; Homily I below them; last word sa-[cris] split across column break
other: the word sacris was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 586
running head: 585 IN NUMEROS HOMILIA I. 586
marginal letters: A ‹HOMILIA PRIMA›; B ‹Dei, ut numeretur omnis›; C ‹sis; 2, ecclesiae cathedralis› (in the footnotes); D (none)
old-edition numerals: 276 after ‹requiritur.› (in Homily I, outside this band)

PG 12:586

Scire tamen te volo, frater, quod haec lectio vias quidem aperiat intelligentiae, non tamen singillatim cuncta quae scripta sunt disserat, ut in explicationum libris legisti; quo scilicet etiam lector non reddatur otiosus, sed pungat cor suum, sicut scriptum est, et producat sensum, et audito verbo bono, ut sapiens adjiciat ad illud. Igitur ut possum quae injunxisti explicare contendo. Jam enim ex omnibus quae in lege scripta reperi, solae, ut puto, in Deuteronomium desunt oratiunculae, quas, si Dominus juverit et sanitatem dederit oculis, cupimus reliquo corpori sociare: quamvis amantissimus filius noster Pinianus, cujus religiosum coetum pro amore pudicitiae profugum comitamur, injungat et alia. Sed orate communiter, ut adsit Dominus, et temporibus pacem tribuat, gratiam laborantibus donet, et fructum operis nostri in profectum legentium promat.

I want you to know, however, brother, that this reading does indeed open the ways of understanding, yet does not discuss one by one everything that is written, as you have read in the books of commentaries; so that, namely, the reader too is not made idle, but pricks his own heart, as it is written, and brings forth understanding, and on hearing a good word adds to it as a wise man. Therefore, as I can, I strive to unfold what you have enjoined. For now, of all the things I found written on the law, only the little discourses on Deuteronomy, I think, are lacking, which, if the Lord helps and gives health to my eyes, we desire to join to the rest of the body: although our most beloved son Pinianus, whose devout company, fleeing for the love of chastity, we accompany, enjoins other things as well. But pray all together that the Lord may be present, and give peace to our times, grant grace to those who labour, and bring forth the fruit of our work for the profit of those who read.

voluminibus gestiunt erudiri? Quid enim prodest ista didicisse? Aut quid animae confertur ad salutem, si sciat quod pars aliqua populi numerata est in deserto, pars vero innumerata derelicta est? Si vero sequentes Pauli sententiam legem spiritalem esse credamus, et spiritaliter quae continet audiamus, ingens profectus animae in iis quae scripta sunt apparebit. Docet enim me praesens lectio, quod si transcendero puerilis aetatis insipientiam, si desiero parvulus esse sensibus, et vir effectus deposuero quae sunt parvuli, si, inquam, effectus fuero juvenis, et talis juvenis, qui vincam malignum, aptus videbor iis, de quibus scriptum est, « omnes qui procedunt in virtute Israel, » et dignus divinis numeris computabor. Donec autem inest alicui nostrum, vel puerilis et lubricus sensus, vel feminea et soluta segnities, vel Aegyptios gerimus et barbaros mores, haberi apud Deum in sancto et consecrato numero non meremur. Innumeri enim apud Salomonem dicuntur esse qui pereunt; numerati autem omnes illi qui salvantur. Et vis tibi ostendam quia sanctorum numerus habetur apud Deum? Audi quomodo de astris quidem coelestibus dicit David: « Qui numerat multitudinem stellarum, et omnibus eis nomina vocat. » Salvator vero non solum discipulos suos electos sub numero statuit, verum et capillos capitis eorum dicit esse numeratos,

volumes? For what does it profit to have learned these things? Or what is conferred on the soul for salvation, if it knows that some part of the people was numbered in the desert, while another part was left unnumbered? But if, following the judgement of Paul, we believe that the law is spiritual and hear spiritually what it contains, a great profit for the soul will appear in what is written. For the present reading teaches me that if I pass beyond the folly of the age of boyhood, if I cease to be a little child in understanding, and, having become a man, put away the things of a child; if, I say, I become a young man, and such a young man as overcomes the evil one, I shall be found fit for those of whom it is written, "all who go forth in the strength of Israel", and I shall be counted worthy of the divine numbers. But as long as there is in any of us either a childish and slippery mind, or a womanish and slack sloth, or we bear the manners of Egyptians and barbarians, we do not deserve to be held with God in the holy and consecrated number. For in Solomon those who perish are said to be without number; but all who are saved are numbered. And would you have me show you that the number of the saints is kept with God? Hear how David speaks of the stars of heaven: "He who numbers the multitude of the stars, and calls them all by their names." But the Saviour not only set His chosen disciples under a number, but also says that the very hairs of their head are

Editors' notes and page, col. 586

Footnotes

(68) ‹anchor: scriptum est› · call in col 586

Num. I, 3.

Num. 1:3.

(printed under page 297)

(69) ‹anchor: dicit David› · call in col 586

Psal. CXLVII, 4.

Ps. 147:4.

(printed under page 297)

(continued) · call in col 585

sis; 2, ecclesiae cathedralis Ebroicensis; 3, monasterii Sancti Theodorici prope Rhemos. — Collatae sunt homiliae cum sex mss.: 1° cathedralis ecclesiae Ebroicensis qui decimo saeculo exaratus videtur. In eo desideratur homilia prima. 2° abbatiae Sancti Petri Carnotensis, dato huic monasterio ab Alveo abbate qui obiit ann. 955. 3° Majoris monasterii Turonensis. 4° Ecclesiae cathedralis Bellovacensis. 5° Ecclesiae cathedralis Laudunensis. 6° Denique abbatiae Sancti Martini Sagiensis.

(continued) …sis; 2, of the cathedral church of Évreux; 3, of the monastery of Saint-Thierry near Reims. — The homilies have been collated with six manuscripts: 1° that of the cathedral church of Évreux, which appears to have been written in the tenth century; the first homily is wanting in it. 2° that of the abbey of Saint-Père of Chartres, given to this monastery by Abbot Alveus, who died in the year 955. 3° that of Marmoutier at Tours. 4° that of the cathedral church of Beauvais. 5° that of the cathedral church of Laon. 6° Lastly, that of the abbey of Saint-Martin of Sées.

(printed under page 297)

(52) ‹anchor: minea et soluta› · call in col 586

Libb. editi, « resoluta. » Sed duo mss. Belvacensis et Ebroicensis, « soluta. »

The printed books read "relaxed." But two manuscripts, of Beauvais and Évreux, read "loose."

(printed under page 297)

Page

running head: IN NUMEROS HOMILIA I. 586
marginal letters: A cris voluminibus; B cui nostrum,
old-edition numerals: (none)
other: Latin only, no Greek printed; 16 full-width lines of Prologus Rufini (-na, et ne ipsa quidem... legentium promat.) at top of the page, set full width (from "Scire tamen" in this column, the earlier part in c585); first word [sa-]cris and last word nu-[meratos] split across column breaks
other: the word numeratos, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 587
running head: 585 IN NUMEROS HOMILIA I. 586
marginal letters: A ‹cris voluminibus gestiunt›; B ‹cui nostrum, vel puerilis›; C ‹Sancti Theodorici legitur› (in the footnotes); D (none)
old-edition numerals: (none)

PG 12:587

ait enim : « Vestri autem etiam capilli capitis numerati sunt. » In quo utique non illos dicebat capillos esse numeratos, qui vel ferro attonderi et projici solent, vel temporis aetate defluere ac perire; sed illi capitis capilli apud Deum numerati sunt, qui in Nazaraeis erant, quibus inerat virtus Spiritus sancti ad prosternendos alienigenas. Virtutes ergo animi et multitudinem sensuum, qui de principali mentis tanquam de capite apostolorum producebantur, capillos capitis appellavit. Sed in haec per excessum quemdam devenimus, nunc ad propositum revertamur.

numbered, for He says: "But even the hairs of your head are all numbered." In which assuredly He was not saying that those hairs are numbered which are wont either to be shorn with iron and cast away, or through length of time to fall off and perish; but those hairs of the head are numbered with God which were on the Nazirites, in which was the power of the Holy Spirit for overthrowing foreigners. The virtues of the mind, therefore, and the multitude of thoughts which were brought forth from the ruling faculty of the mind as from the head of the apostles, He called the hairs of the head. But we have come to these things by a certain digression; let us now return to our purpose.

2. « Et locutus est, inquit, Dominus ad Moysen in deserto Sina : » illa scilicet omnia quae superius compendiosa narratione comprehendimus, ubi praecipitur numerari a viginti annis et supra omnis qui procedit in virtute Israel. Si quis ergo procedit in virtute, ipse numeratur, et non in qualicunque virtute, id est, non in Aegyptiorum virtute, neque in Assyriorum, neque in Graecorum, sed in virtute Israel, ipse numeratur apud Deum. Est enim virtus animi, quam Graecorum philosophi docent. Sed haec non pertinet ad numerum Dei. Non enim pro Deo, sed pro gloria exercetur humana. Est et Assyriorum virtus, est Chaldaeorum, quae in astrologiae studiis praedicatur. Sed non est ista virtus Israelitica, et ideo non pertinet ad Deum. Est et Aegyptiorum virtus in ea quam dicunt secreta sapientia, sed haec non adjungitur ad calculum Dei. Sola apud Deum virtus Israelitica numeratur. Haec est illa virtus, quae a Deo docetur, quae per Scripturas divinas discitur, quae per fidem evangelicam et apostolicam traditur. Et ideo dicit ut illi soli numerentur, qui progrediuntur in virtute Israel. Sed et illud consideremus, quid est quod non statim ut egressus est de Aegypto populus numeratur. Adhuc enim persequebatur Pharao. Sed nec cum mare Rubrum quidem transiens venit in desertum dicitur numerari. Nondum enim tentati, nondum ab hoste fuerant impugnati. Confligunt adversum Amalech, et vincunt. Sed nec tunc quidem numerantur. Non enim sufficit ad perfectionem tendenti una victoria. Mannae accipiunt cibum, et aquae poculum de sequenti hauriunt petra; sed neque tunc numerantur. Nondum enim in his ea quae numeris apta ducuntur, adoleverant. Tabernaculum testimonii construitur, sed nec in hoc quidem numerandi populi tempus advenit. Lex per Moysen datur, sacrificiorum mos traditur, purificationum ritus docetur, sanctificationum leges et sacramenta conduntur, et tunc ad numerum ex praecepto Dei populus adducitur. Describe haec, o auditor, in corde tuo dupliciter et tripliciter. Vide quanta tibi transeunda sunt, quanta

2. "And the Lord spoke," it says, "to Moses in the desert of Sinai:" namely, all those things which we have summarized above in a brief narrative, where it is commanded that everyone from twenty years old and upward who goes forth in the strength of Israel be numbered. If anyone, therefore, goes forth in strength, he is numbered, and not in just any strength, that is, not in the strength of the Egyptians, nor in that of the Assyrians, nor in that of the Greeks, but in the strength of Israel, he is numbered with God. For there is a virtue of the mind which the philosophers of the Greeks teach. But this does not belong to the number of God. For it is practised not for God, but for human glory. There is also a virtue of the Assyrians, there is one of the Chaldeans, which is extolled in the studies of astrology. But that is not Israelite virtue, and therefore it does not belong to God. There is also a virtue of the Egyptians in that which they call secret wisdom, but this is not joined to the reckoning of God. With God, Israelite virtue alone is numbered. This is that virtue which is taught by God, which is learned through the divine Scriptures, which is handed down through evangelical and apostolic faith. And therefore He says that those alone are to be numbered who advance in the strength of Israel. But let us consider this also, why it is that the people is not numbered immediately when it went forth from Egypt. For Pharaoh was still pursuing. Nor even when, passing through the Red Sea, it came into the desert is it said to be numbered. For they had not yet been tried, they had not yet been assailed by the enemy. They fight against Amalek, and conquer. Yet not even then are they numbered. For one victory does not suffice for him who strives towards perfection. They receive the food of manna, and draw a draught of water from the rock that follows; yet neither then are they numbered. For not yet in them had those things grown up which are accounted fit for the numbers. The tabernacle of testimony is built, yet not even at this does the time for numbering the people arrive. The law is given through Moses, the custom of sacrifices is handed down, the rite of purifications is taught, the laws and mysteries of sanctifications are established, and then by the command of God the people is brought to the number. Write these things, O hearer, in your heart doubly and triply. See how great are the things you must pass through, how great

Editors' notes and page, col. 587

Footnotes

(70) · call in col 587

Matth. X, 30.

Matt. 10:30.

(printed under page 298)

(71) · call in col 587

Num. I, 1.

Num. 1:1.

(printed under page 298)

(53) · call in col 587

Codd. Bellovacensis et Turon., « pervenire. » Paulo post codd. Ebroicensis et Sagiensis, « adnumerari merearis, ut visitari possis. »

The Beauvais and Tours manuscripts read "to arrive." A little after, the Évreux and Sées manuscripts read "that you may deserve to be numbered, so that you may be visited."

(printed under page 298)

(54) · call in col 587

Codex Bellovacensis, « pervenire. »

The Beauvais manuscript reads "to arrive."

(printed under page 298)

Page

running head: 587 ORIGENIS
marginal letters: A meratos, ait; B cipitur numerari; C quae a; D Nondum enim
old-edition numerals: (none)
other: Latin only, no Greek printed; first word [nu-]meratos and last word quan-[ta] split across column breaks
other: the word quanta was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 588

PG 12:588

toleranda, quot profectibus, quot tentationibus, quot proeliis pugnandum tibi est et vincendum, ut possis ad divinum numerum pertinere, ut in computo aliquo habearis apud Deum, ut inter sanctas tribus adnumerari dignus habearis, ut visitari possis, et per Dei sacerdotes Aaron et Moysen numerorum censibus ascribi. Suscipienda tibi est primo lex Dei, lex Spiritus sancti, offerenda sacrificia, explendae purificationes, peragenda cuncta quae lex spiritus docet, ut possis aliquando ad Israeliticum numerum pertinere.

the things you must endure, with how many advances, how many temptations, how many battles you must fight and conquer, that you may be able to belong to the divine number, that you may be held in some reckoning with God, that you may be accounted worthy to be numbered among the holy tribes, that you may be able to be visited, and through the priests of God, Aaron and Moses, to be enrolled in the censuses of the numbers. First you must receive the law of God, the law of the Holy Spirit, sacrifices must be offered, purifications fulfilled, all things performed which the law of the Spirit teaches, that you may be able at length to belong to the Israelite number.

3. Ego adhuc amplius aliquid intueor in hoc Numerorum libro mysterii. Ratio enim tribuum, et distinctio ordinum, societas familiarum, atque ordinatio cuncta castrorum, ingentium mihi sacramentorum prodit indicia : apostolo nobis Paulo spiritalis intelligentiae semina respergente. Et age, jam quid omnis haec numerorum ratio, quid ordinum diversitas intelligentiae mysticae contineat, videamus. Exspectatio certa nobis est resurrectionis mortuorum, cum hi qui vivunt, qui reliqui sunt, non praevenient in adventu Christi eos qui dormierunt, sed simul cum eis juncti et sociati, rapientur in nubibus obviam Christo in aera, terreni scilicet hujus loci corruptelam et mortis habitacula deserentes, sive omnes in aere, ut Paulus pronuntiat, permansuri, sive etiam aliqui ad paradisum aut alia quaelibet ex multis mansionibus quae apud Patrem sunt transferendi loca. Diversitas autem translationis, et gloria ex meritis sine dubio et actibus uniuscujusque praestabitur, et erit unusquisque in eo ordine, quem sibi gestorum merita contulerint; sicut et idem Paulus protestatur dicens de resurgentibus : « Unusquisque autem in suo ordine. » Hinc ergo accidet in resurrectione, ut unusquisque aut in tribu Ruben spiritalibus indiciis ascribatur, ob hoc profecto, quod aliquid in moribus, actibus, aut vita ipsi Ruben simile et consanguineum habuit. Alius autem in tribu Simeon, fortassis pro obedientia. Alius in tribu Levi, credo qui bene praefuit sacerdotio, vel qui bene ministrans gradum sibi bonum acquisivit. Alius in tribu Juda, non dubito quod is qui regios spiritus gessit, et bene rexit populum qui intra se est, sensuum scilicet mentis et cogitationum cordis. Sed et singulis quibusque tribubus unusquisque sociabitur pro his quae ad unamquamque earum, vel in actibus cognata vel in moribus habuit. Erunt ergo hujusmodi quidam ordines in resurrectione mortuorum, sicut designat Apostolus; quorum ordinum typus in hoc libro et figura praeformari mihi videtur. Sed et illud quod consociatione quadam

3. I behold yet something more of mystery in this book of Numbers. For the reckoning of the tribes, and the distinction of ranks, the fellowship of families, and the whole arrangement of the camps, discloses to me tokens of vast mysteries, as the apostle Paul scatters for us the seeds of spiritual understanding. Come now, let us see what all this reckoning of numbers, what the diversity of ranks contains of mystical understanding. We have a sure expectation of the resurrection of the dead, when those who are alive, who are left, shall not precede at the coming of Christ those who have fallen asleep, but joined and associated together with them, shall be caught up in the clouds to meet Christ in the air, leaving behind, to wit, the corruption of this earthly place and the dwellings of death, whether all are to remain in the air, as Paul declares, or whether some also are to be transferred to paradise or any other places out of the many mansions which are with the Father. Now the diversity of translation and the glory will without doubt be rendered according to the merits and deeds of each one, and each one will be in that rank which the merits of his deeds have conferred upon him; just as the same Paul also testifies, saying of those who rise again: "But each one in his own rank." Hence, therefore, it will come to pass in the resurrection that each one will be enrolled by spiritual tokens either in the tribe of Reuben, on this account assuredly, that he had something in morals, deeds, or life similar and akin to Reuben himself; another in the tribe of Simeon, perhaps for obedience; another in the tribe of Levi, I believe he who presided well over the priesthood, or who by ministering well acquired for himself a good degree; another in the tribe of Judah, I doubt not he who bore a royal spirit, and ruled well the people that is within himself, namely, of the thoughts of the mind and the reflections of the heart. Moreover, each one will be joined to each particular tribe according to those things which he had akin to each of them, either in deeds or in morals. There will be, therefore, certain ranks of this kind in the resurrection of the dead, just as the Apostle marks out; of which ranks the type and figure seems to me to be preformed in this book. Moreover, the fact that by a certain association

Editors' notes and page, col. 588

Footnotes

(72) ‹anchor: Paulus pronuntiat, permansuri› · call in col 588

I Thess. IV, 14.

1 Thess. 4:14.

(printed under page 298)

(73) ‹anchor: de resurgentibus› · call in col 588

I Cor. XV, 23.

1 Cor. 15:23.

(printed under page 298)

(55) ‹anchor: transferendi loca› · call in col 588

Vulgatae editiones habent: « atque ad paradisum in unam ex multis quae apud Patrem sunt mansionibus transferendi. » Sed omnes mss. ut in nostro textu. Consule Huetium Origenianorum lib. II, quaest. 11, num. 9, 10, 11 et 12.

The common editions have: "and to be transferred to paradise, into one of the many mansions that are with the Father." But all the manuscripts read as in our text. Consult Huet, Origeniana, book II, question 11, nos. 9, 10, 11 and 12.

(printed under page 298)

Page

running head: ORIGENIS 588
marginal letters: A ta toleranda,; B ingentium mihi; C transferendi loca; D spiritus gessit,
old-edition numerals: 277 after castrorum ,
other: Latin only, no Greek printed; first word [quan-]ta split across column break; ends mid-sentence

PG 12:589

tribuum et connexione, castrorum positio et metationis ordo describitur, pertinet sine dubio ad aliquem in resurrectione mortuorum statum. Quod tres ad orientem collocatae dicuntur tribus, tres ad occidentem, tres etiam ad meridiem et tres ultimae ad aquilonem, qui durus dicitur ventus ; sed et quod tribus Juda, quae regalis est, ad orientem statuitur, ex qua ortus est Dominus noster, non puto otiosum, et quod Issachar huic jungitur, et Zabulon, et quod in quatuor partes trinus iste numerus ordinatur. Quae quamvis positionum suarum diversas habeant qualitates, omnes tamen intra trinitatis numerum continentur. Et quod per totas has quatuor partes in unum numerum colligitur eadem trinitas semper, pro eo sine dubio quod sub uno nomine Patris et Filii et Spiritus sancti censentur omnes, qui ex quatuor orbis partibus venientes invocant nomen Domini, recumbentes cum Abraham et Isaac et Jacob in regno Dei. Haec a nobis generaliter indicata sint volentibus totius sacri hujus voluminis continentiam mysticam breviter comprehendere, ut ex his intelligentiae spiritalis occasione suscepta unusquisque et in reliquis similem, aut etiam si cui amplius Deus revelat, superiorem et excelsiorem persequatur indaginem. Ego enim vere imparem me judico ad enarranda mysteria, quae liber hic continet Numerorum ; multo autem inferiorem ad illa, quae Deuteronomii volumen includit. Et ideo festinandum nobis est pervenire ad Jesum, non illum filium Nave, sed ad Jesum Christum. Prius tamen paedagogo utentes Moyse, et apud eum rudimenta infantiae deponentes, sic tendamus ad perfectionem Christi. Moyses enim non multa bella compressit. Jesus autem bella quidem universa compescuit, pacem vero omnibus dedit, ita ut scriptum sit, quia « cessavit terra a bellis. » Terra repromissionis, terra haereditatis, terra quae fluit lac et mel, ab Jesu distribuitur. « Beati » enim « mites, quia ipsi » per Jesum « haereditabunt terram. » Sed et ipsius distributionis invenies typos et imagines praecessisse. Non enim otiosum est quod aliis ultra Jordanem terra dividitur, aliis intra Jordanem, et aliis primis, aliis vero secundis, nonnullis etiam tertiis, et sic per ordinem haereditas terrae dividitur ; ubi unusquisque requiescat sub ficu sua, et sub vite sua, et non sit ultra qui exterreat. Quae cuncta magnificis praesignata mysteriis, ipse Dominus Jesus in die adventus sui non jam per speculum et in aenigmate, sed facie ad faciem in veritate complebit unicuique, secundum quod ipse noverit merita singulorum, qui cognitor cordis est, cui gloria et imperium in saecula saeculorum. Amen.

and connexion of the tribes, the position of the camps and the order of pitching is described, pertains without doubt to some state in the resurrection of the dead. That three tribes are said to be placed towards the east, three towards the west, three also towards the south, and the last three towards the north, which is called a hard wind; and also that the tribe of Judah, which is royal, is set towards the east, from which our Lord sprang, I do not think idle, and that Issachar is joined to it, and Zebulun, and that this threefold number is arranged into four parts. Although these have diverse qualities of their positions, yet all are contained within the number of the trinity. And that throughout all these four parts the same trinity is always gathered into one number is without doubt for this reason, that under one name of the Father and of the Son and of the Holy Spirit all are enrolled who, coming from the four parts of the world, call upon the name of the Lord, sitting down with Abraham and Isaac and Jacob in the kingdom of God. Let these things be generally indicated by us for those who wish to grasp briefly the mystical content of the whole of this sacred volume, so that from these things, having taken an occasion of spiritual understanding, each one may pursue in the remaining matters also a similar, or even, if God reveals more to anyone, a higher and loftier investigation. For I truly judge myself unequal to setting forth the mysteries which this book of Numbers contains, and much inferior to those which the volume of Deuteronomy encloses. And therefore we must hasten to come to Joshua, not that son of Nun, but to Jesus Christ. Yet first using Moses as a tutor, and laying aside with him the rudiments of infancy, let us thus press on to the perfection of Christ. For Moses did not suppress many wars. But Jesus quelled all wars indeed, and gave peace to all, so that it is written that "the land ceased from wars." The land of promise, the land of inheritance, the land which flows with milk and honey, is distributed by Jesus. For "blessed are the meek, for they" through Jesus "shall inherit the land." Moreover, you will find that types and images of the distribution itself went before. For it is not idle that to some the land is divided beyond the Jordan, to others within the Jordan, and to some first, to others second, to some also third, and thus in order the inheritance of the land is divided, where each one rests under his fig tree and under his vine, and there is none any more to affright him. All which things, prefigured in magnificent mysteries, the Lord Jesus Himself in the day of His coming, no longer through a glass and in a riddle, but face to face in truth, will fulfil for each one according as He Himself knows the merits of each, He Who is the knower of the heart, to Whom is glory and sovereignty for ever and ever. Amen.

Editors' notes and page, col. 589

Footnotes

(74) ‹anchor: ut scriptum sit› · call in col 589

Jos. XIV, 15.

Josh. 14:15.

(printed under page 299)

(75) ‹anchor: haereditabunt terram› · call in col 589

Matth. V, 4.

Matt. 5:4.

(printed under page 299)

(76) ‹anchor: sub vite sua› · call in col 589

Zach. III, 10.

Zech. 3:10.

(printed under page 299)

(77) ‹anchor: facie ad faciem› · call in col 589

I Cor. XIII, 12.

1 Cor. 13:12.

(printed under page 299)

Page

running head: 589 IN NUMEROS HOMILIA II.
marginal letters: A tribuum et; B sub uno; C pervenire ad; D haereditas terrae
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence from col. 588

PG 12:590

HOMILIA II.

HOMILY II.

De ordine et collatione castrorum.

On the order and arrangement of the camps.

1. Prima Numerorum lectio docuit, quod exercitus Dei qui exivit de terra Aegypti et iter egit per desertum, visitatus sit, hoc est, numeratus per Moysen et Aaron, ac per singulas quasque tribus sequestratus certo sub numero recensitus sit : quod nos velut cum tota simul libelli continentia exponentes, formam diximus esse perscriptam, quomodo populus Dei egrediens de mundi hujus Aegypto, et ad terram repromissionis, id est, vel ad virtutum locum, vel ad regni coelorum gloriam haereditatemque festinans, ordinibus quibusdam et meritorum gradibus deducatur. Et per haec ostendimus futurorum bonorum magnificentiam in legis imaginibus adumbratam. Nunc vero lectionis hujus initium, quae hodie recitata est, edocet nos qualiter ab his qui Deo mancipati sunt, nec implicant se negotiis saecularibus, componatur ordo castrorum. Ait enim : « Et locutus est Dominus ad Moysen et Aaron dicens : Homo secundum ordinem suum, et secundum signa sua, et secundum domus familiarum suarum castra collocet, filii Israel ex adverso in circuitu tabernaculi testimonii considant. » Moyses dicit : Homo secundum ordinem suum, et secundum signa sua, et secundum domos familiarum suarum incedat in castris ; et Paulus dicit : « Omnia honeste et secundum ordinem fiant. » Et non tibi videtur unus esse Spiritus Dei, qui et in Moyse loquitur, et in Paulo? Secundum ordinem Moyses incedi mandat in castris ; secundum ordinem cuncta geri in Ecclesia praecipit Paulus. Et Moyses quidem, qui legi ministrabat, in castris custodiri ordinem jubet ; Paulus vero tanquam Evangelii minister, non solum in actibus, sed in ipso habitu, ordinatum vult esse Christianum ; et ideo dicit : « Mulieres similiter in habitu ornato. » Unde ego arbitror quod non solum in officiis et habitu servari ordinem volunt, sed dant intelligi quod sit aliquis etiam in anima ordo, de quo dicatur quod unusquisque incedere debeat secundum ordinem suum. Qui ordo praecipue quidem ex operum fructu indicatur : nihilominus autem et ex magnificentia sensuum. Nam saepe accidit, ut is qui humilem sensum gerit et abjectum, et qui terrena sapit, excelsum sacerdotii gradum, vel cathedram doctoris insideat; et ille qui spiritalis est, et a terrena conversatione tam liber ut possit examinare omnia, et ipse a nemine judicari, vel inferioris ministerii ordinem teneat, vel etiam in plebeia multitudine relinquatur. Sed hoc est et legis et Evangelii statuta contemnere, et nihil secundum ordinem gerere. Sed et unusquisque nostrum si de cibo et potu sollicitus sit, et omnem curam in rebus

1. The first reading of Numbers taught that the army of God which went out from the land of Egypt and journeyed through the desert was visited, that is, numbered by Moses and Aaron, and separated according to each particular tribe, was enrolled under a fixed number; which we, expounding as it were together with the whole content of the book at once, said was a pattern written down of how the people of God, going forth from the Egypt of this world and hastening to the land of promise, that is, either to the place of virtues or to the glory and inheritance of the kingdom of heaven, is led through certain ranks and degrees of merits. And through these things we showed that the magnificence of the good things to come is shadowed forth in the images of the law. Now, however, the beginning of this reading which has been recited today teaches us how the order of the camps is arranged by those who are devoted to God and do not entangle themselves in worldly affairs. For it says: "And the Lord spoke to Moses and Aaron, saying: Let each man pitch his camp according to his own order, and according to his standards, and according to the houses of their families; let the sons of Israel encamp over against round about the tabernacle of testimony." Moses says: Let a man march in the camps according to his own order, and according to his standards, and according to the houses of their families; and Paul says: "Let all things be done becomingly and according to order." And does it not seem to you to be one Spirit of God, Who speaks both in Moses and in Paul? According to order Moses commands them to march in the camps; according to order Paul commands all things to be done in the Church. And Moses indeed, who ministered to the law, orders order to be kept in the camps; whereas Paul, as a minister of the Gospel, wishes the Christian to be orderly not only in deeds, but in his very attire; and therefore he says: "Women similarly in adorned attire." Whence I think that they wish order to be kept not only in duties and attire, but give us to understand that there is also a certain order in the soul, concerning which it may be said that each one ought to walk according to his own order. Which order is chiefly indicated indeed from the fruit of works, yet nonetheless also from the magnificence of thoughts. For it often happens that he who bears a low and abject mind, and who savours earthly things, sits upon a lofty degree of the priesthood, or the chair of a teacher; and he who is spiritual, and so free from earthly conduct that he can examine all things and himself be judged by no man, either holds the rank of an inferior ministry, or is even left in the common multitude. But this is to despise the statutes both of the law and of the Gospel, and to do nothing according to order. Moreover, if each one of us is anxious about food and drink, and bestows all his care upon

Editors' notes and page, col. 590

Footnotes

(78) · call in col 590

Num. II, 1, 2.

Num. 2:1–2.

(printed under page 299)

(79) ‹anchor: et Paulus dicit› · call in col 590

I Cor. XIV, 40.

1 Cor. 14:40.

(printed under page 299)

(80) ‹anchor: et ideo dicit› · call in col 590

Tit. II, 3.

Titus 2:3.

(printed under page 299)

(56) · call in col 590 (above the image; column inferred)

Codd. Sagiensis et Bellovacensis, « mare. »

The Sées and Beauvais manuscripts read "sea."

(printed under page 299)

(57) ‹anchor: doctoris insideat› · call in col 590

Mss. Bellovacensis, Turonensis, et Ebroicensis, « insideat. » Vulgatae editiones « obsideat. » Paulo post eaedem editiones « in plebe a multitudine relinquatur. » Sed duo mss. E[broicen]sis et Bellovacensis ut in nostro textu.

The Beauvais, Tours and Évreux manuscripts read "should sit in"; the common editions, "should occupy." A little after, the same editions read "be left among the people by the multitude." But two manuscripts, of Évreux and Beauvais, read as in our text. [The name "Ebroicensis" is partly blotted on the scan.]

(printed under page 299)

Page

running head: IN NUMEROS HOMILIA II. 590
marginal letters: A HOMILIA II.; B imaginibus adumbratam.; C Moyse loquitur,; D humilem sensum
old-edition numerals: 278 after id est ,
other: Latin only, no Greek printed; ends mid-sentence

PG 12:591

saecularibus gerat, unam vero aut duas horas ex integro die etiam Deo deputet, et ad orationem veniat in ecclesiam, vel in transitu verbum Dei audiat, praecipuam vero curam erga sollicitudinem saeculi et ventris expendat : iste non complet mandatum quod dicit, ut homo secundum ordinem suum incedat, vel quod dicit, ut omnia secundum ordinem fiant. Ordo est enim statutus a Christo, quaerere prius regnum Dei et justitiam ejus et credere quod secundo loco haec nobis apponantur. Homo ergo secundum ordinem suum incedat. Putasne qui sacerdotio funguntur, et in sacerdotali ordine gloriantur, secundum ordinem suum incedunt, et agunt omnia quae illo ordine digna sunt? Similiter autem et diaconi putas secundum ordinem ministerii sui incedunt? Et unde est quod saepe audimus blasphemare homines, et dicere, Ecce qualis episcopus, aut qualis presbyter, vel qualis diaconus? Nonne haec dicuntur, ubi vel sacerdos vel minister Dei ausus fuerit in aliquo contra ordinem suum venire, et aliquid contra sacerdotalem vel Leviticum ordinem gerere? Quid autem et de virginibus dicam, aut de continentibus vel omnibus qui in professione religionis videntur? Nonne si quid inverecundum, vel petulans, si quid protervum gesserint, arguit eos continuo Moyses et dicit, « Homo secundum ordinem suum incedat? » Agnoscat igitur unusquisque ordinem suum, et quid dignum sit eo ordine quem suscepit, intelligat, et ita libret actus suos, ita etiam sermonem, incessum quoque ipsum et habitum moderetur, ut cum ordinis sui professione conveniat, ne audiat dici ad se a Deo, quia « propter vos nomen meum blasphematur inter gentes. »

worldly affairs, and allots to God also one or two hours out of the whole day, and comes for prayer into the church, or hears the word of God in passing, while expending his chief care upon anxiety for the world and the belly: that man does not fulfil the commandment which says that a man should walk according to his own order, or that which says that all things should be done according to order. For the order appointed by Christ is to seek first the kingdom of God and His righteousness, and to believe that in the second place these things are added unto us. Let a man therefore walk according to his own order. Do you think that those who discharge the priesthood, and glory in the priestly rank, walk according to their own order, and do all things that are worthy of that rank? And similarly do you think that the deacons walk according to the order of their ministry? And whence is it that we often hear men blaspheme and say, Behold what sort of bishop, or what sort of presbyter, or what sort of deacon? Are not these things said when either a priest or a minister of God has dared in something to go against his own order, and to do something contrary to the priestly or Levitical order? And what shall I say also of virgins, or of the continent, or of all who are seen in the profession of religion? If they do anything shameless or wanton, if anything froward, does not Moses straightway rebuke them and say, "Let a man walk according to his own order"? Let each one, therefore, recognize his own order, and understand what is worthy of that order which he has undertaken, and so weigh his actions, so also moderate his speech, his very gait and attire as well, that it may agree with the profession of his order, lest he hear it said to him by God, "because of you My name is blasphemed among the Gentiles."

2. Quid autem sit quod dicit, « et secundum signa sua, » videamus. Ego puto signa esse ea, quibus uniuscujusque proprietas designatur : verbi gratia, omnes quidem homines similes sumus, sed est propria quaedam uniuscujusque distinctio, vel in ipso vultu, vel in statura, vel in positione, vel in habitu, per quae, verbi gratia, Paulus quia Paulus sit designatur, et Petrus quia Petrus sit, et non sit Paulus. Interdum autem etiam non videntibus uniuscujusque signi diversitas datur, ut ex voce et loquela agnoscat illum esse vel illum qui loquitur : et secundum suae proprietatis signum unusquisque etiam sine corporali visione cognoscitur. Hoc modo arbitror esse etiam in animis signa diversa. Et alterius quidem animi motus lenior est, mitis, placidus, tranquillus, aequalis ; alterius turbidus, elatus, asperior, incitatior, petulantior. Alius circumspectus, cautus, providus, sollicitus, impiger. Alius desidiosus, remissus, negligens, incautus. Et in his alius plus, alius minus. Et audeo pronuntiare, quia fortassis quanta in specie vultus inest diversitas

2. Now let us see what it is that he says, "and according to their standards." I think standards are those things by which the peculiarity of each one is marked out: for example, we are all indeed alike as men, yet there is a certain proper distinction of each one, either in the countenance itself, or in stature, or in posture, or in attire, through which, for example, Paul is marked out as being Paul, and Peter as being Peter, and not Paul. And sometimes even to those who do not see, the diversity of each one's mark is given, so that from voice and speech one recognizes that he who speaks is this man or that man; and according to the mark of his own peculiarity each one is known even without bodily sight. In this way I think there are diverse marks in souls also. And the movement of one soul indeed is gentler, meek, peaceful, tranquil, even; of another, troubled, haughty, harsher, more vehement, more headstrong. One is circumspect, cautious, provident, careful, diligent; another slothful, lax, negligent, incautious. And in these things one is more so, another less. And I dare to declare that perhaps as great as is the diversity in the appearance of the countenance

Editors' notes and page, col. 591

Footnotes

(81) · call in col 591

Matth. VI, 33.

Matt. 6:33.

(printed under page 300)

(82) ‹anchor: inter gentes› · call in col 591

Rom. II, 24.

Rom. 2:24.

(printed under page 300)

Page

running head: 591 ORIGENIS
marginal letters: A saecularibus gerat,; B ministerii sui; C quoque ipsum; D loquela agnoscat
old-edition numerals: (none)
other: Latin only, no Greek printed; begins and ends mid-sentence across column breaks

PG 12:592

hominibus, tanta et in animis invenitur esse differentia. Sicut et sapientissimum Salomonem memini quodam loco dicentem : « Sicut diversi sunt vultus vultibus, ita et diversa sunt corda hominum. » Sed unusquisque, ut ait Moyses, secundum signa sua incedat, id est, ne is, cujus humilia et despecta sunt signa, elatior incedat, vel altior quam animorum suorum signa deposcunt. Et ut adhuc amplius diversitatis signorum ratio clarescat, addemus etiam haec. Omnes qui litteras norunt, certum est quod viginti quatuor si Graeca, viginti tria si Latina litterarum elementa didicerint, et ex his omnia quaecunque scribenda sunt, scribunt. Aliud tamen signum, verbi gratia, alpha quod Paulus scripserit, habet, et aliud quod Petrus ; et sic per singulos homines, qui litteras norunt, diversa scribendi per singulas quasque litteras signa reperies. Unde et chirographa singulorum manibus scripta, propriis quibusdam signis et indiciis agnoscuntur ; et cum sint elementa eadem, est tamen in ipsa similitudine litterarum multa dissimilitudo signorum. Igitur si integre tibi propositae rei patuit exemplum, veni nunc ad motus mentis et animorum, quibus ad aliquid concitantur gerendum. Intuere singulorum virorum chirographa et vide quomodo, verbi gratia, animus Pauli proposuit castitatem, et animus nihilominus Petri ; sed est propria quaedam castitas Petri, et alia castitas Pauli, etiamsi una eademque videatur. Denique alterius ipsorum talis castitas est, quae requirat macerari corpus suum, et subjici servituti, et quae adhuc dicat : « Castigo corpus meum, ne forte aliis praedicans ipse reprobus inveniar ; » alterius autem castitas talis est, quae istud forte non timeat. Similiter et justitia habet aliquid proprietatis in Paulo, habet et in Petro. Eodem modo et sapientia caeteraeque virtutes. Quod si etiam in his nominibus quae exempli causa posuimus, potest fieri ut cum unum sint per Spiritum Dei, sit tamen aliqua diversitas in ipsarum proprietate virtutum, quanto magis reliqui omnes homines propria quaedam signa in motibus animorum et animae virtutibus gerunt? Quae Moyses mystica ratione perspiciens, scribit in lege, ut unusquisque secundum signa sua incedat in castris. Potest autem fieri ut aemulatione operum bonorum ab inferioribus signis ad meliora et magnificentiora veniamus. Si enim recte a nobis intellectum est, haec omnia quae in lege scripta sunt, formas esse futurorum bonorum, et illius saeculi quod ex resurrectione mortuorum speramus, certum est utique quod si in praesenti vita habuerimus studium meliorum, et secundum Apostoli exemplum posteriora obliviscentes ad ea quae in ante sunt extendamur : in resurrectione mortuorum, ubi sicut stella ab stella differt in gloria, ita et uniuscujusque merita refulgebunt, poterimus utique ab inferioribus ad

in men, so great a difference is found to be in souls also. Just as I remember the wisest Solomon also saying in a certain place: "As faces differ from faces, so also do the hearts of men differ." But let each one, as Moses says, walk according to his standards, that is, let not him whose standards are lowly and despised walk more haughtily or loftily than the standards of his disposition demand. And that the reason of the diversity of standards may become still clearer, we will add these things also. Concerning all who know letters, it is certain that they have learned twenty-four elements of letters if Greek, twenty-three if Latin, and out of these they write all things whatsoever that are to be written. Yet the alpha, for example, which Paul has written has one mark, and that which Peter has written has another; and thus throughout individual men who know letters you will find diverse marks of writing in each particular letter. Whence also manuscripts written by the hands of individuals are recognized by certain proper marks and tokens; and though the elements are the same, yet in the very likeness of the letters there is much unlikeness of marks. Therefore, if the example of the matter proposed has become wholly clear to you, come now to the movements of the mind and dispositions, by which they are stirred up to do anything. Gaze upon the handwritings of individual men and see how, for example, the mind of Paul purposed chastity, and the mind of Peter likewise; yet there is a certain proper chastity of Peter, and another chastity of Paul, even though it appear one and the same. In short, the chastity of the one of them is such as requires his body to be wasted away and brought into bondage, and such as still says: "I chastise my body, lest perchance, preaching to others, I myself should be found a castaway"; whereas the chastity of the other is such as perchance does not fear that. Similarly righteousness also has something of peculiarity in Paul, and has it in Peter. In the same way wisdom also and the other virtues. Now if even in these names which we have set down by way of example it can happen that, though they are one through the Spirit of God, there is nevertheless some diversity in the peculiarity of the virtues themselves, how much more do all other men bear certain proper marks in the movements of their dispositions and the virtues of their soul? Perceiving which in a mystical sense, Moses writes in the law that each one should walk in the camps according to his standards. Now it can happen that by emulation of good works we may come from inferior standards to better and more magnificent ones. For if it has been rightly understood by us that all these things which are written in the law are figures of the good things to come, and of that age which we hope for from the resurrection of the dead, it is assured indeed that if in the present life we have zeal for better things, and according to the example of the Apostle, forgetting the things that are behind, stretch forth to those that are before, in the resurrection of the dead, where as star differs from star in glory, so also the merits of each one will shine forth, we shall assuredly be able to be transferred from inferior to

Editors' notes and page, col. 592

Footnotes

(83) ‹anchor: et quae adhuc dicat› · call in col 592

I Cor. IX, 27.

1 Cor. 9:27.

(printed under page 300)

(84) ‹anchor: futurorum bonorum› · call in col 592

Hebr. X, 1.

Heb. 10:1.

(printed under page 300)

(85) ‹anchor: differt in gloria› · call in col 592

I Cor. XV, 41.

1 Cor. 15:41.

(printed under page 300)

(58) ‹anchor: et subjici› · call in col 592

Mss., « subjici. » Libb. editi, « subjicere. »

The manuscripts read "to be subjected"; the printed books, "to subject."

(printed under page 300)

Page

running head: ORIGENIS 592
marginal letters: A hominibus, tanta; B per singulos; C suum, et; D ab inferioribus
old-edition numerals: 279 after norunt,
other: Latin only, no Greek printed; begins and ends mid-sentence across column breaks

PG 12:593

meliora signa et fulgentiora transferri, et splendidioribus sideribus exaequari. Atque intantum potest natura humana in hac vita proficere, ut in resurrectione mortuorum non solum stellarum gloriae, sed et solis splendori valeat exaequari, secundum quod scriptum est, quia « justi fulgebunt in regno Dei sicut sol. » Hinc ergo est, quod et in inferioribus dicit : « secundum signa sua, per domos familiarum suarum. » Quod dicit, « per domos familiarum suarum, » in Graeco idem sermo positus est, quem et ibi Apostolus dicit, ubi ait : « Hujus rei gratia curvo genua mea ad Patrem Domini nostri Jesu Christi, ex quo omnis paternitas in coelo et in terra nominatur. » Quas ergo hic Paulus paternitates dicit, ibi familias posuit Latinus interpres, sed unus atque idem sermo habetur in Graeco. Istae sunt ergo paternitates, vel familiae quas Paulus quidem jam ostendit in coelis, Moyses autem sub figuris adhuc legalibus describit in terris ; secundum quas incedere nos monet, ut possimus coelestibus paternitatibus sociari. Sunt enim, ut Paulus superius pronuntiavit, sive familiae istae dicendae sunt, sive paternitates in coelo, ex quibus forte est illa, quam in alio loco nominat idem Paulus Ecclesiam primitivorum ascriptam in coelis ; cui nos eveniet sociari, si secundum ordinem incedamus et omnia secundum ordinem geramus. Si nihil inordinatum, nihil inquietum, nihil inhonestum inveniatur in nobis, tunc et sicut firmamentum resplendebimus, et sicut stellae et sol ipse refulgebimus in regno Dei, per Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.

better and brighter standards, and to be made equal to more splendid stars. And to such a degree can human nature advance in this life, that in the resurrection of the dead it may avail to be made equal not only to the glory of the stars, but even to the splendour of the sun, according to what is written, that "the righteous shall shine in the kingdom of God as the sun." Hence, therefore, it is that lower down also he says: "according to their standards, by the houses of their families." As for what he says, "by the houses of their families," in the Greek the same word is set down which the Apostle also utters there where he says: "For this cause I bow my knees unto the Father of our Lord Jesus Christ, from Whom every fatherhood in heaven and on earth is named." What Paul therefore calls fatherhoods here, the Latin translator rendered families there, but one and the same word is held in the Greek. These, therefore, are the fatherhoods or families which Paul indeed already shows in the heavens, whereas Moses describes on earth under figures still belonging to the law; according to which he admonishes us to walk, that we may be able to be joined to the heavenly fatherhoods. For there are, as Paul declared above, whether these are to be called families or fatherhoods in heaven, among which perchance is that which in another place the same Paul names the Church of the firstborn enrolled in the heavens; to which it will befall us to be joined, if we walk according to order and do all things according to order. If nothing disorderly, nothing restless, nothing unbecoming be found in us, then both as the firmament shall we shine forth, and as the stars and the sun itself shall we gleam in the kingdom of God, through Christ our Lord, to Whom is glory and sovereignty for ever and ever. Amen.

HOMILIA III.

HOMILY III.

De eo quod scriptum est : « Ego assumpsi Levitas de medio filiorum Israel pro omni primogenito qui adaperit vulvam, » et reliqua.

On that which is written: "I have taken the Levites from the midst of the sons of Israel instead of every firstborn that opens the womb," and the rest.

1. Scriptum est de manna, quia secundum tempus illud si quis id ita assumpsisset ut praeceperat Deus, nutriretur ex eo ; si quis vero contra praeceptum Dei, et contra statutum divinitus modum voluisset assumere, non frueretur eo, ut vitali cibo, sed vermes ebullirent ex eo. Et ita fiebat, ut una atque eadem species mannae aliis quidem vermes et putredines generaret, aliis vero salubrem cibum conferret, et vitae necessarium. Igitur et nostrum manna verbum Dei est, et apud nos ergo sermo Dei aliis efficitur ad salutem, aliis cedit ad poenam. Et propter hoc arbitror quod ipse Dominus et Salvator, qui est vivum Dei verbum, dicebat : « In judicium ego veni in hunc mundum, ut non videntes videant, et videntes caeci fiant. » Quanto melius esset nonnullis omnino nec audire verbum Dei, quam audire cum malitia, vel audire cum hypocrisi.

1. It is written concerning the manna, that according to that time if anyone took it as God had commanded, he was nourished by it; whereas if anyone wished to take it contrary to the command of God, and contrary to the measure appointed by God, he did not enjoy it as life-giving food, but worms boiled up out of it. And so it came to pass that one and the same kind of manna bred worms and rottenness for some, while for others it conferred wholesome food, needful for life. Therefore our manna also is the word of God, and among us therefore the word of God becomes for some unto salvation, and for others turns unto punishment. And on this account I think that the Lord and Saviour Himself, Who is the living Word of God, said: "For judgement I am come into this world, that those who do not see may see, and those who see may become blind." How much better would it be for some not to hear the word of God at all, than to hear with malice, or to hear with

Editors' notes and page, col. 593

Footnotes

(86) · call in col 593

Matth. XIII, 43.

Matt. 13:43.

(printed under page 301)

(87) · call in col 593

Num. II, 2.

Num. 2:2.

(printed under page 301)

(88) · call in col 593

Ephes. III, 14.

Eph. 3:14.

(printed under page 301)

(89) ‹anchor: ascriptam in coelis› · call in col 593

Hebr. XII, 23.

Heb. 12:23.

(printed under page 301)

(90) ‹anchor: quod scriptum est› · call in col 593

Num. III.

Num. 3.

(printed under page 301)

(91) ‹anchor: verbum, dicebat› · call in col 593

Joan. IX, 39.

John 9:39.

(printed under page 301)

Page

running head: 593 IN NUMEROS HOMILIA III.
marginal letters: A meliora signa; B pres, sed; C et sicut; D et putredines
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-sentence from col. 592; last word hypo-[crisi] split across column break
other: the word hypocrisi. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 594

PG 12:594

Melius autem dicimus ad comparationem malorum. Vere autem melius, et vere rectius, ac perfectius est, ut qui audit verbum Dei, audiat corde bono et simplici, audiat corde recto et parato, ut quasi in terra bona fructificet et crescat. Haec in praefatione diximus propter nonnullos eorum qui ad audiendum non simplici, nec fideli mente conveniunt. De quibusdam dico catechumenis, quibus fortasse nonnulli etiam eorum qui jam baptismum consecuti sunt, sociantur. « Non enim omnes qui ex Israel, ii sunt Israelitae ; » neque omnes qui loti sunt aqua, continuo etiam sancto Spiritu loti sunt : sicut econtrario non omnes qui in catechumenis numerantur, alieni sunt et expertes Spiritus sancti. Invenio enim in Scripturis divinis nonnullos catechumenorum dignos habitos Spiritu sancto, et alios accepto baptismo indignos fuisse sancti Spiritus gratia. Cornelius catechumenus erat, et antequam ad aquam veniret, meruit accipere Spiritum sanctum. Simon baptismum acceperat, sed quoniam cum hypocrisi accessit ad gratiam, repudiatur a dono Spiritus sancti. Nolo dubites et nunc esse in populo catechumenorum aliquos Cornelios, ad quos dici possit, quia misericordiae et orationes tuae ascenderunt in coelum; et rursum in populo fidelium esse aliquos Simones, quibus confidenter dicendum sit : « O plene omni dolo et fallacia, fili diaboli, inimice omnis justitiae. » Haec ego ad correptionem mei ipsius loquor, non solum auditorum. Unus enim et ego sum ex iis, qui audiunt verbum Dei.

hypocrisy. Yet we say "better" by comparison with evils. Truly better, however, and truly more right and more perfect it is, that he who hears the word of God should hear with a good and simple heart, should hear with a right and prepared heart, that as in good ground he may bear fruit and grow. These things we have said in the preface on account of some of those who come together to hear not with a simple nor with a faithful mind. I speak of certain catechumens, with whom perhaps some even of those who have already obtained baptism are associated. "For not all who are from Israel are Israelites"; nor are all who have been washed with water straightway washed with the Holy Spirit also: just as, on the contrary, not all who are numbered among the catechumens are strangers to and devoid of the Holy Spirit. For I find in the divine Scriptures that some of the catechumens were accounted worthy of the Holy Spirit, and others, after receiving baptism, were unworthy of the grace of the Holy Spirit. Cornelius was a catechumen, and before he came to the water he deserved to receive the Holy Spirit. Simon had received baptism, but since he approached grace with hypocrisy, he is rejected from the gift of the Holy Spirit. I would not have you doubt that even now there are in the company of the catechumens some Corneliuses, to whom it could be said, "Your alms and your prayers have gone up into heaven"; and again that in the company of the faithful there are some Simons, to whom it must boldly be said: "O full of all guile and deceit, son of the devil, enemy of all righteousness." These things I speak for the correction of myself, not only of the hearers. For I also am one of those who hear the word of God.

2. Sed audiamus jam quid sermo divinus loquatur ad Moysen. « Et locutus est, inquit, Dominus ad Moysen, dicens : Ecce ego assumpsi Levitas de medio filiorum Israel, pro omni primogenito qui adaperit vulvam ex filiis Israel, redemptiones eorum erunt, et erunt mihi Levitae. Meum est enim omne primogenitum. Ex die qua percussi omne primogenitum in terra Aegypti, sanctificavi mihi omne primogenitum Israel, ab homine usque ad pecus meum erit, ego Dominus. » Levitae assumuntur pro primogenitis, cum utique non sint primogeniti. Levi enim tertius nascitur ex Lia. Primus namque est Ruben ; Simeon secundus, tertius Levi ; et assumuntur in primogenitos ii, qui natura non sunt primogeniti. Nunquid haec in lege Dei otiose scripta esse credendum est? An illud edocet nos, quod apud Deum non illi primogeniti habeantur, qui corporea nativitate praecedunt, sed ii quos proposito mentis inspecto, Deus ipse in ordinem primitivorum judicat assumendos? Sic enim apud Deum Jacob posterior natu primogenitus judicatus est, et benedictiones primitivatus procurata divinitus parentis caecitate suscepit. Ex proposito

2. But let us now hear what the divine word speaks to Moses. "And the Lord spoke," it says, "to Moses, saying: Behold, I have taken the Levites from the midst of the sons of Israel, instead of every firstborn that opens the womb among the sons of Israel; they shall be their ransom, and the Levites shall be Mine. For every firstborn is Mine. From the day on which I struck every firstborn in the land of Egypt, I sanctified to Myself every firstborn in Israel; from man even to beast it shall be Mine: I am the Lord." The Levites are taken instead of the firstborn, though assuredly they are not firstborn. For Levi is born third from Leah. For Reuben is first, Simeon second, Levi third; and those who by nature are not firstborn are taken among the firstborn. Is it to be believed that these things were written idly in the law of God? Or does it teach us this, that with God not those are accounted firstborn who precede by bodily birth, but those whom, having looked upon the purpose of their mind, God Himself judges worthy to be taken into the rank of the firstborn? For thus with God Jacob, later in birth, was judged firstborn, and received the blessings of the birthright through the blindness of his parent brought about by God. For from the purpose

Editors' notes and page, col. 594

Footnotes

(92) · call in col 594

Rom. IX, 6.

Rom. 9:6.

(printed under page 301)

(93) · call in col 594

Act. X.

Acts 10.

(printed under page 301)

(94) ‹anchor: dicendum sit› · call in col 594

Act. XIII, 10.

Acts 13:10.

(printed under page 301)

(95) ‹anchor: locutus est, inquit› · call in col 594

Num. III, 11 et seqq.

Num. 3:11 ff.

(printed under page 301)

(96) ‹anchor: caecitate suscepit› · call in col 594

Gen. XXVII.

Gen. 27.

(printed under page 301)

(59) ‹anchor: in coelum› · call in col 594

In coelum. Codd. Ebroicensis et Turon., « ad Dominum. »

"Into heaven": the Évreux and Tours manuscripts read "to the Lord."

(printed under page 301)

(60) ‹anchor: benedictiones primitivatus› · call in col 594

Codd. Ebroicensis, Turonensis, Bellovacensis, « primitivas. » Mox codex Sancti Theodorici, « procurante divinitate parentis caecitate, » etc.

The Évreux, Tours and Beauvais manuscripts read "of the first-born" [primitivas, for "of the birthright"]. Shortly after, the Saint-Thierry manuscript reads "the Godhead bringing it about through the father's blindness," etc.

(printed under page 301)

Page

running head: IN NUMEROS HOMILIA III. 594
marginal letters: A crisi. Melius; B expertes Spiritus; C mei ipsius; D mus namque
old-edition numerals: 280 after conveniunt.
other: Latin only, no Greek printed; first word [hypo-]crisi split across column break; ends mid-sentence

PG 12:595

etenim cordis quod Deo patuit, etiam priusquam in hoc mundo nascerentur, aut aliquid agerent boni vel mali, pronuntiat Dominus de eis, quia « Jacob dilexi, Esau autem odio habui. » Filii ergo Levi primogeniti quidem non sunt secundum carnem, sed pro primogenitis assumuntur ; ut sit amplius aliquid pro primogenito assumi, quam primogenitum nasci. « Ecce, inquit, assumpsi Levitas ex medio filiorum Israel. » Dic simpliciter, Assumpsi Levitas ex filiis Israel. Quid est quod addis, et de medio filiorum Israel? de quo medio? Tertius est Levi, ut supra diximus, inter filios Israel. De quo ergo medio assumantur Levitae cuperem scire. Invenio in Scripturis beatam illam Sunamitidem quae aluerat aliquando prophetam, respondentem cum fiducia regi Israel volenti sibi aliquid conferre beneficii, et dicentem : « In medio populi mei ego habito. » Amplius autem et magnificentius in Evangelio video scriptum de Domino et Salvatore nostro, dicente Joanne : « Medius vestrum stat, quem vos nescitis. » Puto ergo eum qui nunquam declinaverit ad dextram, neque ad sinistram, dici posse medium stare, « qui peccatum non fecit, nec inventus est dolus in ore ejus. » Et ideo ille quidem, quia semper stat, medius stare dicitur. Si quis vero imitator ejus est, sicut omnes sancti, et illa beata mulier, cujus superius fecimus mentionem, stare quidem non dicitur. Non enim potest fieri, ut non aliquando, aut ad dextram quis inclinatus sit, aut ad sinistram. « Nemo enim mundus a sorde ; nec si unius diei fuerit vita ejus. » Habitare tamen dicitur in medio populi : et Levitae ergo assumuntur de medio filiorum Israel. Levitae sunt enim qui non cognoverunt dextram et sinistram suam, sed sequentes Moysen, id est legem Dei, non pepercerunt patri nec matri. Et tu ergo si veniente tentatione, si veniente ira peccati non inclineris ad dexteram, neque ad sinistram, nec praevaricatus fueris legem Dei, sed stes in medio fixus et stabilis, et non inclineris, neque curves genua tua peccato, nec pecudis caput, id est stultitiae sequaris imaginem, assumeris de medio filiorum Israel, et in primitivorum numero collocaberis. Haec pro eo quod scriptum est, « et assumam Levitas de medio filiorum Israel. »

of the heart, which was manifest to God even before they were born in this world or did anything good or evil, the Lord pronounces concerning them, "Jacob have I loved, but Esau have I hated." The sons of Levi, therefore, are not indeed firstborn according to the flesh, but are taken instead of the firstborn; so that it is something greater to be taken instead of a firstborn than to be born a firstborn. "Behold," He says, "I have taken the Levites from the midst of the sons of Israel." Say simply, I have taken the Levites from the sons of Israel. Why is it that You add, "from the midst of the sons of Israel"? From what midst? Levi is third, as we said above, among the sons of Israel. From what midst, therefore, the Levites are taken, I would desire to know. I find in the Scriptures that blessed Shunammite woman who had once fed the prophet, answering with confidence the king of Israel when he wished to confer some favour upon her, and saying: "I dwell in the midst of my people." Moreover, still more amply and magnificently in the Gospel I see it written concerning our Lord and Saviour, as John says: "In the midst of you stands One Whom you do not know." I think, therefore, that He Who never turned aside to the right hand nor to the left can be said to stand in the midst, "Who did no sin, neither was guile found in His mouth." And therefore He indeed, because He always stands, is said to stand in the midst. But if anyone is an imitator of Him, as all the saints and that blessed woman of whom we made mention above, he is not indeed said to stand. For it cannot be that one has not at some time inclined either to the right hand or to the left. "For no one is clean from defilement, not even if his life be of one day." Yet he is said to dwell in the midst of the people: and the Levites therefore are taken from the midst of the sons of Israel. For the Levites are those who did not know their right hand and their left, but following Moses, that is, the law of God, spared neither father nor mother. And you, therefore, if when temptation comes, if when the wrath of sin comes, you do not incline to the right hand nor to the left, nor transgress the law of God, but stand in the midst fixed and steadfast, and do not incline, nor bow your knees to sin, nor follow the head of a beast, that is, the image of folly, you shall be taken from the midst of the sons of Israel, and shall be placed in the number of the firstborn. So much for that which is written, "and I will take the Levites from the midst of the sons of Israel."

3. Verum, si videtur, recurramus adhuc ad ipsum ordinem historiae, qui refertur in Numeris, et ex ipso mysterium primitivorum, ubi vel quomodo requiri debeat, contemplemur. Igitur recenseamus attentius, quomodo distribuuntur duodecim tribus per ternas in quatuor partes, et per singulas quasque coeli plagas certa statione considunt : et inveniemus Judam quidem ab oriente statui cum Issachar et Zabulon ; Ruben vero ab occidente, cum Simeon et Gad ; in meridie Ephrem cum Benjamin

3. However, if it seems good, let us recur still to the very order of the history which is recorded in Numbers, and from it contemplate where or how the mystery of the firstborn ought to be sought. Let us therefore review more attentively how the twelve tribes are distributed by threes into four parts, and encamp in a fixed station according to each particular quarter of the sky: and we shall find Judah indeed set on the east with Issachar and Zebulun; Reuben on the west with Simeon and Gad; on the south Ephraim with Benjamin

Editors' notes and page, col. 595

Footnotes

(97) · call in col 595

Malach. I, 2, 3.

Mal. 1:2–3.

(printed under page 302)

(98) · call in col 595

IV. Reg. IV, 13.

2 Kings (4 Kingdoms) 4:13.

(printed under page 302)

(99) · call in col 595

Joan. I, 26.

John 1:26.

(printed under page 302)

(1) ‹anchor: in ore ejus› · call in col 595

I Petr. II, 22.

1 Pet. 2:22.

(printed under page 302)

(2) ‹anchor: vita ejus› · call in col 595

Job. XIV, 4, 5.

Job 14:4–5.

(printed under page 302)

Page

running head: 595 ORIGENIS
marginal letters: A etenim cordis; B ferre beneficii,; C mundus a; D sum ordinem
old-edition numerals: (none)
other: Latin only, no Greek printed; begins and ends mid-sentence across column breaks

PG 12:596

et Manasse ; in aquilone vero Dan cum Nephthalim et Aser. Ex his omnibus quasi per quatuor terrae cardines in circuitu collocatis, in medio eorum utpote Deo proximi circa ipsum tabernaculum Dei constituuntur Levitae. In castris quidem Juda quae sunt ab oriente, Moyses et Aaron ; in castris vero Ruben, Gerson ; in castris autem Benjamin, Caath ; ubi vero Dan castra constituit, Merari scribitur collocatus ; et ita in medio filiorum Israel ex omni parte, et per circuitum, quasi inserti caeteris et innexi videntur esse filii Levi. Haec sunt quae nobis littera legis exponit, ut ex his sacramentorum semina colligentes, tanquam gradibus quibusdam ab humilibus ad excelsa, et a terrenis ad coelestia conscendamus. Ascende ergo nunc, o auditor, si potes, et a terrenis sensibus intuitu mentis et perspicacia cordis elevare. Obliviscere paulisper terrena, supra nubes et supra ipsum coelum gressu mentis incede. Ibi require tabernaculum Dei, ubi praecursor pro nobis introivit Jesus, et assistit nunc vultui Dei interpellans pro nobis. Ibi, inquam, require quaternos istos ordines, stationesque castrorum. Ibi Israelitica agmina et excubias cerne sanctorum, et ibi illa quae hic nunc quaerimus primitivorum sacramenta rimare. Sed ego non audeo illuc solus ascendere, non audeo me in hos tam secretos mysteriorum secessus sine auctoritate magni alicujus doctoris immergere. Non possum illuc ascendere, nisi praecedat me Paulus, et ipse mihi viam novi hujus et ardui itineris ostendat. Ipse ergo apostolorum maximus, qui sciret multas esse non solum in terris, sed et in coelis Ecclesias, ex quibus et septem quasdam Joannes enumerat : ipse tamen Paulus ostendere volens esse quamdam praeter eas etiam primitivorum Ecclesiam, dicit ad Hebraeos scribens : « Non enim accessistis ad ardentem et tractabilem ignem, sed accessistis ad montem Sion, et civitatem Dei viventis Jerusalem coelestem, et multitudinem angelorum collaudantium, et Ecclesiam primitivorum ascriptam in coelis. » Igitur Moyses per quatuor castra populum Dei divisum describit in terris : et Apostolus quatuor ordines sanctorum describit in coelis, ad quorum singulos unumquemque nostrum dicit accedere. Non enim omnes ad omnes accedunt, sed et alii quidem accedunt ad montem Sion, horum autem paulo meliores accedunt ad civitatem Dei viventis Jerusalem coelestem ; qui autem et iis eminentiores sunt, accedunt ad multitudinem angelorum collaudantium ; qui autem super istos omnes sunt, accedunt ad Ecclesiam primitivorum ascriptam in coelis. Si ergo ex iis intellexisti quis sit ordo primitivorum, et quod sit nominis istius sacramentum, praepara te, et enitere quantum vales, si forte actibus, vita, moribus, fide, institutisque

and Manasseh; and on the north Dan with Naphtali and Asher. Out of all these placed round about as it were through the four quarters of the earth, in their midst, as being nearest to God, around the very tabernacle of God are stationed the Levites. In the camp of Judah indeed, which is on the east, are Moses and Aaron; in the camp of Reuben, Gershon; in the camp of Benjamin, Kohath; and where Dan pitches his camp, Merari is written to have been placed; and thus in the midst of the sons of Israel on every side and round about, the sons of Levi seem to be as it were inserted and interwoven with the rest. These are the things which the letter of the law sets forth to us, so that gathering from them the seeds of mysteries, we may ascend as by certain steps from lowly things to lofty ones, and from earthly things to heavenly ones. Ascend therefore now, O hearer, if you can, and be lifted up from earthly thoughts by the gaze of the mind and the keenness of the heart. Forget earthly things for a little while, walk with the step of the mind above the clouds and above the sky itself. There seek the tabernacle of God, where Jesus entered as a forerunner for us, and now stands before the face of God interceding for us. There, I say, seek those fourfold ranks and stations of the camps. There behold the Israelite hosts and the watches of the saints, and there search out those mysteries of the firstborn which we are now seeking here. Yet I do not dare to ascend thither alone, I do not dare to plunge into these so secret recesses of mysteries without the authority of some great teacher. I cannot ascend thither unless Paul goes before me, and himself shows me the way of this new and steep journey. He Himself, therefore, the greatest of the apostles, who knew that there are many Churches not only on earth, but also in the heavens, out of which John also enumerates a certain seven: nevertheless Paul himself, wishing to show that besides them there is also a certain Church of the firstborn, says in writing to the Hebrews: "For you have not come to a burning and palpable fire, but you have come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the multitude of angels praising together, and to the Church of the firstborn enrolled in the heavens." Therefore Moses describes on earth the people of God divided through four camps; and the Apostle describes in the heavens four ranks of saints, to each of which he says that each one of us approaches. For not all approach to all, but some indeed approach to Mount Sion, and those a little better than these approach to the city of the living God, the heavenly Jerusalem; and those who are more eminent even than these approach to the multitude of angels praising together; and those who are above all these approach to the Church of the firstborn enrolled in the heavens. If therefore from these things you have understood what the rank of the firstborn is, and what the mystery of that name is, prepare yourself, and strive as much as you are able, if perchance by deeds, life, morals, faith, and observances

Editors' notes and page, col. 596

Footnotes

(3) ‹anchor: Joannes enumerat› · call in col 596

Apoc. I, 11.

Rev. 1:11.

(printed under page 302)

(4) ‹anchor: ad Hebraeos scribens› · call in col 596

Hebr. XII, 18, 22, 23.

Heb. 12:18, 22, 23.

(printed under page 302)

(61) ‹anchor: ordines sanctorum› · call in col 596

Codd. Turon., Belvacensis et Sancti Theodorici, « sanctorum. » Libb. editi, « sanctos. »

The Tours, Beauvais and Saint-Thierry manuscripts read "of the saints"; the printed books, "the saints."

(printed under page 302)

Page

running head: ORIGENIS 596
marginal letters: A et Manasse ;; B auditor, si; C dat. Ipse; D dunt, sed
old-edition numerals: 281 before Caath ;
other: Latin only, no Greek printed; begins mid-sentence from col. 595; last word institutis-[que] split across column break
other: the word institutisque was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 597

PG 12:597

proficias, ut possis accedere ad Ecclesiam primitivorum, quae ascripta est in coelis. Quod si non tantum vales, sed es paulo inferior, accede ad multitudinem angelorum collaudantium. Quod si nec ad istum ordinem potes ascendere, ad civitatem saltem Dei viventis Jerusalem coelestem properare contende. Si vero nec ad hoc aptus es, saltem ad montem contende Sion, ut in monte salveris. Tantum ne in terra resideas, ne in vallibus maneas, ne in demersis et humilibus perseveres. Mihi ita intelligendum videtur assumi primogenitos filios Levi, qui ministrant Deo, et altari ejus tabernaculoque deserviunt, excubiisque perpetuis ministeria divina concelebrant.

you may advance, so that you may be able to approach to the Church of the firstborn, which is enrolled in the heavens. But if you are not strong enough for so much, and are a little inferior, approach to the multitude of angels praising together. And if you cannot ascend even to that rank, strive at least to hasten to the city of the living God, the heavenly Jerusalem. But if you are not fit even for this, strive at least for Mount Sion, that you may be saved on the mountain. Only do not remain sitting on the earth, do not abide in the valleys, do not persist in sunken and lowly places. Thus it seems to me that it should be understood that the sons of Levi are taken as firstborn, who minister to God, and serve His altar and tabernacle, and celebrate the divine ministries with perpetual watches.

4. Sed et quod ait, « pro omni primogenito, qui adaperit vulvam, » non mihi facile videtur disseri posse et explanari. Neque enim quicunque adaperit vulvam, continuo dignus sanctificatione primitivatus habendus est, quia et in Psalmis legimus, quod « alienati sunt peccatores a vulva, erraverunt a ventre, locuti sunt falsa. » Quod utique stare secundum litteram nullo modo potest. Quomodo etiam quis errare a via Dei potuit statim ut de ventre matris exivit? Aut quomodo potuit falsa loqui nuper editus puer, vel qualemcunque proferre sermonem? Cum ergo impossibile sit vel errare aliquem a ventre, vel loqui falsa, necessarium erit et ventrem, et vulvam talem requiri cui convenire possit hoc dictum quod « alienati sunt peccatores ab utero, erraverunt a ventre, locuti sunt falsa. » Et illa erit vulva, quam adaperit omnis primitivus, qui sanctificatur Deo. Adaperuit aliquando Deus vulvam Liae, quae erat clausa, et peperit patriarchas ; similiter et Rachel, ut pareret etiam ipsa cujus visus erat perspicax, et decorus aspectus. Sed et in multis aliis Scripturae locis invenies adaperiri vulvas. Quarum si singula pro locis consideres, invenies quomodo et errent peccatores a vulva, et illi adaperientes vulvam, sanctificentur in ordine primitivorum. « Et erunt mihi, inquit, Levitae ; meum est enim omne primitivum : ex qua die percussi omne primogenitum in terra Aegypti, mihi sanctificavi omne primogenitum. » Notum est quid de iis historia contineat, quomodo percussa sint primogenita Aegyptiorum, cum populus Israel educeretur ex Aegypto. Hoc est ergo quod in loco indicatur, quia non prius sanctificati sunt primogeniti Israel quam percuterentur Aegyptiorum primogeniti : et quasi causam sanctificationis horum, interitum et necem ponit illorum. Unde et hic intelligendum est, esse quosdam primogenitos etiam in Aegyptiis, id est, in contrariis potestatibus, quasi electos in malitia et primos inter daemonas : qui nisi percussi fuerint et

4. Moreover, what He says, "instead of every firstborn that opens the womb," does not seem to me able to be easily discussed and explained. For not everyone who opens the womb is straightway to be accounted worthy of the sanctification of the birthright, since in the Psalms also we read that "sinners are estranged from the womb, they have gone astray from the belly, they have spoken falsehoods." Which assuredly can in no way stand according to the letter. How indeed could anyone err from the way of God immediately when he came forth from his mother's belly? Or how could a newly born child speak falsehoods, or utter any speech whatsoever? Since therefore it is impossible either for anyone to err from the belly, or to speak falsehoods, it will be necessary to seek both such a belly and such a womb as this saying can fit, that "sinners are estranged from the womb, they have gone astray from the belly, they have spoken falsehoods." And that will be the womb which every firstborn opens who is sanctified to God. God once opened the womb of Leah, which was closed, and she bore the patriarchs; similarly Rachel also, that she too might bear, whose sight was keen and her appearance comely. Moreover, in many other places of Scripture you will find wombs opened. If you consider these one by one according to their places, you will find both how sinners go astray from the womb, and how those who open the womb are sanctified in the rank of the firstborn. "And the Levites shall be Mine," He says; "for every firstborn is Mine: from the day on which I struck every firstborn in the land of Egypt, I sanctified to Myself every firstborn." It is known what the history contains concerning these things, how the firstborn of the Egyptians were struck when the people of Israel was led forth out of Egypt. This, therefore, is what is indicated in the passage, that the firstborn of Israel were not sanctified before the firstborn of the Egyptians were struck; and He sets down the destruction and slaying of the latter as it were as the cause of the sanctification of the former. Whence here also it is to be understood that there are certain firstborn among the Egyptians as well, that is, among the opposing powers, as it were chosen in malice and foremost among the demons: and unless these have been struck and

Editors' notes and page, col. 597

Footnotes

(5) · call in col 597

Psal. LVII, 4.

Ps. 57:4 (58:3).

(printed under page 303)

(6) ‹anchor: vulvam Liae› · call in col 597

Gen. XXX.

Gen. 30.

(printed under page 303)

(7) ‹anchor: Et erunt mihi, inquit› · call in col 597

Num. III, 12, 13.

Num. 3:12–13.

(printed under page 303)

(8) ‹anchor: educeretur ex Aegypto› · call in col 597

Exod. XI.

Exod. 11.

(printed under page 303)

(62) ‹anchor: quam percuterentur› · call in col 597

Mss. Sagiensis et Ebroicensis, « perverterentur. »

The Sées and Évreux manuscripts read "were overturned."

(printed under page 303)

(63) ‹anchor: primos inter› · call in col 597

Codd. Turonensis et Ebroicensis, « primogenitos inter. »

The Tours and Évreux manuscripts read "first-born among."

(printed under page 303)

Page

running head: 597 IN NUMEROS HOMILIA IV.
marginal letters: A que proficias,; B adaperit vulvam,; C peccatores ab; D percussa sint
old-edition numerals: (none)
other: Latin only, no Greek printed; first word [institutis-]que split across column break; ends mid-sentence

PG 12:598

exstincti, sanctificationem percipere Israelitarum primogeniti omnino non possunt. Quis ergo est iste, qui primogenitos Aegyptiorum, id est principatus et potestates daemonum percussit? Nonne Dominus meus Jesus Christus, qui est primogenitus omnis creaturae, qui principatus et potestates adversas traduxit, triumphans eas in cruce? Quos utique nisi ille percussisset, et triumphasset, sanctificatio ad nos primitivalis venire nullatenus potuisset. Ut autem nobis primogenitorum benedictiones donaret, efficitur prius ipse primogenitus ex mortuis, ut sit in omnibus ipse primatum tenens, et nos credentes resurrectioni suae assumeret pro primitivis, et in primitivorum ordine collocaret, si tamen benedictionum gratiam usque ad finem firmam retineamus, adjuti misericordia ipsius Domini nostri Jesu Christi, cui est gloria et imperium in saecula saeculorum. Amen.

destroyed, the firstborn of the Israelites cannot receive sanctification at all. Who then is He Who struck the firstborn of the Egyptians, that is, the principalities and powers of the demons? Is it not my Lord Jesus Christ, Who is the firstborn of all creation, Who led captive the adverse principalities and powers, triumphing over them on the cross? Unless He had assuredly struck them and triumphed over them, the sanctification of the birthright could in no wise have come to us. And that He might bestow upon us the blessings of the firstborn, He Himself first becomes the firstborn from the dead, that in all things He Himself may hold the primacy, and might take us who believe in His resurrection instead of the firstborn, and place us in the rank of the firstborn, if only we hold fast the grace of the blessings even to the end, helped by the mercy of our Lord Jesus Christ Himself, to Whom is glory and sovereignty for ever and ever. Amen.

HOMILIA IV.

HOMILY IV.

De eo quod scriptum est, « viginti duo millia numero inventos esse Levitas, primogenitos autem filiorum Israel viginti duo millia ducentos septuaginta tres. »

On that which is written, that "the Levites were found to be twenty-two thousand in number, whereas the firstborn of the sons of Israel were twenty-two thousand two hundred and seventy-three."

1. Numerorum liber est, qui legitur nobis, in quo multae sunt numerorum differentiae, quae conscribuntur de filiis Israel. Sed post filios Israel numerantur etiam Levitae seorsum. Non enim fuerant recensiti cum filiis Israel, et habetur eorum segregatus quidam, ac praecipuus prae caeteris numerus, quo referuntur omnes simul viginti duo millia reperti, ita ut neque amplius aliquid, neque minus hoc numero inventum sit. Post hoc praecepit Dominus numerari etiam primogenitos filiorum Israel eodem ordine, quo Levitae fuerant numerati, id est, ab uno mense et supra, et inveniuntur primogeniti filiorum Israel viginti duo millia, et ducenti septuaginta tres. Putasne per haec solam numeri historiam docere nos voluit Moyses, et nullum in iis diversitatibus numerorum conclusit solito sibi more mysterium? Nihilne videbitur esse rationis quod ducenti septuaginta tres tantum abundare dicuntur in primogenitis Israel, et in Leviticis ad viginti duo millia, neque abundare quidquam, neque deesse describitur? Viginti duo quidem numerus in Scripturis divinis, si quis observet, quod principalibus quibusdam causis ascriptus sit, frequenter inveniet. Nam viginti duo prima apud Hebraeos elementa tradunt esse litterarum. Viginti et duo rursus a protoplasto Adam usque ad Jacob, ex cujus semine initium duodecim tribus sumunt, patres fuisse memorantur. Tradunt etiam omnium creaturarum Dei species intra viginti et duo numerum colligi. Sed et alia multa in Scripturis, si quis diligentius exsequatur, sub hoc numero consecrata reperiet.

1. It is the book of Numbers which is read to us, in which there are many differences of numbers that are written down concerning the sons of Israel. But after the sons of Israel, the Levites also are numbered separately. For they had not been enrolled with the sons of Israel, and there is kept a certain separate number of them, and special above the rest, in which all together are recorded as having been found to be twenty-two thousand, so that neither anything more nor anything less than this number was found. After this the Lord commanded that the firstborn of the sons of Israel also should be numbered in the same order in which the Levites had been numbered, that is, from one month old and upward, and the firstborn of the sons of Israel are found to be twenty-two thousand two hundred and seventy-three. Do you think that through these things Moses wished to teach us only the history of the number, and enclosed no mystery in his accustomed manner in these diversities of numbers? Will there seem to be no reason why two hundred and seventy-three only are said to be in excess among the firstborn of Israel, while among the Levites at twenty-two thousand neither anything in excess nor anything lacking is described? As for the number twenty-two indeed, if anyone observes in the divine Scriptures that it is assigned to certain principal causes, he will frequently find it so. For they hand down that among the Hebrews the primary elements of letters are twenty-two. Again, from the first-formed Adam unto Jacob, from whose seed the twelve tribes take their beginning, twenty-two fathers are recorded to have been. They hand down also that the species of all the creatures of God are gathered within the number twenty-two. Moreover, if anyone pursues the matter more diligently, he will find many other things in the Scriptures consecrated under this number.

Editors' notes and page, col. 598

Footnotes

(9) · call in col 598

Num. III, 39, 43.

Num. 3:39, 43.

(printed under page 303)

(64) · call in col 598

In vulgatis editionibus deest, « et imperium, » quod suppletur e mss.

In the common editions "and dominion" is wanting; it is supplied from the manuscripts.

(printed under page 303)

Page

running head: IN NUMEROS HOMILIA IV. 598
marginal letters: A exstincti, sanctificationem; B mam retineamus,; C quo referuntur; D pturis divinis,
old-edition numerals: 282 after omnis
other: Latin only, no Greek printed; begins mid-sentence from col. 597

PG 12:599

Propter hoc ergo et Levitae, id est, qui deserviunt Domino, et primogeniti filiorum Israel admirabili hoc et sacrato numero titulantur. Quod autem in filiis Israel adduntur ducenti septuaginta tres, neque otiosum mihi videtur, neque absolutionis viam facile cerno, nisi Dominus velamen istud impositum a Moyse iis litteris adaperire nobis dignetur, et auferre. Igitur humani generis in carne generatio (sicut asserunt qui in talibus periti sunt) novem quidem mensibus continetur in vulva, sed non prius moveri fertur ad partum quam etiam decimi mensis triduum transeat : et ita invenitur quod numerus iste, id est, ducenti septuaginta tres dies illos indicent, qui ex novem mensibus, et triduo mensis decimi colliguntur, et fiunt simul ducenti septuaginta tres dies isti, quibus humano generi in hunc mundum praebetur ingressus. Et ita in viginti quidem et duobus numeris, omnium simul creaturarum rationibus mysticis summa colligitur. In his vero quae ex abundanti in primogenitis inveniuntur Israel, etiam mysterium humanae generationis exprimitur. Post haec cum in tres ordines divisi essent filii Levi, et ex tribus nominibus principum singuli quique ordines censerentur, etiam in ipsis diversitates quaedam non sine mysteriis ascribuntur. Nam filiorum Caath primus ordo describitur, et merito : ex ipso enim descendit Moyses et Aaron, quibus sacerdotii summa committitur. Ex ipso enim nascitur Amram. Ex Amram autem Moyses, et Aaron. Secundus ergo est Gerson, qui primus quidem in nativitate, sed secundus habetur in ordine. Sic enim Scriptura dicit : « Filii autem Levi, Gerson, Caath et Merari. » Sed ex filiis Caath duo rursus ordines diriguntur, et ii quidem qui ex Aaron descendunt, sacerdotio mancipantur, pars vero reliqua ad ministrandum sacerdotibus ordinatur, et idcirco in quatuor partes Levitarum dividuntur officia, ut sacerdotio quidem fungantur Aaron et filii ejus, Sancta autem sanctorum ut portent in humeris suis ii qui reliqui sunt ex populo Caath. Quae autem ad tabernaculum pertinent testimonii vel ad atria ejus, et pelles, vel etiam velamenta, et quaecunque sunt minus dura, et ad onus levia, ut procurent filii Gerson. Columnas vero tabernaculi, et bases ejus, et seras, ut portent filii Merari. Idcirco et in recensendis eis designanter Scriptura commemorat, ut recenseatur virtus Merari : virtute enim opus est ad portandas hujusmodi sarcinas.

On this account, therefore, both the Levites, that is, those who serve the Lord, and the firstborn of the sons of Israel are entitled with this wonderful and sacred number. Now that in the sons of Israel two hundred and seventy-three are added, neither seems to me idle, nor do I easily discern a way of solution, unless the Lord deigns to open and take away for us that veil laid upon these letters by Moses. Therefore the generation of the human race in the flesh (as those who are skilled in such matters assert) is contained in the womb for nine months indeed, but is said not to be moved to birth before a three days' space of the tenth month also passes: and thus it is found that this number, that is, two hundred and seventy-three, indicates those days which are gathered from nine months and three days of the tenth month, and these become together two hundred and seventy-three days, by which entrance into this world is afforded to the human race. And thus in the number twenty-two indeed, the sum is gathered by the mystical ratios of all creatures together; whereas in those which are found in excess among the firstborn of Israel, the mystery of human generation also is expressed. After these things, when the sons of Levi had been divided into three ranks, and each particular rank was enrolled after the three names of the chiefs, in them also certain diversities are assigned not without mysteries. For the rank of the sons of Kohath is described first, and deservedly: for from him descended Moses and Aaron, to whom the chief administration of the priesthood is committed. For from him is born Amram; and from Amram, Moses and Aaron. Second, therefore, is Gershon, who is first indeed in birth, but is accounted second in rank. For thus the Scripture says: "Now the sons of Levi: Gershon, Kohath, and Merari." But from the sons of Kohath two ranks again are directed, and those indeed who descend from Aaron are devoted to the priesthood, while the remaining part is appointed to minister to the priests, and therefore the duties of the Levites are divided into four parts, so that Aaron and his sons discharge the priesthood, while those who are left of the people of Kohath carry the Holy of holies upon their shoulders; and the things that pertain to the tabernacle of testimony or to its courts, and the skins, or even the coverings, and whatsoever things are less hard and light for a burden, the sons of Gershon care for; whereas the pillars of the tabernacle, and its bases, and the bars, the sons of Merari carry. Therefore in enrolling them also the Scripture pointedly mentions that the strength of Merari be enrolled: for strength is needed for carrying burdens of this sort.

2. Sed redeamus aliquando ad apostolum Paulum, qui haec omnia libero jam et revelato oculo mentis aspiciens, et veteris Testamenti velamen abjiciens, ait, quia prior populus in hujusmodi

2. But let us return at length to the apostle Paul, who, beholding all these things with an eye of the mind now free and unveiled, and casting away the veil of the Old Testament, says that the former people in such

Editors' notes and page, col. 599

Footnotes

(10) ‹anchor: Scriptura dicit› · call in col 599

Num. III, 17.

Num. 3:17.

(printed under page 304)

(11) ‹anchor: abjiciens, ait› · call in col 599

Hebr. VIII, 5.

Heb. 8:5.

(printed under page 304)

(65) ‹anchor: ordines censerentur› · call in col 599

Codex Sancti Theodorici, « principatum singuli quique ordines consequerentur. »

The Saint-Thierry manuscript reads "each order in turn attained the primacy."

(printed under page 304)

(66) ‹anchor: populo Caath› · call in col 599

Idem codex, « exemplo Caath. »

The same manuscript reads "by the example of Kohath."

(printed under page 304)

(67) ‹anchor: et seras› · call in col 599

Codd. Ebroicensis et Sagiensis pro, « et seras, » legunt, « ac semissas. »

The Évreux and Sées manuscripts, for "and its bars," read "and half-pieces."

(printed under page 304)

Page

running head: 599 ORIGENIS
marginal letters: A Propter hoc; B ginta tres; C primus quidem; D ut portent
old-edition numerals: 283 before oculo
other: Latin only, no Greek printed; ends mid-sentence

PG 12:600

constructionibus exemplari et umbrae coelestium deservierit. Et haec audiens, considera ne forte isti quatuor ordines castrorum exemplum sint et umbra illorum quatuor ordinum, quos ad Hebraeos scribens Paulus enumeravit in coelis. Et rursus Israeliticis quatuor ordinibus castrorum, quaternos adjice Levitarum ; quae nos non tam explanare et aperire, quam contigisse tantummodo, et purioribus sensibus (si qui tamen sunt qui puros huc et liberos a saecularibus cogitationibus sensus detulerint) indicasse, et leviter perstrinxisse sufficiat. « Accipe, inquit, numerum filiorum Caath. » Ecce iterum alius introducitur ordo numerorum. Numerati sunt jam filii Levi ab uno mense et supra, nunc numerantur filii Levi a vicesimo quinto anno, sed non ut in caeteris supra, sed usque ad quinquagesimum annum, et fit iste praecipuus numerus et electus. Additur enim iis : « Omnis, inquit, qui procedit ad ministrandum ad opera tabernaculi testimonii. » Isti sunt qui numerantur meliore quodam, et praecipuo numero. Sicut enim in filiis Israel dicebatur : « Omnis qui procedit ad proelium in filiis Israel ; » ita et hic dicitur : « Omnis qui procedit ad ministerium, ut faciat opera in tabernaculo testimonii. » Post haec dicitur quae sint opera filiorum Caath in medio filiorum Levi secundum plebes suas in tabernaculo testimonii. « Introibit, inquit, Aaron et filii ejus, cum elevata fuerint castra, et deponent velum, quo teguntur sancta, et operient ex ipso velo arcam testamenti. » Et post haec septem quaedam species enumerantur, quae praecipiuntur operiri. Primo in loco, ut omnium pretiosior ipsa arca testamenti operiatur velo quo prius velabatur, sed et pelle desuper hyacinthina tegatur. Additur etiam aliud velamen desuper hyacinthinum. Secundo in loco mensa operitur. Tertio candelabrum. Quarto altare aureum. Quinto vasa ministerii. Sexto operimentum altaris cum quibusdam velamentis apponitur. Septimo in loco operitur et labrum, et nihil horum omnium nudum relinquitur, aut revelatum. Denique additur etiam praeceptum hujusmodi : « Nolite, inquit, exterminare de tribu sua plebem Caath. » Quo scilicet exterminandos esse se scirent, si forte ad haec movenda manus suas mitterent, nisi unumquodque eorum prius a sacerdotibus fuisset obtectum.

constructions served the copy and shadow of heavenly things. And hearing these things, consider whether perchance those four ranks of the camps be not a copy and shadow of those four ranks which Paul, writing to the Hebrews, enumerated in the heavens. And again, to the four Israelite ranks of the camps add the fourfold ranks of the Levites; which things let it suffice for us not so much to explain and lay open, as merely to have touched upon, and to have pointed out and lightly glanced over for purer minds (if indeed there are any who have brought hither minds pure and free from worldly thoughts). "Take," He says, "the number of the sons of Kohath." Behold, again another order of numbers is introduced. The sons of Levi have already been numbered from one month old and upward; now the sons of Levi are numbered from the twenty-fifth year, yet not as in the rest "and upward," but even unto the fiftieth year, and this becomes a special and chosen number. For there is added concerning them: "Everyone," it says, "who goes forth to minister for the works of the tabernacle of testimony." These are they who are numbered by a certain better and special number. For just as among the sons of Israel it was said: "Everyone who goes forth to battle among the sons of Israel"; so here also it is said: "Everyone who goes forth to the ministry, to do the works in the tabernacle of testimony." After these things it is told what the works of the sons of Kohath are in the midst of the sons of Levi according to their clans in the tabernacle of testimony. "Aaron and his sons shall go in," it says, "when the camp is to set forward, and they shall take down the veil wherewith the holy things are covered, and shall cover the ark of the testimony with that veil." And after these things a certain seven kinds are enumerated which are commanded to be covered. In the first place, that the ark of the testimony itself, more precious than all, be covered with the veil wherewith it was veiled before, and also be covered above with a hyacinthine skin. Another hyacinthine covering is also added above. In the second place the table is covered; third, the candlestick; fourth, the golden altar; fifth, the vessels of ministry; sixth, the covering of the altar is put on with certain coverings; in the seventh place the laver also is covered, and nothing of all these is left bare or uncovered. Finally there is added also a commandment of this kind: "Do not," He says, "cut off the people of Kohath from their tribe." Whereby, to wit, they might know that they would be cut off if perchance they put forth their hands to move these things, unless each one of them had first been covered up by the priests.

3. Nunc ergo redeamus ad istud tabernaculum Ecclesiae Dei viventis, et videamus quomodo haec singula observari oporteat in Ecclesia Dei a sacerdotibus Christi. Si quis vero sacerdos est cui vasa sacra, id est, mysteriorum sapientiae secreta commissa sunt, discat ex iis, et observet, quomodo

3. Now therefore let us return to this tabernacle of the Church of the living God, and let us see how each of these things ought to be observed in the Church of God by the priests of Christ. If anyone indeed is a priest to whom the sacred vessels, that is, the secrets of the mysteries of wisdom have been committed, let him learn from these things, and observe how

Editors' notes and page, col. 600

Footnotes

(12) · call in col 600 (above the image; column inferred)

Num. IV, 2.

Num. 4:2.

(printed under page 304)

(13) · call in col 600 (above the image; column inferred)

ibid., 3.

Ibid., 4:3.

(printed under page 304)

(14) ‹anchor: Introibit, inquit› · call in col 600

Num. IV, 5.

Num. 4:5.

(printed under page 304)

(15) ‹anchor: Nolite, inquit› · call in col 600

ibid., 18.

Ibid., 4:18.

(printed under page 304)

(68) · call in col 600 (above the image; column inferred)

Codex Sancti Theodorici, « tentationibus. » Paulo post omnes mss., « accipe, inquit, numerum. » Libb. editi, « accipiat, inquit, numerum. »

The Saint-Thierry manuscript reads "by temptations." A little after, all the manuscripts read "take, he says, the number"; the printed books, "let him take, he says, the number."

(printed under page 304)

(69) · call in col 600 (above the image; column inferred)

Codex Sancti Theodorici, « ab uno anno et supra. »

The Saint-Thierry manuscript reads "from one year old and upward."

(printed under page 304)

Page

running head: ORIGENIS 600
marginal letters: A constructionibus exemplari; B quinto anno,; C testamenti. » Et; D rent, si
old-edition numerals: (none)
other: Latin only, no Greek printed; begins and ends mid-sentence across column breaks

PG 12:601

haec oporteat intra velamen conscientiae custodire, nec facile proferre ad publicum. Aut si res poscit proferre, et inferioribus, id est, imperitioribus tradere, ne nuda proferat, ne aperta ostendat, et penitus patentia, alioquin homicidium facit, et exterminat plebem. Exterminatur enim omnis qui secreta et ineffabilia sacramenta contigerit, nondum meritis et scientia in sacerdotii ordinem gradumque translatus. Solis enim filiis Aaron, sacerdotibus scilicet, ipsam arcam testamenti, et mensam, et candelabrum, et si quid est eorum quae supra comprehendimus, nuda ac revelata videre concessum est. Alii autem operta haec videant, imo potius velata haec in humeris suis portent. Et filii quidem Caath, quoniam ipsi licet non sint sacerdotes, sunt proximi sacerdotibus, in humeris suis possunt ista portare ; alii vero sarcinas suas, et ministeria nec in humeris, sed in plaustris ponunt. Ut enim praevenientes lectionem dicamus aliqua etiam de iis quae locus admonuit, cum offerrentur a singulis quibusque tribubus plaustra, quatuor ex iis acceperunt filii Merari, duo autem Gerson filii. Illi vero qui horum meliores sunt, plaustra non accipiunt. Intuere ergo nunc cujusmodi divisio efficitur in officiis ministerii divini, et quomodo illa quidem quae sancta sunt, non imponuntur portanda animalibus mutis, sed rationabiles esse debent homines, et in humeris suis portare vasa, quibus ministrantur Sancta sanctorum. Ea vero quae graviora sunt et duriora, non tam rationabilibus quam mutis portanda animalibus imponuntur. Sed et in ipsis est aliqua differentia. Nam illi qui graviora et duriora observant ministeria, plura habent animalia. Quatuor enim plaustra dantur filiis Merari. Filiis autem Gerson quia erant prope filios Caath duo tantum plaustra sufficiunt, ex quibus ostenditur quod operibus quidem durioribus, et, ut ita dicam, crassioribus, plures sunt, qui velut animalia inserviunt : ad ea vero quae rationabilibus procurantur, pauci ex iis qui in his instructi aut eruditi videntur, accedunt. Nam ad illa quae mystica sunt, et in secretis recondita, et solis sacerdotibus patent, non solum nullus animalis homo accedit, sed ne ipsi quidem qui habere aliquid exercitii et eruditionis videntur, nondum tamen meritis et vita ad sacerdotalem gratiam conscenderunt. Non solum per speculum ea et in aenigmate vident, sed et operta et velata suscipiunt, et in humeris portant, quo scilicet magis ea actu operum, quam scientiae revelatione cognoscant. Quia igitur hujusmodi dispensatio est mysteriorum Dei et ministerii quod habetur in sanctis, tales nos exhibere debemus, ut digni efficiamur ordine sacerdotii, ne velut irrationabilibus nobis onera gravia imponantur, sed tanquam rationabiles et sancti sacerdotalibus officiis deputemur.

these things ought to be guarded within the veil of conscience, and not easily brought forth to the public. Or if the matter demands that he bring them forth and hand them over to inferiors, that is, to the more unskilful, let him not bring them forth bare, let him not show them open and wholly exposed, otherwise he commits homicide and destroys the people. For everyone is destroyed who touches the secret and ineffable mysteries when not yet transferred by merits and knowledge into the rank and degree of the priesthood. For to the sons of Aaron alone, that is, to the priests, is it granted to see bare and unveiled the ark of the testimony itself, and the table, and the candlestick, and whatever there is of the things which we have summarized above. Let others, however, see these things covered, nay rather, let them carry them veiled upon their shoulders. And the sons of Kohath indeed, since although they themselves are not priests, they are nearest to the priests, can carry those things upon their shoulders; whereas the others place their burdens and ministries not upon their shoulders, but on wagons. For—to anticipate the reading and say something also of those things of which the passage has reminded us—when wagons were offered by each particular tribe, the sons of Merari received four of them, and the sons of Gershon two. Those, however, who are better than these do not receive wagons. Behold therefore now what sort of division is made in the duties of the divine ministry, and how those things indeed which are holy are not laid upon dumb animals to be carried, but men ought to be rational, and carry upon their shoulders the vessels wherewith the Holy of holies is ministered unto. Those things, however, which are heavier and harder are laid not so much upon rational beings as upon dumb animals to be carried. Yet among these very persons also there is some difference. For those who observe the heavier and harder ministries have more animals. For four wagons are given to the sons of Merari; whereas to the sons of Gershon, because they were near the sons of Kohath, two wagons only suffice; from which it is shown that for the harder and, so to speak, grosser works, there are more who serve like animals; whereas to those things which are cared for by rational beings, few approach out of those who seem instructed or learned in these matters. For to those things which are mystical and hidden in secret, and lie open to the priests alone, not only does no natural man approach, but not even those themselves who seem to have some practice and learning, yet have not yet ascended by merits and life to the priestly grace. Not only do they see them through a glass and in a riddle, but they also receive them covered and veiled, and carry them upon their shoulders, so that, to wit, they may know them more by the performance of works than by the revelation of knowledge. Because therefore the dispensation of the mysteries of God and of the ministry that is held in the holy place is of this sort, we ought to show ourselves such that we may be made worthy of the rank of the priesthood, lest heavy burdens be laid upon us as upon irrational beings, but as rational and holy we may be appointed to priestly duties.

Editors' notes and page, col. 601

Footnotes

(16) · call in col 601 (above the image; column inferred)

I Pet. II, 9.

1 Pet. 2:9.

(printed under page 305)

(17) · call in col 601 (above the image; column inferred)

Num. IV, 18.

Num. 4:18.

(printed under page 305)

Page

running head: 601 IN NUMEROS HOMILIA V.
marginal letters: A haec oporteat; B dotes, sunt; C Ea vero; D bere aliquid
old-edition numerals: 284 before ordine sacerdotii,
other: Latin only, no Greek printed; begins mid-sentence from col. 600; last word depute-[mur] split across column break
other: the word deputemur. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 602

PG 12:602

Gens enim sancta, regale sacerdotium sumus et populus in acquisitionem, tantum ut acceptam gratiam vitae meritis exsequentes, digni habeamur sancto ministerio : ut cum discesserimus de hac vita, mereamur assumi, ut supra diximus, inter sacerdotes Dei, et ministrantes arcae testamenti, in arcanis scilicet et reconditis mysteriis, revelata facie gloriam Domini speculemur, et ingrediamur terram sanctam, cujus haereditatem nobis praestabit Dominus noster Jesus Christus, cui est gloria et imperium in saecula saeculorum. Amen.

For we are a holy nation, a royal priesthood, and a people for a possession, if only, following out the grace we have received by the merits of our life, we be accounted worthy of the holy ministry: so that when we depart from this life, we may deserve to be taken, as we said above, among the priests of God and those who minister to the ark of the testimony, that is, in secret and hidden mysteries, we may behold with unveiled face the glory of the Lord, and may enter the holy land, the inheritance of which our Lord Jesus Christ will grant us, to Whom is glory and sovereignty for ever and ever. Amen.

HOMILIA V.

HOMILY V.

De eo quod scriptum est : « Nolite exterminare de tribu sua plebem Caath. »

On that which is written: "Do not cut off the people of Kohath from their tribe."

1. Responsa dans Dominus ad Moysen et Aaron, dicit : « Nolite exterminare de tribu sua plebem Caath de medio filiorum Levi, sed hoc facite eis, et vivent et non morientur cum accedent ad Sancta sanctorum, » et reliqua. Primo intelligamus ea, quae secundum litteram referuntur, et ita praestante Domino ab intellectu litterae ascendemus ad intelligentiam spiritalem. Intellige ergo prius ipsam collocationem tabernaculi testimonii, intellige et Sancta sanctorum, quae interjecto a sanctis velamine dirimuntur, quae inspici non licet ab ullo hominum, nisi a sacerdotibus solis. Post haec intellige, quomodo ubi ventum fuerit ut castra moveant filii Israel, solvitur tabernaculum, et Aaron ac filii ejus sacerdotes intra Sancta sanctorum operiunt singula quaeque operimentis ac velaminibus suis, et obtecta ea relinquentes in eodem quo fuerant loco, introducunt filios Caath, qui ad istud officium deputati sunt, et faciunt eos elevare humeris suis omnia illa quae manus sacerdotalis obtexerat. Et propter hoc dicitur a Domino : « Ne exterminetis de tribu sua plebem Caath ; » quasi in eo exterminandi essent, si Sancta sanctorum nuda et patentia contigissent, quae non solum non contingere, sed ne intueri quidem fas erat non velata. Si intellexisti quid historiae ordo contineat, ascende nunc ad splendorem mysterii : et legis spiritalis lumen, si purus tibi est mentis oculus, contuere. Si quis dignus ex iis qui Deo ministrant, divina capere et videre mysteria, ad quae contuenda caeteri minus capaces sunt, hic Aaron, vel filius Aaron esse intelligitur, qui ingredi potest ad ea quae adire aliis fas non est. Si quis ergo talis est, huic soli revelata patet arca testamenti, hic videt urnam intra se habentem manna, hic considerat et intelligit propitiatorium. Hic intuetur et cherubim utrumque, et mensam sanctam, et candelabrum luminis, et altare incensi. Iste haec considerat et intelligit spiritaliter, id est qui verbo Dei et sapientiae mysteriis operam dat, et Deo soli in sanctis vacat. Sciat sane cui haec revelantur, et spiritaliter inspicienda creduntur, non sibi tutum esse aperire ea, et pandere quibus non licet pandi, sed operire

1. Giving answers to Moses and Aaron, the Lord says: "Do not cut off the people of Kohath from their tribe out of the midst of the sons of Levi, but do this to them, that they may live and not die when they approach unto the Holy of holies," and the rest. First let us understand the things that are recorded according to the letter, and thus, the Lord granting it, from the understanding of the letter we shall ascend to the spiritual understanding. Understand therefore first the very arrangement of the tabernacle of testimony, understand also the Holy of holies, which is separated from the holy place by an interposed veil, which it is not lawful for any man to look upon save the priests alone. After these things understand how, when the time comes for the sons of Israel to move camp, the tabernacle is taken down, and Aaron and his sons the priests within the Holy of holies cover each particular thing with its coverings and veils, and leaving them covered up in the same place where they had been, they bring in the sons of Kohath, who are appointed to that duty, and cause them to lift upon their shoulders all those things which the priestly hand had covered up. And on this account it is said by the Lord: "Do not cut off the people of Kohath from their tribe"; as though they would be cut off therein if they touched the Holy of holies bare and exposed, which it was unlawful not only to touch, but even to look upon when not veiled. If you have understood what the order of the history contains, ascend now to the splendour of the mystery, and behold the light of the spiritual law, if the eye of your mind is pure. If anyone among those who minister to God is worthy to grasp and see the divine mysteries, for beholding which the rest are less capable, he is understood to be Aaron or a son of Aaron, who can enter into those things which it is unlawful for others to approach. If anyone therefore is such, to him alone the ark of the testimony lies open unveiled, he sees the urn having the manna within it, he considers and understands the mercy-seat. He beholds also both cherubim, and the holy table, and the candlestick of light, and the altar of incense. That man considers and understands these things spiritually, namely, he who devotes himself to the word of God and the mysteries of wisdom, and is at leisure for God alone in the holy place. Assuredly let him to whom these things are revealed and entrusted to be looked upon spiritually know that it is not safe for him to lay them open and disclose them to those to whom it is not lawful for them to be disclosed, but he ought to cover

Editors' notes and page, col. 602

Footnotes

(70) ‹anchor: sacerdotalibus officiis deputemur› · call in col 602 (above the image; column inferred)

Codex Sancti Theodorici, « ordine sacerdotii sancti, ne vel irrationabilibus deputemur. »

The Saint-Thierry manuscript reads "in the order of the holy priesthood, lest we be reckoned even among the irrational."

(printed under page 305)

Page

running head: IN NUMEROS HOMILIA V. 602
marginal letters: A mur (70). Gens; B dicit :; C ea relinquentes; D qui ingredi
old-edition numerals: (none)
other: Latin only, no Greek printed; first word [depute-]mur split across column break; ends mid-sentence

PG 12:603

debet singula, et operta caeteris minus capacibus tradere portanda in humeris, et cervicibus imponenda. Cum enim ex verbis mysticis eruditi, et perfecti quoque doctores opera populis injungunt, et plebs agit quidem et implet quae mandantur, non tamen eorum quae geruntur intelligit rationem : quid aliud geritur, nisi operta et velata Sancta sanctorum super humeros portantur? Et ut adhuc manifestius quae dicuntur advertas, exemplis te ex divinis voluminibus adhibitis informabimus. Moyses intelligebat sine dubio quae esset vera circumcisio, intelligebat quod esset verum Pascha, sciebat quae essent verae Neomeniae, et quae vera Sabbata : et cum haec omnia intellexisset in spiritu, verbis tamen ea per rerum corporalium species adumbrationesque velabat : et cum sciret verum Pascha immolandum esse Christum, ovem corporalem immolare mandat in Pascha. Cumque sciret diem festum agi debere in azymis sinceritatis et veritatis, tamen de farinae azymis praecipiebat agi diem festum. Haec ergo et hujusmodi erant Sancta sanctorum, quae cum Moyses portanda caeteris traderet, id est rebus et operibus implenda, cooperta tamen ea et velata communi sermonum tradebat eloquio. Humeri autem quod operum indicium teneant, in multis Scripturae saepe locis ostendimus. Sed et in ecclesiasticis observationibus sunt nonnulla hujusmodi, quae omnibus quidem facere necesse est, nec tamen ratio eorum omnibus patet. Nam quod, verbi gratia, genua flectimus orantes, et quod ex omnibus coeli plagis ad solam orientis partem conversi orationem fundimus, non facile cuiquam puto ratione compertum. Sed et Eucharistiae sive percipiendae sive eo ritu quo geritur explicandae, vel eorum quae geruntur in baptismo verborum, gestorumque et ordinum atque interrogationum ac responsionum quis facile explicet rationem? Et tamen omnia haec operta et velata portamus super humeros nostros : cum ita implemus ea et exsequimur, ut a magno pontifice atque ejus filiis tradita et commendata suscepimus. Cuncta haec ergo et horum similia cum gerimus, nec tamen eorum assequimur rationem, levamus humeris nostris et portamus adoperta et obtecta divina mysteria, nisi quis sit inter nos Aaron aut filius Aaron, quibus ista conceditur nuda et revelata perspicere. Ita tamen conceditur, ut sciant sibi velanda

each particular thing, and ought to hand them over covered to the rest who are less capable, to be carried on their shoulders and laid upon their necks. For when teachers instructed from mystical words, and perfect also, enjoin works upon the peoples, and the common people indeed does and fulfils the things commanded, yet does not understand the reason of the things that are done: what else is done save that the Holy of holies is carried covered and veiled upon their shoulders? And that you may perceive still more manifestly the things that are said, we will instruct you by applying examples from the divine volumes. Moses understood without doubt what the true circumcision was, he understood what the true Passover was, he knew what the true New Moons were, and what the true Sabbaths: and though he had understood all these things in the spirit, yet in words he veiled them through the forms and shadowings of bodily things; and though he knew that Christ was to be sacrificed as the true Passover, he commands a bodily sheep to be sacrificed at the Passover. And though he knew that the feast day ought to be kept with the unleavened bread of sincerity and truth, yet he commanded the feast day to be kept with unleavened bread of flour. These things, therefore, and such as these were the Holy of holies, which when Moses handed over to the rest to be carried, that is, to be fulfilled in deeds and works, he nevertheless handed them over covered up and veiled in the common language of words. Now that shoulders hold the token of works, we have often shown in many places of Scripture. Moreover, in ecclesiastical observances also there are some things of this sort, which it is necessary indeed for all to do, yet the reason of them is not open to all. For why, for example, we bend our knees when praying, and why out of all the quarters of the sky we pour forth prayer turned towards the quarter of the east alone, is not, I think, easily discovered by reason by anyone. Moreover, as for the Eucharist, whether in receiving it or in setting it forth according to that rite wherewith it is celebrated, or the words, actions, orders, questions, and answers of the things that are done in baptism, who could easily explain the reason? And yet we carry all these things covered and veiled upon our shoulders, when we so fulfil and perform them as we have received them handed down and commended by the great high priest and his sons. When therefore we do all these things and things like them, and yet do not attain to the reason of them, we lift upon our shoulders and carry the divine mysteries covered up and concealed, unless there be someone among us who is Aaron or a son of Aaron, to whom it is granted to behold those things bare and unveiled. Yet it is granted on such terms that they know that these are to be veiled by them

Editors' notes and page, col. 603

Footnotes

(18) · call in col 603 (above the image; column inferred)

Num. IV, 47.

Num. 4:47.

(printed under page 306)

(71) ‹anchor: orationem fundimus› · call in col 603

Ad solam orientis partem conversi orationem fundimus. Idem docet Origenes sub finem libelli De oratione. Idem videre est apud Clementem Alexandrinum Strom. VII, et apud auctorem Quaest. et respons. ad orthodoxos, resp. 118, ubi ait: Τὸ δὲ ἔθος παρ' ὧν εἴληφεν ἡ Ἐκκλησία τὸ εὔχεσθαι, παρὰ τούτων εἰληφέναι καὶ τὸ ποῦ εὔχεσθαι. Τοῦτο δὲ παρὰ τῶν ἁγίων ἀποστόλων. Revera ab apostolis hunc Ecclesiae morem traditum esse docet auctor Constitutionum apostolicarum lib. II, cap. 57, p. 207: Καὶ μετὰ τοῦτο συμφώνως ἅπαντες ἐξαναστάντες καὶ ἐπ' ἀνατολὰς κατανοήσαντες, μετὰ τὴν τῶν κατηχουμένων καὶ τὴν τῶν μετανοούντων ἔξοδον, προσευξάσθωσαν τῷ Θεῷ, τῷ ἐπιβεβηκότι ἐπὶ τὸν οὐρανὸν τοῦ οὐρανοῦ, κατὰ ἀνατολάς, ὑπομιμνησκόμενοι καὶ τῆς ἀρχαίας νομῆς τοῦ κατὰ ἀνατολὰς παραδείσου, ὅθεν ὁ πρῶτος ἄνθρωπος ἀθετήσας τὴν ἐντολήν, ὄφεως συμβουλίᾳ πεισθείς, ἀπεβλήθη. « Deinde cuncti pariter consurgentes, et in orientem contemplantes, egressis catechumenis et poenitentibus, orent Deum qui ascendit super coelum coeli ad orientem, ac recordantes antiquam possessionem paradisi, ad orientem siti, unde primus homo, Dei mandato neglecto, persuasus consilio serpentis, ejectus fuit. » Veruntamen mos inflectendi corporis versus nascentem solem non placuit S. Leoni serm. 7 De Christi Nativ., c. 4.

"Turned towards the region of the east alone, we pour out prayer." Origen teaches the same towards the end of his little book On Prayer. The same is to be seen in Clement of Alexandria, Stromata VII, and in the author of the Questions and Answers to the Orthodox, answer 118, where he says: "The Church has received the custom of where to pray from the same persons from whom it received prayer itself; and this from the holy apostles." Indeed, that this custom of the Church was handed down by the apostles is taught by the author of the Apostolic Constitutions, book II, chapter 57, p. 207: "And after this let all rise together with one accord and, looking towards the east, after the catechumens and the penitents have gone out, pray to God, who ascended above the heaven of heaven towards the east, recalling also the ancient possession of paradise towards the east, whence the first man, having set aside the commandment, persuaded by the counsel of the serpent, was cast out." [Then the Latin rendering of the same.] Nevertheless, the custom of bowing the body towards the rising sun did not please St. Leo, Sermon 7 On the Nativity of Christ, ch. 4.

(printed under page 306)

Page

running head: 603 ORIGENIS
marginal letters: A debet singula,; B labat :; C tes, et; D mysteria, nisi
old-edition numerals: 285 before Eucharistiae
other: Latin only, no Greek printed; begins and ends mid-sentence across column breaks

PG 12:604

haec et operienda, ubi caeteris dari ea et in opus proferri ratio poposcerit.

these things must be veiled and covered by them when reason demands that they be given to the rest and brought forth into action.

2. Post haec dicitur de Levitis : qui operentur a vicesimo quinto anno et supra usque ad quinquagesimum annum. « Omnis, inquit, qui procedit ad opus operum et ad opera quae portantur tabernaculi testimonii. » Observa in his distinctionem sermonum divinae Scripturae. Ubi de operibus filiorum Israel loquitur, non dicit opera operum, sed sola opera. Ubi vero de officiis Levitarum, non dicit sola opera, sed opera operum. Sicut enim sunt quaedam sancta, sunt autem et alia sancta sanctorum : ita sunt quaedam opera, et alia opera operum. Unde videtur mihi quia Moyses ubi sensit esse quaedam opera visibilia quidem, sed quibus inesset interior alia mystica et occulta intelligentia, haec non solum opera, sed opera operum dixerit ; quae vero communia, et praesentis solum temporis opera intellexit, haec solum opera nominaverit. Sunt ergo quaedam opera operum quae ego puto esse omnia haec, de quibus vel in praesenti lectione, vel in Exodo et caeteris locis sub occultis praecipitur mysteriis, et pro parte in praesenti, pro parte vero explendis in futurum. Quae tamen, ut diximus, opera operum, non cuilibet, sed Levitis solis tradenda mandantur. Et inter Levitas ipsos non prius ad haec opera quisquam vocatur, nisi a vicesimo demum et quinto anno vitae suae usque ad quinquagesimum. Sed non caret sacramento ne ipse quidem viginti quinque et quinquaginta numerus annorum. Nam in viginti quinque numero, quinque sensuum perfectio declaratur, ita ut quinquies quina numerentur. Quod utique indicat eum vocari ad opera operum in mysterio peragenda, qui ex omni parte multiplicatis et purificatis sensibus invenitur esse perfectus. Quinquagesimus autem numerus quod remissionis et indulgentiae teneat sacramentum, in multis Scripturarum locis saepe et abundanter ostendimus. Nam et quinquagesimus annus est qui et jubilaeus dicitur apud Hebraeos, in quo et possessionum et servitutis et debiti fit remissio, et quinquagesimus dies post Pascha festus traditur in lege. Sed et Dominus in Evangelio cum parabolam remissionis doceret et indulgentiae, debitores quos introducit, unum in quinquaginta, et alium in quingentis fuisse denariis dicit obnoxios. Quinquaginta autem et quingenti cognatus est numerus. Decadae

2. After these things it is spoken of the Levites, who are to work from the twenty-fifth year and upward even to the fiftieth year: "Everyone," it says, "who goes forth to the work of works and to the works that are carried of the tabernacle of testimony." Observe in these words the distinction of the expressions of divine Scripture. Where it speaks of the works of the sons of Israel, it does not say "works of works," but only "works." Where, however, it speaks of the duties of the Levites, it does not say only "works," but "works of works." For just as there are certain holy things, and there are also other holy of holies: so there are certain works, and other works of works. Whence it seems to me that where Moses perceived that there are certain works visible indeed, but in which there is another inward, mystical, and hidden meaning, he called these not only works, but works of works; whereas those which he understood to be common works and of the present time only, these he named works only. There are, therefore, certain works of works, which I think are all these things concerning which commandment is given under hidden mysteries either in the present reading, or in Exodus and the other places, to be fulfilled partly in the present and partly in the future. Which works of works, however, as we have said, are commanded to be handed over not to anyone whatsoever, but to the Levites alone. And among the Levites themselves no one is called to these works before the twenty-fifth year at last of his life, even unto the fiftieth. Moreover, not even the number itself of twenty-five and fifty years is devoid of a mystery. For in the number twenty-five the perfection of the five senses is declared, so that five times five are reckoned. Which assuredly indicates that he is called to perform the works of works in mystery who, with his senses multiplied and purified in every part, is found to be perfect. And that the fiftieth number holds the mystery of remission and pardon, we have often and abundantly shown in many places of the Scriptures. For the fiftieth year is that which is also called the jubilee among the Hebrews, in which remission is made both of possessions and of servitude and of debt, and the fiftieth day after the Passover is handed down in the law as a feast. Moreover, the Lord also in the Gospel, when teaching the parable of remission and pardon, says that the debtors whom He introduces were liable, the one for fifty pence, and the other for five hundred. Now fifty and five hundred are kindred numbers. For tens

Editors' notes and page, col. 604

Footnotes

(18) ‹anchor: Omnis, inquit› · call in col 604

Num. IV, 47.

Num. 4:47.

(printed under page 306)

Page

running head: ORIGENIS 604
marginal letters: A haec et; B inesset interior; C dem viginti; D introducit, unum
old-edition numerals: (none)
other: Latin only, no Greek printed; begins and ends mid-sentence across column breaks

PG 12:605

enim quinquaginta faciunt quingentos. Sed et ex alia parte numerus iste sacratus fit. Septem enim septimanis si addatur unius numeri perfectio, quinquaginta faciunt dies. Similiter et septuaginta septimanis si addatur unius decadae consummatio, faciunt quingentos. Quod et si abundantius adhuc sacramenta quinquaginta et quingentorum numeri placet colligere, habemus et in hoc ipso qui in manibus est Numerorum libro, ubi de hostium spoliis quidam quidem offerunt in dona Dei quinquagesimam portionem, qui non processerunt ad bellum, quidam vero quingentesimam ; et utique non inaniter etiam hic quinquagesimus et quingentesimus numerus habetur. Sed et in Genesi ubi Deus tractabat de indulgentia Sodomorum si forte possent ad veniam pervenire, hujusmodi mysteriorum conscius patriarcha Abraham a quinquagesimo numero incipit pro indulgentia Sodomorum Domino supplicare, et dicit : « Si inventi fuerint quinquaginta in civitate, non salvabis propter quinquaginta civitatem? »

of fifty make five hundred. Moreover, from another side also this number becomes sacred. For if to seven weeks there be added the perfection of the number one, they make fifty days. Similarly also, if to seventy weeks there be added the completion of one ten, they make five hundred. And if it pleases us to gather still more abundantly the mysteries of the number fifty and five hundred, we have them also in this very book of Numbers which is in our hands, where from the spoils of the enemies some indeed offer as gifts to God the fiftieth part—those who did not go forth to war—while others offer the five-hundredth; and assuredly not in vain is the fiftieth and five-hundredth number kept here also. Moreover, in Genesis also, where God was treating of the pardon of Sodom, if perchance they might be able to come to forgiveness, the patriarch Abraham, conscious of mysteries of this kind, begins from the fiftieth number to supplicate the Lord for the pardon of Sodom, and says: "If fifty be found in the city, wilt Thou not save the city for the sake of fifty?"

3. Sed ad propositum revertamur. Oportet ergo operari Levitas in sanctis usque ad quinquaginta annos, inferiores quidem opera, meliores vero opera operum : horum autem superiores, spiritalibus officiis deservire, et introire in Sancta sanctorum, ibique operire quae operienda sunt, et tradere filiis Caath portanda humeris, et manibus evehenda. Sed et reliquis unicuique secundum ea quae jam superius saepe disserta sunt ordinantur. Verum ne nimia haec operimentorum velamentorumque cautela desperationem quamdam et moestitiam generet auditoribus, pauca aliqua quae et nobis pandere tutum sit, et vobis fas sit aspicere, quoniam quidem, ut prius diximus, genus regale et sacerdotium, gens sancta et populus in acquisitione dicti sumus, aperire tentabimus. Intelligamus ergo tabernaculum testimonii omnes sanctos, qui sub testamento Dei censentur : et in hoc tabernaculo esse quosdam celsiores meritis et gratia superiores : et ex iis aliquos quidem candelabrum dici, ipsos forte apostolos, qui illuminant accedentes ad Deum. Sed et si qui alii sunt, qui in hoc tabernaculo Dei omnibus ingredientibus scientiae et doctrinae lumen ostendunt, omnes isti candelabrum mysticum nominentur. Alii sint mensa sacra, scilicet quicunque habent panes Dei, et reficiunt ac pascunt animas esurientes justitiam. Alii sint altare incensi, quicunque orationibus et jejuniis die ac nocte vacant in templo Dei, orantes non solum pro semetipsis, sed et pro universo populo. Ii vero quibus arcana mysteria credidit Deus, et occultorum providentiae suae judiciorum secreta commisit, arca testamenti Dei appellentur. Porro qui cum omni fiducia per hostias precum, supplicationumque victimas Deum hominibus repropitiant, et pro delictis populi interveniunt,

3. But let us return to our purpose. The Levites, therefore, must work in the holy place until fifty years of age, the inferior ones doing the works, the better ones the works of works; while those who are superior to these serve in spiritual duties, and enter into the Holy of holies, and there cover the things that are to be covered, and hand them over to the sons of Kohath to be carried on their shoulders and borne in their hands. And to the rest also things are appointed for each one according to what has already been often discussed above. However, lest this excessive precaution of coverings and veils should breed a certain despair and sadness in the hearers, we will attempt to lay open some few things which it may be safe for us to disclose and lawful for you to behold, since indeed, as we said before, we are called a royal race and priesthood, a holy nation and a people for a possession. Let us understand, therefore, that the tabernacle of testimony is all the saints who are enrolled under the covenant of God; and that in this tabernacle there are some loftier in merits and superior in grace; and that some of these indeed are called the candlestick, perchance the apostles themselves, who enlighten those who approach to God. Moreover, if there are any others who in this tabernacle of God show the light of knowledge and teaching to all who enter, let all those be named the mystical candlestick. Let others be the sacred table, namely, whosoever have the loaves of God, and refresh and feed souls hungering for righteousness. Let others be the altar of incense, whosoever devote themselves day and night to prayers and fastings in the temple of God, praying not only for themselves, but also for the whole people. Those, however, to whom God has entrusted arcane mysteries, and committed the secrets of the hidden judgements of His providence, let them be called the ark of the covenant of God. Furthermore, those who with all confidence through the offerings of prayers and the victims of supplications reconcile God to men, and intercede for the sins of the people,

Editors' notes and page, col. 605

Footnotes

(19) · call in col 605 (above the image; column inferred)

Num. XXXI.

Num. 31.

(printed under page 307)

(20) · call in col 605 (above the image; column inferred)

Gen. XVIII, 24.

Gen. 18:24.

(printed under page 307)

(21) ‹anchor: dicti sumus› · call in col 605

I Petr. II, 9.

1 Pet. 2:9.

(printed under page 307)

(72) · call in col 605 (above the image; column inferred)

Mss., « coeperimus. » Libb. editi, « coepimus. »

The manuscripts read "we shall have begun"; the printed books, "we have begun."

(printed under page 307)

Page

running head: 605 IN NUMEROS HOMILIA V.
marginal letters: A enim quinquaginta; B sent ad; C haec operimentorum; D dunt, omnes
old-edition numerals: 286 after orantes non
other: Latin only, no Greek printed; begins mid-sentence from col. 604; last word interve-[niunt] split across column break
other: the word interveniunt, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 606

PG 12:606

propitiatorium nominentur. At qui meruerint multitudinem scientiae, et abundantes divitias in agnitione Dei, cherubim intelligi possunt. Cherubim namque in nostra lingua multitudo scientiae interpretatur. Sed hos omnes, qui per haec singula quae supra enumerata sunt designantur, portari necesse est, et portari in humeris. Unde fortassis, ut ego opinor, angeli qui ordinati sunt propter eos, qui haereditatem capiunt salutis, ipsi sint, qui singulos eorum quos supra diximus portant. Cum enim solutum fuerit tabernaculum hoc, et coeperimus ingredi ad illa sancta, et pergere ad locum repromissionis, ii qui vere sancti sunt, et in sanctis sanctorum habentur, angelis sine dubio subvectantibus incedunt, et usquequo requiescat tabernaculum Dei, portantur in humeris et extolluntur in manibus. Quod prospiciens in spiritu Propheta dicebat : « Quoniam angelis suis mandavit de te, ut in manibus tollant te, ne forte offendas ad lapidem pedem tuum. » Quod quidem dictum putavit diabolus de Salvatore accipiendum, sed caecatus malitia, non intellexit eloquia Domini mystica. Neque enim Salvator meus angelis indigebat, ut non offenderet ad lapidem pedem suum. Namque calumniatur diabolus Scripturam divinam, qui haec de Salvatore dicta protulerit : non de illo, sed de omnibus sanctis hoc dicitur, quia angelis suis mandavit Deus pro populo suo, ut non offendat ad lapidem pedem suum. Sed et omnia quae in hoc psalmo scripta sunt, justis quibusque magis quam Salvatori conveniunt. Liberat enim Dominus a ruina, et daemonio meridiano non Salvatorem, quod absit a nobis ita intelligere, sed omnem justum. Justi enim sunt, qui indigent adjutorio angelorum Dei, uti ne a daemonibus subruantur, et ne corda eorum sagitta volante in tenebris terebrentur. Per ipsos angelos sub eodem mysterio Paulus portandos esse quosdam confirmat in nubibus cum dicit : « Sed et nos qui vivimus, qui reliqui sumus, simul cum illis rapiemur in nubibus obviam Christo in aera. » Rapiuntur ergo ab angelis ii qui penitus purgati et leves effecti sunt a delictis. Portantur vero ii qui aliquibus adhuc reliquiis praegravantur. Portantur vero et columnae tabernaculi a quibusdam, et atria, et caetera quae a Scriptura referuntur. Portantur autem non ab Israelitis, sed a Levitis, secundum hunc sensum quem in transcursu videmur brevi contigisse, relinquentes sensibus auditorum, ut si quis de iis majore desiderio flagraverit, accendat sibi lumen scientiae, et majora horum oculo perspicaciore conjiciat. Nobis autem concedat Dominus, ut a talibus operariis portati et sublevati, liberemur et defendamur a sagitta volante in tenebris, et a ruina, et daemonio meridiano, ne forte offendamus ad lapidem pedem nostrum, usquequo perveniamus ad locum repromissionis sanctorum, per Christum Dominum

let them be named the mercy-seat. And those who have deserved the multitude of knowledge, and abundant riches in the knowledge of God, can be understood as the cherubim. For cherubim in our tongue is interpreted multitude of knowledge. But all these, who are marked out by each of these things that have been enumerated above, must needs be carried, and carried upon shoulders. Whence perhaps, as I suppose, the angels who are appointed for the sake of those who receive the inheritance of salvation may themselves be those who carry each one of those whom we have mentioned above. For when this tabernacle is dissolved, and we begin to enter into those holy places and to proceed to the place of promise, those who are truly holy, and are accounted in the Holy of holies, advance without doubt with angels bearing them up, and until the tabernacle of God rests, they are carried upon shoulders and lifted up in hands. Foreseeing which in the spirit, the Prophet said: "For He has given His angels charge concerning you, to bear you up in their hands, lest perchance you dash your foot against a stone." Which saying indeed the devil thought should be taken concerning the Saviour, but blinded by malice, he did not understand the mystical utterances of the Lord. For my Saviour had no need of angels that He might not dash His foot against a stone. For the devil slanders the divine Scripture in bringing forward these words as spoken of the Saviour: not of Him, but of all the saints is this said, because God has given His angels charge on behalf of His people, that it may not dash its foot against a stone. Moreover, all the things that are written in this psalm suit all the righteous rather than the Saviour. For the Lord delivers from ruin and from the noonday demon not the Saviour—far be it from us so to understand it—but every righteous man. For it is the righteous who need the help of the angels of God, that they may not be overthrown by demons, and that their hearts may not be pierced by the arrow that flies in the darkness. By the same angels, under the same mystery, Paul confirms that some are to be carried in the clouds when he says: "Then we who are alive, who are left, shall be caught up together with them in the clouds to meet Christ in the air." Those, therefore, are caught up by the angels who have been thoroughly cleansed and made light from sins; whereas those are carried who are still weighed down by some remnants. Moreover, both the pillars of the tabernacle are carried by some, and the courts, and the other things that are recorded by Scripture. And they are carried not by the Israelites, but by the Levites, according to this sense which we seem to have touched upon in a brief passing notice, leaving it to the minds of the hearers, that if anyone burns with a greater desire concerning these things, he may kindle for himself the light of knowledge, and conjecture greater things than these with a keener eye. To us, however, may the Lord grant that, carried and lifted up by such workmen, we may be delivered and defended from the arrow that flies in the darkness, and from ruin, and from the noonday demon, lest perchance we dash our foot against a stone, until we come to the place of the promise of the saints, through Christ our Lord,

Editors' notes and page, col. 606

Footnotes

(22) · call in col 606 (above the image; column inferred)

Hebr. I, 14.

Heb. 1:14.

(printed under page 307)

(23) · call in col 606 (above the image; column inferred)

Psal. XCI, 11.

Ps. 91 (90):11.

(printed under page 307)

(24) ‹anchor: cum dicit› · call in col 606

I Thess. IV, 16.

1 Thess. 4:16.

(printed under page 307)

Page

running head: IN NUMEROS HOMILIA V. 606
marginal letters: A niunt, propitiatorium; B naculum Dei,; C rat enim; D Scriptura referuntur.
old-edition numerals: (none)
other: Latin only, no Greek printed; first word [interve-]niunt split across column break; ends mid-sentence

PG 12:607

nostrum, cui est honor et imperium in saecula saeculorum. Amen.

to Whom is honour and sovereignty for ever and ever. Amen.

HOMILIA VI.

HOMILY VI.

De eo quod scriptum est : « Exiit Moyses ad populum, » et de septuaginta presbyteris, et de Aethiopissa, quam Moyses accepit uxorem.

On that which is written: "Moses went out to the people," and on the seventy elders, and on the Ethiopian woman whom Moses took to wife.

1. Plura nobis simul recitata sunt, et de omnibus iis dicere, nec temporis brevitas, nec mysteriorum magnitudo permittit. Licebit tamen ex ingentibus campis paucos flosculos legere, et non quantum ager exuberat, sed quantum odoratui sufficiat carpere. Sicut et cum quis accedit ad fontem, non ei tantum haurire necesse est, quantum vena dives effuderit, sed quantum arentes siti mitiget fauces, ne forte plus justo sumpta, fiat potanti salubris unda pernicies. « Et exiit, inquit, Moyses ad populum, et locutus est ad eum verba Domini. » Donec verba Domini audit Moyses et ab ipso docetur, intus est, et in interioribus consistit atque in intimis secretis habetur. Ubi vero turbis loquitur et populis, ministrat ei qui intus non potest stare, exire dicitur foras. Quid ergo formae talis continet sermo? Quod omnis doctor, et magister Ecclesiae si de profundioribus mysteriis aliquid moveat, si arcanum quid et reconditum de Dei sapientia proferat inter perfectos, donec in profundis sensibus versatur, intus esse, et in interioribus consistere dicendus est. Cum vero loquitur ad turbas, et ea profert quae sufficiant iis qui foris sunt, et quae potest vulgus audire, foras dicitur exisse, et loqui ad populum verba Domini. Hoc video et Paulum fecisse, et intus quidem fuisse, cum diceret : « Sapientiam autem loquimur inter perfectos, sapientiam autem non hujus mundi, neque principum hujus mundi, qui destruentur. Sed loquimur Dei sapientiam in mysterio absconditam, quam nemo principum hujus mundi cognovit. » Vides quomodo intus est, et interna atque arcana divinae sapientiae penetrat Paulus, cum haec loquitur. Cum autem procedit ad populum, audi quid loquitur : « Omnis sermo malus de ore vestro non procedat ; » et : « Qui furabatur, jam non furetur ; » et : « Unusquisque vir uxorem suam habeat ; » et : « Unu⟨s⟩quisque proximum suum sicut seipsum diligat ; » et : « Unaquaeque mulier virum suum habeat. » Haec et si qua hujusmodi sunt, Paulus secundum Moysis formam foras exiens, ad populum loquitur.

1. Many things have been recited to us at once, and to speak of them all neither the shortness of the time nor the greatness of the mysteries permits. Yet it will be allowable to gather a few little flowers from the vast fields, and to pluck not as much as the field abounds with, but as much as may suffice for scent. Just as when anyone approaches a fountain, it is not necessary for him to draw as much as the rich vein pours forth, but as much as may soothe his jaws parched with thirst, lest perchance, if taken more than is right, the wholesome water become ruin to the drinker. "And Moses went out," it says, "to the people, and spoke to them the words of the Lord." So long as Moses hears the words of the Lord and is taught by Him, he is within, and abides in the inner places and is held in the inmost secrets. When, however, he speaks to the crowds and the peoples, and ministers to him who cannot stand within, he is said to go out abroad. What pattern, therefore, does such an expression contain? That every teacher and master of the Church, if he stirs anything concerning the deeper mysteries, if he brings forth something arcane and hidden concerning the wisdom of God among the perfect, so long as he is engaged in deep thoughts, is to be said to be within, and to abide in the inner places. When, however, he speaks to the crowds, and brings forth those things that may suffice for those who are without, and that the common crowd can hear, he is said to have gone out abroad, and to speak to the people the words of the Lord. This I see Paul also did, and was within indeed when he said: "Howbeit we speak wisdom among the perfect, yet a wisdom not of this world, nor of the rulers of this world, who are coming to nought; but we speak God's wisdom in a mystery, that which has been hidden, which none of the rulers of this world knew." You see how Paul is within, and penetrates the inward and arcane things of divine wisdom, when he speaks these things. When, however, he goes forth to the people, hear what he speaks: "Let no corrupt speech proceed out of your mouth"; and: "Let him that stole steal no more"; and: "Let each man have his own wife"; and: "Let each one love his neighbour as himself"; and: "Let each woman have her own husband." These things, and whatever is of this sort, Paul speaks to the people, going out abroad after the pattern of Moses.

2. Sed videamus et aliud caput, in quo refertur quod septuaginta viros elegerit Moyses ex senioribus populi et habuerit eos ante tabernaculum testimonii, et de spiritu Moysi accipiens Deus dederit septuaginta senioribus, « et cum requievisset,

2. But let us see another head also, in which it is recorded that Moses chose seventy men from the elders of the people and placed them before the tabernacle of testimony, and God, taking of the spirit of Moses, gave to the seventy elders, "and when the spirit had rested

Editors' notes and page, col. 607

Footnotes

(25) · call in col 607 (above the image; column inferred)

Num. XI, 24.

Num. 11:24.

(printed under page 308)

(26) ‹anchor: cum diceret› · call in col 607

I Cor. II, 6 et seqq.

1 Cor. 2:6 ff.

(printed under page 308)

(27) ‹anchor: audi quid loquitur› · call in col 607

Ephes. IV, 29.

Eph. 4:29.

(printed under page 308)

(28) ‹anchor: jam non furetur› · call in col 607

ibid., 28.

Ibid., 4:28.

(printed under page 308)

(29) ‹anchor: suam habeat› · call in col 607

I Cor. VII, 2.

1 Cor. 7:2.

(printed under page 308)

(30) ‹anchor: seipsum diligat› · call in col 607

Ephes. V, 33.

Eph. 5:33.

(printed under page 308)

(31) ‹anchor: suum habeat› · call in col 607

I Cor. VII, 2.

1 Cor. 7:2.

(printed under page 308)

(73) · call in col 607 (above the image; column inferred)

In vulgatis editionibus deest « et imperium, » quod suppletur e codice Sancti Theodorici.

In the common editions "and dominion" is wanting; it is supplied from the Saint-Thierry manuscript.

(printed under page 308)

Page

running head: 607 ORIGENIS
marginal letters: A nostrum, cui; B unda pernicies.; C audire, foras; D « Unaquaeque mulier
old-edition numerals: 287 before « Omnis sermo
other: Latin only, no Greek printed; begins and ends mid-sentence across column breaks; Unu⟨s⟩quisque has a gap in the type for s

PG 12:608

inquit, super eos spiritus, prophetaverunt omnes. » Quod dixit, quia assumens de spiritu Moysi, dedit septuaginta senioribus spiritum, non ita intelligas quasi materialem aliquam corporeamque substantiam auferens Deus a Moyse in septuaginta secuerit portiones, et ita unicuique seniorum exiguam particulam dederit. Impium est ita intelligere naturam Spiritus sancti. Sed hoc modo figuram mystici hujus sermonis adverte, quasi Moyses, et spiritus qui erat in Moyse, clarissimi cujusdam luminis fuerit lucerna, ex qua alias septuaginta lucernas accenderit Deus, ad quas ita principalis illius luminis splendor pervenerit, ut origo ipsa luminis nihil damni ex commercio derivationis acceperit. Et hoc modo pie intelligitur quod scriptum est, « quia abstulit Dominus de spiritu Moysi, et dedit septuaginta senioribus. »

upon them," it says, "they all prophesied." As for what it said, that taking of the spirit of Moses He gave the spirit to the seventy elders, do not so understand it as though God, taking away some material and bodily substance from Moses, cut it into seventy portions, and thus gave a tiny particle to each one of the elders. It is impious so to understand the nature of the Holy Spirit. But perceive the figure of this mystical expression in this way, as though Moses, and the spirit that was in Moses, were a lamp of some most bright light, from which God kindled seventy other lamps, to which the splendour of that principal light so reached that the source itself of the light received no loss from the intercourse of derivation. And in this way that which is written is piously understood, "that the Lord took of the spirit of Moses, and gave to the seventy elders."

3. Sed videamus quid est quod ait in consequentibus : « Et requievit, inquit, super eos spiritus, et prophetarunt omnes. » Requiescere spiritum non in quibuscunque hominibus legimus : sed in sanctis et beatis. Requiescit enim spiritus Dei in iis qui mundo sunt corde, et in iis qui purificant animas suas a peccato : sicut econtrario non inhabitat in corpore subdito peccatis, etiamsi habitavit aliquando in eo. Non enim potest Spiritus sanctus consortium pati et societatem spiritus mali. Certum est enim peccati tempore adesse in corde uniuscujusque spiritum malum, et agere partes suas. Cui utique cum locus datur, et recipitur a nobis per cogitationes malas, et concupiscentias pessimas, contristatus, et, ut ita dicam, coangustatus fugatur de nobis Spiritus sanctus. Propter quod et Apostolus sciens haec ita accidere, monebat dicens : « Nolite contristare Spiritum sanctum, in quo signati estis in die redemptionis. » Igitur peccantes contristamus Spiritum sanctum : juste vero agentes et sancte, requiem ei paramus in nobis. Unde et quod nunc ait de Septuaginta presbyteris, quia requievit in eis spiritus, laudem vitae eorum et virtutes exposuit. Denique quia puritate cordis eorum et sinceritate mentis, atque intelligentiae capacitate requievit Spiritus sanctus continuo et operatur in eis, nec otium patitur, ubi operandi materia digna suppeditat. Ait enim Scriptura : « Et requievit in eis spiritus et prophetaverunt. » In omnibus ergo qui prophetaverunt requievit Spiritus sanctus, nec tamen in aliquo ipsorum ita requievit sicut in Salvatore. Propter quod et scriptum est de eo, quia « exibit virga de radice Jesse et flos de radice ejus ascendet et requiescet super eum spiritus Dei, spiritus sapientiae

3. But let us see what it is that it says in what follows: "And the spirit rested upon them," it says, "and they all prophesied." We read that the spirit rests not in any men whatsoever, but in the holy and blessed. For the Spirit of God rests in those who are pure in heart, and in those who purify their souls from sin; just as, on the contrary, He does not dwell in a body subject to sins, even if He dwelt at some time in it. For the Holy Spirit cannot endure fellowship and partnership with an evil spirit. For it is certain that at the time of sin an evil spirit is present in the heart of each one, and plays its part. And when place is assuredly given to it, and it is received by us through evil thoughts and wicked lusts, the Holy Spirit, grieved and, so to speak, straitened, is driven in flight from us. Wherefore the Apostle also, knowing that these things so happen, admonished us, saying: "Grieve not the Holy Spirit, in Whom you were sealed in the day of redemption." Therefore when we sin we grieve the Holy Spirit; whereas when we act righteously and holily, we prepare a rest for Him in us. Whence also in what it now says of the seventy elders, that the spirit rested upon them, it set forth the praise of their life and their virtues. In short, because through the purity of their heart and the sincerity of their mind, and the capacity of their understanding, the Holy Spirit rested upon them, straightway He also works in them, and suffers no idleness where worthy matter for working is supplied. For the Scripture says: "And the spirit rested upon them and they prophesied." In all, therefore, who prophesied the Holy Spirit rested, yet in none of them did He so rest as in the Saviour. Wherefore also it is written concerning Him, that "there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root, and the Spirit of God shall rest upon Him, the spirit of wisdom

Editors' notes and page, col. 608

Footnotes

(32) · call in col 608 (above the image; column inferred)

Num. XI, 25.

Num. 11:25.

(printed under page 308)

(33) · call in col 608 (above the image; column inferred)

ibid

Ibid.

(printed under page 308)

(34) · call in col 608 (above the image; column inferred)

ibid.

Ibid.

(printed under page 308)

(35) ‹anchor: scriptum est de eo› · call in col 608

Isa. XI, 2, 3.

Isa. 11:2–3.

(printed under page 308)

(74) ‹anchor: Spiritus sanctus› · call in col 608

Non enim potest Spiritus sanctus, etc. Sic fere Hermas lib. II, mandat. 5, pag. 47: « Quod si iracundia aliqua supervenerit, continuo Spiritus sanctus, qui in te est, angustiabitur, et quaeret discedere, » etc. Similia quoque videre est apud Hilarium ad psal. CXVIII, apud Optatum lib. IV, post medium, Hieronymum lib. II adversus Jovinianum, et apud alios: item Constit. apostol. lib. VI, c. 27.

"For the Holy Spirit cannot," etc. So, almost, Hermas, book II, Mandate 5, p. 47: "But if any anger comes upon you, at once the Holy Spirit who is in you will be straitened and will seek to depart," etc. Similar things are also to be seen in Hilary on Psalm 118, in Optatus book IV, past the middle, in Jerome, Against Jovinian book II, and in others; likewise Apostolic Constitutions book VI, ch. 27.

(printed under page 308)

Page

running head: ORIGENIS 608
marginal letters: A inquit, super; B est ,; C suas. Cui; D operandi materia
old-edition numerals: (none)
other: Latin only, no Greek printed; begins and ends mid-sentence across column breaks

PG 12:609

et intellectus, spiritus consilii et virtutis, spiritus scientiae et pietatis, et replebit eum spiritus timoris Domini. » Sed fortasse dicit aliquis : Nihil amplius ostendisti scriptum de Christo, quam de reliquis hominibus. Sicut enim de caeteris dictum est, quia requievit super eos, ita et de Salvatore dictum est, « requiescit super eum spiritus Dei. » Sed vide quia supra nullum alium spiritus Dei requievisse septemplici hac virtute describitur, per quod sine dubio ipsa illa divini Spiritus substantia, quae quia uno nomine non poterat, diversis vocabulis explanatur, requiescere super virgam quae de stirpe Jesse procederet, prophetatur. Habeo et aliud testimonium quo docere possum in Domino et Salvatore meo Spiritum eximio quodam genere, et longe aliter requievisse, quam refertur in caeteris. Dicit enim Joannes Baptista de eo : « Qui misit me baptizare in aqua, ille mihi dixit : Super quem videris spiritum descendentem, et manentem in eo, » ipse est. Si dixisset « spiritum descendentem, » et non addidisset « manentem in eo, » nihil praecipuum prae caeteris habere videretur. Nunc autem addidit, « et manentem in eo, » ut esset hoc signum in Salvatore, quod in nullo alio posset ostendi. De nullo enim scriptum est, quia manserit in eo Spiritus sanctus. Et ne quis me putet in hoc derogare prophetis, sciunt ipsi quia non eis derogo, praeferens eis Dominum meum Jesum Christum. Recolunt enim singuli dicta sua, et inveniunt quod de nullo alio dictum est, quia « peccatum non fecit, nec inventus est dolus in ore ejus. » Quia enim solus est sine peccato, qui peccatum non fecit, idcirco in ipso solo mansit et permansit Spiritus. Si enim ipse est de quo singulare aliquid et eximium dicitur, hoc quod supra diximus quia peccatum non fecit, constat reliquos omnes fuisse sub peccato. Si omnes, necessario et prophetas. Et quomodo conveniet ut tempore peccati mansisse in eis dicamus Spiritum sanctum : aut si tibi incredibile videtur prophetas postquam acceperant spiritum potuisse peccare, ad hunc ipsum Moysen quem habemus in manibus revertamur, qui utique maximus est et eximius prophetarum. Ipse de se scribit, et testimonium dat de semetipso, quia peccaverit in eo quo dixit : « Audite me, increduli. Nunquid de petra ista producere vobis poterimus aquam? » In iis enim dictis non sanctificavit Dominum in aqua contradictionis : id est, non est fisus in virtute Dei, et non dixit, quia potens est Deus de petra hac educere vobis aquam, sed quasi ex diffidentiae cujusdam fragilitate respondit, dicens : « Nunquid poterimus vobis de petra hac educere aquam? » Quia ergo peccatum ei in iis verbis reputatur a Deo, certum est quod haec cum loqueretur,

and of understanding, the spirit of counsel and of might, the spirit of knowledge and of godliness, and the spirit of the fear of the Lord shall fill Him." But perhaps someone says: You have shown nothing more written of Christ than of other men. For just as of the rest it was said that the spirit rested upon them, so also of the Saviour it was said, "the Spirit of God rests upon Him." Yet see that upon no other is the Spirit of God described to have rested with this sevenfold virtue, whereby without doubt that very substance of the divine Spirit—which, because it could not be explained by one name, is set forth by diverse terms—is prophesied to rest upon the rod that should come forth from the stock of Jesse. I have also another testimony whereby I can teach that in my Lord and Saviour the Spirit rested in a certain peerless manner, and far otherwise than is recorded in the case of the rest. For John the Baptist says concerning Him: "He Who sent me to baptize in water, He said to me: Upon Whom you shall see the Spirit descending, and remaining on Him, He it is." If he had said "the Spirit descending," and had not added "and remaining on Him," He would seem to have nothing special above the rest. Now, however, he added, "and remaining on Him," that this might be a sign in the Saviour which could be shown in no other. For of no one is it written that the Holy Spirit remained in him. And lest anyone should think that in this I disparage the prophets, they themselves know that I do not disparage them when I prefer to them my Lord Jesus Christ. For they each recall their own sayings, and find that of no other was it said that "He did no sin, neither was guile found in His mouth." For because He alone is without sin, Who did no sin, therefore in Him alone the Spirit remained and abode permanently. For if He is the One concerning Whom something singular and peerless is said—this which we said above, that He did no sin—it is certain that all the rest were under sin. If all, necessarily the prophets also. And how will it be fitting for us to say that at the time of sin the Holy Spirit remained in them? Or if it seems incredible to you that the prophets, after they had received the Spirit, could have sinned, let us return to this very Moses whom we have in our hands, who is assuredly the greatest and most peerless of the prophets. He himself writes of himself, and bears witness concerning himself, that he sinned in that wherein he said: "Hear me, you unbelievers: shall we be able to bring forth water for you out of this rock?" For in these words he did not sanctify the Lord at the water of contradiction: that is, he did not trust in the power of God, and did not say that God is able to bring forth water for you out of this rock, but answered as it were out of the frailty of a certain distrust, saying: "Shall we be able to bring forth water for you out of this rock?" Because therefore sin is imputed to him by God in these words, it is certain that when he was speaking these things,

Editors' notes and page, col. 609

Footnotes

(36) · call in col 609 (above the image; column inferred)

Joan. I, 33.

John 1:33.

(printed under page 309)

(37) ‹anchor: alio dictum est› · call in col 609

Isa. LIII, 9.

Isa. 53:9.

(printed under page 309)

(38) ‹anchor: quo dixit› · call in col 609

Num. XX, 10.

Num. 20:10.

(printed under page 309)

Page

running head: 609 IN NUMEROS HOMILIA VI.
marginal letters: A et intellectus,; B mio quodam; C alio dictum; D caverit in
old-edition numerals: 288 after acceperant
other: Latin only, no Greek printed; begins mid-sentence from col. 608; last word loquere-[tur] split across column break
other: the word loqueretur, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 610

PG 12:610

non de Spiritu sancto locutus sit, sed de spiritu peccati. Quod si Scripturae testimonio tantus propheta Moyses ostenditur aliquando habuisse in se spiritum Dei, aliquando vero non habuisse, peccati scilicet tempore, certum est quia et de reliquis prophetis similis forma tenenda sit. Quid autem et de David dicam? qui pro Spiritu sancto, tanquam qui a se possit auferri, orat ne auferatur et dicit : « Ne projicias me a facie tua, et Spiritum sanctum tuum ne auferas a me. » In sequentibus vero tanquam pro culpa ablatum a se munus reposcit, et dicit : « Redde mihi laetitiam salutaris tui, et spiritu principali confirma me. » Quid vero etiam de Salomone commemorem? quem utique nemo dicet, aut sine Spiritu sancto judicasse judicia, vel templum Domino construxisse ; aut rursus in sancto Spiritu daemonibus templa fecisse, aut impiis mulieribus flexisse latera sua. Etiam ille propheta, qui in tertio Regnorum libro in Bethel mittebatur a Domino, in spiritu utique Dei, verba Dei locutus est : non tamen in spiritu Dei praevaricatus esse praeceptum Domini credendus est, quo jussus fuerat non manducare panem in Bethel, propter quod et a leone perimitur. Sed longum est ire per singulos. Ego autem licet non usquequaque pronuntiem, puto tamen quod sint nonnulla etiam communium hominum gesta, quae quamvis peccato careant, non tamen digna videantur quibus interesse putemus Spiritum sanctum. Ut verbi gratia dixerim, connubia quidem legitima carent quidem peccato, nec tamen tempore illo quo conjugales actus geruntur praesentia sancti Spiritus dabitur, etiamsi propheta esse videatur, qui officio generationis obsequitur. Sed et alia plura sunt, in quibus sufficit sola vis humana, et neque res indiget, neque decet adesse praesentiam Spiritus sancti. Sed in haec per excessum quemdam incurrimus, dum ostendere volumus, super solum Dominum, et Salvatorem meum Jesum mansisse semper spiritum Dei, in caeteris autem omnibus sanctis, et sicut in Septuaginta senioribus, a quibus verbi hujus processit exordium, requievisse tantum spiritum Dei, et operatum esse in tempore eo, quo expediebat iis per quos operabatur, et utile erat iis, quibus ministrabatur.

he spoke not from the Holy Spirit, but from the spirit of sin. Now if by the testimony of Scripture so great a prophet as Moses is shown sometimes to have had in himself the Spirit of God, and sometimes not to have had Him, namely, at the time of sin, it is certain that a similar rule must be held concerning the rest of the prophets also. And what shall I say also of David, who prays for the Holy Spirit, as for One Who could be taken away from him, that He be not taken away, and says: "Cast me not away from Thy face, and take not Thy Holy Spirit from me"? And in what follows he asks back the gift as having been taken away from him on account of his fault, and says: "Restore unto me the joy of Thy salvation, and uphold me with a ruling spirit." What, moreover, shall I mention also concerning Solomon? Whom assuredly no one will say either to have judged judgements or to have built the temple to the Lord without the Holy Spirit; or again, in the Holy Spirit to have made temples for demons, or to have inclined his sides to ungodly women. That prophet also who in the third book of Kings was sent to Bethel by the Lord, spoke the words of God in the Spirit of God assuredly; yet he is not to be believed to have transgressed in the Spirit of God the commandment of the Lord whereby he had been bidden not to eat bread in Bethel, on account of which he is also slain by a lion. But it is long to go through individuals. Now I, although I would not pronounce absolutely in every case, nevertheless think that there are also some actions of ordinary men which, although they are free from sin, yet do not seem worthy that we should think the Holy Spirit to be present at them. As, for example, I might say that lawful marriages indeed are free from sin, yet at that time when marital acts are performed the presence of the Holy Spirit will not be granted, even if he who complies with the duty of generation seems to be a prophet. And there are many other things besides, in which human strength alone suffices, and the matter neither needs nor befits the presence of the Holy Spirit to be there. But we have run into these things by a certain digression, while wishing to show that upon my Lord and Saviour Jesus alone the Spirit of God always remained, whereas in all the other saints, and as in the seventy elders from whom the beginning of this discourse proceeded, the Spirit of God only rested, and worked at that time when it was expedient for those through whom He worked, and profitable for those to whom He ministered.

4. Sed e⟨t⟩ in consequentibus continet lectio quae recitata est, quod Moyses Aethiopissam duxerit uxorem, et Maria atque Aaron detraxerint de Moyse cur Aethiopissam duxerit, et aiunt : « Nunquid soli Moysi locutus est Dominus? Nonne et nobis locutus est? Et audivit, inquit, Dominus. » Et post haec jubet eos exire ad tabernaculum testimonii, atque ibi judicio quodam habito leprosa efficitur Maria usque ad certum tempus, et sic revocatur ad castra. Quod ut compendiosius explicemus, Mariam

4. Moreover, in what follows the reading that was recited contains that Moses took an Ethiopian woman to wife, and Miriam and Aaron spoke against Moses because he had taken an Ethiopian woman, and they say: "Has the Lord spoken only to Moses? Has He not also spoken to us? And the Lord heard it," it says. And after these things He bids them go out to the tabernacle of testimony, and there, after a certain judgement is held, Miriam becomes leprous until a fixed time, and thus is recalled to the camp. To explain which more briefly, we say that Miriam

Editors' notes and page, col. 610

Footnotes

(39) · call in col 610 (above the image; column inferred)

Psal. LI, 13.

Ps. 51 (50):13.

(printed under page 309)

(40) · call in col 610 (above the image; column inferred)

III Reg. XIII.

1 Kings (3 Kingdoms) 13.

(printed under page 309)

(41) ‹anchor: a leone perimitur› · call in col 610

ibid.

Ibid.

(printed under page 309)

(42) ‹anchor: et aiunt› · call in col 610

Num. XII, 2.

Num. 12:2.

(printed under page 309)

(75) ‹anchor: tempore illo› · call in col 610

Carent quidem peccato, nec tamen tempore illo, etc. Hinc in libello De oratione sub finem suadet ut locus ubi conjugalibus actibus datur opera, orationi non deputetur.

"They are indeed without sin, yet not at that time," etc. Hence in the little book On Prayer, towards the end, he advises that the place where conjugal acts are performed should not be assigned to prayer.

(printed under page 309)

Page

running head: IN NUMEROS HOMILIA VI. 610
marginal letters: A tur, non; B plum Domino; C cato ,; D nistrabatur.
old-edition numerals: (none)
other: Latin only, no Greek printed; first word [loquere-]tur and last word Ma-[riam] split across column breaks; e⟨t⟩ in section 4 has a gap in the type for t
other: the word Mariam was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 611

PG 12:611

dicimus formam habuisse plebis prioris ; Moysen, id est legem Domini transisse ad connubium Aethiopissae hujus quae ex gentibus congregata est. Hanc ergo Moyses, id est, lex spiritalis accepit uxorem : et pro hoc facto Maria, quae nunc synagoga est, indignatur, et detrahit, una cum Aaron, cum sacerdotibus scilicet et Pharisaeis. Derogat ergo usque in hodiernum Moysi nobiscum posito plebs illa, et turpe ei videtur, quia circumcisionem carnis non docet apud nos, nec observationem Sabbati, nec Neomeniae, nec sacrificia sanguinis, sed circumcisionem cordis, et peccandi otium, diesque festos in azymis sinceritatis et veritatis, et sacrificia laudis, et non jam pecudum, sed vitiorum caedi victimas monet. Judicat ergo de iis Deus, et nuptias Aethiopissae confirmat : et Moysen quidem libenter cum ea habitare sinit, ac requiescere : Mariam vero ejicit extra castra, et porro facit a tabernaculo testimonii, cum qua ejicitur etiam Aaron. Insuper autem et leprosa efficitur Maria. Aspice nunc ad illam plebem, et vide quanta in illa est lepra peccati, quanta intelligentiae caligo, quanta observantiae foeditas, quanta turpitudo conspectus. Verumtamen haec lepra non perpetuo permanet, sed ubi septimana compleri coeperit mundi, revocabitur ad castra. In fine enim mundi cum plenitudo gentium introierit, tunc etiam omnis Israel salvabitur, et tunc est cum cessabit lepra de facie Mariae : recipiet enim decus fidei, et splendorem Christi agnitionis accipiet, et restituetur vultus ejus, cum fiet uterque unus grex, et unus pastor. In quo vere dicendum est : « O altitudo divitiarum sapientiae, et scientiae Dei, » qui ita conclusit omnes sub peccato, ut omnibus misereatur in Christo Jesu Domino nostro, cui est gloria in saecula saeculorum. Amen.

held the figure of the former people; and that Moses, that is, the law of the Lord, passed over to the marriage of this Ethiopian woman who is gathered together from the Gentiles. Her, therefore, Moses, that is, the spiritual law, took to wife; and for this deed Miriam, who is now the synagogue, is indignant and speaks against him, together with Aaron, namely, with the priests and Pharisees. That people, therefore, even unto this day disparages Moses who is set with us, and it seems shameful to it because among us he teaches not circumcision of the flesh, nor the observance of the Sabbath, nor of the New Moon, nor sacrifices of blood, but admonishes circumcision of the heart, and cessation from sinning, and feast days in the unleavened bread of sincerity and truth, and sacrifices of praise, and that victims not now of beasts, but of vices be slain. God therefore judges concerning these things, and confirms the marriage of the Ethiopian woman: and He suffers Moses indeed gladly to dwell and rest with her; whereas Miriam He casts out beyond the camp, and puts far from the tabernacle of testimony, with whom Aaron also is cast out. Moreover, Miriam also becomes leprous. Look now upon that people, and see how great a leprosy of sin is in it, how great a darkness of understanding, how great a foulness of observance, how great an ugliness of appearance. Nevertheless this leprosy does not remain perpetually, but when the week of the world begins to be fulfilled, she will be recalled to the camp. For at the end of the world, when the fulness of the Gentiles has come in, then all Israel also shall be saved, and that is when the leprosy will cease from the face of Miriam: for she will recover the comeliness of faith, and will receive the splendour of the knowledge of Christ, and her countenance will be restored, when both shall become one flock and one shepherd. Wherein truly must it be said: "O the depth of the riches of the wisdom and of the knowledge of God," Who has so concluded all under sin, that He may have mercy upon all in Christ Jesus our Lord, to Whom is glory for ever and ever. Amen.

HOMILIA VII.

HOMILY VII.

Rursum de Aethiopissa, et de lepra Mariae quae superfuerat.

Again on the Ethiopian woman, and on the leprosy of Miriam which had remained upon her.

Sicut Apostolus dicit, « Haec omina in figura contingebant illis, scripta sunt autem propter commonitionem nostram : » quaero quid commonitionis accipiamus ex eo quod lectum est nobis, quia detraxerunt Aaron et Maria de Moyse, et propter hoc correpti sunt, Maria vero etiam leprosa efficitur. Tanta autem fuit cura correptionis hujus, ut dum Maria septimanae tempus expleret in lepra, populus Dei non ageret iter ad terram repromissionis, ne tabernaculum testimonii moveretur. Primo interim moneor, et utiliter ac necessario moneor ex hoc facto ne detraham fratri, ne male loquar de proximo meo, ne aperiam os meum ad derogandum non solum sanctis, sed et quibuslibet proximis meis. Vides quanta ex hoc indignatio Dei fuerit, quanta vindicta processerit. Denique adversum peccatum istud simili indignatione etiam in Psalmis Deum commoveri

As the Apostle says, "All these things happened to them in a figure, and they were written for our admonition": I ask what admonition we receive from that which has been read to us, that Aaron and Miriam spoke against Moses, and on this account were rebuked, and Miriam also becomes leprous. Now so great was the care of this rebuke, that while Miriam was fulfilling the seven days' time in leprosy, the people of God did not journey towards the land of promise, nor was the tabernacle of testimony moved. First, meanwhile, I am admonished, and usefully and necessarily admonished from this deed, not to speak against a brother, not to speak evil of my neighbour, not to open my mouth to disparage not only the saints, but even any neighbours of mine whatsoever. You see how great the indignation of God was from this, how great a vengeance proceeded. Finally, that against this sin God is moved with similar indignation in the Psalms also,

Editors' notes and page, col. 611

Footnotes

(43) ‹anchor: Israel salvabitur› · call in col 611

Rom. XI, 25, 26.

Rom. 11:25–26.

(printed under page 310)

(44) ‹anchor: dicendum est› · call in col 611

ibid. 33.

Ibid., 11:33.

(printed under page 310)

(45) ‹anchor: quae superfuerat› · call in col 611

Num. XII.

Num. 12.

(printed under page 310)

(46) ‹anchor: Apostolus dicit› · call in col 611

I Cor. X, 11.

1 Cor. 10:11.

(printed under page 310)

Page

running head: 611 ORIGENIS
marginal letters: A riam dicimus; B nuptias Aethiopissae; C ejus, cum; D correpti sunt,
old-edition numerals: 289 before HOMILIA VII.
other: Latin only, no Greek printed; first word [Ma-]riam and last word commo-[veri] split across column breaks
other: the word commoveri was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 612

PG 12:612

videmus, et dicere : « Sedens adversus fratrem tuum detrahebas, et adversus filium matris tuae ponebas scandalum. » Similiter autem et in alio psalmo ex persona justi scientis hoc Deo quam maxime displicere dicitur : « Detrahentem occulte adversus proximum suum persequebar. » Ex iis igitur omnibus divinae Scripturae sermonibus, velut gladiis quibusdam utrinque acutis, obtrectandi fratribus, et derogandi sanctis vitium resecemus. Lepra enim consequitur derogantes et cacologos, id est, maleloquos. Post haec autem a moralibus ad intelligentiam mysticam transeamus. Quamvis et in superiore tractatu pauca jam dicta sint, tamen quae defuisse videntur, addemus. Videamus ergo quis est qui derogat Moysi, quis de eo male loquitur. Non solum Judaei, sed et haeretici, qui non recipiunt legem et prophetas, etiam ipsi detrahunt de Moyse. Denique solent ei etiam crimen impingere, dicentes, quia homicida fuit Moyses, interfecit enim Aegyptium : et alia multa, vel in ipsum, vel in prophetas blasphemo ore concinnant. Isti ergo quia detrahunt Moysi, habent lepram in anima sua et sunt in homine interiore leprosi, et ideo habentur extra castra Ecclesiae Dei. Sive ergo haeretici sint qui derogant Moysi, sive de Ecclesia sint qui detrahunt fratribus, et male loquuntur de proximis suis, omnes qui hoc vitio aguntur, dubitandum non est quin leprosi sint in anima sua. Et Maria quidem interveniente Aaron pontifice septima die curatur : nos vero si obtrectationis vitio inciderimus in animae lepram, usque ad finem septimanae mundi, id est, usque ad resurrectionis tempus leprosi in anima permanebimus, et immundi : nisi dum poenitendi tempus est, corrigamur, et conversi ad Dominum Jesum, ac supplicantes ei per poenitentiam purgemur ab immunditia leprae nostrae. Ego autem puto quod non solus ille populus prior, neque soli haeretici, de quibus supra memoravimus, detrahunt de Moyse; sed et omnis qui scripta ejus male intelligit, et qui spiritalem legem carnaliter suscipit, Moysi derogat, quia de verbis spiritus carnaliter homines docet. Audistis quid sibi judicii obtrectatores et maleloqui, et quid damnationis acquirant : audite nunc et quantum beneficii conferant iis, quibus obtrectant. Nunquam invenimus tantas laudes Deum dixisse de Moyse famulo suo, quantas nunc dici videmus, quando ab hominibus ei derogatum est.

be moved, and say: "Sitting, you slandered your brother, and against your mother's son you laid a stumbling-block." (Ps. 49:20) And similarly also in another psalm, from the person of the righteous man who knows that this displeases God most greatly, it is said: "Him who secretly slandered his neighbour, I pursued." (Ps. 100:5) By all these sayings of divine Scripture, therefore, as though by certain two-edged swords, let us cut away the vice of disparaging the brethren and of detracting from the saints. For leprosy follows detractors and cacologi, that is, evil-speakers. After these things, however, let us pass from moral matters to mystical understanding. Although a few things have already been said in the preceding treatise as well, nevertheless we shall add what seems to have been lacking. Let us see, therefore, who it is that detracts from Moses, who speaks evil of him. Not only the Jews, but also the heretics, who do not receive the law and the prophets—they too slander Moses. Finally, they are wont also to fasten a charge upon him, saying that Moses was a murderer, for he slew the Egyptian; and many other things, either against him or against the prophets, do they fabricate with blasphemous mouth. Because these men, therefore, slander Moses, they have leprosy in their soul and are leprous in the inner man, and therefore they are kept outside the camp of the Church of God. Whether, therefore, they be heretics who detract from Moses, or whether they be of the Church who slander the brethren and speak evil of their neighbours, as for all who are driven by this vice, there is no doubt that they are leprous in their soul. And Mary indeed, through the intervention of Aaron the high priest, is healed on the seventh day; whereas we, if through the vice of disparagement we fall into leprosy of the soul, shall remain leprous in soul and unclean even until the end of the week of the world, that is, even until the time of the resurrection: unless, while there is time for repenting, we are corrected, and turning back to the Lord Jesus, and entreating Him through repentance, we are cleansed from the uncleanness of our leprosy. Yet I think that not only that former people, nor only the heretics of whom we made mention above, slander Moses; but also everyone who understands his writings ill, and who receives the spiritual law carnally, detracts from Moses, because from the words of the Spirit he teaches men carnally. You have heard what judgement disparagers and evil-speakers acquire for themselves, and what condemnation: hear now also how great a benefit they confer upon those whom they disparage. We never find that God spoke such great praises of His servant Moses as we now see spoken when he was detracted from by men.

2. Audi ergo in consequentibus quid referat, et quibus Moysen laudibus efferat Spiritus sanctus. « Et descendit, inquit, Dominus in columna nubis, et stetit ad ostium tabernaculi testimonii. Et vocati sunt Aaron et Maria et steterunt ambo, et dixit ad eos : Audite verba mea. Si fuerit propheta quis vestrum Domini, in visionibus ei agnoscar, et in somnis loquar ei, non sicut famulo meo Moysi,

2. Hear, therefore, in what follows what the Holy Spirit relates, and with what praises He exalts Moses. "And the Lord came down," it says, "in a pillar of cloud, and stood at the door of the tabernacle of witness. And Aaron and Mary were called, and they both stood forth, and He said to them: Hear My words. If any of you be a prophet of the Lord, in visions shall I be known to him, and in dreams shall I speak to him; not as to My servant Moses,

Editors' notes and page, col. 612

Footnotes

(47) · call in col 612 (above the image; column inferred)

Psal. XLIX, 20.

Ps. 49 (50):20.

(printed under page 310)

(48) · call in col 612 (above the image; column inferred)

Psal. CI, 5.

Ps. 101 (100):5.

(printed under page 310)

(49) ‹anchor: descendit, inquit› · call in col 612

Num. XII, 5 et seqq.

Num. 12:5 ff.

(printed under page 310)

(76) ‹anchor: anima permanebimus› · call in col 612

Mss., « permanebimus. » Libb. editi, « permanemus. »

The manuscripts read "we shall remain"; the printed books, "we remain."

(printed under page 310)

Page

running head: ORIGENIS 612
marginal letters: A veri videmus; B tur. Non; C nos vero; D rant iis
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word "veri" (from "moveri")

PG 12:613

qui in tota domo mea fidelis est, os ad os loquor ad eum, in specie, et non in aenigmate, et gloriam Domini vidit. Et quare non timuistis detrahere famulo meo Moysi? Et ira furoris Domini facta est super illos, discesserunt, et nubes discessit a tabernaculo, et ecce Maria facta est leprosa sicut nix. » Videte quid sibi poenae contulerint obtrectatores, quid vero illi cui obtrectaverant, quaesiverint laudis. Sibi turpitudinem, illi splendorem; sibi lepram, illi gloriam; sibi opprobrium, illi magnificentiam quaesiverunt. Verumtamen Moyses priusquam acciperet Aethiopissam, non est scriptum quia in specie locutus sit ei Deus, et non in aenigmate : sed ubi accepit Aethiopissam, tunc dicit de eo Deus, quia « os ad os loquar ad eum, in specie, et non in aenigmate. » Modo enim cum Moyses venit ad nos, et conjunctus est huic nostrae Aethiopissae, lex Dei jam non in figuris, et in imaginibus sicut prius, sed in ipsa specie veritatis agnoscitur; et quae prius in aenigmate designabantur, nunc in specie et veritate complentur. Et ideo ille, qui species figurarum et aenigmatum disserebat, dicit : « Scimus autem quoniam patres nostri omnes sub nube fuerunt, 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 autem erat Christus. » Vides quomodo aenigmata legis Paulus absolvit, et species aenigmatum docet, et dicit quia petra in aenigmate erat apud Moysem, antequam jungeretur huic nostrae Aethiopissae. Nunc in specie petra Christus est. Nunc enim os ad os loquitur per legem Deus. Antea in aenigmate fuit baptismus in nube et in mari, nunc autem in specie regeneratio est in aqua et in Spiritu sancto. Tunc in aenigmate erat manna cibus, nunc autem in specie caro Verbi Dei est verus cibus, sicut et ipse dicit, quia « Caro mea vere est cibus, et sanguis meus vere est potus. » Sic ergo jam nunc Moyses apud nos positus, et huic Aethiopissae conjunctus, vel ipse ad nos, vel Deus ad ipsum non loquitur in aenigmate, sed in specie. His autem additur : « Et gloriam, inquit, Domini vidit. » Quando vidit Moyses gloriam Domini? Ego tunc dico, quando transformatus est Dominus in monte, et aderat ei Moyses cum Elia, et colloquebantur ei. Et ideo recte in consequentibus adjungit : « Et quare non timuistis detrahere famulo meo Moysi? » Quod evidenter utique ad eos dictum dirigitur, qui Evangelia quidem suscipere videntur, derogant autem Moysi, et merito arguuntur, quia cum discant per Evangelium quod Moyses una cum Elia vidit gloriam Domini, legi et prophetis ausi sunt derogare. Et ideo nos non detrahamus Moysi, nec derogemus

who is faithful in all My house; mouth to mouth do I speak to him, in manifest form, and not in a riddle, and he has seen the glory of the Lord. And why did you not fear to slander My servant Moses? And the anger of the wrath of the Lord came upon them, they departed, and the cloud departed from the tabernacle, and behold, Mary became leprous as snow." (Num. 12:5–10) See what punishment the disparagers brought upon themselves, and what praise they procured for him whom they had disparaged. For themselves they procured disgrace, for him splendour; for themselves leprosy, for him glory; for themselves reproach, for him magnificence. Nevertheless, before Moses took the Ethiopian woman, it is not written that God spoke to him in manifest form, and not in a riddle; but when he took the Ethiopian woman, then God says of him that "mouth to mouth I shall speak to him, in manifest form, and not in a riddle." (Num. 12:8) For now, when Moses has come to us and been joined to this Ethiopian woman of ours, the law of God is recognized no longer in figures and in images as before, but in the very form of truth; and the things that before were sketched out in a riddle are now fulfilled in manifest form and truth. And therefore he who expounded the forms of figures and riddles says: "For we know that our fathers were all under the cloud, and all were baptized into 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 of the spiritual rock that followed them; and the rock was Christ." (1 Cor. 10:1–4) You see how Paul unravels the riddles of the law, and teaches the manifest forms of the riddles, and says that the rock was in a riddle with Moses, before he was joined to this Ethiopian woman of ours. Now in manifest form the rock is Christ. For now God speaks mouth to mouth through the law. Previously baptism was in a riddle in the cloud and in the sea, whereas now in manifest form regeneration is in water and in the Holy Spirit. Then in a riddle manna was food, whereas now in manifest form the flesh of the Word of God is true food, just as He Himself also says that "My flesh is truly food, and My blood is truly drink." (John 6:56) Thus, therefore, now that Moses has been placed among us and joined to this Ethiopian woman, either he himself speaks to us, or God speaks to him, not in a riddle, but in manifest form. Moreover, to these things is added: "And he saw," it says, "the glory of the Lord." (Num. 12:8) When did Moses see the glory of the Lord? I say it was then, when the Lord was transfigured on the mountain, and Moses was present with Him together with Elijah, and they conversed with Him. And therefore He rightly adds in what follows: "And why did you not fear to slander My servant Moses?" (Num. 12:8) Which saying is manifestly directed at those who seem indeed to receive the Gospels, yet detract from Moses, and are deservedly convicted, because although they learn through the Gospel that Moses together with Elijah saw the glory of the Lord, they have dared to detract from the law and the prophets. And therefore let us not slander Moses, nor detract from

Editors' notes and page, col. 613

Footnotes

(50) · call in col 613 (above the image; column inferred)

I Cor. X, 1 et seqq.

1 Cor. 10:1 ff.

(printed under page 311)

(51) ‹anchor: ipse dicit› · call in col 613

Joan. VI, 56.

John 6:56 (55).

(printed under page 311)

(52) ‹anchor: gloriam, inquit› · call in col 613

Num. XII, 8.

Num. 12:8.

(printed under page 311)

(53) ‹anchor: in consequentibus adjungit› · call in col 613

ibid.

Ibid.

(printed under page 311)

(77) · call in col 613 (above the image; column inferred)

Codex ms. Ebroicensis, « accidant. » Codex Sancti Theodorici, « contingant. » Lib. edit., « accedant. »

The Évreux manuscript reads "befall"; the Saint-Thierry manuscript, "happen"; the printed books, "approach."

(printed under page 311)

Page

running head: 613 IN NUMEROS HOMIL
marginal letters: A qui in tota; B venit ad nos; C petra in aenigmate; D dico, quando
old-edition numerals: 290 after Moysem,
other: Latin only, no Greek printed; running head cut off at right across column break

PG 12:614

legi, sed simus non solum auditores legis, sed et factores, ut cum ipso Moyse conglorificari mereamur. Ego autem puto quod et illi materiam praestant ad derogandum Moysi, qui, verbi causa, cum legitur liber Levitici, vel lectio Numerorum, non ostendunt quomodo haec quae in aenigmate scripta sunt, intelligi per speciem debeant, id est, qui non spiritaliter ea quae in lege leguntur exponunt. Necessario enim qui audiunt ritum sacrificiorum, vel Sabbatorum observantiam, vel caeterorum similium in ecclesia recitari, offenduntur, et dicunt : Quid hoc necesse est in ecclesia legi? Quo nobis prosunt praecepta Judaica, et spreti populi observantiae? Haec Judaeorum sunt, et Judaei de iis viderint. Ne ergo hujusmodi offendicula auditoribus accidant. danda opera est ad scientiam legis, et secundum hoc quod spiritalis est lex, intelligenda et explananda sunt omnia quae leguntur, ne doctorum causa, imo desidia et negligentia, ab imperitis et indoctis derogetur Moysi; sed convertamur ad Dominum, ut auferat a nobis velamen litterae; ut non nobis deformis vultus Moysi, sed gloriosus ac decorus appareat, ita ut non solum non obtrectemus, sed et pro magnitudine sensuum, laudem ei et gloriam conferamus. « Et ira furoris Domini facta est super illos, et discesserunt, et nubes recessit a tabernaculo, et ecce Maria facta est leprosa sicut nix. » Ira furoris Domini efficitur super eos, qui male loquuntur, et detrahunt. Verumtamen quod dicit, « et nubes recessit a tabernaculo, et ecce Maria facta est leprosa sicut nix, » considerandum diligentius est, quod prius recedit nubes, et ita lepra repletur : ut ostendatur quia etiam si est in aliquo gratia sancti Spiritus, et obtrectat, et detrahit, recedit ab eo post obtrectationem, et sic lepra repletur anima ejus. Nam et populus ille prior habuit in se gratiam Dei, sed postquam in verum Moysen Dominum nostrum Jesum Christum extenderunt linguas blasphemiae suae, discessit ab illis nubes, et transivit ad nos in montem excelsum, cum Salvator noster transformatus est, et nubes refulgens obumbravit discipulos ejus, et venit vox de nube, dicens : « Hic est Filius meus dilectissimus, in quo mihi bene complacui. » Post hoc ergo Maria facta est leprosa sicut nix. Donec aderat nubes, Maria non erat leprosa, sed cum discessit. Donec enim visitatio Dei erat in populo illo, non erat leprosus. Ubi vero discessit, ignominia vultus sui contexit eum. Sed et nos timeamus ne forte effugemus a nobis hanc nubem male loquendo, male agendo, male cogitando : et tunc apparebit in nobis lepra peccati, cum deseruerit nos gratia Dei.

the law, but let us be not only hearers of the law, but also doers, that we may be worthy to be glorified together with Moses himself. Yet I think that those also furnish matter for detracting from Moses who, for instance, when the book of Leviticus or the reading of Numbers is read, do not show how these things that are written in a riddle ought to be understood in manifest form, that is, who do not spiritually expound the things that are read in the law. For necessarily those who hear the rite of sacrifices, or the observance of Sabbaths, or of other similar things recited in church, are offended, and say: What need is there for this to be read in church? Of what profit to us are Jewish precepts, and the observances of a rejected people? These things belong to the Jews, and let the Jews see to them. Lest, therefore, stumbling-blocks of this kind befall the hearers, effort must be given to the knowledge of the law, and in accordance with the fact that the law is spiritual, all things that are read must be understood and explained, lest on account of the teachers—or rather through their sloth and negligence—Moses be detracted from by the unskilful and unlearned; but let us turn to the Lord, that He may take away from us the veil of the letter; that the face of Moses may appear to us not unsightly, but glorious and comely, so that we may not only refrain from disparaging him, but also, in proportion to the greatness of the meanings, bestow praise and glory upon him. "And the anger of the wrath of the Lord came upon them, and they departed, and the cloud withdrew from the tabernacle, and behold, Mary became leprous as snow." (Num. 12:9–10) The anger of the wrath of the Lord comes to pass upon those who speak evil and slander. Nevertheless, as for what it says, "and the cloud withdrew from the tabernacle, and behold, Mary became leprous as snow," it must be considered more carefully that first the cloud withdraws, and thus she is filled with leprosy: that it may be shown that even if the grace of the Holy Spirit is in someone, and he disparages and slanders, it withdraws from him after the disparagement, and thus his soul is filled with leprosy. For that former people also had in itself the grace of God, but after they stretched forth the tongues of their blasphemy against the true Moses, our Lord Jesus Christ, the cloud departed from them, and passed over to us onto the high mountain, when our Saviour was transfigured, and a bright cloud overshadowed His disciples, and a voice came from the cloud, saying: "This is My most beloved Son, in Whom I am well pleased." (Matt. 17:5) After this, therefore, Mary became leprous as snow. As long as the cloud was present, Mary was not leprous, but when it departed. For as long as the visitation of God was in that people, it was not leprous; but when it departed, the ignominy of its face covered it. Let us also fear lest perchance we drive away from ourselves this cloud by speaking evil, by doing evil, by thinking evil: and then the leprosy of sin will appear in us, when the grace of God has forsaken us.

3. « Et respexit Aaron ad Mariam, et ecce erat leprosa. Et dixit Aaron ad Moysen : Precor, domine, ne contuleris in nos peccatum, quoniam ignoravimus

3. "And Aaron looked upon Mary, and behold, she was leprous. And Aaron said to Moses: I pray, my lord, lay not the sin upon us, for we were ignorant

Editors' notes and page, col. 614

Footnotes

(77) ‹anchor: auditoribus accidant› · call in col 614

Codex ms. Ebroicensis, « accidant. » Codex Sancti Theodorici, « contingant. » Lib. editi, « accedant. »

The Évreux manuscript reads "befall." The Saint-Thierry manuscript, "happen." The printed books, "approach."

(printed under page 311)

(54) ‹anchor: sicut nix› · call in col 614

ibid. 9, 10.

Ibid., 12:9–10.

(printed under page 311)

(55) ‹anchor: de nube, dicens› · call in col 614

Matth. XVII, 5.

Matt. 17:5.

(printed under page 311)

Page

running head: MEROS HOMILIA VII. 614
marginal letters: A legi, sed; B danda opera; C facta est; D facta est
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word "ignoravi-" across column break; running head cut off at left
other: the word ignoravimus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 615

PG 12:615

quod peccavimus. Ne fiat simile morti, et ut aborsus ejectus de vulva matris, et comedit dimidium carnis ejus. » Vult in hoc ostendere quod populus ille formatus quidem fuerit in vulva matris suae synagogae, non tamen pervenire potuerit ad perfectum et integrum partum. Sicut enim aborsus imperfectus et incompositus est partus : ita et ille populus aliquanto quidem tempore intra vulvam matris, hoc est, intra synagogae institutionem positus fuit : sed peccatis intercedentibus, formari ad integrum, vivificarique non potuit : et ideo abjecti sunt velut aborsus imperfectus et immaturus, peccato scilicet consumente dimidium, ut ait, carnis ejus. Est tamen interdum et aborsus bonus. Bonus autem aborsus dicitur cum aliis comparatur, sicut et Ecclesiastes ait : « Et dixi : Bonus est aborsus magis quam ille. » Qui ille? « Qui in vanitate, inquit, incedit et in tenebris ambulat. » Non ergo absolute bonum dicit aborsum, sed bonum magis quam vitam, quae in vanitate ducitur, et in tenebris ignorantiae. Et fit apud eum quaedam comparatio singulorum. Dicit enim et alibi ipse Ecclesiastes, bonos esse mortuos magis quam viventes. Quibus rursus si compares aborsum, bonum esse dicas super utrumque. Si ergo consideres qui sunt vivi, et qui sunt mortui, quibus aborsus melior sit pro eo quod ne gustaverit quidem vitae mundi hujus auspicia, invenies quae sint in comparatione ista differentiae. Considera ergo quia non alios ibi nominavit viventes, nisi de quibus dicitur in Psalmis : « Verumtamen vanitas omnis homo vivens. » Omni ergo homine qui in vanitate vivit. Non enim omnis vita in vanitate est, sed illa vita quae secundum carnem est, et secundum errores ac voluptates saeculi, haec est vita vanitatis, et super hanc est omnis qui huic vitae mortuus est, et qui dicit : « Mihi autem mundus crucifixus est, et ego mundo; » et de quo dicitur : « Mortui ergo estis cum Christo. » Isti ergo meliores sunt, quam illi viventes. Sed super hos esse dicitur aborsus, quia licet venisse videatur in carne, nulla tamen vanitatis vitae hujus sumpsit initia. Introducit tamen Ecclesiastes et allum quemdam, ut videtur, etiam isto meliorem, de quo dicit : « Et optimus est super hos duos qui nondum natus est; » hoc est, qui ne ad conclusionem quidem vulvae carnalis et corporeae nativitatis venit injuriam. Sed et hoc ipsum quod dicit Ecclesiastes : « Laudavi omnes mortuos magis quam vivos, et eos qui vivunt usque nunc, » quomodo non evidenter ostendit quod eos

that we sinned. Let her not become like unto death, and as an abortion cast forth from the mother's womb, and it devours half of her flesh." (Num. 12:10–12) He wishes in this to show that that people was indeed formed in the womb of its mother the synagogue, yet could not arrive at a perfect and complete birth. For just as an abortion is an imperfect and unformed birth, so also that people was for some time indeed placed within the mother's womb, that is, within the instruction of the synagogue; but since sins intervened, it could not be formed to completion and brought to life; and therefore they were cast away like an imperfect and untimely abortion, sin, that is to say, consuming half of her flesh, as he says. Yet sometimes there is also a good abortion. Now an abortion is called good when it is compared with others, just as Ecclesiastes also says: "And I said: An abortion is better than he." (Eccl. 6:3) Who is he? "He who walks in vanity," he says, "and goes in darkness." (Eccl. 6:4) He does not, therefore, call an abortion good absolutely, but good rather than a life that is led in vanity and in the darkness of ignorance. And there is made in him a certain comparison of each. For Ecclesiastes himself says elsewhere also that the dead are better than the living (Eccl. 4:2). And if in turn you compare an abortion with these, you would say that it is good above both. If, therefore, you consider who are the living, and who are the dead, than whom the abortion is better because it has not even tasted the beginnings of the life of this world, you will find what the differences are in that comparison. Consider, therefore, that he named none as the living there save those of whom it is said in the Psalms: "Nevertheless vanity is every man living." (Ps. 38:6) Than every man, therefore, who lives in vanity. For not all life is in vanity, but that life which is according to the flesh, and according to the errors and pleasures of the world—this is the life of vanity; and above this is everyone who has died to this life, and who says: "But to me the world is crucified, and I to the world;" (Gal. 6:14) and of whom it is said: "You are dead, therefore, with Christ." (Col. 3:3) These, therefore, are better than those living ones. But above these is said to be the abortion, because although it seems to have come in the flesh, nevertheless it took no beginnings of the vanity of this life. Yet Ecclesiastes introduces also a certain other one, as it seems, better even than this one, of whom he says: "And best above these two is he who has not yet been born;" (Eccl. 4:3) that is, he who has not even come to the confinement of the fleshly womb and the injury of bodily birth. Moreover, this very thing that Ecclesiastes says: "I praised all the dead more than the living, and those who are alive until now," (Eccl. 4:2) how does it not manifestly show that he

Editors' notes and page, col. 615

Footnotes

(56) · call in col 615 (above the image; column inferred)

Num. XII, 10 et seqq.

Num. 12:10 ff.

(printed under page 312)

(57) · call in col 615 (above the image; column inferred)

Eccle. VI, 3.

Eccles. 6:3.

(printed under page 312)

(58) · call in col 615 (above the image; column inferred)

ibid. 4.

Ibid., 6:4.

(printed under page 312)

(59) · call in col 615 (above the image; column inferred)

Eccle. IV, 2.

Eccles. 4:2.

(printed under page 312)

(60) ‹anchor: in Psalmis› · call in col 615

Psal. XXXVIII, 6.

Ps. 38 (39):6.

(printed under page 312)

(61) ‹anchor: et qui dicit› · call in col 615

Galat. VI, 14.

Gal. 6:14.

(printed under page 312)

(62) ‹anchor: de quo dicitur› · call in col 615

Coloss. III, 3.

Col. 3:3.

(printed under page 312)

(63) ‹anchor: de quo dicit› · call in col 615

Eccle. IV, 3.

Eccles. 4:3.

(printed under page 312)

(64) ‹anchor: dicit Ecclesiastes› · call in col 615

ibid., 2.

Ibid., 4:2.

(printed under page 312)

(78) · call in col 615 (above the image; column inferred)

Manuscripti, « simile. » Libb. editi, « similis, » male, cum in Graeco textu legatur ὡσεὶ ἴσον.

The manuscripts read "like" [neuter]; the printed books, "like" [masculine], wrongly, since the Greek text reads ὡσεὶ ἴσον ("as it were equal").

(printed under page 312)

(79) ‹anchor: esse dicas› · call in col 615

Libb. editi, « dicat, » sed mss., « dicas. »

The printed books read "he says"; but the manuscripts, "you would say."

(printed under page 312)

(80) ‹anchor: vita vanitatis› · call in col 615

Codex Bellovacensis « haec vita est vanitas. » Codex Ebroicensis « haec est vitae vanitas. »

The Beauvais manuscript reads "this life is vanity"; the Évreux manuscript, "this is the vanity of life."

(printed under page 312)

Page

running head: 615 ORIGENIS
marginal letters: A mus quod; B magis quam; C tes, nisi; D per hos
old-edition numerals: 291 after gustaverit
other: Latin only, no Greek printed; begins mid-word "mus" (from "ignoravimus")

PG 12:616

dicat meliores qui mortui sunt mundo, et eos pronuntiet inferiores qui vivunt mundo? Nam si secundum litteram velis intelligere, quomodo laudandi sunt mortui magis quam viventes? Laudari enim solet quis in eo quod voluntate bona et proposito egerit. Mors autem ista communis, nulli ex voluntate, nec ex proposito venit. Quomodo ergo dignus laude videbitur in eo quis quod contra propositum patitur? Alioquin laudabitur et Pharao rex Aegypti, qui submersus est in mare, super Mosen, qui de mari vivus evasit. Laudabuntur et Aegyptii qui mortui sunt in aquis, magis quam populus Dei, qui transivit per siccum in medio mari. Non ergo ita intelligas, sed scito te laudandum esse mortuum cum potueris dicere : « Christo concrucifixus sum. Vivo autem jam non ego, vivit autem in me Christus. » Si renuntiasti saeculo, si abjecisti vitia, si jam non moveris ad peccatum, sed mortuus es peccato, melior es quam ille qui vivit peccato, et erit in te mors ista laudabilis. Nam pro morte hac communi, quae lege naturae unicuique venit, nemo laudatur. Haec licet per excessum, commemorari tamen oportuit in eo loco ubi sermo Dei Mariam pro culpa obtrectationis, et pro plaga correptionis aborsum dicit effectam, ut ostenderemus quia est et vituperabilis, est et laudabilis aborsus. Denique etiam Apostolus sciens in istis quibus supra diximus ordinibus esse aliquem laudabilem aborsus ordinem, etiam de semetipso dicit : « Novissime autem omnium tanquam abortivo visus est et mihi; » super viventes se quidem et super mortuos, post eos tamen qui necdum nati sunt, numerans. Fit ergo sicut aborsus Maria. Non enim potuit populus ille ad perfectum formari in lege, sicut et Paulus pronuntiat dicens : « Neminem enim ad perfectum adduxit lex. » Denique et idem Apostolus de quibusdam quos a fide delapsos et velut in aborsum conversos ad perfectae rursum nativitatis instituta reparabat, ait : « Filioli mei, quos iterum parturio donec formetur Christus in vobis. »

calls those better who are dead to the world, and pronounces those inferior who live to the world? For if you wish to understand it according to the letter, how are the dead to be praised more than the living? For someone is wont to be praised in that which he has done with good will and purpose. But this common death comes to no one from will, nor from purpose. How, therefore, will anyone seem worthy of praise in that which he suffers against his purpose? Otherwise Pharaoh king of Egypt also, who was drowned in the sea, will be praised above Moses, who escaped alive from the sea (Exod. 14). The Egyptians also who died in the waters will be praised more than the people of God, who passed through on dry ground in the midst of the sea. Do not, therefore, understand it thus, but know that you are to be praised as dead when you are able to say: "I am crucified with Christ. And it is no longer I who live, but Christ lives in me." (Gal. 2:19–20) If you have renounced the world, if you have cast away vices, if you are no longer moved to sin, but are dead to sin, you are better than he who lives to sin, and that death in you will be praiseworthy. For on account of this common death, which comes to everyone by the law of nature, no one is praised. Although these things are by way of digression, nevertheless they had to be mentioned in that place where the word of God says that Mary, for the fault of disparagement and for the stroke of chastisement, was made an abortion, that we might show that there is both a blameworthy and a praiseworthy abortion. Finally, the Apostle also, knowing that in those ranks of which we spoke above there is a certain praiseworthy rank of abortion, says of himself too: "And last of all, as to one born out of due time, He appeared to me also;" (1 Cor. 15:8) numbering himself indeed above the living and above the dead, yet after those who have not yet been born. Mary, therefore, becomes as an abortion. For that people could not be formed to perfection in the law, just as Paul also pronounces, saying: "For the law brought no one to perfection." (Heb. 7:19) Finally, the same Apostle also, concerning certain men who had slipped away from the faith and been turned as it were into an abortion, whom he was restoring again to the institutions of a perfect birth, says: "My little children, of whom I am in travail again until Christ be formed in you." (Gal. 4:19)

4, « Et proclamavit Moyses ad Dominum dicens : Deus, precor te, sana eam. » Et quem oportebat orare ad Dominum pro sanitate populi illius, nisi Moysen? Moyses orat pro illis. Et forte hoc erat quod cum Domino Jesu Christo colloquebatur, cum in monte transformatus est, petens ab eo, ut cum plenitudo gentium introisset, tunc omnis Israel salvus fieret. « Et dixit Dominus ad Moysen : Si pater ejus exspuisset in faciem ejus, nonne erubesceret septem diebus? Separetur septem diebus

4. "And Moses cried out to the Lord, saying: O God, I pray Thee, heal her." (Num. 12:13) And whom did it behove to pray to the Lord for the healing of that people, save Moses? Moses prays for them. And perhaps this was what he was conversing about with the Lord Jesus Christ when He was transfigured on the mountain, asking of Him that when the fullness of the Gentiles had come in, then all Israel might be saved. "And the Lord said to Moses: If her father had spat in her face, would she not be ashamed for seven days? Let her be separated for seven days

Editors' notes and page, col. 616

Footnotes

(65) · call in col 616 (above the image; column inferred)

Exod. XIV.

Exod. 14.

(printed under page 312)

(66) · call in col 616 (above the image; column inferred)

Galat. II, 19, 20.

Gal. 2:19–20.

(printed under page 312)

(67) ‹anchor: de semetipso dicit› · call in col 616

I Cor, XV, 8.

1 Cor. 15:8.

(printed under page 312)

(68) ‹anchor: pronuntiat dicens› · call in col 616

Hebr. VII, 19.

Heb. 7:19.

(printed under page 312)

(69) ‹anchor: reparabat, ait› · call in col 616

Galat. IV, 19.

Gal. 4:19.

(printed under page 312)

(70) ‹anchor: sana eam› · call in col 616

Num. XII, 13.

Num. 12:13.

(printed under page 312)

(81) · call in col 616 (above the image; column inferred)

Codex Sancti Theodorici, « egerit. » Libb. editi « gerit. »

The Saint-Thierry manuscript reads "has done"; the printed books, "does."

(printed under page 312)

(82) ‹anchor: Deus› · call in col 616

Libb. editi, « Deus meus, » sed in mss. et in textu Graeco deest, « meus. »

The printed books read "my God"; but in the manuscripts and in the Greek text "my" is wanting.

(printed under page 312)

Page

running head: ORIGENIS 616
marginal letters: A dicat meliores; B crucifixus sum; C cit : « Novissime; D nisi Moysen
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:617

extra castra, et post haec introibit. » Quid est, si pater ejus exspuisset in faciem ejus, erubesceret septem diebus? Mariam loco synagogae posuimus, huic exspuit pater ejus in faciem. Signum repudii est in faciem conspui. Denique in lege scriptum est, ubi jubetur ut relictae proximi proximus nubat, si voluerit proximus repudiare conjugium, ut discalceatus in faciem conspuatur, et hoc datum est velut signum repudii. Hinc ergo Maria, id est, populus ille cum repudiatur, a Deo conspui in faciem dicitur. Habemus et in alio loco significantiam sputi, cum dicit Isaias : « Omnes gentes sicut guttae situlae, et sicut sputum reputatae sunt. » Ostenditur ergo in hoc, quod etiam populus ille sicut gentes caeterae, quae ut sputum reputantur, abjectus est. Et revera si consideres honorem illum priorem, cum pontificalis apud eos ordo florebat, cum insignia sacerdotum, cum Levitica ministeria, cum majestas templi, cum prophetalis splendor, et cum coelestibus super terram consortiis utebantur, quis honor fuit ille? quae gloria? Et rursum si nunc aspicias quanto dedecore horrescant, sine templo, sine altari, sine sacrificio, sine propheta, sine sacerdotio, sine ulla coelesti visitatione, dispersi per omnem terram profugique viventes : quis non evidenter agnoscat quod conspuit pater illius in faciem ejus, et perfudit vultum eorum ignominia? Septem ergo diebus separatur extra castra. Diximus etiam in superioribus, quod septem dies isti septimanam mundi istius designent. In septimana enim dierum, creaturae totius visibilis substantiae videntur esse productae. Tunc enim quae non erant, facta sunt. In septimana vero totius mundi, secreta quadam et Deo soli cognita dispensatione, quae tunc producta sunt, explicantur. Interim in hac septimana qua sequestrata est Maria, non moventur castra filiorum Israel, sed stant uno in loco conclusi, et nullus est eis omnino profectus, donec mundetur Maria a lepra sua.

outside the camp, and after these things she shall come in." (Num. 12:14) What is, if her father had spat in her face, she would be ashamed for seven days? We have set Mary in the place of the synagogue; her father spat in her face. To be spat upon in the face is a sign of repudiation. Finally, it is written in the law, where it is commanded that the next of kin marry the widow of his kinsman, if the next of kin wishes to refuse the marriage, that having his shoe loosed he be spat upon in the face, and this was given as a sign of repudiation. Hence, therefore, Mary, that is, that people, when it is repudiated, is said to be spat upon in the face by God. We have in another place also the signification of spittle, when Isaiah says: "All the nations are as drops of a bucket, and have been reckoned as spittle." (Isa. 40:15) It is shown in this, therefore, that that people also, like the other nations which are reckoned as spittle, has been cast away. And truly, if you consider that former honour, when the high-priestly order flourished among them, when the insignia of the priests, when the Levitical ministries, when the majesty of the temple, when prophetic splendour were theirs, and when they enjoyed heavenly fellowship upon earth, what honour was that! what glory! And again, if you now look upon what great dishonour they bristle with—without temple, without altar, without sacrifice, without prophet, without priesthood, without any heavenly visitation, scattered over all the earth and living as fugitives—who would not manifestly recognize that her Father spat in her face, and poured ignominy over their countenance? For seven days, therefore, she is separated outside the camp. We have said in the preceding passages as well that these seven days designate the week of this world. For in the week of days, the creatures of the whole visible substance are seen to have been brought forth (Gen. 1-2). For then the things that were not, were made. But in the week of the whole world, by a certain secret dispensation known to God alone, the things that were then brought forth are unfolded. Meanwhile, in this week during which Mary is shut out, the camp of the children of Israel does not move, but they stand shut up in one place, and there is no progress for them at all, until Mary is cleansed from her leprosy.

5. « Et post haec, inquit, promovit populus ex Aseroth, et consederunt in deserto Pharan. » Aseroth interpretatur domus perfecta. Proficiscitur ergo populus postquam Maria purgata est, a domibus perfectis, et venit in Pharan, quod interpretatur os visibile. Mihi videtur os visibile posse intelligi, quod Verbum caro factum est, et invisibilis visibilis effectus; et hoc significari, quod posteaquam finis et perfectio omnium quae erga illum populum gerenda fuerant, venit, tunc transit, et venit ad eum, quem Verbum carnem factum ante non credidit. « Et locutus est Dominus ad Moysen, dicens : Mitte viros, et considerent terram Chananaeorum,

5. "And after these things," it says, "the people moved forward from Hazeroth, and encamped in the wilderness of Paran." (Num. 12:16) Hazeroth is interpreted "perfect house". The people sets out, therefore, after Mary has been cleansed, from perfect houses, and comes to Paran, which is interpreted "visible mouth". To me it seems that "visible mouth" can be understood of the fact that the Word was made flesh, and the Invisible was made visible; and that this is signified, that after the end and perfection of all the things that were to be done towards that people has come, then it passes over, and comes to Him Whom before, when the Word was made flesh, it did not believe. "And the Lord spoke to Moses, saying: Send men, and let them spy out the land of the Cananaeans,

Editors' notes and page, col. 617

Footnotes

(71) · call in col 617 (above the image; column inferred)

ibid.

Ibid.

(printed under page 313)

(72) · call in col 617 (above the image; column inferred)

Isa. XL, 15.

Isa. 40:15.

(printed under page 313)

(73) ‹anchor: videntur esse productae› · call in col 617

Gen. I et II.

Gen. 1 and 2.

(printed under page 313)

(74) ‹anchor: Et post haec, inquit› · call in col 617

Num. XII, 16.

Num. 12:16.

(printed under page 313)

(83) · call in col 617 (above the image; column inferred)

Codex S. Theodorici, « derelicta proximi proximo nubat. » Codd. Ebroicensis et Belvacensis, « relictam proximi proximus nubat. »

The Saint-Thierry manuscript reads "let the woman left by one's neighbour marry one's neighbour." The Évreux and Beauvais manuscripts read "let the neighbour marry the woman left by his neighbour."

(printed under page 313)

(84) ‹anchor: domus perfecta› · call in col 617

Aseroth interpretatur domus perfecta. Sic habent mss. In editis pro « perfecta » legitur perfectae. חצר « atrium, » Plur. Constr. חצרות « atria » et synecdochice « domus » significari potest: quomodo inde erui possit « domus perfecta, » fateor me non videre.

"Hazeroth is interpreted 'perfect house.'" So the manuscripts have it. In the printed editions "perfectae" ["of perfect"] is read for "perfecta." חצר means "court"; the plural construct חצרות, "courts," and by synecdoche it can signify "house"; how "perfect house" can be drawn from it, I confess I do not see.

(printed under page 313)

(85) ‹anchor: os visibile› · call in col 617

Pharan, quod interpretatur os visibile. Ex פה nimirum « os, oris, » et ראה « vidit. »

"Paran, which is interpreted 'visible mouth.'" That is, from פה, "mouth," and ראה, "he saw."

(86-87) · call in col 618 (above the image; column inferred) Libb. editi « quem tu debeas pugnando evincere, » sed mss. ut in nostro textu.

The printed books read "which you must overcome by fighting"; but the manuscripts read as in our text.

(printed under page 313)

Page

running head: 617 IN NUMEROS HOMIL
marginal letters: A extra castra; B consideres honorem; C visibilis substantiae; D posse intelligi
old-edition numerals: 292 after facta
other: Latin only, no Greek printed; ends mid-word "Chana-" across column break; running head cut off at right

PG 12:618

quam ego de filiis Israel in possessionem, » et reliqua, in quibus de exploratoribus terrae narratur, qui missi renuntiant quod terra quidem sit bona et admirabilis; habitant autem in ea filii gigantum, in quorum conspectibus populus Dei quasi locustae videantur. Et plures quidem desperant se posse salvari a filiis gigantum : Jesus tamen non desperat, sed confirmat populi fidem cum Caleb, qui est de tribu Juda, et dicunt : « Si diligit nos Deus, introducet nos in terram hanc. » Quae est ergo terra ista secundum spiritalem intellectum, quae terra quidem sancta est, et terra bona, sed ab impiis habitatur? Qui sunt ergo isti hostes, qui habitant in terra sanctorum? Et quomodo ejiciendi sunt, ut illis ejectis sancti succedant in locum eorum? Redeamus ad Evangelia, redeamus ad Apostolum. Evangelia sanctis promittunt regna coelorum. Apostolus dicit : « Nostra autem conversatio in coelis est. » In coelis ergo est locus haereditatis, qui promittitur sanctis. Et quid putamus quod nullus nunc adversarius sit in his locis quae tibi promittuntur, quem tu inde debeas pugnando depellere, ut liber ad ea quae tibi promittuntur loca evolare possis? Et quomodo dicit Dominus « a diebus Joannis Baptistae, » quia « regnum coelorum vim patitur, et vim inferentes rapiunt illud. » Nisi enim essent quibus vis fieret, nunquam essent qui inde depelli et extrudi deberent, nunquam diceretur per vim diripiendum esse regnum coelorum. Et nisi essent cum quibus certamen nobis esset ac praelium, nunquam diceret Apostolus : « Non est nobis colluctatio adversus carnem et sanguinem, sed adversus principatus et potestates, adversus mundi hujus rectores, tenebrarum harum, adversus spiritalia nequitiae in coelestibus. » De quibus etiam illud Dei dictum divinitus per prophetam intelligendum videtur, ubi ait : « Et inebriatus est gladius meus in coelo. » Necesse est ergo spiritales nequitias quae in coelestibus esse dicuntur, qui sunt veri Chananaei, vinci abs te, ut expeditus ad coelestia regna transire possis, ut tu pro illis habites ibi. Scito tamen gigantes eos esse. Gigas dicitur omnis qui adversus Deum resistit. Quicunque ergo adversatur Deo, et contrarius est veritati, quod illi principaliter faciunt, merito gigas appellatur. Tibi ergo praestatur ut devictis gigantibus intres in regnum quod illi perdiderunt, ut impleatur quod scriptum est : « Quis accipiet a gigante spolia? » Unde et Dominus dicebat in Evangelio : « Nemo potest introire in domum fortis, et diripere vasa ejus, nisi prius alligaverit fortem; » qui licet propter

which I give to the children of Israel for a possession," (Num. 13:1–2) and the rest, in which the story is told of the spies of the land, who having been sent bring back word that the land is indeed good and admirable, yet the sons of the giants dwell in it, in whose sight the people of God seem as locusts. And the majority indeed despair of being able to be saved from the sons of the giants; Joshua, however, does not despair, but strengthens the faith of the people together with Caleb, who is of the tribe of Judah, and they say: "If God loves us, He will bring us into this land." (Num. 14:8) What, therefore, is this land according to the spiritual understanding, which is indeed a holy land and a good land, yet is inhabited by the ungodly? Who, therefore, are these enemies who dwell in the land of the saints? And how are they to be cast out, so that when they have been cast out the saints may succeed to their place? Let us return to the Gospels, let us return to the Apostle. The Gospels promise the saints the kingdom of the heavens. The Apostle says: "But our citizenship is in the heavens." (Phil. 3:20) In the heavens, therefore, is the place of inheritance which is promised to the saints. And why do we suppose that there is now no adversary in these places which are promised to you, whom you must drive out from thence by fighting, so that you may be able to fly up free to those places which are promised to you? And how does the Lord say, "from the days of John the Baptist," that "the kingdom of the heavens suffers violence, and those who use violence seize it"? (Matt. 11:12) For unless there were those to whom violence was done, there would never be those who ought to be driven out and thrust forth from thence, nor would it ever be said that the kingdom of the heavens must be seized by violence. And unless there were those with whom we had a contest and a battle, the Apostle would never say: "Our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of this world, of this darkness, against the spiritual forces of wickedness in the heavenly places." (Eph. 6:12) Concerning whom that saying of God also, spoken divinely through the prophet, seems to be understood, where He says: "And My sword is drunk in heaven." (Isa. 34:5) It is necessary, therefore, that the spiritual forces of wickedness which are said to be in the heavenly places, who are the true Canaanites, be conquered by you, so that you may pass over unimpeded to the heavenly realms, that you may dwell there in their stead. Know, however, that they are giants. Everyone who resists God is called a giant. Whoever, therefore, opposes God and is contrary to the truth—which they chiefly do—is deservedly called a giant. To you, therefore, it is granted that, having vanquished the giants, you may enter into the kingdom which they lost, that what is written may be fulfilled: "Who shall take spoils from a giant?" (Isa. 49:24) Whence the Lord also said in the Gospel: "No one can enter into a strong man's house and plunder his goods, unless he first bind the strong man;" (Matt. 12:29) who, although on account

Editors' notes and page, col. 618

Footnotes

(75) · call in col 618 (above the image; column inferred)

Num. XIII, 1, 2.

Num. 13:1–2.

(printed under page 313)

(76) · call in col 618 (above the image; column inferred)

Num. XIV, 8.

Num. 14:8.

(printed under page 313)

(77) · call in col 618 (above the image; column inferred)

Philip. III, 20.

Phil. 3:20.

(printed under page 313)

(78) ‹anchor: dicit Dominus› · call in col 618

Matth. XI, 12.

Matt. 11:12.

(printed under page 313)

(79) ‹anchor: diceret Apostolus› · call in col 618

Ephes. VI, 12.

Eph. 6:12.

(printed under page 313)

(80) ‹anchor: ubi ait› · call in col 618

Isa. XXXIV, 5.

Isa. 34:5.

(printed under page 313)

(81) ‹anchor: dicebat in Evangelio› · call in col 618

Matth. XII 29.

Matt. 12:29.

(printed under page 313)

Page

running head: MEROS HOMILIA VII. 618
marginal letters: A naeorum, quam; B rum? Redeamus; C essent cum; D principaliter faciunt
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word "naeorum" and ends mid-word "pro-" across column breaks; running head cut off at left
other: the word propter was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 619

PG 12:619

superbiam suam a domo coelesti jam sit ejectus, tu tamen nisi viceris illum, non introibis in domum fortis. Nec vinci solum, verum et alligari illum oportet. Nisi enim alligetur, haudquaquam tutum esse poterit iter nostrum. Nunc ergo quantum ad comparationem humanae, et daemonicae naturae, nos locustae sumus, et illi gigantes; et praecipue si dubia sit fides nostra, et si nos perterreat infidelitas, illi vere gigantes erunt, et nos locustae. Si vero sequamur Jesum et credamus verbis ejus, ac fide ejus repleamur, tanquam nihil erunt in conspectu nostro. Audi enim quomodo nos hortatur, et dicit : « Si amat nos Deus, introducet nos in terram hanc, » quoniam bona est, et fructus ejus mirabilis. Typus ergo, et figura quae praecessit in patribus, completur in nobis. Ejecerunt illi gentes, et consecuti sunt haereditatem eorum. Consecuti sunt enim omnem terram Judaeae, et Jerusalem civitatem, et montem Sion. Haec in illis impleta sunt, ad te autem quid dicitur? Non, inquit, accessistis ad ea quae visibilia sunt, sed ad invisibilia. « Accessistis enim, inquit, ad montem Dei viventis, et ad civitatem coelestem Jerusalem, et ad multitudinem angelorum. » Sed et alibi idem Apostolus dicit : « Jerusalem autem quae sursum est, quae est mater omnium nostrum. » Si quis verbis Apostoli dicentis Jerusalem esse coelestem, non accommodat fidem, potest et haec verba nostra recusare. Si vero verbis Pauli fides adhibenda est, sicut et certe adhibenda est, et Jerusalem coelestem esse credimus ad typum terrenae hujus, et quae scripta videntur de hac terrena ad illam coelestem rectius spiritali intelligentia conferemus. Accessimus ergo, sicut Paulus dicit, ad coelestem Jerusalem, sine dubio et ad coelestem Judaeam : et sicut illi de terrestri Judaea ejecerunt Chananaeos, et Pherezaeos, et Evaeos, reliquasque gentes : ita et nos qui accessimus ad montem Dei, et ad regna coelestia, necesse est ut debellemus contrarias potestates, et spiritalia nequitiae in coelestibus : et sicut illi ejecerunt Jebusaeum de Jerusalem, et quae prius Jebus vocata fuerat, postmodum appellata est Jerusalem : ita et nos oportet, ut ita dicam, expellere prius Jebusaeum de Jerusalem, et sic haereditatem ejus consequi. Sed illi quidem haec faciebant armis visibilibus, nos vero invisibilibus. Illi vincebant corporalibus praeliis, nos autem spiritali certamine superamus.

of his pride he has already been cast out from the heavenly house, nevertheless unless you conquer him, you shall not enter into the house of the strong man. Nor must he only be conquered, but also bound. For unless he is bound, our journey can by no means be safe. Now therefore, as far as concerns the comparison of human and demonic nature, we are locusts, and they are giants; and especially if our faith be doubtful, and if unbelief terrify us, they will truly be giants, and we locusts. But if we follow Jesus and believe His words, and are filled with His faith, they will be as nothing in our sight. For hear how He exhorts us, and says: "If God loves us, He will bring us into this land," (Num. 14:8) because it is good, and its fruit is wonderful. The type, therefore, and the figure which went before in the fathers, is fulfilled in us. They cast out the nations, and obtained their inheritance. For they obtained all the land of Judaea, and the city of Jerusalem, and Mount Sion. These things were fulfilled in them; but to you what is said? You have not come, he says, to the things that are visible, but to the invisible. "For you have come," he says, "to the mountain of the living God, and to the heavenly city Jerusalem, and to the company of angels." (Heb. 12:22) And elsewhere also the same Apostle says: "But the Jerusalem which is above, which is the mother of us all." (Gal. 4:26) If anyone does not lend faith to the words of the Apostle when he says that Jerusalem is heavenly, he can reject these words of ours as well. But if faith is to be given to the words of Paul, as indeed it certainly is to be given, and we believe that there is a heavenly Jerusalem after the type of this earthly one, then we shall more rightly refer the things that seem to be written concerning this earthly one to that heavenly one by a spiritual understanding. We have come, therefore, as Paul says, to the heavenly Jerusalem, and without doubt to the heavenly Judaea as well; and just as they cast out from the earthly Judaea the Canaanites, and the Perizzites, and the Hivites, and the rest of the nations, so also we who have come to the mountain of God and to the heavenly realms must needs vanquish the opposing powers and the spiritual forces of wickedness in the heavenly places; and just as they cast out the Jebusite from Jerusalem, and what had previously been called Jebus was afterwards called Jerusalem, so also it behoves us, so to speak, to expel first the Jebusite from Jerusalem, and thus obtain its inheritance. Yet they indeed did these things with visible weapons, whereas we do them with invisible. They conquered in bodily battles, whereas we overcome in a spiritual contest.

6. Quod si vis audire, Paulus, qui non solum magister gentium, sed et militiae hujus magister est, quomodo pugnaverit prior, audi quid ipse de se scribat, sicut etiam et supra memoravimus. « Non est, inquit, nobis colluctatio adversum carnem et sanguinem; sed adversum principatus et potestates, adversus rectores mundi hujus, tenebrarum harum,

6. And if you wish to hear how Paul, who is not only the teacher of the Gentiles, but also the teacher of this warfare, fought first, hear what he himself writes concerning himself, just as we also mentioned above. "Our wrestling," he says, "is not against flesh and blood; but against principalities and powers, against the rulers of this world, of this darkness,

Editors' notes and page, col. 619

Footnotes

(82-83) · call in col 619 (above the image; column inferred) Hebr. XII, 22.

Heb. 12:22.

(printed under page 314)

(84) ‹anchor: Apostolus dicit› · call in col 619

Galat. IV, 26.

Gal. 4:26.

(85-86) ‹anchor: Non est, inquit› · call in col 619 (86 above the image in col 620; inferred) Ephes. VI, 14-17.

Eph. 6:14–17. [So printed as a joint reference; the passage quoted at call 85 is Eph. 6:12.]

(printed under page 314)

(88) · call in col 619 (above the image; column inferred)

Codex Sancti Theodorici, « castitatis. »

The Saint-Thierry manuscript reads "of chastity."

(printed under page 314)

Page

running head: 619 ORIGENIS
marginal letters: A pter superbiam; B in nobis; C quæ scripta; D visibililibus, nos
old-edition numerals: 293 after coelestem
other: Latin only, no Greek printed; begins mid-word "pter" (from "propter")

PG 12:620

adversus spiritalia nequitiae in coelestibus. » Propterea et hanc pugnam spiritalem atque invisibilem pugnaturis, spiritalia arma, et invisibilia tela componit, et dicit : « Induite vos loricam charitatis, et galeam salutis, et assumite scutum fidei, in quo possitis omnia tela maligni ignita exstinguere. Sed et gladium spiritus, inquit, assumite, quod est verbum Dei. » Cum ergo talibus te armaveris telis, sequens Jesum ducem, non verearis gigantes illos : videbis enim quomodo eos tibi subjiciet Dominus Jesus : et sicut patres calcaverunt cervices gentium, ita et tu calcabis super cervices daemonum. Ipse enim dicit iis, qui eum fideliter sequuntur : « Ecce dedi vobis potestatem calcandi super serpentes, et scorpiones, et super omnem virtutem inimici. » Vult enim semper Jesus res mirabiles facere, vult de locustis vincere gigantes, et de iis quae in terris sunt, coelestes superare nequitias. Et fortasse hoc est quod dicebat in Evangeliis, quia qui credit in eum, non solum faciet illa quae ipse fecit, « sed majora, inquit, horum faciet. » Vere enim majus mihi videtur quod homo in carne positus, fragilis, et caducus, fide tantum Christi et verbo ejus armatus, superet gigantes, daemonum legiones. Quamvis ipse sit qui vincit in nobis, plus tamen esse dicit quod per nos vincit, quam quod per se vincit. Tantum est ut nos armis istis semper simus armati, et conversatio nostra semper in coelis sit. Omnis motus noster, omnis actus, omnis cogitatio, omnis sermo coelestis sit. Quanto enim nos illuc ardentius ascendimus, tanto illi praecipitantius ruent : et quanto nos magis augemur, tanto illi inferiores fient. Vita nostra si sancta sit, si secundum Deum sit, illis conferet mortem. Si segnis et luxuriosa sit, potentes eos adversum nos et gigantes faciet. Quanto ergo nos virtutibus crescimus, tanto illi inferiores efficiuntur et fragiles. Sicut econtrario si nos infirmemur et terrena requiramus, illi fortiores fiunt. Et quanto nos dilatamur in terris, tanto illis spatia in coelestibus largiora concedimus. Unde hoc magis agamus, ut nobis augescentibus, illi minuantur; nobis ingredientibus, illi pellantur : nobis ascendentibus, illi cadant : sicut et ille cecidit, de quo dicit Dominus in Evangelio : « Ecce vidi Satanam sicut fulgur cadentem de coelo; » ut illis projectis, introducat nos illuc Dominus noster Jesus, et percipere regnum suum coeleste concedat. Ipsi gloria in aeterna saecula saeculorum. Amen.

against the spiritual forces of wickedness in the heavenly places." (Eph. 6:12) Therefore, for those who are about to fight this spiritual and invisible battle, he also puts together spiritual weapons and invisible darts, and says: "Put on the breastplate of charity, and the helmet of salvation, and take up the shield of faith, wherewith you may be able to quench all the fiery darts of the wicked one. And take up the sword of the spirit," he says, "which is the word of God." (Eph. 6:14–17) When, therefore, you have armed yourself with such darts, following Jesus as leader, do not fear those giants: for you shall see how the Lord Jesus will subject them to you; and just as the fathers trod upon the necks of the nations, so you also shall tread upon the necks of the demons. For He Himself says to those who faithfully follow Him: "Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy." (Luke 10:19) For Jesus always wills to do wonderful things: He wills by means of locusts to conquer giants, and by means of the things that are on earth to overcome heavenly wickednesses. And perhaps this is what He said in the Gospels, that he who believes in Him shall not only do the things that He Himself did, "but greater things than these," He says, "shall he do." (John 14:12) For truly it seems to me a greater thing that a man placed in the flesh, frail and perishable, armed only with the faith of Christ and His word, should overcome giants, the legions of demons. Although it is He Himself Who conquers in us, nevertheless He says it is more that He conquers through us than that He conquers by Himself. Only let us always be armed with these weapons, and let our citizenship always be in the heavens. Let our every movement, every act, every thought, every word be heavenly. For the more ardently we ascend thither, the more headlong will they fall; and the more we increase, the more inferior will they become. If our life be holy, if it be according to God, it will bring death upon them. If it be slothful and luxurious, it will make them mighty and giants against us. The more, therefore, we grow in virtues, the more inferior and frail are they made; just as, on the contrary, if we grow weak and seek earthly things, they become stronger. And the more we spread ourselves out upon earth, the wider spaces do we yield to them in the heavenly places. Wherefore let us rather do this, that as we grow, they may be diminished; as we enter in, they may be driven out; as we ascend, they may fall—just as he also fell concerning whom the Lord says in the Gospel: "Behold, I saw Satan falling like lightning from heaven;" (Luke 10:18) so that when they have been cast forth, our Lord Jesus may bring us in thither, and grant us to receive His heavenly kingdom. To Him be glory unto eternal ages of ages. Amen.

HOMILIA VIII.

HOMILY VIII.

De iis quae ab exploratoribus renuntiantur, et de indignatione Domini, ac supplicatione Moysi et Aaron.

Concerning the things that are reported by the spies, and concerning the indignation of the Lord, and the supplication of Moses and Aaron.

1. Duodecim missi sunt inspectores ex filiis Israel

1. Twelve spies were sent from the children of Israel

Editors' notes and page, col. 620

Footnotes

(87) · call in col 620 (above the image; column inferred)

Luc. X, 19.

Luke 10:19.

(printed under page 314)

(88) · call in col 620 (above the image; column inferred)

Joan. XIV, 12.

John 14:12.

(printed under page 314)

(89) ‹anchor: dicit Dominus in Evangelio› · call in col 620

Luc. X, 18.

Luke 10:18.

(printed under page 314)

(90) ‹anchor: Moysi et Aaron› · call in col 620

Num. XIII et XIV.

Num. 13 and 14.

(printed under page 314)

(89) ‹anchor: illi inferiores› · call in col 620

Codex Sancti Theodorici, « tanto illi infirmiores efficiuntur et fragiliores. »

The Saint-Thierry manuscript reads "the more they are made weaker and frailer."

(printed under page 314)

Page

running head: ORIGENIS 620
marginal letters: A adversus spiritalia; B inimici. » Vult; C omnis sermo; D vidi Satanam
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:621

ad considerandam terram, quae eis fuerat repromissa, iique post quadraginta dies regressi, diversa renuntiant. Nam decem ex iis in desperationem populum mittunt, ita ut velint, abjecto Moyse, eligere alium ducem et reverti in Aegyptum. Alii vero duo bona nuntiant, et cohortantur populum permanere in fide, dicentes : « Si diligit nos Dominus, introducet nos in terram hanc. » Sed populus infidelitatis desperatione praeceps agitur, et ad lapidandos eos qui bona nuntiant, prosiliit. Majestas vero Domini protegit eos in nubibus. « Et dicit Dominus ad Moysen : Feriam eos morte, et interimam eos, et faciam te, et domum patris tui in nationem magnam, et multo magis quam haec est. » Fit ergo tanta haec comminatio a Domino, non ut passibilis et iracundiae vitio subjacens ostendatur divina natura, sed ut per haec et Mosei charitas, quam erga populum habebat, et Dei bonitas, quae super omnem malum agentem est, innotesceret. Scribitur enim irasci Deus, et comminari interitum populo, quo doceatur homo tantum sibi esse apud Deum loci, tantumque fiduciae, ut etiamsi sit aliqua in Deo indignatio, obsecrationibus mitigetur humanis : tantumque de eo impetrare posse hominem, ut et propria statuta convertat. Bonitas enim, quae subsequitur iracundiam, et Mosei fiduciam ostendit apud Deum, et alienam ab iracundiae vitio divinam docet esse naturam. Simul et mysterium in saeculis futuris explendum continet sermo, per quem promittit Deus quod alium populum, hoc abjecto, resuscitet. Ait enim : « Percutiam eos morte, et perdam eos, et faciam te et domum patris tui in nationem magnam, multo magis quam haec est. » Comminatio ergo haec non est iracundia, sed prophetia. Assumenda namque erat alia natio, id est populus iste nationum, sed non per Moysen. Excusavit namque se Moyses. Sciebat enim quia gens illa magna, quae repromittitur, non per Moysen vocanda erat, sed per Jesum Christum, et non Mosaicus, sed Christianus erat populus appellandus. Idcirco igitur plurimum exorat Moyses pro populo illo. Dominus vero modum correptionis librata moderatione dispensat, et dicit, quia viri quidem, qui exierunt de Aegypto, et tentaverunt me, atque increduli permanserunt, cadent in deserto hoc, « et non videbunt, inquit, terram, quam juravi patribus eorum : sed filii ipsorum, qui sunt mecum hic, quicunque ignorant bonum vel malum. » Sit fortassis aliquid etiam secretioris mysterii in verbis Domini dicentis : « Filii eorum, qui sunt mecum hic. » Ubi hic? aut quomodo mecum? Qui habet aures audiendi, audiat. Nos interim dicimus quia patres

to spy out the land which had been promised to them, and having returned after forty days, they report diverse things. For ten of them cast the people into despair, so that they wish, having cast off Moses, to choose another leader and return into Egypt. The other two, however, report good things, and exhort the people to abide in faith, saying: "If the Lord loves us, He will bring us into this land." (Num. 14:8) But the people is driven headlong by the despair of unbelief, and leaped forward to stone those who report good things. Yet the majesty of the Lord protects them in the clouds. "And the Lord says to Moses: I will strike them with death, and I will destroy them, and I will make you and your father's house into a great nation, and much more than this one is." (Num. 14:11–12) This so great threat is made by the Lord, therefore, not that the divine nature may be shown to be passible and subject to the vice of wrath, but that through these things both the charity of Moses, which he had towards the people, and the goodness of God, which is over everyone who does evil, might become known. For God is written to be angry, and to threaten destruction to the people, that man may be taught that he has so much place with God, and so much confidence, that even if there be some indignation in God, it isappeased by human entreaties; and that man is able to obtain so much from Him as even to turn His own decrees. For the goodness which follows wrath both shows the confidence of Moses with God, and teaches that the divine nature is foreign to the vice of wrath. At the same time, the word also contains a mystery to be fulfilled in ages to come, through which God promises that, having cast off this people, He will raise up another people. For He says: "I will strike them with death, and I will destroy them, and I will make you and your father's house into a great nation, much more than this one is." (Num. 14:12) This threat, therefore, is not wrath, but prophecy. For another nation was to be taken up, that is, this people of the nations, yet not through Moses. For Moses excused himself. For he knew that that great nation which is promised was not to be called through Moses, but through Jesus Christ, and the people was to be called not Mosaic, but Christian. On this account, therefore, Moses entreats very greatly for that people. And the Lord dispenses the measure of chastisement with poised moderation, and says that the men indeed who came forth out of Egypt, and tempted Me, and remained unbelieving, shall fall in this wilderness, "and shall not see," He says, "the land which I swore to their fathers; but their children, who are with Me here, as many as know not good or evil." (Num. 14:22–23) There is perhaps something also of a more secret mystery in the words of the Lord when He says: "Their children, who are with Me here." Where "here"? Or how "with Me"? He who has ears to hear, let him hear. Meanwhile we say that the fathers

Editors' notes and page, col. 621

Footnotes

(91-92) · call in col 621 (above the image; column inferred) Num. XIV, 11 et 12.

Num. 14:11–12.

(printed under page 315)

(93) ‹anchor: non videbunt, inquit› · call in col 621

ibid. 22.

Ibid., 14:22.

(printed under page 315)

(90) · call in col 621 (above the image; column inferred)

Quae super omnem malum agentem est. Sic codd. Sagiensis, Carnutensis, Ebroicensis et Turonensis. Libb. editi, « quae super omnem mentem est. »

"Which is upon everyone who does evil." So the Sées, Chartres, Évreux and Tours manuscripts. The printed books read "which is above every mind."

(printed under page 315)

Page

running head: 621 IN NUMEROS HOMIL
marginal letters: A ad considerandam; B et iracundiae; C abjecto, resuscitet; D non videbunt
old-edition numerals: 294 after subsequitur
other: Latin only, no Greek printed; ends mid-word "pa-" (from "patres") across column break; running head cut off at right

PG 12:622

nostri fuerunt ille populus prior, nos autem filii ipsorum sumus. Illi ergo quoniam peccaverunt, abjecti sunt et ceciderunt : nos autem filii ipsorum pro ipsis surreximus, et erecti sumus, qui nesciebamus bonum vel malum. Ex gentibus enim sumus, qui neque bona, quae ex Deo veniunt, noveramus, neque mala, quae ex peccato generantur : si tamen succedentes in locum eorum qui abjecti sunt, tanti lapsus timeamus exemplum, audientes commonitionem Pauli dicentem : « Vide autem severitatem et bonitatem Dei, in eos quidem qui ceciderunt severitatem, in te autem bonitatem, si tamen permanseris in bonitate. Alioquin et tu excideris, et illi si non permanserint in incredulitate, inserentur. » Addit autem post haec Dominus, et dicit : « Filii vero vestri erunt incolae in deserto quadraginta annis. » Et quid haberet mysterii numerus iste, declarat, dicens : « Secundum numerum, inquit, dierum quibus considerastis terram quadraginta diebus, pro die per annum, recipietis peccata vestra quadraginta annis. » Timeo ego mysterii hujus secreta discutere. Video enim quod peccatorum in hoc ratio comprehenditur et poenarum. Si enim unicuique peccatori annus ascribitur ad poenam pro unius diei peccato, et secundum rationem dierum quibus peccatur, annorum totidem numerus in suppliciis consumendus est : vereor ne forte nobis, qui quotidie peccamus et nullum forte vitae nostrae diem absque peccato transigimus, ne ipsa forte saecula, aut etiam saecula saeculorum sufficere possint ad poenas luendas. In eo enim quod populus ille prior pro quadraginta dierum delicto quadraginta annis cruciatur in deserto, nec terram sanctam introire permittitur, similitudo quaedam futuri judicii videtur ostendi, ubi peccatorum ratio discutienda est; nisi erit aliqua fortasse etiam bonorum operum compensatio, vel etiam eorum quae in vita sua unusquisque mala recipit, ut Abraham de Lazaro docuit. Sed haec nullius est ad integrum nosse, nisi illius cui omne judicium tradidit Pater. Quod autem dies peccati in annum poenae reputetur, non solum in hoc libro, in quo nihil omnino est quod dubitari possit, ostenditur, sed et in libello Pastoris, si cui tamen scriptura illa recipienda videtur, similia designantur. Sed fortasse aliquis neget bonitati Dei convenire, ut pro unius diei peccato annum suppliciorum rependat : quinimo dicet, Etiamsi diem pro die reddat, quamvis justus, non tamen clemens videtur esse aut benignus. Audi ergo ad haec, si forte possimus difficultatem rei exemplis lucidioribus explanare. Si vulnus corpori infligatur, aut os confringatur, aut nervorum junctura

were that former people, whereas we are their children. Because they sinned, therefore, they were cast away and fell; whereas we their children have risen up in their stead, and have been raised upright, we who knew not good or evil. For we are from the Gentiles, who had known neither the good things which come from God, nor the evil things which are engendered from sin: if only, succeeding to the place of those who were cast away, we fear the example of so great a fall, hearing the admonition of Paul when he says: "Behold, then, the severity and the goodness of God: towards those indeed who fell, severity; but towards you, goodness, if only you abide in goodness; otherwise you also shall be cut off, and they, if they abide not in unbelief, shall be grafted in." (Rom. 11:22–23) Moreover, after these things the Lord adds, and says: "But your children shall be wanderers in the wilderness for forty years." (Num. 14:33) And what mystery this number contains, He declares, saying: "According to the number," He says, "of the days in which you spied out the land, forty days, a year for a day, you shall bear your sins for forty years." (Num. 14:34) I fear to examine the secrets of this mystery. For I see that the reckoning both of sins and of punishments is comprehended in this. For if to each sinner a year is assigned for punishment for the sin of a single day, and according to the reckoning of the days in which one sins, the number of just so many years is to be spent in torments, I fear lest perchance for us, who sin daily and pass perhaps no day of our life without sin, not even the ages themselves, or even the ages of ages, may suffice for paying the punishments. For in the fact that that former people, for the transgression of forty days, is tormented for forty years in the wilderness, and is not permitted to enter the holy land, a certain likeness of the future judgement seems to be shown, where the reckoning of sins is to be examined; unless perhaps there will be some compensation also of good works, or even of the evil things which each one receives in his life, as Abraham taught concerning Lazarus (Luke 16:25). Yet to know these things completely belongs to no one save Him to Whom the Father has committed all judgement. Now that a day of sin is reckoned as a year of punishment is shown not only in this book, in which there is nothing at all that can be doubted, but similar things are indicated also in the little book of The Shepherd, if at least to anyone that scripture seems worthy to be received. Yet perhaps someone may deny that it befits the goodness of God to repay a year of torments for the sin of a single day; nay rather, he will say: Even if He repays a day for a day, although just, He nevertheless does not seem to be merciful or kind. Hear, therefore, in reply to these things, whether perchance we may be able to explain the difficulty of the matter by clearer examples. If a wound be inflicted on a body, or a bone be broken, or a joint of the sinews

Editors' notes and page, col. 622

Footnotes

(94) · call in col 622 (above the image; column inferred)

Rom. XI, 22.

Rom. 11:22.

(printed under page 315)

(95) · call in col 622 (above the image; column inferred)

Num. XIV, 33.

Num. 14:33.

(printed under page 315)

(96) · call in col 622 (above the image; column inferred)

ibid. 34.

Ibid., 14:34.

(printed under page 315)

(97) ‹anchor: de Lazaro docuit› · call in col 622

Luc. XVI, 25.

Luke 16:25.

(printed under page 315)

(91) ‹anchor: libello Pastoris› · call in col 622

Sed et in libello Pastoris, etc. Hermae lib. III, similitud. 6, cap. 4, haec leguntur: « Quicunque igitur uno die perceperit fallacem dulcedinem ac voluptatem, unoque die cruciatus sit, anni spatium dies cruciatus ejus valebit. Ita quot dies perceperit quisque voluptatem, totidem annis cruciatur, » etc.

"But also in the little book of the Shepherd," etc. In Hermas, book III, Similitude 6, ch. 4, these words are read: "Whoever, then, has received deceitful sweetness and pleasure for one day, and is tormented for one day, that day of his torment will be worth the space of a year. So, for as many days as anyone has received pleasure, for so many years is he tormented," etc.

(printed under page 315)

Page

running head: MEROS HOMILIA VIII. 622
marginal letters: A tres nostri; B « Filii vero; C ad poenas; D detur, similia
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word "tres" (from "patres"); running head cut off at left

PG 12:623

resolvatur, sub unius horae spatio hujusmodi vulnera solent corporibus accidere, et plurimis postmodum cruciatibus ac doloribus exactis, multo vix tempore sanari; quanti enim tumores in loco, quanta tormenta generantur? Jam vero si accidat, ut in eodem vulnere, vel in eadem fractura iterum et saepius quis vulneretur, frequentiusque frangatur, quantis hoc poenis curari, et quantis potest cruciatibus medicari? Quanto autem tempore, si tamen potuerit, ad sanitatem perducitur? et vix aliquando ita curabitur, ut vel debilitatem corporis, vel foeditatem cicatricis effugiat. Transi nunc ab exemplo corporis ad animae vulnera. Anima quoties peccat, toties vulneratur. Et ne dubites peccatis eam velut telis et gladiis vulnerari, audi Apostolum monentem ut assumamus « scutum fidei, in quo possitis, inquit, omnia jacula maligni ignita exstinguere. » Vides ergo peccata maligni esse jacula, quae in animam diriguntur. Patitur autem et anima non solum vulnera jaculorum, sed et fracturas pedum, cum laquei parantur pedibus ejus, et supplantantur gressus ejus. Haec ergo et hujusmodi vulnera quanto tempore putas posse curari? O si possemus per unumquodque peccatum videre quomodo homo noster interior assidue vulneratur, quomodo sermo malus vulnus infligit! Non legisti : « Dicunt quia vulnerant gladii, sed non ita ut lingua? » Vulneratur ergo per linguam anima, vulneratur et per cogitationes et concupiscentias malas, frangitur autem et conteritur per opera peccati. Quae si omnia videre possemus, et vulneratae animae sentire cicatrices, certum est quod usque ad mortem resisteremus adversum peccatum. Sed nunc sicut ii qui vel daemone repleti, vel mente alienati sunt, non sentiunt si vulnerentur, quia naturalibus sensibus carent : ita et nos vel cupiditatibus saeculi amentes effecti, vel vitiis inebriati, sentire non possumus quanta vulnera, quantas contritiones animae peccando conquirimus. Et ideo consequentissima ratio est poenae, id est curae ac medicationis tempus extendi, et per unumquodque vulnus pro qualitate plagae medendi quoque spatia propagari. Sic ergo et Dei aequitas ac benignitas etiam in ipsis animae suppliciis evidens fiet : et haec audiens, qui peccavit, resipiscat, et ultra non peccet. Conversio enim in praesenti vita, et poenitentia fructuose gesta, celerem confert hujusmodi vulneribus medicinam, quia poenitentia non solum vulnus praeteritum sanat, sed et ultra animam peccato non sinit vulnerari. Imo et illud adjiciam : verbi causa, si peccator sum, nunquid eadem mihi erit poena si semel peccavi, quae et si secundo, et tertio, et si frequentius peccem? non ita erit : sed pro modo, et numero, et mensura peccati, etiam poenae quantitas metienda est. Deus enim dabit « nobis panem lacrymarum et potabit nos in lacrymis, » sed « in mensura. » Mensura autem haec erit, quam sibi in hac

be wrenched, within the space of a single hour wounds of this kind are wont to befall bodies, and after very many torments and pains have afterwards been undergone, are scarcely healed in a long time; for what great swellings, what great tortures are engendered in the place! Moreover, if it happen that in the same wound, or in the same fracture, someone is wounded again and more often, and broken more frequently, with what great pains can this be cured, and with what great torments can it be treated! And in how long a time, if indeed it can be, is it brought to health! And scarcely ever will it be so cured as to escape either weakness of the body or the unsightliness of a scar. Pass now from the example of the body to the wounds of the soul. As often as the soul sins, so often is it wounded. And lest you doubt that it is wounded by sins as though by darts and swords, hear the Apostle warning us to take up "the shield of faith, wherewith you may be able," he says, "to quench all the fiery darts of the wicked one." (Eph. 6:16) You see, therefore, that sins are the darts of the wicked one, which are directed against the soul. Moreover, the soul suffers not only the wounds of darts, but also fractures of the feet, when snares are prepared for its feet, and its steps are tripped up. In how long a time, therefore, do you think that these and suchlike wounds can be cured? O that we were able through each single sin to see how our inner man is continually wounded, how an evil word inflicts a wound! Have you not read: "They say that swords wound, yet not so as the tongue"? (Sir. 28:22) The soul, therefore, is wounded through the tongue, it is wounded also through evil thoughts and desires, and it is broken and bruised through the works of sin. And if we were able to see all these things, and to feel the scars of the wounded soul, it is certain that we would resist sin even unto death. But now, just as those who are either filled with a demon or out of their mind do not feel it if they are wounded, because they lack natural senses, so we also, having been made mad by the desires of the world, or drunken with vices, are unable to feel what great wounds, what great bruisings of the soul we acquire by sinning. And therefore it is a most consistent reckoning of punishment—that is, of care and treatment—that the time be extended, and that through each single wound, in proportion to the nature of the stroke, the spaces of healing also be prolonged. Thus, therefore, both the equity and the kindness of God will become evident even in the very torments of the soul; and hearing these things, let him who has sinned recover his senses, and sin no more. For conversion in the present life, and repentance fruitfully performed, brings speedy medicine to wounds of this kind, because repentance not only heals the past wound, but also does not allow the soul to be wounded by sin any further. Nay, I will add this too: for instance, if I am a sinner, will I have the same punishment if I have sinned once, as if I sin a second time, and a third time, and more frequently? It will not be so; but according to the degree, and number, and measure of the sin, the quantity of the punishment also is to be measured. For God will give "us the bread of tears, and will give us tears to drink," yet "in measure." (Ps. 79:6) And this measure will be that which each one for himself in this

Editors' notes and page, col. 623

Footnotes

(98-99) ‹anchor: Non legisti› · call in col 623 Eccli. XXVIII, 22.

Sirach 28:22.

(printed under page 316)

(1) ‹anchor: in mensura› · call in col 623

Psal. LXXX, 6.

Ps. 80 (79):6.

(printed under page 316)

Page

running head: 623 ORIGENIS
marginal letters: A resolvatur, sub; B stolum monentem; C videre possemus; D in praesenti
old-edition numerals: 295 after malus
other: Latin only, no Greek printed

PG 12:624

vita unusquisque vel minus vel amplius peccando quaesierit. Sed et « calix in manu Domini vini meri plenus esse dicitur misto. » Miscebitur ergo sine dubio unicuique, et fiet judicium ejus non solum ex malis quae gessit, sed etiam ex bonis. Et tamen cum utraque misceantur, faex ejus, quam ego puto malorum partem dici, non ad integrum exinanietur. Sed haec, ut diximus, in manu Dei sunt, nostrum autem est ad emendationem citius festinare, ad poenitentiam sine dissimulatione converti, lugere praeterita, cavere futura, invocare auxilium Dei; statim enim ut conversus ingemueris, salvus eris. Invenies enim advocatum, qui pro te interpellat Patrem, Dominum Jesum Christum, multo praestantiorem quam fuit Moyses, qui tamen oravit pro populo illo, et exauditus est. Et fortasse propterea Moyses scribitur intervenisse pro peccatis populi prioris, et impetrasse veniam, ut multo magis nos confidamus, quod advocatus noster Jesus indubitatam nobis veniam impetrabit a Patre : si tamen convertamur ad eum, et non recedat retro cor nostrum, sicut et Joannes in Epistola sua dicit : « Haec autem dico, filioli, ut non peccetis. Quod et si peccaverit aliquis vestrum, habemus advocatum apud Patrem, Jesum justum, qui interpellat pro peccatis nostris. » Ipsi gloria in aeterna saecula saeculorum. Amen.

life has procured by sinning either less or more. Moreover, "the cup in the hand of the Lord of pure wine" is said to be "full of mixture." (Ps. 74:9) It will be mixed, therefore, without doubt for each one, and his judgement will be made not only from the evil things that he has done, but also from the good. And yet when both are mixed, its dregs, which I think are called the part of evil things, will not be emptied out completely. But these things, as we have said, are in the hand of God; our part, however, is to hasten more quickly to amendment, to turn without dissimulation to repentance, to mourn the past, to beware of the future, to call upon the help of God; for as soon as you turn and groan, you shall be saved. For you shall find an Advocate Who intercedes for you with the Father, the Lord Jesus Christ, far more excellent than Moses was, who nevertheless prayed for that people and was heard. And perhaps on this account Moses is written to have interceded for the sins of the former people, and to have obtained pardon, that we may much more have confidence that our Advocate Jesus will obtain undoubted pardon for us from the Father: if only we turn to Him, and our heart draw not back, just as John also says in his Epistle: "These things I say, little children, that you may not sin. But if any of you sin, we have an Advocate with the Father, Jesus the righteous, Who intercedes for our sins." (1 John 2:1–2) To Him be glory unto eternal ages of ages. Amen.

HOMILIA IX.

HOMILY IX.

De batillis Core, et seditione populi adversum Moysen, et de virgis in quibus virga Aaron germinavit.

Concerning the censers of Korah, and the sedition of the people against Moses, and concerning the rods among which the rod of Aaron budded.

1. Apud Deum, ut intelligi datur, nihil est inutile, nihil otiosum, sed et ea quae hominibus alienanda videntur et abjicienda, aliquid operis necessarii habere inveniuntur. Hunc autem nobis intellectum suggerit praesens lectio, quae de batillis Core, et reliquorum qui cum ipso peccaverunt, commemorat, quod ne haec quidem jubet abjici Deus, sed fieri ex eis laminas ductiles atque ex iis altare circumdari. Refert ergo Scriptura, quia ex praecepto Dei, « accepit, inquit, Eleazar filius Aaron sacerdotis batilla aerea, quae obtulerunt ii qui exusti sunt, et fecerunt ex eis circulos, et apposuerunt eos altari, ad commemorationem filiorum Israel, ut non accedat quisquam alienigena, qui non est ex semine Aaron, imponere incensum coram Domino, ne fiat sicut Core, et conspiratio ejus sicut locutus est Dominus in manu Moysi. » Manifeste quodam in loco Dominus per prophetam dicit : « Non sunt consilia mea sicut consilia vestra, nec cogitationes meae sicut cogitationes vestrae. » Si apud homines hodie judicaretur haec causa, et apud Ecclesiarum principes haberetur examen de iis, verbi causa, qui diversa ab Ecclesiis docentes divinae vindictae pertulerint ultionem, nonne judicarent, ut si quid locuti sunt, si quid docuerunt, si quid etiam scriptum reliquerunt, universa pariter

1. With God, as it is given to be understood, nothing is useless, nothing idle, but even those things which to men seem fit to be alienated and cast away are found to have some necessary work. Now the present reading suggests this understanding to us, which makes mention of the censers of Korah and of the rest who sinned with him, that God commands not even these to be cast away, but beaten plates to be made from them and the altar to be encompassed with them. Scripture relates, therefore, that by the command of God, "Eleazar the son of Aaron the priest took," it says, "the brazen censers which those who were burnt up had offered, and they made of them plates, and fastened them to the altar, as a memorial to the children of Israel, that no stranger who is not of the seed of Aaron should come near to offer incense before the Lord, that he be not as Korah and his company, as the Lord spoke by the hand of Moses." (Num. 16:39–40) Manifestly in a certain place the Lord says through the prophet: "My counsels are not as your counsels, nor are My thoughts as your thoughts." (Isa. 55:8) If this case were judged among men today, and an examination were held among the rulers of the Churches concerning those, for instance, who, teaching things different from the Churches, have suffered the vengeance of divine retribution, would they not judge that if they have spoken anything, if they have taught anything, if they have even left anything in writing, all of it alike

Editors' notes and page, col. 624

Footnotes

(2) · call in col 624 (above the image; column inferred)

Psal. LXXIV, 9.

Ps. 74 (75):9.

(printed under page 316)

(3) · call in col 624 (above the image; column inferred)

I Joan. II, 1, 2.

1 John 2:1–2.

(printed under page 316)

(4) ‹anchor: virga Aaron germinavit› · call in col 624

Num. XVI et XVII.

Num. 16 and 17.

(printed under page 316)

(5) ‹anchor: accepit, inquit› · call in col 624

Num. XVI, 39, 40.

Num. 16:39–40.

(printed under page 316)

(6) ‹anchor: per prophetam dicit› · call in col 624

Isa. LV, 8.

Isa. 55:8.

(printed under page 316)

Page

running head: ORIGENIS 624
marginal letters: A vita unusquisque; B pulo illo; C sen, et; D rael, ut
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:625

cum ipsorum cineribus deperirent? Sed non sunt judicia Dei sicut judicia nostra. Audi enim quomodo de batillis eorum, qui contra prophetam Dei insurrexerant, jubentur fieri laminae, et in circuitu altaris affigi. Core figuram tenet eorum, qui contra ecclesiasticam fidem et doctrinam veritatis insurgunt. Scriptum est ergo de Core, et de coetu ejus, quod in batillis aereis incensum obtulerint ignis alieni. Et jubetur quidem a Deo ignis alienus dispergi et effundi : « Batilla vero, inquit, quia sanctificata sunt, facito ea laminas ductiles, et circumda ex eis altare, quia oblata sunt coram Domino, et sanctificata sunt. » Hoc ergo mihi per hanc figuram videtur ostendi, quod batilla ista, quae Scriptura nominat aerea, figuram teneant Scripturae divinae. Cui Scripturae haeretici ignem alienum imponentes, hoc est sensum et intelligentiam alienam a Deo, et veritati contrariam introducentes, incensum Domino non suave, sed exsecrabile offerunt. Et ideo forma Ecclesiarum sacerdotibus datur, ut si quando tale aliquid fuerit exortum, ea quidem quae a veritate aliena sunt, ab Ecclesia Dei penitus abstrudantur : si qua autem etiam in ipsis haereticorum verbis Scripturae divinae sensibus inveniuntur inserta, ne pariter cum illis quae fidei et veritati sunt contraria, respuantur; sanctificata sunt enim quae de Scriptura divina proferuntur, et Domino oblata. Potest autem et alio adhuc modo intelligi quod de batillis praecipitur peccatorum, ut jungantur et socientur altari. Et primo hoc ipsum quod aerea dicuntur, non otiosum videbitur. Ubi enim vera fides est, et integra verbi Dei praedicatio, aut argentea dicuntur aut aurea : ut fulgor auri declaret fidei puritatem, et argentum igne probatum, eloquia examinata significet. Ista ergo quae dicuntur aerea, in sono tantum vocis consistunt, non in virtute spiritus, et sunt, ut Apostolus dicit, « ut aeramentum sonans, aut cymbalum tinniens. » Ista ergo batilla aerea, id est haereticorum voces, si adhibeamus ad altare Dei, ubi divinus ignis est, ubi vera Dei praedicatio, melius ipsa veritas ex falsorum comparatione fulgebit. Si enim, ut verbi gratia dicam, ponam dicta Marcionis, aut Basilidis, aut alterius cujuslibet haeretici, et haec sermonibus veritatis ac Scripturarum divinarum testimoniis, velut divini altaris igne confutem, nonne evidentior eorum ex ipsa comparatione apparebit impietas? Nam si doctrina ecclesiastica simplex esset, et nullis intrinsecus haereticorum dogmatum assertionibus cingeretur, non poterat tam clara, et tam examinata videri fides nostra. Sed idcirco doctrinam catholicam contradicentium obsidet oppugnatio, ut fides nostra non otio torpescat sed exercitiis elimetur. Propter hoc denique et Apostolus dicebat : « Oportet autem et haereses esse, ut probati quique manifesti fiant inter vos. » Hoc

should perish together with their ashes? Yet the judgements of God are not as our judgements. For hear how from the censers of those who had risen up against the prophet of God, plates are commanded to be made, and to be fastened round about the altar. Korah holds the figure of those who rise up against the ecclesiastical faith and the doctrine of truth. It is written, therefore, concerning Korah and his company, that in brazen censers they offered the incense of strange fire. And the strange fire indeed is commanded by God to be scattered and poured out: "But as for the censers," He says, "because they are sanctified, make them into beaten plates, and encompass the altar with them, because they were offered before the Lord, and are sanctified." (Num. 16:38) This, therefore, seems to me to be shown through this figure, that those censers, which Scripture names brazen, hold the figure of divine Scripture. Upon which Scripture the heretics placing strange fire, that is, introducing a meaning and understanding foreign to God and contrary to the truth, offer to the Lord incense not sweet, but execrable. And therefore a pattern is given to the priests of the Churches, that if ever any such thing has arisen, those things indeed which are foreign to the truth should be thrust away altogether from the Church of God; whereas if any things from the meanings of divine Scripture are found inserted even in the very words of the heretics, they should not be rejected alike with those things which are contrary to the faith and the truth; for the things that are brought forth from divine Scripture are sanctified, and offered to the Lord. Moreover, what is commanded concerning the censers of the sinners, that they be joined and united to the altar, can be understood in yet another way as well. And first, this very fact that they are called brazen will not seem idle. For where true faith is, and the uncorrupted preaching of the word of God, they are called either silver or golden: so that the brightness of gold declares the purity of faith, and silver tried by fire signifies tested utterances. Those things, therefore, which are called brazen consist only in the sound of the voice, not in the power of the Spirit, and are, as the Apostle says, "as sounding brass, or a tinkling cymbal." (1 Cor. 13:1) If, therefore, we apply these brazen censers, that is, the voices of the heretics, to the altar of God, where the divine fire is, where the true preaching of God is, the truth itself will shine forth better from the comparison with falsehoods. For if, to speak by way of example, I set down the sayings of Marcion, or of Basilides, or of any other heretic whatever, and refute these by the words of truth and the testimonies of the divine Scriptures, as though by the fire of the divine altar, will not their ungodliness appear more evident from the very comparison? For if ecclesiastical doctrine were simple, and were surrounded within by no assertions of the dogmas of heretics, our faith could not appear so clear and so tested. But on this account the assault of gainsayers besets catholic doctrine, that our faith may not grow torpid through idleness, but be polished by exercises. On account of this, finally, the Apostle also said: "For there must also be heresies, that those who are approved may be made manifest among you." (1 Cor. 11:19) This

Editors' notes and page, col. 625

Footnotes

(7) ‹anchor: not visible› · call in col 625

Num. XVI, 38.

Num. 16:38.

(printed under page 317)

(8) ‹anchor: Apostolus dicit› · call in col 625

I Cor. XIII, 1.

1 Cor. 13:1.

(printed under page 317)

(9) ‹anchor: Apostolus dicebat› · call in col 625

I Cor. XI, 19.

1 Cor. 11:19.

(printed under page 317)

(92) ‹anchor: nostra non otio› · call in col 625

« Otio » deest in libb. editis, sed suppletur e mss. Belvacensi, Ebroicensi et Carnutensi.

"Otio" is missing in the printed books, but is supplied from the Beauvais, Évreux and Chartres manuscripts.

(printed under page 317)

Page

running head: 625 IN NUMEROS HOMIL
marginal letters: A cum ipsorum; B pturæ divinæ; C peccatorum, ut; D sermonibus veritatis
old-edition numerals: 296 after offerunt.
other: Latin only, no Greek printed; running head cut off at right

PG 12:626

est dicere, Oportet haereticorum batillis altare circumdari, ut certa et manifesta omnibus fiat fidelium atque infidelium differentia. Cum enim fides ecclesiastica velut aurum coeperit refulgere, et praedicatio ejus ut argentum igne probatum intuentibus resplenduerit : tunc majore cum turpitudine et dedecore haereticorum voces obscuri aeris vilitate sordebunt. Vis autem scire quod quae bona sunt, bona esse ex deteriorum magis comparatione noscuntur? Quis sciret bonam esse lucem, nisi noctis tenebras sentiremus? Quis dulcedinem nosceret mellis, nisi gustum amaritudinis accepisset? Ipsum denique diabolum, et obluctantes adversum nos contrarias potestates si auferas, virtutes animi sine obluctante non potuerunt enitescere. Sic ergo et sacerdotum fidelium gloria non poterit resplendescere, nisi eam infidelium reprobatio et poena commendet. Sed ex iis quae legimus, singuli quique justorum magis ex comparatione caeterorum clari videntur habiti apud Deum. Denique de Noe scriptum est, quod esset justus et perfectus in generatione sua. In quo ostenditur quod non ex integro perfectus, sed in generatione sua perfectus fuerit, et ad comparationem caeterorum justus pronuntiatus sit. Simili modo puto etiam de Lot habendum. Quanto enim deteriores quotidie fiebant Sodomitae, tanto ille justior apparebat. Sed et in hoc ipso libro quem habemus in manibus, cum ingressi essent ii qui inspexerant terram, et decem ex iis meticulosis sermonibus desperationem populi incussissent, duo vero reliqui, id est Caleb et Josue, bona nuntiarent, et hortarentur populum permanere in proposito, immortale eis a Domino meritum contulit non tantum sua confessio, quantum formido sodalium. Neque enim tam magnifice in eis virtus animi claruisset, nisi reliquorum decem turpis ignaviae formido patuisset. Haec autem diximus de batillis eorum qui condemnati sunt, quae altari jubentur affigi, quod ex comparatione inferiorum justi appareant clariores, simul ut et posteris daretur exemplum, ne qui praesumptione superbi spiritus non sibi a Deo datum munus pontificatus invaderet, sed ut illi cedat, quem non ambitio humana, non favor corruptus asciverit, nec largitio condemnanda subrogaverit, sed meritorum conscientia et Dei voluntas assumpserit.

is to say, the altar must be encompassed with the censers of heretics, so that the difference between the faithful and the unbelieving may become sure and manifest to all. For when the ecclesiastical faith begins to shine like gold, and its preaching gleams like silver tried by fire to those who behold it, then with greater disgrace and dishonour the voices of the heretics will be foul with the baseness of dark brass. Moreover, do you wish to know that the things which are good are known to be good more from the comparison with worse things? Who would know that the light is good, unless we felt the darkness of night? Who would know the sweetness of honey, unless he had received a taste of bitterness? Finally, if you take away the devil himself, and the opposing powers that struggle against us, the virtues of the soul could not shine forth without an opponent. Thus, therefore, the glory of faithful priests also will not be able to shine forth unless the reprobation and punishment of the unbelieving commend it. Moreover, from the things that we read, each single one of the righteous seems to have been held illustrious with God more from comparison with the rest. Finally, it is written of Noah that he was righteous and perfect in his generation (Gen. 6:9). Wherein it is shown that he was not completely perfect, but perfect in his generation, and was pronounced righteous by comparison with the rest. In like manner I think it must be held concerning Lot also. For the worse the Sodomites daily became, the more righteous did he appear. And in this very book too which we have in our hands, when those who had spied out the land had come in (Num. 14), and ten of them by fearful words had struck despair into the people, whereas the remaining two, that is, Caleb and Joshua, reported good things and exhorted the people to abide in their purpose, not so much their own confession as the fear of their companions conferred upon them immortal merit from the Lord. For the virtue of their soul would not have shone so magnificently in them, unless the fear of base cowardice in the remaining ten had been laid bare. Now we have said these things concerning the censers of those who were condemned, which are commanded to be fastened to the altar, because from comparison with inferiors the righteous appear more illustrious, and at the same time that an example might be given to posterity as well, lest anyone through the presumption of a proud spirit should usurp the office of the high priesthood not given to him by God, but that he yield to him whom no human ambition, no corrupt favour has adopted, nor condemnable bribery substituted, but consciousness of merits and the will of God have taken up.

2. Post haec refertur : « Et murmuraverunt, inquit, filii Israel adversum Moysen et Aaron dicentes : Vos occidistis populum Domini. Et factum est cum irrueret synagoga super Moysen et Aaron, in impetu fugerunt ad tabernaculum testimonii. Illud vero obtexit nubes, et apparuit majestas Domini, et introivit Moyses et Aaron ad faciem tabernaculi testimonii. » Non legimus antea quia obtexerit nubes tabernaculum, et apparuerit majestas Domini, et receperit intra nubem Moysen et Aaron, nisi

2. After these things it is related: "And the children of Israel murmured," it says, "against Moses and Aaron, saying: You have slain the people of the Lord. And it came to pass, when the congregation rushed upon Moses and Aaron, in their onset they fled to the tabernacle of witness. And the cloud covered it, and the majesty of the Lord appeared, and Moses and Aaron went in to the front of the tabernacle of witness." (Num. 16:41–43) We do not read previously that the cloud covered the tabernacle, and the majesty of the Lord appeared, and received Moses and Aaron within the cloud, save

Editors' notes and page, col. 626

Footnotes

(10) ‹anchor: not visible› · call in col 626

Gen. VI, 9.

Gen. 6:9.

(printed under page 317)

(11) ‹anchor: spexerant terram› · call in col 626

Num. XIV.

Num. 14.

(printed under page 317)

(12) ‹anchor: Et murmuraverunt, inquit› · call in col 626

Num. XVI, 41, 42, 43.

Num. 16:41, 42, 43.

(printed under page 317)

Page

running head: MEROS HOMILIA IX. 626
marginal letters: A est dicere; B fidelium gloria; C monibus desperationem; D subrogaverit, sed
old-edition numerals: (none)
other: Latin only, no Greek printed; running head cut off at left

PG 12:627

nunc cum insurrexit in eos populus, et lapidare eos voluit. Discamus ex hoc quanta sit utilitas in persecutionibus Christianis, quantum gratiae conferatur, quomodo propugnator eis fiat Deus, quomodo abundanter sanctus Spiritus infundatur. Tunc enim maxime gratia Dei adest, cum hominum saevitia concitatur; et tunc pacem habemus apud Deum, cum ab hominibus propter justitiam bella perpetimur. « Ubi enim abundavit peccatum, superabundavit et gratia. » Adoperuit ergo eos nube tabernaculi, et irruit synagoga super Moysen et Aaron, et apparuit gloria Domini. Quamvis magni sint vitae merito Moyses et Aaron, quamvis animi virtutibus polleant, apparere tamen eis Dei gloria non potuisset, nisi in persecutionibus, in tribulationibus, in periculis, atque in ipsa pene morte jam positis. Et tu ergo non putes tibi dormienti et otioso apparere posse gloriam Dei. Aut non et Paulus apostolus in iis Dei gloriam consequi meruit? Nonne super omnes caeteros enumerat se in tribulationibus, in necessitatibus, in carceribus fuisse, ter virgis caesum, semel lapidatum esse, naufragia pertulisse, pericula maris, pericula fluminum, pericula latronum, pericula a falsis fratribus? Quae quanto magis abundant, tanto amplius iis qui patienter tulerint, conferunt gloriam Dei.

now when the people rose up against them and wished to stone them. Let us learn from this how great is the benefit for Christians in persecutions, how much grace is conferred, how God becomes their champion, how abundantly the Holy Spirit is poured out. For then most of all is the grace of God present, when the savagery of men is stirred up; and then we have peace with God, when we endure wars from men on account of righteousness. "For where sin abounded, grace abounded yet more." (Rom. 5:20) He covered them, therefore, with the cloud of the tabernacle, and the congregation rushed upon Moses and Aaron, and the glory of the Lord appeared. Although Moses and Aaron are great in merit of life, although they excel in virtues of soul, nevertheless the glory of God could not have appeared to them save when they were placed in persecutions, in tribulations, in perils, and almost in death itself. Do not you think either, therefore, that the glory of God can appear to you while you are sleeping and idle. Or did not Paul the apostle also deserve to obtain the glory of God in these things? Does he not recount that above all others he was in tribulations, in necessities, in prisons, thrice beaten with rods, once stoned, that he suffered shipwrecks, perils of the sea, perils of rivers, perils of robbers, perils from false brethren (2 Cor. 11:23–26)? Which things, the more they abound, the more abundantly do they confer the glory of God upon those who patiently endure them.

3. « Et locutus est Dominus ad Moysen et Aaron, dicens : Discedite de medio synagogae hujus, et interimam eos semel: et ceciderunt Moyses et Aaron in faciem suam. » In Sodomis quidem quando ad minimum decem requirebantur, per quos vix si forte reperti essent, salvari possent ii qui habitabant pentapolim Sodomorum : nunc autem etiam duo, si tamen inveniantur tales qualis Moyses fuit et Aaron, sufficere possunt, ut gens Israelitarum tota salvetur. Quid ergo dicemus amplius esse in iis duobus? Quae tanta virtus, quod meritum, quo sexcenta millia et eo amplius liberentur ab interitu vastatoris? Ego arbitror quod in Moyse lex significetur, quae docet homines scientiam et amorem Dei : in Aaron supplicandi Deo, et obsecrandi eum forma consistat. Si ergo accidat aliquando indignari nobis vel universo populo Deum, et si jam sententia ultionis procedit a Domino, redeat autem lex Dei in cor nostrum commonens nos et docens converti ad poenitentiam, satisfacere pro delictis, supplicare pro culpis : cessabit continuo iracundia, indignatio conquiescet, propitiabitur Dominus, quasi Moyse et Aaron intercedentibus pro nobis, et pro universo populo supplicantibus. Si vero aliquando oriatur indignatio Dei, et veniat pro peccatis nostris saeva correptio; indurentur autem corda nostra ne convertamur ad Dominum, neve humiliemur in conspectu

3. "And the Lord spoke to Moses and Aaron, saying: Depart from the midst of this congregation, and I will destroy them at once; and Moses and Aaron fell upon their face." (Num. 16:44–45) In Sodom indeed formerly at least ten were required (Gen. 18:32), through whom scarcely, if perchance they were found, those who dwelt in the Pentapolis of the Sodomites might be saved; whereas now even two, if only they be found such as Moses and Aaron were, can suffice for the whole nation of the Israelites to be saved. What, therefore, shall we say is greater in these two? What so great virtue, what merit, whereby six hundred thousand and more should be delivered from the destruction of the destroyer? I think that in Moses is signified the law, which teaches men the knowledge and love of God; while in Aaron consists the pattern of supplicating God and entreating Him. If, therefore, it happen at any time that God is indignant with us or with the whole people, and if the sentence of vengeance already proceeds from the Lord, yet the law of God returns into our heart admonishing us and teaching us to turn to repentance, to make satisfaction for transgressions, to supplicate for faults, forthwith wrath will cease, indignation will be stilled, the Lord will be propitiated, as though Moses and Aaron were interceding for us and supplicating for the whole people. But if at any time the indignation of God arise, and stern chastisement come for our sins, yet our hearts are hardened so that we do not turn to the Lord, nor humble ourselves in His

Editors' notes and page, col. 627

Footnotes

(13) ‹anchor: not visible› · call in col 627

Rom. V, 20.

Rom. 5:20.

(printed under page 318)

(14) ‹anchor: not visible› · call in col 627

II Cor. XI.

2 Cor. 11.

(printed under page 318)

(15) ‹anchor: in faciem suam› · call in col 627

Num. XVI, 44, 45.

Num. 16:44, 45.

(printed under page 318)

(16) ‹anchor: decem requirebantur› · call in col 627

Gen. XVIII.

Gen. 18.

(printed under page 318)

(93) ‹anchor: not visible› · call in col 627

Libb. editi, « superabundabit. »

The printed books: "superabundabit" (will superabound).

(printed under page 318)

(94) ‹anchor: not visible› · call in col 627

Ter virgis caesum, semel lapidatum. Sic habent omnes mss.; male autem libb. editi, « ter lapidatum. »

"Three times beaten with rods, once stoned." So all the manuscripts have it; but the printed books wrongly read "three times stoned."

(printed under page 318)

(95) ‹anchor: ad minimum decem› · call in col 627

Mss. « ad minimum decem. » Libb. editi, « minus decem. »

The manuscripts: "at the least ten." The printed books: "fewer than ten."

(printed under page 318)

Page

running head: 627 ORIGENIS
marginal letters: A nunc cum; B periculis , atque; C in faciem; D lex Dei
old-edition numerals: 297 after potuisset,
other: Latin only, no Greek printed; ends mid-word "con-" (from "conspectu") across column break
other: the word conspectu was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 628

PG 12:628

ejus, ut in confessione supplicationum motus ejus et iracundiam mitigemus; sed econtrario dicamus, Non est cura Deo de vita mortalium, nec pertinent haec ad Deum, reliquit nos olim, nec ad notitiam ejus ista perveniunt : si talia cogitemus in cordibus nostris, et haec de ore nostro procedant, certum est non esse in nobis Moysen et Aaron, legis scilicet scientiam et fructus poenitentiae, per quos interitum imminentis exitii possimus evadere. Hoc puto accidisse etiam populo illi qui fuit ante nos, quando omnes declinaverunt, omnes simul inutiles facti sunt, et non fuit qui faceret bonitatem, non fuit usque ad unum. Si enim fuisset, nunquam utique dereliquisset eos Deus. Sed et nos timeamus ne forte simile aliquid inveniatur in nobis. Timeo enim illam sententiam, in qua Dominus et Salvator noster, qui cuncta praenoscit, quasi dubitans dicit : « Putas veniens Filius hominis inveniet fidem super terram? » Jubentur ergo Moyses et Aaron exire de medio synagogae, ut interimatur synagoga de semel. Sed videamus quid isti faciunt, sancti sunt, perfecti sunt, et plus magis Evangelii discipuli quam legis, et ideo diligunt etiam inimicos suos, atque orant pro persecutoribus suis. Illis enim saevientibus ut interficerent eos, isti procidunt in faciem suam super terram.

sight, that in the confession of supplications we may appease His displeasure and wrath; but on the contrary we say: God has no care for the life of mortals, nor do these things pertain to God; He forsook us long ago, nor do these things come to His knowledge: if we think such things in our hearts, and these things proceed from our mouth, it is certain that Moses and Aaron—that is to say, the knowledge of the law and the fruits of repentance, through which we may be able to escape the destruction of impending ruin—are not in us. I think that this happened also to that people which was before us, when all turned aside, all together became unprofitable, and there was none that did good, there was not so much as one (Ps. 13:3). For if there had been, God would certainly never have forsaken them. Let us also fear, therefore, lest perchance something similar be found in us. For I fear that saying in which our Lord and Saviour, Who foreknows all things, says as though doubting: "Do you think that when the Son of man comes, He will find faith upon the earth?" (Luke 18:8) Moses and Aaron, therefore, are commanded to go forth from the midst of the congregation, that the congregation may be destroyed at once. Yet let us see what these men do: they are holy, they are perfect, and much more disciples of the Gospel than of the law, and therefore they love even their enemies, and pray for their persecutors. For while those men are raging to slay them, these fall upon their face upon the earth.

4. « Et ait Moyses ad Aaron : Assume batillum, et impone super illud ignem ab altari, et injice illi incensum, et effer velociter in castra, et exora pro ipsis : exiit enim ira a conspectu Domini, et jam coepit vastare populum. » Verum quoniam in hos pervenimus locos, volo de bonitate Dei admonere discipulos Christi, ne quis forte vestrum ab haereticis conturbetur si quando certamen inciderit, illis dicentibus quoniam Deus legis non est bonus, sed justus, et Moysis lex non bonitatem continet, sed justitiam. Videant ergo qui Deum pariter criminantur et legem, quomodo Moyses ipse et Aaron priores fecerunt hoc, quod postmodum Evangelium docuit. Ecce diligit Moyses inimicos, et orat pro persecutoribus suis, quod utique Christus fieri in Evangeliis docet. Audite enim quomodo cadentes in faciem super terram orant pro illis, qui ad interficiendos eos insurrexerant. Sic ergo invenitur et Evangelii virtus in lege, et fundamento legis subnixa intelliguntur Evangelia. Nec vetus testamentum nomino ego legem, si eam spiritaliter intelligam. Illis tantummodo lex vetus efficitur testamentum, qui eam carnaliter intelligere volunt. Et necessario illis vetus effecta est, et senuit, quia vires suas non potest obtinere. Nobis autem, qui eam spiritaliter et evangelico sensu intelligimus et exponimus, semper nova est : et utrumque nobis novum testamentum est, non temporis aetate, sed intelligentiae

4. "And Moses said to Aaron: Take the censer, and put fire thereon from the altar, and cast incense upon it, and carry it quickly into the camp, and make atonement for them; for wrath has gone forth from the presence of the Lord, and has already begun to lay waste the people." (Num. 16:46) But since we have arrived at these passages, I wish to admonish the disciples of Christ concerning the goodness of God, lest perchance any of you be troubled by the heretics if ever a contest should arise, when they say that the God of the law is not good, but just, and that the law of Moses contains not goodness, but justice. Let those, therefore, who accuse both God and the law alike see how Moses himself and Aaron first did this which the Gospel afterwards taught. Behold, Moses loves his enemies, and prays for his persecutors, which assuredly Christ teaches in the Gospels is to be done. For hear how, falling upon their face upon the earth, they pray for those who had risen up to slay them. Thus, therefore, both the power of the Gospel is found in the law, and the Gospels are understood to rest upon the foundation of the law. Nor do I call the law an old testament, if I understand it spiritually. The law becomes an old testament only to those who wish to understand it carnally. And necessarily to them it has become old, and has grown aged, because it cannot maintain its strength. But to us, who understand and expound it spiritually and in an evangelical sense, it is always new; and both are to us a new testament, not by age of time, but by newness of understanding.

Editors' notes and page, col. 628

Footnotes

(17) ‹anchor: not visible› · call in col 628

Psal. XIII, 3.

Ps. 13:3.

(printed under page 318)

(18) ‹anchor: not visible› · call in col 628

Luc. XVIII, 8.

Luke 18:8.

(printed under page 318)

(19) ‹anchor: vastare populum› · call in col 628

Num. XVI, 46.

Num. 16:46.

(printed under page 318)

(96) ‹anchor: not visible› · call in col 628

Sic mss. Libb. autem editi, « faciunt, qui sancti sunt. »

So the manuscripts. But the printed books: "they do, who are holy."

(printed under page 318)

Page

running head: ORIGENIS 628
marginal letters: A spectu ejus; B Timeo enim; C pit vastare; D nixa intelliguntur
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word "spectu" (from "conspectu") and ends mid-word "in-" (from "intelligentiae") across column breaks

PG 12:629

novitate. Annon et apostolus Joannes in Epistola sua eadem sentit, cum dicit : « Filioli, mandatum novum do vobis, ut invicem diligatis? » cum utique sciret olim datum esse mandatum dilectionis in lege. Sed quoniam charitas nunquam cadit, nec mandatum charitatis aliquando veterascit, hoc quod nunquam veterascit, semper novum esse pronuntiat. Semper enim observantes et custodientes in se charitatis mandatum novos reddit in spiritu. Peccatori autem et charitatis foedera non servanti, etiam Evangelia veterascunt. Nec potest ei novum esse testamentum, qui non deponit veterem hominem, et induitur novum, ac secundum Deum creatum. Hortatur ergo Moyses pontificem magnum, ut offerat incensum in castris, et exoret pro populo. Jam enim, inquit, vastari populus coepit. In spiritu videbat Moyses quae gerebantur. Vidit virtutem exisse ad castra, et vastare ac perimere peccatores; et propter hoc hortatur pontificem assumere batillum, ignem de altari imponere, atque incenso superjecto exire et stare inter medium mortuorum et vivorum, ne ultra procedat vastatio, vel certe, ut verius habet se Scripturae sermo, confractio.

newness. Or does not the apostle John also in his Epistle hold the same view, when he says: "Little children, a new commandment I give unto you, that you love one another"? (John 13:34; 1 John 2:8) although he certainly knew that the commandment of love had been given long ago in the law. But because charity never fails, nor does the commandment of charity ever grow old, he pronounces that what never grows old is always new. For it always renders new in spirit those who observe and keep within themselves the commandment of charity. Whereas to the sinner, and to him who does not keep the covenants of charity, even the Gospels grow old. Nor can there be a new testament for him who does not put off the old man, and put on the new, who is created according to God. Moses, therefore, exhorts the high priest to offer incense in the camp, and to make atonement for the people. For already, he says, the people has begun to be laid waste. In the spirit Moses saw the things that were being done. He saw that a power had gone forth to the camp, and was laying waste and destroying the sinners; and on account of this he exhorts the high priest to take the censer, to put fire thereon from the altar, and having cast incense upon it, to go forth and stand between the dead and the living, lest the devastation—or at least, as the wording of Scripture more truly has it, the shattering—proceed any further.

5. Sed primo, si videtur, historiae ipsius imaginem describamus, ut cum rei gestae species apparuerit, tunc demum etiam si quid est in hoc loco mysticum requiramus. Intellige ergo populum illum Israel in castris per ordines tribuum familiarumque dispositum, virtutem vero quamdam a Deo missam, non sparsim, sed ex prima aliqua parte coepisse populum morte vastare, et procedentem per ordinem mortis stragem considera. Post haec pontificem indutum veste pontificali procedere, et portantem batillum, atque ignem cum incenso, tendere ad illum locum, quo per angelum vastantem mors illata pervenerat, et stantem in eo loco, ubi mors finem dederat primis, et erat vicina postremis. Intuere stantem pontificem, et objectione quadam sui, viventes a mortuis dirimentem; virtutem vero repropitiationis ejus, et incensi mysterium erubuisse angelum vastatorem, et in hoc mortem quidem finitam, vitam vero reparatam. Si intellexisti historiae ordinem, et oculis, ut ita dicam, cernere potuisti pontificem stantem medium inter vivos et mortuos : ascende nunc ad verbi hujus celsiora fastigia, et vide quomodo verus pontifex Jesus Christus assumpto batillo carnis humanae, et superposito igni altaris, anima sine dubio illa magnifica cum qua

5. But first, if it seems good, let us describe the image of the history itself, so that when the form of the event has appeared, then at last we may seek out whatever is mystical in this passage as well. Understand, therefore, that people of Israel arranged in the camp by the ranks of tribes and families, and that a certain power sent by God began to lay waste the people with death, not here and there, but from some first part, and consider the slaughter of death advancing in order; after these things, that the high priest, clad in the pontifical robe, goes forth, and carrying the censer and fire with incense, hastens to that place to which death, brought in by the destroying angel, had reached, and stands in that place where death had put an end to the first, and was near to the last. Behold the high priest standing, and by a certain interposition of himself, separating the living from the dead; and that the destroying angel stood in awe of the power of his propitiation and the mystery of the incense, and in this death indeed was ended, and life restored. If you have understood the order of the history, and have been able, so to speak, to discern with your eyes the high priest standing midway between the living and the dead, ascend now to the loftier heights of this word, and see how the true High Priest Jesus Christ, having taken up the censer of human flesh, and having placed upon it the fire of the altar—without doubt that magnificent soul with which

Editors' notes and page, col. 629

Footnotes

(20) ‹anchor: not visible› · call in col 629

I Joan. II, 8.

1 John 2:8.

(printed under page 319)

(21) ‹anchor: not visible› · call in col 629

Hebr. II, 14.

Heb. 2:14.

(printed under page 319)

(22) ‹anchor: not visible› · call in col 629

Joan. III, 15.

John 3:15.

(printed under page 319)

(97) ‹anchor: not visible› · call in col 629

Filioli, mandatum novum do vobis, ut invicem diligatis. Memoria hic lapsus est Origenes qui ex Epistola Joannis laudat quod una « filioli » voce excepta, in ejus Evangelio tantum reperitur cap. XIII, 34.

"Little children, a new commandment I give you, that you love one another." Here Origen's memory slipped: he quotes from John's Epistle what, apart from the single word "little children," is found only in his Gospel, ch. 13:34.

(printed under page 319)

(98) ‹anchor: not visible› · call in col 629

Libb. editi, « ut offerat incensum in castra, » sed mss. Ebroicensis et Belvacensis ut in nostro textu.

The printed books: "that he may offer incense in the camp"; but the Évreux and Beauvais manuscripts read as in our text.

(printed under page 319)

(99) ‹anchor: Scripturae sermo, confractio› · call in col 629

Vastatio, vel certe, ut verius habet se Scripturae sermo, confractio. Suspicor varietatem non fuisse in exemplaribus Graecis, sed in Latinis. In hodiernis Septuaginta Interpretum codicibus sola reperitur lectio, θραῦσις « fractio; » in Hebraeo fonte legitur מגפה « plaga, percussio. » Ad hanc significationem magis accedit vox « confractio, » quam « vastatio. »

"Devastation, or rather, as the wording of Scripture more truly has it, breaking." I suspect the variation was not in the Greek copies but in the Latin. In present-day codices of the Seventy Translators only one reading is found, θραῦσις, "a breaking"; in the Hebrew source one reads מגפה, "a plague, a striking." The word "confractio" comes nearer to this sense than "vastatio."

(printed under page 319)

Page

running head: 629 IN NUMEROS HOMILIA
marginal letters: A telligentiae novitate; B lus coepit; C non sparsim; D tuos : ascende
old-edition numerals: 298 after Evangelia
other: Latin only, no Greek printed; begins mid-word "telligentiae" (from "intelligentiae"); running head cut off at right

PG 12:630

natus est in carne, adjecto etiam incenso, qui est spiritus immaculatus, medius inter vivos et mortuos stetit, et mortem non fecit ultra grassari; sed sicut Apostolus dicit, destruxit « eum qui habebat mortis imperium, id est diabolum, ut qui credit in eum jam non moriatur, sed vivat in aeternum. » Hoc fuit ergo mysterium quod postea futurum, jam tunc ille qui populum vastabat, expavit. Agnoscebat enim figuram batilli, et ignis, et incensi : et qualis offerenda esset Deo hostia ab eo, qui medius mortuorum vivorumque constiterat, praevidebat. Et illos quidem tunc imago praefigurata salvavit, ad nos autem salutis veritas ipsa pervenit. Neque enim indumenta pontificis purpura ac lana byssoque contexta erubuisset angelus ille vastator, sed ista quae futura erant indumenta magni pontificis intellexit, et iis cessit, quibus utique universa creatura inferior erat. Puto autem quod non solum primo adventu Domini et Salvatoris nostri forma ista completa sit, sed eadem fortassis servabitur in secundo. Veniet enim iterum Filius hominis : et cum venerit, sine dubio inveniet quosdam quidem mortuos, quosdam autem viventes. Quod possumus quidem et sic intelligere : quia nonnulli adhuc in hoc vitae statu quo nunc sumus inveniantur, cum multi jam praecesserint mortui. Potest autem et aliter accipi; ut mortuos, corpora intelligamus : viventes autem, animas. Quidam tamen ex iis, qui ante nos interpretati sunt locum hunc, memini quod mortuos dixerunt eos, qui nimietate scelerum in peccatis suis mortui intelliguntur : viventes autem eos, qui in operibus vitae permanserint. Verumtamen utrolibet modo stabit etiam in futuro magnus hic pontifex et Salvator noster, medius vivorum et mortuorum. Sed et tunc forte medius vivorum et mortuorum stare dicendus est, cum statuet oves quidem a dextris suis, haedos autem a sinistris, et dicet iis qui a dextris sunt : « Venite, benedicti Patris mei, percipite regnum, quod vobis paratum est a constitutione mundi, etc. » Iis autem qui a sinistris sunt dicet : « Ite in ignem aeternum, operarii iniquitatis, quem praeparavit Pater meus diabolo et angelis ejus, quoniam non novi vos. » Et sunt utique mortui ii, qui in ignem mittuntur aeternum; sunt autem vivi illi qui mittuntur ad regnum.

He was born in the flesh—with the addition also of incense, which is an immaculate spirit, stood midway between the living and the dead, and caused death to rage no further; but, as the Apostle says, destroyed "him who held the empire of death, that is, the devil, so that he who believes in Him may no longer die, but live for ever." (Heb. 2:14; John 3:15) This, therefore, was the mystery which was to come afterwards, at which he who was laying waste the people already trembled even then. For he recognized the figure of the censer, and of the fire, and of the incense; and he foresaw what kind of victim was to be offered to God by Him Who had stood midway between the dead and the living. And them indeed at that time the prefigured image saved, whereas to us the very truth of salvation has arrived. For that destroying angel would not have stood in awe of the garments of the high priest woven of purple and wool and fine linen, but he understood those garments which were to be the garments of the great High Priest, and yielded to them, to which assuredly all creation was inferior. Moreover, I think that not only at the first coming of our Lord and Saviour was this pattern fulfilled, but the same will perhaps be preserved at the second as well. For the Son of man will come again; and when He comes, without doubt He will find some indeed dead, and others living. Which we can indeed understand thus as well: that some are still found in this state of life in which we now are, while many have already gone before as dead. Yet it can also be taken otherwise: that by the dead, we understand bodies; and by the living, souls. Certain of those, however, who before us interpreted this passage, I remember, said that the dead are those who through excess of crimes are understood to be dead in their sins; and the living, those who have abided in the works of life. Nevertheless, in whichever way, this great High Priest and our Saviour will stand in the future also, midway between the living and the dead. And then too perhaps He must be said to stand midway between the living and the dead, when He shall set the sheep indeed on His right hand, and the goats on the left, and shall say to those who are on the right hand: "Come, blessed of My Father, receive the kingdom which has been prepared for you from the foundation of the world, etc." (Matt. 25:34) While to those who are on the left hand He shall say: "Depart into eternal fire, you workers of iniquity, which My Father has prepared for the devil and his angels, for I know you not." (Matt. 25:41; Luke 13:27) And those assuredly are dead who are sent into eternal fire; whereas those are living who are sent to the kingdom.

6. « Et cessavit, inquit, vastatio, » vel, ut in aliis exemplaribus legi diximus, « confractio : » quod et magis interpretationis convenit veritati. Confractio

6. "And the devastation ceased," (Num. 16:50) it says, or, as we have said is read in other copies, "the shattering:" which also agrees better with the truth of the translation. For a shattering

Editors' notes and page, col. 630

Footnotes

(23) ‹anchor: a constitutione mundi› · call in col 630

Matth. XXV, 34.

Matt. 25:34.

(printed under page 319)

(24) ‹anchor: non novi vos› · call in col 630

ibid. 41; Luc. XIII, 27.

Ibid. 25:41; Luke 13:27.

(printed under page 319)

(25) ‹anchor: Et cessavit, inquit› · call in col 630

Num. XVI, 50.

Num. 16:50.

(printed under page 319)

(1) ‹anchor: vastatio› · call in col 630

In codice Ebroicensi legitur, « quassatio. » Et mox « interpretationi convenit veritatis. » Sicque in codice Belvacensi.

In the Évreux codex one reads "quassatio" (a shattering). And just after, "interpretationi convenit veritatis" (it accords with the interpretation of truth). So too in the Beauvais codex.

(printed under page 319)

Page

running head: MEROS HOMILIA IX. 630
marginal letters: A natus est; B ista quae; C in peccatis; D mittuntur aeternum
old-edition numerals: (none)
other: Latin only, no Greek printed; running head cut off at left

PG 12:631

namque est, quae velut in vasis fictilibus efficitur. Peccatores ergo vasa fictilia fiunt, sicut Jeremias propheta designat in Lamentationibus, dicens : « Filii Sion, qui erant honorabiles et in auro elati, quomodo reputati sunt in vasa fictilia, opera manuum figuli? » Et : « In domo magna non sunt, inquit Apostolus, tantummodo vasa aurea, et argentea, sed et lignea et fictilia : et alia quidem ad honorem, alia autem ad contumeliam. » Sunt ergo vasa fictilia ad contumeliam, quae et confringi possunt. Sed consideremus diligentius quid in consequentibus Apostolus de ipsis vasis fictilibus dicat : « Si quis, inquit, emundaverit semetipsum ab iis, erit vas ad honorem sanctificatum, et utile Domino ad omne opus bonum paratum. » In quo ostendere videtur, quod et vas ipsum quod fit, et per quem fit, unus atque idem homo sit. Intellige ergo propositum quidem hominis esse quod operatur : reliquam autem partem hominis ipsum esse vas, quod fit vel ad honorem, vel contumeliam. Cum ergo sensus noster quae bona sunt eligit, et ad bonam nos conversationem trahit, facit nos vas utile. Cum autem neglexerit, et deciderit propositum nostrum a bonis, efficimur vas ad contumeliam. Si ergo intellectus noster luteus sit, et de luto semper ac de terrenis cogitet, efficimur vas fictile, et opus manuum figuli. Et forte propter hoc iste qui talis est, increpatur ab Apostolo, quasi qui sensum habens luteum et terrenum, de magnis et iis quae capere non potest, quaerat et dicat : « Quid ergo adhuc conqueritur? Voluntati enim ejus quis resistit? » Cui Apostolus quasi luteo respondit : « Tu quis es, o homo, qui contra respondeas Deo? Nunquid dicit figmentum ei qui se finxit, Quid me fecisti sic? » Dicitur praeterea corpus nostrum vas fictile, sive etiam legis littera, in eo quod ait Apostolus : « Habentes autem thesaurum hunc in vasis fictilibus. » Utrumque enim in hoc sermone accipi potest, et quod in corpore nobis positis thesaurum gratiae per Spiritum sanctum Dominus largiatur, et quod in sermonibus legis, qui viles et in contemptu habentur pro eo quod nulla arte grammatica expoliti videntur, reconditus sit thesaurus sapientiae et scientiae Dei; ita ut merito dici possit, quod in ipsis sint thesauri sapientiae, et scientiae Dei absconditi. Haec nobis dicta sint de confractione, quae cessasse memoratur : nunc autem pauca etiam de sequenti historia disseramus, in qua virgarum commemoratio introducitur.

is that which is wrought as it were in earthen vessels. Sinners, therefore, become earthen vessels, just as Jeremiah the prophet indicates in Lamentations, saying: "The sons of Sion, who were honourable and exalted in gold, how are they reckoned as earthen vessels, the works of the hands of a potter!" (Lam. 4:2) And: "In a great house," says the Apostle, "there are not only golden and silver vessels, but also wooden and earthen ones; and some indeed for honour, but others for dishonour." (2 Tim. 2:20) Earthen vessels, therefore, are for dishonour, which can also be shattered. Yet let us consider more carefully what the Apostle says in what follows concerning the earthen vessels themselves: "If anyone," he says, "cleanse himself from these, he shall be a vessel sanctified for honour, and useful to the Lord, prepared for every good work." (2 Tim. 2:21) Wherein he seems to show that both the vessel itself which is made, and he through whom it is made, is one and the same man. Understand, therefore, that it is the purpose of man indeed which works; while the remaining part of man is the vessel itself, which is made either for honour or for dishonour. When, therefore, our mind chooses the things that are good, and draws us to good conduct, it makes us a useful vessel. But when our purpose neglects and falls away from good things, we are made a vessel for dishonour. If, therefore, our understanding be of clay, and think always of clay and of earthly things, we are made an earthen vessel, and the work of the hands of a potter. And perhaps on account of this he who is such is rebuked by the Apostle, as one who, having a mind of clay and earthly, inquires concerning great things and things that he cannot grasp, and says: "Why then does He still find fault? For who resists His will?" To whom the Apostle answers as to one of clay: "Who are you, O man, that reply against God? Shall the thing formed say to him who formed it, Why have you made me thus?" (Rom. 9:19–20) Furthermore, our body is called an earthen vessel, or even the letter of the law, in that the Apostle says: "But we have this treasure in earthen vessels." (2 Cor. 4:7) For both can be understood in this saying: both that to us who are placed in the body the Lord bestows the treasure of grace through the Holy Spirit, and that in the words of the law, which are held cheap and in contempt because they seem polished by no grammatical art, is hidden the treasure of the wisdom and knowledge of God; so that it may deservedly be said that in them are hidden the treasures of the wisdom and knowledge of God (Col. 2:3). Let these things be said by us concerning the shattering, which is recorded to have ceased; now, however, let us discourse a little also concerning the following history, in which mention of the rods is introduced.

7. « Et locutus est Dominus ad Moysen, dicens : Loquere filiis Israel, et accipe ab eis virgam per

7. "And the Lord spoke to Moses, saying: Speak to the children of Israel, and take from them a rod by

Editors' notes and page, col. 631

Footnotes

(26) ‹anchor: not visible› · call in col 631

Thren. IV, 2.

Lam. 4:2.

(printed under page 320)

(27) ‹anchor: not visible› · call in col 631

II Tim. II, 20.

2 Tim. 2:20.

(printed under page 320)

(28) ‹anchor: not visible› · call in col 631

ibid. 21.

Ibid. 2:21.

(printed under page 320)

(29) ‹anchor: quasi luteo respondit› · call in col 631

Rom. IX, 19 et 20.

Rom. 9:19 and 20.

(printed under page 320)

(30) ‹anchor: ait Apostolus› · call in col 631

II Cor. IV, 7.

2 Cor. 4:7.

(printed under page 320)

(31) ‹anchor: scientiae Dei absconditi› · call in col 631

Col. II, 3.

Col. 2:3.

(printed under page 320)

(32) ‹anchor: 7. «› · call in col 631

Num. XVII, 1-5.

Num. 17:1–5.

(printed under page 320)

Page

running head: 631 ORIGENIS
marginal letters: A namque est; B videtur, quod; C huc conqueritur; D ipsis sint
old-edition numerals: 299 after propositum
other: Latin only, no Greek printed

PG 12:632

domos familiarum ipsorum, ab omnibus principibus ipsorum duodecim virgas; et uniuscujusque eorum nomen scribe in virga sua : et nomen Aaron scribe in virga Levi : est enim virga una, per tribum, per domos familiarum suarum dabunt tibi. Et pones eas in tabernaculum testimonii contra arcam, ex quibus agnoscar tibi inde. Et erit homo quemcunque elegero, virga ejus germinabit, et auferam a te murmurationem filiorum Israel : in quibuscunque murmurant ipsi de vobis. » Omnis princeps tribus et populi habet virgam. Non enim potest quis regere populum, nisi habeat virgam. Unde et Paulus apostolus, quia princeps erat populi, idcirco dicebat : « Quid vultis? In virga veniam ad vos, aut in charitate, spirituque mansuetudinis? » Omnis ergo princeps tribuum habeat necesse est virgam suam, sed unus solus est, sicut Scriptura refert, pontifex Aaron cujus virga germinavit. Verum quoniam, ut saepe ostendimus, verus pontifex Christus est, ipse solus est, cujus virga crucis non solum germinavit, sed et floruit, et omnes hos credentium populorum attulit fructus. Quis autem iste est fructus, quem attulit? Nuces, inquit, qui fructus primo quidem indumento amarus est : sequenti munitur et tegitur. Tertio sumentem pascit ac nutrit. Talis ergo est in auditorio Christi doctrina legis et prophetarum. Prima litterae facies satis amara est, quae circumcisionem carnis praecipit, quae de sacrificiis mandat, et caetera quae per occidentem litteram designantur. Haec omnia tanquam amarum nucis corticem projice. Secundo in loco ad munimenta testae pervenies, in quo vel moralis doctrina, vel ratio continentiae designatur. Quae necessaria quidem sunt ad custodiam eorum quae servantur intrinsecus, frangenda quandoque tamen et sine dubio dissolvenda sunt. Ut si verbi gratia dicamus, abstinentia ciborum, et castigatio corporis, donec sumus in corpore isto corruptibili et passibili, sine dubio necessaria est. Cum autem confractum fuerit ac resolutum, et resurrectionis tempore incorruptibile ex corruptibili redditum, atque ex animali spiritale : non jam labore afflictionis, nec abstinentiae castigatione, sed qualitate, nulla jam corpori corruptela dominabitur. Sic ergo et nunc necessaria abstinentiae ratio videtur, et postmodum non quaerenda. Tertio autem loco reconditum in iis invenies et secretum mysteriorum sapientiae et scientiae Dei sensum, quo nutriantur et pascantur animae sanctorum non solum in praesenti vita, sed etiam in futura. Iste enim est pontificalis fructus, de quo promittitur iis qui esuriunt et sitiunt justitiam,

the houses of their families, from all their princes twelve rods; and write each man's name upon his rod; and write the name of Aaron upon the rod of Levi: for there is one rod, tribe by tribe, according to the houses of their families they shall give them to you. And you shall lay them up in the tabernacle of witness over against the ark, from whence I will make Myself known to you. And it shall come to pass, the man whomsoever I shall choose, his rod shall bud, and I will take away from you the murmuring of the children of Israel, wherewith they murmur against you." (Num. 17:1–5) Every prince of a tribe and of the people has a rod. For no one can rule the people unless he has a rod. Whence Paul the apostle also, because he was a prince of the people, on this account said: "What will you? Shall I come to you with a rod, or in charity, and in the spirit of meekness?" (1 Cor. 4:21) Every prince of the tribes, therefore, must needs have his own rod, yet there is one alone, as Scripture relates, the high priest Aaron, whose rod budded. But since, as we have often shown, the true High Priest is Christ, He alone it is Whose rod of the cross not only budded, but also blossomed, and brought forth all these fruits of believing peoples. And what is this fruit which it brought forth? Almonds, it says, which fruit in its first covering indeed is bitter; by the next it is protected and covered; by the third it feeds and nourishes him who takes it. Such, therefore, in the school of Christ is the doctrine of the law and the prophets. The first face of the letter is bitter enough, which commands the circumcision of the flesh, which enjoins sacrifices, and the other things that are designated by the letter that kills. Cast away all these things like the bitter rind of the nut. In the second place you will come to the defences of the shell, wherein either moral doctrine or the rule of continence is designated. Which things are indeed necessary for the keeping of those things that are preserved within, yet must one day be broken and without doubt dissolved. As, if we should say by way of example, abstinence from meats and chastisement of the body, as long as we are in this corruptible and passible body, is without doubt necessary. But when it has been shattered and dissolved, and at the time of the resurrection rendered incorruptible from corruptible, and spiritual from animal, no longer by the labour of affliction, nor by the chastisement of abstinence, but by its quality, no corruption will any longer have dominion over the body. Thus, therefore, the rule of abstinence seems both necessary now, and afterwards not to be sought. And in the third place you will find hidden in them the secret meaning also of the mysteries of the wisdom and knowledge of God, whereby the souls of the saints may be nourished and fed not only in the present life, but also in the life to come. For this is the high-priestly fruit, concerning which the promise is made to those who hunger and thirst after righteousness,

Editors' notes and page, col. 632

Footnotes

(33) ‹anchor: not visible› · call in col 632

I Cor. IV, 21.

1 Cor. 4:21.

(printed under page 320)

(2) ‹anchor: not visible› · call in col 632

Est enim virga una. Sic recte codd. mss. Belvacensis, Turonensis et Ebroicensis, ut in Graeco textu, ἔστι γὰρ ῥάβδος μία. Male in antea editis legitur, « etenim virgam unam. »

"For there is one rod." So, rightly, the Beauvais, Tours and Évreux manuscript codices, as in the Greek text, ἔστι γὰρ ῥάβδος μία. In the earlier editions one wrongly reads "etenim virgam unam" (for indeed one rod).

(printed under page 320)

(3) ‹anchor: in auditorio› · call in col 632

Omnes mss., « auditorio. » Libb. editi, « adjutorio. Paulo post mss. « per occidentem litteram designantur. » Libb. editi, « per occidentem litteram demonstrantur. »

All the manuscripts: "auditorio" (school, lecture-hall). The printed books: "adjutorio" (help). A little after, the manuscripts: "are signified by the killing letter." The printed books: "are shown by the killing letter."

(printed under page 320)

(4) ‹anchor: corruptela dominabitur› · call in col 632

Codd. Ebroicensis, Belvacensis et Turon., « sed qualitate sui nulla jam corpori corruptibili lex dominabitur. »

The Évreux, Beauvais and Tours codices: "but by its own quality no law will any longer have dominion over the corruptible body."

(printed under page 320)

Page

running head: ORIGENIS 632
marginal letters: A domos familiarum; B ergo princeps; C nucis corticem; D necessaria abstinentiae
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word "justi-" (from "justitiam") across column break

PG 12:633

quoniam saturabuntur. Hoc igitur modo in Scripturis omnibus triplicis hujus sacramenti ratio percurrit. Sic et Sapientia monet, ut describamus ea nobis in corde tripliciter, ad respondendum, inquit, verbum veritatis iis qui proposuerint nobis. Sic tres puteos fodit Isaac patriarcha : quorum solus ille tertius ab eo latitudo vel amplitudo nominatur. Quia autem sacramentum sacerdotale est virga nucis, idcirco arbitror etiam Jeremiam, qui erat unus de sacerdotibus ex Anathoh, vidisse virgam nuceam, et prophetasse de ea illa quae scripta sunt vel de virga nucea, vel de lebete, sive de olla succensa : quasi si ostenderet per haec in virga nucea esse vitam, et in lebete succenso esse mortem. Vita enim et mors ponitur ante faciem nostram. Et est vita quidem Christus in sacramento nucis : mors autem diabolus in figura lebetis succensi. Si ergo peccaveris, portionem tuam pones cum lebete succenso; si autem juste egeris, efficietur portio tua in virga nucea cum magno pontifice. Sed et in Canticis canticorum sponsa descendere dicitur in hortum nucis, ubi etiam pariter cum nucibus sacerdotalium quodammodo pomorum copiam perscribitur invenisse. Verumtamen de virgis, ut dicere coeperamus, unum promisit Deus fructum in virga, et plures dedit. Sed attendite diligentius, si forte possimus liberalitatem Dei largiorem etiam ipsis suis promissionibus edocere : si forte et ex iis illam ineffabilem bonitatem Dei quae in Scripturae littera semper tegitur, rimari atque investigare poterimus, cum largiorem in praestando, quam in promittendo videamus.

that they shall be filled (Matt. 5:6). In this manner, therefore, the principle of this threefold mystery runs through all the Scriptures. Thus Wisdom also admonishes us to write them for ourselves in our heart in a threefold way, to answer, it says, words of truth to those who propose questions to us (Prov. 22:20–21). Thus Isaac the patriarch dug three wells (Gen. 26:19–22), of which that third one alone is named by him "breadth" or "enlargement". Moreover, because the rod of an almond tree is a priestly mystery, on this account I think that Jeremiah also, who was one of the priests from Anathoth, saw an almond rod, and prophesied concerning it those things which are written either of the almond rod, or of the caldron, or boiling pot (Jer. 1:11–13): as though he showed through these things that in the almond rod is life, and in the boiling caldron is death. For life and death are set before our face. And life indeed is Christ in the mystery of the almond; whereas death is the devil in the figure of the boiling caldron. If, therefore, you sin, you will set your portion with the boiling caldron; but if you act righteously, your portion will be made in the almond rod with the great High Priest. And in the Song of Songs too the bride is said to go down into the garden of nuts (Song 6:10), where together with the nuts she is recorded to have found an abundance of priestly fruits, so to speak, as well. Nevertheless, concerning the rods, as we had begun to say, God promised one fruit in the rod, and gave several. But attend more carefully, whether perchance we may be able to show thoroughly that the liberality of God is more bountiful even than His own promises: whether perchance from these things also we shall be able to search out and investigate that ineffable goodness of God which is always covered in the letter of Scripture, when we see Him more bountiful in performing than in promising.

8. Igitur sermo Scripturae de qua nunc loquimur ita habet : « Et erit, inquit, homo quemcunque elegero, virga ejus germinabit. » Hoc est solum quod promisit Deus, ut virga ejus quem elegerit, germinet. Ubi vero ad rem venitur ut quod promissum est ostendatur impletum : non unum illud quod promissum fuerat effectum dicitur, sed vide quanta addantur. Ait enim : « Et ecce germinavit virga Aaron in domo Levi. » Est hoc unum illud sine dubio quod fuerat repromissum; sed adduntur et alia, et dicitur : « Et produxit frondes et protulit flores, et germinavit nuces. » Cum ergo de solo germine fuisset promissum, vide quanta largitur Deus, ut non solum germen produxerit, sed et frondes; et non solum frondes, sed et flores; et germinaverit non solum flores, sed et fructus. Quid igitur est quod ex iis colligere et contemplari debeamus? Primo omnium resurrectionis ex mortuis sacramentum. Virga enim arida germinat, cum corpus exstinctum coeperit reviviscere. Quae sunt autem quatuor ista quae resurgenti corpori praestabuntur? Ut seminatum in corruptione, surgat in incorruptione; et seminatum in infirmitate, surgat in virtute; et seminatum in ignominia, surgat in

8. Now the wording of the Scripture of which we are now speaking runs thus: "And it shall come to pass," He says, "the man whomsoever I shall choose, his rod shall bud." (Num. 17:5) This is the only thing that God promised, that the rod of him whom He chooses shall bud. But when it comes to the event, that what was promised may be shown fulfilled, not that one thing alone which had been promised is said to have been brought to pass, but see how great things are added. For it says: "And behold, the rod of Aaron for the house of Levi budded." (Num. 17:8) This is without doubt that one thing which had been promised; yet other things also are added, and it is said: "And it brought forth leaves, and bore blossoms, and budded almonds." (Num. 17:8) Although, therefore, the promise had been made concerning the bud alone, see how great things God bestows, that it not only brought forth a bud, but also leaves; and not only leaves, but also blossoms; and budded not only blossoms, but also fruits. What, therefore, is it that we ought to gather and contemplate from these things? First of all, the mystery of the resurrection from the dead. For the dry rod buds when the dead body begins to live again. And what are these four things which will be bestowed upon the rising body? That what is sown in corruption, may rise in incorruption; and what is sown in weakness, may rise in power; and what is sown in dishonour, may rise in

Editors' notes and page, col. 633

Footnotes

(34) ‹anchor: not visible› · call in col 633

Matth. V.

Matt. 5.

(printed under page 321)

(35) ‹anchor: not visible› · call in col 633

Prov. III, 3.

Prov. 3:3.

(printed under page 321)

(36) ‹anchor: not visible› · call in col 633

Gen. XXVI.

Gen. 26.

(printed under page 321)

(37) ‹anchor: not visible› · call in col 633

Jer. I.

Jer. 1.

(printed under page 321)

(38) ‹anchor: not visible› · call in col 633

Cant. VI.

Song 6.

(printed under page 321)

(39) ‹anchor: virga ejus germinabit› · call in col 633

Num. XVII, 5.

Num. 17:5.

(printed under page 321)

(40) ‹anchor: in domo Levi› · call in col 633

ibid. 8.

Ibid. 17:8.

(printed under page 321)

(41) ‹anchor: germinavit nuces› · call in col 633

ibid.

Ibid.

(printed under page 321)

Page

running head: 633 IN NUMEROS HOMIL
marginal letters: A tiam, quoniam; B stram. Et; C in Scripturae; D solo germine
old-edition numerals: 300 after succenso;
other: Latin only, no Greek printed; begins mid-word "tiam" (from "justitiam"); running head cut off at right

PG 12:634

gloria : et seminatum corpus animale, surgat corpus spiritale. Ista sunt quatuor quae virga aridi corporis nostri in resurrectione germinabit. Sed et illud secundo in loco dicemus; quia, sicut in iis promissionem suam Deus in quadruplum dedit et multo plura et pretiosiora largitus est quam promisit, ita multo magis in omnibus Scripturae locis, ubi aliqua Dei promissio continetur, si quis tamen ad eam pervenire mereatur, in futuro multipliciter praeparabitur; et sic vere complebitur illud quod Apostolus dicit, quia « oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus iis qui diligunt eum. » Vide ergo quanta sint, et qualia, quae non solum videre et audire nemini licuit, sed ne in cor quidem, id est ad cogitationem humanam potuit ascendere. Sive ergo terram, sive coelum dixeris, sive solem hunc et fulgorem visibilis luminis, omnia haec oculus vidit, et auris audivit : et non possunt esse ex illis quae oculus non vidit, nec auris audivit, nec in cor hominis ascendit. Transgredere ergo haec omnia, et transcende omne quidquid vides, quidquid audis, quidquid etiam cogitare potes, et illud scito esse repositum iis qui diligunt Deum, quod nec ad cogitationem cordis tui quivit ascendere. Unde ego arbitror nihil in hujusmodi repromissionibus de rebus corporalibus cogitandum. Ratio enim materiae corporalis non usquequaque sensum humanae cogitationis effugere potest, sed illa sunt quae ad nullius sensum, nullius cor possunt ascendere quae in sola Dei sapientia continentur. Etenim videbitur hac ratione quod promissionum bona majori modo quam promissa sunt, dantur : similiter et poenae quae peccatoribus comminantur, multiplicatis cruciatibus inferendae sunt; sicut et in superioribus, ubi annus pro die ad vindictam ponitur, exposuimus : nisi si quis tertium aliquid posse fieri cogitet, colligens aliqua solatia ex iis quae in comminatione ea, quae ad David facta est, continentur : ubi triduo pronuntiata est mortis futurae vastatio, et intra sex horas abbreviatum videtur tempus esse supplicii. Sed haec tibi proficere possunt, ubi poenitentiae tempus et satisfactionis conceditur locus. Scribitur tamen Deus malis quidem reddens in tertiam et quartam progeniem; bonis autem faciens misericordiam non solum in tertiam et quartam progeniem, sed, ut Scriptura dicit, in mille generationes.

glory; and what is sown an animal body, may rise a spiritual body (1 Cor. 15:42–44). These are the four things which the rod of our dry body will bud forth in the resurrection. And in the second place we shall say this as well: that just as in these things God gave His promise fourfold and bestowed much more and more precious things than He promised, so much more in all passages of Scripture where any promise of God is contained, if only anyone be worthy to attain to it, will it be prepared manifoldly in the future; and thus will truly be fulfilled that which the Apostle says, that "eye has not seen, nor ear heard, nor has it ascended into the heart of man, what things God has prepared for those who love Him." (1 Cor. 2:9) See, therefore, how great and of what sort those things are, which not only was it permitted to no one to see and hear, but which could not even ascend into the heart, that is, to human thought. Whether, therefore, you name earth, or heaven, or this sun and the brightness of visible light, all these things the eye has seen, and the ear has heard; and they cannot be among those things which eye has not seen, nor ear heard, nor has it ascended into the heart of man. Pass beyond all these things, therefore, and transcend everything whatever that you see, whatever you hear, whatever you can even think, and know that that is laid up for those who love God, which could not even ascend to the thought of your heart. Whence I think that in promises of this kind nothing is to be thought concerning bodily things. For the nature of bodily matter cannot altogether escape the sense of human thought, whereas those things which can ascend to no one's sense, to no one's heart, are those which are contained in the wisdom of God alone. For indeed by this reckoning it will be seen that the good things of the promises are given in a greater measure than they were promised; and similarly the punishments which are threatened to sinners are to be inflicted with multiplied torments, just as we also expounded in the preceding passages, where a year for a day is set for vengeance: unless perhaps someone should think that some third thing can come to pass, gathering some consolations from the things that are contained in that threat which was made to David (2 Sam. 24), where the devastation of future death was pronounced for three days, and the time of punishment seems to have been shortened within six hours. Yet these things can profit you where time for repentance and room for satisfaction is granted. Nevertheless, God is written as repaying the evil indeed unto the third and fourth generation, but showing mercy to the good not only unto the third and fourth generation, but, as Scripture says, unto a thousand generations (Exod. 20:5–6).

9. Sed redeamus ad ea quae de virgis dicere coeperamus. Possumus adhuc etiam sic intelligere eorum quae in virga germinaverant, differentias. Omnis qui in Christo credit, primo moritur, et post hoc renascitur : et est etiam haec figura, quod virga arida postmodum germinat. Est ergo primum germen prima hominis in Christo confessio. Secundo frondescit, ubi renatus donum gratiae Dei ex Spiritus sancti purificatione susceperit. Inde affert flores,

9. But let us return to the things that we had begun to say concerning the rods. We can still understand in this way also the differences of the things that had budded on the rod. Everyone who believes in Christ first dies, and after this is reborn; and this too is a figure, that the dry rod afterwards buds. The first bud, therefore, is man's first confession in Christ. Secondly, it puts forth leaves, when, having been reborn, he receives the gift of the grace of God from the purification of the Holy Spirit. Thence it brings forth blossoms,

Editors' notes and page, col. 634

Footnotes

(42) ‹anchor: spiritale› · call in col 634

I Cor. XV, 42, 43.

1 Cor. 15:42, 43.

(printed under page 321)

(43) ‹anchor: dicit› · call in col 634

I Cor. II, 9.

1 Cor. 2:9.

(printed under page 321)

(44) ‹anchor: facta est› · call in col 634

II Reg. XXIV.

2 Kings (2 Sam.) 24.

(printed under page 321)

(45) ‹anchor: Scribitur› · call in col 634

Exod. XX.

Exod. 20.

(printed under page 321)

Page

running head: MEROS HOMILIA IX. 634
marginal letters: A gloria : et; B humanam potuit; C sunt ascendere; D bonis autem
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word "flo-" (from "flores") across column break; running head cut off at left

PG 12:635

ubi proficere coeperit, et morum suavitate decorari, ac fragrantiam misericordiae et benignitatis effundere. Ad ultimum quoque affert etiam fructus justitiae, quibus non solum ipse vivat, sed et aliis praebeat vitam. Cum enim ad perfectum venerit, et protulerit ex se verbum fidei, verbum scientiae Dei, et alios lucrifecerit, hoc est attulisse fructus quibus alii nutriantur. Sic ergo singuli quique credentium de virga Aaron, qui Christus est, germinantur; quorum quatuor istae differentiae in aliis Scripturae locis velut aetates quatuor designantur, quas Joannes apostolus in Epistola sua distinctione mystica comprehendit, ait enim : « Scribo vobis, pueri, » et, « scribo vobis, adolescentes, » et, « scribo vobis, patres. » In quibus utique non corporales aetates, sed animae profectuum differentias ponit, ut etiam in hoc sacerdotalis virgae germine observavimus designari. Habentur ergo haec omnia non tam in virga Aaron, quam in ea virga quae exiit de radice Jesse : et flos de radice ejus ascendit, super quem requievit spiritus Dei. In quo nec hoc ipsum videtur otiosum quod exire dicitur virga, et flos ascendere. Quamvis enim unus sit Christus per substantiam, singulis tamen diversus efficitur, prout indiget is in quo operatur. Qui ergo segnior est et negligentior, pro disciplina fit ei Christus virga, et in virga non ascendere dicitur, sed exire. Exeundum namque est ei qui iners et segnis est de eo statu in quo non recte consistit, et transeundum ad alium statum, tanquam virga compulso, id est severitate doctrinae rigidioris admonito. Qui vero justus est, quia justus sicut palma floret, in hoc ascendere dicitur Christus. Sic ergo qui verberibus indiget, exit ad eum virga; qui autem proficit ad justitiam, ascendit in florem. Ascendet autem usquequo afferat fructus spiritus, qui sunt charitas, gaudium, pax, patientia, et reliquae virtutes in Christo Jesu Domino nostro, cui est honor, et gloria, et imperium in saecula saeculorum. Amen.

when he begins to make progress, and to be adorned with sweetness of morals, and to pour forth the fragrance of mercy and kindness. And at the last he brings forth the fruits of righteousness as well, whereby not only he himself may live, but may also furnish life to others. For when he has come to perfection, and has brought forth from himself the word of faith, the word of the knowledge of God, and has gained others, this is to have brought forth fruits whereby others are nourished. Thus, therefore, each single one of the believers buds forth from the rod of Aaron, Who is Christ; whose four differences in other passages of Scripture are designated as it were as four ages, which John the apostle in his Epistle comprehends by a mystical distinction, for he says: "I write unto you, little children," and, "I write unto you, young men," and, "I write unto you, fathers." (1 John 2:13–14) Wherein assuredly he sets down not bodily ages, but the differences of the advancements of the soul, as we have observed to be designated in this budding of the priestly rod as well. All these things, therefore, are contained not so much in the rod of Aaron as in that rod which came forth out of the root of Jesse, and a blossom ascended out of his root, upon whom the Spirit of God rested (Isa. 11:1–2). Wherein not even this very fact seems idle, that the rod is said to come forth, and the blossom to ascend. For although Christ is one in substance, nevertheless He becomes diverse to each one, according as he in whom He works has need. To him, therefore, who is more slothful and more negligent, Christ becomes a rod for discipline, and in the rod He is said not to ascend, but to come forth. For he who is sluggish and slothful must go forth out of that state in which he does not stand rightly, and pass over to another state, as though driven by a rod, that is, admonished by the severity of stricter doctrine. Whereas he who is righteous, because the righteous flourishes like a palm tree (Ps. 91:13), in him Christ is said to ascend. Thus, therefore, as for him who needs stripes, the rod comes forth to him; while he who makes progress unto righteousness ascends into blossom. And he will ascend until he brings forth the fruits of the Spirit, which are charity, joy, peace, patience (Gal. 5:22), and the rest of the virtues in Christ Jesus our Lord, to Whom belongs honour, and glory, and empire unto ages of ages. Amen.

HOMILIA X.

HOMILY X.

De eo quod scriptum est : « Et dixit Dominus ad Aaron : Tu et filii tui, et domus patris tui tecum sumetis peccata sanctorum. »

Concerning that which is written: "And the Lord said to Aaron: You and your sons, and your father's house with you, shall bear the sins of the holy things."

1. Qui meliores sunt, inferiorum semper culpas et peccata suscipiunt. Sic enim et Apostolus dicit : « Vos qui firmiores estis, imbecillitates infirmorum sustinete. » Israelita si peccet, id est laicus, ipse suum non potest auferre peccatum; sed requirit levitam, indiget sacerdote, imo potius et adhuc horum aliquid eminentius quaerit : pontifice opus est, ut peccatorum remissionem possit accipere. Sacerdos autem si delinquat, aut pontifex, ipse suum potest purgare peccatum; si tamen non peccet

1. Those who are better always take upon themselves the faults and sins of their inferiors. For thus the Apostle also says: "You who are stronger, bear the weaknesses of the weak." (Rom. 15:1) If an Israelite sins, that is, a layman, he cannot himself take away his own sin; but he requires a Levite, he needs a priest, nay rather, he seeks something even more eminent than these: there is need of a high priest, that he may be able to receive the remission of sins. Whereas if a priest or a high priest transgresses, he can himself cleanse his own sin—if only he does not sin

Editors' notes and page, col. 635

Footnotes

(46) ‹anchor: not visible› · call in col 635

I Joan. II, 13, 14.

1 John 2:13, 14.

(printed under page 322)

(47) ‹anchor: not visible› · call in col 635

Isa. XI, 1.

Isa. 11:1.

(printed under page 322)

(48) ‹anchor: sicut palma floret› · call in col 635

Psal. XCI, 13.

Ps. 91:13.

(printed under page 322)

(49) ‹anchor: pax, patientia› · call in col 635

Gal. V, 22.

Gal. 5:22.

(printed under page 322)

(50) ‹anchor: De eo quod scriptum est› · call in col 635

Num. XVIII, 1.

Num. 18:1.

(printed under page 322)

(51) ‹anchor: et Apostolus dicit› · call in col 635

Rom. XV, 1.

Rom. 15:1.

(52.53) ‹anchor: not visible› · call in col 636 Ezech. IX, 6.

Ezek. 9:6.

(printed under page 322)

(5) ‹anchor: Christus per substantiam› · call in col 635

Per substantiam. Substantiam more Graeco vocat subsistentiam, id est hypostasim.

"By substance." In the Greek manner he calls "substance" the subsistence, that is, the hypostasis.

(printed under page 322)

Page

running head: 635 ORIGENIS
marginal letters: A res, ubi; B sed animae; C et transeundum; D 1. Qui meliores
old-edition numerals: 301 after haec
other: Latin only, no Greek printed; begins mid-word "res" (from "flores") and ends mid-word "pec-" (from "peccet") across column breaks
other: the word peccet was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 636

PG 12:636

in Deum. De hujusmodi enim peccatis non facile remissionem aliquam videmus in legis litteris designari. Haec autem diximus pro iis quae recitata sunt nobis : « Et dixit, inquit, Dominus ad Aaron dicens : Tu et filii tui, et domus patris tui tecum sumetis peccata sanctorum. » Potest quidem ita exponi locus iste; ut per ea quae offert pontifex pro peccato uniuscujusque, et purificat eum pro quo obtulerit, scriptum sit : « Tu et filii tui, tecum sumetis peccata sanctorum. » Mihi autem non videtur otiosum quod sanctorum peccata commemorat. In multis etenim Scripturae locis sermo iste repetitur. Unde requirendum est, quomodo et sancti dicantur aliqui, et de peccatis eorum scribatur. Non enim, ut putant quidam, statim ut quis sanctus esse coeperit, peccare jam non potest, et continuo sine peccato putandus est. Si enim sanctus non peccaret, non utique scriptum esset : « Sumetis peccata sanctorum. » Si sanctus sine peccato esset, non diceret Dominus per Ezechielem prophetam ad angelos, quos mittebat peccatores punire : « Et a sanctis meis incipietis. » Si enim sancti sine peccato sunt, quomodo ipsi primi succumbunt suppliciis peccatorum? Si sancti sine peccato essent, nunquam diceret Scriptura, quia « justus in principio sermonis sui ipse sui accusator fit. » Si sancti sine peccato essent, nunquam Paulus apostolus diceret, Romanis scribens : « Nolite propter cibum solvere opus Dei; » quibus in principio Epistolae scripserat : « Omnibus qui sunt Romae dilectis Dei, vocatis sanctis. » Et iterum idem Apostolus ad Corinthios scribens, dicit : « Paulus vocatus apostolus Jesu Christi; » et post pauca : « Ecclesiae Dei quae est Corinthi, sanctificatis in Christo Jesu, vocatis sanctis. » Istos ergo quos sanctificatos et sanctos appellat, audi quanta in eis peccata reprehendat. Ait enim in sequentibus : « Cum enim sint inter vos aemulationes et contentiones, nonne carnales estis, et secundum hominem ambulatis? » Et iterum : « Jam divites facti estis, sine nobis regnatis, et utinam regnaretis! » Et iterum : « Tanquam autem non venturo me ad vos inflati sunt quidam. » Et paulo post : « Omnino auditur inter vos fornicatio, et talis fornicatio, qualis nec inter gentes. » In consequentibus vero : « Et vos, inquit, inflati estis, et non potius luctum habuistis. » In quo utique nullum reliquit immunem, dum aliis fornicationis, aliis inflationis et superbiae crimen ascribit. Notat eos et in consequentibus etiam de judiciis, et dicit : « Jam quidem omnino delictum est in vobis; quia judicia habetis inter vos. » Arguit eos quos sanctos dixerat, et pro eo quod idolis immolata manducent, et quasi sententiam inter eos proferens dicit :

against God (1 Sam. 2:25). For concerning sins of this kind we do not easily see any remission designated in the letters of the law. Now we have said these things on account of the words that have been recited to us: "And the Lord said to Aaron," it says, "saying: You and your sons, and your father's house with you, shall bear the sins of the saints." (Num. 18:1) This passage can indeed be expounded thus: that because of the things which the high priest offers for the sin of each one, and purifies him for whom he offers, it is written: "You and your sons with you shall bear the sins of the saints." Yet to me it does not seem idle that it makes mention of the sins of the saints. For in many passages of Scripture this expression is repeated. Whence we must inquire how certain persons are both called saints, and yet it is written concerning their sins. For it is not, as some think, that as soon as anyone begins to be a saint, he can no longer sin, and is forthwith to be reckoned without sin. For if a saint did not sin, it would certainly not be written: "You shall bear the sins of the saints." If a saint were without sin, the Lord would not say through Ezekiel the prophet to the angels whom He was sending to punish the sinners: "And you shall begin from My saints." (Ezek. 9:6) For if the saints are without sin, how do they themselves first fall under the punishments of sinners? If the saints were without sin, Scripture would never say that "the righteous man in the beginning of his speech is his own accuser." (Prov. 18:17) If the saints were without sin, Paul the apostle, writing to the Romans, would never say: "Do not for the sake of food destroy the work of God;" (Rom. 14:20) to whom in the beginning of the Epistle he had written: "To all who are at Rome, beloved of God, called to be saints." (Rom. 1:7) And again, the same Apostle, writing to the Corinthians, says: "Paul, called to be an apostle of Jesus Christ;" and a little after: "To the Church of God which is at Corinth, to those sanctified in Christ Jesus, called to be saints." (1 Cor. 1:1–2) Hear, therefore, what great sins he reproves in these very men whom he calls sanctified and saints. For he says in what follows: "For whereas there are among you envying and strife, are you not carnal, and walk according to man?" (1 Cor. 3:3) And again: "Already you are become rich, without us you reign; and would that you did reign!" (1 Cor. 4:8) And again: "Now some are puffed up, as though I were not coming to you." (1 Cor. 4:18) And a little after: "It is altogether heard that there is fornication among you, and such fornication as is not even among the Gentiles." (1 Cor. 5:1) And in what follows: "And you," he says, "are puffed up, and have not rather mourned." (1 Cor. 5:2) Wherein assuredly he left no one exempt, while to some he ascribes the crime of fornication, and to others that of being puffed up and of pride. He censures them in what follows concerning lawsuits as well, and says: "Now therefore there is altogether a fault in you, because you have lawsuits among yourselves." (1 Cor. 6:7) He convicts those whom he had called saints also because they eat things sacrificed to idols, and as though pronouncing sentence among them he says:

Editors' notes and page, col. 636

Footnotes

(54) ‹anchor: diceret Scriptura› · call in col 636

Prov. XVIII, 17.

Prov. 18:17.

(printed under page 322)

(55) ‹anchor: Romanis scribens› · call in col 636

Rom. XIV, 20.

Rom. 14:20.

(printed under page 322)

(56) ‹anchor: Epistolae scripserat› · call in col 636

Rom. I, 7.

Rom. 1:7.

(printed under page 322)

(57) ‹anchor: scribens, dicit› · call in col 636

I Cor. I, 1 et 2.

1 Cor. 1:1 and 2.

(printed under page 322)

(58) ‹anchor: in sequentibus› · call in col 636

I Cor. III, 3.

1 Cor. 3:3.

(printed under page 322)

(59) ‹anchor: Et iterum› · call in col 636

I Cor. IV, 8.

1 Cor. 4:8.

(printed under page 322)

(60) ‹anchor: Et iterum› · call in col 636

ibid. 18.

Ibid. 4:18.

(printed under page 322)

(61) ‹anchor: Et paulo post› · call in col 636

I Cor. V, 1.

1 Cor. 5:1.

(printed under page 322)

(62) ‹anchor: In consequentibus vero› · call in col 636

ibid. 2.

Ibid. 5:2.

(printed under page 322)

(63) ‹anchor: de judiciis, et dicit› · call in col 636

I Cor. VI, 7.

1 Cor. 6:7.

(printed under page 322)

(64) ‹anchor: proferens dicit› · call in col 636

I Cor. VIII, 12.

1 Cor. 8:12.

(printed under page 322)

Page

running head: ORIGENIS 636
marginal letters: A cet in Deum; B ctus esse; C in principio; D nicatio, qualis
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word "cet" (from "peccet")

PG 12:637

« Sic autem peccantes inter fratres, et percutientes conscientiam earum infirmam, in Christum peccatis. » Sed et de eo nihilominus confutat eos, quod non solum immolatitium cibum, sed et calicem daemoniorum praesumant, et dicit : « Non potestis calicem Domini bibere, et calicem daemoniorum : non potestis mensae Domini participes esse, et mensae daemoniorum. » Ipsis etiam illud dicit : « Quod convenientibus vobis in Ecclesia, audio schismata esse. » Et iterum : « Unusquisque enim suam coenam praesumit ad manducandum : et alius quidem esurit, alius autem ebrius est. » Et pro iis delictis dicit : « Propterea inter vos multi infirmi, et aegri, et dormiunt multi. Quod si nos ipsos dijudicaremus, non utique judicaremur. » Post haec autem non jam delicta moralia, sed fidei in eis crimen exaggerat. Ait enim : « Quomodo dicunt inter vos quidam quod resurrectio mortuorum non sit? » Et iterum : « Si autem Christus non resurrexit, vana est fides vestra. Adhuc enim estis in peccatis vestris. » Longum porro est, nec praesenti conveniens tempori, ut plurima de iis testimonia proferamus, quibus probetur quod ii qui sancti dicuntur, non continuo etiam sine peccato esse intelligantur; sed haec opinentur illi qui Scripturis divinis non sollicite, nec diligenter intendunt : in quibus multae esse differentiae sanctorum docentur, sicut a nobis et in aliis tractatibus plenius dictum est. Sed et nunc quantum locus requirit, dicemus. Sancti dicuntur iidemque et peccatores illi qui se voverunt quidem Deo et sequestraverunt a vulgi conversatione vitam suam ad hoc ut Domino serviant. Hujusmodi ergo homo secundum hoc, quod se caeteris actibus circumcisis Domino mancipavit, sanctus dicitur. Potest autem fieri, ut in hoc ipso quod Domino deservit, non ita omnia gerat ut geri competit, sed delinquat in nonnullis, et peccet. Sicut enim is qui sequestrat se, et segregat ab omnibus actibus, ut disciplinam, verbi gratia, medicinae aut philosophiae consequatur, non utique continuo ut se hujusmodi tradiderit disciplinis, ita perfectus erit, ut non inveniatur in aliquo peccare : imo potius plurima delinquendo vix ad perfectionem aliquando perveniet; et tamen statim ut se ad hujusmodi scholas tradidit, certum est eum vel inter medicos, vel inter philosophos numerari; ita et de sanctis accipiendum est quod statim quidem ut mancipat se quis studiis sanctitatis, secundum hoc quod proposuit, sanctus appelletur. Secundum hoc vero quod necesse est eum in multis delinquere, donec usu et disciplina ac diligentia abscindatur ab eo consuetudo peccandi, etiam peccator, ut supra diximus, appellabitur. Ego autem et amplius addo aliquid, quod nisi sanctum propositum aliquis habeat, et sanctitatis studium

"But when you sin thus among the brethren, and wound their weak conscience, you sin against Christ." (1 Cor. 8:12) Moreover, he refutes them nonetheless for this also, that they partake not only of food sacrificed to idols, but also of the cup of demons, and says: "You cannot drink the cup of the Lord and the cup of demons; you cannot be partakers of the table of the Lord and of the table of demons." (1 Cor. 10:20–21) To them also he says this: "That when you come together in the Church, I hear that there are schisms." (1 Cor. 11:18) And again: "For each one takes his own supper first to eat; and one indeed is hungry, and another is drunken." (1 Cor. 11:21) And on account of these transgressions he says: "Therefore are there many weak and sickly among you, and many sleep. But if we judged ourselves, we would certainly not be judged." (1 Cor. 11:30–31) And after these things he charges upon them no longer moral transgressions, but a crime of faith. For he says: "How say some among you that there is no resurrection of the dead?" (1 Cor. 15:12) And again: "And if Christ be not risen, vain is your faith; for you are yet in your sins." (1 Cor. 15:17) Moreover, it would be tedious, and not suited to the present time, for us to bring forward very many testimonies concerning these things, whereby it may be proved that those who are called saints are not forthwith understood to be also without sin; rather, let those hold this opinion who do not attend carefully or diligently to the divine Scriptures, in which it is taught that there are many differences of saints, just as has been said more fully by us in other treatises as well. Yet now too we shall say as much as the passage requires. Those are called at once saints and sinners who have indeed vowed themselves to God, and have separated their life from the conduct of the multitude to the end that they may serve the Lord. A man of this kind, therefore, in accordance with the fact that, having cut off other pursuits, he has devoted himself to the Lord, is called a saint. Yet it can happen that in this very service which he renders to the Lord, he does not perform all things as it is fitting for them to be performed, but transgresses in some things, and sins. For just as he who withdraws himself and separates himself from all pursuits in order to attain the science, for example, of medicine or of philosophy, will certainly not, as soon as he has given himself over to sciences of this kind, be so perfect as not to be found erring in anything—nay rather, after erring in very many things he will scarcely ever arrive at perfection, and yet as soon as he has given himself over to schools of this kind, it is certain that he is numbered either among physicians or among philosophers—so also concerning the saints it is to be understood that as soon indeed as anyone devotes himself to the pursuits of holiness, in accordance with that which he has purposed, he is called a saint; whereas in accordance with the fact that he must needs transgress in many things until by practice and discipline and diligence the habit of sinning is cut off from him, he will also be called a sinner, as we have said above. Moreover, I add something further still: that unless someone has a holy purpose, and pursues the study of holiness,

Editors' notes and page, col. 637

Footnotes

(65) ‹anchor: not visible› · call in col 637

I Cor. X, 20 et 21.

1 Cor. 10:20 and 21.

(printed under page 323)

(66) ‹anchor: not visible› · call in col 637

I Cor. XI, 18.

1 Cor. 11:18.

(printed under page 323)

(67) ‹anchor: not visible› · call in col 637

ibid. 21.

Ibid. 11:21.

(printed under page 323)

(68) ‹anchor: not visible› · call in col 637

ibid. 30 et 31.

Ibid. 11:30 and 31.

(printed under page 323)

(69) ‹anchor: not visible› · call in col 637

I Cor. XV, 12.

1 Cor. 15:12.

(printed under page 323)

(70) ‹anchor: not visible› · call in col 637

ibid. 17.

Ibid. 15:17.

(printed under page 323)

(6) ‹anchor: not visible› · call in col 637

Codex Belvacensis, « immolatitium. » Codex Sancti Theodorici, « immolationis. » Ebroicensis, « de immolatis. » Libb. editi, « immolati. »

The Beauvais codex: "immolatitium" (of sacrificial offerings). The codex of Saint-Thierry: "immolationis" (of the sacrifice). The Évreux: "de immolatis" (of things sacrificed). The printed books: "immolati."

(printed under page 323)

(7) ‹anchor: not visible› · call in col 637

Codex Belvacensis, « mortalia. »

The Beauvais codex: "mortalia" (mortal things).

(printed under page 323)

Page

running head: 637 IN NUMEROS HOMIL
marginal letters: A « Sic autem; B judicaremur. » Post; C que et peccatores; D statim ut
old-edition numerals: 302 after utique
other: Latin only, no Greek printed; ends mid-word "stu-" (from "studium") across column break; running head cut off at right

PG 12:638

gerat, cum peccaverit, nescit peccati poenitudinem gerere, nescit delicti remedium quaerere. Qui non sunt sancti, in peccatis suis moriuntur; qui sancti sunt, pro peccatis poenitudinem gerunt, vulnera sua sentiunt, intelligunt lapsus, requirunt sacerdotem, sanitatem deposcunt, purificationem per pontificem quaerunt. Idcirco ergo caute et significanter sermo legis designat, quia pontifices et sacerdotes, non quorumcunque, sed sanctorum tantummodo sumant peccata; sanctus enim est qui peccatum suum per pontificem curat.

when he has sinned, he knows not how to repent of his sin, he knows not how to seek a remedy for his transgression. Those who are not saints die in their sins; those who are saints repent for their sins, feel their wounds, understand their falls, require the priest, earnestly entreat health, seek purification through the high priest. On this account, therefore, the wording of the law cautiously and significantly indicates that the high priests and priests bear the sins, not of any persons whatever, but of the saints only; for he is a saint who cures his sin through the high priest.

2. Sed redeamus ad pontificem nostrum, pontificem magnum qui penetravit coelos, Jesum Dominum nostrum; et videamus quomodo ipse cum filiis suis, apostolis scilicet et martyribus, sumit peccata sanctorum. Et quidem quod Dominus noster Jesus Christus venerit ut tolleret peccatum mundi, et morte sua peccata nostra deleverit, nullus qui Christo credit, ignorat. Quomodo autem et filii ejus auferant peccata sanctorum, id est apostoli et martyres, si poterimus, ex Scripturis divinis probare tentabimus. Audi primo Paulum dicentem : « Libenter enim, inquit, expendam, et expendar pro animabus vestris; » et in alio loco : « Ego enim jam immolor, inquit, et tempus regressionis, » sive « resolutionis meae instat. » Pro iis ergo quibus scribebat, expendi se et immolari dicit Apostolus. Hostia autem cum immolatur, ad hoc immolatur ut eorum pro quibus jugulatur, peccata purgentur. De martyribus autem scribit Joannes apostolus in Apocalypsi, quia animae eorum qui jugulati sunt propter nomen Domini Jesu, assistunt altari; qui autem assistit altari, ostenditur fungi sacerdotis officio. Sacerdotis autem officium est, pro populi supplicare peccatis. Unde ego vereor, ne forte ex quo martyres non fiunt, et hostiae sanctorum non offeruntur pro peccatis nostris, peccatorum nostrorum remissionem non mereamur. Et ideo vereor, ne permanentibus in nobis peccatis nostris, accidat nobis illud quod de semetipsis dicunt Judaei, quia non habentes altare, neque templum, neque sacerdotium, et ob hoc nec hostias offerentes, peccata, inquit, nostra manent in nobis; et ideo venia nulla subsequitur. Et contra, nos dicere debemus, quia hostiae martyrum non offeruntur pro nobis, idcirco manent in nobis peccata nostra; non enim meremur persecutionem pati propter Christum, nec mori propter nomen Filii Dei. Et ideo etiam diabolus, sciens per passionem martyrii remissionem fieri peccatorum, non vult nobis publicas gentilium persecutiones movere : scit enim, quia si ad reges et praesides adducamur propter nomen Christi, ad testimonium Judaeis et gentibus, gaudium nobis et exsultatio sit, quia merces nostra multa in coelis est. Haec non facit inimicus, vel quod ipse gloriae invidet, vel fortassis

2. But let us return to our High Priest, the great High Priest Who has penetrated the heavens, Jesus our Lord; and let us see how He Himself with His sons, that is to say, the apostles and martyrs, bears the sins of the saints. And indeed that our Lord Jesus Christ came to take away the sin of the world, and by His death blotted out our sins, no one who believes in Christ is ignorant. How His sons also, that is, the apostles and martyrs, take away the sins of the saints, we shall endeavour, if we are able, to prove from the divine Scriptures. Hear first Paul saying: "For I will most gladly spend and be spent," he says, "for your souls;" (2 Cor. 12:15) and in another place: "For I am already being offered in sacrifice," he says, "and the time of my return," or "of my dissolution, is at hand." (2 Tim. 4:6) For those to whom he was writing, therefore, the Apostle says that he is spent and offered in sacrifice. Now when a victim is offered in sacrifice, it is offered to this end, that the sins of those for whom it is slain may be cleansed. And concerning the martyrs John the apostle writes in the Apocalypse (Rev. 6:9) that the souls of those who were slain for the name of the Lord Jesus stand by the altar; and he who stands by the altar is shown to discharge the office of a priest. Now the office of a priest is to supplicate for the sins of the people. Whence I fear lest perchance, since martyrs are no longer made, and the victims of the saints are no longer offered for our sins, we may not deserve the remission of our sins. And therefore I fear lest, with our sins remaining in us, there befall us that which the Jews say concerning themselves, that not having an altar, nor a temple, nor a priesthood, and on this account not offering victims either, our sins, they say, remain in us, and therefore no pardon follows. And on the other hand, we ought to say that because the victims of the martyrs are not offered for us, on this account our sins remain in us; for we do not deserve to suffer persecution for Christ, nor to die for the name of the Son of God. And therefore the devil also, knowing that through the passion of martyrdom remission of sins takes place, is unwilling to stir up public persecutions of the Gentiles against us; for he knows that if we are brought before kings and governors for the name of Christ, for a testimony to the Jews and the Gentiles, there is joy and exultation for us, because our reward is great in the heavens. The enemy does not do these things, either because he himself envies our glory, or perhaps

Editors' notes and page, col. 638

Footnotes

(71) ‹anchor: enim, inquit› · call in col 638

II Cor. XII, 15.

2 Cor. 12:15.

(printed under page 323)

(72) ‹anchor: immolor, inquit› · call in col 638

II Tim. IV, 6.

2 Tim. 4:6.

(printed under page 323)

(73) ‹anchor: in Apocalypsi› · call in col 638

Apoc. VI.

Rev. 6.

(printed under page 323)

Page

running head: MEROS HOMILIA X. 638
marginal letters: A dium gerat; B sanctorum. Et; C psi, quia; D offeruntur pro
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word "dium" (from "studium"); running head cut off at left

PG 12:639

quod ille qui omnia praevidet, praenoscit nos non esse idoneos ad martyrium tolerandum. Scit tamen Dominus qui sunt ejus, et in quibus non speratur, habet ille thesauros suos : « Non enim sicut homo videt, ita et Deus. » Ego non dubito et in hoc conventu esse aliquos ipsi soli cognitos, qui jam apud eum martyres sint testimonio conscientiae, parati, si quis exposcat, effundere sanguinem suum pro nomine Domini Jesu Christi; non dubito esse aliquos qui tulerint crucem suam, et sequantur eum. Haec licet per excessum quemdam, necessario tamen videntur dicta, ut intelligeremus quomodo per pontificem, et filios pontificis fiat in sanctis remissio peccatorum.

because He Who foresees all things foreknows that we are not fit to endure martyrdom. Yet the Lord knows who are His, and in those in whom it is not hoped, He has His treasures: "For not as man sees, so also does God see." (1 Sam. 16:7) I do not doubt that in this assembly too there are some, known to Himself alone, who are already martyrs with Him by the testimony of their conscience, ready, if anyone should demand it, to shed their blood for the name of the Lord Jesus Christ; I do not doubt that there are some who have taken up their cross and follow Him. Although these things have been said by way of a certain digression, nevertheless they seem to have been said necessarily, that we might understand how through the High Priest and the sons of the High Priest remission of sins takes place in the saints.

3. Sequitur post haec : « Et tu, inquit, et filii tui accipietis peccata sacerdotii vestri : et fratres tuos tribuum Levi, plebem patris tui assume ad te, et adjungantur tibi, et ministrent tibi : et tu et filii tui tecum in conspectu tabernaculi testimonii observabunt custodias tuas tabernaculi. » Observare diligentius, et intendere iis quae scripta sunt, convenit eos praecipue qui in ordine sacerdotali gloriantur; ut sciant quid est quod eis lex divina praecepit observandum. Tu, inquit, et filii tui tecum in conspectu tabernaculi observate custodias vestras, et altare, et custodias tabernaculi. Mandata quidem certa sunt et evidentia, ut observare debeamus custodias tabernaculi, et altaris, et sacerdotii; quis sane sit qui observet, et faciat ea quae sacerdotibus mandata sunt; et quis sit qui utatur quidem ordine et honore sacerdotii, opera vero et mysterium sacerdotii non observet, ille solus nosse potest, qui scrutatur corda et renes. Mandantur observari non solum ea quae foris sunt, « Sed et ea, inquit, ut curent sacerdotes praecipue quae intra velamen sunt; » velut si diceret : cura sit sacerdotibus, evidentia ac manifesta mandata divinae legis implere, et mysteria ejus abscondita et velata omni perspicacia contueri. Si vero ad hominem velis referre tabernaculum testimonii; quoniam quidem corpus hominis tabernaculum Paulus appellat, dicens : « Qui enim sumus in tabernaculo hoc, gemimus aggravati; in quo nolumus exspoliari, sed supervestiri; » si ergo ad hominem tabernaculum referamus, interiora velaminis, ubi inaccessibilia conteguntur, principale cordis dicemus, quod solum recipere potest mysteria veritatis, et capax esse arcanorum Dei. Altaria vero duo, id est interius et exterius, quoniam altare orationis indicium est, illud puto significare quod dicit Apostolus : « Orabo spiritu, orabo et mente. » Cum enim corde oravero, ad altare interius ingredior. Et hoc puto esse quod etiam Dominus in

3. There follows after these things: "And you," He says, "and your sons shall bear the sins of your priesthood; and take unto you your brethren of the tribe of Levi, the people of your father, and let them be joined unto you, and minister unto you; and you and your sons with you shall keep the charges of the tabernacle before the tabernacle of witness." (Num. 18:1–2) To observe more diligently, and to attend to the things that are written, befits those especially who glory in the priestly order, that they may know what it is that the divine law has commanded them to observe. You, He says, and your sons with you before the tabernacle, keep your charges, and the altar, and the charges of the tabernacle (Num. 18:3, 5). The commandments indeed are sure and evident, that we ought to keep the charges of the tabernacle, and of the altar, and of the priesthood; but who indeed it is that observes and does the things which are commanded to the priests, and who it is that enjoys indeed the order and honour of the priesthood, yet does not observe the works and the mystery of the priesthood, He alone can know Who searches hearts and reins (Rom. 8:27; Ps. 7:10). Not only the things that are without are commanded to be observed, "but those things also," He says, "which are within the veil, let the priests especially care for;" (Num. 18:7) as though He said: let it be the care of the priests to fulfil the evident and manifest commandments of the divine law, and to behold with all perspicacity its hidden and veiled mysteries. Moreover, if you wish to refer the tabernacle of witness to man—since indeed Paul calls the body of man a tabernacle, saying: "For we who are in this tabernacle groan, being burdened, in that we would not be unclothed, but clothed upon;" (2 Cor. 5:4) if, therefore, we refer the tabernacle to man, we shall call the inner parts of the veil, where the unapproachable things are concealed, the ruling part of the heart, which alone can receive the mysteries of truth, and be capable of the secrets of God. And the two altars, that is, the inner and the outer, since the altar is a token of prayer, signify, I think, that which the Apostle says: "I will pray with the spirit, and I will pray with the mind also." (1 Cor. 14:15) For when I pray with the heart, I enter in to the inner altar. And I think that this is what the Lord also in

Editors' notes and page, col. 639

Footnotes

(74) ‹anchor: not visible› · call in col 639

I Reg. XVI, 7.

1 Kings (1 Sam.) 16:7.

(printed under page 324)

(75) ‹anchor: not visible› · call in col 639

Num. XVIII, 1-3.

Num. 18:1–3.

(printed under page 324)

(76) ‹anchor: corda et renes› · call in col 639

Rom. VIII, 27.

Rom. 8:27.

(printed under page 324)

(77) ‹anchor: ea, inquit› · call in col 639

Num. XVIII, 7.

Num. 18:7.

(printed under page 324)

(78) ‹anchor: appellat, dicens› · call in col 639

II Cor. V, 4.

2 Cor. 5:4.

(printed under page 324)

(79) ‹anchor: dicit Apostolus› · call in col 639

I Cor. XIV, 15.

1 Cor. 14:15.

(printed under page 324)

(8) ‹anchor: custodias tabernaculi› · call in col 639

Observate custodias vestras, et altare, et custodias tabernaculi. Haec in libb. antea editis omissa, supplentur e mss.

"Keep your charges, and the altar, and the charges of the tabernacle." These words, omitted in the earlier printed books, are supplied from the manuscripts.

(printed under page 324)

Page

running head: 639 ORIGENIS
marginal letters: A quod ille; B tui accipietis; C sacerdotibus mandata; D minem tabernaculum
old-edition numerals: 303 after pontificem,
other: Latin only, no Greek printed

PG 12:640

Evangeliis dicit : « Tu autem cum oras, intra in cubiculum tuum, et claude ostium tuum, et ora patrem tuum in abscondito. » Qui ergo ita orat ut dixi, ingreditur ad altare incensi quod est interius. Cum autem quis clara voce, et verbis cum sono prolatis, quasi ut aedificet audientes, orationem fundit ad Deum, hic spiritu orat, et offerre videtur hostiam in altari quod foris est ad holocaustomata populi constitutum. Oportet ergo sacerdotes ea curare praecipue et custodire, quae intra velamen interius conteguntur, ne quid ibi pollutum, ne quid inveniatur immundum; hoc est interiorem hominem, et cordis secreta curare, ut ibi immaculata permaneant. Cherubim et propitiatorium, scientia intelligenda est Trinitatis; interpretatio enim Cherubim multitudinem, id est perfectionem scientiae indicat : et quae est alia perfectio, nisi agnovisse Patrem et Filium, et Spiritum sanctum? Haec ergo curanda sunt ita a sacerdotibus, ut incontaminata et illaesa serventur. Sed et urna habens coelestem cibum mannae, thesaurus utique est verbi divini. Et arca aurea, in qua sunt tabulae testamenti, ut opinor, non aliud quam mens nostra esse declaratur, in qua legem Dei debemus habere descriptam. Haec autem mens aurea debet esse, hoc est pura et pretiosa, in qua legem Dei descriptam semper habeamus, sicut Apostolus dicit : « Scriptam non atramento, sed spiritu Dei vivi; non in tabulis lapideis, sed in tabulis cordis carnalibus. » Hoc est enim quod et de quibusdam dicitur « qui ostendunt opus legis scriptum in cordibus suis. » Quis autem scripsit in cordibus eorum, nisi Deus digito suo? Legem utique naturalem quam dedit Deus humano generi, et in cunctorum mentibus scripsit : unde et initia sumimus, ac semina quaedam ad perscrutandam capimus veritatem : quae semina si bene excolamus, fructum vitae afferent in nobis in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.

the Gospels says: "But you, when you pray, enter into your chamber, and shut your door, and pray to your Father in secret." (Matt. 6:6) He who prays thus as I have said, therefore, enters in to the altar of incense which is within. Whereas when someone pours forth prayer to God with a loud voice, and with words uttered with sound, as though to edify the hearers, this man prays with the spirit, and seems to offer a victim on the altar which is without, appointed for the whole burnt offerings of the people. It behoves the priests, therefore, to care for and guard especially those things which are concealed within the inner veil, lest anything polluted, lest anything unclean be found there; that is, to care for the inner man and the secrets of the heart, that they may remain immaculate there. By the cherubim and the mercy-seat is to be understood the knowledge of the Trinity; for the interpretation of "cherubim" indicates "multitude", that is, "perfection of knowledge": and what other perfection is there save to have known the Father, and the Son, and the Holy Spirit? These things, therefore, must be so cared for by the priests that they are kept uncontaminated and unharmed. Moreover, the urn holding the heavenly food of manna is assuredly the treasure of the divine word. And the golden ark, in which are the tables of the covenant, is declared, as I think, to be nothing other than our mind, in which we ought to have the law of God written down. Now this mind ought to be golden, that is, pure and precious, wherein we may always have the law of God written down, just as the Apostle says: "Written not with ink, but with the Spirit of the living God; not on tables of stone, but on the fleshly tables of the heart." (2 Cor. 3:3) For this is what is said of certain men also, "who show the work of the law written in their hearts." (Rom. 2:15) And who wrote it in their hearts, save God with His finger? The natural law, assuredly, which God gave to the human race, and wrote in the minds of all: whence we both take our beginnings, and receive certain seeds for searching out the truth; which seeds, if we cultivate them well, will bring forth the fruit of life in us in Christ Jesus our Lord, to Whom belongs glory and empire unto ages of ages. Amen.

HOMILIA XI.

HOMILY XI.

De primitiis offerendis.

Concerning the offering of first-fruits.

I. Primitias omnium frugum, omniumque pecudum, sacerdotibus lex mandat offerri : ita ut omnis qui possidet agrum, vel vineam, vel olivetum, vel etiam hortum, et si quid est quod exercetur in terris, sed et si quis peculia cujuscunque pecoris nutriat, offerat ex iis Deo omne quod primum est, id est ad sacerdotes deferat. Deo enim offerri dicit quod sacerdotibus datur. Et hoc est quod docemur ex lege, quia nemo licite nec legitime utatur fructibus quos terra produxit, nec animantibus quae pecudum protulit partus, nisi ex singulis quibusque

1. The law commands the first-fruits of all crops, and of all cattle, to be offered to the priests (Num. 18:12–13): so that everyone who possesses a field, or a vineyard, or an olive-yard, or even a garden, and whatever is cultivated upon the earth, and also if anyone rears flocks of any cattle whatever, should offer from these to God all that is first, that is, should bring it to the priests. For it says that what is given to the priests is offered to God. And this is what we are taught from the law, that no one may lawfully or legitimately use the fruits which the earth has brought forth, or the animals which the birth of cattle has produced, unless from each single kind

Editors' notes and page, col. 640

Footnotes

(80) ‹anchor: not visible› · call in col 640

Matth. VI, 6.

Matt. 6:6.

(printed under page 324)

(81) ‹anchor: Apostolus dicit› · call in col 640

II Cor. III, 2, 3.

2 Cor. 3:2, 3.

(printed under page 324)

(82) ‹anchor: cordibus suis› · call in col 640

Rom. II, 15.

Rom. 2:15.

(printed under page 324)

(83) ‹anchor: lex mandat offerri› · call in col 640

Num. XIII.

Num. 13.

(printed under page 324)

(9) ‹anchor: not visible› · call in col 640

Cherubim multitudinem, id est perfectionem scientiae indicat. A radice רבב fit רב multitudo. Cherubim ergo explicari potest sicut multitudo: quo pacto autem multitudo scientiae interpretari possit, fateor me ignorare.

"Cherubim signifies a multitude, that is, perfection of knowledge." From the root רבב comes רב, "multitude." Cherubim, then, can be explained as "like a multitude"; but how it could be interpreted "multitude of knowledge," I confess I do not know.

(printed under page 324)

Page

running head: ORIGENIS 640
marginal letters: A Evangeliis dicit; B rubim multitudinem; C dicitur « qui; D omnis qui
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:641

Deo primitiae, id est sacerdotibus offerantur. Hanc ergo legem observari etiam secundum litteram, sicut et alia nonnulla, necessarium puto. Sunt enim aliquanta legis mandata quae etiam novi Testamenti discipuli necessaria observatione custodiunt. Et si videtur, prius de iis ipsis quae in lege quidem scripta, sed tamen in Evangeliis observanda sint, sermo moveatur : et cum haec patuerint, tunc jam quid in his etiam spiritaliter sentiri debeat, requiremus. Sunt enim qui ita dicant, quia si aliquid omnino observandum est secundum litteram, cur non et cuncta serventur? Si vero ad spiritalem intelligentiam quae lex continet referenda sunt, nihil omnino secundum litteram, sed spiritaliter debent universa discerni. Nos autem utriusque assertionis insolentiam temperantes, qualis regula in hujuscemodi legis sermonibus observanda sit, ex autoritate divinarum Scripturarum proferre tentabimus. Scriptum est in octavo decimo psalmo : « Lex Domini irreprehensibilis, convertens animas, testimonium Domini fidele, sapientiam praestans parvulis. Praeceptum Domini lucidum, illuminans oculos. Timor Domini castus, permanens in saeculum saeculi. Justitiae Domini rectae laetificantes corda, judicia Domini vera justificata in semetipsa, desiderabilia super aurum et lapidem pretiosum multum, et dulciora super mel et favum. » Nisi ergo essent singula ista a semetipsis diversa, nunquam utique proprias unicuique Scriptura divina differentias indidisset, ut aliud de lege Domini diceret, aliud de mandato, aliud de justificationibus, aliud de judiciis. Est ergo, ut ex his ostendimus, aliud lex, aliud praeceptum, aliud testimonium, aliud justificatio, aliud judicium. Sed et in ipsa lege evidentior horum differentia designatur, ubi dicitur : Haec est lex, et mandata, et justificationes, et praecepta, et testimonia, et judicia, quae praecepit Dominus Moysi. Cum ergo haec ita se habere, et

first-fruits be offered to God, that is, to the priests. This law, therefore, like some other things as well, I think it necessary to observe even according to the letter. For there are several commandments of the law which even the disciples of the New Testament keep by necessary observance. And if it seems good, let our discourse first be raised concerning those very things which, though written in the law, are nevertheless to be observed in the Gospels; and when these things have become clear, then we shall inquire what ought also to be understood spiritually in these things. For there are some who speak thus: If anything at all is to be observed according to the letter, why should not all things also be kept? Whereas if the things that the law contains are to be referred to spiritual understanding, nothing at all ought to be discerned according to the letter, but all things spiritually. We, however, tempering the extravagance of either assertion, shall endeavour to bring forward from the authority of the divine Scriptures what rule ought to be observed in utterances of the law of this kind. It is written in the eighteenth Psalm: "The law of the Lord is unblameable, converting souls; the testimony of the Lord is faithful, giving wisdom to little ones. The precept of the Lord is bright, enlightening the eyes. The fear of the Lord is chaste, enduring for ever and ever. The ordinances of the Lord are right, rejoicing hearts; the judgements of the Lord are true, justified in themselves, more to be desired than gold and much precious stone, and sweeter than honey and the honeycomb." (Ps. 18:8–11) Unless, therefore, each single one of these things were distinct from the others, divine Scripture would certainly never have assigned to each its own proper differences, so as to say one thing of the law of the Lord, another of the commandment, another of the ordinances, another of the judgements. The law, therefore, as we show from these things, is one thing, the precept another, the testimony another, the ordinance another, the judgement another. Moreover, in the law itself a more evident difference of these things is indicated, where it is said: This is the law, and the commandments, and the ordinances, and the precepts, and the testimonies, and the judgements, which the Lord commanded Moses. Since, therefore, we see that these things are so, and

Editors' notes and page, col. 641

Footnotes

(84) ‹anchor: not visible› · call in col 641

Vers. 8-11.

Verses 8–11.

(printed under page 325)

(85) ‹anchor: not visible› · call in col 641

Hebr. X, 12.

Heb. 10:12.

(printed under page 325)

(10) ‹anchor: not visible (column inferred)› · call in col 641

Hanc ergo legem observari etiam secundum litteram sicut et alia nonnulla, necessarium puto. Cotelerius in lib. II Constit. apost., cap. 35, haec erudite adnotat pag. 248: « Veteris legis decimae, δεκάδαι, δευτεροδεκάδαι, πτωχοδεκάδαι (ut cum Hieronymo loquar circa initium lib. XIV in Ezechielem), primitiae, portiones, voluntaria dona, ministeria, victimae, fructus, vota, primitiva, primogenita, omnesque oblationes ac pensiones sacrae duo complectebantur: nimirum naturale aliquid, et aliquid quod vocant positivum. Ad naturam sive ad rectam rationem moresque bonos pertinebat sacris operantium et paupertate afflictorum sustentatio per ejusmodi collationes; positum vero et certis regulis a Deo determinatum erat reliquum. Atque posteriori quidem per novum Testamentum abrogato, prius obligat etiam Christianos: qui tenentur, sive dando decimas et primitias, sive alio quo Ecclesiae visum fuerit modo, clericorum et inopum necessitatibus subvenire. Hinc interdum Patres de decimis tanquam abolitis disserunt, ut Epiphanius haeres. 8, cap. 6, et Chrysostomus homil. 74, in Matthaeum: interdum non sublatas fuisse aiunt, ut fuse Origenes homil. 11, in Numeros, ubi consimiliter διαταγεῖ adhibet testimonium Matth. V, 21, et obiter Chrysostomus oratione 5, adversus Judaeos, atque pseudo-Chrysostomus ad Matth. XXIII, 23. Praeterea ad decimas Deo ecclesiisque persolvendas habemus exhortationes SS. Ambrosii, Augustini, et aliorum. Domos tunc, inquit martyr Cyprianus in fine tractatus De unitate Ecclesiae, et fundos venundabant, et thesauros sibi in coelo reponentes, distribuenda in usus indigentium pretia apostolis offerebant. At nunc de patrimonio nec decimas damus; et cum vendere jubeat Dominus, emimus potius et augemus. Et B. Hieronymus ad Malachiae cap. III: Quod de decimis primitiisque diximus, quae olim dabantur a populo sacerdotibus ac Levitis, in Ecclesiae quoque populis intelligite, quibus praeceptum est, non solum decimas dare et primitias, sed et vendere omnia quae habent, et dare pauperibus, et sequi Dominum Salvatorem. Quod si facere nolumus, saltem Judaeorum imitemur exordia, ut pauperibus partem demus ex toto, et sacerdotibus ac Levitis honorem debitum deferamus. »

"I therefore think it necessary that this law be kept even according to the letter, as some others too." Cotelier, on Book II of the Apostolic Constitutions, ch. 35, notes this learnedly at p. 248: "The tithes of the old law, δεκάδαι, δευτεροδεκάδαι, πτωχοδεκάδαι (tithes, second tithes, tithes for the poor, to speak with Jerome near the beginning of Book XIV on Ezekiel), the firstfruits, portions, freewill gifts, ministries, victims, fruits, vows, first produce, firstborn, and all the sacred offerings and dues, comprised two things: namely something natural, and something they call positive. To nature, or to right reason and good morals, belonged the support, by such contributions, of those who serve in sacred things and of those afflicted by poverty; the rest was positive and fixed by God by definite rules. And the latter being abrogated by the New Testament, the former binds Christians too: they are bound to relieve the needs of the clergy and of the poor, whether by giving tithes and firstfruits or in some other way the Church sees fit. Hence the Fathers sometimes speak of tithes as abolished, as Epiphanius, Heresy 8, ch. 6, and Chrysostom, Homily 74 on Matthew; sometimes they say they were not taken away, as Origen at length in Homily 11 on Numbers, where he likewise, as the Constitution does, adduces the testimony of Matt. 5:21 [sic], and in passing Chrysostom in Oration 5 Against the Jews, and pseudo-Chrysostom on Matt. 23:23. Besides, we have exhortations of Saints Ambrose, Augustine and others to pay tithes to God and the churches. 'Then,' says the martyr Cyprian at the end of the treatise On the Unity of the Church, 'they sold houses and estates, and laying up treasures for themselves in heaven, they offered the prices to the apostles to be distributed for the use of the needy. But now we do not even give tithes from our patrimony; and though the Lord bids us sell, we rather buy and increase.' And blessed Jerome on Malachi ch. 3: 'What we have said of the tithes and firstfruits that were once given by the people to the priests and Levites, understand also of the peoples of the Church, who are commanded not only to give tithes and firstfruits, but even to sell all they have and give to the poor, and follow the Lord the Saviour. But if we will not do this, let us at least imitate the beginnings of the Jews, so as to give the poor a part of the whole, and pay due honour to the priests and Levites.'"

(printed under page 325)

(11) ‹anchor: not visible (column inferred)› · call in col 641

Omnes codd. mss. « omnino. » Libb. editi, « Domino.

All the manuscript codices: "omnino" (altogether). The printed books: "Domino" (to the Lord).

(printed under page 325)

Page

running head: 641 IN NUMEROS HOMIL
marginal letters: A Deo primitiae; B assertionis insolentiam; C aliud de mandato; D Hieronymo loquar
old-edition numerals: 304 after etiam

PG 12:642

his a se invicem differre distinctionibus legis ipsius testimoniis approbentur, diligentius debemus intendere iis quae recitantur in lege, quia sicubi scribitur, verbi gratia, hoc esse mandatum, non continuo mandatum lex accipienda est : vel sicubi scriptum est, istae sunt justificationes, non continuo justificationes, aut lex, aut mandatum putandae sunt. Similiter autem et sicubi scriptum est testimonium, aut judicia, non confuse unum ex caeteris, sed diversum ab aliis unumquodque sentiendum est. Si ergo scriptum legimus, quia lex umbram habeat futurorum bonorum, non continuo etiam mandatum, vel justitiae vel judicia, de quibus hoc non est scriptum, umbrae esse credendae sunt futurorum bonorum. Denique, ut exempli gratia unum ponamus ex multis, non est scriptum, hoc est mandatum paschae, sed, « haec est lex paschae. » Et quia lex umbra est futurorum bonorum, lex sine dubio paschae umbra est futurorum bonorum. Cum ergo venio ad locum illum qui de pascha scriptus est, in agno illo corporali debeo intelligere umbram esse futuri boni, et hoc sentire quod « pascha nostrum immolatus est Christus. » Simili modo invenies etiam de azymis et de caeteris festorum dierum observantiis scriptum. Quia ergo haec omnia sub legis titulo scribuntur in lege necessaria, quia lex per praesentem umbram futura bona designat, requirere debeo quae sint azyma futurorum bonorum, et invenio dicentem mihi Apostolum, ut diem festum agamus, « non in fermento veteri, neque in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis. » Sed et de circumcisione scriptum est : Haec est lex circumcisionis. Quia ergo et circumcisio sub legis titulo censetur, lex autem umbra est, quaero quid circumcisionis umbra bonorum contineat futurorum, ne forte dicat mihi in umbra circumcisionis posito Paulus : « Quia si circumcidamini, Christus vobis

that they differ from one another by these distinctions is proved by the testimonies of the law itself, we ought to attend more diligently to the things that are recited in the law, because wherever it is written, for instance, that this is a commandment, the commandment is not forthwith to be taken as the law; or wherever it is written that these are ordinances, the ordinances are not forthwith to be reckoned either as the law or as a commandment. And similarly also, wherever a testimony or judgements are written, each single one is to be understood not confusedly as one with the rest, but as distinct from the others. If, therefore, we read it written that the law has a shadow of the good things to come (Heb. 10:1), the commandment also, or the ordinances or the judgements, concerning which this is not written, are not forthwith to be believed to be shadows of the good things to come. Finally, that by way of example we may set down one out of many, it is not written, "This is the commandment of the passover," but, "This is the law of the passover." (Exod. 12:43) And because the law is a shadow of the good things to come, the law of the passover is without doubt a shadow of the good things to come. When, therefore, I come to that passage which is written concerning the passover, in that bodily lamb I ought to understand that there is a shadow of the good thing to come, and to perceive this, that "Christ our passover has been sacrificed." (1 Cor. 5:7) In like manner you will find it written also concerning the unleavened bread and concerning the rest of the observances of festival days. Because, therefore, all these things are written in the law under the title of "law", I must needs—since the law through the present shadow designates the good things to come—inquire what is the unleavened bread of the good things to come, and I find the Apostle telling me that we should keep the feast, "not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." (1 Cor. 5:8) Moreover, concerning circumcision also it is written: This is the law of circumcision. Because, therefore, circumcision also is reckoned under the title of "law", and the law is a shadow, I inquire what good things to come the shadow of circumcision contains, lest perchance Paul say to me while I remain in the shadow of circumcision: "Because if you be circumcised, Christ shall profit you

Editors' notes and page, col. 642

Footnotes

(86) ‹anchor: not visible (column inferred)› · call in col 642

Exod. XII, 43.

Exod. 12:43.

(printed under page 325)

(87) ‹anchor: not visible (column inferred)› · call in col 642

I. Cor. V, 7.

1 Cor. 5:7.

(printed under page 325)

(88) ‹anchor: dicentem mihi Apostolum› · call in col 642

ibid. 8.

Ibid. 5:8.

(printed under page 325)

(89) ‹anchor: posito Paulus› · call in col 642

Galat. V, 2.

Gal. 5:2.

(printed under page 325)

(12) ‹anchor: not visible (column inferred)› · call in col 642

Codex Belvac. « in ove illa corporali. »

The Beauvais codex: "in that bodily sheep."

(printed under page 325)

Page

running head: UMEROS HOMILIA XI. 642
marginal letters: A his a; B unum ponamus; C Apostolum , ut; D et aliorum
old-edition numerals: (none)

PG 12:643

nihil proderit; » et illud : « Non enim quae in manifesto in carne est circumcisio, illa circumcisio est, neque qui in manifesto in carne Judaeus est, sed qui in occulto Judaeus est : et circumcisio cordis in spiritu, non littera, cujus laus non ex hominibus, sed ex Deo est. » Haec ergo singula quae nequaquam penitus secundum litteram observanda dicit Apostolus, invenies omnia fere apud Moysen sub legis titulo designari. Jam vero in eo ubi dicit, « Non occides, non adulterium facies, non furaberis, » et reliqua hujusmodi, non invenies, quoniam legis in iis titulum praemiserit, sed magis haec mandata videntur, et ideo non exinanitur apud discipulos Evangelii scriptura ista, sed adimpletur : quia, ut dixi, non mandatum, sed lex habere dicitur umbram futurorum bonorum; et ideo haec nobis secundum litteram custodienda sunt. Item alibi : « Juste, inquit, sectare quod justum est. » Quid opus est in his allegoriam quaerere, cum aedificet etiam littera? Ostendimus ergo esse quaedam quae omnino non sunt servanda secundum litteram legis, et esse quaedam quae allegoria penitus immutare non debet, sed omnimode ita ut Scripturae de iis continent observanda sunt : nunc requiro si sunt aliqua quae et secundum litteram quidem stare possint, necessario tamen in eis etiam allegoriam requirendam. Et vide si possumus haec apostolica et evangelica auctoritate munire. Scriptum est in lege : « Propter hoc relinquet homo patrem et matrem, et adhaerebit uxori suae, et erunt duo in carne una. » Haec quod allegorica mysteria contineant, Paulus, cum in Epistola sua hoc ipsum posuisset exemplum, pronuntiat dicens : « Mysterium hoc magnum est, ego autem dico in Christo, et in Ecclesia. » Quod autem oporteat hoc etiam secundum litteram custodiri, ipse Dominus et Salvator docet, dicens : « Scriptum est, Propter hoc relinquet homo patrem et matrem, et adhaerebit uxori suae, et erunt duo in carne una. Quod ergo Deus conjunxit, homo non separet. » Et ostendit utique observanda esse haec etiam secundum litteram, cum adjicit : « Quod ergo Deus conjunxit, homo non separet. » Sed et in aliis Apostolus ubi dicit, « quia Abraham duos filios habuit, unum de ancilla, et unum de libera, » quis dubitat haec secundum litteram stare debere? Certum est enim, quia et Isaac de Sara, et Ismael de Agar filii fuerint Abrahae. Addit tamen iis Apostolus, et dicit : « Haec autem sunt allegorica, » quae in duo testamenta convertit, et Sarae quidem sobolem tanquam In libertatem gignentis novi Testamenti liberos dicit; Agar autem tanquam in servitutem generantis terrenae Jerusalem filios nominavit. Ostendimus, ut opinor, auctoritate Scripturae divinae, ex iis quae in lege scripta sunt, aliqua penitus refugienda esse et cavenda, ne secundum

nothing;" (Gal. 5:2) and that saying: "For that is not circumcision which is outwardly in the flesh, nor is he a Jew who is one outwardly in the flesh; but he is a Jew who is one in secret, and circumcision is of the heart, in the spirit, not in the letter, whose praise is not from men, but from God." (Rom. 2:28–29) Each single one of these things, therefore, which the Apostle says are by no means at all to be observed according to the letter, you will find almost all designated in Moses under the title of "law". On the other hand, where it says, "You shall not kill, you shall not commit adultery, you shall not steal," (Exod. 20:13–15; Rom. 13:9) and the rest of this kind, you will not find that he has prefixed the title of "law" to them, but rather these are seen to be commandments, and therefore among the disciples of the Gospel this scripture is not made void, but is fulfilled: because, as I have said, not the commandment, but the law is said to have a shadow of the good things to come; and therefore these things are to be kept by us according to the letter. Likewise elsewhere: "Righteously," it says, "pursue that which is righteous." (Deut. 16:20) What need is there to seek an allegory in these things, when the letter also edifies? We have shown, therefore, that there are certain things which are not to be kept at all according to the letter of the law, and that there are certain things which allegory ought not to alter at all, but which are by all means to be observed just as the Scriptures contain concerning them; now I inquire whether there are some things which can indeed stand even according to the letter, and yet an allegory must necessarily be sought in them as well. And see whether we can fortify these things by apostolic and evangelical authority. It is written in the law: "For this cause shall a man leave father and mother, and shall cleave to his wife, and the two shall be in one flesh." (Gen. 2:24) That these things contain allegorical mysteries, Paul, when he had set down this very example in his Epistle, pronounces, saying: "This is a great mystery, but I speak in Christ and in the Church." (Eph. 5:32) And that this ought to be kept according to the letter as well, the Lord and Saviour Himself teaches, saying: "It is written, For this cause shall a man leave father and mother, and shall cleave to his wife, and the two shall be in one flesh. What therefore God has joined together, let not man put asunder." (Matt. 19:5–6) And He shows assuredly that these things are to be observed according to the letter as well, when He adds: "What therefore God has joined together, let not man put asunder." Moreover, in other passages also, where the Apostle says "that Abraham had two sons, one by a bondwoman, and one by a free woman," (Gal. 4:22) who doubts that these things ought to stand according to the letter? For it is certain that both Isaac by Sarah and Ishmael by Hagar were sons of Abraham. Yet the Apostle adds to these things, and says: "Which things are allegorical," (Gal. 4:24) which he turns into the two testaments, and calls the offspring of Sarah indeed, as of one bearing unto freedom, the children of the New Testament; while that of Hagar, as of one generating unto bondage, he named the sons of the earthly Jerusalem. We have shown, as I think, by the authority of divine Scripture, that of the things which are written in the law, some are altogether to be shunned and guarded against, lest they be observed according

Editors' notes and page, col. 643

Footnotes

(90) ‹anchor: not visible› · call in col 643

Rom. II, 28, 29.

Rom. 2:28, 29.

(printed under page 326)

(91) ‹anchor: not visible› · call in col 643

Rom. XIII, 9.

Rom. 13:9.

(printed under page 326)

(92) ‹anchor: not visible› · call in col 643

I Tim. VI, 11.

1 Tim. 6:11.

(printed under page 326)

(93) ‹anchor: Scriptum est in lege› · call in col 643

Gen. II, 24.

Gen. 2:24.

(printed under page 326)

(94) ‹anchor: pronuntiat dicens› · call in col 643

Ephes. V, 32.

Eph. 5:32.

(printed under page 326)

(95) ‹anchor: Salvator docet, dicens› · call in col 643

Matth. XIX, 5 et 6.

Matt. 19:5 and 6.

(printed under page 326)

(96) ‹anchor: Apostolus ubi dicit› · call in col 643

Gal. IV, 22.

Gal. 4:22.

(printed under page 326)

(97) ‹anchor: et dicit› · call in col 643

ibid. 24.

Ibid. 4:24.

(printed under page 326)

Page

running head: 643 ORIGENIS
marginal letters: A nihil proderit; B sed lex; C et erunt; D habuit, unum
old-edition numerals: 305 after allegoriam
other: Latin only, no Greek printed; ends mid-word "secun-" (from "secundum") across column break

PG 12:644

litteram ab Evangelii discipulis observentur; quaedam vero omnimode ut scripta sunt obtinenda; alia autem habere quidem secundum litteram veritatem sui, recipere tamen utiliter et necessario etiam allegoricum sensum.

to the letter by the disciples of the Gospel; whereas certain things are by all means to be maintained as they are written; and others have indeed their own truth according to the letter, yet profitably and necessarily admit an allegorical meaning as well.

2. Erit ergo jam sapientis scribae et edocti de regno Dei, qui sciat de thesauris his proferre nova et vetera, scire quomodo in uno quoque loco Scripturae, aut abjiciat penitus occidentem litteram, et spiritum vivificantem requirat, aut confirmet omnimode, et utilem ac necessariam probet litterae doctrinam; aut manente historia, opportune et decenter introducat etiam mysticum sensum. Sicut et in hoc sermone quem habemus in manibus arbitror convenire; decet enim et utile est etiam sacerdotibus Evangelii offerri primitias. Ita enim et Dominus disposuit, ut qui Evangelium annuntiant, de Evangelio vivant, et qui altari deserviunt, de altari participent. Et sicut hoc dignum et decens est, sic econtrario et indecens et indignum existimo et impium, ut is qui Deum colit, et ingreditur Ecclesiam Dei, qui scit sacerdotes et ministros assistere altari, et aut verbo Dei aut ministerio Ecclesiae deservire, de fructibus terrae quos dat Deus solem suum producendo, et pluvias suas ministrando, non offerat primitias sacerdotibus. Non mihi videtur hujusmodi anima habere memoriam Dei, nec cogitare, nec credere quia Deus dederit fructus quos cepit, quos ita recondit quasi alienos a Deo. Si enim a Deo sibi datos crederet, sciret utique numerando sacerdotes honorare Deum de datis et muneribus suis. Et adhuc ut amplius haec observanda etiam secundum litteram ipsius Dei vocibus doceantur, addemus ad haec. Dominus dicit in Evangeliis : « Vae vobis, Scribae et Pharisaei hypocritae, qui decimatis mentham, » hoc est, « decimam datis menthae, et cymini, et anethi, et praeteritis quae majora sunt legis : hypocritae, haec oportet fieri, et illa non omitti. » Vide ergo diligentius quomodo sermo Domini vult fieri quidem omnimode quae majora sunt legis, non tamen omitti et haec quae secundum litteram designantur. Quod si dicas, quia haec ad Pharisaeos dicebat, non ad discipulos, audi iterum ipsum dicentem ad discipulos : « Nisi abundaverit justitia vestra plus quam Pharisaeorum et Scribarum, non intrabitis in regnum coelorum. » Quod ergo vult fieri a Pharisaeis, multo magis et majore cum abundantia vult a discipulis impleri; quod autem fieri a discipulis non vult, nec Pharisaeis imperat faciendum. Quomodo autem plus velit fieri a discipulis quam faciunt Pharisaei, in eo declarat ubi dicit : « Dictum est antiquis : Non occides. » Hoc observant et Pharisaei. Discipulis autem dicit : « Ego autem dico vobis, quia si quis iratus fuerit fratri suo, reus erit judicio. » Similiter et de eo quod scriptum est : « Non

2. It will, therefore, now be the part of a wise scribe instructed concerning the kingdom of God, who knows how to bring forth from these treasures things new and old (Matt. 13:52), to know how in each single passage of Scripture he should either cast away altogether the letter that kills and seek the Spirit that gives life, or confirm by all means and prove useful and necessary the teaching of the letter, or while the history remains, seasonably and fittingly introduce the mystical meaning as well. Just as I think is fitting also in this discourse which we have in our hands; for it is fitting and useful that first-fruits be offered to the priests of the Gospel also. For thus the Lord also appointed, that those who proclaim the Gospel should live of the Gospel, and those who serve the altar should partake with the altar (1 Cor. 9:13–14). And just as this is worthy and fitting, so on the contrary I deem it unseemly and unworthy and impious that he who worships God and enters the Church of God, who knows that the priests and ministers stand by the altar and serve either the word of God or the ministry of the Church, should not offer first-fruits to the priests from the fruits of the earth which God gives by making His sun to rise and by supplying His rains. A soul of this kind does not seem to me to have remembrance of God, nor to think or believe that God has given the fruits which he has received, which he stores up as though foreign to God. For if he believed that they were given to him by God, he would certainly know how to honour God from His gifts and presents by honouring the priests. And that these things may be taught still more fully by the words of God Himself to be observed even according to the letter, we shall add to these things. The Lord says in the Gospels: "Woe unto you, scribes and Pharisees, hypocrites! who tithe mint," that is, "you give the tenth of mint, and cummin, and anise, and pass over the weightier things of the law: hypocrites, these ought to be done, and those not to be left undone." (Matt. 23:23) See, therefore, more diligently how the word of the Lord wills that the weightier things of the law indeed be done by all means, and yet that these things also which are designated according to the letter be not left undone. And if you say that He said these things to the Pharisees, not to the disciples, hear Him again saying to the disciples: "Unless your righteousness abound more than that of the Pharisees and scribes, you shall not enter into the kingdom of the heavens." (Matt. 5:20) What He wills to be done by the Pharisees, therefore, He wills much more and with greater abundance to be fulfilled by the disciples; whereas what He does not will to be done by the disciples, He does not command the Pharisees to do either. And how He wills more to be done by the disciples than the Pharisees do, He declares where He says: "It was said to them of old: You shall not kill." (Matt. 5:21) This the Pharisees also observe. But to the disciples He says: "But I say unto you, that whosoever is angry with his brother shall be liable to the judgement." (Matt. 5:22) And similarly concerning that which is written: "You shall not

Editors' notes and page, col. 644

Footnotes

(98) ‹anchor: participent› · call in col 644

I Cor. IX.

1 Cor. 9.

(printed under page 326)

(99) ‹anchor: dicit in Evangeliis› · call in col 644

Matth. XXIII, 23.

Matt. 23:23.

(printed under page 326)

(1) ‹anchor: regnum coelorum› · call in col 644

Matth. V, 20.

Matt. 5:20.

(printed under page 326)

(2) ‹anchor: ubi dicit› · call in col 644

ibid. 21.

Ibid. 5:21.

(printed under page 326)

(3) ‹anchor: Discipulis autem dicit› · call in col 644

ibid. 22.

Ibid. 5:22.

(printed under page 326)

(4) ‹anchor: quod scriptum est› · call in col 644

ibid. 27.

Ibid. 5:27.

(printed under page 326)

Page

running head: ORIGENIS 644
marginal letters: A dum litteram; B cerdotibus Evangelii; C a Deo; D pulos : « Nisi
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:645

adulterabis, » suorum discipulorum in eo vult amplius abundare justitiam, ut ne mulierem quidem videant ad concupiscendum. Igitur ex his quae protulimus paucis, si qui studiosi sunt in Scripturis divinis, perfacile colligere poterunt etiam caeterorum distinctiones. Sapiens enim si audiat, inquit, verbum non solum laudabit, sed et adjiciet ad illud. Quid adjiciet? ut discutiat et discernat in singulis quibusque capitulis legis, ubi fugienda sit legis littera, ubi amplectenda, ubi etiam narratio historiae cum mystica expositione conveniat. « Christus enim nos redemit de maledicto legis; » non nos redemit de maledicto mandati, nec de maledicto testimonii, nec de maledicto judiciorum, sed de maledicto legis, id est ne subjecti essemus circumcisioni carnis nec observationi Sabbatorum, aliisque horum similibus, quae non in mandatis, sed in lege dicenda sunt contineri. Quomodo ergo abundat justitia nostra plus quam Scribarum et Pharisaeorum, si illi de fructibus terrae suae gustare non audent priusquam primitias sacerdotibus offerant, et levitis decimas separent; et ego nihil horum faciens fructibus terrae ita abutar, ut sacerdos nesciat, levites ignoret, divinum altare non sentiat? Illud sane necessario commonendum est, quod lex dupliciter dicitur : nam generaliter omnia ista, hoc est mandatum, justificationes, praecepta, testimonia, judicia, lex appellantur; specialiter autem pars aliqua ex iis quae in lege scripta sunt lex dicitur, ut sunt ista de quibus superius disseruimus. Generalis autem lex significatur, verbi gratia, cum de Salvatore dicitur, quia « non venit solvere legem, sed adimplere. » Et item alibi : « Plenitudo ergo legis est dilectio. » In quo utique omnia simul quae scripta sunt in lege, legem nominavit. Haec diximus asserentes mandatum de primitiis frugum vel pecorum, debere etiam secundum litteram stare.

shall not commit adultery," He wills the righteousness of His disciples to abound more in this, that they do not even look at a woman to lust after her. Therefore, from these few things which we have brought forward, if any are studious in the divine Scriptures, they will very easily be able to gather the distinctions of the rest as well. For if a wise man hears a word, it says, he will not only praise it, but will also add to it. What will he add? That he may examine and discern in each individual chapter of the law where the letter of the law is to be fled from, where it is to be embraced, and where also the narrative of the history agrees with the mystical exposition. "For Christ has redeemed us from the curse of the law;" He has not redeemed us from the curse of the commandment, nor from the curse of the testimony, nor from the curse of the judgements, but from the curse of the law, that is, that we should not be subject to the circumcision of the flesh nor to the observance of the Sabbaths, and other things like these, which are to be said to be contained not in the commandments, but in the law. How then does our righteousness abound more than that of the Scribes and Pharisees, if they do not dare to taste of the fruits of their land before they offer the first-fruits to the priests and separate the tithes for the Levites; and I, doing none of these things, so abuse the fruits of the land that the priest does not know, the Levite is ignorant, the divine altar does not perceive it? This indeed must necessarily be called to mind, that the law is spoken of in two ways: for generally all those things, that is, the commandment, justifications, precepts, testimonies, judgements, are called the law; but specially some part of those things which are written in the law is called the law, as are those things about which we have discoursed above. Now the general law is signified, for example, when it is said of the Saviour that "He came not to destroy the law, but to fulfil it." And likewise elsewhere: "Love therefore is the fulness of the law." In which assuredly He named all the things together which are written in the law, the law. We have said these things asserting that the commandment concerning the first-fruits of crops or of cattle ought to stand even according to the letter.

3. Nunc autem videamus quomodo et allegoricum, id est spiritalem recipiat intellectum. Requiramus ergo sicubi in Scripturis praeter haec de quibus supra dictum est, invenimus primitias nominari, hic enim dixit : « Omnes primitias olei et vini, et frumenti, horum omnium primitiae quae oblatae fuerint Deo, tibi dedi ea. » Requiro ergo nunc praeter haec ubi primitiae nominentur. Si enim omnes primitiae ad pontificem pertinent, necessario nobis et pontifex requirendus est, ad quem pertinere debeant etiam illae primitiae quas in aliis Scripturae locis inditas invenimus. Et primo quidem omnium de ipso Domino Christo legimus scriptum, quia sit primitiae mortuorum. Est ergo et ipse aliqua in parte primitiae. Et iterum invenimus de quibusdam dictum ab Apostolo,

3. But now let us see how it also receives an allegorical, that is, a spiritual understanding. Let us therefore seek whether anywhere in the Scriptures besides these things of which we have spoken above, we find first-fruits named, for here He said: "All the first-fruits of oil and of wine, and of corn, all the first-fruits of these which shall have been offered to God, I have given them to you." I seek therefore now besides these where first-fruits are named. For if all first-fruits belong to the high priest, we must necesariamente also seek the high priest, to whom ought to belong those first-fruits as well which we find placed in other passages of Scripture. And first of all indeed we read it written of the Lord Christ Himself, that He is the first-fruits of the dead. He Himself therefore is also in some respect first-fruits. And again we find it said of certain persons by the Apostle,

Editors' notes and page, col. 645

Footnotes

(5) ‹anchor: not visible› · call in col 645

Prov. I, 5.

Prov. 1:5.

(printed under page 327)

(6) ‹anchor: not visible› · call in col 645

Gal. III, 13.

Gal. 3:13.

(printed under page 327)

(7) ‹anchor: de Salvatore dicitur› · call in col 645

Matth. V, 17.

Matt. 5:17.

(printed under page 327)

(8) ‹anchor: Et item alibi› · call in col 645

Rom. XIII, 10.

Rom. 13:10.

(printed under page 327)

(9) ‹anchor: enim dixit› · call in col 645

Num. XVIII, 12.

Num. 18:12.

(printed under page 327)

(10) ‹anchor: legimus scriptum› · call in col 645

Col. I, 18; I Cor. XV, 21.

Col. 1:18; 1 Cor. 15:21.

(printed under page 327)

(11) ‹anchor: dictum ab Apostolo› · call in col 645

I Cor. XVI, 15.

1 Cor. 16:15.

(printed under page 327)

(13) ‹anchor: not visible› · call in col 645

Mss., « decimas separent. » Libb. editi, « decimae separentur. »

The manuscripts: "let them set apart tithes." The printed books: "let tithes be set apart."

(printed under page 327)

(14) ‹anchor: not visible› · call in col 645

Quem agrum angeli Dei susceperint excolendum. Consule Huetium Origenianorum lib. II, quaest. 5, num. 26 et 27.

"Which field the angels of God undertook to cultivate." Consult Huet, Origeniana, Book II, question 5, nos. 26 and 27.

(printed under page 327)

Page

running head: 645 IN NUMEROS HOMI
marginal letters: A adulterabis, » suorum; B cumcisioni carnis nec; C mus. Generalis autem; D praeter haec ubi
old-edition numerals: 306 after justitia
other: Latin only, no Greek printed

PG 12:646

quia sunt primitiae Asiae, et alii primitiae Achaiae. Unde consequens est per singulas Ecclesias aliquos credentium, quos tamen apostolicus spiritus probaverit, primitias nominari. Ex quibus esse arbitror etiam Cornelium illum qui Caesariensis Ecclesiae cum iis cum quibus Spiritum sanctum meruit accipere, primitiae merito dicitur. Et non solum hujus Ecclesiae, sed fortassis et omnium gentium primitiae Cornelius appellandus est; primus enim credidit ex gentibus, et primus sancto Spiritu repletus est. Et ideo recte primitiae gentium appellabitur. Sed requiris fortasse quis istas offerat primitias Deo, aut quis est pontifex cujus haec rationibus cedant. Ego arbitror quod secundum Domini verbum ager dicatur hic mundus. Ager autem non terrae solum, sed corda intelliguntur humana, quem agrum angeli Dei susceperint excolendum. Culturae ergo suae fructus ipsi quidem possident, et habent, eos videlicet qui sub procurationibus agunt, et actoribus, et nondum usque ad summam aetatem perfectionis venerunt. Si quorum vero corda diligenter exculta, et ad perfectum perducta sunt, hos tanquam electos et praecipuos ex caeteris primitias offerunt pontifici magno. Denique invenimus ipsum Cornelium antequam doctrinam verbi Dei, vel gratiam baptismi susciperet a Petro, audisse ab angelo, quia orationes ejus et eleemosynae ascendissent ad Deum, unde et per ipsum angelum videtur Deo primitiae oblatus esse Cornelius. Possumus autem dicere etiam de Petro, et Paulo caeterisque apostolis, quod et ipsi credentium per se primitias offerant, sicut dicit Apostolus, quia ab Jerusalem in circuitu usque ad Illyricum repleverit Evangelium Christi, et ita praedicaverit Evangelium non ubi nominatus est Christus, ne super alienum fundamentum aedificaret. Intuere ergo Paulum, omnes eos quos docuit, quibus praedicavit, qui ex ipso profecerunt in fide, tanquam fructus suos offerentem, et quaerentem quotidie novos agros quos excolat, et nova rura quae seminet, et ob hoc dicentem ad quosdam : « Cupio enim venire ad vos, ut aliquem fructum habeam et in vobis, sicut et in caeteris gentibus. » Intuere, inquam, eum ex iis omnibus fructibus electa quaeque signantem, et dicentem de quibusdam, sicut supra diximus, quia sunt primitiae Asiae, et alii primitiae Achaiae, et singularum quarumque Ecclesiarum eligere primitias et offerre Deo. Habet autem fortassis aliquos et primogenitos. Credo autem quod habeat et aliquos inferiores horum, quos neque pro primogenitis, sed pro decimis possit offerre. Sed et unusquisque doctorum puto quod pro eo quod docet et praedicat et instruit

that they are the first-fruits of Asia, and others the first-fruits of Achaia. Whence it follows that throughout the individual Churches some of the believers, whom however the apostolic spirit has approved, are named first-fruits. Among whom I think that even that Cornelius, who with those with whom he merited to receive the Holy Spirit is deservedly called the first-fruits of the Church of Caesarea, belongs. And not only of this Church, but perhaps also of all the Gentiles ought Cornelius to be called the first-fruits; for he first believed from among the Gentiles, and was first filled with the Holy Spirit. And therefore he will rightly be called the first-fruits of the Gentiles. But perhaps you ask who offers these first-fruits to God, or who is the high priest to whose accounts these fall. I think that according to the word of the Lord this world is called a field. Now by the field is understood not only that of the earth, but human hearts, which field the angels of God have undertaken to cultivate. The fruits therefore of their cultivation they themselves indeed possess and have, namely those who live under guardians and stewards, and have not yet come unto the highest age of perfection. But if the hearts of any have been diligently cultivated and brought to perfection, these, as chosen and principal above the rest, they offer as first-fruits to the great high priest. Finally, we find that Cornelius himself, before he received the teaching of the word of God or the grace of baptism from Peter, heard from the angel that his prayers and alms had ascended to God, whence even through the angel himself Cornelius seems to have been offered to God as first-fruits. Moreover, we can also say concerning Peter and Paul and the rest of the apostles, that they themselves also offer the first-fruits of those who believe through them, just as the Apostle says, that from Jerusalem round about unto Illyricum he has fulfilled the Gospel of Christ, and has so preached the Gospel not where Christ was named, lest he should build upon another man's foundation. Behold Paul, therefore, offering all those whom he taught, to whom he preached, who through him made progress in the faith, as his own fruits, and seeking daily new fields to cultivate, and new lands to sow, and on this account saying to certain persons: "For I desire to come to you, that I may have some fruit among you also, even as among the rest of the Gentiles." Behold him, I say, marking out from all these fruits all the chosen ones, and saying of certain persons, as we said above, that they are the first-fruits of Asia, and others the first-fruits of Achaia, and choosing the first-fruits of each individual Church and offering them to God. And perhaps he also has some first-born. And I believe that he also has some inferior to these, whom he can offer not as first-born, but as tithes. Moreover, I think that each one of the teachers as well, insofar as he teaches and preaches and instructs

Editors' notes and page, col. 646

Footnotes

(12) ‹anchor: not visible› · call in col 646

Act. X.

Acts 10.

(printed under page 327)

(13) ‹anchor: ascendissent ad Deum› · call in col 646

ibid. 4.

Ibid. 10:4.

(printed under page 327)

(14) ‹anchor: sicut dicit Apostolus› · call in col 646

Rom. XV, 19, 20.

Rom. 15:19, 20.

(printed under page 327)

(15) ‹anchor: not visible› · call in col 646

Rom. I, 13.

Rom. 1:13.

(printed under page 327)

(15) ‹anchor: pro primogenitis› · call in col 646

Codex Belvacensis, « quos neque pro primitiis neque pro primogenitis. »

The Beauvais codex: "whom neither as firstfruits nor as firstborn."

(printed under page 327)

Page

running head: UMEROS HOMILIA XI. 646
marginal letters: A quia sunt primitiae; B terrae solum, sed; C et Paulo caeterisque; D electa quaeque signantem,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:647

auditores, agrum Ecclesiae illius quam docet, id est credentium corda videatur excolere. Habet ergo et ipse culturae suae fructum, et in iis omnibus fructibus invenit sine dubio electum aliquem et praecipuum, quem quasi primitias offerat, invenit et quos pro primogenitis, et alios pro decimis. Quod si non videtur temerarium audere in talibus, possunt fortasse primogeniti vere illi dici, de quibus scriptum est quia cum mulieribus se non inquinaverunt, virgines enim permanserunt, aut etiam de martyribus potest dictum videri. Et primitiae nihilominus possunt intelligi Ecclesiae virgines. Decimae quoque ii qui post conjugium continenter et caste vixerint.

the hearers, seems to cultivate the field of that Church which he teaches, that is, the hearts of the believers. He himself therefore also has the fruit of his cultivation, and in all these fruits he finds without doubt someone chosen and principal, whom he may offer as first-fruits, and he finds some as first-born, and others as tithes. And if it does not seem rash to venture upon such things, perhaps those may truly be called the first-born of whom it is written that they have not defiled themselves with women, for they have remained virgins, or it may also seem to be said of the martyrs. And the virgins of the Church can nonetheless be understood as the first-fruits. The tithes also are those who after marriage have lived continently and chastely.

4. Verum quoniam ex angelorum primitiis sermo sumpsit exordium, quas offerri ab iisdem humani generis cultoribus dixeramus, atque ad apostolos sequenti loco, et inde ad unumquemque doctorum deducti sumus, redeamus ad originem eorum quae discutere coeperamus. Igitur unusquisque angelorum in consummatione saeculi aderit in judicio, educens eos secum quibus praefuit, quos adjuvit, quos instruxit, pro quibus semper vidit faciem Patris qui in coelis est. Et puto etiam ibi inquisitionem futuram, non quidem an culturae hominum angelus defuerit, sed an culturae angelicae nequaquam digne segnitia humana responderit. Erit ergo et in hoc judicium Dei utrum negligentia aliqua ministrorum spirituum qui ad ministerium et adjutorium missi sunt propter eos qui haereditatem capiunt salutis, an eorum qui ab iis juvantur ignavia tam multi lapsus vitae humanae proveniant. Quod si ita est, erit ergo etiam inter angelos et homines judicium Dei : et fortassis judicabuntur aliqui cum Paulo et conferentur laboribus ejus, et fructibus qui ex multitudine credentium veniunt : et forte invenietur in laboribus superior etiam aliquibus angelis, et ideo nimirum dicebat : « Aut nescitis quia angelos judicabimus? » Non quod ipse Paulus judicet angelos, sed quod opus Pauli quod egit in Evangelio, et erga animas credentium, judicabit aliquos : non enim omnes, sed aliquos angelorum. Et propterea fortassis etiam Petrus ad ista respondens dicebat : « In quem concupiscunt etiam angeli prospicere : » quamvis et ipsi apostoli angelis utantur adjutoribus ad explendum praedicationis suae munus, et opus Evangelii consummandum. Sic enim dicebatur in Actibus apostolorum, quia angelus Petri esset qui pulsaret ad ostium. Similiter ergo intelligitur esse et alius Pauli angelus, sicut est Petri, et alius alterius

4. But since our discourse took its beginning from the first-fruits of the angels, which we had said are offered by those same cultivators of the human race, and in the following place we were led to the apostles, and thence to each one of the teachers, let us return to the origin of the things which we had begun to examine. Each one of the angels, therefore, at the consummation of the age will be present in the judgement, bringing out with him those over whom he presided, whom he helped, whom he instructed, for whom he always beheld the face of the Father Who is in heaven. And I think that there also an inquiry will take place, not indeed whether the angel failed in the cultivation of men, but whether human slothfulness by no means worthily responded to the angelic cultivation. There will therefore be in this also the judgement of God, whether so many lapses of human life proceed from some negligence of the ministering spirits who are sent for ministry and assistance on account of those who inherit salvation, or from the cowardice of those who are helped by them. And if this is so, there will therefore also be a judgement of God between angels and men: and perhaps some will be judged with Paul and compared with his labours, and with the fruits which come from the multitude of the believers: and perhaps he will be found superior in labours even to some angels, and doubtless on this account he said: "Or do you not know that we shall judge angels?" Not that Paul himself will judge angels, but that the work of Paul which he wrought in the Gospel, and towards the souls of the believers, will judge some: for not all, but some of the angels. And on this account perhaps Peter also, answering to these things, said: "Into Whom the angels also desire to look:" although the apostles themselves also use angels as helpers to fulfil the office of their preaching, and to consummate the work of the Gospel. For thus it was said in the Acts of the Apostles, that it was the angel of Peter who knocked at the door. Similarly therefore it is understood that there is also another angel of Paul, just as there is of Peter, and another of another

Editors' notes and page, col. 647

Footnotes

(16.17) ‹anchor: not visible› · call in col 647 Apoc. XIV, 4.

Rev. 14:4.

(printed under page 328)

(18) ‹anchor: nimirum dicebat› · call in col 647

I Cor. VI, 3.

1 Cor. 6:3.

(printed under page 328)

(19) ‹anchor: respondens dicebat› · call in col 647

I Pet. I, 12.

1 Pet. 1:12.

(printed under page 328)

(20) ‹anchor: Actibus apostolorum› · call in col 647

Act. XII.

Acts 12.

(printed under page 328)

(16) ‹anchor: not visible› · call in col 647

Igitur unusquisque angelorum, etc. Vide Huetium Origenianorum lib. II, quaest. 5, num. 20 et 21.

"Therefore each of the angels," etc. See Huet, Origeniana, Book II, question 5, nos. 20 and 21.

(printed under page 328)

(17) ‹anchor: vitae humanae proveniant› · call in col 647

Erit ergo et in hoc judicium Dei utrum negligentia aliqua ministrorum spirituum qui ad ministerium et adjutorium missi sunt propter eos qui haereditatem capiunt salutis, an eorum qui ab eis juvantur ignavia tam multi lapsus vitae humanae proveniant. Haec in editis omissa supplentur e codd. Sagiensi, Belvacensi, et Sancti Theodorici.

"There will therefore be a judgement of God on this too: whether so many lapses of human life come from some negligence of the ministering spirits who were sent to minister and help for the sake of those who inherit salvation, or from the sloth of those whom they help." These words, omitted in the printed editions, are supplied from the Sées, Beauvais and Saint-Thierry codices.

(printed under page 328)

Page

running head: 647 ORIGENIS
marginal letters: A auditores, agrum Ecclesiae; B sermo sumpsit exordium,; C reditatem capiunt salutis,; D concupiscunt etiam angeli
old-edition numerals: 307 after dixeramus,
other: Latin only, no Greek printed

PG 12:648

apostoli, et singulorum per ordinem, vel pro meritis, quos utique in laboribus et doctrina sua, sive apostolorum sive reliquorum post eos doctorum, necesse est primas partes habere et animarum quae per eos profecerunt, et fructum una cum iis per quos operati sunt ad aream Domini comportare. Erit ergo in congregatione fructuum, id est in electione credentium, ille, verbi gratia, qui fuit illius Ecclesiae praecipuus et eximius, primitiae, et ille etiam hoc superior illius Ecclesiae primogenitus, ab illo, verbi gratia, angelo oblatus. Et ita omne hoc quod adumbratum est in lege, quoniam lex umbram habet futurorum bonorum, aliquo modo per angelorum ministeria in futurorum bonorum veritate complebitur : ut quae praeformata sunt in illo Israel, qui secundum carnem Israel dicitur, in Israelitis veris et coelestibus impleantur. Nomen enim Israel pervenit usque ad angelicos ordines, nisi quia multo verius illi appellabuntur Israel, quanto verius illi sunt mens videns Deum. Hoc enim Israel interpretatur. Puto enim quia, sicut quaedam nomina vel gentium, vel principum, in Scripturis posita videmus, quae absque ulla dubitatione ad malos angelos, et ad virtutes contrarias referantur; sicut, verbi gratia, Pharao rex Aegypti, et Nabuchodonosor Babylonius et Assyrius; ita etiam ea, quae de sanctis viris et gente religiosa scribuntur, ad sanctos angelos et ad benignas debemus referre virtutes. Quod autem rex gentis impiae ad virtutem aliquam malignam ab Scriptura referatur, audi quomodo Isaias de Nabuchodonosor dicat : « Et inducam, inquit, gladium super gentem magnam, super principem Assyriorum. Ait enim : Virtute mea faciam, et sapientia sensus mei destruam fines gentium, et virtutem eorum depraedabor. » Et item alibi quasi de principe gentis cujusdam loquens dicit : « Quomodo cecidit de coelo Lucifer, qui mane oriebatur? » si ergo haec omnia ad angelos quosdam malignae virtutis referri cogit ratio veritatis, nonne eadem consequentia etiam quae de bonis, vel principibus, vel gentibus conscribuntur, ad bonarum, ut supra diximus, virtutum angelos, ministrosque referentur? Sed et illud quod in Genesi scriptum legimus, Deum ad angelos sine dubio loquentem dicere : « Venite confundamus linguas eorum, » quid aliud putandum est, nisi quod diversi angeli diversas in hominibus linguas operati sint ac loquelas? Ut, verbi gratia, unus aliquis fuerit, qui Babylonicam tunc uni homini impresserit linguam, alius qui alii Aegyptiam, et alius qui Graecam, et sic diversarum gentium ipsi illi fortasse

apostle, and of each one in order, or according to merits, whom assuredly in their labours and teaching, whether of the apostles or of the remaining teachers after them, it is necessary to hold the first parts both of the souls that have made progress through them, and to bring the fruit together with those through whom they worked to the threshing-floor of the Lord. Therefore in the gathering of the fruits, that is, in the election of the believers, he, for example, who was the principal and eminent one of that Church will be the first-fruits, and he who was even superior to this will be the first-born of that Church, offered by that angel, for example. And thus all this which was foreshadowed in the law, since the law has a shadow of the good things to come, will in some way be fulfilled through the ministries of the angels in the truth of the good things to come: so that the things which were preformed in that Israel, who is called Israel according to the flesh, may be fulfilled in the true and heavenly Israelites. For the name Israel reaches even unto the angelic orders, except that they will much more truly be called Israel, the more truly they are a mind seeing God. For this is how Israel is interpreted. For I think that, just as we see certain names either of nations or of princes set down in the Scriptures, which without any doubt are referred to evil angels and to contrary powers; as, for example, Pharaoh king of Egypt, and Nebuchadnezzar the Babylonian and the Assyrian; so also those things which are written of holy men and a religious nation, we ought to refer to the holy angels and to benign powers. Now that the king of an ungodly nation is referred by Scripture to some malignant power, hear how Isaiah speaks of Nebuchadnezzar: "And I will bring," he says, "a sword upon a great nation, upon the prince of the Assyrians. For he says: By my own power I will do it, and by the wisdom of my understanding I will destroy the borders of the nations, and I will plunder their strength." And likewise elsewhere, speaking as if of the prince of a certain nation, he says: "How has Lucifer, who rose in the morning, fallen from heaven?" If therefore the reason of truth compels all these things to be referred to certain angels of malignant power, will not by the same consequence also the things which are written concerning good princes or nations be referred, as we said above, to the angels and ministers of good powers? Moreover, that also which we read written in Genesis, that God, speaking without doubt to the angels, says: "Come, let us confound their tongues," what else is to be thought, save that diverse angels wrought diverse tongues and speeches in men? As, for example, that there was someone who then impressed the Babylonian tongue upon one man, another who impressed the Egyptian upon another, and another the Greek upon another, and thus of the diverse nations those very ones perhaps

Editors' notes and page, col. 648

Footnotes

(21) ‹anchor: Et inducam, inquit› · call in col 648

Isa. X, 12, 13.

Isa. 10:12, 13.

(printed under page 328)

(22) ‹anchor: loquens dicit› · call in col 648

Isa. XIV, 12.

Isa. 14:12.

(printed under page 328)

(23) ‹anchor: loquentem dicere› · call in col 648

Gen. XI, 7.

Gen. 11:7.

(printed under page 328)

(18) ‹anchor: not visible› · call in col 648

Videns Deum. Hoc enim Israel interpretatur. A ראה « vidit, » et אל « Deus. »

"Seeing God." For this is what Israel is interpreted to mean: from ראה, "he saw," and אל, "God."

(printed under page 328)

(19) ‹anchor: quosdam malignae› · call in col 648

Mss., « malignae. » Libb. editi, « magnae. »

The manuscripts: "malignae" (of malign [power]). The printed books: "magnae" (of great [power]).

(printed under page 328)

Page

running head: ORIGENIS 648
marginal letters: A apostoli, et singulorum; B qui secundum carnem; C quam malignam ab; D loquentem dicere
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:649

principes fuerint, qui et linguarum ac loquelae videbantur auctores : manserit autem lingua per Adam primitus data, ut putamus, Hebraeis, in ea parte hominum, quae non pars alicujus angeli, vel principis facta est, sed quae Dei portio permansit. Interim ut dicere coeperamus, offerunt et angeli primitias, unusquisque credo gentis suae, et rursum unusquisque Ecclesiae suae. Quibus angelis et Joannes in Apocalypsi scribere videtur, verbi gratia, angelo Ecclesiae Ephesiorum, vel Smyrnaeorum, vel Laodicensium, aliarumque quae scriptae sunt. Offert ergo unusquisque angelorum primitias, vel Ecclesiae, vel gentis suae quae ei dispensanda commissa est. Aut forte et alii extrinsecus angeli sunt, qui ex omnibus gentibus fideles quosque congregent. Et consideremus ne forte sicut in aliqua, verbi gratia, civitate, ubi nondum Christiani nati sunt, si accedat aliquis, et docere incipiat, laboret, instruat, adducat ad fidem, et ipse postmodum iis quos docuit princeps et episcopus fit : ita etiam sancti angeli eorum quos e diversis gentibus congregaverint, et labore suo ac ministerio proficere fecerint, ipsi eorum etiam in futuro principes fiant : ut Christus non tam rex dicatur quam rex regum, et non tam Dominus, quam Dominus dominantium. Quippe si isti reges fiunt eorum quos regunt, et proficere faciunt, ipsi ergo offerunt quosdam quidem pontifici, quosdam vero filiis pontificis, id est, superioribus virtutibus, et archangelis, quosdam etiam Levitis, id est paulo inferioribus, si tamen consequens videatur tali quadam specie etiam angelicos ordines, ut Israelitici sunt, esse distinctos, quandoquidem Israelitae umbrae et exemplari dicantur deservire coelestium. Possumus ergo dicere, quia forte in futuro cum omnes fructus congregabuntur ad aream, erunt quidam portio pontificis, sed illius veri pontificis Christi. Erunt et alii portio Levitarum, sicut jam supra diximus, vel angelis, vel aliis coelestibus virtutibus sequestrata. Puto autem quod erunt quidam portio etiam hominum eorum duntaxat qui in hac vita prudentes ac fideles dispensatores verbi Dei fuerunt. Hoc enim arbitror in Evangeliis designari a Domino, ubi ait ad eum, cui crediderat quinque mnas, et fecerat ex eis decem : « Esto potestatem habens supra decem civitates. » Cui vero crediderat unam, et fecerat ex ea quinque : « Esto potestatem habens supra quinque civitates. » Quae enim hic potestas civitatum intelligenda est, nisi gubernatio animarum? Unde et videtur mihi quod sine causa etiam inter ipsos angelos alii potestatem et principatum super alios gerant, alii autem subjaceant, et obtemperent potestati. Sicut ne iste quidem cui potestas decem civitatum, vel ille cui quinque civitatum datur, sine

were the princes, who also seemed to be the authors of the tongues and speech: whereas the tongue originally given through Adam remained, as we suppose, with the Hebrews, in that part of mankind which did not become the part of any angel or prince, but which remained the portion of God. Meanwhile, as we had begun to say, the angels also offer first-fruits, each one, I believe, of his own nation, and again each one of his own Church. To which angels John also in the Apocalypse seems to write, for example, to the angel of the Church of the Ephesians, or of the Smyrnaeans, or of the Laodiceans, and of the others which are written. Each one of the angels, therefore, offers the first-fruits either of his Church or of his nation which has been committed to him to administer. Or perhaps there are also other angels from without, who gather together all the faithful out of all nations. And let us consider whether perhaps, just as in some city, for example, where Christians have not yet been born, if someone comes and begins to teach, labours, instructs, leads them to the faith, and he himself afterwards becomes prince and bishop over those whom he taught: so also the holy angels may themselves in the future become princes of those whom they have gathered from diverse nations and caused to make progress by their labour and ministry: so that Christ is called not so much King as King of kings, and not so much Lord as Lord of lords. For if these become kings of those whom they rule and cause to make progress, they themselves therefore offer some indeed to the high priest, and others to the sons of the high priest, that is, to the higher powers and archangels, and others even to the Levites, that is, to those a little lower, if however it seems consistent that the angelic orders also are distinguished in some such fashion as those of the Israelites are, seeing that the Israelites are said to serve the shadow and copy of heavenly things. We can therefore say that perhaps in the future, when all the fruits shall be gathered to the threshing-floor, some will be the portion of the high priest, even of that true high priest Christ. And others will be the portion of the Levites, set apart, as we have already said above, either for the angels or for other heavenly powers. Moreover, I think that some will also be the portion of men, of those at least who in this life have been prudent and faithful stewards of the word of God. For I think that this is designated in the Gospels by the Lord, where He says to him to whom He had entrusted five minas, and he had made ten out of them: "Have authority over ten cities." And to him to whom He had entrusted one, and he had made five out of it: "Have authority over five cities." For what is this authority over cities to be understood to be, save the governance of souls? Whence also it seems to me that not without cause even among the angels themselves some bear authority and principality over others, while others are subject and obey authority. Just as neither he to whom authority over ten cities, nor he to whom authority over five cities is given, without

Editors' notes and page, col. 649

Footnotes

(24) ‹anchor: not visible› · call in col 649

Apoc. II.

Rev. 2.

(printed under page 329)

(25) ‹anchor: fecerat ex eis decem› · call in col 649

Luc. XIX, 17.

Luke 19:17.

(printed under page 329)

(26) ‹anchor: ex ea quinque› · call in col 649

ibid. 19.

Ibid. 19:19.

(printed under page 329)

(20) ‹anchor: not visible› · call in col 649

Ita etiam sancti angeli, etc. Vide Huetium Origenianorum lib. II, quaest. 5, num. 26.

"So also the holy angels," etc. See Huet, Origeniana, Book II, question 5, no. 26.

(printed under page 329)

(21) ‹anchor: quandoquidem Israelitae› · call in col 649

Mss., « Israelitae. » Libb. editi, « Israeliticae. »

The manuscripts: "Israelitae" (the Israelites). The printed books: "Israeliticae" (Israelite, feminine adjective).

(printed under page 329)

Page

running head: 649 IN NUMEROS HOM
marginal letters: A principes fuerint, qui; B consideremus ne forte; C consequens videatur tali; D cem : « Esto potestatem
old-edition numerals: 308 after sicut
other: Latin only, no Greek printed

PG 12:650

merito, eo quod creditam sibi multiplicavit pecuniam, pervenit ad hujusmodi potestatem. Omnia enim apud Deum ratione et judicio fiunt, nec ad gratiam, sed pro merito alius princeps esse multorum ponitur, alius subjectus esse principatui. Evagati forsitan prolixiore videamur excessu, sed de primitiis exponentibus necessarium fuit etiam ista discutere, quandoquidem tanti honoris nomen istud in Scripturis divinis habetur ut etiam ipse Christus primitiae nominatus sit, et primitiae dormientium. Et sicut rex regum, et Dominus dominantium, et pastor pastorum, et pontificum pontifex, ita consequenter et primitiarum primitiae dicetur. Quae primitiae non jam pontifici, sed Deo oblatae sunt, secundum hoc quod seipsum hostiam obtulit Deo, et surgens a mortuis sedit in dextram Dei. Dicitur autem ipse et primitiae, et primogenitus totius creaturae, quod utrum tali modo per singulas quasque creaturas intelligi debeat, quali inter homines primitiae dormientium dicitur, et intelligitur, an aliqua celsiore et diviniore intelligentia, non est praesentis temporis persequi.

merit, because he multiplied the money entrusted to him, attains to such authority. For all things with God are done by reason and judgement, and not by favour, but according to merit one is set to be a prince of many, another to be subject to principality. We may perhaps seem to have wandered in a somewhat lengthy digression, but in expounding concerning the first-fruits it was necessary to examine these things also, seeing that that name is held in such great honour in the divine Scriptures that even Christ Himself has been named the first-fruits, and the first-fruits of those who sleep. And just as He is King of kings, and Lord of lords, and Shepherd of shepherds, and High Priest of high priests, so consequently He will also be called the First-fruits of first-fruits. Which first-fruits were offered no longer to the high priest, but to God, according to this, that He offered Himself as a victim to God, and rising from the dead sat down at the right hand of God. Now He Himself is called both the first-fruits and the first-born of all creation; whether this ought to be understood throughout each individual creation in such a manner as among men He is called and understood to be the first-fruits of those who sleep, or by some loftier and more divine understanding, it is not for the present time to pursue.

5. Redeamus ergo ad primitiarum rationem quas diximus offerri per angelos, quae colliguntur ex agris hujus mundi. Agri autem angelorum, corda nostra sunt. Unusquisque ergo eorum ex agro quem colit, offert primitias Deo. Etsi mererer ego hodie magnum aliquem, et summo pontifice dignum sensum proferre, ita ut ex iis omnibus quae loquimur et docemus, esset aliquid egregium, quod summo sacerdoti placere deberet, poterat fortasse fieri, ut angelus qui praeest Ecclesiae, ex omnibus dictis nostris eligeret aliquid, et loco primitiarum Domino de agello mei cordis offerret. Sed ego me scio non mereri, nec conscius sum mihi, quod talis aliquis sensus inveniatur in me, quem dignum judicet angelus qui nos excolit, offerre pro primitiis, vel pro primogenitis Domino. Atque utinam tale sit quod loquimur et docemus, ut non pro verbis nostris condemnari mereamur, sufficeret nobis haec gratia. Offerunt ergo angeli ex nobis primitias, et excolit unusquisque eos quos studio et diligentia sua ab erroribus gentium convertit ad Deum : et est unusquisque in portione vel cura illius angeli : et sicut ex initio saeculi hujus cum dispergeret Deus filios Adam, statuit fines gentium secundum numerum angelorum Dei, et unaquaeque gens sub illo angelo facta est : una autem fuit et electa gens Israel, quae portio Domini fuit, et funiculus haereditatis ejus : ita credo et in fine hujus mundi atque in initio saeculi alterius futurum, ut iterum dividat Excelsus filios Adam : et qui non potuerint ita mundi esse corde ut ipsum videant Dominum, et esse portio Domini, videant sanctos angelos, et sint secundum

5. Let us return therefore to the account of the first-fruits which we said are offered through the angels, which are gathered from the fields of this world. Now the fields of the angels are our hearts. Each one of them therefore offers first-fruits to God from the field which he cultivates. Even if I merited today to bring forth some great meaning worthy of the supreme high priest, so that out of all these things which we speak and teach there were something excellent which ought to please the supreme priest, it could perhaps happen that the angel who presides over the Church would choose something out of all our words, and in place of first-fruits offer it to the Lord from the little field of my heart. But I know that I do not merit this, nor am I conscious to myself that any such meaning is found in me, which the angel who cultivates us would judge worthy to offer to the Lord for first-fruits or for first-born. And would that what we speak and teach were such that we might not merit to be condemned for our words; this grace would suffice for us. The angels therefore offer first-fruits from us, and each one cultivates those whom by his zeal and diligence he has converted from the errors of the Gentiles to God: and each one is in the portion or care of that angel: and just as from the beginning of this age, when God scattered the sons of Adam, He established the bounds of the nations according to the number of the angels of God, and each nation was put under that angel, whereas the one and chosen nation was Israel, which was the portion of the Lord, and the cord of His inheritance: so I believe it will also be at the end of this world and at the beginning of the other age, that the Most High will again divide the sons of Adam: and those who have not been able to be so pure in heart as to see the Lord Himself, and to be the portion of the Lord, will see the holy angels, and will be according to

Editors' notes and page, col. 650

Footnotes

(27) ‹anchor: not visible› · call in col 650

I Cor. XV, 20.

1 Cor. 15:20.

(printed under page 329)

(28) ‹anchor: not visible› · call in col 650

Coloss. I, 15.

Col. 1:15.

(printed under page 329)

(29) ‹anchor: filios Adam› · call in col 650

Deut. XXXII.

Deut. 32.

(printed under page 329)

(22) ‹anchor: et excolit› · call in col 650

Libb. editi, « excolunt, » sed mss., « excolit. » Paulo post codex S. Theodorici, « ab erroribus gentium. » Libb. editi, « ab erroribus etiam. »

The printed books: "excolunt" (they cultivate), but the manuscripts: "excolit" (he cultivates). A little after, the codex of Saint-Thierry: "from the errors of the Gentiles." The printed books: "from errors also."

(printed under page 329)

(23) ‹anchor: culi alterius futurum› · call in col 650

Ita credo et in fine hujus mundi atque in initio saeculi alterius futurum, etc. Vide Huetium Origenianorum lib. II, quaest. 11, num. 10.

"So I believe it will be also at the end of this world and at the beginning of the other age," etc. See Huet, Origeniana, Book II, question 11, no. 10.

(printed under page 329)

Page

running head: NUMEROS HOMILIA XI. 650
marginal letters: A merito, eo quod; B surgens a mortuis; C et docemus, esset; D ex initio saeculi
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:651

numerum angelorum Dei. Sed beatus est qui dignus fuerit in illa vita esse portio Domini, et populus ejus Jacob, ac funiculus haereditatis suae Israel. Optabile est ergo, ut diximus, ita proficere unumquemque, ut inter primitias, vel primogenita eligi mereatur, et offerri Deo, et esse pars Domini, sicut econtrario valde timendum est ne inveniamur inter illos, de quibus scriptum est : « Introibunt in inferiora terrae, tradentur in manus gladii, partes vulpium erunt. » Vides ergo resurrectionis tempore cum dividere coeperit Excelsus gentes, et pro meritis dispergere filios Adam, futuros esse quosdam qui intrent in inferiora terrae, et partes vulpium, id est partes daemonum fiant. Ipsae enim sunt vulpes exterminantes vineas, ex quibus erat et Herodes, de quo dicitur : « Ite, dicite vulpi huic. » Refugiamus ergo terrenos actus et intelligentiam terrenam, ne aggravati terrenis sensibus, introire dicamur in inferiora terrae, et partes vulpium fieri. Intrant enim et illi in inferiora terrae, qui legem Dei et repromissionum bona, intelligentia terrenae cogitationis excipiunt, et non excitant animas auditorum ad exspectationem coelestium, et intuitum supernorum : cum evidenter Apostolus dicat : « Si consurrexistis cum Christo quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens, non quae sunt super terram : » quod utique illis dicebat Apostolus, qui terrena observatione, terrenis « ne tetigeritis » aiebant, « ne gustaveritis, ne attaminaveritis, » quibus addit : « Quae sunt omnia in corruptionem ipso usu, secundum mandata et doctrinas hominum. »

the number of the angels of God. But blessed is he who shall be worthy in that life to be the portion of the Lord, and His people Jacob, and the cord of His inheritance Israel. It is desirable therefore, as we have said, that each one should so make progress as to merit to be chosen among the first-fruits or the first-born, and to be offered to God, and to be the part of the Lord, just as on the contrary it is greatly to be feared lest we be found among those of whom it is written: "They shall go into the lower parts of the earth, they shall be delivered into the hands of the sword, they shall be the portions of foxes." You see therefore that at the time of the resurrection, when the Most High shall begin to divide the nations and to scatter the sons of Adam according to their merits, there will be some who will enter into the lower parts of the earth, and become the portions of foxes, that is, the portions of demons. For they themselves are the foxes that destroy the vines, among whom was also Herod, of whom it is said: "Go, tell that fox." Let us therefore flee earthly deeds and earthly understanding, lest, weighed down by earthly senses, we be said to enter into the lower parts of the earth, and to become the portions of foxes. For those also enter into the lower parts of the earth who receive the law of God and the good things of the promises with the understanding of earthly thought, and do not rouse the souls of their hearers to the expectation of heavenly things, and the contemplation of things above: when the Apostle evidently says: "If you have risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God, not the things that are upon the earth:" which assuredly the Apostle said to those who by earthly observance said to earthly things, "Touch not, taste not, handle not," to which he adds: "Which are all unto destruction by the very use, according to the commandments and doctrines of men."

6. Addit post haec : « Et locutus est Dominus ad Aaron dicens : Ecce ego dedi vobis ad conservandum primitias. » Quamvis in nonnullis exemplaribus Latinorum, « ad observandum, » scriptum sit, verius tamen est « ad conservandum. » Sed requirendum est quomodo secundum legem primitiae conserventur. Non enim ut servent, sacerdotes accipiunt primitias, sed ut insumant. Quomodo ergo dicit : « Ecce dedi vobis primitias ad conservandum? » Unde constat non posse hoc ad legem litterae, sed ad legem spiritus applicari. Istae enim primitiae quas supra spiritaliter exposuimus, conservari possunt, illae non possunt. Sed et si Christus est secundum Apostolum primitiae, vere istae primitiae ad conservandum datae sunt nobis. Quid enim tam beatum, quam ut anima quae suscepit Christum, semper eum conservet, et semper habeat in se manentem? Et talis anima vere primitias suscipit ad conservandum. Nam illae primitiae quae offerebantur in lege, consumebantur per cibos, et ingressae in ventrem, dirigebantur, ut Evangelium dicit, in secessum. Istas autem primitias qui manducaverit, et gustaverit panem qui de coelo descendit, non morietur, sed permanet in vitam aeternam. Iste est

6. He adds after these things: "And the Lord spoke to Aaron, saying: Behold, I have given you the first-fruits to keep." Although in several copies of the Latins it is written "to observe," yet it is truer to read "to keep." But we must inquire how according to the law the first-fruits are kept. For the priests do not receive the first-fruits to keep them, but to consume them. How then does He say: "Behold, I have given you the first-fruits to keep?" Whence it is clear that this cannot be applied to the law of the letter, but to the law of the spirit. For these first-fruits which we have spiritually expounded above can be kept, whereas those cannot. Moreover, if Christ is the first-fruits according to the Apostle, truly these first-fruits have been given to us to keep. For what is so blessed as that the soul which has received Christ should always keep Him, and always have Him abiding in itself? And such a soul truly receives the first-fruits to keep. For those first-fruits which were offered in the law were consumed as food, and having entered into the belly, were cast out, as the Gospel says, into the privy. But whoever eats these first-fruits, and tastes the bread which comes down from heaven, shall not die, but abides unto eternal life. For this is

Editors' notes and page, col. 651

Footnotes

(30) ‹anchor: not visible› · call in col 651

Psal. LXII, 10, 11.

Ps. 62:10, 11.

(printed under page 330)

(31) ‹anchor: not visible› · call in col 651

Cant. II.

Song 2.

(printed under page 330)

(32) ‹anchor: not visible› · call in col 651

Luc. XIII, 32.

Luke 13:32.

(printed under page 330)

(33) ‹anchor: Apostolus dicat› · call in col 651

Coloss. III, 1, 2.

Col. 3:1, 2.

(printed under page 330)

(34) ‹anchor: dicebat Apostolus› · call in col 651

Coloss. II, 21, 22.

Col. 2:21, 22.

(printed under page 330)

(35) ‹anchor: Addit post haec› · call in col 651

Num. XVIII, 8.

Num. 18:8.

(printed under page 330)

(36) ‹anchor: Evangelium dicit› · call in col 651

Matth. XV, 17.

Matt. 15:17.

(printed under page 330)

Page

running head: 651 ORIGENIS
marginal letters: A numerum angelorum Dei.; B dicitur : « Ite, dicite; C quibus addit : « Quae; D est secundum Apostolum
old-edition numerals: 309 after Vides
other: Latin only, no Greek printed

PG 12:652

enim panis qui, cum semper comedatur, semper permanet, imo semper augetur. Est ergo, sicut Apostolus dicit, spiritalis esca, quae quanto magis insumitur, tanto amplius crescit. Quanto enim amplius verbum Dei sumpseris, quanto instantius cibum istum comederis, tanto in te affluentius abundabit. Haec dicta sunt pro eo quod scriptum est, « ad conservandum primitias. »

the bread which, while it is always eaten, always remains, nay rather is always increased. It is therefore, just as the Apostle says, spiritual food, which the more it is consumed, the more largely it grows. For the more largely you take the word of God, the more earnestly you eat that food, the more abundantly will it abound in you. These things have been said on account of that which is written, "to keep the first-fruits."

7. Sequitur autem : « Ex omnibus quae sanctificantur mihi a filiis Israel. » Nec hoc sine sacramento dicitur; non vult enim Deus aliunde accipere primitias, nisi a sanctificatis Israel. Poterat enim fieri ut et apud gentiles invenirentur aliqua opera digna Deo. Excoluerunt enim et inter illos aliqui virtutes animi, et philosophia in nonnullis egit aliquantulum, sed non vult ista offerri in primitiis. Ex illis vult Deus benefacta suscipere, quorum mens videt Deum, et qui sanctificati sunt Deo per fidem. Gentilis autem etiamsi aliquid honestum et probabile habere videatur in moribus, hoc ipso quod non Deo ascribit animi virtutem, sed jactantiae suae deputat, non est sanctificata hujusmodi probitas, et ideo non recipitur inter primitias. Quantum autem ad definitionem litterae legis, videtur etiam proselytos excludere ab hujuscemodi munere. Solos enim sanctificatos ex filiis Israel vult offerre primitias. Puto autem Israelitem dici posse, ex quo licet ei ingredi in Ecclesiam Dei : scriptum est enim : « Non abominaberis Idumaeum, quia frater tuus est, nec Aegyptium, quoniam incola fuisti in terra Aegypti. Filii si nati fuerint eis, generatione tertia introibunt in Ecclesiam Dei. » Donec ergo fructum non affert Aegyptius, vel Idumaeus, nec fecerit filios primae et secundae et tertiae generationis, non potest introire in Ecclesiam Domini, sed filiorum generatio facit eos introire in Ecclesiam Domini. Observet diligentius qui legit litteras divinas, et non ut libet Scripturae verba pertranseat : sed aspiciat ad unumquemque sermonem, quomodo non dixit, si nati fuerint eis filii vel filiae, sed « filii si nati fuerint eis, tertia generatione introibunt in Ecclesiam Domini. » Et considera, si potes, secundum mysticum sensum, cur soli filii sint, non etiam filiae, qui faciunt introire patres in Ecclesiam Domini. Denique invenies etiam sanctos quibus eximium a Deo testimonium datur, difficile filias, sed filios genuisse. Abraham non genuit filias, Isaac nec ipse quidem, solus Jacob unam genuit, et ipsam fratribus ac parentibus gravem. Contaminata enim ab Emor filio Sichem, opprobrium generi et vindictae furorem fratribus excitavit. Sed et ter in anno apparere Domino jubetur omne masculinum. Femina ad apparendum Domino non vocatur. Sic ergo si quis Scripturis divinis diligenter intendat, inveniet non otiosum quod alibi quidem nominat cum filiis etiam filias, alibi autem filiarum non facit mentionem.

7. Now there follows: "Out of all the things that are sanctified to Me by the sons of Israel." Nor is this said without a mystery; for God does not will to receive first-fruits from elsewhere, save from the sanctified of Israel. For it could happen that even among the Gentiles some works worthy of God might be found. For among them also some cultivated the virtues of the soul, and philosophy wrought somewhat in several of them, yet He does not will those things to be offered among the first-fruits. God wills to receive good deeds from those whose mind sees God, and who have been sanctified to God through faith. Whereas a Gentile, even if he seems to have something honourable and commendable in his morals, by the very fact that he does not ascribe the virtue of his soul to God, but imputes it to his own boasting, such probity is not sanctified, and therefore is not received among the first-fruits. Moreover, as regards the definition of the letter of the law, it seems also to exclude proselytes from an offering of this kind. For He wills only the sanctified out of the sons of Israel to offer first-fruits. Yet I think that one can be called an Israelite from the time when it is lawful for him to enter into the Church of God; for it is written: "You shall not abhor an Idumaean, because he is your brother, nor an Egyptian, because you were a sojourner in the land of Egypt. If sons are born to them, in the third generation they shall enter into the Church of God." Therefore, so long as the Egyptian or the Idumaean does not bring forth fruit, and has not begotten sons of the first and second and third generation, he cannot enter into the Church of the Lord, but the generation of sons causes them to enter into the Church of the Lord. Let him who reads the divine letters observe more diligently, and not pass over the words of Scripture as he pleases: but let him look at each expression, how it did not say, if sons or daughters are born to them, but, "if sons are born to them, in the third generation they shall enter into the Church of the Lord." And consider, if you can, according to the mystical sense, why it is only sons, and not also daughters, who cause their fathers to enter into the Church of the Lord. Finally, you will find that even the saints to whom an eminent testimony is given by God rarely begot daughters, but begot sons. Abraham did not beget daughters, nor indeed did Isaac himself; Jacob alone begot one, and her burdensome to her brothers and parents. For having been defiled by Sichem the son of Emor, she stirred up reproach for her race and the fury of vengeance for her brothers. Moreover, three times in the year every male is commanded to appear before the Lord. A woman is not called to appear before the Lord. Thus therefore, if anyone attends diligently to the divine Scriptures, he will find it not idle that in one place indeed it names daughters also along with sons, while in another it makes no mention of daughters.

Editors' notes and page, col. 652

Footnotes

(37) ‹anchor: not visible› · call in col 652

I Cor. X.

1 Cor. 10.

(printed under page 330)

(38) ‹anchor: not visible› · call in col 652

Num. XVIII, 8.

Num. 18:8.

(printed under page 330)

(39) ‹anchor: scriptum est enim› · call in col 652

Deut. XXIII, 7, 8.

Deut. 23:7, 8.

(printed under page 330)

Page

running head: ORIGENIS 652
marginal letters: A enim panis qui,; B egit aliquantulum, sed; C frater tuus est,; D Denique invenies etiam
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:653

Et hic ergo primitiae quae offeruntur, a sanctificatis filiis Israel, non etiam a filiabus jubentur offerri : quae tamen secundum spiritalem intellectum, non ad sexus, sed animarum discretionem referenda sunt. « Tibi enim, inquit, dedi ea in honorem, et filiis tuis post te legitimum aeternum. » Tibi, inquit. Cui? Aaron, sine dubio respondebis. Sed sermo qui sequitur, magis de vero pontifice Christo, et filiis ejus apostolis, et doctoribus Ecclesiarum suadet intelligi. Ait enim : « Legitimum aeternum. » Quomodo ergo aeternum potest esse quod visibile est? cum Apostolus dicat : « Quae enim videntur, temporalia sunt; quae autem non videntur, aeterna sunt. » Si ergo visibiles sunt primitiae quae offeruntur Aaron, quae visibilia sunt, dici aeterna non possunt. Similiter et circumcisio visibilis, et azyma visibile, et pascha visibile necesse est aeternum non esse, sed temporale, quia quae videntur, temporalia sunt. Et rursus : si quae non videntur, aeterna sunt, ergo et invisibilis circumcisio, quae est in occulto, aeterna est, et azyma sinceritatis et veritatis, et ipsum quia ex iis est quae non videntur, aeternum est. Simili ergo modo et haec non ei qui in manifesto, sed illi qui in occulto Judaeus est, et qui spiritu, non littera legem custodit secundum interiorem hominem, legitima et aeterna dicuntur. « Et hoc sit vobis ex iis quae sanctificantur sanctis. »

Here also, therefore, the first-fruits which are offered are commanded to be offered by the sanctified sons of Israel, not also by the daughters: which things, however, according to the spiritual understanding, are to be referred not to the distinction of sex, but of souls. "For to you," He says, "I have given them for an honour, and to your sons after you for an eternal statute." To you, He says. To whom? To Aaron, you will without doubt reply. But the word which follows persuades us rather that it is to be understood of the true high priest Christ, and His sons the apostles, and the teachers of the Churches. For He says: "An eternal statute." How then can that be eternal which is visible? when the Apostle says: "For the things which are seen are temporal; but the things which are not seen are eternal." If therefore the first-fruits which are offered to Aaron are visible, the things which are visible cannot be called eternal. Similarly both visible circumcision, and visible unleavened bread, and the visible passover must necessarily not be eternal, but temporal, because the things which are seen are temporal. And again: if the things which are not seen are eternal, then both invisible circumcision, which is in secret, is eternal, and the unleavened bread of sincerity and truth, because it too is of the things which are not seen, is eternal. In like manner, therefore, these things also are called statutes and eternal not for him who is a Jew outwardly, but for him who is so in secret, and who keeps the law in the spirit, not in the letter, according to the inner man. "And let this be to you from the things which are sanctified to the holy."

8. De sacrificiis aliquoties apud memetipsum ista percurrens requisivi : quaenam essent sanctificata sancta, et videtur mihi quasi ad distinctionem eorum quae non sanctificata sancta sunt, hic sanctificata sancta dixisse. Puto ergo quod sanctus Spiritus ita sanctus sit, ut non sit sanctificatus. Non enim ei extrinsecus et aliunde accessit sanctificatio, quae ante non fuerat, sed semper fuit sanctus, nec initium sanctitas ejus accepit. Similique modo de Patre et Filio intelligendum est. Sola enim Trinitatis substantia est, quae non extrinsecus accepta sanctificatione, sed sui natura sit sancta. Omnis vero creatura vel dignatione sancti Spiritus, vel meritorum ratione sanctificata sancta dicetur. Sic ergo et scriptum legimus : « Sancti estote, quoniam ego sanctus sum, » dicit Dominus Deus. Non continuo similitudo sanctitatis in Deo atque hominibus ponenda. De Deo enim dicitur quia sanctus est, homines autem quasi qui non semper fuerint, jubentur ut fiant sancti. Denique sermo hic in Graeco, ubi nos habemus, « sancti estote, » hoc magis sonat, « sancti efficimini. » Sed nostri interpretes indifferenter, « estote » pro « efficimini » posuerunt. Unusquisque ergo nostrum ex quo accedit ad timorem Dei, et divinam recipit in se doctrinam, ex quo se mancipavit Deo, si tamen ex animo mancipavit, ex eo sanctus efficitur. Sed hic sanctificatus sanctus

8. Running over these things concerning the sacrifices several times with myself, I have inquired what were the "holy things that are sanctified," and it seems to me that, as if by way of distinction from those things which are holy without being sanctified, He here said "holy things that are sanctified." I think therefore that the Holy Spirit is holy in such a way that He is not sanctified. For sanctification, which had not been before, did not accrue to Him from without and from elsewhere, but He was always holy, nor did His holiness receive a beginning. And in like manner it is to be understood of the Father and the Son. For it is the substance of the Trinity alone which is holy not by a sanctification received from without, but by its own nature. Every creature, on the other hand, will be called holy as being sanctified either by the condescension of the Holy Spirit or by reason of merits. Thus therefore we also read it written: "Be ye holy, because I am holy," says the Lord God. Likeness of holiness in God and in men is not forthwith to be posited. For of God it is said that He is holy, whereas men, as those who have not always been so, are commanded to become holy. Finally, this expression in the Greek, where we have "be ye holy," sounds rather "become ye holy." But our translators indifferently put "be ye" for "become ye." Each one of us, therefore, from the time when he approaches the fear of God, and receives within himself the divine teaching, from the time when he has devoted himself to God, if indeed he has devoted himself from the heart, from that time becomes holy. Yet this one may be called a sanctified

Editors' notes and page, col. 653

Footnotes

(40) ‹anchor: not visible› · call in col 653

Num. XVIII, 8.

Num. 18:8.

(printed under page 331)

(41) ‹anchor: not visible› · call in col 653

II Cor. IV, 18.

2 Cor. 4:18.

(printed under page 331)

(42) ‹anchor: not visible› · call in col 653

I Cor. V et Rom. II.

1 Cor. 5 and Rom. 2.

(printed under page 331)

(43) ‹anchor: sanctificantur sanctis› · call in col 653

Num. XVIII, 9.

Num. 18:9.

(printed under page 331)

(44) ‹anchor: scriptum legimus› · call in col 653

Levit. XX, 7 et 26.

Lev. 20:7 and 26.

(printed under page 331)

(24) ‹anchor: not visible› · call in col 653

Loco, « apicis, » in mss. legitur, « modi. »

In place of "apicis" (of the tittle), the manuscripts read "modi" (of the measure).

(printed under page 331)

Page

running head: 653 IN NUMEROS HOMII
marginal letters: A Et hic ergo primitiae; B possunt. Similiter et; C sancta, et videtur; D continuo similitudo sanctitatis
old-edition numerals: 310 after filiis
other: Latin only, no Greek printed; word split at column break: san-
other: the word sanctus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 654

PG 12:654

dici potest : vere autem et semper sanctus solus est Deus. Vis autem tibi et de Scripturis divinis hujus apicis aperiam differentiam? Audi quomodo Paulus ad Hebraeos scribens dicit : « Qui enim sanctificat, et qui sanctificantur, ex uno omnes. » Quis ergo sanctificat? Christus sine dubio : et qui sanctificantur? credentes in Christo. Manifestum ergo est quod qui sanctificat, sanctus est, quia semper sanctus est. Qui autem sanctificantur, non simpliciter sancti, sed sanctificati sancti dicendi sunt. Nec putes huic sensui esse contrarium illud quod de Christo scriptum legimus : « Quem Pater sanctificavit et misit in hunc mundum. » Hic enim qui sanctificatur, secundum carnem Christus est, non secundum spiritum. Nam secundum spiritum pariter et secundum carnem Christus dixit : « Ego sanctifico meipsum pro eis : » ut qui sanctificat, secundum spiritum intelligatur : qui autem sanctificatur pro discipulis, secundum carnem, unus tamen atque idem Christus sit, qui nunc in spiritu sanctificat, nunc sanctificatur in carne. Ab omnibus ergo fructibus sanctificatae sanctae sunt offerendae primitiae, sed spiritali pontifici. Ex quibus ergo fructibus spiritales primitias offeremus? Audi quot fructus enumeret Apostolus : « Fructus autem spiritus est, charitas, gaudium, pax, patientia, » et caetera. Quas igitur primitias ex charitatis fructu, qui primus est fructus spiritus, offeramus vero pontifici? Illas ego puto esse primitias charitatis, ut diligam Dominum Deum meum ex toto corde meo, et ex tota anima mea, et ex tota mente mea. Istae sunt primitiae. Quid autem est quod ex isto charitatis fructu secundo loco habere debeam? Ut diligam proximum meum sicut meipsum. Illae ergo primitiae charitatis Deo offeruntur per pontificem, haec vero quae in secundo sunt loco, meis usibus relinquuntur. Puto esse aliquid ex hoc fructu quod tertio loco habendum sit, ut diligam etiam inimicos meos. Vide autem, si potes, similiter et de caeteris fructibus spiritus similes invenire primitias. Gaudium secundo loco fructus spiritus scribitur. Si ergo in Domino gaudeam, et spe gaudeam, et si gaudeam pro nomine Domini passus injuriam, in his omnibus aliisque horum similibus, primitias gaudii per pontificem verum Deo obtuli. Sed et si rapinam bonorum meorum cum gaudio sustineam, et tribulationes, si paupertatem, si qualemcunque contumeliam gaudens tolerem, est mihi et iste secundo in loco ex fructibus spiritus, fructus gaudii. Nam si gaudeam de rebus saeculi, de honoribus, de divitiis, falsa sunt gaudia, ex vanitatibus vanitatum. Si vero in malis gaudeam, et exsultem de aliorum ruinis, ista jam non solum vana, sed et diabolica gaudia, imo nec gaudia nominanda sunt. « Non est gaudere impiis, dicit Dominus. » Volo adhuc et

holy one: whereas truly and always holy is God alone. And do you wish that I should also open to you from the divine Scriptures the difference of this point? Hear how Paul, writing to the Hebrews, says: "For both He Who sanctifies and those who are sanctified are all of One." Who then sanctifies? Christ, without doubt: and who are sanctified? those who believe in Christ. It is manifest therefore that He Who sanctifies is holy, because He is always holy. Whereas those who are sanctified are to be called not simply holy, but sanctified holy ones. Nor should you think that what we read written of Christ is contrary to this meaning: "Whom the Father sanctified and sent into this world." For this One Who is sanctified is Christ according to the flesh, not according to the spirit. For according to the spirit alike and according to the flesh Christ said: "I sanctify Myself for them:" so that He Who sanctifies is understood according to the spirit, while He Who is sanctified for the disciples is according to the flesh, yet He is one and the same Christ, Who now sanctifies in the spirit, and now is sanctified in the flesh. From all the fruits, therefore, holy first-fruits that are sanctified are to be offered, but to the spiritual high priest. From what fruits, then, shall we offer spiritual first-fruits? Hear how many fruits the Apostle enumerates: "Now the fruit of the Spirit is charity, joy, peace, patience," and the rest. What first-fruits, therefore, from the fruit of charity, which is the first fruit of the Spirit, shall we offer to the true high priest? I think that those are the first-fruits of charity, that I should love the Lord my God with all my heart, and with all my soul, and with all my mind. These are the first-fruits. And what is it that from this fruit of charity I ought to hold in the second place? That I should love my neighbour as myself. Those first-fruits of charity, therefore, are offered to God through the high priest, while these things which are in the second place are left for my own uses. I think there is something from this fruit which is to be held in the third place, that I should love even my enemies. And see, if you can, how to find similar first-fruits in like manner from the rest of the fruits of the Spirit as well. Joy is written in the second place as a fruit of the Spirit. If therefore I rejoice in the Lord, and rejoice in hope, and if I rejoice having suffered injury for the name of the Lord, in all these things and others like them, I have offered the first-fruits of joy to God through the true high priest. Moreover, if I endure the plundering of my goods with joy, and tribulations, if while rejoicing I bear poverty, or any insult whatever, this also is for me the fruit of joy in the second place among the fruits of the Spirit. For if I rejoice over the things of the world, over honours, over riches, they are false joys, out of the vanities of vanities. But if I rejoice in evils, and exult over the ruin of others, those are now not only vain, but even diabolical joys, nay rather they are not even to be named joys. "There is no rejoicing for the ungodly, says the Lord." I wish still further also

Editors' notes and page, col. 654

Footnotes

(45) ‹anchor: scribens dicit› · call in col 654

Hebr. II, 11.

Heb. 2:11.

(printed under page 331)

(46) ‹anchor: scriptum legimus› · call in col 654

Joan. X, 36.

John 10:36.

(printed under page 331)

(47) ‹anchor: Christus dixit› · call in col 654

Joan. XVII, 19.

John 17:19.

(printed under page 331)

(48) ‹anchor: enumeret Apostolus› · call in col 654

Galat. V, 22.

Gal. 5:22.

(printed under page 331)

(49) ‹anchor: cum gaudio sustineam› · call in col 654

Hebr. X, 34.

Heb. 10:34.

(printed under page 331)

(50) ‹anchor: dicit Dominus› · call in col 654

Isa. LVII, 21.

Isa. 57:21.

(printed under page 331)

(24) ‹anchor: apicis› · call in col 654

Loco, « apicis, » in mss. legitur, « modi. »

In place of "apicis" (point) the manuscripts read "modi" (manner).

(printed under page 331)

Page

running head: UMEROS HOMILIA XI. 654
marginal letters: A ctus dici potest :; B tum pariter et; C et ex tota anima; D per pontificem verum
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column break: ctus

PG 12:655

alium fructum gaudii requirere, imo et alias primitias gaudiorum. Si gaudeam in verbo Domini, si gaudeam de scientia mysteriorum Dei, si gaudeam quod dignus habitus sum sapientiae Dei secreta et arcana cognoscere, si gaudeam quod relictis omnibus quae sunt in hoc mundo, non solum inutilibus, sed et utilibus, non solum vanis, sed et necessariis, soli me verbo Dei atque ejus sapientiae manciparim; in iis omnibus satis, ut puto, acceptae Deo primitiae gaudii offerentur. Sed et de caeteris fructibus spiritus ex otio unicuique quae competunt licebit aptare, ne nos sermonem justo longius protrahamus.

to seek another fruit of joy, nay rather other first-fruits of joys as well. If I rejoice in the word of the Lord, if I rejoice over the knowledge of the mysteries of God, if I rejoice that I have been counted worthy to know the secrets and mysteries of the wisdom of God, if I rejoice that having left behind all the things which are in this world, not only the useless, but also the useful, not only the vain, but also the necessary, I have devoted myself to the word of God alone and to His wisdom; in all these things first-fruits of joy sufficiently acceptable to God, as I think, will be offered. Moreover, concerning the rest of the fruits of the Spirit as well, each one will be permitted at leisure to adapt the things which are fitting, lest we prolong our discourse further than is just.

9. « Et ab omnibus, inquit, muneribus eorum. » Munus quis obtulit Deo, et rursus ex munere offerendae sunt primitiae pontifici. Hoc in expositione allegorica ita arbitror posse constare. Si quis vel egentibus distribuat, vel faciat aliquid boni operis, pro mandato munus obtulit Deo. Sed rursus muneris offert primitias, si non solum cibos, verbi gratia, vel pecuniam largiatur, sed et affectum miserendi habeat, et compatiendi. Hoc enim est quod requirit ab homine Deus, ut mens ipsa piis et misericordibus repleatur et formetur affectibus. « Et ab omnibus immolationibus eorum. » Immolatio spiritalis est illa quam legimus : « Immola Deo sacrificium laudis, et redde Altissimo vota tua. » Laudare ergo Deum, et vota orationis offerre, immolare est Deo. Sed hujus immolationis primitiae ita per pontificem offerentur, si non solum verbis et voce, sed et mente oremus et corde, secundum quod et Apostolus monet : « Orabo spiritu, orabo et mente : psalmum dicam spiritu, psalmum dicam et mente. » Assistunt enim et nunc angeli Dei cultores et agricolae cordis nostri, et requirunt si est in aliquo nostrum hujuscemodi mens tam sollicita, tam intenta, quae verbum Dei tanquam semen divinum tota aviditate susceperit, si fructum statim ut ad orationem surgimus ostenderit, id est, si collectis et congregatis intra se sensibus oret Deum; si non evagetur mente, et cogitationibus evolet, ita ut corpore quidem in oratione curvetur, sensibus autem per diversa discurrat. Si quis, inquam, intentam et directam senserit obsecrationem suam, et ipsis Dei conspectibus, atque ineffabili lumini se intellexerit assistentem, ibique orationes, et obsecrationes, postulationesque et gratiarum actiones suas profuderit, nullius extrinsecus phantasiae sollicitatus imagine : hic se noverit per angelum qui assistit altari, obtulisse immolationis suae primitias pontifici magno et vero, Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.

9. "And out of all their gifts," He says. Someone has offered a gift to God, and again out of the gift first-fruits are to be offered to the high priest. In the allegorical exposition I think this can stand thus. If anyone either distributes to the needy, or does some good work, he has offered a gift to God in accordance with the commandment. But again he offers the first-fruits of the gift, if he not only bestows food, for example, or money, but also has the affection of pitying and of having compassion. For this is what God requires from man, that the mind itself be filled and formed with pious and merciful affections. "And out of all their sacrifices." The spiritual sacrifice is that which we read: "Offer to God the sacrifice of praise, and pay your vows to the Most High." To praise God, therefore, and to offer the vows of prayer, is to sacrifice to God. And the first-fruits of this sacrifice will thus be offered through the high priest, if we pray not only with words and voice, but also with mind and heart, according as the Apostle also admonishes: "I will pray with the spirit, I will pray with the mind also: I will sing a psalm with the spirit, I will sing a psalm with the mind also." For even now the angels of God, the cultivators and husbandmen of our heart, stand by and inquire whether there is in any of us a mind of this kind, so solicitous, so intent, as to have received the word of God like divine seed with all eagerness, whether it shows fruit immediately when we rise for prayer, that is, whether having gathered and collected its senses within itself it prays to God; whether it does not wander in mind, and fly away in thoughts, so that in body indeed it is bowed in prayer, while in its senses it runs to and fro through diverse things. If anyone, I say, perceives his supplication to be intent and direct, and understands himself to be standing before the very presence of God and the ineffable light, and there pours forth his prayers, and supplications, and petitions, and thanksgivings, disturbed by no image of any fantasy from without: let this man know that through the angel who stands by the altar he has offered the first-fruits of his sacrifice to the great and true high priest, Christ Jesus our Lord, to Whom belongs glory and empire for ever and ever. Amen.

Editors' notes and page, col. 655

Footnotes

(51) ‹anchor: not visible› · call in col 655

Num. XVIII, 9.

Num. 18:9.

(printed under page 332)

(52) ‹anchor: quam legimus› · call in col 655

Psal. XLIX, 14.

Ps. 49:14.

(printed under page 332)

(53) ‹anchor: Apostolus monet› · call in col 655

I Cor. XIV, 15.

1 Cor. 14:15.

(printed under page 332)

(25) ‹anchor: not visible (column uncertain)› · call in col 655

Codex Belvacensis, « rursus. » Libb. editi, « hujus. »

The Beauvais codex: "rursus" (again). The printed books: "hujus" (of this).

(printed under page 332)

(26) ‹anchor: not visible (column uncertain)› · call in col 655

Codd. Ebroicensis, Carnotensis et sancti Theodorici, « vilitas. » Alias, « humilitas. »

The Évreux, Chartres and Saint-Thierry codices: "vilitas" (cheapness). Elsewhere: "humilitas" (lowliness).

(printed under page 332)

Page

running head: 655 ORIGENIS
marginal letters: A alium fructum gaudii; B rendae sunt primitiae; C per pontificem offerentur,; D conspectibus, atque ineffabili
old-edition numerals: 311 after satis,
other: Latin only, no Greek printed

PG 12:656

HOMILIA XII.

HOMILY XII.

De puteo et cantico ejus.

Concerning the well and its song.

1. Lectio nobis putei, et cantici quod apud puteum cecinit Israel, ex Numerorum libro recitata est, quam solitis, imo forte et amplius solito videmus redundare mysteriis. Ait enim : « Et bibit de puteo populus. Hic est puteus, quem dixit Dominus ad Moysen : Congrega populum, et dabo eis aquam bibere. » Sed in his dictis non multum mihi juris videtur historica littera possidere. Quid est enim quod magnopere praecepit Dominus Moysi populum congregare, ut det eis aquam de puteo bibere? quasi vero non etiam sponte populus bibendi gratia convenerit ad puteum. Quid ergo tantopere prophetae praecipitur, ut proprio studio et labore congreget populum ad hauriendam putei aquam? Unde vilitas litterae ad pretiositatem nos spiritalis remittit intelligentiae. Et ideo conveniens puto etiam de aliis Scripturae locis puteorum congregare mysteria, ut ex comparatione plurimorum, si quid praesens sermo obscuritatis continet, elucescat. Ait ergo spiritus Dei per Salomonem in Proverbiis : « Bibe aquas de tuis vasis et de puteorum tuorum fonte, et non supereffundantur tibi aquae extra tuum fontem. » Quamvis in aliis exemplaribus legerimus : « Et effundantur tibi aquae extra tuum fontem. » Aquae tuae sint tibi soli, et nemo alienus participet ex eis. Habet ergo (ut in iis designatur) unusquisque nostrum in semetipso puteum. Imo et aliquid amplius dicemus, unusquisque nostrum habet non puteum unum, sed puteos multos, et non unum vas aquae, sed vasa multa. Non enim dixit, « bibe aquas » de tuo vase, sed « de tuis vasis : » et non dixit, et de putei tui fonte, sed « de puteorum tuorum fonte. » Legimus habuisse et patriarchas puteos; habuit Abraham, habuit et Isaac. Puto autem habuisse et Jacob. Et ab istis puteis sumpto initio, percurre omnem Scripturam, puteos requirens, et perveni usque ad Evangelia, et ibi invenies puteum supra quem Salvator noster sedebat requiescens post itineris laborem, tunc cum veniente muliere Samaritana, et volente haurire aquam de puteo, quae esset in Scripturis putei vel puteorum virtus exponitur, et comparatio fit aquarum, ubi et divini mysterii panduntur arcana. Dicitur enim quia si quis bibat ex iis aquis, quas continebat puteus ille terrenus, sitiet rursum; qui autem ex illis biberit, quas dat Jesus, « fiet in eo fons aquae salientis in vitam aeternam. » In alio autem Evangelii loco jam non fons, neque puteus, sed amplius aliquid dicitur. « Qui credit, inquit, in eum, sicut Scriptura dicit, flumina de ventre ejus fluent aquae vivae. » Vides ergo quia qui credit in eum, non solum puteum, sed et puteos, et non solum fontes,

1. The reading concerning the well, and the song which Israel sang at the well, has been recited to us from the book of Numbers, which we see abounds with the usual mysteries, nay perhaps even more than usual. For it says: "And the people drank from the well. This is the well of which the Lord said to Moses: Gather the people together, and I will give them water to drink." But in these words the historical letter seems to me not to possess much force. For why is it that the Lord earnestly commanded Moses to gather the people together, that He might give them water from the well to drink? as though indeed the people would not also of their own accord have come together to the well for the sake of drinking. Why then is the prophet so earnestly commanded to gather the people together by his own zeal and labour to draw the water of the well? Whence the cheapness of the letter sends us back to the preciousness of the spiritual understanding. And therefore I think it fitting to gather together the mysteries of wells from other passages of Scripture as well, so that from a comparison of very many, if the present passage contains any obscurity, it may become clear. The Spirit of God, therefore, says through Solomon in Proverbs: "Drink waters out of your own vessels, and out of the fountain of your own wells, and let not your waters overflow for you outside your own fountain." Although in other copies we have read: "And let your waters flow forth for you outside your own fountain." Let your waters be for yourself alone, and let no stranger partake of them. Each one of us, therefore (as is designated in these words), has a well within himself. Nay, we shall even say something more: each one of us has not one well, but many wells, and not one vessel of water, but many vessels. For he did not say, "drink waters" out of your own vessel, but "out of your own vessels:" and he did not say, and out of the fountain of your own well, but "out of the fountain of your own wells." We read that the patriarchs also had wells; Abraham had them, and Isaac had them. And I think that Jacob also had them. And taking a beginning from those wells, run through the whole Scripture, seeking out wells, and come right down to the Gospels, and there you will find the well above which our Saviour sat resting after the labour of His journey, when upon the coming of the Samaritan woman, who wished to draw water from the well, what the virtue of a well or of wells in the Scriptures is, is expounded, and a comparison of waters is made, where also the secrets of the divine mystery are laid open. For it is said that if anyone drinks of those waters which that earthly well contained, he will thirst again; whereas whoever drinks of those which Jesus gives, "there shall become in him a fountain of water springing up into eternal life." Moreover, in another passage of the Gospel no longer a fountain, nor a well, but something more is spoken of. "He who believes in Him," He says, "as the Scripture says, out of his belly shall flow rivers of living water." You see therefore that he who believes in Him has within himself not only a well, but also wells, and not only fountains,

Editors' notes and page, col. 656

Footnotes

(54) ‹anchor: not visible› · call in col 656

Num. XXI, 16.

Num. 21:16.

(printed under page 332)

(55) ‹anchor: Proverbiis› · call in col 656

Prov. V, 15.

Prov. 5:15.

(printed under page 332)

(56) ‹anchor: Legimus› · call in col 656

Gen. XIII et XXVI.

Gen. 13 and 26.

(printed under page 332)

(57) ‹anchor: in vitam aeternam› · call in col 656

Joan. IV, 14.

John 4:14.

(printed under page 332)

(58) ‹anchor: Qui credit, inquit› · call in col 656

Joan. VII, 38.

John 7:38.

(printed under page 332)

(27) ‹anchor: non supereffundantur› · call in col 656

Codex Carnotensis, « supereffluant. » Paulo post in codice sancti Theodorici desiderantur haec verba: « quamvis in aliis exemplaribus legerimus · et effundantur tibi aquae extra tuum fontem. »

The Chartres codex: "supereffluant" (let them overflow). A little after, these words are missing in the codex of Saint-Thierry: "although in other copies we have read: and let your waters be poured out beyond your own spring."

(printed under page 332)

Page

running head: ORIGENIS 656
marginal letters: A HOMILIA XII.; B pere prophetae praecipitur,; C teum. Imo et; D rum, ubi et
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column break: fon-

PG 12:657

sed et flumina habet intra se. Fontes autem et flumina, non quae istam mortalem vitam solentur, sed quae aeternam conferant. Igitur secundum ea quae in Proverbiis scripta proposuimus, ubi putei simul cum fonte nominantur, accipiendum est verbum Dei. Puteus quidem si profundi aliquid mysterii tegit, fons autem si ad populos abundat et effluit. Sed non otiose requirendum est quomodo possimus pluralem numerum de puteis exponere, et singularem de fonte, quia in Proverbiis dicit Sapientia : « Bibe aquas de puteorum tuorum fonte. » Videamus ergo quorum puteorum unum dixerit fontem. Ego puto quod scientia ingeniti Patris, unus possit intelligi puteus, sed et unigeniti Filii ejus agnitio, alius puteus intelligi debeat. Alius enim a Patre Filius, et non idem Filius qui et Pater, sicut ipse in Evangeliis dicit : « Alius est qui et testimonium de me dicit Pater. » Et rursus tertium puto videri puteum posse, cognitionem Spiritus sancti. Alius enim et ipse est a Patre, et Filio, sicut et de ipso nihilominus in Evangelio dicitur : « Mittet vobis Pater alium Paracletum spiritum veritatis. » Est ergo haec trium distinctio personarum in Patre et Filio et Spiritu sancto, quae ad pluralem puteorum numerum revocatur. Sed horum puteorum unus est fons. Una enim substantia est, et natura Trinitatis. Et hoc modo non otiosa invenietur Scripturae sanctae distinctio, quae dicit, « de puteorum tuorum fonte. » Sed observanter mystica signavit eloquia, ut quod pluraliter dictum est de personis, singulariter substantiae conveniret. Possunt autem et illi putei videri, de quorum scientia dicebat ille, qui repletus est sapientia Dei : « Ipse enim mihi dedit eorum quae sunt scientiam veram, ut scirem substantiam mundi, et elementorum virtutem, initium et finem et medietatem, temporum vicissitudinem, permutationes et commutationes temporum, anni circulos et astrorum positiones, naturas animalium, et iras bestiarum, spirituum violentias, et cogitationes hominum, differentias virgultorum, et virtutes radicum. » Vides quanti sunt putei in rerum scientia? Puteus est, verbi gratia, scientia virgultorum, et forte uniuscujusque virgulti natura habet proprium puteum. Et iterum puteus est de animalium scientia, et forte unaquaeque species animalium proprium habet puteum. Et iterum puteus est de ratione temporum, et vicissitudine, ac permutatione. Et haec singula quoniam altam profundamque habent scientiam, merito figulariter putei appellantur. Et donec quidem absconditum fuit mysterium Christi a saeculis et generationibus,

but also rivers. Now the fountains and rivers are not such as comfort that mortal life, but such as confer eternal life. Therefore, according to the things written in Proverbs which we have set forth, where wells are named together with a fountain, the word of God is to be understood: a well indeed if it covers some deep mystery, but a fountain if it abounds and flows forth to the peoples. Yet we must inquire not idly how we can expound the plural number concerning the wells, and the singular concerning the fountain, because in Proverbs Wisdom says: "Drink waters out of the fountain of your own wells." Let us see therefore of what wells it called the fountain one. I think that the knowledge of the unbegotten Father can be understood as one well, and that the recognition of His only-begotten Son ought to be understood as another well. For the Son is another than the Father, and the Son is not the same as the Father, just as He Himself says in the Gospels: "There is another Who also bears witness of Me, the Father." And again I think that the knowledge of the Holy Spirit can be seen as a third well. For He Himself also is another than the Father and the Son, just as concerning Him also it is nonetheless said in the Gospel: "The Father will send you another Paraclete, the Spirit of truth." There is therefore this distinction of three Persons in the Father and the Son and the Holy Spirit, which is referred to the plural number of wells. Yet of these wells there is one fountain. For the substance and nature of the Trinity is one. And in this way the distinction of Holy Scripture will be found not idle, when it says, "out of the fountain of your own wells." Rather, it carefully marked the mystical utterances, so that what was said plurally of the Persons might singularly agree with the substance. Moreover, those also can be seen as wells, concerning the knowledge of which he who was filled with the wisdom of God said: "For He Himself gave me true knowledge of the things that are, that I might know the substance of the world, and the virtue of the elements, the beginning and end and midst of times, the alternation of the solstices and the changes of the seasons, the cycles of the year and the positions of the stars, the natures of living creatures and the ragings of wild beasts, the violences of spirits and the thoughts of men, the varieties of plants and the virtues of roots." Do you see how many wells there are in the knowledge of things? The knowledge of plants, for example, is a well, and perhaps the nature of each single plant has its own well. And again there is a well concerning the knowledge of living creatures, and perhaps each single species of living creatures has its own well. And again there is a well concerning the reckoning of times, and their alternation and change. And since each of these things has a high and deep knowledge, they are deservedly called wells figuratively. And so long indeed as the mystery of Christ was hidden from ages and generations,

Editors' notes and page, col. 657

Footnotes

(59) ‹anchor: not visible› · call in col 657

Proverb. V, 15.

Prov. 5:15.

(printed under page 333)

(60) ‹anchor: not visible› · call in col 657

Joan. VIII, 18.

John 8:18.

(printed under page 333)

(61) ‹anchor: not visible› · call in col 657

Joan. XIV, 16.

John 14:16.

(printed under page 333)

(62) ‹anchor: sapientia Dei› · call in col 657

Sap. VII, 17 et seqq.

Wis. 7:17 and following.

(printed under page 333)

(28) ‹anchor: not visible› · call in col 657

Codex Sancti Theodorici: « non quae istam mortalem solent nutrire vitam, sed quae, » etc.

The codex of Saint-Thierry: "not those that are wont to nourish this mortal life, but those that," etc.

(printed under page 333)

(29) ‹anchor: not visible› · call in col 657

Alias, « quia ad imaginem est Dei, » sed codex Sancti Theodorici, ut in nostro textu.

Elsewhere: "because it is after the image of God"; but the codex of Saint-Thierry reads as in our text.

(printed under page 333)

Page

running head: 657 IN NUMEROS HOMIL
marginal letters: A tes, sed et; B enim a Patre; C sonis, singulariter substantiae; D puteus est de
old-edition numerals: 312 after mortalem
other: Latin only, no Greek printed; words split at column breaks: tes, ge-

PG 12:658

recte horum scientia putei appellati sunt : eum autem sicut Paulus dicit, credentibus « manifestavit Deus per Spiritum suum, » efficientur haec omnia fontes, et flumina : ut jam non ita habeatur in occulto horum scientia, sed proferatur ad multos, et riget credentes ac satiet. Et ideo credo, Salvator dicebat ad discipulos suos, quia qui credit in eum, et aquam doctrinae ejus biberit, non jam puteus, nec fons, sed fient in eo flumina aquae vivae. Sicut enim unus iste puteus, qui est sermo Dei, efficitur putei, et fontes, et flumina innumerabilia : ita et anima hominis, quae ad imaginem Dei facta est, potest in se habere, et producere ex se, et puteos, et fontes, et flumina. Sed et revera putei qui sunt in anima nostra indigent fodiente : debent enim mundari, et omne quod terrenum est ab eis debet auferri, ut venae illae rationabilium sensuum, quas ei inseruit Deus, pura ac sincera fluenta producant. Donec enim terra contegit aquarum venas, et obturat occultum fluenti, non potest puri laticis unda profluere. Denique propterea scriptum est, quia pueri Abraham fodiebant puteos, sed replebant atque operiebant eos terra Philistiim. Sed et Isaac, qui haereditatem susceperat patris, rursum fodit puteos, et terram removit Philistinorum, quam per invidiam injecerant aquis. Sed et illud observavimus in Genesi, unde et historia haec videtur assumpta, quod donec viveret Abraham, non fuerunt ausi Philistiim replere puteos, aut injicere eis terram. Sed cum excessit ex hac vita, tunc invaluerunt Philistiim et insidiati sunt puteis ejus. Sed reparantur postmodum per Isaac, et redeunt in statum suum. Praeterea et puer Abraham cum pergit uxorem spondere, vel deducere Isaac, apud puteum invenit Rebeccam, quae interpretatur patientia : haec efficitur uxor Isaac, non alibi nisi apud puteos. Similiter et Jacob, cum in Mesopotamiam venit, habens praeceptum patris, ne alieni generis vel extranei sanguinis conjugem sumeret, apud puteos etiam ipse invenit Rachel. Et Moyses Sephoram apud puteos reperit. Si ergo intellexisti quae qualesque sint uxores sanctorum, etiam tu si vis patientiam in conjugium tibi adsciscere, si sapientiam, et si quae aliae sunt animae virtutes, et dicere quod de sapientia dictum est : « Hanc amavi, hanc quaesivi adducere mihi uxorem : » esto frequens, esto assiduus circa puteos istos, et ibi reperies hujusmodi conjugem. Apud aquas enim vivas, id est, apud viventis verbi fluenta, certum est omnes animi habitare virtutes. Sunt ergo multi putei, quos diximus

the knowledge of these things was rightly called wells: but when, as Paul says, to the believers "God has manifested it through His Spirit," all these things will become fountains and rivers: so that the knowledge of these things is no longer held in secret, but is brought forth to many, and waters and satisfies the believers. And therefore, I believe, the Saviour said to His disciples that whoever believes in Him, and drinks the water of His teaching, there shall no longer be a well, nor a fountain, but there shall become in him rivers of living water. For just as that one well, which is the word of God, becomes innumerable wells, and fountains, and rivers: so also the soul of man, which was made to the image of God, can have within itself, and bring forth out of itself, both wells, and fountains, and rivers. And indeed the wells which are in our soul need someone to dig them: for they ought to be cleansed, and all that is earthly ought to be taken away from them, so that those veins of rational senses which God implanted in it may bring forth pure and undefiled streams. For so long as earth covers the veins of the waters, and stops up the hidden source of the stream, the wave of pure water cannot flow forth. Finally, on this account it is written that the servants of Abraham dug wells, but the Philistines filled and covered them with earth. Moreover Isaac, who had received the inheritance of his father, dug the wells again, and removed the earth of the Philistines, which through envy they had cast into the waters. And we have observed this also in Genesis, whence also this history seems to be taken, that so long as Abraham lived, the Philistines did not dare to fill the wells, or cast earth into them. But when he departed from this life, then the Philistines prevailed and plotted against his wells. Yet afterwards they are restored through Isaac, and return to their former state. Furthermore, the servant of Abraham also, when he goes to betroth or bring a wife for Isaac, finds Rebecca at the well, who is interpreted "patience": she becomes the wife of Isaac nowhere else save at the wells. Similarly Jacob also, when he came into Mesopotamia, having the command of his father not to take a wife of a foreign race or of strange blood, himself also found Rachel at the wells. And Moses found Sephora at the wells. If therefore you have understood who and of what sort are the wives of the saints, you also, if you wish to take patience to yourself in marriage, or wisdom, and whatever other virtues of the soul there are, and to say what was said of wisdom: "Her I loved, her I sought to take to myself as a wife:" be frequent, be assiduous around those wells, and there you will find such a wife. For by the living waters, that is, by the streams of the living word, it is certain that all the virtues of the soul dwell. There are therefore many wells, which we have said

Editors' notes and page, col. 658

Footnotes

(63) ‹anchor: not visible› · call in col 658

I Cor. II, 10.

1 Cor. 2:10.

(printed under page 333)

(64) ‹anchor: not visible› · call in col 658

Joan. VII, 38.

John 7:38.

(printed under page 333)

(65) ‹anchor: not visible› · call in col 658

Gen. XXVI.

Gen. 26.

(printed under page 333)

(66) ‹anchor: apud puteos reperit› · call in col 658

Exod. II.

Exod. 2.

(printed under page 333)

(67) ‹anchor: dictum est› · call in col 658

Sap. VII, 10.

Wis. 7:10.

(printed under page 333)

(30) ‹anchor: interpretatur patientia› · call in col 658

Quae interpretatur patientia. A verb. רבה vel רבב « multum esse, multiplicari, » et קוה « exspectavit » deducta videtur haec etymologia. Alii Rebeccam dictam volunt a verbo Chaldaico רבק « saginavit, » quia similis fuit vitulae saginatae; alii Rebeccam interpretantur « contentionem » a verbo ריב « litigavit, contendit. »

"Which is interpreted patience." This etymology seems to be derived from the verb רבה or רבב, "to be much, to be multiplied," and קוה, "he waited." Others will have Rebecca named from the Chaldee verb רבק, "he fattened," because she was like a fatted calf; others interpret Rebecca as "contention," from the verb ריב, "he disputed, contended."

(printed under page 333)

Page

running head: UMEROS HOMILIA XII. 658
marginal letters: A nerationibus, recte horum; B debent enim mundari,; C aut injicere eis; D aliae sunt animae
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at column break: nerationibus

PG 12:659

esse intra animam. Sunt et alii plurimi, qui in singulis quibusque Scripturarum sermonibus intelliguntur et sensibus. Est tamen eminentior caeteris iste puteus, et eximius, de quo in praesenti loco Scriptura dicit, quia foderint eum non quicunque communes homines, sed principes et adhuc horum sublimiores, quos reges appellavit. Propter quod et hymnus canitur Deo apud hunc eumdem puteum. Et ideo scriptum est : « Vade, » inquit, « ad puteum. » Hic est puteus quem dixit Dominus ad Moysen : « Congrega populum, et dabo eis aquam de puteo, » dixit Dominus. Moyses congregare jubetur populum, ut conveniat ad puteum, et bibat aquam. Moysen autem legem accipi debere saepe ostendimus. Lex ergo Dei est quae te convocat, ut ad puteum convenias. Quem puteum, nisi illum de quo supra diximus Jesum Christum Filium Dei, propria quidem substantia subsistentem, uno tamen cum Patre et Spiritu sancto Deitatis fonte nominatum? Ad hunc ergo puteum, id est ad fidem Christi nos convocat lex. Ipse enim dixit, « quia Moyses de me scripsit. » Ut quid nos convocat? Ut bibamus aquam, et cantemus ei canticum : hoc est corde credamus ad justitiam, et ore confiteamur ad salutem.

are within the soul. And there are very many others, which are understood in each individual utterance and meaning of the Scriptures. Yet more eminent than the rest, and distinguished, is that well of which in the present passage the Scripture says that no ordinary men whatever dug it, but princes, and those still loftier than these, whom it called kings. Wherefore a hymn also is sung to God at this same well. And therefore it is written: "Go," it says, "to the well." This is the well of which the Lord said to Moses: "Gather the people together, and I will give them water from the well," said the Lord. Moses is commanded to gather the people together, that they may come together to the well, and drink water. Now we have often shown that Moses ought to be taken as the law. It is the law of God, therefore, which calls you together, that you may come to the well. What well, save Him of Whom we spoke above, Jesus Christ the Son of God, subsisting indeed in His own substance, yet named with one fountain of Deity together with the Father and the Holy Spirit? To this well, therefore, that is, to the faith of Christ, the law calls us together. For He Himself said, "For Moses wrote of Me." To what end does it call us together? That we may drink water, and sing a song to Him: that is, that with the heart we may believe unto righteousness, and with the mouth make confession unto salvation.

2. « Initiate, » inquit, « illi puteum. » Hic est sensus. Initium, ait, omnium puteum ponite, sicut et Apostolus dicit, quia ipse est « principium et primogenitus omnis creaturae, et in ipso creata sunt omnia. » Initiate ergo ei puteum, hoc est, initium omnium confitemini esse puteum. Potest autem et hoc modo intelligi, ut verba dirigi videantur ex persona Moysi ad populum, cohortantis et dicentis : Date initium cordi vestro, ut incipiat intelligere quis sit puteus de quo aquae spiritales hauriendae sunt, et reficiendus est credentium populus. Initiate ergo ei, hoc est Israeli, hunc puteum : ut sensum mysticum si quis est corde Deum videns, de profundis possit haurire. Ad istum ergo puteum ut Moyses, id est lex, nos congreget, non frustra dictum videtur. Potest enim fieri, ut aliquis venire ad istum puteum videatur, sed nisi per Moysen congregetur, non est acceptus Deo. Marcion venisse sibi videtur ad istum puteum, et Basilides, et Valentinus, sed quia non venerunt per Moysen, nec receperunt legem et Prophetas, non possunt laudare Dominum Deum de fontibus Israel. Non ergo veniunt qui hujusmodi sunt, ad puteum quem foderunt principes, et excuderunt reges. Sed vultis ostendam vobis de Scripturis, ad quos isti puteos veniunt? Est vallis quaedam salsa, in qua valle sunt putei bituminis. Omnis ergo haeresis, et omne peccatum in valle est, et in valle salsa. Peccatum enim et iniquitas non ascendit sursum, sed semper ad ima et inferna descendit. Est ergo in valle positus et salsus atque amarus omnis haereticus sensus, et omnis actus peccati. Quid enim dulce, quid suave

2. "Dedicate," it says, "the well to it." This is the meaning. Set the well, it says, as the beginning of all things, just as the Apostle also says, that He Himself is "the beginning and the first-born of all creation, and in Him were all things created." Dedicate the well to it, therefore, that is, confess that the well is the beginning of all things. Or it can also be understood in this way, that the words seem to be directed from the person of Moses to the people, exhorting them and saying: Give a beginning to your heart, that it may begin to understand who the well is from which spiritual waters are to be drawn, and the people of the believers is to be refreshed. Dedicate therefore to it, that is, to Israel, this well: so that if anyone is seeing God in his heart, he may be able to draw the mystical meaning from the depths. That Moses, therefore, that is, the law, should gather us together to that well, seems to be said not in vain. For it can happen that someone seems to come to that well, yet unless he is gathered through Moses, he is not acceptable to God. Marcion seems to himself to have come to that well, and Basilides, and Valentinus, but because they did not come through Moses, nor receive the law and the Prophets, they cannot praise the Lord God from the fountains of Israel. Those who are of this sort, therefore, do not come to the well which the princes dug, and the kings hewed out. But do you wish that I should show you from the Scriptures to what wells those men come? There is a certain salt valley, in which valley there are wells of bitumen. Every heresy, therefore, and every sin is in a valley, and in a salt valley. For sin and iniquity do not ascend upwards, but always descend to the lowest and infernal parts. Every heretical meaning, therefore, and every act of sin is set in a valley, and is salt and bitter. For what sweetness, what pleasantness

Editors' notes and page, col. 659

Footnotes

(68) ‹anchor: not visible› · call in col 659

Num. XXI, 16.

Num. 21:16.

(printed under page 334)

(69) ‹anchor: Initiate, inquit› · call in col 659

ibid. 17.

Ibid. 21:17.

(printed under page 334)

(70) ‹anchor: Apostolus dicit› · call in col 659

Coloss. I, 15, 16.

Col. 1:15, 16.

(printed under page 334)

Page

running head: 659 ORIGENIS
marginal letters: A esse intra animam.; B convocat, ut ad; C sunt omnia. » Initiate; D et Valentinus, sed
old-edition numerals: 313 after eminentior
other: Latin only, no Greek printed

PG 12:660

potest habere peccatum? Sed et amplius aliquid habet. Si enim veneris ad haereticam sententiam, si veneris ad amaritudinem peccati, venisti ad puteos bituminis. Bitumen, esca et nutrimentum ignis est. Si ergo et tu gustaveris aquam de istis puteis, si sumpseris haereticum sensum, si peccati amaritudinem ceperis, fomenta in te ignis et gehennae incendia praeparabis. Et propterea ad eos qui nolunt de illo puteo aquam bibere, quem principes foderunt et reges, sed ex istis qui in valle peccati sunt, et ignis materias alunt, dicitur : « Incedite in lumine ignis vestri et flammae quam vobis accendistis. » Quid ergo canitur apud hunc puteum? « Initiate ei, » inquit, « puteum. Foderunt illum principes, excuderunt reges. » Possunt quidem principes et reges iidem videri : si vero distingui necesse est, principes Prophetas intelligamus. Ipsi enim sensum et prophetiam de Christo defossam et demersam in profundo litterae collocarunt, et ideo quidam ex ipsis dicebat : « Nisi occulte audieritis, plorabit anima vestra. » Et item alius Propheta dicit ad Dominum : « Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te! » Isti ergo sunt principes, qui foderunt hunc puteum, reges autem qui excuderunt eum. Quod dixit, « excuderunt, » ab excudendo, non ab excidendo dictum est. Excudi enim dicitur, quod in saxo vel caeditur, vel formatur. Principes ergo tanquam aliquantulo inferiores, fodere dicuntur puteum, hoc est quasi in terrae mollitie altitudinem quamdam demergere. Isti vero quos reges appellat, quasi eminentiores ac fortiores, non solum terrae profundum, sed et saxi duritiam penetrant, ut pervenire possint ad profundiores aquas, et ipsas (si dici potest) in eo venas abyssi perscrutentur, scientes judicia Dei esse abyssum multam. Istos ergo reges, qui tam profunda possunt et tam abscondita putei perscrutari, merito apostolos dixerimus, ex quibus aliquis dicebat : « Nobis autem revelavit Deus per Spiritum sanctum. Spiritus enim omnia scrutatur, etiam alta Dei. » Quia ergo per Spiritum possunt etiam ipsi perscrutari alta Dei, et alta ac profunda putei penetrare mysteria, idcirco reges esse dicuntur, qui puteum etiam istum in petra excuderint, ac dura et difficilia secreta scientiae penetraverint. Quod autem reges dici possint etiam apostoli, puto et ex eo facile probari posse, quod de omnibus credentibus dicitur : « Vos autem genus regale, sacerdotium magnum, gens sancta. » Si ergo illos dicunt reges, qui per verbum ipsorum crediderunt, quanto magis ipsi reges habendi sunt, qui faciunt reges? Sed et inde facile colligitur. Si enim reges a regendo dicuntur, omnes utique qui Ecclesias Dei regunt, reges merito appellabuntur, multo autem rectius illi, qui et illos ipsos dictis atque scriptis suis regunt, a quibus reguntur Ecclesiae, Et

can sin have? Nay, it even has something more. For if you come to a heretical opinion, if you come to the bitterness of sin, you have come to the wells of bitumen. Bitumen is the fuel and nourishment of fire. If therefore you also taste water from those wells, if you take up a heretical meaning, if you receive the bitterness of sin, you will prepare in yourself kindling of fire and the conflagrations of Gehenna. And on this account to those who refuse to drink water from that well which the princes dug and the kings hewed out, but drink from those which are in the valley of sin, and nourish the materials of fire, it is said: "Walk in the light of your fire and of the flame which you have kindled for yourselves." What then is sung at this well? "Dedicate the well to it," it says. "The princes dug it, the kings hewed it out." The princes and the kings can indeed be seen as the same: but if it is necessary to distinguish them, let us understand the Prophets as the princes. For they themselves placed the meaning and prophecy concerning Christ dug down and sunk in the depth of the letter, and therefore one of them said: "Unless you hear in secret, your soul shall weep." And likewise another Prophet says to the Lord: "How great is the multitude of Thy sweetness, O Lord, which Thou hast hidden for those who fear Thee!" These therefore are the princes who dug this well, whereas the kings are those who hewed it out. What it said, "hewed out," is said from hewing out, not from cutting down. For that is said to be hewn out which is either cut or formed in rock. The princes, therefore, as being somewhat inferior, are said to dig the well, that is, to sink a certain depth as it were in the softness of the earth. Whereas those whom it calls kings, as being more eminent and stronger, penetrate not only the depth of the earth, but also the hardness of the rock, so that they can reach to the deeper waters, and search out the very veins of the abyss (if it may be so said) therein, knowing that the judgements of God are a great abyss. Those kings, therefore, who are able to search out such deep and such hidden things of the well, we would deservedly call the apostles, one of whom said: "But to us God has revealed them through the Holy Spirit. For the Spirit searches all things, even the deep things of God." Because therefore through the Spirit they themselves also are able to search out the deep things of God, and to penetrate the high and deep mysteries of the well, on that account they are said to be kings, who have hewn out even that well in the rock, and have penetrated the hard and difficult secrets of knowledge. Now that the apostles also can be called kings, I think can easily be proved from this as well, that of all the believers it is said: "But you are a royal race, a great priesthood, a holy nation." If therefore they call those kings who have believed through their word, how much more are they themselves to be accounted kings, who make kings? And from this also it is easily gathered: for if kings are so called from ruling, assuredly all who rule the Churches of God will deservedly be called kings, and much more rightly those who by their words and writings rule even those very men by whom the Churches are ruled. And

Editors' notes and page, col. 660

Footnotes

(71) ‹anchor: not visible› · call in col 660

Isai. L, 11.

Isa. 50:11.

(printed under page 334)

(72) ‹anchor: not visible› · call in col 660

Num. XXI, 17, 18.

Num. 21:17, 18.

(printed under page 334)

(73) ‹anchor: not visible› · call in col 660

Jerem. XIII, 17.

Jer. 13:17.

(printed under page 334)

(74) ‹anchor: not visible› · call in col 660

Psal. XXXI, 20.

Ps. 31:20.

(printed under page 334)

(75) ‹anchor: aliquis dicebat› · call in col 660

I Cor. II, 10.

1 Cor. 2:10.

(printed under page 334)

(76) ‹anchor: credentibus dicitur› · call in col 660

I Pet. II, 9.

1 Pet. 2:9.

(printed under page 334)

Page

running head: ORIGENIS 660
marginal letters: A potest habere peccatum?; B quidem principes et; C dere dicuntur puteum,; D puteum etiam istum
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:661

propter hoc merito Dominus Rex regum dicitur. Nisi enim isti, et caeteri qui eos imitantur, reges fuerint, ille non videbitur rex regum. Sed et ipse apostolus Paulus Corinthiis scribens, et velut per quamdam ironiam corripiens eos, ait : « Sine nobis regnatis, et utinam regnetis, ut et nos vobiscum regnemus. » In quo utique reges quidem esse debere Corinthios, et semetipsum cum iis regnare velle pronuntiat, sed elationem nondum pro merito assumpti honoris incusat. Fodiunt ergo ii omnes puteum istum principes : et excudunt eum reges gentium. Apostoli enim praecipue reges sunt gentium, qui gentes ad obedientiam fidei congregarunt, et Christi scientiam omnibus patefecerunt : « In quo sunt thesauri sapientiae Dei, et scientiae absconditi : » secundum praeceptum Domini circumeuntes orbem terrae, et implentes quod mandatum est, ut doceant omnes gentes, baptizantes eas in nomine Patris, et Filii, et Spiritus sancti : et per haec excuderunt, hoc est, patefecerunt scientiam putei, et in notitiam universis gentibus adduxerunt. Sed et quae nunc habemus in manibus, quae recitata sunt nobis, puteus est, et omnis simul Scriptura legis et prophetarum : Evangelica quoque atque Apostolica scripta simul omnia unus est puteus, quem non possunt fodere, vel excudere, nisi inveniantur reges et principes. Vere enim reges, et vere principes habendi sunt, qui possunt auferre terram de puteo, hoc est, amovere superficiem litterae, et de interiore petra ubi Christus est, spiritales sensus velut aquam vivam proferre. Haec ergo facere decet eos solos, qui vel reges sunt, vel principes. Reges ex eo dicti quod peccati regnum ex corpore suo depulerint, et justitiae regnum paraverint in membris suis. Decet enim eum docere caeteros, qui prius fecerit ipsa quae docet. Sic enim scriptum est, quia « qui fecerit et docuerit sic homines, hic magnus vocabitur in regno coelorum. » Magnum autem esse in regno, hoc est regem esse. « Excuderunt eum, » inquit, « reges gentium in regno suo, dum dominarentur eis. » Re enim vera non possunt fodere puteum istum, nec latentes aquae vivae venas aperire, nisi prius dominatum tenuerint gentium barbararum. Omne enim quidquid in eis ferum fuit in actibus, quidquid in moribus barbarum, si edomuerint et subjecerint regio sensui, et dominati fuerint eis, ita ut de caetero non gentiliter, sed legitime agant, isti sunt vere reges profunda putei rimantes, et verbi Dei arcana ac mystica perscrutantes.

on this account the Lord is deservedly called the King of kings. For unless these, and the rest who imitate them, are kings, He will not be seen to be the King of kings. Moreover, the apostle Paul himself also, writing to the Corinthians, and rebuking them as if by a certain irony, says: "Without us you reign, and would that you did reign, that we also might reign with you." In which assuredly he pronounces that the Corinthians ought indeed to be kings, and that he himself wishes to reign with them, yet he accuses their elation over an honour assumed not yet according to merit. All these princes, therefore, dig that well: and the kings of the nations hew it out. For the apostles are especially the kings of the nations, who gathered the nations to the obedience of the faith, and laid open to all the knowledge of Christ: "In Whom are hidden all the treasures of the wisdom and knowledge of God:" going around the world according to the command of the Lord, and fulfilling what was commanded, that they should teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: and through these things they hewed out, that is, laid open the knowledge of the well, and brought it to the notice of all nations. Moreover, the things which we now have in our hands, which have been recited to us, are a well, and the whole Scripture of the law and the prophets together: the Evangelical and Apostolic writings also, all together, are one well, which none can dig or hew out unless they are found to be kings and princes. For those are truly to be accounted kings, and truly princes, who are able to take away the earth from the well, that is, to remove the surface of the letter, and from the inner rock where Christ is, to bring forth spiritual meanings like living water. To do these things, therefore, befits those alone who are either kings or princes. They are called kings from the fact that they have driven out the kingdom of sin from their body, and have prepared the kingdom of righteousness in their members. For it befits him to teach the rest who has first done the very things which he teaches. For thus it is written, that "whoever shall do and so teach men, he shall be called great in the kingdom of heaven." Now to be great in the kingdom, this is to be a king. "The kings of the nations hewed it out," it says, "in their kingdom, while they ruled over them." For in very truth they cannot dig that well, nor open the hidden veins of living water, unless they have first held dominion over the barbarous nations. For whatever in them was wild in deeds, whatever was barbarous in morals, if they have tamed it and subjected it to the royal sense, and have ruled over them, so that for the rest they act not after the manner of the Gentiles, but lawfully, these are truly kings searching the depths of the well, and investigating the secret and mystical things of the word of God.

3. Post haec, « et a puteo, » inquit, « profecti sunt Mathanaim, et a Mathanaim in Nahaliel, et a Nahaliel in Bamoth, et a Bamoth in nemus quod est in campo Moab, a vertice montis excelsi qui respicit

3. After these things, "and from the well," it says, "they set out for Mathanaim, and from Mathanaim to Nahaliel, and from Nahaliel to Bamoth, and from Bamoth to the grove which is in the plain of Moab, from the top of the high mountain which looks

Editors' notes and page, col. 661

Footnotes

(77) ‹anchor: not visible› · call in col 661

Apoc. XIX, 16.

Rev. 19:16.

(printed under page 335)

(78) ‹anchor: not visible› · call in col 661

I Cor. IV, 8.

1 Cor. 4:8.

(printed under page 335)

(79) ‹anchor: not visible› · call in col 661

Coloss. II, 3.

Col. 2:3.

(printed under page 335)

(80) ‹anchor: not visible› · call in col 661

Matth. XXVIII, 19.

Matt. 28:19.

(printed under page 335)

(81) ‹anchor: scriptum est› · call in col 661

Matth. V, 19.

Matt. 5:19.

(printed under page 335)

(82) ‹anchor: Excuderunt eum, inquit› · call in col 661

Num. XXI, 18.

Num. 21:18.

(printed under page 335)

(83) ‹anchor: a puteo, inquit› · call in col 661

ibid., 18, 19, 20.

Ibid. 21:18, 19, 20.

(printed under page 335)

Page

running head: 661 IN NUMEROS HOMIL
marginal letters: A propter hoc merito; B absconditi : » secundum; C est, spiritales sensus; D ferum fuit in
old-edition numerals: 314 after hoc
other: Latin only, no Greek printed; word split at column break: re-
other: the word respicit was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 662

PG 12:662

ad faciem deserti. » Nomina haec quae videntur locorum esse vocabula, ex significantiis suis quas in lingua propria designant, rerum magis mysticarum consequentiam, quam vocabulorum appellationem videntur ostendere. « Profecti enim, » inquit, « a puteo, veniunt in Mathanaim. » Interpretatur enim Mathanaim munera ipsorum. Vides ergo quia si quis de puteo hoc biberit, quem foderunt reges et principes, statim proficit ad hoc ut habeat munera quae offerat Deo. Quid autem est quod homo offerat Deo? Hoc ipsum quod in lege scriptum est : « Munera mea, » hoc est, data mea. Ex iis ergo quae Deus dedit, offerunt nihilominus homines Deo. Quid dedit Deus homini? Agnitionem sui. Quid ergo offert Deo? Fidem suam et affectum. Hoc est quod expetit ab homine Deus. Denique ita scriptum est : « Et nunc, Israel, quid est quod Dominus Deus tuus poscit abs te, nisi ut timeas Dominum Deum tuum, et incedas in viis ejus, et diligas eum, et custodias omnia mandata ejus, et servias Domino Deo tuo ex toto corde tuo, et ex tota anima tua? » Ista sunt munera, ista dona quae oportet Domino dari. Damus autem haec Domino cordis nostri munera posteaquam agnoverimus eum, et agnitione bonitatis ejus de putei ejus altitudine biberimus. Observa tamen quomodo dixerit Propheta : « Et nunc Israel quid Dominus Deus tuus poscit abs te? » Erubescant illi haec verba, qui negant in hominis arbitrio esse, ut salvetur. Quomodo posceret ab homine Deus, nisi haberet homo in sua potestate, quod poscenti Deo deberet offerre? Sunt ergo quae dantur a Deo, et sunt quae praebentur ab homine. Verbi gratia, in homine fuit ut una mna faceret decem mnas, aut una mna faceret quinque mnas. Ex Deo autem fuit, ut haberet homo mnam, ex qua facere posset decem mnas. Cum autem obtulit ex se decem mnas, accepit rursus a Deo non jam pecuniam, sed potestatem et regnum decem civitatum. Petit iterum Deus ab Abraham, ut offerret ei Isaac filium suum in montem quemcumque ostendisset ei. Obtulit Abraham intrepidus unigenitum, imposuit super aram, cultrum eduxit ut jugularet, inhibetur continuo, et aries ei pro filio datur ad victimam. Vides ergo quia quae Deo offerimus, nobis manent : sed ad hoc expetimur, ut in iis affectus noster erga Deum probetur et fides. Haec pro eo quod diximus profectos esse filios Israel a puteo, et venisse in Mathanaim, quod interpretatur munera eorum. A Mathanaim autem venimus in Nahaliel, quod interpretatur ex Deo. Quid ex Deo? Posteaquam obtulerimus nos quae ex nobis sunt, venimus ad hoc ut

towards the face of the desert." These names, which seem to be words for places, from their significations which they designate in their own tongue, seem to show rather a sequence of mystical things than the naming of words. "For having set out," it says, "from the well, they come to Mathanaim." Now Mathanaim is interpreted "their gifts." You see therefore that if anyone drinks from this well, which the kings and princes dug, he forthwith makes progress to this point, that he has gifts to offer to God. And what is it that man offers to God? This very thing which is written in the law: "My gifts," that is, My presents. Out of the things which God has given, therefore, men nonetheless offer to God. What has God given to man? The knowledge of Himself. What then does man offer to God? His faith and devotion. This is what God demands from man. Finally, it is thus written: "And now, O Israel, what is it that the Lord your God requires from you, save that you should fear the Lord your God, and walk in His ways, and love Him, and keep all His commandments, and serve the Lord your God with all your heart, and with all your soul?" These are the gifts, these are the presents which ought to be given to the Lord. And we give these gifts of our heart to the Lord after we have come to know Him, and through the knowledge of His goodness have drunk from the depth of His well. Observe, however, how the Prophet said: "And now, O Israel, what does the Lord your God require from you?" Let those blush at these words who deny that it is in man's free will to be saved. How could God require anything from man, unless man had in his own power what he ought to offer to God when He requires it? There are therefore things which are given by God, and there are things which are furnished by man. For example, it was in man's power that one mina should make ten minas, or that one mina should make five minas. But it was of God that man should have the mina, out of which he could make ten minas. And when he offered of himself the ten minas, he received again from God no longer money, but authority and the kingdom of ten cities. Again, God asks of Abraham that he should offer to Him Isaac his son upon whatever mountain He should show him. Fearless Abraham offered his only-begotten, laid him upon the altar, drew out the knife to slay him; forthwith he is restrained, and a ram is given to him instead of his son for a victim. You see therefore that the things which we offer to God remain for us: but we are required to do this so that in them our devotion and faith towards God may be proved. These things are on account of what we said, that the sons of Israel set out from the well, and came to Mathanaim, which is interpreted "their gifts." And from Mathanaim we come to Nahaliel, which is interpreted "from God." What is "from God"? After we have offered the things which are from ourselves, we come to this, that

Editors' notes and page, col. 662

Footnotes

(84) ‹anchor: not visible› · call in col 662

Num. XV.

Num. 15.

(printed under page 335)

(85) ‹anchor: not visible› · call in col 662

Deut. X, 12.

Deut. 10:12.

(printed under page 335)

(86) ‹anchor: quinque mnas› · call in col 662

Matth. XXV.

Matt. 25.

(printed under page 335)

(87) ‹anchor: intrepidus unigenitum› · call in col 662

Genes. XXII.

Gen. 22.

(printed under page 335)

(31) ‹anchor: not visible (column inferred)› · call in col 662

Interpretatur enim Mathanaim MUNERA IPSORUM. A radice נתן « dedit, » fit מתן « donum. »

"For Mathanaim is interpreted THEIR GIFTS." From the root נתן, "he gave," comes מתן, "gift."

(printed under page 335)

(32) ‹anchor: arbitrio esse› · call in col 662

Sic omnes mss. Libb. autem editi: « in homine esse liberum arbitrium. »

So all the manuscripts. But the printed books: "that there is free will in man."

(printed under page 335)

(33) ‹anchor: venimus in Nahaliel› · call in col 662

Quod interpretatur ex Deo. Aliquid videtur deficere: neque enim Nahaliel verti potest « ex Deo, » sed « possessio mea ex Deo » a radice נחל possedit, et nomine אל Deus.

"Which is interpreted from God." Something seems to be missing: for Nahaliel cannot be rendered "from God," but "my possession from God," from the root נחל, "he possessed," and the noun אל, "God."

(printed under page 335)

Page

running head: MEROS HOMILIA XII. 662
marginal letters: A spicit ad faciem; B affectum. Hoc est; C salvetur. Quomodo posceret; D mam. Vides ergo
old-edition numerals: 315 after interpretatur
other: Latin only, no Greek printed; word split at column break: spicit

PG 12:663

consequamur ea quae ex Deo sunt. Cum enim fidem nostram et affectum obtulerimus ei, tunc et ipse largitur nobis diversa dona Spiritus sancti, de quibus dicit Apostolus : « Omnia autem ex Deo sunt. » Et a Nahaliel venimus in Bamoth, quod interpretatur adventus mortis. Cujus mortis hic intelligimus adventum, nisi illius, qua Christo commorimur, ut et convivamus ei, et qua debemus mortificare membra nostra, quae sunt super terram? Et iterum : « Consepulti enim illi sumus per baptismum in morte. » Si quis ergo salutaris hujus viae ordinem tenet, per haec singula quae memoravimus iter agere debet, et venire post multa ad hunc locum, quem diximus significare mortis adventum. Ut autem ex Scripturis docemur, est quaedam mors inimica Christi, et quaedam amica ejus. Non ergo illius mortis dicit inimicae Christi, de qua dicitur, « Novissimus inimicus destruetur mors, » qui est diabolus : sed hujus mortis qua commorimur ei ut et convivamus ei : secundum quam mortem dicit Deus : « Ego occidam, et vivere faciam. » Occidit enim ut commoriamur Christo, et vivere facit ut convivamus ei. Optandum ergo nobis est, ut veniamus in Bamoth, et promptissime suscipiamus beatae hujus mortis adventum, ut et vivificari cum Christo mereamur. « Et ex Bamoth, inquit, in nemus, quod est in campo Moab, a vertice montis excelsi, qui respicit ad desertum. » Si hoc itinere incedamus quod non tam locorum vocabulis, quam animae profectibus constare ratio explanationis asseruit, post omnia ista venimus in nemus, sive (ut in aliis habetur exemplaribus) in Janam, quod interpretatur ascensus, sive vertex montis. Per haec ergo venitur ad illud famosissimum divini paradisi nemus, et amoenas delicias habitationis antiquae, vel certe ad verticem perfectionis et beatitudinis summitatem : ita ut possit etiam ipse dicere, quia « resuscitavit nos cum ipso, et sedere fecit in coelestibus in Christo. » Vides quousque pervenitur a puteo? Vides quibus mansionibus, imo quibus profectibus, iter animae paratur ad coelum? Quae si diligenter inspicias, ipse apud temetipsum quotidianos profectus tuos discutiens, quibus in locis sis, et quam proximus ad regna coelorum habearis advertes : sicut et ille, de quo Dominus dixit, quia « non longe es a regno Dei. »

we obtain those things which are from God. For when we have offered our faith and devotion to Him, then He Himself also bestows upon us the diverse gifts of the Holy Spirit, of which the Apostle says: "Now all things are from God." And from Nahaliel we come to Bamoth, which is interpreted "the coming of death." Of what death do we here understand the coming, save of that by which we die with Christ, that we may also live with Him, and by which we ought to mortify our members which are upon the earth? And again: "For we were buried together with Him by baptism into death." If anyone therefore holds the order of this saving way, he ought to make his journey through each of these things which we have mentioned, and after many things come to this place, which we have said signifies the coming of death. Now, as we are taught from the Scriptures, there is a certain death that is the enemy of Christ, and a certain one that is His friend. It does not therefore speak of that death which is the enemy of Christ, of which it is said, "The last enemy to be destroyed is death," which is the devil: but of this death by which we die with Him that we may also live with Him: according to which death God says: "I will kill, and I will make to live." For He kills that we may die with Christ, and He makes to live that we may live with Him. We ought therefore to desire that we may come to Bamoth, and most readily receive the coming of this blessed death, so that we may also merit to be made alive with Christ. "And from Bamoth," it says, "to the grove which is in the plain of Moab, from the top of the high mountain which looks towards the desert." If we walk by this journey which the method of explanation has asserted consists not so much in words for places as in the advances of the soul, after all those things we come to the grove, or (as it is held in other copies) to Janam, which is interpreted "ascent," or "the top of the mountain." Through these things, therefore, one comes to that most famous grove of the divine paradise, and the pleasant delights of the ancient habitation, or certainly to the top of perfection and the summit of beatitude: so that he himself also can say that "He raised us up together with Him, and made us sit together in the heavenly places in Christ." Do you see how far one reaches from the well? Do you see by what halting-places, nay rather by what advances, the journey of the soul to heaven is prepared? Which things if you diligently examine, discussing with yourself your daily advances, you will perceive in what places you are, and how near you are accounted to the kingdoms of heaven: just as that man also, of whom the Lord said, "Thou art not far from the kingdom of God."

4. Subsequitur post haec et alia historia. Ait enim : « Et misit Moyses, » aut (ut habetur in nonnullis exemplaribus), « et misit Israel legatos ad Seon regem Amorrhaeorum verbis pacificis, dicens :

4. There follows after these things another history as well. For it says: "And Moses sent," or (as it is held in several copies), "and Israel sent ambassadors to Seon king of the Amorites with peaceable words, saying:

Editors' notes and page, col. 663

Footnotes

(88) ‹anchor: not visible› · call in col 663

I Cor. VIII, 6.

1 Cor. 8:6.

(printed under page 336)

(89) ‹anchor: not visible› · call in col 663

I Thessal. V, 10.

1 Thess. 5:10.

(printed under page 336)

(90) ‹anchor: not visible› · call in col 663

Coloss. III, 5.

Col. 3:5.

(printed under page 336)

(91) ‹anchor: not visible› · call in col 663

Rom. VI, 4.

Rom. 6:4.

(printed under page 336)

(92) ‹anchor: not visible› · call in col 663

I Cor. XV, 26.

1 Cor. 15:26.

(printed under page 336)

(93) ‹anchor: not visible› · call in col 663

Deut. XXXII, 39.

Deut. 32:39.

(printed under page 336)

(94) ‹anchor: coelestibus in Christo› · call in col 663

Ephes. II, 6.

Eph. 2:6.

(printed under page 336)

(95) ‹anchor: minus dixit› · call in col 663

Marc. XII, 34.

Mark 12:34.

(printed under page 336)

(96) ‹anchor: Ait enim› · call in col 663

Num. XXI, 21, 22, 23, 24.

Num. 21:21, 22, 23, 24.

(printed under page 336)

(34) ‹anchor: not visible› · call in col 663

In Bamoth, quod interpretatur ADVENTUS MORTIS. Nimirum a radice בוא, « venit, advenit, » et nomine מות « mors. »

"Into Bamoth, which is interpreted THE COMING OF DEATH." Namely from the root בוא, "he came, arrived," and the noun מות, "death."

(printed under page 336)

(35) ‹anchor: vertex montis› · call in col 663

In Janam, quod interpretatur ASCENSUS, sive VERTEX MONTIS. In hodiernis τῶν Ο΄ exemplaribus Num. XXI, 20, legitur καὶ ἀπὸ Βαμὼθ εἰς νάπην, olim loco εἰς νάπην modo legebatur εἰς Ἰάννη, modo εἰς Ἰάννη νάπην. In Hebraeo autem fonte nihil reperitur unde nomen Ἰάννη erui possit, nisi in Hebraea voce הגיא pro ghimel legerint nun.

"Into Janam, which is interpreted ASCENT, or SUMMIT OF THE MOUNTAIN." In present-day copies of the Seventy, Num. 21:20 reads καὶ ἀπὸ Βαμὼθ εἰς νάπην ("and from Bamoth into the valley"); formerly, in place of εἰς νάπην, one read now εἰς Ἰάννη, now εἰς Ἰάννη νάπην. But in the Hebrew source nothing is found from which the name Ἰάννη could be derived, unless in the Hebrew word הגיא they read nun for gimel.

(printed under page 336)

Page

running head: 663 ORIGENIS
marginal letters: A consequamur ea quae; B dam mors inimica; C explanationis asseruit, post; D lorum habearis advertes :
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:664

Transibimus per terram tuam, per viam transibimus, non declinabimus neque in agrum, neque in vineam. Non bibemus aquam de lacu tuo, via regia incedemus, usquequo transeamus fines tuos. Et non concessit Seon ut Israel transiret per fines suos. Et collegit Seon omnem populum suum, et exiit belligerare adversum Israel in deserto, et venit in Assaar, et congressus est cum Israel, et percussit eum Israel nece gladii, et dominati sunt terrae ejus. » Historia quidem manifesta est, sed deprecemur Dominum, ut aliquid dignum possimus interioribus ejus sensibus pervidere. Seon duplicem habet interpretationem, sive arbor infructuosa, sive elatus. Mittit igitur Israel legatos ad Seon, mittit ad arborem infructuosam, mittit ad elatum, et superbum. Hic autem Seon, rex est Amorrhaeorum, qui et ipsi interpretantur in amaritudinem adducentes, vel loquentes. Mittit ergo ad Seon regem Amorrhaeorum Moyses verbis pacificis dicens : « Transibimus per terram tuam. » Si secundum spiritalem intelligentiam dixerimus Seon regem figuram tenere diaboli, quia ipse est elatus et infructuosus : puto quod non debeas mirari, quod eum dixerim regem, cum audias etiam ipsum Dominum et Salvatorem nostrum in Evangeliis de eo dicentem : « Ecce nunc venit princeps hujus mundi, et in me non invenit quidquam. » Et iterum : « Ecce nunc princeps hujus mundi mittetur foras. » Si ergo totius mundi princeps esse in Evangeliis dicitur, non debet absurdum videri si Seon regi Amorrhaeorum, vel etiam aliis quibuslibet gentium regibus comparetur. Princeps autem dicitur mundi, non quia creaverit mundum, sed quia multi sunt in hoc mundo peccatores. Peccati autem quia ipse princeps est, ideo etiam mundi princeps appellatus est : in iis videlicet, qui nondum relinquentes mundum convertuntur ad patrem. Secundum hoc enim etiam illud dicitur, quia « omnis mundus in maligno positus est. » Quid enim nobis prodest dicere quia princeps noster Christus est, si rebus et operibus arguamur, quia diabolus principatum tenet in nobis? Aut non palam est sub quo principe agat impudicus, incestus et injustus? Nunquid potest hujusmodi homo dicere, quia sub Christo positus haec ago, etiamsi sub Christi nomine censeri videatur? In quo Christus principatum gerit, nulla ibi immunditia, nulla iniquitas admittitur, nec habere aliquem locum potest injusta cupiditas. Secundum hunc itaque modum recte et Christus virtutum princeps, et diabolus malitiae ac totius iniquitatis dicetur.

We will pass through your land, we will pass along the road, we will not turn aside either into a field or into a vineyard. We will not drink water from your cistern; we will walk along the royal road, until we pass your borders. And Seon did not grant that Israel should pass through his borders. And Seon gathered all his people together, and went out to war against Israel in the desert, and came to Assaar, and joined battle with Israel, and Israel struck him with the slaughter of the sword, and they ruled over his land." The history indeed is manifest, but let us pray to the Lord that we may be able to perceive something worthy of its inner meanings. Seon has a twofold interpretation, either "unfruitful tree" or "elated." Israel therefore sends ambassadors to Seon, sends to the unfruitful tree, sends to the elated and proud one. Now this Seon is king of the Amorites, who themselves also are interpreted "bringing into bitterness," or "speaking." Moses therefore sends to Seon king of the Amorites with peaceable words, saying: "We will pass through your land." If according to the spiritual understanding we say that King Seon holds the figure of the devil, because he himself is elated and unfruitful: I think that you ought not to wonder that I have called him a king, when you hear even our Lord and Saviour Himself in the Gospels saying of him: "Behold, the prince of this world now comes, and in Me he has nothing." And again: "Behold, now shall the prince of this world be cast out." If therefore he is said in the Gospels to be the prince of the whole world, it ought not to seem absurd if he is compared to Seon king of the Amorites, or even to any other kings of the nations whatever. Now he is called the prince of the world, not because he created the world, but because there are many sinners in this world. Because he himself is the prince of sin, therefore he has also been called the prince of the world: in those, namely, who have not yet left the world and turned to the Father. For according to this that also is said, that "the whole world lies in the evil one." For what does it profit us to say that Christ is our prince, if by deeds and works we are convicted that the devil holds the principality in us? Or is it not plain under what prince the unchaste, the incestuous, and the unjust man acts? Can a man of this sort say, "Set under Christ I do these things," even if he seems to be enrolled under the name of Christ? In him in whom Christ bears the principality, no uncleanness, no iniquity is admitted there, nor can unjust cupidity have any place. According to this manner, therefore, both Christ will rightly be called the prince of virtues, and the devil the prince of malice and of all iniquity.

Editors' notes and page, col. 664

Footnotes

(97) ‹anchor: de eo dicentem› · call in col 664

Joan. XIV, 30.

John 14:30.

(printed under page 336)

(98) ‹anchor: Et iterum› · call in col 664

Joan. XII, 31.

John 12:31.

(printed under page 336)

(99) ‹anchor: illud dicitur› · call in col 664

I Joan. V, 19.

1 John 5:19.

(printed under page 336)

(36) ‹anchor: loquentes› · call in col 664

Amorrhaeorum, qui et ipsi interpretantur IN AMARITUDINEM ADDUCENTES vel LOQUENTES. A מרר « amarum esse. »

"Of the Amorites, who are themselves interpreted LEADING INTO BITTERNESS or SPEAKING." From מרר, "to be bitter."

(printed under page 336)

Page

running head: ORIGENIS 664
marginal letters: A Transibimus per terram; B Hic autem Seon,; C vel etiam aliis; D ago, etiamsi sub
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:665

Mittit igitur Israel legatos ad regem Amorrhaeorum, regem in amaritudine provocantium, regem infructuosum, regem superbum. Quomodo superbus, quomodo elatus docebitur diabolus? Ipse est qui dixit : « Virtute mea faciam, et sapientia intellectus mei auferam fines gentium, et fortitudinem eorum depraedabor, et commovebo civitates quae inhabitantur, et universum orbem terrae capiam manu mea sicut nidum. » Et iterum dicit elatus hic et superbus : « Ascendam in coelum, supra sidera coeli ponam thronum meum. Sedebo in monte excelso, supra montes altos qui sunt ad aquilonem, ascendam supra nubes, et ero similis Altissimo. » Adhuc requiris si ipse sit elatus et superbus? Imo potius et ipse superbus est et elatus, et ille qui quasi unigenitus ejus est, de quo scriptum est, quia « extollitur super omne quod dicitur Deus, aut quod colitur : ita ut in templo Dei sedeat, ostentans se tanquam sit Deus. » Omnis ergo qui elatus est et superbus, vel filius est elati hujus, vel discipulus et imitator. Et propterea dicit Apostolus de quodam : « Ne forte elatus incidat in judicium diaboli; » ostendens per hoc, quia omnis elatus simili ut diabolus judicio condemnabitur. Nos ergo sumus qui transire volumus per hunc mundum, ut pervenire possimus ad terram sanctam, quae repromissa est sanctis : et mittimus verbis pacificis ad Seon, promittentes non nos habitaturos in terra ejus, nec moraturos cum eo, sed transituros tantummodo, et incessuros via regali, nec declinaturos usquam, neque in agrum, neque in vineam, sed nec de lacu ejus aquam bibituros. Videamus ergo quando nos ista promisimus, quando haec verba diabolo denuntiavimus. Recordetur unusquisque fidelium, cum primum venit ad aquas baptismi, cum signacula fidei prima suscepit, et ad fontem salutaris accessit, quibus ibi tunc usus sit verbis, et quid renuntiaverit diabolo : non se usurum pompis ejus, neque operibus ejus, neque ullis omnino servitiis ejus ac voluptatibus pariturum. Et hoc est quod his legis sermonibus adumbratur, quia non declinet Israel, neque in agrum ejus, neque in vineam ejus. Sed neque aquam de lacu ejus pollicetur se esse potaturum. Non enim ultra disciplinae diabolicae, non astrologiae, non magicae, non ullius omnino doctrinae, quae contra Dei pietatem aliquid doceat, poculum sumet fidelis. Habet enim suos fontes, et bibit de fontibus Israel, bibit de fontibus salutaris : non bibit aquam de lacu Seon, nec relinquens fontem aquae vivae congregat sibi lacus confractos. Sed et via regali incessurum se profitetur. Quae est via regalis? Illa sine dubio quae dicit, « Ego sum via, veritas, et vita. » Et merito regalis : ipse est enim, de quo Propheta ait : « Deus, judicium tuum regi

Israel therefore sends ambassadors to the king of the Amorites, the king of those who provoke in bitterness, the unfruitful king, the proud king. How will the devil be taught to be proud, how elated? He himself is the one who said: "By my own power I will do it, and by the wisdom of my understanding I will take away the borders of the nations, and I will plunder their strength, and I will shake the inhabited cities, and I will seize the whole world with my hand like a nest." And again this elated and proud one says: "I will ascend into heaven, above the stars of heaven I will set my throne. I will sit on a lofty mountain, above the high mountains which are towards the north; I will ascend above the clouds, and I will be like the Most High." Do you still ask whether he himself is elated and proud? Nay rather, both he himself is proud and elated, and that one who is as it were his only-begotten, of whom it is written that "he is exalted above all that is called God, or that is worshipped: so that he sits in the temple of God, showing himself as though he were God." Everyone therefore who is elated and proud is either a son of this elated one, or a disciple and imitator. And on this account the Apostle says of a certain one: "Lest perhaps being elated he fall into the judgement of the devil;" showing through this that every elated person will be condemned by a judgement similar to that of the devil. We therefore are those who wish to pass through this world, so that we may be able to reach the holy land which has been promised to the saints: and we send with peaceable words to Seon, promising that we will not dwell in his land, nor tarry with him, but will only pass through, and will walk along the royal road, and will not turn aside anywhere, either into a field or into a vineyard, nor even drink water from his cistern. Let us see therefore when we promised those things, when we declared these words to the devil. Let each one of the faithful remember, when he first came to the waters of baptism, when he received the first seals of the faith, and approached the fountain of salvation, what words he then used there, and what he renounced to the devil: that he would not use his pomps, nor his works, nor obey any of his services and pleasures at all. And this is what is foreshadowed by these words of the law, that Israel will not turn aside, either into his field or into his vineyard. Moreover, he promises that he will not drink water from his cistern either. For the believer will no longer take the cup of diabolical discipline, nor of astrology, nor of magic, nor of any doctrine at all which teaches anything contrary to piety towards God. For he has his own fountains, and drinks from the fountains of Israel, drinks from the fountains of salvation: he does not drink water from the cistern of Seon, nor leaving the fountain of living water does he gather for himself broken cisterns. Moreover, he professes that he will walk along the royal road as well. What is the royal road? That one, without doubt, which says, "I am the way, the truth, and the life." And deservedly royal: for He Himself is the One of Whom the Prophet says: "O God, give Thy judgement to the king."

Editors' notes and page, col. 665

Footnotes

(1) · call in col 665

Isa. x, 13, 14.

Isaiah 10:13–14.

(printed under page 337)

(2) · call in col 665

Isa. xiv, 13, 14.

Isaiah 14:13–14.

(printed under page 337)

(3) · call in col 665

II Thess. II, 4.

2 Thessalonians 2:4.

(printed under page 337)

(4) · call in col 665

I Tim. III, 6.

1 Timothy 3:6.

(printed under page 337)

(5) ‹anchor: quæ dicit› · call in col 665

Joan. XIV, 6.

John 14:6.

(printed under page 337)

(6) ‹anchor: Propheta ait› · call in col 665

Psal. LXXI, 1.

Psalm 71(72):1.

(printed under page 337)

Page

running head: 665 IN NUMEROS HOMIL
marginal letters: A Mittit igitur Israel; B ille qui quasi; C usquam, neque in; D astrologiae, non magicae,
old-edition numerals: 316 after regem
other: Latin only, no Greek printed

PG 12:666

da. » Via ergo regali incedendum est, nec declinandum usquam neque in agrum ejus, neque in vineam ejus : id est neque ad opera, neque ad sensus diabolicos declinare ultra mens fidelium debet. Quomodo ergo volumus fines Amorrhaeorum cum pace transire? Amorrhaei, infidelium qui sunt in hoc mundo pax accipi potest : sed isti interpretantur, ut supra diximus, vel in amaritudinem adducentes, vel loquentes. Et quomodo quidem in amaritudinem adducant Deum infideles et increduli, expositione non indiget : quod autem ait loquentes, ad illam partem trahi potest qua infideles quique et sub principe diabolo agentes loqui norunt tantummodo, sed loquuntur inania. Verbi causa, ut poetae eorum, ut astrologi, ut nonnulli etiam philosophorum, qui inania loquuntur et vana. Fidelium autem regnum quod a Deo est, non in sermone est, sed in virtute. Volumus ergo nos pacifice transire per mundum, sed hoc ipsum magis incitat principem mundi, quod dicimus nos nolle permanere cum ipso, nee morari, nec aliquid ejus velle contingere : inde magis exacerbatur, inde extollitur, et irascitur, et commovet nobis persecutiones, pericula suscitat, cruciatus intentat. Et ideo dicit : « Congregavit, inquit, Seon omnem populum suum, et exiit confligere adversus Israel. » Quis est omnis populus Seon, quem concitat contra Israel? Principes ac judices mundi, cunctique nequitiae ministri, qui impugnant semper, et persequuntur populum Dei. Sed quid facit Israel? « Venit, inquit, in Issaar. » Issaar interpretatur mandati adimpletio. Si ergo veniamus et nos ad locum istum, id est ad expletionem mandatorum, etiamsi cum omni exercitu veniat adversum nos Seon iste elatus, et superbus diabolus, et confligat adversum nos, si omnes suos contra nos daemones concitet, superamus eum si Dei mandata complemus. Complere enim mandata, hoc est diabolum et omnem ejus exercitum superare. Et tunc complebitur in nobis apostolica oratio qua ait : « Deus autem conteret Satanam sub pedes nostros velociter. » Et illud quod Dominus ait : « Ecce dedi vobis potestatem calcandi super serpentes et scorpiones, et super omnem virtutem inimici, et nihil vobis nocebit. » Nihil enim nocere vobis poterunt ista omnia si veniamus in Issaar, id est, si mandata et praecepta Domini nostri Jesu Christi servemus, cui est gloria et imperium in saecula saeculorum. Amen.

We must therefore walk along the royal road, and not turn aside anywhere either into his field or into his vineyard: that is, the mind of the faithful ought no longer to turn aside either to diabolical works or to diabolical meanings. How then do we wish to pass through the borders of the Amorites in peace? The Amorites can be taken as the peace of the unbelievers who are in this world: yet these are interpreted, as we said above, either "bringing into bitterness," or "speaking." And how indeed unbelievers and the incredulous bring God into bitterness needs no exposition: while what it says, "speaking," can be drawn to that side whereby all unbelievers and those acting under the devil as prince know only how to speak, yet speak vain things: for example, like their poets, like the astrologers, like several even of the philosophers, who speak vain and empty things. Whereas the kingdom of the faithful, which is from God, is not in word, but in power. We wish therefore to pass peacefully through the world, yet this very thing incites the prince of the world all the more, that we say we do not wish to remain with him, nor to tarry, nor to touch anything of his: thence he is the more exasperated, thence he is exalted, and grows angry, and stirs up persecutions against us, raises dangers, threatens torments. And therefore it says: "Seon," it says, "gathered all his people together, and went out to fight against Israel." Who is all the people of Seon, whom he stirs up against Israel? The princes and judges of the world, and all the ministers of wickedness, who always assail and persecute the people of God. But what does Israel do? "He came," it says, "to Issaar." Issaar is interpreted "the fulfilment of the commandment." If therefore we also come to that place, that is, to the fulfilment of the commandments, even if that elated Seon, the proud devil, comes against us with all his army, and fights against us, even if he stirs up all his demons against us, we overcome him if we fulfil the commandments of God. For to fulfil the commandments, this is to overcome the devil and all his army. And then there will be fulfilled in us the apostolic utterance by which he says: "And the God of peace shall crush Satan under our feet shortly." And that which the Lord says: "Behold, I have given you authority to tread upon serpents and scorpions, and upon all the power of the enemy, and nothing shall hurt you." For all those things will be able to hurt you in nothing if we come to Issaar, that is, if we keep the commandments and precepts of our Lord Jesus Christ, to Whom belongs glory and empire for ever and ever. Amen.

HOMILIA XIII.

HOMILY XIII.

De iis quae superfuerunt priori tractatui, et de Balaam atque asina ejus.

Concerning the things which remained over from the former treatise, and concerning Balaam and his ass.

1. Hesterna die dixeramus quomodo Seon rex Amorrhaeorum, qui est elatus, et arbor infructuosa, congressus cum Israel victus fuerit, de

1. Yesterday we had spoken of how Seon king of the Amorites, who is elated, and an unfruitful tree, having joined battle with Israel was conquered, of

Editors' notes and page, col. 666

Footnotes

(7) ‹anchor: Congregavit, inquit› · call in col 666

Num. XXI, 23.

Numbers 21:23.

(printed under page 337)

(8) ‹anchor: Venit, inquit› · call in col 666

ibid.

Same place.

(printed under page 337)

(9) ‹anchor: oratio qua ait› · call in col 666

Rom. XVI, 20.

Romans 16:20.

(printed under page 337)

(10) ‹anchor: Dominus ait› · call in col 666

Luc. X, 19.

Luke 10:19.

(printed under page 337)

(37) ‹anchor: mandati adimpletio› · call in col 666

Issaar interpretatur mandati adimpletio. A צוה « mandavit, » et a ארה « carpsit, cepit, accepit. »

"Issaar" is interpreted "fulfilment of a command." From צוה, "he commanded," and from ארה, "he plucked, took, received."

(printed under page 337)

Page

running head: UMEROS HOMILIA XIII. 666
marginal letters: A da. » Via ergo; B nia loquuntur et; C « Venit, inquit, in; D runt ista omnia
old-edition numerals: 317 after et
other: Latin only, no Greek printed

PG 12:667

quo et observanter Scriptura dicit, quia cecidit in nece gladii, vel, ut alibi legimus, in ore gladii. Sed si vis diligentius scire, quo gladio infructuosus iste, et elatus sicut cedrus Libani ceciderit, discamus ab apostolo Paulo dicente : « Vivus enim est sermo Dei, et efficax, et penetrabilior omni gladio. » Et item in aliis : « Et gladium, inquit, spiritus, quod est verbum Dei. » In hujus ergo gladii nece cecidit spiritalis Seon, qui est diabolus. Additur post haec : « Et dominati sunt, inquit, filii Israel omni terrae ejus. » Omnis quidem regio haec terrena, terra dicitur Seon : sed Christus et Ecclesia ejus dominatur in omni terra Seon. « Et dominati sunt ab Arnon usque Jaboc. » Arnon et Jaboc civitates erant regis Seon, sed initium regni ejus erat Arnon, et finis Jaboc, et ideo dicitur quia dominati sunt ab Arnon usque Jaboc. Interpretatur autem Arnon maledictiones eorum. Initium enim regni Seon hujus elati et infructuosi, maledictiones sunt. Finis vero est Jaboc, quod interpretatur luctamen. Necesse est enim ut omnis qui vult exire de regno diaboli et fines ejus evadere, luctamen inveniat, et certamina ei a ministris ejus et satellitibus suscitentur. Sed si luctatus fuerit et vicerit, jam non erit Jaboc civitas Seon, sed erit civitas Israel. Hoc est enim nimirum, quod legimus et de patriarcha Jacob, quoniam cum venisset ad locum quemdam, luctamen ei praeparatum est : et ibi tota nocte luctatus cum obtinuisset et invaluisset ad Deum, vocitatum est nomen ejus Israel. « Et accepit, inquit, Israel omnes civitates istas, et habitavit in omnibus civitatibus Amorrhaeorum. » Hic Israel, qui in Christo Israel est, qui non in carne Israel, nec in manifesto Judaeus est, ipse habitat in omnibus civitatibus Amorrhaeorum, cum in omni orbe terrarum Christi Ecclesiae propagantur. Sed et unusquisque nostrum prius civitas fuit regis elati : regnabat enim in nobis stultitia, superbia, impietas, et omnia quae sunt ex parte diaboli : sed ubi expugnatus et devictus est fortis, et vasa ejus direpta sunt, effecti sumus civitas Israel et haereditas sanctorum; si tamen penitus excisa est in nobis potestas illa, quae prius dominabatur nobis, et excisa est arbor infructuosa, et dejectus est rex elatus, et sumus sub eo rege, qui dicit : « Discite a me quia mitis sum, et humilis corde. » Post haec sigillatim jam civitates superbi et infructuosi regis enumerat, et dicit : « In Esebon et in omnibus finibus ejus. » Quid est hoc, quod praecipuam urbem de regno Seon nominavit Esebon? Esebon interpretatur cogitationes. Merito ergo pars maxima regni diabolici, et po⟨t⟩estas ejus plurima in cogitationibus regnat. Sic enim dixit et Dominus,

whom the Scripture also observantly says that he fell by the slaughter of the sword, or, as we read elsewhere, by the edge of the sword. And if you wish to know more diligently by what sword that unfruitful one, elated like a cedar of Lebanon, fell, let us learn from the apostle Paul, who says: "For the word of God is living and effectual, and more piercing than any sword." And likewise in other places: "And the sword," he says, "of the Spirit, which is the word of God." By the slaughter of this sword, therefore, fell the spiritual Seon, who is the devil. There is added after these things: "And the sons of Israel," it says, "ruled over all his land." All this earthly region indeed is called the land of Seon: yet Christ and His Church rule in all the land of Seon. "And they ruled from Arnon even unto Jaboc." Arnon and Jaboc were cities of King Seon, and the beginning of his kingdom was Arnon, and the end Jaboc, and therefore it is said that they ruled from Arnon even unto Jaboc. Now Arnon is interpreted "their curses." For the beginning of the kingdom of this elated and unfruitful Seon is curses. And the end is Jaboc, which is interpreted "wrestling." For it is necessary that everyone who wishes to go out from the kingdom of the devil and escape his borders should find wrestling, and that struggles should be stirred up against him by his ministers and satellites. Yet if he wrestles and conquers, Jaboc will no longer be a city of Seon, but will be a city of Israel. For this doubtless is what we read concerning the patriarch Jacob as well, that when he had come to a certain place, a wrestling was prepared for him: and having wrestled there all night, when he had prevailed and grown strong with God, his name was called Israel. "And Israel," it says, "took all those cities, and dwelt in all the cities of the Amorites." This Israel, who is Israel in Christ, who is not Israel in the flesh, nor a Jew outwardly, himself dwells in all the cities of the Amorites, when the Churches of Christ are propagated in the whole world. Moreover, each one of us also was formerly a city of the elated king: for folly, pride, ungodliness, and all the things which are on the side of the devil reigned in us: but when the strong man was stormed and vanquished, and his vessels were plundered, we became a city of Israel and the inheritance of the saints; if indeed that power which formerly ruled over us has been utterly cut off in us, and the unfruitful tree has been cut down, and the elated king has been cast down, and we are under that King Who says: "Learn of Me, because I am meek and humble of heart." After these things it now enumerates one by one the cities of the proud and unfruitful king, and says: "In Esebon and in all its borders." What is this, that it named Esebon as the principal city of the kingdom of Seon? Esebon is interpreted "thoughts." Deservedly therefore the greatest part of the diabolical kingdom, and its chief power, reigns in thoughts. For thus the Lord also said,

Editors' notes and page, col. 667

Footnotes

(11) · call in col 667

Hebr. IV, 12.

Hebrews 4:12.

(printed under page 338)

(12) · call in col 667

Ephes. VI, 17.

Ephesians 6:17.

(printed under page 338)

(13) · call in col 667

Num. XXI, 24.

Numbers 21:24.

(printed under page 338)

(14) · call in col 667

ibid.

Same place.

(printed under page 338)

(15) ‹anchor: patriarcha Jacob› · call in col 667

Gen. XXXII.

Genesis 32.

(printed under page 338)

(16) ‹anchor: Et accepit, inquit› · call in col 667

ibid. 25.

Same chapter, verse 25 [Numbers 21:25].

(printed under page 338)

(17) ‹anchor: rege, qui dicit› · call in col 667

Matth. XI, 29.

Matthew 11:29.

(printed under page 338)

(18) ‹anchor: et dicit› · call in col 667

Num. XXI, 25.

Numbers 21:25.

(printed under page 338)

(19) ‹anchor: dixit et Dominus› · call in col 667

Marc. VII, 21, 22 et 23.

Mark 7:21, 22 and 23.

(printed under page 338)

(38) · call in col 667

Codex S. Theod., « regionis Seon. »

The manuscript of St. Theodoric reads "of the region of Seon."

(printed under page 338)

(39) · call in col 667

Interpretatur autem Arnon MALEDICTIONES EORUM. A radice ארך « maledixit. »

"Arnon" is interpreted "their curses." From the root ארך [as printed; the root meant is presumably ארר], "he cursed."

(printed under page 338)

(40) · call in col 667

Jaboc, quod interpretatur LUCTAMEN. A בקק « exhausit, evacuavit, » quod in lucta vires exhauriantur.

"Jaboc," which is interpreted "wrestling." From בקק, "he drained, emptied," because in wrestling one's strength is drained.

(printed under page 338)

(41) ‹anchor: interpretatur cogitationes› · call in col 667

Esebon, interpretatur COGITATIONES. Ab חשב « cogitavit. »

"Esebon" is interpreted "thoughts." From חשב, "he thought."

(printed under page 338)

Page

running head: 667 ORIGENIS
marginal letters: A quo et observanter; B Arnon, et finis; C « Et accepit, inquit,; D me quia mitis
old-edition numerals: (none)
other: Latin only, no Greek printed; damaged type in po⟨t⟩estas

PG 12:668

quia, « de corde procedunt cogitationes malae, homicidia, adulteria, furta, falsa testimonia, blasphemiae, et ista sunt quae coinquinant hominem. » Et ideo necessario incenditur ista civitas, et igne exuritur. Quo igne? Illo profecto de quo dicit Salvator : « Ignem veni mittere in terram, et quam volo ut accendatur. »

that "from the heart proceed evil thoughts, murders, adulteries, thefts, false witnesses, blasphemies, and those are the things which defile a man." And therefore that city is necessarily set on fire, and burned up with fire. With what fire? Assuredly with that of which the Saviour says: "I came to cast fire upon the earth, and how I wish that it were kindled!"

2. Post pauca autem refertur de ipsa civitate. « Propter hoc, inquit, dicent aenigmatistae : Venite in Esebon, ut aedificetur et construatur civitas Seon : quoniam ignis processit de Esebon, et flamma de civitate Seon devoravit usque Moab. » Seon, ut diximus, erat rex, cujus erat civitas Esebon. Sic ergo intelligendus est ordo verborum, quasi dicant isti aenigmatistae : Venite ut construatur et aedificetur Esebon, quae fuit civitas Seon. Sed requiramus nunc qui sint isti aenigmatistae. Aenigma dicitur sermo figuratus. Aenigmatistae ergo dicuntur, qui figuraliter loquuntur. Et quis est alius, qui in figuris locutus sit, nisi lex et prophetae? Audi enim quomodo David dicit : « Aperiam in parabolis os meum, loquar propositiones ab initio saeculi. » Sed et Isaias, quia aenigmata sint quae scripsit, hoc modo declarat : « Et erunt, inquit, verba libri hujus sicut verba libri signati; quem si dederint in manus hominis nescientis litteras, et dixerint ei : Lege, dicet : Non novi litteras. Si autem dederint scienti litteras, dicet : Non possum legere, signatus est enim. » Signatus autem dicitur liber pro eo, quod figuris perplexus est, et aenigmatibus involutus. Dicunt ergo isti aenigmatistae : « Venite in Esebon, ut aedificetur. » Cecidit illa prima Esebon, imo subversa est et incensa, reaedificanda est alia. Sed quomodo hoc fiat, assumpto ostendamus exemplo. Si videas gentilem in dedecore vitae positum ac religionis errore, non dubites de eo dicere, quod sit hic Esebon civitas in regno regis Seon. Regnat enim in cogitationibus ejus rex infructuosus et elatus. Ad hunc si accedat Israel, hoc est Ecclesiae filius, et adhibeat jacula verbi Dei, et distringat contra eum gladium spiritus, destruat in eo omnes munitiones gentilium dogmatum, et elationes argumentorum ejus igne veritatis exurat, dicito de hoc, quia subversa est Esebon civitas Seon. Sed non continuo desertus et destitutus relinquitur iste, in quo subversa sunt gentilium dogmata. Non enim disciplina est filiis Israel destructas relinquere quas destruxerint civitates : sed cum subruerint et everterint in homine malas cogitationes et impios sensus, reaedificabunt rursus in corde ejus quem destruxerint bonas cogitationes, pios sensus, doctrinam veritatis inserent, religionis ritum tradent, ordinem vivendi

2. Now after a few words it is related concerning the city itself: "On this account," it says, "the speakers of riddles shall say: Come into Esebon, that the city of Seon may be built and constructed: because a fire has gone forth from Esebon, and a flame from the city of Seon has devoured even unto Moab." Seon, as we have said, was the king, whose city was Esebon. Thus therefore the order of the words is to be understood, as though those speakers of riddles say: Come, that Esebon, which was the city of Seon, may be constructed and built. But let us now inquire who those speakers of riddles are. A figurative saying is called a riddle. Speakers of riddles, therefore, are those who speak figuratively. And who else is there who has spoken in figures, save the law and the prophets? For hear how David says: "I will open my mouth in parables, I will utter dark sayings from the beginning of the world." Moreover Isaiah also declares in this manner that the things which he wrote are riddles: "And the words of this book," he says, "shall be like the words of a sealed book; which if they give into the hands of a man who does not know letters, and say to him: Read, he will say: I do not know letters. And if they give it to one who knows letters, he will say: I cannot read it, for it is sealed." Now the book is called sealed because it is intricate with figures and wrapped in riddles. Those speakers of riddles therefore say: "Come into Esebon, that it may be built." That first Esebon has fallen, nay rather has been overthrown and burned, and another is to be rebuilt. And how this takes place, let us show by taking an example. If you see a Gentile set in the disgrace of life and the error of religion, you would not hesitate to say of him that this man is the city Esebon in the kingdom of King Seon. For the unfruitful and elated king reigns in his thoughts. If Israel, that is, a son of the Church, approaches this man, and applies the darts of the word of God, and draws out against him the sword of the Spirit, destroys in him all the fortifications of Gentile dogmas, and burns up the elations of his arguments with the fire of truth, say of this man that Esebon the city of Seon has been overthrown. Yet that man in whom the dogmas of the Gentiles have been overthrown is not forthwith left deserted and destitute. For it is not the discipline of the sons of Israel to leave destroyed the cities which they have destroyed: but when they have undermined and overturned in a man evil thoughts and ungodly meanings, they will rebuild again in the heart of him whom they have destroyed good thoughts and pious meanings, they will implant the teaching of truth, they will hand down the rite of religion, the order of living

Editors' notes and page, col. 668

Footnotes

(20) · call in col 668

Luc. XII, 49.

Luke 12:49.

(printed under page 338)

(21) · call in col 668

Num. XXI, 27, 28.

Numbers 21:27–28.

(printed under page 338)

(22) · call in col 668

Psal. LXXIII, 2.

Psalm 73(74):2.

(printed under page 338)

(23) ‹anchor: inquit› · call in col 668

Isai. XXIX, 11, 12.

Isaiah 29:11–12.

(printed under page 338)

Page

running head: ORIGENIS 668
marginal letters: A quia, « de corde; B tur et aedificetur; C est, et aenigmatibus; D desertus et destitutus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:669

docebunt, honestatem morum, observantiae statuta monstrabunt. Et tunc vere dicent isti aenigmatistae ad semetipsos invicem : Venite, et aedificemus Esebon, quae fuit civitas Seon. Et ipsi enim, hoc est filii Ecclesiae, quia figuras legis et aenigmata spiritaliter intelligunt, aenigmatistae appellantur. Hoc est quod et Jeremias figurali nihilominus sermone designat, ubi ad eum dicitur a Domino : « Ecce dedi verba mea in os tuum, ecce constitui te hodie super gentes et regna, eradicare, et subvertere, et reaedificare et replantare. » Quid eradicat et quid subvertit? Civitatem Esebon, quae erat regis Seon. Quid eradicat in ea et quid subvertit? Cogitationes impias et impuras. Quid reaedificat in ea et quid replantat? Cogitationes pias et castas, ut efficiatur Esebon civitas non Amorrhaeorum, sed filiorum Israel.

they will teach, integrity of morals and the statutes of observance they will show. And then those speakers of riddles will truly say to one another: Come, and let us build Esebon, which was the city of Seon. For they themselves also, that is, the sons of the Church, because they spiritually understand the figures and riddles of the law, are called speakers of riddles. This is what Jeremiah also designates in a nonetheless figurative discourse, where it is said to him by the Lord: "Behold, I have put My words in your mouth; behold, I have set you today over nations and kingdoms, to root up, and to pull down, and to rebuild, and to plant." What does he root up and what does he pull down? The city Esebon, which belonged to King Seon. What does he root up in it and what does he pull down? Ungodly and impure thoughts. What does he rebuild in it and what does he plant again? Pious and chaste thoughts, so that Esebon becomes a city not of the Amorites, but of the sons of Israel.

3. Sed si volumus singula persequi, excludemur a dissertione eorum quae nobis recitata sunt de Balaam : cujus lectionis tanta difficultas est, ut vix ad historiae ipsius rationem et consequentiam explanandam pervenire possimus. Quanta ergo jam difficultas nobis erit in explanatione spiritalium sensuum, si prima ipsa litterae facies tantis difficultatibus involuta est? Sed quamvis rapiat nos desiderium ad ea quae magis obscura sunt disserenda, tamen non sunt penitus omittenda etiam haec quae media referuntur. Postea enim quam obtinuerunt filii Israel civitates Amorrhaeorum, ascenderunt etiam viam, quae ducit in Basan, ubi erat Og rex Basan : sed ad hunc neque legatos mittere dignantur, neque petere ab eo, ut per terram ejus transeant, sed continuo confligunt cum eo et superant tam ipsum quam populum ipsius. Videamus ergo quae est Basan. Basan interpretatur turpitudo : merito ergo nec legati mittuntur ad istam gentem, nec transitus per terram ejus poscitur. Nullus enim nobis transitus debet esse, nullus accessus ad turpitudinem : sed ab initio statim expugnanda, et omnimode cavenda est. Og autem qui rex dicitur esse Basan, interclusio interpretatur. Potest hic figuram tenere omnium carnalium et materialium rerum, quarum amore et desiderio detenta anima excluditur et separatur a Deo. Adversus Og ergo ita praecipitur bellum gerendum, « ut non relinquatis, inquit, ex eo viventem. » Nullum enim a filiis Israel oportet relinqui in regno turpitudinis et dedecoris viventem. Sed et decet Israeliticam virtutem excidere et resecare turpia, et pia quaeque in anima reaedificare, atque honesta ac religiosa plantare. De regno Seon non est scriptum, ut nullus vivus relinquatur, nec de regno Moab. Forte enim ex illis opus habemus aliquibus, et nonnullis eorum pro vitae hujus agonibus et exercitiis indigemus

3. But if we wish to pursue each detail, we shall be shut out from the discussion of those things which have been recited to us concerning Balaam: the difficulty of which reading is so great that we can scarcely reach to explaining the reason and sequence of the history itself. How great a difficulty, then, will there now be for us in the explanation of the spiritual meanings, if the very first face of the letter is wrapped in such great difficulties? Yet although desire carries us away to discuss the things which are more obscure, nevertheless these things also which are related in between are not to be altogether omitted. For after the sons of Israel obtained the cities of the Amorites, they also went up by the way which leads to Basan, where Og king of Basan was: but to this man they deign neither to send ambassadors, nor to ask of him that they may pass through his land, but forthwith join battle with him and overcome both himself and his people. Let us see therefore what Basan is. Basan is interpreted "shamefulness": deservedly therefore neither are ambassadors sent to that nation, nor is passage through its land asked. For we ought to have no passage, no approach to shamefulness: rather, right from the beginning it must be stormed, and in every way guarded against. And Og, who is said to be king of Basan, is interpreted "shutting off." This man can hold the figure of all carnal and material things, detained by the love and desire of which the soul is shut out and separated from God. Against Og, therefore, war is commanded to be waged in such a way "that you leave not," it says, "a living soul of him." For none ought to be left alive by the sons of Israel in the kingdom of shamefulness and disgrace. Rather, it befits Israelite virtue to cut off and prune away shameful things, and to rebuild all pious things in the soul, and to plant honourable and religious things. Concerning the kingdom of Seon it is not written that none be left alive, nor concerning the kingdom of Moab. For perhaps we have need of some of those things, and of several of them for the struggles and exercises of this life we stand in

Editors' notes and page, col. 669

Footnotes

(24) · call in col 669

Jerem. i, 9, 10.

Jeremiah 1:9–10.

(printed under page 339)

(25) ‹anchor: tis, inquit› · call in col 669

Num. XXI, 35.

Numbers 21:35.

(printed under page 339)

(42) ‹anchor: interpretatur turpitudo› · call in col 669

Basan interpretatur TURPITUDO. A בוש « confusus est. »

"Basan" is interpreted "shamefulness." From בוש, "he was put to shame."

(printed under page 339)

(43) ‹anchor: interclusio interpretatur› · call in col 669

Og autem qui rex dicitur esse Basan, INTERCLUSIO interpretatur. Ab עוג Chald. vel חוג Hebr. « circulo describere, » et forte « includere, intercludere. »

"Og," who is said to be king of Basan, is interpreted "shutting-in." From עוג in Chaldee, or חוג in Hebrew, "to mark out with a circle," and perhaps "to enclose, to shut in." [Hebrew letters faint in the scan; read as the sense requires.]

(printed under page 339)

Page

running head: 669 IN NUMEROS HOMIL
marginal letters: A docebunt, honestatem morum,; B et castas, ut; C Basan : sed ad; D tis, inquit, ex
old-edition numerals: 318 after docebunt,
other: Latin only, no Greek printed; word split at column break: indi-
other: the word indigemus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 670

PG 12:670

: alioquin debuissemus de hoc mundo exiisse. De Basan tamen, hoc est, de turpitudine, nullo penitus indigemus, nihil ex ea relinquamus; excidenda omnia, cuncta subvertenda sunt opera turpitudinis. In nullo enim potest honestum esse quod turpe est.

need: otherwise we must needs have gone out of this world. Of Basan, however, that is, of shamefulness, we stand in need of nothing at all, let us leave nothing of it; all things are to be cut off, all the works of shamefulness are to be overthrown. For in nothing can that which is shameful be honourable.

4. « Et profecti inde filii Israel collocaverunt castra ab occidente Moab juxta Jordanem contra Jericho. Et ut vidit Balach filius Sephor, » et reliqua. Omnia jam quae de Balaam et asina ejus scribuntur historia plena negotiis : interior vero intellectus multo negotiosior, et nescio an facile sit, vel ipsas tantum historicas explanare sententias. Deo tamen donante, breviter quae possumus perstringemus. Bellum tibi imminet, o rex Balach, fili Sephor : sexcenta millia armatorum fines tuos irruunt. Oportebat et te parare arma, exercitum congerere, de constructione praelii cogitare, ut hosti adhuc procul posito, armis instructus occurreres. Tu vero mittis ad Balaam divinum, et mittis multa munera, ac majora promittis, et dicis : « Veni, maledic mihi populum, qui exivit de Aegypto. » Sed Balaam, ut Scriptura docet, retulit haec ad Deum, a quo et venire prohibetur. Sed et iterum rex mittit legatos, et neglectis armis spem omnem ponit in Balaam ut veniat, et verba deferat, atque in populum jaculetur maledicta pro telis, si forte verbis Balaam vincatur populus, quem regis exercitus superare non poterat. Haec historia quid consequentiae habet? quid consilii tegit? Ubi vel quando auditum est, quod quis regum, imminente sibi praelio, omissis armis exercituque neglecto, ad divini alicujus vel aruspicis verba confugerit? Unde iterum atque iterum Dei nobis exoranda est gratia, ut haec non fabulosis et Judaicis narrationibus, sed rationalibus et dignis divina lege possimus sensibus explicare. Primo ergo omnium fatendum est in quibusdam plus posse et plus valere verba quam corpora : quia quod exercitus multarum gentium nequiret efficere, quod ferro et armis non posset obtineri, hoc verbis efficitur; et non dico sanctis verbis, vel Dei verbis, sed verbis quibusdam, quae inter homines habentur, quae quomodo nominem nescio; sunt tamen in utili arte composita, cujus artis vocabulum illud sit, quod unicuique appellari libet. Est ergo, ut dixi, apud homines opus aliquod, quod verbis efficitur. Quid tamen opus tale est, ut quamvis magnis corporis viribus non possit impleri? Verbi gratia, erant in Aegypto incantatores et magi. Quis potest hominum fortitudine corporis virgam mutare in serpentem, quod ab illis factum refertur? Aut quis potest viribus corporis aquam in sanguinem vertere? Fecerunt tamen hoc Aegyptiorum

4. "And the sons of Israel, having set out from there, pitched their camp on the west of Moab by the Jordan opposite Jericho. And when Balach the son of Sephor saw," and the rest. All the things now which are written concerning Balaam and his ass are a history full of difficulties: while the inner understanding is much more difficult, and I do not know whether it is easy to explain even the historical statements themselves alone. Yet by God's gift we shall briefly touch upon what we can. War impends over you, O King Balach, son of Sephor: six hundred thousand armed men rush upon your borders. You also ought to have prepared arms, gathered an army, thought about drawing up the battle-line, so that while the enemy was still set afar off, you might meet him equipped with arms. But you send to Balaam the diviner, and send many gifts, and promise greater ones, and say: "Come, curse for me the people which has come out of Egypt." But Balaam, as the Scripture teaches, referred these things to God, by Whom also he is forbidden to come. Yet a second time the king sends ambassadors, and neglecting arms places all his hope in Balaam, that he may come, and bring words, and hurl curses instead of darts against the people, if perhaps the people whom the king's army could not overcome might be conquered by the words of Balaam. What consistency does this history have? What counsel does it cover? Where or when was it heard that any king, when battle impended over him, laying aside arms and neglecting his army, fled for refuge to the words of some diviner or soothsayer? Whence again and again we must implore the grace of God, that we may be able to explain these things not by fabulous and Jewish narratives, but by rational meanings worthy of the divine law. First of all, therefore, we must confess that in some matters words have more power and avail more than bodies: because what an army of many nations could not effect, what could not be obtained by iron and arms, this is effected by words; and I do not say by holy words, or by the words of God, but by certain words which are held among men, which I do not know how to name; yet they are composed in a serviceable art, let the name of that art be whatever anyone pleases to call it. There is therefore, as I have said, among men a certain work which is effected by words. Yet what work is such that it cannot be fulfilled even by great strength of body? For example, there were in Egypt enchanters and magicians. Who among men can by strength of body change a rod into a serpent, which is related to have been done by them? Or who can by strength of body turn water into blood? Yet this was done by the Egyptian

Editors' notes and page, col. 670

Footnotes

(26) · call in col 670

Num. XXII, 1, 2.

Numbers 22:1–2.

(printed under page 339)

(27) · call in col 670

ibid. 6.

Same chapter, verse 6.

(printed under page 339)

(44) · call in col 670 (call not visible in the foot image)

Codex Carnotensis, « cogere. »

The Chartres manuscript reads "to compel."

(printed under page 339)

(45) ‹anchor: consilii tegit› · call in col 670

Idem, « ostendit. »

The same manuscript reads "shows."

(printed under page 339)

Page

running head: UMEROS HOMILIA XIII. 670
marginal letters: A gemus : alioquin debuissemus; B lach, fili Sephor :; C historia quid consequentiae; D cujus artis vocabulum
old-edition numerals: 319 after sanguinem
other: Latin only, no Greek printed; word split at column break: gemus

PG 12:671

incantatores et magi. Fecerat enim haec prius Moyses : sed quia sciebat rex Aegypti quod possent haec arte quadam fieri verborum, quae habetur inter homines, putavit et Moysen non haec Dei virtute, sed magica arte fecisse, et quod humana arte fecerat, id Dei factum virtute simulare. Convocat continuo Aegyptiorum incantatores et magos. Inter eum qui virtute Dei operabatur, et eos qui daemones invocabant, facit esse certamen. Efficit tamen similiter et contraria virtus virgam serpentem sicut fecerat virtus Dei : sed serpens qui per virtutem Dei factus fuerat, absorbuit et devoravit omnes illos serpentes, qui arte magica ex virgis versi fuerant in serpentes. Non enim potuit virtus daemoniaca malum quod ex bono fecerat restituere in bonum. Potuit ex virga facere serpentem, virgam vero reddere ex serpente non potuit : et ideo consumuntur omnes ex ea virga quae Dei virtute versa fuerat in serpentem. Postea vero per divinam virtutem naturae suae redditur, ut naturae Dominum fateretur. Fecerunt incantatores Aegyptiorum, ut et aquae verterentur in sanguinem, sed non potuerunt iterum sanguinem vertere in aquam; Dei autem virtus non aquam, sed totum fluvium vertit in sanguinem : et rursum orante Moyse, limpidis eum ac naturalibus reddidit fluentis. Et iterum produxerunt magi Aegyptiorum scnipes, sed non potuerunt repellere eas. Moyses vero produxit scnipes, et repulit. Deus enim noster delere facit, et iterum restituit; contraria autem virtus male quidem facere aliquid potest, sed restituere in integrum non potest. Haec autem omnia praemisimus, ut opera Balaam, vel verba ejus possimus advertere. Sunt enim et magorum nonnullae differentiae : alii enim plus, alii minus valent. Hic Balaam famosissimus erat in arte magica et in carminibus noxiis praepotens. Non enim habebat potestatem, vel artem verborum ad benedicendum, sed habebat ad maledicendum. Daemones enim ad maledicendum invitantur, non ad benedicendum. Et ideo quasi expertus in talibus, in opinione erat omnibus, qui erant in Oriente. Nisi enim experimenta ejus plurima praecessissent, quod frequenter maledictis hostem vertisset armatum, non utique praesumpsisset rex hoc posse fieri sermonibus, quod ferro et acie vix posset impleri. Certus ergo Balach de hoc, et frequenter expertus, omissis omnibus instrumentis et auxiliis bellicis, mittit ad eum legatos dicens : « Ecce populus exivit de Aegypto et cooperuit faciem terrae, et hic sedit juxta me. » Sed et amplius aliquid puto quod moverit regem : videtur enim audisse, quia filii Israel solent hostes vincere oratione, non armis, nec tam ferro quam precibus. Nulla enim Israel adversum Pharaonem arma commovit, sed dictum est ei : « Dominus pugnabit pro vobis, et vos tacebitis. » Sed nec contra Amalecitas quidem tantum

enchanters and magicians. For Moses had done these things first: but because the king of Egypt knew that these things could be done by a certain art of words which is held among men, he thought that Moses also had done these things not by the power of God, but by magical art, and was pretending that what he had done by human art was done by the power of God. Forthwith he summons the enchanters and magicians of the Egyptians. Between him who worked by the power of God, and those who invoked demons, he causes there to be a contest. Yet the contrary power similarly makes a rod into a serpent just as the power of God had done: but the serpent which had been made through the power of God swallowed up and devoured all those serpents which by magical art had been turned from rods into serpents. For the demonic power could not restore to good the evil which it had made out of good. It could make a serpent out of a rod, but it could not restore a rod out of a serpent: and therefore they are all consumed by that rod which by the power of God had been turned into a serpent. Afterwards, however, through divine power it is restored to its own nature, so that it might confess the Lord of nature. The enchanters of the Egyptians caused the waters also to be turned into blood, yet they could not turn the blood back again into water; whereas the power of God turned not water, but the whole river into blood: and again, when Moses prayed, restored it to its clear and natural streams. And again the magicians of the Egyptians brought forth gnats, yet they could not drive them away. Whereas Moses brought forth gnats, and drove them away. For our God causes to destroy, and restores again; whereas the contrary power can indeed do something ill, but cannot restore to the whole. Now we have premised all these things so that we may be able to notice the works of Balaam, or his words. For there are also several differences among magicians: for some avail more, others less. This Balaam was most famous in magical art and most powerful in noxious spells. For he did not have the power or the art of words for blessing, but he had it for cursing. For demons are invited for cursing, not for blessing. And therefore, as being experienced in such things, he was held in repute by all who were in the East. For unless very many trials of him had preceded, in that he had frequently turned back an armed enemy by curses, the king would assuredly not have presumed that what could scarcely be fulfilled by iron and battle-line could be done by words. Balach, therefore, being certain of this, and having frequently experienced it, laying aside all implements and aids of war, sends ambassadors to him, saying: "Behold, a people has gone out from Egypt and has covered the face of the earth, and it sits here beside me." Moreover, I think that something further also moved the king: for he seems to have heard that the sons of Israel are accustomed to conquer their enemies by prayer, not by arms, and not so much by iron as by entreaties. For Israel moved no arms against Pharaoh, but it was said to him: "The Lord will fight for you, and you shall hold your peace." Nor indeed against the Amalekites did the force

Editors' notes and page, col. 671

Footnotes

(28) ‹anchor: legatos dicens› · call in col 671

Num. XXII, 5.

Numbers 22:5.

(printed under page 340)

(29) ‹anchor: dictum est ei› · call in col 671

Exod. XIV, 14.

Exodus 14:14.

(printed under page 340)

(30) · call in col 671

Exod. XV, 14, 15.

Exodus 15:14–15.

(printed under page 340)

Page

running head: 671 ORIGENIS
marginal letters: A incantatores et magi.; B Potuit ex virga; C test, sed restituere; D sermonibus, quod ferro
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:672

vis armorum, quantum Moysis valuit oratio. Ut enim elevasset Moyses manus ad Deum, vincebatur Amalec; remissae vero et dejectae, vinci faciebant Israel. Haec profecto audierat Balach rex Moab. Scriptum est enim : « Audierunt gentes, et iratae sunt : dolores comprehenderunt habitantes Philistiim. Tunc festinaverunt duces Edom, et principes Moabitarum, apprehendit eos tremor. » Vides pervenisse ad eos quod in cantico praedixerat Moyses quando transierant mare Rubrum. Audierat ergo rex Moab, quia populus hic orationibus vincit, et pugnat adversum hostes ore, non gladio, et ob hoc sine dubio apud semetipsum cogitavit, dicens : Quoniam quidem orationibus populi hujus et precibus nulla possunt arma conferri, ideo etiam mihi tales aliquae preces, et talia requirenda sunt arma verborum, et orationes tales quae superare possint orationes istorum.

of arms avail so much as the prayer of Moses availed. For when Moses lifted up his hands to God, Amalek was conquered; whereas when they were slackened and let down, they caused Israel to be conquered. These things assuredly Balach king of Moab had heard. For it is written: "The nations heard, and were angry: pains seized the inhabitants of Philistia. Then the chiefs of Edom hastened, and the princes of the Moabites, trembling seized them." You see that what Moses had foretold in the song when they had crossed the Red Sea had reached them. The king of Moab had heard, therefore, that this people conquers by prayers, and fights against its enemies with the mouth, not with the sword, and on this account without doubt he thought within himself, saying: Since indeed no arms can be compared with the prayers and entreaties of this people, therefore I also must seek some such entreaties, and such arms of words, and such prayers as can overcome the prayers of those men.

5. Ut autem scias tale aliquid cogitasse regem, ex Scripturae verbis intellige, quae ego a magistro quodam, qui ex Hebraeis crediderat, exposita didici. Scriptum est ergo : « Et dixit Moab ad seniores Madian : Nunc ablinget synagoga haec omnes qui in circuitu nostro sunt, sicut ablingit vitulus herbam campi. » Aiebat ergo magister ille, qui ex Hebraeis crediderat : Cur, inquit, tali usus est exemplo dicens, « sicut ablingit vitulus herbam campi? » Ob hoc sine dubio, quia vitulus ore obrumpit herbam de campo et lingua tanquam falce quaecunque invenerit secat. Ita ergo et populus hic, quasi vitulus ore et labiis pugnat, et arma habet in verbis ac precibus. Haec igitur sciens rex mittit ad Balaam, ut et ipse deferat verbis verba contraria, et precibus preces. Nec mireris si est in magica arte tale aliquid; esse enim hanc artem designat etiam Scriptura, sed uti ea prohibet. Nam et daemones Scriptura esse designat, sed coli eos et exorari vetat. Recte ergo etiam magica uti prohibet, quia magorum ministri angeli sunt refugae, et spiritus maligni, et daemonia immunda. Nullus enim sanctorum spirituum obtemperat mago. Non potest invocare magus Michaelem, non potest invocare Raphaelem, neque Gabrielem; multo magis magus invocare non potest omnipotentem Deum, nec Filium ejus Dominum nostrum Jesum Christum, nec sanctum Spiritum ejus. Nos soli accepimus potestatem invocandi Deum Patrem. Nos soli habemus potestatem invocandi unigenitum ejus Christum. Sed illud est quod dico : qui jam potestatem accepit invocandi Christum, non potest iterum daemones invocare : et qui sancti Spiritus particeps factus est, ad immundos ultra spiritus accedere non debet. Si enim invocaverit immundos spiritus, sanctus ab eo Spiritus refugit. Magi sunt qui invocant Beelzebub. Denique sciebat hoc populus ille, et ideo mentientes contra Dominum meum Jesum,

5. And that you may know that the king thought something of this sort, understand it from the words of Scripture, which I learned as expounded by a certain teacher who had believed from among the Hebrews. For it is written: "And Moab said to the elders of Madian: Now shall this assembly lick up all who are round about us, as a calf licks up the grass of the field." That teacher, therefore, who had believed from among the Hebrews, used to say: Why, said he, did he use such an example, saying, "as a calf licks up the grass of the field?" On this account, without doubt, because a calf breaks off the grass from the field with its mouth, and with its tongue as with a sickle cuts whatever it finds. So therefore this people also, like a calf, fights with mouth and lips, and has its arms in words and entreaties. Knowing these things, therefore, the king sends to Balaam, that he himself also may bring contrary words against words, and entreaties against entreaties. Nor should you wonder if there is something of this sort in magical art; for the Scripture also designates that this art exists, yet forbids using it. For the Scripture also designates that demons exist, yet forbids them to be worshipped and entreated. Rightly therefore it also forbids using magical art, because the ministers of magicians are apostate angels, and malignant spirits, and unclean demons. For none of the holy spirits obeys a magician. A magician cannot invoke Michael, he cannot invoke Raphael, nor Gabriel; much less can a magician invoke Almighty God, or His Son our Lord Jesus Christ, or His Holy Spirit. We alone have received the power of invoking God the Father. We alone have the power of invoking His only-begotten Christ. Yet this is what I say: he who has once received the power of invoking Christ cannot again invoke demons: and he who has become a partaker of the Holy Spirit ought no longer to approach unclean spirits. For if he invokes unclean spirits, the Holy Spirit flees away from him. It is magicians who invoke Beelzebub. Finally, that people knew this, and therefore lying against my Lord Jesus,

Editors' notes and page, col. 672

Footnotes

(31) · call in col 672

Num. XXII, 4.

Numbers 22:4.

(printed under page 340)

(46) ‹anchor: quia magorum ministri› · call in col 672

Idem, « magistri. »

The same manuscript reads "masters."

(printed under page 340)

(47) ‹anchor: ab eo Spiritus refugit› · call in col 672

Sanctus ab eo Spiritus refugit. Codex Carnotensis, « Spiritus sanctus ab eo violenter abstrahitur. »

"The Holy Spirit flees from him." The Chartres manuscript reads "the Holy Spirit is violently withdrawn from him."

(printed under page 340)

Page

running head: ORIGENIS 672
marginal letters: A vis armorum, quantum; B tales aliquae preces,; C quaecunque invenerit secat.; D lium ejus Dominum
old-edition numerals: 320 after spiritus,
other: Latin only, no Greek printed

PG 12:673

et falsa dicentes, aiebant : « Hic in Beelzebub principe daemoniorum ejicit daemonia. » Salvator autem sciens quia verum est quidem quod princeps quidem daemoniorum Beelzebub sit, in hoc eos non arguit mendacii, sed respondit eis : « Si ego in Beelzebub ejicio daemonia, filii vestri in quo ejiciunt? » Unde constat esse quosdam daemones malos, qui invocati a magis, adsunt eis ad malum, non ad bonum. Parati enim sunt ad malefaciendum, bene autem facere nesciunt. Isti ergo daemones arte quadam et compositione verborum in amicitias, ut ita dicam, cesserant Balaam : quorum amicitiis fretus, magnus apud homines videbatur. Ob hoc ergo mittit ad eum rex, et ait : « Veni nunc, et maledic mihi populum hunc, quia fortior est hic quam nos, si forte possimus percutere aliquos ex eis, et ejicere eos de terra. » Videtur mihi rex hic non ex integro confidere in Balaam divino, ingenti credo de virtutibus, quae in populo Dei factae sunt, auditione perterritus : et ideo dicit, si forte vel eousque praevaleant maledictiones Balaam, ut aliquos ex ipsis possit percutere, caeteros vero fugare perterritos, et propria terra depellere.

and speaking falsehoods, they said: "This man casts out demons by Beelzebub the prince of demons." Now the Saviour, knowing that it is indeed true that Beelzebub is the prince of demons, does not convict them of falsehood in this, but answered them: "If I by Beelzebub cast out demons, by whom do your sons cast them out?" Whence it is clear that there are certain evil demons who, when invoked by magicians, are present with them for evil, not for good. For they are ready to do evil, whereas they do not know how to do good. Those demons, therefore, by a certain art and composition of words had entered into friendship, so to speak, with Balaam: relying on whose friendship, he seemed great among men. On this account, therefore, the king sends to him, and says: "Come now, and curse this people for me, because it is stronger than we, if perhaps we may be able to strike some of them, and cast them out from the land." This king seems to me not to trust wholly in Balaam the diviner, terrified, I believe, by the mighty report concerning the miracles which had been wrought among the people of God: and therefore he says, if perhaps the curses of Balaam may prevail at least so far that he may be able to strike some of them, and put the rest to flight in terror, and drive them from his own land.

6. Addit praeterea : « Quia scio, inquit, quod quos benedixeris, benedicti erunt, et quos maledixeris, maledicti erunt. » Ego non credo quia sciret rex, quod quibuscunque benedixisset Balaam, benedicti essent : sed videtur mihi adulandi gratia haec dicere, ut artem ejus efferens et extollens, promptiorem eum sibi reddat ad facinus. Ars enim magica nescit benedicere, quia nec daemones sciunt benefacere. Noscit benedicere Isaac et Jacob, et omnes sancti : impiorum nullus scit benedicere. Sed tandem veniunt ad Balaam legati. « Venerunt ergo, inquit, seniores Moab, et seniores Madian, et divinacula in manibus eorum. » In illis divinationis artibus, quas curiositas humana composuit, sunt quaedam quae Scriptura quidem divinacula nominavit : gentilis autem consuetudo, vel tripodas, vel cortinas, vel aliis hujusmodi vocabulis appellat; quae quasi ad hoc ipsum consecrata, moveri ab eis et contrectari solent. Scriptura sane divina ephod quoddam vernaculo sermone nominat in prophetis, quod indumentum tradunt esse prophetantium. Aliud tamen apud Scripturas divina prophetia, aliud divinatio habetur. Ait enim : « Non erit auguratio in Jacob, neque divinatio in Israel. In tempore dicetur ad Jacob et Israel, quid facturus sit Deus. » Abdicatur ergo penitus divinatio : opere enim et ministerio daemonum, ut supra jam diximus, adimpletur. Igitur Balaam, divinaculis acceptis, cum solerent daemones ad ipsum venire, fugatos quidem daemones videt, sed adesse Deum. Et ideo dicit interrogare se Deum, quia consuetos sibi parere nusquam daemones videt. Venit ergo ipse ad

6. He adds furthermore: "For I know," he says, "that those whom you shall bless shall be blessed, and those whom you shall curse shall be cursed." I do not believe that the king knew that whomsoever Balaam blessed were blessed: rather, he seems to me to say these things for the sake of flattery, so that by exalting and extolling his art, he may render him readier for the crime. For magical art does not know how to bless, because neither do demons know how to do good. Isaac and Jacob know how to bless, and all the saints: none of the ungodly knows how to bless. Yet at length the ambassadors come to Balaam. "The elders of Moab, therefore," it says, "and the elders of Madian came, and instruments of divination in their hands." In those arts of divination which human curiosity has composed, there are certain things which the Scripture indeed has named instruments of divination: while Gentile custom calls them either tripods, or cauldrons, or by other words of this kind; which, as if consecrated for this very purpose, are accustomed to be moved and handled by them. Divine Scripture indeed names a certain ephod in the vernacular speech in the prophets, which they hand down to be the garment of those who prophesy. Yet in the Scriptures divine prophecy is accounted one thing, divination another. For it says: "There shall be no augury in Jacob, nor divination in Israel. In due time it shall be told to Jacob and Israel what God will do." Divination therefore is utterly renounced: for it is fulfilled by the work and ministry of demons, as we have already said above. Balaam, therefore, having received the instruments of divination, whereas the demons were accustomed to come to him, sees that the demons indeed have been put to flight, and that God is present. And therefore he says that he is inquiring of God, because he nowhere sees the demons who were accustomed to obey him. He Himself therefore comes to

Editors' notes and page, col. 673

Footnotes

(32) · call in col 673

Luc. XI, 15.

Luke 11:15.

(printed under page 341)

(33) · call in col 673

ibid., 19.

Same chapter, verse 19.

(printed under page 341)

(34) · call in col 673

Num. XXII, 6.

Numbers 22:6.

(printed under page 341)

(35) ‹anchor: scio, inquit› · call in col 673

ibid.

Same place.

(printed under page 341)

(36) ‹anchor: ergo, inquit› · call in col 673

Num. XXII, 7.

Numbers 22:7.

(printed under page 341)

(37) ‹anchor: Ait enim› · call in col 673

Num. XXIII, 23.

Numbers 23:23.

(printed under page 341)

(38) · call in col 673

Num. XXII, 9, 10, 11, 12.

Numbers 22:9, 10, 11, 12.

(printed under page 341)

Page

running head: 673 IN NUMEROS HOMIL
marginal letters: A et falsa dicentes,; B quam nos, si; C magica nescit benedicere,; D tium. Aliud tamen
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:674

Balaam, non quod dignus esset ad quem veniret Deus; sed ut fugarentur illi qui ad maledicendum et malefaciendum adesse consueverant. Jam enim hinc providebat Deus populo suo. Adest ergo, et dicit Deus ad eum : « Quid homines isti venerunt ad te? Et dixit Balaam ad Deum : Balach filius Sephor rex Moab misit eos ad me, dicens : Ecce populus exiit de Aegypto, et cooperuit faciem terrae, et hic sedet juxta me. Veni ergo nunc, et maledic mihi eum, si forte poterimus percutere eum, et ejicere. Et dixit Deus ad Balaam : Non eas cum eis, neque maledicas populum : est enim benedictus. »

Balaam, not because he was worthy that God should come to him; but so that those who had been accustomed to be present for cursing and doing evil might be put to flight. For already from this point God was providing for His people. God therefore is present, and says to him: "Why have these men come to you? And Balaam said to God: Balach the son of Sephor king of Moab sent them to me, saying: Behold, a people has gone out from Egypt, and has covered the face of the earth, and it sits here beside me. Come therefore now, and curse it for me, if perhaps we shall be able to strike it, and cast it out. And God said to Balaam: You shall not go with them, nor shall you curse the people: for it is blessed."

7. Altior hic exoritur quaestio, et nescio utrum conveniat rem tam profundi mysterii denudare, et proferre ad turbas, et eas turbas quae ad auditorium verbi Dei non nisi paucis diebus adveniunt, et continuo discedunt, nec in meditatione verbi Dei diutius immorantur : tamen pro iis qui studiosi sunt, et sciunt audire, possuntque capere spiritalem sensum, pauca aliqua dicemus ex multis. Potest ergo objici tale aliquid : Invocet licet daemones Balaam, maledicat populo, invocati daemones faciant quod possunt : nunquid non potest Deus defendere a daemonibus populum, vimque eorum in malefaciendo destruere? Quid ergo opus erat, ut ipse veniret ad Balaam et consuetos daemones prohiberet accedere, ne vel tentarent aut conarentur laedere populum suum? Ad haec ergo licet non omnia quae possunt occurrere, proferenda sunt, tamen dicemus ex parte, quia non vult Deus daemonum genus ante tempus damnare. Sciunt enim et ipsi daemones quia tempus eorum praesens hoc saeculum continet. Propterea denique et Dominum rogabant, ut non torqueret eos ante tempus, neque in abyssum mitteret. Et ob hoc neque diabolum removit a principatu saeculi hujus, quia adhuc opus est opera ejus ad perfectionem eorum qui coronandi sunt, opus est adhuc opera ejus ad exercitia certaminum et victorias beatorum. Sic ergo et reliquos daemones non vult ante tempus a propositi sui intentione violenter abstrahere, et ideo ex initio non eis indulsit invocari per Balaam, ne forte invocati destruerentur ante tempus, et perimerentur defendente populum suum Deo. Aliud enim est, si exspectat daemon a Deo aliquem ad tentandum sicut Job, et cum certa distinctione potestatem ejus accipiat. Verbi gratia, ut dicatur ei, Do tibi omnia ejus in potestate, sed ipsum non contingas. Aut iterum, Do tibi in eum potestatem, sed animam ejus custodi. Et aliud est si mago exigente, et adjuramentis quibusdam extorquente, daemones sine ulla observatione desaeviant. In quo utique si eis libertas servetur arbitrii, populum Dei perditum dabunt. Si vero libertas auferatur arbitrii, hoc erat damnasse rationabilem

7. A deeper question arises here, and I do not know whether it is fitting to lay bare a matter of so deep a mystery, and bring it forth to the crowds, and those crowds who come to the hearing of the word of God only on a few days, and forthwith depart, and do not tarry longer in meditation on the word of God: nevertheless, for those who are studious, and know how to hear, and are able to grasp the spiritual meaning, we shall say a few things out of many. Something of this sort, therefore, can be objected: Even though Balaam invokes demons, and curses the people, and the invoked demons do what they can: can God not defend the people from the demons, and destroy their power in doing evil? What need was there, then, that He Himself should come to Balaam and forbid the accustomed demons to approach, lest they should even tempt or attempt to hurt His people? To these things, therefore, although not all the things which can occur are to be brought forth, nevertheless we shall say in part, that God does not will to condemn the race of demons before the time. For the demons themselves also know that this present age contains their time. On this account, finally, they also besought the Lord that He would not torment them before the time, nor send them into the abyss. And on this account neither did He remove the devil from the principality of this age, because there is still need of his work for the perfection of those who are to be crowned, there is still need of his work for the exercises of struggles and the victories of the blessed. Thus therefore He does not will violently to draw away the remaining demons either from the intent of their purpose before the time, and therefore from the beginning He did not permit them to be invoked through Balaam, lest perhaps having been invoked they should be destroyed before the time, and perish while God was defending His people. For it is one thing if a demon awaits from God someone to tempt, like Job, and receives power over him with a fixed limit: for example, that it be said to him, I give you all his possessions in your power, only touch not himself; or again, I give you power over him, only guard his life. And it is another thing if, when a magician demands it and extorts it by certain adjurations, the demons rage without any restraint. In which case assuredly, if freedom of will were preserved for them, they would bring the people of God to ruin. Whereas if freedom of will were taken away, this would have been to condemn a rational

Editors' notes and page, col. 674

Footnotes

(38) ‹anchor: dicit Deus ad eum› · call in col 674

Num. XXII, 9, 10, 11, 12.

Num. 22:9, 10, 11, 12.

(printed under page 341)

(39) ‹anchor: abyssum mitteret› · call in col 674

Matth. VIII, 29; Luc. VIII, 31.

Matthew 8:29; Luke 8:31.

(printed under page 341)

(48) ‹anchor: ante tempus damnare› · call in col 674

Non vult Deus dæmonum genus ante tempus damnare, etc. Vide clarissimum Huetium Origenianorum lib. ii, quæst. 5, numeris 22 et 23.

"God does not will to condemn the race of demons before the time," etc. See the most distinguished Huet, Origeniana, book 2, question 5, numbers 22 and 23.

(printed under page 341)

(49) ‹anchor: observatione desæviant› · call in col 674

Codex Carnotensis, « deserviant. »

The Chartres manuscript reads "serve."

(printed under page 341)

Page

running head: MEROS HOMILIA XIII. 674
marginal letters: A Balaam, non quod; B rium verbi Dei; C tempus damnare. Sciunt; D exspectat daemon a
old-edition numerals: 321 after contingas.
other: Latin only, no Greek printed

PG 12:675

creaturam, et ante tempus intulisse judicium, et impedisse omnibus qui adversum eos in agone certantes poterant coronari. Si enim daemoniis auferatur libertas arbitrii, nullus ultra impugnabit athletas Christi : nullo autem impugnante, nec certamen aliquod erit : et sublato certamine, nullum erit praemium, nulla victoria. Idcirco igitur tali via utitur Deus, ut et populus adhuc rudis, et qui nuper abstrahi coeperat a cultu daemonum, daemonibus non tradatur, et invocante mago responsa deferantur, et genus daemonum non nudetur arbitrii potestate. Et ideo praevenit Deus et ire Balaam, atque invocare daemones ad maledicendum prohibet, si tamen a cupiditate cessasset. Sed quia persistit in desiderio pecuniae, indulgens Deus arbitrii libertati, rursus ire permittit. Verbum tamen suum injicit in os ejus, prohibens maledictionem fieri per daemones, ut benedictionibus locum daret, et pro maledictis proferat Balaam benedictiones ac prophetias, quae possunt aedificare non solum Israel, sed et reliquas gentes.

creature, and to have brought in judgement before the time, and to have hindered all who by striving against them in the contest could be crowned. For if freedom of will were taken away from the demons, none would any longer assail the athletes of Christ: and with none assailing, neither would there be any contest: and with the contest taken away, there would be no reward, no victory. On this account, therefore, God uses such a way, that both the people, still rude and having recently begun to be drawn away from the worship of demons, may not be delivered to the demons, and when the magician invokes them responses may be brought back, and the race of demons may not be stripped of the power of free will. And therefore God forestalls him and forbids Balaam to go and to invoke demons for cursing, if indeed he had ceased from his cupidity. But because he persists in the desire for money, God, indulging the freedom of his will, again permits him to go. Yet He casts His own word into his mouth, forbidding a curse to be made through the demons, so as to give place to blessings, and so that instead of curses Balaam may bring forth blessings and prophecies, which can edify not only Israel, but also the rest of the nations.

Φασὶ τὸν Βαλαὰμ ἔχειν φοιτητὰς τῇ τέχνῃ μαθητεύσαντας αὐτῷ τῇ μαγικῇ, καὶ δόξαν περὶ αὐτοῦ ἔχοντας ἀναγράψασθαι τὰς προφητείας αὐτοῦ, καὶ καταλιπεῖν, ἐν αἷς καὶ τό· « Ἀνατελεῖ ἄστρον· » ὃ καὶ ἐκ πατρικῆς παραδόσεως καὶ διδαχῆς παραλαβόντες οἱ μάγοι ἐπὶ τὴν Βηθλεὲμ παρεγένοντο.

They say that Balaam had disciples who were instructed by him in the magical art, and who, holding a high opinion of him, wrote down his prophecies and left them behind, among which was also this: "A star shall rise;" which the Magi, having received from ancestral tradition and teaching, came to Bethlehem.

Si enim a Moyse prophetiae ejus sacris insertae sunt voluminibus, quanto magis descriptae sunt ab iis qui habitabant tunc Mesopotamiam, apud quos magnificus habebatur Balaam, quosque artis ejus constat fuisse discipulos? Ex illo denique fertur magorum genus, et institutio in partibus Orientis vigere : qui descripta habentes apud se omnia quae prophetaverat Balaam, etiam hoc habuerunt scriptum, quod « orietur stella ex Jacob, et exsurget homo ex Israel. » Haec scripta habebant magi apud semetipsos, et ideo quando natus est Jesus, agnoverunt stellam, et intellexerunt adimpleri prophetiam, magis ipsi quam populus Israel, qui sanctorum prophetarum audire verba contempsit. Illi ergo ex iis tantum quae Balaam scripta reliquerat agnoscentes adesse tempus, venerunt, et requirentes eum statim adoraverunt, et ut fidem suam magnam esse declararent, parvum puerum quasi regem venerati sunt.

For if his prophecies were inserted by Moses into the sacred volumes, how much more were they copied down by those who then dwelt in Mesopotamia, among whom Balaam was held in great esteem, and who are known to have been disciples of his art? From him, finally, the race and institution of the Magi is reported to flourish in the parts of the East: who, having copied down among themselves all the things which Balaam had prophesied, also had this written, that "a star shall rise out of Jacob, and a man shall spring up out of Israel." The Magi had these writings among themselves, and therefore when Jesus was born, they recognized the star, and understood that the prophecy was being fulfilled, more than the people of Israel, who despised hearing the words of the holy prophets. They therefore, recognizing only from those things which Balaam had left written that the time was at hand, came, and seeking Him forthwith adored Him, and to declare that their faith was great, venerated the small child as a king.

8. Sed redeamus ad propositum. Molestus est Balaam Deo et extorquet propemodum permitti sibi ut eat maledicere filiis Israel, et ut invocet daemones, ad quem jam venerat Deus. Ascendit asinam, occurrit ei angelus, qui excubabat pro

8. But let us return to the subject. Balaam is troublesome to God and almost extorts permission for himself to go to curse the sons of Israel, and to invoke demons, after God had already come to him. He mounts his ass; there meets him the angel who kept watch for

Editors' notes and page, col. 675

Footnotes

(†) ‹anchor: Βηθλεὲμ παρεγένοντο› · call in col 675 (new Latin version of the Greek fragment set beside Rufinus) VERS. NOV. Dicitur Balaam habuisse discipulos qui magicam ejus artem didicerint, quique magna de eo concepta opinione litteris mandaverint, atque posteris reliquerint ejus vaticinia, in quibus exstabat etiam illud : « Orietur stella ; » quod cum e paterna traditione ac disciplina accepissent magi, venerunt Bethleem.

NEW VERSION. Balaam is said to have had disciples who learned his magic art, and who, having formed a great opinion of him, committed his prophecies to writing and left them to posterity; among them stood this one too: "A star shall rise." Having received this from their fathers' tradition and teaching, the magi came to Bethlehem.

(printed under page 342)

(40) ‹anchor: habuerunt scriptum› · call in col 675

Num. XXIV, 17.

Numbers 24:17.

(printed under page 342)

(41) · call in col 675

Exod. XXXII, 34.

Exodus 32:34.

(printed under page 342)

(50) · call in col 675 (call not visible in the foot image)

Si enim a Moyse, etc. Vide notas ad librum primum contra Celsum, num. 60.

"For if by Moses," etc. See the notes on the first book Against Celsus, number 60.

(printed under page 342)

Page

running head: 675 ORIGENIS
marginal letters: A creaturam, et ante; B bitrii libertati, rursus; C constat fuisse discipulos?; D eum statim adoraverunt,
old-edition numerals: (none)
other: Greek catena fragment Φασὶ τὸν Βαλαὰμ... printed in left sub-column beside Rufinus's Latin Si enim a Moyse...; VERS. NOV. at foot not set

PG 12:676

Israel, de quo scriptum est, dicente Domino ad Moysen : « Angelus meus ibit tecum. » Petenti ergo ire, conceditur : in via conteritur ab asina : sed magus daemones videt, angelum non videt, asina tamen videt. Non quod digna esset videre angelum, sicut nec loqui digna erat, sed ut confutaretur Balaam : et ut ait quodam in loco Scriptura : « Mutum animal humana voce respondens, arguit prophetae dementiam. » Verum quoniam de historia multa jam dicta sunt, aliqua etiam de allegoria perstringamus in fine. Si videas contrariam potestatem impugnantem populum Dei, intelligis quis sit qui sedeat super asinam. Et si consideres homines quomodo a daemonibus praecipitantur, intelligis quae sit asina. Sic enim et in Evangelio intelliges Jesum mittentem discipulos suos ad asinam, quae alligata erat, et ad pullum ejus : ut discipuli eam solvant, et adducant, ut ipse redeat super eam. Et forte haec asina, id est Ecclesia, prius portabat Balaam, nunc autem Christum, ex quo soluta est a discipulis et a quibus innexa erat vinculis relaxata, ut Filius Dei sederet super eam, et cum ipsa ingrederetur sanctam civitatem Jerusalem coelestem, et compleretur Scriptura, quae dicit : « Laetare, filia Sion, praedica, filia Jerusalem, ecce rex tuus venit tibi mitis et sedens super subjugale. » Subjugale, id est asinam, credentes sine dubio ex Judaeis dicit : et pullum novellum, eos profecto qui sunt ex gentibus credentes in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.

Israel, of whom it is written, as the Lord says to Moses: "My angel shall go with you." When he asks to go, therefore, it is granted: on the way he is crushed by the ass: yet the magician sees demons, he does not see the angel, whereas the ass sees him. Not that she was worthy to see the angel, just as neither was she worthy to speak, but so that Balaam might be confuted: and as the Scripture says in a certain passage: "A dumb beast, answering with a human voice, rebuked the madness of the prophet." But since many things have already been said concerning the history, let us also touch upon a few things concerning the allegory at the end. If you see the contrary power assailing the people of God, you understand who it is that sits upon the ass. And if you consider how men are cast down headlong by demons, you understand what the ass is. For thus in the Gospel also you will understand Jesus sending His disciples to the ass which was tied, and to her colt: that the disciples should loose her, and bring her, so that He Himself may ride upon her. And perhaps this ass, that is, the Church, formerly carried Balaam, whereas now she carries Christ, since the time when she was loosed by the disciples and released from the bonds by which she was bound, so that the Son of God might sit upon her, and enter with her into the holy city, the heavenly Jerusalem, and the Scripture might be fulfilled which says: "Rejoice, O daughter of Sion; proclaim, O daughter of Jerusalem: behold, your King comes to you, meek and sitting upon a beast of burden." By the beast of burden, that is, the ass, it doubtless means those who believe from among the Jews: and by the young colt, assuredly those who from among the Gentiles believe in Christ Jesus our Lord, to Whom belongs glory and empire for ever and ever. Amen.

HOMILIA XIV.

HOMILY XIV.

Item de Balaam.

Likewise concerning Balaam.

1. Plura sunt, quae nobis resederunt exponentibus lectionem de Balaam atque asina ejus : et quoniam est temporalis tractatus, qui in Ecclesia aedificandi gratia habetur, non habuimus tantum spatii, ut possemus singula quaeque Scripturae verba proponere, et ita ut nihil omnino indiscussum remaneret, explanationem singulis adhibere, quoniam quidem hujusmodi stylus commentariorum magis est. Idcirco quae inquisitione digna videntur, repetimus, eamque discutientes, qua possumus explanatione disserere et in medium proferre tentabimus. Est autem adhuc difficile in explanatione historiae ipsius, quomodo cum dicatur venisse Deus noctu ad Balaam primo, et interrogasse qui essent homines qui venissent ad eum : ac respondisset, quia missi essent a Balach filio Sephor dicente : « Veni, et maledic mihi populum; » responderit ei Deus : « Non ibis cum eis, neque maledices populum,

1. There are many things which remained over for us as we were expounding the reading concerning Balaam and his ass: and since it is a time-bound treatise, which is delivered in the Church for the sake of edification, we did not have so much space that we could set forth each single word of Scripture, and apply an explanation to each in such a way that nothing at all would remain unexamined, seeing that a style of this sort belongs rather to commentaries. On this account we return to the things which seem worthy of inquiry, and examining them, we shall endeavour to discuss and bring them forth in public with whatever explanation we can. Now it is still difficult in the explanation of the history itself, how, when God is said to have come by night to Balaam at first, and to have asked who the men were that had come to him, and he had answered that they had been sent by Balach the son of Sephor, saying: "Come, and curse this people for me;" God answered him: "You shall not go with them, nor shall you curse the people,

Editors' notes and page, col. 676

Footnotes

(42) · call in col 676

II Petr. II, 16.

2 Peter 2:16.

(printed under page 342)

(43) ‹anchor: quæ dicit› · call in col 676

Zach. IX, 9.

Zechariah 9:9.

(printed under page 342)

(44) ‹anchor: Sephor dicente› · call in col 676

Num. XXII, 11, 12.

Numbers 22:11–12.

(printed under page 342)

(51) ‹anchor: Item de Balaam› · call in col 676

Hoc fragmentum desumptum est e Catenis manuscriptis.

This fragment is taken from the manuscript Catenae.

(printed under page 342)

Page

running head: ORIGENIS 676
marginal letters: A Israel, de quo; B Evangelio intelliges Jesum; C cui est gloria; D explanatione disserere et
old-edition numerals: 322 after indiscussum
other: Latin only, no Greek printed; word split at column break: popu-

PG 12:677

est enim benedictus. » Iterum secundo dicitur ad eum noctu venisse Deus, et dixisse, ut iret cum eis, sed hoc observaret ut verbum quod daret Deus in ore ejus, hoc loqueretur. Et rursum tertio eunti ei occurrisse angelum Dei, cui in tantum via ejus non elegans nec opportuna videretur, ut etiam interficere eum vellet, nisi asina videns angelum, quem Balaam videre non potuit, declinasset. Et tamen posteaquam culpatur ab angelo cur ire voluisset, rursus etiam ab ipso ire permittitur : tantum ut custodiat verbum, quod Deus dederit in ore ejus, ut hoc solum proferat, nec amplius aliquid. Haec ergo omnia difficilem habent explanationem : paucis tamen, ut supra jam diximus, occasionem intelligentiae vobis dabimus, quo et vos faciatis quod scriptum est : « Ut iis auditis sapiens sapientior fiat : » et : « Da occasionem sapienti, et sapientior erit. » Sed priusquam perveniamus ad rem, ne illud quidem omittemus, quod curiosius intendentes in hoc loco observavimus. In Hebraeorum litteris nomen Dei, hoc est Deus, vel Dominus, diverse scribi dicitur. Aliter enim scribitur Deus, quicunque Deus : aliter Deus ipse, de quo dicitur : « Audi, Israel, Dominus Deus tuus, Deus unus est. » Iste ergo Deus Israel, Deus unus et creator omnium, certo quodam litterarum signo scribitur, quod apud illos tetragrammaton dicitur. Si quando ergo sub hoc signo in Scripturis scribitur Deus, nulla est dubitatio quin de Deo vero et mundi creatore dicatur. Si quando vero aliis, id est communibus litteris scribitur, incertum habetur utrum de Deo vero, an de aliquo ex illis dicatur, de quibus Apostolus dicit : « Tametsi sunt qui dicantur dii, sive in coelo sive in terra : sicut sunt dii multi, et domini multi : nobis tamen unus Deus Pater, ex quo omnia, et nos per ipsum. » Aiunt ergo qui Hebraicas litteras legunt, in hoc loco Deus, non sub signo tetragrammati esse positum, de quo qui potest, requirat. Sed et quod dixit Deus ad Balaam quasi interrogans qui sunt isti homines, requiritur cur ignorare videatur : et iterum quod ait : « Non maledices populum, est enim benedictus. » Sic itaque potest intelligi, quasi dixerit : Non maledices populum meum.

for it is blessed." Again a second time God is said to have come to him by night, and to have told him to go with them, yet to observe this, that he should speak the word which God should put in his mouth. And again a third time, as he was going, the angel of God met him, to whom his way seemed so unbecoming and unseasonable that he even wished to kill him, had not the ass, seeing the angel whom Balaam could not see, turned aside. And nevertheless, after he is blamed by the angel as to why he wished to go, he is again permitted even by him to go: only that he keep the word which God shall have put in his mouth, so as to utter this alone, and nothing further. All these things, therefore, have a difficult explanation: yet in a few words, as we have already said above, we shall give you an occasion of understanding, so that you also may do what is written: "That having heard these things, a wise man may become wiser:" and: "Give an occasion to a wise man, and he will be wiser." But before we come to the matter, we shall not omit even that which by attending somewhat curiously we have observed in this passage. In the letters of the Hebrews the name of God, that is, God, or Lord, is said to be written in diverse ways. For any god whatever is written "God" in one way: God Himself, of Whom it is said: "Hear, O Israel, the Lord your God is one God," is written in another way. That God of Israel, therefore, the one God and Creator of all things, is written with a certain fixed sign of letters, which among them is called the tetragrammaton. Whenever therefore God is written in the Scriptures under this sign, there is no doubt that it is said of the true God and Creator of the world. Whereas whenever it is written with other, that is, common letters, it is held uncertain whether it is said of the true God, or of someone of those of whom the Apostle says: "Although there be those that are called gods, whether in heaven or on earth: as there are gods many, and lords many: yet to us there is one God, the Father, of Whom are all things, and we for Him." Those who read the Hebrew letters say, therefore, that in this passage "God" is not set down under the sign of the tetragrammaton; concerning which let him who is able, inquire. Moreover, as to what God said to Balaam, asking as it were who those men are, it is inquired why He seems to be ignorant: and again as to what He says: "You shall not curse the people, for it is blessed." Thus therefore it can be understood, as though He said: You shall not curse My people.

2. Nos interim dicimus dispensatione quadam et sapientia Dei, ita omnia in hoc mundo esse disposita, ut nihil prorsus otiosum sit apud Deum, etiamsi malum illud sit, etiamsi bonum. Sed planius quod dicitur explicemus. Malitiam Deus non fecit : tamen cum aliis inventam possit prohibere, non prohibet : sed cum ipsis a quibus habetur, utitur ea ad necessarias causas. Per ipsos enim in quibus est malitia, claros et probatos efficit eos qui ad virtutum gloriam tendunt. Nam si perimeretur malitia, non esset utique qui contrairet virtutibus.

2. Meanwhile we say that by a certain dispensation and wisdom of God, all things in this world have been so disposed that nothing at all is idle with God, even if it be evil, even if it be good. But let us explain more plainly what is said. God did not make malice: yet although when it has been invented by others He could forbid it, He does not forbid it: rather, together with those very ones by whom it is held, He uses it for necessary causes. For through those very ones in whom malice is, He renders illustrious and approved those who strive towards the glory of virtues. For if malice were destroyed, there would assuredly be none to oppose virvirtues.

Editors' notes and page, col. 677

Footnotes

(45) · call in col 677

Prov. I, 5.

Proverbs 1:5.

(printed under page 343)

(46) · call in col 677

Prov. IX, 9.

Proverbs 9:9.

(printed under page 343)

(47) ‹anchor: quo dicitur› · call in col 677

Deut. VI, 4.

Deuteronomy 6:4.

(printed under page 343)

(48) ‹anchor: Apostolus dicit› · call in col 677

I Cor. VIII, 5, 6.

1 Corinthians 8:5–6.

(printed under page 343)

Page

running head: 677 IN NUMEROS HOMIL
marginal letters: A lum, est enim; B faciatis quod scriptum; C id est communibus; D 2. Nos interim dicimus
old-edition numerals: (none)
other: Latin only, no Greek printed; words split at column breaks: lum, vir-

PG 12:678

Virtus autem non habens aliquid contrarium, non claresceret, nec splendidior et examinatior fieret. Non probata vero nec examinata virtus, nec virtus est. Sed haec si dicantur sine divinorum verborum testimoniis, exquisita magis et humana arte composita, quam vera atque indubitata videbuntur. Requiramus ergo si hujusmodi sensum etiam volumina divina contineant. Veniamus ad Joseph. Tolle malitiam fratrum ejus, tolle invidiam, tolle illud omne parricidale commentum quo saevierunt in fratrem usquequo venderent eum. Si haec auferas, vide quantam simul peremeris dispensationem Dei. Simul enim abscindes cuncta illa, quae apud Aegyptum per Joseph pro salute omnium gesta sunt. Non fuisset interpretatio somnii Pharaonis, si per invidiam fratrum non fuisset Joseph distractus, et venisset in Aegyptum : nemo intellexisset quae Deus revelaverat regi, nemo frumenta congregasset in Aegypto, nemo necessitatem famis sapienti provisione curasset : periisset Aegyptus, periissent et finitimae regiones fame. Interiisset etiam ipse Israel, et semen ejus quaerens panem, si Aegyptum non fuisset ingressum, nec egressi fuissent ex ea filii Israel cum mirabilibus Domini. Nusquam plagae in Aegyptios, neque virtutes illae, quas fecit Deus per Moysen et Aaron. Nemo Rubrum mare siccis vestigiis incessisset. Cibum mannae mortalis vita nescisset. Nulla de sequenti petra aquarum fluenta prorupissent. Lex a Deo hominibus data non fuisset. Quae in Exodo, quae in Levitico, in Numeris etiam et Deuteronomio referuntur, ad humani generis scientiam non venissent. Haereditatem certe paternam, et terram repromissionis nullus intrasset. Et ut ad haec quae habentur in manibus, veniamus, tolle Balach hujus regis pessimi malitiam, qua maledici desiderat Israelem, aufer ejus astutiam, qua invitabat Balaam ad devorandum populum : pariter abstuleris erga filios Israel dispensationem Dei, et providentiae ejus favorem, nusquam prophetiae illae erunt, quae per os Balaam et filiis Israel et gentibus prophetantur.

Moreover, virtue, not having anything contrary to it, would not shine forth, nor would it become more splendid and more tested. And virtue neither proved nor tested is not even virtue. But if these things should be said without the testimonies of the divine words, they will seem rather sought-out and composed by human art than true and undoubted. Let us inquire, therefore, whether the divine volumes also contain a sense of this kind. Let us come to Joseph. Take away the malice of his brothers, take away the envy, take away all that parricidal contrivance whereby they raged against their brother until they sold him. If you take these things away, see how great a dispensation of God you will at the same time have destroyed. For at the same time you will cut off all those things which were done in Egypt through Joseph for the salvation of all. There would not have been the interpretation of Pharaoh's dream, if through the envy of his brothers Joseph had not been sold away and come into Egypt: no one would have understood the things which God had revealed to the king, no one would have gathered the grain in Egypt, no one would have cared for the distress of the famine by wise provision; Egypt would have perished, and the neighbouring regions would have perished by famine. Israel himself also would have died, and his seed seeking bread, if it had not entered Egypt, nor would the sons of Israel have gone forth out of it with the wonders of the Lord. Nowhere would there have been the plagues against the Egyptians, nor those mighty works which God wrought through Moses and Aaron. No one would have trodden the Red Sea with dry footsteps. Mortal life would not have known the food of manna. No streams of waters would have burst forth from the following rock. The law would not have been given by God to men. The things which are related in Exodus, which are in Leviticus, in Numbers also and Deuteronomy, would not have come to the knowledge of the human race. Certainly no one would have entered the paternal inheritance and the land of promise. And that we may come to these things which we have in hand, take away the malice of this most wicked king Balak, whereby he desires Israel to be cursed, take away his cunning, whereby he invited Balaam to devour the people: you will likewise have taken away the dispensation of God towards the sons of Israel, and the favour of His providence; nowhere will there be those prophecies which through the mouth of Balaam are prophesied both to the sons of Israel and to the nations.

Quod si etiam Novi Testamenti cupis haec testimoniis confirmari, si auferas malitiam Judae, proditionemque ejus perimas, abstuleris pariter crucem Christi et passionem ejus : et si non sit crux, non exuuntur principatus et potestates, nec triumphantur in ligno crucis. Si non fuisset mors Christi, utique nec resurrectio fuisset, nec exstitisset aliquis primogenitus ex mortuis. Quod si non fuisset primogenitus ex mortuis, nec spes nobis resurrectionis fuisset. Simili ergo modo et de ipso diabolo ponamus, verbi gratia, necessitate aliqua constrictum fuisse ne peccaret, vel post peccatum ablatam fuisse ab eo malitiae voluntatem :

But if you desire these things to be confirmed by the testimonies of the New Testament also, if you take away the malice of Judas and destroy his betrayal, you will likewise have taken away the cross of Christ and His passion; and if there be no cross, the principalities and powers are not stripped, nor are they triumphed over on the wood of the cross. If there had not been the death of Christ, certainly neither would there have been the resurrection, nor would anyone have existed as the firstborn from the dead. And if there had not been the firstborn from the dead, neither would there have been for us the hope of resurrection. In a similar way, therefore, let us also suppose concerning the devil himself, for example, that he had been constrained by some necessity so that he might not sin, or that after the sin the will to malice had been taken away from him:

Editors' notes and page, col. 678

Footnotes

(49) · call in col 678

Gen. XXXVII.

Genesis 37.

(printed under page 343)

(50) · call in col 678

Gen. XLI.

Genesis 41.

(printed under page 343)

(52) · call in col 678 (call not visible in the foot image)

Nec virtus est. Pro his in codice Sancti Theodorici legitur : « claros et probatos non efficit eos qui ad virtutum gloriam tendunt. »

"Nor is there virtue." In place of these words the manuscript of St. Theodoric reads: "it does not make illustrious and approved those who strive for the glory of the virtues."

(printed under page 343)

(53) · call in col 678 (call not visible in the foot image)

Codex Carnotensis, « commercium. »

The Chartres manuscript reads "commerce."

(printed under page 343)

Page

running head: IN NUMEROS HOMILIA XIV. 678
marginal letters: A tutibus. Virtus; B fuisset interpretatio; C prorupissent. Lex; D proditionemque ejus
old-edition numerals: 323 after prophetantur.
other: Latin only, no Greek printed; begins mid-word tutibus. (from virtutibus)

PG 12:679

simul utique ablatum fuisset nobis certamen adversum insidias diaboli, nec exspectaretur corona victoriae ei qui legitime certasset. Si non haberemus qui adversum nos obsisterent, agones non essent, nec victoribus munera ponerentur, nec regnum coelorum vincentibus pararetur : neque momentaneum hoc et leve tribulationis nostrae supra modum pondus gloriae operaretur nobis in futuro : nec aliquis nostrum pro tribulationum patientia speraret immensam gloriam futurorum. Ex quibus omnibus colligitur, quia Deus non solum bonis utatur ad opus bonum, sed et malis. Et hoc vere mirabile est, quod vasis malis utitur Deus ad opus bonum. In magna enim hac mundi hujus domo non sunt tantummodo vasa aurea, et argentea, sed et lignea, et fictilia, et alia quidem ad honorem, alia autem ad contumeliam, utraque tamen necessaria. Verum quoniam vasa haec quae dicimus, rationabilia intelligenda sunt, et liberi arbitrii : non casu, neque fortuito, unusquisque aut vas honoris efficitur, aut vas contumeliae, sed qui se tale praebuerit, ut electus esse mereatur, vas electum et vas honoris efficitur. Qui vero indignis et deterrimis sensibus vivit, iste formatur vas contumeliae, non a Conditore, sed a semetipso causis contumeliae suae datis. Non ergo eos tales esse Conditor fecit, sed hujusmodi mentes secundum propositum eorum, providentiae suae justa et ineffabili quadam ratione dispensat. Sicut, verbi gratia, in urbibus magnis, si qui indigniores sunt, et abstrusae vitae ac deterrimae homines, ultima quaeque opera, et laboriosa condemnantur operari, et tamen necessaria sunt civitati hujusmodi opera. Verbi causa, aut fornacibus lavacri ad succendendos ignes deserviunt, ut tu vel commoditate, vel deliciis perfruaris ; aut cuniculos purgant, aut alia hujusmodi gerunt, ut tibi in urbe fiat et delectabilis habitatio. Et illi quidem vel agunt ex proposito, vel ex merito patiuntur : opus tamen ipsorum proficit ad utilitatem eorum quibus quae bona et utilia sunt, parantur. Ita et haec de quibus proposuimus,

at the same time certainly there would have been taken away from us the contest against the wiles of the devil, nor would a crown of victory be awaited for him who had lawfully striven. If we did not have those who stood against us, there would be no contests, nor would rewards be set for the victors, nor would the kingdom of the heavens be prepared for those who overcome; nor would this momentary and light burden of our tribulation work for us beyond measure a weight of glory in the future; nor would any of us hope for the immense glory of future things in return for the patience of tribulations. From all of which it is gathered that God uses not only good things for a good work, but also evil things. And this is truly wonderful, that God uses evil vessels for a good work. For in this great house of this world there are not only golden and silver vessels, but also wooden and earthen ones, and some indeed for honour, but others for dishonour, yet both necessary. But since these vessels of which we speak are to be understood as rational and of free will, not by chance nor fortuitously is each one made either a vessel of honour or a vessel of dishonour, but he who has shown himself such that he deserves to be chosen is made a chosen vessel and a vessel of honour. He, however, who lives with unworthy and most base dispositions is formed a vessel of dishonour, not by the Creator, but with the causes of his dishonour given by himself. Therefore the Creator did not make them to be such, but He dispenses minds of this sort according to their own purpose by a certain just and ineffable reason of His providence. Just as, for example, in great cities, if there are any more unworthy men, and of a hidden and most base life, they are condemned to work at all the lowest and laborious works, and yet works of this sort are necessary to the city. For instance, either they serve the furnaces of the bath to kindle the fires, that you may enjoy either convenience or delights; or they cleanse the sewers, or do other things of this sort, that there may be made for you in the city a delightful dwelling as well. And they indeed either act from purpose, or suffer from desert; yet their work profits for the utility of those for whom the things which are good and useful are prepared. So also as to these things of which we have proposed,

Editors' notes and page, col. 679

Footnotes

(51) · call in col 679

II Tim. II, 5.

2 Timothy 2:5.

(printed under page 344)

(52) · call in col 679

II Cor. IV, 17.

2 Corinthians 4:17.

(printed under page 344)

(53) · call in col 679

II Tim. II, 20.

2 Timothy 2:20.

(printed under page 344)

Page

running head: 679 ORIGENIS
marginal letters: A simul utique; B et lignea; C abstrusae vitae; D (in footnote)
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word propo- (proposuimus)

PG 12:680

Deus quidem malitiam non fecit, inventam tamen ex propositi intentione eorum qui declinarunt a via recta, auferre penitus noluit : providens hoc, quod etiamsi illi esset inutilis qui ea utebatur, faceret eam tamen utilem iis adversum quos exercebatur. Et ideo refugere quidem omnibus modis debemus, ne unquam malitia inveniatur in nobis : in aliis vero vincere eam, non perimere studendum est; quia et illi, in quibus est malitia, aliquid necessarii operis conferunt universitati. Nihil enim otiosum, nihil inane est apud Deum, quia sive bono proposito hominis utitur ad bona, sive malo utitur ad necessaria. Sed beatior eris, si magis ex virtutibus quae in te sunt, inveniatur boni aliquid ex te vitae hujus universitas consequi : sicut illi, de quibus dicit apostolus Paulus : « Ut sitis sicut luminaria in hoc mundo, verbum vitae continentes. » Ad gloriam sunt ergo necessaria luminaria mundo huic. Et quid tam delectabile, quid tam magnificum, quam opus solis, vel lunae, a quibus illuminatur mundus ? Opus est tamen ipsi mundo etiam angelis qui sint super bestias, et angelis qui praesint exercitibus terrenis. Opus est angelis qui praesint animalium nativitati, virgultorum, plantationumque, et caeteris pluralibus incrementis. Et rursum angelis opus est, qui praesint operibus sanctis, qui aeternae lucis intellectum et occultorum Dei agnitionem, ac rerum divinarum scientiam doceant. Vide ergo ne te ipse facias inter eos angelos inveniri, qui bestiis praesunt, si belluinam duxeris vitam : aut inter eos, qui terrenis operibus praesunt, si corporea et terrena dilexeris. Sed satage quomodo magis assumaris ad societatem Michaelis archangeli, qui orationes sanctorum semper offert Deo. Assumeris autem in hunc numerum vel in istud officium, si insistas semper orationi, et vigiles in ea, et impleas quod Apostolus ait : « Sine cessatione orantes. » Vel certe ut assumaris in societatem et officium Raphaelis, qui medicinae praeest : si cum videris aliquem vulneratum peccatis, et sagittis diaboli confixum, adhibueris

God indeed did not make malice, yet when it was devised from the intention of the purpose of those who turned aside from the right way, He was unwilling to take it away altogether, foreseeing this: that even if it were useless to him who used it, He would nevertheless make it useful to those against whom it was exercised. And therefore we ought indeed in all ways to flee, lest malice ever be found in us; in others, however, we must strive to overcome it, not to destroy it, because those also in whom malice is contribute some necessary work to the universe. For nothing is idle, nothing is empty with God, because whether He uses the good purpose of a man for good things, or uses an evil one for necessary things. But you will be more blessed if rather from the virtues which are in you the universe of this life be found to obtain something of good from you, just as those of whom the apostle Paul says: "That you may be as lights in this world, holding fast the word of life." Therefore lights are necessary to this world for glory. And what is so delightful, what so magnificent, as the work of the sun, or of the moon, by which the world is illuminated? Yet the world itself has need also of angels who are over the beasts, and of angels who preside over earthly hosts. There is need of angels who preside over the birth of animals, of bushes, and of plantings, and over the other manifold growths. And again there is need of angels who preside over holy works, who teach the understanding of eternal light and the knowledge of the hidden things of God, and the science of divine things. See therefore lest you yourself cause yourself to be found among those angels who preside over beasts, if you lead a beastly life; or among those who preside over earthly works, if you love bodily and earthly things. But take care how you may rather be taken up into the fellowship of Michael the archangel, who always offers the prayers of the saints to God. And you will be taken up into this number or into that office, if you always persevere in prayer, and watch in it, and fulfil what the Apostle says: "Praying without ceasing." Or at least that you may be taken up into the fellowship and office of Raphael, who presides over medicine: if, when you see someone wounded by sins and pierced by the arrows of the devil, you apply

Editors' notes and page, col. 680

Footnotes

(54) · call in col 680

Philipp. II, 15, 16.

Philippians 2:15–16.

(printed under page 344)

(55) ‹anchor: Apostolus ait› · call in col 680

I Thess. V, 17.

1 Thessalonians 5:17.

(printed under page 344)

(54) · call in col 680 (call not visible in the foot image)

Opus est tamen ipsi mundo etiam angelis qui sint super bestias, etc. Consule clarissimum Huetium Origenianorum lib. ii, quæst. v, num. 29. Cæterum hanc suam Origenes sententiam hausisse videtur ex Apoc. IX, 11 : « Et habebant » locustæ « super se regem angelum abyssi, cui nomen Hebraice Abaddon, Græce autem Apollyon, » et ex lib. Pastoris Hermæ visione 4, cap. 2 : « Misit Dominus angelum suum qui est super bestias, cui nomen est Hegrin. » Animalibus et plantis angelos item præficiunt Athenagoras Legat. pro Christianis pag. 27, citatus a Methodio apud Epiphanium hæres. lxiv, num. 21, et apud Photium codice ccxxxiv, sub initium ; Epiphanius libro De mensuris et ponderibus, cap. 22 ; Theodoretus quæst. 32 in Genes. Eadem est sententia Platonicorum in Porphyr. Περὶ ἀποχῆς ἐμψύχων lib. ii, sed displicuit multum hæc opinio Hieronymo qui lib. i Comment. in Habacuc. ad vers. 14 cap. i. : Et facies hominis quasi pisces maris et quasi reptile non habens principem, ait : « Sicut igitur in hominibus etiam per singulos Dei currit providentia, sic in cæteris animalibus generalem quidem dispositionem et ordinem cursumque rerum intelligere possumus ; verbi gratia, quomodo nascatur piscium multitudo, et vivat in aquis ; quomodo reptilia et quadrupedia oriantur in terra, et quibus alantur cibis. Cæterum absurdum est ad hoc Dei deducere majestatem, ut sciat per momenta singula quot nascantur culices, quotve moriantur ; quæ cimicum et pulicum et muscarum sit in terra multitudo ; quanti pisces in aqua natent, et qui de minoribus majorum prædæ cedere debeant. Non simus tam fatui adulatores Dei, ut dum potentiam ejus etiam ad ima detrahimus, in nos ipsos injuriosi simus ; eamdem rationabilium quam irrationabilium providentiam esse dicentes. Ex quo liber ille apocryphus stultitiæ condemnandus est, in quo scriptum est, quemdam angelum nomine Tiri (fort. θηρίου) præesse reptilibus, et in hanc similitudinem piscibus quoque et arboribus et bestiis universis proprios in custodiam angelos assignatos. »

"Yet the world itself needs angels too, who are set over the beasts," etc. Consult the most distinguished Huet, Origeniana, book 2, question 5, number 29. Origen seems, moreover, to have drawn this opinion of his from Revelation 9:11: "And" the locusts "had over them as king the angel of the abyss, whose name in Hebrew is Abaddon, but in Greek Apollyon," and from the book of the Shepherd of Hermas, Vision 4, chapter 2: "The Lord sent his angel who is over the beasts, whose name is Hegrin." Athenagoras likewise sets angels over animals and plants, Embassy for the Christians, page 27, cited by Methodius in Epiphanius, Heresy 64, number 21, and in Photius, codex 234, near the beginning; so does Epiphanius in the book On Measures and Weights, chapter 22, and Theodoret, question 32 on Genesis. The same is the opinion of the Platonists in Porphyry, On Abstinence from Animal Food, book 2. But this opinion greatly displeased Jerome, who in book 1 of his Commentary on Habakkuk, on verse 14 of chapter 1, "And the face of man like the fishes of the sea and like a creeping thing that has no ruler," says: "As, then, among men too the providence of God runs through each one, so in the other animals we can understand a general disposition and order and course of things: for instance, how the multitude of fishes is born and lives in the waters, how reptiles and four-footed beasts arise on the earth, and on what food they are fed. But it is absurd to bring the majesty of God down to this, that he should know at each moment how many gnats are born or how many die, what the number of bugs and fleas and flies on the earth may be, how many fish swim in the water, and which of the smaller must yield as prey to the larger. Let us not be such foolish flatterers of God that, while we drag his power down even to the lowest things, we do injury to ourselves, saying that the providence over rational beings is the same as over irrational ones. Whence that apocryphal book must be condemned for its folly, in which it is written that a certain angel named Tiri (perhaps θηρίου, 'of the beast') is set over the creeping things, and that after this likeness proper angels are assigned to the fishes too, and to the trees, and to all the beasts, to guard them."

(printed under page 344)

Page

running head: ORIGENIS 680
marginal letters: A suimus, Deus; B bus dicit; C xeris vitam; D (in footnote)
old-edition numerals: 324 after orationes
other: Latin only, no Greek printed; begins mid-word suimus (proposuimus) and ends mid-word adhibue- (adhibueris)

PG 12:681

curationum sermonem ac verbi Dei contuleris medicinam, ut peccati vulnera per poenitentiam sanes, et medicinam confessionis ostendas. Si quis vero hujusmodi opera in hoc mundo agit, ipse se praebet, ut in futuro saeculo vas electionis, et utile Domino ad omne opus bonum paratum a Conditore formetur. Si vero contraria gerat, vas ad contumeliam divinae semetipsum praebebit dispensationi. Et propterea puto in divinis voluminibus scripta esse et bonorum gesta, et malorum, et ex sinistris, et dextris actibus Scripturas divinas esse contextas, ut intelligamus quia apud Deum otiosa non sunt, nec malorum opera, nec bonorum. Verum nunc post excessum plurimum quidem, sed causae necessarium, redeamus ad propositum.

the word of healings and bring the medicine of the word of God, that you may heal the wounds of sin through repentance and show the medicine of confession. And if anyone does works of this sort in this world, he himself offers himself that in the future age he may be formed by the Creator as a vessel of election, and useful to the Lord, prepared for every good work. But if he does the contrary things, he will offer himself to the divine dispensation as a vessel for dishonour. And on this account I think that in the divine volumes the deeds both of the good and of the evil have been written, and that the divine Scriptures have been woven out of both left-hand and right-hand acts, that we may understand that with God neither the works of the evil nor those of the good are idle. But now, after a very long digression indeed, yet one necessary to the cause, let us return to the subject.

3. Balaam hic, ut superius diximus, divinus erat, daemonum scilicet ministerio, et arte magica nonnunquam futura praenoscens. Rogatur a Balach rege ad maledicendum populo Israel, legati veniunt, divinacula in manibus ferunt, stant attonitae gentes, et anxiae, exspectantes quid respondeat Balaam, de quo persuasum habebant quod dignus divinis colloquiis haberetur. Vide nunc quomodo sapientia Dei vas istud ad contumeliam praeparatum proficere fecit ad utilitatem non solum gentis unius, sed pene totius mundi : et huic cui solebant videri daemones, videtur Deus, prohibens mali operis iter. Stupescit Balaam, et miratur prohibentis auctoritatem. Non enim solebat malum daemonibus displicere. Sed iterum remittit legatos, dicens, non se posse facere, nisi verbum quod Deus dederit in os ejus. Redeunt rursus legati, iterum requirit, iterum molestus est, et iterum cupit audire. Non enim facile cupidus mercedibus caret. Quid ergo audit secundo a Deo? « Si vocare, inquit, venerunt homines isti, surge, et vade cum eis. » In quo voluntati quidem cupiditatis ejus cedit Deus, ut compleatur illud quod scriptum est : « Dimisit eos in desideria cordis eorum, ibunt in voluntatibus suis ; » sed tamen consilium divinae dispensationis expletur. Dicitur enim ad eum : « Verbum quodcunque dedero in ore tuo, hoc loqueris. » Si dignus fuisset Balaam, verbum suum Deus non in ore ejus, sed in corde posuisset. Nunc autem quoniam in corde ejus desiderium mercedis erat, et cupiditas pecuniae, verbum Dei non in corde, sed in ore ejus ponitur. Agebatur enim mira et magna dispensatione, ut quoniam prophetarum verba, quae intra aulam continebantur Israeliticam, ad gentes pervenire non poterant, per Balaam cui fides ab universis gentibus habebatur, innotescerent etiam nationibus secreta de Christo mysteria, et thesaurum

3. This Balaam, as we said above, was a diviner, sometimes foreknowing future things by the ministry of demons, that is, and by magic art. He is asked by king Balak to curse the people of Israel; the envoys come, they carry the rewards of divination in their hands, the nations stand astonished and anxious, waiting for what Balaam may answer, concerning whom they held the persuasion that he was counted worthy of divine colloquies. See now how the wisdom of God made that vessel prepared for dishonour to profit for the utility not only of one nation, but of almost the whole world: and to this man, to whom demons were wont to appear, God appears, forbidding the journey of an evil work. Balaam is astonished, and wonders at the authority of Him Who forbids. For evil was not wont to displease demons. But again he sends back the envoys, saying that he cannot do anything except the word which God shall have given into his mouth. The envoys return again; again he inquires, again he is importunate, and again he desires to hear. For a greedy man does not easily go without rewards. What then does he hear a second time from God? "If," He says, "these men have come to call you, rise, and go with them." In which God indeed yields to the will of his greed, that there may be fulfilled that which is written: "He let them go according to the desires of their heart, they shall walk in their own wills;" but nevertheless the counsel of the divine dispensation is fulfilled. For it is said to him: "Whatever word I shall give in your mouth, this you shall speak." If Balaam had been worthy, God would have placed His word not in his mouth, but in his heart. Now however, since in his heart was the desire of reward and the greed of money, the word of God is placed not in his heart, but in his mouth. For it was being done by a wonderful and great dispensation, so that, since the words of the prophets, which were contained within the Israelite court, could not reach the nations, through Balaam, in whom faith was held by all the nations, the secret mysteries concerning Christ might become known to the nations also, and the treasure

Editors' notes and page, col. 681

Footnotes

(56) · call in col 681

II Tim. II, 21.

2 Timothy 2:21.

(printed under page 345)

(57) ‹anchor: vocare, inquit› · call in col 681

Num. XXII, 20.

Numbers 22:20.

(printed under page 345)

(58) ‹anchor: scriptum est› · call in col 681

Psal. LXXXI, 12.

Psalm 81(80):12.

(printed under page 345)

(59) ‹anchor: ad eum› · call in col 681

Num. XXII, 20.

Numbers 22:20.

(printed under page 345)

(55) ‹anchor: in voluntatibus suis› · call in col 681

Sic recte habet codex Sancti Theodorici. Alias, « in desiderio cordis eorum, ibunt in voluptatibus suis. »

So the manuscript of St. Theodoric reads, rightly. Elsewhere: "in the desire of their heart, they will walk in their pleasures."

(printed under page 345)

Page

running head: 681 IN NUMEROS HOMILIA XIV.
marginal letters: A ris curationum; B contra (in col 682, between 3. Balaam and daemonum); C Sed iterum; D corde ejus
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word ris (adhibueris)

PG 12:682

magnum proferret ad gentes, non tam corde et sensu, quam ore et sermone portatum. Sed ne per singula immoremur, non enim temporis est cuncta dissolvi, ascensa asina sua Balaam ibat per viam ; occurrit ei angelus, ille sine dubio qui aderat filiis Israel. Aperit os asinae, ut arguatur per eam Balaam, et muti pecudis vocibus confutetur is qui divinus videbatur et sapiens.

he might bring forth a great [treasure] to the nations, carried not so much in heart and understanding as in mouth and speech. But lest we linger over each detail, for it is not the time for all things to be expounded, having mounted his ass, Balaam was going along the way; the angel meets him, he without doubt who was present with the sons of Israel. He opens the mouth of the ass, that Balaam may be reproved through her, and that he who seemed a diviner and wise may be confuted by the utterances of a dumb beast.

4. Verum post haec conveniens jam videtur, aliqua etiam de allegoria contingere. Balaam hic, qui interpretatur populus vanus, videtur mihi personam habere scribarum et Pharisaeorum Judaici populi. Balach vero, qui exclusio vel devoratio interpretatur, et ipse personam habere intelligendus est unius alicujus spirituum mundi hujus contrariae potestatis, quae excludere et devorare cupiat Israel, non eum qui secundum carnem est, sed eum qui secundum spiritum. Volens ergo potestas ista contraria deleri et penitus exstingui spiritalem Israel, non aliis utitur ministris, nisi pontificibus et scribis ac Pharisaeis : ipsos invitat, ipsis mercedem promittit et praemia. Illi vero, sicut iste Balaam facit, simulant se cuncta ad Deum referre et zelo Dei agere. Dicunt enim : Scrutare Scripturas, et vide quia propheta a Galilaea non surgit. Et iterum dicunt : « Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit. » Per quae singula videntur quidem scribae et Pharisaei zelum Dei habere, sed simulatum. Asina vero, cui sedebat Balaam, quoniam Scriptura dicit : « Homines et jumenta salvos facies, Domine, » ea pars credentium potest intelligi, quae sive pro stultitia, sive pro innocentia, animalibus comparatur. Sic enim et Apostolus dicit : « Videte autem vocationem vestram, fratres, quia non multi inter vos sapientes, non multi potentes, non multi nobiles, sed quae stulta sunt mundi elegit Deus, ut confundat sapientes. » Isti ergo tales, sicut evangelica quae in parabolis agebantur, gesta designant, ab istis pessimis dominis scribis ac Pharisaeis subjecti quodammodo tenebantur et vincti, sed a Domino solvuntur, non quidem per ipsum Dominum, sed per discipulos ejus. Dicit enim ipse ad discipulos : « Ite in vicum, qui est contra vos : et invenietis asinam alligatam, et pullum ejus, solventes adducite. » Sicut ergo in Evangelio non ipse Dominus, sed discipuli solvunt asinam : ita et hic non ab eo ipso, sed ab angelo aperitur os asinae : et sicut in Evangeliis qui non vident arguunt videntes : ita et hic, qui muti erant, arguunt loquentes. Et hoc est, quod Dominus dicebat : « Pater, gratias ago tibi, quoniam abscondisti

4. But after these things it now seems fitting to touch upon some points of allegory as well. This Balaam, who is interpreted "vain people," seems to me to hold the figure of the scribes and Pharisees of the Jewish people. And Balak, who is interpreted "exclusion" or "devouring," is himself also to be understood as holding the figure of some one of the spirits of this world of the contrary power, which desires to exclude and devour Israel, not him who is according to the flesh, but him who is according to the spirit. That contrary power, therefore, wishing the spiritual Israel to be destroyed and utterly extinguished, uses no other ministers than the chief priests and scribes and Pharisees: it invites them, to them it promises hire and rewards. And they, just as this Balaam does, pretend that they refer all things to God and act from zeal for God. For they say: Search the Scriptures, and see that a prophet does not arise from Galilee. And again they say: "We have a law, and according to the law He ought to die, because He made Himself the Son of God." Through each of which things the scribes and Pharisees seem indeed to have zeal for God, but a feigned one. And the ass on which Balaam sat, since the Scripture says: "Men and beasts Thou wilt save, O Lord," can be understood as that part of believers which, whether for foolishness or for innocence, is compared to animals. For thus also the Apostle says: "But see your calling, brethren, that not many among you are wise, not many mighty, not many noble; but the foolish things of the world God has chosen, that He may confound the wise." Such men as these, therefore, as the evangelical deeds which were done in parables designate, were held in a certain way subjected and bound by those most wicked masters, the scribes and Pharisees, but are loosed by the Lord, not indeed through the Lord Himself, but through His disciples. For He Himself says to the disciples: "Go into the village which is over against you, and you will find an ass tied, and her colt; loose them and bring them." Just as in the Gospel, therefore, not the Lord Himself, but the disciples loose the ass, so here also not by Himself, but by the angel is the mouth of the ass opened; and just as in the Gospels those who do not see reprove those who see, so here also those who were dumb reprove those who speak. And this is what the Lord said: "Father, I give thanks to Thee, because Thou hast hidden

Editors' notes and page, col. 682

Footnotes

(60) ‹anchor: Dicunt enim› · call in col 682

Joan. VII, 41.

John 7:41 [as printed].

(printed under page 345)

(61) ‹anchor: iterum dicunt› · call in col 682

Joan. XIX, 7.

John 19:7.

(printed under page 345)

(62) ‹anchor: Scriptura dicit› · call in col 682

Psal. XXXV, 7.

Psalm 35(36):7.

(printed under page 345)

(63) ‹anchor: Apostolus dicit› · call in col 682

I Cor. I, 26, 27.

1 Corinthians 1:26–27.

(printed under page 345)

(64) ‹anchor: ad discipulos› · call in col 682

Matth. XXI, 2.

Matthew 21:2.

(printed under page 345)

(65) ‹anchor: Dominus dicebat› · call in col 682

Matth. XI, 25.

Matthew 11:25.

(printed under page 345)

(56) · call in col 682 (call not visible in the foot image)

Balaam qui interpretatur POPULUS VANUS. Forte a בלל « confudit, miscuit, » et עם « populus ; » vel a בל « non » et עם « populus, » id est, « populus nullus. » Μάταιον λαόν etiam interpretatur Philo lib. De confusione linguarum, pag. 268.

"Balaam," which is interpreted "vain people." Perhaps from בלל, "he confounded, mixed," and עם, "people"; or from בל, "not," and עם, "people," that is, "no people." Philo too interprets it "vain people," in the book On the Confusion of Tongues, page 268.

(printed under page 345)

(57) · call in col 682 (call not visible in the foot image)

Balach vero qui EXCLUSIO vel DEVORATIO interpretatur. Forte a בלק « exinanivit, exclusit. »

"But Balach," which is interpreted "shutting out" or "devouring." Perhaps from בלק, "he emptied out, shut out."

(printed under page 345)

Page

running head: IN NUMEROS HOMILIA XIV. 682
marginal letters: A magnum proferret; B contrariae potestatis; C tum. Asina; D et invenietis
old-edition numerals: 325 before et invenietis
other: Latin only, no Greek printed; ends mid-word abscon- (abscondisti)

PG 12:683

haec sapientibus et prudentibus, et revelasti ea parvulis. » Scribae autem et Pharisaei erant qui sedebant super asinam hanc, et tenebant eam vinctam. Ipsis ergo irascitur angelus, et nisi quodam futurorum prospectu, illos quidem peremisset, asinam autem servasset, quae vidit, et reverita est eum qui venit in vineam, et stat inter vineas. Compressit tamen pedes sedentis super se in maceriam : et ideo forte non potest ambulare ille ejus sessor antiquus, nec venire ad eum, qui dicit : « Venite ad me, omnes qui laboratis et onerati estis. » Asina tamen venit, adducta a discipulis, et cui tunc sedebat Balaam mercedis cupidus, nunc ei sedet Jesus. Nec mireris si eum quem diximus scribarum et doctorum populi formam tenere videas prophetantem de Christo. Hoc enim legimus fecisse et Caipham, qui dixit : « Expedit vobis, ut unus homo pereat pro omni populo. » Sed hoc, inquit, qui erat pontifex anni illius prophetavit. Prophetat ergo et Balaam de Christo : et ideo nemo extollatur etiamsi prophetet, etiamsi praescientiam mereatur ; sed redeat ad Apostoli dictum, quo ad ista respiciens, ait : « Sive prophetiae abolebuntur, sive linguae cessabunt, sive scientia destruetur. » Et quid est ergo quod permanet ? « Fides, inquit, spes, et charitas : major autem horum, charitas. » Et sola, inquit, « charitas est, quae nunquam excidit. » Ideo super prophetiam, super scientiam, super fidem, super ipsum etiam martyrium, ut Paulus docet, charitas habenda est, et charitas excolenda : quia et « Deus charitas est, » et Christus Filius ejus charitas est, qui nobis perfectionem charitatis donare dignetur. Ipsi gloria et imperium in saecula saeculorum. Amen.

these things from the wise and prudent, and hast revealed them to little ones." Now the scribes and Pharisees were those who sat upon this ass and held her bound. Against them, therefore, the angel is angry, and save for a certain foresight of future things, he would indeed have slain them, but would have preserved the ass, which saw and revered Him Who comes into the vineyard and stands among the vines. Yet she crushed the feet of him who sat upon her against the wall; and therefore perhaps that ancient rider of hers cannot walk, nor come to Him Who says: "Come to Me, all you who labour and are burdened." Yet the ass comes, led by the disciples, and on her upon whom Balaam greedy for hire then sat, Jesus now sits. Nor should you wonder if you see him whom we said holds the figure of the scribes and teachers of the people prophesying concerning Christ. For we read that Caiaphas also did this, who said: "It is expedient for you that one man should die for the whole people." But this, it says, he prophesied being high priest of that year. Balaam therefore also prophesies concerning Christ; and therefore let no one be lifted up even if he prophesies, even if he merits foreknowledge; but let him return to the saying of the Apostle, whereby looking to these things he says: "Whether prophecies, they shall be abolished; or tongues, they shall cease; or knowledge, it shall be destroyed." And what is it then that remains? "Faith," he says, "hope, and charity: and the greatest of these is charity." And "charity alone," he says, "is that which never falls away." Therefore above prophecy, above knowledge, above faith, above martyrdom itself as well, as Paul teaches, charity is to be held, and charity is to be cultivated: because both "God is charity," and Christ His Son is charity, Who may vouchsafe to grant to us the perfection of charity. To Him be glory and dominion unto the ages of the ages. Amen.

HOMILIA XV.

HOMILY XV.

De prophetia Balaam.

On the prophecy of Balaam.

1. Licet nos ordo lectionum quae recitantur, de illis dicere magis exigat quae lector explicuit, tamen quoniam nonnulli fratrum deposcunt ea potius quae de prophetia Balaam scripta sunt, ad sermonem disputationis adduci, non ita ordini lectionum satisfacere aequum credidi, ut desideriis auditorum. Primo ergo omnium de ipso Balaam requiramus, cur in Scripturis nunc vituperabilis, nunc laudabilis ponitur. Nam vituperabilis est, cum prohibitus a Deo venire ad regem, persistit ut veniat, et mercedis cupidus iterum consulit, iterum requirit a Deo, donec relinquatur cupiditatibus suis, et eat in voluntatibus suis. Culpabilis est, cum aedificat aras, et victimas imponit daemoniis, et apparatu magico poscit divina consulta. Culpabilis est, cum consilium pessimum dat, ut populus decipiatur per mulieres Madianitidas et cultum idolorum. Rursus laudabilis ostenditur, cum verbum Dei ponitur in ore ejus, cum Spiritus Dei fit super eum, cum de Christo prophetat, cum Judaeis et gentibus de

1. Although the order of the readings which are recited demands rather that we speak of those things which the reader has set forth, nevertheless, since some of the brethren demand that those things rather which are written concerning the prophecy of Balaam be brought to the discourse of disputation, I have believed it right not so much to satisfy the order of the readings as the desires of the hearers. First of all, therefore, concerning Balaam himself let us inquire why in the Scriptures he is set down now as blameworthy, now as praiseworthy. For he is blameworthy when, forbidden by God to come to the king, he persists that he may come, and greedy for hire consults again, inquires again from God, until he is left to his own desires and goes in his own wills. He is culpable when he builds altars, and places victims upon them for demons, and with magical apparatus demands divine responses. He is culpable when he gives the most wicked counsel that the people be deceived through the Midianite women and the worship of idols. Again he is shown to be praiseworthy when the word of God is placed in his mouth, when the Spirit of God comes upon him, when he prophesies concerning Christ, when to Jews and nations concerning

Editors' notes and page, col. 683

Footnotes

(66) · call in col 683

Matth. XI 28.

Matthew 11:28.

(printed under page 346)

(67) · call in col 683

Joan. XVIII, 14.

John 18:14.

(printed under page 346)

(68) · call in col 683

I Cor. XIII, 8.

1 Corinthians 13:8.

(printed under page 346)

(69) ‹anchor: Fides, inquit› · call in col 683

ibid. 13 et 8.

Same chapter, verses 13 and 8.

(printed under page 346)

(70) · call in col 683

I Joan. IV, 16.

1 John 4:16.

(printed under page 346)

(71) · call in col 683

Num. XXIII, 10.

Numbers 23:10.

(printed under page 346)

(72) · call in col 683

Mich. VI, 3, 4, 5.

Micah 6:3–5.

(printed under page 346)

Page

running head: 683 ORIGENIS
marginal letters: A disti haec; B tantem de Christo; C da : quia; D laudabilis ponitur
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word disti (abscondisti)

PG 12:684

adventu Christi mysteria futura pronuntiat, cum pro maledictionibus benedictiones populo largitur, et nomen Israel supra visibilem gloriam mysticis extollit eloquiis. Cum ergo haec tam diversa de eo et tam varia indicet Scriptura divina, valde mihi difficile videtur ex definito statuere ejus personam, cui non solum conveniat ista diversitas, verum et illud aptari possit, quod ipse de semetipso velut prophetans dicit : « Moriatur anima mea inter animas justorum, et fiat semen meum sicut semen justorum. » Sed et per Michaeam prophetam tale de eo Dominus testimonium perhibet, ubi dicit : « Populus meus, quid feci tibi ? responde mihi, quia revocavi de terra Aegypti, et ex domo servitutis liberavi te, et misi ante faciem tuam Moysen, Aaron, et Mariam. Populus meus, memento quid cogitaverit adversum te Balach rex Moab, et quid responderit ei Balaam filius Beor, a funiculis usque in Galgal ut agnosceretur justitia Domini. » Ostendit ergo per haec quia ut justitia Domini agnosceretur, propterea illa omnia respondit Balaam filius Beor ad regem Balach, quae scripta referuntur in libris. Et quis putas invenietur talis, qui possit ex ipsis responsis Balaam ostendere quod Dei justitia manifestetur in eis? Revera enim si sermo Dei positus est in ore ejus, et Spiritus Dei factus est super illum, et justitia Dei ex responsis ejus agnoscitur et manifestatur, omnimode quae ab eo dicuntur, nonnisi prophetica et divina esse credenda sunt. Quamvis difficile alicubi scriptum legamus, quia factus est Spiritus Dei super aliquem prophetarum : sed aut visio quam vidit, aut assumptio verbi Dei, aut Dei verbum factum est ad illum, vel ad illum, et alia quaedam de prophetis legimus. Factum vero esse Spiritum Dei super aliquem prophetarum, legisse ad praesens interim non recordor, nisi de David ita scriptum memini : « Et apparuit, » sive « illuxit Spiritus Dei super David a die illa, et deinceps ; » non tamen factus est Spiritus Dei super David. De Saul vero ita memini scriptum : « Et decidet Spiritus Domini super te, et prophetabis cum ipsis, et converteris in virum alterum. » Et iterum de eodem dicitur : « Et Spiritus Domini discessit a Saul, obstupefecit eum spiritus malignus a Domino. » Et iterum : « Et factum est cum esset spiritus malus ad Saul, assumpsit David psalterium et psallebat in manibus suis, et percutiebat, et erat bonum ei, et discedebat ab eo spiritus malignus. » Haec pro eo, quod medium potest videri hoc quod scriptum est : « Et factus est Spiritus Domini super eum. » Propter quod et nos secundum ea quae superiore tractatu senseramus, etiam nunc in Pharisaeorum et scribarum, eisque similium persona hunc ipsum Balaam explicare conabimur. Sed age jam prophetiae ejus verba, quae assumpta parabola sua dixisse scribitur, videamus.

the coming of Christ he pronounces future mysteries, when instead of curses he bestows blessings upon the people, and exalts the name of Israel above visible glory with mystical utterances. Since, therefore, the divine Scripture indicates these things so diverse and so varied concerning him, it seems to me very difficult to determine definitely whose figure he holds, to whom not only that diversity may be suited, but that also may be fitted which he himself, as though prophesying concerning himself, says: "Let my soul die among the souls of the just, and let my seed become as the seed of the just." Moreover, through Micah the prophet also the Lord bears such testimony concerning him, where He says: "My people, what have I done to you? Answer Me: because I brought you up from the land of Egypt, and delivered you out of the house of bondage, and sent before your face Moses, Aaron, and Miriam. My people, remember what Balak king of Moab devised against you, and what Balaam the son of Beor answered him, from the cords even unto Gilgal, that the justice of the Lord might be known." He shows, therefore, through these things that in order that the justice of the Lord might be known, on that account Balaam the son of Beor answered to king Balak all those things which are related in writing in the books. And who, do you think, will be found such as to be able from the very answers of Balaam to show that the justice of God is manifested in them? For truly, if the word of God was placed in his mouth, and the Spirit of God came upon him, and the justice of God is known and manifested from his answers, in every way the things which are spoken by him are to be believed to be nothing else than prophetic and divine. Although we hardly read it written anywhere that the Spirit of God came upon any of the prophets; rather, we read either "the vision which he saw," or "the taking up of the word of God," or "the word of God came to this man," or "to that man," and certain other things concerning the prophets. That the Spirit of God came upon any of the prophets, however, I do not for the present remember to have read, except that concerning David I remember it is written thus: "And the Spirit of God appeared," or "shone upon David from that day and henceforth;" yet the Spirit of God did not come upon David. Concerning Saul, however, I remember it is written thus: "And the Spirit of the Lord shall fall upon you, and you shall prophesy with them, and you shall be turned into another man." And again concerning the same man it is said: "And the Spirit of the Lord departed from Saul, and an evil spirit from the Lord stupefied him." And again: "And it came to pass, when the evil spirit was upon Saul, David took a psaltery and played with his hands, and struck it, and it was well with him, and the evil spirit departed from him." These things are on account of this, that this which is written, "And the Spirit of the Lord came upon him," can seem to be of a middle nature. Wherefore we also, according to those things which we had thought in the preceding treatise, will endeavour even now to explain this very Balaam in the figure of the Pharisees and scribes and those like them. But come now, let us look at the words of his prophecy, which he is written to have spoken when he took up his parable.

Editors' notes and page, col. 684

Footnotes

(71) ‹anchor: prophetans dicit› · call in col 684

Num. XXIII, 10.

Numbers 23:10.

(printed under page 346)

(72) ‹anchor: ubi dicit› · call in col 684

Mich. VI, 3, 4, 5.

Micah 6:3, 4, 5.

(printed under page 346)

(73) ‹anchor: scriptum legamus› · call in col 684

I Reg. XIX, 23.

1 Kings (1 Samuel) 19:23.

(printed under page 346)

(74) ‹anchor: scriptum memini› · call in col 684

I Reg. XVI, 13.

1 Kings (1 Samuel) 16:13.

(printed under page 346)

(75) ‹anchor: memini scriptum› · call in col 684

I Reg. X, 6.

1 Kings (1 Samuel) 10:6.

(printed under page 346)

(76) ‹anchor: eodem dicitur› · call in col 684

I Reg. XVI, 14.

1 Kings (1 Samuel) 16:14.

(printed under page 346)

(77) ‹anchor: Et iterum› · call in col 684

ibid. 23.

Same chapter, verse 23.

(printed under page 346)

(78) ‹anchor: scriptum est› · call in col 684

Num. XXIII, 6.

Numbers 23:6.

(printed under page 346)

Page

running head: ORIGENIS 684
marginal letters: A adventu Christi; B ron, et Mariam; C factus est; D malignus a Domino
old-edition numerals: 326 before « Et Spiritus
other: Latin only, no Greek printed

PG 12:685

« Ex Mesopotamia, inquit, vocavit me Balach rex Moab, ex montibus orientis. » Mesopotamiam dicit terram quae inter flumina Babyloniae jacet, de quibus scriptum est : « Super flumina Babylonis illic sedimus, et flevimus, dum recordaremur Sion. » Si quis ergo inter ista flumina fuerit Babylonis, si quis rheumatibus libidinis inundatur, et luxuriae aestibus circumluitur, iste non dicitur stare, sed sedere ; et ideo qui ibi comprehensi sunt dicebant : « Super flumina Babylonis illic sedimus, et flevimus, dum recordaremur Sion. » Sed nec flere quidem ante possunt, nisi cum recordati fuerint Sion. Bonorum namque recordatio malorum causas lamentabiles facit. Nisi enim quis recordetur Sion, nisi legem Dei et Scripturarum montes aspiciat, mala sua flere non incipit. Ex istis ergo fluminibus vocatur Balaam, et ab istis orientis montibus invitatur. Montes isti non sunt sancti montes illi, de quibus scriptum est : « Fundamenta ejus in montibus sanctis. » Et iterum : « Jerusalem quae aedificatur ut civitas, cujus participatio ejus in idipsum. Montes in circuitu ejus, et Dominus in circuitu populi sui. » Non sunt ergo tales Mesopotamiae montes, sed illi, de quibus dicitur : « Montes tenebrosi, » et iterum de quo dicitur : « Ecce ego ad te, mons corrupte. » Isti sunt montes in quibus est omnis altitudo extollens se adversum scientiam Dei. Ab istis ergo montibus accersitur Balaam hic. Quales autem isti sunt montes, talem habent et orientem. Habet enim et ortum luminis sui ille, qui convertit se sicut angelum lucis. Habet illam lucem, de qua scriptum est : « Lux impiorum exstinguetur. » Et sicut ista lux impiorum, et illa quae convertit se sicut angelum lucis, contraria est illi luci, quae dicebat : « Ego sum lux mundi ; » ita et iste oriens contrarius est illi orienti, de quo scriptum est in Zacharia : « Ecce vir, Oriens nomen ejus est. » Ex illius ergo, non hujus orientis finibus veniebat Balaam, illuminatus sine dubio ab illo Lucifero, de quo dicitur : « Quomodo cecidit de coelo Lucifer, qui mane oriebatur ? »

"Out of Mesopotamia," he says, "Balak king of Moab has called me, out of the mountains of the east." He calls Mesopotamia the land which lies between the rivers of Babylonia, concerning which it is written: "Upon the rivers of Babylon, there we sat and wept, when we remembered Sion." If anyone, therefore, has been between those rivers of Babylon, if anyone is inundated by the streams of lust and washed round about by the surges of luxury, he is said not to stand, but to sit; and therefore those who were caught there said: "Upon the rivers of Babylon, there we sat and wept, when we remembered Sion." Yet they cannot even weep beforehand, except when they have remembered Sion. For the remembrance of good things makes the causes of evil things lamentable. For unless one remembers Sion, unless he looks upon the law of God and the mountains of the Scriptures, he does not begin to weep for his evils. Out of those rivers, therefore, Balaam is called, and from those mountains of the east he is invited. Those mountains are not those holy mountains concerning which it is written: "Her foundations are in the holy mountains." And again: "Jerusalem, which is built as a city, whose participation is in harmony. Mountains are round about her, and the Lord is round about His people." Not such, therefore, are the mountains of Mesopotamia, but those concerning which it is said: "Dark mountains," and again that concerning which it is said: "Behold, I am against you, O corrupt mountain." Those are the mountains in which is every height exalting itself against the knowledge of God. From those mountains, therefore, this Balaam is summoned. And such as those mountains are, such an east also do they have. For he also who transforms himself as an angel of light has the rising of his own light. He has that light concerning which it is written: "The light of the ungodly shall be extinguished." And just as that light of the ungodly, and that which transforms itself as an angel of light, is contrary to that light which said: "I am the light of the world;" so also this east is contrary to that east concerning which it is written in Zechariah: "Behold the man, the East is His name." Out of the borders of that east, therefore, not of this one, Balaam was coming, illuminated without doubt by that Lucifer concerning whom it is said: "How has Lucifer, who rose in the morning, fallen from heaven?"

2. Sed videamus quid dicit illi Balach rex Moab, qui accersivit eum e medio fluminum de montibus orientis. « Veni, inquit, et maledic mihi Jacob, et veni, maledic mihi Israel. » In Latinis sermonibus pene superflua videtur esse repetitio, quae ait : « Maledic mihi Jacob, maledic mihi Israel. » Sed est in Graecis litteris sub nomine Israel in maledicendi verbo praepositionis adjectio, quam nostri vel minus decenter dici credentes, vel nullam vim dictionis addi ex hoc posse existimantes, omiserunt. Nos autem sermonem licet contra consuetudinem

2. But let us see what Balak king of Moab says to him, who summoned him from the midst of the rivers, from the mountains of the east. "Come," he says, "and curse Jacob for me, and come, curse Israel for me." In the Latin words the repetition seems to be almost superfluous which says: "Curse Jacob for me, curse Israel for me." But in the Greek text, under the name of Israel, there is in the verb of cursing the addition of a preposition, which our translators, either believing it to be less fittingly said, or supposing that no force of expression could be added from this, omitted. We however, although contrary to custom, coin a word

Editors' notes and page, col. 685

Footnotes

(79) · call in col 685

Num. XXIII, 7.

Numbers 23:7.

(printed under page 347)

(80) · call in col 685

Psal. CXXXVI, 1.

Psalm 136(137):1.

(printed under page 347)

(81) · call in col 685

Psal. LXXXVII, 1.

Psalm 87(86):1.

(printed under page 347)

(82) · call in col 685

Psal. CXXII, 3.

Psalm 122(121):3.

(printed under page 347)

(83) · call in col 685

Psal. CXXIV, 2.

Psalm 124(125):2.

(printed under page 347)

(84) ‹anchor: quibus dicitur› · call in col 685

Jerem. xiii, 16.

Jeremiah 13:16.

(printed under page 347)

(85) ‹anchor: quo dicitur› · call in col 685

Jer. LI, 25.

Jeremiah 51:25.

(printed under page 347)

(86) ‹anchor: scientiam Dei› · call in col 685

II Cor. X, 5.

2 Corinthians 10:5.

(printed under page 347)

(87) ‹anchor: angelum lucis› · call in col 685

II Cor. XI.

2 Corinthians 11.

(printed under page 347)

(88) ‹anchor: scriptum est› · call in col 685

Job xviii, 5.

Job 18:5.

(printed under page 347)

(89) ‹anchor: quæ dicebat› · call in col 685

Joan. VIII, 12.

John 8:12.

(printed under page 347)

(90) ‹anchor: in Zacharia› · call in col 685

Zach. VI, 12.

Zechariah 6:12.

(printed under page 347)

(91) ‹anchor: quo dicitur› · call in col 685

Isa. xiv, 12.

Isaiah 14:12.

(printed under page 347)

(92) ‹anchor: Veni, inquit› · call in col 685

Num. XXIII, 7.

Numbers 23:7.

(printed under page 347)

(58) ‹anchor: in maledicendi verbo› · call in col 685

In maledicendi verbo. Codex Corbeiensis, « in maledicto. »

"In the verb of cursing." The Corbie manuscript reads "in the curse."

(printed under page 347)

Page

running head: 685 IN NUMEROS HOMILIA XV.
marginal letters: A « Ex Mesopotamia; B sua flere; C qui convertit; D et veni, maledic
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word consuetu- (consuetudinem)
other: the word consuetudinem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 686

PG 12:686

fingimus, ut sensum ex integro colligamus. Potest ergo dici : « Veni, maledic mihi Jacob, et veni, supermaledic mihi Israel. » Per quod ostenditur idcirco sermo repetitus, ut ampliore vi et majore intentione maledictionem in Israel quam in Jacob Balach videretur exposcere. Donec enim quis tantum Jacob est, hoc est in actibus solum et operibus positus, inferioribus maledictionibus impugnatur. Ubi autem profecerit, et interiorem hominem ad videndum Deum revelato mentis oculo exacuere et provocare jam coeperit, tunc non solum maledictis ab inimico, sed et supermaledictis, hoc est vehementioribus maledictorum jaculis impugnabitur. Sed tunc quidem os Balaam maledictione et amaritudine plenum erat, et sub lingua ejus labor et dolor, et sedebat in insidiis cum divitibus. Exspectabat enim mercedes a divite rege, ut in occultis interficeret innocentes. Sed Deus qui facit semper mirabilia solus, ex inimicis operatur salutem. Injecit enim verbum in os ejus, quamvis nondum cor ejus capere posset verbum Dei. Adhuc enim erat in corde ejus mercedis cupiditas, propter quod etiam post verbum Dei, quod habuit in ore suo, dicebat ad Balach : « Veni, et dabo tibi consilium, » et docebat eum quomodo mitteret scandalum in conspectu filiorum Israel, ut manducarent idolis immolata et ut fornicarentur. Propter quod et cecidit populus, et plaga magna facta est in eo, donec Phinees perempto Israelita, qui fornicabatur cum Madianitide, sedavit furorem Domini. Et post haec, inquit, produxit Phinees exercitum contra Madianitas, et interfecerunt duodecim millia virorum, et Balaam filium Beor in gladio. Sed et haec ante tempus per excessum quemdam introduximus, ut ostenderemus quia Balaam non in corde, sed in ore tantummodo habuit verbum Dei. Interim quae profert, quae loquitur, ex verbo Dei loquitur, et ideo quae dicit, verbum Dei est.

that we may gather the sense in full. It can therefore be said: "Come, curse Jacob for me, and come, super-curse Israel for me." Through which it is shown that the expression was repeated for this reason, that Balak might seem to demand a curse against Israel with greater force and greater intensity than against Jacob. For so long as anyone is only Jacob, that is, placed in actions and works alone, he is assailed with lesser curses. But when he has made progress, and has now begun to sharpen and stir up the inner man to see God with the unveiled eye of the mind, then he will be assailed by the enemy not only with curses, but also with super-curses, that is, with more vehement darts of curses. Yet at that time indeed the mouth of Balaam was full of cursing and bitterness, and under his tongue was labour and pain, and he sat in ambush with the rich. For he was waiting for rewards from a rich king, that in secret places he might slay the innocent. But God, Who alone always does wonderful things, works salvation out of enemies. For He cast a word into his mouth, although his heart could not yet receive the word of God. For the greed of hire was still in his heart, on account of which even after the word of God which he had in his mouth, he said to Balak: "Come, and I will give you counsel," and he taught him how to cast a stumbling-block before the sons of Israel, that they might eat things sacrificed to idols and commit fornication. On account of which the people also fell, and a great plague was made among them, until Phinehas, having slain the Israelite who was committing fornication with the Midianite woman, appeased the wrath of the Lord. And after these things, it says, Phinehas led forth the army against the Midianites, and they slew twelve thousand men, and Balaam the son of Beor with the sword. But we have introduced these things also before the time by a certain digression, that we might show that Balaam had the word of God not in his heart, but in his mouth only. Meanwhile the things which he brings forth, the things which he speaks, he speaks from the word of God, and therefore what he says is the word of God.

3. Ait ergo : « Quid maledicam, quem non maledicit Dominus? Aut quid supermaledicam, quem non supermaledicit Dominus? » Supermaledicit, nos praesumimus secundum Graeci sermonis rationem, vim verbi ostendere ex praepositionis augmento cupientes. Quid ergo dicemus ? Jacob quidem non maledicit Dominus nec Israel, sed alii putas alicui maledicit ? Legimus scriptum, quia dicit Dominus ad serpentem : « Maledictus tu in omnibus bestiis terrae. » Et iterum ad Adam : « Maledicta terra in operibus tuis. » Sed et Cain : « Et nunc maledictus tu a terra quae aperuit os suum, ut reciperet sanguinem fratris tui de manibus tuis ; » et : « Maledictus omnis qui facit

3. He says, therefore: "Why should I curse him whom the Lord does not curse? Or why should I super-curse him whom the Lord does not super-curse?" We venture upon "super-curse" according to the manner of the Greek expression, desiring to show the force of the verb from the addition of the preposition. What then shall we say? The Lord indeed does not curse Jacob nor Israel, but do you think He curses someone else? We read it written that the Lord says to the serpent: "Cursed are you among all the beasts of the earth." And again to Adam: "Cursed is the earth in your works." And to Cain as well: "And now cursed are you from the earth which has opened its mouth to receive the blood of your brother from your hands;" and: "Cursed is everyone who makes

Editors' notes and page, col. 686

Footnotes

(93) ‹anchor: ad Balach› · call in col 686

Num. XXIV, 14.

Numbers 24:14.

(printed under page 347)

(94) ‹anchor: in gladio› · call in col 686

Num. XXXI, 8.

Numbers 31:8.

(printed under page 347)

(95) ‹anchor: Ait ergo› · call in col 686

Num. XXIII, 8.

Numbers 23:8.

(printed under page 347)

(96) ‹anchor: ad serpentem› · call in col 686

Gen. III, 14.

Genesis 3:14.

(printed under page 347)

(97) ‹anchor: ad Adam› · call in col 686

ibid. 17.

Same chapter, verse 17.

(printed under page 347)

(98) ‹anchor: Sed et Cain› · call in col 686

Gen. IV, 11.

Genesis 4:11.

(printed under page 347)

(99) · call in col 686

Deut. XXVII, 15.

Deuteronomy 27:15.

(printed under page 347)

(59) · call in col 686 (call not visible in the foot image)

Idem codex, « exacuere. » Alias, « exercuerit. » Paulo infra idem, « interficeret innocentes. » Alias, « interficiat innocentes. »

The same manuscript reads "to sharpen." Elsewhere: "he has exercised." A little below, the same reads "he would kill the innocent." Elsewhere: "he may kill the innocent."

(printed under page 347)

(60) ‹anchor: in operibus tuis› · call in col 686

Idem, « operibus tuis. » Alias, « opere tuo. »

The same reads "in your works." Elsewhere: "in your work."

(printed under page 347)

Page

running head: IN NUMEROS HOMILIA XV. 686
marginal letters: A dinem fingimus; B labor et dolor; C batur cum Madianitide; D Jacob quidem
old-edition numerals: 327 after secundum
other: Latin only, no Greek printed; begins mid-word dinem (consuetudinem)

PG 12:687

sculptile, aut fusile. » Verum ne putes haec veteribus tantummodo litteris contineri, etiam in Evangeliis similia invenies. Scriptum est enim quod dicturus sit Dominus iis qui a sinistris sunt : « Discedite a me, maledicti, in ignem aeternum. » Sed et cum dicit : « Vae vobis, scribae et Pharisaei hypocritae ; » et : « Vae vobis divitibus, » et singula hujusmodi, quid aliud nisi maledictis eos videtur urgere ? Sed quid dicemus quod mandatum per Apostolum datur, ubi dicit : « Benedicite, et nolite maledicere ? » Quod ergo ab hominibus non vult fieri, hoc ipse facit, qui exemplum vitae hominibus ponit ? Non ita est. Deus enim quibus maledicit, meritum designat ejus cui maledicitur, et sententiam promit, utpote quem non fallat, neque peccati qualitas, neque peccantis affectus. Homo autem quia haec non potest scire : neque enim propositum mentemque alterius videre alius aut cognoscere potest : idcirco etiamsi judicantis, vel sententiam promentis intuitu proferat maledictum, non potest esse justa maledicendi causa, ubi ignoratur peccantis affectus ; maxime cum humanum vitium tunc sciat maledicta proferre, cum forte conviciis aut injuriis provocatur. Quod vitium resecare Apostolus volens, ne maledictis maledicta et conviciis convicia provocemus, mandatum necessarium ponit, ut benedicamus, et non maledicamus : quo conviciandi vitium resecetur, et non quo judicandi veritas quae homines latet, et pronuntiandi auctoritas perimatur. Et tamen quid causae sit, quod non maledicat Dominus Jacob, neque Israel, ab ipso nihilominus Balaam, imo a verbo quod posuit Deus in ore ejus, diligentius audiamus : « Quoniam de verticibus, inquit, montium intuebor eum, et a collibus intelligam eum. » Quia, inquit, in excelsis montibus et altis collibus positus est Israel, hoc est, in edita vita et ardua, ad quam contuendam et intelligendam non facile quis idoneus fiat, nisi ascendat ad eminentem et excelsam scientiam ; idcirco, inquit, non ei maledicit Deus. Est enim vita ejus alta et praecelsa, non humilis et dejecta. Quod tamen non mihi videtur quia de illo Israel, qui secundum carnem Israel est, dixerit : sed de illo, cujus super terram ambulantis conversatio in coelo est. Aut si etiam ad illum populum dicta haec referenda sunt, recte cum distinctione dicit, « intuebor et intelligam ; » ut futurum tempus significet, illud sine dubio quando omnis Israel ad fidem Christi veniens salvabitur et a montibus et a collibus intuebitur : ab iis sine dubio, qui excelsam et coelestem vitam consurgentes cum Christo exercuerint super terras. Sed et quod dixit de Jacob quidem, « videbo ; » de Israel autem, « intelligam, » etiam hoc aptissima distinctione suscipiendum est : ut aliud ad actus visibiles, aliud ad invisibilem fidem atque intelligibilem scientiam

a graven or molten image." But lest you think that these things are contained only in the old writings, you will find similar things in the Gospels also. For it is written that the Lord will say to those who are on the left hand: "Depart from Me, you cursed, into eternal fire." Moreover, when He says: "Woe to you, scribes and Pharisees, hypocrites;" and: "Woe to you rich," and each thing of this sort, what else does He seem to do than to press them with curses? But what shall we say as to the command that is given through the Apostle, where he says: "Bless, and do not curse"? What therefore He does not wish to be done by men, does He Himself do, Who sets an example of life for men? It is not so. For as to those whom God curses, He designates the desert of him who is cursed, and pronounces sentence, inasmuch as neither the quality of the sin nor the disposition of the sinner escapes Him. Because a man, however, cannot know these things—for one man cannot see or know the purpose and mind of another—therefore, even if he should utter a curse with the intention of one judging or pronouncing sentence, there cannot be a just cause for cursing where the disposition of the sinner is unknown; especially since human fault knows how to utter curses then when perhaps it is provoked by revilings or injuries. Which fault the Apostle wishing to cut away, lest we provoke curses with curses and revilings with revilings, sets down a necessary command, that we bless and do not curse: whereby the fault of reviling may be cut away, and not whereby the truth of judging, which is hidden from men, and the authority of pronouncing may be destroyed. And yet what the reason is that the Lord does not curse Jacob, nor Israel, let us hear more diligently from Balaam himself none the less, nay rather from the word which God placed in his mouth: "For from the tops," he says, "of the mountains I shall behold him, and from the hills I shall understand him." Because, he says, Israel is placed on lofty mountains and high hills, that is, in an elevated and arduous life, for beholding and understanding which no one may easily become fit unless he ascends to eminent and lofty knowledge; therefore, he says, God does not curse him. For his life is high and very lofty, not lowly and abject. Which nevertheless it does not seem to me that he said concerning that Israel who is Israel according to the flesh, but concerning him whose way of life, as he walks upon earth, is in heaven. Or if these things that are said are to be referred to that people also, he rightly says with a distinction, "I shall behold and I shall understand;" so as to signify the future time, that without doubt when all Israel, coming to the faith of Christ, shall be saved and shall be beheld from the mountains and from the hills: by those without doubt who, rising with Christ, have practised a lofty and heavenly life upon the earth. Moreover, what he said concerning Jacob indeed, "I shall see," and concerning Israel, "I shall understand," this also is to be taken with a most fitting distinction: so that the one [is referred] to visible acts, the other to invisible faith and intelligible knowledge

Editors' notes and page, col. 687

Footnotes

(1) · call in col 687

Matth. XXV, 41.

Matthew 25:41.

(printed under page 348)

(2) · call in col 687

Matth. XXIII, 29.

Matthew 23:29.

(printed under page 348)

(3) · call in col 687

Luc. VI, 24.

Luke 6:24.

(printed under page 348)

(4) · call in col 687

Rom. XII, 14.

Romans 12:14.

(printed under page 348)

(5) ‹anchor: de verticibus, inquit› · call in col 687

Num. XXIII, 9.

Numbers 23:9.

(printed under page 348)

(61) · call in col 687 or 688 (call not visible in the foot image)

Idem, « spiritus et animas. »

The same manuscript reads "spirits and souls."

(printed under page 348)

Page

running head: 687 ORIGENIS
marginal letters: A sculptile, aut; B qualitas, neque; C Jacob, neque; D tinctione dicit
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:688

conferatur. Aut si ad futurum saeculum ista convertimus, id est, ad resurrectionis tempus : Jacob videbo, potest de corporibus dictum intelligi : Israel autem intelligam, spiritum et animam significare resurgentium. « Ecce, inquit, populus solus habitabit, et in nationibus non reputabitur. » Potest quidem et secundum litteram stare. Solus enim populus Jacob non est permistus caeteris hominibus, nec inter caeteras gentes reputatus est. Habuit enim certa quaeque privilegia in observationibus, et in legitimis suis, ex quibus sequestratus a caeteris gentibus haberetur. Sicut enim tribus Levi non est permista inter caeteras tribus, nec adnumeratur inter eas : hoc pacto et omnis Israel, nec miscetur caeteris gentibus, nec reputatur inter eas. Haec quidem in illo populo fuerint secundum formam futurorum bonorum, verus autem Jacob et spiritalis Israel vere solus habitabit in gentibus. Si enim accessimus ad Sion montem, et civitatem Dei viventis Jerusalem coelestem, et venimus ad spiritalem Judaeam, quae est portio Dei, et in terris positi ibi habemus conversationem, vere non reputamur inter caeteras gentes, nec reliquarum nationum fines cum nostris finibus admiscentur, etiamsi restituatur Sodoma in antiquum, et Aegyptus in statum suum redeat, et si quid aliud tale in prophetis scriptum est. Verumtamen illi Jacob et spiritali Israel, cum ad Ecclesiam primitivorum ascenderint, nullus exaequabitur, nullus admiscebitur, etiamsi istae gentes secundum dicta prophetica fuerint restitutae. Nisi enim insertus fuerit ramus oleastri, et socius factus fuerit radici pinguedinis olivae, quomodo potest sociari et conjungi ad Jacob, vel Israel, cum sine ista radice nec Jacob quisquam possit appellari, nec Israel ? Neque ergo ex Jacob vel Israel si quis peccat, Jacob dici vel Israel potest, neque ex gentibus si quis ingressus fuerit Ecclesiam Domini, inter gentes ultra reputabitur : « Quis investigabit semen Jacob ? et quis dinumerabit plebem Israel ? » Simile est hoc illi quod scriptum est, quia « eduxit Deus Abraham foras, et ait ei : Respice ad coelum, et dinumera stellas, si potes dinumerare eas, et ait : Ita erit semen tuum. Et credidit Abraham Deo, et reputatum est illi ad justitiam. » Et Abraham quidem, et alius quilibet hominum, aut etiam angelorum : et fortassis autem et superiorum virtutum non poterant numerare stellas, nec semen Abraham, de quo scriptum est : « Sic erit semen tuum. » Deus autem, de quo scriptum est : « Qui numerat multitudinem stellarum, et omnibus eis nomina vocat, » et qui dixit : « Ego stellis omnibus mandavi, » potest investigare semen Jacob, et dinumerare plebem Israel. Ipse enim scit solus quis vere sit Jacob, et quis vere sit Israel. Non enim ad eum qui in manifesto Judaeus

may be referred. Or if we turn these things to the future age, that is, to the time of the resurrection: "I shall see Jacob" can be understood as said concerning their bodies; while "I shall understand Israel" as signifying the spirit and soul of those who rise again. "Behold," he says, "the people shall dwell alone, and shall not be reckoned among the nations." It can indeed stand according to the letter also. For the people of Jacob alone was not mingled with other men, nor was it reckoned among the other nations. For it had all its own certain privileges in observances and in its statutes, whereby it was held separated from the other nations. For just as the tribe of Levi is not mingled among the other tribes, nor is numbered among them: in this way all Israel also is neither mingled with the other nations, nor reckoned among them. Let these things indeed have been in that people according to the figure of future good things; the true Jacob, however, and the spiritual Israel shall truly dwell alone among the nations. For if we have come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and have come to the spiritual Judaea, which is the portion of God, and while placed on earth have our way of life there, truly we are not reckoned among the other nations, nor are the borders of the remaining nations mingled with our borders, even if Sodom be restored to its ancient state, and Egypt return to its own state, and if anything else of the kind is written in the prophets. Nevertheless, to that Jacob and spiritual Israel, when they have ascended to the Church of the firstborn, no one shall be made equal, no one shall be mingled with them, even if those nations shall have been restored according to the prophetic sayings. For unless the branch of the wild olive tree has been grafted in, and has been made a partaker of the root of the fatness of the olive tree, how can it be associated and joined to Jacob or Israel, since without that root no one can be called either Jacob or Israel? Therefore neither if anyone from Jacob or Israel sins can he be called Jacob or Israel, nor if anyone from the nations has entered the Church of the Lord shall he any longer be reckoned among the nations: "Who shall search out the seed of Jacob? And who shall number the people of Israel?" This is like that which is written, that "God led Abraham forth abroad, and said to him: Look up to heaven, and number the stars, if you are able to number them; and He said: So shall your seed be. And Abraham believed God, and it was reputed to him unto justice." And Abraham indeed, and any other man whatever, or even of the angels, and perhaps also of the higher powers, could not number the stars, nor the seed of Abraham, concerning which it is written: "So shall your seed be." But God, concerning Whom it is written: "Who numbers the multitude of the stars, and calls them all by their names," and Who said: "I have given commandment to all the stars," is able to search out the seed of Jacob, and to number the people of Israel. For He alone knows who truly is Jacob, and who truly is Israel. For He does not look upon him who is a Jew outwardly

Editors' notes and page, col. 688

Footnotes

(6) · call in col 688

ibid.

Same place.

(printed under page 348)

(7) · call in col 688

Hebr. XII, 22.

Hebrews 12:22.

(printed under page 348)

(8) ‹anchor: pinguedinis olivæ› · call in col 688

Rom. XI, 17.

Romans 11:17.

(printed under page 348)

(9) ‹anchor: ultra reputabitur› · call in col 688

Num. XXIII, 10.

Numbers 23:10.

(printed under page 348)

(10) ‹anchor: quod scriptum est› · call in col 688

Gen. XV, 5, 6.

Genesis 15:5–6.

(printed under page 348)

(11) ‹anchor: de quo scriptum est› · call in col 688

Psal. CXLVII, 4.

Psalm 147:4.

(printed under page 348)

(12) ‹anchor: et qui dixit› · call in col 688

Isa. xlv, 12.

Isaiah 45:12.

(printed under page 348)

Page

running head: ORIGENIS 688
marginal letters: A conferatur. Aut; B dem in illo; C istae gentes; D justitiam. » Et
old-edition numerals: 328 after dit Abraham
other: Latin only, no Greek printed

PG 12:689

est, respicit ; neque ad eam, quae manifeste in carne est circumcisio ; sed videt illum, qui in occulto Judaeus est et qui circumcisus est corde, non carne. Ipse ergo est solus, qui dinumerare potest et investigare, et ipse secundum ineffabilem et incomprehensibilem sapientiam suam ad illam coelestem formam, quam ipse solus scire potest, posuit etiam istos numeros, quos habemus in manibus : in quibus praecipit, ut secundum cognationes suas, et secundum domos familiarum suarum, ex nomine omnes masculi per capita numerentur a viginti annis et supra, omnis qui ingreditur in virtute Israel ; et colligitur eorum quidam sacratus numerus de quo jam superius, prout donavit Dominus, diximus. Sed iste numerus tunc demum sacratus est et placitus Deo, cum ipso praecipiente numeratur. Si autem contra praeceptum Domini voluerit aliquis numerare, licet ille David sit, licet magnus propheta, contra legem agit, et arguitur per prophetam, et patitur illa quae in secundo libro Regnorum legimus scripta. Solus ergo ipse qui numerat multitudinem stellarum, et qui omnia mensura et numero et pondere produxit, investigat semen Jacob et dinumerat plebem Israel.

is, nor upon that circumcision which is outwardly in the flesh; but He sees him who is a Jew in secret and who is circumcised in heart, not in flesh. He therefore is the only one Who is able to number and search out, and He according to His ineffable and incomprehensible wisdom, after that heavenly pattern which He alone can know, has set down also those numbers which we have in hand: in which He commands that according to their kindreds, and according to the houses of their families, all the males by name be numbered by their heads from twenty years old and upward, everyone who goes forth in the host of Israel; and there is gathered a certain sacred number of them, concerning which we have already spoken above, according as the Lord has granted. But that number is then only sacred and pleasing to God when it is numbered at His command. If, however, anyone should wish to number contrary to the command of the Lord, even though he be David, even though a great prophet, he acts contrary to the law, and is reproved through the prophet, and suffers those things which we read written in the second book of Kings. He alone, therefore, Who numbers the multitude of the stars, and Who has brought forth all things in measure and number and weight, searches out the seed of Jacob and numbers the people of Israel.

4. Post haec quasi de semetipso quaedam prophetare videtur, cum dicit : « Moriatur anima mea inter animas justorum, et fiat semen meum sicut semen justorum. » Sed hoc quantum ad personam spectat illius Balaam, et illius Israel, nec factum est, nec fieri potuit : non enim inter ipsos, sed ab ipsis mortuus est. Magis enim, ut diximus, ipsorum personae conveniet : qui licet in praesenti saeculo vanus populus habeatur, quia sine gratia est Spiritus sancti, in fine tamen saeculi cum plenitudo gentium introierit, et omnis ista prophetia quae de Israel dicitur, in spiritali Israele fuerit impleta, tunc anima ejus morietur cum animabus justorum. Suscipiet enim in se fidem Christi, ita ut et ipsi dicant : « Qui in Christo baptizati sumus, in morte ipsius baptizati sumus. Consepulti enim sumus illi per baptismum in morte. » Et iterum : « Si enim commorimur, et conregnabimus. » Et sic vere complebitur intelligibili Balaam, ut moriatur anima ejus inter animas justorum. Quod autem dicit, « ut fiat semen meum sicut semen justorum, » posset quidem et de illo Balaam intelligi, secundum hoc quod magi illi, qui de oriente venientes primi adorare venerunt Jesum, de semine ejus esse videantur, sive per successionem generis, sive per disciplinae traditionem. Evidenter enim constat illos agnovisse stellam, quam praedixerat Balaam orituram in Israel, et sic venisse, et adorasse regem qui natus est in Israel. Conveniet

4. After these things he seems as it were to prophesy certain things concerning himself, when he says: "Let my soul die among the souls of the just, and let my seed become as the seed of the just." But this, so far as relates to the person of that Balaam and of that Israel, neither came to pass nor could come to pass: for he died not among them, but at their hands. For it will rather, as we have said, suit their own figure: who, although in the present age they are accounted a vain people, because they are without the grace of the Holy Spirit, yet in the end of the age, when the fulness of the nations shall have come in, and all that prophecy which is spoken concerning Israel shall have been fulfilled in the spiritual Israel, then their soul shall die with the souls of the just. For they shall receive in themselves the faith of Christ, so that they themselves also may say: "We who have been baptized in Christ, have been baptized in His death. For we have been buried together with Him by baptism into death." And again: "For if we die together with Him, we shall also reign together with Him." And thus it will truly be fulfilled in the intelligible Balaam, that his soul may die among the souls of the just. And as to what he says, "that my seed may become as the seed of the just," it could indeed be understood concerning that Balaam also, according to this, that those Magi who coming from the east came first to adore Jesus seem to be of his seed, whether by succession of race or by tradition of teaching. For it is evidently established that they recognized the star which Balaam had foretold would rise in Israel, and thus came and adored the King Who was born in Israel. Yet it will suit

Editors' notes and page, col. 689

Footnotes

(13) · call in col 689

II Reg. XXIV.

2 Kings (2 Samuel) 24.

(printed under page 349)

(14) ‹anchor: cum dicit› · call in col 689

Num xxiii, 10.

Numbers 23:10.

(printed under page 349)

(15) ‹anchor: ipsi dicant› · call in col 689

Rom. VI, 3, 4.

Romans 6:3–4.

(printed under page 349)

(16) ‹anchor: Et iterum› · call in col 689

II Tim. II, 11, 12.

2 Timothy 2:11–12.

(printed under page 349)

(17) ‹anchor: autem dicit› · call in col 689

Num. XXIII, 10.

Numbers 23:10.

(printed under page 349)

(18) · call in col 689

Gal. V, 6.

Galatians 5:6.

(printed under page 349)

(19) · call in col 689

Gal. VI, 4.

Galatians 6:4.

(printed under page 349)

(62) · call in col 689 or 690 (call not visible in the foot image)

In antea editis deest « ex gentibus, » quod suppletur e codice Corbeiensi.

In the earlier editions "from the Gentiles" is missing; it is supplied from the Corbie manuscript.

(printed under page 349)

Page

running head: 689 IN NUMEROS HOMILIA XV.
marginal letters: A est, respicit; B Deo, cum; C ipsos, sed; D Quod autem
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:690

tamen et populo illi secundum ea quae supra diximus. Non enim tam ipsi, quam semen eorum efficietur sicut semen justorum, eorum scilicet, qui credentes ex gentibus in Christo justificati sunt. Unde manifestum est, quia sicut Apostolus dicit, « neque circumcisio aliquid est, neque praeputium, sed fides, quae per charitatem operatur. » Et ideo nemo aut circumcisionis antiquitate se jactet, aut in praeputii novitate glorietur. Sed ut Apostolus dicit, « probet unusquisque opus suum, et tunc in semetipso tantum gloriam habebit. » Sic denique propheta dicit : Ecce homo, et opus ejus, et merces in conspectu Domini esse dicitur, ut reddat unicuique secundum opera sua, in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.

that people also, according to the things which we have said above. For not so much they themselves as their seed shall be made as the seed of the just, of those, namely, who believing from among the nations have been justified in Christ. Whence it is manifest that, just as the Apostle says, "neither circumcision is anything, nor uncircumcision, but faith which works through charity." And therefore let no one either boast himself in the antiquity of circumcision, or glory in the newness of uncircumcision. But as the Apostle says, "let each one prove his own work, and then he will have glory in himself alone." Thus finally the prophet says: Behold the man, and his work; and the reward is said to be before the face of the Lord, to render to each one according to his works, in Christ Jesus our Lord, to Whom is glory and dominion unto the ages of the ages. Amen.

HOMILIA XVI.

HOMILY XVI.

De prophetia alia Balaam.

On another prophecy of Balaam.

1. Priore tractatu, inquantum possibile fuit, primas partes prophetiae Balaam explicare tentavimus. Secundum nunc prophetiae initium sumpsimus, ut si Dominus aspirare dignetur, etiam de hac pro viribus, quae occurrere potuerint, in medium proferamus. Inconveniens enim mihi visum est, quamvis haec difficilia videantur, interrumpere tractatum eorum, quominus de singulis quae comprehendere possumus, explicemus. Igitur Balach rex, veluti attonitus, et percussus ex iis quae contra spem dici videbat a Balaam, benedictiones enim pro maledictionibus audiebat, ultra non ferens, interrupit verba ejus, et ait : « Quid fecisti mihi ? Ad maledicendos inimicos meos vocavi te, et ecce benedixisti benedictione. » Non tulit rex amarus benedictionum dulcedinem, sed maledicta quaerit, maledicta deposcit. Est enim ex cognatione illius, ad quem dixit Dominus : « Maledictus tu ab omnibus bestiis terrae. » Sed quid ad haec respondit ei ille, cui verbum Deus in ore posuerat? « Nonne quaecunque, inquit, injecerit Deus in os meum, haec observabo loqui ? » Ad haec Balach putans quia perterritus esset Balaam populi Israelitici multitudine, et idcirco non fuisset ausus proferre maledicta, mutationem sibi loci credidit profuturam, et ait ad eum : « Veni adhuc mecum in locum alium de quo totum non videas eum, sed partem aliquam ejus videas, omnes autem non videas, et maledic mihi eum inde. » Demens qui Israeliticam gratiam loci objectione crederet posse celari, et qui nesciret quia non potest abscondi civitas super montem posita. « Et assumpsit, inquit, eum in speculam agri in verticem montis caesi, et construxit ibi septem aras, et imposuit vitulum et arietem super aram, et dixit Balaam ad Balach :

1. In the former treatise, so far as was possible, we attempted to explain the first parts of the prophecy of Balaam. We have now taken up the second beginning of the prophecy, so that if the Lord vouchsafes to breathe favourably upon us, concerning this also we may bring forth into the midst, according to our strength, the things which may occur to us. For it seemed unfitting to me, although these things seem difficult, to interrupt the treatise upon them, so as not to explain each point which we are able to comprehend. Therefore king Balak, as though astonished and struck by those things which he saw spoken by Balaam contrary to his expectation—for he was hearing blessings instead of curses—bearing it no longer, interrupted his words, and said: "What have you done to me? To curse my enemies I called you, and behold, you have blessed with a blessing." The bitter king did not bear the sweetness of the blessings, but seeks curses, demands curses. For he is of the kindred of him to whom the Lord said: "Cursed are you above all the beasts of the earth." But what did he, in whose mouth God had placed the word, answer him to these things? "Shall I not," he says, "take heed to speak whatever things God shall have cast into my mouth?" At these things Balak, thinking that Balaam had been terrified by the multitude of the Israelite people, and for that reason had not dared to utter curses, believed that a change of place would profit him, and said to him: "Come yet with me into another place, from which you may not see the whole of him, but may see some part of him, and may not see them all, and curse him for me from thence." Madman, who believed that the grace of Israel could be concealed by the interposition of a place, and who did not know that a city set upon a mountain cannot be hid. "And he took him," it says, "into the watch-tower of the field, onto the top of the cloven mountain, and built there seven altars, and laid a calf and a ram upon the altar, and Balaam said to Balak:

Editors' notes and page, col. 690

Footnotes

(20) · call in col 690

Isa. lxii, 11.

Isaiah 62:11.

(printed under page 349)

(21) ‹anchor: et ait› · call in col 690

Num. XXIII, 11.

Numbers 23:11.

(printed under page 349)

(22) ‹anchor: dixit Dominus› · call in col 690

Gen. III, 14.

Genesis 3:14.

(printed under page 349)

(23) ‹anchor: observabo loqui› · call in col 690

Num. XXIII, 12.

Numbers 23:12.

(printed under page 349)

(24) ‹anchor: eum inde› · call in col 690

ibid. 13.

Same chapter, verse 13.

(printed under page 349)

(25) ‹anchor: montem posita› · call in col 690

Matth. V, 14.

Matthew 5:14.

(printed under page 349)

(63) · call in col 690 (call not visible in the foot image)

Ms Corbeiens. « sumemus, » et paulo post, « quæ occurrerint, in medium proferamus. »

The Corbie manuscript reads "we shall take up," and a little after, "let us bring forward whatever may occur to us."

(printed under page 349)

(64) ‹anchor: benedictiones› · call in col 690

Idem, « benedictiones. » Alias, « benedictionem. »

The same reads "blessings." Elsewhere: "blessing."

(printed under page 349)

Page

running head: IN NUMEROS HOMILIA XVI. 690
marginal letters: A tamen et; B perium in; C ledictionibus audiebat; D in locum
old-edition numerals: 329 before respondit
other: Latin only, no Greek printed

PG 12:691

Assiste ad sacrificium tuum, ego vero pergam percontari Deum. Et occurrit Deus ipsi Balaam, et injecit verbum in os ejus, et dixit, » sine dubio Deus : « Convertere ad Balach, et haec loqueris. At ille (hoc est Balach) stabat juxta holocaustomata sua, et omnes principes Moab cum illo. Et dixit ei Balach : Quid locutus est Dominus ? » Res quidem profanis sacrificiis gerebatur, et divinatio magica arte requirebatur : volens tamen Deus ibi abundare gratiam, ubi superabundavit peccatum, adesse dignatur, nec refugit ab iis, quae non secundum Israeliticam disciplinam, sed secundum gentilium gerebantur errorem. Adest autem non sacrificiis, sed in occursum venienti, et ibi dat verbum suum, atque ibi mysteria futura praenuntiat, ubi maxime fides et admiratio gentilium pendet, ut qui nostris nolunt credere prophetis, credant divinis et vatibus suis.

Stand by your sacrifice, and I will go on to inquire of God. And God met Balaam himself, and cast a word into his mouth, and said," without doubt God: "Return to Balak, and these things you shall speak. And he (that is, Balak) was standing beside his burnt offerings, and all the princes of Moab with him. And Balak said to him: What has the Lord spoken?" The matter indeed was being carried on with profane sacrifices, and divination was being sought by magic art; yet God, willing that grace should abound there where sin abounded exceedingly, vouchsafes to be present, and does not shrink from those things which were being carried on not according to the Israelite discipline, but according to the error of the Gentiles. He is present, however, not at the sacrifices, but to him who comes to meet Him, and there He gives His word, and there foretells future mysteries, where the faith and admiration of the Gentiles chiefly hangs, so that those who are unwilling to believe our prophets may believe their own diviners and seers.

2. « Et assumens, inquit, parabolam suam dixit. » Per parabolam ergo dicit Balaam : « Surge, Balach, et audi, auribus percipe, testis fili Sephor. Non sicut homo Deus frustratur, neque sicut filius hominis terretur. Ipse cum dixerit, non faciet? loquetur et non permanebit? Ecce ad benedicendum assumptus sum, benedicam, et non avertam eam. Non erit labor in Jacob, neque videbitur dolor in Israel. Dominus Deus suus cum ipso, praeclara principum cum ipso sunt. Deus qui eduxit eum ex Aegypto, sicut gloria unicornis ejus. Non enim erit auguratio in Jacob neque divinatio in Israel. In tempore dicetur Jacob et Israel, quid perficiet Deus. Ecce populus sicut catulus leonis exsurget, et sicut leo exsultabit, non dormiet donec comedat praedam, et sanguinem vulneratorum bibat. » Haec est continentia secundae prophetiae in verbis Balaam. Videamus ergo primo hoc ipsum quod ait : « Exsurge, Balach, et audi. » Si enim in superioribus non dixisset quia staret juxta holocaustum suum, non videretur magnopere requirendum cur dixerit : « Exsurge, Balach. » Nunc autem cum hortetur exsurgere eum, quem nuper dixerat stare, non otiose praetereundus sermo propheticus. Quod ergo ait in superioribus, quia staret ad holocaustum suum, designat eum non recte stare. Stabat enim in idololatria positus, et stabat quasi inimicus Dei, quod magis esset non stare, sed cadere. Quasi ergo qui de illo statu cadere debuerit, imo et qui ceciderit, ita nunc intellectu prophetico exsurgere eum jubet : quippe qui per hoc, quod stare in idololatria visus fuerat, cecidisset. Exsurgat ergo qui talis est, exsurgat fide, et efficiatur testis : si quidem convertetur, testis fidei ; si vero permanet infidelis, ut sit testis condemnationis suae.

2. "And taking up," it says, "his parable, he said." Through a parable, therefore, Balaam says: "Arise, Balak, and hear; hearken with your ears as a witness, O son of Zippor. God is not frustrated as a man, nor is He terrified as a son of man. When He Himself has spoken, shall He not do it? Shall He speak, and shall it not abide? Behold, I have been taken up to bless; I will bless, and will not turn it away. There shall not be labour in Jacob, nor shall pain be seen in Israel. The Lord his God is with him, the glorious things of princes are with him. God Who led him forth out of Egypt is as the glory of a unicorn to him. For there shall not be augury in Jacob, nor divination in Israel. In time it shall be told to Jacob and Israel what God shall accomplish. Behold, the people shall rise up as a lion's whelp, and as a lion shall he exult; he shall not sleep until he eat the prey, and drink the blood of the wounded." This is the tenor of the second prophecy in the words of Balaam. Let us therefore see first this very thing which he says: "Arise, Balak, and hear." For if he had not said in what precedes that he was standing beside his burnt offering, it would not seem greatly to be inquired why he said: "Arise, Balak." Now, however, since he exhorts him to arise whom he had lately said was standing, the prophetic word is not to be idly passed over. What he says therefore in what precedes, that he was standing at his burnt offering, designates that he was not standing rightly. For he was standing placed in idolatry, and he was standing as an enemy of God, which was rather not to stand, but to fall. As one therefore who ought to fall from that standing, nay rather even who had fallen, so now in prophetic understanding he commands him to arise: inasmuch as through this, that he had seemed to stand in idolatry, he had fallen. Let him who is such therefore arise, let him arise by faith, and be made a witness: if indeed he shall be converted, a witness of faith; but if he remains unbelieving, that he may be a witness of his own condemnation.

3. Sed quid est quod ei annuntiat, videamus : « Non sicut homo, inquit, Deus frustratur, neque sicut filius hominis terretur ipse. » Non, inquit,

3. But what it is that he announces to him, let us see: "God is not frustrated as a man," he says, "nor is He Himself terrified as a son of man." Do not, he says,

Editors' notes and page, col. 691

Footnotes

(26) · call in col 691

Num. XXIII, 14-17.

Numbers 23:14–17.

(printed under page 350)

(27) · call in col 691

Rom. V, 20.

Romans 5:20.

(printed under page 350)

(28) ‹anchor: vulneratorum bibat› · call in col 691

Num. XXIII, 18-24.

Numbers 23:18–24.

(printed under page 350)

(29) ‹anchor: et audi› · call in col 691

ibid. 18.

Same chapter, verse 18.

(printed under page 350)

(30) ‹anchor: terretur ipse› · call in col 691

ibid. 19.

Same chapter, verse 19.

(printed under page 350)

(65) · call in col 691 (call not visible in the foot image)

Idem, « geritur, et divinatio magica arte perquiritur. »

The same manuscript reads "is carried on, and divination is sought by the magic art."

(printed under page 350)

Page

running head: 691 ORIGENIS
marginal letters: A Assiste ad; B ubi maxime; C auguratio in; D latria positus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:692

habeas talem opinionem de Deo, ut putes eum esse sicut hominem, qui in iis quae loquitur, frustrari possit. Homines enim multis occasionibus et vitiis impediuntur, ne verum sit quod loquuntur. Aut irati enim loquuntur, et ira cessante frustra locuti sunt : aut metus, aut cupiditatis, aut jactantiae gratia, aliisque horum similibus, et utique frustra erit, et vanum omne quidquid vitio dominante locuti sunt. Deus autem, in quo nulla est passio, nulla fragilitas, omne quod dixerit, pro causarum meritis dicit : et ideo nunquam frustrari potest, quia quod ratione profertur, carere non potest ratione : « Non ergo Deus sicut homo, qui frustra loquatur, neque sicut filius hominis terretur, » vel (ut in aliis exemplaribus legimus) « neque sicut filius hominis terret. » In hominibus interdum sententiam mutat terror, Deus autem qui supra omnia est, a quo terreri potest, ut sententiam mutet? Si vero secundum hoc accipiamus, quod in aliis exemplaribus diximus lectum, hoc est, « neque sicut filius hominis terret ; » illud videbitur dici, quod homines quidem interdum pro jactantia terrores faciunt et minas, etiam iis nonnunquam, quibus nocere non possunt ; Deus autem non terret ita homines, quasi qui punire non possit, et si terret, ratione terret. Terret enim ut corripiat hominem in auditionis tribulatione, ut verbo comminationis deterritus emendet se qui male agit, nec perveniat ad eum ipsa vindicta male gestorum suorum. Non ergo ita Deus terret ut homo; homo enim (ut diximus) pro jactantia, Deus vero pro emendatione terret.

hold such an opinion concerning God as to think that He is like a man, who can be frustrated in the things which he speaks. For men are hindered by many occasions and faults from what they speak being true. For either they speak when angry, and when anger ceases they have spoken in vain; or for the sake of fear, or greed, or boasting, and other things like these, and certainly whatever they have spoken with a fault prevailing will be in vain and empty. But God, in Whom is no passion, no frailty, speaks everything that He says according to the merits of the causes; and therefore He can never be frustrated, because what is brought forth with reason cannot lack reason: "God therefore is not as a man, who speaks in vain, nor is He terrified as a son of man," or (as we read in other copies) "nor does He terrify as a son of man." In men terror sometimes changes their purpose, but by whom can God, Who is above all things, be terrified, so as to change His purpose? If, however, we take it according to this which we have said is read in other copies, that is, "nor does He terrify as a son of man," that will seem to be said, that men indeed sometimes make terrors and threats out of boasting, sometimes even against those whom they cannot harm; whereas God does not so terrify men as one who cannot punish, and if He terrifies, He terrifies with reason. For He terrifies that He may correct a man in the tribulation of hearing, so that deterred by the word of threatening he who does evil may amend himself, and the vengeance itself of his evil deeds may not come upon him. Not so therefore does God terrify as a man; for a man (as we have said) terrifies for boasting, whereas God terrifies for amendment.

4. Post haec ait : « Ipse cum dixerit, non faciet ? loquetur, et non permanebit ? » Sic legendus est locus, quasi interrogantis affectu dicat : Ipse, hoc est, Deus, quod dicit, nonne et faciet ? et quae locutus fuerit, nonne permanebit in eis? Cum utique homines non faciant quae dicunt, et vitio humanae fragilitatis in iis non permaneant quae loquuntur : mutabilis enim est homo, Deus vero immutabilis. Sed potest aliquis occurrere, et dicere : Quomodo ergo non permansit Deus in iis, quae locutus est de Ninive ut post triduum subverteretur ? Neque in iis quae locutus est de David, ubi tribus diebus promissa fuerat mors, ut vastaret populum, et intra unum diem, et usque ad horam prandii cessavit ? Et videbitur fortassis, quia haec quae per interrogationem dicuntur, non penitus pro definito accipienda sint; sed talis quaedam figura verbi sit, quae medium aliquid videatur ostendere, non tamen definitae et irrevocabilis sententiae declaret affectum : quo temperantius aliquid dictum videatur in eo quod scriptum est, « Ipse cum dixerit, nonne faciet? » quam si scriptum esset, Ipse cum dixerit, omnimode faciet. Sed recenseamus et ipsa Scripturae loca, quae vel in Jona vel in Regnorum libris posita sunt, ne forte et ibi, ut moris est, Scripturae divinae secreti aliquid habeant. Scriptum est ergo in

4. After these things he says: "When He Himself has spoken, shall He not do it? Shall He speak, and shall it not abide?" The passage is to be read thus, as though with the tone of one asking a question he should say: What He Himself, that is, God, says, shall He not also do? And the things which He has spoken, shall He not abide in them? Since men indeed do not do the things which they say, and by the fault of human frailty do not abide in the things which they speak: for man is changeable, whereas God is unchangeable. But someone may object and say: How then did God not abide in those things which He spoke concerning Nineveh, that after three days it should be overthrown? Nor in those things which He spoke concerning David, where for three days death had been promised to lay waste the people, and within one day, and even by the hour of dinner, it ceased? And it will perhaps seem that these things which are spoken by way of interrogation are not altogether to be taken as absolute; but that it is a certain figure of speech of such a kind as may seem to show something intermediate, yet not declare the force of a definite and irrevocable sentence: whereby something may seem to be spoken more moderately in that which is written, "When He Himself has spoken, shall He not do it?" than if it were written, When He Himself has spoken, He shall by all means do it. But let us review the passages of Scripture themselves as well, which are set down either in Jonah or in the books of Kings, lest perhaps there also, as is customary, the divine Scriptures hold something secret. It is written, therefore, in

Editors' notes and page, col. 692

Footnotes

(31) ‹anchor: non permanebit› · call in col 692

ibid.

Same place.

(printed under page 350)

(32) ‹anchor: post triduum subverteretur› · call in col 692

Jon. III.

Jonah 3.

(printed under page 350)

(33) ‹anchor: prandii cessavit› · call in col 692

II Reg. XXIV.

2 Kings (2 Samuel) 24.

(printed under page 350)

Page

running head: ORIGENIS 692
marginal letters: A habeas talem; B terdum sententiam; C mus) pro; Det intra (beside cessavit)
old-edition numerals: 330 after mutabilis
other: Latin only, no Greek printed

PG 12:693

Jona : « Et factum est verbum Domini ad Jonam filium Amathi dicens : Surge, et vade in Niniven civitatem magnam, et praedica in ea, quia ascendit clamor malitiae ejus ad me. » Et posteaquam praeceptum est ceto, et ejecit Jonam in terram, iterum scriptum est : « Et factum est verbum Domini ad Jonam secundo, dicens : Surge, et vade in Niniven civitatem magnam, et praedica in ea secundum praedicationem quam ego locutus sum ad te. » Et Jonas quidem « praedicavit, et dixit : Adhuc tres dies, » vel (ut Hebraei habere se scriptum dicunt) « adhuc quadraginta dies, et Ninive destruetur. Viri autem Ninivitae crediderunt in Deo, et praedicaverunt jejunium, et induerunt se ciliciis, a minore usque ad majorem ipsorum. » Et post pauca : « Et vidit Deus, inquit, opera eorum, quia conversi sunt a viis suis malis, et poenituit, » vel (ut in aliis exemplaribus legimus) « deprecatus est Deus super malitiam quam locutus est facere eis, et non fecit. » Observa igitur in iis quae assumpsimus de propheta quod non invenitur in sermonibus Dei quibus ad prophetam locutus est, dictum, quia « adhuc tres dies, et Ninive destruetur; » sed Jonas cum ingrederetur, inquit, « civitatem quasi iter dierum trium, ipse dixit, quia adhuc tres dies, et Ninive subvertetur; » ut sermo iste, qui scriptus est, et non est factus, a Jona potius, quam a Deo prolatus esse videatur. Sed et de secundo libro Regnorum proferamus quae scripta sunt, ubi cum David populum numerasset, « factum est, inquit, verbum Domini ad Gad prophetam videntem dicens : Vade, et loquere ad David. Haec dicit Dominus : Tria ego levabo super te, elige tibi ex iis unum, quod faciam tibi. Et introivit Gad ad David, et denuntiavit ei dicens : Aut veniet tibi tribus annis fames super terram tuam ; aut tribus mensibus ut fugias ante inimicos tuos, qui te persequentur; aut triduo mors fiat in terra tua. Nunc ergo scito, vide quid respondeam ei, qui me misit. Et dixit David ad Gad : Angustiae mihi sunt undique valde. Sed incidam in manus Domini magis, quia multae miserationes ejus sunt, et in manus hominum non incidam. Et dedit Dominus in Israel mortem a mane usque ad horam prandii, et mortui sunt de populo a Dan usque Bersabee septuaginta millia virorum. Et extendit angelus Dei manum suam in Jerusalem, ut corrumperet eam, et deprecatus est Dominus super malitiam, et ait ad angelum qui exterminabat populum : Satis est, remitte manum tuam. » Observa ergo quomodo nec in iis tribus comminationibus Deus invenitur de morte dixisse trium dierum. In verbis enim Gad positum est, non in mandatis Domini : et non semper ea quae per prophetam dicuntur, quasi a Deo dicta suscipiuntur. Denique et per Moysen quidem multa locutus est Deus, aliquanta tamen et

Jonah: "And the word of the Lord came to Jonah the son of Amittai, saying: Arise, and go into Nineveh the great city, and preach in it, because the cry of its malice has come up to Me." And after commandment was given to the whale, and it cast Jonah out upon the land, it is written again: "And the word of the Lord came to Jonah a second time, saying: Arise, and go into Nineveh the great city, and preach in it according to the preaching which I have spoken to you." And Jonah indeed "preached, and said: Yet three days," or (as the Hebrews say they have it written) "yet forty days, and Nineveh shall be destroyed. And the men of Nineveh believed in God, and proclaimed a fast, and put on sackcloth, from the least even to the greatest of them." And after a few words: "And God saw," it says, "their works, that they turned from their evil ways, and He repented," or (as we read in other copies) "God was appeased concerning the evil which He had spoken to do to them, and He did it not." Observe therefore in these things which we have taken from the prophet that it is not found said in the words of God which He spoke to the prophet, "Yet three days, and Nineveh shall be destroyed;" but when Jonah entered, it says, "the city about a journey of three days, he himself said that yet three days, and Nineveh shall be overthrown;" so that that word which is written, and did not come to pass, seems to have been uttered by Jonah rather than by God. Moreover, from the second book of Kings also let us bring forth the things which are written, where, when David had numbered the people, "the word of the Lord came," it says, "to Gad the prophet, the seer, saying: Go, and speak to David. Thus says the Lord: Three things I will raise up over you; choose for yourself one of them, which I shall do to you. And Gad went in to David, and declared to him, saying: Either there shall come to you for three years famine upon your land; or for three months that you flee before your enemies, who shall pursue you; or for three days let death be in your land. Now therefore know, see what I shall answer Him Who sent me. And David said to Gad: There are great straits for me on every side. Yet let me fall rather into the hands of the Lord, for His mercies are many, and let me not fall into the hands of men. And the Lord sent a pestilence upon Israel from the morning even to the hour of dinner, and there died of the people from Dan even to Beersheba seventy thousand men. And the angel of God stretched out his hand over Jerusalem to destroy it, and the Lord was appeased concerning the evil, and said to the angel who was destroying the people: It is enough, stay your hand." Observe therefore how in these three threatenings also God is not found to have spoken of a pestilence of three days. For it is set down in the words of Gad, not in the commands of the Lord; and not always are those things which are spoken through a prophet received as spoken by God. Finally, through Moses also God indeed spoke many things, yet some things also

Editors' notes and page, col. 693

Footnotes

(34) · call in col 693

Jon. XI, 2.

Jonah 11:2 [as printed; Jonah has four chapters].

(printed under page 351)

(35) · call in col 693

Jon. III, 1, 2, 4, 5.

Jonah 3:1, 2, 4, 5.

(printed under page 351)

(36) · call in col 693

ibid. 10.

Same chapter, verse 10.

(printed under page 351)

(37) ‹anchor: deretur, inquit› · call in col 693

ibid. 4.

Same chapter, verse 4.

(printed under page 351)

(38) ‹anchor: factum est, inquit› · call in col 693

II Reg. XXIV, 11-16.

2 Kings (2 Samuel) 24:11–16.

(printed under page 351)

(39) · call in col 693

Matth. XIX, 8.

Matthew 19:8.

(printed under page 351)

(40) · call in col 693

ibid. 4, 5.

Same chapter, verses 4–5.

(printed under page 351)

(41) · call in col 693

ibid. 6.

Same chapter, verse 6.

(printed under page 351)

(42) · call in col 693

I Cor. VII, 10.

1 Corinthians 7:10.

(printed under page 351)

(43) · call in col 693

ibid. 12.

Same chapter, verse 12.

(printed under page 351)

(66) ‹anchor: dicta suscipiuntur› · call in col 693

Alias, « dici suscipiantur. » Sed ms. ut in nostro textu.

Elsewhere: "be received as spoken." But the manuscript reads as in our text.

(printed under page 351)

Page

running head: 693 IN NUMEROS HOMILIA XVI.
marginal letters: A Jona : « Et; B inquit, opera; C Domini ad Gad; D sabee septuaginta
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:694

Moyses propria auctoritate mandavit : quod Dominus in Evangeliis evidentissima distinctione secernit, cum dicit de repudio mulieris interrogatus, quia « ad duritiam cordis vestri » scripsit vobis haec Moyses, « ab initio autem non fuit sic. Qui enim fecit hominem, masculum et feminam fecit eos, » et benedixit eos, « et dixit : Propter hoc relinquet homo patrem suum, et matrem suam, et adhaerebit uxori suae, et ambo erunt in carne una. » Et addit : « Quod ergo Deus conjunxit, homo non separet. » Vides ergo et hic Deum quidem non praecepisse, nec fieri voluisse divortium ; Moysen vero propter duritiam cordis Judaeorum scripsisse dandum esse repudium. Ostendit haec et Paulus in litteris suis cum dicit de quibusdam : « Dominus dicit, et non ego. » Et de aliis : « Haec autem ego dico, non Dominus. » Et iterum in aliis : « Praeceptum Domini non habeo, consilium autem do. » Et iterum : « Quae loquor, non loquor secundum Deum. » Unde similiter etiam in caeteris prophetis aliqua quidem Dominus locutus est, et non prophetae, alia vero prophetae, et non Dominus, et sic videbitur objectio intentata dissolvi, cum non tam sua, quam prophetae verba Dominus revocat, ac mutat in melius. Sed magis arbitror absolutionem priorem totius Scripturae sensibus convenire, et illis praecipue dictis, quibus patiens et multae misericordiae, et poenitens super malitias dicitur Deus : vel iis maxime, quae generaliter ab Jeremia pronuntiantur, in quibus evidenter ostenditur pro multis miserationibus, et incomprehensibili bonitate sua Deus dicere, et non facere, loqui, et non permanere. Ait ergo per Jeremiam Deus : « In finem loquar, » hoc est, ex definito loquar « super gentem, et super regnum, ut auferam eos, et disperdam. Et si convertatur gens illa a malitiis suis, poenitebo de omnibus malis quae cogitavi facere eis, et in finem loquar super gentem et regnum, ut reaedificem eos, et replantem : et si fecerint mala in conspectu meo, ut non audiant vocem meam, poenitebit me de omnibus bonis quae locutus fueram ut facerem eis. » Quomodo ergo possumus iis, quae absolute per Jeremiam dicta sunt, praeferre illa quae suspeuse per Balaam dicuntur : nisi quia negligentibus et contemptoribus illa confirmanda, haec vero a perfectioribus secretius advertenda sunt ?

Moses commanded by his own authority: which the Lord in the Gospels separates by a most evident distinction, when on being asked concerning the putting away of a wife He says that "for the hardness of your heart" Moses wrote these things for you, "but from the beginning it was not so. For He Who made man, made them male and female," and blessed them, "and said: For this cause a man shall leave his father and his mother, and shall cleave to his wife, and they two shall be in one flesh." And He adds: "What therefore God has joined together, let no man put asunder." You see, therefore, here also that God indeed did not command nor wish divorce to take place, whereas Moses on account of the hardness of the heart of the Jews wrote that a bill of divorce should be given. Paul also shows these things in his epistles when he says concerning certain things: "The Lord says, and not I." And concerning others: "But these things I say, not the Lord." And again in others: "I have no commandment of the Lord, yet I give counsel." And again: "The things which I speak, I speak not according to God." Whence similarly in the other prophets also, some things indeed the Lord spoke, and not the prophets, while other things the prophets spoke, and not the Lord; and thus the objection brought forward will seem to be resolved, since the Lord recalls, and changes for the better, not so much His own words as those of the prophet. Yet I think rather that the former solution agrees with the senses of the whole Scripture, and especially with those sayings in which God is called patient and of much mercy, and repenting over evils: or most of all with those things which are pronounced generally by Jeremiah, in which it is evidently shown that for His many mercies and His incomprehensible goodness God says and does not do, speaks and does not abide. God says, therefore, through Jeremiah: "At the end I will speak," that is, definitely I will speak "concerning a nation and concerning a kingdom, to pluck them up and to destroy them. And if that nation shall turn from its evils, I will repent of all the evils which I thought to do to them; and at the end I will speak concerning a nation and a kingdom, to build them up again and to plant them: and if they do evil in My sight, so as not to hear My voice, I will repent of all the good things which I had spoken to do to them." How then can we prefer to those things which were spoken absolutely through Jeremiah those things which are spoken with suspense through Balaam: unless because to the negligent and despisers the latter are to be confirmed, whereas the former are to be more secretly noted by the more perfect?

5. Sed post haec Balaam : « Ecce inquit, ad benedicendum assumptus sum, benedicam, et non avertam eam. » Ad benedicendum Balaam assumptus est, non a Balach, sed a Deo, qui injecit verbum in os ejus, quo populum benediceret, et hanc benedictionem non avertit. Nec enim potest, etiamsi velit, verbum Dei humana lingua convertere. Post haec : « Non erit, inquit, labor in Jacob, neque videbitur dolor in Israel. » Aperte in istis sermonibus

5. But after these things Balaam: "Behold," he says, "I have been taken up to bless; I will bless, and will not turn it away." Balaam was taken up to bless, not by Balak, but by God, Who cast a word into his mouth whereby he might bless the people, and he does not turn away this blessing. For a human tongue cannot, even if it should wish, turn the word of God. After these things: "There shall not be," he says, "labour in Jacob, nor shall pain be seen in Israel." Openly in these words

Editors' notes and page, col. 694

Footnotes

(39) ‹anchor: non fuit sic› · call in col 694

Matth. XIX, 8.

Matthew 19:8.

(printed under page 351)

(40) ‹anchor: in carne una› · call in col 694

ibid. 4, 5.

Same chapter, verses 4, 5.

(printed under page 351)

(41) ‹anchor: homo non separet› · call in col 694

ibid. 6.

Same chapter, verse 6.

(printed under page 351)

(42) ‹anchor: et non ego› · call in col 694

I Cor. VII, 10.

1 Corinthians 7:10.

(printed under page 351)

(43) ‹anchor: non Dominus› · call in col 694

ibid. 12.

Same chapter, verse 12.

(printed under page 351)

(44) · call in col 694

ibid. 25.

Same chapter, verse 25.

(printed under page 351)

(45) · call in col 694

II Cor. XI, 17.

2 Corinthians 11:17.

(printed under page 351)

(46) ‹anchor: per Jeremiam Deus› · call in col 694

Jer. XVIII, 7-10.

Jeremiah 18:7–10.

(printed under page 351)

(47) ‹anchor: Ecce inquit› · call in col 694

Num. XXIII, 20.

Numbers 23:20.

(printed under page 351)

(48) ‹anchor: Non erit, inquit› · call in col 694

ibid. 21.

Same chapter, verse 21.

(printed under page 351)

Page

running head: IN NUMEROS HOMILIA XVI. 694
marginal letters: A Moyses propria; B et non ego; C tionibus, et; D temptoribus illa
old-edition numerals: 331 after poenitebo
misprint as printed: suspeuse (for suspense)
other: Latin only, no Greek printed; ends mid-word sermoni- (sermonibus)
other: the word sermonibus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 695

PG 12:695

futurae vitae denuntiat statum. Quis enim est, qui hanc vitam sine labore et dolore transcurrat ? Nec si Petrus aliquis, aut si Paulus sit. Quomodo non in labore et dolore est cum ter virgis caeditur, semel lapidatur, ter naufragium facit, in profundo maris die ac nocte est, aliaque innumera perpetitur, quae de laboribus suis ac doloribus scribit ? Sed ibi istud complebitur, ubi dictum est : « Aufugiet dolor, et tristitia, et gemitus. » Quod tamen non ad omnes, sed ad eos tantum, qui meritis Jacob et Israel fuerint, refertur : ut fuit ille pauper Lazarus, qui praesentem quidem vitam in labore ac dolore transegit, ibi autem dicitur ad divitem : « Memento, fili, quia tu recepisti bona in vita tua, et Lazarus similiter mala. Nunc autem hic requiescit, tu vero cruciaris. » Ille ergo est Israel, et Jacob, in quem non venit labor, et dolor. Dives autem ille erat quidem et ipse secundum carnem Israel, dicitur enim ei, quia fratres sui habent leges et prophetas, audiant illos ; sed quia non erat secundum spiritum Israel, ideo venit super illum labor et dolor.

he declares the state of the future life. For who is there that passes through this life without labour and pain? Not even if one be a Peter, or if he be a Paul. How is he not in labour and pain when thrice he is beaten with rods, once he is stoned, thrice he suffers shipwreck, a day and a night he is in the depth of the sea, and endures innumerable other things which he writes concerning his labours and pains? But this shall be fulfilled there where it is said: "Pain, and sorrow, and groaning shall flee away." Which nevertheless is referred not to all, but to those only who shall have been Jacob and Israel by their merits: as was that poor man Lazarus, who passed the present life indeed in labour and pain, but there it is said to the rich man: "Remember, son, that you received good things in your life, and Lazarus likewise evil things. But now he is comforted here, and you are tormented." He therefore is Israel and Jacob, upon whom labour and pain do not come. Whereas that rich man was indeed himself also Israel according to the flesh—for it is said to him that his brothers have the laws and the prophets, let them hear them—but because he was not Israel according to the spirit, therefore labour and pain came upon him.

6. « Dominus Deus suus cum ipso, praeclara principum cum ipso sunt. » Nunquam enim Israel suum deserit Deus. Quorum autem principum praeclara cum ipso Israel sint, videamus. Praeclara principum, potestas est, principatus et regnum. Verum quoniam sunt et aliqui principes, qui de principatu suo, vel pellendi, vel jam forte depulsi sunt, et in locum ac principatum eorum introducendi ii, qui vere Israelitae sunt, praeclara illa omnia, quae habuerunt in coelis illi principes, qui non servaverunt principatum suum, sed dereliquerunt aeterna domicilia, Israel iste et Jacob, qui colluctatus est et vicit, accipiet, et sic cum ipso erunt praeclara principum. « Deus qui eduxit eum ex Aegypto sicut gloria unicornis ei. » Eductus est ille quidem Israel de Aegypto ista terrena, hic autem spiritalis Israel de Aegypto saeculi, et de potestate tenebrarum, et est gloria ejus tanquam unicornis. Unicornis quidem fertur esse animal eo habitu formatum, quo nominis ipsius designat indicium. Quod animal frequenter in Scripturis divinis positum legimus, sed praecipue apud Job Dei ipsius vocibus potentia ejus et virtus exponitur, in quibus, ut in quamplurimis, Christus intelligitur designari. Et in Scripturis divinis cornu pro regno positum saepe reperimus, sicut et propheta dicit : « Quatuor autem cornua, quatuor regna sunt. » Sub nomine itaque unicornis, in Christo hoc videtur ostendi, quia omne quod est, unum ejus cornu est, hoc est unum regnum ejus. Omnia enim Pater subjecit sub pedibus ejus usquequo et novissimus inimicus destruatur mors, et tanquam unicornis unum omnium regnum teneat Christus, quia sicut scriptum est : « Regni ejus non erit finis. » Erit ergo, inquit, ei, hoc est Israeli illi spiritali, gloria, sicut

6. "The Lord his God is with him, the glorious things of princes are with him." For God never forsakes His Israel. Of what princes, however, the glorious things are with Israel himself, let us see. The glorious things of princes are power, principality, and kingdom. But since there are also certain princes who either are to be driven, or perhaps have already been driven, from their principality, and those who are truly Israelites are to be brought into their place and principality, this Israel and Jacob, who wrestled and overcame, shall receive all those glorious things which those princes had in the heavens who did not keep their own principality, but forsook their eternal dwellings; and thus the glorious things of princes shall be with him. "God Who led him forth out of Egypt is as the glory of a unicorn to him." That Israel indeed was led forth out of that earthly Egypt, whereas this spiritual Israel is led forth out of the Egypt of the world and out of the power of darkness, and his glory is as that of a unicorn. Now the unicorn is said to be an animal formed with that shape which the token of the name itself designates. Which animal we frequently read set down in the divine Scriptures, but especially in Job its power and strength are expounded by the utterances of God Himself, in which, as in very many passages, Christ is understood to be designated. And in the divine Scriptures we often find "horn" set down for "kingdom," just as the prophet also says: "And the four horns are four kingdoms." Under the name of the unicorn, therefore, this seems to be shown in Christ, that all that exists is His one horn, that is, His one kingdom. For the Father has subjected all things under His feet until the last enemy, death, also be destroyed, and as a unicorn Christ hold the one kingdom over all, because, as it is written: "Of His kingdom there shall be no end." Therefore, he says, there shall be to him, that is, to that spiritual Israel, glory as

Editors' notes and page, col. 695

Footnotes

(49) · call in col 695

II Cor. XI.

2 Corinthians 11.

(printed under page 352)

(50) · call in col 695

Isai. XXXV, 10.

Isaiah 35:10.

(printed under page 352)

(51) · call in col 695

Luc. XVI, 25.

Luke 16:25.

(printed under page 352)

(52) · call in col 695

ibid. 29.

Same chapter, verse 29.

(printed under page 352)

(53) · call in col 695

Num. XXIII, 21.

Numbers 23:21.

(printed under page 352)

(54) ‹anchor: unicornis ei› · call in col 695

ibid.

Same place.

(printed under page 352)

(55) ‹anchor: apud Job› · call in col 695

Job xxxix, 9.

Job 39:9.

(printed under page 352)

(56) ‹anchor: regna sunt› · call in col 695

Daniel. viii, 22.

Daniel 8:22.

(printed under page 352)

(57) ‹anchor: sub pedibus› · call in col 695

I Cor. XV, 20.

1 Corinthians 15:20 [as printed].

(printed under page 352)

(58) ‹anchor: non erit finis› · call in col 695

Luc. I, 35.

Luke 1:35 [as printed].

(printed under page 352)

(59) · call in col 695

Joan. XVII, 21.

John 17:21.

(printed under page 352)

(60) · call in col 695

Philipp. III, 21.

Philippians 3:21.

(printed under page 352)

(61) · call in col 695

Num. XXIII, 23.

Numbers 23:23.

(printed under page 352)

Page

running head: 695 ORIGENIS
marginal letters: A bus futurae; B cruciaris. » Ille; C nia, quae; D Scripturis divinis
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word bus (sermonibus)

PG 12:696

est gloria unicornis. Sic enim et ipse in Evangelio Dominus dicit : « Pater, da illis, ut sicut ego et tu unum sumus, ita et isti in nobis unum sint. » Et ideo similis gloria dabitur Israeli, sicut est gloria unicornis, maxime cum transformabit corpus humilitatis nostrae conforme corpori gloriae suae.

is the glory of a unicorn. For thus the Lord Himself also says in the Gospel: "Father, grant to them that, as I and Thou are one, so they also may be one in Us." And therefore a like glory shall be given to Israel, as is the glory of the unicorn, especially when He shall transform the body of our lowliness to be conformed to the body of His glory.

7. « Non erit auguratio in Jacob, neque divinatio in Israel. In tempore dicetur ad Jacob et Israel quid perficiet Deus. » Igitur quoniam visum est jam nobis diligentius de singulis quibusque discutere, non videbitur absurdum, si etiam quid sit auguratio, vel divinatio, quoniam quidem placuit Scripturae commemorare de iis, ne quis forte ignoranter in haec incidat, requiramus. Videtur ergo mihi futurorum praescientia quantum ad ipsam rem spectat, medium quiddam esse, id est neque proprie bonum, neque proprie malum : quandoquidem potest interdum etiam a parte diaboli ad hominum notitiam futurorum venire praescientia. Sine dubio autem cum tempus et opportunitas poscit, et voluntas Dei fuerit, datur etiam a Deo per prophetas hominibus praescientia ; et ideo diximus, quia neque proprie bonum dici potest, quod aliquando a malo venit ; neque proprie malum, quod aliquando a Deo descendit. Et quamvis de hoc abundanter etiam ex Scripturis divinis exempla suppeditent, sufficere tamen credimus si utamur eo, quod in Regnorum libro scriptum legimus : ubi arca Dei ab Allophylis capta est, et deducta in Azotum, et ibi « introduxerunt, » inquit, eam in domum Dagon, et inventus est Dagon recidisse pronus in terram ante arcam testamenti Domini. Et gravata est manus Domini super Azotos, et dissipavit eos, et percussit eos in natibus. » Post haec, inquit, ingressa est arca in Accaron, et miserunt Accaronienses, et congregaverunt omnes Satrapas Allophylorum, « et congregaverunt sacerdotes et divinos suos dicentes : Quid faciemus arcae Domini? Indicate nobis quomodo remittamus eam in locum suum. Responderunt sacerdotes et divini : Si remittitis arcam Domini Dei Israel, nolite eam dimittere inanem, sed dantes dabitis ei pro delicto, et tunc sanabimini, et innotescet vobis. Sin autem, non discedet manus ejus a vobis. » Et post pauca : « Et nunc, inquit, facite carrum novum, duas vaccas foetas assumite, quibus jugum non est impositum, et jungite vaccas ad carrum, et foetus earum retro abducite ad domum : et assumite arcam Domini, et imponite eam super carrum, et vasa aurea quae obtulistis ei pro delicto, simul ponite super carrum, et omnia sancta ejus : et dimittite eam, et vadat : et videte, siquidem vadit per viam suam et ad fines suos ascendit in Bethsamis, ipsa nobis fecit mala haec magna. Si autem non vadit illuc, sciemus quia manus ejus non contigit nos, sed fortuito haec nobis acciderunt. » Observa ergo in iis, quomodo sacerdotes

7. "There shall not be augury in Jacob, nor divination in Israel. In time it shall be told to Jacob and Israel what God shall accomplish." Therefore, since it has now seemed good to us to discuss each single point more diligently, it will not seem absurd if we also inquire what augury or divination is, since indeed it has pleased the Scripture to make mention of them, lest anyone perhaps fall into these things ignorantly. Foreknowledge of future things, therefore, so far as relates to the thing itself, seems to me to be something intermediate, that is, neither properly good nor properly evil: seeing that foreknowledge of future things can sometimes come to the notice of men even from the side of the devil. Without doubt, however, when time and opportunity demand, and it is the will of God, foreknowledge is also given to men by God through the prophets; and therefore we have said that neither can that be called properly good which sometimes comes from an evil one, nor properly evil which sometimes comes down from God. And although examples of this are supplied abundantly from the divine Scriptures as well, yet we believe it suffices if we use that which we read written in the book of Kings: where the ark of God was captured by the Philistines, and brought down to Ashdod, and there "they brought it in," it says, "into the house of Dagon, and Dagon was found to have fallen flat upon the ground before the ark of the covenant of the Lord. And the hand of the Lord was heavy upon the men of Ashdod, and He wasted them, and struck them in the secret parts." After these things, it says, the ark entered into Ekron, and the men of Ekron sent and gathered together all the satraps of the Philistines, "and they gathered together their priests and diviners, saying: What shall we do with the ark of the Lord? Tell us how we should send it back to its own place. The priests and diviners answered: If you send back the ark of the Lord God of Israel, do not send it away empty, but you shall surely give a gift to Him for the trespass, and then you shall be healed, and it shall be made known to you. Otherwise, His hand shall not depart from you." And after a few words: "And now," they say, "make a new cart, take two milch cows on which a yoke has not been laid, and yoke the cows to the cart, and lead their calves back home: and take the ark of the Lord, and lay it upon the cart, and the golden vessels which you have offered to Him for the trespass, lay them together upon the cart, and all its holy things: and send it away, and let it go: and see, if indeed it goes by its own way and goes up to its own borders into Beth-shemesh, it has done to us these great evils. But if it does not go thither, we shall know that His hand has not touched us, but these things have happened to us by chance." Observe therefore in these things how the priests

Editors' notes and page, col. 696

Footnotes

(62) ‹anchor: xerunt, inquit› · call in col 696

I Reg. V, 2, 3, 10.

1 Kings (1 Samuel) 5:2, 3, 10.

(printed under page 352)

(63) ‹anchor: ejus a vobis› · call in col 696

I Reg. VI, 2, 3, et seqq.

1 Kings (1 Samuel) 6:2, 3, and following.

(printed under page 352)

(64) ‹anchor: Et nunc, inquit› · call in col 696

ibid. 7 et seqq.

Same chapter, verse 7 and following.

(printed under page 352)

Page

running head: ORIGENIS 696
marginal letters: A est gloria; B spectat, medium; C xerunt, » inquit; D quit, facite
old-edition numerals: 332 after faciemus
other: Latin only, no Greek printed; ends mid-word sacer- (sacerdotes)
other: the word sacerdotes was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 697

PG 12:697

et divini causam malorum, quae acciderant Allophylis, utrum ex manu Dei, et pro arcae injuria venerit, an fortuito acciderit, propositis contemplantur indiciis, dicentes : « Si per viam suam ad fines suos ascendit in Bethsamis, ipsa nobis fecit haec mala. » Denique in sequentibus refertur : « Et cum imposuissent, inquit, arcam Domini super carrum, direxerunt boves in via, contra viam quae ducit Bethsamis, et non declinaverunt ad dextram, aut ad sinistram. » Quis ergo in his, si diligenter inspiciat, praescientiam hanc quae de boum directione praedicta est, vel fortuitam dicat, vel aliqua arte compositam, et non operatione quadam daemonum ministratam, qui pertimuerint arcae Domini virtutem : qua non solum affligebantur, et puniebantur Allophyli, verum et cultus ipse daemonum destruebatur, utpote simulacris eorum, templisque, ad ingressum arcae Domini corruentibus? Est ergo talis quaedam in ministerio praescientiae operatio daemonum, quae artibus quibusdam ab iis, qui se daemonibus mancipaverint, colligitur, et nunc per eas quas sortes nominant, nunc per ea quae auguria appellant, nunc etiam ex contemplatione fibrarum, quae extispicia vocant, aliisque horum similibus praestigiis comprehendi videtur, et intelligi. Quae artes in tantum ad decipiendum genus hominum profecerunt, ut etiam justissimi Ezechiae filius Manasse hoc errore deceptus, aedificaverit (ut Scriptura dicit) « altare omni exercitui coeli in utraque domo Domini. » Hunc autem esse arbitror exercitum coeli, quem Paulus spiritales nequitias in coelestibus positas scripsit. Nisi ergo multum in iis artibus et deceptionis esset et erroris, non puto tanti viri filium in lege Domini educatum, in illas impietates potuisse corruere, quae in quarto Regnorum libro de eo scriptae referuntur. Ait enim : « Et sortiebatur, et augurabatur, et fecit τεμένη, et transducebat filios suos in igne, et praescios abundare fecit, ut faceret malignum in conspectu Domini, et exacerbaret eum. » Talia ergo erant quae peccabat, de quibus dici possit, quia in omni virtute, signis et prodigiis mendacibus fierent, itaut deciperentur etiam electi. Deceptus est enim per eum et populus, ut faceret malignum in conspectu Domini super gentes illas, quas exterminaverat Deus a facie filiorum Israel. Sed et in secundo libro Paralipomenon similia nihilominus de Manasse scribuntur : « Et fecit, inquit, lucos, et adoravit omnem militiam coeli, et servivit eis, et construxit altaria in domo Dei ubi dixit Dominus : In Jerusalem erit nomen meum in aeternum, et ibi instruxit altaria omni magnificentiae coeli, in ambabus domibus Domini. Et ipse transducebat filios

and diviners contemplate by signs set forth the cause of the evils which had happened to the Philistines, whether it came from the hand of God and for the injury done to the ark, or happened by chance, saying: "If it goes up by its own way to its own borders into Beth-shemesh, it has done to us these evils." Finally, in what follows it is related: "And when they had laid," it says, "the ark of the Lord upon the cart, the kine went straight along the way, towards the way which leads to Beth-shemesh, and did not turn aside to the right hand or to the left." Who then in these things, if he looks diligently, would say that this foreknowledge which was foretold concerning the direction of the kine was either fortuitous, or contrived by some art, and not ministered by a certain working of demons, who feared exceedingly the power of the ark of the Lord: whereby not only were the Philistines afflicted and punished, but the worship itself of the demons also was being destroyed, inasmuch as their idols and temples were falling down at the entrance of the ark of the Lord? There is therefore a certain working of demons of such a kind in the ministry of foreknowledge, which is gathered by certain arts by those who have enslaved themselves to demons, and seems to be comprehended and understood now through those things which they call lots, now through those things which they call auguries, now also from the inspection of entrails, which they call extispicies, and by other delusions like these. Which arts have availed so much for deceiving the race of men, that even Manasseh, the son of the most just Hezekiah, deceived by this error, built (as the Scripture says) "an altar to all the host of heaven in both courts of the house of the Lord." And I think that this host of heaven is that which Paul wrote of as spiritual wickednesses in heavenly places. Unless, therefore, there were much both of deception and of error in those arts, I do not think that the son of so great a man, brought up in the law of the Lord, could have fallen into those impieties which are related in writing concerning him in the fourth book of Kings. For it says: "And he used lots, and practised augury, and made sacred enclosures, and made his sons pass through the fire, and made soothsayers abound, so as to do evil in the sight of the Lord, and provoke Him." Such therefore were the sins which he committed, concerning which it could be said that they were done in all power, with lying signs and wonders, so that even the elect would be deceived. For through him the people also were deceived, so as to do evil in the sight of the Lord beyond those nations which God had destroyed from before the face of the sons of Israel. Moreover, in the second book of Chronicles also similar things are written none the less concerning Manasseh: "And he made," it says, "groves, and adored all the host of heaven, and served them, and built altars in the house of God, where the Lord had said: In Jerusalem shall My name be for ever; and there he set up altars to all the magnificence of heaven, in both courts of the house of the Lord. And he himself made his sons pass

Editors' notes and page, col. 697

Footnotes

(65) · call in col 697

I Reg. VI, 9.

1 Kings (1 Samuel) 6:9.

(printed under page 353)

(66) · call in col 697

ibid. 12.

Same chapter, verse 12.

(printed under page 353)

(67) ‹anchor: domo Domini› · call in col 697

I Reg. XXI, 5.

1 Kings 21:5 [as printed; the passage is 4 Kings (2 Kings) 21:5].

(printed under page 353)

(68) ‹anchor: positas scripsit› · call in col 697

Eph. VI, 12.

Ephesians 6:12.

(printed under page 353)

(69) ‹anchor: exacerbaret eum› · call in col 697

IV Reg. XXI, 6.

4 Kings (2 Kings) 21:6.

(printed under page 353)

(70) ‹anchor: in omni› · call in col 697

II Thess. II.

2 Thessalonians 2.

(printed under page 353)

(71) ‹anchor: fierent› · call in col 697

Matth. XXIV.

Matthew 24.

(printed under page 353)

(72) ‹anchor: fecit, inquit› · call in col 697

II Paral. XXXIII, 3 6.

2 Chronicles 33:3–6.

(printed under page 353)

(73) · call in col 697

Lev. XIX, 26.

Leviticus 19:26.

(printed under page 353)

(67) · call in col 697 (call not visible in the foot image)

Inspiciat. Sic recte habet codex Corbeiensis. Alias, « inspiciens. »

"Let him inspect." So the Corbie manuscript reads, rightly. Elsewhere: "inspecting."

(printed under page 353)

(68) · call in col 697 (call not visible in the foot image)

Idem codex, « occultis. » Alias « occulte. »

The same manuscript reads "by hidden things." Elsewhere: "secretly."

(printed under page 353)

Page

running head: 697 IN NUMEROS HOMILIA XVI.
marginal letters: A dotes et; B et puniebantur; C tror exercitum; D Domini super
old-edition numerals: (none)
other: Latin only, no Greek printed (except Greek word τεμένη in quote); begins mid-word dotes (sacerdotes)

PG 12:698

suos in igne in Gehennom, et sortiebatur, et maleficia faciebat, et augurabatur, et fecit ventriloquos, incantatores, et multiplicavit ut faceret malignum in conspectu Domini, ut exacerbaret eum. » Haec ergo omnia, id est, sive auguratio, sive extispicium, sive quaelibet immolatio, sive etiam sortitio, aut quicunque motus avium, vel pecudum, vel inspectio quaecunque fibrarum, ut aliquid de futuris videantur ostendere, in operatione daemonum fieri non dubito, dirigentium vel avium, vel pecudum, vel fibrarum motus, aut sortium, secundum ea signa quae docuerunt iidem daemones observari ab iis, quibus artis hujus scientiam tradiderunt. A quibus omnibus, is qui homo Dei est, et in portione Dei numeratur, penitus esse debet alienus, nec aliquid in iis habere commune, quae occultis machinis daemones operantur : ne forte rursus per haec daemonibus societur, atque eorum spiritu et virtute repleatur, et ad idolorum cultum denuo reparetur. Haec enim omnia religio nostra divina et coelestis abjurat, in Levitico quidem aperta lege designans, et dicens : « Non divinabitis, neque augurabimini. » Et post pauca : « Non sequemini, inquit, ventriloquos, nec adjungemini ad incantatores, ut contaminemini in eis, ego Dominus Deus vester. » Et iterum in Deuteronomio : « Si autem tu, inquit, introieris in terram quam Dominus Deus tuus dabit tibi, non discas facere secundum abominationes gentium illarum, non inveniatur in te qui lustret filium suum, aut filiam suam igni, neque divinans divinatione, neque sortiens sortibus, neque maleficus, neque incantator, neque ventriloquus, neque portentorum inspector, neque interrogans mortuos. Est enim abominatio Domino, omnis qui facit haec. Propter istas enim abominationes Dominus Deus tuus evertit gentes istas a conspectu tuo. » In quibus omnibus videtur ostendere, quia omnis qui in iis versatur, nihil aliud faciat nisi mortuos interroget. Mortui sunt enim, quia non sunt vitae participes. Deus autem noster, vivorum Deus est, et non mortuorum. His autem omnibus legibus additur etiam illud, ut qui vult esse perfectus, a nullo alio discat, nisi ab eo qui per Dei virtutem fuerit electus propheta, ut ministret populo. Ait ergo : « Perfectus esto in conspectu Domini Dei tui : gentes enim istae, quarum tu haereditatem cepisti, istae audiunt sortilegos et divinos, tibi autem non ita dedit Dominus Deus tuus. Prophetam enim de medio tui ex fratribus tuis suscitabit tibi Dominus Deus tuus, ipsum audietis per omnia quaecunque petiisti a Domino Deo tuo in Oreb in die Ecclesiae, cum dixistis : Non apponemus audire vocem Domini Dei nostri, et istum ignem magnum non videbimus ultra ne moriamur.

through the fire in the valley of Hinnom, and used lots, and practised witchcraft, and used augury, and made ventriloquists and enchanters, and multiplied to do evil in the sight of the Lord, to provoke Him." All these things therefore, that is, whether augury, or extispicy, or any sacrificing whatever, or even casting of lots, or any movements whatever of birds or of beasts, or any inspection whatever of entrails, so that they may seem to show something concerning future things, I do not doubt are done in the working of demons, who direct the movements either of birds, or of beasts, or of entrails, or of lots, according to those signs which the same demons have taught to be observed by those to whom they have delivered the knowledge of this art. From all of which things he who is a man of God, and is numbered in the portion of God, ought to be altogether alien, and to have nothing in common with those things which demons work by secret contrivances: lest perhaps through these things he be again associated with demons, and be filled with their spirit and power, and be restored anew to the worship of idols. For all these things our divine and heavenly religion abjures, in Leviticus indeed designating them by an open law, and saying: "You shall not practise divination, nor observe auguries." And after a few words: "You shall not follow," it says, "ventriloquists, nor join yourselves to enchanters, to be defiled by them: I am the Lord your God." And again in Deuteronomy: "When you," it says, "shall have entered into the land which the Lord your God shall give you, do not learn to do according to the abominations of those nations; let there not be found in you anyone who purifies his son or his daughter by fire, nor one who divines by divination, nor one who casts lots, nor a sorcerer, nor an enchanter, nor a ventriloquist, nor an inspector of portents, nor one who inquires of the dead. For everyone who does these things is an abomination to the Lord. For on account of these abominations the Lord your God will overthrow those nations from before your face." In all of which He seems to show that everyone who engages in these things does nothing else than inquire of the dead. For they are dead, because they are not partakers of life. But our God is the God of the living, and not of the dead. And to all these laws this also is added, that he who wishes to be perfect should learn from no one else save from him who through the power of God has been chosen a prophet to minister to the people. He says, therefore: "Be perfect in the sight of the Lord your God: for these nations, whose inheritance you possess, listen to casters of lots and diviners; but the Lord your God has not so appointed for you. For a prophet from the midst of you, of your brethren, shall the Lord your God raise up for you; him you shall hear in all things whatever you asked of the Lord your God in Horeb in the day of the assembly, when you said: We will not hear the voice of the Lord our God any more, neither will we see this great fire any more, lest we

Editors' notes and page, col. 698

Footnotes

(74) ‹anchor: Dominus Deus vester› · call in col 698

ibid. 31.

Same chapter, verse 31.

(printed under page 353)

(75) ‹anchor: tu, inquit› · call in col 698

Deut. XVIII, 9, 12.

Deuteronomy 18:9, 12.

(printed under page 353)

(76) ‹anchor: non mortuorum› · call in col 698

Matth. XXII, 32.

Matthew 22:32.

(printed under page 353)

(77) ‹anchor: Ait ergo› · call in col 698

Deut. XVIII, 13-16.

Deuteronomy 18:13–16.

(printed under page 353)

(69) ‹anchor: Deus autem noster› · call in col 698

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

"Our." It is missing in the earlier editions, but is found in the manuscripts.

(printed under page 353)

Page

running head: IN NUMEROS HOMILIA XVI. 698
marginal letters: A suos in; B in iis; C divinatione, neque; D conspectu Domini
old-edition numerals: 333 after ostendere,
other: Latin only, no Greek printed; ends mid-word moria- (moriamur)
other: the word moriamur. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 699

PG 12:699

» Non vult Deus auditores nos fieri et discipulos daemonum, neque vult, ut si quid volumus discere, discamus a daemonibus. Melius est enim ignorare, quam a daemonibus discere : et melius est a propheta discere, quam a divinis inquirere. Divinatio enim non, ut quidam putant, divinitus datur, sed magis, ut mihi videtur, per antiphrasim, id est, ex contrario nomen accepit, quasi quae per homines daemonibus repletos fiat. Sed gentilium ritus divinum credit omne, quod per qualemcunque spiritum profertur. Nos tamen nihil ab iis discere Deus jubet, ne efficiamur consortes ipsorum, et incurramus in ea, quae Isaias dicit : « Et humiliabuntur in terra verba tua, et sermones tui in terra demergentur, et erit vox tua sicut loquentis de terra, et ad solium vox tua infirmabitur. » Propter hoc et Dominus noster Jesus non dignatur a daemonibus accipere testimonium, sed ait : « Obmutesce, et exi ab eo. » Quem etiam apostolus suus Paulus imitatus, dolens convertit se, et ait spiritui Pythonis : « Praecipio tibi in nomine Jesu Christi, discede ab ea. » In quo requiras fortasse, quid dolens Paulus, increpat spiritum Pythonis. Nunquid aliquid blasphemum dixerat? Mulier enim, inquit, habens spiritum Pythonis sequebatur Paulum, et eos qui cum eo erant, et clamabat dicens : « Isti homines servi sunt summi Dei, qui annuntiant viam salutis, et hoc faciebat per dies multos. » Unde ostenditur non pro blasphemia doluisse Paulum, sed pro eo quod indignum judicaret sermoni suo ab spiritu Pythonis testimonium dari. Quod si Paulus testimonium sibi eum dare non patitur, sed dolet super hoc : quanto magis dolere debemus, si quando decipi videmus animas ab iis, qui velut divino alicui spiritui Pythonis, aut ventriloquo, aut divino, aut auguri, vel aliis quibuslibet hujusmodi daemonibus credunt? Propter hoc ergo : « Non erit, inquit, auguratio in Jacob, neque divinatio in Israel. » Sed quid iis additur? « In tempore, inquit, dicetur Jacob, et Israeli, quod perficiet Deus. » Quid est, « In tempore dicetur? » Cum oportet, et cum expedit, hoc est, « in tempore. » Si ergo expedit praenoscere nos futura, dicentur a Deo per prophetam Dei, per Spiritum sanctum. Si vero non dicuntur, neque denuntiantur, scito quia non nobis expedit ventura praenoscere. Quod si idcirco non dicuntur nobis, quia nobis ea scire non expedit, qui diversis artibus, et daemonum invocationibus gestiunt futura praenoscere, nihil aliud faciunt, nisi ea cupiant discere, quae sibi scire non expedit. Jacob autem in iis dici intelligendus est omnis cui luctamen est adversus principatus et potestates, et adversus hujus mundi rectores. Et Israelem intellige omnem, qui per fidei puritatem, et munditiam mentis videt Deum. Sed potest aliquis dicere, Si a solo Deo debemus discere de futuris, et neque divinum, neque augurem, neque aliud

die." God does not wish us to become hearers and disciples of demons, nor does He wish that, if we wish to learn anything, we should learn from demons. For it is better to be ignorant than to learn from demons; and it is better to learn from a prophet than to inquire from diviners. For divination is not, as some think, given divinely, but rather, as it seems to me, has received its name by antiphrasis, that is, from the contrary, as being that which takes place through men filled with demons. Yet the rite of the Gentiles believes everything to be divine which is brought forth through any spirit whatever. Us, however, God commands to learn nothing from them, lest we be made partakers of them, and fall into those things which Isaiah says: "And your words shall be brought low in the earth, and your speeches shall sink down in the earth, and your voice shall be as of one speaking out of the earth, and your voice shall be weakened to the ground." On account of this our Lord Jesus also does not deign to receive testimony from demons, but says: "Be silent, and come out of him." Whom His apostle Paul also imitating, being grieved, turned and said to the spirit of Python: "I command you in the name of Jesus Christ to come out of her." Wherein you may perhaps inquire, why Paul, being grieved, rebukes the spirit of Python. Had she said anything blasphemous? For a woman, it says, having a spirit of Python followed Paul and those who were with him, and cried out, saying: "These men are servants of the most high God, who announce the way of salvation; and this she did for many days." Whence it is shown that Paul was grieved not on account of blasphemy, but because he judged it unworthy that testimony should be given to his word by a spirit of Python. Now if Paul does not suffer it to give testimony to him, but is grieved over this, how much more ought we to grieve if ever we see souls deceived by those who believe, as though it were divine, some spirit of Python, or ventriloquist, or diviner, or augur, or any other demons whatever of this sort? On account of this, therefore: "There shall not be," he says, "augury in Jacob, nor divination in Israel." But what is added to these words? "In time," he says, "it shall be told to Jacob and to Israel what God shall accomplish." What is, "In time it shall be told"? When it is fitting, and when it is expedient, that is "in time." If therefore it is expedient for us to foreknow future things, they will be told by God through a prophet of God, through the Holy Spirit. But if they are not told, nor declared, know that it is not expedient for us to foreknow things to come. And if they are not told to us for this reason, because it is not expedient for us to know them, those who by diverse arts and invocations of demons are eager to foreknow future things do nothing else than desire to learn those things which it is not expedient for them to know. Moreover, by Jacob in these words is to be understood everyone whose wrestling is against principalities and powers, and against the rulers of this world. And understand as Israel everyone who through purity of faith and cleanness of mind sees God. But someone may say: If from God alone we ought to learn concerning future things, and neither a diviner, nor an augur, nor any other

Editors' notes and page, col. 699

Footnotes

(78) · call in col 699

Isa. xxix, 4.

Isaiah 29:4.

(printed under page 354)

(79) · call in col 699

Marc. I, 25.

Mark 1:25.

(printed under page 354)

(80) · call in col 699

Act. XVI, 18.

Acts 16:18.

(printed under page 354)

(81) ‹anchor: per dies multos› · call in col 699

ibid. 17, 18.

Same chapter, verses 17–18.

(printed under page 354)

(82) ‹anchor: Non erit, inquit› · call in col 699

Num. XXIII, 23.

Numbers 23:23.

(printed under page 354)

Page

running head: 699 ORIGENIS
marginal letters: A mur. » Non; B terra, et; C suo ab spiritu; D vero non dicuntur
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word mur (moriamur)

PG 12:700

quodcunque horum recipere, ne iste quidem ipse Balaam recipiendus est a nobis. Unus enim ex iis est, quos recipi prohibet divina sententia. Sed adverte diligentius, et memento quid in superioribus legimus, ubi dicitur de eo quia injecit Dominus verbum suum in os ejus. Non ergo haec nunc a Balaam, sed a verbo Dei, quod in ore ejus est positum, discimus. Nisi enim verba Dei essent, non ea utique revelasset famulo suo Moysi, quae procul positus cum ab eo regi Balach dicerentur, certum est quod nisi a Deo sibi revelata Moyses scire non potuit. Adhuc autem ad destruendam penitus divinationem, vel augurationem, atque alia hujusmodi, etiam hoc competenter addemus, quod omnes isti avium, vel animalium ministerio utuntur, sed talium quae et immunda scribuntur in lege, et humano generi deprehenduntur semper insidiantia, ex quo utique opportuna, et digna ministerio daemonum judicata sunt. Nam pythonibus dracones, aliique serpentes ministrare perhibentur. Auguribus et iis qui ex incidentibus divinandi captare putantur auspicia, aut lupi ferunt omina, aut vulpes, aut accipitres, aut corvi, aut aquilae, aut alia hujusmodi, quae in lege Moyses (ut diximus) iis credo de causis notavit immunda.

whatever of these ought we to receive, not even this Balaam himself is to be received by us. For he is one of those whom the divine sentence forbids to be received. But attend more diligently, and remember what we read in what precedes, where it is said concerning him that the Lord cast His word into his mouth. Not from Balaam therefore do we now learn these things, but from the word of God which is placed in his mouth. For unless they were the words of God, He certainly would not have revealed them to His servant Moses, since when they were spoken by him to king Balak, Moses being placed far off, it is certain that unless they had been revealed to him by God Moses could not have known them. Moreover, for utterly destroying divination, or augury, and other things of this sort, we shall fittingly add this also, that all these men use the ministry of birds or animals, but of such as both are written down as unclean in the law, and are always found lying in wait against the human race, from which they have certainly been judged opportune and worthy for the ministry of demons. For dragons and other serpents are said to minister to pythons. To augurs and to those who are thought to catch auspices for divining from occurrences, either wolves bring omens, or foxes, or hawks, or ravens, or eagles, or other things of this sort, which Moses in the law (as we have said) marked as unclean, I believe, for these reasons.

8. Post haec : « Ecce, inquit, populus sicut catulus leonis exsurget, et sicut leo exsultabit. » In iis mihi videtur confidentiam populi describere credentis in Christo, et libertatem quam habet in fide, et exsultationem quam gerit in spe. Comparatur enim catulo leonis, cum tendit ad perfectionem laetus, et velox : leoni vero confertur, cum jam obtinet quae perfecta sunt. Sicut enim leo et catulus leonis nullum animal, nullam bestiam timent, sed sunt eis cuncta subjecta : ita et perfecto Christiano, qui tollit crucem suam et sequitur Christum, qui potest dicere, « Mihi enim mundus crucifixus est, et ego mundo, » cuncta calcantur, cuncta subjecta sunt. Despicit enim et contemnit omnia, quae in hoc mundo sunt, et imitatur eum qui leo de tribu Juda dicitur, et catulus leonis dicitur, quia sicut lux est mundi, et discipulis suis dedit ut et ipsi essent lux hujus mundi, ita et cum ipse sit leo, et catulus leonis, credentibus in se nomen leonis, et catuli leonis ascripsit. Vide autem quam evidenter non de illo qui tunc erat, populo, sed de hoc qui futurus erat, ista dicuntur. Ait enim : « Ecce populus sicut catulus leonis exsurget, et sicut leo exsultabit. » Exsurrecturum dicit populum utique qui futurus erat. Nam si de eo diceret quem videbat, dixisset sine dubio, Ecce populus sicut catulus leonis exsurrexit. Sed certum est quia de illo populo dicat, de quo in Psalmis scriptum est : « Et annuntiabunt coeli justitiam ejus populo qui nascetur, quem fecit Dominus. » Est ergo populus hic catulus leonis, dum adhuc tanquam nuper geniti infantes, rationabile et sine dolo lac cupiunt. Leo autem exsultans,

8. After these things: "Behold," he says, "the people shall rise up as a lion's whelp, and as a lion shall he exult." In these words he seems to me to describe the confidence of the people believing in Christ, and the freedom which it has in faith, and the exultation which it bears in hope. For it is compared to a lion's whelp when it presses on towards perfection joyful and swift; whereas it is likened to a lion when it already obtains the things which are perfect. For just as the lion and the lion's whelp fear no animal, no beast, but all things are subject to them: so also by the perfect Christian, who takes up his cross and follows Christ, who can say, "For to me the world is crucified, and I to the world," all things are trodden underfoot, all things are subject. For he despises and contemns all things which are in this world, and imitates Him Who is called the lion of the tribe of Judah, and is called a lion's whelp, because just as He is the light of the world, and granted to His disciples that they themselves also should be the light of this world, so also, since He Himself is the lion and the lion's whelp, He has ascribed to those who believe in Him the name of lion and of lion's whelp. See, however, how evidently these things are said not concerning that people which then was, but concerning this which was to be. For he says: "Behold, the people shall rise up as a lion's whelp, and as a lion shall he exult." He says that the people shall rise up—that, namely, which was to be. For if he were speaking concerning that which he saw, he would without doubt have said: Behold, the people has risen up as a lion's whelp. But it is certain that he speaks concerning that people concerning which it is written in the Psalms: "And the heavens shall declare His justice to a people that shall be born, whom the Lord has made." This people, therefore, is a lion's whelp while as newborn infants they still desire rational milk without guile. And he is an exulting lion

Editors' notes and page, col. 700

Footnotes

(83) ‹anchor: leo exsultabit› · call in col 700

ibid. 24.

Same chapter, verse 24.

(printed under page 354)

(84) ‹anchor: et ego mundo› · call in col 700

Gal. VI, 14.

Galatians 6:14.

(printed under page 354)

(85) ‹anchor: leo exsultabit› · call in col 700

Num. XXIII, 24.

Numbers 23:24.

(printed under page 354)

(86) ‹anchor: fecit Dominus› · call in col 700

Psal. XXII, 32.

Psalm 22(21):32.

(printed under page 354)

(87) ‹anchor: lac cupiunt› · call in col 700

I Petr. II, 2.

1 Peter 2:2.

(printed under page 354)

Page

running head: ORIGENIS 700
marginal letters: A quodcunque horum; B lium quae; C et exsultationem; D leonis ascripsit
old-edition numerals: 334 after perfecto
other: Latin only, no Greek printed

PG 12:701

cum vir perfectus, quae parvuli erant deposuit.

when, become a perfect man, he has put away the things of a child.

9. « Non dormiet donec comedat praedam, et sanguinem vulneratorum bibat. » In his verbis quis ita erit historicae narrationis contentiosus assertor, imo quis ita brutus invenitur, qui non horrescens sonum litterae, ad allegoriae dulcedinem ipsa necessitate confugiat? Quomodo enim iste populus tam laudabilis, tam magnificus, de quo tanta praeconia sermo Dei enumerat, in hoc veniet, ut sanguinem vulneratorum bibat ? Cum tam validis praeceptis cibus sanguinis interdicatur a Deo, ut etiam nos qui ex gentibus vocati sumus, necessario jubeamur abstinere, sicut iis quae idolis immolantur, ita et a sanguine. Dicant ergo nobis, quis est iste populus, qui in usu habet sanguinem bibere. Haec erant quae et in Evangelio audientes ii qui ex Judaeis Dominum sequebantur, scandalizati sunt, et dixerunt : Quis potest manducare carnem, et sanguinem bibere? Sed populus Christianus, populus fidelis audit haec, et amplectitur, et sequitur eum qui dicit : « Nisi manducaveritis carnem meam, et biberitis sanguinem meum, non habebitis vitam in vobis ipsis ; quia caro mea vere cibus est, et sanguis meus vere est potus. » Et utique qui haec dicebat vulneratus est pro hominibus, ipse enim « vulneratus est pro peccatis nostris, » sicut Isaias dicit. Bibere autem dicimur sanguinem Christi, non solum sacramentorum ritu, sed et cum sermones ejus recipimus, in quibus vita consistit, sicut et ipse dicit : « Verba quae locutus sum, spiritus et vita est. » Est ergo ipse vulneratus, cujus nos sanguinem bibimus, id est, doctrinae ejus verba suscipimus. Sed et illi nihilominus vulnerati sunt qui nobis verbum ejus praedicarunt. Ipsorum enim, id est, apostolorum ejus verba cum legimus, et vitam ex eis consequimur, vulneratorum sanguinem bibimus. « Non ergo, inquit, dormiet, donec comedat praedam. » Iste enim populus qui catulo leonis, vel leoni comparatur, non quiescet, nec dormiet donec rapiat praedam, id est, donec rapiat regnum coelorum ; quia « a diebus Joannis regnum coelorum vim patitur, et vim facientes diripiunt illud. » Ut autem evidentius cognoscas haec de nostro populo, qui in sacramentis Christi confoederatus est, scribi, audi quomodo et in aliis Moyses similia pronuntiat dicens : « Butyrum boum, et lac ovium, cum adipe agnorum, et arietum, filiorum taurorum et hircorum, cum adipe renium, frumenti, et sanguinem uvae bibent vinum. » Et

9. "He shall not sleep until he eat the prey, and drink the blood of the wounded." In these words who will be so contentious an asserter of the historical narrative, nay rather who is found so dull, as not, shuddering at the sound of the letter, to flee by very necessity to the sweetness of allegory? For how shall that people so praiseworthy, so magnificent, concerning whom the word of God recounts so great praises, come to this, that it drinks the blood of the wounded? Since by such strong precepts the food of blood is forbidden by God, that even we who have been called from among the Gentiles are necessarily commanded to abstain, just as from the things which are sacrificed to idols, so also from blood. Let them tell us, therefore, who that people is which has the custom of drinking blood. These were the things on hearing which in the Gospel also those of the Jews who followed the Lord were scandalized, and said: Who can eat flesh, and drink blood? But the Christian people, the faithful people, hears these things, and embraces them, and follows Him Who says: "Unless you eat My flesh, and drink My blood, you shall not have life in yourselves; for My flesh is meat indeed, and My blood is drink indeed." And certainly He Who said these things was wounded for men, for He Himself "was wounded for our sins," as Isaiah says. Now we are said to drink the blood of Christ not only by the rite of the sacraments, but also when we receive His words, in which life consists, just as He Himself also says: "The words which I have spoken are spirit and life." He Himself, therefore, was wounded, Whose blood we drink, that is, we receive the words of His teaching. Moreover, those also were wounded none the less who preached His word to us. For when we read the words of them themselves, that is, of His apostles, and obtain life from them, we drink the blood of the wounded. "He shall not, therefore," he says, "sleep until he eat the prey." For that people which is compared to a lion's whelp, or to a lion, will not rest nor sleep until it seizes the prey, that is, until it seizes the kingdom of the heavens; because "from the days of John the kingdom of the heavens suffers violence, and the violent take it by force." And that you may know more evidently that these things are written concerning our people, which has been confederated in the sacraments of Christ, hear how in other passages also Moses pronounces similar things, saying: "Butter of kine, and milk of sheep, with the fat of lambs and of rams, of the sons of bulls and of buck-goats, with the fat of kidneys of wheat, and they shall drink wine, the blood of the grape." And

Editors' notes and page, col. 701

Footnotes

(88) · call in col 701

Num. XXIII, 24.

Numbers 23:24.

(printed under page 355)

(89) · call in col 701

Act. XV.

Acts 15.

(printed under page 355)

(90) ‹anchor: vere est potus› · call in col 701

Joan. VI, 54.

John 6:54.

(printed under page 355)

(91) ‹anchor: peccatis nostris› · call in col 701

Isa. liii, 5.

Isaiah 53:5.

(printed under page 355)

(92) ‹anchor: et vita est› · call in col 701

Joan. VI, 64.

John 6:64.

(printed under page 355)

(93) ‹anchor: Non ergo, inquit› · call in col 701

Num. XXIII, 24.

Numbers 23:24.

(printed under page 355)

(94) ‹anchor: diripiunt illud› · call in col 701

Matth. XI, 12.

Matthew 11:12.

(printed under page 355)

(95) ‹anchor: bibent vinum› · call in col 701

Deut. XXXII, 14.

Deuteronomy 32:14.

(printed under page 355)

(70) · call in col 701 (call not visible in the foot image)

Ita brutus. Sic habent mss. Alias, « sic abruptus. » Infra codex Corbeiensis, « tanta præconia sermo dinumerat. »

"So brutish." So the manuscripts read. Elsewhere: "so broken off." Below, the Corbie manuscript reads "the discourse recounts such great praises."

(printed under page 355)

(71) ‹anchor: pro hominibus› · call in col 701

Mss., « hominibus. » Libb. editi, « omnibus. »

The manuscripts read "men." The printed books read "all."

(printed under page 355)

(72) · call in col 701 or 702 (call not visible in the foot image)

In mss. Corbeiensi et Belvacensi omittitur « sancto. »

In the Corbie and Beauvais manuscripts "holy" is omitted.

(printed under page 355)

Page

running head: 701 IN NUMEROS HOMILIA XVI.
marginal letters: A cum vir; B bibere. Haec; C ritus et; D similia pronuntiat
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:702

hic ergo sanguis qui nominatur uvae, illius uvae est quae nascitur ex illa vite, de qua Salvator dicit : « Ego sum vitis vera, » discipuli vero « palmites, Pater autem agricola est, » qui purgat eos, ut fructum plurimum afferant. Tu ergo es verus populus Israel, qui scis sanguinem bibere, et nosti carnem Verbi Dei comedere, et sanguinem bibere, et uvae sanguinem illius quae est ex vera vite et illis palmitibus quos Pater purgat, haurire. Quorum palmitum fructus, vulneratorum sanguis merito dicitur, quem ex verbis eorum et doctrina bibimus, si tamen simus ut catuli leonis exsurgentes, et ut leo exsultantes. Haec interim de secunda visione Balaam dicta sufficiant. Oremus autem Dominum ut nobis etiam ad caetera, quae ab eo prophetata sunt, intelligenda lucidiores quosque et veritati proximos sensus aperire dignetur, ut in Spiritu sancto considerantes quae per spiritum scripta sunt, et spiritalibus spiritalia comparantes, digne Deo et sancto Spiritu, qui haec inspiravit, quae scripta sunt explicemus, in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.

this blood therefore which is called that of the grape is of that grape which springs from that vine concerning which the Saviour says: "I am the true vine," and the disciples "the branches, and the Father is the husbandman," Who purges them that they may bring forth very much fruit. You therefore are the true people of Israel, who know how to drink blood, and know how to eat the flesh of the Word of God, and to drink the blood, and to draw the blood of that grape which is from the true vine and from those branches which the Father purges. The fruit of which branches is deservedly called the blood of the wounded, which we drink from their words and teaching, if only we be rising up as lion's whelps, and exulting as a lion. Let these things said for the present concerning the second vision of Balaam suffice. And let us pray the Lord that for understanding the remaining things also which were prophesied by him He may vouchsafe to open to us all the clearer senses and those nearest to the truth, so that, considering in the Holy Spirit the things which have been written through the Spirit, and comparing spiritual things with spiritual, we may explain the things which have been written worthily of God and of the Holy Spirit Who inspired these things, in Christ Jesus our Lord, to Whom is glory and dominion unto the ages of the ages. Amen.

HOMILIA XVII.

HOMILY XVII.

De ejusdem tertia prophetia.

On the third prophecy of the same.

1. Tertiam nunc prophetiam ex iis quae sermo Dei per Balaam protulit, habemus in manibus ut etiam de ipsa (prout Dominus dederit) aliqua disseramus. Etenim infelix iste Balach putans quod Balaam divino ad maledicendum loci opportunitas magis defuerit quam voluntas, utilius esse ratus si mutaret locum : « Veni, inquit, et educam te in locum alium, si placet Deo, et maledices eum inde, et assumpsit Balach ipsum Balaam in verticem montis Fogor, qui tendit in desertum. » Eos quidem quos Deus vocat, imponit in verticem montis Sina : hic autem Balach, qui Deo contrarius est, imponit Balaam in verticem montis Fogor. Fogor autem interpretatur delectatio. In verticem ergo delectationis et libidinis imponit homines iste Balach. Amator enim est voluptatis magis quam Dei, et idcirco imponit eos in summitatem et verticem voluptatis, ut excludat eos a Deo. Excludens enim et devoratio interpretatur Balach. Ideo denique et in eremum tendit Fogor, id est, ad ea quae in eremo sunt, et deserta Deo negotia. « Et dixit Balaam ad Balach : Construe mihi hic septem aras, et fac mihi hic septem vitulos, et septem arietes : et fecit Balach sicut dixit ei Balaam, et obtulit vitulum, et arietem super

1. We now have in hand the third prophecy of those which the word of God brought forth through Balaam, that concerning it also (according as the Lord shall grant) we may discourse somewhat. For that unhappy Balak, thinking that to Balaam the diviner opportunity of place for cursing had been lacking rather than the will, deeming it to be more useful if he should change the place: "Come," he says, "and I will lead you out into another place, if it pleases God, and you shall curse him from thence; and Balak took Balaam himself onto the top of mount Peor, which looks towards the desert." Those indeed whom God calls, He sets upon the top of mount Sinai; whereas this Balak, who is contrary to God, sets Balaam upon the top of mount Peor. Now Peor is interpreted "delight." Upon the top of delight and lust, therefore, does this Balak set men. For he is a lover of pleasure rather than of God, and for that reason he sets them upon the summit and top of pleasure, that he may exclude them from God. For Balak is interpreted "excluding" and "devouring." Therefore finally Peor also looks towards the wilderness, that is, towards the things which are in the wilderness and businesses forsaken by God. "And Balaam said to Balak: Build me here seven altars, and prepare me here seven calves and seven rams; and Balak did as Balaam said to him, and offered a calf and a ram upon

Editors' notes and page, col. 702

Footnotes

(96) · call in col 702

Joan. XV, 1, 5 et 8.

John 15:1, 5 and 8.

(printed under page 355)

(97) ‹anchor: Veni, inquit› · call in col 702

Num. XXIII, 27, 28.

Numbers 23:27–28.

(printed under page 355)

(73) ‹anchor: interpretatur delectatio› · call in col 702

Fogor autem interpretatur DELECTATIO. Unde Fogor interpretetur delectatio, fateor me nescire. פער enim radicem habere videtur פער « aperuit, distendit, » quod nullam habet cum delectatione affinitatem.

"Now Fogor is interpreted 'delight.'" Whence Fogor should be interpreted "delight," I confess I do not know. For פער seems to have as its root פער, "he opened, stretched wide," which has no affinity with delight.

(printed under page 355)

(74) ‹anchor: interpretatur Balach› · call in col 702

EXCLUDENS enim et DEVORATIO interpretatur Balach. Vel a בלק, « exinanivit » vel a בלע « absorpsit, devoravit, » etc.

"For Balach is interpreted 'shutting out' and 'devouring.'" Either from בלק, "he emptied out," or from בלע, "he swallowed up, devoured," etc.

(printed under page 355)

Page

running head: IN NUMEROS HOMILIA XVII. 702
marginal letters: A hic ergo; B et veritati; C lius esse; D gor, id est
old-edition numerals: 335 before in verticem
other: Latin only, no Greek printed; ends mid-word su- (super)

PG 12:703

aram. » Aperta quidem Apostoli sententia est dicentis : « Quae enim sacrificant gentes, daemoniis, et non Deo sacrificant. » Sed et propheta similiter dicit : « Sacrificaverunt daemoniis, et non Deo. » Tamen quoniam et lex Dei de sacrificiis praecipit, et ritum sacrificandi tradit filiis Israel, requiratur fortassis, cur haec cum daemoniis dicata videantur, etiam Deo jubeantur offerri. Et erit quidem simplex et cita responsio, ut quemadmodum in aliis ostendimus, quod libellum repudii dari non Dei voluntatis fuit, qui quod conjunxerat noluit separari, sed Moyses haec proprie ad duritiam cordis Judaeorum scripsit : ita etiam et de hoc videri possit, quia Deus, sicut per alium Prophetam dicit, non manducat carnes taurorum, nec sanguinem hircorum potat. Et item ut alibi scriptum est, quia « non mandavi tibi de sacrificiis, vel victimis, in die qua eduxi te de terra Aegypti. » Sed Moyses haec ad duritiam cordis eorum pro consuetudine pessima qua imbuti fuerant in Aegypto, mandavit eis : ut qui abstinere se non possent ab immolando, Deo saltem, et non daemoniis immolarent. Videndum tamen est, ne forte sit et aliqua sacrificandi Deo occultior ac secretior ratio. Ne forte, inquam, sacrificia quae Deo offeruntur, ad destructionem fiant eorum sacrificiorum, quae daemonibus immolantur : ut quia per illa vulnerantur animae, per ista sanentur ; sicut et ii confirmant, qui medicinae peritiam gerunt. Serpentum namque venena depelli medicamentis nihilominus confectis ex serpentibus, perhibent. Ita ergo et sacrificiorum daemonicorum virus per sacrificia Deo oblata depellitur, sicut et mors Jesu mortem peccati credentibus non sinit dominari. Et quidem donec tempus patiebatur, sacrificia sacrificiis opponebantur : ubi vero venit perfecta hostia, et agnus immaculatus, qui totius mundi tolleret peccatum, sacrificia illa quae singillatim offerebantur Deo, jam superflua visa sunt, cum una hostia omnis daemonum cultura depulsa sit. Verum Balaam iste, sive secundum cordis sui propositum quod non emendaverat, sive secundum illam figuram, qua diximus eum tenere personam doctorum, ac Pharisaeorum plebis incredulae, instaurat adhuc hostias, et praeparari sacrificia jubet. In his enim omnem spem gerunt ii, quorum cor non recipit fidem Christi.

the altar." Plain indeed is the declaration of the Apostle saying: "For the things which the Gentiles sacrifice, they sacrifice to demons, and not to God." Moreover, the prophet also similarly says: "They sacrificed to demons, and not to God." Nevertheless, since the law of God also gives commandment concerning sacrifices, and delivers the rite of sacrificing to the sons of Israel, it may perhaps be inquired why these things, though they seem dedicated to demons, are commanded to be offered to God also. And there will indeed be a simple and ready answer: that just as we have shown in other matters that the giving of a bill of divorce was not of the will of God, Who did not wish what He had joined together to be separated, but Moses wrote these things properly for the hardness of the heart of the Jews: so concerning this also it may seem that God, as He says through another prophet, does not eat the flesh of bulls, nor drink the blood of buck-goats. And likewise as it is written elsewhere, that "I did not command you concerning sacrifices or victims in the day that I brought you forth out of the land of Egypt." But Moses commanded them these things for the hardness of their heart, in accordance with the most evil custom wherewith they had been imbued in Egypt: so that those who could not abstain from sacrificing might sacrifice to God at least, and not to demons. Yet we must see whether perhaps there is also some more hidden and more secret reason for sacrificing to God. Lest perhaps, I say, the sacrifices which are offered to God be made for the destruction of those sacrifices which are sacrificed to demons: so that, because souls are wounded through the latter, they may be healed through the former; just as those also confirm who bear skill in medicine. For they state that the poisons of serpents are driven out by medicines compounded none the less out of serpents. Thus, therefore, the venom also of demonic sacrifices is driven out through the sacrifices offered to God, just as the death of Jesus also does not suffer the death of sin to have dominion over believers. And indeed, so long as the time suffered it, sacrifices were opposed to sacrifices; but when the perfect victim and immaculate Lamb came, Who should take away the sin of the whole world, those sacrifices which were offered to God one by one now seemed superfluous, since by one victim all the worship of demons has been driven out. Yet this Balaam, whether according to the purpose of his own heart which he had not amended, or according to that figure whereby we said that he holds the character of the teachers and Pharisees of the unbelieving people, still renews victims, and commands sacrifices to be prepared. For in these do those place all their hope whose heart does not receive the faith of Christ.

2. Sed quid sequitur? « Et videns, inquit, Balaam, quia bonum est in conspectu Domini benedicere Israel, non abiit ex more in occursum auspiciis, sed convertit faciem suam in desertum : et elevans Balaam oculos suos intuetur Israel castra constituisse per tribus, et factus est super eum spiritus Dei, et assumpta parabola sua, ait. » Requiratur fortasse unde vidit Balaam, quia bonum est in conspectu Domini benedicere Israel, et putabitur ex sacrificiis intellexisse quae immolaverat. Ubi enim vidit nullum adesse daemonium, nullam

2. But what follows? "And Balaam, seeing," it says, "that it is good in the sight of the Lord to bless Israel, did not go as before to meet the auspices, but turned his face towards the desert: and Balaam, lifting up his eyes, beholds Israel encamped by their tribes; and the Spirit of God came upon him, and taking up his parable, he said." It may perhaps be inquired whence Balaam saw that it is good in the sight of the Lord to bless Israel, and it will be thought that he understood it from the sacrifices which he had offered. For when he saw that no demon was present, no

Editors' notes and page, col. 703

Footnotes

(98) · call in col 703

Num. XXIII, 29, 30.

Numbers 23:29–30.

(printed under page 356)

(99) · call in col 703

I Cor. X, 20.

1 Corinthians 10:20.

(printed under page 356)

(1) · call in col 703

Deut. XXXII, 17.

Deuteronomy 32:17.

(printed under page 356)

(2) · call in col 703

Psal. XLIX, 13.

Psalm 49(50):13.

(printed under page 356)

(3) · call in col 703

Jerem. vii, 2.

Jeremiah 7:2.

(printed under page 356)

(4) ‹anchor: Et videns, inquit› · call in col 703

Num. XXIV, 1, 2, 3.

Numbers 24:1–3.

(printed under page 356)

Page

running head: 703 ORIGENIS
marginal letters: A per aram; B nem hircorum; C confectis ex; D parari sacrificia
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word per (super)

PG 12:704

contrariam potestatem victimis suis assistere audentem, exclusos esse omnes malitiae ministros, quibus uti ad maledicendum solebat, potuit ex his intellexisse, quia bonum esset in conspectu Domini benedicere Israel. Ego tamen magis illud intelligo, quod populus ille, qui nunc vanus est, et illi doctores, qui Christo non credentes in vanitate populum detinent, aliquando visuri sunt, id est, in novissimis diebus, cum plenitudo gentium introierit, et omnis Israel venire coeperit ad fidem Christi, illi, inquam, qui nunc oculos habentes non vident, tunc videbunt. Elevabunt enim oculos suos ad altiores et spiritales sensus, et videbunt, et intelligent quia bonum est in conspectu Domini benedicere spiritalem Israel. Videbunt enim eum dispositum per tribus, et per domos, et per familias, et unumquemque in suo ordine resurrectionis gloriam adepturum, et assumpta parabola sua intelligent quae in parabolis scripta sunt : quae nunc propter velamen quod positum est super cor eorum, neque vident, neque intelligunt. Denique, « non abiit, inquit, ex more in occursum auspiciis. » Non enim more sibi solito, stultis et inanimis sensibus rapietur, animalibus mutis et pecudibus Dei considerans voluntatem, sicut ii, qui ex istis talibus auspicia colligunt : sed agnoscet etiam ipse, quia neque de bobus cura est Deo, similiter neque de ovibus, neque de avibus, aliisque animalibus, sed si qua de his scripta sunt, propter homines intelliget scripta.

contrary power daring to stand by his victims, and that all the ministers of malice whom he was wont to use for cursing were excluded, he could have understood from these things that it was good in the sight of the Lord to bless Israel. I, however, rather understand this: that that people which now is vain, and those teachers who, not believing in Christ, detain the people in vanity, shall one day see—that is, in the last days, when the fulness of the Gentiles shall have come in, and all Israel shall have begun to come to the faith of Christ—those, I say, who now having eyes do not see, shall then see. For they shall lift up their eyes to higher and spiritual senses, and shall see, and shall understand that it is good in the sight of the Lord to bless the spiritual Israel. For they shall see him arranged by tribes, and by houses, and by families, and that each one in his own order is to obtain the glory of the resurrection; and taking up their parable, they shall understand the things which are written in parables: which now, on account of the veil that is placed over their heart, they neither see nor understand. Finally, "he did not go," it says, "as before, to meet the auspices." For he shall not, after his accustomed manner, be carried away by foolish and lifeless senses, considering the will of God by dumb animals and beasts, like those who gather auspices from such things as these; but he himself also shall recognize that God does not care for oxen, nor similarly for sheep, nor for birds and other animals, but if any things are written concerning these, he shall understand that they are written on account of men.

3. Sed videamus jam quae sint quae in tertia prophetia proloquatur Balaam. « Dixit, inquit, Balaam filius Beor, homo vere videns, dixit, audiens verba fortis, qui visum Dei vidit in somnis, revelati oculi ejus. » Mirum profecto est quomodo tantae laudis dignus habeatur Balaam, qui accepta parabola sua, haec de semetipso pronuntiat. Quomodo enim homo vere videns Balaam sit, qui divinationi, auguriis operam dederit, qui etiam magicae studuerit, sicut supra ostendimus, valde mirum est, nisi forte pro eo, quod supra dictum est, quia spiritus Dei factus fuerit in ipso, et quia verbum Dei positum sit in ore ejus, haec de eo putentur tam magna conscripta esse praeconia. Nec Moyses enim, nec alius quis prophetarum facile invenietur tantis laudibus elevatus. Unde magis mihi videtur haec illi populo convenire eo tempore, quo jam conversus ad Dominum, deposuit velamen, quod erat super cor suum. Dominus spiritus est. Idcirco denique dicit, « revelati oculi ejus, » quasi qui nunc usque clausi fuerint, et nunc per spiritum Dei, qui super eum factus est, ablato velamine revelentur. Nunc ergo est quando vere videt, et vere audit verba fortis, et visum Dei videt in somnis : id est, ea quae in somnis Danieli prophetae tempora designata sunt, videbit impleta : et visiones illas, quae in somnis ad illum delatae sunt,

3. But let us now see what the things are which Balaam utters in the third prophecy. "Balaam the son of Beor has said," it says, "the man who truly sees has said, hearing the words of the Mighty One, who saw the vision of God in sleep, his eyes were unveiled." Wonderful assuredly it is how Balaam is accounted worthy of so great praise, who taking up his parable pronounces these things concerning himself. For how Balaam is a man who truly sees—he who gave his attention to divination and auguries, who also studied magic art, as we showed above—is very wonderful, unless perhaps on account of that which was said above, that the Spirit of God came to be in him, and that the word of God was placed in his mouth, these so great praises are thought to have been written concerning him. For neither Moses nor any other of the prophets will easily be found exalted with such great praises. Whence it rather seems to me that these things suit that people at that time when, already converted to the Lord, it has laid aside the veil which was over its heart. The Lord is the Spirit. For that reason finally he says, "his eyes were unveiled," as having been closed until now, and being now unveiled through the Spirit of God which has come upon him, when the veil is taken away. Now therefore is the time when he truly sees, and truly hears the words of the Mighty One, and sees the vision of God in sleep: that is, he shall see fulfilled those times which were designated in sleep to Daniel the prophet; and those visions which were brought to him in sleep,

Editors' notes and page, col. 704

Footnotes

(5) ‹anchor: Dixit, inquit› · call in col 704

ibid. 3, 4.

Same chapter, verses 3–4.

(printed under page 356)

(6) ‹anchor: designata sunt› · call in col 704

Dan. II et vii.

Daniel 2 and 7.

(printed under page 356)

Page

running head: ORIGENIS 704
marginal letters: A contrariam potestatem; B per tribus; C 3. Sed videamus; D Moyses enim
old-edition numerals: 336 after profecto est
other: Latin only, no Greek printed

PG 12:705

videbit : hoc est intelliget, et agnoscet oculis revelatis. Efficietur enim similis iis, qui dicebant : « Nos autem omnes revelata facie gloriam Domini speculamur eadem imagine transformati a gloria in gloriam, tanquam a Domini spiritu. » Velim tamen requirere, qui sunt isti oculi ejus, qui revelati dicuntur : ne forte ipsi sint, qui in aliis Scripturae locis, ut in quibusdam exemplaribus legimus, oculi terrae appellantur, et ille, quem Paulus sensum carnis dicit, cum ait de quodam, « Frustra inflatus a sensu carnis suae. » De istis credo oculis, etiam serpens dixerit ad Evam, quia sciebat Dominus « quod in quacunque die manducaveritis ex eo, aperientur oculi vestri. » Et paulo post : « Et manducaverunt, inquit, et aperti sunt oculi eorum. » Nisi enim essent differentiae oculorum, et alii essent qui per praevaricationem aperientur, et alii quibus videbant Adam et Eva, antequam isti aperirentur, nunquam utique Scriptura nondum apertis oculis eorum, illis qui ex praevaricatione patefacti sunt, diceret : « Et vidit mulier quia bonum est lignum ad manducandum, et gratum oculis ad videndum, et speciosum est ad considerandum, et accipiens de ligno manducavit, et dedit viro suo secum, et manducaverunt, et aperti sunt oculi amborum. » Quomodo enim si nondum aperti fuerant oculi amborum, vidit mulier quia bonum esset lignum ad manducandum, et gratum oculis ad videndum ? quibusque etiam oculis speciosum dicitur fuisse ad considerandum? Sed ego audiens vocem Domini mei Jesu Christi, et virtutem bonitatis ejus intelligens, ita adverto illud quod dicit : « In judicium ego veni in hunc mundum, ut non videntes videant, et videntes caeci fiant ; » quod in peccatoribus non vident illi oculi, qui meliores sunt ; sed ii, qui sensus carnis appellantur, et qui consilio serpentis aperti sunt. Opus ergo magnificum Salvatoris nostri Domini est, ut ii, qui non vident melioribus oculis quae bona sunt, sed illis qui consilio serpentis patefacti sunt, et quae mala sunt intuentur, caeci fiant : et qui caeci fuerint illis oculis, quos persuasio serpentis aperuit, videant bona Domini his oculis, quos Jesus Salvator noster venit aperire. Nisi enim prius malorum visus claudatur, bonorum non patebit intuitus. Sic ergo etiam illud boni Dei dictum accipio, quod dixit : « Quis fecit videntem, et caecum ? » videntem quidem secundum Christum, caecum vero secundum consilium serpentis. Haec autem commonuimus, ut evidentius elucesceret qui sunt oculi qui claudantur, et qui sunt oculi qui revelentur : simul ut et illud ex his intelligatur, quod in propheta scriptum est : « Videntes videbitis, et non videbitis ; » ut sciamus quibus oculis vident, et quibus videntes non vident. Apparet ergo et hunc Balaam

he shall see: that is, he shall understand and recognize them with unveiled eyes. For he shall be made like those who said: "But we all with unveiled face beholding the glory of the Lord are transformed in the same image from glory to glory, as by the Spirit of the Lord." Yet I should wish to inquire what those eyes of his are which are said to be unveiled: lest perhaps they themselves be those which in other passages of Scripture, as we read in certain copies, are called the eyes of the earth, and that which Paul calls the mind of the flesh, when he says concerning a certain man, "In vain puffed up by the mind of his flesh." Concerning those eyes, I believe, the serpent also said to Eve that the Lord knew "that in whatever day you eat of it, your eyes shall be opened." And a little after: "And they ate," it says, "and their eyes were opened." For unless there were differences of eyes, and there were some which are opened through transgression, and others wherewith Adam and Eve saw before those were opened, the Scripture certainly would never say, before their eyes were opened—those which were laid open from transgression: "And the woman saw that the tree is good for eating, and pleasant to the eyes to behold, and fair to consider; and taking of the tree she ate, and gave to her husband with her, and they ate, and the eyes of both were opened." For how, if the eyes of both had not yet been opened, did the woman see that the tree was good for eating, and pleasant to the eyes to behold? And to what eyes also is it said to have been fair to consider? But I, hearing the voice of my Lord Jesus Christ, and understanding the power of His goodness, thus understand that which He says: "For judgement I came into this world, that those who do not see may see, and those who see may become blind;" because in sinners those eyes which are better do not see, but those which are called the mind of the flesh, and which were opened by the counsel of the serpent. It is therefore the magnificent work of our Lord and Saviour that those who do not see with the better eyes the things which are good, but look upon the things which are evil with those eyes which were laid open by the counsel of the serpent, should become blind; and that those who have become blind in those eyes which the persuasion of the serpent opened should see the good things of the Lord with these eyes which Jesus our Saviour came to open. For unless the sight of evil things is first closed, the beholding of good things will not be laid open. Thus therefore I also take that saying of the good God which He spoke: "Who made the seeing and the blind?"—the seeing indeed according to Christ, and the blind according to the counsel of the serpent. And we have called attention to these things that it might shine forth more evidently what the eyes are which are closed, and what the eyes are which are unveiled; at the same time that from these things that also may be understood which is written in the prophet: "Seeing you shall see, and shall not see;" so that we may know with what eyes they see, and with what eyes seeing they do not see. It appears therefore that this Balaam

Editors' notes and page, col. 705

Footnotes

Scripture references (marginal-numbered, as printed, both columns' foot, one band): (printed under page 357)

(7) ‹anchor: not visible› · call in col 705/706 (call above the foot image)

II Cor. III, 18.

2 Corinthians 3:18.

(printed under page 357)

(8) ‹anchor: not visible› · call in col 705/706 (call above the foot image)

Coloss. II, 18.

Colossians 2:18.

(printed under page 357)

(9) ‹anchor: not visible› · call in col 705/706 (call above the foot image)

Genes. III, 5.

Genesis 3:5.

(printed under page 357)

(10) ‹anchor: not visible› · call in col 705/706 (call above the foot image)

ibid. 7.

Ibid., verse 7.

(printed under page 357)

(11) ‹anchor: not visible› · call in col 705/706 (call above the foot image)

ibid. 6, 7.

Ibid., verses 6–7.

(printed under page 357)

(12) ‹anchor: quod dicit› · call in col 705

Joan. IX, 39.

John 9:39.

(printed under page 357)

(13) ‹anchor: quod dixit› · call in col 705

Exod. IV, 11.

Exodus 4:11.

(printed under page 357)

(14) ‹anchor: propheta scriptum est› · call in col 705

Isai. VI, 9.

Isaiah 6:9.

(printed under page 357)

(15) ‹anchor: not visible› · call in col 705/706 (call above the foot image)

Num. XXIV, 34.

Numbers 24:34 [as printed].

(printed under page 357)

(16) ‹anchor: not visible› · call in col 705/706 (call above the foot image)

Num. XXII, 35.

Numbers 22:35.

(printed under page 357)

(17) ‹anchor: not visible› · call in col 705/706 (call above the foot image)

Num. XXIV, 5, 6.

Numbers 24:5–6.

(printed under page 357)

(75) ‹anchor: Imagine› · call in col 705/706 (call above the foot image)

Imagine. Sic mss. Libb. editi, « imaginatione. »

Imagine ("by the image"): so the manuscripts. The printed books read "imaginatione" ("by the imagination").

(printed under page 357)

Page

running head: 705 IN NUMEROS HOMILIA XVII.
marginal letters: A videbit : hoc; B sunt oculi; C lis speciosum; D lorum visus
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word Ba- (Balaam)

PG 12:706

pro eo quod revelati fuerant oculi ejus, dicere de semetipso, « homo vere videns ; » et dicere, « dixit audiens verba fortis. » Eodem enim ordine quo alii oculi clauduntur, et alii aperiuntur, etiam aures aliae claudendae, et aliae aperiendae intelliguntur. Verum si quis haec etiam secundum historiam velit dicta suscipere, potest dicere, quia in eo quod vidit Balaam quod bonum est in conspectu Domini benedicere Israel, ostenduntur revelati oculi ejus, et factus esse homo vere videns. Vere enim vidit quae futura erant de Israel, vel Jacob. Audisse quoque eum verba fortis dicit in eo, cum venit ad eum Deus, et dixit in somnis : « Verbum quod dedero in ore tuo, hoc observa ut loquaris ; » èt hoc erat visum Dei, quod vidit in somnis, et per haec revelatos esse oculos ejus asserit, quia potuit videre quae vidit. Haec quidem de iis quae in praefatione sua Balaam in semetipsum visus est prophetare.

also, because his eyes had been unveiled, says concerning himself, "the man who truly sees;" and says, "he has said, hearing the words of the Mighty One." For in the same order in which some eyes are closed and others are opened, some ears also are understood as having to be closed, and others as having to be opened. Yet if anyone should wish to take these things as said according to the history also, he can say that in the fact that Balaam saw that it is good in the sight of the Lord to bless Israel, his eyes are shown to have been unveiled, and he to have become a man who truly sees. For he truly saw the things which were to be concerning Israel, or Jacob. It says also that he heard the words of the Mighty One in this, when God came to him and said in sleep: "The word which I shall give in your mouth, take heed to speak this;" and this was the vision of God which he saw in sleep, and through these things he asserts that his eyes were unveiled, because he was able to see the things which he saw. So much indeed concerning those things which in his preface Balaam seemed to prophesy regarding himself.

4. Nunc jam videamus quae sunt, quae in consequentibus dicit : « Quam bonae, inquit, domus tuae, Jacob, tabernacula tua, Israel ! Ut nemora umbrantia, ut paradisi super flumina, et sicut tabernacula quae fixit Dominus, sicut cedri juxta aquas. » Bonas quas dicit domus Jacob, non puto quod domicilia eorum collaudet terrena, neque enim tale aliquid fuisse apud eos praeter gentes caeteras memoratur. Sed videamus ne forte, quoniam populus per tribus erat divisus, et unaquaeque tribus per plebes, et iterum plebes per cognationes, et cognationes per domos familiarum, et rursum domus familiarum per numerum nominum, et per capita numerabantur : hoc est omnis qui erat a viginti annis et supra, masculus qui procedere poterat ad bellum : has domus Balaam in spiritu contuens magnificet et extollat. Sed non in his solius litterae contuenda sententia est, quoniam quidem quae loquitur Balaam, assumpta parabola sua loquitur. In parabolis ergo et nos quod dicitur audiamus. Si enim consideres divisiones illas, et ordines populorum qui in resurrectione habebuntur in populo veri Israel, quando unusquisque resurget in suo ordine : si potes intueri tribus illas et plebes, et cognationes, in quibus non tam carnis et sanguinis est cognatio, quam mentis et animi : tunc intelliges quam bonae sunt domus Jacob, et quam bona tabernacula Israel. Quod si et differentias domorum, et tabernaculorum requiras, et Jacob atque Israel diversitatem, etiam de hoc talis quaedam habenda distinctio est. Domus res est fundata, ac stabilis, et certis terminis septa. Tabernacula vero sunt habitacula quaedam eorum, qui semper in via sunt, et semper ambulant, nec itineris sui terminum repererunt. Igitur Jacob habendus est in eorum personis, qui in actibus

4. Now let us see what the things are which he says in what follows: "How goodly," he says, "are your houses, O Jacob, your tabernacles, O Israel! As shady groves, as gardens upon the rivers, and as tabernacles which the Lord has pitched, as cedars beside the waters." As to the houses of Jacob which he calls goodly, I do not think that he praises their earthly dwellings, for nothing of the kind is recorded to have been among them beyond the other nations. But let us see whether perhaps, since the people was divided by tribes, and each tribe by peoples, and again the peoples by kindreds, and the kindreds by houses of families, and again the houses of families were numbered by the number of names and by their heads—that is, everyone who was from twenty years old and upward, a male who was able to go forth to war—Balaam, beholding these houses in the spirit, magnifies and extols them. Yet in these things the meaning of the letter alone is not to be beheld, since indeed the things which Balaam speaks, he speaks having taken up his parable. In parables, therefore, let us also hear what is said. For if you consider those divisions and orders of peoples which in the resurrection shall be held in the people of the true Israel, when each one shall rise again in his own order; if you are able to behold those tribes and peoples and kindreds, in which the kinship is not so much of flesh and blood as of mind and spirit: then you will understand how goodly are the houses of Jacob, and how goodly the tabernacles of Israel. And if you also inquire into the differences of the houses and of the tabernacles, and the diversity of Jacob and Israel, concerning this also a certain distinction of this sort is to be held. A house is a thing founded and stable, and enclosed by fixed bounds. Tabernacles, however, are certain dwellings of those who are always on the way, and are always walking, and have not found the end of their journey. Therefore Jacob is to be held in the persons of those who in actions

Editors' notes and page, col. 706

Footnotes

(18) ‹anchor: in suo ordine› · call in col 706

I Cor. XV.

1 Corinthians 15.

Editor's notes: (printed under page 357)

Page

running head: IN NUMEROS HOMILIA XVII. 706
marginal letters: A laam pro; B somnis, et; C que tribus; D bus non tam
old-edition numerals: 337 before parabola sua
other: Latin only, no Greek printed; begins mid-word laam (Balaam) and ends mid-word acti- (actibus)

PG 12:707

et opere perfecti sunt : Israel vero illi intelligendi sunt, qui studium erga sapientiam ac scientiam gerunt. Quia ergo operum gestorumque exercitia certo fine clauduntur (neque enim sine fine est operum perfectio), ubi adimpleverit quis omnia quae facere debuit, et ad finem perfectionis operum venerit, perfectio ipsa operum, bona domus ejus esse dicetur. Eorum vero qui sapientiae et scientiae operam dant, quoniam finis nullus est (quis enim terminus Dei sapientiae erit ? ubi quanto amplius quis accesserit, tanto profundiora inveniet, et quanto magis scrutatus fuerit, tanto ea ineffabiliora et incomprehensibiliora deprehendet, incomprehensibilis enim et inaestimabilis est Dei sapientia), idcirco eorum qui iter sapientiae Dei incedunt, non domos laudat, non enim pervenerunt ad finem, sed tabernacula miratur, in quibus semper ambulant, et semper proficiunt, et quanto magis proficiunt, tanto eis proficiendi via augetur, et immensum tenditur ; et ideo istos ipsos profectus eorum per spiritum contuens, tabernacula ea nominat Israel. Et vere si quis scientiae capit aliquos profectus, et experimenti aliquid in talibus sumpsit, scit profecto quod ubi ad aliquam ventum fuerit theoriam, et agnitionem mysteriorum spiritalium, ibi anima quasi in quodam tabernaculo demoratur. Cum vero ex his quae reperit, alia rursus rimatur, et ad alios proficit intellectus, inde quasi elevato tabernaculo tendit ad superiora, et ibi collocat animi sedem, sensuum stabilitate confixam : et inde iterum ex ipsis alios invenit spiritales sensus, quos priorum sine dubio sensuum consequentia patefecerit : et ita semper se ad priora extendens, tabernaculis quibusdam videtur incedere. Nunquam est enim quando anima scientiae igniculo succensa otiari possit et quiescere, sed semper a bonis ad meliora, et iterum ad superiora a melioribus provocatur. Hoc ergo sapientiae Dei iter grate satis, et cum multo decore descripsit dicens : « Ut nemora obumbrantia, et ut paradisi super flumina, et sicut tabernacula quae fixit Dominus, sicut cedri juxta aquas. » Qui enim incedunt hac via, per nemora obumbrantia incedunt. Nemora enim sunt eis obumbrantia, omnis justorum coetus, et sanctorum prophetarum chorus. Sub umbra enim sensuum, quos apud illos scriptos inveniunt, refrigerantur animae ipsorum, et in doctrinis eorum quasi incedentes per opaca nemorum delectantur, et sicut paradisi super flumina inveniuntur. Isti enim paradisi super flumina, similes et cognati sunt illi paradiso in quo lignum vitae est. Flumina vero possumus vel Scripturas evangelicas atque apostolicas accipere, vel etiam angelorum, vel coelestium virtutum erga hujusmodi animas adjutoria : rigantur enim ab illis et inundantur, atque ad omnem scientiam et agnitionem rerum coelestium nutriuntur : quamvis et Salvator noster fluvius sit qui laetificat civitatem Dei : et Spiritus

and work are perfect; whereas by Israel those are to be understood who bear zeal towards wisdom and knowledge. Because therefore the exercises of works and deeds are closed by a fixed end (for the perfection of works is not without end), when anyone has fulfilled all the things which he ought to do, and has come to the end of the perfection of works, the perfection itself of works will be said to be his goodly house. Of those, however, who give their attention to wisdom and knowledge, since there is no end (for what limit will there be to the wisdom of God? where the more anyone approaches, the deeper things will he find, and the more he searches, the more ineffable and incomprehensible will he discover them to be, for the wisdom of God is incomprehensible and inestimable), therefore he does not praise the houses of those who walk the way of the wisdom of God—for they have not come to an end—but admires the tabernacles in which they are always walking and always making progress; and the more they make progress, the more the way of making progress is increased for them, and stretches out immensely; and therefore, beholding in the spirit those very advances of theirs, he names them the tabernacles of Israel. And truly, if anyone takes some advances in knowledge, and has gained some experience in such things, he assuredly knows that when he has come to some contemplation and knowledge of spiritual mysteries, there the soul abides as it were in a certain tabernacle. When, however, from these things which it has found, it again searches out other things, and advances to other understandings, having as it were lifted its tabernacle from thence, it presses on to higher things, and there places the seat of the mind, fastened by the stability of its thoughts; and from thence again out of those very things it finds other spiritual senses, which without doubt the sequence of the former senses has laid open; and thus, always stretching itself forth to the things that are before, it seems to walk in certain tabernacles. For there is never a time when a soul kindled with the spark of knowledge can be idle and rest, but it is always called forth from good things to better, and again from better things to higher. This journey of the wisdom of God, therefore, he has described pleasantly enough and with much beauty, saying: "As shady groves, and as gardens upon the rivers, and as tabernacles which the Lord has pitched, as cedars beside the waters." For those who walk by this way walk through shady groves. For shady groves to them are the whole assembly of the just, and the choir of the holy prophets. For under the shadow of the senses which they find written in them, their souls are refreshed, and in their teachings they delight as though walking through the shady places of groves, and are found as gardens upon the rivers. For those gardens upon the rivers are like and akin to that paradise in which is the tree of life. And the rivers we can take either as the evangelical and apostolic Scriptures, or even as the aids of angels or of heavenly powers towards souls of this sort: for they are watered and inundated by them, and nourished unto all knowledge and recognition of heavenly things; although our Saviour also is a river that gladdens the city of God, and the Spirit

Editors' notes and page, col. 707

Footnotes

Scripture references (as printed, one band): (printed under page 358)

(19) ‹anchor: descripsit dicens› · call in col 707

Num. XXIV, 6.

Numbers 24:6.

(printed under page 358)

(20) ‹anchor: not visible› · call in col 707/708 (call above the foot image)

Jer. II, 13.

Jeremiah 2:13.

(printed under page 358)

(21) ‹anchor: not visible› · call in col 707/708 (call above the foot image)

Num XXIV, 5, 6.

Numbers 24:5–6.

(printed under page 358)

Page

running head: 707 ORIGENIS
marginal letters: A bus et; B mos laudat; C alios invenit; D Sub umbra
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word bus (actibus)

PG 12:708

sanctus non solum ipse fluvius sit, sed et iis quibus datus fuerit, flumina de ventre eorum procedant : et Deus Pater dicat : « Me dereliquerunt fontem aquae vivae, » ex quo scilicet fonte flumina ista procedunt. His igitur inundata fluminibus tabernacula Israel, fiunt tabernacula sicut sunt illa quae fixit Dominus. Sed intentum fortassis movere poterit auditorem, quod duas quasdam species tabernaculorum praesens sermo commemorat. Ait enim : « Quam bonae domus tuae, Jacob, tabernacula tua, Israel ! Ut nemora umbrantia, et ut paradisi super flumina. » Et rursum tabernacula tabernaculis comparat, et dicit : « Et sicut tabernacula quae fixit Dominus. » Potest ergo et alia post illas quas supra protulimus, recipi expositio, ut dicamus domus Jacob esse legem, et tabernacula Israel prophetas. Non enim ipsum Jacob, sed domus ejus laudat : nec ipsum Israel, sed tabernacula ejus, et tunc ea laudat, cum revelati sunt oculi ejus. Quandiu enim velamen positum est super lectionem legis et prophetarum, non videntur bona tabernacula, nec laudabiles domus. Ubi autem ablatum fuerit velamen, et intelligi coeperit lex quia spiritalis est, et prophetae : tunc bonae et admirabiles domus Jacob, et tunc admiranda erunt tabernacula Israel, cum amota littera quae occidit, vivificantem ex eis percipere spiritum coeperis. Potest adhuc et alio modo intelligi, ut populi credentis et perfecti hujus, qui ad Christum ex gentibus congregatus est, corpora simul laudari videantur et animae : et Jacob quidem domus de corporibus dicatur, sicut et in libello quodam legitur, quia Jacob domus sit Israel : hoc est, corpus ejus Jacob dicatur, et anima Israel. Simimiliter ergo et perfectorum quorumque corpora laudabiles domus esse dicantur. Jacob est enim corpus laudabile, cum continentia, et castitate, nonnunquam autem etiam cum martyrio decoratur. Tabernacula vero ad animas perfectas referri possunt, quibus et nomen a videndo Deum convenit Israeli. Ista autem tabernacula sunt, inquit, « sicut nemora umbrantia, et sicut paradisi super flumina, et sicut tabernacula quae fixit Deus. » Alia ergo tabernacula ostendit esse quae fixit Dominus, quibus sint similia tabernacula Israel. Extra hunc mundum me progredi convenit, ut videam quae sint tabernacula quae fixit Dominus. Illa nimirum sunt, quae ostendit Moysi cum tabernaculum construeret in deserto, dicens ad eum : « Vide, inquit, ut facias omnia secundum typum qui ostensus est tibi in monte. » Ad imitationem ergo istorum tabernaculorum quae fixit Dominus Israel, jubentur facere tabernacula, et unusquisque nostrum expedire, et fabricare tabernaculum suum. Unde mihi videtur non fortuito contigisse, ut Petrus quidem, et Andreas, et filii Zebedaei, arte piscatores invenirentur, Paulus vero arte faber tabernaculorum. Et quia illi vocati ab arte capiendorum piscium, mutantur et

the Holy [Spirit] not only is Himself a river, but also for those to whom He has been given, rivers flow forth from their belly; and God the Father says: "They have forsaken Me, the fountain of living water," from which fountain, namely, those rivers flow forth. The tabernacles of Israel, therefore, inundated by these rivers, become tabernacles such as are those which the Lord has pitched. Yet it will perhaps move an attentive hearer that the present discourse makes mention of two certain kinds of tabernacles. For he says: "How goodly are your houses, O Jacob, your tabernacles, O Israel! As shady groves, and as gardens upon the rivers." And again he compares the tabernacles to tabernacles, and says: "And as tabernacles which the Lord has pitched." Therefore another exposition also after those which we have brought forward above can be received, that we should say that the houses of Jacob are the law, and the tabernacles of Israel the prophets. For he praises not Jacob himself, but his houses; nor Israel himself, but his tabernacles; and he praises them then when his eyes have been unveiled. For so long as the veil is placed over the reading of the law and the prophets, the tabernacles do not seem goodly, nor the houses praiseworthy. When, however, the veil has been taken away, and the law has begun to be understood as being spiritual, and the prophets as well: then the houses of Jacob will be goodly and admirable, and then the tabernacles of Israel will be admirable, when, the letter which kills having been removed, you have begun to perceive the life-giving Spirit from them. It can still be understood in another way also, that the bodies and souls together of this believing and perfect people, which has been gathered to Christ from among the nations, seem to be praised: and the house of Jacob indeed is said concerning the bodies, just as it is also read in a certain little book that Jacob is the house of Israel: that is, his body is called Jacob, and his soul Israel. Similarly, therefore, let the bodies of all the perfect also be said to be praiseworthy houses. For the body is a praiseworthy Jacob when it is adorned with continence and chastity, and sometimes even with martyrdom. The tabernacles, however, can be referred to perfect souls, to which the name of Israel, from seeing God, is also suited. And those tabernacles are, he says, "as shady groves, and as gardens upon the rivers, and as tabernacles which God has pitched." He shows, therefore, that there are other tabernacles which the Lord has pitched, to which the tabernacles of Israel are like. It is fitting for me to advance beyond this world, that I may see what the tabernacles are which the Lord has pitched. They are doubtless those which He showed to Moses when he was building the tabernacle in the desert, saying to him: "See," He says, "that you make all things according to the pattern which was shown to you on the mount." In imitation, therefore, of those tabernacles which the Lord pitched, Israel is commanded to make tabernacles, and each one of us to prepare and fashion his own tabernacle. Whence it seems to me to have happened not by chance that Peter indeed, and Andrew, and the sons of Zebedee were found to be fishermen by trade, whereas Paul was by trade a tentmaker. And because they, called from the art of catching fish, are changed and

Editors' notes and page, col. 708

Footnotes

(22) ‹anchor: Vide, inquit› · call in col 708

Exod. XXV, 40.

Exodus 25:40.

(printed under page 358)

Page

running head: ORIGENIS 708
marginal letters: A sanctus non; B cob esse; C domus de; D me progredi
old-edition numerals: 338 after etiam cum
other: Latin only, no Greek printed

PG 12:709

fiunt piscatores hominum, dicente Domino : « Venite post me, et faciam vos piscatores hominum ; » non dubium quin et Paulus, quia et ipse per Dominum nostrum Jesum Christum vocatus apostolus est, simili artis suae transformatione mutatus sit : ut sicut illi ex piscatoribus piscium piscatores hominum facti sunt, ita et iste a faciendis tabernaculis terrenis, ad coelestia tabernacula construenda translatus sit. Construit enim coelestia tabernacula docens unumquemque viam salutis, et beatarum in coelestibus mansionum iter ostendens. Facit tabernacula Paulus et cum ab Hierusalem in circuitu usque ad Illyricum replet Evangelium Dei, Ecclesias construendo : et hoc modo facit et ipse tabernacula ad similitudinem tabernaculorum coelestium, quae ostendit Deus in monte Moysi. Sed et unusquisque nostrum, si quis tamen exivit de Aegypto, et habitat in deserto, in tabernaculo debet habitare, et diem festum in tabernaculis agere. Sicut enim commemoratio fit egressionis ex Aegypto per pascha et azyma, ita et commemorationis in deserto fit memoria per tabernacula. In tabernaculis enim habitaverunt patres nostri in deserto. Unde autem fieri oportet ista tabernacula, nisi ex verbis legis et prophetarum, ex sermonibus Psalmorum, et omnium quae continentur in lege ? Cum enim ex iis quae scripta sunt, proficit anima et semper quidem ea quae retro sunt obliviscens, ad ea quae in ante sunt se extendit, et de loco inferiore progrediens crescit, ac proficit ad superiora, ex augmento virtutum, et ex ipsa immutatione profectuum, in tabernaculis merito dicetur habitare. Vide autem si non sunt tabernacula quae fixit Deus, etiam illa quae Salvator commemorat in Evangelio dicens : « Facite vobis amicos de mammona iniquitatis, ut cum defeceritis recipiant vos in aeterna tabernacula. » Fixa autem dicuntur a Deo quasi quae non circumferantur omni vento doctrinae. Sunt autem et adhuc tabernacula ista et sicut cedri juxta aquas. Cedros hic non illas dicit in quibus culpabilis notatur elatio : sed cedros Dei, quae suscipiunt vitis illius quae ex Aegypto translata est, palmites, et in quibus requiescit fructus ille, cujus umbra operuit montes. Si intellexisti quantam requiem habeat iter sapientiae, quantum gratiae, quantumque dulcedinis, noli dissimulare, noli negligere, sed aggredere hoc iter, nec eremi solitudinem perhorrescas. Habitanti enim tibi in hujusmodi tabernaculis occurret manna coeleste, et angelorum panem manducabis. Incipe tantum, nec te perterreat, ut diximus, solitudo deserti. Cito in consortium tuum etiam angeli venient, quos sub specie cedrorum arbitror indicatos.

become fishers of men, as the Lord says: "Come after Me, and I will make you fishers of men;" there is no doubt that Paul also, because he himself also was called to be an apostle through our Lord Jesus Christ, was changed by a similar transformation of his art: so that just as they from fishers of fish became fishers of men, so he also from making earthly tabernacles was transferred to building heavenly tabernacles. For he builds heavenly tabernacles by teaching each one the way of salvation, and showing the journey to the blessed mansions in heavenly places. Paul makes tabernacles also when from Jerusalem round about even unto Illyricum he fully preaches the Gospel of God, by building Churches; and in this way he himself also makes tabernacles after the likeness of the heavenly tabernacles which God showed to Moses on the mount. Moreover, each one of us also, if indeed anyone has gone forth out of Egypt and dwells in the desert, ought to dwell in a tabernacle, and keep the feast day in tabernacles. For just as the commemoration of the going forth out of Egypt is made through the passover and unleavened bread, so also the remembrance of the sojourning in the desert is made through tabernacles. For our fathers dwelt in tabernacles in the desert. And whereof ought those tabernacles to be made, save out of the words of the law and the prophets, out of the discourses of the Psalms, and of all things which are contained in the law? For when from the things which are written the soul makes progress, and always forgetting the things which are behind stretches itself forth to the things which are before, and advancing from a lower place grows and makes progress towards higher things, from the increase of virtues and from the very change of its advances it will deservedly be said to dwell in tabernacles. See, moreover, whether those also which the Saviour mentions in the Gospel are not tabernacles which God has pitched, when He says: "Make for yourselves friends of the mammon of iniquity, that when you fail they may receive you into eternal tabernacles." And they are said to be pitched by God as not being carried about by every wind of doctrine. Moreover, those tabernacles are still further as cedars beside the waters. By cedars here he means not those in which culpable loftiness is noted, but the cedars of God, which support the branches of that vine which was transplanted out of Egypt, and on which rests that fruit whose shadow covered the mountains. If you have understood how great rest the journey of wisdom has, how much of grace, and how much of sweetness, do not dissemble, do not neglect it, but enter upon this journey, and do not dread the solitude of the wilderness. For to you dwelling in tabernacles of this sort the heavenly manna will come to meet you, and you shall eat the bread of angels. Only begin, and let not, as we have said, the solitude of the desert terrify you. Quickly into your fellowship the angels also will come, whom I think to be indicated under the figure of the cedars.

5. Sed nunc videamus quid etiam de Christo prophetet. Ipse est enim, de quo dicit : « Exibit

5. But now let us see what he prophesies concerning Christ as well. For it is He Himself concerning Whom he says: "There shall come forth

Editors' notes and page, col. 709

Footnotes

Scripture references (as printed, one band): (printed under page 359)

(23) ‹anchor: not visible› · call in col 709/710 (call above the foot image)

Matth. IV, 19.

Matthew 4:19.

(printed under page 359)

(24) ‹anchor: Evangelio dicens› · call in col 709

Luc. XVI, 9.

Luke 16:9.

(printed under page 359)

(25) ‹anchor: de quo dicit› · call in col 709

Num. XXIV, 7, 8.

Numbers 24:7–8.

(printed under page 359)

(26) ‹anchor: not visible› · call in col 709/710 (call above the foot image)

Psal. II, 8.

Psalm 2:8.

(printed under page 359)

(76) ‹anchor: Gog super tecta interpretatur› · call in col 709/710 (call above the foot image)

Gog super tecta interpretatur. גג non « super tecta » sed « tectum » interpretatur. Caeterum in Hebraeo fonte non exstat גג « tectum, » sed אגג « Agag » nomen proprium regis. Origeni fraudem fecit inepta hoc loco Septuaginta Interpretum versio.

Gog is interpreted "upon the roofs": גג means not "upon the roofs" but "roof." But the Hebrew source does not have גג, "roof," but אגג, "Agag," a king's proper name. The Septuagint translators' inept rendering at this place misled Origen.

(printed under page 359)

Page

running head: 709 IN NUMEROS HOMILIA XVII.
marginal letters: A fiunt piscatores; B ostendit Deus; C tum, et; D mulare, noli
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:710

homo de semine ejus et dominabitur gentibus multis et exaltabitur Gog regnum ejus, et crescet regnum ejus. Deus deduxit eum ex Aegypto sicut gloria unicornis. » Christus ergo est, qui exiit de semine Israel secundum carnem, qui quomodo gentibus dominetur, expositione non indiget, maxime qui leget dictum ei a patre : « Pete a me et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae. » Quid est autem quod ait, « exaltabitur Gog regnum ejus? » Gog super tecta interpretatur : et in loco isto non pro gentis alicujus nomine, ut putatur, positum est, sed ut in aliis nonnullis, ipse sermo Hebraeus non interpretatus relictus est, et ob hoc quasi de gente aliqua dictum videtur. Est ergo sermonis consequentia talis : et exaltabitur super tecta regnum ejus, et crescet regnum ejus. Exaltari autem super tecta de perfectione credentium dicitur, crescere autem ad multitudines refertur. In iis ergo qui perfecti sunt super tecta exaltatur regnum Christi, id est super eos etiam, qui in supernis sunt, et in superioribus habitant. Sunt enim fortassis aliqui etiam in coelestibus a quibus plus proficiant et altius exaltentur ii qui in regno Christi sunt. Et ideo etiam, credo, ipse Salvator dicebat : « Qui in tecto est, non descendat tollere aliquid de domo ; » monens ut ii, qui ad excelsam perfectionem venerunt, non iterum ad mundi hujus, qui nunc domus appellatur, humilia et abjecta descendant. Sed et illud quod ait : « Quod audistis in aure, praedicate super tecta, » ad hoc nihilominus respicit. Sic ergo exaltatur super Gog regnum ejus, et crescit regnum ejus. Crescit enim dum multiplicantur Ecclesiae, et fidelium numerus augetur ; et in tantum crescit regnum Christi, usquequo ponat Pater omnes inimicos ejus sub pedibus ejus, sed et novissimum inimicum destruat mortem.

a man out of his seed, and He shall rule over many nations, and His kingdom shall be exalted above Gog, and His kingdom shall be increased. God led Him forth out of Egypt as the glory of a unicorn." It is Christ, therefore, Who came forth from the seed of Israel according to the flesh, Who how He rules over the nations needs no exposition, especially for one who reads what was said to Him by the Father: "Ask of Me, and I will give Thee the nations for Thine inheritance, and the ends of the earth for Thy possession." What is it, however, that he says, "His kingdom shall be exalted above Gog"? "Gog" is interpreted "upon the housetops:" and in this passage it is not set down for the name of some nation, as is thought, but as in some other passages, the Hebrew word itself has been left untranslated, and on this account it seems as if spoken concerning some nation. The sequence of the expression, therefore, is such: and His kingdom shall be exalted upon the housetops, and His kingdom shall be increased. Now to be exalted upon the housetops is said concerning the perfection of believers, whereas to be increased is referred to the multitudes. In those, therefore, who are perfect, the kingdom of Christ is exalted upon the housetops, that is, above those even who are in the highest places and dwell in the upper regions. For there are perhaps some even in heavenly places beyond whom those who are in the kingdom of Christ make greater progress and are more highly exalted. And therefore also, I believe, the Saviour Himself said: "He who is on the housetop, let him not come down to take anything out of the house;" warning that those who have come to lofty perfection should not again come down to the lowly and abject things of this world, which is now called a house. Moreover, that also which He says: "What you have heard in the ear, preach upon the housetops," looks to this none the less. Thus therefore His kingdom is exalted above Gog, and His kingdom is increased. For it is increased while the Churches are multiplied, and the number of the faithful is increased; and the kingdom of Christ is increased to such a degree, until the Father puts all His enemies under His feet, and destroys the last enemy also, death.

6. Post haec scriptum est adhuc de Christo, « quia Deus deduxit eum ex Aegypto ; » quod in eo completum videtur, ubi post mortem Herodis revocatur de Aegypto, et designat Evangelium dicens : « Ex Aegypto vocavi filium meum. » Qui sermo quibusdam ex hoc loco assumptus videtur, et Evangeliis insertus, aliis autem de Osee propheta. Potest autem et secundum allegoriam intelligi, quia posteaquam venit ad Aegyptum mundi hujus, eduxit eum Pater, et assumpsit ad semetipsum, ut viam faceret iis, qui de Aegypto mundi hujus ascensuri erant ad Deum. « Et gloria unicornis ejus. » Omnia enim daemonum regna dejiciens Christus, unum suum regnum, tanquam veri unicornis, fundavit in gloria. Cornu enim pro regno saepe docuimus nominari. « Edet, inquit, de eodem adhuc dicens, gentes inimicorum suorum et crassitudines eorum emedullabit. » Gentes, ait, quas inimici sui possidebant,

6. After these things it is written still further concerning Christ, "that God led Him forth out of Egypt;" which seems to have been fulfilled in this, when after the death of Herod He is recalled out of Egypt, and the Gospel designates it, saying: "Out of Egypt have I called My Son." Which saying seems to some to have been taken from this passage and inserted into the Gospels, to others however from Hosea the prophet. Yet it can also be understood according to allegory, that after He came to the Egypt of this world, the Father led Him forth and took Him up to Himself, that He might make a way for those who were to ascend from the Egypt of this world to God. "And the glory of a unicorn is His." For casting down all the kingdoms of the demons, Christ founded His one kingdom, as of the true unicorn, in glory. For we have often taught that "horn" is named for "kingdom." "He shall eat up," he says, speaking still further concerning the same, "the nations of His enemies, and their fatness He shall take from the marrow." The nations, he says, which His enemies poswere,

Editors' notes and page, col. 710

Footnotes

(27) ‹anchor: Salvator dicebat› · call in col 710

Matth. XXIV, 17.

Matthew 24:17.

(printed under page 359)

(28) ‹anchor: illud quod ait› · call in col 710

Matth. X, 27.

Matthew 10:27.

(printed under page 359)

(29) ‹anchor: de Christo› · call in col 710

Num. XXIV, 8.

Numbers 24:8.

(printed under page 359)

(30) ‹anchor: Evangelium dicens› · call in col 710

Matth. II, 15; Osee XI, 2.

Matthew 2:15; Hosea 11:2 [as printed].

(printed under page 359)

(31) ‹anchor: unicornis ejus› · call in col 710

Num. XXIV, 8.

Numbers 24:8.

(printed under page 359)

(32) ‹anchor: Edet, inquit› · call in col 710

ibid.

Ibid.

Editor's notes: (printed under page 359)

Page

running head: IN NUMEROS HOMILIA XVII. 710
marginal letters: A homo de; B exaltabitur super; C ad hoc; D eaquam venit
old-edition numerals: 339 after crescit regnum
other: Latin only, no Greek printed; ends mid-word posside- (possidebant)

PG 12:711

ipse edet, destructa virtute inimici, et crassitudines eorum emedullabit, cum omnem de iis sensum crassum et carnalem extenuat, et convertit ad intelligentiam spiritalem. Quod autem crassitudo culpabiliter in Scripturis habeatur, indicio erit illud quod scriptum est : « Incrassatum est cor populi hujus. » Et alibi : « Satiatus est, et incrassatus est, et recalcitravit dilectus. » Edet ergo gentes, et cibum habebit eos qui credunt in eum, sicut et ipse dicit in Evangelio : « Meus cibus est ut faciam voluntatem ejus qui me misit. » Cujus utique voluntas haec erat, ut gentes converterentur ad fidem. Quod si, ut superius docuimus, crassitudo culpabilis habetur, econtrario subtilitas laudabilis habenda est : quia et spiritus sapientiae, qui intelligibilis, et sanctus, et unicus, et multiplex dicitur, similiter et subtilis esse perhibetur. « Et jaculis suis sagittabit inimicum. » Jacula ejus verba ejus sunt, quibus vel diabolum vicit, vel omnes inimicos et contradicentes sibi etiam nunc superat et confringit. Omnis enim qui peccat, inimicus ejus est dum peccat. Si autem audiat verba Dei, et agnoscens peccata sua, configatur ex eis et compungatur, atque ad poenitentiam convertatur, veritatis sermone terebratus, etiam ipse dicetur jaculis esse confixus. Sed post haec etiam de ipsa passionis dispensatione commemorat, et dicit : « Recumbens requievit ut leo, et ut catulus leonis, quis excitabit eum? » Requievit ut leo, cum in cruce positus, principatus et potestates exuit, et triumphavit eas in ligno crucis. Ut catulus autem leonis, cum resurrexit a somno mortis. Quod autem leoni simul et catulo leonis comparatur, potest adhuc et propter hoc intelligi, ut in iis qui perfecti sunt, leo, in iis vero qui incipientes sunt et rudes, catulus leonis nominetur. Quod vero ait : « Quis suscitabit eum? » idcirco quia nunc a Patre dicitur suscitatus, nunc etiam ipse templum corporis sui post triduum suscitare se dicit : et merito in hoc quasi percontantis designatur affectus. « Qui benedicunt tibi, benedicti sunt : et qui maledicunt tibi, maledicti sunt. » Certum est quod benedicentes Christo benedicti sunt, et in communionem paternae benedictionis assumpti. Qui autem maledicunt, maledicti sunt. Si enim ad populum istum respicias, qui maledicit Christo, etiam lacrymabiliter invenitur esse maledictus. Quid enim aliud evenire posset iis qui maledicunt sapientiae, qui maledicunt veritati, qui maledicunt vitae, nisi ut ab iis omnibus bonis extorres et exsules jaceant? Haec enim omnia Christus est : et qui maledicit Christo, tanquam iis omnibus bonis maledicens, perpetua maledictione damnatus est. Ego tamen puto quod non ille solum maledicat Christo, qui sermonem adversum eum maledicum

He Himself will eat, when the power of the enemy has been destroyed, and He will draw out the marrow of their fatnesses, when He thins out every gross and carnal sense concerning them, and turns it to spiritual understanding. Moreover, that grossness is held blameworthily in the Scriptures will be evidenced by that which is written: "The heart of this people has been made gross" (Acts 28:27). And elsewhere: "The beloved was filled, and grew gross, and kicked" (Deut. 32:15). He will therefore eat the nations, and will have as food those who believe in Him, just as He Himself also says in the Gospel: "My food is that I do the will of Him Who sent Me" (John 4:34). Whose will surely was this, that the nations should be converted to the faith. But if, as we taught above, grossness is held blameworthy, on the contrary subtlety is to be held praiseworthy: because the spirit of wisdom also, which is called intelligible, and holy, and unique, and manifold, is likewise declared to be subtle (Wisd. 7:22). "And with His darts He will shoot the enemy" (Num. 24:8). His darts are His words, by which He both conquered the devil, and even now overcomes and shatters all His enemies and those who contradict Him. For everyone who sins is His enemy while he sins. But if he hears the words of God, and acknowledging his sins, is pierced by them and pricked in heart, and is converted to repentance, bored through by the word of truth, he himself also will be said to be pierced by the darts. But after these things he also makes mention of the dispensation itself of the passion, and says: "Lying down He rested as a lion, and as a lion's whelp; who shall rouse Him?" (Num. 24:9). He rested as a lion, when placed upon the cross He stripped off the principalities and powers, and triumphed over them on the wood of the cross. And as a lion's whelp, when He rose again from the sleep of death. Moreover, that He is compared at once to a lion and to a lion's whelp can still be understood on this account also, that in those who are perfect He is named a lion, whereas in those who are beginners and untaught He is named a lion's whelp. And as to what he says: "Who shall raise Him up?" it is therefore because now He is said to have been raised up by the Father, and now He Himself also says that He raises up the temple of His body after three days: and deservedly in this the disposition as of one inquiring is indicated. "Those who bless you are blessed: and those who curse you are cursed" (Num. 24:9). It is certain that those who bless Christ are blessed, and assumed into the communion of the paternal blessing. Whereas those who curse are cursed. For if you look at that people which curses Christ, it is found even lamentably to be cursed. For what else could happen to those who curse wisdom, who curse truth, who curse life, except that they should lie banished and exiled from all these good things? For Christ is all these things: and he who curses Christ, as cursing all these good things, is condemned with a perpetual curse. Yet I think that not he alone curses Christ who brings forth an evil-speaking word against Him:

Editors' notes and page, col. 711

Footnotes

Scripture references (as printed, one band): (printed under page 360)

(33) ‹anchor: not visible› · call in col 711/712 (call above the foot image)

Act. XXVIII, 27.

Acts 28:27.

(printed under page 360)

(34) ‹anchor: not visible› · call in col 711/712 (call above the foot image)

Deut. XXXII, 15.

Deuteronomy 32:15.

(printed under page 360)

(35) ‹anchor: not visible› · call in col 711/712 (call above the foot image)

Joan. IV, 34.

John 4:34.

(printed under page 360)

(36) ‹anchor: not visible› · call in col 711/712 (call above the foot image)

Sap. VII, 22.

Wisdom 7:22.

(printed under page 360)

(37) ‹anchor: not visible› · call in col 711/712 (call above the foot image)

Num. XXIV, 8.

Numbers 24:8.

(printed under page 360)

(38) ‹anchor: et dicit› · call in col 711

ibid. 9.

Ibid., verse 9.

(printed under page 360)

(39) ‹anchor: maledicti sunt› · call in col 711

Num. XXIV, 9.

Numbers 24:9.

(printed under page 360)

(40) ‹anchor: not visible› · call in col 711/712 (call above the foot image)

ibid. 10, 11.

Ibid., verses 10–11.

(printed under page 360)

(77) ‹anchor: not visible› · call in col 711/712 (call above the foot image)

Mss., « et unicus et multiplex, » sed libb. antea editi omittunt « et unicus. »

The manuscripts read "both single and manifold," but the books printed before omit "both single."

(printed under page 360)

(78) ‹anchor: In manus› · call in col 711/712 (call above the foot image)

In manus. Ita codex Corbeiensis, libri autem editi, « in manibus. »

In manus ("into the hands"): so the Corbie manuscript; the printed books, however, read "in manibus" ("in the hands").

(printed under page 360)

Page

running head: 711 ORIGENIS
marginal letters: A bant, ipse edet,; B qui intelligibilis, et; C ut leo, cum; D assumpti. Qui autem
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment bant,

PG 12:712

profert : sed et ille, qui sub nomine Christiani male agit, et turpiter conversatur, et inhonestis verbis, vel actibus suis facit nomen ejus blasphemari inter gentes : sicut econtrario non ille qui sermonibus solis Dominum benedicit, ipse benedicere putandus est, sed qui actibus, et vita, et moribus suis facit ab omnibus nomen Domini benedici. Et in istis magis complebitur quod tertia prophetia Balaam designat, quia benedicentes Christo benedicentur, et maledicentes ei maledicti erunt. Propter quod omnimode caveamus, ne propter actus nostros Christi nomen blasphemetur, sed magis id agamus, ut de benedictionibus ejus participes esse mereamur. Ipsi gloria et benedictio in saecula saeculorum. Amen.

but he also who under the name of a Christian acts badly, and conducts himself shamefully, and by his dishonourable words or deeds causes His name to be blasphemed among the nations: just as on the contrary, not he who blesses the Lord by words alone is himself to be thought to bless, but he who by his deeds, and life, and morals causes the name of the Lord to be blessed by all. And in these will be more fulfilled what the third prophecy of Balaam designates, because those who bless Christ shall be blessed, and those who curse Him shall be cursed. Wherefore let us in every way beware, lest on account of our deeds the name of Christ be blasphemed, but rather let us do this, that we may be worthy to be partakers of His blessings. To Him be glory and blessing unto ages of ages. Amen.

HOMILIA XVIII.

HOMILY XVIII.

De quarta prophetia.

On the fourth prophecy.

1. Quartam nunc prophetiam ex iis quae Balaam in verbo Dei locutus est, in manus assumimus, volentes etiam de ipsa quae Deus dederit aperire. Cui tamen prophetiae similia, ut in superioribus, in praefatione praemissa sunt. Ait enim : « Et iratus est Balach adversum Balaam, et plausum dedit manibus suis. Et dixit Balach ad Balaam : Maledicere inimicum meum vocavi te, et ecce benedicens benedixisti tertio. Nunc ergo fuge in locum tuum : dixi, honorabo te, et nunc fraudavit te Dominus honore. » Ostendit in iis, quia et Balach intellexerit non jam daemonum ministerio decipi Balaam, sed Dei virtute ad meliora transferri, et ideo dicit : « Dominus fraudavit te honore. » Sed haec quae plana sunt transcurrentes, ad sequentia veniamus. « Et dixit Balaam ad Balach : Nonne et nuntiis tuis, quos misisti ad me, locutus sum dicens : Si mihi dederit Balach plenam domum suam argento et auro, non potero transgredi verbum Domini, facere illud bonum, aut malum apud meipsum? Quaecunque mihi dixerit Deus haec dicam. Et nunc ecce redeo in locum meum. » Sciens Balaam quod non sibi per ministros solitos responsa deferrentur, sed ab eo qui haberet omnium potestatem, recte videtur protestatus non se posse verbum Domini transgredi, et facere ullum pusillum, aut magnum apud semetipsum. Non enim ille loquebatur ei, qui posset sacrificiis et muneribus permutari, sed ille erat apud quem non est transmutatio, nec commutationis umbra. Et ideo non potest sacerdos mercede mutari, ubi Deus muneribus non movetur. Discessurus tamen Balaam incipit iterum prophetare, et dicit : « Veni, consilium do tibi quid faciet populus hic populo tuo in novissimis diebus. Et assumpta parabola sua ait. » Sed priusquam ad explanationem eorum quae prophetata sunt, veniamus, velim requirere quis iste sensus sit, quis ordo verborum, quod ait : « Veni et consilium do tibi. »

1. We now take in hand the fourth prophecy of those which Balaam spoke in the word of God, wishing to lay open concerning it also what things God shall grant. Yet to this prophecy similar things, as in the preceding ones, are premised in the preface. For he says: "And Balak was angry against Balaam, and clapped his hands together. And Balak said to Balaam: To curse my enemy I called you, and behold blessing you have blessed a third time. Now therefore flee to your place: I said, I will honour you, and now the Lord hath deprived you of honour" (Num. 24:10–11). He shows in these things that Balak also understood that Balaam was no longer deceived by the ministry of demons, but was transferred to better things by the power of God, and therefore he says: "The Lord hath deprived you of honour." But passing rapidly over these things which are plain, let us come to what follows. "And Balaam said to Balak: Did I not speak also to your messengers, whom you sent to me, saying: If Balak shall give me his house full of silver and gold, I shall not be able to transgress the word of the Lord, to make it good or bad of myself? Whatsoever things God shall say to me, these I will speak. And now behold I return to my place" (Num. 24:12–14). Balaam, knowing that responses were not brought to him through the wonted ministers, but from Him Who had power over all things, rightly seems to have protested that he could not transgress the word of the Lord, and do anything small or great of himself. For He was not speaking to him who could be changed by sacrifices and gifts, but it was He with Whom there is no change, nor shadow of alteration (Jas. 1:17). And therefore the priest cannot be changed by a reward, where God is not moved by gifts. Yet Balaam, about to depart, begins again to prophesy, and says: "Come, I give you counsel what this people shall do to your people in the last days. And taking up his parable he said" (Num. 24:14–15). But before we come to the explanation of those things which were prophesied, I should wish to inquire what this sense is, what the order of the words is, when he says: "Come and I give you counsel."

Editors' notes and page, col. 712

Footnotes

(41) ‹anchor: locum meum› · call in col 712

ibid. 12, 13, 14.

Ibid., verses 12–14.

(printed under page 360)

(42) ‹anchor: commutationis umbra› · call in col 712

Jacob. I, 17.

James 1:17.

(printed under page 360)

(43) ‹anchor: et dicit› · call in col 712

Num. XXIV, 14, 15.

Numbers 24:14–15.

Editor's notes: (printed under page 360)

Page

running head: ORIGENIS 712
marginal letters: A profert : sed et; B nedictio in saecula; C laam, sed Dei; D posset sacrificiis et
old-edition numerals: 340 after plenam
other: Latin only, no Greek printed

PG 12:713

Et consilii quidem nihil dare videtur, sed ait : « Quid facturus sit populus hic populo tuo in novissimis diebus; » cum utique convenientius dictum videretur, si diceret : Veni, propheto tibi quid facturus sit populus hic populo tuo in novissimis diebus; et esset utique consequentia, ut videretur Balaam prophetare de iis quae populus Israel facturus esset populo Balach, vel caeteris gentibus : et quod in virtute faciet ita ut non relinquat ex urbibus Moab ullum qui salvus fiat.

And of counsel indeed he seems to give nothing, but says: "What this people is about to do to your people in the last days;" when surely it would seem more fittingly said, if he said: Come, I prophesy to you what this people is about to do to your people in the last days; and there would surely be a sequence, so that Balaam would seem to prophesy concerning those things which the people of Israel was about to do to the people of Balak, or to the rest of the nations: and what it shall do in power so as not to leave out of the cities of Moab anyone who may be saved.

2. Sed et prophetia nihilominus quam de Christo conjungit in consequentibus, et dicit : « Orietur stella ex Jacob, et exsurget homo ex Israel, et vastabit principes Moab, » convenienter posita videretur, si scriptum esset : Veni, et propheto tibi. Nunc autem quid dicemus ad hoc quod scriptum est : « Veni, consilium tibi do quid faciet populus hic populo tuo? » Requiramus ergo quomodo intelligi debeat quod scriptum est : « Consilium tibi do, » de quo saepe apud memetipsum requirens, nullum potui exitum invenire sententiae, si hoc quod ait : « Consilium tibi do, » communi et usitato more dictum putemus. Sed illud magis vidi esse conveniens quod ait : « Consilium tibi do, » ut ita dictum intelligatur : Consilium divinum quod in novissimis diebus implendum est, mihi nunc revelatum, aperio tibi et manifesto, ut scias quid populus hic faciet populo tuo. Et hoc modo stare mihi visum est posse quod ait : « Consilium tibi do quid facturus est populus hic populo tuo; » hoc est, consilium Dei enuntio tibi et manifesto. Requirenti sane mihi sicubi forte in Scripturis divinis sub hoc sermone simile aliquid dictum posset occurrere, visum est etiam et illud similiter advertendum quod Apostolus ait : « Quis enim cognovit sensum Domini, aut quis ei consiliarius fuit? » Hic enim « quis, » non pro nullo, sed pro raro, vel eximio habetur. Quomodo enim non cognovit sensum Dei Unigenitus suus, qui dicit : « Nemo novit Patrem, nisi Filius, et cui voluerit Filius revelare? » Quid est aliud scire Patrem, nisi scire et consilium ejus, et sensum? Sed et Spiritus sanctus qui scrutatur etiam alta Dei, quidni sensum ejus agnoscat? Agnoscit ergo et Filius, et Spiritus sanctus sensum Domini, et ii quibus voluerit Filius revelare. Quod si agnoscit Filius sensum Dei, est ergo et consiliarius ejus. Sed consiliarius non ita accipiendus est, quasi ignoranti ei quid agat, consilium det Filius, aut Spiritus sanctus; sed quod consilii, et voluntatis ejus particeps et sciens sit Filius, et Spiritus sanctus. Simili ergo modo et Balaam quia consilii quod ei revelaverat Deus, participem faciebat et gnarum Balach, ait : « Veni, consilium tibi do, » tanquam qui vere videns sit, et vere audierit verba Dei, sicut in consequentibus dicit : « Dixit Balaam

2. But the prophecy nonetheless which he subjoins concerning Christ in what follows, and says: "A star shall rise out of Jacob, and a man shall arise out of Israel, and shall lay waste the princes of Moab" (Num. 24:17), would seem fittingly placed, if it were written: Come, and I prophesy to you. Now however what shall we say to this which is written: "Come, I give you counsel what this people shall do to your people?" Let us therefore inquire how that which is written ought to be understood: "I give you counsel," concerning which often inquiring within myself, I could find no issue of the meaning, if we suppose this which he says: "I give you counsel," to be said in the common and customary manner. But I saw this rather to be fitting as to what he says: "I give you counsel," that it should be understood as so said: The divine counsel which is to be fulfilled in the last days, now revealed to me, I lay open and manifest to you, that you may know what this people shall do to your people. And in this way it seemed to me that what he says could stand: "I give you counsel what this people is about to do to your people;" that is, I declare and manifest to you the counsel of God. Indeed, as I was inquiring whether anywhere perhaps in the divine Scriptures something similar might occur said under this expression, it seemed that that also should be similarly noted which the Apostle says: "For who hath known the mind of the Lord, or who hath been His counsellor?" (Rom. 11:34). For here "who" is held not for no one, but for rare, or exceptional. For how did His Only-begotten not know the mind of God, Who says: "No one knoweth the Father, save the Son, and he to whom the Son shall will to reveal Him?" (Matt. 11:27). What else is it to know the Father, save to know both His counsel and His mind? But the Holy Spirit also, Who searcheth even the deep things of God, why should He not know His mind? Both the Son, therefore, and the Holy Spirit know the mind of the Lord, and those to whom the Son shall will to reveal it. But if the Son knows the mind of God, He is therefore also His counsellor. Yet counsellor is not to be so understood, as though the Son or the Holy Spirit gave counsel to Him as being ignorant what He should do; but that the Son and the Holy Spirit are partaker and knower of His counsel and will. In a similar way therefore Balaam also, because he was making Balak partaker and acquainted with the counsel which God had revealed to him, says: "Come, I give you counsel," as one who truly sees, and has truly heard the words of God, just as in what follows he says: "Said Balaam

Editors' notes and page, col. 713

Footnotes

Scripture references (as printed, one band): (printed under page 361)

(44) ‹anchor: not visible› · call in col 713/714 (call above the foot image)

Num. XXIV, 17.

Numbers 24:17.

(printed under page 361)

(45) ‹anchor: Apostolus ait› · call in col 713

Rom. XI, 34.

Romans 11:34.

(printed under page 361)

(46) ‹anchor: qui dicit› · call in col 713

Matth. XI, 27.

Matthew 11:27.

(printed under page 361)

(47) ‹anchor: in consequentibus dicit› · call in col 713

Num. XXIV, 15, 16.

Numbers 24:15–16.

(printed under page 361)

(48) ‹anchor: not visible› · call in col 713/714 (call above the foot image)

II Cor. XII, 4.

2 Corinthians 12:4.

(printed under page 361)

(79) ‹anchor: ut ita dictum› · call in col 713

Cod. Corbeiensis. « dictum. » Libb. editi, « dixisse. »

The Corbie manuscript reads "dictum" ("said," as a noun); the printed books read "dixisse" ("to have said").

(printed under page 361)

Page

running head: 713 IN NUMEROS HOMILI
marginal letters: A Et consilii quidem; B Nunc autem quid; C facturus est populus; D Domini, et ii
old-edition numerals: (none)
other: Latin only, no Greek printed; ends with Ba- split at column break

PG 12:714

filius Beor, homo vere videns, et audiens sermones Dei, sciens scientiam Excelsi, et visionem Dei videns in somnis, revelati oculi ejus. » De iis omnibus jam superius diximus, quia et in praefatione tertiae prophetiae eadem scripta sunt. Hoc sane solum in praesenti videtur additum quod ait : « Sciens scientiam Excelsi. » Hoc enim in superioribus non est dictum de Balaam : quod quidem nec facile de quoquam omnium sanctorum prophetarum scriptum esse deprehendi.

the son of Beor, the man who truly sees, and hears the words of God, knowing the knowledge of the Most High, and seeing the vision of God in sleep, his eyes were revealed" (Num. 24:15–16). Concerning all these things we have already spoken above, because in the preface of the third prophecy also the same things are written. This alone indeed in the present passage seems added, which he says: "Knowing the knowledge of the Most High." For this was not said of Balaam in the preceding passages: which indeed I have not easily found to be written of anyone of all the holy prophets.

3. Unde et valde miror quomodo hoc de Balaam scriptum est, cui nec hoc concessum est dicere, quod prophetis esse in usu solet, « haec dicit Dominus; » sed ait : « Dixit Balaam, dixit homo vere videns. » Tum deinde et quomodo dignum erit tantum istud intelligi de Balaam, ut sciat scientiam Excelsi : qui etiam Balach regem docuerit quomodo scandalum mitteret coram filiis Israel, ut manducarent immolata, et fornicarentur? Vix enim de sanctis prophetis aut apostolis inveniet aliquis dictum, quia sciant scientiam Excelsi. Quamvis Paulus dixerit audisse se verba inenarrabilia quae non licet homini loqui, tamen non est professus habere se scientiam Excelsi. Propter quod diligentius intendamus si forte dignum aliquid nobis Deus super hoc sermone revelare dignabitur. In libro qui apud nos quidem inter Salomonis volumina haberi solet et Ecclesiasticus dici, apud Graecos vero sapientia Jesu filii Sirach appellatur, scriptum est : « Omnis sapientia a Deo est. » Quod fortasse possumus ita intelligere, quasi a Deo sit et illa sapientia mundi hujus, quae destruenda dicitur, et principum mundi hujus, et si qua alia est per quam falsa scientia commendatur : nisi in ipso libello in consequentibus diceretur : « Non est enim sapientia, malitiae disciplina. » Per quod utique docet, quia omnis disciplina quae falsi aliquid asserit, etiamsi vehemens videatur, et verisimilis, et quae subverti difficile possit, tamen nequaquam hujusmodi scientia ad sapientiae titulum debeat applicari. Quid ergo est quod ait : « Omnis sapientia a Deo est? » Illud mihi sensisse videtur, quia omnis peritia, quae vel erga artem aliquam usui humano necessaria habetur, vel cujuslibet rei scientia, sapientia dicatur a Domino data. Denique apud Job scriptum est : « Quis dedit mulieribus texendi sapientiam, et varietatis disciplinam? » Sed et in Exodo : « Locutus est, inquit, Dominus ad Moysen dicens : Ecce vocavi nominatim Beselehel filium Uri, filii Or, ex tribu Juda, et replevi eum spiritu divino sapientiae, et intellectus, et disciplinae, ut in omni opere intelligat, et sit architectus ad operandum argentum, et aurum, et aes, et lapides repletionis, et omnia opera fabrilia, et in ligno, ut operetur secundum omnia opera, ad

3. Whence also I greatly wonder how this is written of Balaam, to whom not even this was granted to say, which is wont to be in use for the prophets, "thus says the Lord;" but he says: "Said Balaam, said the man who truly sees." Then next, how also will it be worthy for so great a thing to be understood of Balaam, that he knows the knowledge of the Most High: who also taught King Balak how to cast a stumbling-block before the children of Israel, that they might eat things sacrificed to idols, and commit fornication? For scarcely will anyone find it said concerning the holy prophets or apostles, that they know the knowledge of the Most High. Although Paul said that he heard unspeakable words which it is not lawful for a man to speak (2 Cor. 12:4), yet he did not profess that he had the knowledge of the Most High. Wherefore let us more diligently attend if perhaps God shall deign to reveal to us something worthy upon this word. In the book which among us indeed is wont to be held among the volumes of Solomon and to be called Ecclesiasticus, while among the Greeks it is called the Wisdom of Jesus the son of Sirach, it is written: "All wisdom is from God" (Sir. 1:1). Which perhaps we can so understand, as though from God were also that wisdom of this world, which is said to be destined to be destroyed, and of the princes of this world, and if there is any other through which false knowledge is commended: unless in that very little book in what follows it were said: "For wisdom is not the discipline of malice" (Sir. 19:19). Through which surely he teaches that every discipline which asserts anything false, even if it seem forcible, and plausible, and such as can with difficulty be overturned, yet by no means ought knowledge of this sort to be applied to the title of wisdom. What therefore is it that he says: "All wisdom is from God?" He seems to me to have meant that every skill, which either in regard to some art is held necessary for human use, or the knowledge of any thing whatever, is called wisdom given by the Lord. Finally, in Job it is written: "Who gave to women the wisdom of weaving, and the discipline of embroidery?" (Job 38:36). And in Exodus also: "The Lord, he says, spoke to Moses saying: Behold I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah, and I have filled him with a divine spirit of wisdom, and of understanding, and of discipline, to understand in every work, and to be a master-builder for working silver, and gold, and brass, and stones of setting, and all smith's works, and in wood, to work according to all the works, for

Editors' notes and page, col. 714

Footnotes

(48) ‹anchor: homini loqui› · call in col 714

II Cor. XII, 4.

2 Corinthians 12:4.

(printed under page 361)

(49) ‹anchor: scriptum est› · call in col 714

Eccli. I, 1.

Ecclesiasticus (Sirach) 1:1.

(printed under page 361)

(50) ‹anchor: diceretur› · call in col 714

Eccli. XIX, 19.

Ecclesiasticus (Sirach) 19:19.

(printed under page 361)

(51) ‹anchor: Job scriptum est› · call in col 714

Job XXXVIII, 36.

Job 38:36.

(printed under page 361)

(52) ‹anchor: in Exodo› · call in col 714

Exod. XXXI, 1, 2, 3, 4, 5, 6.

Exodus 31:1–6.

(printed under page 361)

Page

running head: MEROS HOMILIA XVIII. 714
marginal letters: A laam filius Beor,; B tum istud intelligi; C « Omnis sapientia; D scientia, sapientia dicatur
old-edition numerals: 341 before hujusmodi
other: Latin only, no Greek printed; begins with fragment laam

PG 12:715

quae ego dedi eum. Sed et Eliab filium Achisamach ex tribu Dan. Et dedi in cor omni prudenti intellectum, ut faciant omnia quae constitui tibi. » Considera ergo ex iis omnibus quomodo a Domino est sapientia fabrilis, sive in auro, sive in argento, sive in alia quacunque materia, vel etiam textrini sapientia : et vide quia jure dici de iis omnibus potest, quod horum scientia ab Excelso sit. Quod si fabrilis scientia ab Excelso esse declaratur, quomodo non et geometrica, ex qua utique haec scientia quam Scriptura architectonicam nominat, derivatur? Denique et in Zacharia funiculus geometricus dicitur, in quo dimetitur angelus Jerusalem : et ideo non puto absurdum videri, si etiam haec scientia dicatur Excelsi. Quid autem dicemus de musica, cujus omnem peritiam ita attigerat sapientissimus David, ac totius melodiae, et rhythmorum collegerat disciplinas ut ex iis omnibus inveniret sonos, quibus posset etiam perturbatum regem vexatumque ab spiritu maligno psallendo mitigare? Unde non puto aliquem recti sensus, qui in horum omnium scientia neget, quia omnis sapientia a Domino est. Jam vero de medicinae scientia nec dubitari puto. Si enim est ulla scientia a Deo, quae magis ab eo erit quam scientia sanitatis, in qua etiam herbarum vires, et succorum qualitates, ac differentiae dignoscuntur? Igitur ex his omnibus colligitur quod etiam hujus Balaam scientia, pro qua accersitus est ex Mesopotamiae montibus ab oriente ut malediceret Jacob, habeat quidem initia et originem ab Excelso, et inde sit ei agnitio qua didicerit vel naturas animalium, vel motus avium, vel differentias vocum : sed ea quae ad scientiam bonorum acceperit, contulisse se ad usum malorum. Quod mihi simile videtur, quasi si is qui medicinam didicerit, et herbarum vires ac temperamenta cognoverit, medendi sine dubio gratia a Deo hominibus data, convertere velit propositum : et omni scientia quae ad salutem corporum praestita est, utatur ad malum, et pro medico venenarius fiat, pro remediis morbos, pro sanitatibus inferat mortes. Ut autem amplius intelligamus adhuc totius scientiae sapientiam a Deo originem trahere, ab hominibus autem mali propositi, vel etiam a daemonibus corruptelas quasdam sapientiae Dei admiscentibus declinari ad malum : relegamus ea, quae in Daniele scripta sunt de ipso Daniele et tribus amicis ejus, quos Nabuchodonosor rex tribus annis erudiendos tradidit, volens eos in sua, id est patria et Babyloniorum sapientia scientissimos fieri. Ibi ergo scriptum est, quia « dedit eis Dominus scientiam et intellectum, et prudentiam in omni arte grammatica, et Danieli dedit intellectum in omni verbo, et visione, et somniis : et erant apud regem : et in omni verbo et prudentia, et disciplina, in quibuscunque

which I have given him. And Oholiab also the son of Ahisamach of the tribe of Dan. And I have given understanding into the heart of every wise man, that they may make all the things which I have appointed you" (Exod. 31:1–6). Consider therefore from all these things how the smith's wisdom is from the Lord, whether in gold, or in silver, or in any other material whatever, or also the wisdom of weaving: and see that it can rightly be said of all these things, that the knowledge of them is from the Most High. But if the smith's knowledge is declared to be from the Most High, how not also geometry, from which surely this knowledge which Scripture names architecture is derived? Finally, in Zechariah also a geometrical line is spoken of, with which the angel measures Jerusalem (Zech. 2:1): and therefore I do not think it seems absurd, if this knowledge also be called of the Most High. Moreover, what shall we say of music, the whole skill of which the most wise David had so attained, and had gathered the disciplines of all melody and rhythms, so that out of them all he found sounds by which he could by playing on the harp soothe even the troubled king vexed by an evil spirit? Whence I do not think there is anyone of right sense who in the knowledge of all these things would deny that all wisdom is from the Lord. Now indeed concerning the knowledge of medicine I think it is not even doubted. For if there is any knowledge from God, what will be more from Him than the knowledge of health, in which the powers of herbs also, and the qualities of juices, and their differences are discerned? Therefore from all these things it is gathered that the knowledge of this Balaam also, for which he was summoned out of the mountains of Mesopotamia from the east to curse Jacob, has indeed its beginnings and origin from the Most High, and from thence is to him the knowledge whereby he learned either the natures of animals, or the movements of birds, or the differences of voices: but that those things which he had received for the knowledge of good things, he turned to the use of evil things. Which seems to me similar, as if he who has learned medicine, and has known the powers and temperaments of herbs, given without doubt by God to men for the sake of healing, should wish to invert his purpose: and should use for evil all the knowledge which has been afforded for the health of bodies, and instead of a physician should become a poisoner, instead of remedies should bring in diseases, instead of health should inflict deaths. Moreover, that we may more fully understand that the wisdom of all knowledge still draws its origin from God, while by men of evil purpose, or even by demons mingling certain corruptions with the wisdom of God, it is turned aside to evil: let us read over those things which are written in Daniel concerning Daniel himself and his three friends, whom King Nebuchadnezzar handed over to be instructed for three years, wishing them to become most skilled in his own, that is, his native and the Babylonians' wisdom. There accordingly it is written, that "the Lord gave them knowledge and understanding, and prudence in all grammatical art, and to Daniel He gave understanding in every word, and vision, and dreams: and they were with the king: and in every word and prudence, and discipline, in whatsoever

Editors' notes and page, col. 715

Footnotes

Scripture references (as printed, one band): (printed under page 362)

(53) ‹anchor: not visible› · call in col 715/716 (call above the foot image)

Zach. II, 4.

Zechariah 2:4.

(printed under page 362)

(54) ‹anchor: Ibi ergo scriptum est› · call in col 715

Dan. I, 17, 19, 20.

Daniel 1:17, 19, 20.

(printed under page 362)

Page

running head: 715 ORIGENIS
marginal letters: A quae ego dedi; B musica, cujus omnem; C dem initia et; D etiam a daemonibus
old-edition numerals: (none)
other: Latin only, no Greek printed; ends with qui- split at column break

PG 12:716

quaesivit ab eis rex invenit eos decuplo amplius quam erant sophistae et philosophi, qui erant in omni regno ejus. » Et haec quidem in exemplaribus Septuaginta interpretum habentur : in Hebraeorum vero codicibus aliquid etiam vehementius reperi, quibus quamvis non utamur, tamen agnoscendi gratia dicemus etiam ibi quae legimus : « Dedit, inquit, Deus intellectum et prudentiam in omni grammatica sapientia, et Daniel intellexit in omni visione, et somniis. » Et post pauca : « Et steterunt, inquit, in conspectu regis, et in omni verbo sapientiae, et disciplinae, in quo quaesivit ab eis rex, invenit in eis decuplo super omnes incantatores et magos, qui erant in omni regno ejus. » Ex iis ergo omnibus potest intelligi quomodo et Balaam dixerit de semetipso, « qui scit scientiam Excelsi, » scilicet ut intelligatur quod origo totius scientiae ab ipso acceperit exordium : vitio autem humanae malitiae, aspirantibus et subripientibus etiam daemonibus, in perniciem versa sint quae pro utilitate concessa sunt. Haec de eo quod dixit, « sciens scientiam Excelsi, » a nobis pro viribus discussa sint.

things the king inquired of them he found them tenfold more than were the sophists and philosophers, who were in all his kingdom" (Dan. 1:17, 19–20). And these things indeed are contained in the copies of the Seventy interpreters: in the codices of the Hebrews, however, I have found something even more forcible, which although we do not use, yet for the sake of taking cognizance we will state what things we read there also: "God, it says, gave understanding and prudence in all grammatical wisdom, and Daniel understood in every vision, and dreams." And after a few words: "And they stood, it says, in the sight of the king, and in every word of wisdom, and of discipline, in which the king inquired of them, he found in them tenfold above all the enchanters and magicians, who were in all his kingdom." From all these things therefore it can be understood how Balaam also said of himself, "who knows the knowledge of the Most High," namely that it may be understood that the origin of all knowledge took its beginning from Him: while by the fault of human malice, with demons also breathing upon and stealing in, the things which were granted for utility have been turned into destruction. Let these things concerning that which he said, "knowing the knowledge of the Most High," have been discussed by us according to our strength.

4. Post haec ait : « Visionem Dei videns in somnis, revelati oculi ejus. » De iis sufficienter in tertia visione dissertum est, et eadem repetere otiosum est. Videamus ergo quid est quod in consequentibus dicit : « Ostendam ei, et non modo, beatificabo, et non appropinquat. » In aliis quidem exemplaribus legimus, « videbo eum, sed non modo. » Quod si recipiatur, facilius intelligi putabitur : ut Christum, de quo in consequentibus dicit : « Orietur stella ex Jacob, et exsurget homo de Israel, » videndum dicat esse, sed non modo; hoc est, non eo tempore, quo ista loquebatur. In novissimis enim diebus, « ubi venit plenitudo temporis, misit Deus Filium suum. » Sed si secundum hoc quod nos habemus in exemplaribus, legendum sit, hoc est : « Ostendam illi, et non modo; beatificabo, et non appropinquat; » non ad hunc Balaam, per quem haec dicuntur, sed ad illos quorum personam in hoc diximus, refertur. Illi enim doctores legis et scribae ostendent Christum in lege et prophetis prophetatum, sed non modo. Hoc est, non eo tempore quo venit, sed cum plenitudo gentium introierit, et cum omnis Israel salvari incipiet, tunc eum ostendent, et tunc beatificabunt, quem modo blasphemant. Sed hoc tempus in quo haec futura sunt, non appropinquat : longe enim est, et in ipso saeculi fine sperandum. Et ideo ait, « Ostendam illi, et non modo : » illi, hoc est populo qui tunc salvabitur. Post haec, « Orietur, inquit, stella ex Jacob, et exsurget homo ex Israel. » De his et in superioribus diximus, quia evidenter de stella quae magis

4. After these things he says: "Seeing the vision of God in sleep, his eyes were revealed" (Num. 24:16). Concerning these things it has been sufficiently discoursed in the third vision, and to repeat the same things is superfluous. Let us see therefore what it is that he says in what follows: "I will show to him, and not now, I will pronounce blessed, and it does not draw near" (Num. 24:17). In other copies indeed we read, "I shall see Him, but not now." Which if it be received, will be thought more easily understood: that he says Christ, concerning Whom he says in what follows: "A star shall rise out of Jacob, and a man shall arise from Israel" (Num. 24:17), is to be seen, but not now; that is, not at that time in which he was speaking these things. For in the last days, "when the fulness of time came, God sent His Son" (Gal. 4:4). But if it is to be read according to this which we have in our copies, that is: "I will show to him, and not now; I will pronounce blessed, and it does not draw near;" it is referred not to this Balaam, through whom these things are said, but to those whose person we have said is in this. For those doctors of the law and scribes will show Christ prophesied in the law and the prophets, but not now. That is, not at the time when He came, but when the fulness of the nations shall have entered in, and when all Israel shall begin to be saved, then they will show Him, and then they will pronounce blessed Him Whom they now blaspheme. But this time in which these things are to be does not draw near: for it is far off, and to be hoped for in the very end of the age. And therefore he says, "I will show to him, and not now:" to him, that is, to the people which shall then be saved. After these things, "A star, he says, shall rise out of Jacob, and a man shall arise out of Israel." Concerning these things we have spoken in the preceding passages also, because clearly concerning the star which to the Magi

Editors' notes and page, col. 716

Footnotes

(55) ‹anchor: Post haec ait› · call in col 716

Num. XXIV, 16.

Numbers 24:16.

(printed under page 362)

(56) ‹anchor: in consequentibus dicit› · call in col 716

ibid., 17.

Ibid., verse 17.

(printed under page 362)

(57) ‹anchor: in consequentibus dicit› · call in col 716

ibid.

Ibid.

(printed under page 362)

(58) ‹anchor: Filium suum› · call in col 716

Galat. IV, 4.

Galatians 4:4.

Editor's notes: (printed under page 362)

(80) ‹anchor: sed non modo› · call in col 716

In aliis quidem exemplaribus legimus : « Videbo eum, sed non modo. » Nempe in Hebraeo fonte, et apud Aquilam, qui vertit : Ὄψομαι αὐτὸν καὶ οὐ νῦν, teste Demonstratione evangelica Eusebii.

In other copies we read: "I shall see him, but not now." That is, in the Hebrew source and in Aquila, who renders it "I shall see him, and not now," as Eusebius's Demonstratio evangelica attests.

(printed under page 362)

Page

running head: ORIGENIS 716
marginal letters: A buscunque quaesivit ab; B de semetipso, « qui; C modo. » Quod si; D tatum, sed non
old-edition numerals: 342 after legendum
other: Latin only, no Greek printed; begins with fragment buscunque

PG 12:717

in oriente apparuit, prophetetur : qua duce venerunt ad Judaeam, requirentes eum qui natus est rex Israel, et repertum oblatis muneribus adoraverunt. Sed movet me, quod de ipsa stella posteaquam dictum est in Evangelio, quia praecesserit magos usque in Bethlehem, et veniens stetit supra ubi puer erat, ultra non sit dictum, quia vel discesserit inde, vel evanuerit, vel assumpta sit, aut aliquid omnino de hoc narratio evangelica designaverit : sed hoc tantum dixerit, quia venit, et « stetit supra ubi erat puer. » Ne forte ergo sicut tempore baptismi, cum baptizatus Jesus ascendit de Jordane, aperti sunt ei coeli, et vidit Joannes Spiritum Dei descendentem quasi columbam, et manentem super eum, et audivit vocem dicentem de coelo : « Hic est Filius meus dilectus, in quo bene complacui; » ita et stella haec, quae venit supra ubi erat puer, et stetit, in Christo similiter permansit, sicut et Spiritus sanctus in specie columbae venisse dicitur, et mansisse in eo. Et sicut venisse Spiritum Dei super eum, et mansisse in eo, ita accipimus quod nunquam ab eo recesserit Spiritus Dei : et ita de stella quae venit, et stetit super eum, accipiendum puto quod sic steterit super eum, ut nunquam inde mota sit. Et ideo deitatis ejus indicium illam stellam fuisse opinor. Unde et ordo prophetiae haec eadem consequenter ostendit, cum de deitate quidem ejus dicit : « Orietur stella ex Jacob; » de humana vero natura : « Et exsurget homo ex Israel, » ut in utroque et secundum deitatem, et secundum humanitatem Christus prophetatus evidenter appareat. « Et vastabit principes Moab. » Moab quidem gens est, cujus principes non alios esse, quam spiritales nequitias et principatus illos adversum quos nobis luctamen est, intelligimus. Hos ergo iste homo ex Israel vastavit, cum exuit principatus et potestates, affigens illos cruci suae. Neque enim poterat salvare Moabitas, et ad Dei agnitionem perducere, nisi principes illos, qui in eis dominationem impietatis tenuerant, devastasset. « Et praedabitur omnes filios Seth. » Seth filius est Adam, de quo Eva dixit cum natus esset : « Suscitavit enim mihi Deus semen aliud pro Abel quem occidit Cain. » Iste est ergo Seth, ex quo omne humanum in hoc mundo ducitur genus. Nam de Cain qui nati fuerant, diluvio perierunt. Filii ergo sunt Seth omnes homines, qui in hoc mundo sunt. Et cum dicitur, « depraedabitur omnes filios Seth, » praedam sic accipe, sicut in superioribus interpretati sumus, ubi scriptum est : « Edet gentes inimicorum suorum : » et ubi catulo leonis et leoni comparatur. Et hic ergo in praedam accipit omnes filios Seth. Victis adversariis daemonibus, eos qui sub ipsorum dominatione tenebantur, Christus quasi praedam victoriae suae

appeared in the east, it is prophesied: with which as leader they came to Judaea, seeking Him Who was born King of Israel, and having found Him they worshipped with offered gifts. But it moves me, that concerning the star itself, after it was said in the Gospel that it went before the Magi even unto Bethlehem, and coming stood over where the child was (Matt. 2:9), it is not said further that it either departed thence, or vanished, or was taken up, or that the evangelical narrative indicated anything at all concerning this: but said this only, that it came, and "stood over where the child was." Lest perhaps therefore, just as at the time of baptism, when Jesus having been baptized went up from the Jordan, the heavens were opened to Him, and John saw the Spirit of God descending as a dove, and remaining upon Him, and heard a voice saying from heaven: "This is My beloved Son, in Whom I am well pleased" (Matt. 3:17); so also this star, which came over where the child was, and stood, similarly remained in Christ, just as the Holy Spirit also is said to have come in the form of a dove, and to have remained in Him. And just as the Spirit of God is said to have come upon Him, and to have remained in Him, so we understand that the Spirit of God never departed from Him: and so concerning the star which came, and stood over Him, I think it is to be understood that it so stood over Him, that it was never moved thence. And therefore I suppose that star to have been a token of His deity. Whence the order of the prophecy also consistently shows these same things, when concerning His deity indeed it says: "A star shall rise out of Jacob;" while concerning His human nature: "And a man shall arise out of Israel," so that in both, both according to deity and according to humanity, Christ may clearly appear prophesied. "And He shall lay waste the princes of Moab" (Num. 24:17). Moab indeed is a nation, whose princes we understand to be none other than the spiritual wickednesses and those principalities against whom our wrestling is. These therefore this man out of Israel laid waste, when He stripped off the principalities and powers, fastening them to His cross. For neither could He save the Moabites, and lead them to the knowledge of God, unless He had laid waste those princes who had held the dominion of impiety among them. "And He shall make a prey of all the sons of Seth" (Num. 24:17). Seth is the son of Adam, concerning whom Eve said when he was born: "For God hath raised up to me another seed instead of Abel whom Cain slew" (Gen. 4:25). This therefore is Seth, from whom the whole human race in this world is derived. For those who had been born of Cain perished in the flood. All men therefore who are in this world are sons of Seth. And when it is said, "He shall make a prey of all the sons of Seth," take prey so, just as we interpreted in the preceding passages, where it is written: "He shall eat the nations of His enemies" (Num. 24:8): and where He is compared to a lion's whelp and a lion. Here also therefore He receives as a prey all the sons of Seth. When the adversary demons have been conquered, those who were held under their dominion Christ as the prey of His victory

Editors' notes and page, col. 717

Footnotes

Scripture references (as printed, one band; no lettered or numbered editor's notes on this page): (printed under page 363)

(59) ‹anchor: not visible› · call in col 717/718 (call above the foot image)

Matth. II, 9.

Matthew 2:9.

(printed under page 363)

(60) ‹anchor: not visible› · call in col 717/718 (call above the foot image)

Matth. III, 17.

Matthew 3:17.

(printed under page 363)

(61) ‹anchor: principes Moab› · call in col 717

Num. XXIV, 17.

Numbers 24:17.

(printed under page 363)

(62) ‹anchor: filios Seth› · call in col 717

Num. XXIV, 17.

Numbers 24:17.

(printed under page 363)

(63) ‹anchor: cum natus esset› · call in col 717

Gen. IV, 25.

Genesis 4:25.

(printed under page 363)

(64) ‹anchor: ubi scriptum est› · call in col 717

Num. XXIV, 8.

Numbers 24:8.

(printed under page 363)

(65) ‹anchor: not visible› · call in col 717/718 (call above the foot image)

Ephes. IV, 8.

Ephesians 4:8.

(66-67) ‹anchor: not visible› · call in col 717/718 (call above the foot image) Ephes. III, 1.

Ephesians 3:1.

(printed under page 363)

(68) ‹anchor: not visible› · call in col 717/718 (call above the foot image)

Num. XXIV, 18.

Numbers 24:18.

(printed under page 363)

Page

running head: 717 IN NUMEROS HOM
marginal letters: A in oriente apparuit,; B « Hic est Filius; C homo ex Israel, »; D ex quo omne
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:718

ducit, et spolia salutis reportat; sicut et in aliis de eo scriptum est, quia « ascendens in altum captivam duxit captivitatem. » Captivitatem scilicet illam humani generis, quam diabolus ad perditionem ceperat, iste rursus captivam duxit, et a morte revocavit ad vitam. Utinam ergo me et captivum habeat semper Christus Jesus, et me ducat in praedam suam, et ego tenear ejus vinculis alligatus : ut et ego dici merear vinctus Jesu Christi, sicut Paulus de semetipso gloriatur. « Et erit Edom haereditas ejus, Esau inimicus ejus. » Edom idem est, qui Esau. Hic secundum historiam quidem inimicus est Israel, sed in adventu, inquit, Christi etiam ipse haereditas ejus erit : hoc est recipietur ad fidem, nec excludetur ab haereditate Christi. Si vero spiritaliter advertamus, Edom caro intelligitur, quae adversatur spiritui, et est inimica. In adventu autem Christi, cum subjecta fuerit caro spiritui, per resurrectionis spem etiam ipsa ad haereditatem veniet. Non enim sola anima, sed et caro, quae aliquando fuerat inimica, per obedientiam spiritus consors futurae haereditatis exsistet. « Et Israel fecit in virtutem. » Hoc est quod dicit, quia tunc Edom, vel Esau, hoc est carnis natura in haereditatis societatem vocabitur, cum Israel, anima videlicet facta fuerit in virtutem, et decenter fuerit repleta virtutibus. Si enim anima non veniat ad virtutes, sed in ignavia perseveret, nec caro ad haereditatem veniet, sed ad judicium illius, qui potest animam et corpus perdere in gehennam. « Et exsurget ex Jacob, et perdet liberatum de civitate. » Ille, inquit, qui exsurgit ut stella ex Jacob, perdet liberatum de civitate. Non in hoc solum, sed in omni pene prophetico stilo quae dicuntur, involuto satis et obscuro sermone dicuntur. Non enim placuit sancto Spiritui, qui de iis scribi voluit, ut palam haec et pedibus, ut ita dicam, imperitorum conculcanda ponerentur : sed ita providit, ut cum publice haberi videantur, sermonum tamen obscuritate recondita in arcanis, et in secretis obtecta serventur. Et nunc ergo quod ait : « Perdet liberatum de civitate, » nisi ad consuetudinem propheticam respicias, de qua dicitur, omnis prophetia non potest propria absolutione constare, valde difficilis videbitur intellectus. Videamus tamen si forte hoc modo poterit explanari. Civitatem hic mundum intelligamus, sicut et in Evangeliis dicitur de luxurioso filio, qui dilapidavit substantiam patris : quia accessit, inquit, ad quemdam primarium civitatis in regione illa : a quo receptus, in agrum mittitur porcos pascere. Et haec ergo civitas, cujus ille primarius erat, mundus hic intelligitur. Igitur de hac civitate liberatum, hoc est quem liberat Christus de hoc mundo, perdit eum. Dicit enim,

leads, and carries back the spoils of salvation; just as in other passages also it is written of Him, that "ascending on high He led captivity captive" (Eph. 4:8). Namely that captivity of the human race, which the devil had taken unto perdition, He again led captive, and recalled from death to life. Would therefore that Christ Jesus may always hold me also captive, and lead me into His prey, and that I may be held bound by His chains: that I also may be worthy to be called a prisoner of Jesus Christ, just as Paul glories concerning himself (Eph. 3:1). "And Edom shall be His inheritance, Esau His enemy" (Num. 24:18). Edom is the same as Esau. He according to the history indeed is the enemy of Israel, but at the coming, he says, of Christ he himself also shall be His inheritance: that is, he shall be received to the faith, nor shall he be excluded from the inheritance of Christ. But if we attend spiritually, Edom is understood as the flesh, which opposes the spirit, and is hostile. At the coming of Christ, however, when the flesh shall have been subjected to the spirit, through the hope of the resurrection it itself also shall come to the inheritance. For not the soul alone, but the flesh also, which once had been hostile, through the obedience of the spirit shall become a consort of the future inheritance. "And Israel wrought in virtue" (Num. 24:18). This is what he says, that then Edom, or Esau, that is, the nature of the flesh, shall be called into the fellowship of the inheritance, when Israel, namely the soul, shall have been made in virtue, and shall have been fittingly filled with virtues. For if the soul does not come to virtues, but perseveres in sloth, neither shall the flesh come to the inheritance, but to the judgement of Him Who is able to destroy both soul and body into hell (Matt. 10:28). "And He shall arise out of Jacob, and shall destroy him that is delivered out of the city" (Num. 24:19). He, he says, Who arises as a star out of Jacob, shall destroy him that is delivered out of the city. Not in this alone, but in almost all prophetic style the things which are said are spoken in a quite involved and obscure speech. For it did not please the Holy Spirit, Who willed that these things should be written concerning them, that these things should be set forth openly and, so to speak, to be trampled underfoot by the unskilful: but He so provided that, while they seem to be held publicly, yet by the obscurity of the words they are preserved hidden away in mysteries, and covered over in secrets. And now therefore as to what he says: "He shall destroy him that is delivered out of the city," unless you look to the prophetic custom, concerning which it is said, every prophecy cannot stand by its own explanation, the understanding will seem very difficult. Yet let us see whether perhaps it can be explained in this way. By the city here let us understand the world, just as in the Gospels also it is said concerning the prodigal son, who squandered the substance of his father: that he went, it says, to a certain chief man of the city in that region: by whom having been received, he is sent into his field to feed swine (Luke 15:15). And this city therefore, whose chief man he was, is understood as this world. Him therefore who is delivered out of this city, that is, whom Christ delivers out of this world, He destroys him. For He says

Editors' notes and page, col. 718

Footnotes

(69) ‹anchor: fecit in virtutem› · call in col 718

Ibid.

(printed under page 363)

(70) ‹anchor: perdere in gehennam› · call in col 718

Matth. X, 28.

Matthew 10:28.

(printed under page 363)

(71) ‹anchor: liberatum de civitate› · call in col 718

Num. XXIV, 19.

Numbers 24:19.

(printed under page 363)

(72) ‹anchor: in Evangeliis dicitur› · call in col 718

Luc. XV, 15.

Luke 15:15.

(printed under page 363)

(73) ‹anchor: Dicit enim› · call in col 718

Luc. IX, 24.

Luke 9:24.

(printed under page 363)

Page

running head: NUMEROS HOMILIA XVIII. 718
marginal letters: A ducit, et spolia; B Christi. Si vero; C illius, qui potest; D non potest propria
old-edition numerals: 343 before serventur.
other: Latin only, no Greek printed

PG 12:719

quia « qui perdet animam suam propter me, salvam faciet eam. » Salutari ergo perditione perdit Jesus eum, quem de hujus mundi civitate liberaverit. Et nos itaque si ad salutem venire volumus, et de hoc mundo liberari, perdere debemus animas nostras perditione utili, et necessaria. Perdit enim animam secundum Christum, qui desideria ejus refrenat, qui cupiditates ejus resecat, qui luxuriam ejus resolutionemque castigat, et in nullo prorsus facit voluntatem suam, sed voluntatem Dei : et per haec perire dicitur anima. Periit namque vita ejus prior, et incipit novam vitam, quae in Christo est, ducere. Simile autem huic dicto etiam illud est : « Si commorimur, et convivemus. » Et illud : « Si autem mortui estis ab elementis hujus mundi, quomodo velut viventes in hoc mundo decernitis? » Necessario ergo etiam in his declaratur quia perdidit animam suam in hoc mundo, qui cum Christo moritur : et qui hic eam perdiderit, inveniet eam ibi sine dubio, ubi dicit Apostolus, quia « vita vestra abscondita est cum Christo in Deo; » cui gloria in aeterna saecula saeculorum. Amen.

that "he who shall lose his soul for My sake, shall save it" (Luke 9:24). By a saving destruction therefore Jesus destroys him whom He has delivered from the city of this world. And we accordingly, if we wish to come to salvation, and to be delivered from this world, ought to lose our souls by a useful and necessary destruction. For he loses his soul according to Christ, who bridles its desires, who cuts off its lusts, who chastises its luxury and laxity, and in nothing at all does his own will, but the will of God: and through these things the soul is said to perish. For its former life has perished, and it begins to lead a new life, which is in Christ. Similar moreover to this saying is that also: "If we die together, we shall also live together" (2 Tim. 2:11). And that: "But if you have died from the elements of this world, why do you judge as though living in this world?" (Col. 2:20). Necessarily therefore in these things also it is declared that he has lost his soul in this world, who dies with Christ: and he who has lost it here, will find it there without doubt, where the Apostle says, that "your life is hidden with Christ in God" (Col. 3:3); to Whom be glory unto eternal ages of ages. Amen.

HOMILIA XIX.

HOMILY XIX.

De visione quinta Balaam.

On the fifth vision of Balaam.

1. Quinta haec nobis, eademque ultima Balaam visio discutitur, de qua similiter ut in caeteris Dominum deprecemur, qui in fine non deserat, ut possimus hujus quoque visionis sensum haud procul a veritate captare. Est ergo initium ejus in iis verbis : « Et cum videret, inquit, Balaam Amalec, assumens parabolam suam dixit : Initium gentium Amalec, et semen eorum peribit. » Necessarium mihi videtur requirere in Scripturis divinis, quibus in locis vel quo in tempore nomen Amalec scriptum sit : quove ex genere gens ista descenderit. Facilius enim quod quaeritur, agnoscetur, si ex pluribus locis, quae de eadem re scripta sunt, proferantur. Igitur in Genesis lectione ubi quinque reges convenerunt ut expugnarent quatuor reges qui regnabant in Sodomis, post aliquanta ita refertur : « Et regressi, inquit, venerunt ad fontem judicii, hic est Cades, et interfecerunt omnes principes Amalec, et Amorrhaeos qui habitabant in Sasanthem. » In his primo locis Amalec memini nominatum. Sed requiratur fortassis utrum duae gentes ejusdem nominis habeantur, quoniam quidem et in catalogo filiorum Esau, et ducum qui ex ejus

1. This fifth and at the same time last vision of Balaam is discussed by us, concerning which similarly as in the rest let us beseech the Lord, Who does not forsake in the end, that we may be able to grasp the sense of this vision also not far from the truth. Its beginning therefore is in these words: "And when Balaam saw Amalek, it says, taking up his parable he said: Amalek the beginning of the nations, and their seed shall perish" (Num. 24:20). It seems necessary to me to inquire in the divine Scriptures, in what places or at what time the name of Amalek is written: or from what stock that nation descended. For what is sought will be more easily recognized, if out of several places the things which are written concerning the same matter be brought forward. Therefore in the reading of Genesis where five kings came together to fight against four kings who reigned in Sodom, after some things it is thus related: "And having returned, it says, they came to the fountain of judgement, this is Kadesh, and slew all the princes of Amalek, and the Amorites who dwelt in Hazazon-tamar" (Gen. 14:7). In these places first I remember Amalek named. But let it be inquired perhaps whether two nations of the same name are held, since indeed both in the catalogue of the sons of Esau, and of the dukes who from his

Editors' notes and page, col. 719

Footnotes

Scripture references (as printed, one band): (printed under page 364)

(74) ‹anchor: not visible› · call in col 719/720 (call above the foot image)

II Tim. II, 11.

2 Timothy 2:11.

(printed under page 364)

(75) ‹anchor: not visible› · call in col 719/720 (call above the foot image)

Coloss. II, 20.

Colossians 2:20.

(printed under page 364)

(76) ‹anchor: not visible› · call in col 719/720 (call above the foot image)

Coloss. III, 3.

Colossians 3:3.

(printed under page 364)

(77) ‹anchor: Et cum videret, inquit› · call in col 719

Num. XXIV, 20.

Numbers 24:20.

(printed under page 364)

(78) ‹anchor: Et regressi, inquit› · call in col 719

Gen. XIV, 7.

Genesis 14:7.

(printed under page 364)

(79) ‹anchor: not visible› · call in col 719/720 (call above the foot image)

Gen. XXXVI, 9, 10, 11, 12, 15.

Genesis 36:9–12, 15.

(printed under page 364)

(81) ‹anchor: qui in fine› · call in col 719

Mss., « qui in fine. » Libb. editi, « quo in fine. »

The manuscripts read "who at the end"; the printed books read "at which end."

(printed under page 364)

(82) ‹anchor: habitabant in Sasanthem› · call in col 719

Mss., « Sasanthem, » quod propius accedit ad Ἀσασονθαμάρ, quam priorum editionum lectio quae habet « Sarathem. »

The manuscripts read "Sasanthem," which comes nearer to Asasonthamar than the reading of the earlier editions, which have "Sarathem."

(printed under page 364)

(83) ‹anchor: not visible› · call in col 719/720 (call above the foot image)

Mss. « Basemath. » Libb. antea editi, « Basammach. » Paulo post iidem mss., « Sophar, Gothom. » Libb. editi, « Suphar, Gothon. »

The manuscripts read "Basemath"; the books printed before, "Basammach." A little later the same manuscripts read "Sophar, Gothom"; the printed books, "Suphar, Gothon."

(printed under page 364)

(84) ‹anchor: not visible› · call in col 719/720 (call above the foot image)

Cades enim interpretatur SANCTIFICATIO, vel SANCTUM, Amalec vero interpretatur ABLINGENS POPULUM vel DECLINANS POPULUM. Cades « sanctificatio, » vel « sanctum » a קדש « sacrari, consecrari, sanctum esse ; » Amalec vero interpretatur « ablingens populum, » ab עם populus et לקק « linxit, lambit. » Sed unde Amalec interpretetur « declinans populum, » id me latet.

For Cades means SANCTIFICATION or HOLY, while Amalec means LICKING UP THE PEOPLE or TURNING THE PEOPLE ASIDE. Cades means "sanctification" or "holy," from קדש, "to be hallowed, consecrated, to be holy"; Amalec means "licking up the people," from עם, "people," and לקק, "he licked, laps." But why Amalec should mean "turning the people aside" escapes me.

(printed under page 364)

Page

running head: 719 ORIGENIS
marginal letters: A quia « qui perdet; B modo velut viventes; C iis verbis : « Et; D minatum. Sed requiratur
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:720

genere descenderant, refertur Amalec. Ita enim scriptum est : « Istae sunt autem generationes Esau patris Edom, in monte Seir, et haec nomina filiorum Esau, Eliphas filius Ada uxoris Esau, et Raguel filius Basemath uxoris Esau. Fuerunt autem filii Eliphas, Theman, Sophar, Gothom, Cenes : Thamnas autem fuit concubina Eliphas filii Esau, et haec peperit Amalec ipsi Eliphas, et isti sunt filii Ada uxoris Esau. » Et post pauca : « Et ii sunt, inquit, duces ex filiis Esau. Filii Eliphas, qui fuit primogenitus filii Esau. Dux Theman, dux Chomor, dux Sophar, dux Cenes, dux Core, dux Gothom, dux Amalec. » Hic igitur Amalec, filius fuit Eliphas primogeniti Esau, natus ex concubina nomine Thamna. Sed redeamus ad primam de Amalec commemorationem, ubi ii qui reversi sunt, et venerunt ad fontem judicii, qui vocatur Cades, interficiunt omnes principes Amalec. Cades enim interpretatur sanctificatio, vel sanctum; Amalec vero interpretatur ablingens populum, vel declinans populum. Igitur ii qui revertuntur ad sanctum, et convertunt se ad sanctificationem, interficiunt et perimunt Amalec, illum scilicet qui ablingit populum vel declinat populum. Quis autem alius est qui declinat populum a Deo, nisi virtus contraria, et nequitiae spiritales? Horum ergo principes qui sunt? Illi sine dubio principatus adversum quos sanctis est colluctatio. Adversum principatus enim et potestates, et mundi hujus rectores sunt eis agones : quos tamen superare non potuerunt, nisi convertantur ad sanctimoniam. In ipsa tamen sanctimonia, quae est Cades, fons est judicii. Omnis enim qui se ad sanctimoniam convertit, habet semper ante oculos suos fontem judicii. Prospicit enim judicii diem, et purificato corde tam malorum poenas quam piorum beatitudines contuetur : et haec faciens omnes Amalecitarum principes prosternit et dejicit. Si quis autem non se converterit ad Cades, id est ad sanctificationem, fontemque judicii, neque futurum judicii cogitat diem, isti subjecti sunt principibus Amalec. Hunc enim populum ablingit et consumit, et talem populum declinat a Deo. Haec ad illum primum referantur Amalec. Nunc autem videamus et istum Amalec filium Eliphas primogeniti Esau quem peperit ei Thamnas concubina sua, cujus pater est Eliphas, qui interpretatur Deus me dispersit : mater autem Thamnas, quae et ipsa primo quidem est degener,

stock had descended, Amalek is recorded. For thus it is written: "Now these are the generations of Esau the father of Edom, in Mount Seir, and these the names of the sons of Esau, Eliphaz the son of Adah the wife of Esau, and Reuel the son of Basemath the wife of Esau. And the sons of Eliphaz were Teman, Zepho, Gatam, Kenaz: and Timna was the concubine of Eliphaz the son of Esau, and she bore Amalek to Eliphaz himself, and these are the sons of Adah the wife of Esau." And after a few words: "And these, it says, are the dukes of the sons of Esau. The sons of Eliphaz, who was the firstborn son of Esau. Duke Teman, duke Omar, duke Zepho, duke Kenaz, duke Korah, duke Gatam, duke Amalek" (Gen. 36:9–12, 15). This Amalek therefore was the son of Eliphaz the firstborn of Esau, born of a concubine named Timna. But let us return to the first mention concerning Amalek, where those who returned, and came to the fountain of judgement, which is called Kadesh, slay all the princes of Amalek. For Kadesh is interpreted sanctification, or holy; while Amalek is interpreted licking up the people, or turning aside the people. Therefore those who return to the holy, and turn themselves to sanctification, slay and destroy Amalek, him namely who licks up the people or turns aside the people. Moreover, who else is it that turns aside the people from God, save the opposing power, and spiritual wickednesses? Who therefore are the princes of these? Without doubt those principalities against whom the wrestling is for the saints. For against principalities and powers, and the rulers of this world are their contests (Eph. 6:12): whom nevertheless they could not overcome, unless they be converted to holiness. Yet in holiness itself, which is Kadesh, is the fountain of judgement. For everyone who converts himself to holiness has always before his eyes the fountain of judgement. For he looks forward to the day of judgement, and with purified heart beholds both the punishments of the evil and the beatitudes of the pious: and doing these things he casts down and overthrows all the princes of the Amalekites. But if anyone does not convert himself to Kadesh, that is, to sanctification, and the fountain of judgement, nor thinks upon the future day of judgement, these are subject to the princes of Amalek. For this people he licks up and consumes, and such a people he turns aside from God. Let these things be referred to that first Amalek. Now however let us see this Amalek also, the son of Eliphaz the firstborn of Esau, whom Timna his concubine bore to him, whose father is Eliphaz, who is interpreted God hath scattered me: and his mother Timna, who herself also is first indeed base-born,

Editors' notes and page, col. 720

Footnotes

(80) ‹anchor: sunt eis agones› · call in col 720

Ephes. VI, 12.

Ephesians 6:12.

Editor's notes: (printed under page 364)

(85) ‹anchor: Deus me dispersit› · call in col 720

Eliphas qui interpretatur, Deus me dispersit. Ab אל « Deus, » et פזז quod Gen. XLIX, 24, Septuaginta intepretes verterunt « dissolvere, » vel forte a פוץ « dispersit. »

Eliphas, which means "God has scattered me." From אל, "God," and פזז, which at Genesis 49:24 the Septuagint translators [printed "intepretes"] rendered "to dissolve"; or perhaps from פוץ, "he scattered."

(printed under page 364)

Page

running head: ORIGENIS 720
marginal letters: A genere descenderant, refertur; B lec commemorationem, ubi; C tantur ad sanctimoniam.; D phas primogeniti Esau
old-edition numerals: 344 before dejicit.
other: Latin only, no Greek printed

PG 12:721

deinde interpretatur defectio commota : ut necessario utique qui ab his talibus gignitur, hostis sit Israel, ablingens, vel declinans populum. Primus enim ipse Hebraeos egressos ex Aegypto bello aggressus est in Raphidin, tunc cum Moyses ait ad Jesum : « Elige tibi viros, et exi, et conflige cum Amalec crastino, et ecce ego sto in vertice collis, et virga Dei in manu mea erit. Et fecit Jesus sicut dixit ei Moyses, et conflixit cum Amalec : Moyses autem, et Aaron, et Ur ascenderunt in verticem collis : et factum est, ut cum levaret manus Moyses, invalesceret Israel : cum autem deponeret manus suas, invalescebat Amalec. » Et post pauca iterum scriptum est quia fugaverit Jesus Amalec, et populum ejus gladio dejecerit : tunc enim Dominus dixit ad Moysen : « Conscribe haec ad memoriam in libro, et da in auribus Jesu : quia delens delebo memoriam Amalec de sub coelo. Et aedificavit Moyses altare, et nominavit nomen ejus, Dominus refugium meum : et ait : Quia in manu occulta Dominus expugnat Amalec a generatione in generationem. » Intellige ex hoc evidentius quid debeat intelligi Amalec, quem manu occulta, id est, invisibili, expugnare dicitur Deus a generatione in generationem. Sed in Deuteronomio ita scriptum est : « Memento quanta tibi fecerit Amalec in via cum exisses de Aegypto, quomodo obstitit tibi in via, et excidit caudam tuam, omnes qui laborabant post te. Tu autem esuriebas et laborabas, et non timuisti Deum. » Observa ergo et in iis quomodo Amalec obstitit Israel in via, sed tamen non potuit caput ejus abscindere, nisi caudam tantum : id est eos potuit obtinere, qui retro positi erant, qui ultimi sequebantur, nec ea quae retro erant obliviscentes, extendebant se ad ea quae in ante sunt. Et ideo puto quia Dominus praecipiebat in Evangeliis dicens : « Nemo mittens manum suam super aratrum, et retro respiciens, aptus est regno Dei. » Et merito : si enim retro quis inventus fuerit in cauda, abscindet eum Amalec. Sed et aliam adhuc de Amalec historiam proferamus, ut ex pluribus Scripturae locis clarius quod quaerimus advertatur. In primo Regnorum libro ait Samuel ad Saul : « Misit me Dominus ungere te regem super populum suum Israel, et nunc audi vocem verborum Domini. Haec dicit Dominus virtutum : Recogitavi omnia quae fecit Amalec adversum Israel, quomodo percussit eum in via cum ascenderet ex Aegypto. Nunc ergo vade, et percute Amalec, et anathematiza omnia quaecunque habet, et non parcas, sed interfice omnes, a viro usque ad mulierem, et parvulos, et lactentes, et tauros, et greges ovium, et camelos, et asinos. Et praecepit Saul populo, et inspexit eos in

and next is interpreted a stirred-up defection: so that necessarily surely he who is begotten from such as these is an enemy of Israel, licking up, or turning aside the people. For he himself first attacked in war the Hebrews who had gone forth out of Egypt in Rephidim, then when Moses said to Joshua: "Choose for yourself men, and go forth, and fight with Amalek tomorrow, and behold I stand on the top of the hill, and the rod of God shall be in my hand. And Joshua did just as Moses said to him, and fought with Amalek: and Moses, and Aaron, and Hur went up to the top of the hill: and it came to pass that when Moses lifted up his hands, Israel prevailed: but when he let down his hands, Amalek prevailed" (Exod. 17:9–11). And after a few words again it is written that Joshua put Amalek to flight, and cast down his people with the sword: for then the Lord said to Moses: "Write these things for a memorial in a book, and give them in the ears of Joshua: that blotting out I will blot out the memory of Amalek from under heaven. And Moses built an altar, and called its name, The Lord my refuge: and said: Because with a hidden hand the Lord wars against Amalek from generation to generation" (Exod. 17:14–16). Understand from this more clearly what Amalek ought to be understood to be, whom God is said to war against with a hidden, that is, an invisible hand, from generation to generation. Moreover in Deuteronomy it is written thus: "Remember how great things Amalek did to you in the way when you went forth from Egypt, how he withstood you in the way, and cut off your tail, all who were weary behind you. And you were hungry and weary, and he feared not God" (Deut. 25:17–18). Observe therefore in these things also how Amalek withstood Israel in the way, yet could not cut off his head, save his tail only: that is, he was able to prevail over those who were placed behind, who followed last, and not forgetting the things which were behind, were not stretching themselves forth to the things which are before. And therefore I think that the Lord commanded in the Gospels saying: "No one putting his hand to the plough, and looking back, is fit for the kingdom of God" (Luke 9:62). And deservedly: for if anyone be found behind in the tail, Amalek will cut him off. But let us bring forward still another history also concerning Amalek, that from several passages of Scripture what we seek may be more clearly perceived. In the first book of Reigns Samuel says to Saul: "The Lord sent me to anoint you king over His people Israel, and now hear the voice of the words of the Lord. Thus saith the Lord of hosts: I have called to mind all the things which Amalek did against Israel, how he struck him in the way when he went up out of Egypt. Now therefore go, and strike Amalek, and put under the ban all things whatsoever he hath, and spare not, but slay all, from man even unto woman, and little ones, and sucklings, and bulls, and flocks of sheep, and camels, and asses. And Saul commanded the people, and mustered them in

Editors' notes and page, col. 721

Footnotes

Scripture references (as printed, one band): (printed under page 365)

(81) ‹anchor: not visible› · call in col 721/722 (call above the foot image)

Exod. XVII, 9, 10, 11.

Exodus 17:9–11.

(printed under page 365)

(82) ‹anchor: not visible› · call in col 721/722 (call above the foot image)

ibid., 14, 15, 16.

Ibid., verses 14–16.

(printed under page 365)

(83) ‹anchor: ita scriptum est› · call in col 721

Deut. XXV, 17, 18.

Deuteronomy 25:17–18.

(printed under page 365)

(84) ‹anchor: in Evangeliis dicens› · call in col 721

Luc. IX, 62.

Luke 9:62.

(printed under page 365)

(85) ‹anchor: ad Saul› · call in col 721

I Reg. XV, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.

1 Kings (1 Samuel) 15:1–11.

(printed under page 365)

(86) ‹anchor: not visible› · call in col 721/722 (call above the foot image)

Deinde interpretatur DEFECTIO COMMOTA. A תמם « absolvi, deficere, » et נוע « movit se, motus, commotus fuit. »

Next it means A FAILING SHAKEN. From תמם, "to be completed, to fail," and נוע, "he moved himself, was moved, was shaken."

(printed under page 365)

(87) ‹anchor: not visible› · call in col 721/722 (call above the foot image)

Codex Corbeiensis « adjiciaris. » Libb. editi, « dejiciaris. » Paulo post mss. habent « ab Evilat. » Libb. editi, « ab Ejuia. »

The Corbie manuscript reads "adjiciaris" ("you be added"); the printed books, "dejiciaris" ("you be cast down"). A little later the manuscripts have "from Evilat"; the printed books, "from Ejuia."

(printed under page 365)

Page

running head: 721 IN NUMEROS HOMILI
marginal letters: A deinde interpretatur defectio; B xit ad Moysen; C obstitit Israel in; D rael, et nunc
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:722

Galaad ducenta millia peditum, et tria millia virorum ex Juda, et venit Saul ad civitatem Amalec, et insidias posuit in valle, et ait Saul ad Cineum : Vade tu, et discede de medio Amalec, ne forte et tu adjiciaris cum ipso. Tu enim fecisti misericordiam cum omnibus filiis Israel, cum ascenderent de terra Aegypti. Et discessit Cineus de medio Amalec, et percussit Saul Amalec, ab Evilat usque Sur, quae est contra faciem Aegypti, et cepit Agag regem Amalec vivum, et omnem populum ejus anathematizavit in ore gladii, et pepercit Saul et populus regi Agag, et servavit omne quod bonum erat ex ovibus et bobus, sed et quae secunda erant ex omnibus pecoribus bonis, et noluerunt ea exterminare, sed omne quod fuit contemptibile et despectum, hoc anathematizaverunt. Et factus est sermo Domini ad Samuelem dicens : Poenitet me, quia unxerim Saul in regem. » Et hic ergo observa quomodo Deus per prophetam regi Saul praecipit ut expugnet Amalec, et non parcat cuiquam ex eis : et quoniam pepercit regi Amalec Agag, offensam incurrit inexpiabilem, ita ut eousque permoveret Deum, ut contra quam recipit illa natura diceret : « Poenitet me quod unxi Saul in regem. » Non ergo expedit nobis parcere illi, qui declinat populum, vel ablingit, et devorat : illi scilicet invisibili Amalec, qui volentibus ascendere de Aegypto, et de mundi hujus evadere tenebris, atque ad terram repromissionis ascendere, resistit in via, et impugnat nos, et si invenerit nos lassos ac defessos, et retro respicientes, atque in ultimis et in cauda positos, abscindit nos et perimit. Et ideo tentandum semper in ante est, et ad propria festinandum, imo et in verticem montis ascendendum, et semper levandae sunt in orationibus ad coelum manus, ut ita demum vincatur Amalec et cadat. Vis autem scire quoniam non transitur ad terram sanctam, neque pervenitur ad regnum, nisi prius vincatur Amalec? David cum multa bella gessisset, et contra Allophylos fuissent ei acerrimi frequentesque conflictus, non tamen scribitur obtinuisse regnum, nisi prius edomuisset Amalec. Ait enim Scriptura : « Et regressus est David posteaquam cecidit Amalec, et suscepit regnum Saul; » cum tamen ipse Amalec describatur multas prius strages fecisse in populo Israel, et urbes eorum incendisse quamplurimas. Vere enim ante adventum veri David, illius qui natus est ex semine David secundum carnem, multas strages spiritales Amalecitae, quae sunt contrariae virtutes, fecerunt in populo Israel. Sed et ipsius David captivarunt, inquit, duas uxores. Judaeum puto primum, et secundum gentilem populum dici : et Judaeos enim et gentiles omnes

Gilgal, two hundred thousand footmen, and three thousand men of Judah, and Saul came to the city of Amalek, and laid ambushes in the valley, and Saul said to the Kenite: Go you, and depart from the midst of Amalek, lest perhaps you also be added with him. For you did mercy with all the children of Israel, when they went up from the land of Egypt. And the Kenite departed from the midst of Amalek, and Saul struck Amalek, from Havilah even unto Shur, which is over against the face of Egypt, and he took Agag the king of Amalek alive, and put all his people under the ban with the edge of the sword, and Saul and the people spared King Agag, and preserved all that was good of the sheep and oxen, and also what was second-best of all the good cattle, and they would not destroy them, but all that was contemptible and despised, this they put under the ban. And the word of the Lord came to Samuel saying: It repenteth Me, that I have anointed Saul to be king" (1 Kgs. 15:1–11). Here also therefore observe how God through the prophet commands King Saul to war against Amalek, and not to spare anyone of them: and because he spared Agag the king of Amalek, he incurred an inexpiable offence, so as to move God to such a degree that, contrary to what that nature admits, He said: "It repenteth Me that I have anointed Saul to be king." It is not expedient for us therefore to spare him who turns aside the people, or licks up, and devours: namely that invisible Amalek, who, when we wish to go up from Egypt, and to escape from the darkness of this world, and to go up to the land of promise, resists in the way, and attacks us, and if he finds us weary and spent, and looking back, and placed among the last and in the tail, cuts us off and destroys us. And therefore we must always strive forward, and hasten to our own things, nay even ascend to the top of the mountain, and our hands must always be lifted up in prayers to heaven, that so at length Amalek may be conquered and fall. Moreover do you wish to know that one does not cross over to the holy land, nor arrive at the kingdom, unless Amalek be first conquered? When David had waged many wars, and had had most fierce and frequent conflicts against the Philistines, yet he is not written to have obtained the kingdom until he had first subdued Amalek. For the Scripture says: "And David returned after he struck Amalek, and received the kingdom of Saul" (2 Kgs. 1:1); although Amalek himself is described as having previously made many slaughters among the people of Israel, and having burned very many of their cities. For truly before the coming of the true David, of Him Who was born of the seed of David according to the flesh, the spiritual Amalekites, which are the opposing powers, made many slaughters among the people of Israel. And of David himself also they took captive, it says, two wives (1 Kgs. 30:5). I think the first is said to be the Jewish, and the second the Gentile people: for both Jews and Gentiles all

Editors' notes and page, col. 722

Footnotes

(86) ‹anchor: Ait enim Scriptura› · call in col 722

II Reg. I, 1.

2 Kings (2 Samuel) 1:1.

(printed under page 365)

(87) ‹anchor: captivarunt, inquit› · call in col 722

I Reg. XXX, v.

1 Kings (1 Samuel) 30:5.

Editor's notes: (printed under page 365)

Page

running head: MEROS HOMILIA XIX. 722
marginal letters: A Galaad ducenta millia; B ctum, hoc anathematizaverunt.; C invenerit nos lassos; D describatur multas prius
old-edition numerals: 345 before ei acerrimi
other: Latin only, no Greek printed

PG 12:723

constat sub peccato fuisse conclusos. Sed non in his rerum exitus mansit. Adveniens enim David audi quid faciat. Et invenit, inquit, David dispersos Amalecitas « manducantes, et bibentes, et exsultantes pro praeda quam abstulerant : et cecidit, inquit, eos a prima nocte usque ad vesperam in crastinum. » Et post hanc caedem Amalecitarum, regressus suscepit regnum.

are agreed to have been shut up under sin. But the issue of things did not remain in these. For when David comes, hear what he does. And David found, it says, the Amalekites scattered abroad, "eating, and drinking, and making merry for the prey which they had taken away: and he struck them, it says, from the first watch of the night even unto the evening of the morrow" (1 Kgs. 30:16–17). And after this slaughter of the Amalekites, having returned he received the kingdom.

2. Hunc ergo Amalec videns Balaam filius Beor, homo vere videns, et audiens verba Dei, qui scit scientiam Excelsi, et visiones Dei videt, accepta parabola sua (sicut et in prioribus visionibus scriptum est), ait : « Initium gentium Amalec, et semen eorum peribit. » Quod ait : « Initium gentium Amalec, » certum est quia nullo pacto ad illum qui tunc erat in carne Amalec, referri possit : neque enim primus erat antiquitatis origine : sed ad invisibilem Amalec melius refertur, qui a declinando populos a Deo, et faciendo gentiles ex Dei cultoribus, Amalec nominatur. Et ideo recte initium gentium dicitur, quasi talis quaedam virtus contraria, quae prima initium dederit, ut homines gentiles fierent, mutando « gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis, et volucrum, et pecudum, et serpentium, et serviendo creaturae potius quam creatori. » Sicut enim in populo Dei scriptum est initium Christus, sic e contrario in populo qui declinat a Deo, et gentilis efficitur, initium est Amalec. « Et semen eorum peribit. » Semen eorum est persuasio, et doctrina, qua docuerunt homines declinare a Deo. Istud ergo semen malum et doctrina pessima, non ipsi in quibus seminatum est, peribunt. Ipsi enim cum conversi ingemuerint, salvi erunt. Et vide si non talis expositio etiam illis convenienter obsistet, qui Deum legis velut duritiae et crudelitatis accusant, qui non solum gentem Amalec, sed et semen ejus pronuntiet periturum : cum gens quidem ad spirituales nequitias referatur, semen vero ejus doctrina superstitionum gentilium, et cultus idolorum, atque omnis secta quae a Deo populum declinare suadet, exponatur.

2. Seeing this Amalek therefore, Balaam the son of Beor, the man who truly sees, and hears the words of God, who knows the knowledge of the Most High, and sees the visions of God, having taken up his parable (just as it is written in the former visions also), says: "Amalek the beginning of the nations, and their seed shall perish" (Num. 24:20). As to what he says: "Amalek the beginning of the nations," it is certain that in no way can it be referred to him who was then Amalek in the flesh: for neither was he first in origin of antiquity: but it is better referred to the invisible Amalek, who from turning aside the peoples from God, and making Gentiles out of the worshippers of God, is named Amalek. And therefore he is rightly called the beginning of the nations, as being some such opposing power, which first gave the beginning that men should become Gentiles, by changing "the glory of the incorruptible God into the likeness of the image of corruptible man, and of birds, and of four-footed beasts, and of creeping things, and by serving the creature rather than the Creator" (Rom. 1:23, 25). For just as in the people of God Christ is written to be the beginning, so on the contrary in the people which turns aside from God, and is made Gentile, the beginning is Amalek. "And their seed shall perish." Their seed is the persuasion, and doctrine, whereby they taught men to turn aside from God. That evil seed therefore and worst doctrine, not those themselves in whom it was sown, shall perish. For they themselves, when converted they shall groan, shall be saved. And see whether such an exposition will not also fittingly withstand those who accuse the God of the law as of harshness and cruelty, Who pronounces that not only the nation of Amalek, but also its seed is to perish: when the nation indeed is referred to spiritual wickednesses, while its seed is expounded as the doctrine of Gentile superstitions, and the worship of idols, and every sect which persuades the people to turn aside from God.

3. Commemorat autem prophetia post Amalec Cineum dicens : « Et videns Cineum, assumens parabolam suam dixit : Valida habitatio tua, etsi posueris in petra nidum tuum, etsi fuerit tibi Beor nidus astutiae, Assyrii captivum te ducent. » Videtur mihi quod Cineum non valde culpabiliter nominet. Ipse est enim cui et in superioribus dicebat Saul : « Discede de medio Amalec, et non percutiam te : quia tu fecisti misericordiam in

3. Moreover after Amalek the prophecy makes mention of the Kenite, saying: "And seeing the Kenite, taking up his parable he said: Strong is your dwelling-place, and if you shall put your nest in a rock, even if Beor shall be to you a nest of subtlety, the Assyrians shall lead you captive" (Num. 24:21–22). It seems to me that he names the Kenite not very blameworthily. For it is he himself to whom in the preceding passages also Saul said: "Depart from the midst of Amalek, and I will not strike you: because you did mercy among

Editors' notes and page, col. 723

Footnotes

Scripture references (as printed, one band): (printed under page 366)

(88) ‹anchor: not visible› · call in col 723/724 (call above the foot image)

I Reg. XXX, 16 et 17.

1 Kings (1 Samuel) 30:16 and 17.

(printed under page 366)

(89) ‹anchor: not visible› · call in col 723/724 (call above the foot image)

Num. XXIV, 20.

Numbers 24:20.

(printed under page 366)

(90) ‹anchor: creatori› · call in col 723

Rom. I, 23.

Romans 1:23.

(printed under page 366)

(91) ‹anchor: Cineum dicens› · call in col 723

Num. XXIV, 21, 22.

Numbers 24:21–22.

(printed under page 366)

(92) ‹anchor: dicebat Saul› · call in col 723

I Reg. XV, 6.

1 Kings (1 Samuel) 15:6.

(printed under page 366)

Page

running head: 723 ORIGENIS
marginal letters: A constat sub peccato; B qui tunc erat; C qua docuerunt homines; D parabolam suam dixit
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:724

Israel, cum ascenderet de Aegypto. » De hoc ergo et nunc dicitur, quia valida sit habitatio ejus, si ponat nidum suum in petra. Petra Christus est. Si ergo ponat nidum suum in petra, valida est habitatio ejus, si tamen non fiat ei Beor nidus astutiae. Beor, pater est Balaam, qui potest accipi in persona haereticorum : ut hoc dici videatur, quod salvus possit esse Cineus, si ponat in petra nidum suum, hoc est in Christo collocet spem suam, et non eum haereticorum circumdet et circumscribat astutia. Nam si hoc fuerit, nihil ei proderit quod in petra, qui est Christus, collocatus videtur. Ab Assyriis enim captivus ducetur, malignis scilicet virtutibus, quae eos captivos ducunt, et in potestatem accipiunt, quos haereticus error involverit. Videtur sane secundum hanc expositionem quam de Cineo edidimus, et conjunctio interturbare sensum. Sed sciendum est, quod vernaculum est Hebraeae linguae, et conjunctione frequenter uti, ita ut interdum abundet, et in non necessariis, ut in nostra apparet lingua, videatur inserta : quod utique cum venia accipiendum est. Habet enim unaquaeque lingua aliquid proprietatis, quod apud alias linguas vitiosum videatur. Et hic ergo, et conjunctio quasi abundans habenda est, et superflua. Caveat ergo Cineus, qui interpretatur possidens, caveat, inquam, etiamsi possideat, et promereatur istam gratiam, ut in Ecclesia Christi sit, ne forte astutia Beor circumveniat eum, et declinet ad dogmata prava et perversa, et ob hoc tradatur Assyriis. Qui enim blasphemant in Ecclesia positi, traduntur Satanae, sicut Phygellus et Hermogenes. de quibus Paulus dicit : « Quos tradidi, inquit, Satanae, ut discant non blasphemare. » Propterea ergo Assyriis traditur, qui declinaverit in haereticam blasphemiam : quia Assyrii interpretantur dirigentes : et ob hoc traduntur eis qui traduntur, non ut pereant, nec ut penitus intereant, sed ut dirigantur, et corrigantur : et sicut ipse Paulus dicit, « ut discant non blasphemare. »

Israel, when he went up from Egypt" (1 Kgs. 15:6). Concerning him therefore it is now also said, that strong is his dwelling-place, if he puts his nest in a rock. The rock is Christ. If therefore he puts his nest in the rock, strong is his dwelling-place, if however Beor does not become to him a nest of subtlety. Beor is the father of Balaam, who can be taken in the person of heretics: so that this seems to be said, that the Kenite can be saved, if he puts his nest in the rock, that is, places his hope in Christ, and the subtlety of heretics does not surround and ensnare him. For if this happens, it will profit him nothing that he seems placed in the rock, which is Christ. For he shall be led captive by the Assyrians, namely by the evil powers, which lead captive and receive into their power those whom heretical error has enveloped. Indeed, according to this exposition which we have set forth concerning the Kenite, the conjunction "and" seems to disturb the sense. But it must be known that it is native to the Hebrew language to use the conjunction "and" frequently, so that sometimes it is redundant, and in unnecessary places, as appears in our language, seems inserted: which surely is to be taken with allowance. For every language has some idiom, which among other languages may seem faulty. Here also therefore the conjunction "and" is to be held as redundant and superfluous. Let the Kenite therefore, who is interpreted possessing, beware, let him beware, I say, even if he possesses and merits that grace, so as to be in the Church of Christ, lest perhaps the subtlety of Beor circumvent him, and he turn aside to depraved and perverse doctrines, and on this account be delivered to the Assyrians. For those who blaspheme when placed in the Church are delivered to Satan, like Phygellus and Hermogenes, concerning whom Paul says: "Whom I have delivered, he says, to Satan, that they may learn not to blaspheme" (1 Tim. 1:20). On this account therefore he who has turned aside into heretical blasphemy is delivered to the Assyrians: because the Assyrians are interpreted directing: and on this account those who are delivered are delivered to them, not that they may perish, nor that they may utterly be destroyed, but that they may be directed, and corrected: and just as Paul himself says, "that they may learn not to blaspheme."

4. Post haec vero Balaam prophetiae suae sermonem in his concludit dicens : « Et assumpta parabola sua dixit : O quis vivet, cum fecerit haec Deus? Et exibunt de manu Cithiorum, et affligent Assur, et affligent Hebraeos, et ipsi pariter peribunt. » Quod per singula per parabolam loqui dicitur Balaam, legenti incutit pudorem, ne quid in iis quae dicuntur, non quasi in parabola, sed secundum litteram dictum putet. Ait ergo : « O quis vivet, cum fecerit haec Deus? » Hic vitam non hanc communem, sed illam nominat, quae secundum

4. After these things, however, Balaam concludes the discourse of his prophecy in these words, saying: "And taking up his parable he said: Alas, who shall live, when God shall do these things? And they shall go forth from the hand of the Kittim, and shall afflict Asshur, and shall afflict the Hebrews, and they themselves shall perish together" (Num. 24:23–24). That Balaam is said at each point to speak by a parable strikes modesty into the reader, lest he suppose anything in those things which are said to be spoken not as in a parable, but according to the letter. He says therefore: "Alas, who shall live, when God shall do these things?" Here he names life, not this common life, but that which is according to

Editors' notes and page, col. 724

Footnotes

(93) ‹anchor: Quos tradidi, inquit› · call in col 724

I Tim. I, 20.

1 Timothy 1:20.

(printed under page 366)

(94) ‹anchor: concludit dicens› · call in col 724

Num. XXIV, 23, 24.

Numbers 24:23–24.

(printed under page 366)

(88) ‹anchor: interpretatur possidens› · call in col 724

Cineus qui interpretatur possidens. A קנה « comparavit, possedit. »

Cineus, which means "possessing." From קנה, "he acquired, possessed."

(printed under page 366)

(89) ‹anchor: Phygellus et Hermogenes› · call in col 724

Sicut Phygellus et Hermogenes, etc. Codex Corbeiensis posteriori sed eadem manu supra ascriptum habet, « sicut Philetus et Hermogenes, » etc. Horum mentio fit II Tim. I, 15 : « Scis hoc, quod aversi sunt a me omnes qui in Asia sunt, ex quibus est Phygellus et Hermogenes. » At de his non dixit Paulus conceptis verbis : « quos tradidi Satanae, ut discant non blasphemare, » sed de Hymenaeo et Alexandro. Vide I Tim. I, 20.

As Phygellus and Hermogenes, etc. The Corbie manuscript has written above, later but in the same hand, "as Philetus and Hermogenes," etc. These are mentioned at 2 Timothy 1:15: "You know this, that all who are in Asia have turned away from me, among whom are Phygellus and Hermogenes." But Paul did not say of these in express words, "whom I have delivered to Satan, that they may learn not to blaspheme"; he said it of Hymenaeus and Alexander. See 1 Timothy 1:20.

(printed under page 366)

(90) ‹anchor: interpretantur dirigentes› · call in col 724

Assyrii interpretantur DIRIGENTES. A verbo אשר quod in Pihel significat « direxit, duxit. »

The Assyrians are interpreted DIRECTING. From the verb אשר, which in the Piel means "he directed, led."

(printed under page 366)

Page

running head: ORIGENIS 724
marginal letters: A Israel, cum ascenderet; B detur sane secundum; C ta prava et; D Assur, et affligent
old-edition numerals: 346 before sed ut dirigantur,
misprint as printed: Hermogenes (89). de (full stop for comma)
other: Latin only, no Greek printed

PG 12:725

Deum est : et hoc est quod dicit, quia cum haec omnia fient, cum orietur astrum ex Jacob, et surrexerit homo ex Israel, et deleverit Amalec, et semen ejus perdiderit : hoc est, cum advenerit Christus, et idolorum cultum destruxerit, atque omnium daemonum subjecerit potestatem, quis erit ille tam beatus, tam felix qui haec videat; hoc est, qui sentiat, et intelligat, et credat quod haec ita fecerit Deus? « Et exibunt de manibus Cithiorum, et affligent Assyrios. » Cithii interpretantur plaga finis. Hi ergo qui convertuntur ad Deum, et a Christo eruditi, plagam quae in fine saeculi impiis veniet, effugiunt, ipsi affligent Assyrios; hoc est, his qui in agone pietatis positi sunt, conteret Satanam Deus sub pedibus, ipsi affligent Assyrios, daemonum scilicet gentem. Calcabunt namque super serpentes, et scorpiones, et super omnem virtutem inimici, et affligent eos. Affligent Hebraeos, et ipsi pariter peribunt. Hebraei transeuntes interpretantur. Iste ergo ipse populus etiam Hebraeus dicitur, quia transiit de Aegypto ad terram repromissionis, de tenebris ad lucem, de morte ad vitam. Sed quoniam, ut diximus, haec non sine agone, nec sine magno certamine poterit obtinere, quasi in agone positus nunc affligit, nunc affligitur, et nunc caedit adversarium, nunc ipse ab adversario verberatur. Affligent ergo etiam ipsi Assyrii Hebraeos, hoc est populum Domini, sicut affliguntur ab eis : sed ipsi, id est, Assyrii, cum haec fecerint, et cum vires suas omnes erga Hebraeos affligendos effuderint, statim etiam ipsi peribunt. Quod ergo ait, « et affligent Hebraeos, et ipsi pariter peribunt : » non ita accipiendum est, quasi pariter cum Hebraeis peribunt et Assyrii : sed pariter, id est, statim ut haec fecerint, et Hebraeos afflixerint, etiam ipsi peribunt. Pariter ergo Graecus sermo pro statim ponit. Hic ergo erit finis omnium, ut et Assur, cui tradebantur hi qui delinquebant ex populo Dei, vel in interitum carnis, ut spiritus salvus fieret, vel ut discerent non blasphemare, peribit etiam ipse ab eo, qui potestatem habet perdere in gehennam. Dicetur enim eis a justo judice : « Ite in ignem aeternum, quem paravit Deus diabolo, et angelis ejus. » Ibi ergo peribit Assur. Et quidem periit aliquando et una ovis ex centum ovibus : sed hanc ovem pastor bonus, relictis nonaginta novem in montibus, descendens ad vallem hanc nostram, vallem lacrymarum, et requirens invenit, atque impositam humeris suis reportavit, et illi numero qui in superioribus salvus manebat, adjunxit. Iste autem Assur qui in fine omnium dicitur periturus, nescio si aliquando aut quaeri possit aut inveniri : periit enim non errore, sed judicio, nec

God: and this is what he says, that when all these things shall come to pass, when the star shall rise out of Jacob, and a man shall arise out of Israel, and shall blot out Amalek, and destroy his seed: that is, when Christ shall come, and shall destroy the worship of idols, and subject the power of all demons, who will be that man so blessed, so happy as to see these things; that is, who will perceive, and understand, and believe that God has so done these things? "And they shall go forth from the hands of the Kittim, and shall afflict the Assyrians." The Kittim are interpreted the stroke of the end. Those therefore who are converted to God, and instructed by Christ, escape the stroke which at the end of the age shall come upon the ungodly, they themselves shall afflict the Assyrians; that is, for those who are placed in the contest of piety, God shall bruise Satan under their feet, they themselves shall afflict the Assyrians, namely the nation of demons. For they shall tread upon serpents and scorpions, and upon all the power of the enemy, and shall afflict them. They shall afflict the Hebrews, and they themselves shall perish together. The Hebrews are interpreted passers-over. That very people therefore is also called Hebrew, because it passed over from Egypt to the land of promise, from darkness to light, from death to life. But since, as we have said, it will not be able to obtain these things without a contest, nor without a great struggle, as being placed in a contest it now afflicts, now is afflicted, and now strikes the adversary, now is itself beaten by the adversary. The Assyrians themselves also therefore shall afflict the Hebrews, that is, the people of the Lord, just as they are afflicted by them: but they themselves, that is, the Assyrians, when they shall have done these things, and when they shall have poured out all their strength towards afflicting the Hebrews, immediately they themselves also shall perish. As to what he says therefore, "and they shall afflict the Hebrews, and they themselves shall perish together:" it is not to be so understood as though the Assyrians also shall perish together with the Hebrews: but together, that is, immediately when they shall have done these things, and shall have afflicted the Hebrews, they themselves also shall perish. For the Greek expression puts "together" for "immediately." This therefore will be the end of all things, that Asshur also, to whom were delivered those who transgressed from the people of God, either for the destruction of the flesh, that the spirit might be saved, or that they might learn not to blaspheme, shall himself also perish from Him Who has power to destroy into hell. For it shall be said to them by the just Judge: "Go into everlasting fire, which God hath prepared for the devil, and his angels" (Matt. 25:41). There accordingly Asshur shall perish. And indeed one sheep out of a hundred sheep also once perished (Luke 15:4–7): but this sheep the Good Shepherd, having left the ninety-nine in the mountains, descending to this valley of ours, the valley of tears, and seeking found, and having laid it on His shoulders carried it back, and joined it to that number which remained safe in the upper regions. Whereas this Asshur, who at the end of all things is said to be about to perish, I know not whether he can ever either be sought or be found: for he perished not by error, but by judgement, nor

Editors' notes and page, col. 725

Footnotes

Scripture references (as printed, one band): (printed under page 367)

(95) ‹anchor: a justo Judice› · call in col 725

Matth. XXV, 41.

Matthew 25:41.

(printed under page 367)

(96) ‹anchor: centum ovibus› · call in col 725

Luc. XV, 6, 7.

Luke 15:6–7.

(printed under page 367)

(97) ‹anchor: not visible› · call in col 725/726 (call above the foot image)

Deut. XXXII, 30; et I Reg. II, 6.

Deuteronomy 32:30; and 1 Kings (1 Samuel) 2:6.

(printed under page 367)

(91) ‹anchor: not visible› · call in col 725/726 (call above the foot image)

Cithii interpretantur PLAGA FINIS. A כתת « tudit, contrivit, » et תמם « absolvi, compleri, perfici. »

The Cithians means STROKE OF THE END. From כתת, "he beat, crushed," and תמם, "to be completed, fulfilled, finished."

(printed under page 367)

(92) ‹anchor: not visible› · call in col 725/726 (call above the foot image)

Hebraei TRANSEUNTES interpretantur. A verbo עבר « transivit. »

Hebrews means PASSING OVER. From the verb עבר, "he passed over."

(printed under page 367)

(93) ‹anchor: not visible› · call in col 725/726 (call above the foot image)

Mss., « revocato. » Libb. editi, « devocato. »

The manuscripts read "revocato" ("called back"); the printed books, "devocato" ("called away").

(printed under page 367)

Page

running head: 725 IN NUMEROS HOMILI
marginal letters: A Deum est : et; B monum scilicet gentem.; C gendos effuderint, statim; D periit aliquando et
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:726

lapsu motus, sed perseverantia perduratus. Quod enim scriptum est : « Ego vivere faciam, deducam in infernum et reducam, » nescio si generaliter omnes aspiciat, an ad eos tantum quos deceptio diaboli deduci fecit in mortem. Haec etiam de ultima Balaam prophetia a nobis pro viribus dicta sint, quae pro locorum difficultate explanandi magis, quam perorandi stilo placuit explicari. Quid enim interest dummodo omnia ad aedificationem dicantur, et omnia ad gloriam Dei fiant, qui est benedictus in saecula saeculorum. Amen.

moved by a slip, but hardened in perseverance. For that which is written: "I will make to live, I will bring down into hell and will bring back" (Deut. 32:39; 1 Kgs. 2:6), I know not whether it regards all generally, or those only whom the deception of the devil caused to be brought down into death. Let these things also concerning the last prophecy of Balaam have been spoken by us according to our strength, which in accordance with the difficulty of the passages it pleased us to unfold in the style rather of explaining than of declaiming. For what does it matter, provided only all things be spoken for edification, and all things be done to the glory of God, Who is blessed unto ages of ages. Amen.

HOMILIA XX.

HOMILY XX.

De eo qui fornicatus est in Madianitide, et quod consecratus est populus Beelphegor.

On him who committed fornication with the Midianitish woman, and that the people was consecrated to Baal-peor.

1. Lectio hodie recitata est, primam quidem historiam continens de fornicatione viri Israelitae et mulieris Madianitidis; secundam vero de visione populi, in qua numerari iterum jubetur ex praecepto Domini, in irritum scilicet revocato priore numero, propter peccata quae commiserant ii, qui prius fuerant sub numeri definitione censiti. Cassatur ergo et in irritum deducitur ex peccatis numerus qui scriptus est : et tantum valent delicta, ut nec hoc prosit quod in numero quis habitus sit apud Deum, cum declinaverit. Sed, ut Scriptura refert, etiam artus eorum qui recesserunt a Deo, ceciderunt in deserto. Duae ergo sunt historiae, quae recitatae sunt : sed nos de prima interim, quae fornicationem populi describit, si quid orantibus vobis Dominus gratiae dignabitur praestare, dicemus. Si vero ipse concesserit, aliquid etiam de secunda contingere audebimus. « Et applicuit, inquit, Israel ad Sattin, et pollutus est populus, et fornicatus est in filias Moab, et invitaverunt eos ad sacrificia idolorum suorum, et manducavit populus de sacrificiis eorum, et adoraverunt idola eorum, et consecratus est Beelphegor, et iratus est furore Dominus contra Israel. » In his ostenditur illud, quod saepe memoravimus, quia Balaam posteaquam Dei virtute constrictus, non est permissus maledicere Israel, volens tamen placere regi Balach, ait ad eum sicut scriptum est : « Veni, consilium do tibi. » Et quid consilii dederit, ibi non apparuit, in posterioribus tamen ipsius libri Numerorum scriptum refertur. Sed plenius in Revelatione Joannis, ubi ita continetur : « Habes, inquit, ibi quosdam, qui tenent doctrinam Balaam, qui docuit Balach, ut mitteret scandalum in conspectu filiorum Israel, ut manducarent idolis immolata, et fornicarentur. » Ex hoc ergo apparet quod nequitia usus sit Balaam, et consilium dederit regi, talia quaedam dicens ad eum : Populus hic non propriis

1. The reading has been recited today, containing as its first history indeed that concerning the fornication of the Israelite man and the Midianitish woman; and as its second that concerning the muster of the people, in which it is commanded to be numbered again by the precept of the Lord, the former number namely having been revoked and made void on account of the sins which those had committed who previously had been enrolled under the definition of the number. The number which is written is therefore annulled and brought to naught by reason of sins: and transgressions have so much force that not even this profits, that one has been held in the number with God, when he has turned aside. But, as the Scripture relates, even the limbs of those who departed from God fell in the desert. There are therefore two histories which have been recited: but we meanwhile will speak concerning the first, which describes the fornication of the people, if upon your prayers the Lord shall deign to grant any grace. And if He Himself shall grant it, we will venture to touch somewhat upon the second also. "And Israel encamped, it says, at Shittim, and the people was defiled, and committed fornication with the daughters of Moab, and they invited them to the sacrifices of their idols, and the people ate of their sacrifices, and worshipped their idols, and was consecrated to Baal-peor, and the Lord was angry with wrath against Israel" (Num. 25:1–3). In these things is shown that which we have often mentioned, that Balaam, after he was constrained by the power of God and not permitted to curse Israel, wishing nevertheless to please King Balak, said to him just as it is written: "Come, I give you counsel" (Num. 24:14). And what counsel he gave did not appear there, yet in the later parts of the book of Numbers itself it is related as written. But more fully in the Revelation of John, where it is thus contained: "You have, He says, there some who hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication" (Rev. 2:14). From this therefore it appears that Balaam used wickedness, and gave counsel to the king, saying some such things to him: This people conquers not by its own

Editors' notes and page, col. 726

Footnotes

(98) ‹anchor: applicuit, inquit› · call in col 726

Num. XXV, 1, 2, 3.

Numbers 25:1–3.

(printed under page 367)

(99) ‹anchor: sicut scriptum est› · call in col 726

Num. XXIV, 14.

Numbers 24:14.

(printed under page 367)

(1) ‹anchor: Habes, inquit› · call in col 726

Apoc. II, 14.

Revelation 2:14.

Editor's notes: (printed under page 367)

Page

running head: MEROS HOMILIA XX. 726
marginal letters: A lapsu motus, sed; B historiam continens de; C stare, dicemus. Si; D apparuit, in posterioribus
old-edition numerals: 347 after furore
other: Latin only, no Greek printed; ends with pro- split at column break
other: the word propriis was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 727

PG 12:727

viribus, sed Deum colendo vincit, et pudicitiam conservando. Si vis eum vincere, primo eorum pudicitiam dejice, et sponte vincentur. Sed adversum haec non virtute militum, sed mulierum decore pugnandum est, nec armatorum vigore, sed mollitie feminarum. Procul amove armatorum manum, et electam congrega speciem puellarum, ludentes pedibus eant, manibusque plaudentes : forma vincit armatos, ferrum pulchritudo captivat, vincentur specie qui non vincuntur praelio. Verum ubi senserint eos mulieres Moabitides vel Madianitides manus dedisse libidini, et peccato inclinasse cervices, non prius semetipsas cupientibus praebeant, quam de sacrificiis idolorum acquieverint degustare : ut cogente libidine, consiliis obtemperent feminarum, et consecrentur prius Beelphegor, quod est idolum turpitudinis. Haec fuerunt consilia Balaam : quibus acceptis rex Balach parat continuo exercitum non armis virilibus, sed femineo nitore compositum, non furore bellico, sed libidinis flamma succensum. Nullam refrenat pudor, nullam prohibet verecundia. Amor patriae et vitium gentis conspirant pariter in lasciviam, et ad decipiendum proba exsistit improbitas. Pro nefas, vix prohibetur libido legum minis, vix gladii terrore reprimitur! quid sceleris non perpetret, ubi facinore suo placituram se mulier regi credidit, et salutem patriae quaesituram? Captivantur ergo Israelitae, non ferro, sed luxu, nec virtute, sed libidine, et fornicantur in mulieres Madianitidas, et ira Dei insurgit super eos. Sunt quidem in iis et mystica quaedam, atque interioris intelligentiae secreta : sed nos primo ipse historiae textus aedificet, ut discamus ex hoc, quoniam adversus nos jaculantur tela luxuriae. Sed si nobis non desint arma, quibus nos armari jubet Apostolus, hujusmodi jacula nos terebrare non poterunt, si sit nobis lorica justitiae, si habeamus galeam salutis, et gladium spiritus, super omnia scutum fidei, et calceati simus pedes in praeparatione Evangelii pacis. Ista sunt arma quae nos defendunt in hujusmodi bellis. Si autem talia arma projicimus, statim locum diabolico vulneri damus, et captivos nos ducit omnis daemonum chorus : atque ob hoc ira Dei insurgit super nos, et non solum in praesenti saeculo puniemur, verum etiam in futuro. Quod ergo facit nos vincere in iis praeliis quae adversum nos diabolus commovet, pudicitia est, et justitia, et prudentia, et pietas, caeteraeque virtutes. Quae autem faciunt nos vinci, luxuria est, et libido, avaritia et impietas, omnisque malitia. Haec ergo sunt, quae nos historiae textus edocuit. Verum quoniam Joannes in Revelatione sua, ea quae in lege secundum historiam scripta sunt adducit ad mysteria divina, et sacramenta quaedam in iis edocet contineri, necessarium videtur etiam secundum id quod ille sensit, nos quoque ab illo datam expositionis regulam sequi, et primo memorare ea, quae ad angelum Ecclesiae

strength, but by worshipping God, and by preserving chastity. If you wish to conquer it, first cast down their chastity, and of their own accord they will be conquered. But against these things one must fight not with the valour of soldiers, but with the comeliness of women, nor with the vigour of armed men, but with the softness of females. Remove far away the band of armed men, and gather together a chosen beauty of girls, let them go playing with their feet, and clapping with their hands: beauty conquers armed men, loveliness captivates iron, those will be conquered by beauty who are not conquered in battle. But when the Moabitish or Midianitish women shall perceive that they have yielded their hands to lust, and bowed their necks to sin, let them not offer themselves to those who desire them before they have consented to taste of the sacrifices of idols: that as lust compels them, they may obey the counsels of the women, and be consecrated first to Baal-peor, which is the idol of shamefulness. These were the counsels of Balaam: having received which, King Balak forthwith prepares an army composed not of manly arms, but of womanly brilliance, kindled not with warlike fury, but with the flame of lust. Shame bridles none, modesty restrains none. Love of country and the vice of the nation conspire together unto wantonness, and shamelessness proves virtuous for deceiving. Oh the wickedness! Lust is scarcely restrained by the threats of laws, scarcely repressed by the terror of the sword! What crime would a woman not perpetrate, where by her deed she believed that she would please the king, and procure the safety of her country? The Israelites therefore are taken captive, not by iron, but by luxury, nor by valour, but by lust, and commit fornication with the Midianitish women, and the wrath of God rises up against them. There are indeed in these things certain mystical matters also, and secrets of interior understanding: but let the text itself of the history first edify us, that we may learn from this that the darts of luxury are hurled against us. Yet if the arms with which the Apostle commands us to be armed be not wanting to us, darts of this sort will not be able to pierce us, if we have the breastplate of justice, if we have the helmet of salvation, and the sword of the spirit, above all the shield of faith, and have our feet shod in the preparation of the Gospel of peace (Eph. 6:14–17). Those are the arms which defend us in wars of this sort. But if we cast away such arms, we immediately give place to a diabolical wound, and the whole chorus of demons leads us captive: and on this account the wrath of God rises up against us, and we shall be punished not only in the present age, but also in that which is to come. What makes us conquer therefore in these battles which the devil stirs up against us is chastity, and justice, and prudence, and piety, and the rest of the virtues. While the things which cause us to be conquered are luxury, and lust, avarice and impiety, and all malice. These therefore are the things which the text of the history has taught us. Truly, since John in his Revelation brings to divine mysteries the things which are written in the law according to the history, and teaches thoroughly that certain sacraments are contained in them, it seems necessary that according to that which he perceived, we also should follow the rule of exposition given by him, and first call to mind those things which, writing to the angel of a certain Church,

Editors' notes and page, col. 727

Footnotes

Scripture references (as printed, one band): (printed under page 368)

(2) ‹anchor: jubet Apostolus› · call in col 727

Ephes. VI, 11, 16, 17.

Ephesians 6:11, 16, 17.

(printed under page 368)

(3) ‹anchor: not visible› · call in col 727/728 (call above the foot image)

Apoc. II, 14.

Revelation 2:14.

(printed under page 368)

(94) ‹anchor: vulneri damus› · call in col 727

Codex S. Theodorici Remensis. « locum diabolo vulneris damus. »

The manuscript of Saint-Thierry at Reims reads "we give the devil room for a wound."

(printed under page 368)

Page

running head: 727 ORIGENIS
marginal letters: A priis viribus, sed; B et consecrentur prius; C in iis et; D puniemur, verum etiam
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment priis and ends with Ec- split at column break
other: the word Ecclesiae was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 728

PG 12:728

cujusdam scribens dicit : « Habes ibi quosdam, qui tenent doctrinam Balaam, qui docuit Balach mittere scandalum in conspectu filiorum Israel, ut manducarent immolata idolis, et fornicarentur. » Ergo temporibus Joannis apostoli erant quidam in Ecclesia illa ad quam scribebat, docentes doctrinam Balaam. Putasne ita accipiendum est quod fuerint in illis diebus qui dicerent se docere ea quae Balaam docuit, et qui profiterentur se dogmatum et traditionum illius esse doctores? An illud potius debemus advertere, quod si quis faciat opus quod fecit Balaam, is doctrinam Balaam docere videatur? Sicut et de doctrina Jezabel in eadem Revelatione memoratur, non quod aliquis ex discipulis Jezabel doceat quae illa tradiderit, sed quod si quis, verbi causa, aut prophetas Dei persequatur, ut illa fecit, aut ad idola aliquos decipiat, vel falsis circumscriptionibus perimat innocentes, iste Jezabel dicetur tenere doctrinam. Si ergo aliquis malis consiliis scandalum generet populo Dei, et offensionem divinam, atque iracundiam coelestem provocet plebi, vel idolorum sacrificiis communicando, vel stupris aut libidini serviendo, hic doctrinam Balaam tenere dicendus est. Est ergo exsecrabilis corporis etiam fornicatio. Quid enim ita exsecrabile, quam templum Dei violare, ac tollere membra Christi, et facere membra meretricis?

he says: "Thou hast there some who hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication" (Rev. 2:14). Therefore in the times of the Apostle John there were some in that Church to which he was writing, teaching the doctrine of Balaam. Do you think it is to be so understood that there were in those days men who said that they taught the things which Balaam taught, and who professed that they were teachers of his doctrines and traditions? Or ought we rather to observe this, that if anyone does the work which Balaam did, he seems to teach the doctrine of Balaam? Just as concerning the doctrine of Jezebel also mention is made in the same Revelation, not that anyone of the disciples of Jezebel teaches the things which she handed down, but that if anyone, for example, either persecutes the prophets of God, as she did, or deceives some unto idols, or destroys the innocent by false snares, he will be said to hold the doctrine of Jezebel. If therefore anyone by evil counsels generates a stumbling-block for the people of God, and provokes divine offence and heavenly wrath upon the folk, either by communicating in the sacrifices of idols, or by serving debaucheries or lust, he is to be said to hold the doctrine of Balaam. Even the fornication of the body therefore is execrable. For what is so execrable as to violate the temple of God, and to take the members of Christ, and make them the members of a harlot (1 Cor. 6:15)?

2. Multo tamen magis exsecrabilis est generalis illa fornicatio, in qua omne genus peccati pariter continetur. Generalis autem fornicatio dicitur, cum anima quae in consortium Verbi Dei ascita est, et matrimonio ejus quodammodo sociata, ab ullo alieno scilicet, et adversario illius viri qui eam sibi despondit in fide, corrumpitur et violatur. Est ergo sponsus et vir animae mundae et pudicae, Verbum Dei, qui est Christus Dominus, sicut et Apostolus dicit : « Volo autem omnes vos uni viro virginem castam exhibere Christo. Timeo autem ne forte, sicut serpens seduxit Evam astutia sua, sic corrumpantur sensus vestri a simplicitate, quae est in Christo Jesu. » Donec igitur anima adhaeret sponso suo, et audit verbum ejus, et ipsum complectitur, sine dubio ab ipso semen suscipit verbi : et sicut ille dixit : « De timore tuo, Domine, in utero concepi, » ita et haec dicit, De verbo tuo, Domine, in ventre concepi, et parturivi, et spiritum salutis tuae feci super terras. Si ergo sic de Christo concepit anima, fecit filios pro quibus dicatur ad eam, quia « salva erit per filiorum procreationem, si permanserit in fide, et charitate, et sanctitate, cum sobrietate, » etiamsi prius sicut Eva seducta fuisse anima videatur. Est itaque vere beata soboles, ubi concubitus factus fuerit animae cum Verbo Dei, et ubi complexus ad invicem dederint. Inde nascetur generosa progenies, inde pudicitia orietur, inde justitia, inde patientia, inde mansuetudo, et charitas, atque omnium virtutum proles veneranda

2. Yet much more execrable is that general fornication, in which every kind of sin is together contained. Now general fornication is spoken of when the soul which has been received into the fellowship of the Word of God, and in a certain manner united in marriage to Him, is corrupted and violated by any stranger, namely, and adversary of that Husband Who betrothed it to Himself in faith. The Bridegroom and Husband therefore of the pure and chaste soul is the Word of God, Who is Christ the Lord, just as the Apostle also says: "For I wish to present you all as a chaste virgin to one Husband, Christ. But I fear lest perhaps, as the serpent seduced Eve by his subtlety, so your minds may be corrupted from the simplicity which is in Christ Jesus" (2 Cor. 11:2–3). So long therefore as the soul cleaves to its Bridegroom, and hears His word, and embraces Himself, without doubt it receives from Him the seed of the word: and just as he said: "From fear of Thee, O Lord, I have conceived in the womb" (Isa. 26:18), so this soul also says: From Thy word, O Lord, I have conceived in the belly, and have been in travail, and have wrought the spirit of Thy salvation upon the earth. If therefore the soul has thus conceived from Christ, it has produced children for whom it may be said to it, that "she shall be saved through the childbearing, if she continue in faith, and love, and holiness, with sobriety" (1 Tim. 2:15), even if previously like Eve the soul seem to have been seduced. There is accordingly a truly blessed offspring, where union of the soul has taken place with the Word of God, and where they have given embraces to one another. Thence a noble progeny shall be born, thence chastity shall arise, thence justice, thence patience, thence meekness, and charity, and the venerable offspring of all virtues

Editors' notes and page, col. 728

Footnotes

(4) ‹anchor: membra meretricis› · call in col 728

I Cor. VI, 15.

1 Corinthians 6:15.

(printed under page 368)

(5) ‹anchor: Apostolus dicit› · call in col 728

II Cor. II, 2, 3.

2 Corinthians 2:2–3 [as printed; the quotation is 2 Cor. 11:2–3].

(printed under page 368)

(6) ‹anchor: ille dixit› · call in col 728

Isa. XXVI, 18.

Isaiah 26:18.

(printed under page 368)

(7) ‹anchor: ad eam› · call in col 728

I Tim. II, 15.

1 Timothy 2:15.

Editor's notes: (printed under page 368)

Page

running head: ORIGENIS 728
marginal letters: A clesiae cujusdam scribens; B causa, aut prophetas; C anima quae in; D utero concepi, »
old-edition numerals: 348 after sicut
other: Latin only, no Greek printed; begins with fragment clesiae and ends with vene- split at column break
other: the word veneranda was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 729

PG 12:729

succedet. Quod si infelix anima divini Verbi dereliquerit sancta connubia, et in adulterinos se complexus diaboli, aliorumque daemonum illecebris deceptam tradiderit, generabit sine dubio etiam inde filios, sed illos, de quibus scriptum est : « Filii autem adulterorum imperfecti erunt, et ex iniquo concubitu semen exterminabitur. » Omnia ergo peccata filii sunt adulterii, et filii fornicationis. Unde et ostenditur, quod per singula quaeque quae gerimus, parit anima nostra, et generat filios, sensus scilicet et opera quae gerit. Et si quidem secundum legem est quod gerit, et secundum verbum Dei, spiritum parit salutis, et propterea salvabitur per filiorum generationem, et isti sunt filii, de quibus Propheta dicit : « Filii tui sicut novellae olivarum in circuitu mensae tuae. » Si vero quod agit contra legem est, et peccatum est, sine dubio ex conceptione contrarii spiritus malignam sobolem gignit. Parit enim filios peccati. Et istae sunt maledictae generationes in quibus a nonnullis sanctorum maledicitur etiam dies in quo nati sunt. Nunquam est ergo quando non pariat anima. Anima semper parit, semper generat filios. Sed illa quidem benedicta generatio est, quae de verbo Dei concepta generatur, et ista est filiorum generatio, per quam salva fiet. Si autem, ut diximus, ex contrario spiritu concipiat, certum est quia pariat filios irae, aptos ad interitum. Et forte ad utrasque istas generationes animae respicit illud, quod dictum est : « Cum enim nondum nati fuissent, aut aliquid egissent boni vel mali, ut propositum Dei, quod secundum electionem factum est, maneat, non ex operibus, sed ex vocante, dictum est quia major serviet minori, sicut scriptum est : Jacob dilexi, Esau autem odio habui. » Istae enim tales generationes animae etiam priusquam faciant boni aliquid, siquidem ex sancto Spiritu generatae sunt, jam diliguntur. Si vero ex spiritu maligno, etiam priusquam opere impleant aliquid mali, hoc ipso tamen quod hujusmodi voluntatem peperit anima, digne in ea odio habetur malae voluntatis exsecranda conceptio. Propterea fortassis in hujus sacramenti figura etiam Chanaam puer antequam nasceretur maledicitur. Cham namque peccaverat pater ejus : et prophetans Noe, cum unicuique filiorum suorum optima quaeque signaret, ubi ad Cham ventum est, « Maledictus, inquit, Chanaam puer. » Cham peccavit, et Chanaam progenies ejus maledicitur, et maledicta est. Et ideo acrius nobis intendendum est, et prospiciendum, ne forte generet aliquid anima quod maledicto dignum sit, ut etiamsi nondum opere impleverit, in ipsa tamen voluntate et proposito ejus sit hujusmodi maledicta progenies. Quod et si forte aliquando evenerit (quis enim invenietur facile qui ab hujusmodi generatione, id est peccandi voluntate habeatur immunis?), si ergo acciderit tale aliquid,

shall succeed. But if the unhappy soul forsakes the holy nuptials of the divine Word, and delivers itself deceived by enticements into the adulterous embraces of the devil and other demons, it will without doubt beget children from thence also, yet those concerning whom it is written: "But the children of adulterers shall be imperfect, and the seed from an unlawful bed shall be destroyed" (Wisd. 3:16). All sins therefore are children of adultery, and children of fornication. Whence also it is shown, that through each single thing which we do, our soul brings forth, and begets children, namely the thoughts and works which it does. And if indeed what it does is according to the law, and according to the word of God, it brings forth the spirit of salvation, and on that account shall be saved through the generation of children, and these are the children concerning whom the Prophet says: "Your children are like young olive plants round about your table" (Ps. 127:3). But if what it does is contrary to the law, and is sin, without doubt from the conception of the opposing spirit it begets an evil offspring. For it brings forth children of sin. And those are the cursed generations in which by some of the saints even the day in which they were born is cursed (Job 3; Jer. 20). Never therefore is there a time when the soul does not bring forth. The soul always brings forth, always begets children. But that indeed is a blessed generation, which conceived from the word of God is begotten, and that is the generation of children through which it shall be saved. Whereas if, as we have said, it conceives from the opposing spirit, it is certain that it brings forth children of wrath, fit for destruction. And perhaps to both these generations of the soul looks that which was spoken: "For when they were not yet born, nor had done anything of good or evil, that the purpose of God, which is made according to election, might stand, not of works, but of Him Who calleth, it was said that the elder shall serve the younger, just as it is written: Jacob have I loved, but Esau have I hated" (Rom. 9:11–13). For such generations of the soul as these, even before they do anything of good, since indeed they were begotten of the Holy Spirit, are already loved. But if of an evil spirit, even before they fulfil anything of evil in work, yet by this very fact that the soul has brought forth a will of this sort, worthily in it is the execrable conception of an evil will held in hatred. On this account perhaps in a figure of this mystery the boy Canaan also before he was born is cursed. For Ham his father had sinned: and Noah prophesying, when he was marking out for each of his sons all the best things, when it came to Ham, "Cursed, he says, be the boy Canaan" (Gen. 9:25). Ham sinned, and Canaan his progeny is cursed, and is accursed. And therefore we must more earnestly attend, and look out, lest perhaps the soul beget something which is worthy of a curse, so that even if it has not yet fulfilled it in work, yet in its very will and purpose there be an accursed progeny of this sort. Which even if perhaps it has at some time happened (for who will easily be found that is held immune from a generation of this sort, that is, from the will of sinning?), if therefore any such thing happens,

Editors' notes and page, col. 729

Footnotes

Scripture references (as printed, one band; no lettered or numbered editor's notes on this page): (printed under page 369)

(8) ‹anchor: not visible› · call in col 729/730 (call above the foot image)

Sap. III, 16.

Wisdom 3:16.

(printed under page 369)

(9) ‹anchor: not visible› · call in col 729/730 (call above the foot image)

Psal. CXXVII, 3.

Psalm 127(128):3.

(printed under page 369)

(10) ‹anchor: not visible› · call in col 729/730 (call above the foot image)

Job III; Jerem. XX.

Job 3; Jeremiah 20.

(printed under page 369)

(11) ‹anchor: quod dictum est› · call in col 729

Rom. IX, 11, 12, 13, 14.

Romans 9:11–14.

(printed under page 369)

(12) ‹anchor: Maledictus, inquit› · call in col 729

Gen. IX, 25.

Genesis 9:25.

(printed under page 369)

(13) ‹anchor: not visible› · call in col 729/730 (call above the foot image)

Psal. CXXXVI, 8, 9.

Psalm 136(137):8–9.

(printed under page 369)

Page

running head: 729 IN NUMEROS HOMILI
marginal letters: A randa succedet. Quod; B varum in circuitu; C « Cum enim nondum; D Noe, cum unicuique
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment randa

PG 12:730

quid remedii detur, ex divinis voluminibus requiramus. Invenimus ergo in Psalmis de hoc scriptum : « Filia Babylonis misera, beatus qui retribuet tibi retributionem quam retribuisti nobis. Beatus qui tenebit et allidet parvulos tuos ad petram. » Et si nondum aliquid operis gessit Babylonius in nobis iste conceptus, dum adhuc parvulus est, non miserearis ejus, nec parcas ei, sed statim interfice. Odibilis enim est, perime, occide elidens ad petram. Petra autem est Christus. Quis ergo tantus ac talis est, ut non exspectet omnino usquequo crescat in eo Babylonia soboles, nec augeantur in eo opera confusionis, sed in primis statim initiis, ubi nasci coeperint, et ex voluntatis motibus coalescere, atque, ut ita dicam, ubi caput coeperint de vulva animae proferre perniciosa desideria maligni spiritus inspiratione concepta, arripiat statim et elidat ad petram : id est, adducat ad Christum, ut in conspectu tremendi judicii ejus posita exolescant, et pereant? Haec dicta sunt nobis de generali fornicatione, quae species habet plurimas : quarum una est haec quae in consuetudine ob corporale stuprum fornicatio nominatur. Ego vero legens Apostolum, cum venissem ad eum locum in quo dicit : « Qui se jungit Domino, unus spiritus est, » et : « Qui se jungit meretrici unum corpus est; » quaerebam si est aliquid aliud medium praeter hoc, ut aut Domino quis jungatur, aut meretrici : et pro viribus meis discutiens, profundum satis et reconditum in iis verbis intuebar Apostoli sensum, qui ita definierit, quod omnis anima aut Domino conjuncta sit, aut meretrici : et intellexi quod Dominum quidem dixerit virtutes quae Christus est, id est verbum, sapientiam, veritatem, justitiam, caeteraque hujusmodi : meretricem vero omnes econtrario malitiae species. Hoc etiam apud Salomonem dici intelligo in eo quod ait de meretrice, quia « per fenestras prospicit in plateas, et si quem viderit insipientium adolescentulorum, et inopem sensuum transeuntem juxta angulos domus suae, et loquentem in tenebris vespertinis, cum silentium fuerit nocturnum, vel caligo noctis : mulier autem occurrit ei habens speciem meretricis, quae facit juvenum evolare corda. » Haec ergo quae dicitur meretrix, ipsa est malitia : et qui se junxerit huic meretrici, unum corpus malitiae efficitur. Sicut ergo qui se jungit Christo Domino, jungit se sapientiae, jungit se justitiae, jungit se pietati, et veritati, et cum his omnibus unus efficitur spiritus : ita et qui se jungit huic meretrici, jungit se impudicitiae, impietati, iniquitati, mendacio, et simul omnibus peccatorum malis, cum quibus unum corpus efficitur.

let us inquire from the divine volumes what remedy is given. We find therefore in the Psalms concerning this written: "O wretched daughter of Babylon, blessed is he who shall repay to you your recompense which you have repaid to us. Blessed is he who shall take and dash your little ones against the rock" (Ps. 136:8–9). Even if that Babylonian conception in us has not yet wrought any work, while it is still a little one, have no pity on it, nor spare it, but immediately slay it. For it is hateful; destroy, kill it, dashing it against the rock. And the rock is Christ. Who therefore is so great and such a one, that he does not wait at all until the Babylonian offspring grows up in him, nor until the works of confusion are increased in him, but immediately in the first beginnings, when they have begun to be born, and to coalesce from the movements of the will, and, so to speak, when the baneful desires conceived by the inspiration of the evil spirit have begun to thrust forth their head from the womb of the soul, seizes them immediately and dashes them against the rock: that is, brings them to Christ, that placed in the sight of His tremendous judgement they may fade away, and perish? These things have been spoken by us concerning general fornication, which has very many species: one of which is this which in custom on account of bodily debauchery is named fornication. Truly I, when reading the Apostle, had come to that place in which he says: "He who joins himself to the Lord is one spirit" (1 Cor. 6:17), and: "He who joins himself to a harlot is one body" (1 Cor. 6:16); I inquired whether there is anything else intermediate besides this, that one is joined either to the Lord, or to a harlot: and discussing according to my strength, I beheld in these words a quite deep and hidden sense of the Apostle, who has so defined that every soul is joined either to the Lord, or to a harlot: and I understood that by the Lord indeed he meant the virtues which Christ is, that is, the Word, wisdom, truth, justice, and other things of this sort: while by the harlot on the contrary all the species of malice. This I understand to be said in Solomon also in that which he says concerning the harlot, that "through the windows she looks out into the streets, and if she sees anyone of the foolish young men, and void of sense passing by near the corners of her house, and speaking in the evening darkness, when there is nightly silence, or the gloom of night: and a woman meets him having the appearance of a harlot, who makes the hearts of young men fly away" (Prov. 7:6–10). She therefore who is called a harlot is malice itself: and he who joins himself to this harlot is made one body of malice. Just as he therefore who joins himself to Christ the Lord, joins himself to wisdom, joins himself to justice, joins himself to piety, and truth, and with all these is made one spirit: so he also who joins himself to this harlot, joins himself to unchastity, to impiety, to iniquity, to lying, and at the same time to all the evils of sins, with which he is made one body.

3. Verumtamen « applicuit Israel in Sattin. » In interpretatione Hebraicorum nominum Sattin invenimus in lingua nostra responsionem, vel refutationem

3. Nevertheless "Israel encamped in Shittim" (Num. 25:1). In the interpretation of Hebrew names we find Shittim in our language to be "answer," or "refuta-

Editors' notes and page, col. 730

Footnotes

(14) ‹anchor: in quo dicit› · call in col 730

I Cor. VI, 17.

1 Corinthians 6:17.

(printed under page 369)

(15) ‹anchor: et› · call in col 730

ibid., 16.

Ibid., verse 16.

(printed under page 369)

(16) ‹anchor: de meretrice› · call in col 730

Prov. VII, 6, 7, 8, 9, 10.

Proverbs 7:6–10.

(printed under page 369)

(17) ‹anchor: Israel in Sattin› · call in col 730

Num. XXV, 1.

Numbers 25:1.

(printed under page 369)

Page

running head: MEROS HOMILIA XX. 730
marginal letters: A quid remedii detur,; B mae proferre perniciosa; C ditum in iis; D ergo quae dicitur
old-edition numerals: 349 after veritatem,
other: Latin only, no Greek printed; ends with refuta- split at column break
other: the word refutationem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 731

PG 12:731

dici. Applicuit ergo Israel ad responsionem, vel refutationem. Non bene applicuit. Vide denique quid incurrit in hac positus mansione. Fornicatus est cum mulieribus Madianitarum, et refutatus est a Deo : quia non solum fornicatus, sed et idolis gentium consecratus est, et comedit ex iis quae fuerant idolis immolata, quae utique exsecrabilia sunt ad Deum. Qui enim consensus templo Dei cum idolis? Verum ego etiam de iis, quae Apostolus ad Corinthios scribit dicens : « Si quis autem viderit scientiam habentem in idolio recumbere, nonne conscientia ejus cum sit infirma aedificabitur ad manducandum immolata? » valde miratus sum. Videtur enim non tam rem ipsam gravem pronuntiare, quam illius offensam, qui haec videns simili provocatur exemplo, cum non simili scientia muniatur, ita ut ostendat eum qui habens scientiam recumbit in idolio, non tam sui quam alterius damni effici reum. Sed vide ne forte non hoc solum fiebat apud Corinthios, ut in idolio recumberent, et immolata idolis manducarent. Sed forte quoniam studiosi litterarum Graecarum homines erant, et amatores philosophiae, desiderio adhuc studiorum veterum tenebantur, et philosophorum dogmata, quasi idolis immolata edebant : quae tamen laedere fortasse non poterant eos, qui plenam scientiam veritatis acceperant. Hi autem qui in Christo minus eruditionis habebant, si imitarentur eos legentes talia, et illis adhuc studiis operam dantes, vulnerari poterant, et diversorum dogmatum variis erroribus implicari. Sic ergo fiebat, ut laederetur alius, unde is qui habebat plenam scientiam veritatis, laedi non poterat. Sed quoniam charitas non requirit quod sibi utile est, sed quod multis, observare oportet talem verbi capere cibum, qui non solum nos aedificet et delectet, sed et qui videntes non offendat, aut laedat. Est ergo non solum in cibis idolis immolatum, sed et in verbis. Ego puto, quia sicut omnis sermo qui pietatem, et justitiam, et veritatem docet, Deo consecratus est, et Deo immolatus : ita et omnis sermo qui ad impudicitiam, vel injustitiam, vel impietatem respicit, idolis immolatus sit, et qui eum recipit, quasi idolis immolata manducet. Manducavit ergo populus de sacrificiis eorum, et adoraverunt idola eorum. Non solum manducaverunt, sed et adoraverunt. Vide ordinem mali : servos Domini prima concupiscentia, inde ventris ingluvies, postrema captivavit impietas. Impietatis autem merces exsolvitur fornicatio. Si relegas quae scripta sunt de Salomone, invenies eum, et quidem cum esset sapientissimus, multis mulieribus inclinasse latera sua, cum lex Dei dicat : « Non multiplicabis tibi mulieres, ne

tion." Israel therefore encamped at answer, or refutation. It did not encamp well. See finally what it incurred when placed in this halting-place. It committed fornication with the women of the Midianites, and was refuted by God: because not only did it commit fornication, but it was also consecrated to the idols of the nations, and ate of those things which had been sacrificed to idols, which surely are execrable to God. For what agreement has the temple of God with idols? Truly I have also wondered greatly concerning those things which the Apostle writes to the Corinthians, saying: "For if anyone see him who has knowledge sitting at meat in an idol's temple, shall not his conscience, being weak, be emboldened to eat things sacrificed to idols?" (1 Cor. 8:10). For he seems to pronounce not so much the thing itself grave, as the offence of him who seeing these things is provoked by a similar example, when he is not fortified by similar knowledge, so as to show that he who having knowledge sits at meat in an idol's temple is made guilty not so much of his own as of another's loss. Yet see whether perhaps not this alone was done among the Corinthians, that they sat at meat in an idol's temple, and ate things sacrificed to idols. But perhaps because they were men studious of Greek letters, and lovers of philosophy, they were still held by a desire for their old studies, and ate the doctrines of the philosophers as things sacrificed to idols: which nevertheless perhaps could not harm those who had received the full knowledge of the truth. Whereas those who had less instruction in Christ, if they imitated them reading such things, and still giving attention to those studies, could be wounded, and entangled in the various errors of diverse doctrines. Thus therefore it came to pass that another was harmed, whence he who had the full knowledge of the truth could not be harmed. But since charity seeks not what is profitable to itself, but what is profitable to many, it behooves us to take heed to take such food of the word as not only edifies and delights us, but also does not offend or harm those who see. There is therefore that which is sacrificed to idols not only in meats, but also in words. I think that just as every word which teaches piety, and justice, and truth, is consecrated to God, and sacrificed to God: so also every word which looks to unchastity, or injustice, or impiety, is sacrificed to idols, and he who receives it eats as it were things sacrificed to idols. The people therefore ate of their sacrifices, and worshipped their idols. Not only did they eat, but they also worshipped. See the order of evil: first concupiscence, thence gluttony of the belly, last impiety took captive the servants of the Lord. And fornication is paid out as the wages of impiety. If you read over the things which are written concerning Solomon, you will find that he, and indeed when he was most wise, inclined his sides to many women, although the law of God says: "Thou shalt not multiply women to thyself, lest

Editors' notes and page, col. 731

Footnotes

Scripture references (as printed, one band): (printed under page 370)

(18) ‹anchor: not visible› · call in col 731/732 (call above the foot image)

I Cor. VIII, 10.

1 Corinthians 8:10.

(printed under page 370)

(19) ‹anchor: Dei dicat› · call in col 731

Deut. XVII, 17.

Deuteronomy 17:17.

(printed under page 370)

(20) ‹anchor: not visible› · call in col 731/732 (call above the foot image)

III Reg. XI.

3 Kings (1 Kings) 11.

(printed under page 370)

(21) ‹anchor: not visible› · call in col 731/732 (call above the foot image)

Cant. VI, 7, 8.

Song of Songs 6:7–8.

(printed under page 370)

(95) ‹anchor: refutationem dici› · call in col 731 (call above the foot image; the lemma's text ends col 730)

In interpretatione Hebraicorum nominum Sattin invenimus in lingua nostra RESPONSIONEM vel REFUTATIONEM dici. Unde Sattin responsio vel refutatio dici possit, non video, nisi forte a שוט « flagello, » quod ineptae rationes refutatione quasi flagello arceantur, vel quod paulo verisimilius est, a שוט « circuire, iterare, discurrere. »

In the interpretation of Hebrew names we find that Sattin means in our language RESPONSE or REFUTATION. How Sattin could mean response or refutation I do not see, unless perhaps from שוט, "scourge," because inept arguments are driven off by refutation as by a scourge; or, what is a little more likely, from שוט, "to go round, to repeat, to run to and fro."

(printed under page 370)

Page

running head: 731 ORIGENIS
marginal letters: A tionem dici. Applicuit; B videns simili provocatur; C operam dantes, vulnerari; D sacrificiis eorum, et
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment tionem

PG 12:732

forte fornicari te faciant a Deo tuo. » Ille ergo cum esset sapientissimus, et ingentis apud Deum meriti, tamen quia se tradidit multis mulieribus, deceptus est. Ego puto quod multae mulieres, multa dogmata et multarum gentium diversae philosophiae nominentur. Quae cum singula agnoscere, et perscrutari utpote et scientissimus et sapientissimus voluisset, semetipsum intra legis divinae regulam tenére non potuit. Decepit eum Moabitica philosophia, et persuasit ut idolo Moabitico immolaret, similiter et Ammonitarum, sed et reliquarum gentium, quarum mulieres dicitur recepisse, et aedificasse templa, vel immolasse idolis earum. Grande est ergo et vere opus Dei, tam multis dogmatibus quasi mulieribus misceri, nec tamen a veritatis regula declinare, sed constanter dicere : Sexaginta sunt reginae, et octoginta concubinae, et adolescentulae quarum non est numerus : una tamen est columba mea, perfecta mea, una est matris suae, una est genitricis suae. Sed isti adoraverunt idola, et consecrati sunt Beelphegor. Beelphegor idoli nomen est, quod apud Madianitas praecipue a mulieribus colebatur. In hujus ergo idoli mysteriis consecratus est Israel. Interpretationem nominis ipsius cum requireremus attentius inter Hebraea nomina, hoc tantum invenimus scriptum, quia Beelphegor species sit turpitudinis. Noluit tamen declarare quae vel qualis species, vel cujus esset turpitudinis, honestati credo consulens, qui interpretatus est, uti ne auditum pollueret audientium. Igitur cum multae sint turpitudinum species, una quaedam ex pluribus turpitudinis species Beelphegor appellatur. Unde sciendum est, quod omnis qui aliquid turpe committit, et in aliquam speciem turpitudinis declinat, Beelphegor Madianitarum daemonio consecratur. Sed et per singula peccata quae committimus, maxime si jam non subreptione aliqua, sed studio affectuque peccamus, illi sine dubio daemoni, cui peccatum illud quod commisimus inoperari curae est, consecramur. Et fortasse continget nobis tot daemonibus esse consecratos, quot peccata committimus, et in singulis quibusque delictis velut mysteria illius, aut illius idoli suscipimus. Et fortasse propter hoc dicebat Apostolus : « Jam enim mysterium iniquitatis operatur. » Circumeunt ergo spiritus maligni, et quaerunt quomodo unumquemque decipiant, et per illecebram peccati mysteriis consecrent, et neque sentientem, neque intelligentem, verbi causa, per fornicationis peccatum introducunt ad daemonium Madianitarum, et consecrant Beelphegor, consecrant turpitudini. Similiter et per alia peccata, ut diximus, aliis daemonibus homines consecrantur. Sed tu observa diligentius

perhaps they cause you to commit fornication away from your God" (Deut. 17:17). He therefore, although he was most wise, and of vast merit with God, nevertheless because he delivered himself to many women, was deceived. I think that many women are named many doctrines and the diverse philosophies of many nations. Which when he, as being both most learned and most wise, had wished to know and examine one by one, he could not keep himself within the rule of the divine law. The Moabitish philosophy deceived him, and persuaded him to sacrifice to the Moabitish idol, similarly also that of the Ammonites, and also of the remaining nations, whose women he is said to have received, and to have built temples, or sacrificed to their idols (3 Kgs. 11). Great therefore and truly a work of God is it to be mingled with so many doctrines as with women, and yet not to turn aside from the rule of truth, but constantly to say: There are sixty queens, and eighty concubines, and young maidens without number: yet one is my dove, my perfect one, she is the only one of her mother, she is the chosen one of her that bore her (Song 6:7–8). But these worshipped idols, and were consecrated to Baal-peor. Baal-peor is the name of an idol, which among the Midianites was worshipped especially by women. In the mysteries of this idol therefore Israel was consecrated. When we sought more attentively the interpretation of the name itself among Hebrew names, we found this only written, that Baal-peor is a species of shamefulness. Yet he who interpreted it would not declare what or what sort of species, or of what shamefulness it was, consulting, I believe, decency, lest he should pollute the hearing of the hearers. Since therefore there are many species of shamefulnesses, a certain one species of shamefulness out of many is called Baal-peor. Whence it must be known, that everyone who commits anything shameful, and turns aside into any species of shamefulness, is consecrated to Baal-peor the demon of the Midianites. Moreover through each single sin which we commit, especially if we sin no longer by some surprise, but with zeal and affection, we are consecrated without doubt to that demon whose care it is to work in us that sin which we have committed. And perhaps it will happen to us to be consecrated to as many demons as the sins we commit, and in each single transgression we receive as it were the mysteries of this or that idol. And perhaps on this account the Apostle said: "For the mystery of iniquity doth already work" (2 Thess. 2:7). Evil spirits therefore go about, and seek how they may deceive each one, and through the enticement of sin consecrate him to their mysteries, and him who neither perceives nor understands, for example, through the sin of fornication they introduce to the demon of the Midianites, and consecrate to Baal-peor, consecrate to shamefulness. Similarly through other sins also, as we have said, men are consecrated to other demons. But you, observe more diligently

Editors' notes and page, col. 732

Footnotes

(22) ‹anchor: dicebat Apostolus› · call in col 732

II Thess. II, 7.

2 Thessalonians 2:7.

Editor's notes: (printed under page 370)

(96) ‹anchor: species sit turpitudinis› · call in col 732

Quia Beelphegor species sit turpitudinis. Ex בעל « Dominus, » et פער « aperuit, » conflatur nomen « Beelphegor. »

That Beelphegor is a kind of shamefulness. The name "Beelphegor" is compounded from בעל, "lord," and פער, "he opened."

(printed under page 370)

Page

running head: ORIGENIS 732
marginal letters: A forte fornicari te; B gula declinare, sed; C interpretatus est, uti; D enim mysterium iniquitatis
old-edition numerals: 350 after consulens,
other: Latin only, no Greek printed; ends with dili- split at column break

PG 12:733

quod scriptum est, et sta in viis, et interroga quae sint viae Domini aeternae, et quae sit via bona, et incede in ea, et non accedas ad januas domus malitiae. Sed si senseris malignum spiritum loqui in corde tuo, ut te ducat ad aliquod opus peccati, intellige quia te ducere vult, ut consecret te alicui daemoni. Ducere te vult ut suscipias mysteria diabolica, mysteria iniquitatis. Et hoc esse puto quod scribit Apostolus : « Cum autem gentes essetis, ad simulacra muta euntes prout ducebamini. » A quo vel a quibus ducebamini? a spiritibus nempe malignis ducebamini ad opera peccatorum. Haec audiens vigilans quisque auditor dicet fortasse : Quid ergo faciemus? si circumeunt spiritus maligni unumquemque nostrum, et ducunt, ac pertrahunt ad peccatum : nemo autem alius est qui ad justitiam trahat, qui invitet et ducat ad pudicitiam, ad pietatem, quomodo non videbitur ad pereundum quidem lata via patere, ad salutem vero nusquam ullus aditus dari? Imo vero adverte diligentius, si potes, et aperto cordis oculo, interiora mecum considera mysteria; et videbis quanto major in secretis salutis nostrae cura geratur, quam facultas ad decipiendum praebeatur. Adest unicuique nostrum, etiam minimis qui sunt in Ecclesia Dei, angelus bonus, angelus Domini qui regat, qui moneat, qui gubernet, qui pro actibus nostris corrigendis, et miserationibus exposcendis, quotidie videat faciem Patris qui in coelis est : sicut Dominus designat in Evangeliis. Et iterum secundum ea quae Joannes in Apocalypsi scribit, unicuique Ecclesiae generaliter angelus praeest qui vel collaudatur pro bene gestis populi; vel etiam pro delictis ejus culpatur. In quo etiam stupendi mysterii admiratione permoveor, quod intantum Deo cura de nobis sit, ut etiam angelos suos culpari pro nobis et confutari patiatur. Sic enim cum paedagogo traditur puer, si forte minus dignis nec secundum paternam nobilitatem imbutus appareat disciplinis, continuo culpa ad paedagogum refertur, nec ita puer a patre ut paedagogus arguitur, nisi durior fuerit, et paedagogi monita spreverit, atque in lasciviam pronus ac proterviam salutaria ejus verba contempserit, illis magis obtemperans qui luxuriam suadent, et ad lasciviam provocant. Quid fiat illi animae prophetae vocibus disce. « Derelinquetur, inquit, filia Sion sicut tabernaculum in vinea, et sicut casa custodiaria in cucumerario, et sicut civitas quae expugnata est. » Et iterum : « Auferetur maceria ejus, et erit in conculcationem, et diripient eam omnes qui transeunt viam »; et : « Singularis ferus depascet eam. » Haec patietur si non acquiescat monitis angeli, qui sibi appositus est ad salutem. Sui namque arbitrii est anima, et

what is written, and stand in the ways, and ask which are the eternal ways of the Lord, and which is the good way, and walk in it, and approach not the doors of the house of malice. But if you shall perceive an evil spirit speaking in your heart, to lead you to some work of sin, understand that he wishes to lead you to consecrate you to some demon. He wishes to lead you that you may receive diabolical mysteries, the mysteries of iniquity. And this I think is what the Apostle writes: "Now when you were Gentiles, going to dumb idols according as you were led" (1 Cor. 12:2). By whom or by what were you led? Namely by evil spirits you were led to the works of sins. Hearing these things every watchful hearer will perhaps say: What therefore shall we do? If evil spirits go about each one of us, and lead, and drag us away to sin: and there is no one else who draws us to justice, who invites and leads us to chastity, to piety, how will not a broad way indeed seem to lie open to destruction, while to salvation nowhere is any access given? Nay rather attend more diligently, if you can, and with the eye of the heart opened, consider with me the interior mysteries; and you shall see how much greater care for our salvation is carried on in secret, than opportunity is afforded for deceiving. There is present to each one of us, even to the least who are in the Church of God, a good angel, an angel of the Lord to rule, to admonish, to govern, who for correcting our deeds, and imploring mercies, daily sees the face of the Father Who is in heaven: just as the Lord designates in the Gospels (Matt. 18:10). And again according to those things which John writes in the Apocalypse (Rev. 2), an angel generally presides over each Church, who either is praised for the good deeds of the people; or is even blamed for its transgressions. In which also I am deeply moved with admiration of a stupendous mystery, that God has care concerning us to such a degree, that He suffers even His angels to be blamed and rebuked for us. For thus when a boy is handed over to a pedagogue, if perhaps he appears imbued with less worthy disciplines and not according to his paternal nobility, forthwith the blame is referred to the pedagogue, nor is the boy so reproved by the father as is the pedagogue, unless the boy has been too hard, and has spurned the admonitions of the pedagogue, and prone to wantonness and frowardness has despised his salutary words, obeying rather those who persuade to luxury, and provoke to wantonness. What happens to that soul learn from the words of the prophet. "The daughter of Sion, he says, shall be left as a tent in a vineyard, and as a watchman's hut in a cucumber garden, and as a city which has been stormed" (Isa. 1:8). And again: "Its wall shall be taken away, and it shall be for trampling down, and all who pass by the way shall plunder it" (Isa. 5:5; Ps. 88:42); and: "The solitary wild beast shall feed upon it" (Ps. 79:14). These things it shall suffer if it does not acquiesce in the admonitions of the angel who is set beside it for salvation. For the soul is of its own free will, and

Editors' notes and page, col. 733

Footnotes

Scripture references (as printed, one band): (printed under page 371)

(23) ‹anchor: not visible› · call in col 733/734 (call above the foot image)

I Cor. XII, 2.

1 Corinthians 12:2.

(printed under page 371)

(24) ‹anchor: designat in Evangeliis› · call in col 733

Matth. XVIII, 10.

Matthew 18:10.

(printed under page 371)

(25) ‹anchor: in Apocalypsi scribit› · call in col 733

Apoc. II.

Revelation 2.

(printed under page 371)

(26) ‹anchor: Derelinquetur, inquit› · call in col 733

Isa. I, 8.

Isaiah 1:8.

(printed under page 371)

(27) ‹anchor: Et iterum› · call in col 733

Isa. V, 5.

Isaiah 5:5.

(printed under page 371)

(28) ‹anchor: et› · call in col 733

Psal. LXXIX, 14.

Psalm 79(80):14.

(printed under page 371)

(29) ‹anchor: not visible› · call in col 733/734 (call above the foot image)

Matth. XXVIII, 20.

Matthew 28:20.

(printed under page 371)

(30) ‹anchor: not visible› · call in col 733/734 (call above the foot image)

Joan. XII, 32.

John 12:32.

(printed under page 371)

(31) ‹anchor: not visible› · call in col 733/734 (call above the foot image)

Matth. VIII, 22.

Matthew 8:22.

(printed under page 371)

(32) ‹anchor: not visible› · call in col 733/734 (call above the foot image)

Luc. IX, 62.

Luke 9:62.

(printed under page 371)

(97) ‹anchor: Adest unicuique nostrum› · call in col 733

Adest unicuique nostrum, etc. Quid de angelis tutelaribus opinatus sit Origenes, vide apud Huetium Origenianorum lib. II, quaest. 5, num. 19, 20, 26, 27, 28, 29 et 30.

There is present to each of us, etc. For what Origen held about guardian angels, see Huet, Origeniana, book II, question 5, nos. 19, 20, 26, 27, 28, 29 and 30.

(printed under page 371)

Page

running head: 733 IN NUMEROS HOMIL
marginal letters: A gentius quod scriptum; B tiam trahat, qui; C quae Joannes in; D suadent, et ad
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment gentius

PG 12:734

in quam voluerit partem est ei liberum declinare : et ideo justum Dei judicium est, quia sponte sua sive bonis sive pessimis monitoribus paret. Vis tibi adhuc amplius quid ex Scripturis divinis ostendam, quomodo major cura salutis erga homines Deo est, quam diabolo perditionis? Nunquid non sufficiebat angelorum diligentia adversus insidias daemonum et adversum eos qui ad peccandum homines trahunt? Ipse Unigenitus, ipse, inquam, Filius Dei adest, ipse defendit, ipse custodit, ipse nos ad se trahit. Audi quomodo ipse dicit : « Et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi. » Sed nec sufficit eum esse nobiscum, sed quodammodo vim nobis facit, ut nos pertrahat ad salutem. Ait enim in alio loco : « Cum autem exaltatus fuero, omnia ad me traham. » Vides quomodo non solum invitat volentes, sed et cunctantes trahit. Vis autem audire quomodo trahat etiam cunctantes? Non concessit illi qui volebat ire, et sepelire patrem suum, nec spatium temporis dedit, sed ait illi : « Sine mortuos sepelire mortuos suos, tu autem sequere me. » Et alibi dicit : « Nemo mittens manum suam super aratrum, et retro respiciens, aptus est regno Dei. » Quod si amplius adhuc vis de hoc cognoscere sacramento, ostendam tibi de Scripturis, quod etiam ipse Dominus Pater dispensationem salutis nostrae non negligit, sed et ipse nos ad salutem non solum vocat, sed et pertrahit. Sic enim Dominus dicit in Evangelio : « Nemo venit ad me, nisi quem Pater meus coelestis attraxerit. » Sed et paterfamilias, qui mittit servos suos invitare amicos ad nuptias filii sui, posteaquam excusaverunt illi qui priores fuerant invitati, dicit servis : « Exite ad vias et angiportus, et quoscunque inveneritis, cogite introire. » Sic ergo non solum invitamur a Deo, sed et trahimur, et cogimur ad salutem. Sed nec sanctus quidem spiritus in hujuscemodi dispensationibus deest. Ipse enim dicit : « Segregate mihi Paulum et Barnabam in ministerium, ad quod assumpsi eos. » Et iterum prohibet Paulum ire in Asiam, et rursum cogit eum ire in Jerosolymam, praedicens ei, quia vincula et carceres eum ibi maneant. Quod si angeli Domini circumdant in circuitu timentium eum, ut eripiant eos; si Deus Pater, si Filius, si Spiritus sanctus, non solum hortantur et provocant, sed et pertrahunt, quomodo non multo major cura pro nobis geritur ad salutem, quam ab adversariis procuretur ad mortem? Haec autem dicta sint pro eo quod consecratus est populus Beelphegor.

it is free for it to turn aside to whichever part it wills: and therefore the judgement of God is just, because of its own accord it obeys either good or the worst monitors. Do you wish me to show you still more from the divine Scriptures, how God has a greater care for salvation towards men, than the devil has for perdition? Did not the diligence of the angels suffice against the snares of demons and against those who draw men to sinning? The Only-begotten Himself, the Son of God Himself, I say, is present, He Himself defends, He Himself guards, He Himself draws us to Himself. Hear how He Himself says: "And behold I am with you all days even unto the consummation of the age" (Matt. 28:20). And neither does it suffice that He is with us, but in a certain manner He uses force upon us, that He may draw us through to salvation. For He says in another place: "And when I shall be lifted up, I will draw all things to Myself" (John 12:32). You see how He not only invites the willing, but also draws the hesitating. Moreover do you wish to hear how He draws even the hesitating? He did not grant to him who wished to go and bury his father, nor did He give him a space of time, but said to him: "Let the dead bury their dead, but you follow Me" (Matt. 8:22). And elsewhere He says: "No one putting his hand to the plough, and looking back, is fit for the kingdom of God" (Luke 9:62). But if you wish to know still more concerning this mystery, I will show you from the Scriptures that the Lord the Father Himself also does not neglect the dispensation of our salvation, but He Himself also not only calls us to salvation, but also draws us through. For thus the Lord says in the Gospel: "No one comes to Me, except my heavenly Father draw him" (John 6:44). Moreover the householder also, who sends his servants to invite his friends to the marriage of his son, after those who had first been invited made excuse, says to the servants: "Go out to the ways and lanes, and whomsoever you shall find, compel them to come in" (Matt. 22:9; Luke 14:21–23). Thus therefore we are not only invited by God, but are also drawn, and compelled to salvation. And neither indeed is the Holy Spirit wanting in dispensations of this sort. For He Himself says: "Separate for Me Paul and Barnabas unto the ministry whereunto I have taken them" (Acts 13:2). And again He forbids Paul to go into Asia, and again compels him to go to Jerusalem, foretelling to him that bonds and prisons await him there (Acts 16:6; 20:22–23). But if the angels of the Lord encamp round about those who fear Him, to deliver them; if God the Father, if the Son, if the Holy Spirit not only exhort and call forth, but also draw through, how is not a much greater care carried on for us unto salvation, than is procured by the adversaries unto death? Let these things however have been spoken because the people was consecrated to Baal-peor.

4. « Et iratus est, inquit, furore Dominus contra Israel, et dixit Dominus ad Moysen : Assume principes populi, et ostenta illos Domino contra

4. "And the Lord, it says, was angry with wrath against Israel, and the Lord said to Moses: Take the princes of the people, and expose them to the Lord over against

Editors' notes and page, col. 734

Footnotes

(29) ‹anchor: ipse dicit› · call in col 734

Matth. XXVIII, 20.

Matthew 28:20.

(printed under page 371)

(30) ‹anchor: in alio loco› · call in col 734

Joan. XII, 32.

John 12:32.

(printed under page 371)

(31) ‹anchor: sed ait illi› · call in col 734

Matth. VIII, 22.

Matthew 8:22.

(printed under page 371)

(32) ‹anchor: Et alibi dicit› · call in col 734

Luc. IX, 62.

Luke 9:62.

(printed under page 371)

(33) ‹anchor: dicit in Evangelio› · call in col 734

Joan. VI, 44.

John 6:44.

(printed under page 371)

(34) ‹anchor: dicit servis› · call in col 734

Matth. XXII, 9.

Matthew 22:9.

(printed under page 371)

(35) ‹anchor: Ipse enim dicit› · call in col 734

Act. XIII, 2.

Acts 13:2.

(printed under page 371)

(36) ‹anchor: eum ibi maneant› · call in col 734

Act. XXI.

Acts 21.

(printed under page 371)

(37) ‹anchor: iratus est, inquit› · call in col 734

Num. XXV, 3, 4.

Numbers 25:3–4.

Editor's notes: (printed under page 371)

Page

running head: IMEROS HOMILIA XX. 734
marginal letters: A in quam voluerit; B autem exaltatus fuero,; C nisi quem Pater; D circumdant in circuitu
old-edition numerals: 351 before nisi quem Pater
other: Latin only, no Greek printed

PG 12:735

solem, et avertetur ira furoris Domini ab Israel. » Nescio si de his disserentes, non offendamus aliquos : sed et si offendamus, obedire magis et deservire oportet verbo Domini, quam gratiae hominum. Peccavit Israel, et dixit Dominus ad Moysen, ut assumat omnes principes, et ostentet eos Domino contra solem. Populus peccat, et principes ostentantur contra solem. Iidem ad examinandum producuntur, ut arguantur a luce. Vides quae sit conditio principum populi : non solum pro suis propriis arguuntur delictis, sed et pro populi peccatis coguntur reddere rationem, ne ipsorum sit culpa quod populus deliquit, ne forte non monuerint, neque solliciti fuerint arguere eos qui initium culpae dederint, uti ne contagio dispergeretur in plures. Haec enim omnia facere principibus imminet et doctoribus. Si enim illis haec non agentibus, nec sollicitudinem gerentibus circa plebem peccaverit populus, ipsi ostentantur, et ipsi ad judicium producuntur. Arguit enim eos Moyses, id est lex Dei, velut negligentes et desides, et in ipsos convertetur iracundia Dei, et cessabit a populo. Haec si cogitarent homines, nunquam cuperent, nec ambirent ad populi principatum. Sufficit enim mihi pro meis propriis argui delictis, sufficit mihi pro memetipso et peccatis meis reddere rationem. Quid mihi necesse est etiam pro populi peccatis ostentari, et ostentari contra solem, ante quem nihil potest abscondi, nihil obscurari? Sed fortassis etiam sit aliquis in hoc arcanus et reconditus sensus, qui plus aliquid doceat, quam communis haec habere videtur expositio. Fortassis enim referri et hoc potest ad illos principes populi, de quibus paulo superius diximus. Venient enim angeli ad judicium nobiscum, et stabunt pro nobis ante solem justitiae, ne forte aliquid etiam ex ipsis causae fuerit quod nos deliquimus, ne forte minus erga nos operis et laboris expenderint, quo nos a peccatorum labe revocarint. Nisi enim esset etiam aliquid in ipsis quod in causa nostri culpandum videretur, nunquam diceret sermo Scripturae ad angelum illius, vel illius Ecclesiae, quia habes, verbi gratia, quosdam tenentes doctrinam Balaam, vel quia dereliquisti charitatem tuam pristinam, vel patientiam tuam, vel alia hujusmodi, quae jam superius memoravimus, pro quibus in Apocalypsi angeli uniuscujusque Ecclesiae culpantur. Si enim mercedem sperat angelus, verbi gratia, qui me consignatum accepit a Deo, pro iis quae bene gessi, certum est quia et culpari sperabit pro eis, quae a me non bene gesta sunt. Et ideo ostentari dicuntur contra solem, procul dubio ut appareat utrum pro mea inobedientia, an per illius negligentiam peccata commissa sint, per quae Beelphegor, sive cuilibet

the sun, and the anger of the wrath of the Lord shall be turned away from Israel" (Num. 25:3–4). I know not whether in discoursing of these things we may not offend some: yet even if we offend, it behooves us rather to obey and serve the word of the Lord than the favour of men. Israel sinned, and the Lord said to Moses that he should take all the princes, and expose them to the Lord over against the sun. The people sins, and the princes are exposed over against the sun. The same are brought forth to be examined, that they may be convicted by the light. You see what is the condition of the princes of the people: not only are they reproved for their own proper transgressions, but they are also compelled to render an account for the sins of the people, lest it be their fault that the people transgressed, lest perhaps they did not admonish, nor were solicitous to reprove those who gave the beginning of the fault, so that the contagion might not be spread abroad unto more. For to do all these things hangs over the princes and teachers. For if, while they do not do these things, nor bear solicitude concerning the folk, the people sins, they themselves are exposed, and they themselves are brought forth to judgement. For Moses, that is, the law of God, reproves them as negligent and slothful, and the wrath of God shall be turned upon themselves, and shall cease from the people. If men thought upon these things, they would never desire nor canvass for the headship of the people. For it suffices for me to be reproved for my own proper transgressions, it suffices for me to render an account for myself and for my own sins. What need have I to be exposed for the sins of the people also, and to be exposed over against the sun, before which nothing can be hidden, nothing obscured? Yet perhaps there may also be in this some arcane and hidden sense, which teaches something more than this common exposition seems to have. For perhaps this also can be referred to those princes of the people concerning whom we spoke a little above. For the angels shall come to judgement with us, and shall stand for us before the Sun of justice, lest perhaps there was some cause from them also that we transgressed, lest perhaps they expended too little work and labour towards us, whereby they might recall us from the stain of sins. For unless there were something in themselves also which seemed blameworthy in our case, the word of Scripture would never say to the angel of this or that Church, that you have, for example, some holding the doctrine of Balaam, or that you have forsaken your first charity, or your patience, or other things of this sort, which we have already mentioned above, for which in the Apocalypse (Rev. 2) the angels of each Church are blamed. For if the angel, for example, who received me consigned by God, hopes for a reward for those things which I have done well, it is certain that he will expect also to be blamed for those things which have not been done well by me. And therefore they are said to be exposed over against the sun, without doubt that it may appear whether through my disobedience, or through his negligence the sins were committed, through which to Baal-peor, or to any

Editors' notes and page, col. 735

Footnotes

Scripture references (as printed, one band): (printed under page 372)

(38) ‹anchor: sermo Scripturae› · call in col 735

Apoc. II.

Revelation 2.

(printed under page 372)

(39) ‹anchor: not visible› · call in col 735/736 (call above the foot image)

Isai. III, 14.

Isaiah 3:14.

(printed under page 372)

(40) ‹anchor: not visible› · call in col 735/736 (call above the foot image)

Hebr. XIII, 17, 18.

Hebrews 13:17–18.

(printed under page 372)

(98) ‹anchor: angeli ad judicium› · call in col 735

Venient enim angeli ad judicium, etc. Vide Huetium Origenianorum lib. II, quaest. 5, num. 19 et 20.

For the angels will come to judgement, etc. See Huet, Origeniana, book II, question 5, nos. 19 and 20.

(printed under page 372)

Page

running head: 735 ORIGENIS
marginal letters: A solem, et avertetur; B Haec enim omnia; C aliquis in hoc; D tiam tuam, vel
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:736

alii idolo pro qualitate scilicet peccandi consecrarer. Quod si princeps meus (angelum dico qui mihi est consignatus) non defuit, sed commonuit de bonis, et locutus est in corde meo in eo duntaxat in quo me conscientia revocabat a peccato, sed ego contemptis ejus monitis, et spreto conscientiae retinaculo praeceps in peccata prorui, duplicabitur mihi poena, vel pro contemptu monitoris, vel pro facinore commissi. Nec mireris sane si angelos dicimus venire cum hominibus ad judicium, cum Scriptura dicat, quia « ipse Dominus ad judicium veniet cum senioribus populi et cum principibus ejus. » Ostentantur ergo principes, et si in illis culpa est, desinit ira Dei a populo. Debet nobis et acrior esse sollicitudo actuum nostrorum, scientibus quod non solum nos ante tribunal Dei pro actibus nostris stabimus, sed angeli pro nobis ad judicium deducentur tanquam principes et duces nostri. Propterea enim et Scriptura dicit : « Obedite praepositis vestris, et obtemperate eis in omnibus. Ipsi enim pervigilant quasi rationem pro animabus vestris reddituri. »

other idol according to the quality namely of the sinning I was consecrated. But if my prince (I mean the angel who is consigned to me) was not wanting, but admonished concerning good things, and spoke in my heart in that at least wherein conscience recalled me from sin, while I, having despised his admonitions, and having spurned the rein of conscience, rushed headlong into sins, the punishment will be doubled for me, both for the contempt of the monitor, and for the crime of the deed committed. Nor indeed should you wonder if we say that angels come with men to judgement, when the Scripture says that "the Lord Himself will come to judgement with the elders of the people and with its princes" (Isa. 3:14). The princes therefore are exposed, and if the fault is in them, the wrath of God ceases from the people. We ought also to have a sharper solicitude for our deeds, knowing that not only shall we stand before the tribunal of God for our deeds, but the angels shall be led forth to judgement for us as our princes and leaders. For on this account the Scripture also says: "Obey your prelates, and be subject to them in all things. For they keep watch as being about to render an account for your souls" (Heb. 13:17).

5. Post haec refertur, quia cum vidisset Phinees filius Eleazar filii Aaron sacerdotis Israelitem quemdam introisse ad mulierem Madianitidem, rapto siromaste in manu sua, ingressus sit prostibulum, et utrumque per ipsa pudenda transfoderit. « Et pro hoc, inquit, dixit Dominus ad Moysen : Phinees filius Eleazar filii Aaron sacerdotis sedavit iracundiam meam. » Haec aedificaverint priorem populum : tibi autem qui a Christo redemptus es, et cui de manibus gladius corporalis ablatus est, et datus est gladius spiritus, arripe hunc gladium : et si vides Israeliticum sensum cum Madianiticis scortantem meretricibus, id est cum diabolicis se cogitationibus volutantem, nolo parcas, nolo dissimules, sed statim percute, statim perime. Ipsam quoque vulvam, id est secreta naturae discutiens et penetrans, illum ipsum peccandi fomitem deseca, ne ultra concipiat, ne ultra generet, et maledicta peccatorum soboles Israelitica castra contaminet. Hoc enim si facias, continuo sedabis iracundiam Domini : praevenisti enim judicii diem, quae dies irae dicitur et furoris, et exterminato a te fomite peccati, qui nunc vulva Madianitidis mulieris appellatur, securus venies ad judicii diem. Et ideo surgentes oremus, ut inveniamus paratum semper istum gladium spiritus, per quem exterminentur et semina ipsa, et conceptacula peccatorum, ac propitius fiat nobis Deus per verum Phinees ipsum Dominum nostrum Jesum Christum, cui est gloria et imperium in saecula saeculorum. Amen.

5. After these things it is related that when Phinehas the son of Eleazar the son of Aaron the priest had seen a certain Israelite go in to a Midianitish woman, having seized a lance in his hand, he went into the brothel, and pierced both through the privy parts themselves. "And for this, it says, the Lord said to Moses: Phinehas the son of Eleazar the son of Aaron the priest hath appeased My wrath" (Num. 25:10–11). Let these things have edified the former people: but you, who have been redeemed by Christ, and from whose hands the bodily sword has been taken away, and to whom the sword of the spirit has been given, seize this sword: and if you see an Israelite thought whoring with Midianitish harlots, that is, wallowing with diabolical thoughts, I would not have you spare, I would not have you dissemble, but immediately strike, immediately slay. Examining and penetrating the womb itself also, that is, the secrets of nature, cut off that very tinder of sinning, lest it conceive further, lest it beget further, and the accursed offspring of sins contaminate the Israelite camp. For if you do this, forthwith you shall appease the wrath of the Lord: for you have anticipated the day of judgement, which is called the day of wrath and fury, and when the tinder of sin, which is now called the womb of the Midianitish woman, has been destroyed by you, you shall come secure to the day of judgement. And therefore rising up let us pray, that we may find always ready that sword of the spirit, through which both the seeds themselves and the receptacles of sins may be destroyed, and God may be made propitious to us through the true Phinehas, our Lord Jesus Christ Himself, to Whom is glory and empire unto ages of ages. Amen.

Editors' notes and page, col. 736

Footnotes

(41) ‹anchor: pro hoc, inquit› · call in col 736

Num. XXV, 10 11.

Numbers 25:10–11.

Editor's notes: (printed under page 372)

(99) ‹anchor: pudenda transfoderit› · call in col 736

Utrumque per ipsa pudenda transfoderit. Vide supra notam ad homiliae primae in Genesim numerum 17.

Pierced both through the very private parts. See the note above on the first homily on Genesis, number 17.

(printed under page 372)

Page

running head: ORIGENIS 756
marginal letters: A alii idolo pro; B tibus quod non; C tis sedavit iracundiam; D to a te
old-edition numerals: 352 after et cui
other: Latin only, no Greek printed; running head misprints column number as 756

PG 12:737

HOMILIA XXI.

HOMILY XXI.

De eo quod secundo populus numeratus est.

On that the people was numbered a second time.

1. Numeri sunt quos legimus : et priore quidem lectione tempore exclusi sumus, ne aliquid etiam de secunda dinumeratione diceremus, sed conveniens est omissa vel exclusa nunc reddere. Igitur per praeceptum Domini primo numeratus est populus, sed quoniam illi, qui primo fuerant asciti, ceciderunt propter perseverantiam delictorum, secundus nunc populus, qui in lapsorum locum rediviva generatione successit, vocatur ad numerum, et quod de illis prioribus dictum non fuerat, de iis dicitur. Postea enim quam per tribus et plebes, domosque, ac familias collectus est numerus, dicit Dominus ad Moysen : « Iis distribuetur terra in sortem, ex numero nominum. Pluribus plura dabuntur in sortem, et exiguis exiguam dabis haereditatem. » Si de prioribus dictum fuisset, quia iis distribuetur terra in sortem, falsum utique fuisset, quia ceciderunt illi in deserto propter delicta sua. Quod ergo primis non est dictum, postremis dicitur, quibus et cuncta quae promittuntur, impleta sunt. Haec autem nolo putes solius historiae textu concludi. Mysteria sunt quae per legis imaginem conscribuntur. Reprobatur enim prior populus, qui est in circumcisione : et introducitur secundus, qui congregatur ex gentibus, et ipse est qui haereditatem consequitur paternam. Et a quo consequitur? Non ab Moyse, sed ab Jesu. Nam Moyses etiam si dat aliquibus haereditatem, non dat intra Jordanem, nec transit omnino Jordanem, sed extra Jordanem dat terram, non fluentem lacte et melle, sed pecoribus aptam, et muta animalia, atque irrationales pecudes melius quam rationales homines nutrientem. Jesus vero meus secundo populo terram quam dat, terra est lacte et melle fluens, imo favus mellis est prae omni terra. Et Moyses haereditatem non dat in clero, nec sorte distribuit, nec potest per plebes, et domos, ac familias, et nomina, et merita singulorum divina sorte pensare : hoc solus facit Jesus, cui omne judicium Pater tradidit : ipse scit quomodo populum suum non solum per tribus, et familias, et domos, verum et per nomina unumquemque digna et competenti mansione dispenset. Sunt tamen aliqui in istis qui conditione sortis supereminent, et omnino nec adduntur ad sortem. Omnes Levitae, id est omnes qui intente et indesinenter permanent in ministerio Dei, et pervigiles in servitio ejus excubias gerunt, sortem inter caeteros non accipiunt : sed nec omnino in terra est sors eorum, sed ipse Dominus sors

1. It is Numbers which we read: and in the former reading indeed we were shut out by time from saying anything concerning the second numbering also, but it is fitting now to render the things omitted or shut out. First therefore through the precept of the Lord the people was numbered, but since those who had first been enrolled fell on account of the perseverance of their transgressions, a second people now, which succeeded into the place of the fallen by a renewed generation, is called to the number, and what had not been said concerning those former ones is said concerning these. For after the number was collected by tribes and peoples, and houses, and families, the Lord says to Moses: "To these the land shall be distributed for a lot, according to the number of the names. To the more you shall give more for a lot, and to the few you shall give a small inheritance" (Num. 26:53–54). If it had been said concerning the former ones, that to these the land shall be distributed for a lot, it would surely have been false, because they fell in the desert on account of their transgressions. What therefore was not said to the first, is said to the last, for whom also all the things which are promised were fulfilled. Yet I would not have you suppose that these things are concluded in the text of the history alone. They are mysteries which are written down through the image of the law. For the prior people, which is in the circumcision, is rejected: and a second is brought in, which is gathered out of the nations, and it itself is that which obtains the paternal inheritance. And from whom does it obtain it? Not from Moses, but from Joshua [Jesus]. For Moses, even if he gives an inheritance to some, does not give it within the Jordan, nor does he cross the Jordan at all, but beyond the Jordan he gives a land, not flowing with milk and honey, but fit for cattle, and nourishing dumb animals and irrational beasts better than rational men. Whereas the land which my Jesus gives to the second people is a land flowing with milk and honey, nay it is a honeycomb above every land. And Moses does not give the inheritance in a lot, nor distribute it by lot, nor can he weigh out by divine lot according to peoples, and houses, and families, and names, and the merits of each one: this Jesus alone does, to Whom the Father hath committed all judgement (John 5:22): He Himself knows how to dispense His people not only by tribes, and families, and houses, but also by names, each one with a worthy and fitting mansion. Yet there are some among these who rise above the condition of the lot, and are not added to the lot at all. All the Levites, that is, all who intently and unceasingly abide in the ministry of God, and keep watchful vigils in His service, do not receive a lot among the rest: and neither is their lot in the earth at all, but the Lord Himself is recorded to be their lot

Editors' notes and page, col. 737

Footnotes

Scripture references (as printed, one band): (41*) ‹anchor: not visible› · call in col 737/738 (call above the foot image) Num. XXVI, 53, 54.

Numbers 26:53–54.

(printed under page 373)

(42) ‹anchor: Pater tradidit› · call in col 737

Joan. V, 22.

John 5:22.

(printed under page 373)

(43) ‹anchor: not visible› · call in col 737/738 (call above the foot image)

Matth. VI, 21.

Matthew 6:21.

(printed under page 373)

(1) ‹anchor: not visible› · call in col 737/738 (call above the foot image)

Sic Codex Sancti Theodorici Remensis. Libb. editi, « numeri sunt et in iis quos legimus. » Infra idem ms., « secundo nunc populus qui, » etc.

So the manuscript of Saint-Thierry at Reims. The printed books read "there are numbers also in those which we read." Below, the same manuscript reads "to the second people now, who," etc.

(printed under page 373)

(2) ‹anchor: per plebes› · call in col 737

Idem ms., « et Moyses quidem haereditatem non in clero, neque sorte distribuit, nec potest plebes, » etc.

The same manuscript reads "and Moses indeed did not distribute the inheritance by lot, nor by casting lots, nor can he [divide] by clans," etc.

(printed under page 373)

(3) ‹anchor: adduntur ad sortem› · call in col 737

Idem ms., « ducuntur ad sortem. »

The same manuscript reads "are brought to the lot."

(printed under page 373)

Page

running head: 737 IN NUMEROS HOMILI
marginal letters: A HOMILIA XXI.; B sortem, ex numero; C Jordanem, nec transit; D sione dispenset. Sunt
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:738

eis et haereditas esse memoratur. Per hos illi mihi videntur indicari, qui nullis corporeae naturae obstaculis hebetati, sed omnium visibilium gloriam supergressi, in sola sibi sapientia Dei et verbo ejus vivendi usum exercitiumque posuerunt, qui corporeum nihil requirunt, nihil rationis alienum. Concupierunt enim sapientiam, concupierunt secretorum Dei agnitionem : et ubi est cor eorum, ibi est et thesaurus eorum. Isti ergo haereditatem non habent in terris, sed supergrediuntur summa coeli fastigia, et ibi semper in Domino, semper in verbo ejus, semper in sapientia et in voluptate scientiae ejus deliciabuntur. Hic eis cibus, hoc erit poculum, istae divitiae, hoc erit regnum. Tales ergo erunt, et in iis erunt illi, quibus haereditas ipse Dominus erit. Qui autem inferiores sunt, nec in istum profectuum verticem pervenerunt, haereditatem terrae accipient, licet sublimioris alicujus et potentioris. Terra enim viventium repromittitur, quae utique idcirco terra viventium dicitur, quod nesciat mortem. Et isti quidem magni, et isti beati; sed beatiores illi qui jam non per speculum et in aenigmate, neque in substantiis corporalibus, sed facie ad faciem Deum videbunt, sapientiae illuminatione radiati, et verae divinitatis capaces per puritatem cordis effecti : portionemque suam non in creatura, sed in creatore habentes, qui est super omnia Deus benedictus in saecula.

and inheritance. By these those seem to me to be indicated, who dulled by no obstacles of bodily nature, but having surpassed the glory of all visible things, have placed for themselves the use and exercise of living in the wisdom of God alone and His word, who seek nothing bodily, nothing foreign to reason. For they have desired wisdom, they have desired the knowledge of the secrets of God: and where their heart is, there is their treasure also (Matt. 6:21). These therefore do not have an inheritance on earth, but surpass the highest summits of heaven, and there always in the Lord, always in His word, always in wisdom and in the delight of His knowledge they shall take their delight. This shall be their food, this their cup, those their riches, this shall be their kingdom. Such therefore shall they be, and among these shall be those whose inheritance shall be the Lord Himself. Whereas those who are inferior, and have not arrived at that summit of advances, shall receive the inheritance of the earth, albeit of some more sublime and more potent earth. For the land of the living is promised, which surely on this account is called the land of the living, because it knows not death. And these indeed are great, and these are blessed; yet more blessed are those who no longer through a glass and in a riddle, nor in bodily substances, but face to face shall see God, irradiated with the illumination of wisdom, and made capable of true divinity through purity of heart: and having their portion not in the creature, but in the Creator, Who is over all things God blessed unto the ages.

2. Ait ergo : « Ex numero nominum pluribus plura dabuntur in sortem, et exiguis exiguam dabis haereditatem, unicuique sicut recensitus est, dabitur haereditas ejus. » Historia hoc est quod docet, ut si qua tribus numerosior habetur in populis, majora terrae spatia sortiatur : si qua autem minore hominum numero censetur, breviore possessione contenta sit. Sed quoniam terrae hujus divisionem haereditatemque terrenam, speciem dicimus tenere et imaginem futurorum bonorum, ac formam coelestis illius, quae a fidelibus et sanctis speratur, haereditatis ostendere : requiro in illa haereditate quae speranda est, qui sint plures, et qui sint pauci, et invenio ibi beatiores paucos haberi quam plures. Nam qui per viam latam et spatiosam, quae ducit ad perditionem, egerint iter, multi dicuntur. Qui vero per arctam et angustam viam perrexerint, quae ducit ad vitam, pauci appellantur. Et iterum in aliis dicitur : « Quam pauci sunt, qui salvantur. » Et iterum in aliis : « Ubi multiplicatur iniquitas, refrigescet charitas multorum, » non paucorum. Sed et in arca, quae a Noe constructa est, ubi mensurae coelitus dantur, in inferioribus

2. He says therefore: "According to the number of the names, to the more more shall be given for a lot, and to the few you shall give a small inheritance; to each one just as he has been numbered, his inheritance shall be given" (Num. 26:53–54). What the history teaches is this, that if any tribe is held more numerous in peoples, it is allotted larger spaces of land: while if any is enrolled with a smaller number of men, it is content with a briefer possession. But since we say that the division of this land and the earthly inheritance holds the figure and image of future good things, and shows the form of that heavenly inheritance which is hoped for by the faithful and saints: I inquire in that inheritance which is to be hoped for, who are the more, and who are the few, and I find that there the few are held more blessed than the more. For those who make their journey through the broad and spacious way, which leads to perdition, are called many. Whereas those who proceed through the strait and narrow way, which leads to life, are called few (Matt. 7:13–14). And again in other passages it is said: "How few are they who are saved" (Luke 13:23). And again in other passages: "Where iniquity is multiplied, the charity of many shall grow cold" (Matt. 24:12), not of few. Moreover in the ark also, which was built by Noah, where the measurements are given from heaven (Gen. 6), in the lower

Editors' notes and page, col. 738

Footnotes

(44) ‹anchor: Ait ergo› · call in col 738

Num. XXVI, 53, 54.

Numbers 26:53–54.

(printed under page 373)

(45) ‹anchor: multi dicuntur› · call in col 738

Matth. VII, 13, 14.

Matthew 7:13–14.

(printed under page 373)

(46) ‹anchor: in aliis dicitur› · call in col 738

Luc. XIII, 23.

Luke 13:23.

(printed under page 373)

(47) ‹anchor: Et iterum in aliis› · call in col 738

Matth. XXIV, 12.

Matthew 24:12.

(printed under page 373)

(48) ‹anchor: constructa est› · call in col 738

Gen. VI.

Genesis 6.

Editor's notes: (printed under page 373)

(4) ‹anchor: super omnia Deus› · call in col 738

Nomen « Deus » suppletur e mss.

The word "God" is supplied from the manuscripts.

(printed under page 373)

(5) ‹anchor: dicimus tenere› · call in col 738

Codex Sancti Theodorici Remensis, « didicimus tenere. »

The manuscript of Saint-Thierry at Reims reads "we have learned to hold."

(printed under page 373)

Page

running head: MEROS HOMILIA XXI. 738
marginal letters: A eis et haereditas; B erit. Qui autem; C ribus plura dabuntur; D cuntur. Qui vero
old-edition numerals: 353 before 2. Ait ergo
other: Latin only, no Greek printed; ends with inferio- split at column break
other: the word inferioribus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 739

PG 12:739

trecentorum cubitorum ponitur longitudo, et quinquaginta cubitorum latitudo. Ubi vero textus ejus ad altiora consurgit, in angustum cogitur, et paucorum cubitorum conclusione colligitur, ita ut summitas ejus in unius cubiti spatium consummetur : proptereaque in inferioribus quidem, ubi lata et spatiosa habebantur loca, vel bestiae, vel pecudes erant collocatae, in superioribus vero aves : in summis autem, quae angustiora et altiora erant, ibi homo rationalis collocatur. Ipse vero vertex in unum cubitum colligitur. Omnia enim ad monadem rediguntur. Quae tamen Trinitatis sacramentum in numero trecentorum cubitorum designat, et huic sacramento proximus ponitur homo utpote rationalis et Dei capax. Sed unde quae sit differentia inter paucos et multos, colligamus indicia? Pone omnem humani generis numerum, ex universis gentibus elige fideles, sine dubio pauciores erunt, quam sunt universi. Tunc deinde ex fidelium numero, elige meliores. Certum est quod multo inferior numerus remanebit. Et iterum ex ipsis quos elegeris, elige rursum perfectiores, pauciores profecto reperies. Et quanto amplius eligendo processeris, tanto magis exiguos et pauciores invenies usquequo ultimo venias ad unum aliquem, qui confidenter dicat, quia « amplius quam omnes illi laboravi. » Hi ergo qui hoc modo plures sunt, plus terrae et plus corporeae haereditatis accipiunt : pauci autem exiguum aliquid de terra consequuntur, qui plus in Domino habent : alii autem nihil omnino terrenae haereditatis accipiunt, si qui digni fuerint sacerdotes esse et ministri Dei, horum enim ex integro ipse Dominus haereditas erit. Et quis ita beatus est, ut vel inter paucos exiguum terrae accipiat, vel inter electos sacerdotes et ministros solum Deum capere haereditatis sorte mereatur? Licet etiam ipsi propter jumenta sua accipiant aliquid terrae, sed illius terrae quae urbibus contigua est et adhaeret civitatibus. Potest tamen adhuc et alio modo intelligi sermo iste, qui dicit ut pluribus multiplicetur haereditas. Unus enim justus secundum hoc quod acceptus est Deo, pro pluribus habetur. Denique et scriptum est : « Per unum sapientem inhabitabitur civitas, tribus autem iniquorum desolabitur. » Et unus justus pro toto mundo reputatur, iniqui autem, etiamsi multi sint, exigui et pro nihilo ducuntur apud Deum. Est ergo et multitudo laudabilis, sicut videmus etiam ad Abraham dictum, cum eduxit eum Deus foras, et dixit ad eum : « Respice ad coelum, si potes dinumerare stellas, ita erit semen tuum. » In quo et hoc intuere, quomodo justus intus est, et in interioribus semper consistit : quia intus in abscondito orat Patrem, et omnis gloria filiae regis, id est, animae regalis, intrinsecus est; sed tamen Deus

parts a length of three hundred cubits is set, and a breadth of fifty cubits. But when its structure rises to higher parts, it is drawn into a narrow space, and is gathered together by a closing of a few cubits, so that its summit is completed in the space of one cubit: and on this account in the lower parts indeed, where broad and spacious places were had, either wild beasts or cattle were placed, and in the upper parts birds: while in the highest parts, which were narrower and higher, there rational man is placed. And the summit itself is gathered into one cubit. For all things are reduced to the monad. Which nevertheless designates the mystery of the Trinity in the number of three hundred cubits, and next to this mystery man is placed, as being rational and capable of God. But whence shall we gather tokens of what the difference is between the few and the many? Set down the whole number of the human race, out of all nations choose the faithful; without doubt they will be fewer than all together are. Then next out of the number of the faithful, choose the better ones. It is certain that a much smaller number will remain. And again out of those whom you have chosen, choose again the more perfect; you will assuredly find fewer. And the further you proceed in choosing, the more scant and fewer you will find, until at last you come to some one man, who can confidently say that "I have laboured more abundantly than all they" (1 Cor. 15:10). Those therefore who in this way are more, receive more of earth and more of bodily inheritance: while the few obtain some small thing from the earth, who have more in the Lord: and others receive nothing at all of earthly inheritance, if any have been worthy to be priests and ministers of God, for of these the Lord Himself will wholly be the inheritance. And who is so blessed as either among the few to receive a small portion of earth, or among the chosen priests and ministers to merit by lot of inheritance to receive God alone? Although they themselves also on account of their beasts of burden receive something of land, yet of that land which is contiguous to the cities and cleaves to the cities. Yet that word which says that to the more the inheritance shall be multiplied can still be understood in another way also. For one just man, according to this that he is acceptable to God, is held for many. Finally it is also written: "Through one wise man a city shall be inhabited, while the tribe of the ungodly shall be made desolate" (Sir. 16:5). And one just man is reckoned for the whole world, whereas the ungodly, even if they be many, are counted small and for nothing with God. There is therefore a praiseworthy multitude also, just as we see it said to Abraham also, when God led him forth abroad, and said to him: "Look up to heaven, if you can number the stars, so shall your seed be" (Gen. 15:5). In which behold this also, how the just man is within, and always abides in interior things: because within in secret he prays to the Father, and all the glory of the King's daughter, that is, of the royal soul, is within; yet nevertheless God

Editors' notes and page, col. 739

Footnotes

Scripture references (as printed, one band): (printed under page 374)

(49) ‹anchor: confidenter dicat› · call in col 739

I Cor. XV, 10.

1 Corinthians 15:10.

(printed under page 374)

(50) ‹anchor: et scriptum est› · call in col 739

Eccli. XVI, 5.

Ecclesiasticus (Sirach) 16:5.

(printed under page 374)

(51) ‹anchor: dixit ad eum› · call in col 739

Gen. XV, 5.

Genesis 15:5.

(printed under page 374)

(52) ‹anchor: not visible› · call in col 739/740 (call above the foot image)

Num. XXVI, 55.

Numbers 26:55.

(printed under page 374)

(53) ‹anchor: not visible› · call in col 739/740 (call above the foot image)

Jos. XIV.

Joshua 14. [the "o" of "Jos." is broken in the print]

(printed under page 374)

(6) ‹anchor: nihil omnino› · call in col 739

Alii autem nihil omnino, etc. Sic habent manuscripti. Libri vero editi, « ubi autem nihil omnino terrenae haereditatis accipiant, si qui digni fuerint, sacerdotes sunt et ministri, » etc.

But others nothing at all, etc. So the manuscripts have it. The printed books, however, read "but where they receive nothing at all of an earthly inheritance, if any are worthy, they are priests and ministers," etc.

(printed under page 374)

(7) ‹anchor: acceptus est Deo› · call in col 739

Mss., « quod acceptus est Deo. » Libb. editi, « quod acceptum est Deo. »

The manuscripts read "in that he is acceptable to God"; the printed books, "in that it is acceptable to God."

(printed under page 374)

Page

running head: 739 ORIGENIS
marginal letters: A ribus trecentorum cubitorum; B multos, colligamus indicia?; C accipiunt, si qui; D mundo reputatur, iniqui
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment ribus

PG 12:740

educit eum foras, cum res postulat, et rerum visibilium ratio deposcit. Potest ergo et hoc modo multis istis, qui sunt sicut stellae coeli in multitudine, multiplicari haereditas, et exiguis illis videlicet qui etiamsi numero multi sunt, vitae tamen suae indignitate et vilitate exigui habentur, exigua haereditas poni.

leads him forth abroad, when the matter demands, and the reason of visible things requires it. In this way also therefore to those many, who are as the stars of heaven in multitude, the inheritance can be multiplied, and to those few, namely who even if they are many in number, yet by the unworthiness and vileness of their life are held small, a small inheritance can be set.

3. « Per sortem, inquit, erit haereditatis distributio. » Hoc quidem praecipitur, sed cum venio ad Scripturas, video ipsum Moysen, cui ista mandantur, sorte non uti in divisione haereditatis Ruben, et Gad, et dimidiae tribus Manasse. Sed et Jesus Nave, extra sortem dat haereditatem tribui Juda, et Caleb, et extra sortem dat et tribui Ephrem, et dimidiae tribui Manasse : in caeteris sors mittitur, et prima sors Benjamin procedit, et inde jam tribuum reliquarum. Unde puto quod et in illa regni coelorum beata haereditate erunt aliqui, qui non veniant ad sortem, neque cum caeteris, quamvis sint sancti, numerabuntur : sed erit egregia quaedam et eximia eorum haereditas, sicut fuit Caleb ex tribu Juda, et Jesu ipsius filii Nave. Sicut enim, verbi causa, cum post praelium victoribus provinciae partiuntur spolia, egregii quique et eximii bellatores non cum caeteris militibus in divisione spoliorum ducuntur ad sortem, sed optima quaeque et praecipua eis virtutum merito decernuntur, caeteri vero utuntur sorte solo jure victoriae : ita mihi videtur et Dominus meus Jesus Christus facturus : quosdam enim quos scit abundantius quam caeteros laborasse, et quorum gesta magnifica sublimesque virtutes ipse cognoscit, illis praecipuos quosque et eximios, atque, ut ita audeam dicere, similes sibi honores decernit et glorias. Annon tibi videtur simile aliquid suae beatitudinis clarissimis suis conferre discipulis, cum dicit : « Pater, volo ut ubi ego sum et isti sint mecum? » Et cum iterum dicit, quia « sedebitis et vos super duodecim thronos judicantes duodecim tribus Israel? » Et iterum : « Sicut tu in me, Pater, et ego in te, ita et isti in nobis unum sint? » Haec omnia non sorte decernuntur, sed electionis praerogativa donantur ab eo qui corda et mentes hominum videt solus, qui nos quoque etiamsi non inter eximios et electos, atque illos qui supra sortem sunt, in sortem tamen sanctorum dignetur adducere : cui est gloria et imperium in saecula saeculorum. Amen.

3. "By lot, He says, shall be the distribution of the inheritance" (Num. 26:55). This indeed is commanded, yet when I come to the Scriptures, I see that Moses himself, to whom these things are commanded, does not use the lot in the division of the inheritance of Reuben, and Gad, and the half tribe of Manasseh. Moreover Joshua the son of Nun also gives an inheritance outside the lot to the tribe of Judah, and to Caleb, and outside the lot he gives also to the tribe of Ephraim, and to the half tribe of Manasseh (Josh. 14–17): among the rest the lot is cast, and the first lot comes forth for Benjamin, and thenceforth for the remaining tribes (Josh. 18). Whence I think that in that blessed inheritance of the kingdom of heaven also there will be some who will not come to the lot, nor be numbered with the rest, although they are saints: but their inheritance will be a certain eminent and exceptional one, just as was that of Caleb of the tribe of Judah, and of Joshua himself the son of Nun. For just as, for example, when after a battle the spoils of a province are parted among the victors, all the eminent and exceptional warriors are not led to the lot with the rest of the soldiers in the division of the spoils, but all the best and chief things are decreed to them by the merit of their virtues, while the rest use the lot by the sole right of victory: so it seems to me my Lord Jesus Christ also is about to do: for to some whom He knows to have laboured more abundantly than the rest, and whose magnificent deeds and sublime virtues He Himself knows, to them He decrees all the chief and exceptional, and, if I may so dare to speak, honours and glories like to His own. Does He not seem to you to confer something similar to His own beatitude upon His most illustrious disciples, when He says: "Father, I will that where I am, these also may be with Me?" (John 17:24). And when again He says, that "you also shall sit upon twelve thrones judging the twelve tribes of Israel?" (Matt. 19:28). And again: "As Thou in Me, Father, and I in Thee, so they also may be one in Us?" (John 17:21). All these things are not decreed by lot, but are bestowed by the prerogative of election by Him Who alone sees the hearts and minds of men, Who may deign to bring us also, even if not among the exceptional and elect and those who are above the lot, yet into the lot of the saints: to Whom is glory and empire unto ages of ages. Amen.

HOMILIA XXII.

HOMILY XXII.

De filiabus Salphaat, et de successione Moysi.

On the daughters of Zelophehad, and on the succession of Moses.

1. Quinque filiae fuerunt, quarum etiam nomina in Scriptura comprehensa sunt, de Salphaat quodam Israelita progenitae, qui mortuus est in deserto, nulla virili sobole derelicta. Istae ergo filiae Salphaat interpellant Moysen, et sortem paternae haereditatis

1. There were five daughters, whose names also are comprised in the Scripture, begotten of a certain Israelite Zelophehad, who died in the desert, leaving no male offspring behind. These daughters of Zelophehad therefore appeal to Moses, and the lot of their paternal inheritance

Editors' notes and page, col. 740

Footnotes

(54) ‹anchor: cum dicit› · call in col 740

Joan. XVII, 24.

John 17:24.

(printed under page 374)

(55) ‹anchor: iterum dicit› · call in col 740

Matth. XIX, 28.

Matthew 19:28.

(printed under page 374)

(56) ‹anchor: Et iterum› · call in col 740

Joan. XVII, 21.

John 17:21.

Editor's notes: (printed under page 374)

(8) ‹anchor: electionis praerogativa› · call in col 740

Ms., « sed electionis praerogativa. » Libb. editi, « sed dilectionis praerogativa. »

The manuscript reads "but by the privilege of election"; the printed books, "but by the privilege of love."

(printed under page 374)

Page

running head: ORIGENIS 740
marginal letters: A educit eum foras,; B prima sors Benjamin; C quos scit abundantius; D sortem sunt, in
old-edition numerals: 354 before meus Jesus Christus
other: Latin only, no Greek printed

PG 12:741

exposcunt dicentes, ne deleatur nomen patris earum de medio plebis suae, quia non est ei vir filius natus. Refert pro hoc Moyses consultationem ad Deum. Omnipotentis autem Dei clementia non spernit, nec despicit consultationem quae offertur a puellis, et non solum responsa dare dignatur, sed intantum probat, et amplectitur verba earum, ut ex ipsis aeterna hominibus jura constituat et saeculis omnibus observanda. Ait enim : « Loquens erat Dominus ad Moysen : Recte locutae sunt filiae Salphaat. Dabis eis possessionem in medio fratrum patris sui, et dabis sortem patris ipsarum ipsis, et filiis Israel loqueris dicens : Homo si mortuus fuerit, et filius non fuerit ei, dabitis haereditatem ejus filiae ejus. Quod si non fuerit ei filia, dabitis haereditatem fratri ejus. Quod si non fuerint ei fratres, dabitis haereditatem fratri patris ejus. Quod si non fuerint ei fratres patris ejus, dabitis haereditatem domestico, qui fuerit propinquior illi ex tribu sua, et capiet haereditatem ejus, et erit hoc filiis Israel justificatio judicii, sicut constituit Dominus Moysi. » Haec secundum historiam quid vigoris habeant, omnibus palam est qui sciunt leges istas non solum apud filios Israel custodiri, sed apud omnes homines, qui tamen legibus vivunt. Unde apparet quod libertas filiarum Salphaat non solum ipsis haereditatem contulerit, sed et perpetua vivendi jura saeculo dederit. Vides quanta sit etiam historiae ipsius utilitas in lege Dei. Quis potest leges istas aliquando dissolvere, quibus universus utitur mundus? Sed tamen nos quaeramus quomodo etiam spiritaliter aedificemur. Potest enim fieri ut neque filiae mihi sint secundum carnem, neque aliquid ruris, cujus capi possit haereditas. Quid ergo? nihil apud eum qui hujusmodi est, ista lex operabitur, et erit alicui otiosum quod divina voce sancitum est? Requiramus ergo etiam apud spiritalem legem quae sint istae filiae quinque, quarum etiamsi pater mortuus fuerit pro aliquo peccato, ipsae tamen haereditatem ex verbo Dei capiant. In superioribus, cum de spiritalibus filiis tractaremus, virtutes animi et sensus mentis filios dici docuimus. Consequens sine dubio et conveniens videtur etiam filias opera quae corporis ministerio explentur, accipere. Ideo denique et quinarius eis numerus ascribitur. Quinque enim corporei sensus sunt, quibus omne opus expletur in corpore. Istae ergo quinque filiae, id est operum perfectio, etiamsi patre orbentur et remaneant orphanae, non tamen ejiciuntur ab haereditate, neque excluduntur a regno, sed in medio plebis Dei portionem haereditatis accipiunt. Interim videamus quis est iste pater earum, qui mortuus esse dicitur. Salphaat, inquit, Salphaat autem interpretatur

they demand, saying, let not the name of their father be blotted out from the midst of his folk, because a male son was not born to him. Moses refers the consultation for this to God. And the clemency of Almighty God does not spurn, nor despise the consultation which is offered by the girls, and not only deigns to give responses, but approves and embraces their words to such a degree, that out of them He establishes eternal laws for men and to be observed in all ages. For it says: "The Lord spoke to Moses: Rightly have the daughters of Zelophehad spoken. You shall give them a possession in the midst of their father's brethren, and you shall give the lot of their father to them, and you shall speak to the children of Israel saying: If a man die, and have no son, you shall give his inheritance to his daughter. And if he have no daughter, you shall give his inheritance to his brother. And if he have no brethren, you shall give his inheritance to his father's brother. And if he have no brethren of his father, you shall give the inheritance to his kinsman who is nearest to him of his tribe, and he shall inherit his inheritance, and this shall be to the children of Israel an ordinance of judgement, just as the Lord appointed to Moses" (Num. 27:6–11). What force these things have according to the history is plain to all who know that these laws are guarded not only among the children of Israel, but among all men, who at least live by laws. Whence it appears that the boldness of speech of the daughters of Zelophehad not only conferred an inheritance upon themselves, but also gave perpetual laws of living to the world. You see how great is the utility even of the history itself in the law of God. Who can ever dissolve these laws, which the whole world uses? Yet nevertheless let us inquire how we may be edified spiritually also. For it may happen that I have neither daughters according to the flesh, nor anything of country land, whose inheritance can be taken. What therefore? Will that law work nothing with him who is of this sort, and will that which has been sanctioned by the divine voice be superfluous to anyone? Let us therefore inquire in the spiritual law also what those five daughters are, who even if their father has died for some sin, themselves nevertheless take an inheritance from the word of God. In the preceding passages, when we were treating of spiritual sons, we taught that the virtues of the soul and the thoughts of the mind are called sons. It seems without doubt consistent and fitting to take as daughters also the works which are fulfilled by the ministry of the body. Finally on this account the number five also is ascribed to them. For there are five bodily senses, by which every work is fulfilled in the body. Those five daughters therefore, that is, the perfection of works, even if they be bereaved of their father and remain orphans, are nevertheless not cast out from the inheritance, nor excluded from the kingdom, but receive a portion of the inheritance in the midst of the folk of God. Meanwhile let us see who this father of theirs is, who is said to have died. Zelophehad, it says; now Zelophehad is interpreted

Editors' notes and page, col. 741

Footnotes

Scripture references (as printed, one band): (printed under page 375)

(57) ‹anchor: not visible› · call in col 741/742 (call above the foot image)

Num. XXVII, 7, 8, 9, 10, 11.

Numbers 27:7–11.

(printed under page 375)

(58) ‹anchor: not visible› · call in col 741/742 (call above the foot image)

I Reg. XXV, 37.

1 Kings (1 Samuel) 25:37.

(printed under page 375)

(59) ‹anchor: not visible› · call in col 741/742 (call above the foot image)

Matth. XXII, 14.

Matthew 22:14.

Editor's notes: (printed under page 375)

(9) ‹anchor: not visible› · call in col 741/742 (call above the foot image)

Mss., « quod si non fuerit ei filia, » et ita habet textus Graecus τῶν O', ἐὰν δὲ μὴ ᾖ θυγάτηρ αὐτῷ. Male ergo libb. editi habent, « quod si non fuerint ei filiae. »

The manuscripts read "but if he have no daughter," and so the Greek text of the Seventy has it: "but if he have no daughter." The printed books are therefore wrong to read "but if he have no daughters."

(printed under page 375)

(10) ‹anchor: neque filiae› · call in col 741

Mss., « filiae. » Libb. editi, « filii. »

The manuscripts read "daughters"; the printed books, "sons."

(printed under page 375)

(13) ‹anchor: not visible› · call in col 741/742 (call above the foot image)

Mss., « huic proximus. » Libb. editi, « iis proximus. »

The manuscripts read "next to him"; the printed books, "next to them."

(printed under page 375)

Page

running head: 741 IN NUMEROS HOMILI
marginal letters: A exposcunt dicentes, ne; B haereditatem fratri ejus.; C istas aliquando dissolvere,; D denique et quinarius
old-edition numerals: (none)
other: Latin only, no Greek printed; ends with in- split at column break

PG 12:742

umbra in ore ejus; pater operum intellectus est. Saepe ergo accidit, et non pauci inter fratres nostros sunt, in quibus intellectus altior et profundior nullus, sed est in eis sensus emortuus, sicut de quodam scriptum est : « Et emortuum est cor ejus in ipso. » Iste ergo etiamsi ad intelligentiam spiritalem nihil sapit, sed est emortuus, tamen si genuerit filias, id est opera ministerii, opera obsequiorum, opera mandatorum Dei, haereditatem terrae cum plebe Domini consequitur. Non poterit quidem inter eos numerari, quorum portio Dominus est, quorum haereditas Deus est, non poterit in ministrorum et sacerdotum numero suscipi, in plebeio tamen ordine haereditatem terrae repromissionis accipiet : « Multi enim sunt vocati, pauci autem electi. » Ostenditur tamen et causa ex ipsius nominis interpretatione, quia iste Salphaat non potuerit filios generare, sed filias. Interpretatur enim, ut diximus, umbra in ore ejus. Vides ergo quoniam si quis umbram legis habet in ore, et non ipsam imaginem rerum, hic quia nihil spiritale, nihil profundi intellectus sentire potest, sed sola umbra legis in ore ejus est, sensus vivos et spiritales non potest generare, generare tamen potest opera et actus, quae sunt simplicioris vitae ministeria. Et ideo ostendit in his clementia Dei, quod innocentiores quique, etiamsi sensu deficiant, habent tamen opera bona, non excluduntur ab haereditate sanctorum. Recte ergo locutae sunt filiae Salphaat.

a shadow in his mouth; the father of works is the understanding. Often therefore it happens, and there are not a few among our brethren, in whom there is no higher and deeper understanding, but there is in them a dead sense, just as it is written concerning a certain man: "And his heart died within him" (1 Kgs. 25:37). He therefore, even if he has no taste for spiritual understanding, but is dead, nevertheless if he has begotten daughters, that is, works of ministry, works of services, works of the commandments of God, obtains the inheritance of the land with the folk of the Lord. He will not indeed be able to be numbered among those whose portion is the Lord, whose inheritance is God, he will not be able to be received in the number of ministers and priests, yet in the plebeian order he will receive the inheritance of the land of promise: "For many are called, but few are chosen" (Matt. 22:14). Yet the cause also is shown from the interpretation of the name itself, why this Zelophehad could not beget sons, but daughters. For he is interpreted, as we have said, a shadow in his mouth. You see therefore that if anyone has the shadow of the law in his mouth, and not the very image of things, he, because he can perceive nothing spiritual, nothing of deep understanding, but only the shadow of the law is in his mouth, cannot beget living and spiritual thoughts, yet he can beget works and deeds, which are the ministries of a simpler life. And therefore the clemency of God shows in these things, that all the more simple, even if they are wanting in understanding, yet have good works, are not excluded from the inheritance of the saints. Rightly therefore have the daughters of Zelophehad spoken.

2. Post haec ponitur lex Dei de successione, ut primo filius, filia secundo in loco succedat, tertio frater, quarto patris frater. Quintus vero gradus certum aliquem non designat, sed quisquis illi propinquior ex omni familia fuerit, ut ipse succedat. In his tam integer et perfectus est historiae sensus, ut nihil requirere videatur extrinsecus. Tamen si quis bene in spiritalibus legibus eruditus est, et pleniore scientiae lumine radiatus, ille potest intelligere diversos istos successionum gradus, et quomodo primus sit consequendae coelestis haereditatis gradus, doctrinae et scientiae merito, qui est masculus filius. Secundus operum praerogativa, quae filia est. Tertius compassionis alicujus et imitationis, propter quod et frater nominatur. Sunt enim nonnulli, qui sponte quidem sua, et proprio intellectu nihil agunt, positi tamen inter fratres, ex imitatione caeterorum eadem videntur agere quae et illi agunt, qui intellectu proprio moventur. Datur etiam istis tertius haereditatis sub titulo fratrum nominis gradus. Quartus vero, quem fratrem patris nominat, potest fortassis intelligi ille ordo hominum, qui audita a

2. After these things the law of God concerning succession is set down, that in the first place a son, in the second place a daughter succeeds, in the third a brother, in the fourth the father's brother. While the fifth degree does not designate any certain person, but whosoever is nearest to him out of all the family, that he himself succeeds. In these things the sense of the history is so entire and perfect, that it seems to require nothing from without. Nevertheless if anyone is well instructed in spiritual laws, and irradiated with a fuller light of knowledge, he is able to understand those diverse degrees of successions, and how the first degree of obtaining the heavenly inheritance is by the merit of doctrine and knowledge, which is the male son. The second is by the prerogative of works, which is the daughter. The third is of some compassion and imitation, on account of which it is also named a brother. For there are some who of their own accord indeed, and by their own understanding do nothing, yet placed among the brethren, out of imitation of the rest seem to do the same things which those also do who are moved by their own understanding. To these also is given the third degree of inheritance under the title of the name of brethren. While the fourth, which it names the brother of the father, can perhaps be understood as that order of men, who having heard the things from

Editors' notes and page, col. 742

Footnotes

(11) ‹anchor: Salphaat autem interpretatur› · call in col 742 (call above the foot image; the lemma begins at the foot of col 741)

Salphaat autem interpretatur UMBRA IN ORE EJUS. A צל, « umbra, » et פה, « os, oris. »

Salphaat means SHADOW IN HIS MOUTH. From צל, "shadow," and פה, "mouth."

(printed under page 375)

(12) ‹anchor: requirere videatur extrinsecus› · call in col 742

Codex Sancti Theodorici Remensis, « intrinsecus. »

The manuscript of Saint-Thierry at Reims reads "from within."

(printed under page 375)

Page

running head: MEROS HOMILIA XXII. 712
marginal letters: A terpretatur umbra in; B autem electi. »; C cutae sunt filiae; D alicujus et imitationis,
old-edition numerals: 355 before spiritale,
other: Latin only, no Greek printed; begins with fragment terpretatur; running head misprints column number as 712

PG 12:743

patribus, et veterum narratione suscepta conantur implere, et non tam propriis sensibus moti, nec praesentis doctrinae commonitionibus excitati, quam veterum vel traditione, vel consuetudine sola instituti, boni tamen aliquid gerunt. Ultimus vero gradus scribitur ille, qui quolibet pacto huic proximus fuerit : quasi si diceret, Sive occasione sive veritate doctrinae si quis aliquid boni fecerit, non peribit boni operis merces, sed largiente Domino locum haereditatis accipiet. Haec quidem a nobis audacter fortassis praesumpta, et in medium prolata videantur, non tamen erit absurdum si spiritalibus spiritalia proponentes, secretioris eos intelligentiae aemulatores, cupidosque reddamus.

the fathers, and having received them by the narration of the ancients, endeavour to fulfil them, and moved not so much by their own thoughts, nor roused by the admonitions of present doctrine, as instructed by the tradition of the ancients, or by custom alone, nevertheless do something of good. And the last degree is written as he who in any way whatever is nearest to him: as if he should say, Whether by occasion or by truth of doctrine, if anyone does anything of good, the reward of the good work shall not perish, but by the bounty of the Lord he shall receive a place of inheritance. These things indeed may seem perhaps boldly presumed by us, and brought forward into the midst, yet it will not be absurd if proposing spiritual things to spiritual men, we render them emulous and desirous of a more secret understanding.

3. Post haec historia refertur, et narratione mirabilis, et intellectu magnifica. Ponitur enim quomodo Deus dixerit ad Moysen, ut ascenderet in montem, et inde cum prospexisset, et intuitus fuisset omnem terram repromissionis, ibi defungeretur. Sed ille qui populi curam magis quam sui gereret, orat ad Deum ut provideat hominem qui regat populum Israel : « Ne fiat, inquit, synagoga haec sicut oves quibus non est pastor. » Vide ergo primo omnium quomodo qui perfectus et beatus est, non in valle, nec in aliqua terrae planitie, aut in colle aliquo, sed in monte, id est in alto et in arduo defungitur loco. Vitae namque ejus consummatio et perfectio habebatur in excelso. Sed et oculis suis contueri jubetur omnem terram repromissionis, et diligenter ex eminenti statione cuncta perspicere. Oportebat enim summam perfectionis consecuturo nihil incognitum remanere, sed cunctorum quae videntur et audiuntur habere notitiam : ob hoc credo, ut omnium quae in carne positus, corporali coepit aspectu, in spiritu effectus, et nuda mente ad auditoria et discipulatum sapientiae properans, velociter eorum rationes assequatur et causas. Nam quid videbitur utilitatis ut decessuro de saeculo, et finem vitae hujus protinus accepturo ostenderentur terrae et loca quorum nec laborem perpessurus esset, nec gratiam suscepturus? Perterret me sane sermo qui sequitur, et ad dicendum reddit timidum ac trepidum, quo de magno illo Moyse famulo et amico Dei, cui facie ad faciem locutus est Deus, per quem signa et virtutes mirificae perpetratae sunt, tam gravia, tam periculosa referuntur. Quid enim ei dicit Deus? « Et apponeris, inquit, ad populum tuum et tu, sicut appositus est Aaron frater tuus in monte Or. » Et quasi causam mortis exponit dicens : « Propter quod transgressi estis verbum meum in deserto Sin, cum restitit synagoga ne me sanctificaret. Non me sanctificastis in aqua coram eis. » Ergone in culpa est etiam Moyses? Etiam

3. After these things a history is related, both wonderful in narration, and magnificent in understanding. For it is set down how God said to Moses that he should go up into the mountain, and when he had looked out from thence, and had beheld all the land of promise, he should die there. But he, as one who bore care for the people rather than for himself, prays to God that He may provide a man to rule the people of Israel: "Lest, he says, this synagogue become as sheep which have no shepherd" (Num. 27:17). See therefore first of all how he who is perfect and blessed dies not in a valley, nor in any plain of the earth, or on some hill, but in a mountain, that is, in a high and steep place. For the consummation and perfection of his life was held on high. Moreover he is commanded also to behold with his eyes all the land of promise, and diligently from a lofty station to survey all things. For it behooved that for him who was about to obtain the summit of perfection nothing should remain unknown, but that he should have knowledge of all things which are seen and heard: on this account, I believe, that of all the things which when placed in the flesh he began by bodily sight, when made in the spirit, and hastening with naked mind to the lecture-halls and discipleship of wisdom, he may swiftly attain their reasons and causes. For what utility will it seem that to one about to depart from the world, and forthwith to receive the end of this life, lands and places should be shown of which he was neither about to endure the labour, nor to receive the grace? Indeed the word which follows terrifies me, and renders me timid and trembling to speak, wherein concerning that great Moses, the servant and friend of God, to whom God spoke face to face, through whom wonderful signs and powers were wrought, things so grave, so perilous are related. For what does God say to him? "And you also, He says, shall be gathered to your people, just as Aaron your brother was gathered in Mount Hor." And He sets forth as it were the cause of his death, saying: "Because you transgressed My word in the desert of Zin, when the synagogue resisted so as not to sanctify Me. You did not sanctify Me in the water before them" (Num. 27:13–14). Is Moses also therefore in fault? Even

Editors' notes and page, col. 743

Footnotes

Scripture references (as printed, one band): (printed under page 376)

(60) ‹anchor: not visible› · call in col 743/744 (call above the foot image)

Num. XXVII, 17.

Numbers 27:17.

(printed under page 376)

(61) ‹anchor: Et apponeris, inquit› · call in col 743

ibid. 13, 14.

Ibid., verses 13–14.

(printed under page 376)

(62) ‹anchor: not visible› · call in col 743/744 (call above the foot image)

Rom. V, 14.

Romans 5:14.

(printed under page 376)

(63) ‹anchor: not visible› · call in col 743/744 (call above the foot image)

ibid. 12.

Ibid., verse 12.

(printed under page 376)

(64) ‹anchor: not visible› · call in col 743/744 (call above the foot image)

Rom. XI, 32.

Romans 11:32.

(printed under page 376)

(65) ‹anchor: not visible› · call in col 743/744 (call above the foot image)

Rom. V, 20.

Romans 5:20.

(printed under page 376)

(14) ‹anchor: perpessurus esset› · call in col 743

Mss., « perpessurus esset. » Libb. editi, « perpessus est. »

The manuscripts read "would have endured"; the printed books, "has endured."

(printed under page 376)

(15) ‹anchor: not visible› · call in col 743/744 (call above the foot image)

Recte mss. habent, « Gersum et Eliezer, » male vero libri antea editi, « Gerson et Eleazar. » Vide Exod. II, 22, et Exod. XVIII, 4.

The manuscripts rightly have "Gersum and Eliezer"; the books printed before wrongly have "Gerson and Eleazar." See Exodus 2:22 and Exodus 18:4.

(printed under page 376)

Page

running head: 743 ORIGENIS
marginal letters: A patribus, et veterum; B modo Deus dixerit; C Oportebat enim summam; D est Deus, per
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:744

ipse transgressionis crimen incurrit, etiam ipse factus est sub peccato. Idcirco, credo, cum confidentia dicebat Apostolus, quia « regnavit mors ab Adam usque ad Moysen. » Accessit enim ad Moysen, et nec ipse pepercit. Et ideo, opinor, dicebat, quia « peccatum introivit in hunc mundum, et per peccatum mors, in quo omnes peccaverunt. » Et iterum : « Conclusit Deus omnes sub peccato, ut omnibus misereatur. » Sed gratias Domino Jesu Christo, qui nos liberavit de corpore mortis hujus, ut ubi abundavit peccatum, superabundaret gratia. Nam Moyses quomodo aliquem liberare potuisset a peccatis, cum etiam ipsi dicatur, quia « transgressi estis verbum meum in deserto Sin, et non me sanctificastis in aqua coram filiis Israel? » ut manifestum sit omnibus quod ille debeat solus requiri, qui solus peccatum non fecit, nec inventus est dolus in ore ejus.

he himself incurred the guilt of transgression, he himself also was made under sin. For that reason, I believe, the Apostle said with confidence that « death reigned from Adam even unto Moses. » (Rom. 5:14) For it approached unto Moses, and did not spare even him. And therefore, I think, he said that « sin entered into this world, and by sin death, in which all have sinned. » (Rom. 5:12) And again: « God has concluded all under sin, that He may have mercy on all. » (Rom. 11:32) But thanks be to the Lord Jesus Christ, Who has delivered us from the body of this death, that where sin abounded, grace might abound more exceedingly. (Rom. 5:20) For how could Moses have delivered anyone from sins, when even to him himself it is said, « You transgressed My word in the wilderness of Sin, and did not sanctify Me in the water before the sons of Israel? » (Num. 27:14) so that it may be manifest to all that He alone ought to be sought, Who alone did no sin, neither was guile found in His mouth.

4. Sed interim videamus Moysis magnificentiam. Recessurus de saeculo orat Deum, ut provideat ducem populo. Quid agis, o Moyses? Nunquid filii tibi non sunt, Gersum et Eliezer? Aut si aliquid de ipsis dubitas, non sunt filii fratris magni et egregii viri? Quomodo non oras Deum pro ipsis, ut eos constituat populo duces? Sed discant Ecclesiarum principes successores sibi non eos, qui consanguinitate generis juncti sunt, nec qui carnis propinquitate sociantur, testamento signare, neque haereditarium tradere Ecclesiae principatum, sed referre ad judicium Dei, et non eligere illum, quem humanus commendat affectus, sed Dei judicio totum de successoris electione permittere. Nunquid non poterat Moyses eligere principem populo, et vero judicio eligere, et recta justaque sententia, ad quem dixerat Deus : « Elige presbyteros populo quos tu ipse scis presbyteros esse, » et elegit tales in quibus continuo Dei spiritus requiesceret, et prophetarent omnes? Quis ergo ita potuit eligere principem populi, ut Moyses poterat? Sed hoc non facit, non eligit, non audet. Cur non audet? Ne posteris praesumptionis relinquat exemplum. Sed ausculta quid dicit : « Provideat, inquit, Dominus Deus spirituum et omnis carnis, hominem super synagogam hanc, qui egrediatur ante faciem eorum, et qui ingrediatur, et qui producat eos, et qui reducat. » Si ergo tantus ille ac talis Moyses non permittit judicio suo de eligendo principe populi, de constituendo successore, quis erit qui audeat, vel ex plebe quae saepe clamoribus ad gratiam, aut pretio fortassis excitata moveri solet, vel ex ipsis etiam sacerdotibus quis erit qui se idoneum ad hoc judicet, nisi si cui oranti, et petenti a Domino reveletur? Sicut et Deus dicit ad Moysen : « Assume ad temetipsum Jesum filium Nave, hominem

4. But meanwhile let us see the magnificence of Moses. Being about to depart from the world, he prays to God that He may provide a leader for the people. What are you doing, O Moses? Have you no sons, Gershom and Eliezer? (Exod. 2:22; 18:4) Or if you have some doubt concerning them, are there not the sons of your brother, a great and distinguished man? How is it that you do not pray to God for them, that He may appoint them leaders for the people? But let the rulers of the Churches learn not to designate by will as successors to themselves those who are joined by consanguinity of race, nor those who are allied by nearness of flesh, nor to hand down the leadership of the Church as hereditary, but to refer it to the judgement of God, and not to choose him whom human affection recommends, but to leave the whole matter of the election of a successor to the judgement of God. Could not Moses choose a ruler for the people, and choose with true judgement, and with a right and just decision, he to whom God had said: « Choose elders for the people whom you yourself know to be elders, » (Num. 11:16) and he chose such men as upon whom the Spirit of God straightway rested, and they all prophesied? Who then could so choose a ruler of the people as Moses could? Yet he does not do this, he does not choose, he does not dare. Why does he not dare? Lest he leave to posterity an example of presumption. But listen to what he says: « Let the Lord, the God of the spirits and of all flesh, he says, provide a man over this synagogue, who may go out before their face, and who may come in, and who may lead them out, and who may bring them back. » (Num. 27:16–17) If therefore so great and such a man as Moses does not permit to his own judgement the choosing of a ruler of the people, the appointing of a successor, who will there be who would dare, either from the common people, who are wont often to be moved by clamour for favour, or perhaps stirred up by a bribe, or even from the priests themselves, who will there be who would judge himself fit for this, save if it be revealed to someone praying and asking from the Lord? Even as God also says to Moses: « Take to yourself Joshua the son of Nun, a man

Editors' notes and page, col. 744

Footnotes

(62) ‹anchor: dicebat Apostolus› · call in col 744

Rom. V, 14.

Romans 5:14.

(printed under page 376)

(63) ‹anchor: opinor, dicebat› · call in col 744

Ibid. 12.

Ibid., verse 12.

(printed under page 376)

(64) ‹anchor: Et iterum› · call in col 744

Rom. XI, 32.

Romans 11:32.

(printed under page 376)

(65) ‹anchor: superabundaret gratia› · call in col 744

Rom. V, 20.

Romans 5:20.

(printed under page 376)

(66) ‹anchor: dixerat Deus› · call in col 744

Num. XI, 16.

Numbers 11:16.

(printed under page 376)

(67) ‹anchor: Provideat, inquit› · call in col 744

Num. XXVII, 16, 17.

Numbers 27:16–17.

(printed under page 376)

(68) ‹anchor: dicit ad Moysen› · call in col 744

Ibid., 18, 19, 20.

Ibid., verses 18–20.

Editor's notes: (printed under page 376)

(15) ‹anchor: Gersum et Eliezer› · call in col 744

Recte mss. habent, « Gersum et Eliezer, » male vero libri antea editi, « Gerson et Eleazar. » Vide Exod. II, 22, et Exod. XVIII, 4.

The manuscripts rightly have "Gersum and Eliezer", but the books previously printed wrongly have "Gerson and Eleazar". See Exodus 2:22 and Exodus 18:4.

(printed under page 376)

(16) ‹anchor: fortassis excitata› · call in col 744

Mss., « aut pretio fortassis excitata. » Libb. editi, « aut ad pretium fortasse excitatis. »

The manuscripts read "or perhaps stirred up by a bribe"; the printed books, "or perhaps those stirred up to a bribe."

(printed under page 376)

Page

running head: ORIGENIS 744
marginal letters: A ipse transgressionis crimen; B omnibus quod ille; C humanus commendat affectus,; D reducat. » Si ergo
old-edition numerals: 356 after Eliezer?
other: Latin only, no Greek printed

PG 12:745

qui habet Spiritum Dei in semetipso, et impones manus tuas super eum, et statues eum coram Eleazaro sacerdote, et praecepta dato ei in conspectu totius synagogae, et praecipe de ipso coram eis, et dabis claritatem tuam super illum, ut audiant illum filii Israel. » Audis evidenter ordinationem principis populi tam manifeste descriptam, ut pene expositione non egeat. Nulla hic populi acclamatio, nulla consanguinitatis ratio, nulla propinquitatis habita contemplatio est. Propinquis agrorum et praediorum relinquatur haereditas : gubernatio populi illi tradatur, quem Deus elegerit : homini scilicet tali, qui habet, sicut scriptum audistis, in semetipso Spiritum Dei et praecepta Dei in conspectu ejus sunt, et qui Moysi valde notus et familiaris sit, id est, in quo sit claritas legis et scientia, ut possint eum audire filii Israel. Verum quoniam mysteriis cuncta referta sunt, non possumus quae pretiosiora sunt omittere, etiamsi haec quae secundum litteram mandantur, necessaria videantur et utilia. Consideremus ergo quae sit Moysis mors, finis sine dubio legis : sed legis illius quae secundum litteram dicitur. Quis autem ejus finis est? Sacrificiorum scilicet interruptio, et caeterorum quae simili observantia mandantur in lege. Haec ergo ubi finem accipiunt, Jesus suscipit principatum : « Finis enim legis Christus ad justitiam omni credenti. » Et sicut de prioribus dictum est, quia « omnes in Moyse baptizati sunt in nube et in mari; » ita et de Jesu dicitur, quia omnes in Jesu baptizati sunt in Spiritu sancto et aqua. Jesus namque est, qui transit aquas Jordanis, et in ipsis quodammodo jam tum populum baptizat : et ipse est qui terram haereditatis, terram sanctam partitur universis, non priori populo, sed secundo. Prior enim populus propter praevaricationem suam cecidit in deserto. De Jesu autem temporibus dicitur, quia « terra quievit a bellis; » quod Moysi tempore dici non potuit. Sed de Jesu hoc dicitur meo Domino, non illo Nave. Atque utinam mea terra cesset a bellis. Et cessare posset si ego Jesu principi meo fideliter militarem. Si enim paream meo Domino Jesu, nunquam caro mea insurget adversus spiritum meum, nec impugnabitur terra mea ab adversariis gentibus, diversis scilicet concupiscentiis stimulata. Oremus ergo, ut Jesus regnet super nos, et cesset terra nostra a bellis, cesset ab impugnationibus carnalium desideriorum : et cum ista cessaverint, tunc unusquisque requiescet sub vite sua, et sub ficu sua, et sub oliva sua. Sub velamento enim Patris, et Filii, et Spiritus sancti requiescet anima, quae pacem in se recuperaverit carnis ac spiritus. Ipsi aeterno Deo gloria in saecula saeculorum. Amen.

who hath the Spirit of God in himself, and you shall lay your hands upon him, and shall set him before Eleazar the priest, and shall give him precepts in the sight of all the synagogue, and command concerning him before them, and you shall give your glory upon him, that the sons of Israel may hear him. » (Num. 27:18–20) You hear evidently the ordination of the ruler of the people so manifestly described that it almost needs no exposition. Here there is no acclamation of the people, no regard for consanguinity, no consideration had of nearness of kin. Let the inheritance of fields and estates be left to kinsfolk: let the government of the people be handed over to him whom God hath chosen: to such a man, namely, as hath, as you have heard it written, the Spirit of God in himself, and the precepts of God are in his sight, and who is very well known and familiar to Moses, that is, in whom is the brightness and knowledge of the law, so that the sons of Israel can hear him. But since all things are filled with mysteries, we cannot omit the things that are more precious, even though these things which are commanded according to the letter seem necessary and useful. Let us consider, therefore, what the death of Moses is: without doubt, the end of the law; but of that law which is spoken according to the letter. And what is its end? Namely, the interruption of the sacrifices, and of the other things which are commanded with like observance in the law. Where these things, therefore, receive their end, Jesus undertakes the rule: « For Christ is the end of the law unto righteousness to everyone that believeth. » (Rom. 10:4) And just as it was said of the former men, that « all were baptized in Moses in the cloud and in the sea; » (1 Cor. 10:2) so also it is said of Jesus, that all have been baptized in Jesus in the Holy Spirit and water. For it is Joshua who crosses the waters of the Jordan, and in them in a certain manner even then baptizes the people; and it is he who divides the land of inheritance, the holy land, to all, not to the former people, but to the second. For the former people fell in the wilderness because of their transgression. But of the times of Joshua it is said that « the land rested from wars; » (Josh. 11:23) which could not be said in the time of Moses. Yet this is said of Jesus my Lord, not of that son of Nun. And would that my land might cease from wars! And it could cease if I fought faithfully for Jesus my Prince. For if I obey my Lord Jesus, never will my flesh rise up against my spirit, nor will my land be assailed by hostile nations, goaded namely by diverse concupiscences. Let us pray, therefore, that Jesus may reign over us, and that our land may cease from wars, may cease from the assaults of carnal desires: and when those things have ceased, then everyone shall rest under his vine, and under his fig-tree, and under his olive-tree. (3 Kgs. 4:25) For under the covering of the Father, and of the Son, and of the Holy Spirit shall the soul rest, which hath recovered within itself the peace of flesh and spirit. To Him, the eternal God, be glory for ever and ever. Amen.

Editors' notes and page, col. 745

Footnotes

(69) ‹anchor: omni credenti› · call in col 745

Rom. X, 4.

Rom. 10:4.

(printed under page 377)

(70) ‹anchor: in mari› · call in col 745

I Cor. X, 2.

1 Cor. 10:2.

(printed under page 377)

(71) ‹anchor: a bellis› · call in col 745

Jos. XI, 23.

Josh. 11:23.

(printed under page 377)

(72) ‹anchor: sub oliva sua› · call in col 745

III Reg. IV, 25.

3 Kgs (1 Kgs) 4:25.

(printed under page 377)

(17) ‹anchor: et de Jesu dicitur› · call in col 745

Mss., « dicitur. » Libb. editi, « dicatur »

The manuscripts read "dicitur" ("it is said"); the printed books, "dicatur" ("let it be said").

(printed under page 377)

Page

running head: 745 IN NUMEROS HOMILIA
marginal letters: A qui habet Spiritum; B est, in quo sit claritas; C Spiritu sancto et aqua.; D regnet super nos,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:746

HOMILIA XXIII.

HOMILY XXIII.

De eo quod scriptum est : « Munera mea, data mea, » et de diversitate festivitatum.

On that which is written: « My gifts, My presents, » (Num. 28:2) and on the diversity of feast-days.

1. Si observatio sacrificiorum, et instituta legalia, quae in typo data sunt populo Israel, usque ad praesens tempus stare potuissent, exclusissent sine dubio Evangelii fidem per quam ex adventu Domini nostri Jesu Christi gentes convertuntur ad Deum. Erat enim in illis quae tunc observabantur, magnifica quaedam, et totius reverentiae plena religio, quae ex ipso etiam primo aspectu obstupefaceret intuentes. Quis enim videns illud, quod appellabatur sanctuarium sive sacrarium, et intuens altare, astantes etiam sacerdotes sacrificia consummantes, omnemque ordinem quo cuncta illa gerebantur aspiciens, non putaret plenissimum hunc esse ritum, quo Deus creator omnium ab humano genere coli deberet? Sed gratias adventui Christi, qui animas nostras avellens ab hoc intuitu, ad considerationem coelestium et contemplationem rerum spiritalium contulit, et destruxit quidem illa quae magna videbantur in terris, cultumque Dei a visibilibus ad invisibilia transtulit, et a temporalibus ad aeterna. Sed revera ipse Dominus Jesus Christus et aures requirit quae haec audiant et oculos qui haec videant. Unde et nos nunc legem datam per Moysem habentes in manibus, et volentes eam ostendere legem esse spiritalem, aures a vobis et oculos tales requirimus, qui non ad illa quae sunt destructa respiciant, sed qui ibi haec requirant, ubi Christus est in dextra Dei sedens, et quae sursum sunt sapiant, non quae sunt supra terras. Sufficiat ergo ista praefationis loco pro iis quae dicenda sunt, a nobis esse praemissa.

1. If the observance of sacrifices and the legal institutions, which were given in a type to the people of Israel, could have stood even until the present time, they would without doubt have excluded the faith of the Gospel, through which from the coming of our Lord Jesus Christ the nations are converted to God. For there was in those things which were then observed a certain magnificent religion, full of all reverence, which even from its very first sight would astonish those who beheld it. For who, seeing that which was called the sanctuary or shrine, and beholding the altar, the priests also standing by consummating the sacrifices, and looking upon the whole order whereby all those things were carried out, would not think this to be the most complete rite whereby God the Creator of all ought to be worshipped by the human race? But thanks be to the coming of Christ, Who, tearing our souls away from this sight, hath brought them to the consideration of heavenly things and the contemplation of spiritual things, and hath destroyed indeed those things which seemed great on earth, and transferred the worship of God from visible things to invisible, and from temporal things to eternal. Yet in truth the Lord Jesus Christ Himself requires both ears that may hear these things and eyes that may see these things. Whence we also, now holding in our hands the law given through Moses, and wishing to show that it is a spiritual law, require from you such ears and eyes as do not look back at those things which have been destroyed, but seek these things there, where Christ is sitting at the right hand of God, and mind the things that are above, not the things that are upon the earth. (Col. 3:1–2) Let it suffice therefore that these things have been premised by us by way of preface for the things that are to be spoken.

2. Nunc autem ad ea jam, quae scripta sunt, veniamus. « Et locutus est, inquit, Dominus ad Moysen dicens : Praecipe filiis Israel, et dices ad eos : Munera mea, data mea, hostias meas in odorem suavitatis observate, ut offeratis mihi in diebus festis meis, et dices ad eos : Hae sunt hostiae meae, quas offeratis Domino. » Nemo suum aliquid offert Deo, sed quod offert Domini est, et non tam sua quis offert Deo, quam ipsi quae sua sunt reddit. Propterea ergo volens Dominus sacrificiorum et munerum offerendorum sibi ab hominibus leges scribere, primo omnium ipsorum, quae offerenda erant, aperit rationem et dicit : « Munera mea, data mea, sacrificia mea in odorem suavitatis observate, ut offeratis mihi in diebus festis meis. » Haec, inquit, munera de quibus vobis praecepturus sum ut offeratis mihi in diebus festis meis, data mea sunt, hoc est, a me vobis dantur. A me enim cuncta quae habet humanum percipit genus. Ne quis ergo in offerendis muneribus beneficii se aliquid

2. Now however let us come already to those things which are written. « And the Lord, it says, spoke unto Moses, saying: Command the sons of Israel, and you shall say unto them: My gifts, My presents, My victims for an odour of sweetness shall ye observe to offer unto Me in My feast-days, and you shall say unto them: These are My victims which ye shall offer unto the Lord. » (Num. 28:1–3) No one offers anything of his own to God, but what he offers is the Lord's, and a man does not so much offer his own things to God as render to Him the things that are His own. Therefore, the Lord, wishing to write the laws of the sacrifices and gifts to be offered to Him by men, first of all opens the principle of the very things that were to be offered and says: « My gifts, My presents, My sacrifices for an odour of sweetness shall ye observe, to offer unto Me in My feast-days. » These gifts, He says, concerning which I am about to command you that ye offer them to Me in My feast-days, are My presents, that is, they are given to you by Me. For from Me the human race receives all things that it has. Lest anyone therefore in offering gifts should believe that he confers some benefit

Editors' notes and page, col. 746

Footnotes

(73) ‹anchor: (call not visible in the image's text)› · call in col 746

Num. XXII, 40.

Num. 22:40.

(printed under page 377)

(74) ‹anchor: supra terras› · call in col 746

Coloss. III, 1, 2.

Col. 3:1–2.

(printed under page 377)

(75) ‹anchor: inquit› · call in col 746

Num. XXVIII, 1, 2, 3.

Num. 28:1–3.

(printed under page 377)

Page

running head: MEROS HOMILIA XXIII. 746
marginal letters: A HOMILIA XXIII.; B bantur aspiciens, non putaret; C est in dextra Dei; D munerum offerendorum sibi
old-edition numerals: 357 after considerationem
other: Latin only, no Greek printed; ali-quid split across column break
other: the word aliquid was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 747

PG 12:747

conferre crederet Deo, et per hoc impius in eo ipso quo Deum colere videbatur exsisteret (quid enim tam impium quam si putet homo velut indigenti aliquid se praestare Deo?), necessario, ut diximus, prius edocet hominem, quo sciat se quidquid obtulit Deo, reddere id ei potius quam offerre. Sed et illud videamus quomodo ait : « Quae offeratis mihi in diebus festis meis. » Habet ergo Deus dies festos suos? Habet. Est enim ei magna festivitas humana salus. Ego puto quod per singulos quosque credentium, per singulos qui convertuntur ad Deum, qui proficiunt in fide, festivitas oritur Domini. Quomodo putas laetificat eum, cum is qui fuerat impudicus, fit castus, et qui fuerat injustus, justitiam colit, et qui fuerat impius, efficitur pius? Istae omnes singulorum quorumque conversiones, festivitates generant Deo. Nec dubium autem quin et Dominus noster Jesus Christus, qui pro salute nostra etiam sanguinem suum fudit, agat festivitatem maximam, cum operae pretium videt esse quod se humiliavit, et formam servi suscipiens factus est obediens usque ad mortem. Agit festa pariter et Spiritus sanctus, ubi plura sibi videt in iis qui convertuntur ad Deum, templa praeparata. Nam de angelis quid dicam, ad quorum festivitatem laetantium, dicuntur accedere omnes qui convertuntur ad Dominum? Aut non est illis magna festivitas, cum laetantur « in coelo super uno peccatore poenitentiam agente magis quam super nonaginta novem justis qui non indigent poenitentia? » Agunt ergo etiam angeli diem festum, laetantes super iis qui refugientes consortia daemonum, per exercitia virtutum angelicis se festinant sociare consortiis. Mirum fortasse sit, quod dicere volo : causas, ut videtur, festivitatis et laetitiae nos Deo et angelis damus : nos occasionem laetitiae et exsultationis in terris positi coelo praebemus, dum super terras ambulantes, conversationem habemus in coelis, et per hoc sine dubio diem festum coelestibus virtutibus generamus. Sed sicut boni actus nostri et virtutum profectus, laetitiam festivitatemque Deo et angelis gignunt, ita vereor ne mala conversatio nostra non solum terris, sed et coelo lamentationes inducat et luctus, et fortassis etiam ipsi Deo luctum incutiant humana peccata. Aut non lugentis est illa vox cum dicitur : « Poenitet me, quia feci hominem super terram? » Sed et illa Domini et Salvatoris nostri in Evangelio, ubi dicit : « Jerusalem, Jerusalem, quae lapidas prophetas, et occidis eos missos ad te, quoties volui congregare filios tuos, quemadmodum gallina congregat pullos suos sub alis suis, et noluisti? » Et ne putes quia de antiquis tantummodo dictum est quod lapidaverint prophetas : et ego hodie si prophetae verba non audiam, si monita ejus spernam, lapido prophetam, et quantum in me est, occido,

upon God, and through this should prove impious in the very act whereby he seemed to worship God (for what is so impious as if a man should think that he bestows something upon God as though He were in need?), of necessity, as we have said, He first instructs man, that he may know that whatsoever he has offered to God, he renders it to Him rather than offers it. But let us see this also, how He says: « Which ye shall offer unto Me in My feast-days. » Hath God therefore His own feast-days? He hath. For human salvation is a great festival to Him. I think that through each individual believer, through each one who is converted to God, who makes progress in the faith, a festival of the Lord arises. How do you think it gladdens Him, when he who had been unchaste becomes chaste, and he who had been unjust cultivates justice, and he who had been impious is made pious? All these conversions of each single person generate festivals for God. Nor is there any doubt that our Lord Jesus Christ also, Who for our salvation shed even His own blood, keeps the greatest festival when He sees that there is a reward for the trouble in that He humbled Himself, and taking the form of a servant was made obedient even unto death. The Holy Spirit likewise keeps festival, where He sees many temples prepared for Himself in those who are converted to God. For what shall I say of the angels, to whose rejoicing festival all who are converted to the Lord are said to draw near? Or is it not a great festival for them, when they rejoice « in heaven over one sinner doing penance more than over ninety-nine just persons who need not penance? » (Luke 15:7) Therefore the angels also keep a feast-day, rejoicing over those who, fleeing the fellowship of demons, hasten through the exercises of the virtues to join themselves to the angelic fellowships. Perhaps what I wish to say may be strange: we, as it seems, give causes of festival and joy to God and the angels; we, placed upon the earth, afford an occasion of joy and exultation to heaven, while walking upon the earth we have our way of life in heaven, and through this without doubt we generate a feast-day for the heavenly powers. But just as our good actions and progress in the virtues beget joy and festival for God and the angels, so I fear lest our evil way of life bring lamentations and mourning not only to earth, but also to heaven, and perhaps human sins strike mourning even into God Himself. Or is not that the voice of one mourning when it is said: « It repenteth Me that I have made man upon the earth? » (Gen. 6:6) And that voice also of our Lord and Saviour in the Gospel, where He says: « Jerusalem, Jerusalem, you that stone the prophets, and kill them that are sent unto you, how often would I have gathered your children together, even as a hen gathereth her chickens under her wings, and you would not? » (Matt. 23:37) And do not think that it was said only of the ancients that they stoned the prophets: I also today, if I do not hear the words of the prophet, if I spurn his admonitions, stone the prophet, and so far as in me lies, slay him,

Editors' notes and page, col. 747

Footnotes

(76) ‹anchor: non indigent poenitentia› · call in col 747

Luc. XV, 7.

Luke 15:7.

(printed under page 378)

(77) ‹anchor: cum dicitur› · call in col 747

Gen. VI, 6.

Gen. 6:6.

(printed under page 378)

(78) ‹anchor: ubi dicit› · call in col 747

Matth. XXIII, 37.

Matt. 23:37.

(printed under page 378)

(18) ‹anchor: (call above the rendered area; column not determinable from the foot images)› · call in col 747

Mss., « quam si putet. » Libb. editi, « nisi si putet. »

The manuscripts read "quam si putet" ("than if he should think"); the printed books, "nisi si putet" ("unless he should think").

(printed under page 378)

Page

running head: 747 ORIGENIS
marginal letters: A quid conferre crederet; B pius? Istae omnes; C poenitentia? » Agunt ergo; D Aut non lugentis
old-edition numerals: (none)
other: Latin only, no Greek printed; ali-quid split from previous column

PG 12:748

cujus scilicet verba non audio, tanquam mortui. Sed et illa humanum genus lamentantis Dei vox est qua dicitur per prophetam : « Heu me, quoniam factus sum sicut qui congregat stipulam in messe, et sicut racemos in vindemia, quia non est spica, neque botrus ad edenda primogenita. Hei mihi anima, quoniam periit revertens a terra, et qui corrigat in hominibus non est. » Domini sunt istae voces, genus humanum lugentis. Ipse enim venit ad colligendam messem, et invenit stipulam pro messe, et venit ad colligendam vindemiam, sed invenit racemos paucos pro vindemia, apostolos scilicet : quos « nisi Dominus Sabaoth reliquisset nobis semen, » et granum frumenti nisi cecidisset in terram ut fructum plurimum faceret, « sicut Sodoma facti essemus et sicut Gomorrha similes fuissemus. » Angelis quoque Dei, sicut supra diximus, fit gaudium in coelo super uno peccatore poenitentiam agente. Certum est quod ubi pro bonis gaudia aguntur, ibi pro contrariis lamentetur : si ergo gaudent pro converso, necesse est ut lugeant pro peccante. Propterea ergo quod grande « peccatum peccavit Jerusalem, » secundum quod scriptum est in Lamentatione, « in commotione facta est, » et perierunt omnes festivitates ejus et dies solemnes ejus, quoniam meum Jesum Christum occiderunt. Et propterea dicit ad eos : « Neomenias vestras et Sabbata et dies festos vestros odit anima mea. » Hic quidem, ubi de muneribus mandatur, ubi adhuc nulla peccata sunt, dies festos meos dicit; ubi autem peccatum est, non meos, sed vestros dies festos dicit Dominus. Haec autem omnia in quibus vel lugere, vel gaudere, vel odisse, vel laetari dicitur Deus, tropico et humano more accipienda sunt ab Scriptura dici. Aliena porro est divina natura ab omni passionis et permutationis affectu, in illo semper beatitudinis apice immobilis et inconcussa perdurans.

whose words, namely, I do not hear, as though he were dead. And that also is the voice of God lamenting the human race, whereby it is said through the prophet: « Woe is me, for I am become as one that gathereth stubble in the harvest, and as grape-gleanings in the vintage, because there is no ear of corn, nor cluster to eat the first-ripe fruit. Woe is me, my soul, for the reverent man is perished from the earth, and there is none among men that correcteth. » (Mic. 7:1–2) These are the voices of the Lord, mourning the human race. For He Himself came to gather the harvest, and found stubble instead of harvest, and came to gather the vintage, but found a few grape-gleanings instead of vintage, namely the apostles: whom « unless the Lord of Sabaoth had left us as a seed, » and unless the grain of wheat had fallen into the earth that it might bring forth much fruit, « we should have been made like Sodoma and should have been like unto Gomorrha. » (Isa. 1:9) For the angels of God also, as we said above, there is joy in heaven over one sinner doing penance. It is certain that where joys are kept for good things, there lamentation is made for the opposite: if therefore they rejoice for one converted, it must needs be that they mourn for one sinning. Therefore, because « Jerusalem hath sinned a great sin, » according as it is written in Lamentations, « she is come into commotion, » (Lam. 1:8) and all her festivals and her solemn days have perished, because they slew my Jesus Christ. And therefore He says to them: « Your new moons and Sabbaths and your feast-days My soul hateth. » (Isa. 1:14) Here indeed, where command is given concerning gifts, where as yet there are no sins, He says « My feast-days »; but where sin is, the Lord says not « My, » but « your feast-days. » Yet all these things in which God is said either to mourn, or to rejoice, or to hate, or to be glad, are to be understood as being spoken by Scripture in a figurative and human manner. Furthermore, the divine nature is foreign to every affection of passion and change, enduring ever immovable and unshaken in that summit of blessedness.

3. Quia ergo festorum leges habemus in manibus, et inde nunc sermo est, requiramus diligentius qui sit ordo festivitatum, ut ex ipsis ordinibus et sacrificiorum ritu colligere possimus qualiter unusquisque ex suis actibus et conversationibus sanctis Deo festivitatem possit parare. Prima ergo est festivitas Dei, quae appellatur indesinens, de iis enim mandatur, quae indesinenter et sine ulla prorsus interruptione matutinis et vespertinis sacrificiis offerantur. Mandans igitur festivitatum ritus, non primo statim venit ad festivitatem Paschae, neque ad Azymorum, neque ad Scenopegiae, aliasque de quibus praecipitur, sed hanc primam posuit, in qua sacrificium indesinens mandat offerri : quo scilicet agnoscat ille qui vult esse perfectus et sanctus, quia non aliquando quidem agenda est Deo, aliquando vero non agenda festivitas, sed semper et indesinenter justus agere debet diem festum.

3. Since therefore we have the laws of the feasts in our hands, and our discourse is now about them, let us inquire more diligently what is the order of the festivals, so that from the orders themselves and the rite of the sacrifices we may be able to gather how each one from his own holy actions and ways of life can prepare a festival for God. The first festival of God, therefore, is that which is called unceasing, for command is given concerning those things which are offered unceasingly and without any interruption whatsoever in the morning and evening sacrifices. Commanding therefore the rites of the festivals, He does not come straightway at first to the festival of the Passover, nor to that of Unleavened Bread, nor to that of Tabernacles, and the others concerning which precept is given, but He placed this one first, in which He commands an unceasing sacrifice to be offered: whereby namely he who wishes to be perfect and holy may recognize that a festival is not to be kept to God at one time indeed, and at another time not kept, but always and unceasingly the just man ought to keep a feast-day.

Editors' notes and page, col. 748

Footnotes

(79) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 748

Mich. VII, 1, 2.

Mic. 7:1–2.

(printed under page 378)

(80) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 748

Isa. i, 9.

Isa. 1:9.

(printed under page 378)

(81) ‹anchor: in commotione facta est› · call in col 748

Thren. I, 8.

Lam. 1:8.

(printed under page 378)

(82) ‹anchor: dicit ad eos› · call in col 748

Isa. i, 14.

Isa. 1:14.

(printed under page 378)

Page

running head: ORIGENIS 748
marginal letters: A cujus scilicet verba; B Sodoma facti essemus; C meos dicit; ubi autem; D est festivitas Dei,
old-edition numerals: 358 after quod
other: Latin only, no Greek printed

PG 12:749

Sacrificium namque, quod indesinenter et in matutinis et in vespertinis mandatur offerri, hoc indicatur, ut in lege ac prophetis, quae matutinum tempus ostendunt, et in evangelica doctrina, id est enim vespertinum, quae vespera mundi Salvatoris ostendit adventum, indesinenti intentione persistat. Has ergo festivitates Dominus dicit : « Et observabitis dies festos meos. » Dies ergo festus est Domini, si et sacrificium indesinens offeramus, si sine intermissione oremus, ita ut ascendat oratio nostra sicut incensum in conspectu ejus mane, et elevatio manuum nostrarum fiat ei sacrificium vespertinum. Est igitur prima solemnitas sacrificii indesininentis, quae a cultoribus Evangelii eo modo quo supra exposuimus, debet expleri. Sed quoniam, sicut propheticus sermo perdocuit, dies festi peccatorum convertuntur in luctum, et cantica eorum in planctum, certum est quia qui peccat et agit diem peccati, agere non potest diem festum : et ideo illis diebus quibus peccat, offerre non potest indesinens sacrificium Deo. Sed ille offerre potest, qui indesinenter custodit justitiam, et conservat semetipsum a peccato. Qua die autem interruperit et peccaverit, certum est quod in illa die non offert sacrificium indesinens Deo. Vereor aliquid dicere quod ex sermonibus apostolicis intelligi datur, ne forte videar aliquos contristare. Nam si oratio justi sicut incensum offertur in conspectu Domini, et elevatio manuum ejus sacrificium est vespertinum, dicit autem Apostolus iis qui in conjugiis sunt : « Nolite fraudare invicem, nisi forte ex consensu ad tempus, ut vacetis orationi, et iterum in idipsum sitis; » certum est quia impeditur sacrificium indesinens iis qui conjugalibus necessitatibus serviunt. Unde videtur mihi quod illius est solius offerre sacrificium indesinens, qui indesinenti et perpetuae se devoverit castitati. Sed sunt et alii dies festi iis, qui forte non possunt indesinenter immolare sacrificia castitatis.

For the sacrifice which is commanded to be offered unceasingly both in the morning and in the evening indicates this, that one should persist with unceasing intentness both in the law and the prophets, which show the morning time, and in the evangelical doctrine—for that is the evening—which shows the coming of the Saviour in the evening of the world. These festivals therefore the Lord speaks of: « And ye shall observe My feast-days. » Therefore it is a feast-day of the Lord if we both offer an unceasing sacrifice, and pray without ceasing, so that our prayer may ascend as incense in His sight in the morning, and the lifting up of our hands may become to Him an evening sacrifice. (Ps. 140:2) The first solemnity, therefore, is that of the unceasing sacrifice, which ought to be fulfilled by the worshippers of the Gospel in the manner that we have set forth above. But since, as the prophetic word has thoroughly taught, the feast-days of sinners are turned into mourning, and their songs into lamentation, it is certain that he who sins and keeps a day of sin cannot keep a feast-day: and therefore on those days on which he sins, he cannot offer an unceasing sacrifice to God. But he can offer it who unceasingly guards righteousness, and keeps himself from sin. On whatever day, however, he interrupts it and sins, it is certain that on that day he does not offer an unceasing sacrifice to God. I fear to say something which is given to be understood from the apostolic words, lest perchance I should seem to sadden some. For if the prayer of the just man is offered as incense in the sight of the Lord, and the lifting up of his hands is an evening sacrifice, while the Apostle says to those who are in marriage: « Defraud not one another, except perhaps by consent for a time, that ye may give yourselves to prayer, and return together again; » (1 Cor. 7:5) it is certain that the unceasing sacrifice is hindered for those who serve conjugal necessities. Whence it seems to me that it belongs to him alone to offer an unceasing sacrifice, who has devoted himself to unceasing and perpetual chastity. Yet there are also other feast-days for those who perchance cannot unceasingly offer the sacrifices of chastity.

4. Secunda ergo festivitas post indesininentis sacrificii festivitatem ponitur Sabbati, et oportet sanctorum quemque et justum agere etiam Sabbati festivitatem. Quae est autem festivitas Sabbati nisi illa, de qua Apostolus dicit, « Relinquetur ergo sabbatismus, » hoc est, Sabbati observatio populo Dei? Relinquentes ergo Judaicas Sabbati observationes, qualis debeat esse Christiano Sabbati observatio, videamus. Die Sabbati nihil ex omnibus mundi actibus oportet operari. Si ergo desinas ab omnibus saecularibus operibus, et nihil mundanum geras, sed spiritalibus operibus vaces, ad ecclesiam convenias, lectionibus divinis et tractatibus aurem praebeas, et de coelestibus cogites, de futura spe sollicitudinem geras, venturum judicium prae oculis

4. The second festival, therefore, after the festival of the unceasing sacrifice, is set down as that of the Sabbath, and every one of the saints and the just ought to keep also the festival of the Sabbath. Now what is the festival of the Sabbath save that concerning which the Apostle says, « There remaineth therefore a Sabbath-rest, » (Heb. 4:9) that is, an observance of the Sabbath, for the people of God? Leaving aside therefore the Jewish observances of the Sabbath, let us see of what sort the observance of the Sabbath ought to be for a Christian. On the Sabbath day one ought to work none of all the actions of the world. If therefore you cease from all worldly works, and do nothing worldly, but give yourself to spiritual works, assemble at the church, lend your ear to the divine readings and homilies, and think of heavenly things, take care for the future hope, hold the coming judgement before your eyes,

Editors' notes and page, col. 749

Footnotes

(82*) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 749 Psal. CXLI, 2.

Ps. 141:2 (Vulg. numbering as printed).

(printed under page 379)

(83) ‹anchor: in conjugiis sunt› · call in col 749

I Cor. VII, 5.

1 Cor. 7:5.

(printed under page 379)

(84) ‹anchor: Apostolus dicit› · call in col 749

Heb. IV, 9.

Heb. 4:9.

(printed under page 379)

Page

running head: 749 IN NUMEROS HOMILIA
marginal letters: A Sacrificium namque, quod; B quoniam, sicut propheticus; C conjugiis sunt : « Nolite; D sabbatismus, » hoc est,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:750

habeas, non respicias ad praesentia et visibilia, sed ad invisibilia et futura, haec est observatio Sabbati Christiani. Sed haec et Judaei observare deberent. Denique etiam apud ipsos si faber, si structor, et si quis hujusmodi opificum fuerit, otiatur in die Sabbati. Lector autem legis divinae, vel doctor non desinit ab opere suo, et tamen Sabbatum non contaminat : sic enim et Dominus meus dicit ad eos : « Aut non legistis, quia et sacerdotes in templo Sabbatum violant, et sine crimine sunt? » Qui ergo cessat ab operibus saeculi et spiritalibus vacat, iste est qui sacrificium Sabbati et diem festum agit Sabbatorum. Neque onera portat in via. Onus enim est omne peccatum, quemadmodum dicit et Propheta : « Sicut onus grave gravatae sunt super me. » Neque ignem accendit, illum scilicet ignem, de quo dicitur : « Ite in lumine ignis vestri, et in flamma quam accendistis. » In Sabbato unusquisque sedet loco suo, et non procedit ex eo. Quis ergo est locus spiritalis animae? Justitia est locus ejus, et veritas, sapientia, sanctificatio, et omnia quae Christus est, locus animae est. Ex quo loco eam non oportet exire, ut vera Sabbata custodiat, et diem festum in sacrificiis exigat Sabbatorum : sicut et Dominus dicebat : « Qui in me manet, et ego in illo. » Quod autem diximus vera Sabbata, si altius repetamus quae sint vera Sabbata, ultra hunc mundum est veri Sabbati observatio. Quod enim scriptum est in Genesi, quia « requievit Deus in die Sabbati ab operibus suis, » non videmus vel tunc factum esse in die septima, vel etiam nunc fieri. Semper enim videmus Deum operari, et nullum Sabbatum est in quo Deus non operetur, in quo non producat solem suum super bonos et malos, et pluat super justos et injustos, in quo non producat in montibus fenum, et herbam servituti hominum. in quo non percutiat et sanet, deducat in infernum et reducat, in quo non occidat et vivere faciat. Unde et Dominus in Evangeliis cum Judaei praescriberent sibi de operatione et curatione Sabbati, respondit eis : « Pater meus usque modo operatur, et ego operor; » ostendens per haec in nullo saeculi hujus Sabbato requiescere Deum a dispensationibus mundi et a provisionibus generis humani. Nam creaturam quidem fecit ex initio, et substantias protulit, quantas sciebat utpote rerum conditor ad perfectionem mundi posse sufficere, sed usque ad consummationem saeculi ab earum provisione et dispensatione non cessat. Erit ergo verum Sabbatum, in quo requiescet Deus ab omnibus operibus suis, saeculum futurum, tunc cum aufugiet dolor, et tristitia, et gemitus, et erit omnia et in omnibus Deus. In quo Sabbato concedat etiam nobis Deus diem festum agere secum et cum sanctis angelis suis

do not look at present and visible things, but at invisible and future things, this is the observance of the Christian Sabbath. Yet the Jews also ought to observe these things. Finally, even among them, if there be a smith, if a builder, and if anyone of this sort of craftsmen, he rests on the Sabbath day. But the reader of the divine law, or the teacher, does not cease from his work, and yet does not defile the Sabbath: for so also my Lord says to them: « Or have ye not read, that the priests also in the temple violate the Sabbath, and are without guilt? » (Matt. 12:5; cf. John 7:22) He therefore who ceases from the works of the world and gives himself to spiritual things, he it is who offers the sacrifice of the Sabbath and keeps the feast-day of the Sabbaths. Neither does he carry burdens on the way. For every sin is a burden, even as the Prophet also says: « Like a heavy burden they are weighed down upon me. » (Ps. 37:5) Neither does he kindle a fire, that fire namely concerning which it is said: « Go ye in the light of your fire, and in the flame which ye have kindled. » (Isa. 50:11) On the Sabbath everyone sits in his own place, and does not go forth from it. What then is the spiritual place of the soul? Righteousness is its place, and truth, wisdom, sanctification, and all that Christ is, is the place of the soul. From which place it ought not to go forth, that it may keep the true Sabbaths, and pass the feast-day in the sacrifices of the Sabbaths: even as the Lord also said: « He that abideth in Me, and I in him. » (John 15:5) Now as to what we have called the true Sabbaths, if we trace more deeply what the true Sabbaths are, the observance of the true Sabbath is beyond this world. For what is written in Genesis, that « God rested on the Sabbath day from His works, » (Gen. 2:2) we do not see either to have been done then on the seventh day, or even to be done now. For we see God always working, and there is no Sabbath on which God does not work, on which He does not make His sun to rise upon the good and the evil, and send rain upon the just and the unjust, (Matt. 5:45) on which He does not bring forth grass on the mountains, and herb for the service of men, (Ps. 146:8) on which He does not strike and heal, (Job 5:18) lead down to hell and bring back, (1 Kgs. 2:6) on which He does not kill and make alive. (4 Kgs. 5:7) Whence the Lord also in the Gospels, when the Jews objected against Him concerning the working and healing on the Sabbath, answered them: « My Father worketh until now, and I work; » (John 5:17) showing through these things that in no Sabbath of this world does God rest from the dispensations of the world and from the provisions for the human race. For He made the creation indeed from the beginning, and brought forth substances, as many as He, as the Creator of things, knew could suffice for the perfection of the world, yet even unto the consummation of the age He does not cease from their provision and dispensation. The true Sabbath, therefore, in which God will rest from all His works, will be the age to come, then when sorrow, and sadness, and groaning shall flee away, and God shall be all and in all. In which Sabbath may God grant to us also to keep a feast-day with Him and with His holy angels,

Editors' notes and page, col. 750

Footnotes

(85) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 750

Joan. VII, 22.

John 7:22.

(printed under page 379)

(86) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 750

Psal. XXXVIII, 5.

Ps. 38:5 (Vulg.).

(printed under page 379)

(87) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 750

Isa. L, 11.

Isa. 50:11.

(printed under page 379)

(88) ‹anchor: Dominus dicebat› · call in col 750

Joan. XV, 5.

John 15:5.

(printed under page 379)

(89) ‹anchor: in Genesi› · call in col 750

Genes. ii, 2.

Gen. 2:2.

(90-70) ‹anchor: vivere faciat› · call in col 750 Matth. V, 45; Psal. CXLVI, 8; Job. V, 18; I Reg. II, 6; IV Reg. 5, 6.

Matt. 5:45; Ps. 146:8 (Vulg.); Job 5:18; 1 Sam. (1 Kgs) 2:6; 2 Kgs (4 Kgs) 5:6 [sic, numerals as printed].

(printed under page 379)

(71) ‹anchor: respondit eis› · call in col 750

Joan. V, 17.

John 5:17.

(printed under page 379)

(19) ‹anchor: (call above the rendered area; column not visible)› · call in col 750

Aut non legistis quia et sacerdotes in templo Sabbatum violant, et sine crimine sunt. Horum quae ex memoria citantur ab Origine sensus, non verba habentur Joan. VII, 22.

"Or have you not read that the priests in the temple violate the Sabbath and are without blame?" Of these words, which Origen quotes from memory, the sense, not the wording, is found at John 7:22.

(printed under page 379)

Page

running head: MEROS HOMILIA XXIII. 750
marginal letters: A habeas, non respicias; B Neque ignem accendit,; C factum esse in die septima,; D creaturam quidem fecit
old-edition numerals: 359 after ejus, et
other: Latin only, no Greek printed

PG 12:751

festa celebrare, offerentes sacrificium laudis, et reddentes Altissimo vota nostra, quae hic distinxerunt labia nostra. Tunc fortassis et sacrificium indesinens, de quo supra exposuimus, melius offeretur. Tunc enim melius indesinenter poterit anima assistere Deo et offerre sacrificium laudis per pontificem magnum, qui est sacerdos in aeternum secundum ordinem Melchisedech.

to celebrate the feasts, offering the sacrifice of praise, and paying to the Most High our vows, which our lips have uttered here. Then perhaps the unceasing sacrifice also, concerning which we have set forth above, will be better offered. For then the soul will better be able to stand unceasingly before God and offer the sacrifice of praise through the great High Priest, Who is a priest for ever according to the order of Melchisedech. (Ps. 109:4)

5. Tertia festivitas ponitur Neomeniae dies in qua offertur et hostia. Neomenia autem dicitur nova luna. Est ergo et ista festivitas cum luna innovatur. Nova autem dicitur, cum soli proxima fuerit effecta, et valde ei conjuncta, ita ut sub claritate ejus lateat. Sed mirum fortasse videatur, imo superfluum lex divina mandare. Quid enim religioni conducit, lunae novae, id est cum conjungitur soli, et adhaeret ei, observare festivitatem? Haec si secundum litteram considerentur, non tam religiosa quam superstitiosa videbuntur, sed sciebat apostolus Paulus, quia non de iis loquitur lex, nec illum ritum qui a Judaeis observari videtur, Spiritus sanctus praecepit; et ideo ad eos qui fidem Dei susceperunt dicebat : « Nemo ergo vos judicet in cibo, aut potu, aut parte diei festi, aut Neomenia, aut Sabbato, quae sunt umbra futurorum. » Si ergo umbra futurorum est Sabbatum, de quo pro viribus supra explicuimus, et Neomenia umbra futurorum est, certum est quod et caeterae festivitates similiter umbrae sunt futurorum. Sed nunc videamus de Neomenia. Diximus quod Neomeniae festivitas appellatur, cum luna innovari coeperit, et soli proxima fuerit penitusque conjuncta. Sol justitiae Christus est : huic si luna, id est Ecclesia sua, quae lumine ipsius repletur, juncta fuerit et penitus ei adhaeserit, ita ut secundum verbum Apostoli, qui se jungit Domino unus cum eo spiritus fiat, tunc festivitatem Neomeniae agit : tunc enim nova efficitur cum abjecerit veterem hominem, et induta fuerit novum, qui secundum Deum creatus est; atque ita merito innovationis solemnitatem, quae est Neomeniae festivitas, geret. Tunc denique est quando neque videri, neque comprehendi humanis aspectibus potest. Anima enim cum tota se sociaverit Domino, et splendori lucis ejus tota concesserit, nihilque omnino terrenum cogitat, nihil mundanum requirit, nec hominibus placere studet : sed totam se sapientiae, totam lumini, totam calori sancti Spiritus mancipaverit, subtilis et spiritalis effecta, quomodo cerni ab hominibus, aut ab humanis potest conspectibus apprehendi? Animalis namque homo intelligere et discernere non potest spiritalem. Et ideo dignissime diem festum aget, et hostiam Neomeniae Domino, utpote per ipsum innovata, jugulabit.

5. The third festival is set down as the day of the New Moon, on which a victim also is offered. Now Neomenia means the new moon. There is therefore this festival also when the moon is renewed. And it is called new when it has become very near to the sun, and closely conjoined with it, so that it lies hidden beneath its brightness. Yet perhaps the divine law may seem to command something strange, nay superfluous. For what does it profit religion to observe the festival of the new moon, that is, when it is conjoined with the sun and cleaves to it? If these things be considered according to the letter, they will seem not so much religious as superstitious; but the apostle Paul knew that the law does not speak concerning these things, nor did the Holy Spirit command that rite which is seen to be observed by the Jews; and therefore he said to those who had received the faith of God: « Let no man therefore judge you in meat, or in drink, or in respect of a feast-day, or of the New Moon, or of the Sabbath, which are a shadow of things to come. » (Col. 2:16–17) If therefore the Sabbath is a shadow of things to come, concerning which we have explained above according to our strength, and the New Moon is a shadow of things to come, it is certain that the other festivals also are similarly shadows of things to come. But now let us see concerning the New Moon. We have said that it is called the festival of the New Moon when the moon has begun to be renewed, and has become very near to the sun and thoroughly conjoined with it. The Sun of righteousness is Christ: if to Him the moon, that is His Church, which is filled with His light, be joined and cleave thoroughly to Him, so that according to the word of the Apostle, he who joins himself to the Lord becomes one spirit with Him, (1 Cor. 6:17) then she keeps the festival of the New Moon: for then she is made new when she has cast off the old man, and has put on the new, who is created according to God; (Eph. 4:24) and so she will worthily keep the solemnity of renewal, which is the festival of the New Moon. Then, finally, is the time when she can neither be seen nor comprehended by human eyes. For when the soul has wholly united herself to the Lord, and has wholly yielded to the splendour of His light, and thinks of nothing earthly at all, seeks nothing worldly, nor studies to please men, but has given herself wholly over to wisdom, wholly to the light, wholly to the warmth of the Holy Spirit, having become subtle and spiritual, how can she be seen by men, or be apprehended by human eyes? For the natural man cannot understand and discern the spiritual man. And therefore most worthily will she keep the feast-day, and slaughter the victim of the New Moon to the Lord, as being renewed through Him.

6. Quarto in loco ponitur inter festivitates Dei

6. In the fourth place among the festivals of God is set down

Editors' notes and page, col. 751

Footnotes

(72) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 751

Psal. CIX, 4.

Ps. 109:4 (Vulg.).

(printed under page 380)

(73) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 751

Coloss. II, 16, 17.

Col. 2:16–17.

(printed under page 380)

(74) ‹anchor: verbum Apostoli› · call in col 751

I Cor. VI, 17.

1 Cor. 6:17.

(printed under page 380)

(75) ‹anchor: creatus est› · call in col 751

Ephes. IV, 24.

Eph. 4:24.

(printed under page 380)

(20) ‹anchor: aut Neomenia› · call in col 751

Omnes codd. manuscripti, « aut Neomenia. » Libb. editi, « aut Neomeniae. »

All the manuscript codices read "aut Neomenia" ("or a new moon"); the printed books, "aut Neomeniae" ("or of a new moon").

(printed under page 380)

Page

running head: 751 ORIGENIS
marginal letters: A festa celebrare, offerentes; B conducit, lunae novae,; C pellatur, cum luna; D que omnino terrenum
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:752

Paschae solemnitas, in qua festivitate agnus occiditur. Sed vide tu agnum verum, agnum Dei, agnum qui tollit peccata mundi, et dicito, quia pascha nostrum immolatus est Christus. Judaei carnali sensu comedant carnes agni, nos autem comedamus carnem Verbi Dei. Ipse enim dixit : « Nisi comederitis carnes meas, non habebitis vitam in vobis ipsis. » Hoc quod modo loquimur, carnes sunt Verbi Dei, si tamen non quasi infirmis olera, aut quasi pueris lactis alimoniam proferamus. Si perfecta loquimur, si robusta, si fortiora, carnes vobis Verbi Dei apponimus comedendas. Ubi enim mysticus sermo, ubi dogmaticus et Trinitatis fide repletus profertur ac solidus, ubi futuri saeculi amoto velamine litterae legis spiritalis sacramenta panduntur, ubi spes animae avulsa de terris jactatur in coelos, et in illis collocatur, quae oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt, haec omnia carnes sunt Verbi Dei : quibus qui potest perfecto intellectu vesci et corde purificato, ille vere festivitatis Paschae immolat sacrificium, et diem festum agit cum Deo et angelis ejus.

the solemnity of the Passover, in which festival a lamb is slain. But do you behold the true Lamb, the Lamb of God, the Lamb Who taketh away the sins of the world, (John 1:29) and say that Christ our Passover is sacrificed. (1 Cor. 5:7) Let the Jews in a carnal sense eat the flesh of a lamb, but let us eat the flesh of the Word of God. For He Himself said: « Except ye eat My flesh, ye shall not have life in you. » (John 6:54) This that we now speak is the flesh of the Word of God, if at least we do not bring forth herbs as to the weak, or the nourishment of milk as to children. If we speak perfect things, if robust, if stronger things, we set before you the flesh of the Word of God to eat. For where mystical discourse, where dogmatic and solid discourse filled with the faith of the Trinity is brought forth, where the veil of the letter of the law being removed the mysteries of the spiritual law and of the age to come are laid open, where the hope of the soul, torn away from earth, is cast into heaven, and is placed among those things which eye hath not seen, nor ear heard, neither have entered into the heart of man, (1 Cor. 2:9) all these things are the flesh of the Word of God: upon which he who can feed with a perfect understanding and a purified heart, he truly offers the sacrifice of the festival of the Passover, and keeps the feast-day with God and His angels.

7. Post hanc, imo continuata huic festivitas sequitur Azymorum, quam merito celebrabis, si extermines omne fermentum malitiae et nequitiae ab anima tua, et azyma sinceritatis veritatisque custodias. Neque enim putandum est, omnipotentem Deum leges homini pro fermento scribere et propterea jubere exterminari animam de populo suo, si qua forte parum aliquid fermenti hujus ex farina conspersi in domo sua habuisse deprehenditur : eamque curam magnopere fuisse divinae majestati, qua fermenti hujus causa in tantum se dicat offendi, ut animam, quam ipse ad imaginem et similitudinem suam fecit, exterminari pro hoc jubeat et everti, non mihi videtur haec divinis legibus digna esse intelligentia : sed illud magis est quod horrescit, et merito horrescit Deus si malitiae, si irae, si nequitiae spiritu infermentetur anima et intumescat ad flagitia. Haec non vult esse in anima Deus, et tale fermentum nisi abjecerimus de domo animae nostrae, merito exterminabimur. Sed ne contemnas etiamsi parvam videris intra te fermentari malitiam, quia modicum fermenti totam massam corrumpit : et ideo neque de parvo peccato negligas, quoniam ex uno peccato generatur et aliud. Sicut enim ex justitia generatur justitia, et ex castitate castitas (si quis enim primo tenuiter castus esse coeperit, accepto castitatis fermento quotidie castior efficitur), ita et qui semel intra se licet parvum malitiae reposuerit fermentum, quotidie semetipso nequior efficitur ac deterior. Et ideo si vis agere Azymorum festivitatem cum Deo, ne parvum quidem malitiae fermentum intra te residere patiaris.

7. After this, nay continuous with this, follows the festival of Unleavened Bread, which you will worthily celebrate if you cast out all the leaven of malice and wickedness from your soul, and keep the unleavened bread of sincerity and truth. (1 Cor. 5:8) For neither is it to be thought that Almighty God writes laws for man on account of leaven, and on that account commands a soul to be cut off from His people, if perchance any soul is found to have had some little bit of this leaven sprinkled from flour in its house; and that the divine Majesty had such great care over this, that on account of this leaven He declares Himself to be so greatly offended as to command the soul, which He Himself made after His own image and likeness, to be cut off and destroyed for this—this understanding does not seem to me to be worthy of the divine laws: rather, what God abhors, and deservedly abhors, is if the soul be leavened with the spirit of malice, of wrath, of wickedness, and swell up unto shameful deeds. These things God does not will to be in the soul, and unless we cast out such leaven from the house of our soul, we shall deservedly be cut off. And do not despise it even if you see a small malice being leavened within you, because a little leaven corrupts the whole lump: and therefore do not be neglectful even about a small sin, since from one sin another also is begotten. For just as from righteousness is begotten righteousness, and from chastity chastity (for if anyone at first begins in a small degree to be chaste, having received the leaven of chastity he becomes daily more chaste), so also he who has once laid up within himself even a small leaven of malice becomes daily worse and more wicked than himself. And therefore, if you wish to keep the festival of Unleavened Bread with God, suffer not even a small leaven of malice to reside within you.

Editors' notes and page, col. 752

Footnotes

(76) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 752

Joan. I, 29.

John 1:29.

(printed under page 380)

(77) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 752

I Cor. V, 7.

1 Cor. 5:7.

(printed under page 380)

(78) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 752

Joan. VI, 54.

John 6:54.

(printed under page 380)

(79) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 752

I Cor. II, 9.

1 Cor. 2:9.

(printed under page 380)

(21) ‹anchor: parvam videris› · call in col 752

Codex Sancti Theodorici, « exterminabitur, sed ne contemnas etiamsi parum videris. »

The codex of Saint-Thierry reads: "he shall be cut off; but do not make light of it even if you see a little."

(printed under page 380)

Page

running head: ORIGENIS 752
marginal letters: A Paschae solemnitas, in qua; B tur, ubi spes animae; C si qua forte parum; D neque de parvo peccato
old-edition numerals: 360 after sacrificium,
other: Latin only, no Greek printed

PG 12:753

8. Post hanc sequitur sexta festivitas, quae dicitur Novorum, id est, cum primitiae de novis fructibus offeruntur. Ubi enim seminatus fuerit ager et diligenter excultus, atque ad maturitatem pervenerit seges, tunc in fructuum perfectione festivitas Domini geritur. Si ergo et tu vis Novorum diem festum agere cum Domino, vide quomodo semines, aut ubi semines, ut possis tales metere fructus, ex quibus laetari facias Deum, et agere diem festum. Quod aliter implere non poteris, nisi audias Apostolum dicentem : « Qui seminat in spiritu, de spiritu metet vitam aeternam. » Si sic semines et sic metas, vere diem festum ages Novorum. Propterea denique et propheta admonet, dicens : « Innovate vobis novalia, et nolite seminare super spinas. » Qui ergo cor suum et interiorem hominem renovat de die in diem, iste sibi innovat novalia, et non seminat super spinas, sed super terram bonam, quae reddat ei fructum tricesimum, aut sexagesimum, aut centesimum. Iste ergo est, qui in spiritu seminat, et colligit fructum spiritus. Fructus autem spiritus, primum omnium est gaudium. Et merito diem festum novorum fructuum agit, qui gaudium metit; praecipue si simul metat et pacem, et patientiam, et bonitatem, et mansuetudinem, aliosque horum similes fructus si colligat, dignissime novorum fructuum festivitatem Domino aget.

8. After this follows the sixth festival, which is called that of the New Fruits, that is, when the first-fruits of the new fruits are offered. For when the field has been sown and diligently cultivated, and the crop has reached maturity, then in the perfection of the fruits the festival of the Lord is kept. If therefore you also wish to keep the feast-day of the New Fruits with the Lord, see how you sow, or where you sow, that you may be able to reap such fruits as from which you may make God rejoice, and keep a feast-day. Which you will not be able to fulfil otherwise, unless you hear the Apostle saying: « He that soweth in the spirit, of the spirit shall reap life everlasting. » (Gal. 6:8) If you sow thus and reap thus, you will truly keep the feast-day of the New Fruits. Therefore finally the prophet also admonishes, saying: « Break up your fallow ground, and sow not upon thorns. » (Jer. 4:3) He therefore who renews his heart and the inner man from day to day, he breaks up for himself fallow ground, and does not sow upon thorns, but upon good ground, which renders to him fruit thirtyfold, or sixtyfold, or a hundredfold. He therefore it is who sows in the spirit, and gathers the fruit of the spirit. Now the fruit of the spirit, first of all, is joy. (Gal. 5:22) And deservedly does he keep the feast-day of the new fruits who reaps joy; especially if at the same time he reaps also peace, and patience, and goodness, and meekness, and if he gathers other fruits like to these, he will most worthily keep the festival of the new fruits to the Lord.

9. Tunc deinde sequitur festivitas Septimorum. Sicut enim inter dies septimus quisque dies observatur Sabbatum, et est festivitas, ita et inter menses septimus quisque mensis Sabbatum est mensium. Agitur ergo in eo festivitas, quae dicitur Sabbata sabbatorum, et fit in die prima mensis tubarum memoria. Sed quis est qui festivitatem gerat memoriae tubarum, nisi qui potest Scripturas propheticas et evangelicas, quae veluti coelestis quaedam personant tuba, mandare memoriae et intra thesaurum cordis sui recondere? Qui ergo haec facit et in lege Dei meditatur die ac nocte, iste festivitatem gerit memoriae tubarum. Sed et si quis potest gratias illas sancti Spiritus promereri quibus inspirati sunt prophetae, et psallens dicere : « Canite initium mensis tuba, in die insignis solemnitatis ejus, » et qui scit in psalmis jubilare ei, digne agit solemnitatem Tubarum.

9. Then next follows the festival of the Seventh Month. For just as among days each seventh day is observed as the Sabbath, and is a festival, so also among months each seventh month is the Sabbath of months. There is kept in it, therefore, the festival which is called the Sabbath of Sabbaths, and on the first day of the month is made the memorial of trumpets. But who is he that keeps the festival of the memorial of trumpets, save he who can commit to memory and lay up within the treasure-house of his heart the prophetic and evangelical Scriptures, which sound forth like a certain heavenly trumpet? He therefore who does these things and meditates in the law of God day and night, he keeps the festival of the memorial of trumpets. Moreover, if anyone can merit those graces of the Holy Spirit whereby the prophets were inspired, and singing psalms say: « Blow the trumpet at the beginning of the month, on the day of your noted solemnity, » (Ps. 80:4) and who knows how to make a joyful noise to Him in psalms, worthily keeps the solemnity of Trumpets.

10. Est adhuc et alia festivitas, cum affligunt animas suas et humiliant se Deo festa celebrantes. O mira festivitas! dies festus vocatur afflictio animae. Hic enim, inquit, dies est propitiationis decima die mensis septimi. Vide ergo, si vis diem festum agere, si vis ut laetetur Deus super te, afflige animam tuam et humilia eam. Non ei permittas explere desideria sua, nec concedas ei lasciviis evagari, sed inquantum fieri potest, afflige et humilia eam. Denique Paschae festivitas et Azymorum, panem afflictionis habere dicitur : nec potest quis agere diem

10. There is still another festival also, when those celebrating the feasts afflict their souls and humble themselves before God. O wonderful festival! affliction of the soul is called a feast-day. For this, it says, is the day of propitiation on the tenth day of the seventh month. See therefore, if you wish to keep a feast-day, if you wish God to rejoice over you, afflict your soul and humble it. Do not permit it to fulfil its desires, nor allow it to wander in wantonness, but so far as is possible, afflict and humble it. Finally, the festival of the Passover and of Unleavened Bread is said to have the bread of affliction: (Deut. 16:3) nor can anyone keep a feast-day

Editors' notes and page, col. 753

Footnotes

(80) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 753

Galat. vi, 8.

Gal. 6:8.

(printed under page 381)

(81) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 753

Jerem. iv, 3.

Jer. 4:3.

(printed under page 381)

(82) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 753

Galat. v, 22.

Gal. 5:22.

(printed under page 381)

(22) ‹anchor: personant tuba› · call in col 753

Idem manuscriptus, « quae velut coelesti quadam personant tuba. »

The same manuscript reads: "which sound as with a kind of heavenly trumpet."

(printed under page 381)

Page

running head: 753 IN NUMEROS HOMILIA
marginal letters: A 8. Post hanc sequitur; B et interiorem hominem; C batum, et est festivitas,; D 10. Est adhuc et alia
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:754

festum, nisi afflictionis panem manducaverit et manducaverit pascha cum amaritudine. Manducabitis enim, inquit, azyma cum amaritudine, sive picriis. Audis ergo quid essent festivitates Dei : non recipiunt dulcedinem corporalem, nihil remissum, nihil voluptuosum, aut luxuriosum volunt, sed afflictionem animae et amaritudinem humilitatemque deposcunt, quia qui se humiliat, ipse exaltabitur apud Deum. Hoc ergo deposcit et propitiationis dies. Cum enim afflicta fuerit anima et humiliata in conspectu Domini, tunc ei repropitiatur Deus, et tunc ad eam venit ille, « quem proposuit Deus propitiatorem per fidem in sanguine suo, » Christus Jesus Dominus et redemptor ejus.

unless he has eaten the bread of affliction and has eaten the Passover with bitterness. For you shall eat, it says, unleavened bread with bitterness, or bitter herbs. (Exod. 12:8) You hear therefore what the festivals of God are: they do not admit bodily sweetness, they will nothing lax, nothing voluptuous or luxurious, but demand affliction of the soul and bitterness and humility, because he who humbles himself shall himself be exalted before God. This therefore the day of propitiation also demands. For when the soul has been afflicted and humbled in the sight of the Lord, then God is made propitious to it again, and then He comes to it, « Whom God has set forth to be a propitiator through faith in His blood, » (Rom. 3:25) Christ Jesus its Lord and Redeemer.

11. Jam vero ultimus dies festus Dei quis sit quo Deus laetatur in homine, videamus. Scenopegia, inquit. Laetatur ergo super te, cum te viderit in hoc mundo in tabernaculis habitantem, cum te viderit non habere fixum et fundatum animum ac propositum super terras, nec desiderantem quae terrena sunt, nec umbram vitae hujus quasi possessionem propriam et perpetuam deputantem, sed velut in transitu positum, et ad veram illam patriam unde egressus es, paradisi festinantem ac dicentem : « Incola ego sum et peregrinus, sicut omnes patres mei. » In tabernaculis enim habitaverunt et patres, et Abraham in casulis, id est, in tabernaculis habitavit cum Isaac et Jacob cohaeredibus repromissionis ejusdem. Cum ergo incola fueris et peregrinus in terris, et non est mens tua fixa et radicata in desideriis terrenorum, sed paratus es ut cito transeas, et paratus es extendere te semper ad interiora, usquequo pervenias ad terram fluentem lac et mel, et haereditatem capias futurorum : si te, inquam, positum in his videat Deus, laetatur in te et diem festum agit super te. Haec quidem in praesenti, in futuro vero, si vis considerare quomodo agantur dies festi, erige paululum, si potes, sensus tuos a terra, et obliviscere paulisper haec quae habentur in facie. Describe vero tibi quomodo coelum et terra transeant, et transit omnis hic habitus mundi, coelum vero novum, et terra nova fundetur. Amove de conspectibus tuis etiam solis hujus lucem, et da illi mundo qui venturus est, solis septuplum lumen. Imo potius secundum Scripturae auctoritatem ipsum ei da Dominum lucem. Pone astantes angelos gloriae, pone virtutes, potestates, sedes, dominationes, atque omne nomen clarissimarum coelestiumque virtutum, non solum quod in praesenti saeculo nominatur, sed quod etiam in futuro. Inter hos omnes considera et conjice quomodo agi possint dies festi Domini : quae ibi festivitas, quae gaudia, quae laetitiae magnitudo. Nam de iis quos supra diximus spiritalibus festivitatibus, etiamsi magnae sint et verae, praecipue cum spiritaliter geruntur in anima, magna tamen ex parte sunt, non ex integro.

11. Now finally let us see what is the last feast-day of God, in which God rejoices in man. The Feast of Tabernacles, it says. He rejoices over you, therefore, when He sees you dwelling in tabernacles in this world, when He sees you not having a mind and purpose fixed and founded upon the earth, nor desiring the things that are earthly, nor reckoning the shadow of this life as an own and perpetual possession, but placed as it were in transit, and hastening to that true fatherland of paradise whence you went forth, and saying: « I am a sojourner and a pilgrim, as were all my fathers. » (Ps. 38:13) For the fathers also dwelt in tabernacles, and Abraham dwelt in cottages, that is, in tabernacles, with Isaac and Jacob, the co-heirs of the same promise. (Heb. 11:9) When therefore you are a sojourner and a pilgrim on the earth, and your mind is not fixed and rooted in the desires of earthly things, but you are prepared to pass over quickly, and are prepared to stretch yourself forth always to the inner things, until you arrive at the land flowing with milk and honey, and take the inheritance of the things to come: if God, I say, sees you placed in these things, He rejoices in you and keeps a feast-day over you. These things indeed in the present; in the future, however, if you wish to consider how the feast-days are kept, lift up your senses a little from the earth, if you can, and forget for a little while these things which are held before your face. Depict to yourself how heaven and earth pass away, and all this fashion of the world passes away, while a new heaven and a new earth are founded. Remove from your sight even the light of this sun, and give to that world which is to come the sevenfold light of the sun. (Isa. 30:26) Nay rather, according to the authority of Scripture, give to it the Lord Himself as light. Set before yourself the angels of glory standing by, set the virtues, powers, thrones, dominations, and every name of the most bright and heavenly powers, not only that which is named in the present age, but that also which is in the future. Among all these consider and conjecture how the feast-days of the Lord can be kept: what festival is there, what joys, what greatness of gladness! For as to those spiritual festivals of which we have spoken above, even though they be great and true, especially when they are kept spiritually in the soul, yet they are so in great part, not wholly.

Editors' notes and page, col. 754

Footnotes

(83) ‹anchor: Manducabitis enim, inquit› · call in col 754

Exod. XII, 8.

Exod. 12:8.

(printed under page 381)

(84) ‹anchor: in sanguine suo› · call in col 754

Rom. III, 25.

Rom. 3:25.

(printed under page 381)

(85) ‹anchor: ac dicentem› · call in col 754

Psal. XXXVIII, 13.

Ps. 38:13 (Vulg.).

(printed under page 381)

(86) ‹anchor: solis septuplum lumen› · call in col 754

Isa. xxx, 26.

Isa. 30:26.

(printed under page 381)

Page

running head: EROS HOMILIA XXIII. 754
marginal letters: A festum, nisi afflictionis; B Deus laetatur in homine,; C nus in terris, et non est; D lumen. Imo potius
old-edition numerals: 361 after in tabernaculis
other: Latin only, no Greek printed

PG 12:755

Sicut enim dixit Apostolus, quia « ex parte scimus, et ex parte prophetamus; » ita consequens est, ut ex parte diem festum geramus. Ut autem scias haec ita esse, redeamus ad ipsius Pauli sermonem, quem de diebus festis et neomeniis posuit; et vide quomodo observanter dixit : « Nemo ergo, ait, vos judicet in cibo, aut in potu, aut in parte diei festi. » Attende ergo diligentius quomodo non dixit in die festo, sed in parte diei festi. Ex parte enim et non ex integro diem festum in hoc mundo positi celebramus. Interpellamur enim etiamsi nolumus ab onere carnis, pulsamur a concupiscentiis ejus, curisque et sollicitudinibus terebramur. « Corpus enim corruptibile, » ut ait ille sapientissimus, « aggravat animam, et deprimit sensum multa cogitantem. » Ex parte ergo in hoc mundo sancti agunt diem festum, quia et ex parte sciunt, et ex parte prophetant. Cum autem venerint quae perfecta sunt, destruentur ista quae ex parte sunt. Sicut enim perfectae scientiae cedit ista quae ex parte est, et perfectae prophetiae cedit ista quae ex parte est : ita et perfectae festivitati cedit ista quae ex parte est festivitas. Neque enim quod perfectum est mundus iste capere potest, ubi, ut diximus, necessitas corporis nunc cibum, nunc potum, nunc somnum suggerit, nunc etiam quantamcunque necessario vitae praesentis sollicitudinem movet, quae omnia interrumpunt sine dubio continuationem festivitatis Dei. Cum autem venerit illud quod dictum est de iis qui restituuntur in sancta, si tamen et nos ex iis esse mereamur qui restituendi sunt, qui neque esurient, neque sitient, neque dormitabunt, neque laborabunt, sed erunt pervigiles, sicut angelorum vita pervigil dicitur : cum in illum ordinem restitui merebimur, tunc erit vera et incorrupta festivitas, cujus festivitatis princeps et sponsus et dominus erit ipse Jesus Christus Salvator noster, cui est gloria et imperium in saecula saeculorum. Amen.

For just as the Apostle said that « we know in part, and we prophesy in part; » (1 Cor. 13:9) so it follows that we keep the feast-day in part. Now that you may know that these things are so, let us return to the word of Paul himself, which he set down concerning feast-days and new moons; and see how observantly he said: « Let no man therefore, he says, judge you in meat, or in drink, or in respect of a part of a feast-day. » (Col. 2:16) Attend therefore more diligently to how he did not say « on a feast-day, » but « in a part of a feast-day. » For placed in this world we celebrate the feast-day in part and not in whole. For even though we are unwilling, we are interrupted by the burden of the flesh, we are buffeted by its concupiscences, and are pierced through by cares and anxieties. « For a corruptible body, » as that wisest man says, « weigheth down the soul, and the earthly habitation presseth down the mind that museth upon many things. » (Wisd. 9:15) In part, therefore, do the saints keep the feast-day in this world, because they both know in part and prophesy in part. But when the things that are perfect are come, those things that are in part shall be done away. For just as that knowledge which is in part yields to perfect knowledge, and that prophecy which is in part yields to perfect prophecy: so also that festival which is in part yields to the perfect festival. For neither can this world contain that which is perfect, where, as we have said, the necessity of the body suggests now food, now drink, now sleep, now also of necessity stirs up some anxiety, however great or small, for the present life, all of which things without doubt interrupt the continuation of the festival of God. But when that has come which was spoken concerning those who are restored unto holy things, if at least we also merit to be of those who are to be restored, who shall neither hunger, nor thirst, nor sleep, nor labour, but shall be ever wakeful, even as the life of the angels is called ever wakeful: when we shall merit to be restored unto that order, then shall be the true and uncorrupted festival, of which festival the Prince and Bridegroom and Lord shall be Jesus Christ our Saviour Himself, to Whom is glory and empire for ever and ever. Amen.

HOMILIA XXIV.

HOMILY XXIV.

De sacrificiis quae per unamquamque festivitatem jubentur offerri, et de votis quae voventur Deo.

On the sacrifices which are commanded to be offered at each festival, and on the vows which are vowed to God. (Num. 28–30)

1. Omnes qui imbuendi sunt eminentioribus disciplinis, tandiu molestum ducunt rudimentorum laborem, donec, quis sit et disciplinae illius ad quam introducuntur finis et fructus, ignorant. Cum vero imbutos per ordinem perfectio consecuta fuerit disciplinae, tunc delectabit rudimentorum pertulisse molestias. Sunt ergo et in sanctis ac divinis rebus prima quaedam rudimenta quibus inducuntur ii qui ad perfectionem beatitudinis tendunt. Quod evidenter

1. All who are to be instructed in the higher disciplines account the labour of the rudiments irksome for so long as they are ignorant what is the end and fruit of that discipline to which they are being introduced. But when perfection of the discipline has in due order followed those who have been instructed, then it will be a delight to have endured the irksomeness of the rudiments. There are therefore in holy and divine things also certain first rudiments by which those who strive towards the perfection of blessedness are led in. Which the servant

Editors' notes and page, col. 755

Footnotes

(87) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 755

I Cor. XIII, 9.

1 Cor. 13:9.

(printed under page 382)

(88) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 755

Coloss. II, 16.

Col. 2:16.

(printed under page 382)

(89) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 755

Sap. IX, 15.

Wis. 9:15.

(printed under page 382)

(90) ‹anchor: voventur Deo› · call in col 755

Num. XXVIII, 29, 30.

Num. 28:29–30.

(printed under page 382)

Page

running head: 755 ORIGENIS
marginal letters: A Sicut enim dixit; B gitantem. » Ex parte; C mereamur qui restituendi; D laborem, donec, quis sit
old-edition numerals: (none)
other: Latin only, no Greek printed; eviden-ter split across column break
other: the word evidenter was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 756

PG 12:756

famulus Dei in cantico Exodi designat dicens : « Induc et planta eos in monte haereditatis tuae, in praeparata habitatione tua, quam praeparasti, Domine. » Paulus quoque apostolus sciens esse quaedam prima imbuendi initia, tunc deinde per tempus etiam ad perfectionem veniri, scribens quibusdam dicebat : « Etenim cum deberetis jam magistri esse propter tempus, rursum indigetis ut doceamini quae sint elementa exordii sermonum Dei, et facti estis quibus lacte opus sit, non cibo forti. Omnis enim qui lacte alitur expers est sermonis justitiae, parvulus enim est. Perfectorum vero cibus solidus est, qui pro possibilitate sumendi exercitatos habent sensus ad discretionem boni vel mali. » Et iterum in aliis, litteram legis, omnemque hujusmodi scripturam elementa mundi esse commemorat. Et nunc ergo ea quae pertinuerunt ad illos, qui primis imbuebantur elementis, molesta nobis primo videntur auditu, volenti enim unicuique auditorum discere de iis quae ad salutem pertinent, cum de sacrificiis arietum et hircorum vitulorumque recitatur, nihil sibi utilitatis conferre hujusmodi litteras judicant, quantum ad ipsum spectat auditum. Si vero quis inveniatur qui possit velamen quod est impositum in lectione Veteris Testamenti, removere, atque inde perquirere quae sint vera sacrificia, quae purificent populum in diebus festis : tunc videbit quam mira et magnifica sunt quae per haec indicantur, quae superflua ignorantibus ac superstitiosa ducuntur. Sed haec quidem Paulus et si qui ei similes sunt, plenius ab ipsa sapientia et Verbo Dei perfectiusque cognoverint : nos autem quantum ex ipsorum litteris colligere possumus, in quibus nobis velut per umbram et imaginem indicia quaedam dederunt, ad aedificationem communem discutere summatim de sacrificiorum ritu aliqua tentabimus. In Paschae festivitate agnus scribitur esse qui purificat populum, in aliis vitulus, in aliis hircus aut aries, vel capra, vel vitula, sicut ex iis quae recitata sunt didicistis. Unus ergo ex iis animalibus, quae ad purificandum populum sumuntur, esse dicitur Dominus et Salvator noster. Sic enim intellexit Joannes qui est major omnium prophetarum, et signavit de ipso dicens : « Ecce Agnus Dei, ecce qui tollit peccata mundi. » Quod si agnus qui ad purificandum populum datus est, ad personam Domini et Salvatoris nostri refertur, consequens videtur quod etiam caetera animalia, quae eisdem purificativis usibus deputata sunt, referri debeant similiter ad aliquas personas, quae per meritum sanguinis Christi purificationis aliquid humano

the servant of God designates in the song of Exodus, saying: "Bring them in and plant them in the mountain of Thine inheritance, in Thy prepared habitation, which Thou hast prepared, O Lord." (Exod. 15:17) Paul the apostle also, knowing that there are certain first beginnings of instruction, and that then afterwards in time one comes also to perfection, writing to certain persons said: "For whereas for the time you ought to be masters, you have need again to be taught what are the elements of the beginning of the words of God, and are become such as have need of milk, not of strong meat. For everyone that is fed with milk is unskilful in the word of righteousness, for he is a little child. But solid food is for the perfect, who by reason of ability to take it have their senses exercised to the discerning of good or evil." (Heb. 5:12–14) And again in other places, he mentions that the letter of the law, and all scripture of this sort, are the elements of the world. (Gal. 4:3; Col. 2:8) And now therefore those things which pertained to those who were being instructed in the first elements seem irksome to us at first hearing; for as each one of the hearers wishes to learn concerning the things that pertain to salvation, when readings are given concerning the sacrifices of rams and he-goats and bullocks, they judge that letters of this sort confer no benefit upon them, so far as regards the mere hearing itself. But if anyone be found who can remove the veil which is laid upon the reading of the Old Testament, and thence inquire what are the true sacrifices which purify the people on the feast-days: then he will see how wonderful and magnificent are the things that are indicated through these, which by the ignorant are accounted superfluous and superstitious. Yet these things indeed Paul and any who are like him may have known more fully and more perfectly from Wisdom herself and the Word of God: we, however, so far as we can gather from their writings, in which they have given us certain tokens as it were through a shadow and an image, will attempt for the common edification to discuss summarily a few points concerning the rite of the sacrifices. In the festival of the Passover a lamb is written to be that which purifies the people, in others a bullock, in others a he-goat or a ram, or a she-goat, or a heifer, as you have learned from the things that have been read aloud. One therefore of these animals which are taken to purify the people is said to be our Lord and Saviour. For so John, who is the greatest of all the prophets, understood, and pointed Him out, saying: "Behold the Lamb of God, behold Him Who takes away the sins of the world." (John 1:29) Now if the lamb which is given to purify the people is referred to the person of our Lord and Saviour, it seems to follow that the other animals also, which are appointed for the same purifying uses, ought similarly to be referred to certain persons who through the merit of the blood of Christ some purification to the human

Editors' notes and page, col. 756

Footnotes

(91) ‹anchor: designat dicens› · call in col 756

Exod. XV, 17.

Exod. 15:17.

(printed under page 382)

(92) ‹anchor: quibusdam dicebat› · call in col 756

Hebr. V, 12, 13, 14.

Heb. 5:12–14.

(printed under page 382)

(93) ‹anchor: mundi esse commemorat› · call in col 756

Galat. IV, 3; Coloss. II, 8.

Gal. 4:3; Col. 2:8.

(printed under page 382)

(94) ‹anchor: de ipso dicens› · call in col 756

Joan. I, 29.

John 1:29.

(printed under page 382)

(23) ‹anchor: eisdem purificativis› · call in col 756

Codex Sancti Theodorici, « purificationum, » Ebroicensis habet : « purificationis. »

The codex of Saint-Thierry reads "purificationum" ("of purifications"); the Évreux codex has "purificationis" ("of purification").

(printed under page 382)

(24) ‹anchor: tum sanguinis Christi› · call in col 756

Per meritum sanguinis Christi. Haec desiderantur in codice abbatiae Sancti Theodorici Rhemensis, et in altero Ebroicensi. Caeterum conferendus hic locus cum altero qui exstat sub finem Exhortationis ad martyrium numero ultimo his verbis : Τάχα δὲ καὶ ὥσπερ τιμίῳ αἵματι τοῦ Ἰησοῦ ἠγοράσθημεν, Ἰησοῦ λαβόντος τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα· οὕτως τῷ τιμίῳ αἵματι τῶν μαρτύρων ἀγορασθήσονταί τινες. Locus uterque alter ex altero est explicandus.

"Through the merit of the blood of Christ": these words are lacking in the codex of the abbey of Saint-Thierry at Reims and in the other, at Évreux. Compare this place, moreover, with another found near the end of the Exhortation to Martyrdom, in its last section, in these words: "And perhaps, just as we were bought with the precious blood of Jesus, Jesus having received the name that is above every name, so some will be bought with the precious blood of the martyrs." Each of the two places is to be explained by the other.

(printed under page 382)

Page

running head: ORIGENIS 756
marginal letters: A ter famulus Dei; B scripturam elementa mundi; C qui ei similes sunt,; D Dei, ecce qui tollit
old-edition numerals: 362 after auditorum
other: Latin only, no Greek printed; eviden-ter split from previous column; hu-mano split across column break
other: the word humano was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 757

PG 12:757

generi conferant. Vide ergo ne forte sicut Dominus et Salvator noster, quasi agnus ad occisionem ductus, et in sacrificium altaris oblatus, peccatorum remissionem universo praestitit mundo : ita fortassis et caeterorum sanctorum ac justorum sanguis, qui effusus est a sanguine Abel justi, usque ad sanguinem Zachariae prophetae, qui interfectus est inter aedem et altare : alterius quidem sanguis sicut vitulae, alterius sicut hirci, aut caprae aut alicujus horum fusus est ad expiandum pro parte aliqua populum. Sive haec ad justorum prophetarumque personas, qui in hoc mundo jugulati sunt, vel eorum qui dicunt : « Quoniam propter te morte afficimur tota die, aestimati sumus sicut oves occisionis, » referenda videantur : sive etiam ad superiores virtutes, quibus procuratio humani generis data est, quis facile audeat affirmare? Neque enim haec animalia per speciem, sed per figuram referri ad illam vel illam putanda sunt. Nam et ipse Dominus Jesus Christus, non ideo agnus dicitur quasi qui mutatus sit et conversus in speciem agni. Dicitur tamen agnus, quia voluntas et bonitas ejus qua Deum repropitiavit hominibus, et peccatorum indulgentiam dedit, talis exstitit humano generi quasi agni hostia immaculata et innocens, qua placari hominibus divina creduntur. Sic ergo fortassis et si quis est angelorum, coelestiumque virtutum, aut si quis justorum hominum, vel etiam sanctorum prophetarum atque apostolorum, qui enixius interveniat pro peccatis hominum : hic pro repropitiatione divina, velut aries, aut vitulus, aut hircus, oblatus esse in sacrificium ob purificationem populo impetrandam accipi potest. Annon videtur ut aries, aut hircus holocaustum se obtulisse Paulus pro populo Israel, cum dicebat : « Optabam autem ego ipse anathema esse a Christo pro fratribus meis, qui sunt cognati mei secundum carnem? » Vis autem scire, quia se hostiam Paulus offerat jugulandum? Audi eum in aliis dicentem : « Jam enim ego immolor et tempus resolutionis, » vel, ut in Graecis codicibus legimus, « reversionis meae instat. » Sic ergo figuraliter potest videri, quod alius pro festivitate Novorum, alius pro festivitate Sabbati, alius pro festivitate Tabernaculorum, quasi hircus, aut vitulus, aut aries offeratur ad reconciliandum hominibus Deum. Donec enim sunt peccata, necesse est requiri et hostias pro peccatis. Nam pone, verbi gratia, non fuisse peccatum : si non fuisset peccatum, non necesse fuerat Filium Dei agnum fieri, nec opus fuerat eum in carne positum

race. See therefore whether perchance just as our Lord and Saviour, led as a lamb to the slaughter, and offered as a sacrifice of the altar, bestowed remission of sins upon the whole world: so perhaps the blood of the other saints and just men also, which has been shed from the blood of righteous Abel even unto the blood of Zacharias the prophet, who was slain between the temple and the altar—the blood of one indeed like that of a heifer, of another like that of a he-goat, or of a she-goat, or of some one of these—was shed to make expiation for the people in some part. Whether these things should seem to be referred to the persons of the just and of the prophets who have been slaughtered in this world, or of those who say: « For Thy sake we are put to death all the day long, we are accounted as sheep for the slaughter, » (Ps. 43:22) or even to the higher powers to whom the care of the human race has been given, who would easily dare to affirm? For neither are these animals to be thought to be referred to this or that person by outward form, but by figure. For even the Lord Jesus Christ Himself is not called a lamb as though He had been changed and turned into the form of a lamb. Yet He is called a lamb, because His will and goodness, whereby He made God propitious again to men and gave pardon of sins, proved such to the human race as the immaculate and innocent victim of a lamb, whereby divine things are believed to be appeased towards men. So therefore perhaps also if there is anyone of the angels and heavenly powers, or if anyone of just men, or even of the holy prophets and apostles, who intercedes more earnestly for the sins of men: he, for the divine propitiation, can be understood to be offered as a sacrifice like a ram, or a bullock, or a he-goat, to obtain purification for the people. Does not Paul seem to have offered himself as a holocaust like a ram or a he-goat for the people of Israel, when he said: « For I wished that I myself were anathema from Christ for my brethren, who are my kinsmen according to the flesh? » (Rom. 9:3) And do you wish to know that Paul offers himself as a victim to be slaughtered? Hear him saying in other places: « For I am even now being sacrificed, and the time of my dissolution, » or, as we read in the Greek manuscripts, « of my return is at hand. » (2 Tim. 4:6) Thus therefore it can be seen figuratively that one is offered for the festival of the New Fruits, another for the festival of the Sabbath, another for the festival of Tabernacles, as a he-goat, or a bullock, or a ram, to reconcile God to men. For so long as there are sins, it is necessary that victims also be required for sins. For suppose, for example, that there had been no sin: if there had been no sin, it would not have been necessary for the Son of God to become a lamb, nor would there have been need for Him to be placed in the flesh

Editors' notes and page, col. 757

Footnotes

(95) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 757

Psal. XLIV, 22.

Ps. 44:22 (Vulg. numbering as printed).

(printed under page 383)

(96) ‹anchor: cum dicebat› · call in col 757

Rom. IX, 3.

Rom. 9:3.

(printed under page 383)

(97) ‹anchor: in aliis dicentem› · call in col 757

II Tim. IV, 6.

2 Tim. 4:6.

(printed under page 383)

(25) ‹anchor: (call above the rendered area; column inferred from numbering)› · call in col 757

Codex Sancti Theodorici, « in sacrificium laudis. »

The codex of Saint-Thierry reads "in sacrificium laudis" ("as a sacrifice of praise").

(printed under page 383)

(26) ‹anchor: (call above the rendered area; column inferred from numbering)› · call in col 757

Zachariae prophetae. Vide not. in Epist. ad Africanum.

"Of Zechariah the prophet": see the note on the Letter to Africanus.

(printed under page 383)

(27) ‹anchor: ut in Graecis codicibus legimus› · call in col 757

Ut in Graecis codicibus legimus. Parenthesim hanc de suo addidit interpres Rufinus.

"As we read in the Greek codices": the translator Rufinus added this parenthesis on his own account.

(printed under page 383)

Page

running head: 757 IN NUMEROS HOMILIA
marginal letters: A mano generi conferant.; B etiam ad superiores virtutes,; C enixius interveniat pro peccatis; D quasi hircus, aut vitulus,
old-edition numerals: (none)
other: Latin only, no Greek printed; hu-mano split from previous column; po-situm split across column break
other: the word positum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 758

PG 12:758

jugulari, sed mansisset hoc quod in principio erat Deus Verbum : verum quoniam introiit peccatum in hunc mundum, peccati autem necessitas propitiationem requirit, et propitiatio non fit nisi per hostiam, necessarium fuit provideri hostiam pro peccato. Et quoniam peccati ipsius diversae et variae qualitates fuerunt, diversorum animalium mandantur hostiae, procul dubio quae convenirent varietatibus peccatorum. Sic ergo efficitur alius sanctorum, sive angelorum, ut diximus, sive hominum vitulus, qui in illa festivitate interveniat pro populi delictis : alius autem aries in alia festivitate : quorum intercessione fiat purificatio pro peccatis. Quod si purificari potuerint homines a peccatis, et esse puriores, minuuntur et hostiae. Si enim pro peccatis sunt hostiae, et pro multitudine peccatorum multiplicatae sunt sine dubio, et pro exiguitate minuuntur. Hujus autem rei in praesentibus locis Scripturae habemus indicia, id est in ultima festivitate Scenopegiae, cum per octo dies hostiae jubentur offerri. Et prima quidem die quasi adhuc in abundantia peccatorum, quatuordecim vituli jubentur offerri. Secunda autem die imminutis utpote peccatis minuuntur et hostiae, et tredecim vituli offeruntur. Tertia die duodecim, et post haec undecim : et ita quasi purificationibus, deficiente per dies multitudine peccatorum, minuitur consequenter etiam numerus hostiarum. Sic etiam pro dispensatione totius mundi rationem purificationis intelligis. Indigent enim purificatione, non solum quae in terra sunt, sed quae in coelis. Imminet namque et coelis perditio, sic enim dicit Propheta : « Coeli peribunt, et omnes ut vestimentum veterascent, et sicut amictum involves eos, et mutabuntur. » Intuere igitur totius mundi, id est coelestium ac terrestrium et infernorum purificationem : vide quantis indigeant ista omnia hostiis, quantos requirant vitulos, quantos arietes, quantos hircos. Sed et in his omnibus unus est agnus, qui totius mundi potuit auferre peccatum, et ideo cessaverunt caeterae hostiae : quia talis haec fuit hostia, ut una sola sufficeret pro totius mundi salute. Caeteri enim precibus peccata, hic solus potestate dimisit. Dicebat enim : « Fili, remissa sunt tibi peccata tua. » Sic ergo imbuitur mundus, primo per diversas hostias remissionem quaerere peccatorum, donec veniat ad hostiam perfectam, ad hostiam consummatam, agnum anniculum, perfectum, qui tollat peccata totius mundi : per quem festivitates agat spiritales, non ad satietatem

and slaughtered, but He would have remained that which the Word was in the beginning, God: but since sin entered into this world, and the necessity of sin requires propitiation, and propitiatio is not made save through a victim, it was necessary that a victim be provided for sin. And since the qualities of sin itself were diverse and varied, victims of diverse animals are commanded, such without doubt as would suit the varieties of sins. Thus therefore one of the saints, whether of angels, as we have said, or of men, becomes a bullock, to intercede in that festival for the offences of the people; and another a ram in another festival; by whose intercession purification may be made for sins. But if men are able to be purified from sins, and to be purer, the victims also are diminished. For if victims are for sins, without doubt they are both multiplied according to the multitude of sins, and diminished according to their fewness. And of this matter we have tokens in the present passages of Scripture, that is, in the last festival of Tabernacles, when victims are commanded to be offered through eight days. And on the first day indeed, as though sins were still in abundance, fourteen bullocks are commanded to be offered. But on the second day, as sins have been diminished, the victims also are diminished, and thirteen bullocks are offered. On the third day twelve, and after this eleven: and so, as it were through purifications, as the multitude of sins fails day by day, the number of victims also is consequently diminished. Thus also you understand the principle of purification for the dispensation of the whole world. For not only the things that are on earth need purification, but the things that are in the heavens. For destruction hangs over the heavens also, for so says the Prophet: « The heavens shall perish, and all of them shall grow old like a garment, and as a vesture shalt Thou roll them up, and they shall be changed. » (Ps. 101:27–28) Look therefore upon the purification of the whole world, that is, of heavenly and earthly and infernal things: see how many victims all those things need, how many bullocks they require, how many rams, how many he-goats. Yet in all these there is one Lamb, Who was able to take away the sin of the whole world, and therefore the other victims have ceased: because this victim was such that one alone sufficed for the salvation of the whole world. For others remitted sins by prayers, He alone by power. For He said: « Son, your sins are forgiven you. » (Matt. 9:2) Thus therefore the world is instructed first to seek remission of sins through diverse victims, until it comes to the perfect victim, to the consummated victim, the lamb of a year old, perfect, to take away the sins of the whole world: through Whom it may keep spiritual festivals, not for the satiety

Editors' notes and page, col. 758

Footnotes

(98) ‹anchor: dicit Propheta› · call in col 758

Psal. CII, 27, 28.

Ps. 102:27–28 (numbering as printed).

(printed under page 383)

(99) ‹anchor: Dicebat enim› · call in col 758

Matth. IX, 2.

Matt. 9:2.

(printed under page 383)

(28) ‹anchor: (call above the rendered area; column inferred from numbering)› · call in col 758

Codex Sancti Theodorici, « dicitur alius quidem sanctorum. »

The codex of Saint-Thierry reads: "one of the saints, indeed, is said."

(printed under page 383)

(29) ‹anchor: quasi purificationibus› · call in col 758

Purificationibus. Deest in libris antea editis, sed suppletur ex omnibus mss.

"By purifications": lacking in the books printed before, but supplied from all the manuscripts.

(printed under page 383)

(30) ‹anchor: pro dispensatione› · call in col 758

Sic etiam pro dispensatione, etc. Ita habent codd. Turonensis et Ebroicensis, a quibus non multum recedit codex Sancti Theodorici, « sic etiam per dispensationem totius mundi rationem purificationis intellige. » In libris vero antea editis legitur : « sic etiam per dispensationem totius mundi ratio est purificationis et intellectuum. »

"So too for the dispensation," etc.: so the Tours and Évreux codices, from which the codex of Saint-Thierry does not much depart: "so too through the dispensation of the whole world understand the reason of the purification." But in the books printed before it reads: "so too through the dispensation of the whole world there is a reason of purification and of understandings."

(printed under page 383)

Page

running head: EROS HOMILIA XXIV. 758
marginal letters: A situm jugulari, sed mansisset; B Si enim pro peccatis; C mundi rationem purificationis; D remissa sunt tibi peccata
old-edition numerals: 363 after indicia, id
other: Latin only, no Greek printed; po-situm split from previous column; satie-tatem split across column break
other: the word satietatem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 759

PG 12:759

carnis, sed ad profectum spiritus sacrificiis spiritalibus purificatione mentis oblatis. Decet enim Deo immolari victimam cordis, et hostiam contribulati spiritus, non carnis et sanguinis jugulari : quia « et si agnovimus Christum aliquando secundum carnem; sed nunc jam non novimus; » et ideo in spiritu diem festum agamus, et spiritalia sacrificia jugulemus. Haec pro viribus nostris de diversitate sacrificiorum discussa sint, quorum ad liquidum intelligentiam scit ille, cui nuda et revelata sunt omnia, nec est ulla creatura in conspectu ejus invisibilis.

of the flesh, but for the progress of the spirit, spiritual sacrifices being offered by the purification of the mind. For it is fitting that the victim of the heart and the sacrifice of a contrite spirit be offered to God, not that those of flesh and blood be slaughtered: because « even though we have known Christ once according to the flesh, yet now we know Him so no longer; » (2 Cor. 5:16) and therefore let us keep the feast-day in spirit, and slaughter spiritual sacrifices. Let these things have been discussed according to our strength concerning the diversity of sacrifices, the clear understanding of which He knows, to Whom all things are naked and open, neither is there any creature invisible in His sight.

2. Post haec votorum lex ponitur, et novo principio utitur in hac legislatione Moses. Ait enim : « Homo, homo quicunque voverit votum Domino. » Quae est ista repetendi nominis causa? Quasi non sufficeret dixisse, homo qui voverit votum Domino. Quid est ergo quod ait, homo homo, et quid sibi velit ingeminata hominis appellatio, non mihi silentio praetereundum videtur. Apostolus docet alium esse interiorem hominem, et alium exteriorem : et illum esse qui renovatur de die in diem secundum imaginem ejus qui creavit eum; hunc vero esse visibilem, qui corrumpitur. Cum ergo venitur ad istum jam profectum, ut lex Dei suscipiatur, et vota Domino offerantur; vota autem Domino offerre nemo potest, nisi qui habet aliquid in semetipso et in substantia sua quod offerat Deo : non sufficit iste exterior homo legem Dei suscipere, nec vota solus offerre, non enim potest aliquid dignum Deo habere : sed ille interior est homo, qui magis habet in se quod offerat Deo. In illo namque est habitaculum virtutum, in illo omnis intellectus scientiae, in illo est divinae imaginis innovatio. Qui cum speciem suam, qua ex initio a Deo factus est recuperaverit, et virtutum redintegratione pulchritudinem prioris formae receperit, tunc jam potest vota offerre Deo, et tunc jam non homo solum, sed homo homo dicetur. Nam qui interiorem hominem non excolit, qui illius curam non gerit, qui virtutibus eum non instruit, moribus non adornat, divinis institutionibus non exercet, sapientiam Dei non quaerit, scientiae Scripturarum operam non impendit, hic non potest homo homo dici, sed homo tantum, et homo animalis : quia ille interior, cui verius et nobilius homo nomen est, sopitus in eo est carnalibus vitiis, et mundi hujus curis ac sollicitudinibus obrutus, ita ut in eo nec nominis ejus haberi possit appellatio. Unde satis agendum est unicuique nostrum, ut si forte videt in se interiorem hominem peccatorum sordibus et vitiorum ruderibus oppressum jacere, citius

2. After these things the law of vows is set down, and Moses uses a new beginning in this legislation. For he says: « A man, a man whosoever shall vow a vow unto the Lord. » (Num. 30:2) What is this reason for repeating the noun? As though it would not suffice to have said, « a man who shall vow a vow unto the Lord. » What is meant therefore by his saying, « a man, a man, » and what the doubled appellation of man signifies, seems to me ought not to be passed over in silence. The Apostle teaches that the inner man is one, and the outer man another: and that the former is he who is renewed from day to day after the image of Him Who created him; while the latter is visible, who is corrupted. (2 Cor. 4:16) When therefore one comes already to that progress where the law of God is received, and vows are offered to the Lord—and no one can offer vows to the Lord save he who has something in himself and in his substance which he may offer to God—this outer man does not suffice to receive the law of God, nor to offer vows alone, for he cannot have anything worthy of God: rather it is that inner man who has more within himself what he may offer to God. For in him is the dwelling-place of the virtues, in him all understanding of knowledge, in him is the renewal of the divine image. And when he has recovered his own form, in which he was made by God from the beginning, and by the restoration of the virtues has received again the beauty of his former shape, then already he can offer vows to God, and then already he will be called not « a man » only, but « a man, a man. » For he who does not cultivate the inner man, who does not take care of him, who does not instruct him in the virtues, does not adorn him with morals, does not exercise him in divine institutions, does not seek the wisdom of God, does not bestow labour upon the knowledge of the Scriptures, he cannot be called « a man, a man, » but « a man » only, and a natural man: because that inner man, to whom the name « man » more truly and more nobly belongs, is lulled to sleep in him by carnal vices, and overwhelmed by the cares and anxieties of this world, so that in him not even the appellation of his name can be held. Whence each one of us must take great pains that, if perchance he sees the inner man within himself lying oppressed by the filth of sins and the rubbish of vices, he may more speedily

Editors' notes and page, col. 759

Footnotes

(1) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 759

II Cor. V, 16.

2 Cor. 5:16.

(printed under page 384)

(2) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 759

Num. XXX, 2.

Num. 30:2.

(printed under page 384)

(3) ‹anchor: qui corrumpitur› · call in col 759

II Cor. IV, 16.

2 Cor. 4:16.

(printed under page 384)

(31) ‹anchor: Deo factus est› · call in col 759

Codex Sancti Theodorici, « quae ex initio a Deo facta est. » Paulo post omnes mss. habent, « pulchritudinem prioris formae. » Libb. editi, « pulchritudinem priorem formae. »

The codex of Saint-Thierry reads "quae ex initio a Deo facta est" ("which was made by God from the beginning"). A little after, all the manuscripts have "pulchritudinem prioris formae" ("the beauty of the former form"); the printed books, "pulchritudinem priorem formae" ("the former beauty of the form").

(printed under page 384)

(32) ‹anchor: haberi possit appellatio› · call in col 759

Codd. Ebroicensis et Sancti Theodorici, « ita ut nec nominis ejus habere possit appellationem. »

The Évreux and Saint-Thierry codices read: "so that he cannot even have the title of its name."

(printed under page 384)

Page

running head: 759 ORIGENIS
marginal letters: A tatem carnis, sed ad profectum; B Quae est ista repetendi; C nec vota solus offerre,; D dici, sed homo tantum,
old-edition numerals: (none)
other: Latin only, no Greek printed; satie-tatem split from previous column

PG 12:760

ab eo auferat omnes immunditias, citius eruat eum ab omni inquinamento carnis et sanguinis, convertatur aliquando ad poenitentiam, revocet ad se memoriam Dei, revocet spem salutis. Non enim extrinsecus aliunde quaerenda sunt, sed intra nos est salutis occasio, sicut et Dominus dixit : « Ecce enim regnum Dei intra vos est. » Intra nos namque est conversionis facultas. Cum enim conversus ingemueris, salvus eris, et tunc poteris digne Altissimo reddere vota tua, et homo homo appellari. Votum autem est, cum aliquid de nostris offerimus Deo. Vult ergo a nobis prius aliquid accipere Deus, et ita nobis aliquid ipse largiri, ut dona sua et munera merentibus et non immeritis largiri videatur. Quid autem est quod vult accipere a nobis Deus? Audi Scripturae sententiam : « Et nunc Israel, quid Dominus Deus tuus poscit a te, nisi ut timeas Dominum Deum tuum et ambules in omnibus viis ejus, et diligas eum ex toto corde tuo, et ex tota anima tua, et ex totis viribus tuis? » Haec sunt ergo quae Deus poscit a nobis. Quae si non prius offeramus, ab ipso accipiemus nihil. Legimus et in alio loco : « Date gloriam Deo, » et : « Date magnificentiam Deo. » Si dederitis gloriam, recipietis gloriam. Sic enim dicit ipse Deus : « Glorificantes me glorificabo. » Ego vero dico, quod et si offeramus ei justitiam nostram, accipiemus ab ipso justitiam Dei. Et si offeramus ei nostram, id est corporis castitatem, accipiemus ab ipso spiritus castitatem. Et si offeramus ei sensum nostrum, accipiemus ab ipso sensum ipsius; sicut et Apostolus dicebat : « Nos autem Domini Christi sensum habemus. » Cum autem nos obtulerimus Deo quae in nobis sunt, et ille contulerit in nos quae sua sunt, tunc vere jam non homo solum, sed homo homo dicemur. Uterque enim homo vocabuli sui perfectione decenter ornatus est. Ista sunt ergo vota, quae debet exsolvere is, qui homo homo appellatur. Scio diversa vota in Scripturis referri. Anna quidem vovit Deo fructum ventris sui, et Samuelem consecravit in templo. Alius, quodcunque sibi post victoriam redeunti occurrisset vovit Deo, occurrente filia, vota lacrymanda persolvit. Alii vitulos, aut arietes, aut domos, aut alia hujusmodi ratione carentia, vota offerunt Deo. Ille vero qui appellatur Nazaraeus, semetipsum devovit Deo. Hoc est enim votum Nazaraei quod est super omne votum. Nam filium offerre, vel filiam, aut pecus, aut praedium, hoc totum extra nos est. Semetipsum Deo offerre, et non alieno labore, sed proprio placere, hoc est perfectius et eminentius omnibus votis : quod qui facit, imitator est Christi. Ille

take away from him all uncleanness, more speedily rescue him from all defilement of flesh and blood, be converted at length to penance, recall to himself the memory of God, recall the hope of salvation. For these things are not to be sought from without from elsewhere, but the occasion of salvation is within us, even as the Lord also said: « For behold, the kingdom of God is within you. » (Luke 17:21) For within us is the faculty of conversion. For when you have turned and groaned, you shall be saved, and then you will be able worthily to pay your vows to the Most High, and to be called « a man, a man. » Now a vow is when we offer something of our own to God. God therefore wills first to receive something from us, and thus Himself to bestow something upon us, so that He may be seen to bestow His gifts and presents upon those who merit them and not upon the undeserving. And what is it that God wills to receive from us? Hear the declaration of Scripture: « And now, O Israel, what does the Lord your God require of you, save that you fear the Lord your God, and walk in all His ways, and love Him with all your heart, and with all your soul, and with all your strength? » (Deut. 10:12) These therefore are the things which God requires of us. And if we do not first offer them, we shall receive nothing from Him. We read in another place also: « Give glory to God, » (Jer. 13:16) and: « Give magnificence to God. » (Ps. 67:35) If you give glory, you will receive glory. For so says God Himself: « Them that glorify Me I will glorify. » (1 Kgs. 2:30) And I say that even if we offer Him our righteousness, we shall receive from Him the righteousness of God. And if we offer Him our chastity, that is, the chastity of the body, we shall receive from Him the chastity of the spirit. And if we offer Him our mind, we shall receive from Him His mind; even as the Apostle also said: « But we have the mind of the Lord Christ. » (1 Cor. 2:16) And when we have offered to God the things that are in us, and He has conferred upon us the things that are His, then truly we shall already be called not « a man » only, but « a man, a man. » For each man is fittingly adorned with the perfection of his own name. Those therefore are the vows which he who is called « a man, a man » ought to pay. I know that diverse vows are recorded in the Scriptures. Hannah indeed vowed to God the fruit of her womb, and consecrated Samuel in the temple. (1 Kgs. 1) Another vowed to God whatsoever should meet him returning after victory, and as his daughter met him, he paid vows to be wept over. (Judg. 11) Others offer bullocks, or rams, or houses, or other irrational things of this sort as vows to God. But he who is called a Nazirite devoted himself to God. For this is the vow of the Nazirite, which is above every vow. For to offer a son, or a daughter, or cattle, or an estate—all this is outside ourselves. To offer oneself to God, and to please Him not by another's labour, but by one's own, this is more perfect and more eminent than all vows: and he who does this is an imitator of Christ. For He

Editors' notes and page, col. 760

Footnotes

(4) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 760

Luc. XVII, 21.

Luke 17:21.

(printed under page 384)

(5) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 760

Deut. X, 12.

Deut. 10:12.

(printed under page 384)

(6) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 760

Jerem. xiii, 16.

Jer. 13:16.

(printed under page 384)

(7) ‹anchor: ipse Deus› · call in col 760

I Reg. II, 30.

1 Sam. (1 Kgs) 2:30.

(printed under page 384)

(8) ‹anchor: Apostolus dicebat› · call in col 760

I Cor. II, 16.

1 Cor. 2:16.

(printed under page 384)

(9) ‹anchor: in templo› · call in col 760

I Reg. I.

1 Sam. (1 Kgs) 1.

(9*) ‹anchor: lacrymanda persolvit› · call in col 760 Jud. XI.

Judg. 11.

(printed under page 384)

(33) ‹anchor: (call above the rendered area; column inferred from numbering)› · call in col 760

Vult ergo a nobis prius aliquid accipere Deus, etc. Vide Huetii Origenianorum lib. ii, quaest. 7, numerum 12, 13 et 14.

"God therefore wishes first to receive something from us," etc.: see Huet's Origeniana, book II, question 7, sections 12, 13 and 14.

(printed under page 384)

(34) ‹anchor: ipso spiritus castitatem› · call in col 760

Codex Sancti Theodorici, « spiritus castitatem. » Libb. editi, « ipsius castitatem. »

The codex of Saint-Thierry reads "spiritus castitatem" ("the chastity of the spirit"); the printed books, "ipsius castitatem" ("his chastity").

(printed under page 384)

Page

running head: ORIGENIS 760
marginal letters: A ab eo auferat omnes; B Deus? Audi Scripturae; C tus castitatem. Et si; D ratione carentia, vota
old-edition numerals: 364 after tuum et
other: Latin only, no Greek printed

PG 12:761

enim dedit homini terram, mare, et omnia quae in eis sunt, ad obsequium dedit et coelum, solem quoque et lunam, ac stellas, hominum ministerio concessit : pluvias, ventos, et omne quidquid in mundo est hominibus largitus est. Sed post haec omnia, semetipsum dedit. « Sic enim dilexit Deus mundum, ut Filium suum unigenitum daret » pro mundi hujus vita. Quid ergo magnum faciet homo, si semetipsum offerat Deo, cui ipse se prior obtulit Deus? Si ergo tollas crucem tuam, et sequaris Christum, si dicas : « Vivo autem, jam non ego, vivit vero in me Christus, » si desideret et sitiat anima nostra redire et esse cum Christo, sicut et Apostolus dicebat, et praesentis saeculi non delectatur illecebris, et si omnem legem quae de Nazaraeis data est, spiritaliter impleat, tunc semetipsum, id est animam suam, obtulit Deo. Qui in castitate vivit, corpus suum vovit Deo secundum eum qui dixit : « Virgo autem cogitat quomodo sit sancta corpore et spiritu. » Nam et hoc ipsum quod dixit « sancta, » ad hoc respicit : sancti enim dicuntur illi qui se voverunt Deo. Unde et aries, verbi causa si vovetur Deo, sanctus appellatur, quem tonderi ad communes usus non licet. Sed et vitulus si devotus fuerit Deo, sanctus nihilominus appellatur, nec licet eum jungi in opus commune. Ex iis ergo colligamus quid est hominem seipsum vovere Deo. Si te voveris Deo, imitandus tibi est vitulus, quem non licet humanis operibus deservire, nihil facere quod ad homines et ad praesentem pertineat vitam. Sed quidquid ad animam pertinet et ad divini cultus observantiam, hoc et agendum et cogitandum tibi est.

gave to man the earth, the sea, and all things that are in them, He gave heaven also for his service, the sun too and the moon and the stars He granted to the ministry of men: rains, winds, and whatsoever is in the world He bestowed upon men. Yet after all these things, He gave Himself. « For God so loved the world, that He gave His only-begotten Son » (John 3:16) for the life of this world. What great thing, therefore, will man do if he offers himself to God, to whom God Himself first offered Himself? If therefore you take up your cross and follow Christ, if you say: « Yet I live, now not I, but Christ liveth in me, » (Gal. 2:20) if our soul desires and thirsts to return and be with Christ, even as the Apostle also said, and is not delighted by the enticements of the present age, and if it spiritually fulfils all the law which was given concerning the Nazirites, then it has offered itself, that is, its own soul, to God. He who lives in chastity has vowed his body to God according to him who said: « And the virgin thinketh how she may be holy in body and in spirit. » (1 Cor. 7:34) For this very word « holy » which he spoke looks to this: for those are called holy who have vowed themselves to God. Whence a ram also, for example, if it be vowed to God, is called holy, which it is not lawful to shear for common uses. And a bullock also, if it has been devoted to God, is nonetheless called holy, nor is it lawful for it to be yoked for common work. From these things therefore let us gather what it is for a man to vow himself to God. If you have vowed yourself to God, you must imitate the bullock, which it is not lawful to employ for human works, to do nothing which pertains to men and to the present life. Rather, whatsoever pertains to the soul and to the observance of divine worship, this must both be done and thought by you.

3. Sed interim praesens lectio continet diversitates quasdam votorum. Etenim si vir fuerit qui vovit, liber esse dicitur in votis suis, nullique subjectus. Mulier autem si voveat, si quidem in domo patris sui sit, votum ejus in patris pendet arbitrio : et si quidem ille recusaverit, liberabitur. Si vero non recusaverit, et ipse et filia tenentur obnoxii. Quod si posteaquam non recusaverit pater, non reddiderit votum filia, peccatum ipsi manet. Similiter autem et erga maritum decernitur, ut si in domo mariti uxor aliquid voverit, et audiens maritus non recusaverit, reus sit voti pariter cum uxore. Si vero recusaverit, tam uxor sit libera, quam maritus. Si vero tacuerit, uterque, ut diximus, reus habeatur. Haec sunt quidem quae scripta sunt : sed orandus est nobis Deus, ut intellectum dare dignetur se dignum, quo haec, ut decet, de Dei verbis intelligere possimus et advertere. Omnes qui sub lege Dei vivimus, et in Ecclesia ejus habemur, aliqui sub patribus, aliqui sub viris agimus.

3. But meanwhile the present reading contains certain diversities of vows. For if it be a man who has vowed, he is said to be free in his vows, and subject to no one. But if a woman vows, if indeed she be in her father's house, her vow depends upon her father's decision: and if indeed he disallow it, she shall be freed. But if he disallow it not, both he himself and his daughter are held bound. And if, after her father has not disallowed it, the daughter does not pay the vow, the sin remains upon him. And similarly it is decreed concerning a husband also, that if in her husband's house a wife vows anything, and her husband hearing it disallows it not, he is bound by the vow equally with his wife. But if he disallows it, both the wife and the husband are free. Yet if he hold his peace, let both, as we have said, be held bound. These indeed are the things that are written: but we must pray to God that He may vouchsafe to give an understanding worthy of Himself, whereby we may be able to understand and perceive these things concerning the words of God as is fitting. All we who live under the law of God, and are held in His Church, live some under fathers, some under husbands.

Editors' notes and page, col. 761

Footnotes

(10) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 761

Joan. III, 16.

John 3:16.

(printed under page 385)

(11) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 761

Galat. ii, 20.

Gal. 2:20.

(printed under page 385)

(12) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 761

I Cor. VII, 34.

1 Cor. 7:34.

(printed under page 385)

(13) ‹anchor: (call above the rendered area; column uncertain, 761 or 762)› · call in col 761

II Cor. XI, 2.

2 Cor. 11:2.

(printed under page 385)

(35) ‹anchor: aliqui sub viris› · call in col 761

Codex Sancti Theodorici, « aliqui sub patribus, aliqui sub viris. » Libb. antea editi, « aliquid sub patribus, aliquid sub viris. »

The codex of Saint-Thierry reads "aliqui sub patribus, aliqui sub viris" ("some under fathers, some under husbands"); the books printed before, "aliquid sub patribus, aliquid sub viris" ("something under fathers, something under husbands").

(printed under page 385)

Page

running head: 761 IN NUMEROS HOMILI
marginal letters: A enim dedit homini terram,; B spiritaliter impleat, tunc; C homines et ad praesentem; D uxore. Si vero recusaverit,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:762

Et si quidem parvula est anima et initia habet in eruditionibus divinis, haec sub patre agere credenda est. Si vero jam adultior facta est, ita ut viripotens sit ad concipiendum semen verbi Dei, et doctrinae spiritalis capere secreta, haec sub viro posita dicitur. Sic enim et Paulus dicebat de Corinthiis : « Volo autem omnes vos uni viro virginem castam exhibere Christo. » Qui vero perfectiores sunt et eminentiores horum, de illis non dicitur quod sub viro sint, sed audi quomodo de semetipso suique similibus pronuntiet Paulus : « Donec occurramus, inquit, omnes in virum perfectum, in mensuram aetatis plenitudinis Christi. » Huic ergo animae, quae in virum perfectum occurrit, nemo dominatur in votis, sed habet potestatem suorum libertatemque votorum. Si autem feminei adhuc generis fuerit anima, cui vel vir vel pater dominetur in votis, non semper in ipsa est culpa, sed interdum redit ad viros vel parentes. De quibus applicare difficile sit, tamen quae Domino largiente potuerint, inferemus. Saepe diximus animarum quae in Ecclesia Dei sunt, curam procurationemque haberi per angelos, quosque etiam ad judicium venire cum hominibus ostendimus, ut illo divino constet examine, utrum sua desidia peccaverint homines, an monitorum custodumque negligentia. Videtur mihi etiam in hoc loco, etiam sub mysterio designari et ostendi, quod aliae quidem ut filiae sub eis animae degunt, aliae ut uxores secundum ea quae superius distinximus. Si qua ergo harum offerre aliquid et vovere cupiat Deo, siquidem praeproperum et minus aptum quod vovit est, illius est, utpote custodis et monitoris angeli, retrudere et reprimere voventis audaciam. Si vero audiens non represserit, non monuerit, anima quidem liberabitur a culpa, ipse vero voti manebit obnoxius. Hoc quidem erga inferiores quasque fieri accipiendum est, perfectioribus ipse adest Deus, sicut scriptum est de populo Israel : « Dominus ipse ducebat eos. » Postea vero quam deliquerunt et inferiores semetipsis facti sunt, angelo traduntur. Unde et Moyses dicebat : « Nisi tu ipse veneris nobiscum, non me educas hinc. » Sed et de justo dicit Deus : « Cum ipso sum in tribulatione, » et alibi dicit : « Non timeas descendere in Aegyptum, quoniam tecum ero. » Justis ergo et electis ipse adest Dominus : inferioribus vero adsunt angeli, secundum ea quae superius diximus, gubernantes eos et procurantes, votaque eorum aliquando ad semetipsos transferentes, aliquando vero super ipsos relinquentes. Sed contendere debemus ut occurramus in virum perfectum, in mensuram aetatis plenitudinis Christi; ut utamur

And if indeed the soul is a little child and has its beginnings in divine instructions, it is to be believed to live under a father. But if it has already become more mature, so that it is of marriageable age to conceive the seed of the word of God, and to grasp the secrets of spiritual doctrine, it is said to be placed under a husband. For so Paul also said of the Corinthians: « For I wish to present you all as a chaste virgin to one husband, Christ. » (2 Cor. 11:2) As for those, however, who are more perfect and more eminent than these, of them it is not said that they are under a husband, but hear how Paul pronounces concerning himself and those like him: « Until we all come, he says, unto a perfect man, unto the measure of the age of the fulness of Christ. » (Eph. 4:13) Over this soul, therefore, which has come unto a perfect man, no one holds dominion in vows, but it has power and freedom over its own vows. But if the soul be still of the female sex, over which either a husband or a father holds dominion in vows, the fault is not always in herself, but sometimes returns upon the husbands or parents. Concerning which things, though it may be difficult to apply them, yet we will bring forward such things as may be possible by the Lord's bounty. We have often said that the care and guardianship of the souls that are in the Church of God is held by angels, and we have shown that they also come to judgement with men, that by that divine examination it may be established whether men have sinned by their own sloth, or by the negligence of their monitors and guardians. It seems to me that in this passage also it is indicated and shown under a mystery that some souls indeed live under them as daughters, others as wives, according to the things which we have distinguished above. If any therefore of these desires to offer something and vow it to God, if indeed what she has vowed is over-hasty and less fitting, it belongs to him, as the guardian and monitor angel, to thrust back and repress the rashness of the one vowing. But if hearing it he does not repress it, does not admonish her, the soul indeed will be freed from fault, while he himself will remain bound by the vow. This indeed is to be understood as taking place towards all the lower souls; to the more perfect, God Himself is present, even as it is written concerning the people of Israel: « The Lord Himself led them. » (Deut. 32:12) But after they transgressed and became lower than themselves, they are handed over to an angel. Whence Moses also said: « Unless Thou Thyself come with us, bring me not up hence. » (Exod. 33:15) Moreover concerning the just man God says: « I am with him in tribulation, » (Ps. 90:15) and elsewhere He says: « Fear not to go down into Egypt, for I will be with you. » (Gen. 46:3) To the just and elect, therefore, the Lord Himself is present: to the lower, however, angels are present, according to the things which we have said above, governing them and caring for them, and sometimes transferring their vows to themselves, sometimes leaving them upon them. Yet we ought to strive that we may come unto a perfect man, unto the measure of the age of the fulness of Christ; that we may enjoy

Editors' notes and page, col. 762

Footnotes

(14) ‹anchor: (call above the rendered area; column uncertain, 761 or 762)› · call in col 762

Ephes. IV, 13.

Eph. 4:13.

(printed under page 385)

(15) ‹anchor: Moyses dicebat› · call in col 762

Exod. XXXIII, 15.

Exod. 33:15.

(printed under page 385)

(16) ‹anchor: dicit Deus› · call in col 762

Psal. XCI, 15.

Ps. 91:15 (numbering as printed).

(printed under page 385)

(17) ‹anchor: alibi dicit› · call in col 762

Genes. xlvi, 3.

Gen. 46:3.

(printed under page 385)

(36) ‹anchor: cum hominibus ostendimus› · call in col 762

Quosque etiam ad judicium venire cum hominibus ostendimus, etc. Vide Origenian. lib. ii, quaest. 5, numer. 19 et 20.

"Whom we also show to come to judgement with men," etc.: see the Origeniana, book II, question 5, sections 19 and 20.

(printed under page 385)

(37) ‹anchor: filiae sub eis› · call in col 762

Codex S. Theodorici, « sub eis. » Libb. editi, « superis. »

The codex of Saint-Thierry reads "sub eis" ("under them"); the printed books, "superis" ("to those above").

(printed under page 385)

(38) ‹anchor: super ipsos relinquentes› · call in col 762

Gubernantes eos et procurantes, votaque eorum aliquando ad semetipsos transferentes, aliquando vero super ipsos relinquentes. Haec in libris antea editis omissa supplentur ex omnibus mss.

"Governing them and caring for them, sometimes transferring their vows to themselves, but sometimes leaving them upon them": these words, omitted in the books printed before, are supplied from all the manuscripts.

(printed under page 385)

Page

running head: MEROS HOMILIA XXIV. 762
marginal letters: A Et si quidem parvula; B libertatemque votorum. Si autem; C Si qua ergo harum; D tribulatione, » et alibi dicit
old-edition numerals: 365 after largiente
other: Latin only, no Greek printed; uta-mur split across column break
other: the word utamur was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 763

PG 12:763

libertate votorum, et ita adhaerere Domino festinemus, ut cum ipso unus spiritus simus, et ipse in nobis maneat, et nos in ipso; et nihil in nobis femineum, nihil parvulae aetatis habeatur, ne necesse sit nobis sub tutoribus et procuratoribus derelinqui a patre : sed festinemus audire illam a Domino et Salvatore nostro vocem, qua ait, « ipse Pater diligit vos, » ipsi gloria in saecula saeculorum. Amen.

the freedom of vows, and so hasten to cleave to the Lord that we may be one spirit with Him, and that He Himself may abide in us, and we in Him; and that nothing womanish, nothing of tender age be held in us, lest it be necessary for us to be left by the father under tutors and governors: but let us hasten to hear that voice from our Lord and Saviour, whereby He says, « the Father Himself loveth you, » (John 16:27) to Him be glory for ever and ever. Amen.

HOMILIA XXV.

HOMILY XXV.

De ultione quae in Madianitis facta est.

On the vengeance which was taken upon the Midianites.

1. In superioribus fornicati sunt filii Israel cum mulieribus Madianitarum, et hoc fuit scandalum filiis Israel in quo offenderunt Deum et ad iracundiam provocaverunt sanctum Israel. Nunc autem posteaquam pertulit Israel quae pertulit, « locutus est, inquit, Dominus ad Moysem dicens : Ulciscere ultionem filiorum Israel de Madianitis, et ad ultimum apponeris ad populum tuum. » Igitur scandala quae acciderant Israelitis, quoniam tergiversatione Madianitarum acciderant : ipsi enim subornaverunt mulieres quae eos deciperent ut peccarent coram Domino; illi quidem pro peccato suo pertulerunt vindictam, mediocrius tamen et parcius; hi vero, qui eis fuerunt causa peccandi, multo vehementiori subjacent ultioni. Unde edocemur, quia longe sit gravius aliis causam praebere peccati, quam ipsum unumquemque peccare; sicut et Dominus designat cum dicit, quia « melius fuerat homini illi non nasci, aut molam asinariam alligari circa collum ejus, et praecipitari in profundum maris, quam ut scandalizet unum de pusillis istis. » Simulque advertendum est, quoniam quidem nomen scandali a nonnullis incompetenter praesumitur. Illud igitur scandalum dicitur, ubi recto itinere ambulanti deceptio aliqua instruitur ad peccandum, et subjicitur causa peccati; sicut et Madianitae, ambulantibus in lege Domini Israelitis, et custodientibus castitatem, subornaverunt mulieres, quae eos deciperent ad peccandum. Causam ergo praebere peccati, hoc est scandalizare. Verumtamen datur vindicta, sed multo gravior in eos qui scandalizaverunt, et qui causam peccati praebuerunt, quam in eos qui peccaverunt. Simul autem et illud observa, quod iis subjecit : « Novissime autem, inquit, et tu apponeris ad populum tuum. » Si quando nobis cum Samaritis sermo est, quoniam quidem resurrectionem mortuorum negant, nec recipiunt futuri saeculi fidem, perurgeamus eos ex iis verbis, quibus Dominus dicit ad Moysem, quia apponatur ad populum suum. Nemo enim apponitur ad eos, qui non sunt. Unde constat esse aliquem populum, cui Moyses post vitae hujus exitum dicitur applicandus. Quia ergo prophetis non credunt Samaritae, ex quibus posset resurrectionis mortuorum latius fides approbari, ex iis saltem

1. In the preceding passages the sons of Israel committed fornication with the women of the Midianites, and this was a stumbling-block to the sons of Israel wherein they offended God and provoked the Holy One of Israel to anger. Now however, after Israel has suffered what it suffered, « the Lord, it says, spoke unto Moses, saying: Avenge the vengeance of the sons of Israel on the Midianites, and at the last you shall be gathered unto your people. » (Num. 31:1–2) Therefore, since the stumbling-blocks which had befallen the Israelites had befallen them through the trickery of the Midianites—for they themselves suborned the women to deceive them so that they sinned before the Lord—the former indeed suffered vengeance for their sin, yet more moderately and more sparingly; whereas the latter, who were to them the cause of sinning, are subject to a much more vehement vengeance. Whence we are instructed that it is far more grievous to afford a cause of sin to others than for each one himself to sin; even as the Lord also indicates when He says that « it had been better for that man not to have been born, or that a millstone should be tied about his neck, and he be cast into the depth of the sea, than that he should scandalize one of these little ones. » (Mark 14:21; Matt. 18:6) And at the same time it must be noted that the name of scandal is by some improperly assumed. That, therefore, is called a scandal, where for one walking in the right way some deception is contrived for sinning, and a cause of sin is laid down; even as the Midianites also, while the Israelites were walking in the law of the Lord and guarding chastity, suborned women to deceive them into sinning. To afford a cause of sin, therefore, this is to scandalize. Nevertheless vengeance is given, yet much more grievous against those who scandalized and who afforded the cause of sin, than against those who sinned. And at the same time observe this also, which He subjoined to these words: « And last of all, He says, you also shall be gathered unto your people. » (Num. 31:2) If ever we have a discussion with the Samaritans, since indeed they deny the resurrection of the dead, and do not receive the faith of the age to come, let us press them hard from these words wherein the Lord says to Moses that he is to be gathered unto his people. For no one is gathered unto those who do not exist. Whence it is established that there is some people to whom Moses is said to be joined after the departure from this life. Since therefore the Samaritans do not believe the prophets, from whom the faith of the resurrection of the dead could be more broadly proved, from these words at least,

Editors' notes and page, col. 763

Footnotes

(18) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 763

Joan. XVI, 27.

John 16:27.

(printed under page 386)

(19) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 763

Num. XXXI, 1, 2.

Num. 31:1–2.

(printed under page 386)

(20) ‹anchor: cum dicit› · call in col 763

Marc. XIV, 21, et Luc. XVII, 1.

Mark 14:21 and Luke 17:1.

(printed under page 386)

(21) ‹anchor: autem, inquit› · call in col 763

Num. XXXI, 2.

Num. 31:2.

(printed under page 386)

(39) ‹anchor: (call above the rendered area; column inferred)› · call in col 763

Quae pertulit. Codex sancti Theodorici, « quae pro facto suo meruit perpeti. »

"Which he suffered": the codex of Saint-Thierry reads "which he deserved to suffer for his deed."

(printed under page 386)

Page

running head: 763 ORIGENIS
marginal letters: A mur libertate votorum,; B cutus est, inquit, Dominus; C alligari circa collum; D vissime autem, inquit,
old-edition numerals: (none)
other: Latin only, no Greek printed; uta-mur split from previous column

PG 12:764

Mosei libris, quos recipiunt, et quorum auctoritatem fatentur, convincendi sunt et curandi, si tamen oportet Babyloniam curari. Est ergo locus hic resurrectionem mortuorum evidenter ostendens. Designat enim esse populum, cui post obitum suum Moyses adjungendus sit, et ad quos pro suis meritis transferendus.

from the books of Moses, which they receive, and whose authority they confess, they are to be convinced and healed, if at least Babylon ought to be healed. This passage, therefore, evidently shows the resurrection of the dead. For it indicates that there is a people to whom after his death Moses is to be joined, and to whom according to his merits he is to be transferred.

2. « Post haec locutus est Moyses ad populum dicens : Armate ex vobis viros, et belligerate adversum Madian, reddere vindictam in Madian a Domino : mille ex tribu, et mille ex tribu, ex omnibus tribubus Israel mittite ad belligerandum. » Attendite lectioni. Non solum enim ad auditum sermonum, sed ad rerum considerationem intendendus est animus. Recordare praeterita, audi praesentia, quae sequuntur adverte. Confer priora posterioribus, et divinarum virtutum magnificentiam contemplare. Filii Israel dudum sexcenta millia fuerant armatorum, qui processerant adversum Madian, et hi omnes victi sunt, quoniam peccatum erat in ipsis. Nunc vero victores Madianitae, qui sexcenta millia fugaverant, vincuntur a duodecim millibus, ut scias quia non in multitudine, nec in numero militum vincit Israel, sed justitia et pietas est in eis quae vincit. Propterea denique et in benedictionibus eorum dicitur quia si servaverint legem Domini, unus ex ipsis persequatur mille, et duo vertant decem millia. Vides ergo quia multo plus valet unus sanctus orando, quam peccatores innumeri praeliando. Oratio sancti penetrat coelum. Quomodo non et hostem vincat in terris? Et ideo omnimode studendum est quaerere primo et custodire justitiam Dei. Quam si obtinueris et servaveris, omnes tibi hostes ipsa subjiciet : si fueris indutus, sicut Apostolus dicit, loricam justitiae, et accinctus veritatem, si galeam salutis acceperis, et gladium spiritus, et ante omnia scutum fidei, in quo possis omnia jacula maligni ignita exstinguere. Talibus enim instructus armis universa diabolica castra, omnemque ejus fugabis exercitum, et cum fiducia cantabis : « Si consistant adversum me castra, non timebit cor meum; si insurgat in me praelium, in hoc ego sperabo. » Congrediuntur ergo duodecim millia adversum Madianitas, « et interficiunt, inquit, omne masculinum eorum et reges eorum, et Balaam filium Beor interfecerunt gladio cum reliquis vulneratis eorum. » Quod in superioribus quaerebamus, quomodo de Scripturis probari possit Balaam consilio subornatas esse mulieres Madianitarum, quae deciperent filios Israel ad fornicandum, praesens hic Scripturae locus evidenter ostendit, dicens eum peremptum esse gladio, velut auctorem scandali, quod immissum est filiis Israel. Dicitur autem de eo, et in sequentibus adhuc evidentius hoc modo : « Et ait ad eos Moyses : Cur vivam reservastis omnem

2. « After these things Moses spoke unto the people, saying: Arm of yourselves men, and war against Midian, to render vengeance from the Lord upon Midian: a thousand of a tribe, and a thousand of a tribe, out of all the tribes of Israel send to war. » (Num. 31:3–4) Attend to the reading. For the mind must be directed not only to the hearing of the words, but to the consideration of the things. Remember the past, hear the present, mark what follows. Compare the former things with the latter, and contemplate the magnificence of the divine powers. The sons of Israel had lately been six hundred thousand armed men who had gone forth against Midian, and all these were overcome, because sin was in them. Now however the victorious Midianites, who had put six hundred thousand to flight, are overcome by twelve thousand, that you may know that Israel conquers not in multitude, nor in the number of soldiers, but it is righteousness and piety in them that conquers. Therefore finally it is said in their blessings also that if they keep the law of the Lord, one of them shall chase a thousand, and two shall put ten thousand to flight. (Lev. 26:8; Deut. 32:30) You see therefore that one saint prevails much more by praying than innumerable sinners by fighting. The prayer of a saint pierces heaven. How should it not also overcome the enemy on earth? And therefore we must strive in every way to seek first and guard the righteousness of God. Which if you obtain and keep, it will itself subject all enemies to you: if you are clad, as the Apostle says, with the breastplate of righteousness, and girt about with truth, if you take the helmet of salvation, and the sword of the spirit, and above all the shield of faith, wherewith you may be able to quench all the fiery darts of the wicked one. (Eph. 6:14–17) For furnished with such arms you will put to flight all the diabolical camps and all his army, and with confidence you will sing: « If camps stand together against me, my heart shall not fear; if battle rise up against me, in this will I hope. » (Ps. 26:3) Twelve thousand therefore join battle against the Midianites, « and they slay, it says, every male of theirs and their kings, and Balaam the son of Beor they slew with the sword along with the rest of their slain. » (Num. 31:7–8) What we were inquiring about in the preceding passages—how it can be proved from the Scriptures that by the counsel of Balaam the women of the Midianites were suborned to deceive the sons of Israel into committing fornication—this present passage of Scripture evidently shows, saying that he was slain with the sword as the author of the stumbling-block which was cast before the sons of Israel. Moreover, it is spoken concerning him even more evidently in what follows, in this manner: « And Moses said unto them: Why have you saved alive every

Editors' notes and page, col. 764

Footnotes

(22) ‹anchor: mittite ad belligerandum› · call in col 764

ibid. 3, 4.

Ibid. (Num. 31), vv. 3–4.

(printed under page 386)

(23) ‹anchor: decem millia› · call in col 764

Levit. XXVI.

Lev. 26.

(printed under page 386)

(24) ‹anchor: ignita exstinguere› · call in col 764

Ephes. VI, 14, 16, 17.

Eph. 6:14, 16, 17.

(printed under page 386)

(25) ‹anchor: fiducia cantabis› · call in col 764

Psal. XXV, 3.

Ps. 25:3 (numbering as printed).

(printed under page 386)

(26) ‹anchor: et interficiunt, inquit› · call in col 764

Num. XXXI, 7, 8.

Num. 31:7–8.

(printed under page 386)

(27) ‹anchor: hoc modo› · call in col 764

Num. XXXI, 15, 16.

Num. 31:15–16.

(printed under page 386)

Page

running head: ORIGENIS 764
marginal letters: A Mosei libris, quos recipiunt,; B adverte. Confer priora; C penetrat coelum. Quomodo; D linum eorum et reges
old-edition numerals: 366 after Recordare
other: Latin only, no Greek printed; om-nem split across column break
other: the word omnem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 765

PG 12:765

feminam? Ipsae enim sunt, quae filios Israel secundum verbum Balaam apostatas fecerunt. » Interficiuntur autem et reges Madianitarum, atque illi qui prius a mulieribus victi sunt, nunc expiatione habita, et gesta poenitentia, etiam reges vincunt. Ex hoc intelligamus, quantum valeat conversio ad Deum, quantum prosit emendatio peccatorum. Omne masculinum, omnes reges Madianitarum vincuntur et perimuntur ab iis qui per correptionem Domini, et per gestorum poenitentiam correpti sunt et emendati. Quinque ergo reges Madianitarum referuntur ab Israeliticis militibus superari.

woman? For they are the very ones who according to the word of Balaam made the sons of Israel apostates. » (Num. 31:15–16) Moreover, the kings of the Midianites also are slain, and those who previously were overcome by women, now that expiation has been held and penance done, overcome even kings. From this let us understand how much conversion to God avails, how much the amendment of sins profits. Every male, all the kings of the Midianites are overcome and slain by those who through the chastening of the Lord, and through penance for their deeds, have been chastened and amended. Five kings of the Midianites, therefore, are recorded to be overcome by the Israelite soldiers.

3. Sed et nomina eorum curae fuit Scripturae divinae memorare. « Evin, inquit, et Rocon, et Sur, et Ur, et Roboc. » Isti sunt qui regnant apud Madianitas, quos superare et penitus debent exstinguere omnes qui militant Deo. Evin namque belluinus vel ferinus interpretatur. Et quomodo poteris placere ei qui te probavit, si non abscideris a te et penitus peremeris belluinos et feros mores? Quomodo poteris ad mansuetorum beatitudinem pervenire, nisi prius interficias Evin, et morti tradas prius iracundiae feritatem? Ego puto quod nomina haec Scriptura divina non pro historia narraverit, sed pro causis et rebus aptaverit. Nam putas fuerit aliquis ita stultus, qui filio suo nomen Belluinus imponeret? Sed hoc arbitror magis, quod instructioni animarum prospexerit sermo divinus, volens nobis ostendere quod adversum hujusmodi vitia militare debeamus, et de habitaculis ea carnis nostrae depellere, istos reges fugare de regno corporis nostri : quod Apostolus evidentius designat, dicens : « Non ergo regnet peccatum in vestro mortali corpore. » Vis autem videre quoniam non solum apud sanctos nomina pro rebus aptantur, sed etiam apud gentiles et barbaros? De sanctis quidem notum est cur Abram Abraham vocitatus sit, et Sarai Sara, et Jacob Israel. Doceamus autem quod mos iste habeatur etiam apud barbaros. Nonne unus ex filiis Israel a parentibus suis Joseph nomen acceperat? Cum autem transiit in Aegyptum et stetit ante Pharaonem, commutavit nomen ejus, et de Joseph cognominavit eum Psomphtomphanec, quod lingua sua Pharao de secretorum vel somniorum revelatione composuit. Et non solum Joseph huic apud Pharaonem ex re nomen aptatur, sed et Daniel in Babylonia Baltassar nominatur : et Ananias, atque Azarias, et Misael, Sidrach, Misach, Abdenago vocitantur. Vides

3. Moreover, the divine Scripture took care to record their names also. « Evi, it says, and Rekem, and Zur, and Hur, and Reba. » (Num. 31:8) These are they who reign among the Midianites, whom all who war for God ought to overcome and utterly extinguish. For Evi is interpreted « beastly » or « wild. » And how will you be able to please Him Who has approved you, if you do not cut off from yourself and utterly slay beastly and wild habits? How will you be able to arrive at the blessedness of the meek, unless you first slay Evi, and first deliver over to death the wildness of wrath? I think that the divine Scripture did not relate these names for the sake of history, but fitted them to causes and things. For do you think anyone was so foolish as to give his son the name « Beastly »? Rather, I think this, that the divine word looked to the instruction of souls, wishing to show us that we ought to war against vices of this sort, and drive them out of the dwellings of our flesh, and put those kings to flight from the kingdom of our body: which the Apostle more evidently indicates, saying: « Let not sin therefore reign in your mortal body. » (Rom. 6:12) And do you wish to see that names are fitted to things not only among the saints, but also among the Gentiles and barbarians? Concerning the saints indeed it is well known why Abram was called Abraham, and Sarai Sarah, and Jacob Israel. Let us teach, however, that this custom is held among barbarians also. Had not one of the sons of Israel received from his parents the name Joseph? Yet when he passed over into Egypt and stood before Pharaoh, he changed his name, and from Joseph surnamed him Psomphtomphanec, (Gen. 41:45) which Pharaoh composed in his own tongue from the revelation of secrets or dreams. And not only to this Joseph is a name fitted from the fact before Pharaoh, but Daniel also in Babylon is named Belteshazzar: and Hananiah, and Azariah, and Mishael are called Shadrach, Meshach, and Abednego. (Dan. 1:7) You see

Editors' notes and page, col. 765

Footnotes

(28) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 765

Num. XXXI, 8.

Num. 31:8.

(printed under page 387)

(29) ‹anchor: designat, dicens› · call in col 765

Rom. VI, 12.

Rom. 6:12.

(printed under page 387)

(30) ‹anchor: Psomphtomphanec› · call in col 765

Genes. xli, 45.

Gen. 41:45.

(printed under page 387)

(31) ‹anchor: Abdenago vocitantur› · call in col 765

Dan. I, 7.

Dan. 1:7.

(printed under page 387)

(40) ‹anchor: (call above the rendered area; column inferred)› · call in col 765

Mss., « memorare. » Libb. editi, « memorari. »

The manuscripts read "memorare" ("to recall"); the printed books, "memorari" ("to be recalled").

(printed under page 387)

(41) ‹anchor: (call above the rendered area; column inferred)› · call in col 765

Evin namque BELLUINUS vel FERINUS interpretatur. Num. XXI, 8. Evin Hebraice scribitur אוי « Evi. » Quod nomen melius verteretur « desiderium meum. » Sed qui primus nomina Hebraica interpretatus est, quoniam gutturales facile inter se commutantur, forte nomen אוי deduxit ab חיה « vita, vivens, animal, bestia, fera. » [the small Hebrew type is hard to read at this resolution; check against the page]

"For Evi is interpreted 'beastly' or 'wild'." Num. 21:8 [sic]. Evi is written in Hebrew אוי, "Evi", a name better rendered "my desire". But whoever first interpreted the Hebrew names, since gutturals are easily interchanged, perhaps derived the name אוי from חיה, "life, living, animal, beast, wild creature."

(printed under page 387)

(42) ‹anchor: historia narraverit (call printed there as "(44)")› · call in col 765

Ego puto quod nomina haec Scriptura divina non pro historia narraverit, etc. Vide Origenianorum lib. ii, quaest. 13, num. 2 et 14.

"I think that divine Scripture did not tell these names as history," etc.: see the Origeniana, book II, question 13, sections 2 and 14.

(printed under page 387)

(43) ‹anchor: (call above the rendered area; column inferred)› · call in col 765

Rocon, quod est in lingua nostra INANITAS. Radix est ריק « evacuavit, exhausit. » [the small Hebrew type is hard to read at this resolution; check against the page]

"Rekem, which in our tongue is 'emptiness'." The root is ריק, "he emptied, he drained."

(printed under page 387)

(44) ‹anchor: (call above the rendered area; column inferred)› · call in col 765

Ur, cihte interpretatur IRRITATIO. Ab חור quod est, « albescere, expallescere » proprie « prae iracundia. » [the small Hebrew type is hard to read at this resolution; check against the page]

"Hur … is interpreted 'provocation'" [the lemma is garbled as printed]. From חור, which means "to grow white, to turn pale", properly "with anger".

(printed under page 387)

Page

running head: 765 IN NUMEROS HOMILI
marginal letters: A nem feminam? Ipsae enim; B apud Madianitas, quos superare; C nostrae depellere, istos reges; D torum vel somniorum revelatione
old-edition numerals: (none)
other: Latin only, no Greek printed; om-nem split from previous column

PG 12:766

ergo quia tam Israeliticorum, quam etiam barbarorum hominum nomina, non fortuito, sed pro rebus et causis aptantur in lege. Igitur Madianitarum regem Moyses appellavit, prout ipse censuit appellandum. Belluina, inquit, feritas est, quae regnat in Madianitis, et non ipsa solum, sed et alius apud ipsos rex nomine Rocon : quod est in nostra lingua, inanitas. Regnat ergo et inanitas in Madianitarum gente. Est enim revera multa inanitas et vanitas in hoc mundo, imo et « vanitas vanitatum, et omnia vanitas, » quam Dei miles superare debet et vincere. Vincit autem inanitatem, qui nihil inaniter, nihil superflue, et quod ad rem non pertinet, gerit : qui meminit praecepti illius Dominici quo ait, quia « etiam de verbo otioso reddent homines rationem in die judicii. » In hac autem vita, homines totum pene otiosum, et totum inane est, quod loquuntur, quod agunt. Inanis enim dicitur omnis actus et omnis sermo, in quo non est intrinsecus aliquid pro Deo, vel pro mandato Dei. Est et alius rex Madiam Ur, et hic interpretatur irritatio. Vides quales sunt, qui regnent apud Madianitas, quibus hominibus adversari oportet, imo quos perimi convenit ab iis qui Deum sequuntur, et interfici. Non enim tam reges, quam vitiorum nomina, quae regnant in hominibus, referuntur in lege : et non tam gentium bella, quam concupiscentiarum carnalium, quae militant adversus animam, describuntur. Denique hi qui in vitiis regnant, quinque reges esse dicuntur : ut evidentissime doceamur, quia omne vitium quod regnat in corpore, ex quinque sensibus pendet. Isti ergo quinque sensus perimendi sunt de regno Madianitarum, ut ultra vitia non regnent super eos, sed justitia, ne ad scandalum videant quae vident, sed ad aedificationem. Apud Madianitas enim sensus isti ad scandalizandum regnabant, ut scandalizarent et deciperent. Et ideo praecepit Dominus, ut si te scandalizaverit oculus tuus, eruas eum, si manus aut pes, abscindas eum. Vides ergo, quia et ipse jubet abscindi et perimi reges scandalizantium. Melius est, inquit, te luscum introire in regnum Dei, mancum, aut claudum, quam cum iis mitti in gehennam. In quibus non utique effodiendum praecipit oculum corporis nostri, nec manum, aut pedem abscindendum : sed sensum carnalia sentientem et concupiscentiis carnalibus lascivientem mandat abscindi : ut oculi nostri recta videant, et aures nostrae recta audiant, et gustus noster verbum Dei gustet, manusque nostrae palpent et contingant de Verbo Dei. Et hoc est in quo

therefore that the names both of Israelite and also of barbarian men are fitted in the law not by chance, but according to things and causes. Moses therefore called the king of the Midianites just as he himself judged he ought to be called. It is beastly wildness, he says, which reigns among the Midianites, and not that alone, but there is also another king among them by name Rekem: which is in our tongue, « emptiness. » Emptiness therefore also reigns in the nation of the Midianites. For there is in truth much emptiness and vanity in this world, nay even « vanity of vanities, and all is vanity, » (Eccl. 1:2) which the soldier of God ought to overcome and conquer. And he conquers emptiness who does nothing emptily, nothing superfluously, and nothing which does not pertain to the purpose: who remembers that precept of the Lord whereby He says that « even of an idle word men shall render an account in the day of judgement. » (Matt. 12:36) In this life, however, almost everything that men speak and do is idle and empty. For every action and every word is called empty in which there is not inwardly something for God, or for a commandment of God. There is also another king of Midian, Hur, and he is interpreted « irritation. » You see of what sort are those who reign among the Midianites, whom men ought to oppose, nay whom it is fitting for those who follow God to destroy and slay. For not so much kings as the names of vices which reign in men are recorded in the law: and not so much the wars of nations as those of carnal concupiscences, which war against the soul, are described. Finally, those who reign in vices are said to be five kings: that we may be taught most evidently that every vice which reigns in the body depends upon the five senses. Those five senses, therefore, are to be destroyed out of the kingdom of the Midianites, that vices may no longer reign over them, but righteousness, lest they see what they see for a stumbling-block, rather than for edification. For among the Midianites those senses reigned for scandalizing, that they might scandalize and deceive. And therefore the Lord commanded that if your eye scandalize you, you pluck it out, if your hand or foot, you cut it off. (Matt. 5:29–30; 18:8–9) You see, therefore, that He Himself also commands the kings of those who scandalize to be cut off and destroyed. It is better, He says, for you to enter into the kingdom of God with one eye, maimed, or lame, than having them to be cast into hell. In which words He certainly does not command the eye of our body to be dug out, nor our hand or foot to be cut off: rather, He commands the sense that minds carnal things and runs riot in carnal concupiscences to be cut off: so that our eyes may see right things, and our ears may hear right things, and our taste may taste the word of God, and our hands may handle and touch of the Word of God. And this is that wherein,

Editors' notes and page, col. 766

Footnotes

(32) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 766

Eccli. I, 2.

Ecclus. (Sir.) 1:2.

(printed under page 387)

(33) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 766

Matth. XII, 36.

Matt. 12:36.

(printed under page 387)

(34) ‹anchor: abscindas eum› · call in col 766

Matth. V, 29.

Matt. 5:29.

(printed under page 387)

Page

running head: MEROS HOMILIA XXV. 766
marginal letters: A ergo quia tam Israeliticorum,; B mines rationem in die judicii.; C quia omne vitium quod; D nalia sentientem et concupiscentiis
old-edition numerals: 367 after debet et
other: Latin only, no Greek printed

PG 12:767

peremptis regibus Madianitarum, et scandali affectibus amputatis, regnat in nobis justitia ipse Dominus noster Jesus Christus, qui factus est nobis justitia a Deo, et pax, et redemptio. Igitur ex praecepto Domini a filiis Israel adversum Madianitas bella confecta sunt, spolia ex ipsis copiosa referuntur, auri atque argenti, caeterorumque mobilium pondus immensum, jumentorum, captivorumque numerus plurimus. Verum quoniam cuncta haec apud Israelitas immunda ducuntur, purificatio singulis quibusque competens adhibetur : et ea quidem, quae ex metallis constant, ignis purificat; quae vero fragiliora sunt et ignem non ferunt, aqua purificari jubentur. Fiunt ergo ex omnibus spoliis aequales duae partes, ut una sit eorum qui ad bellum processerant, et alia eorum qui in castris resederant. Jubentur etiam ex iis offerre in dona Dei : illi quidem qui processerant ad bellum, unum caput ex quingentis : illi vero qui in castris manserant, unum ex quinquaginta : atque omnium simul in unum collectus numerus refertur. Haec est historiae continentia.

when the kings of the Midianites have been destroyed, and the affections of stumbling cut off, righteousness reigns in us, even our Lord Jesus Christ Himself, Who is made unto us righteousness from God, and peace, and redemption. Therefore by the command of the Lord wars have been waged by the sons of Israel against the Midianites, abundant spoils are brought back from them, an immense weight of gold and silver and other movable goods, and a very great number of cattle and captives. But since all these things are accounted unclean among the Israelites, a fitting purification is applied to each single thing: and those things indeed which consist of metals, fire purifies; while those which are more fragile and do not bear fire are commanded to be purified by water. Two equal parts, therefore, are made of all the spoils, so that one belongs to those who had gone forth to war, and the other to those who had remained behind in the camp. They are commanded also to offer out of these for the gifts of God: those indeed who had gone forth to war, one head out of five hundred; while those who had remained in the camp, one out of fifty: and the number of all collected together into one is recorded. This is the tenor of the history.

4. Sed videamus quid in iis sensus indicet spiritalis. In populo Dei sunt quidam, sicut Apostolus dicit, qui militant Deo : illi sine dubio, qui se non obligant negotiis saecularibus : et isti sunt qui procedunt ad bellum, et pugnant adversus gentes inimicas, et adversum spiritales nequitias pro reliquo populo, et pro iis qui infirmiores sunt, sive per aetatem, sive per sexum, sive per propositum. Pugnant autem isti orationibus et jejuniis, justitia et pietate, mansuetudine et castitate, cunctisque continentiae virtutibus, tanquam armis bellicis communiti : et cum regressi fuerint ad castra victores, fruuntur laboribus eorum etiam imbelles, et ii qui ad pugnam vel non vocantur, vel exire non possunt. Sciendum tamen est, quod omnia quae sumuntur ex istis gentibus, immunda sunt; et omne fortasse quidquid ex hoc saeculo assumitur, vel praelio capitur, immundum est, et purificatione indiget; et quaedam ex ipsis per ignem transitura sunt, aliis autem sufficiet aquae purificatio. Assumuntur autem ex praelio etiam homines et jumenta, cum captivantur omnes intellectus ad obediendum Christo. Ex iis enim ipsis quos ceperimus, offerimus Deo. Nisi enim pugnaverimus in verbo Dei, non poterimus captivare intellectum eorum qui diversa a Christo sentiunt, et perducere eos ad obedientiam Christi. Pauci sunt tamen qui pugnare possint, et praelia ista conficere : de sexcentis millibus et amplius armatorum, qui videbantur militare Deo, sola duodecim millia eliguntur; caeteri relinquuntur in castris. Intuere mihi nunc populum Dei, qui est in Ecclesia, quanti sunt ex iis qui possint pro veritate pugnare, possint resistere iis qui contradicunt, qui sciant verbi bella tractare.

4. But let us see what the spiritual sense indicates in these things. In the people of God there are some, as the Apostle says, who war for God: those without doubt who do not entangle themselves in worldly affairs: (2 Tim. 2:4) and these are they who go forth to war, and fight against hostile nations and against spiritual wickedness on behalf of the rest of the people, and on behalf of those who are weaker, whether by age, or by sex, or by way of life. And these fight by prayers and fastings, by righteousness and piety, by meekness and chastity, and by all the virtues of continence, fortified as it were with weapons of war: and when they have returned to the camp victorious, the unwarlike also enjoy their labours, even those who either are not called to battle or cannot go forth. Yet it must be known that all things which are taken from those nations are unclean; and perhaps whatsoever is taken from this world, or captured in battle, is unclean, and needs purification; and some of them are to pass through fire, while for others the purification of water will suffice. Moreover, men and cattle also are taken from battle, when every understanding is brought into captivity unto the obedience of Christ. For out of those very ones whom we have captured, we offer to God. For unless we fight in the word of God, we shall not be able to bring into captivity the understanding of those who think differently from Christ, and lead them to the obedience of Christ. Few, however, are they who can fight and wage those battles: out of six hundred thousand and more armed men who seemed to war for God, only twelve thousand are chosen; the rest are left in the camp. Look for me now upon the people of God, which is in the Church, how many there are out of them who can fight for the truth, can resist those who gainsay, who know how to wage the wars of the word.

Editors' notes and page, col. 767

Footnotes

(35) ‹anchor: sicut Apostolus dicit› · call in col 767

I Tim. II, 4.

1 Tim. 2:4 [as printed; the words quoted are 2 Tim. 2:4].

(printed under page 388)

(45) ‹anchor: populum Dei› · call in col 767

Codex Sancti Theodorici, « intueri nunc libet mihi populum. »

The codex of Saint-Thierry reads: "it pleases me now to look upon the people."

(printed under page 388)

Page

running head: 767 ORIGENIS
marginal letters: A peremptis regibus Madianitarum,; B processerant, et alia eorum; C autem isti orationibus; D ceperimus, offerimus Deo.
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:768

Beati sunt isti, qui pro omni populo pugnare possunt, et defendere Dei plebem, et copiosa de hostibus spolia reportare. Tamen et reliqua pars populi, quae videtur imbellis, si cum quiete resideat in castris, si in silentio agat, et non recedat a Moyse, sed permaneat in lege Dei, partem spoliorum etiam ipsa percipiet. Fiet enim aequa portio, non per numerum quidem, sed quantum datur omni populo reliquo, tantum et illis duodecim millibus, quibus vincentibus capta sunt spolia. Quis haec audiens, non invitetur ad militiam Dei? Quis non animetur pugnare pro Ecclesia et resistere adversum veritatis inimicos, eos scilicet qui vel dogmata Ecclesiae oppugnare, vel voluptati et luxuriae operam dare homines docent? Qui ergo hos expugnat, et vel in se, vel in proximis suis vitia perimit, hic accipiet spolia multa, quinquagies multiplicata quam caeteri. Intantum namque numeri quantitas videtur augeri, cum sexcentis millibus duodecim millia conferuntur. Offerre tamen pars utraque jubetur Deo. Et illi quidem qui vicerunt, unum ex quingentis : qui autem domi resederunt, unum ex quinquaginta. Quingentorum autem et quinquaginta numerum sanctum esse Scriptura testatur. Unde et Salvator dicebat in Evangeliis : « Homini cuidam foeneratori erant duo debitores : unus ex ipsis debebat denarios quingentos, et alius quinquaginta. Non habentibus illis unde redderent, donavit utrisque. » Sed et septem septimanae monada, id est uno addito, Quinquagesimae diem faciunt, quae Pentecostes festivitas appellatur. Similiter et septuaginta septimanae, addita unius decadis perfectione, quingentorum numerum reddunt. Sed quanto plures sunt septuaginta septimanae quam septem, tanto praestantior et perfectior numerus quingentorum quam quinquaginta. Inde denique et in parabola Evangelii, quam supra proposuimus, Salvator noster pronuntiat, quod plus diligat ille, cui quingenti quos debebat denarii donati sunt, quam ille cui quinquaginta.

Blessed are these, who can fight on behalf of all the people, and defend the folk of God, and bring back abundant spoils from the enemies. Yet the remaining part of the people also, which seems unwarlike, if it abide quietly in the camp, if it act in silence, and depart not from Moses, but remain in the law of God, will itself also receive a share of the spoils. For there will be an equal portion—not by number indeed, but as much as is given to all the rest of the people, so much is given to those twelve thousand also, by whose victory the spoils were captured. Who, hearing these things, would not be invited to the warfare of God? Who would not be animated to fight for the Church and resist the enemies of the truth, those namely who teach men either to assail the doctrines of the Church, or to give themselves to pleasure and luxury? He therefore who vanquishes these, and destroys vices either in himself or in his neighbours, he will receive many spoils, multiplied fiftyfold more than the rest. For by so much does the quantity of the number seem to be increased, when twelve thousand are compared with six hundred thousand. Yet each part is commanded to offer to God. And those indeed who conquered, one out of five hundred: while those who remained at home, one out of fifty. Now Scripture witnesses that the number of five hundred and of fifty is holy. Whence the Saviour also said in the Gospels: « A certain moneylender had two debtors: one of them owed five hundred pence, and the other fifty. And as they had nothing wherewith to pay, he forgave them both. » (Luke 7:41–42) Moreover, seven weeks with a monad, that is, with one added, make the fiftieth day, which is called the festival of Pentecost. Similarly also seventy weeks, with the perfection of one decade added, yield the number of five hundred. And by how much more seventy weeks are than seven, by so much more excellent and more perfect is the number of five hundred than fifty. Thence finally in the parable of the Gospel also, which we set forth above, our Saviour pronounces that he to whom the five hundred pence which he owed were forgiven loves more than he to whom fifty.

5. Denique in praesenti lectione, Eleazar sacerdos non scribitur ad omnem populum locutus, sed ad eos tantum, qui de praelio redeunt. Ait enim : « Et dixit Eleazar sacerdos ad viros virtutis, qui revertebantur de praelio. » Vides ergo quomodo ad viros virtutis loquitur sermo Dei. Viri enim virtutis sunt, qui ad bellum procedunt. Si quis vero pugnare non vult, nec militare, si quis non vult habere certamen studiorum divinorum et abstinentiae, hic non vult implere illud quod Apostolus dicit : « Qui autem in agone contendit, ab omnibus continens est. » Qui ergo non contendit in agone, et ab omnibus non est continens, neque exerceri vult in verbo Dei, et in lege Domini meditari die ac nocte, hic etiamsi vir dicatur, vir tamen virtutis non potest appellari. At vero hic, de quo nunc sermo est Scripturae

5. Finally, in the present reading, Eleazar the priest is not written to have spoken to all the people, but only to those who return from battle. For it says: « And Eleazar the priest said unto the men of valour, who returned from the battle. » (Num. 31:21) You see therefore how the word of God speaks to the men of valour. For the men of valour are those who go forth to war. But if anyone does not wish to fight, nor to war, if anyone does not wish to have the contest of divine studies and of abstinence, he does not wish to fulfil that which the Apostle says: « And everyone that striveth in the contest is continent in all things. » (1 Cor. 9:25) He therefore who does not strive in the contest, and is not continent in all things, nor wishes to be exercised in the word of God, and to meditate in the law of the Lord day and night, even though he be called a man, yet cannot be called a man of valour. Whereas he concerning whom the word of divine Scripture now is,

Editors' notes and page, col. 768

Footnotes

(36) ‹anchor: dicebat in Evangeliis› · call in col 768

Luc., vii, 41, 42.

Luke 7:41–42.

(printed under page 388)

(37) ‹anchor: Ait enim› · call in col 768

Num. XXXI, 21.

Num. 31:21.

(printed under page 388)

(38) ‹anchor: Apostolus dicit› · call in col 768

I Cor. IX, 25.

1 Cor. 9:25.

(printed under page 388)

(46) ‹anchor: ad eos tantum› · call in col 768

Codex Sancti Theodorici, « Eleazar sacerdos non ad omnes viros virtutis qui revertebantur ad populum locutus est, sed ad eos tantum, » etc.

The codex of Saint-Thierry reads: "Eleazar the priest spoke not to all the men of valour who were returning to the people, but to those only," etc.

(printed under page 388)

Page

running head: ORIGENIS 768
marginal letters: A Beati sunt isti, qui; B et vel in se, vel in proximis; C Quinquagesimae diem faciunt,; D modo ad viros virtutis
old-edition numerals: 368 after pugnare pro
other: Latin only, no Greek printed; Scri-pturae split across column break
other: the word Scripturae was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 769

PG 12:769

divinae, qui spolia de hostibus refert, vir virtutis appellatur : hoc est enim laudis ejus insigne, quod Scriptura dicit, quia locutus est Eleazar sacerdos ad viros virtutis, qui revertebantur a praelio. Quis nostrum ita paratus est, ut procedat ad bellum et contra adversarios dimicet, ut et ipse vir possit appellari virtutis? Sicut autem vita continens, et abstinentiae labor, atque agonum certamina, faciunt unumquemque virum virtutis appellari : ita econtrario remissa vita, ac negligens, et ignava, facit virum ignaviae appellari. Si ergo vis appellari vir virtutis, indue te Christum Dominum, qui est Dei virtus, et Dei sapientia, et in omnibus adjunge te Domino, ita ut unus cum eo spiritus fias, et tunc vir virtutis efficieris. Tempus igitur belli nobis est in hoc mundo, pugna adversus Madianitas est, sive adversum vitia carnis nostrae, sive adversum contrarias potestates. Spectat nos angelorum chorus, virtutum coelestium pia erga nos pendet exspectatio, quando vel quomodo de hoc praelio revertamur, quid unusquisque nostrum manubiarum reportet : et intuentur curiosius, ac sollicitius perscrutantur, quis nostrum auri hinc amplius ferat, quis etiam argenti illud pondus exhibeat, quisve lapides deferat pretiosos. Requirunt etiam si quis aes deferat aut ferrum, aut plumbum, sed et vas ligneum si forte aliquis, aut fictile, aut aliud hujusmodi magnae domus usibus necessarium. « In magna enim domo non sunt tantummodo vasa aurea et argentea, sed et lignea et fictilia. » Requiritur ergo diligenter cum abierimus illuc, quid unusquisque nostrum deferat, et secundum ea quae detulerit, secundum quod labor ejus pro contemplatione exuviarum probatur, etiam mansionis ei meritum deputabitur. Probantur tamen omnia haec : quae per ignem, quae per aquam : « Uniuscujusque enim opus quale sit, ignis probabit. »

who brings back spoils from the enemies, is called a man of valour: for this is the badge of his praise, that Scripture says that Eleazar the priest spoke to the men of valour who returned from the battle. Who of us is so prepared as to go forth to war and contend against the adversaries, that he himself also may be able to be called a man of valour? Now just as a continent life, and the labour of abstinence, and the contests of the struggles cause each one to be called a man of valour: so on the contrary a lax, negligent, and slothful life causes one to be called a man of sloth. If therefore you wish to be called a man of valour, put on Christ the Lord, Who is the power of God and the wisdom of God, and in all things join yourself to the Lord, so that you may become one spirit with Him, and then you will be made a man of valour. The time of war for us, therefore, is in this world; the battle is against the Midianites, whether against the vices of our flesh, or against the opposing powers. The choir of angels looks upon us, the kindly expectation of the heavenly powers hangs over us, as to when or how we return from this battle, what spoils of war each one of us brings back: and they gaze more curiously, and examine more anxiously, which of us brings more gold hence, which also displays that weight of silver, or which brings precious stones. They inquire also whether anyone brings brass or iron, or lead, and also whether perchance anyone brings a wooden vessel, or an earthen one, or anything else of this sort necessary for the uses of a great house. « For in a great house there are not only vessels of gold and of silver, but also of wood and of earth. » (2 Tim. 2:20) Diligent inquiry therefore is made when we depart thither, what each one of us brings, and according to the things that he has brought, according as his labour is approved upon inspection of the spoils, the merit of a mansion also will be allotted to him. Yet all these things are proved, some by fire, some by water: « For the fire shall try every man's work, of what sort it is. » (1 Cor. 3:13)

6. Propterea ergo ait : « Haec est justificatio legis, quam constituit Dominus Moysi : praeter aurum, et argentum, et aeramentum, et ferrum, et plumbum, et stannum, et omnis res quae transit per ignem, traducite per ignem et mundabitur. Sed et in aqua purificationis purificabuntur. Omnia quaecunque non transeunt per ignem, transibunt per aquam, et lavabitis vestimenta vestra die septima, et mundi eritis, et post haec introibitis in castra. » Vides quomodo purificatione indiget omnis, qui exierit de praelio vitae hujus. Quod si ita est, ut aliquid audeam dicere secundum Scripturae divinae auctoritatem, omnis qui exierit de hac vita, non potest esse mundus. Considera enim diligenter quid indicet

6. Therefore it says: « This is the ordinance of the law which the Lord hath appointed unto Moses: beside the gold, and the silver, and the brass, and the iron, and the lead, and the tin, everything that passeth through the fire, ye shall make it pass through the fire, and it shall be clean. Yet it shall be purified in the water of purification also. Whatsoever passeth not through the fire shall pass through the water, and ye shall wash your garments on the seventh day, and ye shall be clean, and afterwards ye shall come into the camp. » (Num. 31:21–24) You see how everyone who has gone forth from the battle of this life needs purification. And if this is so, that I may dare to say something according to the authority of divine Scripture, everyone who has gone forth from this life cannot be clean. For consider diligently what the text of the history

Editors' notes and page, col. 769

Footnotes

(39) ‹anchor: lignea et fictilia› · call in col 769

I Tim. II, 20.

1 Tim. 2:20 [as printed; the words quoted are 2 Tim. 2:20].

(printed under page 389)

(40) ‹anchor: ignis probabit› · call in col 769

I Cor. III, 13.

1 Cor. 3:13.

(printed under page 389)

(41) ‹anchor: Propterea ergo ait› · call in col 769

Num. XXXI, 21, 22, 23, 24.

Num. 31:21–24.

(printed under page 389)

(47) ‹anchor: etiam mansionis› · call in col 769

Codex S. Theodorici, « secundum laborem uniuscujusque pro contemplatione exuviarum et labor probabitur etiam mansionis. »

The codex of Saint-Thierry reads: "according to each one's labour for the contemplation of the spoils, and the labour of the dwelling-place too will be proved."

(printed under page 389)

(48) ‹anchor: Quod si ita est› · call in col 769

Mss., « si ita est. » Libb. editi, « si aliquid est. »

The manuscripts read "si ita est" ("if it is so"); the printed books, "si aliquid est" ("if it is anything").

(printed under page 389)

Page

running head: 769 IN NUMEROS HOMILIA
marginal letters: A pturae divinae, qui spolia; B in hoc mundo, pugna; C et argentea, sed et lignea; D vabitis vestimenta vestra
old-edition numerals: (none)
other: Latin only, no Greek printed; Scri-pturae split from previous column; indi-cet split across column break
other: the word indicet was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 770

PG 12:770

historiae textus. Exierunt isti pugnare pro filiis Israel, interfecerunt Madianitas; interficientes autem eos, quantum ad historiae ordinem spectat et litteram legis, placuerunt Deo, voluntatem namque Dei impleverunt; tamen hoc ipso, quod interfecerunt adversarios, immundi dicuntur effecti, et propterea dicitur ad eos : « Et lavabitis vestimenta vestra die septima, et mundi eritis, et post haec introibitis in castra. » Ergo hi qui pugnant, pro eo ipso quod contigerunt hostes immundos, et quod ingressi sunt contra eos, et habuerint cum eis certamen, polluti sunt. Et ego ergo etiamsi vincere potuero diabolum, etiamsi cogitationes immundas et malas, quas cordi meo suggerit, vel repellere venientes, vel ingressas necare intra me, ne ad effectum perveniant, quivero, et si calcare potuero caput draconis, hoc ipso tamen pollui me et inquinari necesse est, quod eum qui pollutus et inquinatus est, contigi; et ero quidem beatus, quod eum superare potui, immundus tamen sum et pollutus, qui pollutum contigi, et ob hoc purificatione egeo. Idcirco nimirum et Scriptura dicit : quia « nemo mundus a sorde. » Omnes ergo purificatione indigemus, imo purificationibus. Multae enim et diversae nos manent purificationes. Sed mystica haec sunt et ineffabilia. Quis enim nobis enarrare poterit, quae sint purificationes, quae parentur Paulo, vel Petro, vel aliis horum similibus, qui tantum pugnaverunt, tot gentes barbaras deleverunt, tot hostes prostraverunt, tanta spolia, tot triumphos ceperunt, qui cruentis manibus de caede hostium redeunt, quorum pes tinctus est in sanguine, et manus suas laverunt in sanguine peccatorum? Interfecerunt quippe in matutinis omnes peccatores terrae, et imaginem eorum exterminaverunt de civitate Domini. Vicerunt quippe et peremerunt diversas daemonum gentes. Nisi enim vicissent eas, non potuissent capere ex eis captivos, omnem hunc credentium numerum, et perducere eos ad obedientiam Christi, et subdere eos jugo ejus suavi, et imponere eis onus ejus leve. Quis ergo ita beatus est, qui succedat eis in his praeliis, et interficiat omnes Madianitas, et justificetur ex sanguine eorum? Sanguinem enim daemonum fundere dicitur, qui eripit eos quibus illi dominantur. Lavabitur autem hoc sanguine, et purificabitur in regno Dei, ut purificatus et mundus effectus possit ingredi sanctam civitatem Dei, aperiente sibi ostium Christo Jesu Domino nostro, imo qui est ostium civitatis ipsius Dei : cui est gloria et imperium in saecula saeculorum. Amen.

indicates. These men went forth to fight on behalf of the sons of Israel, they slew the Midianites; and in slaying them, so far as regards the order of the history and the letter of the law, they pleased God, for they fulfilled the will of God; yet by this very fact, that they slew the adversaries, they are said to have been made unclean, and therefore it is said to them: « And ye shall wash your garments on the seventh day, and ye shall be clean, and afterwards ye shall come into the camp. » (Num. 31:24) Therefore those who fight, by the very fact that they have touched unclean enemies, and that they have entered in against them, and have had a struggle with them, are defiled. And I therefore, even if I am able to overcome the devil, even if I am able either to repel the unclean and evil thoughts which he suggests to my heart as they come, or to slay them within me when they have entered, lest they come to effect, and even if I am able to tread upon the head of the dragon, yet by this very fact I must needs be defiled and stained, because I have touched him who is defiled and stained; and I shall indeed be blessed because I was able to overcome him, yet I am unclean and defiled, having touched the defiled one, and on this account I need purification. For that reason doubtless Scripture also says that « no one is clean from filth. » (Job 14:4) We all therefore need purification, nay purifications. For many and diverse purifications await us. Yet these things are mystical and ineffable. For who will be able to declare to us what are the purifications which are prepared for Paul, or Peter, or others like them, who fought so greatly, destroyed so many barbarian nations, overthrew so many enemies, took such great spoils, so many triumphs, who return with blood-stained hands from the slaughter of the enemies, whose foot is dipped in blood, and who have washed their hands in the blood of sinners? (Ps. 57:11; 67:24) For in the morning they slew all the sinners of the earth, and cut off their image from the city of the Lord. (Ps. 100:8; 72:20) For they conquered and destroyed diverse nations of demons. For unless they had conquered them, they could not have taken captives from them, all this number of believers, and led them to the obedience of Christ, and subjected them to His sweet yoke, and laid upon them His light burden. Who then is so blessed as to succeed them in these battles, and slay all the Midianites, and be justified from their blood? For he is said to shed the blood of demons who rescues those over whom they hold dominion. And he shall be washed by this blood, and shall be purified in the kingdom of God, that having been purified and made clean he may be able to enter the holy city of God, Christ Jesus our Lord opening the door to him, nay He Who is the door of the city of God itself: to Whom is glory and empire for ever and ever. Amen.

Editors' notes and page, col. 770

Footnotes

(42) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 770

ibid. 24.

Ibid. (Num. 31), v. 24.

(printed under page 389)

(43) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 770

Job. XIV, 4.

Job 14:4.

(printed under page 389)

(49) ‹anchor: Paulo, vel Petro› · call in col 770

Quae parentur Paulo vel Petro. Sic interdum Origenes Paulum nominat ante Petrum, ut homil. 2 in Judices, 2 in Ezechiel. Ita etiam auctor Constit. apostol. lib. viii, cap. 33; Euseb. histor. lib. vii, cap. 18; Gregor. Nazianzen. orat. 16, sub finem; Chrysostomus libr. De virginitate, cap. 82, et serm. De mansuetudine, et alii, sed absque ullo primatus Petri praejudicio.

"Which are prepared for Paul or Peter": so Origen sometimes names Paul before Peter, as in the second homily on Judges and the second on Ezekiel. So too the author of the Apostolic Constitutions, book VIII, chapter 33; Eusebius, History, book VII, chapter 18; Gregory Nazianzen, Oration 16, near the end; Chrysostom, On Virginity, chapter 82, and the sermon On Meekness; and others, but without any prejudice to the primacy of Peter.

(printed under page 389)

Page

running head: MEROS HOMILIA XXV. 770
marginal letters: A cet historiae textus.; B ne ad effectum perveniant,; C verunt, tot hostes prostraverunt,; D dere dicitur, qui eripit
old-edition numerals: 369 after pro eo
other: Latin only, no Greek printed; indi-cet split from previous column

PG 12:771

HOMILIA XXVI.

HOMILY XXVI.

De summa numeri filiorum Israel.

On the sum of the number of the sons of Israel.

1. Differentias esse profectuum et meritorum in populo fidelium, si quis diligentius intendat lectioni, multis in locis divinis in voluminibus deprehendet. Non minus autem haec, et ex praesenti lectione colligimus de eo quod scriptum est : « Et accesserunt ad Moysen omnes qui constituti erant principes per tribus in exercitu, tribuni et centuriones, et dixerunt ad Moysen : Nos pueri tui collegimus summam virorum bellatorum nostrorum, et non dissensit ex nobis quisquam, et obtulimus munus Domino, unusquisque vir quodcunque invenit vas aureum, torquem, aut viriolam, aut annulum, aut dextrale, aut catenulam, ad propitiandum pro nobis coram Domino. » Loquuntur ergo ad Moysem electi principes, qui constituti sunt super exercitum, et pro bene gestis rebus munera offerunt Deo, dicentes : Nos pueri tui sumus, qui accepimus summam bellatorum filiorum Israel. Dicunt autem summam bellatorum illorum duodecim millia virorum, qui electi sunt ex omnibus tribubus Israel, ut confligerent adversus Madianitas. Sunt ergo in populo Dei bellatores multi, sunt et imbelles plurimi : et rursus inter bellatores sunt quidam, qui appellantur summa bellatorum, eminentiores sine dubio iis qui bellatores dicuntur, sicut et eminentiores sunt ab imbellibus bellatores. Et rursus sunt aliqui celsiores ab iis, qui summa bellatorum dicti sunt : ii scilicet qui constituti sunt super eos principes, et praelati singulis quibusque millibus electorum. Est ergo multa diversitas in eo ordine, qui bellatores appellantur. Sed et inter ipsos imbelles est nihilominus aliqua differentia. Nec ipsi enim aequaliter et uno ordine omnes appellantur imbelles. Quidam enim ita imbelles sunt, ut nunquam possint fieri bellatores, ut est senilis aetas, et omnis femineus sexus, sed et conditio servilis. Puerilis vero aetas ita imbellis est, ut spem gerat aliquando fieri bellatrix, scilicet cum occurrerit in virum perfectum, in mensuram aetatis, tunc non solum bellatores fieri ex pueris, sed et in summam bellatorum venire se sperant, et esse electi, et in duodecim millibus numerari, vel etiam praeferri, et esse principes electorum.

1. That there are differences of progress and of merits in the people of the faithful, if anyone attends more diligently to the reading, he will discover in many places in the divine volumes. And none the less do we gather these things from the present reading also, from that which is written: « And all who were appointed princes by tribes in the army, the captains of thousands and the captains of hundreds, drew near unto Moses, and said unto Moses: We your servants have taken the sum of our men of war, and not one of us is lacking, and we have offered a gift unto the Lord, every man whatsoever gold vessel he hath found, a collar, or a bracelet, or a ring, or an armlet, or a little chain, to make propitiation for us before the Lord. » (Num. 31:48–50) The chosen princes, therefore, who were appointed over the army, speak to Moses, and for achievements well done offer gifts to God, saying: We are your servants, who have taken the sum of the warriors of the sons of Israel. And they call those twelve thousand men the sum of the warriors, who were chosen out of all the tribes of Israel to fight against the Midianites. There are therefore in the people of God many warriors, and there are very many unwarlike: and again among the warriors there are some who are called the sum of the warriors, more eminent without doubt than those who are called warriors, just as the warriors also are more eminent than the unwarlike. And again there are some higher than those who have been called the sum of the warriors: those namely who have been appointed princes over them, and set over each single thousand of the chosen men. There is therefore much diversity in that order who are called warriors. Moreover among the unwarlike themselves also there is nonetheless some difference. For neither are they all equally and in one rank called unwarlike. For some are so unwarlike that they can never become warriors, such as old age, and all the female sex, and also a servile condition. Boyhood, however, is so unwarlike that it bears the hope of someday becoming warlike, namely when it has come unto a perfect man, unto the measure of age; then from boys they hope not only to become warriors, but also to come into the sum of the warriors, and to be chosen, and to be numbered among the twelve thousand, or even to be preferred, and to be princes of the chosen.

2. Considera nunc praesentis saeculi statum, et vide omnia bellis repleta, omnemque humanam vitam invisibilibus praeliis et impugnationibus daemonum perurgeri : in populo vero Dei esse quosdam ita robustos fide armatosque virtutibus, ut adversum hujusmodi hostes quotidie bella conficiant, et semper in procinctu positi non solum semetipsos, sed caeteros qui vel per sexum, vel per aetatem, vel per servitutis conditionem pugnare non

2. Consider now the state of the present age, and see all things filled with wars, and all human life hard pressed by invisible battles and assaults of demons: while in the people of God there are some so strong in faith and armed with virtues that they daily wage wars against enemies of this sort, and standing ever girded for battle protect from the snares of the enemies not only themselves, but the others who either by sex, or by age, or by condition of servitude cannot fight,

Editors' notes and page, col. 771

Footnotes

(44) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 771

Num. XXXI, 48, 49, 50.

Num. 31:48–50.

(printed under page 390)

(45) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 771

II Tim. II, 4.

2 Tim. 2:4.

(printed under page 390)

(50) ‹anchor: (call above the rendered area; column inferred)› · call in col 771

Pro « viriolam, » codex S. Theodorici habet, « armillam. »

For "viriolam" ("bracelet") the codex of Saint-Thierry has "armillam" ("armlet").

(printed under page 390)

(51) ‹anchor: cum occurrerit› · call in col 771

Mss. « occurrerit. » Libb. editi, « occurrit. »

The manuscripts read "occurrerit" ("shall have come"); the printed books, "occurrit" ("comes").

(printed under page 390)

Page

running head: 771 ORIGENIS
marginal letters: A HOMILIA XXVI.; B tiandum pro nobis coram; C latorum dicti sunt :; D ferri, et esse principes
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:772

possunt, ab hostium tueantur insidiis, verbo doctrinae eos, exemploque vitae et commonitionum sedulitate munientes : si tamen non desit eis fides. Sive enim bellatores, sive imbelles, impossibile est salvari sine fide. Inter ipsos tamen bellatores, eos duntaxat qui militant Deo, considera alios ita esse paratos et expeditos ut nullis se implicent omnino negotiis saecularibus, ut placere possint ei, cui se probaverunt, sed in lege Dei meditari die ac nocte. Isti ergo qui hujusmodi sunt, summa bellatorum appellantur. Denique non est dictum de communi numero bellatorum, quia nemo in eis dissensit, sed de iis dictum est, qui summa bellatorum nominati sunt. In istis enim qui tales sunt, nulla dissensio, nulla discordia. Ipsi enim sunt isti, de quibus dictum est : « Erat autem credentium cor et anima una, nec quisquam eorum aliquid proprium dicebat, sed erant illis omnia communia. » Isti sunt ergo summa bellatorum, in quibus nemo dissensit. Isti sunt qui auri plurimum pugnando ceperunt, et omne aurum atque omne ornamentum, sive capitis, sive brachiorum, sive etiam digitorum, id est quidquid in intellectibus, quidquid in operibus habent, Deo offerunt. Sciunt enim quia munera ejus data ejus sunt, et ideo non dissentit in eis nec unus. Nec enim possunt munera offerre Deo, positi in dissensione. Istos puto esse secundum Evangelium, qui praeceptum illud diligenter observant, quod mandat Dominus et Salvator : « Si autem offers munus tuum ad altare, et rememoratus fueris quia frater tuus habeat aliquid adversum te, relinque ibi munus tuum ad altare, et vade prius reconciliari fratri tuo, et tunc veniens offeres munus tuum, » quo scilicet levent manus suas ad Deum sine ira et dissensione. Isti sunt ergo qui dicunt, « Collegimus summam virorum bellatorum nostrorum, et non dissensit ex nobis quisquam, et obtulimus munus Domino. » Discenda igitur nobis magnopere est consonantiae disciplina : quia tanquam in musicis, si harmonia chordarum fuerit consonanter aptata, sonum suavem modulati carminis reddit; si vero sit aliqua in fidibus dissonantia, ingratissimus sonus redditur, et carminis dulcedo corrumpitur; ita et ii qui Deo militant, si dissensiones et discordias inter se habeant, ingrata erunt omnia, et nihil acceptum Deo videbitur, etiamsi multa bella conficiant, etiamsi spolia multa deferant, et multa munera offerant Deo. Dicetur enim ad eos : Depone munus tuum ad altare, et vade prius reconciliari fratri tuo, ut possis et tu inter eos qui summa sunt virorum bellatorum numerari, et dicere, quia non dissensit ex nobis quisquam. Ego etiam amplius aliquid dico. Nisi talis fueris, ut in nullo dissentias a mandatis Dei,

fortifying them by the word of doctrine, and by the example of life and the earnestness of admonitions: if at least faith be not lacking to them. For whether warriors or unwarlike, it is impossible to be saved without faith. Among the warriors themselves, however, those at least who war for God, consider that some are so prepared and unencumbered that they entangle themselves in no worldly affairs at all, that they may be able to please Him to Whom they have approved themselves, (2 Tim. 2:4) but meditate in the law of God day and night. Those therefore who are of this sort are called the sum of the warriors. Finally, it is not said of the common number of the warriors that no one among them was at variance, (Num. 31:49) but it is said of those who have been named the sum of the warriors. For in those who are such, there is no dissension, no discord. For they themselves are those concerning whom it was said: « And the multitude of believers had one heart and one soul, neither did anyone of them say that anything was his own, but all things were common unto them. » (Acts 4:32) These therefore are the sum of the warriors, among whom no one was at variance. These are they who have taken very much gold by fighting, and offer to God all the gold and every ornament, whether of the head, or of the arms, or even of the fingers, that is, whatsoever they have in understandings, whatsoever in works. For they know that His gifts are His presents, and therefore not even one among them is at variance. For neither can they offer gifts to God while placed in dissension. I think that these are they who according to the Gospel diligently observe that precept which the Lord and Saviour commands: « If therefore you offer your gift at the altar, and there remember that your brother has something against you, leave there your gift at the altar, and go first to be reconciled to your brother, and then coming you shall offer your gift, » (Matt. 5:23–24) so that namely they may lift up their hands to God without wrath and dissension. These therefore are they who say, « We have taken the sum of our men of war, and not one of us was at variance, and we have offered a gift unto the Lord. » (Num. 31:49–50) We must therefore earnestly learn the discipline of concord: because just as in music, if the harmony of the strings be tuned in concord, it renders the sweet sound of a melodious song; whereas if there be any dissonance in the strings, a most unpleasant sound is rendered, and the sweetness of the song is spoiled; so also those who war for God, if they have dissensions and discords among themselves, all things will be unpleasant, and nothing will seem acceptable to God, even if they wage many wars, even if they bring back many spoils, and offer many gifts to God. For it will be said to them: Lay down your gift at the altar, and go first to be reconciled to your brother, that you also may be able to be numbered among those who are the sum of the men of war, and to say that not one of us was at variance. I say even something more. Unless you be such that in nothing do you dissent from the commandments of God,

Editors' notes and page, col. 772

Footnotes

(46) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 772

Act. IV, 32.

Acts 4:32.

(printed under page 390)

(47) ‹anchor: Dominus et Salvator› · call in col 772

Matth. V, 23, 24.

Matt. 5:23–24.

(printed under page 390)

(48) ‹anchor: qui dicunt› · call in col 772

Num. XXXI, 49, 50.

Num. 31:49–50.

(printed under page 390)

(52) ‹anchor: quo scilicet levent› · call in col 772

Mss. « levent. » Libb. editi, « levet. »

The manuscripts read "levent" ("they may lift"); the printed books, "levet" ("he may lift").

(printed under page 390)

(53) ‹anchor: consonantiae disciplina› · call in col 772

Mss. « consonantiae disciplina. » Libb. editi, « consonantia disciplinae. »

The manuscripts read "consonantiae disciplina" ("the discipline of concord"); the printed books, "consonantia disciplinae" ("the concord of discipline").

(printed under page 390)

Page

running head: ORIGENIS 772
marginal letters: A possunt, ab hostium tueantur; B de quibus dictum est; C « Si autem offers munus; D ii qui Deo militant,
old-edition numerals: 370 after Inter
other: Latin only, no Greek printed

PG 12:773

nec in aliquo discrepes ab evangelicis praeceptis, non poteris hostem vincere, non poteris superare inimicum. In eo enim ipso jam victus es in quo dissentis : et per hoc ipsum superaris a diabolo, in quo discordas a Deo. Si autem vis vincere inimicum, et esse summa bellatorum, adhaere Deo, et concorda cum ipso, sicut ille qui dicebat : « Quis nos separabit a charitate Dei? Tribulatio, an angustia, an fames, an nuditas, an periculum, an gladius? » Et iterum : « Neque vita, neque mors, neque instantia, neque futura, neque altitudo, neque profundum, neque creatura alia poterit nos separare a charitate Dei, quae est in Christo Jesu Domino nostro. » Iste talis potest vincere Madianitas, et interficere omnes peccatores terrae, et perdere omnem imaginem eorum de civitate Domini. Et ego ergo debeo de meipso, et de terra carnis meae perdere peccatores, et interficere fornicationem, immunditiam, passionem, concupiscentiam malam, et avaritiam. Isti enim sunt peccatores terrae meae, quos tunc demum exterminare potero et interficere, si non dissentiam a mandatis Domini : et tunc vere dignus ero, qui offeram Deo munera. « Omne vas aureum, torquem, » inquit, « aut viriolam, aut annulum, aut dextrale, aut catenulam. » Torquis ornamentum sapientiae est. In Proverbiis enim de sapientia dicitur, quod qui acquisierit eam, torquem auream ponat circa collum suum. Viriola et annulus, ornamenta sunt manuum, in quibus operum signantur indicia. Similiter et dextrale. Catenulae vero verbi et doctrinae connexiones declarant. « Ad propitiandum, » inquit, « Deum pro nobis. » Si dicamus propter aurum Deum propitium fieri hominibus, vide quam absurdum, imo quam impium judicetur. Hoc enim etiam in viro bono notabile ducitur, si accepto auro ab inferioribus placetur. Quanto ergo magis haec de Deo sentire non convenit? Unde puto expositionis hujus ecclesiasticae magis constare rationem, quae per auri species indicari docet animi virtutes, et bonorum operum gesta, quae sola offerri Deo ab hominibus dignum est, et pro quibus solis propitium fieri Deum hominibus decet. « Et accepit, inquit, Moyses et Eleazar sacerdos aurum ab omnibus tribunis et centurionibus, et intulit illud in tabernaculum testimonii, memoriale filiis Israel coram Domino. » Vides quia quae dicuntur, non ad conspectum visibilem, sed ad mentis memoriam referuntur. Beatus enim est ille qui recordatur se boni aliquid operis egisse coram Domino, et obtulisse munera beneplacita Deo, animi virtutes et ornamenta pietatis.

nor in anything disagree with the evangelical precepts, you will not be able to conquer the enemy, you will not be able to overcome the foe. For in that very thing wherein you dissent, you are already conquered: and through that very thing wherein you disagree with God, you are overcome by the devil. But if you wish to conquer the enemy, and to be the sum of the warriors, cleave to God, and agree with Him, like him who said: « Who shall separate us from the love of God? Shall tribulation, or distress, or famine, or nakedness, or peril, or sword? » (Rom. 8:35) And again: « Neither life, nor death, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. » (Rom. 8:38–39) Such a man can conquer the Midianites, and slay all the sinners of the earth, and destroy all their image out of the city of the Lord. And I therefore ought to destroy the sinners out of myself and out of the earth of my flesh, and to slay fornication, uncleanness, passion, evil concupiscence, and covetousness. (Col. 3:5) For these are the sinners of my earth, whom I shall then at length be able to cut off and slay, if I do not dissent from the commandments of the Lord: and then I shall be truly worthy to offer gifts to God. « Every gold vessel, a collar, » it says, « or a bracelet, or a ring, or an armlet, or a little chain. » (Num. 31:50) A collar is the ornament of wisdom. For in Proverbs it is said of wisdom that he who acquires her puts a golden collar about his neck. (Prov. 1:9) The bracelet and the ring are ornaments of the hands, in which the tokens of works are signified. Similarly also the armlet. And the little chains declare the connections of word and doctrine. « To make God propitious, » it says, « for us. » If we say that God becomes propitious to men on account of gold, see how absurd, nay how impious it would be judged. For even in a good man this is accounted blameworthy, if upon receiving gold from inferiors he is appeased. How much more, therefore, is it unfitting to think these things of God? Whence I think the reason of this ecclesiastical exposition stands firmer, which teaches that by the kinds of gold are indicated the virtues of the soul and the deeds of good works, which alone it is worthy for men to offer to God, and for which alone it is fitting that God become propitious to men. « And Moses and Eleazar the priest, it says, took the gold from all the captains of thousands and the captains of hundreds, and brought it into the tabernacle of testimony, a memorial for the sons of Israel before the Lord. » (Num. 31:54) You see that the things which are spoken are referred not to visible sight, but to the memory of the mind. For blessed is he who remembers that he has done some good work before the Lord, and has offered gifts well-pleasing to God, the virtues of the soul and the ornaments of piety.

Editors' notes and page, col. 773

Footnotes

(49) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 773

Rom. VIII, 35.

Rom. 8:35.

(printed under page 391)

(50) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 773

ibid., 38, 39.

Ibid. (Rom. 8), vv. 38–39.

(printed under page 391)

(51) ‹anchor: torquem, inquit› · call in col 773

Num. XXXI, 50.

Num. 31:50.

(printed under page 391)

(52) ‹anchor: de sapientia dicitur› · call in col 773

Prov. I, 9.

Prov. 1:9.

(printed under page 391)

(53) ‹anchor: Ad propitiandum, inquit› · call in col 773

Num. XXXI, 50.

Num. 31:50.

(printed under page 391)

(54) ‹anchor: Et accepit, inquit› · call in col 773

ibid., 51.

Ibid. (Num. 31), v. 51.

(printed under page 391)

(54) ‹anchor: (call above the rendered area; column inferred)› · call in col 773

Non poteris hostem vincere. Haec in libris antea editis omissa, supplentur e mss.

"You will not be able to conquer the enemy": these words, omitted in the books printed before, are supplied from the manuscripts.

(printed under page 391)

(55) ‹anchor: aut viriolam› · call in col 773

Codex Sancti Theodorici, « armillam » pro « viriolam. » Paulo post etiam habet, « armilla et annulus ornamenta sunt manuum. »

The codex of Saint-Thierry has "armillam" ("armlet") for "viriolam" ("bracelet"). A little after it also has: "armlet and ring are ornaments of the hands."

(printed under page 391)

(56) ‹anchor: hujus ecclesiasticae› · call in col 773

Expositionis hujus ecclesiasticae. Expositionem ecclesiasticam appellat, mysticam et moralem, et opponit Judaicae.

"Of this ecclesiastical exposition": he calls the mystical and moral exposition "ecclesiastical", and sets it against the Jewish one.

(printed under page 391)

Page

running head: 773 IN NUMEROS HOMILIA
marginal letters: A nec in aliquo discrepes; B perdere omnem imaginem; C menta sunt manuum,; D nibus, et intulit illud
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:774

3. Post haec sequitur historia de haereditate Ruben, et Gad, et dimidiae tribus Manasse : de qua proponentes aliqua disserere, volumus prius auditorum diligentiam commonere, et animos eorum ad contemplationem spiritalis intelligentiae suscitare. Omnia quae dicuntur non solum ex ipso qui dicitur sermone pensanda sunt, sed et persona dicentis magnopere consideranda est. Verbi gratia : si puer est qui loquitur, animos nostros ad auditum eloquii puerilis aptamus, nec plus aliquid in iis quae dicuntur, nisi inquantum sentire puer potuit, exspectamus. Si vero qui loquitur vir est, continuo contemplamur, si viro digna sunt quae dicuntur. Et rursus si vir ille eruditus sit qui dicit, pro eruditionis ejus intuitu etiam dicta pensamus. Si vero vir quidem ille est, imperitus tamen et idiotes, aliter quae dicuntur accipimus. Sic item si sit senior qui loquitur, et multae ac probatae peritiae, utpote qui in eruditionibus consenuerit, longe major in eo dictorum habebitur exspectatio. Cur autem ista praemiserimus, historiam haereditatis Ruben et Gad et dimidiae tribus Manasse exponere volentes, ausculta. Qui haec gesta narrat quae legimus, neque puer est, qualem supra descripsimus, neque vir talis aliquis, neque senior, nec omnino aliquis homo est : et ut amplius aliquid dicam, nec angelorum aliquis, aut virtutum coelestium est, sed sicut traditio majorum tenet, Spiritus sanctus haec narrat. Unde enim poterat Moyses, vel quae ab origine mundi gesta sunt, vel quae in fine ejus erant gerenda narrare, nisi per inspirationem Spiritus Dei? Unde potuisset prophetare de Christo, nisi loquente Spiritu sancto? Sic enim et ipse Christus ei testimonium reddit, et dicit : « Si crederetis Moysi, crederetis utique et mihi. De me enim ille scripsit. Si autem illius litteris non creditis, quomodo meis verbis credetis? » Constat ergo ea per Spiritum sanctum dicta, et ideo conveniens videtur haec secundum dignitatem, imo potius secundum majestatem loquentis intelligi. Sed et illud hoc in loco memorare aptissimum duco, quod Abraham cum audiret illum divitem positum in tormentis rogare se ut dimitteretur, et veniens moneret fratres suos pie vivere, ne et ipsi in locum illum descenderent tormentorum, respondit ei, quia « habent Moysem et prophetas, audiant illos. » Non utique homines aliquos dicebat in corpore positos Moysem et prophetas : sed haec quae per Moysem Spiritu Dei dictante scripta sunt, Moysem ea nominavit. Dicat ergo aliquis : Cum haec ita scripta sint, si Abraham me ad Moysis dicta transmittat, ut legens ea possim illum locum evadere tormentorum, quid me juvabit ad effugiendam gehennam, si legam quomodo filii

3. After these things follows the history concerning the inheritance of Reuben, and Gad, and the half tribe of Manasseh: (Num. 32) proposing to discuss some points concerning which, we wish first to admonish the diligence of the hearers, and to rouse their minds to the contemplation of the spiritual understanding. All things that are spoken are to be weighed not only from the discourse itself which is spoken, but the person of the speaker also is greatly to be considered. For example: if it is a boy who speaks, we adapt our minds to the hearing of boyish speech, nor do we expect anything more in the things that are spoken save in so far as a boy was able to think. But if he who speaks is a man, straightway we consider whether the things that are spoken are worthy of a man. And again, if that man who speaks is learned, we weigh the words also according to the regard for his learning. Whereas if he is a man indeed, yet unskilful and unlearned, we receive the things that are spoken otherwise. So likewise if it is an elder who speaks, and one of much and approved experience, as having grown old in learning, a far greater expectation of his words will be held in him. Now listen to why we have premised these things when wishing to expound the history of the inheritance of Reuben and Gad and the half tribe of Manasseh. He who relates these deeds which we read is neither a boy, such as we have described above, nor any such man, nor an elder, nor any man at all: and to say something more, neither is he any of the angels or of the heavenly powers, but as the tradition of the elders holds, the Holy Spirit relates these things. For whence could Moses relate either the things that were done from the beginning of the world, or the things that were to be done at its end, save through the inspiration of the Spirit of God? Whence could he have prophesied concerning Christ, save as the Holy Spirit spoke? For so Christ Himself also bears witness to him, and says: « If you believed Moses, you would assuredly believe Me also. For he wrote of Me. But if you do not believe his writings, how will you believe My words? » (John 5:46–47) It is established, therefore, that those things were spoken through the Holy Spirit, and therefore it seems fitting that these things be understood according to the dignity, nay rather according to the majesty of the Speaker. Moreover, I count it most fitting to mention this also in this place, that when Abraham heard that rich man placed in torments begging him that Lazarus might be sent, and coming might admonish his brethren to live piously, lest they also should go down into that place of torments, he answered him that « they have Moses and the prophets, let them hear them. » (Luke 16:29) Certainly he was not calling some men placed in the body « Moses and the prophets »: rather, he called « Moses » these things which were written through Moses at the dictation of the Spirit of God. Let someone therefore say: Since these things are so written, if Abraham sends me to the words of Moses, that by reading them I may be able to escape that place of torments, what will it profit me for escaping hell if I read how the sons

Editors' notes and page, col. 774

Footnotes

(55) ‹anchor: et dicit› · call in col 774

Joan. V, 45.

John 5:45.

(printed under page 391)

(56) ‹anchor: respondit ei› · call in col 774

Luc. XVI, 29.

Luke 16:29.

(printed under page 391)

(57) ‹anchor: si legam› · call in col 774

Num. XXXII.

Num. 32.

(printed under page 391)

Page

running head: MEROS HOMILIA XXVI. 774
marginal letters: A 3. Post haec sequitur; B Si vero vir quidem; C mundi gesta sunt,; D mentorum, respondit ei
old-edition numerals: 371 after volumus
other: Latin only, no Greek printed

PG 12:775

Ruben, et filii Gad, et dimidia tribus Manasse, haereditatem capiunt a Moyse trans Jordanem, quia erant illis pecora multa prae caeteris tribubus, et quia dicit ad eos Moyses : Videte ne exacerbetis Deum, sicut et illi decem qui missi sunt cum Jesu et Caleb explorare terram, et dicebant, quia terra talis et talis est, et non possumus eam capere. Et quia ad haec responderunt filii Ruben, et caeteri cum ipsis : Da nobis terram hanc, et haereditatem ejus, et non quaeremus jam intra Jordanem haereditatis terram cum fratribus nostris : sed hic relinquemus jumenta nostra, et sarcinas nostras, et mulieres nostras, et infantes nostros, viri autem nostri ibunt pariter et transibunt Jordanem. Et quia post haec Moyses commendat eos Jesu filio Nave, et Eleazaro sacerdoti filio Aaron, sub ea tamen conditione, ut transeant cum filiis Israel, et pugnent cum eis adversus hostes qui erant trans Jordanem, donec liberetur ab eis terra, et tunc accipiant terram quam poposcerunt, regis Seon et regis Og : atque ipsis solis per Moysem detur haereditas extra Jordanem, caeteris autem omnibus per Jesum intra Jordanem. Dicet ergo aliquis : Quid ista prosunt ad hoc quod dixit Abraham : « Habent Moysem et prophetas, audiant illos; » quo scilicet haec legentes et audientes, in locum illum non deveniant tormentorum? Haec autem diximus, excitantes animos audientium, ut vigilantius iis quae leguntur vel dicuntur intendant, et in Mosei litteris remoto litterae velamine ita intelligant quae scripta sunt, ut singulis quibusque ea dici inveniant, quae si intelligantur et observentur, possint auditores non ad illum locum tormenti deduci, quo dives ille, qui audire haec quae in secreto sunt scripta, contempsit, abductus est : sed in sinum eant Abraham, ubi Lazarus requiescit. Oremus ergo Dominum, ut auferatur velamen a cordibus nostris de lectione Veteris Testamenti, ut ea quae abscondita sunt et occulta in Mosei litteris, videre possimus, secundum prophetae commonitionem dicentis : « Et nisi audieritis occulte, plorabit anima vestra. » Et quidem quod haec mystica sint et divinum aliquem sensum contineant, puto quod ex iis quae superius asserta sunt, nullus possit ambigere, quamvis sit ille Judaicis fabulis insatiabiliter deditus : tamen sicut hoc neminem negare puto, ita quae sint illa quae ex istis narrationibus indicentur, et quae rerum facies sub hoc velamine contegatur, ad liquidum scire, ipsius puto esse sancti Spiritus qui haec inscribi inspiravit : et Domini nostri Jesu Christi, qui de Moyse dicebat : « De me enim ille scripsit; » et omnipotentis Dei, cujus consilium antiquum humano generi non nudum, sed velatum litteris indicatur. Nos autem oremus ex corde Verbum Dei, qui est unigenitus ejus, et qui revelat Patrem quibus vult, ut et nobis haec

of Reuben, and the sons of Gad, and the half tribe of Manasseh, receive an inheritance from Moses beyond the Jordan, because they had much cattle above the other tribes, and because Moses says to them: See that ye provoke not God, even as those ten also who were sent with Joshua and Caleb to spy out the land, and said that the land is such and such, and we cannot take it. And because to these words the sons of Reuben and the rest with them answered: Give us this land, and the inheritance thereof, and we will no longer seek a land of inheritance within the Jordan with our brethren: but here we will leave our cattle, and our baggage, and our wives, and our little ones, while our men will go equally and cross the Jordan. And because after these things Moses commends them to Joshua the son of Nun, and to Eleazar the priest the son of Aaron, yet under this condition, that they cross over with the sons of Israel, and fight with them against the enemies who were beyond the Jordan, until the land be delivered from them, and then receive the land which they asked for, of king Sihon and of king Og: and to them alone an inheritance is given through Moses outside the Jordan, while to all the rest it is given through Joshua within the Jordan. Someone therefore will say: What do those things profit towards that which Abraham said: « They have Moses and the prophets, let them hear them; » (Luke 16:29) so that namely by reading and hearing these things they may not come into that place of torments? Now we have said these things, rousing the minds of the hearers, that they may attend more watchfully to the things that are read or spoken, and removing the veil of the letter in the writings of Moses may so understand the things that are written that they find those things spoken to each single person, which if they be understood and observed, the hearers can be led not to that place of torment whither that rich man, who despised hearing these things which are written in secret, was led away, but may go into the bosom of Abraham, where Lazarus rests. Let us therefore pray the Lord that the veil may be taken away from our hearts in the reading of the Old Testament, that we may be able to see the things that are hidden and secret in the writings of Moses, according to the admonition of the prophet saying: « And if ye will not hear in secret, your soul shall weep. » (Jer. 13:17) And indeed that these things are mystical and contain some divine sense, I think that from the things which have been asserted above no one can doubt, even though he be insatiably devoted to Jewish fables: yet just as I think no one denies this, so to know clearly what those things are which are indicated from these narratives, and what aspect of things is covered beneath this veil, belongs, I think, to the Holy Spirit Himself Who inspired these things to be written, and to our Lord Jesus Christ, Who said of Moses: « For he wrote of Me; » (John 5:46) and to Almighty God, Whose ancient counsel is indicated to the human race not naked, but veiled in letters. Let us, however, pray from the heart the Word of God, Who is His Only-begotten, and Who reveals the Father to whom He wills, that to us also He may

Editors' notes and page, col. 775

Footnotes

(58) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 775

Luc. XVI, 29.

Luke 16:29.

(printed under page 392)

(59) ‹anchor: prophetae commonitionem dicentis› · call in col 775

Jerem. xiii, 17.

Jer. 13:17.

(printed under page 392)

(60) ‹anchor: de Moyse dicebat› · call in col 775

Joan. V, 45.

John 5:45.

(printed under page 392)

(57) ‹anchor: audieritis occulte› · call in col 775

Codex Sancti Theodorici, « occulta. »

The codex of Saint-Thierry reads "occulta" ("hidden things").

(printed under page 392)

Page

running head: 775 ORIGENIS
marginal letters: A Ruben, et filii Gad,; B sacerdoti filio Aaron,; C que ea dici inveniant,; D satiabiliter deditus :
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:776

revelare dignetur : sunt enim in his repromissionum mysteria, quae repromisit diligentibus se : « Ut sciamus et nos, quae a Deo donata sunt nobis. » Sed et vos juvate nos in orationibus, et diligenter intendite, non tam nobis dicentibus, quam Domino illuminanti eos, quos illuminatione sua dignos invenerit. Quorum contemplatione etiam nobis dare dignetur verbum in adapertionem oris nostri. Sed age jam si corda erexistis ad Dominum, et verbi ejus sancti illustrationem petiistis, ad perscrutandum sensum eorum quae videntur latere, veniamus.

vouchsafe to reveal these things: for in these are the mysteries of the promises which He has promised to those who love Him: « That we also may know the things that are given to us by God. » (1 Cor. 2:12) Moreover, do you also help us in prayers, and attend diligently, not so much to us speaking as to the Lord illuminating those whom He finds worthy of His illumination. In consideration of whom may He vouchsafe to give to us also a word in the opening of our mouth. Come now, if you have lifted up your hearts to the Lord, and have asked for the enlightenment of His holy word, let us come to examine thoroughly the sense of the things that seem to lie hidden.

4. Exeundi de Aegypto figuram duobus modis accipi, a prioribus nostris et a nobis saepe jam dictum est. Nam et cum quis de errorum tenebris ad agnitionis lumen adducitur, et de terrena conversatione ad spiritualia instituta convertitur, de Aegypto videtur exisse et venisse ad solitudinem : ad illum videlicet vitae statum, in quo per silentium et quietem exerceatur divinis legibus, et eloquiis coelestibus imbuatur : per quae institutus et directus, cum Jordanem transierit, properet usque ad terram repromissionis, id est per gratiam baptismi, usque ad evangelica instituta perveniat. Sed et illam figuram esse diximus exeundi de Aegypto, cum relinquit anima mundi hujus tenebras, ac naturae corporeae caecitatem, et transfertur ad aliud saeculum : quod vel sinus Abrahae, ut in Lazaro, vel paradisus, ut in latrone qui de cruce credidit, indicatur; vel etiam si qua novit Deus esse alia loca, vel alias mansiones, per quae transiens anima Deo credens, et perveniens usque ad flumen illud quod laetificat civitatem Dei, intra ipsum sortem promissae patribus haereditatis accipiat. Igitur cum duplici, ut memoravimus, modo egressus designetur ex Aegypto, et transitus ad desertum, atque inde ingressus ad sanctae terrae haereditatem, videamus nunc quid sibi velit Ruben et Gad, et dimidia tribus Manasse. Haereditas quae per Moysem traditur, et extra Jordanem decernitur, in duodecim tribubus filiorum Israel, occultis quibusdam et mysticis rationibus totius humani generis figuram complectitur, vel omnium certe hominum qui ad agnitionem Dei venerunt. Horum ergo pars aliqua extra Jordanem haereditatem consequitur per Moysem, pars vero trans Jordanem, et haereditatem suscipit in terra repromissionis per Jesum. Et illi quidem, quibus extra Jordanem haereditas decernitur, primitivi sunt : licet minus nobiles, licet non inculpati, primitivi tamen sunt. Ruben enim est primogenitus Jacob : licet contaminaverit thorum patris, primogenitus tamen est. Sed et Gad, licet ex ancilla, tamen et ipse primogenitus est. Manasse quoque, cujus dimidia tribus extra Jordanem consequitur, et ipse licet de Aegyptia natus, primogenitus tamen

4. That the figure of going forth out of Egypt is taken in two ways has already often been said by our predecessors and by us. For both when anyone is led from the darkness of errors to the light of knowledge, and is converted from an earthly way of life to spiritual institutions, he is seen to have gone forth out of Egypt and to have come to the wilderness: to that state of life, namely, in which through silence and quiet he is exercised in the divine laws, and is instructed in the heavenly utterances: instructed and directed through which, when he has crossed the Jordan, he hastens even to the land of promise, that is, through the grace of baptism he arrives even at the evangelical institutions. And we have said that that also is a figure of going forth out of Egypt, when the soul leaves the darkness of this world and the blindness of the bodily nature, and is transferred to another world: which is indicated either as the bosom of Abraham, as in Lazarus, or as paradise, as in the robber who believed from the cross; or even if God knows that there are any other places, or other mansions, passing through which the soul believing in God, and arriving even at that river which maketh glad the city of God, receives within it the lot of the inheritance promised to the fathers. Therefore, since the going forth out of Egypt, and the passage to the wilderness, and the entrance thence to the inheritance of the holy land is indicated, as we have mentioned, in a twofold manner, let us see now what Reuben and Gad and the half tribe of Manasseh signify. The inheritance which is handed down through Moses, and is decreed outside the Jordan, in the twelve tribes of the sons of Israel, embraces by certain hidden and mystical reasons the figure of the whole human race, or at least of all men who have come to the knowledge of God. Of these, therefore, some part obtains an inheritance outside the Jordan through Moses, while another part crosses the Jordan, and receives an inheritance in the land of promise through Joshua. And those indeed to whom an inheritance is decreed outside the Jordan are firstborn: though less noble, though not blameless, yet they are firstborn. For Reuben is the firstborn of Jacob: though he defiled his father's bed, yet he is the firstborn. And Gad also, though from a handmaid, yet he himself also is a firstborn. Manasseh too, whose half tribe obtains an inheritance outside the Jordan, he himself also, though born of an Egyptian woman, yet is the firstborn

Editors' notes and page, col. 776

Footnotes

(61) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 776

I Cor. II, 12.

1 Cor. 2:12.

(printed under page 392)

(58) ‹anchor: sinus Abrahae› · call in col 776

Quod vel sinus Abrahae, etc. Vide Origenianorum lib. ii, quaestionem undecimam, ubi quid de poenis et praemiis opinatus sit Origenes, docte aperit clarissimus Huetius.

"Which either Abraham's bosom," etc.: see the Origeniana, book II, the eleventh question, where the most distinguished Huet learnedly sets out what Origen held about punishments and rewards.

(printed under page 392)

Page

running head: ORIGENIS 776
marginal letters: A revelare dignetur :; B tionis lumen adducitur,; C etiam si qua novit; D haereditatem consequitur
old-edition numerals: 372 after juvate nos in
other: Latin only, no Greek printed

PG 12:777

est. Omnes ergo isti primogeniti sunt, et ideo priorem populum designant, qui non per Jesum Dominum nostrum, sed per Moysen extra Jordanem sortem haereditatis accipiunt. Considera autem diligentius etiam causam, qua priores et extra Jordanem, et sequestrati a caeteris, consequuntur haereditatem. « Jumenta, inquiunt, et pecora multa sunt nobis. » Haec ergo causa est, quia prior populus ad haereditatem illius terrae, quae lacte fluit, quae melle abundat, quae favus mellis est prae omni terra, non potuit pervenire, nec Verbum carnem factum potuit agnoscere, quia multa jumenta habebant et multa pecora. Animalis ergo homo non potuit percipere quae sunt Spiritus Dei, nec spiritaliter dijudicare; quia « homo in honore cum esset, non intellexit, sed comparatus est jumentis insipientibus, et similis factus est iis, » pro quibus haereditatem suam extra Jordanis fluenta percepit, et a terra se sancta fecit alienum. Ille ergo populus accepit haereditatem per Moysen, accepit terram duorum regum tantummodo. Non enim amplius potuit Moyses interficere nisi duos reges, quorum terram divideret populis, multa animalia multaque pecora habentibus. Illis vero qui Jordanem transeunt, Jesus dividit terram, quamvis habeant etiam ipsi animalia, habeant pecora, non tamen tanta, quae eos excludant, ne Jordanem transeant, sed cum ipsis et mulieribus, et cum infantibus suis contendunt transire Jordanem, et ad patrum pervenire promissa. Illi autem propter pecora et jumenta, et mulieres suas, et infantes, non potuerunt transire Jordanem, nec ad fidem Christi, quae est terra repromissionis, intrare.

is. All these, therefore, are firstborn, and for that reason they designate the former people, who receive the lot of their inheritance outside the Jordan, not through Jesus our Lord, but through Moses. Consider more diligently, however, the reason why those who are prior receive their inheritance both outside the Jordan and separated from the rest. "We have," they say, "much cattle and livestock." This, therefore, is the reason why the former people could not attain to the inheritance of that land which flows with milk, which abounds with honey, which is a honeycomb above every land, nor could they recognize the Word made flesh, because they had much cattle and much livestock. The natural man, therefore, could not perceive the things that are of the Spirit of God, nor judge spiritually; because "man, when he was in honour, did not understand, but was compared to senseless beasts, and was made like unto them," on account of which he received his inheritance outside the streams of the Jordan, and made himself a stranger to the holy land. That people, therefore, received their inheritance through Moses; they received the land of two kings only. For Moses could not slay more than two kings, whose land he divided unto the peoples who had many animals and much livestock. But to those who cross the Jordan, Jesus divides the land; although they themselves also have animals and have livestock, yet not so many as to exclude them from crossing the Jordan, but with them, and with their wives, and with their little ones, they strive to cross the Jordan and to attain to the promises of the fathers. Those others, however, on account of their livestock and cattle, and their wives, and their little ones, could not cross the Jordan, nor enter into the faith of Christ, which is the land of promise.

5. Increpat tamen Moyses, et dicit ad filios Ruben et ad filios Gad : « Fratres vestri pergent ad praelium, et vos sedebitis hic? Et quare pervertitis corda filiorum Israel, ut non transeant in terram quam Dominus dat eis? » Et cum increpuisset eos hujusmodi verbis, « accesserunt, inquit, ad eum filii Ruben et filii Gad, et dicebant : Ovilia ovibus fabricabimus hic, et pecoribus, et civitates impedimentis nostris, et nos armati prima turma incedemus ante filios Israel, usquequo perducamus eos in suum locum. » Et haec promittentes, mitigaverunt Moysen, ita ut ipse eos commendaret Jesu et Eleazaro. Ita enim scriptum est : « Et adhibuit illos Moyses ad Eleazarum sacerdotem, et Jesum filium Nave, et principes familiarum tribuum Israel. Et ait ad eos Moyses : Si transierint filii Ruben et filii Gad vobiscum Jordanem omnis armatus ad praelium coram Domino, et obtinueritis terram in conspectu vestro, dabitis eis terram Galaad in possessionem. » Terrae nomen in Scripturis divinis positum diversis significationibus invenimus; et primo quidem terra haec in qua habitamus, non ex initio terra vocitata est, sed arida : et post haec quae prius dicta fuerat arida, terrae nomen accepit; sicut et coelum istud visibile

5. Nevertheless Moses rebukes them, and says to the sons of Reuben and to the sons of Gad: "Shall your brethren go to battle, and shall you sit here? And why do you pervert the hearts of the sons of Israel, that they should not cross over into the land which the Lord gives them?" And when he had rebuked them with words of this sort, "the sons of Reuben and the sons of Gad," it says, "came near unto him, and said: We will build sheepfolds here for our sheep and for our livestock, and cities for our little ones, and we ourselves will go armed in the front rank before the sons of Israel, until we bring them unto their place." And promising these things, they appeased Moses, so that he himself commended them to Joshua and Eleazar. For thus it is written: "And Moses brought them before Eleazar the priest, and Joshua the son of Nun, and the heads of the families of the tribes of Israel. And Moses said unto them: If the sons of Reuben and the sons of Gad cross the Jordan with you, every man armed for battle before the Lord, and you subdue the land before you, you shall give them the land of Gilead for a possession." We find the name "earth" or "land" set down in the divine Scriptures with diverse significations; and first indeed this earth in which we dwell was not from the beginning called earth, but dry land; and afterwards that which had previously been called dry land received the name of earth; just as also this visible

Editors' notes and page, col. 777

Footnotes

(62) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 777

Num. XXXII, 4.

Num. 32:4.

(printed under page 393)

(63) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 777

I Cor. II, 14.

1 Cor. 2:14.

(printed under page 393)

(64) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 777

Psal. XLIX, 13.

Ps. 49:13 (numbering as printed).

(printed under page 393)

(65) ‹anchor: ad filios Gad› · call in col 777

Num. XXXII, 6, 7.

Num. 32:6–7.

(printed under page 393)

(66) ‹anchor: accesserunt, inquit› · call in col 777

ibid. 16, 17.

Ibid. (Num. 32), vv. 16–17.

(printed under page 393)

(67) ‹anchor: scriptum est› · call in col 777

ibid. 28, 29.

Ibid. (Num. 32), vv. 28–29.

(printed under page 393)

Page

running head: IN NUMEROS HOMILIA XXVI.
marginal letters: A est. Omnes ergo; B comparatus est jumentis; C cora et jumenta,; D zaro. Ita enim
old-edition numerals: 373 after arida,
other: Latin only, no Greek printed; ends mid-word vi- (visibile)
other: the word visibile was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 778

PG 12:778

non ab initio coelum dictum est, sed prius firmamentum, post etiam coeli vocabulo nuncupatum est. In principio tamen creaturae coelum et terram fecisse dicitur Deus, et postea aridam, et postea firmamentum. Vis autem scire quia aliud sit in Scripturis arida, aliud terra? audi Aggaeum prophetam dicentem : « Adhuc semel, et ego movebo coelum et terram, et mare, et aridam. » Vides quomodo propheta aliud ponit terram et aliud aridam. Sed et in multis Scripturae locis invenimus terram laudabilem nominari; aridam vero non facile legimus laudabilem poni. Nam et Adam in hunc locum quasi culpabilis post peccatum detruditur, qui arida nominatus est. Antea enim non fuit in arida, sed in terra. Paradisus namque non est in arida, sed in terra. Sed et mansuetis quod repromittit Dominus in Evangelio, non est arida, sed terra. « Beati enim, inquit, mansueti, quoniam ipsi haereditabunt terram. » Et iterum in Evangelio, semen quod dat fructum centesimum sexagesimum et tricesimum, terra dicitur esse, non arida. Et puto quia profectus quidam sit ab arida ad terram veniendi, sicut et profectus quidam fuit, ut haec arida terra vocaretur. Omnes enim nos, donec infructuosi sumus, et nullum justitiae fructum, nullum pudicitiae, nullum pietatis afferimus, arida sumus. Si autem nosmetipsos coeperimus excolere, et ad virtutum frugem desides animos suscitare, terra efficimur ex arida, quae verbi Dei suscepto semine laeta fruge multiplicet. Est ergo quaedam etiam in regno Dei terra, quae mansuetis repromittitur, et terra quae viventium nominatur, et terra in excelsis posita, de qua ad justum dicit Propheta : « Et exaltabit te ut haeredites terram. » Istius ergo terrae haereditatem, posteaquam de mundi hujus Aegypto exierit, Deo credens anima consequitur : et alibi quidem ii, qui sub lege vixerunt, alibi autem qui per Jesu Christi fidem et gratiam dispensati sunt. Verumtamen ii qui videntur primi, et per Mosen dispensati, non prius consequentur haereditatem sibi decretam, quam Mose duce meruerunt, nisi et ipsi transeant cum iis quos Jesus dispensat, et pugnent cum eis contra inimicos, et collocent eos in sedibus suis, et ita ipsi consequentur haereditatem quam Moyse duce meruerunt.

heaven was not from the beginning called heaven, but first the firmament, and afterwards was also called by the name of heaven. In the beginning of creation, however, God is said to have made heaven and earth, and afterwards the dry land, and afterwards the firmament. Do you wish to know that in the Scriptures the dry land is one thing and the earth another? Hear the prophet Haggai saying: "Yet once more, and I will shake the heaven and the earth, and the sea, and the dry land." You see how the prophet sets down the earth as one thing and the dry land as another. Moreover, in many places of Scripture we find the earth named with praise; whereas we do not easily read of the dry land being set down with praise. For Adam also, after his sin, is thrust down as guilty into this place which was named dry land. For previously he was not in the dry land, but in the earth. For paradise is not in the dry land, but in the earth. And that which the Lord promises to the meek in the Gospel is not the dry land, but the earth. For He says: "Blessed are the meek, for they shall inherit the earth." And again in the Gospel, the seed which yields fruit a hundredfold, sixtyfold, and thirtyfold is said to be earth, not dry land. And I think that there is a certain progress in coming from the dry land to the earth, just as there was also a certain progress in this dry land being called earth. For all of us, so long as we are unfruitful and bring forth no fruit of justice, none of chastity, none of piety, are dry land. But if we begin to cultivate ourselves, and to stir up our slothful minds to the harvest of virtues, from dry land we are made earth, which, having received the seed of the word of God, multiplies it with a joyful harvest. There is, therefore, a certain earth even in the kingdom of God, which is promised to the meek, and an earth which is called the land of the living, and an earth set on high, concerning which the Prophet says to the righteous man: "And He shall exalt you, that you may inherit the earth." The soul that believes in God, therefore, obtains the inheritance of this earth after it has gone forth from the Egypt of this world: in one place indeed those who lived under the law, and in another those who have been governed through the faith and grace of Jesus Christ. Nevertheless, those who seem to be first, and to have been governed through Moses, will not obtain the inheritance decreed for them, which they earned under the leadership of Moses, before they themselves also cross over with those whom Jesus governs, and fight along with them against the enemies, and settle them in their dwellings; and thus they themselves will obtain the inheritance which they earned under the leadership of Moses.

6. Sed haec nisi ex Scripturis divinis approbentur, fabulae videbuntur. Paulus ergo horum producatur in medium idoneus testis, qui in Epistola ad Hebraeos, ubi describit omnes illos patres, et patriarchas, ac prophetas, qui per fidem placuerunt Deo, post enumerationem cunctorum, in ultima conclusione sic dicit de eis : « Et ii omnes testimonio fidei accepto non perceperunt repromissiones, Deo pro nobis melius aliquid providente, uti ne sine nobis consummarentur. » Quasi dicerent istae novem et semis tribus de illis duabus et

6. But unless these things are proved from the divine Scriptures, they will seem to be fables. Let Paul, therefore, be brought forward into our midst as a fitting witness of these things, who in the Epistle to the Hebrews, where he describes all those fathers, and patriarchs, and prophets who through faith pleased God, after the enumeration of them all, speaks thus of them in his final conclusion: "And all these, having received the testimony of faith, did not receive the promises, God providing something better for us, that they should not be perfected without us." It is as if these nine and a half tribes were saying concerning those two and

Editors' notes and page, col. 778

Footnotes

(68) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 778

Agg. II, 7.

Hag. 2:7.

(printed under page 393)

(69) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 778

Matth. V, 4.

Matt. 5:4.

(printed under page 393)

(70) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 778

Matth. XIII.

Matt. 13.

(printed under page 393)

(71) ‹anchor: dicit Propheta› · call in col 778

Psal. XXXVII, 34.

Ps. 37:34 (numbering as printed).

(printed under page 393)

(72) ‹anchor: dicit de eis› · call in col 778

Heb. XI, 39, 40.

Heb. 11:39–40.

(printed under page 393)

Page

running head: IN NUMEROS HOMILIA XXVI.
marginal letters: A sibile non ab; B sed in terra.; C semine laeta fruge; D tur haereditatem quam
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word sibile (visibile)

PG 12:779

semis tribubus, quia propterea non ceperunt promissiones terrae illius, quae eis extra Jordanem per Moysen decreta est, Deo pro nobis aliquid melius providente, uti ne sine nobis consummarentur. Propterea ergo transeunt nobiscum armati ad praelium, et juvant nos ad belligerandum, ad expugnandos inimicos. Sed illi transeunt qui armati sunt, qui viri fortes sunt et potentes; caeteri vero, ignava manus et imbellis, remanent extra Jordanem. Si qui autem in ipsis viri fortes sunt, relictis animalibus et pecoribus et omnibus impedimentis, pugnant adversum hostem nobiscum usquequo vincantur inimici nostri, usquequo haereditatem terrae bonae, terrae mellis lactisque capiamus. Quis enim dubitat quod sancti quique patrum, et orationibus nos juvent, et gestorum suorum confirment atque hortentur exemplis, sed et voluminibus suis, per ea quae nobis ad memoriam scripta reliquerunt docentes nos, et instruentes quomodo adversum inimicas potestates dimicandum sit, et quomodo agonum toleranda certamina? Pugnant ergo pro nobis et ipsi, incedunt primi ante nos armati. Ipsos enim nos habentes ad exemplum, et videntes eorum per spiritum fortia facta, armamur ad praelium spiritale, et adversus spiritalia nequitiae in coelestibus dimicamus. Sic denique qui Jesu duce militant, triginta et eo amplius reges perimunt, et terras eorum sorte haereditatis accipiunt. Depulsis namque spiritalibus nequitiis de coelestibus, haereditatem regni coelestis a Jesu Domino nostro percipiunt.

a half tribes, that for this reason they did not receive the promises of that land which was decreed for them outside the Jordan through Moses, God providing something better for us, that they should not be perfected without us. For this reason, therefore, they cross over with us armed for battle, and help us to wage war, to vanquish the enemies. Yet only those cross over who are armed, who are brave and mighty men; whereas the rest, a cowardly and unwarlike band, remain outside the Jordan. If, however, there are any brave men among them, leaving behind their animals and livestock and all their baggage, they fight against the enemy along with us until our enemies are conquered, until we take possession of the inheritance of the good land, the land of honey and milk. For who doubts that all the holy fathers both help us by their prayers, and strengthen and exhort us by the examples of their deeds, and also by their books, teaching us through the things which they left written for our remembrance, and instructing us how we must fight against hostile powers, and how the contests of the struggles must be endured? They themselves, therefore, also fight for us, and go first before us armed. For having them as an example, and seeing their brave deeds done through the Spirit, we are armed for the spiritual battle, and fight against the spiritual forces of wickedness in the heavenly places. Thus, finally, those who wage war under the leadership of Jesus slay thirty kings and more, and receive their lands by lot of inheritance. For when the spiritual forces of wickedness have been driven out from the heavenly places, they receive the inheritance of the heavenly kingdom from Jesus our Lord.

7. Potest et tertius adhuc expositionis videri modus, ut in filiis Israel, id est in populo Ecclesiae, intelligantur quidam esse spiritales, et intra Jordanem percipere haereditatem terrae fluentis lac et mel : sapientiae scilicet et scientiae capientes dulcedinem, quorum terra flumine Dei, quod repletum est aquis divinae intelligentiae, circumdatur et rigatur. Alii autem sunt carnales, qui jumentis et pecudibus, id est crassis et stolidis sensibus abundant : sicut erant illi de quibus dicebat Apostolus : « Ita insensati estis, ut cum spiritu coeperitis, nunc carne perficiamini? » et : « O insensati Galatae, quis vos fascinavit veritati non obedire? » Sed et unusquisque nostrum, nisi se armaverit, et, abjectis brutis et belluinis sensibus, ad spiritalem intelligentiam properaverit, remanebit extra Jordanem, nec poterit per sapientiae flumen incedere, quod laetificat civitatem Dei, id est animam Dei capacem : non assequetur eloquiorum Domini interiora, quae sunt dulciora super mel et favum, sed illam tantummodo consequetur terram, in qua duo reges occisi sunt, ubi dicatur ei : « Nihil aliud judicavi me ipsum scire inter vos nisi Jesum Christum, et hunc crucifixum. » Qui autem potuerit transire Jordanem, et ad interiora penetrare,

7. Still a third mode of exposition can also be seen, namely, that among the sons of Israel, that is, in the people of the Church, some may be understood to be spiritual, and to receive within the Jordan the inheritance of a land flowing with milk and honey: capturing, that is to say, the sweetness of wisdom and knowledge, whose land is surrounded and watered by the river of God, which is filled with the waters of divine understanding. Others, however, are carnal, who abound in cattle and beasts, that is, in gross and dull senses, just as were those of whom the Apostle said: "Are you so foolish, that having begun with the Spirit, you are now being perfected by the flesh?" and: "O foolish Galatians, who has bewitched you not to obey the truth?" Moreover, unless each one of us arms himself and, casting off brute and beastly senses, hastens towards spiritual understanding, he will remain outside the Jordan, and will not be able to walk through the river of wisdom, which makes glad the city of God, that is, the soul capable of receiving God; he will not attain to the inner meanings of the utterances of the Lord, which are sweeter than honey and the honeycomb, but will obtain only that land in which two kings were slain, where it may be said to him: "I judged myself to know nothing else among you save Jesus Christ, and Him crucified." But whoever is able to cross the Jordan, and to penetrate to the inner things,

Editors' notes and page, col. 779

Footnotes

(73) ‹anchor: dicebat Apostolus› · call in col 779

Gal. III, 3.

Gal. 3:3.

(printed under page 394)

(74) ‹anchor: et› · call in col 779

ibid., 1.

Ibid. (Gal. 3), v. 1.

(printed under page 394)

(75) ‹anchor: ubi dicatur ei› · call in col 779

I Cor. II, 2.

1 Cor. 2:2.

(printed under page 394)

Page

running head: ORIGENIS
marginal letters: A semis tribubus, quia; B nos juvent, et; C ditatem regni coelestis; D Sed et unusquisque
old-edition numerals: 374 after penetrare,
other: Latin only, no Greek printed

PG 12:780

ibi Jesum Dominum nostrum sequens, interficiet triginta et eo amplius reges, illos fortassis de quibus dicitur, quia « astiterunt reges terrae, et principes congregati sunt in unum, adversus Dominum, et adversus Christum ejus; » depulsisque iis regibus et prostratis, agnoscet secretiora mysteria, usquequo veniat ad illum locum ubi sedes Dei est et Jerusalem civitas Dei viventis, non ista quae servit cum filiis suis in terris, sed illa coelestis, quae libera est, et mater omnium nostrum : ad cujus nos haereditatem perducere dignetur dux et Dominus noster Jesus Christus, cui est gloria et imperium in saecula saeculorum. Amen.

following Jesus our Lord there, will slay thirty kings and more, those perhaps of whom it is said that "the kings of the earth stood up, and the princes were gathered together in one, against the Lord, and against His Christ"; and when those kings have been driven out and overthrown, he will come to know the more secret mysteries, until he comes to that place where the throne of God is, and Jerusalem the city of the living God, not this one which is in bondage with her children on earth, but that heavenly one, which is free, and the mother of us all: unto the inheritance of which may our leader and Lord Jesus Christ deign to bring us, to Whom belongs glory and dominion unto the ages of ages. Amen.

HOMILIA XXVII.

HOMILY XXVII.

De mansionibus filiorum Israel.

On the halting-places of the sons of Israel.

1. Cum conderet Deus mundum, innumeras creavit ciborum differentias, pro diversitatibus scilicet vel humani desiderii, vel naturae animalium. Unde non solum homo cum viderit animalium cibum, scit eum non pro se, sed pro animalibus creatum, sed et ipsa animalia agnoscunt proprios cibos : et aliis quidem, verbi causa, utitur leo, aliis cervus, aliis bos, aliis vero aves. Sed et inter homines sunt quaedam differentiae in appetendis cibis : et alius quidem qui bene sanus est et habitudine corporis valens, fortem cibum requirit, et credit confiditque edere omnia, velut robustissimi quique athletarum. Si quis vero infirmiorem se sentit et invalidum, delectatur oleribus, et fortem cibum pro sui infirmitate corporis non recipit. Si vero sit aliquis parvulus, etiamsi voce indicare non possit, re tamen ipsa nullam aliam quam lactis requirit alimoniam. Et ita unusquisque vel pro aetate vel pro viribus, vel pro corporis valetudine, aptum sibi et competentem viribus suis expetit cibum. Si sufficienter rerum corporalium considerastis exemplum, nunc ab iis ad intelligentiam spiritalium veniamus. Omnis natura rationabilis propriis et sibi competentibus nutriri indiget cibis. Cibus autem verus naturae rationabilis sermo Dei est. Sed sicut in nutrimentis corporis multas paulo ante dedimus differentias, ita et natura rationalis, quae ratione et verbo Dei, ut diximus, pascitur, non omnis uno atque eodem verbo nutritur. Unde ad similitudinem corporalis exempli est aliquibus etiam in verbo Dei cibus lactis : apertior scilicet simpliciorque doctrina, ut de moralibus esse solet, quae praeberi consuevit iis, qui initia habent in divinis studiis, et prima eruditionis rationabilis elementa suscipiunt. His ergo cum recitatur talis aliqua divinorum voluminum lectio, in qua non videatur aliquid obscurum, libenter accipiunt : verbi causa, ut est libellus Esther, aut Judith, vel etiam Tobiae, aut mandata Sapientiae. Si vero legatur ei liber Levitici, offenditur continuo animus, et quasi non suum refugit cibum. Qui

1. When God founded the world, He created innumerable kinds of food, according to the diversities either of human desire or of the nature of animals. Hence not only does a man, when he sees the food of animals, know that it was created not for himself, but for animals, but the animals themselves also recognize their own foods: and the lion, for instance, uses some, the stag others, the ox others, and birds others. Moreover, among men also there are certain differences in desiring foods: one who is in good health and strong in bodily constitution requires solid food, and believes and trusts that he may eat all things, like the most robust of athletes. But if anyone feels himself weaker and infirm, he delights in herbs, and on account of the infirmity of his body does not take solid food. And if anyone is a little child, even though he cannot indicate it by his voice, yet by the very fact he requires no other nourishment than milk. And thus each one, either according to his age, or according to his strength, or according to his bodily health, seeks food suited to himself and fitting for his strength. If you have sufficiently considered the example of bodily things, let us now come from them to the understanding of spiritual things. Every rational nature needs to be nourished with its own fitting foods. Now the true food of a rational nature is the word of God. But just as a little earlier we set forth many differences in the nourishment of the body, so also the rational nature, which, as we have said, is fed by reason and by the word of God, is not all nourished by one and the same word. Hence, after the likeness of the bodily example, for some there is even in the word of God the food of milk: namely, a plainer and simpler teaching, such as is wont to be concerning morals, which is customarily offered to those who are making a beginning in divine studies, and are receiving the first elements of rational instruction. When, therefore, some such reading of the divine volumes is read aloud to these, in which nothing obscure appears, they receive it gladly: for example, such as the little book of Esther, or Judith, or even Tobit, or the commandments of Wisdom. But if the book of Leviticus is read to such a one, his mind is immediately offended, and shrinks back from it as from food that is not its own. For he who

Editors' notes and page, col. 780

Footnotes

(76) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 780

Psal. II, 2.

Ps. 2:2.

(printed under page 394)

(59) ‹anchor: infirmitate corporis› · call in col 780

Corporis. Deest in editis, sed suppletur e mss.

"Of the body": lacking in the printed editions, but supplied from the manuscripts.

(printed under page 394)

(60) ‹anchor: aliquibus etiam› · call in col 780

Codex S. Theodorici, « est aliquis etiam, » etc.

The codex of Saint-Thierry reads "est aliquis etiam" ("there is also some"), etc.

(printed under page 394)

Page

running head: ORIGENIS
marginal letters: A ibi Jesum Dominum; B 1. Cum conderet; C tem cibum pro; D tur. Unde ad
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:781

enim venit ut disceret Deum colere, justitiae ac pietatis ejus praecepta suscipere, audit mandata de sacrificiis dari, et immolationum ritus doceri, quomodo non continuo avertit auditum, et tanquam non sibi aptum cibum recusat? Sed et alius cum leguntur Evangelia, vel Apostolus, aut Psalmi, laetus suscipit, libenter amplectitur, et velut remedia quaedam infirmitatis suae inde colligens gaudet. Huic si legatur Numerorum liber, et ista maxime loca quae nunc habemus in manibus, nihil haec ad utilitatem, nihil ad infirmitatis suae remedium, aut animae salutem prodesse judicabit; sed continuo refutabit, et respuet tanquam graves et onerosos cibos, et qui aegrae atque invalidae non competant animae. Sed sicut, verbi gratia (ut iterum ex corporalibus repetamus exempla), leoni si detur intellectus, non continuo culpabit abundantiam herbarum creatam, quia ipse crudis carnibus vescitur, nec dicet illas superflue a Conditore productas, quia ipse earum cibo non utitur : nec iterum homo, quia pane aliisque aptis sibi utitur alimoniis, culpare debet cur fecerit Deus serpentes, quos cibum videat praebere cervis; neque ovis, aut bos culpare, verbi causa, quod aliis animalibus carnibus vesci datum est, cum ipsis ad edendum gramina sola sufficiant. Ita ergo et in cibis rationalibus, divinorum dico voluminum, non continuo aut culpanda aut refutanda est Scriptura, quae difficilior aut obscurior ad intelligendum videtur, vel ea continere, quibus sive incipiens, et parvulus, sive infirmior et minus ad intelligenda omnia validus uti non potest, nec conferri sibi ex iis utilitatis aliquid existimat aut salutis : sed considerare debes, quia sicut serpens et ovis, et bos et homo, ac fenum Dei creatura sunt omnia, et diversitas ista ad laudem spectat et gloriam Creatoris, quod competentem et in tempore unicuique eorum pro quibus creata sunt, vel praebeant, vel capiant cibum : ita et haec omnia quae verba Dei sunt, et in quibus diversus pro captu animarum cibus est, unusquisque prout sanum se et validum sentit, assumat. Quamvis et si diligentius requiramus, verbi causa, in Evangelii lectione, vel apostolica doctrina, in quibus delectari videris, et in quibus tibi aptissimum et suavissimum deputas cibum, quanta sunt quae te latent, si discutias et perscruteris mandata Domini? Quod si ea, quae obscura videntur et difficilia, refugienda sunt protinus et vitanda, invenies etiam in illis, in quibus valde confidis, tam multa obscura et difficilia, ut si hanc sententiam teneas, sit tibi etiam inde recedendum. Sunt tamen plurima in illis, quae apertius et simplicius dicta sunt, quam ut parvi sensus aedificent auditorem. Haec autem

came in order that he might learn to worship God and to receive the precepts of His justice and piety, when he hears commandments given concerning sacrifices and the rites of immolations taught, how does he not immediately turn away his hearing, and refuse it as food not suited to himself? And another also, when the Gospels are read, or the Apostle, or the Psalms, gladly receives them, willingly embraces them, and rejoices as though gathering from them certain remedies for his infirmity. If the book of Numbers is read to him, and especially these passages which we now have in hand, he will judge that these things avail nothing for profit, nothing for the remedy of his infirmity or the salvation of his soul; but he will immediately reject and spit them out as heavy and burdensome foods, which do not suit a sick and weak soul. Yet just as, for example (to repeat examples once more from bodily things), if understanding were given to a lion, he would not immediately blame the abundance of herbs created because he himself feeds on raw flesh, nor say that they were superfluously produced by the Creator because he himself does not use them as food; nor again ought a man, because he uses bread and other nourishment suited to himself, to blame why God made serpents, which he sees furnish food to stags; nor ought a sheep or an ox to blame, for instance, the fact that it has been given to other animals to feed on flesh, whereas grass alone suffices for them to eat. So therefore in rational foods also, I mean those of the divine volumes, a Scripture is not immediately either to be blamed or to be rejected which seems more difficult or more obscure to understand, or to contain things which either a beginner and a little child, or one who is weaker and less strong to understand all things, cannot use, nor thinks that any profit or salvation is conferred upon him from them; rather, you ought to consider that just as the serpent, and the sheep, and the ox, and man, and grass are all the creation of God, and this diversity looks to the praise and glory of the Creator, in that they either furnish or take fitting food and in due season for each of those for whom they were created: so also all these things which are the words of God, and in which there is diverse food according to the capacity of souls, let each one take according as he feels himself healthy and strong. Although even if we inquire more diligently, for instance, in the reading of the Gospel, or in the apostolic teaching, in which you seem to delight, and in which you reckon that you have the most suitable and sweetest food, how many things there are that lie hidden from you, if you examine and search closely into the commandments of the Lord! And if those things which seem obscure and difficult are straightway to be shunned and avoided, you will find even in those books in which you greatly trust so many obscure and difficult things that, if you hold to this opinion, you would have to withdraw from them as well. Nevertheless, there are very many things in them which are spoken plainly and simply enough to edify a hearer of small understanding. Now these things

Editors' notes and page, col. 781

Footnotes

(61) ‹anchor: considerare debes› · call in col 781

Mss., « debes. » Libb. editi, « debet. » Mox iidem mss., « et ovis et bos, et homo. » In libb. editis deest, « et bos. »

The manuscripts read "debes" ("you ought"); the printed books, "debet" ("he ought"). Just after, the same manuscripts read "et ovis et bos, et homo" ("both sheep and ox, and man"); in the printed books "et bos" ("and ox") is lacking.

(printed under page 395)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A enim venit ut; B poralibus repetamus exempla),; C quibus sive incipiens,; D ctrina, in quibus
old-edition numerals: 375 after illis,
other: Latin only, no Greek printed

PG 12:782

in praefatione praemisimus, ut suscitemus animos vestros, quoniam quidem hujusmodi lectio habetur in manibus, quae difficilis ad intelligendum, et superflua videatur ad legendum. Sed non possumus hoc dicere de sancti Spiritus litteris, quod aliquid in eis otiosum sit aut superfluum, etiamsi aliquibus videantur obscura. Sed hoc potius facere debemus, ut oculos mentis nostrae convertamus ad eum, qui haec scribi jussit, et ab ipso horum intelligentiam postulemus : ut sive infirmitas est in anima nostra, sanet nos ille, qui sanat omnes languores ejus : sive parvi sensus sumus, adsit nobis custodiens parvulos Dominus, et enutriat nos, atque in mensuram aetatis adducat. Utrumque enim in nobis est, ut ex infirmis ad sanitatem, et ex parvulis ad aetatem virilem pervenire possimus. In nobis ergo est, haec a Deo poscere. Dei autem est, petentibus dare et pulsantibus aperire. Sed satis sit ista praefatio.

we have set forth beforehand in our preface in order to stir up your minds, seeing that a reading of such a kind is now in hand as may seem difficult to understand and superfluous to read. Yet we cannot say this of the writings of the Holy Spirit, that anything in them is idle or superfluous, even if they seem obscure to some. Rather, we ought to do this: turn the eyes of our mind towards Him Who commanded these things to be written, and ask of Him the understanding of them; so that if there is infirmity in our soul, He may heal us Who heals all its diseases; or if we are of small understanding, the Lord Who guards little ones may be present with us, and nourish us, and bring us unto the measure of mature age. For both are within our power, that from being infirm we may attain to health, and from being little ones to manhood. It is our part, therefore, to ask these things from God; and it is God's part to give to those who ask and to open to those who knock. But let this preface suffice.

2. Nunc jam ad lectionis ipsius quae recitata est veniamus exordium, ut, juvante Domino, sensum quoque eorum, etiamsi non ad liquidum, summatim tamen colligere et explicare possimus. Ait ergo : « Hae sunt mansiones filiorum Israel, ex quo exierunt de terra Aegypti cum virtute sua, in manu Moysi et Aaron. Et scripsit Moyses profectiones eorum, et mansiones per verbum Domini, » et caetera. Audistis quia scripsit haec Moyses per verbum Domini. Et quid voluit Dominus haec scribi? Ut prodesset nobis aliquid scriptura haec mansionum quas fecerunt filii Israel, aut nihil prodesset? Et quis audeat dicere, quod ea quae per verbum Domini scribuntur, nihil utilitatis habeant, nec salutis aliquid conferant, sed solam rem gestam narrent, quae tunc quidem praeterierit, nunc autem nihil ad nos ex ejus relatione perveniat? Impia haec et aliena a catholica fide sententia est, et eorum tantummodo qui legis et Evangeliorum negant unum solum sapientem esse Deum Patrem Domini nostri Jesu Christi. Quid ergo de iis mansionibus fidelis sentire debeat intellectus, summatim, prout tempus patitur, pertractare tentemus. Superior disputatio, cum nobis occasionem dicendi de profectione filiorum Israel ex Aegypto praebuisset, dupliciter diximus videri posse spiritaliter exire unumquemque de Aegypto : vel cum relinquentes gentilem vitam ad agnitionem divinae legis accedimus, vel cum anima de corporis hujus habitatione discedit. Ad utrumque ergo istae mansiones, quas nunc per verbum Domini Moyses describit, aspiciunt. Nam de illis quidem mansionibus, quas animae corpore exutae, imo corpore suo rursus indutae habiturae sunt, Dominus pronuntiavit in Evangelio, dicens : « Multae mansiones sunt apud Patrem meum. Alioquin dicerem

2. Now then let us come to the beginning of the reading itself which has been read aloud, so that, with the Lord's help, we may be able to gather and explain the meaning of these things as well, if not exhaustively, yet at least in summary. It says, therefore: "These are the halting-places of the sons of Israel, from the time when they went forth from the land of Egypt with their host, by the hand of Moses and Aaron. And Moses wrote their departures and their halting-places by the word of the Lord," and the rest. You have heard that Moses wrote these things by the word of the Lord. And why did the Lord will that these things be written? Was it that this record of the halting-places which the sons of Israel made should profit us something, or profit nothing? And who would dare to say that the things which are written by the word of the Lord have no usefulness, nor confer anything of salvation, but relate only a past event, which at that time indeed passed by, while now nothing comes to us from the narration of it? This opinion is impious and foreign to the catholic faith, and belongs only to those who deny that the one only wise God, the Father of our Lord Jesus Christ, is the God of the law and of the Gospels. Let us therefore attempt to treat summarily, so far as time permits, what a faithful understanding ought to think concerning these halting-places. When an earlier discourse gave us the occasion to speak of the departure of the sons of Israel out of Egypt, we said that each one can be seen to go forth spiritually out of Egypt in a twofold way: either when, leaving the Gentile life, we come to the knowledge of the divine law, or when the soul departs from the dwelling of this body. To both of these, therefore, do these halting-places look, which Moses now describes by the word of the Lord. For concerning those mansions indeed which souls stripped of the body, or rather clothed once more with their own body, are to have, the Lord declared in the Gospel, saying: "In My Father's house are many mansions. Otherwise I would have

Editors' notes and page, col. 782

Footnotes

(77) ‹anchor: Ait ergo› · call in col 782

Num. XXXIII, 1. 2.

Num. 33:1–2.

(printed under page 395)

(78) ‹anchor: in Evangelio, dicens› · call in col 782

Joan. XIV, 2.

John 14:2.

(printed under page 395)

(62) ‹anchor: (call above the rendered area; column inferred)› · call in col 782

Codex Sancti Theodorici solum habet, « de sanctis litteris. »

The codex of Saint-Thierry has only "de sanctis litteris" ("from the holy writings").

(printed under page 395)

(63) ‹anchor: Audistis› · call in col 782

Mss. « audistis. » Libb. editi, « audisti. »

The manuscripts read "audistis" ("you [plural] have heard"); the printed books, "audisti" ("you [singular] have heard").

(printed under page 395)

(64) ‹anchor: habiturae sunt› · call in col 782

Codex Sancti Theodorici ; « anima corpore exuta, imo corpore suo rursus induta habitura est. »

The codex of Saint-Thierry reads: "which the soul, stripped of the body, or rather clothed again in its own body, is to have."

(printed under page 395)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A in praefatione praemisimus,; B vulis ad aetatem; C bi? Ut prodesset; D Israel ex Aegypto
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word di- (dicerem)
other: the word dicerem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 783

PG 12:783

vobis, Vado et praeparo vobis mansionem. » Sunt ergo multae illae mansiones quae ad Patrem ducunt, in quibus singulis quid causae, quid utilitatis animae commoratio, quidve eruditionis aut illuminationis accipiat, scit ille solus futuri saeculi Pater, qui ait de semetipso, quia « ego sum ostium. Nemo venit ad Patrem, nisi per me. » Qui fortassis in his singulis mansionibus unicuique animae ostium fiet, ut per ipsum intret, et per ipsum exeat, et inveniat pascua, et iterum intret ad aliam, et inde ad aliam mansionem, usquequo ad ipsum perveniat Patrem. Sed nos, pene immemores praefationis nostrae, subito auditum vestrum ad alta et excelsa surreximus. Imo vero redeamus ad ea, quae inter nos et in nobis geruntur. In Aegypto erant filii Israel, in operibus Pharaonis regis luto ac latere affligebantur, donec ingemiscentes, clamarent ad Dominum, et exaudiens gemitum eorum mitteret eis verbum suum per Moysem, et educeret eos de Aegypto. Et nos ergo cum essemus in Aegypto, mundi dico hujus erroribus et ignorantiae tenebris, operantes opera diaboli, et in concupiscentiis et voluptatibus carnis, miseratus est Dominus afflictionem nostram; et misit Verbum suum unigenitum Filium, qui nos de ignorantia erroris ereptos ad lucem divinae legis adduceret.

told you, I go and prepare a mansion for you." Many, therefore, are those mansions which lead to the Father; and in each of them what reason there is, what profit the tarrying of the soul receives, or what instruction or illumination, He alone knows Who is the Father of the age to come, Who says of Himself: "I am the door. No one comes to the Father except through Me." And perhaps in each of these mansions He will become the door for each soul, that through Him it may enter in, and through Him go out, and find pasture, and again enter into another, and from there into another mansion, until it arrives at the Father Himself. But we, almost forgetful of our preface, have suddenly raised your hearing to high and lofty things. Nay rather, let us return to those things which are carried on among us and within us. The sons of Israel were in Egypt; in the works of King Pharaoh they were afflicted with clay and brick, until, groaning, they cried out to the Lord, and He, hearing their groaning, sent His word to them through Moses, and brought them out of Egypt. And when we also, therefore, were in Egypt—I mean in the errors of this world and the darkness of ignorance, working the works of the devil, and in the lusts and pleasures of the flesh—the Lord had compassion on our affliction, and sent His Word, His only-begotten Son, to snatch us from the ignorance of error and bring us to the light of the divine law.

3. Sed primo omnium intuere mysterii rationem : quam qui diligenter observaverit, in Scripturis inveniet in egressione filiorum Israel de Aegypto, quadraginta et duas habitas esse mansiones : et rursum adventus Domini et Salvatoris nostri in hunc mundum, per quadraginta et duas generationes adducitur. Sic enim Matthaeus evangelista commemorat, dicens : « Ab Abraham usque ad David regem, generationes quatuordecim. Et a David usque ad transmigrationem Babylonis, generationes quatuordecim. Et a transmigratione Babylonis usque ad Christum, generationes quatuordecim. » Istas ergo quadraginta et duas generationes, quas velut mansiones Christus fecit descendens in Aegyptum mundi hujus, ipso numero quadraginta et duas mansiones faciunt, qui ascendunt de Aegypto. Et bene observanter posuit Moyses dicens : « Ascenderunt filii Israel cum virtute sua. » Quae est virtus eorum, nisi ipse Christus, qui est virtus Dei? Qui ergo ascendit, cum ipso ascendit, qui ad nos inde descendit, ut illuc perveniat, unde ille non necessitate, sed dignatione descendit, ut verum sit illud quod dictum est, quia « qui descendit, ipse est et qui ascendit. » Igitur in quadraginta duabus

3. But first of all behold the plan of the mystery: whoever observes it diligently in the Scriptures will find that in the departure of the sons of Israel out of Egypt forty-two halting-places were kept; and again, the coming of our Lord and Saviour into this world is brought down through forty-two generations. For thus Matthew the Evangelist recounts, saying: "From Abraham unto King David, fourteen generations. And from David unto the deportation of Babylon, fourteen generations. And from the deportation of Babylon unto Christ, fourteen generations." Those forty-two generations, therefore, which Christ made as halting-places when descending into the Egypt of this world, they who ascend out of Egypt make as forty-two halting-places in the very same number. And well and heedfully did Moses set down, saying: "The sons of Israel went up with their power." What is their power, save Christ Himself, Who is the power of God? Whoever goes up, therefore, goes up with Him Who came down from thence unto us, that he may arrive thither whence He came down, not by necessity, but by condescension, so that what was said may be true, that "He Who descended is the same also Who ascended." Therefore in forty-two

Editors' notes and page, col. 783

Footnotes

(79) ‹anchor: (call above the rendered area; inferred from numbering)› · call in col 783

Joan. X, 9, et xiv, 6.

John 10:9 and 14:6.

(printed under page 396)

(80) ‹anchor: commemorat, dicens› · call in col 783

Matth. I, 17.

Matt. 1:17.

(printed under page 396)

(81) ‹anchor: Moyses dicens› · call in col 783

Num. XXXIII, 1.

Num. 33:1.

(printed under page 396)

(82) ‹anchor: dictum est› · call in col 783

Ephes. IV, 10.

Eph. 4:10.

(printed under page 396)

(65) ‹anchor: (call above the rendered area; column inferred)› · call in col 783

Sunt ergo multae illae mansiones, etc., usque ad ista verba, sed nos pene immemores, desunt in libris antea editis, et restituuntur ex omnibus mss. Libri editi tantum habent : « sunt ergo illic multae mansiones, in quibus post saeculi hujus aerumnas, et Aegyptiam servitutem fideles animae requiescant. Sed nos pene immemores, » etc.

"There are therefore those many dwelling-places," etc., as far as the words "but we, almost unmindful": these are lacking in the books printed before and are restored from all the manuscripts. The printed books have only: "There are therefore many dwelling-places there, in which, after the hardships of this world and the Egyptian bondage, faithful souls may rest. But we, almost unmindful," etc.

(printed under page 396)

(66) ‹anchor: descendens in Aegyptum› · call in col 783

Generationes quas velut mansiones Christus fecit descendens in Aegyptum. Sic habet codex abbatiae Sancti Teodorici Rhemensis. Libri vero antea editi, « generationum mansiones quas Christus fecit ascendens in Aegyptum. »

"Generations, which Christ made like dwelling-places as he descended into Egypt": so the codex of the abbey of Saint-Thierry at Reims. But the books printed before read: "the dwelling-places of the generations which Christ made ascending into Egypt."

(printed under page 396)

Page

running head: ORIGENIS
marginal letters: A cerem vobis, Vado; B filii Israel, in; C sum adventus Domini; D virtus eorum, nisi
old-edition numerals: 376 after qui
other: Latin only, no Greek printed; begins mid-word cerem (dicerem); column number printed as 785

PG 12:784

mansionibus perveniunt filii Israel usque ad principium capiendae haereditatis. Principium vero capiendae haereditatis fuit, ubi Ruben et Gad, et dimidia tribus Manasse, accipiunt terram Galaad. Constat itaque numerus descensionis Christi, per quadraginta et duos patres secundum carnem, velut per quadraginta duas mansiones descendens usque ad nos, et per totidem mansiones ascensus filiorum Israel, usque ad haereditatis promissae principium. Quod si intellexisti quantum sacramenti numerus iste descensionis ascensionisque contineat, veni jam, et incipiamus per ea, quae descendit Christus ascendere, et primam mansionem istam facere, quam ille novissimam fecit, scilicet, qui natus ex Virgine est : et haec sit prima nobis mansio de Aegypto exire volentibus, in qua, relicto idolorum cultu, et daemoniorum, non deorum, veneratione, credimus Christum natum ex Virgine, et de Spiritu sancto, et Verbum carnem factum venisse in hunc mundum. Post haec jam proficere, et ascendere ad singulos quosque fidei et virtutum gradus nitamur. Quibus si tandiu immoremur, donec ad perfectum veniamus, in singulis virtutum gradibus mansionem fecisse dicemur, usquequo ad summum pervenientibus nobis institutionum profectuumque fastigium promissa compleatur haereditas.

halting-places the sons of Israel arrive at the beginning of taking possession of the inheritance. Now the beginning of taking possession of the inheritance was where Reuben and Gad, and the half tribe of Manasseh, receive the land of Gilead. Thus the number of the descent of Christ through forty-two fathers according to the flesh, descending unto us as through forty-two halting-places, agrees with the ascent of the sons of Israel through just as many halting-places unto the beginning of the promised inheritance. And if you have understood how great a mystery this number of the descent and the ascent contains, come now, and let us begin to ascend through those steps by which Christ descended, and to make as our first halting-place that which He made His last, namely, He Who was born of the Virgin: and let this be the first halting-place for us who wish to go forth out of Egypt, in which, having forsaken the worship of idols and the veneration of demons, not gods, we believe that Christ was born of the Virgin and of the Holy Spirit, and that the Word made flesh came into this world. After this let us now strive to advance and ascend to each several degree of faith and of the virtues. And if we tarry in these until we come to perfection, we shall be said to have made a halting-place in each degree of the virtues, until, when we arrive at the highest summit of instruction and progress, the promised inheritance is fulfilled.

4. Sed et anima cum de Aegypto vitae hujus proficiscitur, ut tendat ad terram repromissionis, pergit necessario ad illas, quae apud Patrem ab initio praeparatae sunt mansiones. Quarum credo memor Propheta, dicebat : « Haec memoratus sum, et effudi super me animam meam, quoniam ingrediar in locum tabernaculi admirabilis, usque ad domum Dei. » Istae sunt mansiones, et ista tabernacula, de quibus in alio loco dicit : « Quam amabilia sunt tabernacula tua, Domine virtutum! concupiscit et deficit anima mea in atria Domini. » Idcirco et in alio loco idem Propheta dicit : « Multum peregrinata est anima mea. » Intellige ergo, si potes, quae sint istae peregrinationes animae, in quibus cum quodam gemitu ac dolore peregrinari se diutius deflet. Sed hebescit harum intellectus et obscuratur, donec adhuc peregrinatur : tunc autem verius edocebitur, et verius intelliget quae fuerit ratio peregrinationis suae, cum regressa fuerit ad requiem suam, id est ad patriam suam paradisum : quod sub mysterio intuens Propheta dicebat : « Convertere, anima mea, in requiem tuam, quia Dominus benefecit tibi. » Sed interim peregrinatur et agit iter et conficit mansiones, utilitatis sine dubio

4. Moreover, when the soul also sets out from the Egypt of this life in order to press on towards the land of promise, it necessarily goes on to those mansions which have been prepared from the beginning with the Father. Mindful of these, I believe, the Prophet said: "These things I remembered, and poured out my soul over myself, because I shall enter into the place of the wonderful tabernacle, even unto the house of God." These are the mansions, and these the tabernacles, concerning which he says in another place: "How lovely are Thy tabernacles, O Lord of hosts! My soul longs and faints for the courts of the Lord." For this reason in another place also the same Prophet says: "My soul has long been a sojourner." Understand, therefore, if you can, what these sojournings of the soul are, in which with a certain groaning and sorrow it laments that it sojourns so long. Yet the understanding of these things grows dull and is darkened while it still sojourns; then, however, it will be taught more truly, and will more truly understand what the plan of its sojourning was, when it returns to its rest, that is, to its fatherland, paradise: beholding which in a mystery, the Prophet said: "Return, O my soul, unto your rest, because the Lord has dealt bountifully with you." But in the meantime it sojourns and pursues its journey and completes its halting-places, without doubt for the sake of some profit

Editors' notes and page, col. 784

Footnotes

(83) ‹anchor: Propheta, dicebat› · call in col 784

Psal. XLII, 5.

Ps. 42:5 (numbering as printed).

(printed under page 396)

(84) ‹anchor: in alio loco dicit› · call in col 784

Psal. LXXXIV, 2, 3.

Ps. 84:2–3 (numbering as printed).

(printed under page 396)

(85) ‹anchor: Propheta dicit› · call in col 784

Psal. XIX, 5.

Ps. 19:5 [as printed; the words quoted are Ps. 119 (Vulg.) / 120:6].

(printed under page 396)

(86) ‹anchor: Propheta dicebat› · call in col 784

Psal. CXV, 7.

Ps. 115:7 (Vulg. numbering as printed; Heb. 116:7).

(printed under page 396)

(67) ‹anchor: ad illas› · call in col 784

Codex Sancti Theodorici : « pergit necessario per quasdam vias, et certas quasque, ut diximus, conspiciet mansiones. Quarum credo, » etc. Codex Ebroicensis pro « conspiciet, » habet, « conficit. »

The codex of Saint-Thierry reads: "it necessarily goes on by certain ways, and will behold, as we said, certain dwelling-places. Of which I believe," etc. For "conspiciet" ("will behold") the Évreux codex has "conficit" ("completes").

(printed under page 396)

Page

running head: ORIGENIS
marginal letters: A mansionibus perveniunt filii; B Aegypto exire volentibus,; C initio praeparatae sunt; D ratio peregrinationis suae,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:785

alicujus causa per haec Dei promissionibus dispensata, sicut et quodam loco dicit : « Afflixi te, et cibavi te manna in deserto, quod nescierunt patres tui, ut dignosceretur quid est in corde tuo. » Istae ergo mansiones sunt, quibus iter e terris agitur ad coelum. Et quis ita invenitur idoneus, et divinorum conscius secretorum, qui possit itineris istius et ascensionis animae describere mansiones, et uniuscujusque loci vel labores explicare vel requies? Quomodo enim enarret quod post primam et secundam et tertiam mansionem insequatur adhuc Pharao, insequantur Aegyptii, et licet non comprehendant, tamen insectentur, et licet submersi sint, tamen insecuti sint? Quomodo enuntiet quod salvus effectus Dei populus, post aliquot mansiones primum cantaverit canticum dicens : « Cantemus Domino, gloriose enim honorificatus est, equum et ascensorem projecit in mare? » Sed haec, ut dixi, qui per singulas mansiones audeat aperire, et pro contemplatione nominum qualitates quoque conjicere mansionum, nescio si aut sensus dicentis ad mysteriorum pondus sufficiat, aut auditus capiat audientium. Quomodo enim vel occursus belli explicetur Amalecitarum, vel diversae tentationes, et illi quomodo enarrentur, quorum artus ceciderunt in deserto, et quod omnino non filii Israel, sed filii filiorum Israel, ad terram sanctam pervenire potuerunt, et omnis ille vetus populus cecidit, quibus conversatio et habitatio fuerat cum Aegyptiis, solus autem novus pervenit ad regnum qui ignorabat Aegyptios, exceptis sacerdotibus et Levitis? Si quis enim potuerit se in sacerdotum et Levitarum ordine collocare, si quis potuerit non habere portionem in terris ullam, nisi solum Dominum, iste non cadet in deserto, sed perveniet ad terram repromissionis. Unde et tu si vis non cadere in deserto, sed pervenire ad terram repromissionis patrum, sortem tuam non habeas in terra, nec sit tibi aliquid commune cum terra. Portio tua sit Dominus solus, et nunquam cades. Agitur ergo ascensio de Aegypto ad terram repromissionis, per quam, ut dixi, mysticis descriptionibus edocemur ascensum animae ad coelum et resurrectionis ex mortuis sacramentum.

dispensed through these things by the promises of God, just as He also says in a certain place: "I afflicted you, and fed you with manna in the wilderness, which your fathers knew not, that it might be known what is in your heart." These, therefore, are the halting-places by which the journey is made from earth to heaven. And who is found so qualified, and privy to the divine secrets, as to be able to describe the halting-places of this journey and of the ascent of the soul, and to explain either the labours or the rests of each several place? For how could he relate that after the first and the second and the third halting-place Pharaoh still pursues, the Egyptians pursue, and though they do not overtake, yet they press after, and though they have been drowned, yet they pursued? How could he declare that the people of God, having been saved, after several halting-places sang their first song, saying: "Let us sing unto the Lord, for He has been gloriously magnified; horse and rider He has cast into the sea"? But as for these things, as I have said, if anyone should dare to lay them open halting-place by halting-place, and from the contemplation of the names to conjecture also the qualities of the halting-places, I know not whether either the mind of the speaker would suffice for the weight of the mysteries, or the hearing of the listeners could take it in. For how could either the encounter of the war of the Amalekites be explained, or the diverse temptations, and how could those be spoken of whose limbs fell in the wilderness, and the fact that not the sons of Israel at all, but the sons of the sons of Israel, were able to attain to the holy land, and all that old people fell whose way of life and dwelling had been with the Egyptians, whereas only a new people attained to the kingdom, who knew not the Egyptians, except the priests and the Levites? For if anyone is able to place himself in the order of the priests and the Levites, if anyone is able to have no portion at all on earth save the Lord alone, that man will not fall in the wilderness, but will arrive at the land of promise. Hence you also, if you wish not to fall in the wilderness, but to arrive at the land of promise of the fathers, must not have your lot on earth, nor have anything in common with the earth. Let the Lord alone be your portion, and you shall never fall. An ascent, therefore, is made from Egypt to the land of promise, through which, as I have said, we are taught by mystical descriptions the ascent of the soul to heaven and the mystery of the resurrection from the dead.

5. Ponuntur autem et nomina mansionibus. Neque enim conveniens videbatur, ut omnis locus qui sub coelo, sive montium, sive collium, sive camporum nominibus uteretur : illa vèro ascensio qua anima ascendit ad regnum Dei, mansionum suarum nomina non haberet. Habet nomina mansionum mysticis aptata vocabulis, habet et deducentem se non

5. Moreover, names are also given to the halting-places. For it did not seem fitting that every place under heaven, whether of mountains, or of hills, or of plains, should use names, while that ascent whereby the soul ascends to the kingdom of God should not have names for its halting-places. It has names for its halting-places fitted with mystical designations, and it also has as its leader not

Editors' notes and page, col. 785

Footnotes

(87) ‹anchor: not visible in the page-foot image› · call in col 785 · scripture reference

Deut. VIII, 2. 3.

Deuteronomy 8:2–3.

(printed under page 397)

(88) ‹anchor: not visible in the page-foot image› · call in col 785 · scripture reference

Exod. XV, 1.

Exodus 15:1.

(printed under page 397)

(89) ‹anchor: not visible in the page-foot image› · call in col 785 · scripture reference

Psal. LXXVII, 14.

Psalm 77 (78):14.

(printed under page 397)

(68) ‹anchor: not visible in the page-foot image› · call in col 785

Codex Ebroicensis, «prima, et secunda, et tertia mansione.» Codex Sancti Theodorici, «post primam, et secundam, et tertiam mansionem.» In libris antea editis desideratur «post.»

The Évreux manuscript has "at the first, second and third stopping-place." The manuscript of Saint-Thierry has "after the first, second and third stopping-place." In the previously printed books "after" is missing.

(printed under page 397)

(69) ‹anchor: not visible in the page-foot image› · call in col 785

Mss. «honorificatus.» Libb. editi, «glorificatus.»

The manuscripts read "honorificatus" (honoured). The printed books read "glorificatus" (glorified).

(printed under page 397)

(70) ‹anchor: habeas in terra› · call in col 785

Codex S. Theodorici solum habet, «in deserto. Si pervenire vis ad repromissiones patrum, sortem tuam non habeas in terra.»

The Saint-Thierry manuscript has only: "in the desert. If you wish to reach the promises of the fathers, do not have your lot on earth."

(printed under page 397)

(71) ‹anchor: ex mortuis sacramentum› · call in col 785

Et resurrectionis ex mortuis sacramentum. Sic habet codex S. Theodorici. Libri editi, «ex resurrectionis ex mortuis sacramento.»

And the mystery of the resurrection from the dead. So the Saint-Thierry manuscript reads. The printed books have "from the mystery of the resurrection from the dead."

(printed under page 397)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A alicujus causa per; B primum cantaverit canticum; C lus autem novus; D 5. Ponuntur autem
old-edition numerals: 377 before 5.
other: Latin only, no Greek printed

PG 12:786

Moysen, et ipse enim quo iret ignorabat; sed columnam ignis et nubem; Filium scilicet Dei, et Spiritum sanctum, sicut et in alio loco Propheta dicit : « Ipse Dominus ducebat eos. » Talis ergo fiet beatae animae ascensus, cum submersi fuerint omnes Aegyptii et Amalecitae, atque universi qui impugnaverant eam : et per singulas quasque digrediens mansiones, illas scilicet multas quae dicuntur esse apud Patrem, illuminatur amplius ex una ad aliam veniens, majora semper illuminationis augmenta conquirit, usquequo assueta sit ipsius veri luminis quod illuminat omnem hominem, intuitum pati, et mirae majestatis ferre fulgorem. Si vero ad secundam, de qua superius memoravimus, expositionem redeamus, et animae in hac vita positae per haec doceri intelligamus profectus, quae conversa de gentili vita, non tam Moysen quam legem Dei, nec Aaron, sed sacerdotem illum qui permanet in aeternum sequitur; antequam ad perfectum veniat, in eremo habitat; ubi scilicet exerceatur in praeceptis Domini, et ubi fides ejus per tentationes probetur. Ubi cum vicerit unam tentationem, et fides ejus in ea fuerit probata, inde venit ad aliam, et quasi de una mansione ad alteram transit, et ibi cum obtinuerit quae acciderint, et fideliter tulerit, pergit ad aliam; et ita per singula quaeque tentamenta vitae ac fidei prosecuta, mansiones habere dicitur : in quibus per singula virtutum quaeruntur augmenta : et impletur in iis illud quod scriptum est : « Ibunt de virtute in virtutem, » usquequo perveniatur ad ultimum, imo ad summum gradum virtutum, et transeatur flumen Dei, ac promissa suscipiatur haereditas.

Moses—for he himself did not know whither he was going—but the pillar of fire and the cloud, namely, the Son of God and the Holy Spirit, just as in another place also the Prophet says: "The Lord Himself led them." Such, therefore, will be the ascent of the blessed soul, when all the Egyptians and Amalekites, and all who had fought against it, have been drowned: and passing through each several mansion—namely, those many which are said to be with the Father—it is illuminated more and more as it comes from one to another, and ever acquires greater increases of illumination, until it becomes accustomed to endure the gaze of that true Light itself which enlightens every man, and to bear the splendour of its wondrous majesty. If, however, we return to the second exposition, of which we made mention above, and understand that through these things is taught the progress of the soul placed in this life, which, converted from the Gentile life, follows not so much Moses as the law of God, nor Aaron, but that Priest Who abides for ever; before it comes to perfection, it dwells in the wilderness, where, namely, it may be exercised in the precepts of the Lord, and where its faith may be proved through temptations. When it has overcome one temptation there, and its faith has been proved in it, from thence it comes to another, and passes as it were from one halting-place to another; and when it has prevailed over the things that have befallen it there, and has borne them faithfully, it goes on to another; and thus, having followed through each several trial of life and faith, it is said to have halting-places, in which step by step increases of the virtues are sought; and there is fulfilled in them that which is written: "They shall go from strength to strength," until one arrives at the last, nay, at the highest degree of the virtues, and crosses the river of God, and receives the promised inheritance.

6. Duplici igitur expositione utentes, omnem hunc qui recitatus est considerare debemus ordinem mansionum, ut ex utroque sit animae nostrae profectus, agnoscentibus ex iis vel haec vita, quae ex conversione erroris legem Dei sequitur, qualiter agi debeat, vel futurae spei quae ex resurrectione promittitur, quanta sit exspectatio. Sic enim puto quod iis quae leguntur, digna sancti Spiritus legibus intelligentia doceatur. Nam scire in deserto illo qui dictus sit locus ille, ubi, verbi gratia, applicuerunt tunc transeuntes filii Israel, quid mihi utilitatis affert, aut quid legentibus ex hoc profectus, et legem Dei die ac nocte meditantibus conferatur? maxime cum videamus tantam fuisse curam Domino de istis mansionibus perscribendis, ut descriptio earum secundo jam loco divinis legibus inderetur. Commemorata sunt enim nomina ista, licet in nonnullis immutata, jam tunc cum per loca singula elevasse

6. Using, therefore, the twofold exposition, we ought to consider this whole order of the halting-places which has been read aloud, so that from both there may be progress for our soul, as we recognize from them both how this life, which out of conversion from error follows the law of God, ought to be conducted, and how great is the expectation of the future hope which is promised from the resurrection. For thus I think that from the things which are read a meaning worthy of the laws of the Holy Spirit is taught. For to know what that place in yonder wilderness was called where, for example, the sons of Israel then encamped as they passed through—what profit does it bring me, or what progress is conferred from this upon those who read and meditate upon the law of God day and night? Especially when we see that the Lord had such great care for writing down these halting-places thoroughly that the description of them was inserted now for a second time in the divine laws. For these names were recounted, though changed in some instances, already at the time when through each several place

Editors' notes and page, col. 786

Footnotes

(90) ‹anchor: quod scriptum est› · call in col 786 · scripture reference

Psal. LXXXIV, 7.

Psalm 84 (83):7 [Vulgate numbering; Hebrew Ps 84:7].

(printed under page 397)

(72) ‹anchor: not visible in the page-foot image› · call in col 786

Codex S. Theodorici, «ut per singulas .... illuminetur amplius.»

The Saint-Thierry manuscript: "that through the several ... it may be more fully enlightened."

(printed under page 397)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A Moysen, et ipse; B doceri intelligamus profectus,; C de virtute in; D fert, aut quid
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:787

dicuntur filii Israel de illo loco, et applicuisse : sed et nunc iterum per verbum Domini describi jubentur a Moyse. Unde et hoc ipsum quod secundo repetitur ista descriptio, satis congrue mihi videtur ad mysterium expositionis hujus quam proposuimus : bis enim repetuntur, ut duas animae ostenderent vias; unam qua in carne posita per legem Dei in virtutibus exercetur, et per gradus quosdam profectuum ascendens pergit, ut diximus, de virtute in virtutem, et ipsis profectibus quasi mansionibus utitur; aliam vero qua post resurrectionem ascensura ad coelos non subito nec importune ad summa conscendit, sed per multas deducitur mansiones, in quibus illuminata per singulas et augmento semper splendoris accepto, in unaquaque mansione illustrata sapientiae lumine usque ad ipsum perveniat luminum Patrem. « Exierunt ergo, inquit, filii Israel cum virtute sua. » Erat cum illis virtus illa quae dixerat : « Tecum descendam in Aegyptum; » et quia erat cum illis ista virtus, propterea dicit Propheta : « Et non erat in tribubus eorum infirmans. » Exierant autem in manu Moysi et Aaron. Ad exeundum de Aegypto non sufficit una manus Moysi, quaeritur et manus Aaron. Moyses indicat scientiam legis, Aaron sacrificandi Deo et immolandi peritiam. Opus est ergo, ut exeuntes de Aegypto non solum scientiam legis et fidei, sed operum quibus Deo placetur fructus habeamus. Ideo enim et manus commemoratur Moysi et Aaron, ut opera per manus intelligas. Etenim si exiens de Aegypto, et conversus ad Deum abjiciam superbiam, per manus Aaron taurum Deo sacrificavi. Si petulantiam lasciviamque peremero, hircum Domino jugulasse me Aaron manibus credam. Si libidinem vicero, vitulum; si stultitiam, ovem immolasse videbor. Sic ergo cum animae vitia purgantur, manus Aaron operatur in nobis; et manus Moysi nobiscum est, cum ad haec ipsa intelligenda illuminamur ex lege. Et ideo utraque manus necessaria est de Aegypto exeuntibus, ut inveniatur in eis non solum fidei et scientiae, sed et actuum operumque perfectio; et tamen utraeque hae non sunt duae manus, sed una. In manu enim Moysi et Aaron eduxit eos Dominus, et non in manibus Moysi et Aaron, unum enim opus utriusque manus est, atque una perfectionis expletio.

the sons of Israel are said to have broken camp from that place, and to have encamped; yet now also they are again commanded by the word of the Lord to be described by Moses. Hence this very fact also, that this description is repeated a second time, seems to me to agree well enough with the mystery of this exposition which we have set forth: for they are repeated twice in order to show the two ways of the soul: one, whereby, placed in the flesh, it is exercised in the virtues through the law of God, and ascending by certain degrees of progress goes on, as we have said, from strength to strength, and uses those very advances as halting-places; and the other, whereby, when about to ascend to the heavens after the resurrection, it does not climb to the highest point suddenly or unseasonably, but is led through many mansions, in which, illuminated through each one and ever receiving an increase of splendour, enlightened in every single mansion by the light of wisdom, it may arrive even at the Father of lights Himself. "The sons of Israel, therefore," it says, "went forth with their power." With them was that Power which had said: "I will go down with you into Egypt"; and because that Power was with them, for that reason the Prophet says: "And there was not one feeble person in their tribes." Now they had gone forth by the hand of Moses and Aaron. For going forth out of Egypt the one hand of Moses does not suffice; the hand of Aaron also is required. Moses indicates the knowledge of the law, Aaron skill in sacrificing and offering victims to God. There is need, therefore, that as we go forth out of Egypt we should have not only the knowledge of the law and of faith, but also the fruit of works whereby God is pleased. For on this account the hand of Moses and Aaron is mentioned, that by "hand" you may understand works. For if, going forth out of Egypt and converted to God, I cast away pride, through the hands of Aaron I have sacrificed a bull to God. If I slay wantonness and lasciviousness, I may believe that I have slaughtered a he-goat to the Lord by the hands of Aaron. If I overcome lust, I shall seem to have offered a calf; if folly, a sheep. Thus, therefore, when the vices of the soul are purged away, the hand of Aaron works in us; and the hand of Moses is with us when we are enlightened out of the law to understand these very things. And for this reason either hand is necessary for those going forth out of Egypt, so that there may be found in them perfection not only of faith and knowledge, but also of actions and works; and yet these two are not two hands, but one. For by the hand of Moses and Aaron the Lord brought them out, and not by the hands of Moses and Aaron, because the work of both hands is one, and there is one fulfilment of perfection.

7. « Et scripsit, inquit, Moyses profectiones et mansiones eorum, per verbum Domini. » Scripsit ergo haec per verbum Domini, ut legentes nos, et videntes quantae nobis immineant profectiones ad iter quod ducit ad regnum, praeparemus nos ad vitam hanc, et considerantes iter quod nobis immineat, non segniter nec remisse vitae nostrae tempus permittamus absumi, ne forte dum in his mundi vanitatibus immoramur, et singulis quibusque quae ad visum vel auditum, vel etiam quae

7. "And Moses," it says, "wrote their departures and their halting-places, by the word of the Lord." He wrote these things, therefore, by the word of the Lord, so that we, reading them and seeing how great are the departures that await us on the journey which leads to the kingdom, may prepare ourselves for this life, and, considering the journey which awaits us, may not slothfully or slackly allow the time of our life to be consumed, lest perhaps, while we linger in these vanities of the world, and take delight in each of the several things that come to sight or hearing, or even that

Editors' notes and page, col. 787

Footnotes

(91) ‹anchor: not visible in the page-foot image› · call in col 787 · scripture reference

Num. XXXIII, 1.

Numbers 33:1.

(printed under page 398)

(92) ‹anchor: not visible in the page-foot image› · call in col 787 · scripture reference

Gen. XLVI, 4.

Genesis 46:4.

(printed under page 398)

(93) ‹anchor: not visible in the page-foot image› · call in col 787 · scripture reference

Psal. CV, 37.

Psalm 105 (106):37.

(printed under page 398)

(94) ‹anchor: Et scripsit, inquit› · call in col 787 · scripture reference

Num. XXXIII, 2.

Numbers 33:2.

(printed under page 398)

(95) ‹anchor: not visible in the page-foot image› · call in col 787 · scripture reference

Luc. XII, 18, 19, 20.

Luke 12:18, 19, 20.

(95*) ‹anchor: not visible in the page-foot image› · call in col 787 · scripture reference Ephes. VI, 12.

Ephesians 6:12.

(printed under page 398)

(73) ‹anchor: mundi vanitatibus› · call in col 787

Idem ms., «dum in hujusmodi vanitatibus.»

The same manuscript: "while in vanities of this kind."

(printed under page 398)

Page

running head: ORIGENIS
marginal letters: A dicuntur filii Israel; B mansione illustrata sapientiae; C Aegypto, et conversus; D et Aaron, unum
old-edition numerals: 378 after permittamus
other: Latin only, no Greek printed

PG 12:788

ad tactum atque odoratum gustumque veniunt, delectamur, labantur dies, tempus praetereat, et non occurramus omne spatium imminentis itineris explicare, et deficiamus in medio, atque accidat nobis illud quod de quibusdam refertur, qui pervenire non potuerunt, sed artus eorum ceciderunt in deserto. Iter ergo agimus, et idcirco devenimus in hunc mundum, ut transeamus de virtute ad virtutem : non ut permaneamus pro terrenis in terra, sicut et ille qui dicebat : « Destruam horrea mea, et alia majora aedificabo, et dicam animae meae : Anima, habes multa bona reposita in annos multos, manduca, et bibe, et laetare, ne forte dicat et nobis Dominus, sicut illi : Stulte, hac nocte auferetur a te anima tua. » Non dixit in hac die, sed in hac nocte. In nocte enim perimitur et hic, sicut primogenita Aegyptiorum, tanquam qui dilexerit mundum, et tenebras ejus, et particeps fuerit rectorum mundi hujus tenebrarum harum. Tenebrae autem et nox mundus iste appellatur pro iis qui in ignorantia vivunt, nec lumen recipiunt veritatis. Qui autem tales sunt, de Ramesse non proficiscuntur, nec transeunt ad Sochoth.

come to touch and smell and taste, the days slip away, the time passes by, and we fail to accomplish the whole space of the journey that lies before us, and faint in the midst of it, and there befalls us that which is related of certain men who were not able to arrive, but their limbs fell in the wilderness. We are making a journey, therefore, and for this reason we have come into this world, that we may pass from strength to strength: not that we may remain on earth for earthly things, like him who said: "I will pull down my barns, and build others greater, and I will say to my soul: Soul, you have much goods laid up for many years; eat, and drink, and be merry," lest perhaps the Lord say to us also, as to him: "Fool, this night your soul shall be required of you." He did not say "in this day," but "in this night." For in the night this man also is destroyed, like the firstborn of the Egyptians, as one who loved the world and its darkness, and was a partaker with the rulers of this world of this darkness. For this world is called darkness and night in regard to those who live in ignorance and do not receive the light of truth. And those who are such do not set out from Rameses, nor cross over to Succoth.

8. Videamus tamen prius quando proficiscuntur filii Israel ex Ramesse. « Mense, inquit, primo, quinta decima die mensis. » Per praeceptum Domini quartadecima die mensis egerant Pascha in Aegypto, jugulantes agnum pridie quam proficiscerentur, et initium quodammodo festivitatis adhuc in Aegypto positi gerunt. Sequenti ergo die, qui est primus dies Azymorum, quinta decima die mensis primi proficiscuntur de Ramesse, et veniunt in Sochoth, ut ibi faciant festivitatis Azymorum diem. « Quis sapiens et intelliget haec? sensatus et cognoscet ea? » Imo quis est qui haec vel ex parte cognoscat, sicut Apostolus dicit : « Ex parte scimus, et ex parte prophetamus? » Quis intelligit quomodo ex parte dies festos agimus, ut nemo nos judicet in parte diei festi, aut Neomeniae, aut Sabbati? Omnis namque dies festus qui in terris ab hominibus geritur, in parte, non in integro, neque perfecto festivitatis titulo geritur : sed cum exieris de Aegypto ista, tunc erit tibi perfecta festivitas, tunc azyma sinceritatis et veritatis ad perfectum curabis, tunc Pentecostes diem in eremo ages, et tunc forte primum mannae cibum coelestem suscipies, ac singulas quasque festivitates geres, de quibus jam superius, ut potuimus, dictum est. Scito tamen quoniam post illud pascha quod in Aegypto factum est, semel invenimus in deserto pascha curatum, cum lex data est, et aliud, sicut observavimus in Numeris, post haec jam nusquam geri, nisi in terra repromissionis. Igitur quinta decima die mensis primi, sequenti post Pascha die, qui est primus Azymorum dies, profecti sunt filii Israel de Ramesse, « in manu, inquit, excelsa, in conspectu

8. Let us see first, however, when the sons of Israel set out from Rameses. "In the first month," it says, "on the fifteenth day of the month." By the commandment of the Lord they had kept the Passover in Egypt on the fourteenth day of the month, slaughtering the lamb on the day before they set out, and while still placed in Egypt they celebrate in some measure the beginning of the festival. On the following day, therefore, which is the first day of Unleavened Bread, on the fifteenth day of the first month, they set out from Rameses, and come to Succoth, so that there they may keep the day of the festival of Unleavened Bread. "Who is wise, and will understand these things? prudent, and will know them?" Nay, who is there that knows these things even in part, as the Apostle says: "We know in part, and we prophesy in part"? Who understands how we keep festival days in part, so that no one may judge us in part of a festival day, or of a New Moon, or of a Sabbath? For every festival day which is celebrated on earth by men is celebrated in part, not in the whole nor with the perfect title of a festival; but when you go forth out of this Egypt, then you will have the perfect festival, then you will keep the unleavened bread of sincerity and truth to perfection, then you will celebrate the day of Pentecost in the wilderness, and then perhaps for the first time you will receive the heavenly food of manna, and will celebrate each several festival, concerning which we have already spoken above so far as we were able. Yet know that after that Passover which was kept in Egypt, we find the Passover celebrated once in the wilderness, when the law was given, and another, as we have observed in Numbers, is never celebrated after these things save in the land of promise. Therefore on the fifteenth day of the first month, on the day following the Passover, which is the first day of Unleavened Bread, the sons of Israel set out from Rameses, "with a high hand," it says, "in the sight

Editors' notes and page, col. 788

Footnotes

(96) ‹anchor: Mense, inquit› · call in col 788 · scripture reference

Num. XXXIII, 3.

Numbers 33:3.

(printed under page 398)

(97) ‹anchor: et cognoscet ea› · call in col 788 · scripture reference

Osee XIV, 10.

Hosea 14:10 (14:9 in English Bibles).

(printed under page 398)

(98) ‹anchor: Apostolus dicit› · call in col 788 · scripture reference

I Cor. XIII, 9.

1 Corinthians 13:9.

(printed under page 398)

(99) ‹anchor: in manu, inquit› · call in col 788 · scripture reference

Num. XXXIII, 3.

Numbers 33:3.

(printed under page 398)

Page

running head: ORIGENIS
marginal letters: A ad tactum atque; B nocte enim perimitur; C Aegypto positi gerunt.; D curabis, tunc Pentecostes
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word conspe- (conspectu)
other: the word conspectu was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 789

PG 12:789

omnium Aegyptiorum. » Quae est manus excelsa? Et alibi enim dicit : « Exaltetur manus tua. » Ubi non est humanum opus nec terrenum, sed divinum, ibi manus excelsa nominatur. Per manus namque opus intelligi, saepe jam dictum est. In manu ergo excelsa, in conspectu omnium Aegyptiorum profecti sunt. « Et Aegyptii, inquit, sepeliebant mortuos suos; » viventes autem sequebantur Dominum Deum suum. Post haec dicitur quia « et in diis eorum fecit Dominus vindictam. » Sed et in Exodo ita dicit : « Et in omnibus diis Aegyptiorum faciet Dominus vindictam. » Hic autem dicit quia fecit in eos Dominus vindictam. « Sunt quidam qui dicuntur dii sive in coelo, sive in terra, » Apostolus ait. Sed et in Psalmis dicitur : « Omnes dii gentium, daemonia. » Non ergo simulacra, sed daemones qui simulacris assident, deos dicit in quos fecit Dominus vindictam. Sed velim requirere quomodo Deus vindictam faciat in daemones, cum utique vindictae dies et judicii nondum advenerit. Sed hanc ego puto in daemones fieri vindictam, cum is qui ab illis deceptus fuerat ut idola coleret, per verbum Domini conversus Dominum colit; et ex ipso opere conversionis, in eum vindicta qui deceperat, datur. Similiter si is qui a daemonibus deceptus fuerat ad fornicandum, convertatur ad pudicitiam, diligat castitatem, errasse se defleat, poenitentiae ipsius lacrymis utitur et incenditur daemon, et sic vindicta datur in deceptionis auctorem. Similiter etiam si quis de superbia ad humilitatem, de profusione ad parcimoniam redeat, per haec singula daemones, qui se in haec deceperant, flagellat et cruciat. Quantis eos putatis agi tormentis, si quem videant, secundum verbum Domini, vendere omnia sua quae possidet, et dare pauperibus et tollere crucem suam, et sequi Christum! Super omnia vero eis est tormentorum genera, et super omnes poenas, si quem videant verbo Dei operam dare, scientiam divinae legis et mysteria Scripturarum intentis studiis perquirentem : in hoc eorum omnis flamma est, in isto uruntur incendio, quoniam quidem ignorantiae tenebris humanas obscuraverant mentes, et haec obtinuerant, ut Deus quidem ignoraretur, ad ipsos vero divini cultus studia transferrentur. Quae putas in illos vindicta datur, quae infertur eis flamma poenarum, cum vident haec lumine veritatis aperiri, et fraudis suae nebulas per agnitionem legis divinae reserari? Possident enim cunctos qui in ignorantia vivunt : et non solum illos qui adhuc in ignorantia sunt, sed ingerunt se saepe etiam iis qui agnoverunt Deum, et rursus in iis opera ignorantiae

of all the Egyptians." What is a "high hand"? For elsewhere also it says: "Let Thy hand be exalted." Where the work is neither human nor earthly, but divine, there it is called a "high hand." For that "work" is understood by "hand" has already often been said. With a high hand, therefore, they set out in the sight of all the Egyptians. "And the Egyptians," it says, "were burying their dead"; whereas the living followed the Lord their God. After these things it is said that "on their gods also the Lord executed vengeance." Moreover, in Exodus also it speaks thus: "And on all the gods of the Egyptians the Lord will execute vengeance." Here, however, it says that the Lord executed vengeance on them. "There are some that are called gods, whether in heaven or on earth," says the Apostle. And in the Psalms also it is said: "All the gods of the Gentiles are demons." Therefore it calls not the images, but the demons who sit beside the images, the gods on whom the Lord executed vengeance. Yet I should like to inquire how God executes vengeance on the demons, seeing that the day of vengeance and judgement has certainly not yet arrived. But I think that this vengeance is executed on the demons when he who had been deceived by them into worshipping idols, converted through the word of the Lord, worships the Lord; and from the very work of conversion vengeance is inflicted upon him who had deceived him. Similarly, if he who had been deceived by the demons into committing fornication is converted to chastity, loves purity, and weeps for having gone astray, by the tears of his repentance the demon is burned and set on fire, and thus vengeance is inflicted upon the author of the deception. Similarly also, if anyone returns from pride to humility, from prodigality to frugality, through each of these things he scourges and tortures the demons who had deceived him into them. By how great torments do you think they are driven if they see someone, according to the word of the Lord, sell all that he possesses and give to the poor, and take up his cross and follow Christ! Above all kinds of torments, however, and above all punishments is it to them if they see someone devoting himself to the word of God, searching with eager study into the knowledge of the divine law and the mysteries of the Scriptures: in this is their whole flame, in this conflagration are they burned, seeing that they had darkened human minds with the darkness of ignorance, and had achieved this, that God indeed should be unknown, while the zeal of divine worship should be transferred to themselves. What vengeance do you think is inflicted upon them, what flame of punishments is brought upon them, when they see these things laid open by the light of truth, and the clouds of their deceit dispelled through the knowledge of the divine law? For they possess all who live in ignorance; and not only those who are still in ignorance, but they often thrust themselves even upon those who have come to know God, and again in them the works of ignorance

Editors' notes and page, col. 789

Footnotes

(1) ‹anchor: not visible in the page-foot image› · call in col 789 · scripture reference

Psal. X, 12.

Psalm 10 (9):12 [as printed].

(printed under page 399)

(2) ‹anchor: not visible in the page-foot image› · call in col 789 · scripture reference

Num. XXXIII, 4.

Numbers 33:4.

(printed under page 399)

(3) ‹anchor: not visible in the page-foot image› · call in col 789 · scripture reference

ibid.

Ibid.

(printed under page 399)

(4) ‹anchor: not visible in the page-foot image› · call in col 789 · scripture reference

I Cor. VIII, 5.

1 Corinthians 8:5.

(printed under page 399)

(5) ‹anchor: not visible in the page-foot image› · call in col 789 · scripture reference

Psal. XCVI, 5.

Psalm 96 (95):5 [as printed].

(printed under page 399)

(74) ‹anchor: not visible in the page-foot image› · call in col 789

Sed velim requirere quomodo Deus vindictam faciat in dæmones, cum utique vindictæ dies et judicii nondum advenerit. Vide Origenianorum lib. II, quæst. 5, num. 22.

But I should like to ask how God takes vengeance on the demons, since the day of vengeance and judgement has surely not yet come. See the Origeniana, book II, question 5, no. 22.

(printed under page 399)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A ctu omnium Aegyptiorum. »; B tium, daemonia. » Non; C de profusione ad; D rentur. Quae putas
old-edition numerals: 379 before agnoverunt
other: Latin only, no Greek printed; begins mid-word ctu (conspectu); ends mid-word igno- (ignorantiae)

PG 12:790

conantur operari. Neque enim sine ipsis consummatur omne peccatum. Nam cum adulterium quis committit, non est utique sine daemone : vel cum ira immoderata raptatur, vel cum diripit aliena : et qui sedens adversus proximum suum detrahit, et adversum filium matris suae ponit scandalum, non est sine daemone. Et ideo omnimode agendum est nobis, ne forte Aegyptiorum primogenita, vel deos eorum quos Dominus percussit et exstinxit, resuscitemus in nobis, si eis locum dederimus operandi in nobis ea quae odit Deus. Si autem ab his omnibus contineamus nos, eo modo quo superius diximus, dedit vindictam in omnibus diis Aegyptiorum, poenasque ex nostra emendatione et conversione daemones suscipiunt.

they strive to work. For no sin at all is consummated without them. For when anyone commits adultery, he is certainly not without a demon; or when he is carried away by immoderate anger, or when he plunders the goods of others; and he who sits and speaks evil against his neighbour, and lays a stumbling-block against his mother's son, is not without a demon. And therefore we must strive in every way, lest perhaps we revive in ourselves the firstborn of the Egyptians, or their gods whom the Lord struck down and extinguished, if we give them room to work in us the things which God hates. But if we restrain ourselves from all these things, in the manner we spoke of above, He has executed vengeance on all the gods of the Egyptians, and from our amendment and conversion the demons suffer punishment.

9. Exeunt ergo ex Aegypto filii Israel, et proficiscentes ex Ramesse veniunt in Sochoth. Profectionis hic ordo, et distinctio mansionum, valde necessaria et observanda est iis qui sequuntur Deum, et de virtutum profectibus cogitant. De quo ordine memini quod jam et in aliis, cum aedificationis causa aliqua loqueremur, quae Dominus dare dignatus est, prosecuti sumus. Sed et nunc paucis iterum orantibus vobis commonebimus. Fit ergo prima profectio ex Ramesse, et sive de hoc mundo anima proficiscens ad futurum saeculum pergit, sive ab erroribus vitae ad viam virtutis et agnitionis convertitur, ex Ramesse proficiscitur. Ramesse enim in nostra lingua dicitur commotio turbida, vel commotio tineae. In quo utique ostenditur, quod omnia in hoc mundo in commotionibus et perturbationibus posita sunt, et in corruptela : hoc enim tinea indicat. In quibus non oportet residere animam, sed proficisci, et venire in Sochoth. Sochoth autem interpretatur tabernacula. Igitur primus animae profectus est ut auferatur a commotione terrena, et sciat sibi tanquam peregrinanti in tabernaculis habitandum, quo velut in procinctu posita adversus insidiantes expedita occurrere possit et libera. Inde jam ubi se sentit esse praeparatam, proficiscitur ex Sochoth et applicat in Buthan. Buthan convallis appellatur. Virtutum diximus in his esse profectum. Virtus non nisi exercitiis et labore conquiritur, nec tantum in prosperis, quantum in adversis probatur. Venitur ad convallem. In convallibus autem et in inferioribus locis certamen habetur adversus diabolum et contrarias potestates. In convalli ergo agon gerendus est, et in convalli pugnandum est. Denique et Abraham in valle Salinarum pugnavit adversum barbaros reges, et ibi victoriam consecutus est. Descendit ergo viator

9. The sons of Israel, therefore, go forth out of Egypt, and setting out from Rameses they come to Succoth. This order of departure, and the distinction of the halting-places, is very necessary and is to be observed by those who follow God and reflect upon progress in the virtues. Concerning this order I remember that already in other discourses also, when we were speaking some things for the sake of edification, we set forth what the Lord deigned to grant. Yet now also, as you pray, we shall again call it to mind in a few words. The first departure, therefore, is made from Rameses; and whether the soul, setting out from this world, goes on to the age to come, or is converted from the errors of life to the way of virtue and knowledge, it sets out from Rameses. For Rameses in our tongue is called "troubled commotion," or "the commotion of a moth." In this it is assuredly shown that all things in this world are placed in commotions and perturbations, and in corruption: for this is what the moth indicates. In these things the soul ought not to remain seated, but to set out and come to Succoth. Now Succoth is interpreted "tabernacles." Therefore the first progress of the soul is that it be taken away from earthly commotion, and know that as a sojourner it must dwell in tabernacles, so that, placed as it were in readiness for battle, it may go to meet those who lie in wait for it unencumbered and free. From thence, when once it feels itself to be prepared, it sets out from Succoth and encamps in Etham. Etham is called a "valley." We have said that in these things there is progress in the virtues. Virtue is not acquired save by exercises and labour, nor is it proved so much in prosperity as in adversity. One comes to the valley. Now in valleys and in lower places the contest is waged against the devil and opposing powers. In the valley, therefore, the struggle must be carried on, and in the valley the battle must be fought. Finally, Abraham also fought in the Valley of Salt against the barbarian kings, and there won the victory. Therefore this traveller

Editors' notes and page, col. 790

Footnotes

(6) ‹anchor: victoriam consecutus est› · call in col 790 · scripture reference

Gen. XIV.

Genesis 14.

(printed under page 399)

(75) ‹anchor: vel commotio tineæ› · call in col 790

Ramesse enim in nostra lingua dicitur commotio turbida, vel commotio tineæ. Nimirum a רעם «commoveri, percelli,» et סס «tinea, blatta.»

For Ramesse in our tongue means "a troubled commotion" or "the commotion of the moth." That is, from ra'am, "to be shaken, to be struck," and sas, "moth, grub."

(printed under page 399)

(76) ‹anchor: interpretatur tabernacula› · call in col 790

Sochoth autem interpretatur tabernacula. Radix est סכך «texit, obtexit,» unde סכה «tugurium, tabernaculum,» et in plurali סכות «tabernacula.»

And Sochoth is interpreted "tents." The root is sakak, "he covered, he overspread," whence sukkah, "hut, tent," and in the plural sukkoth, "tents."

(printed under page 399)

(77) ‹anchor: convallis appellatur› · call in col 790

Buthan convallis appellatur. In Hebræo legitur באתם «in Etham.» Apud LXX legitur βουθὰν, quod, cur «convallis» appellari possit, non video.

Buthan is called "valley." In the Hebrew it reads be'etham, "in Etham." In the Septuagint it reads Bouthan, and I do not see why that could be called "valley."

(printed under page 399)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A rantiae conantur operari.; B 9. Exeunt ergo; C in hoc mundo; D adversis probatur. Venitur
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word rantiae (ignorantiae); ends mid-word via- (viator)
other: the word viator was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 791

PG 12:791

hic noster ad eos qui in profundis sunt et in imis, non ut ibi demoretur, sed ut ibi victoriam consequatur. Profecti sunt autem ex Buthan, et applicuerunt ad os Iroth. Iroth vicus interpretatur. Nondum enim venitur ad civitatem, nec quae perfecta sunt jam tenentur, sed interim primo parva quaeque capiuntur. Hic est enim profectus, ut a parvis ad magna veniatur. Venitur ergo ad Iroth, hoc est ad ingressum primum vici, quod est initium conversationis, et abstinentiae mediocris. Periculosa est namque in initiis grandis et immoderata abstinentia. Iroth autem haec posita est contra Beelsephon, et contra Magdalum. Beelsephon interpretatur ascensio speculae, sive turris. A parvis ergo ascenditur ad magna, et nondum in ipsa specula, sed contra speculam, id est in conspectu speculae posita est. Speculari enim incipit, et prospicere spem futuram et altitudinem profectuum contemplari, et paulatim crescit, dum plus spe nutritur quam laboribus fatigatur. Quae statio, sive mansio contra Magdalum est, nondum in ipso Magdalo. Magdalum enim magnificentia dicitur. Habens ergo in conspectu et ascensionem speculae, et magnificentiam rerum futurarum, spebus, ut diximus, ingentibus pascitur et nutritur. In profectionibus enim est, non in perfectione jam posita.

of ours goes down to those who are in the depths and in the lowest places, not that he may tarry there, but that he may win the victory there. Now they set out from Etham, and encamped at the mouth of Hiroth. Hiroth is interpreted "village." For one does not yet come to a city, nor are the things that are perfect yet held, but in the meantime at first all the small things are grasped. For this is progress, that from small things one should come to great. One comes, therefore, to Hiroth, that is, to the first entrance of the village, which is the beginning of a way of life, and of moderate abstinence. For great and immoderate abstinence is dangerous in the beginnings. Now this Hiroth is situated over against Baal-zephon, and over against Migdol. Baal-zephon is interpreted "the ascent of a watchtower," or "of a tower." From small things, therefore, one ascends to great, and the soul is not yet placed on the watchtower itself, but over against the watchtower, that is, in sight of the watchtower. For it begins to keep watch, and to look forward to the future hope, and to contemplate the height of its advances, and little by little it grows, while it is nourished more by hope than wearied by labours. And this station or halting-place is over against Migdol, not yet in Migdol itself. For Migdol is called "magnificence." Having, therefore, in sight both the ascent of the watchtower and the magnificence of things to come, it is fed and nourished, as we have said, by vast hopes. For it is placed in departures, not yet in perfection.

10. Post haec proficiscuntur de Iroth, et transeunt per medium maris Rubri, et applicuerunt ad amaritudines. Diximus tempus profectuum, tempus esse periculorum. Quam molesta tentatio transire per medium mare, videre fluctus in cumulum crescere, audire undarum insanientium voces et strepitus : sed tamen si sequaris Moysen, id est legem Dei, aquae tibi murus dextera laevaque fient, et iter invenies per siccum in medio mari. Sed et illud iter coeleste quod agere dicimus animam, potest fieri ut habeat aliquid aquarum, potest fieri ut ibi inveniantur undae; est enim ibi pars aliqua aquarum, et pars aliqua sub coelo; et nos interim harum quae sub coelo sunt aquarum undas fluctusque perferimus : Deus viderit si illae quietae sunt et placidae, nec aliquibus ventis flantibus excitantur. Sed nos interim, cum venerimus ad transitum maris, etiamsi videamus Pharaonem et Aegyptios insequentes, nihil trepidemus, nullus de his metus, nulla formido sit. Credamus tantum in unum verum Deum, et quem misit Filium suum Jesum Christum. Quod et si dicatur populus Deo credidisse et famulo ejus Moysi, credimus et nos secundum hoc etiam Moysi, id est legi Dei et prophetis. Constans ergo esto, et paulo post videbis Aegyptios

10. After these things they set out from Hiroth, and cross through the midst of the Red Sea, and encamped at "bitternesses." We have said that the time of progress is a time of perils. How troublesome a temptation it is to cross through the midst of the sea, to see the waves rising into a heap, to hear the voices and roarings of the raging billows! Yet if you follow Moses, that is, the law of God, the waters will become a wall for you on the right hand and on the left, and you will find a way through the dry ground in the midst of the sea. Moreover, that heavenly journey also which we say the soul makes may possibly have something of waters, it may possibly be that waves are found there; for there is some part of the waters there, and some part under the heaven; and in the meantime we endure the billows and waves of these waters which are under the heaven: God knows whether those others are quiet and calm, and are not stirred up by any blowing winds. But in the meantime, when we come to the crossing of the sea, even though we see Pharaoh and the Egyptians pursuing, let us not tremble at all, let there be no fear of them, no terror. Let us only believe in the one true God, and in His Son Jesus Christ Whom He has sent. And even if the people are said to have believed in God and in His servant Moses, according to this we also believe in Moses, that is, in the law of God and the prophets. Be steadfast, therefore, and a little while after you will see the Egyptians

Editors' notes and page, col. 791

Footnotes

(7) ‹anchor: not visible in the page-foot image› · call in col 791 · scripture reference

Hebr. XII, 11.

Hebrews 12:11.

(printed under page 400)

(78) ‹anchor: not visible in the page-foot image› · call in col 791

Iroth vicus interpretatur. In Hebræo habetur חירת «Hiroth,» apud LXX, Εἰρώθ. Jam vero si littera ח mutatur in ע et masculina forma in femininam, Iroth deduci poterit ab עיר quod plurali numero Judic. X, 4, significat «villas, vicos,» ἐπαύλεις.

Iroth is interpreted "village." The Hebrew has Hiroth; the Septuagint, Eiroth. Now if the letter heth is changed to ayin, and the masculine form to the feminine, Iroth could be derived from 'ir, which in the plural, at Judges 10:4, means "townships, villages," epauleis.

(printed under page 400)

(79) ‹anchor: not visible in the page-foot image› · call in col 791

Beelsephon interpretatur ascensio speculæ, sive turris. Ab עלה «ascendit,» et צפה «speculatus est.»

Beelsephon is interpreted "ascent of the watchtower" or "of the tower." From 'alah, "he went up," and tsaphah, "he kept watch."

(printed under page 400)

(80) ‹anchor: not visible in the page-foot image› · call in col 791

Magdalum enim magnificentia dicitur. Radix est גדל «magnum esse, vel fieri.»

For Magdalum means "magnificence." The root is gadal, "to be great, or to become great."

(printed under page 400)

Page

running head: ORIGENIS
marginal letters: A tor hic noster; B dum in ipsa; C periculorum. Quam molesta; D ris, etiamsi videamus
old-edition numerals: 380 after Jesum
other: Latin only, no Greek printed; begins mid-word tor (viator)

PG 12:792

jacentes ad littus maris. Cum autem videris eos jacentes, tu exsurge et canta in canticis Domino, et collauda eum qui equum et ascensorem demersit in Rubrum mare. Applicuerunt ergo ad amaritudines. Audiens amaritudines non pavescas, neque terrearis. « Omnis enim eruditio ad praesens non videtur dulcis esse, sed amara. Postea vero fructum dulcissimum et pacatissimum exercitatis per semetipsam reddit justitiae, » sicut Apostolus docet. Denique et azyma cum amaritudine vesci praecipiuntur : nec est possibile pervenire ad terram repromissionis, nisi per amaritudines transeamus. Sicut enim medici amaritudines quasdam medicamentis inserunt salutis prospectu et sanitatis languentium, ita et salutis prospectu medicus animarum nostrarum amaritudines nos vitae hujus voluit pati in diversis tentationibus, sciens quia finis hujus amaritudinis animae nostrae dulcedinem salutis acquirat : sicut et econtrario finis dulcedinis quae est in voluptate corporea, ut divitis illius exempla docuerunt, amarum finem reddit in infernum poenarum. Tu ergo qui iter virtutis incedis, non refugias applicare ad amaritudines. Proficisceris enim et inde, sicut et filii Israel.

lying on the seashore. And when you see them lying there, do you arise and sing in songs to the Lord, and praise Him Who has sunk horse and rider into the Red Sea. They encamped, therefore, at "bitternesses." Hearing of bitternesses, do not be afraid or terrified. "For all chastening for the present seems not to be sweet, but bitter; yet afterwards it yields the sweetest and most peaceable fruit of justice to those who have been exercised by it," as the Apostle teaches. Finally, unleavened bread also is commanded to be eaten with bitterness; nor is it possible to arrive at the land of promise unless we pass through bitternesses. For just as physicians mix certain bitter things into medicines with a view to the safety and health of the sick, so also with a view to our salvation the Physician of our souls willed that we should suffer the bitternesses of this life in diverse temptations, knowing that the end of this bitterness acquires the sweetness of salvation for our soul; just as, on the contrary, the end of the sweetness which is in bodily pleasure, as the example of that rich man taught, yields a bitter end in the hell of punishments. Do you, therefore, who walk the way of virtue, not shrink from encamping at bitternesses. For you will set out from thence also, just as did the sons of Israel.

11. « Profecti sunt, inquit, de amaritudine, et venerunt in Helim. » Helim est, ubi sunt duodecim fontes aquarum, et septuaginta duae arbores palmarum. Vides post amaritudines, post asperitates tentationum, quam te amoena suscipiunt loca. Non venisses ad palmas, nisi tentationum amaritudines pertulisses, nec venisses ad dulcedinem fontium, nisi prius quae tristia fuerant et aspera superasses : non quo jam finis sit in his itineris, et perfectio cunctorum; sed dispensator animarum Deus in ipso itinere interserit laboribus etiam quaedam refrigeria, quibus refota anima et reparata, promptior redeat ad reliquos labores. Helim autem interpretatur arietes. Arietes duces sunt gregum. Qui sunt ergo duces gregis Christi, nisi apostoli, qui sunt et duodecim fontes? Verum quoniam non solum illos duodecim elegit Dominus et Salvator noster, sed et alios septuaginta duos, idcirco non solum duodecim fontes, sed et septuaginta duae arbores scribuntur esse palmarum, et ipsi enim apostoli nominantur, sicut et ipse Paulus dicit, cum de resurrectione Salvatoris exponeret. Visus, inquit, est illis undecim, deinde apparuit et omnibus apostolis. In quo ostendit esse et alios apostolos, exceptis illis duodecim. Haec te ergo amoenitas post amaritudinem, haec te requies post laborem, haec te gratia post tentamenta suscipiet. « Profecti sunt, inquit, de Helim, et applicuerunt juxta mare

11. "They set out," it says, "from bitterness, and came to Elim." Elim is where there are twelve springs of water, and seventy-two palm trees. You see, after bitternesses, after the harshnesses of temptations, what pleasant places receive you. You would not have come to the palms unless you had endured the bitternesses of temptations, nor would you have come to the sweetness of the springs unless you had first overcome the things that were sad and harsh: not that the end of the journey and the perfection of all things is already in these; rather, God, the steward of souls, on the journey itself intersperses among the labours certain refreshments as well, so that the soul, revived and restored by them, may return more readily to the remaining labours. Now Elim is interpreted "rams." Rams are the leaders of the flocks. Who, then, are the leaders of the flock of Christ, save the apostles, who are also the twelve springs? But since our Lord and Saviour chose not only those twelve, but also seventy-two others, for that reason there are written to be not only twelve springs, but also seventy-two palm trees; for they themselves also are called apostles, just as Paul himself also says when expounding the resurrection of the Saviour: He was seen, he says, by the eleven, then He appeared to all the apostles as well—wherein he shows that there are also other apostles besides those twelve. This pleasantness, therefore, will receive you after bitterness, this rest after labour, this grace after trials. "They set out," it says, "from Elim, and encamped by the Red

Editors' notes and page, col. 792

Footnotes

(8) ‹anchor: Profecti sunt, inquit› · call in col 792 · scripture reference

Num. XXXIII, 9.

Numbers 33:9.

(printed under page 400)

(9) ‹anchor: Paulus dicit› · call in col 792 · scripture reference

I Cor. XV.

1 Corinthians 15.

(printed under page 400)

(10) ‹anchor: inquit› · call in col 792 · scripture reference

Num. XXXIII, 10.

Numbers 33:10.

(printed under page 400)

(81) ‹anchor: interpretatur arietes› · call in col 792

Helim autem interpretatur arietes. איל «aries.» Plural. אילים «arietes.»

And Helim is interpreted "rams." 'ayil, "ram"; plural 'eylim, "rams."

(printed under page 400)

Page

running head: ORIGENIS
marginal letters: A jacentes ad littus; B animarum nostrarum amaritudines; C venisses ad palmas,; D nominantur, sicut et
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:793

Rubrum. » Observa quia jam non intrant in mare Rubrum, semel tantum sufficit intrasse, modo jam applicant juxta mare, ut videant quidem mare, et undas ejus aspiciant, nequaquam tamen motus ipsius et impetus pertimescant. « Et profecti sunt a Rubro mari, et applicuerunt in deserto Sin. » Sin rubus interpretatur, sive tentatio. Incipit ergo tibi jam arridere bonorum spes. Quae est autem bonorum spes? De rubo apparuit Dominus, et responsa dedit Moysi, et dehinc initium visitationis factum a Domino ad filios est Israel. Sed non otiose Sin etiam tentatio interpretatur. Solet enim in visionibus esse tentatio. Nam nonnunquam angelus iniquitatis transfigurat se in angelum lucis. Et ideo cavendum est, et sollicite agendum, ut scienter discernas visionum genus, sicut et Jesus Nave, cum visionem videret, sciens esse in hoc tentationem, statim requirit ab eo qui apparuit et dicit : « Noster es, an adversariorum? » Ita ergo et proficiens anima ubi ad id venerit ut jam incipiat discretionem habere visionum, inde probabitur spiritalis esse, si scit omnia discernere. Idcirco denique et inter dona spiritalia, unum ex donis sancti Spiritus esse memoratur discretio spirituum.

Sea." Observe that they no longer enter into the Red Sea; it suffices to have entered once only, whereas now they encamp beside the sea, so that they see the sea indeed, and behold its waves, yet by no means fear its commotion and onset. "And they set out from the Red Sea, and encamped in the wilderness of Sin." Sin is interpreted "bush," or "temptation." Now, therefore, the hope of good things begins to smile upon you. And what is the hope of good things? Out of the bush the Lord appeared and gave answers to Moses, and from thence a beginning of visitation was made by the Lord unto the sons of Israel. Yet not idly is Sin also interpreted "temptation." For there is wont to be temptation in visions. For sometimes the angel of iniquity transforms himself into an angel of light. And therefore one must beware, and act with care, so that you may skilfully discern the kind of visions, just as Joshua the son of Nun also, when he saw a vision, knowing that there is temptation in this, straightway inquires of him who appeared and says: "Are you ours, or of our adversaries?" So therefore the advancing soul also, when it has come to the point where it now begins to have discernment of visions, will thereby be proved to be spiritual, if it knows how to discern all things. For this reason, finally, among the spiritual gifts also, one of the gifts of the Holy Spirit is recorded to be the discernment of spirits.

12. « Profecti vero ex deserto Sin, venerunt in Raphaca. » Raphaca interpretatur sanitas. Vides ordinem profectuum, quomodo ubi jam spiritalis efficitur anima, et discretionem coelestium coeperit habere visionum, pervenit ad sanitatem, ut merito dicat : « Benedicat anima mea Dominum, et omnia interiora mea nomen sanctum ejus. » Quem Dominum? « Qui sanat, inquit, omnes languores tuos, qui redimit de interitu vitam tuam. » Sunt enim multi languores animae. Avaritia languor ejus est, et quidem pessimus. Superbia, ira, jactantia, formido, inconstantia, pusillanimitas, et horum similia. Quando me, Domine Jesu, ab his omnibus languoribus curabis? Quando sanabis, ut ego dicam : « Benedic, anima mea, Dominum qui sanat omnes languores tuos, » ut possim et ego mansionem facere in Raphaca, quod est sanitas? Longum est si velimus ire per singulas mansiones, et ex

12. "And having set out from the wilderness of Sin, they came to Dophkah." Dophkah is interpreted "health." You see the order of progress, how when the soul now becomes spiritual, and has begun to have discernment of heavenly visions, it arrives at health, so that it may deservedly say: "Let my soul bless the Lord, and all that is within me bless His holy name." What Lord? "Who heals," he says, "all your diseases, Who redeems your life from destruction." For there are many diseases of the soul. Avarice is its disease, and indeed the worst one; pride, anger, boasting, fear, inconstancy, faintheartedness, and things like these. When wilt Thou cure me, O Lord Jesus, of all these diseases? When wilt Thou heal me, so that I may say: "Bless the Lord, O my soul, Who heals all your diseases," and so that I too may be able to make a halting-place in Dophkah, which is health? It would take long if we wished to go through each several halting-place, and from

Editors' notes and page, col. 793

Footnotes

(11) ‹anchor: not visible in the page-foot image› · call in col 793 · scripture reference

Num. XXXII, 11.

Numbers 32:11 [as printed].

(printed under page 401)

(12) ‹anchor: not visible in the page-foot image› · call in col 793 · scripture reference

Jos. V, 13.

Joshua 5:13.

(printed under page 401)

(13) ‹anchor: venerunt in Raphaca› · call in col 793 · scripture reference

Num. XXXIII, 12.

Numbers 33:12.

(printed under page 401)

(14) ‹anchor: ut merito dicat› · call in col 793 · scripture reference

Psal. CII, 1.

Psalm 102 (103):1.

(printed under page 401)

(15) ‹anchor: vitam tuam› · call in col 793 · scripture reference

ibid. 3.

Ibid., verse 3.

(printed under page 401)

(82) ‹anchor: not visible in the page-foot image› · call in col 793

Sin rubus interpretatur, sive tentatio. Rubus quidem a סנה, tentatio autem a נסה «tollere,» quod in Pih. significat «tentavit.»

Sin is interpreted "bush," or "temptation." "Bush," that is, from seneh; "temptation" from nasah, "to lift," which in the Piel means "he tempted."

(printed under page 401)

(83) ‹anchor: not visible in the page-foot image› · call in col 793

Proficiens anima ubi ad id venerit. Sic habent mss. Libri vero antea editi, «proficiscens anima ubi advenerit.»

The soul as it advances, when it has come to this. So the manuscripts read. The books printed earlier, however, have "the soul setting out, when it has arrived."

(printed under page 401)

(84) ‹anchor: interpretatur sanitas› · call in col 793

Raphaca interpretatur sanitas. In Hebræo legitur hodie דפקה «Dophca.» Apud LXX Ῥαφακά, nempe Resch pro Daleth legebant. Si autem solius soni litterarum habetur ratio, Raphaca interpretari potest «sanitas,» a verbo רפא «sanavit, curavit.»

Raphaca is interpreted "health." The Hebrew today reads Dophkah. The Septuagint has Rhaphaka: that is, they read resh for daleth. But if account is taken only of the sound of the letters, Raphaca can be interpreted "health," from the verb rapha', "he healed, he cured."

(printed under page 401)

(85) ‹anchor: not visible in the page-foot image› · call in col 793

Halus labores interpretantur. Forte ab אלץ «molestavit, moleste ursit.» Nec obstat quod in Hebræo Halus non per Tsade sed per Schin scribitur. Plerumque enim veteres etymologistæ ad solum litterarum sonum attendebant.

Halus is interpreted "labours." Perhaps from 'alats, "he troubled, he pressed hard." Nor is it an objection that in the Hebrew Halus is written not with tsade but with shin, for the old etymologists mostly attended only to the sound of the letters.

(printed under page 401)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A Rubrum. » Observa quia; B scienter discernas visionum; C ut merito dicat; D (82) Sin rubus
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:794

unaquaque si qua ex nominum contemplatione suggeruntur, aperire : strictim tamen et breviter percurremus, ut non tam plenam vobis expositionem, quia minime id tempus indulget, sed occasiones in eis intelligentiae praebeamus. Proficiscuntur ergo ex Raphaca, et veniunt in Halus. Halus labores interpretantur. Nec mireris si sanitatem sequuntur labores. Propterea enim et adipiscitur a Domino anima sanitatem, ut labores delectabiliter et non invita suscipiat. Dicitur enim ei : « Labores fructuum tuorum manducabis, beatus es, et bene tibi erit. » Post haec veniunt in Raphidin. Interpretatur autem Raphidin laus judicii. Justissime laus sequitur post labores : cujus tamen rei laus? Judicii, inquit. Fit ergo laude digna anima quae recte judicat, recte discernit, id est quae spiritaliter dijudicat omnia, et ipsa a nemine dijudicatur. Post haec pervenitur in desertum Sina. Sina ipse quidem locus est deserti, quem supra Sin memoravit : sed hic magis locus montis, qui in ipso deserto est, appellatur : qui etiam ipse vocabulo deserti Sina nominatur. Postquam ergo laudabilis judicii facta est anima, et rectum coepit habere judicium, tunc ei datur lex a Deo, cum capax esse coeperit secretorum divinorum et coelestium visionum. Inde venitur ad monumenta concupiscentiae. Quid est monumenta concupiscentiae? Sine dubio ubi sepultae sunt et obrutae concupiscentiae, ubi exstincta est omnis cupiditas, nec ultra concupiscit caro adversus spiritum, mortificata scilicet morte Christi. Post haec venitur in Aseroth, quod interpretatur atria perfecta, vel beatitudo. Intuere diligentius, omnis viator, quis sit ordo profectuum : posteaquam sepelieris et morti tradideris concupiscentias carnis, venies ad amplitudines atriorum, venies ad beatitudinem. Beata namque est anima quae nullis jam vitiis carnis urgetur. Inde venitur in Rathma sive Pharam. Rathma visio consummata interpretatur, Pharam vero visibile os. Quid? nisi ita crescat anima, ut cum desierit molestiis carnis urgeri, visiones habeat consummatas, perfectamque rerum capiat intelligentiam, causas scilicet

each one to lay open whatever is suggested from the contemplation of the names; nevertheless we shall run through them summarily and briefly, so as to offer you not so much a full exposition, since the time by no means permits that, as occasions for understanding in them. They set out, therefore, from Dophkah, and come to Alush. Alush is interpreted "labours." And do not marvel if labours follow health. For on this account also the soul obtains health from the Lord, that it may undertake labours with delight and not unwillingly. For it is said to it: "You shall eat the labours of your fruits; blessed are you, and it shall be well with you." After these things they come to Rephidim. Now Rephidim is interpreted "praise of judgement." Most justly does praise follow after labours; yet praise of what thing? "Of judgement," it says. That soul, therefore, becomes worthy of praise which judges rightly, discerns rightly, that is, which judges all things spiritually, and is itself judged by no one. After these things one arrives at the wilderness of Sinai. Sinai itself is indeed a place of the wilderness, which above he called Sin; but here it is rather the place of the mountain which is in that wilderness that is meant, which itself also is called Sinai by the name of the wilderness. After the soul, therefore, has become of praiseworthy judgement, and has begun to have right judgement, then the law is given to it by God, when it has begun to be capable of divine secrets and of heavenly visions. From thence one comes to the "graves of lust." What is the "graves of lust"? Without doubt, where lusts are buried and overwhelmed, where every desire is extinguished, and the flesh no longer lusts against the spirit, being mortified, that is to say, by the death of Christ. After these things one comes to Hazeroth, which is interpreted "perfect courts," or "blessedness." Behold more diligently, O every traveller, what the order of progress is: after you have buried and delivered to death the lusts of the flesh, you will come to the spaciousness of the courts, you will come to blessedness. For blessed is the soul which is no longer pressed by any vices of the flesh. From thence one comes to Rithmah or Paran. Rithmah is interpreted "consummated vision," and Paran "visible mouth." Why so, unless the soul so grows that, when it has ceased to be pressed by the troubles of the flesh, it has consummated visions, and grasps a perfect understanding of things, knowing more fully and more deeply the causes,

Editors' notes and page, col. 794

Footnotes

(16) ‹anchor: not visible in the page-foot image› · call in col 794 · scripture reference

Psal. CXXVIII, 2.

Psalm 128 (129):2 [as printed].

(printed under page 401)

(86) ‹anchor: not visible in the page-foot image› · call in col 794

Interpretatur autem Raphidin laus judicii. Forte a רפא «sanavit, sanatus fuit,» et דין «judicavit;» quia nempe sanum judicium omni laude dignum est.

And Raphidin is interpreted "praise of judgement." Perhaps from rapha', "he healed, he was healed," and din, "he judged"; because, of course, sound judgement is worthy of all praise.

(printed under page 401)

(85) ‹anchor: labores interpretantur› · call in col 794

Halus is interpreted "labours." Perhaps from 'alats, "he troubled, pressed hard." Nor is it an obstacle that in the Hebrew Halus is written not with Tsade but with Shin. For the old etymologists generally attended only to the sound of the letters.

(printed under page 401)

(87) ‹anchor: vel beatitudo› · call in col 794

Aseroth quod interpretatur atria perfecta vel beatitudo. חצר «atrium» est. Plural. form. femin. חצרות «atria, villæ.» Qui autem Aseroth «beatitudinem» interpretati sunt, hoc nomen derivarunt ab אש quod in pihel significat, «beavit, beatum fecit.»

Aseroth, which is interpreted "perfect courts" or "blessedness." Hatser is "court"; the feminine plural form, hatseroth, "courts, villages." Those who interpreted Aseroth as "blessedness" derived the name from 'ashar, which in the Piel means "he blessed, made happy."

(printed under page 401)

(88) ‹anchor: visibile os› · call in col 794

Rathma visio consummata interpretatur, Pharam vero visibile os. In libris antea editis pro «Rathma» legitur «Rathanim,» sed in codice Turonensi «Rathma:» quod «visio consummata» dici potest a ראה «vidit,» et תמם «absolvi, perfici.» Similiter Pharam «os visibile» dicitur a פה quod est «os, oris,» et a ראה «vidit,» vel a (continues)

Rathma is interpreted "perfected vision," and Pharam "visible mouth." In the books printed earlier "Rathanim" is read for "Rathma," but in the Tours manuscript "Rathma"; which can be called "perfected vision," from ra'ah, "he saw," and tamam, "to be completed, perfected." Likewise Pharam is called "visible mouth," from peh, which is "mouth," and from ra'ah, "he saw," or from (continues)

(printed under page 401)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A unaquaque si qua; B ma quae recte; C piditas, nec ultra; D (86) Interpretatur autem
old-edition numerals: 381 before ergo
other: Latin only, no Greek printed; ends mid-word sci- (scilicet)
other: the word scilicet was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 795

PG 12:795

incarnationis Verbi Dei, dispensationumque ejus rationes plenius altiusque cognoscens? Hinc jam venitur in Remonphares, quod in nostra lingua excelsa intercisio dicitur, hoc est, ubi magnarum et coelestium rerum a terrenis et infimis separatio sit et discretio. Crescente namque intellectu animae, et notitia ei excelsorum praebetur, et judicium datur, quo sciat a temporalibus aeterna intercidere, et a perpetuis caduca separare. Post haec venitur Lebna, quod interpretatur dealbatio. Scio in aliis dealbationem culpabiliter poni, ut cum dicitur paries dealbatus, et monumenta dealbata. Sed hic dealbatio illa est, de qua dicit Propheta : « Lavabis me, et super nivem dealbabor. » Et iterum Isaias : « Si fuerint peccata vestra sicut phoenicium, ut nivem dealbabo, et ut lanam candida efficiam. » Item in Psalmo : « Nive dealbabuntur in Selmon. » Et Vetusti dierum capilli dicuntur esse candidi, id est, albi sicut lana. Sic igitur dealbatio haec ex splendore verae lucis venire intelligenda est, et ex visionum coelestium claritate descendere. Post haec mansio fit in Ressa : quod apud nos dici potest visibilis sive laudabilis tentatio. Quid est hoc, quod quamvis grandes habeat anima profectus, tamen tentationes ab ea non auferuntur? Unde apparet quia, velut custodia quaedam et munimen, ei tentationes adhibentur. Sicut enim caro si sale non aspergatur, quamvis sit magna et praecipua, corrumpitur : ita et anima nisi tentationibus assiduis quodammodo saliatur, continuo resolvitur ac relaxatur. Unde constat propter hoc dictum esse, quod omne sacrificium sale salietur. Inde denique est quod et Paulus dicebat : « Et ex sublimitate revelationum ne extollar, datus est mihi stimulus carnis meae angelus Satanae, qui me colaphizet. » Haec ergo est visibilis, vel laudabilis tentatio. Ex hac venitur ad Macelath, quod est principatus, vel virga. Ex utroque

namely, of the incarnation of the Word of God, and the plans of His dispensations? From here one now comes to Rimmon-peretz, which in our tongue is called "lofty division," that is, where there is a separation and distinction of great and heavenly things from earthly and lowest things. For as the understanding of the soul grows, both the knowledge of lofty things is afforded to it, and judgement is given whereby it knows how to divide eternal things from temporal, and to separate perishable things from everlasting. After these things one comes to Libnah, which is interpreted "whitening." I know that in other places whitening is set down in a blameworthy sense, as when mention is made of a "whited wall," and "whited sepulchres." But here it is that whitening concerning which the Prophet says: "Thou shalt wash me, and I shall be made whiter than snow." And again Isaiah: "If your sins be as scarlet, I will make them white as snow; and as wool I will make them white." Likewise in the Psalm: "They shall be made white with snow in Zalmon." And the hair of the Ancient of Days is said to be white, that is, white as wool. Thus, therefore, this whitening is to be understood as coming from the splendour of the true light, and descending from the brightness of heavenly visions. After these things a halting-place is made in Rissah, which among us can be called "visible" or "praiseworthy temptation." What is this, that although the soul has made great advances, nevertheless temptations are not taken away from it? Hence it is evident that temptations are applied to it as a kind of guard and rampart. For just as flesh, if it is not sprinkled with salt, however great and choice it may be, is corrupted, so also the soul, unless it is in some measure salted by continual temptations, straightway grows slack and is relaxed. Hence it is clear that on this account it was said that every sacrifice shall be salted with salt. Hence, finally, it is that Paul also said: "And lest I should be exalted by the sublimity of the revelations, there was given to me a thorn of my flesh, an angel of Satan, to buffet me." This, therefore, is the visible or praiseworthy temptation. From this one comes to Makheloth, which is "principality," or "rod." By both of these,

Editors' notes and page, col. 795

Footnotes

(17) ‹anchor: not visible in the page-foot image› · call in col 795 · scripture reference

Matth. XXIII, 27.

Matthew 23:27.

(printed under page 402)

(18) ‹anchor: not visible in the page-foot image› · call in col 795 · scripture reference

Psal. LI, 7.

Psalm 51 (50):7 [as printed].

(printed under page 402)

(19) ‹anchor: not visible in the page-foot image› · call in col 795 · scripture reference

Isa. I, 18.

Isaiah 1:18.

(printed under page 402)

(20) ‹anchor: not visible in the page-foot image› · call in col 795 · scripture reference

Psal. LXVIII, 14.

Psalm 68 (67):14 [as printed].

(printed under page 402)

(21) ‹anchor: not visible in the page-foot image› · call in col 795 · scripture reference

Dan. VII, 9.

Daniel 7:9.

(printed under page 402)

(22) ‹anchor: sale salietur› · call in col 795 · scripture reference

Levit. II, 13.

Leviticus 2:13.

(printed under page 402)

(23) ‹anchor: Paulus dicebat› · call in col 795 · scripture reference

II Cor. XII, 7.

2 Corinthians 12:7.

(printed under page 402)

(89) ‹anchor: not visible in the page-foot image› · call in col 795

Remonphares, quod in nostra lingua excelsa intercisio dicitur. A רם «altum esse,» et פרץ «rupit, disrupit.»

Remonphares, which in our tongue means "a lofty cutting-through." From ram, "to be high," and parats, "he broke, he burst through."

(printed under page 402)

(90) ‹anchor: not visible in the page-foot image› · call in col 795

Lebna, quod interpretatur dealbatio. Radix est לבן «albescere, dealbare.»

Lebna, which is interpreted "whitening." The root is laban, "to grow white, to whiten."

(printed under page 402)

(91) ‹anchor: not visible in the page-foot image› · call in col 795

Mss., «candida.» Libb. editi, «candidam.»

The manuscripts read "candida" (white); the printed books, "candidam."

(printed under page 402)

(92) ‹anchor: tentatio› · call in col 795

Ressa, quod apud nos dici potest visibilis sive laudabilis tentatio. A ראה «vidit,» et נסה quod in Pih. sonat, «tentavit, probavit.»

Ressa, which with us can be called "a visible" or "praiseworthy temptation." From ra'ah, "he saw," and nasah, which in the Piel means "he tempted, he tested."

(printed under page 402)

(93) ‹anchor: vel virga› · call in col 795

Macelath, quod est principatus vel virga. מקל est «baculus, virga.» In Hebræo autem non legitur «Macelath,» sed «Chehelath,» quod verti potest «congregatio.»

Macelath, which is "sovereignty" or "rod." Maqqel is "staff, rod." In the Hebrew, however, the reading is not "Macelath" but "Chehelath," which can be rendered "assembly."

(printed under page 402)

Page

running head: ORIGENIS
marginal letters: A licet incarnationis Verbi; B phoenicium, ut nivem; C nisi tentationibus assiduis; D (89) Remonphares, quod
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word licet (scilicet)

PG 12:796

vero potestas indicari videtur, et quod anima eo usque profecerit, ut dominetur corpori, et ipsa in illud virgam potestatis obtineat; imo non solum corpori, sed et universo mundo, cum dicit : « Mihi autem mundus crucifixus est, et ego mundo. » Inde venitur in montem Sephar, quod tubicinatio appellatur. Tuba signum belli est. Igitur ubi se tantis ac talibus virtutibus anima sentit armatam, necessario procedit ad bellum, quod est ei adversus principatus, et potestates, et adversum mundi rectores : vel certe tuba canit in verbo Dei, praedicationis scilicet et doctrinae, ut det significantem vocem per tubam, ut qui audierit, praeparare se possit ad bellum. Post haec venitur super Charadath, quod in nostra lingua sonat idoneus effectus : profecto ut et ipse dicat, quia « idoneos nos fecit ministros novi testamenti. » Inde mansio habetur apud Maceloth, quod interpretatur ab initio. Contemplatur namque qui ad contemplationem tendit, initium rerum, imo potius cuncta ad eum refert, qui erat in principio, nec ab isto initio aliquando discedit. Post haec fit mansio in Caath, quod est confirmatio vel patientia. Necesse est enim eum qui vult etiam aliis prodesse, multa pati, et cuncta ferre patienter, sicut de Paulo dictum est : « Ego enim ostendam ei quanta oporteat eum pro nomine pati meo. » Inde venitur Thara, quod apud nos intelligitur contemplatio stuporis. Non possumus in Latina lingua uno sermone exprimere verbum Graecum, quod illi ἔκστασιν vocant, id est, cum pro alicujus magnae rei admiratione obstupescit animus. Hoc est ergo quod dicit contemplatio stuporis, cum in agnitione magnarum et admirabilium rerum mens attonita stupet. Post haec venitur ad Matheca, quod interpretatur mors nova. Quae est nova mors? quando Christo commorimur ut et convivamus ei. Inde Asenna venitur, quod os vel ossa significare dicitur. Virtus

indeed, power seems to be indicated, and the fact that the soul has advanced so far as to rule over the body, and itself hold the rod of power over it; nay, not only over the body, but over the whole world as well, when it says: "But to me the world is crucified, and I to the world." From thence one comes to Mount Shepher, which is called "the sounding of a trumpet." The trumpet is the signal for war. Therefore, when the soul feels itself armed with such great and such noble virtues, it necessarily goes forth to the war which it has against principalities and powers, and against the rulers of the world; or at least it sounds the trumpet in the word of God, namely, of preaching and teaching, so that it may give a distinct voice through the trumpet, that whoever hears may be able to prepare himself for war. After these things one comes upon Haradah, which in our tongue sounds "made sufficient": doubtless that he himself also may say that "He has made us sufficient as ministers of the new testament." From thence a halting-place is kept at Makheloth, which is interpreted "from the beginning." For he who presses on towards contemplation contemplates the beginning of things, or rather refers all things to Him Who was in the beginning, and never departs from that beginning. After these things a halting-place is made in Tahath, which is "confirmation" or "patience." For it is necessary that he who wishes to profit others also should suffer many things, and bear all things patiently, just as it was said of Paul: "For I will show him how great things he must suffer for My name's sake." From thence one comes to Terah, which among us is understood as "contemplation of amazement." We cannot in the Latin tongue express by a single word the Greek term which they call ekstasis, that is, when the mind is struck with amazement out of wonder at some great thing. This, therefore, is what "contemplation of amazement" means, when in the knowledge of great and wonderful things the astonished mind is amazed. After these things one comes to Mithkah, which is interpreted "new death." What is the "new death"? When we die together with Christ, that we may also live together with Him. From thence one comes to Hashmonah, which is said to signify "bone" or "bones."

Editors' notes and page, col. 796

Footnotes

(24) ‹anchor: not visible in the page-foot image› · call in col 796 · scripture reference

Gal. VI, 14.

Galatians 6:14.

(printed under page 402)

(25) ‹anchor: not visible in the page-foot image› · call in col 796 · scripture reference

II Cor. III, 6.

2 Corinthians 3:6.

(printed under page 402)

(26) ‹anchor: de Paulo dictum est› · call in col 796 · scripture reference

Act. IX, 16.

Acts 9:16.

(printed under page 402)

(94) ‹anchor: not visible in the page-foot image› · call in col 796

Sephar, quod tubicinatio appellatur. שופר est «buccina, tuba.»

Sephar, which is called "trumpeting." Shophar is "horn, trumpet."

(printed under page 402)

(95) ‹anchor: not visible in the page-foot image› · call in col 796

Charadath, quod in nostra lingua sonat idoneus effectus. Hæret aqua. חרד enim a quo omnino derivandum videtur nomen Charadath, nihil aliud sonat, quam, «tremuit, sollicitus fuit.»

Charadath, which in our tongue means "made fit." Here we are stuck. For harad, from which the name Charadath certainly seems to derive, means nothing other than "he trembled, he was anxious."

(printed under page 402)

(96) ‹anchor: not visible in the page-foot image› · call in col 796

Maceloth, quod interpretatur ab initio. Suspicor etymologistam pro מקהלת «Macheloth» legisse מתחלת quod recte verti potest «ab initio.» תחלה enim est «principium, initium.»

Maceloth, which is interpreted "from the beginning." I suspect the etymologist read mittehillath for maqheloth, "Macheloth," which can rightly be rendered "from the beginning"; for tehillah is "beginning, start."

(printed under page 402)

(97) ‹anchor: not visible in the page-foot image› · call in col 796

Caath, quod est confirmatio vel patientia. In Hebræo legitur תחת «Tachath.» Apud LXX Καταάθ. Nimirum pro בתחת «in Tachath» legerunt כתחת Καταάθ. Quocunque autem modo legatur, non video unde erui possit «confirmatio» vel «patientia.» Cæterum vox «Caath» corrupta est, et legend. «Cataath» cum LXX interpretibus.

Caath, which is "strengthening" or "patience." The Hebrew reads Tahath; the Septuagint, Kataath. That is, for betahath, "in Tahath," they read ketahath, Kataath. But however it is read, I do not see whence "strengthening" or "patience" can be drawn. Besides, the word "Caath" is corrupt, and "Cataath" should be read, with the Septuagint translators.

(printed under page 402)

(98) ‹anchor: contemplatio stuporis› · call in col 796

Thara, quod apud nos intelligitur contemplatio stuporis. Aliquot mss. habent, «contemplatio stupens;» a verbo תור «exploravit,» et interjectione אהה «ah!»

Thara, which with us is understood as "contemplation of amazement." Some manuscripts have "amazed contemplation"; from the verb tur, "he explored," and the interjection 'ahah, "ah!"

(printed under page 402)

(99) ‹anchor: mors nova› · call in col 796

Matheca, quod interpretatur mors nova. Mors quidem Hebraice dicitur מות, sed prorsus me latet quomodo ex voce Hebraica מתקה «mors nova» erui queat. Melius, ni fallor, a verbo מתק, «dulce, suave esse,» interpretaretur Matheca «dulcedo ejus.»

Matheca, which is interpreted "new death." Death in Hebrew is indeed maweth, but it entirely escapes me how "new death" can be drawn from the Hebrew word mitqah. Better, unless I am mistaken, Matheca would be interpreted from the verb mataq, "to be sweet, pleasant," as "its sweetness."

(printed under page 402)

(1) ‹anchor: significare dicitur› · call in col 796

Asenna venitur, quod os vel ossa significare dicitur. Codex Sancti Theodorici habet, «ad Sen- (continues)

One comes to Asenna, which is said to mean "bone" or "bones." The Saint-Thierry manuscript has "to Sen- (continues)

(printed under page 402)

Page

running head: ORIGENIS
marginal letters: A vero potestas indicari; B effectus : profecto; C sermone exprimere verbum; D (97) Caath, quod
old-edition numerals: 382 after nostra
other: Latin only, no Greek printed; ends mid-word Vir- (Virtus)
other: the word Virtus was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 797

PG 12:797

per haec sine dubio et robur patientiae declaratur. Jam hinc habetur mansio apud Mesoroth, quod significare putatur excludens. Quae excludens est? sine dubio malignas suggestiones contrarii spiritus de cogitationibus suis. Sic enim et sapientia Dei dicit : « Si spiritus potestatem habentis ascenderit super te, locum tuum ne dimittas. » Tenendus est ergo locus, et excludendus est adversarius, ne inveniat locum in corde nostro, sicut Apostolus dicit : « Nolite locum dare diabolo. » Post haec Banaim venitur, quod fontes significat, vel excolationes, id est, ubi divinorum verborum fontes haurit usquequo excolet eos bibendo. Excolat autem dicitur hic a colando, non a colendo. Excolat ergo verbum Dei quis, cum ne minimum quidem mandatum praeterierit, imo cum ne iota quidem unum, vel unus apex de verbo Dei intellectus habetur otiosus. Post haec venitur in Galgad, quod interpretatur tentamentum sive constipatio. Fortitudo quaedam, ut video, et munimen est animae, tentamentum. Ita enim virtutibus admiscetur, ut videatur absque his virtus nec decora esse, nec plena. Et ideo proficientibus ad virtutem, et variae et frequentes mansiones in tentationibus fiunt. Quas cum transieris, applicabis in Tabatha. Tabatha interpretatur bona. Ad bona ergo non nisi post tentamentorum experimenta venitur. Inde applicuerunt, inquit, in Ebrona, quod est transitus. Transeunda namque sunt omnia; quia etiamsi ad bona venias, oportet te et ad meliora transire, usquequo ad illud bonum venias, in quo semper debeas permanere. Post haec pervenitur ad Gasiongaber, quod interpretatur consilia viri. Si quis desiit puer esse sensibus, iste pervenit ad consilia

By these things, without doubt, virtue and the strength of patience are declared. Next after this a halting-place is kept at Moseroth, which is thought to signify "excluding." Excluding what? Without doubt, the malicious suggestions of the opposing spirit from its thoughts. For thus the wisdom of God also says: "If the spirit of him that has power ascend upon you, do not leave your place." The place, therefore, must be held, and the adversary must be excluded, lest he find a place in our heart, just as the Apostle says: "Give no place to the devil." After these things one comes to Bene-jaakan, which signifies "springs," or "strainings," that is, where the soul draws from the springs of the divine words until it strains them by drinking. Now "strains" (excolat) is said here from straining (colando), not from cultivating (colendo). Someone strains the word of God, therefore, when he passes over not even the least commandment, nay, when not even one iota or one tittle of the word of God is held to be idle in his understanding. After these things one comes to Hor-haggidgad, which is interpreted "trial" or "crowding together." Trial, as I see it, is a kind of fortitude and rampart of the soul. For it is so mingled with the virtues that without these things virtue seems to be neither comely nor full. And therefore for those advancing towards virtue, both varied and frequent halting-places are made in temptations. And when you have passed through these, you will encamp in Jotbathah. Jotbathah is interpreted "good things." To good things, therefore, one does not come save after the experiences of trials. From thence they encamped, it says, in Abronah, which is "passage." For all things must be passed through; because even if you come to good things, you must also pass on to better things, until you come to that Good in which you ought always to remain. After these things one arrives at Ezion-geber, which is interpreted "counsels of a man." If anyone has ceased to be a child in understanding, that man has arrived at the counsels

Editors' notes and page, col. 797

Footnotes

(27) ‹anchor: not visible in the page-foot image› · call in col 797 · scripture reference

Eccl. X, 4.

Ecclesiastes 10:4.

(printed under page 403)

(28) ‹anchor: not visible in the page-foot image› · call in col 797 · scripture reference

Ephes. IV, 27.

Ephesians 4:27.

(printed under page 403)

(29) ‹anchor: not visible in the page-foot image› · call in col 797 · scripture reference

I Cor. XIII, 11.

1 Corinthians 13:11.

(printed under page 403)

(2) ‹anchor: not visible in the page-foot image› · call in col 797

Mesoroth, quod significare putatur excludens. Sic habent mss. Libri autem editi, «Mesaloth.» Radix Mesoroth ut significetur «excludens,» erit סור, quod in Hiphil significat «amovit, removit,» etc. Quod si servatur lectio libb. antea editorum «Mesaloth,» radix erit זולת «præter, nisi, excepto.»

Mesoroth, which is thought to mean "shutting out." So the manuscripts read; the printed books, however, "Mesaloth." For Mesoroth to mean "shutting out," the root will be sur, which in the Hiphil means "he moved away, he removed," etc. But if the reading of the books printed earlier, "Mesaloth," is kept, the root will be zulath, "besides, except, save."

(printed under page 403)

(3) ‹anchor: not visible in the page-foot image› · call in col 797

Banaim venitur, quod fontes significat vel excolationes. Unus codex ms. «Baneaim.» Alius «Vanacham.» Alius «Vanacain.» In Hebræo בני יעקן «bene Jaachan,» apud LXX Βαναία. Banaim vero ut significet «fontes,» utcunque derivabitur ab עין quo significatur «oculus» et metaphorice «fons,» et בן quo significatur «filius.»

One comes to Banaim, which means "springs" or "strainings." One manuscript has "Baneaim," another "Vanacham," another "Vanacain." In the Hebrew, Bene Ja'akan; in the Septuagint, Banaia. For Banaim to mean "springs," it will somehow be derived from 'ayin, which signifies "eye" and metaphorically "spring," and ben, which signifies "son."

(printed under page 403)

(4) ‹anchor: not visible in the page-foot image› · call in col 797

Galgad, quod interpretatur tentamentum, sive constipatio. Sic habet ms. codex Turonensis. In antea editis pro «Galgad,» legitur «Galgat,» apud LXX Γαδγάδ, in Hebræo גדגד. At non video quomodo ex his «tentamentum» sive «constipatio» erui possit.

Galgad, which is interpreted "trial" or "crowding." So the Tours manuscript reads. In the books printed earlier "Galgat" is read for "Galgad"; in the Septuagint, Gadgad; in the Hebrew, Gudgod. But I do not see how "trial" or "crowding" can be drawn from these.

(printed under page 403)

(5) ‹anchor: interpretatur bona› · call in col 797

Tabatha interpretatur bona. A radice טוב «bonum esse.»

Tabatha is interpreted "good things." From the root tob, "to be good."

(printed under page 403)

(6) ‹anchor: quod est transitus› · call in col 797

Ebrona, quod est transitus. Radix est עבר «transiit.»

Ebrona, which is "passage." The root is 'abar, "he passed over."

(printed under page 403)

(7) ‹anchor: interpretatur consilia viri› · call in col 797

Gasiongaber, quod interpretatur consilia viri. Sic habet codex Ebroicensis. Libri vero antea editi, «Gasiongabis.» LXX interpretes Γεσιὼν Γάβερ, Hebræus textus עציון גבר «Hesiongaber.» Interpretatur autem hoc nomen «consilia viri» ab עצה quod est, «consilium,» et גבר, quod est «vir.»

Gasiongaber, which is interpreted "counsels of a man." So the Évreux manuscript reads. The books printed earlier, however, have "Gasiongabis." The Septuagint translators have Gesion Gaber; the Hebrew text, Etsion-geber, "Hesiongaber." The name is interpreted "counsels of a man" from 'etsah, which is "counsel," and geber, which is "man."

(printed under page 403)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A tus per haec sine; B dem unum, vel; C transire, usquequo ad; D (2) Mesoroth, quod
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word tus (Virtus); ends mid-word con- (consilia)

PG 12:798

viri, sicut et ille qui dicebat : « Cum autem factus sum vir, quae parvuli erant deposui. » Sunt ergo magna consilia viri, sicut et ille ait : « Aqua alta, consilium in corde viri. » Hinc iterum venitur Sin. Iterum tentatio est Sin. Diximus enim quia nec aliter expedit iter istud incedere : sicut, verbi gratia, si quis aurifex vas necessarium facere volens, frequenter illud igni admoveat, frequenter malleis subdat, rasoriis saepe perstringat, ut et purgatius fiat, et ad illam speciem, quam prospicit artifex, atque ad illam pulchritudinem deducatur. Post haec applicatur ad Pharancades, quod est fructificatio sancta. Vides inde quo venitur, vides quia tentationum sulcos fructificatio sancta subsequitur. Inde applicatur in montem Or, quod interpretatur montanus. Venit enim ad montem Dei, ut et ipse fiat mons uber, et mons coagulatus, vel ab eo quod semper in monte Dei habitet, montanus dicatur. Subsequitur post haec mansio Selmona : quod interpretatur umbra portionis. Illam puto umbram dici de qua et propheta dicebat : « Spiritus vultus nostri Christus Dominus, cui diximus : In umbra ejus vivemus in gentibus. » Sed et illa similis huic umbra est, de qua dicitur : « Spiritus Domini obumbrabit tibi. » Umbra ergo portionis nostrae, quae nobis opacitatem praestat ab omni aestu tentationum, Christus est, et Spiritus sanctus. Hinc jam venitur ad Phinon, quod interpretari putamus oris parcimoniam. Qui enim intueri potuerit mysterium de Christo et de Spiritu sancto, et si viderit, sive audierit ea quae non licet hominibus loqui, necessario habebit oris parcimoniam, sciens quibus, vel quando, vel quomodo de mysteriis divinis oporteat loqui. Post haec venitur

of a man, just like him who said: "But when I became a man, I put away the things of a child." Great, therefore, are the counsels of a man, just as he also says: "Deep water is counsel in the heart of a man." From here one comes again to Zin. Again Zin is "temptation." For we have said that it is not expedient to walk this journey otherwise: just as, for example, if some goldsmith, wishing to make a needful vessel, frequently applies it to the fire, frequently subjects it to the hammers, and often scrapes it with scrapers, so that it may become purer and be brought to that form which the craftsman has in view, and to that beauty. After these things one encamps at Paran-kadesh, which is "holy fruitfulness." You see whither one comes from thence; you see that holy fruitfulness follows closely upon the furrows of temptations. From thence one encamps on Mount Hor, which is interpreted "mountainous." For he comes to the mountain of God, so that he himself also may become a rich mountain and a curdled mountain, or from the fact that he always dwells on the mountain of God, may be called mountainous. There follows closely after these things the halting-place of Zalmonah, which is interpreted "shadow of a portion." I think that shadow is meant concerning which the prophet also said: "The breath of our countenance, Christ the Lord, of Whom we said: Under His shadow we shall live among the Gentiles." Moreover, like unto this is that shadow also concerning which it is said: "The Spirit of the Lord shall overshadow you." The shadow of our portion, therefore, which affords us shade from every heat of temptations, is Christ and the Holy Spirit. From here one now comes to Punon, which we think is interpreted "sparingness of mouth." For whoever has been able to behold the mystery concerning Christ and the Holy Spirit, and if he has seen or heard those things which it is not lawful for men to speak, will necessarily have sparingness of mouth, knowing to whom, and when, and how one ought to speak of divine mysteries. After these things one comes

Editors' notes and page, col. 798

Footnotes

(30) ‹anchor: not visible in the page-foot image› · call in col 798 · scripture reference

Prov. XX, 5.

Proverbs 20:5.

(printed under page 403)

(31) ‹anchor: not visible in the page-foot image› · call in col 798 · scripture reference

Thren. IV, 20.

Lamentations 4:20.

(printed under page 403)

(32) ‹anchor: de qua dicitur› · call in col 798 · scripture reference

Luc. I, 35.

Luke 1:35.

(printed under page 403)

(8) ‹anchor: not visible in the page-foot image› · call in col 798

Pharancades, quod est fructificatio sancta. A פרה «fructum edidit,» et קדש «sanctum esse vel fieri.»

Pharancades, which is "holy fruitfulness." From parah, "he bore fruit," and qadash, "to be or become holy."

(printed under page 403)

(9) ‹anchor: not visible in the page-foot image› · call in col 798

Or, quod interpretatur montanus. Radix est הרר «mons,» unde הר «mons, montana loca.»

Or, which is interpreted "of the mountain." The root is harar, "mountain," whence har, "mountain, mountainous country."

(printed under page 403)

(10) ‹anchor: not visible in the page-foot image› · call in col 798

Selmona, quod interpretatur umbra portionis. A צלל «obumbrari» fit צל «umbra,» cui si additur מנה «portio,» Selmona recte interpretabitur «umbra portionis.»

Selmona, which is interpreted "shadow of the portion." From tsalal, "to be overshadowed," comes tsel, "shadow"; and if manah, "portion," is added to it, Selmona will rightly be interpreted "shadow of the portion."

(printed under page 403)

(11) ‹anchor: oris parcimoniam› · call in col 798

Phinon, quod interpretari putamus oris parcimoniam. Sic habet codex Turonensis et consentit cum Hebræo textu in quo legitur פינן. Libri antea editi habent «Fino,» LXX interpretes Φινώ. Putabat autem Origenes Phinon interpretari «oris parcimoniam» a פה quod est «os, oris,» et a verbo ינה quod est, «oppressit.» Magna est enim oris oppressi parcimonia.

Phinon, which we think is interpreted "sparingness of the mouth." So the Tours manuscript reads, agreeing with the Hebrew text, in which Punon is read. The books printed earlier have "Fino"; the Septuagint translators, Phino. Origen thought Phinon was interpreted "sparingness of the mouth," from peh, which is "mouth," and from the verb yanah, which is "he oppressed." For great is the sparingness of a mouth held in check.

(printed under page 403)

Page

running head: IN NUMEROS HOMILIA XXVII.
marginal letters: A silia viri, sicut; B tur montanus. Venit; C sancto, et si; D Interpretatur autem hoc
old-edition numerals: 383 before « Spiritus
other: Latin only, no Greek printed; begins mid-word silia (consilia); ends mid-word veni- (venitur)
other: the word venitur was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 799

PG 12:799

Oboth, cujus nominis quamvis non invenerimus interpretationem, tamen non dubitamus, sicut et in caeteris omnibus, etiam in hoc nomine consequentiam profectuum conservari. Sequitur post haec mansio quae appellatur Gai, quod interpretatur chaos. Appropiat enim per hos profectus ad sinus Abrahae, qui dicit ad eos qui in tormentis sunt, quia « inter vos et nos chaos magnum confirmatum est, » ut et ipse in sinibus ejus, sicut beatus Lazarus, requiescat. Inde iterum venitur Dibongad, quod significare fertur apiarium tentationum. O miram divinae providentiae cautelam! Ecce jam viator hic itineris coelestis, summae perfectioni proximus fit successione virtutum, et tamen ei tentamenta non desunt, sed novi generis audio tentamenta. Apiarium, inquit, tentationum. Apis laudabile animal in Scripturis positum est, ex cujus laboribus reges et mediocres ad sanitatem utuntur; quod recte de verbis prophetarum et apostolorum, atque omnium qui sacra volumina conscripserunt, accipitur; et istud esse apiarium, id est, omnem numerum Scripturarum divinarum, dignissime intelligi puto. Est ergo iis qui ad perfectionem tendunt, etiam in hoc apiario, id est in verbis propheticis et apostolicis, nonnulla tentatio. Vis videre quia sit in his tentatio non minima? In hoc apiario scriptum invenio : « Vide, inquit, ne aspiciens solem et lunam, adores ea quae sequestravit Dominus Deus tuus gentibus. » Vides quae tentatio de apiario isto procedit? Et iterum cum dicit : « Deos non maledices. » Et iterum in Novi Testamenti apiario ubi legimus : « Quid me vultis occidere hominem qui veritatem locutus sum vobis? » Et iterum in aliis ipse Dominus dicit : « Propterea in parabolis loquor eis, ut videntes non videant, et audientes non intelligant, ne forte convertantur, et sanem eos. » Sed et cum Apostolus dicit : « In quibus Deus hujus saeculi excaecavit mentes infidelium; » et multa hujusmodi in hoc divino apiario tentamenta reperies, ad quae necesse est venire unumquemque sanctorum, ut etiam per haec, quam perfecte et pie de Deo sentiat, agnoscatur. Post haec jam venitur Gelmon Deblathaim, quod interpretatur contemptus ficuum, id est ubi contemnuntur et despiciuntur penitus terrena. Nisi enim spreta fuerint et contempta ea quae delectare videntur in terris, ad coelestia transire non possumus. Sequitur enim post haec mansio Abarim contra Nabau, quod est transitus. Nabau vero abscessio interpretatur. Ubi

to Oboth; and although we have not found the interpretation of this name, nevertheless we do not doubt that, just as in all the rest, in this name also the sequence of progress is preserved. There follows after these things the halting-place which is called Iye, which is interpreted "chasm." For through these advances he draws near to the bosom of Abraham, who says to those who are in torments that "between you and us a great chasm has been fixed," so that he himself also, like blessed Lazarus, may rest in his bosom. From thence one comes again to Dibon-gad, which is said to signify "beehive of temptations." O wondrous precaution of divine providence! Behold, this traveller on the heavenly journey now comes very near to the highest perfection through the succession of virtues, and yet trials are not wanting to him, nay, I hear of trials of a new kind: "a beehive," it says, "of temptations." The bee is set down in the Scriptures as a praiseworthy creature, whose labours kings and ordinary men use for health; which is rightly understood of the words of the prophets and apostles, and of all who wrote the sacred volumes; and I think that this beehive is most worthily understood to be the whole body of the divine Scriptures. For those who press on towards perfection, therefore, there is even in this beehive, that is, in the prophetic and apostolic words, some temptation. Do you wish to see that there is no small temptation in these? In this beehive I find it written: "Take heed," it says, "lest looking up at the sun and the moon, you worship those things which the Lord your God has set apart for the nations." Do you see what temptation proceeds from this beehive? And again when it says: "You shall not revile the gods." And again in the beehive of the New Testament, where we read: "Why do you seek to kill Me, a man that hath spoken the truth to you?" And again in other places the Lord Himself says: "Therefore do I speak to them in parables, that seeing they may not see, and hearing they may not understand, lest perhaps they be converted, and I heal them." And also when the Apostle says: "In whom the god of this world hath blinded the minds of unbelievers"; and you will find many trials of this sort in this divine beehive, to which every one of the saints must needs come, so that through these things also it may be known how perfectly and piously he thinks concerning God. After these things one now comes to Almon-diblathaim, which is interpreted "contempt of figs," that is, where earthly things are utterly contemned and despised. For unless the things which seem to give delight on earth are spurned and contemned, we cannot cross over to heavenly things. For there follows after these things the halting-place of Abarim over against Nebo, which is "passage." And Nebo is interpreted "departure." For when

Editors' notes and page, col. 799

Footnotes

(33) ‹anchor: not visible in the page-foot image› · call in col 799 · scripture reference

Luc. XVI, 26.

Luke 16:26.

(printed under page 404)

(34) ‹anchor: Vide, inquit› · call in col 799 · scripture reference

Deut. IV, 19.

Deuteronomy 4:19.

(printed under page 404)

(35) ‹anchor: cum dicit› · call in col 799 · scripture reference

Exod. XXII, 28.

Exodus 22:28.

(printed under page 404)

(36) ‹anchor: ubi legimus› · call in col 799 · scripture reference

Joan. VIII, 40.

John 8:40.

(printed under page 404)

(37) ‹anchor: ipse Dominus dicit› · call in col 799 · scripture reference

Matth. XIII, 13 et 15.

Matthew 13:13 and 15.

(printed under page 404)

(38) ‹anchor: Apostolus dicit› · call in col 799 · scripture reference

II Cor. IV, 4.

2 Corinthians 4:4.

(printed under page 404)

(12) ‹anchor: not visible in the page-foot image› · call in col 799

Oboth, cujus nominis quamvis non invenerimus interpretationem, etc. אבת reddi potest «Pythones» vel «utres.» Radix est אוב.

Oboth, though we have not found the interpretation of this name, etc. 'Oboth can be rendered "familiar spirits" or "wineskins." The root is 'ob.

(printed under page 404)

(13) ‹anchor: not visible in the page-foot image› · call in col 799

Cai, quod interpretatur chaos. In libris antea editis pro «Gai» legitur «Cai,» sed apud LXX Γαί, et in codice Turonensi «Gai,» in Hebræo autem עיי. Radix est עיה, quod est Mich. I, 6, «acervus, cumulus,» vel «desolatio.» Unde et «chaos» dici potest.

Cai, which is interpreted "chaos." In the books printed earlier "Cai" is read for "Gai," but the Septuagint has Gai, and the Tours manuscript "Gai," while the Hebrew has 'Iyye. The root is 'iyyah, which at Micah 1:6 is "heap, pile," or "desolation." Hence it can also be called "chaos."

(printed under page 404)

(14) ‹anchor: contemptus ficuum› · call in col 799

Gelmon Deblathaim, quod interpretatur contemptus ficuum. Melius redderetur: «occultatio ficuum» ab עלם «latitavit,» et a דבל «palatha, massa ficuum.»

Gelmon Deblathaim, which is interpreted "contempt of figs." It would be better rendered "hiding of figs," from 'alam, "he lay hid," and from debel, "fig-cake, a mass of figs."

(printed under page 404)

(15) ‹anchor: abscessio interpretatur› · call in col 799

Abarim contra Nabau, quod est transitus; Nabau vero abscessio interpretatur. Abarim «transitus» interpretatur ab עבר «transiit,» Nabau vero «abscessio,» si נבו deducatur a בוא «venit,» item, «abivit, recessit.»

Abarim over against Nabau, which is "passage"; and Nabau is interpreted "departure." Abarim is interpreted "passage" from 'abar, "he passed over"; and Nabau "departure," if Nebo is derived from bo', "he came," and also "he went away, withdrew."

(printed under page 404)

Page

running head: ORIGENIS
marginal letters: A tur Oboth, cujus; B menta. Apiarium, inquit,; C apiario isto procedit?; D tur penitus terrena.
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word tur (venitur)

PG 12:800

enim per has omnes virtutes iter egerit anima, et ad summum perfectionis ascenderit, transit jam de saeculo, et abscedit : sicut scriptum est de Enoc : « Et non inveniebatur, quia transtulerat eum Deus. » Quod etsi videatur esse adhuc in saeculo qui hujusmodi est, et in carne habitare, tamen non invenietur. In quo non invenietur? In nullo actu saeculari, in nulla re carnali, in nullo colloquio vanitatis invenitur. Transtulit enim eum Deus ab iis, et esse fecit in regione virtutum. Ultima mansio est ab occidente Moab juxta Jordanem. Omnis namque hic cursus propterea agitur, et propterea curritur, ut perveniatur ad flumen Dei, ut proximi efficiamur fluentis sapientiae, et rigemur undis scientiae divinae : ut sic per omnia purificati, terram repromissionis mereamur intrare. Haec interim de Israeliticis mansionibus secundum unum exponendi modum in transcursu perstringere, atque in medium proferre potuimus.

the soul has made its journey through all these virtues, and has ascended to the summit of perfection, it already passes over from the world and departs: just as it is written of Enoch: "And he was not found, because God had translated him." And even though one who is of such a sort seems still to be in the world, and to dwell in the flesh, nevertheless he will not be found. In what will he not be found? He is found in no worldly action, in no carnal thing, in no conversation of vanity. For God has translated him from these things, and has caused him to be in the region of the virtues. The last halting-place is on the west of Moab beside the Jordan. For this whole course is carried on and run for this purpose, that we may arrive at the river of God, that we may be made very near to the streams of wisdom, and be watered by the waves of divine knowledge, so that, purified thus through all things, we may be counted worthy to enter the land of promise. These things, in the meantime, concerning the Israelite halting-places according to one mode of exposition, we have been able to touch upon in passing and set forth in your midst.

13. Verum ne hujusmodi expositio, quae per Hebraeorum linguam et nominum significantias currit, ignorantibus linguae illius proprietatem affectata videatur et violenter extorta, dabimus etiam in nostra lingua similitudinem, qua consequentiae hujus ratio patescat. In litterario ludo, ubi pueri prima elementa suscipiunt, abecedarii dicuntur quidam, alii syllabarii, alii nominarii, alii jam calculatores appellantur : et cum audierimus haec nomina, ex ipsis qui sint in pueris profectus agnoscimus. Similiter et in liberalibus studiis, cum aut locum recitare, aut allocutionem, vel laudem, aliasque per ordinem materias audierimus, ex materiae nomine profectum adolescentis advertimus. Quomodo ergo et per haec quae locorum quasi materiarum nomina memorantur, non credamus in divinis eruditionibus profectus indicari posse discentium? Et sicut illic singulis quibusque dicendi materiis immorantes, quasi mansiones in eis quasdam facere videntur, et de una ad aliam, ac de alia item ad aliam proficisci : ita etiam hic mansionum nomen et profectio ab una ad aliam, et ab alia iterum ad aliam, cur non profectum mentis indicare credatur, et incrementa significare virtutum? Illam vero aliam expositionis partem prudentibus quibusque ex ista conjiciendam et contemplandam relinquo. Sapientibus enim sufficit occasionem dedisse : quia nec expedit ut auditorum sensus penitus remaneat otiosus et piger. Ex horum ergo collatione etiam illa meditetur, imo et aliquid perspicacius ac divinius

13. But lest an exposition of this sort, which runs through the tongue of the Hebrews and the significations of names, should seem far-fetched and violently forced to those who are ignorant of the idiom of that tongue, we shall give a comparison in our own tongue as well, whereby the plan of this sequence may become clear. In an elementary school, where boys receive the first elements, some are called alphabet-learners, others syllable-learners, others word-learners, and others are already called reckoners; and when we hear these names, from the names themselves we recognize what progress there is in the boys. Similarly in liberal studies also, when we hear that a youth is reciting either a commonplace, or an address, or a panegyric, and other subjects in order, from the name of the subject we perceive the progress of the youth. How then, through these names of places as well, which are recorded like names of subjects, should we not believe that the progress of learners in divine instructions can be indicated? And just as there, tarrying in each several subject of rhetoric, they seem to make certain halting-places in them, and to set out from one to another, and from that again to another, so here also why should not the name of the halting-places, and the setting out from one to another, and from that again to another, be believed to indicate the progress of the mind and to signify the increases of the virtues? That other part of the exposition, however, I leave to all the prudent to conjecture and contemplate from this one. For to the wise it suffices to have given an occasion, since neither is it expedient that the mind of the hearers should remain utterly idle and slothful. From the comparison of these things, therefore, let that also be meditated upon, nay, let something even more penetrating and more divine

Editors' notes and page, col. 800

Footnotes

(39) ‹anchor: not visible in the page-foot image› · call in col 800 · scripture reference

Gen. V, 24.

Genesis 5:24.

(printed under page 404)

Page

running head: ORIGENIS
marginal letters: A enim per has; B mereamur intrare. Haec; C liter et in; D conjiciendam et contemplandam
old-edition numerals: 384 before Et
other: Latin only, no Greek printed

PG 12:801

contempletur : « Non enim ad mensuram dat Deus spiritum; » sed quia Dominus est spiritus, idcirco « ubi vult, spirat, » et optamus ut etiam vobis aspiret, quo meliora horum, atque altiora in verbis Domini sentiatis, iter agentes per haec quae pro nostra mediocritate descripsimus; ut et in illa via superiore et excelsiore, etiam nos vobiscum possimus incedere; deducente nos ipso Domino nostro Jesu Christo, qui est via, et veritas, et vita, usquequo perveniamus ad Patrem, cum tradiderit regnum Deo et Patri, et subjecerit ei omnem principatum et potestatem. Ipsi gloria et imperium in saecula saeculorum. Amen.

be contemplated: "For God does not give the Spirit by measure"; rather, because the Lord is the Spirit, therefore "He breathes where He wills," and we pray that He may breathe upon you also, so that you may perceive better and higher things than these in the words of the Lord, making your journey through these things which we have described according to our slenderness; so that in that higher and loftier way as well, we too may be able to walk with you, led by our Lord Jesus Christ Himself, Who is the way, and the truth, and the life, until we arrive at the Father, when He shall have delivered up the kingdom to God and the Father, and shall have subjected to Him every principality and power. To Him be glory and dominion unto the ages of ages. Amen.

HOMILIA XXVIII.

HOMILY XXVIII.

Quae sit terrae sanctae descriptio, terminorumque ejus et finium quos Dominus descripsit.

What the description of the holy land is, and of its boundaries and borders which the Lord described.

1. Ultima in libro Numerorum historia refertur, in qua Dominus jubet Moysi praecepta dare filiis Israel, ut cum ingressi fuerint terram sanctam capere haereditatem ejus, sciant quos in ea terminos finium suorum debeant observare. Et post haec etiam ipso Domino describente dicitur : ad Africum quidem, hoc est, ad occidentem illius loci terminus observetur, et illius ad orientem, et sic per quatuor coeli plagas nomina quaedam Dominus ipse designat quae in Judaea ista terrena populus Dei debeat custodire. Dicit ergo in iis simplicior quisque auditorum, quia possunt haec necessaria videri et utilia etiam secundum litteram, pro eo ut nemo transgrediatur terminos per praeceptum Domini constitutos, et fines alterius tribus alia violare non audeat. Et quid faciemus, cum in terris istis non solum invadendi alterius fines Judaeis, sed qualitercunque possidendi facultas nulla remanserit? Profugi namque ab ea, et extorres exsulant, et fines non quos lex divina statuit, nunc possidentes custodiunt, sed quos victorum jura mandarunt. Quid, inquam, nos faciemus qui haec in Ecclesia legimus? Si secundum Judaeorum sensum legamus, superflua nobis profecto videbuntur et inania. Sed et ego qui lego de sapientia scriptum : « Exi post eam sicut vestigator, » volo exire post eam, et quia in rebus eam corporalibus non invenio, insequi ejus vestigia cupio, et investigare quo eat, ac videre intellectus meus ad quae me cubilia pertrahat. Puto enim quod si diligenter eam sequi potuero, et investigare vias ejus, dabit mihi aliquas occasiones ex Scripturis, quomodo etiam de his locis explicare debeamus, si credimus iis quae Paulus in mysterio loquitur, quod qui per legem deserviunt, « umbrae et imagini deserviunt coelestium. » Et si secundum ipsius nihilominus sententiam lex, cujus pars est haec lectio quam habemus in manibus, umbram habet futurorum bonorum, consequens videtur et necessarium, omnia quae quasi de rebus terrenis describuntur

1. The last narrative in the book of Numbers is related, in which the Lord commands Moses to give precepts to the sons of Israel, so that when they have entered the holy land to take possession of its inheritance, they may know what boundaries of their borders they ought to observe in it. And after these things, as the Lord Himself also describes them, it is said: towards the south-west indeed, that is, towards the west, let the boundary of that place be observed, and of that other towards the east; and thus through the four quarters of heaven the Lord Himself designates certain names which the people of God ought to guard in this earthly Judaea. Every simpler hearer, therefore, says in regard to these things that they can seem necessary and useful even according to the letter, to the end that no one may transgress the boundaries established by the commandment of the Lord, and that one tribe may not dare to violate the borders of another. Yet what shall we do, when in those lands there remains to the Jews not only no power of invading the borders of another, but no power of possessing them in any way whatever? For they are fugitives and banished exiles from it, and those who now possess it guard not the borders which the divine law appointed, but those which the rights of the victors have ordained. What, I ask, shall we do who read these things in the Church? If we read them according to the sense of the Jews, they will assuredly seem to us superfluous and empty. Yet I also, who read that it is written concerning wisdom: "Go out after her like a tracker," wish to go out after her; and because I do not find her in bodily things, I desire to follow her footsteps, and to track whither she goes, and to see to what resting-places my understanding draws me on. For I think that if I am able to follow her diligently, and to track out her ways, she will give me some occasions from the Scriptures as to how we ought to explain concerning these places also, if we believe the things which Paul speaks in a mystery, that those who serve according to the law "serve the shadow and image of heavenly things." And if, according to his opinion likewise, the law, of which this reading that we have in hand is a part, has a shadow of the good things to come, it seems consequent and necessary that all the things which are described in the law as though concerning earthly things

Editors' notes and page, col. 801

Footnotes

(40) ‹anchor: not visible in the page-foot image› · call in col 801 · scripture reference

Joan. 3, 34.

John 3:34 [as printed].

(printed under page 405)

(41) ‹anchor: not visible in the page-foot image› · call in col 801 · scripture reference

ibid. 4.

Ibid., 4 [as printed].

(printed under page 405)

(42) ‹anchor: sapientia scriptum› · call in col 801 · scripture reference

Eccli. XIV, 23.

Ecclesiasticus (Sirach) 14:23.

(printed under page 405)

(43) ‹anchor: deserviunt cœlestium› · call in col 801 · scripture reference

Hebr. VIII, 5.

Hebrews 8:5.

(printed under page 405)

(44) ‹anchor: futurorum bonorum› · call in col 801 · scripture reference

Hebr. X, 1.

Hebrews 10:1.

(printed under page 405)

(16) ‹anchor: not visible in the page-foot image› · call in col 801

Mss., «Et post hæc etiam ipso Domino.» Libb. editi, «et post jam ipso Domino.»

The manuscripts read "And after this also, the Lord himself"; the printed books, "and afterwards now, the Lord himself."

(printed under page 405)

Page

running head: IN NUMEROS HOMILIA XXVIII.
marginal letters: A contempletur : « Non; B ejus et finium; C et fines alterius; D meus ad quae
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word descri- (describuntur)
other: the word describuntur was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 802

PG 12:802

in lege, umbras esse futurorum bonorum, omnisque haereditas terrae illius, quae in Judaea terra sancta et terra bona appellatur, imago sit bonorum coelestium : quorum haec, ut diximus, quae in terris bona memorantur, umbram atque imaginem teneant.

are shadows of the good things to come, and that the whole inheritance of that land, which in Judaea is called the holy land and the good land, is an image of the heavenly good things, of which, as we have said, these good things that are recorded on earth hold the shadow and image.

2. Sed ut paululum et meus sermo, et vestra intelligentia sublimetur, atque ingressum quemdam ad ea quae dicimus advertenda concipiat, utamur aliqua similitudine. Nemo dubitat quod in terra Judaea omnis locus, omnis mons, omnis civitas et vicus, certis quibusque vocabulis designetur : nec est ullus omnino sine nomine locus, sed propriis singula quaeque appellationibus designantur : verbi gratia, quibus aut Chananaei in suis locis, aut Pheresaei nihilominus in suis, Amorrhaeique, aut Evaei, vel etiam Hebraei nominarunt. Ita ergo secundum sententiam Pauli, qua umbram et exemplar coelestium dicit esse terrena, fortasse et in coelestibus regionibus erunt locorum differentiae non minimae. Videtis quibus, vel quorum appellationibus, vocabulisque distinctae, et nomina non solum plagarum coeli, sed etiam omnium stellarum siderumque signata. « Qui enim fecit multitudinem stellarum, ut ait Propheta, omnibus eis nomina vocat. » De quibus quidem nominibus plurima in libellis qui appellantur Enoch, secreta continentur et arcana; sed quia libelli ipsi non videntur apud Hebraeos in auctoritate haberi, interim nunc ea quae ibi nominantur, ad exemplum vocare differamus, sed ex his quae habemus in manibus, de quibus dubitari non potest, rerum prosequamur indaginem. Describitur ergo verbis Dei in lege divina terra Judaeae, et haec referri debere dicitur ad imaginem coelestium. In coelis autem evidenter esse Jerusalem civitas pronuntiatur ab Apostolo, et mons Sion. Consequens igitur est ut sicut sunt etiam aliae civitates circa Jerusalem terrenam sitae, et vici, et diversae quaeque regiones : ita et illa coelestis Jerusalem secundum imaginem terrenorum habeat circa se et alias civitates, ac vicos, diversasque regiones, in quibus populus Dei et verus Israel, per Jesum verum, cujus ille Jesus Nave ferebat imaginem, collocandus est quandoque, et haereditatem sortis distributione, id est meritorum contemplatione, capturus. Sic ergo nunc Dominus dicit in distributione terrae, verbi gratia, terminos tribus illius esse istos, et alterius alios : ne forte, quoniam diversa erunt merita eorum qui haereditatem consecuturi sunt regni coelorum, idcirco etiam in iis tribubus observanter dirimi jubetur ista distinctio terminorum, ut sciamus has esse meritorum differentias observandas in unoquoque. Verbi gratia, qui ita negligenter vixerit ut pro fide quidem sua mereatur haberi inter filios Israel, pro negligentia

2. But so that both my discourse and your understanding may be raised a little, and may conceive some entrance for perceiving the things we are saying, let us use a certain comparison. No one doubts that in the land of Judaea every place, every mountain, every city and village is designated by certain particular names, and there is no place at all without a name, but each several one is designated by its own appellations: for instance, those by which either the Canaanites in their places, or the Perizzites likewise in theirs, and the Amorites, or the Hivites, or even the Hebrews named them. So therefore, according to the opinion of Paul, whereby he says that earthly things are a shadow and copy of heavenly things, perhaps in the heavenly regions also there will be no small differences of places. You see by what—or by whose—appellations and designations they are distinguished, and the names marked out not only of the quarters of heaven, but also of all the stars and constellations. "For He Who made the multitude of the stars," as the Prophet says, "calls them all by their names." Concerning these names, indeed, very many secret and arcane things are contained in the little books which are called Enoch; but because those little books themselves do not seem to be held in authority among the Hebrews, for the present let us defer calling upon the things named there as an example, and from these books which we have in hand, concerning which there can be no doubt, let us pursue our investigation of the matters. The land of Judaea, therefore, is described by the words of God in the divine law, and this is said to have to be referred to the image of heavenly things. Now that the city of Jerusalem is in the heavens is clearly declared by the Apostle, and Mount Sion as well. It follows, therefore, that just as there are also other cities situated around the earthly Jerusalem, and villages, and diverse regions, so also that heavenly Jerusalem, after the image of earthly things, has around itself other cities as well, and villages, and diverse regions, in which the people of God and the true Israel, through the true Jesus, Whose image that Joshua the son of Nun bore, is one day to be settled, and is to receive its inheritance by the distribution of the lot, that is, in accordance with the consideration of merits. Thus, therefore, the Lord now says in the distribution of the land, for instance, that the boundaries of that tribe are these, and of another tribe others: lest perhaps it be forgotten that, because the merits of those who are to obtain the inheritance of the kingdom of the heavens will be diverse, for that reason in these tribes also this distinction of boundaries is heedfully commanded to be marked off, so that we may know that these differences of merits are to be observed in each one. For example, one who has lived so negligently that on account of his faith indeed he deserves to be reckoned among the sons of Israel, yet on account of the negligence

Editors' notes and page, col. 802

Footnotes

(45) ‹anchor: ut ait Propheta› · call in col 802 · scripture reference

Psal. CXLVII, 4.

Psalm 147 (146):4.

(printed under page 405)

(17) ‹anchor: appellantur Enoch› · call in col 802

In libellis qui appellantur Enoch, etc. Vide notas ad lib. V contra Celsum, num. 54.

In the little books called Enoch, etc. See the notes on Book V of Against Celsus, no. 54.

(printed under page 405)

Page

running head: IN NUMEROS HOMILIA XXVIII.
marginal letters: A buntur in lege,; B resaei nihilominus in; C sed ex his; D distributione, id est
old-edition numerals: 385 before In
other: Latin only, no Greek printed; begins mid-word buntur (describuntur)

PG 12:803

vero vitae gestorumque desidia in tribu Ruben aut Gad, aut dimidia tribu Manasse debeat reputari, et non intra Jordanem, sed extra eum, sortem haereditatis accipere. Alius vero qui se emendatione vitae et conversatione propositi talem reddiderit, ut secundum quas solus Deus novit rationes, aut in tribu Juda, aut etiam in ipsa tribu Benjamin, in qua ipsa Jerusalem et templum Dei atque altare consistit, debeat reputari : et alius in alia, atque alius in alia. Et hoc modo haec quae nunc in libro Numerorum scripta referuntur, adumbratio quaedam sint futurae sortis in coelis, eorum duntaxat qui per Jesum Dominum ac Salvatorem nostrum haereditatem, ut diximus, capient regni coelorum. Ibi, credo, diligenter observabuntur etiam ista quae hic adumbrantur privilegia sacerdotum, quibus vicina quaeque urbibus loca, et ipsis moenibus juncta segregari mandantur a filiis Israel. Ibi, credo, et civitates istae erunt, quarum hic figura describitur, quas refugii nominat civitates, ad quas confugiant non omnes homicidae, sed qui ignoranter homicidium commiserunt. Sunt enim fortassis aliqua peccata, quae si proposito ac voluntate committimus, homicidas nos faciunt; et sunt alia quae si ignoranter admittimus, decernitur nobis, credo, et praeparatur ex praecepto Dei aliquis locus, ubi ad certum tempus habitare debeamus, si qui non voluntaria peccata commisimus; si tamen mundi inveniamur et alieni ab iis peccatis quae voluntate commissa sunt. Et ob hoc secernuntur quaedam civitates ad refugium. Videtur quibusdam quod singulorum quoque siderum positio et coetus civitas dici vel haberi possit in coelo : quod ego quidem definire non audeo. Video enim omnem creaturam in spe quidem propter eum qui subjecit esse subjectam, exspectare tamen libertatem in redemptione filiorum Dei sine dubio, et praeclarius aliquid aut sublimius opperiri.

of his life and the slothfulness of his deeds ought to be reckoned in the tribe of Reuben, or of Gad, or in the half tribe of Manasseh, and to receive the lot of his inheritance not within the Jordan, but outside it. Another, however, who by the amendment of his life and the conduct of his purpose has rendered himself such that, according to the reasons which God alone knows, he ought to be reckoned either in the tribe of Judah, or even in the tribe of Benjamin itself, in which Jerusalem itself and the temple of God and the altar stand; and another in another tribe, and another in another. And in this way these things which are now related as written in the book of Numbers may be a kind of foreshadowing of the future lot in the heavens, of those at least who through Jesus our Lord and Saviour will receive, as we have said, the inheritance of the kingdom of the heavens. There, I believe, will also be diligently observed those privileges of the priests which are foreshadowed here, for whom all the places nearest to the cities and joined to the walls themselves are commanded to be set apart by the sons of Israel. There, I believe, will also be those cities whose figure is described here, which it calls cities of refuge, to which may flee not all manslayers, but those who have committed manslaughter unwittingly. For perhaps there are some sins which, if we commit them with purpose and will, make us manslayers; and there are others which, if we commit them unwittingly, some place is decreed and prepared for us, I believe, by the commandment of God, where we must dwell for a fixed time, if any of us have committed involuntary sins—provided, however, that we are found clean and free from those sins which are committed willfully. And on this account certain cities are set apart for refuge. It seems to some that the position and assembly of each of the stars also can be called or held to be a city in heaven: a thing which I, for my part, do not dare to determine. For I see that the whole creation was indeed made subject in hope on account of Him Who subjected it, yet without doubt awaits liberty in the redemption of the sons of God, and waits for something more glorious or more sublime.

3. Si ergo, ut diximus, umbram habet lex futurorum bonorum, et exemplari et umbrae deserviunt coelestium qui in lege deserviunt, et nunc per speculum et in aenigmate, tunc autem facie ad faciem habebitur rerum contemplatio, credo quod et nunc conversationem dicimur habere in coelis per speculum, et in aenigmate, tunc autem facie ad faciem, talem conversationem merebimur habere in coelis. Si ergo per consequentiam rerum et promissionum fidem nos transferri de terris oportet ad coelum, puto quod in ipsis coelestibus locis Jesus Dominus noster non absque meritorum sorte unumquemque in illa vel illa coeli parte et habitatione constituat. Sed sicut multa est differentia in terris, verbi gratia, habitare in locis fecundis et copiosis ac bonis omnibus abundantibus, ubi et aeris temperies, et eruditio hominum, ac liberalia instituta non desunt : et longe aliud est habitare, aut in locis infecundis, et rerum penuria squalidis, aut aestu

3. If therefore, as we have said, the law has a shadow of the good things to come, and those who serve in the law serve the copy and shadow of heavenly things, and now our contemplation of things is through a mirror and in a riddle, whereas then it will be face to face, I believe that just as now we are said to have our way of life in the heavens through a mirror and in a riddle, so then, face to face, we shall be counted worthy to have such a way of life in the heavens. If therefore, by the sequence of things and the trustworthiness of the promises, we must be transferred from earth to heaven, I think that in the heavenly places themselves Jesus our Lord, not without the allotment of merits, establishes each one in this or that part and dwelling of heaven. And just as there is a great difference on earth, for example, between dwelling in fruitful and plentiful places abounding in all good things, where mildness of the air, and the instruction of men, and liberal institutions are not lacking, and it is a far different thing to dwell either in unfruitful places, squalid with scarcity of things, or parched with heat,

Editors' notes and page, col. 803

Footnotes

(46) ‹anchor: sublimius opperiri› · call in col 803 · scripture reference

Rom. VIII, 23.

Romans 8:23.

(printed under page 406)

Page

running head: EX ORIGENE
marginal letters: A vero vitae gestorumque; B adumbrantur privilegia sacerdotum,; C refugium. Videtur quibusdam; D speculum, et in
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 12:804

torridis, aut frigore geluque torpentibus, vel certe ubi nullae leges, sed immanis et saeva barbaries, ubi bella semper et nunquam quies, et haec non sine occulta quadam Dei dispensatione, et judicio ejus, et justitia unicuique decernuntur : ita et in illis locis erit aliquid tale, ut in nullo prorsus inanis habeatur in terris umbra coelestium. Erit ergo et ibi, ut diximus, aliqua civitas refugii, et erit alia in deserto, sicut Bossor in haereditate Ruben civitas esse dicitur in deserto.

or benumbed with cold and frost, or at least where there are no laws, but monstrous and savage barbarism, where there are always wars and never quiet—and these things are decreed to each one not without a certain hidden dispensation of God, and His judgement and justice: so in those places also there will be something of such a kind, so that in nothing whatever may the shadow of heavenly things on earth be held to be empty. There will be there also, therefore, as we have said, some city of refuge, and there will be another in the wilderness, just as Bezer in the inheritance of Reuben is said to be a city in the wilderness.

4. Sed et illa nihilominus consequentia capienda est : quia sicut « cum dispergeret Deus filios Adam, statuit fines gentium secundum numerum angelorum Dei, » vel, ut in aliis exemplaribus legimus, « secundum numerum filiorum Israel; » in initio mundi ita dispersi sunt filii illius Adam, sicut vel illorum merita, vel ipsius Adam contemplatio postulabat : quid dicemus futurum, cum novissimi Adam (qui non in animam viventem, sed in spiritum vivificantem factus est) coeperit filios non dispergere, sed dispensare divina dignatio, non in initio, sed in fine mundi; et non ut illos qui in Adam omnes mortui sunt, sed ut eos qui in Christo omnes vivificati sunt? Sine dubio erit quaedam divisio et distributio talis, quae non solum pro meritis eorum qui dispensantur, sed et pro novissimi Adam, in quo omnes vivificandi dicuntur, contemplatione pensanda sit. Sed quis nostrum talis est, ut ad hujusmodi distributionem, et ad illam coelestis haereditatis sortem venire mereatur? Quis ita beatus erit, cujus sors in Jerusalem veniat, ut sit ibi ubi templum Dei est, imo ut ipse sit Dei templum? Quis ita beatus est ut ibi dies festos agat, ubi altare divinum perpetuis ignibus adoletur? Quis ita beatus est, qui sacrificium suum, et incensum suavitatis supra illum ignem ponat, de quo dicebat Salvator : « Ignem veni mittere in terram? » Quis ita beatus est, qui ibi semper agat Pascha in loco quem elegit Dominus suus? Ibi Pentecostes diem gerat, et festivitatem repropitiationis, et tabernaculorum solemnitatem, non jam per umbram, sed per ipsam speciem rerumque veritatem? Quis nostrum dignus habebitur tam beatae sortis electione, cum Deus dividere coeperit filios novissimi Adam : non cui dicat : « Eris super quinque civitates potestatem habens, » aut cui dicat : « Eris super decem civitates potestatem habens, » nec cui dicat : « Intra in gaudium Domini tui; » sed cui dicat : « Sedete et vos mecum super duodecim thronos, judicantes et vos duodecim tribus Israel; » de quibus dicat : « Pater, volo ut ubi ego sum, et ipsi sint mecum. » Volo etiam istos esse reges, ut ego sim rex regum. Volo et istos habere dominationem, ut et ego sim Dominus dominantium. Beati qui ad hanc pervenient beatitudinis summam. Beati qui ad ista conscendere poterunt fastigia meritorum, et benedictus

4. Moreover, that sequence also must likewise be grasped: that just as "when God scattered the sons of Adam, He established the borders of the nations according to the number of the angels of God," or, as we read in other copies, "according to the number of the sons of Israel"—in the beginning of the world the sons of that Adam were so scattered as either their merits or the consideration of Adam himself demanded: what shall we say will happen when the divine condescension begins not to scatter, but to govern and distribute the sons of the last Adam (Who was made not a living soul, but a life-giving spirit), not in the beginning, but in the end of the world, and not like those who all died in Adam, but as those who have all been made alive in Christ? Without doubt there will be a certain division and distribution of such a kind as is to be weighed not only according to the merits of those who are distributed, but also according to the consideration of the last Adam, in Whom all are said to be made alive. Yet who of us is such as to be counted worthy to come to a distribution of this sort, and to that lot of the heavenly inheritance? Who will be so blessed that his lot falls in Jerusalem, so that he is there where the temple of God is, nay, that he himself is the temple of God? Who is so blessed as to keep festival days there where the divine altar is kindled with perpetual fires? Who is so blessed as to place his sacrifice and the incense of sweet savour upon that fire concerning which the Saviour said: "I came to cast fire upon the earth"? Who is so blessed as always to keep the Passover there in the place which his Lord has chosen? To celebrate the day of Pentecost there, and the festival of propitiation, and the solemnity of tabernacles, no longer through a shadow, but through the very form and truth of things? Who of us will be held worthy of the choice of so blessed a lot, when God begins to divide the sons of the last Adam: not one to whom He says: "You shall have authority over five cities," or to whom He says: "You shall have authority over ten cities," nor one to whom He says: "Enter into the joy of your Lord"; but one to whom He says: "Sit you also with Me upon twelve thrones, judging the twelve tribes of Israel"; concerning whom He says: "Father, I will that where I am, they also may be with Me." I will that these also be kings, that I may be King of kings. I will that these also have dominion, that I too may be Lord of lords. Blessed are those who shall arrive at this summit of blessedness! Blessed are those who shall be able to climb to those heights of merits, and blessed

Editors' notes and page, col. 804

Footnotes

(47) ‹anchor: not visible in the page-foot image› · call in col 804 · scripture reference

Deut. XXXII, 8.

Deuteronomy 32:8.

(printed under page 406)

(48) ‹anchor: not visible in the page-foot image› · call in col 804 · scripture reference

I Cor. XV, 45.

1 Corinthians 15:45.

(printed under page 406)

(49) ‹anchor: omnes vivificati sunt› · call in col 804 · scripture reference

ibid. 22.

Ibid., verse 22.

(printed under page 406)

(50) ‹anchor: dicebat Salvator› · call in col 804 · scripture reference

Luc. XII, 49.

Luke 12:49.

(printed under page 406)

(51) ‹anchor: non cui dicat› · call in col 804 · scripture reference

Luc. XIX, 19.

Luke 19:19.

(printed under page 406)

(52) ‹anchor: aut cui dicat› · call in col 804 · scripture reference

ibid. 17.

Ibid., verse 17.

(printed under page 406)

(53) ‹anchor: nec cui dicat› · call in col 804 · scripture reference

Matth. XXV, 23.

Matthew 25:23.

(printed under page 406)

(54) ‹anchor: sed cui dicat› · call in col 804 · scripture reference

Matth. XIX, 28.

Matthew 19:28.

(printed under page 406)

(55) ‹anchor: de quibus dicat› · call in col 804 · scripture reference

Joan. XVII, 24.

John 17:24.

(No lettered or numbered editors' footnotes on this page.) (printed under page 406)

Page

running head: EX ORIGENE
marginal letters: A torridis, aut frigore; B in initio mundi; C ita beatus erit,; D filios novissimi Adam :
old-edition numerals: 386 before ignibus
other: Latin only, no Greek printed

PG 12:805

Deus noster qui haec promisit diligentibus se. Hi sunt ipsi vere sacris numeris numerati apud Dominum, imo ipsi sunt quorum etiam capilli capitis numerati sunt per Dominum nostrum Jesum Christum, cui est gloria et imperium in saecula saeculorum. Amen.

our God Who has promised these things to those who love Him. These are themselves truly numbered in the sacred numbers with the Lord, nay, they themselves are those of whom even the hairs of the head are numbered through our Lord Jesus Christ, to Whom is glory and dominion for ever and ever. Amen.

Editors' notes and page, col. 805

Footnotes

(printed under page 407)