Migne Reading Room
PG 12 · cols. 879–948
Origen (Latin of Rufinus), Homilies on Joshua, Homilies 10–26
Editors' preface
HOMILIA X. De dolo Gabaonitarum, ubi dicunt: « Audivimus quanta fecit Dominus vobiscum per mare Rubrum. »
HOMILY X. On the guile of the Gibeonites, where they say: "We have heard how great things the Lord did with you through the Red Sea."
1. « In domo Patris mei mansiones multae sunt, » dicit Verbum Dei. Sed et resurrectio mortuorum non habebit aequalem resurgentium gloriam, sed « alia caro volucrum, alia pecorum, alia vero piscium; et corpora coelestia, et corpora terrestria, sed alia quidem coelestium gloria, alia vero terrestrium. Alia gloria solis, alia gloria lunae, alia gloria stellarum. Stella ab stella differt in gloria, ita et resurrectio mortuorum. » Multae ergo eorum qui ad salutem veniunt differentiae designantur. Unde et nunc Gabaonitas istos, quorum historia recitata est, arbitror portiunculam quamdam esse eorum, qui salvandi sunt, ita tamen ut non absque alicujus notae inustione salventur. Vides namque
1. "In My Father's house there are many mansions," says the Word of God. But the resurrection of the dead too will not hold an equal glory for those who rise; rather, "one is the flesh of birds, another of cattle, and another of fishes; and there are heavenly bodies and earthly bodies, but the glory of the heavenly is one, and that of the earthly another. One is the glory of the sun, another the glory of the moon, another the glory of the stars. Star differs from star in glory; so also is the resurrection of the dead." Many differences, then, are marked out among those who come to salvation. Hence I think that these Gibeonites too, whose story has been read, are a certain small portion of those who are to be saved, yet in such a way that they are not saved without the branding of some mark. For you see
Editors' notes and page, col. 879
Footnotes
(82) ‹anchor: alia caro … pecorum› · call in col 879
Omnes mss., « alia pecorum. »
All the manuscripts read "alia pecorum" ("another [flesh] of beasts").
(printed under page 444)
(83) ‹anchor: historia recitata› · call in col 879
Codex Sangerm., « recitata est. » Libb. editi, « recitanda est. »
The Saint-Germain codex reads "recitata est" ("has been read"). The printed books read "recitanda est" ("is to be read").
(printed under page 444)
Page
- running head: 879 ORIGENIS 880
- marginal letters: A ‹busaei, et convenerunt in unum› (Homily IX, not set); B ‹ac profusius propagetur› (Homily IX, not set); C ‹between "et imperium in saecula" and the caption of HOMILIA X›; D ‹rum, qui salvandi sunt›
- old-edition numerals: 428 after ‹recitata› (before "est")
- other: footnotes (80)-(81) on this page are called in Homily IX (another unit): pointer only; the end of Homily IX above the title of Homily X is not this unit.
quomodo ligni caesores, vel aquae gestatores fiant et condemnentur ad obsequium populi, et altaris Dei ministerium, quoniam quidem cum dolo et calliditate accesserunt ad filios Israel, pannis calceamentisque veteribus induti, et cibum vetusti panis ferentes. Isti ergo veniunt ad Jesum cum omnibus vetustatibus suis, et orant ab eo hoc tantum ut salventur. In quorum figura tale mihi aliquid videtur ostendi. Sunt quidam in Ecclesia credentes quidem et habentes fidem in Deum, et acquiescentes omnibus divinis praeceptis: quique etiam erga servos Dei religiosi sunt, et servire eis cupiunt, sed et ad ornatum Ecclesiae, vel ministerium satis prompti paratique sunt, in actibus vero suis et conversatione propria, obscenitatibus et vitiis involuti, nec omnino deponentes veterem hominem cum actibus suis, sed involuti vetustis vitiis et obscenitatibus suis, sicut et isti pannis et calceamentis veteribus obtecti, praeter hoc quod in Deum credunt, et erga servos Dei vel Ecclesiae cultum videntur esse devoti, nihil adhibent emendationis vel innovationis in moribus. Istis ergo Jesus Dominus noster salutem quidem concedit, sed quodammodo salus ipsa eorum notam non evadit infamiae. Similis quoque etiam in libello qui appellatur Pastoris, de his figura describitur. Ait enim, quia est arbor quaedam, quae ulmus appellatur, quae fructum non affert, portat tamen vitem quae affert plurimum fructum, et ex eo quod adminiculo est viti, quae ejus viribus nitens, vel afferre, vel servare potest plurimum fructum, etiam ulmus, quae infructuosa est, necessaria videtur et utilis ex hoc ipso quod fructiferae deserviat viti. Tale aliquid intellige etiam in Gabaonitis qui non deposuerunt quidem veterem hominem cum actibus suis, ministrant tamen sanctis et serviunt, et aliquid utilitatis impendunt, et tali quodam ordine ab Jesu salutem cum juramenti interpositione suscipiunt. Ego nolebam in Gabaonitarum ordine salutem consequi, nec in ligni caesoribus, vel aquae gestatoribus numerari, sed inter I⟨s⟩raelitas capere haereditatem et portionem terrae promissionis accipere.
how they are made hewers of wood and carriers of water and are condemned to the service of the people and the ministry of God's altar, since indeed they approached the sons of Israel with guile and cunning, clothed in old rags and shoes, and carrying food of old bread. These men, then, come to Jesus with all their oldness, and ask of Him this alone, that they may be saved. In their figure something of this kind seems to me to be shown. There are some in the Church who believe indeed and have faith in God, and assent to all the divine precepts; who are also devout towards the servants of God and desire to serve them, and are moreover quite prompt and ready for the adornment or the ministry of the Church, but in their own acts and manner of life are wrapped in obscenities and vices, and do not altogether put off the old man with his acts, but are wrapped in their old vices and obscenities, just as these men were covered with old rags and shoes; apart from the fact that they believe in God and seem devoted towards the servants of God or the worship of the Church, they apply no amendment or renewal to their morals. To these, then, Jesus our Lord grants salvation indeed, but in some manner their very salvation does not escape the mark of disgrace. A like figure of these is also described in the little book which is called the Shepherd's. For it says that there is a certain tree called the elm, which bears no fruit, yet carries a vine which bears very much fruit; and from the fact that it is a prop to the vine, which, leaning on its strength, can either bear or preserve very much fruit, the elm too, which is fruitless, is seen to be necessary and useful by this very fact, that it serves the fruitful vine. Understand something of this kind also in the Gibeonites, who did not indeed put off the old man with his acts, yet minister to the saints and serve them, and render some usefulness, and in a certain such order receive salvation from Jesus with the interposition of an oath. I would not wish to obtain salvation in the order of the Gibeonites, nor to be numbered among the hewers of wood or the carriers of water, but to take an inheritance among the Israelites and receive a portion of the land of promise.
2. Observandum sane est, quod solent haeretici legentes hunc locum calumniam facere, ii qui Testamentum Vetus non recipiunt, et dicunt: Vide quomodo nihil humanitatis habuit Jesus filius Nave,
2. It is indeed to be observed that heretics, those who do not receive the Old Testament, are wont when they read this passage to make a slander of it, and they say: See how Jesus the son of Nave had nothing of humanity,
Editors' notes and page, col. 880
Footnotes
(84) ‹anchor: not visible› · call in col 880
Idem, « fiant et condemnentur. » Libb. editi, « fieri condemnentur. »
The same [codex] reads "fiant et condemnentur" ("they become and are condemned"). The printed books read "fieri condemnentur" ("are condemned to become").
(printed under page 444)
(85) ‹anchor: not visible› · call in col 880
Idem, « credentes fide in Jesum Dominum et acquiescentes. »
The same [codex] reads "credentes fide in Jesum Dominum et acquiescentes" ("believing by faith in the Lord Jesus and assenting").
(printed under page 444)
(86) ‹anchor: not visible› · call in col 880
Idem cum Gemeticensi, « obsceni satis et vitiis. »
The same [codex], with the Jumièges [codex], reads "obsceni satis et vitiis" ("thoroughly foul and with vices").
(printed under page 444)
(87) ‹anchor: not visible› · call in col 880
Idem, « in moribus. » Libb. editi, « in mores. »
The same [codex] reads "in moribus" ("in their ways"). The printed books read "in mores" ("into their ways").
(printed under page 444)
(88) ‹anchor: appellatur Pastoris› · call in col 880
Similis quoque etiam in libello qui appellatur Pastoris, etc. Vide Pastoris librum tertium, similitudine secunda, et Cotelerii notas in hanc similitudinem vitis et ulmi.
"Similis quoque etiam in libello qui appellatur Pastoris" ("A like [figure] also in the little book called the Shepherd's"), etc. See the third book of the Shepherd, the second Similitude, and Cotelier's notes on this similitude of the vine and the elm.
(printed under page 444)
(89) ‹anchor: quod fructiferae› · call in col 880
Codex Sangerm., « fructiferae. » Libb. editi, « frugiferae. »
The Saint-Germain codex reads "fructiferae" ("fruit-bearing"). The printed books read "frugiferae" ("fruitful").
(printed under page 444)
(90) ‹anchor: ordine salutem› · call in col 880
Salutem, deest in libb. antea editis, sed exstat in mss.
"Salutem" ("salvation") is missing in the books printed before, but is found in the manuscripts.
(printed under page 444)
(91) ‹anchor: promissionis accipere› · call in col 880
Libb. editi, « cuperem haereditatem terrae repromissionis accipere, » sed codex Sangerm. ut in nostro textu.
The printed books read "cuperem haereditatem terrae repromissionis accipere" ("I would wish to receive an inheritance in the land of promise"), but the Saint-Germain codex reads as in our text.
(printed under page 444)
Page
- running head: ORIGENIS 880
- marginal letters: A ‹quomodo ligni caesores›; B ‹voluti, nec omnino deponentes›; C ‹quae ejus viribus nitens›; D ‹stamentum Vetus non recipiunt›
- old-edition numerals: (none)
ut hominibus qui ad se supplices venerant salutem concedens, notam eis infamiae et jugum servitutis infligeret. Haec si anima audiat minus instructa Scripturis divinis, infirmari continuo et periclitari potest, ita ut refugiat catholicam fidem. Non enim intelligunt eorum subreptiones. Jesus enim mensuram fidei ipsorum intuens, competens erga eos judicium tenuit. Porro autem Raab meretrix, quae fide integra credidit cum omni domo sua, et exploratores Israeliticos plenissima devotione suscepit, ex integro in consortium populi societatemque suscepta est, et scriptum est de ea, quia apposita est ad filios Israel usque in hodiernum diem. Isti vero qui non tam Israeliticae gentis consortia dilexerunt, quam suae perditionis metu perterriti, cum calliditate et fraude accesserunt ad Jesum, quomodo poterant libertatem vitae et regni consortium dolis servilibus promereri? Denique vis nosse quia digna erga eos ab Jesu mentis eorum ignobilitate conditio dispensata est? Ipsi dicunt, quia audivimus quanta fecit Dominus vobis per mare Rubrum, et in deserto. Et cum haec dicerent, et audisse se, et scire de divinis mirabilibus faterentur, nihil tamen fide dignum, nihil tantarum virtutum admiratione gesserunt. Et ideo videns Jesus angustum eorum exiguumque in fide propositum, moderationem erga eos justissimam servat ut salutem mererentur, qui parum licet fidei detulerant, nec tamen summam regni vel libertatis acciperent, pro eo quod fides eorum nullo operum nobilitaretur accessu, quoniam fidem sine operibus mortuam haberi pronuntiat apostolus Jacobus.
that, while granting salvation to men who had come to him as suppliants, he inflicted on them a mark of disgrace and the yoke of servitude. If a soul less instructed in the divine Scriptures hears this, it can at once be weakened and endangered, so that it flees the catholic faith. For they do not understand their deceits. For Jesus, looking at the measure of their faith, held a fitting judgement towards them. But Rahab the harlot, who believed with entire faith together with all her house, and received the Israelite spies with the fullest devotion, was received wholly into the fellowship and society of the people, and it is written of her that she was joined to the sons of Israel unto this day. But these men, who did not so much love fellowship with the Israelite nation as, terrified by fear of their own destruction, approached Jesus with cunning and fraud, how could they merit freedom of life and a share in the kingdom by servile tricks? In short, do you wish to know that a condition worthy of the ignobility of their mind was dispensed towards them by Jesus? They themselves say: We have heard how great things the Lord did for you by the Red Sea and in the desert. And though they said this, and confessed that they had heard and knew of the divine wonders, yet they did nothing worthy of faith, nothing in admiration of such great mighty works. And therefore Jesus, seeing their narrow and meagre purpose in faith, keeps towards them a most just moderation, so that they who had brought some faith, though little, might merit salvation, and yet might not receive the fullness of the kingdom or of freedom, because their faith was ennobled by no addition of works; since the apostle James declares that faith without works is held dead.
3. Verumtamen sciendum est quantum ex hujuscemodi figurarum adumbrationibus edocemur, quod si qui tales sunt in nobis, quorum fides hoc tantummodo habet, ut ad Ecclesiam veniant, et inclinent caput suum, sacerdotibus officia exhibeant, servos Dei honorent, ad ornatum quoque altaris vel ecclesiae aliquid conferant, non tamen adhibeant studium, ut etiam mores suos excolant, actus emendent, vitia deponant, castitatem colant, iracundiam mitigent, avaritiam reprimant, rapacitatem refrenent, maleloquia et stultiloquia vel scurrilitatem et obtrectationum venena ex ore suo non adimant: sciant sibi qui tales sunt, qui emendare se nolunt, sed in his usque in senectutem ultimam perseverant, partem sortemque ab Jesu Domino cum Gabaonitis esse tribuendam. Sed potius deprecamur
3. Nevertheless it must be known, so far as we are taught from the foreshadowings of figures of this kind, that if there are any such among us, whose faith amounts only to this, that they come to church and bow their head, render services to the priests, honour the servants of God, and also contribute something to the adornment of the altar or the church, yet do not apply zeal to cultivate their morals as well, amend their acts, put off their vices, cultivate chastity, soften their anger, restrain their avarice, rein in their rapacity, and do not take away from their mouth evil speech and foolish talk or scurrility and the poisons of detraction: let those who are such know for themselves, they who will not amend themselves but persevere in these things to extreme old age, that their part and lot is to be assigned by Jesus the Lord with the Gibeonites. But rather we beseech
Editors' notes and page, col. 881
Footnotes
(92) ‹anchor: not visible› · call in col 881
Idem mss., « intelligent. » Paulo post idem, « Jesus enim mensuram fidei ipsorum intuens, competens. » Libb. editi, « Jesus enim secundum mensuram fidei ipsorum competens. »
The same manuscript[s] read "intelligent" ("they will understand"). A little after, the same reads "Jesus enim mensuram fidei ipsorum intuens, competens" ("for Jesus, looking to the measure of their faith, fitting"). The printed books read "Jesus enim secundum mensuram fidei ipsorum competens" ("for Jesus, fitting according to the measure of their faith").
(printed under page 445)
(93) ‹anchor: not visible› · call in col 881
Unus Ebroicensis, « pro mentis eorum ignobilitate, » alter vero cum Gemetic. et Sangermanensi, « meritis eorum ignobilitatis. »
One Évreux [codex] reads "pro mentis eorum ignobilitate" ("for the ignobility of their mind"); the other, with the Jumièges and Saint-Germain [codices], reads "meritis eorum ignobilitatis" ("by their deserts of ignobility").
(printed under page 445)
(94) ‹anchor: tamen adhibeant› · call in col 881
Codex Sangerm., « adhibeant. » Libb. editi, « adhibent. »
The Saint-Germain codex reads "adhibeant" ("they apply", subjunctive). The printed books read "adhibent" ("they apply").
(printed under page 445)
Page
- running head: 881 IN LIBRUM JESU NAVE HOMILIA X. 882
- marginal letters: A ‹ut hominibus qui ad se supplices›; B ‹cum calliditate et fraude›; C ‹eo quod fides eorum nullo›; D ‹adimant: sciant sibi›
- old-edition numerals: 424 before ‹Gabaonitis›
vos, fratres, verbi Dei legatione fungentes, ut dum potestatem adhuc habemus emendandi, demus operam, et festinemus abjicientes antiquas sordes et pannos veteres vitiorum, conjungi ac sociari Israeliticae libertati. Vis autem videre Israelitarum quanta libertas sit? In lege praecipitur ne liceat Hebraeum puerum si forte in servitutem devenerit, amplius quam sex annis servire, septimo vero anno dimitti eum lex liberum jubet. Tanta apud eos libertatis est cura. Quae utique si ad spiritalem intelligentiam revocemus, etiam si Hebraeus puer es tu, qui in servitium decidisti (puer enim est, qui facilitate animi in servitium decidit. Quale servitium? Scriptura dicit: « Qui autem peccat, servus est peccati. » In hoc servitium non virilis et perfectus animus decidit, sed puerilis et facilis); igitur etiam si Hebraeus puer es, id est, fidelis etiam et baptisma in Ecclesia consecutus, et post hoc in peccati servitium decidisti, sufficiat tibi sexennii servitus, in septimo anno observa ne servias, sed festina ad libertatem tuam. Septenarius numerus legem significat mandatorum. Senarius vero numerus mundi hujus tenet figuram. Donec ergo quae hujus mundi sunt sapis, et in his exerceris et secundum carnem cogitas, necesse est te servire peccato. Cum vero ad septenarium numerum, id est ad legis scientiam, veneris, tunc require libertatem tuam, et redi ad nobilitatem paternam, ne si permanseris in malis tuis, et perseveraveris in peccatis, defixa in aure nota, velut qui commonentis te Dei et ad libertatem pristinam revocantis verba non audias, eris peccati servus in aeternum. Tum deinde requiro abs te si libenter velis ex patrefamilias et nobili viro, in hoc mundo servus effici; abnuis sine dubio, quippe cum etiam ex conditione servili videamus quamplurimos ad libertatem festinare, et in quantum possunt cupere etiam divites fieri, et honoribus undecunque quaesitis vilitatem genuinae ignobilitatis obtegere. Si ergo in hac vita nemo esse vult servus, sed quantum fieri potest et liber esse, et dives, et nobilis cupit, ut non solum sibi sufficiat, sed et aliis largiatur, in illis aeternis rebus, ac nullo fine mutandis indifferenter tolerabimus servitutem. et parum nobis videtur, si in ligni caesoribus, et aquae gestatoribus deputemur? Propterea ergo dum dies est, operemur quod bonum est, et emendationi nostrae operam demus, ut ex actibus et conversatione
you, brethren, discharging the embassy of the word of God, that while we still have the power of amending, we may take pains and make haste, casting away the ancient filth and the old rags of vices, to be joined and associated to the freedom of Israel. But do you wish to see how great is the freedom of the Israelites? It is enjoined in the law that a Hebrew boy, if he should happen to fall into servitude, may not serve more than six years, but in the seventh year the law orders him to be let go free. So great is their care for freedom. And if we recall this to a spiritual understanding, even if you are a Hebrew boy who has fallen into servitude (for he is a boy who falls into servitude through facility of mind. What servitude? Scripture says: "But he who sins is the slave of sin." Into this servitude a manly and perfect mind does not fall, but a childish and pliant one); therefore, even if you are a Hebrew boy, that is, one of the faithful who has also obtained baptism in the Church, and after this have fallen into the servitude of sin, let six years' servitude suffice you; in the seventh year take care not to serve, but hasten to your freedom. The number seven signifies the law of the commandments; the number six holds the figure of this world. So long, then, as you savour the things of this world, and are busied in them and think according to the flesh, you must serve sin. But when you come to the number seven, that is, to knowledge of the law, then seek your freedom and return to your father's nobility, lest, if you remain in your evils and persevere in sins, with the mark fixed in your ear, as one who does not hear the words of God admonishing you and calling you back to your former freedom, you be the slave of sin for ever. Then next I ask of you whether you would willingly be made a slave in this world, from being a father of a household and a noble man; without doubt you refuse, since we see that very many even from servile condition hasten to freedom, and, as far as they can, desire also to become rich, and to cover the baseness of their native ignobility with honours sought from every quarter. If, then, in this life no one wishes to be a slave, but as far as can be desires to be both free and rich and noble, so that he may not only suffice for himself but also give largely to others, shall we in those eternal things, which are to be changed by no end, bear servitude with indifference? and does it seem little to us if we are counted among the hewers of wood and the carriers of water? Therefore, then, while it is day, let us work what is good, and give our effort to our amendment, so that from our acts and manner of
Editors' notes and page, col. 882
Footnotes
(95) ‹anchor: not visible› · call in col 882
Idem ms., « sexennii. » Gemeticensis cum uno Ebroicensi, « sex annorum. » Libb. editi, « sex annis. »
The same manuscript reads "sexennii" ("of six years"). The Jumièges [codex], with one Évreux [codex], reads "sex annorum" ("of six years"). The printed books read "sex annis" ("for six years").
(printed under page 445)
(96) ‹anchor: et secundum› · call in col 882
Codex Sangerm., « et in his exerceris, et secundum. » Gemetic., « et in his exercere te secundum. » Libb. editi, « etiam iis exerceri secundum. »
The Saint-Germain codex reads "et in his exerceris, et secundum" ("and are busied in these things, and according to"). The Jumièges [codex] reads "et in his exercere te secundum" ("and to busy yourself in these things according to"). The printed books read "etiam iis exerceri secundum" ("also to be busied with them according to").
(printed under page 445)
(97) ‹anchor: deinde requiro› · call in col 882
Mss. « requiro. » Libb. editi, « require. »
The manuscripts read "requiro" ("I ask"). The printed books read "require" ("ask").
(printed under page 445)
(98) ‹anchor: servus effici; abnuis› · call in col 882
Codex Sangerm., « non vis. »
The Saint-Germain codex reads "non vis" ("you do not wish").
(printed under page 445)
(99) ‹anchor: genuinae ignobilitatis› · call in col 882
Idem, « vilitatem genuinae ignobilitatis. » Libb. editi, « utilitatem genuinae nobilitatis. »
The same reads "vilitatem genuinae ignobilitatis" ("the meanness of their native low birth"). The printed books read "utilitatem genuinae nobilitatis" ("the advantage of native nobility").
(printed under page 445)
(1) ‹anchor: ut non solum› · call in col 882
Idem ms., « unde non solum. »
The same manuscript reads "unde non solum" ("whence not only").
(printed under page 445)
(2) ‹anchor: et parum› · call in col 882
Idem, « et parvum. »
The same reads "et parvum" ("and small").
(printed under page 445)
Page
- running head: JESU NAVE HOMILIA X. 882
- marginal letters: A ‹precamur vos, fratres›; B ‹perfectus animus decidit›; C ‹veraveris in peccatis›; D ‹et parum nobis videtur›
- old-edition numerals: (none)
nostra ac moribus nobilitari mereamur et digni efficiamur spiritum accipere adoptionis, ut inter Dei potius filios habeamur, per unicum et verum Filium ejus Jesum Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.
life and morals we may merit to be ennobled and be made worthy to receive the spirit of adoption, so that we may rather be counted among the sons of God, through His only and true Son Jesus Christ our Lord, to Whom be glory and dominion for ages of ages. Amen.
HOMILIA XI. De auxiliis Jesu quibus juvit Gabaonitas; et quomodo solem fecit stare et lunam.
HOMILY XI. On the help with which Jesus helped the Gibeonites; and how he made the sun and the moon stand still.
1. His qui sociaverint se ad filios Israel, omnes qui prius amici erant, post amicitias et familiaritatem filiorum Israel, inimici fiunt. Gabaonitas, qui a filiis Israel foedus pacis acceperant, Jebusaeus rex Jerusalem, invitatis secum aliis quatuor regibus, aggreditur expugnare. Sed Gabaonitae videntes quinque reges adversum se in praelium conspirasse, nequaquam propriis viribus copiisque confidunt, sed mittunt ad Jesum auxilia postulantes. At ille divino permissu adest Gabaonitis, laturus auxilium. Hic autem mirabilia coelitus ostenduntur. Dominus desuper saxa grandinis pluit, et quinque regum qui adversum Jesum pugnabant, exercitum vastat. Tunc vero Jesus videns divinam secum dexteram praeliantem, et prosperis successibus cuncta procedere, novam quamdam et miram orationem extollit ad coelum, dicens: « Stet sol super Gabaon, et luna super vallem Elom, donec expugnem populum istum. Et stetit sol et luna in loco suo, donec pervinceret Dominus inimicos eorum. Et stetit sol in medio coelo, et non est progressus ad occasum in finem unius diei. Non fuit dies talis ante hoc, nec ita exaudivit Deus hominem, quia Dominus pugnabat pro Israel. Et fugerunt illi quinque reges, et absconderunt se in spelunca in Mageda. » Haec secundum historiam quidem gesta, miracula divinae virtutis universis saeculis praedicant, nec interpretatione extrinsecus indigent in quibus gestorum lumen coruscat. Quid tamen in iis spiritalis intellectus contineat, requiramus.
1. To those who have joined themselves to the sons of Israel, all who were friends before become enemies after their friendship and familiarity with the sons of Israel. The Jebusite king of Jerusalem, having invited four other kings with him, sets about attacking the Gibeonites, who had received a covenant of peace from the sons of Israel. But the Gibeonites, seeing that five kings had conspired in battle against them, by no means trust in their own strength and forces, but send to Jesus asking for help. And he, by divine leave, is present to the Gibeonites to bring them help. Here, moreover, wonders are shown from heaven. The Lord rains down hailstones from above, and lays waste the army of the five kings who were fighting against Jesus. Then indeed Jesus, seeing the divine right hand fighting with him and all things going forward with prosperous success, raises to heaven a certain new and wonderful prayer, saying: "Let the sun stand over Gibeon, and the moon over the valley of Elom, until I overcome this people. And the sun and the moon stood in their place, until the Lord overcame their enemies. And the sun stood in the midst of heaven and did not go on to its setting until the end of one day. There was no such day before this, nor did God so hear a man, because the Lord was fighting for Israel. And those five kings fled and hid themselves in the cave at Makkedah." These things, done according to the history, proclaim the miracles of the divine power to all ages, and do not need interpretation from outside, since the light of the deeds shines out in them. Yet let us inquire what spiritual understanding they contain.
2. Cum anima humana Verbo Dei se sociaverit, dubitare non debet statim se inimicos habituram, et eos quos ante habuerat amicos, in adversarios esse vertendos: idque non solum pati se ab hominibus speret, verum etiam de contrariis virtutibus et spiritalibus nequitiis id sibi imminere pro certo sciat. Et ita fit, ut qui amicitias expetit Jesu, multorum sibi sciat inimicitias tolerandas. Audi apostolum
2. When a human soul has joined itself to the Word of God, it ought not to doubt that it will at once have enemies, and that those whom it had before as friends are to be turned into adversaries; and let it expect to suffer this not only from men, but let it know for certain that this threatens it also from the opposing powers and spiritual wickednesses. And so it comes about that whoever seeks the friendship of Jesus must know that he has to bear the enmity of many. Hear the apostle
Editors' notes and page, col. 883
Footnotes
(3) ‹anchor: not visible› · call in col 883
Omnes mss., « et digni. » Libb. editi, « ut digni. »
All the manuscripts read "et digni" ("and worthy"). The printed books read "ut digni" ("as worthy").
(printed under page 446)
(4) ‹anchor: not visible› · call in col 883
Et verum, deest in libb. editis, sed exstat in omnibus mss.
"Et verum" ("and truly") is missing in the printed books, but is found in all the manuscripts.
(printed under page 446)
(5) ‹anchor: not visible› · call in col 883
Et quomodo solem fecit stare et lunam, haec desunt in libris antea editis, sed leguntur in codice Sangermanensi et uno Ebroicensi.
"Et quomodo solem fecit stare et lunam" ("and how he made the sun and the moon stand still"): these words are missing in the books printed before, but are read in the Saint-Germain codex and in one Évreux [codex].
(printed under page 446)
(6) ‹anchor: Stet sol super› · call in col 883
Sangerm., « super. » Libb. editi, « supra. »
The Saint-Germain [codex] reads "super" ("over"). The printed books read "supra" ("above").
(printed under page 446)
(7) ‹anchor: Dominus pugnabat› · call in col 883
Idem ms., « pugnavit. »
The same manuscript reads "pugnavit" ("fought").
(printed under page 446)
Page
- running head: 883 ORIGENIS
- marginal letters: A ‹tione nostra ac moribus›; B ‹quinque reges adversum se›; C ‹et non est progressus ad occasum›; D ‹spiritalibus nequitiis›
- old-edition numerals: 425 before ‹sibi›
Paulum haec eadem confirmantem, cum dicit: « Omnes qui pie volunt vivere in Christo, persecutionem patientur. » Sed et Salomon similia dicit: « Fili, inquit, accedens ad servitutem Domini, praepara animam tuam ad tentationem. » Oppugnantur ergo etiam nunc Gabaonitae cujuscunque modi sint propter amicitias Jesu, et ligni licet sint caesores, et aquae gestatores, id est, licet ultimi meriti sis in Ecclesia, tamen hoc ipso quia ad Jesum pertines, impugnaberis a quinque regibus. Sed tamen nec Gabaonitae derelinquuntur, vel spernuntur ab Jesu, vel ab ducibus ac presbyteris Israelitarum, sed infirmitati eorum auxilium ferunt. Annon tibi videtur hoc agere in nobis et hoc praecipere illud Apostoli mandatum, quo dicit: « Consolamini pusillanimes, sustinete infirmos, patientes estote ad omnes? » Et iterum: « Vos autem potentiores, imbecillitates infirmorum sustinete. » Hoc ergo modo Jesus cum ducibus et principibus suis, adest iis qui pro nomine suo a contrariis virtutibus oppugnantur, et non solum auxilium praestat in bello, verum et producit tempus diei, et spatia lucis protelans adventum discutit noctis.
Paul confirming these same things, when he says: "All who will live piously in Christ shall suffer persecution." And Solomon too says similar things: "Son," he says, "when you come to the service of the Lord, prepare your soul for temptation." Even now, then, the Gibeonites, of whatever kind they may be, are attacked because of their friendship with Jesus; and though you be a hewer of wood and a carrier of water, that is, though you be of the lowest merit in the Church, yet by this very fact that you belong to Jesus you will be assailed by the five kings. But nevertheless the Gibeonites are not abandoned or spurned by Jesus, nor by the leaders and elders of the Israelites, but they bring help to their weakness. Does it not seem to you that the Apostle's command does this in us and enjoins this, where he says: "Comfort the faint-hearted, support the weak, be patient towards all"? And again: "But you who are stronger, bear the infirmities of the weak." In this way, then, Jesus, with His leaders and princes, is present to those who are attacked by the opposing powers for His name, and not only gives help in the war, but also prolongs the time of day, and, extending the spaces of light, dispels the coming of night.
3. Volumus ergo, si possumus, ostendere quomodo Dominus noster Jesus protelaverit lucem, et majorem fecerit diem, vel pro salute hominum, vel pro interitu contrariarum virtutum. Ex quo advenit Salvator, finis erat jam mundi. Denique ipse dicebat: « Poenitentiam agite, appropinquavit enim regnum coelorum. » Sed retinuit et repressit diem consummationis, et adesse prohibuit. Videns enim Deus Pater salutem gentium per ipsum solum posse constare, dicit ad eum: « Pete a me, et dabo tibi gentes haereditatem tuam, et possessionem tuam terminos terrae. » Donec ergo paterna pollicitatio compleatur, et Ecclesiae ex diversis nationibus crescant, atque introeat tota gentium plenitudo, ut tunc demum omnis Israel salvetur, dies producitur, et differtur occasus, nec unquam sol occumbit; sed semper exoritur, dum credentium cordibus sol justitiae lumen veritatis infundit. Cum vero repleta fuerit mensura credentium, et deterior jam ac decolor aetas ultimae generationis advenerit, cum increscente iniquitate refrigescet charitas multorum, et perpauci remanserint in quibus fides inveniatur, tunc jam abbreviabuntur dies. Idem igitur atque ipse Dominus novit,
3. We wish, then, if we can, to show how our Lord Jesus prolonged the light and made the day longer, whether for the salvation of men or for the destruction of the opposing powers. From the time the Saviour came, the end of the world was already at hand. Indeed He Himself said: "Do penance, for the kingdom of heaven has drawn near." But He held back and checked the day of the consummation, and forbade it to be present. For God the Father, seeing that the salvation of the nations could be established through Him alone, says to Him: "Ask of Me, and I will give You the nations for Your inheritance, and the ends of the earth for Your possession." Until, then, the Father's promise is fulfilled, and the churches grow out of the various nations, and the whole fullness of the nations enters in, so that then at last all Israel may be saved, the day is prolonged and the setting is deferred, and the sun never goes down, but is ever rising, while the sun of justice pours the light of truth into the hearts of believers. But when the measure of believers has been filled up, and the worse and discoloured age of the last generation has come, when, as iniquity increases, the charity of many shall grow cold, and very few remain in whom faith is found, then at last the days will be shortened. The same Lord, therefore, also knows
Editors' notes and page, col. 884
Footnotes
(8) ‹anchor: not visible› · call in col 884
Audi apostolum Paulum haec eadem confirmantem, cum dicit. Haec desiderantur in libris antea editis, sed exstant in omnibus mss.
"Audi apostolum Paulum haec eadem confirmantem, cum dicit" ("Hear the apostle Paul confirming these same things, when he says"): these words are wanting in the books printed before, but are found in all the manuscripts.
(printed under page 446)
(9) ‹anchor: not visible› · call in col 884
In nobis et hoc praecipere. Haec etiam desunt in libris antea editis, sed leguntur in ms. Sangermanensi, necnon uno Ebroicensi.
"In nobis et hoc praecipere" ("in us, and to enjoin this too"): these words too are missing in the books printed before, but are read in the Saint-Germain manuscript, and also in one Évreux [codex].
(printed under page 446)
(10) ‹anchor: Volumus ergo› · call in col 884
Ergo, alias deest, sed legitur in omnibus mss.
"Ergo" ("therefore") is missing elsewhere, but is read in all the manuscripts.
(printed under page 446)
(11) ‹anchor: appropinquavit› · call in col 884
Mss., « appropinquavit. » Libb. editi, « appropinquabit. »
The manuscripts read "appropinquavit" ("has drawn near"). The printed books read "appropinquabit" ("will draw near").
(printed under page 446)
(12) ‹anchor: ipsum solum› · call in col 884
Solum, deest in libris antea editis, sed exstat in Sangermanensi et uno Ebroicensi.
"Solum" ("alone") is missing in the books printed before, but is found in the Saint-Germain [codex] and in one Évreux [codex].
(printed under page 446)
(13) ‹anchor: ut tunc› · call in col 884
Idem ms., « ut tunc, » et paulo post, « producitur et differtur. » Libri editi, « et tunc… producitur, differtur. »
The same manuscript reads "ut tunc" ("so that then"), and a little after, "producitur et differtur" ("is prolonged and put off"). The printed books read "et tunc … producitur, differtur" ("and then … is prolonged, is put off").
(printed under page 446)
(14) ‹anchor: nis advenerit› · call in col 884
Unus codex Ebroicensis, « et ad deteriores ac decoloratas ultimae generationis nationes advenerit. »
One Évreux codex reads "et ad deteriores ac decoloratas ultimae generationis nationes advenerit" ("and has come to the worse and discoloured nations of the last generation").
(printed under page 446)
Page
- running head: ORIGENIS 884
- marginal letters: A ‹lum Paulum haec eadem›; B ‹« Consolamini pusillanimes›; C ‹enim regnum coelorum›; D ‹frigescet charitas multorum›
- old-edition numerals: (none)
et extendere diem cum salutis est tempus, et breviare diem, cum tribulationis et perditionis est tempus. Nos tamen dum habemus diem, et producitur nobis spatium lucis, « sicut in die honeste ambulemus, » et opera lucis operemur.
how both to extend the day when it is the time of salvation, and to shorten the day when it is the time of tribulation and perdition. Yet let us, while we have the day and the space of light is prolonged for us, "walk honestly as in the day," and work the works of light.
4. Sed et illud videamus quid est quod dicit, quinque reges fuisse, et hos in speluncas fugisse. Saepe diximus duplicem esse Christianorum pugnam. Perfectis quidem et talibus qualis erat Paulus et Ephesii, sicut ipse Paulus dicit, « non est pugna adversus carnem et sanguinem, sed adversus principatus et potestates, adversum mundi hujus rectores tenebrarum harum, adversus spiritalia nequitiae in coelestibus. » Inferioribus vero, et nondum perfectis pugna adhuc adversus carnem et sanguinem geritur, iis qui adhuc carnalibus vitiis et fragilitatibus impugnantur: quod etiam in hoc loco indicari puto. Etenim Gabaonitis indictum esse a quinque regibus diximus bellum, quorum figuram dixi esse in iis qui imperfecti sunt. Isti ergo a quinque regibus impugnantur. Quinque autem reges quinque sensus corporeos indicant, visum, auditum, gustum, tactum et odoratum. Per aliquem enim horum, unumquemque necesse est decidere in peccatum. Qui quinque sensus illis quinque regibus comparantur, qui Gabaonitas, id est qui carnales homines expugnant. Quod autem dicuntur in speluncas confugisse, potest hoc fortasse indicari, quia spelunca locus est in profundum terrae defossus. Igitur etiam isti quos supra diximus sensus cum se terrenis actibus in corpore positi demerserint, et nihil ad opus Dei, sed totum ad ministerium corporis egerint, in speluncas confugisse dicuntur.
4. But let us see this too: what it means when it says that there were five kings, and that they fled into caves. We have often said that the fight of Christians is twofold. For the perfect indeed, and for such as were Paul and the Ephesians, as Paul himself says, "the fight is not against flesh and blood, but against principalities and powers, against the rulers of this world of this darkness, against the spirits of wickedness in the heavenly places." But for the lower, and those not yet perfect, the fight is still waged against flesh and blood, for those who are still assailed by carnal vices and frailties; and I think this is indicated in this place too. For we have said that war was declared on the Gibeonites by five kings, and I said that their figure is in those who are imperfect. These, then, are assailed by five kings. And the five kings signify the five bodily senses: sight, hearing, taste, touch and smell. For through one of these each person must fall into sin. These five senses are compared to those five kings who attack the Gibeonites, that is, carnal men. And as to their being said to have fled into caves, this perhaps can be indicated, that a cave is a place dug down into the depth of the earth. So these senses too, of which we spoke above, when, set in the body, they have sunk themselves in earthly acts, and have done nothing for the work of God but everything for the service of the body, are said to have fled into caves.
5. Sciendum tamen quod ista ipsa regna, quorum nunc reges vincuntur ab Jesu, et confugiunt ad speluncas, postmodum in sortem veniunt sanctorum et pars Domini appellantur, sicut regnum Jerusalem, vel Lachis, vel Chebron. In quo hoc arbitror indicari, quod etiam isti quinque sensus, quos supra exposuimus, in corpore positi, cum per Jesum fuerint devicti, ita ut infidelitas ab eis et incredulitas depellatur, et cum moriuntur peccato in eo quod desinunt a ministerio peccati; istis ipsis postmodum ministris utetur anima ad operandam justitiam Dei, et ita fit ut Jerusalem, in qua prius rex nequam regnabat et pessimus, postmodum in ea regnet David potens manu, vel pacificus Salomon.
5. Yet it must be known that these very kingdoms, whose kings are now conquered by Jesus and flee to the caves, afterwards come into the lot of the saints and are called the portion of the Lord, as the kingdom of Jerusalem, or of Lachish, or of Hebron. In this I think it is indicated that these five senses too, which we set out above, set in the body, when they have been overcome through Jesus, so that unbelief and incredulity are driven from them, and when they die to sin in that they cease from the service of sin, the soul will afterwards use these very ministers for working the justice of God; and so it comes about that in Jerusalem, in which formerly a wicked and most evil king reigned, afterwards David, mighty of hand, or the peaceable Solomon reigns.
Editors' notes and page, col. 885
Footnotes
(15) ‹anchor: not visible› · call in col 885
Codex Sangerm. cum uno Ebroicensi, « confugisse. »
The Saint-Germain codex, with one Évreux [codex], reads "confugisse" ("to have fled for refuge").
(printed under page 447)
(16) ‹anchor: not visible› · call in col 885
Idem, « Apostolus. » Ibidem duo Ebroicenses, « non est pugna. » Libri editi, « non erat pugna. »
The same reads "Apostolus" ("the Apostle"). In the same place the two Évreux [codices] read "non est pugna" ("the struggle is not"). The printed books read "non erat pugna" ("the struggle was not").
(printed under page 447)
(17) ‹anchor: not visible› · call in col 885
Idem, « adversus spiritalia. » Libri editi, « et spiritalia. »
The same reads "adversus spiritalia" ("against the spiritual [hosts]"). The printed books read "et spiritalia" ("and the spiritual [hosts]").
(printed under page 447)
(18) ‹anchor: justitiam Dei› · call in col 885
Dei, deest in antea editis, sed exstat in omnibus mss.
"Dei" ("of God") is missing in the [books] printed before, but is found in all the manuscripts.
(printed under page 447)
Page
- running head: 885 IN LIBRUM JESU NAVE HOMILIA XII. 886 (the right side, HOMILIA XII, read on the page of cols 885-886)
- marginal letters: A ‹et extendere diem cum salutis›; B ‹sanguinem geritur, iis qui›; C ‹Igitur etiam isti quos supra›; D ‹Dei, et ita fit ut Jerusalem›
- old-edition numerals: (none)
Assident etenim etiam his ipsis, quos diximus, corporalibus sensibus hominum malignae virtutes, quae eos ad malas concupiscentias et foeda ministeria animae praebenda sollicitent. Quas malignas virtutes si fides Christi superaverit, et in ligno crucis ejus fuerint suspensae, ut et de ipsis triumphet in ligno crucis suae, interemptis iis, regnoque depulsis, tunc efficitur anima in parte Dei, tunc Jerusalem regnum Dei efficitur, et templum in ea Domino construitur. Annon hoc de semetipso sentiebat ille qui dicebat, quia « eramus aliquando et nos insensati, increduli, errantes, servientes desideriis et voluptatibus variis? » Non enim aliud est hoc quod Jerusalem aliquando fuisse sub rege Adonibezec scribitur, vel aliae civitates sub aliis.
For malignant powers also sit beside these very bodily senses of men of which we have spoken, to solicit them to evil concupiscences and to render foul services to the soul. If the faith of Christ has overcome these malignant powers, and they have been hung on the wood of His cross, so that He triumphs over them too on the wood of His cross, then, when they have been slain and driven from the kingdom, the soul is made the portion of God, then Jerusalem is made the kingdom of God, and a temple is built in it for the Lord. Was not he who said this thinking of himself: "We too were once senseless, unbelieving, erring, serving various desires and pleasures" (Titus 3:3)? For this is nothing else than what is written, that Jerusalem was once under King Adonibezek, or other cities under others (Judg. 1).
6. Sed interim Jesus interfecit inimicos, non crudelitatem docens per hoc, sicut haeretici putant, sed futura in his quae geruntur sacramenta designans: ut cum interemerit eos reges, qui regnum peccati tenent in nobis, possimus illud implere quod dixit Apostolus: « Sicut exhibuistis membra vestra servire iniquitati ad iniquitatem, ita nunc exhibeamus membra nostra servire justitiae in justificationem. » Quid ergo est, quod ab eis hoc loco velut crudele culpatur? Hoc, inquit, quod scriptum est: « Ponite pedes vestros super collum eorum, et interficite eos. » Quid quod haec non crudelitas, sed humanitas et benignitas invenitur? Utinam et tu talis esses, qui poneres pedes tuos super serpentes et scorpiones, et supra omnem virtutem inimici, et conculcares draconem et basiliscum, id est regulum, qui aliquando regnavit in te, et tenuit in te regnum peccati: ut illis omnibus interemptis, qui in te regnabant opere peccati, solus in te regnet Christus Jesus Dominus noster, cui est gloria et imperium in saecula saeculorum. Amen.
6. But meanwhile Jesus killed the enemies, not teaching cruelty by this, as the heretics think, but marking out future mysteries in the things that are done: so that, when He has slain those kings who hold the kingdom of sin in us, we may be able to fulfil what the Apostle said: "As you yielded your members to serve iniquity unto iniquity, so now let us yield our members to serve justice unto justification" (Rom. 6:19). What, then, is it that is blamed by them in this place as cruel? This, he says, which is written: "Put your feet on their neck and kill them" (Josh. 10:24). What if this is found to be not cruelty but humanity and kindness? Would that you too were such a one as to put your feet upon serpents and scorpions and upon all the power of the enemy, and to tread down the dragon and the basilisk, that is, the little king, who once reigned in you and held in you the kingdom of sin; so that, when all those have been slain who reigned in you by the work of sin, Christ Jesus our Lord alone may reign in you, to whom be glory and dominion for ages of ages. Amen.
HOMILIA XII. De eo quod spiritaliter intelligi debeant bella quae gessit Jesus, et quod regressus populus post victoriam non mutivit in lingua sua.
HOMILY XII. That the wars which Jesus waged ought to be understood spiritually, and that the people, returning after the victory, did not mutter with their tongue.
1. Si ea quae per Moysen de tabernaculo, vel sacrificiis et omni illo cultu adumbrabantur, typus et umbra dicuntur esse coelestium, sine dubio et bella quae per Jesum geruntur, et regum atque hostium strages, coelestium rerum umbra et typus esse dicenda sunt, eorum duntaxat bellorum, quae Dominus
1. If the things which were foreshadowed through Moses concerning the tabernacle, or by the sacrifices and all that worship, are said to be the type and shadow of heavenly things, without doubt the wars too which are waged through Jesus, and the slaughter of kings and enemies, must be said to be the shadow and type of heavenly things, at least of those wars which our Lord
Editors' notes and page, col. 886
Footnotes
(42) ‹qui dicebat› · call in col 886
Tit. iii, 3.
Titus 3:3.
(printed under page 447)
(43) ‹sub aliis› · call in col 886
Jud. i.
Judges 1.
(printed under page 447)
(44) ‹dixit Apostolus› · call in col 886
Rom. vi, 19.
Romans 6:19.
(printed under page 447)
(45) ‹Hoc, inquit› · call in col 886
Jos. x, 24.
Joshua 10:24.
(printed under page 447)
(19) ‹anchor: si fides› · call in col 886
Codex Sangerm. cum uno Ebroicensi, « si fides. » Libb. editi, « cum fides. »
The Saint-Germain codex, with one Évreux [codex], reads "si fides" ("if faith"). The printed books read "cum fides" ("when faith").
(printed under page 447)
(20) ‹anchor: Domino construitur› · call in col 886
Omnes mss., « construitur. » Libb. editi, « construetur. »
All the manuscripts read "construitur" ("is built"). The printed books read "construetur" ("will be built").
(printed under page 447)
(21) ‹anchor: sacramenta designans› · call in col 886
Libb. editi, « futura sacramenta designans de iis quae gerebantur; » sed omnes mss. ut in nostro textu.
The printed books read "futura sacramenta designans de iis quae gerebantur" ("signifying future mysteries by the things that were being done"); but all the manuscripts read as in our text.
(printed under page 447)
(22) ‹anchor: justitiae in justificationem› · call in col 886
Codex Sangerman., « justificationem. » Libri editi, « sanctificationem. »
The Saint-Germain codex reads "justificationem" ("unto justification"). The printed books read "sanctificationem" ("unto sanctification").
(printed under page 447)
(23) ‹anchor: gloria et imperium› · call in col 886
Unus Ebroicensis post « imperium » addit, « cum Spiritu sancto. »
One Évreux [codex] adds after "imperium" ("dominion") "cum Spiritu sancto" ("with the Holy Spirit").
(printed under page 447)
(24) ‹anchor: in lingua sua› · call in col 886
Et quod regressus populus post victoriam non mutivit in lingua sua. Haec desunt in libris antea editis, sed leguntur in codice ms. Sangerm. et uno Ebroicensi.
"Et quod regressus populus post victoriam non mutivit in lingua sua" ("and that the people, returning after the victory, did not mutter with its tongue"): these words are missing in the books printed before, but are read in the Saint-Germain manuscript codex and in one Évreux [codex].
(printed under page 447)
(25) ‹anchor: coelestium rerum› · call in col 886
Rerum, deest in libris editis, sed exstat in codice ms. Sangem.
"Rerum" ("of things") is missing in the printed books, but is found in the Saint-Germain manuscript codex.
(printed under page 447)
Page
- running head: JESU NAVE HOMILIA XII. 886
- marginal letters: A ‹Assident etenim etiam his ipsis›; B ‹6. Sed interim Jesus›; C ‹super serpentes et scorpiones›; D ‹quae per Jesum geruntur›
- old-edition numerals: 426 after ‹concupiscentias et›
noster Jesus cum suo exercitu, et magistratibus, id est credentium populis, atque eorum ducibus contra diabolum et ejus angelos praeliatur. Ipse enim est, qui in Paulo et in Ephesiis pugnat adversus principatus et potestates et rectores tenebrarum harum, adversus spiritalia nequitiae in coelestibus. Et vide, ingrate haeretice, quomodo ex integro veteribus nova concordant. Promissum est veteribus regnum terrae sanctae, terrae fluentis lac et mel, quae terra tunc a peccatoribus et pessimis incolis ac regibus tenebatur. Venit in istam terram Jesus cum exercitu Domini, et Israeliticis ducibus, expugnat omnes, interimit, obtinet, et ob victoriae meritum accipit eorum regna quos vicit. Tibi per Evangelia non promittuntur regna terrae, sed promittuntur regna coelorum. Sed haec regna non sunt vacua, nec inania, habent habitatores suos peccatores et nequam spiritus, angelos refugas. Ibi habitant illi, adversum quos te apostolica personans tuba Paulus cohortatur ad praelium, et sicut ibi dicebat Jesus, quia bellum erit vobis adversum Amorrhaeos et Pherezaeos, et Evaeos, et Jebusaeos: similiter tibi etiam hic Paulus denuntiat dicens, Non erit vobis pugna adversus carnem et sanguinem, id est non sic pugnabimus sicut pugnaverunt antiqui, nec in terris nobis adversus homines habenda sunt praelia, sed adversus principatus, et adversus potestates, adversus mundi hujus rectores tenebrarum. Jam utique intelligis in quibus locis hujuscemodi sint tibi movenda certamina. Aut si tibi non sufficit intellectus, nisi etiam loca ipsa manifesta tibi voce signentur, audi in consequentibus: « Adversum spiritalia, inquit, nequitiae in coelestibus. » Audisti qui sint illi, qui tibi bello et vi de coelestibus expellendi sunt, ut tu possis loca illa regni coelorum haereditatis sorte suscipere. Sed et Dominus in Evangelio nonne evidenter haec indicat cum dicit: « A diebus Joannis regnum coelorum vim patitur, et vim facientes diripiunt illud? »
Jesus wages with His army and magistrates, that is, the peoples of believers and their leaders, against the devil and his angels. For it is He who in Paul and in the Ephesians fights against principalities and powers and the rulers of this darkness, against the spirits of wickedness in the heavenly places. And see, ungrateful heretic, how wholly the new agrees with the old. To the men of old was promised the kingdom of the holy land, a land flowing with milk and honey, which land was then held by sinners and most evil inhabitants and kings. Jesus comes into this land with the army of the Lord and the Israelite leaders; He overcomes them all, slays them, takes possession, and in reward for the victory receives the kingdoms of those whom He conquered. To you, through the Gospels, are promised not the kingdoms of the earth but the kingdoms of heaven. But these kingdoms are not empty or void; they have their inhabitants, sinners and wicked spirits, runaway angels. There dwell those against whom Paul, sounding the apostolic trumpet, exhorts you to battle; and as Jesus said there, that you will have war against the Amorites and Perizzites and Hivites and Jebusites, so here too Paul announces to you, saying: You will not have a fight against flesh and blood; that is, we shall not fight as the ancients fought, nor are we to have battles on earth against men, but against principalities and against powers, against the rulers of this world of darkness. Now surely you understand in what places battles of this kind are to be set in motion by you. Or if understanding does not suffice you unless the places themselves are marked out for you in plain words, hear what follows: "Against the spirits," he says, "of wickedness in the heavenly places." You have heard who they are who must be driven by you from the heavenly places by war and force, so that you may receive those places of the kingdom of heaven by the lot of inheritance. And does not the Lord too in the Gospel plainly indicate this when He says: "From the days of John the kingdom of heaven suffers violence, and the violent seize it"?
2. Quid ergo cessas, o haeretice, etiam Domino et Salvatori nostro calumniam facere, qui regnum coelorum, quod credentibus in se promiserat, per vim diripi jubet? Et utique si adhibenda vis est, certum est quod possidentibus adhibenda est. Vim enim facere, hoc est expellere possidentem, possessionemque diripere. Dicite ergo, quid aliud est quod accusatis fecisse Jesum successorem Mosei? Atque utinam digni essemus quibus Dominus Jesus sapientiae suae aulam panderet et introduceret nos intra thesauros scientiae suae, et ea de quibus nunc pedetentim conamur tanquam
2. Why then, O heretic, do you hold back from slandering our Lord and Saviour too, who orders the kingdom of heaven, which He had promised to those who believe in Him, to be seized by force? And surely, if force is to be applied, it is certain that it is to be applied to those in possession. For to do violence is this: to expel the possessor and seize the possession. Tell me, then, what else is it that you accuse Jesus, the successor of Moses, of having done? And would that we were worthy that the Lord Jesus should open to us the hall of His wisdom and lead us within the treasures of His knowledge, and that those things of which we now try step by step, as it were
Editors' notes and page, col. 887
Footnotes
(26) ‹anchor: not visible› · call in col 887
Codex Sangerm. « terrena. »
The Saint-Germain codex reads "terrena" ("earthly").
(printed under page 448)
(27) ‹anchor: not visible› · call in col 887
Idem, « et sicut per tubam dicebat. »
The same reads "et sicut per tubam dicebat" ("and as he said through a trumpet").
(printed under page 448)
(28) ‹anchor: loca ipsa› · call in col 887
Ipsa, deest in libris editis, sed exstat in ms. Sangerm.
"Ipsa" ("themselves") is missing in the printed books, but is found in the Saint-Germain manuscript.
(printed under page 448)
(29) ‹anchor: spiritalia, inquit› · call in col 887
Inquit, deest etiam in libris editis, verum exstat in ms. Sangerm. Paulo post omnes mss. recte habent, « bello et vi de coelestibus. » In libb. editis desideratur, « vi. »
"Inquit" ("he says") is also missing in the printed books, but is found in the Saint-Germain manuscript. A little after, all the manuscripts rightly read "bello et vi de coelestibus" ("by war and force from the heavenly places"). In the printed books "vi" ("by force") is wanting.
(printed under page 448)
Page
- running head: 887 ORIGENIS
- marginal letters: A ‹minus noster Jesus›; B ‹sunt vacua, nec inania›; C ‹sufficit intellectus›; D ‹sessionemque diripere›
- old-edition numerals: 427 before ‹quibus›
per speculum et in aenigmate aliqua ex parte contueri et inspicere figuras, plenius nobis reserare, et perfectius dignaretur aperire: videres quomodo nobis claresceret cujus potissimum ex spiritalibus hostibus, iis qui nunc impugnant Israel spiritalem, figuram tenuit iste princeps de Mageda, et ille de Lachis, et ille de Lebna: aut cujus intra temetipsum vitii, vel erroris quibus anima implicatur, formam tenent singuli quique horum, quos Jesu duce interfecit populus Domini, ii videlicet qui audiunt mandata ejus, et praecepta custodiunt, quibus ipse tribuit facultatem calcandi super serpentes et scorpiones, et super omnem potestatem inimici. Oremus ergo ut et nostri pedes tales sint, tam speciosi, tam validi, qui possint calcare cervices inimicorum, qui possint ita caput calcare serpentis, ut calcaneum nostrum mordere non possit. Qui enim pugnat sub Jesu duce adversum contrarias potestates, debet etiam illud promereri, quod de prioribus bellatoribus scribitur: « Et reversus est, inquit, universus populus ad Jesum incolumis, et non mutivit quisquam de filiis Israel in lingua sua. » Vides ergo quia qui sub Jesu militat, incolumis debet redire de praelio, nec usquam debet ex jaculis maligni ignitis vulnus accipere, non in corde pollui, non in cogitatione maculari, non per iram, non per cupiditatem, non per aliam quamlibet occasionem daemoniacis vulneribus locum dare. Quod autem addidit, quia nullus mutivit in lingua sua, hoc mihi videtur ostendi, quia de victoria nemo se jactavit, nemo suae virtuti quia superavit ascripsit: sed scientes quia Jesus est qui victoriam tribuit, ipsi in lingua sua non mutiunt. Quod bene intelligens Apostolus dicebat: « Non autem ego, sed gratia Dei, quae in me est. » Puto autem quia ad hoc respicit et illud Domini mandatum quod ait: « Cum autem feceritis omnia haec, dicite quia servi inutiles sumus: quod debuimus facere, fecimus. » Et in hoc enim simili modo rerum prospere gestarum videtur prohibere jactantiam.
through a glass and in a riddle, in part, to behold and look into the figures, He might deign to unlock more fully to us and open more perfectly: you would see how it would become clear to us of which of the spiritual enemies above all, of those who now assail the spiritual Israel, this prince of Makkedah bore the figure, and that one of Lachish, and that one of Libnah; or of what vice within your own self, or of what errors in which the soul is entangled, each one of those bears the form whom the people of the Lord slew under the leadership of Jesus, those namely who hear His commandments and keep His precepts, to whom He Himself gives the power of treading upon serpents and scorpions and upon all the power of the enemy. Let us pray, then, that our feet too may be such, so beautiful, so strong, that they can tread on the necks of the enemies, that they can so tread on the serpent's head that it cannot bite our heel. For he who fights under the leadership of Jesus against the opposing powers ought also to merit what is written of the earlier warriors: "And all the people," it says, "returned to Jesus unharmed, and none of the sons of Israel muttered with his tongue." You see, then, that he who serves as a soldier under Jesus ought to return unharmed from battle, and ought nowhere to receive a wound from the fiery darts of the evil one, not to be defiled in heart, not to be stained in thought, not through anger, not through covetousness, not through any other occasion whatever to give place to demonic wounds. And as to his adding that none muttered with his tongue, this seems to me to be shown: that no one boasted of the victory, no one ascribed to his own strength that he had conquered; but knowing that it is Jesus who gives the victory, they do not mutter with their tongue. Understanding this well, the Apostle said: "Yet not I, but the grace of God which is in me." And I think that this command of the Lord also looks to this, where He says: "But when you have done all these things, say: We are unprofitable servants; we have done what we ought to have done." For in this too, in like manner, He seems to forbid boasting of things successfully done.
3. Sed Marcion, et Valentinus, et Basilides, caeterique cum ipsis haeretici, dum haec nolunt sicut sancto Spiritu dignum est intelligere, declinaverunt a fide, et inseruerunt se impietatibus multis, alium, Deum legis, et mundi creatorem ac judicem proferentes, velut per haec quae scripta sunt, crudelitatem quamdam docentem, quod calcare hostium cervices jubentur, atque in ligno suspendere reges terrae illius, quam violenter invadunt. Atque utinam Dominus meus Jesus Filius Dei mihi istud
3. But Marcion and Valentinus and Basilides, and the other heretics with them, since they will not understand these things as is worthy of the Holy Spirit, have turned aside from the faith and thrust themselves into many impieties, putting forward another, the God of the law and the creator and judge of the world, as though teaching a certain cruelty through these things that are written, in that they are ordered to tread on the necks of enemies and to hang on wood the kings of that land which they invade by violence. And would that my Lord Jesus, the Son of God, would grant me this
Editors' notes and page, col. 888
Footnotes
(30) ‹anchor: occasionem daemoniacis› · call in col 888
Codex Sangerm., « daemonicis. »
The Saint-Germain codex reads "daemonicis" ("demonic").
(printed under page 448)
(31) ‹anchor: autem addidit› · call in col 888
Idem, « addit. »
The same reads "addit" ("he adds").
(printed under page 448)
(32) ‹anchor: se jactavit› · call in col 888
Omnes mss., « jactavit. » Libb. editi, « jactat. »
All the manuscripts read "jactavit" ("boasted"). The printed books read "jactat" ("boasts").
(printed under page 448)
(33) ‹anchor: superavit ascripsit› · call in col 888
Omnes mss., « ascripsit. » Libb. editi, « ascribit. »
All the manuscripts read "ascripsit" ("ascribed"). The printed books read "ascribit" ("ascribes").
(printed under page 448)
(34) ‹anchor: impietatibus multis› · call in col 888
Codex Sangerm., « doloribus multis. »
The Saint-Germain codex reads "doloribus multis" ("with many sorrows").
(printed under page 448)
Page
- running head: ORIGENIS 888
- marginal letters: A ‹per speculum et in aenigmate›; B ‹micorum, qui possint ita caput›; C ‹ria nemo se jactavit›; D ‹alium, Deum legis›
- old-edition numerals: (none)
concedat, et jubeat me pedibus meis conculcare spiritum fornicationis, et calcare super cervices spiritus iracundiae et furoris, calcare avaritiae daemonem, calcare jactantiam, conterere pedibus superbiae spiritum: et cum haec fecero, operis gesti summam, non mihi, sed cruci ejus appendere, sequenti Paulum dicentem, quia per ipsum «mihi mundus crucifixus est,» et ea quae jam superius memoravimus quod ait: «Non autem ego, sed gratia Dei, quae in me est.» Quod si ita facere meruero, beatus ero, et dicetur etiam mihi, quod dicit antiquis Jesus: «Viriliter agite, et confortamini, non timeatis, nec vereamini a facie eorum, quia Dominus Deus tradidit vobis omnes inimicos vestros in manus.» Haec si spiritaliter intelligamus, et hujuscemodi bella spiritaliter procuremus, et expellamus omnia illa spiritalia nequitiae de coelestibus, ita demum poterimus etiam loca et regna ipsorum quae sunt coelorum regna ab Jesu haereditatis sorte suscipere, praestante Domino et Salvatore nostro Jesu Christo, cui est gloria et imperium in saecula saeculorum. Amen.
and bid me trample with my feet the spirit of fornication, and tread upon the necks of the spirit of wrath and fury, tread upon the demon of avarice, tread upon boasting, crush underfoot the spirit of pride; and when I have done these things, to weigh the sum of the work accomplished not to myself but to His cross, following Paul, who says that through Him "the world is crucified to me" (Gal. 6:14), and what we have already recalled above, where he says: "Yet not I, but the grace of God which is in me" (1 Cor. 15:10). And if I deserve to do so, I shall be blessed, and there will be said to me also what Jesus says to the men of old: "Act manfully and be strengthened; do not fear, nor be afraid before their face, for the Lord God has delivered all your enemies into your hands" (Josh. 10:25). If we understand these things spiritually, and wage wars of this kind spiritually, and drive out all those spiritual [forces] of wickedness from the heavenly places, then at last we shall be able to receive from Jesus by lot of inheritance their places and kingdoms too, which are the kingdoms of the heavens, by the gift of our Lord and Saviour Jesus Christ, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XIII. De Lachis, et Lebna, et de Chebron civitatibus, quas ceperunt filii Israel.
HOMILY XIII. On the cities of Lachish and Libnah and Hebron, which the children of Israel took.
1. «Haec omnia, quae figuraliter accidebant illis, scripta sunt autem propter nos in quos fines saeculorum devenerunt.» Cum legit is qui in manifesto Judaeus est, et qui manifestam habet in carne circumcisionem, nesciens quid sit in occulto esse Judaeum in circumcisione cordis, nihil aliud putat esse nisi bella descripta, et interitus hostium, et Israelitas duce Jesu vincentes, et diripientes gentium regna. Qui vero in occulto Judaeus est, id est Christianus, qui Jesum non tam filium Nave quam Filium Dei sequitur, haec omnia mysteria intelligit esse regni coelorum, et dicit quia etiam nunc Dominus meus Jesus Christus bellat adversum virtutes contrarias, et ejicit eas de civitatibus quas possidebant, id est de animabus nostris; et interficit reges qui regnabant in animabus nostris, ne ultra regnet in nobis peccatum: ut posteaquam interemerit regem peccati de civitate animae nostrae, fiat anima nostra civitas Dei, et regnet in ea Deus, et dicatur ad nos, quia «ecce regnum Dei intra vos est.» Est ergo opus summae misericordiae hoc quod haeretici crudelitatis accusant, quod Dominus Jesus adumbratum prius a filio Nave per
1. "All these things, which happened to them in figure, were written for our sake, upon whom the ends of the ages have come" (1 Cor. 10:11). When he reads who is a Jew outwardly, and who has an outward circumcision in the flesh, not knowing what it is to be a Jew inwardly in circumcision of the heart, he thinks these are nothing but wars described, and the destruction of enemies, and the Israelites conquering under the leadership of Jesus and plundering the kingdoms of the nations. But he who is a Jew inwardly, that is, a Christian, who follows Jesus not so much the son of Nun as the Son of God, understands that all these are mysteries of the kingdom of heaven, and says that even now my Lord Jesus Christ wars against the opposing powers, and casts them out of the cities which they possessed, that is, out of our souls; and He kills the kings who reigned in our souls, so that sin may no longer reign in us; so that, after He has slain the king of sin from the city of our soul, our soul may become the city of God, and God may reign in it, and it may be said to us: "Behold, the kingdom of God is within you" (Luke 17:21). This, then, is a work of the highest mercy, which the heretics accuse of cruelty: that the Lord Jesus, first foreshadowed by the son of Nun, through
Editors' notes and page, col. 889
Footnotes
(35) ‹anchor: not visible› · call in col 889
Quae sunt coelorum regna. Haec desunt in libris antea editis, sed leguntur in omnibus mss.
"Quae sunt coelorum regna" ("which are the kingdoms of the heavens"): these words are missing in the books printed before, but are read in all the manuscripts.
(printed under page 449)
(36) ‹anchor: not visible› · call in col 889
Unus codex Ebroic. post « imperium » addit, « cum Spiritu sancto. »
One Évreux codex adds after "imperium" ("dominion") "cum Spiritu sancto" ("with the Holy Spirit").
(printed under page 449)
(37) ‹anchor: quas ceperunt› · call in col 889
Codex Sangerm., « ceperunt. » Libb. editi, « receperunt. »
The Saint-Germain codex reads "ceperunt" ("took"). The printed books read "receperunt" ("took back").
(printed under page 449)
(38) ‹anchor: fines saeculorum› · call in col 889
Idem ms., « saeculi. »
The same manuscript reads "saeculi" ("of the age").
(printed under page 449)
Page
- running head: 889 IN LIBRUM JESU NAVE HOMILIA [running head continues over col 890]
- marginal letters: A ‹concedat, et jubeat me›; B ‹juscemodi bella spiritaliter›; C ‹carne circumcisionem, nesciens›; D ‹Deus, et dicatur ad nos›
- old-edition numerals: (none)
singulas quasque civitates, nunc in veritate per singulas quasque animas credentium complet: ut quae possidebantur a malis et pessimis regibus secundum principem aeris mundi hujus, spiritus qui nunc operatur in filios diffidentiae, expulsis iis et peremptis, facere eas dignetur habitaculum Dei, et sancti Spiritus templum: ut membra quae servierant sub rege iniquo iniquitati ad immunditiam, nunc serviant justitiae ad sanctificationem. Sic ergo intellige quod interfecit Jesus regem Jericho, et regem Hai, et regem Lebna, et regem Lachis, et regem Chebron, ut istae omnes animae quae ante sub regibus pessimis peccati legem colebant, nunc sub Dei legibus agant.
each several city, He now fulfils in truth through each several soul of believers: so that those [souls] which were possessed by evil and most wicked kings according to the prince of the air of this world, the spirit who now works in the sons of unbelief, He may deign, when these have been driven out and slain, to make a dwelling-place of God and a temple of the Holy Spirit; so that the members which under the unjust king had served iniquity unto uncleanness may now serve justice unto sanctification. Understand, then, in this way that Jesus killed the king of Jericho, and the king of Ai, and the king of Libnah, and the king of Lachish, and the king of Hebron, so that all these souls which formerly under the most wicked kings kept the law of sin may now live under the laws of God.
2. Sed et de ipsis interpretationibus nominum, si curiosius ac diligentius perscrutemur, invenietur significatio nominum nunc ad mali regni, nunc etiam ad boni intelligentiam posse conferri. Ut puta Lebna candor interpretatur. Candor autem diverse intelligitur. Est enim candor leprae, est et candor lucis. Possibile ergo est etiam nominis ipsius interpretatione, utriusque status differentias indicari, ut candorem quidem leprae habuerit Lebna sub regibus malis: quo destructo atque everso, cum ad Israeliticum regnum pervenit Lebna, candorem lucis acceperit, quia candor in Scripturis et laudabilis et culpabilis ponitur. Et iterum Lachis interpretatur iter. Iter autem et laudabile et culpabile in Scripturis habetur. Quod difficile non est probare, sicut dicitur in Psalmis: «Et iter impiorum peribit.» Et alibi econtrario: «Iter rectum facite pedibus vestris.» Potest ergo intelligi etiam hic, quod iter impiorum fuerit primo civitas Lachis: quo destructo atque subverso, postmodum Israelitis regnantibus ad iter perducta sit rectum. Similiter autem et Chebron, quam interpretari dicunt conjunctionem vel conjugium. Conjunctio vero animae nostrae fuit primo cum malo viro, et marito pessimo diabolo: quo destructo et exstincto, liberata est anima a lege prioris et pessimi viri, et conjuncta est viro bono et legitimo, illi, de quo dicit apostolus Paulus: «Statui autem vos uni viro virginem castam exhibere Christo.» Sic ergo etiam nominum ipsorum intelligentia ad geminum hunc uniuscujusque civitatis consonat statum.
2. But if we search more curiously and diligently into the interpretations of the names themselves, the meaning of the names will be found to be applicable now to the understanding of an evil kingdom, now also of a good one. For example, Libnah is interpreted "whiteness". But whiteness is understood in different ways. For there is the whiteness of leprosy, and there is also the whiteness of light. It is possible, then, that by the interpretation of the name itself the differences of both conditions are indicated: so that Libnah had the whiteness of leprosy under the evil kings, and when that [king] was destroyed and overthrown, when Libnah came into the kingdom of Israel, it received the whiteness of light; for whiteness is set down in the Scriptures as both praiseworthy and blameworthy. And again, Lachish is interpreted "way". And a way is held in the Scriptures to be both praiseworthy and blameworthy. Which is not difficult to prove, as it is said in the Psalms: "And the way of the ungodly shall perish" (Ps. 1:6). And elsewhere, on the contrary: "Make a straight way for your feet" (Heb. 12:13). It can therefore be understood here too that the city of Lachish was at first a way of the ungodly; when that was destroyed and overturned, afterwards, under the rule of the Israelites, it was brought to the straight way. And likewise Hebron, which they say is interpreted "joining" or "wedlock". Our soul's joining was at first with an evil man, and with a most wicked husband, the devil; when he was destroyed and extinguished, the soul was set free from the law of the former and most wicked man, and was joined to a good and lawful man, to Him of Whom the apostle Paul says: "I have espoused you to one husband, to present [you as] a chaste virgin to Christ" (2 Cor. 11:2). So, then, the understanding of the names themselves also agrees with this twofold condition of each city.
3. Ego puto quod sic melius est intelligi bella Israelitica, et quod sic melius praeliari Jesus putetur,
3. I think that it is better to understand the wars of Israel in this way, and that it is better to think that Jesus fought in this way
Editors' notes and page, col. 890
Footnotes
(39) ‹anchor: not visible› · call in col 890
Omnes mss., « Dei. » Libb. editi, « fidei. »
All the manuscripts read "Dei" ("of God"). The printed books read "fidei" ("of faith").
(printed under page 449)
(40) ‹anchor: not visible› · call in col 890
Unus Ebroicensis, « ut isti omnes qui ante Jesum et regem Gai et regem Lebna sub regibus pessimis. »
One Évreux [codex] reads "ut isti omnes qui ante Jesum et regem Gai et regem Lebna sub regibus pessimis" ("so that all these, who before Jesus and the king of Ai and the king of Libnah, under most wicked kings").
(printed under page 449)
(41) ‹anchor: not visible› · call in col 890
Codex Sangerm., « significatio. » Libb. editi, « significantia. »
The Saint-Germain codex reads "significatio" ("signification"). The printed books read "significantia" ("significance").
(printed under page 449)
(42) ‹anchor: not visible› · call in col 890
Lebna candor interpretatur. A לבן « album esse. »
"Lebna is interpreted whiteness." From לבן, "to be white."
(printed under page 449)
(43) ‹anchor: interpretatur iter› · call in col 890
Lachis interpretatur iter. Ab ילך « iter fecit. »
"Lachish is interpreted way." From ילך, "he made a journey."
(printed under page 449)
(44) ‹anchor: vel conjugium› · call in col 890
Chebron, quam interpretari dicunt, conjunctionem vel conjugium. Ab חבר « conjunctus, sociatus est. »
"Hebron, which they say is interpreted joining or wedlock." From חבר, "he was joined, was associated."
(printed under page 449)
(45) ‹anchor: est anima› · call in col 890
Anima, deest in libb. editis, sed legitur in ms. Sangermanensi.
"Anima" ("the soul") is missing in the printed books, but is read in the Saint-Germain manuscript.
(printed under page 449)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA XIII. 890
- marginal letters: A ‹singulas quasque civitates›; B ‹curiosius ac diligentius›; C ‹est probare, sicut dicitur›; D ‹minum hunc uniuscujusque›
- old-edition numerals: 428 after ‹quae›
et destruere urbes, ac regna subvertere. Sic enim et illud dictum religiosius et clementius apparebit, quod dicitur ita subvertisse et vastasse singulas quasque urbes, ut nihil in eis relinqueretur quod spiraret, neque qui salvus fieret, neque qui effugeret. Utinam enim Dominus de animabus credentibus sibi, et quas suo vindicat regno, et de mea ipsius anima ita ejiciat et exstinguat omnia priora mala, ut nullus in me malitiae sensus ultra respiret, nullus irae, nullus concupiscentiae alicujus malae in me salvetur affectus, nullus supersit qui effugiat sermo malus de ore meo. Sic enim potero Jesu duce purgatus ab omnibus prioribus malis, effici in civitatibus filiorum Israel, de quibus scriptum est: «Aedificabuntur civitates Judae, et habitabunt in eis.» Etenim nunc uniuscujusque nostrum animam Jesus destruit et aedificat: et sicut dicebamus tunc cum Jeremiam dissereremus quia acceperat verba in os suum quibus subverteret et aedificaret, evelleret et plantaret; ita etiam nunc in his quae habemus in manibus intelligendum puto, non secundum haereticos, vel secundum Judaeos; sed sicut ibi ad Jeremiam dictum est: «Ecce constitui te hodie super gentes et regna, eradicare, et subvertere, et perditum dare, et post haec aedificare, et plantare;» ita et de iis quae per Jesum scribuntur gesta credendum est: imo potius de iis quae per nostrum Dominum Jesum etiam nunc geruntur in nobis. Primum namque opus Verbi Dei est, eradicare praecedentia mala, spinas ac tribulos vitiorum. Dum enim istae malae radices occupatam detinent terram, non potest semina bona et sancta suscipere.
to destroy cities and overthrow kingdoms. For in this way that saying too will appear more reverent and more merciful, where it is said that he so overthrew and laid waste each several city that nothing was left in them that breathed, nor any who was saved, nor any who escaped. For would that the Lord would so cast out and extinguish all former evils from the souls that believe in Him, and which He claims for His kingdom, and from my own soul, that no sense of malice may breathe in me any longer, that no feeling of anger, none of any evil desire, may be saved alive in me, that no evil word may survive to escape from my mouth. For thus, cleansed under the leadership of Jesus from all former evils, I shall be able to be made [one] among the cities of the children of Israel, of which it is written: "The cities of Judah shall be built, and they shall dwell in them" (Amos 9:14). For now Jesus destroys and builds up the soul of each one of us; and as we said at the time when we were discoursing on Jeremiah, that he had received words in his mouth by which he should overthrow and build, pluck up and plant, so also now, in these [books] which we have in hand, I think it is to be understood, not according to the heretics, or according to the Jews; but as it was said there to Jeremiah: "Behold, I have set you this day over nations and kingdoms, to root out, and to overthrow, and to destroy, and after this to build and to plant" (Jer. 1:10), so also must it be believed of the deeds written as done through Jesus; nay rather, of those which even now are done in us through our Lord Jesus. For the first work of the Word of God is to root out the evils that went before, the thorns and thistles of the vices. For while these evil roots hold the ground occupied, it cannot receive good and holy seeds.
4. Necessarium ergo et primum hoc opus Verbi Dei est, plantam eradicare peccati, et omnem plantam quam non plantavit Pater coelestis, evellere, ignique consumere. Secundi jam operis est plantare. Quid est quod plantat Deus? Moyses dicit, quia paradisum plantavit Deus. Sed et nunc plantat Deus; et quotidie plantat in animabus credentium. In anima enim de qua excidit iram, mansuetudinem plantat; et de qua excidit superbiam, plantat humilitatem; et de qua eradicat lasciviam, pudicitiam plantat; et de qua exstirpat ignorantiam, inserit scientiam. Non tibi videtur talis esse debere plantatio quam plantat Deus, magis quam sensibilium terrenorumque lignorum? Est item in primis opus Verbi Dei, destruere aedificia diabolica, quae in anima construxit humana. Ille etenim turres superbiae in unoquoque nostrum,
4. This, then, is the necessary and first work of the Word of God: to root out the plant of sin, and to pluck up every plant which the heavenly Father has not planted, and to consume it with fire. The second work then is to plant. What is it that God plants? Moses says that God planted paradise. But God plants now too; and daily He plants in the souls of believers. For in the soul from which He has cut out anger He plants meekness; and in that from which He has cut out pride He plants humility; and in that from which He roots out wantonness He plants chastity; and in that from which He extirpates ignorance He engrafts knowledge. Does it not seem to you that the planting which God plants ought to be of this kind, rather than of sensible and earthly trees? Likewise among the first works of the Word of God is to destroy the devilish buildings which [the devil] has built in the human soul. For he [has built] towers of pride in each one of
Editors' notes and page, col. 891
Footnotes
(46) ‹anchor: not visible› · call in col 891
Codex Sangerm. « rectius et clementius. »
The Saint-Germain codex reads "rectius et clementius" ("more rightly and more mercifully").
(printed under page 450)
(47) ‹anchor: not visible› · call in col 891
Idem, « Judaeae. »
The same reads "Judaeae" ("of Judaea").
(printed under page 450)
(48) ‹anchor: not visible› · call in col 891
Idem, « vestrum. »
The same reads "vestrum" ("your").
(printed under page 450)
(49) ‹anchor: not visible› · call in col 891
Idem cum uno Ebroicensi: « dissereremus, quia. » Libb. editi, « disserebamus, qui. »
The same, with one Évreux [codex], reads "dissereremus, quia" ("we were to discuss, that"). The printed books read "disserebamus, qui" ("we were discussing, who").
(printed under page 450)
(50) ‹anchor: plantam eradicare› · call in col 891
Idem, « plantas. »
The same reads "plantas" ("plants").
(printed under page 450)
(51) ‹anchor: plantat Deus› · call in col 891
Sed et nunc plantat Deus. Haec desunt in libris editis, sed leguntur in Sangerm. ms. et uno Ebroicensi.
"Sed et nunc plantat Deus" ("but God plants now as well"): these words are missing in the printed books, but are read in the Saint-Germain manuscript and in one Évreux [codex].
(printed under page 450)
Page
- running head: 891 ORIGENIS [running head continues over col 892]
- marginal letters: A ‹tur, et destruere urbes›; B ‹strum (48) animam Jesus›; C ‹opus Verbi Dei est, eradicare›; D ‹rantiam, inserit scientiam›
- old-edition numerals: (none)
et muros elationis exstruxerat: haec sermo Dei subvertit et subruit, ut merito secundum Apostolum efficiamur «Dei cultura, et Dei aedificatio, supra fundamentum apostolorum et prophetarum positi ab ipso summo angulari lapide Christo Jesu, ex quo junctura aedificii crescat in templum Dei in spiritu,» et ita demum effici mereamur in haereditate terrae sanctae in parte Israelitica, exstinctis omnibus et peremptis hostibus nostris; ita ut non relinquatur ex eis qui respiret in nobis, sed solus in nobis respiret Spiritus Christi per ora, et sermones, et intelligentiam spiritalem, secundum doctrinam Jesu Christi Domini nostri, cui est virtus et potestas in saecula saeculorum. Amen.
us, and had built walls of haughtiness: these the word of God overthrows and undermines, so that rightly, according to the Apostle, we may be made "God's husbandry and God's building, set upon the foundation of the apostles and prophets by Him, the chief corner-stone, Christ Jesus, from Whom the joining of the building grows into a temple of God in the spirit" (1 Cor. 3:9; Eph. 2:20–21), and so at last we may deserve to be made [sharers] in the inheritance of the holy land in the portion of Israel, all our enemies having been extinguished and slain; so that there is not left of them any that breathes in us, but in us there breathes only the Spirit of Christ, through our mouths and words and spiritual understanding, according to the teaching of Jesus Christ our Lord, to Whom is power and authority for ages of ages. Amen.
HOMILIA XIV. De Jabin rege Asor, et de caeteris regibus, qui congregati sunt adversum Israel.
HOMILY XIV. On Jabin king of Hazor, and on the other kings who were gathered together against Israel.
1. Has easdem Scripturas ante adventum quidem Domini nostri Jesu Christi cum legeret Israel ille qui secundum carnem est, nihil aliud in iis nisi bella et effusionem sanguinis intelligebat, ex quo etiam ad nimiam ferocitatem acuebantur animi eorum, et semper bellis ac seditionibus pascebantur. Postea vero quam praesentia Domini mei Jesu Christi humanis cordibus placidum scientiae lumen infudit, quippe cum secundum Apostolum ipse sit «pax nostra,» pacem nos docet ex ipsa lectione bellorum. Pax enim redditur animae, si ab ea hostes sui peccata ac vitia propellantur. Et ideo secundum traditionem Domini nostri Jesu Christi, cum nos legimus ista, armamur quidem etiam nos, et concitamur ad praelium, sed adversus illos hostes qui de nostro corde procedunt, cogitationes scilicet malas, furta, falsa testimonia, blasphemias, caeterosque iis similes adversarios animae nostrae: de qua conamur, secundum quod haec scriptura refert, si fieri potest, non relinquere ullum qui salvus fiat, neque qui respiret. Si enim hos hostes obtinuerimus, competenter obtinebimus etiam aereas potestates, et regno suo eas, quod intra nos supra vitiorum sedes collocaverant, depellemus. In prioribus lectionibus rex Jerusalem congregaverat secum alios quatuor reges adversum Jesum et adversum filios Israel, nunc autem jam non unus quatuor congregat, aut quinque, sed vide unus quantam multitudinem congregat: «Ut autem audivit, inquit, Jabin rex Asor, misit ad Jobab regem Amorrhaeorum, et ad regem Symeon, et ad regem Zif, et ad reges qui erant circa Sidonem magnam, et per montana, et in
1. When Israel according to the flesh read these same Scriptures before the coming of our Lord Jesus Christ, it understood nothing else in them but wars and the shedding of blood; from which also their minds were sharpened to excessive ferocity, and they fed always on wars and seditions. But after the presence of my Lord Jesus Christ poured into human hearts the gentle light of knowledge, since according to the Apostle He Himself is "our peace" (Eph. 2:14), He teaches us peace from the very reading of the wars. For peace is restored to the soul if its enemies, sins and vices, are driven away from it. And therefore, according to the teaching handed down by our Lord Jesus Christ, when we read these things we too are indeed armed and roused to battle, but against those enemies which proceed from our own heart, namely evil thoughts, thefts, false witness, blasphemies, and the other adversaries of our soul like these; from which [soul] we strive, as this scripture relates, if it can be done, to leave none that is saved alive, nor any that breathes. For if we overcome these enemies, we shall fittingly overcome the powers of the air too, and drive them out of their kingdom, which they had set up within us upon the seats of the vices. In the earlier readings the king of Jerusalem had gathered with him four other kings against Jesus and against the children of Israel; but now one king no longer gathers four or five, but see what a multitude one king gathers: "And when Jabin king of Hazor heard," it says, "he sent to Jobab king of the Amorites, and to the king of Symeon, and to the king of Ziph, and to the kings who were around great Sidon, and through the hill-country, and in (Josh. 11:1–10)
Editors' notes and page, col. 892
Footnotes
(52) ‹anchor: not visible› · call in col 892
Codex Sangerm., « exstruxerat. » Libb. editi, « exstruxit. »
The Saint-Germain codex reads "exstruxerat" ("had built up"). The printed books read "exstruxit" ("built up").
(printed under page 450)
(53) ‹anchor: not visible› · call in col 892
Idem, « positi ab ipso. » Libb. editi, « posito ipso. »
The same reads "positi ab ipso" ("set by him"). The printed books read "posito ipso" ("he himself being set").
(printed under page 450)
(54) ‹anchor: not visible› · call in col 892
Idem, « cui est. » Libb. editi, « cujus est. » Ibidem post « potestas » codex unus Ebroicensis addit: « cum Spiritu sancto. »
The same reads "cui est" ("to whom is"). The printed books read "cujus est" ("whose is"). In the same place, after "potestas" ("power"), one Évreux codex adds "cum Spiritu sancto" ("with the Holy Spirit").
(printed under page 450)
(55) ‹anchor: regem Zif› · call in col 892
Zif. Alter Ebroicensis: « Aziae, » alter « Asephet. »
"Zif": one Évreux [codex] reads "Aziae", the other "Asephet".
(printed under page 450)
Page
- running head: ORIGENIS 892
- marginal letters: A ‹strum, et muros elationis›; B ‹HOMILIA XIV. [beside the title]›; C ‹peccata ac vitia propellantur›; D ‹nunc autem jam non unus›
- old-edition numerals: 429 before ‹lapide›
Araba, quae est contra Ceneroth, et ad campos, et in Faneandor, et ad Chananaeos, qui erant in maritimis ab oriente, et ad Amorrhaeos qui erant in maritimis, et ad Cethaeos, et ad Pherezaeos, et ad Jebusaeos, qui erant in montanis, et Evaeos, qui erant sub deserto Masecma, et exierunt ipsi et reges eorum cum ipsis, sicut est arena maris in multitudine, et equi, et quadrigae multae nimis. Et convenerunt omnes reges isti, et coierunt in unum ad aquam Maron pugnare contra Israel. Dixit autem Dominus ad Jesum: Non verearis a facie illorum, quia crastina die ad hanc horam ego tradam eos sauciatos ante faciem Israel. Equos eorum subnervabis, et currus eorum igni exures. Et venit Jesus, et omnis populus bellatorum cum eo super ipsos ad aquam Maron, et subito irruit super eos in monte, et tradidit eos Dominus in manus Israel, et caedentes eos persecuti sunt usque ad Sidonem magnam, et usque in Masefoth ad aquam, et usque ad campos Masfre contra Orientem, et trucidaverunt eos usquequo non superesset ex eis qui evaderet. Et fecit eis Jesus sicut praecepit ei Dominus, et equos eorum subnervavit, et currus eorum exussit igni. Et conversus est Jesus in ipso tempore, et occupavit Asor, et regem ejus interfecit gladio.» Vides quanta adversum Jesum et Israeliticum exercitum, contrariarum virtutum et pessimorum daemonum examina concitentur? Isti omnes daemones ante adventum Domini et Salvatoris nostri, quieti et securi humanas animas possidentes, in earum mentibus corporibusque regnabant. Sed ut in terris apparuit gratia et misericordia Salvatoris nostri Dei, edocens nos ut pie et sancte in hoc mundo, et segregati ab omni contagione peccati vivamus, ut libertatem suam atque imaginem Dei, in qua ex initio creata est, anima unaquaeque recipiat, ista de causa ab illis iniquis veteribus possessoribus earum pugnae exoriuntur et praelia. Et si opprimantur primi, multo plures exsurgunt postmodum atque in unum coeunt, et conspirant in malum, qui semper dissident a bono. Et si secundo victi fuerint, iterum tertio aliae virtutes nequiores exsurgunt. Et fortassis quanto magis augetur populus Dei, et multo plus crescit et multiplicatur, tanto illi plures ad oppugnandum conspirant.
Arabah, which is over against Chinneroth, and to the plains, and in Faneandor, and to the Canaanites who were by the sea on the east, and to the Amorites who were by the sea, and to the Hittites, and to the Perizzites, and to the Jebusites who were in the hill-country, and the Hivites who were below the desert of Masecma. And they went out, they and their kings with them, as the sand of the sea in multitude, and horses and chariots very many. And all these kings came together and met at the water of Merom to fight against Israel. And the Lord said to Jesus: Do not be afraid before them, for tomorrow at this hour I will deliver them wounded before the face of Israel. You shall hamstring their horses, and burn their chariots with fire. And Jesus came, and all the people of warriors with him, upon them at the water of Merom, and suddenly fell upon them in the mountain; and the Lord delivered them into the hands of Israel, and they pursued them, slaying them, as far as great Sidon, and as far as Masefoth at the water, and as far as the plains of Masfre towards the East; and they slaughtered them until there was not left of them any that escaped. And Jesus did to them as the Lord commanded him, and hamstrung their horses, and burned their chariots with fire. And Jesus turned back at that time and seized Hazor, and killed its king with the sword." Do you see what swarms of opposing powers and of the most wicked demons are stirred up against Jesus and the army of Israel? All these demons, before the coming of our Lord and Saviour, possessing human souls in quiet and security, reigned in their minds and bodies. But when the grace and mercy of God our Saviour appeared on earth, teaching us to live piously and holily in this world, and separated from every contagion of sin, so that each soul might recover its freedom and the image of God in which it was created from the beginning, for this reason battles and wars arise from those wicked old possessors of theirs. And if the first are crushed, many more rise up afterwards and come together into one, and conspire in evil, they who are always at variance with the good. And if they are beaten a second time, again a third time other more wicked powers rise up. And perhaps the more the people of God is increased, and the more it grows and is multiplied, the more of them conspire to attack it.
2. Sed tentemus, prout Deus dederit, discutere singulos quosque adversi exercitus reges, et pro significantiis nominum uniuscujusque etiam opus quod gerit in malitia contemplari. Primus omnium, qui et auctor belli hujus nominatus est, congregans
2. But let us try, as God may grant, to examine each several king of the opposing army, and according to the significations of their names to consider also the work which each performs in wickedness. First of all, he who is named also as the author of this war, gathering
Editors' notes and page, col. 893
Footnotes
(56) ‹anchor: not visible› · call in col 893
Codex Sangerm. « Arabia. »
The Saint-Germain codex reads "Arabia".
(printed under page 451)
(57) ‹anchor: not visible› · call in col 893
Idem, « maritimi. »
The same reads "maritimi" ("of the sea-coast").
(printed under page 451)
(58) ‹anchor: Sed tentemus› · call in col 893
Idem, « tentemus. » Libb editi, « tempus est. »
The same reads "tentemus" ("let us try"). The printed books read "tempus est" ("it is time").
(printed under page 451)
Page
- running head: 893 IN LIBRUM JESU NAVE HOMILIA [XIV.; running head continues over col 894]
- marginal letters: A ‹Araba (56), quae est›; B ‹subito irruit super eos›; C ‹regnabant. Sed ut in terris›; D ‹2. Sed tentemus›
- old-edition numerals: (none)
caeteros, et ad conjurationem sceleris invitans, Jabin nominatur, qui erat rex Asor. Ipse enim est qui dicitur etiam caeteros convocasse. Jabin autem interpretatur sensus, sive prudentia. Quis ergo est iste sensus, sive prudentia, nisi ille quem dicit Isaias propheta sensum magnum? Ait enim: «Et inducam super sensum magnum principem Assyriorum qui dixit: Mea virtute faciam, et sapientia sensus mei auferam fines gentium, et virtutem eorum depraedabor.» Iste ergo est qui ibi quidem dicitur sensus magnus rex Assyriorum, hic autem Jabin, sensus vel prudentia. Etenim serpens fuisse in paradiso scribitur prudentior omnium bestiarum quae erant super terram. Sed et villicus iniquitatis prudenter fecisse dicitur illa quae fecit. Hic igitur Jabin, rex est Asor. Interpretatur autem Asor aula. Est ergo omnis terra aula hujus regis, qui totius terrae velut aulae unius obtinet principatum, qui est diabolus. Vis autem videre quoniam aula ipsius est terra? In Evangeliis scriptum est, quia fortis in aula sua securus dormit, usquequo veniat fortior qui et ipsum alliget, et quae possidet auferat. Est ergo rex aulae, princeps mundi hujus: iste mittit ad Jobab: ipse est enim qui mittit ad omnes gentes, et invitat ad praelium. Mittit et ad regem Maron. Jobab quidem interpretatur inimicitiae, Maron autem amaritudines. Mittit ergo diabolus ad aliam virtutem inimicam ex angelis sine dubio refugis, quae virtus amaritudinum rex est: quo auctore scilicet et operam dante, omnes quae in hoc mundo amaritudines et asperitates miseris mortalibus infliguntur, eveniunt. Sunt autem ista diversa genera peccati. Neque enim aliquid amarius potest esse peccato, etiamsi quaedam dulcia videantur in primis, sicut Salomon scribit: «Sed in novissimis, inquit, amarius felle invenies quod dulce in initiis videbatur, et acutius acie gladii.» Justitiae vero natura contraria est, in initiis videtur amarior, in novissimis vero melle dulcior invenitur, cum virtutis fructus attulerit. Misit igitur diabolus ad Jobab inimicum amaritudinis regem. Mittit autem etiam ad regem Symeon, qui interpretatur exauditio. Sed duplex videtur esse exauditio. Aliquando quidem cum exaudit hominem Deus secundum quod et Symeon unus ex patriarchis nomen accepit, quoniam quidem exaudierat Deus precem matris ejus. Dicitur etiam exauditio, qua quis exaudit praeceptum diaboli. Solet enim dicere diabolus: «Si procidens adoraveris me, tibi dabo haec omnia.» Sed tu si Jesum sequeris, dicis ei:
the others and inviting them to a conspiracy of crime, is named Jabin, who was king of Hazor. For he it is who is said also to have called the others together. Now Jabin is interpreted "sense" or "prudence". Who then is this sense or prudence, if not he whom the prophet Isaiah calls the great sense? For he says: "And I will bring [judgement] upon the great sense, the prince of the Assyrians, who said: By my own power I will do it, and by the wisdom of my sense I will remove the bounds of the nations, and I will plunder their strength" (Isa. 10:12–13). This, then, is he who there is called the great sense, the king of the Assyrians, but here Jabin, sense or prudence. For the serpent in paradise is written to have been more prudent than all the beasts which were upon the earth. And the steward of iniquity too is said to have done prudently the things that he did. This Jabin, then, is king of Hazor. And Hazor is interpreted "court". The whole earth, then, is the court of this king, who holds the sovereignty of the whole earth as of one court, who is the devil. Do you wish to see that the earth is his court? It is written in the Gospels that the strong man sleeps secure in his court, until a stronger comes who both binds him and carries off what he possesses (Matt. 12:29). He, then, is the king of the court, the prince of this world. He sends to Jobab; for he it is who sends to all nations and invites them to battle. He sends also to the king of Merom. Jobab is interpreted "enmities", and Merom "bitternesses". The devil, then, sends to another hostile power, without doubt from among the apostate angels, which power is the king of bitternesses: by whose authorship, that is, and labour, all the bitternesses and harshnesses which are inflicted upon wretched mortals in this world come to pass. And these are the diverse kinds of sin. For nothing can be more bitter than sin, even if some things seem sweet at first, as Solomon writes: "But at the last," he says, "you will find more bitter than gall what seemed sweet at the beginning, and sharper than the edge of a sword" (Prov. 5:4). But the nature of justice is the contrary: at the beginning it seems more bitter, but at the last it is found sweeter than honey, when it has borne the fruits of virtue. The devil, then, sent to Jobab, the enemy, the king of bitterness. And he sends also to the king of Symeon, which is interpreted "hearkening". But hearkening seems to be twofold. Sometimes, indeed, when God hearkens to a man, according to which Simeon, one of the patriarchs, received his name, since God had hearkened to his mother's prayer. There is also called hearkening that by which someone hearkens to the devil's command. For the devil is wont to say: "If you will fall down and worship me, I will give you all these things" (Matt. 4:9). But you, if you follow Jesus, say to him:
Editors' notes and page, col. 894
Footnotes
(59) ‹anchor: not visible› · call in col 894
Jabin autem interpretatur sensus sive prudentia. A בין « intelligere. »
"Jabin is interpreted sense or prudence." From בין, "to understand."
(printed under page 451)
(60) ‹anchor: not visible› · call in col 894
Interpretatur autem Asor aula. Ab חצר quod est « atrium, aula. »
"Hazor is interpreted court." From חצר, which is "forecourt, court."
(printed under page 451)
(61) ‹anchor: autem amaritudines› · call in col 894
Jobab quidem interpretatur inimicitiae, Maron autem amaritudines. Jobab ab איב « inimicus fuit; » Maron autem a מרר « amarum esse. »
"Jobab is interpreted enmities, Maron bitternesses." Jobab from איב, "he was an enemy"; Maron from מרר, "to be bitter."
(printed under page 451)
(62) ‹anchor: libus infliguntur› · call in col 894
Mss., « infliguntur. » Libb. editi, « infiguntur. »
The manuscripts read "infliguntur" ("are inflicted"). The printed books read "infiguntur" ("are fixed in").
(printed under page 451)
(63) ‹anchor: cum virtutis› · call in col 894
Mss., « virtutis. » Libb. editi, « virtus. »
The manuscripts read "virtutis" ("of virtue"). The printed books read "virtus" ("virtue").
(printed under page 451)
(64) ‹anchor: interpretatur exauditio› · call in col 894
Symeon, qui interpretatur exauditio. A שמע « audire, exaudire. »
"Symeon, who is interpreted hearing." From שמע, "to hear, to hearken."
(printed under page 451)
(65) ‹anchor: cum exaudit› · call in col 894
Mss., « exaudit. » Libb. editi « exaudivit. »
The manuscripts read "exaudit" ("hears"). The printed books read "exaudivit" ("heard").
(printed under page 451)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA XIV. 894
- marginal letters: A ‹caeteros, et ad conjurationem›; B ‹Hic igitur Jabin, rex est Asor›; C ‹auctore scilicet et operam dante›; D ‹secundum quod et Symeon›
- old-edition numerals: 430 after ‹super›
Dominum Deum adorabo, et ipsi soli serviam. Audiunt autem illum, qui sunt ex parte ejus, sicut et nunc fecit iste Symeon, illum audiens venit ad pugnam contra Jesum. Mittit autem et ad regem Zif. Zif autem interpretatur quomodo fluit! velut admirantis sermone: quia et revera mirandum est, quomodo fluunt omnia quae sunt hujus mundi carnalia, et quomodo fluxa sunt et caduca, quae apud infideles homines permanentia deputantur et perpetua. Qui autem rerum considerat rationem, et vitae hujus quae putantur bona, contuetur, quomodo semper mutentur et transeant, iste dicit, Quomodo fluit! Vocat autem contra filios Israel diabolus etiam eos qui circa Sidonem magnam sunt. Ego quidem cum in locis Sidonis aliquoties demoratus sim, nunquam comperi duas esse Sidonas, unam magnam, et aliam parvam, quantum ad terrenum pertinet locum. Sed si ad interpretationem nominis redeam, quod significat venatricem, vel venatores, video quod adversariarum virtutum, in quibus multae sunt differentiae, quidam sunt venatores in parvis, et quidam venatores in magnis; id est, quod alii per parva peccata animas, alii per magna decipiunt. Verbi gratia, cum in voluptatibus saeculi et carnis deliciis anima decipitur, in parvo capta dicenda est. Cum vero aut Providentiam negat, aut daemones quasi Deum colit, haec in magno putanda est esse decepta. Et ideo nunc mittit ad Sidonem magnam qui quasi ad venationem magnam conveniant contra filios Israel. Mittit et ad montana. Montana intelligenda sunt omnis sensus qui extollit se et erigit adversus scientiam Dei. Mittit et in Araba. Interpretatur autem Araba insidiae. Invitat ergo virtutes insidiatrices, quae humanas animas non vi, nec apertis impugnationibus, sed improvisis insidiis callidisque decipiant: forte quales sunt et illi, de quibus Propheta dicit: «Insidiatur in occulto sicut leo in cubili suo, insidiatur ut rapiat pauperem.» Sed si quis talis est qualis Paulus, confidenter dicit: «Non enim ignoramus astutias ejus.» Mittit et in Ceneroth. Interpretatur autem Ceneroth quasi lucernae. Non lucernae, sed quasi lucernae. Aliud est enim lucerna, aliud quasi lucerna. Joannes «lucerna erat ardens,» quia erat angelus lucis. Quasi lucerna autem est ille qui transfigurat se in angelum lucis. Et si vis adhuc evidentius noscere differentias lucernarum, et quasi lucernarum, quae in Ceneroth sunt, audi Salvatorem
I will worship the Lord God, and serve Him alone. But those who are of his party hearken to him, as this Symeon too has now done: hearkening to him, he came to battle against Jesus. And he sends also to the king of Ziph. Now Ziph is interpreted "how it flows!", as in the speech of one marvelling: because it is truly to be marvelled at how all the carnal things of this world flow away, and how fleeting and perishable are the things which among unbelieving men are reckoned lasting and perpetual. But he who considers the nature of things, and observes how the things thought good in this life are always changing and passing away, he says: How it flows! The devil also calls against the children of Israel those who are around great Sidon. I, indeed, though I have stayed several times in the region of Sidon, never found that there are two Sidons, one great and the other small, so far as the earthly place is concerned. But if I return to the interpretation of the name, which signifies "huntress" or "hunters", I see that of the adverse powers, among which there are many differences, some are hunters in small things and some hunters in great; that is, some deceive souls through small sins, others through great. For example, when a soul is deceived by the pleasures of the world and the delights of the flesh, it must be said to be caught in a small thing. But when it either denies Providence or worships demons as God, it must be thought to have been deceived in a great thing. And therefore he now sends to great Sidon, for those who would gather against the children of Israel as for a great hunt. He sends also to the hill-country. By the hill-country must be understood every sense which exalts and raises itself up against the knowledge of God. He sends also into Arabah. Now Arabah is interpreted "ambushes". He invites, then, the ambushing powers, which deceive human souls not by force nor by open assaults, but by unforeseen and crafty ambushes: such perhaps as are those of whom the Prophet says: "He lies in ambush in secret as a lion in his den; he lies in ambush to seize the poor man" (Ps. 9:30). But if anyone is such as Paul, he says confidently: "For we are not ignorant of his wiles" (2 Cor. 2:11). He sends also into Chinneroth. Now Chinneroth is interpreted "as it were lamps". Not lamps, but as it were lamps. For a lamp is one thing, and as it were a lamp another. John "was a burning lamp" (John 5:35), because he was an angel of light. But as it were a lamp is he who transforms himself into an angel of light. And if you wish to know still more clearly the differences between the lamps and the as-it-were lamps which are in Chinneroth, hear the Saviour
Editors' notes and page, col. 895
Footnotes
(66) ‹anchor: not visible› · call in col 895
Zif autem interpretatur, quomodo fluit! A זוב vel זיב « fluere. »
"Zif is interpreted, how it flows!" From זוב or זיב, "to flow."
(printed under page 452)
(67) ‹anchor: not visible› · call in col 895
Quod significat venatricem, vel venatores. A צוד « venari. »
"Which signifies a huntress, or hunters." From צוד, "to hunt."
(printed under page 452)
(68) ‹anchor: Sidonem magnam› · call in col 895
Magnam. Deest in libb. editis, sed legitur in Gemeticensi.
"Magnam" ("great") is missing in the printed books, but is read in the Jumièges [codex].
(printed under page 452)
(69) ‹anchor: Araba insidiae› · call in col 895
Interpretatur autem Araba insidiae. Ab ארב « insidiatus est. »
"Arabah is interpreted ambushes." From ארב, "he lay in wait."
(printed under page 452)
(70) ‹anchor: apertis impugnationibus› · call in col 895
Codex Sangerm., « impugnatoribus. » Libb. editi, « expugnatoribus. »
The Saint-Germain codex reads "impugnatoribus" ("assailants"). The printed books read "expugnatoribus" ("conquerors").
(printed under page 452)
(71) ‹anchor: quasi lucernae› · call in col 895
Interpretatur autem Ceneroth quasi lucernae. Ex כ « quasi » et נר « lucerna. »
"Chinneroth is interpreted as it were lamps." From כ, "as it were", and נר, "lamp."
(printed under page 452)
Page
- running head: 895 ORIGENIS [running head continues over col 896]
- marginal letters: A ‹Dominum Deum adorabo›; B ‹comperi duas esse Sidonas›; C ‹genda sunt omnis sensus›; D ‹rat se in angelum lucis›
- old-edition numerals: (none)
dicentem ad discipulos suos: «Sint lumbi vestri praecincti, et lucernae vestrae ardentes.» Sunt ergo eorum qui in Ecclesia fidem catholicam docent, et plebem Dei verbo veritatis illuminant, lucernae ardentes. Ii vero qui haeretica dogmata ex Scripturae sanctae testimoniis falsis assertionibus docent, pro eo quod Scripturas legunt, videntur accendere lucernas: sed quia falsis assertionibus utuntur, non sunt lucernae, sed quasi lucernae. Misit etiam ad campos; necesse enim erat, ut in societatem suam vocaret etiam eos qui in campis sunt, et humilia sapiunt ac terrena. Misit et in Faneandor, qui interpretatur conversio. Et conversio duplex intelligitur. Est enim conversio, qua quis ad Deum convertitur, vel a Deo est conversus ad bona. Est autem et alia conversio, qua rex Jabin, id est diabolus, ad se animas convertit, sicut et de Symeone supra exposuimus: qualis putanda est et illa conversio, quae Galatis acciderat, de qua dicit Apostolus: «Currebatis bene, quis vos impedivit,» hoc est convertit a cursu bono et itinere recto? Mittit et ad eos, qui erant in maritimis locis, ad vicinos fluctuum Chananaeos, qui interpretantur velut commoti, id est qui semper motionibus et fluctibus permovent cuncta, et ad maritimos Amorrhaeos. Amorrhaei interpretantur amarescentes, qui sunt similes illis, de quibus superius disseruimus. Talis igitur est catalogus totius militiae invisibilium hostium qui congregantur per regem Jabin, ut expugnent nos qui sequimur ducem Jesum et Salvatorem nostrum. Sed quid dicit Dominus? «Ne verearis, inquit, a facie eorum, quia crastina die hac hora tradam eos in manus tuas.» Video quod hodie non possumus illos omnes opprimere, nec cunctos interficere, sed crastino perimentur, id est post consummationem hujus saeculi. Tunc etenim omnis virtus contraria destruetur, et tunc penitus vincetur, cum videris iis qui a sinistris sunt dici: «Ite in ignem aeternum, quem praeparavit Deus diabolo et angelis ejus.» Tunc enim et nos si vicerimus, et obtinere poterimus, sequentes Jesum ducem, percipiemus regnum quod praeparavit Deus Pater sanctis suis, et iis qui mandata ejus et justitias impleverunt, per ipsum Dominum nostrum Jesum Christum, cui est gloria et imperium in saecula saeculorum. Amen.
saying to His disciples: "Let your loins be girded, and your lamps burning" (Luke 12:35). The burning lamps, then, are those of the men who teach the catholic faith in the Church and enlighten the people of God with the word of truth. But those who teach heretical doctrines from the testimonies of holy Scripture with false assertions seem, because they read the Scriptures, to kindle lamps; but because they use false assertions, they are not lamps but as it were lamps. He sent also to the plains; for it was necessary that he should call into his alliance those too who are in the plains and mind low and earthly things. He sent also into Faneandor, which is interpreted "turning". And turning is understood in two ways. For there is the turning by which someone is turned to God, or has been turned by God to good things. But there is also another turning, by which king Jabin, that is, the devil, turns souls to himself, as we explained above concerning Symeon too: such must be thought that turning also which had befallen the Galatians, of which the Apostle says: "You were running well; who hindered you?" (Gal. 5:7), that is, turned you from the good course and the straight way? He sends also to those who were in the places by the sea, to the Canaanites, neighbours of the waves, who are interpreted "as it were stirred", that is, those who always set all things astir with commotions and waves; and to the Amorites by the sea. The Amorites are interpreted "growing bitter", who are like those of whom we discoursed above. Such, then, is the roll of the whole army of invisible enemies who are gathered by king Jabin to overcome us who follow Jesus our leader and Saviour. But what does the Lord say? "Do not be afraid," He says, "before them, for tomorrow at this hour I will deliver them into your hands" (Josh. 11:6). I see that today we cannot crush them all, nor kill them all, but tomorrow they will be slain, that is, after the consummation of this age. For then every opposing power will be destroyed, and then it will be utterly conquered, when you see it said to those who are on the left: "Depart into the eternal fire, which God has prepared for the devil and his angels" (Matt. 25:41). For then we too, if we have conquered and been able to prevail, following Jesus as our leader, shall receive the kingdom which God the Father has prepared for His saints and for those who have fulfilled His commandments and justices, through our Lord Jesus Christ Himself, to Whom is glory and dominion for ages of ages. Amen.
Editors' notes and page, col. 896
Footnotes
(72) ‹anchor: not visible› · call in col 896
Faneandor, qui interpretatur conversio. Melius interpretaretur « conversio generationis » a פנה « convertit » et דור « generatio. »
"Faneandor, which is interpreted turning." It would better be interpreted "turning of a generation", from פנה, "he turned", and דור, "generation."
(printed under page 452)
(73) ‹anchor: not visible› · call in col 896
Mss. « alia. » Libb. editi: « illa. »
The manuscripts read "alia" ("other"). The printed books read "illa" ("those").
(printed under page 452)
(74) ‹anchor: velut commoti› · call in col 896
Chananaeos, qui interpretantur velut commoti. Ex כ « sicut » et נוע « moveri, commoveri. » Caeterum pro « velut commoti » quod legitur in mss., libri editi habent « velut commotio. » Ibidem libb. editi: « qui semper in motionibus et fluctibus permanent, et ad maritimos, » sed mss. ut in nostro textu.
"Canaanites, who are interpreted as it were moved." From כ, "as", and נוע, "to be moved, to be stirred." For "velut commoti" ("as it were moved"), which is read in the manuscripts, the printed books have "velut commotio" ("as it were a commotion"). In the same place the printed books read "qui semper in motionibus et fluctibus permanent, et ad maritimos" ("who remain always in motions and waves, and to the coast-dwellers"), but the manuscripts read as in our text.
(printed under page 452)
(75) ‹anchor: interpretantur amarescentes› · call in col 896
Amorrhaei interpretantur amarescentes. A מדר « amarum esse. »
"Amorites are interpreted growing bitter." From מדר [so the print appears to read; the root meant is מרר], "to be bitter."
(printed under page 452)
Page
- running head: ORIGENIS 896
- marginal letters: A ‹dicentem ad discipulos suos›; B ‹versus ad bona›; C ‹qui congregantur per regem Jabin›; D ‹tias impleverunt›
- old-edition numerals: 431 after ‹ex›
HOMILIA XV. In ea quae consequuntur post Jabin. «Et fecit Jesus, inquit, sicut praeceperat ei Dominus.»
HOMILY XV. On what follows after Jabin. "And Jesus did," it says, "as the Lord had commanded him."
1. Nisi bella ista carnalia figuram bellorum spiritalium gererent, nunquam, opinor, Judaicarum historiarum libri discipulis Christi, qui venit pacem docere, legendi in ecclesiis fuissent ab apostolis traditi. Quo enim eis bellorum proficeret ista descriptio, quibus dicitur ab Jesu: «Pacem meam do vobis, pacem meam relinquo vobis?» Et quibus per Apostolum jubetur et dicitur: «Non vosmetipsos vindicantes,» et: «Magis injuriam accipite,» et: «Magis fraudem patimini?» Unde denique sciens Apostolus nulla nobis jam ultra bella esse carnaliter peragenda, sed animae certamina contra spiritales adversarios desudanda, velut magister militiae praeceptum dat militibus Christi dicens: «Induite vos arma Dei, ut possitis stare adversus astutias diaboli.» Et ut horum spiritalium bellorum ex veterum gestis habere possimus exempla, istas nobis rerum gestarum narrationes in ecclesia voluit recitari, ut nos, si spiritales sumus, audientes quia lex spiritalis est, in iis quae audimus spiritalibus spiritalia comparemus, et contemplemur ex iis gentibus quae carnalem Israel visibiliter oppugnarunt, quantae sint gentes contrariarum virtutum ex spiritalibus, quae dicuntur spiritales nequitiae in coelestibus, quae adversus Ecclesiam Domini, quae est verus Israel, suscitent bella. Moabitae veniunt et Ammonitae, et omnes illi reges, et gentes invisibiles, quas superius memoravimus, adversum nos veniunt pugnaturae, ad hoc ut peccare nos faciant. Quia sicut corpus accepto ferri vulnere moritur, ita et anima accepto peccati vulnere moritur. Et puto quod eadem frequentius dicere nobis quidem pigrum esse debeat, vobis tamen necessarium sit. Utinam enim vel frequentius dicta haec animis vestris crebro inculcata teneatis, ut non haec legentes, vel Judaicum in eis sensum teneatis, vel haereticum. Sed posteaquam generaliter commonuimus, non erit superfluum etiam speciatim de iis quae lecta sunt, pauca disserere. Repetentes igitur ea quae in superioribus omissa fuerant, disseramus.
1. Unless these carnal wars bore the figure of spiritual wars, never, I think, would the books of the Jewish histories have been handed down by the apostles to the disciples of Christ, Who came to teach peace, to be read in the churches. For what would this description of wars profit those to whom it is said by Jesus: "My peace I give to you, My peace I leave to you" (John 14:27)? And to whom it is commanded and said through the Apostle: "Not avenging yourselves" (Rom. 12:19), and: "Rather accept injury," and: "Rather suffer fraud" (1 Cor. 6:7)? Hence, finally, the Apostle, knowing that no wars are any longer to be waged by us in the flesh, but that the soul's contests are to be toiled out against spiritual adversaries, gives a command to the soldiers of Christ like a master of the soldiery, saying: "Put on the armour of God, that you may be able to stand against the wiles of the devil" (Eph. 6:11). And so that we might have examples of these spiritual wars from the deeds of the ancients, he willed that these narratives of things done should be recited to us in church, so that we, if we are spiritual, hearing that the law is spiritual, may compare spiritual things with spiritual in what we hear, and may contemplate, from those nations which visibly attacked carnal Israel, how great are the nations of the opposing powers among the spiritual [beings], which are called the spiritual [forces] of wickedness in the heavenly places, which stir up wars against the Church of the Lord, which is the true Israel. The Moabites come, and the Ammonites, and all those kings and invisible nations which we recalled above come against us to fight, to this end, that they may make us sin. For as the body dies when it has received a wound of iron, so the soul too dies when it has received a wound of sin. And I think that to say the same things rather often ought indeed to be irksome to us, yet it is necessary for you. For would that you might hold these things, said even rather often and frequently driven home, in your minds, so that in reading them you hold neither a Jewish sense in them nor a heretical one. But after we have admonished in general, it will not be superfluous to discourse a little in particular too on what has been read. Let us, then, take up again and discuss what had been passed over in the earlier [homilies].
2. «Et fecit, inquit, eis Jesus, sicut praeceperat ei Dominus. Equos eorum subnervavit, et currus eorum exussit igni. Et conversus Jesus in illo tempore occupavit Asor et regem ejus occidit gladio, et interfecit omnem qui spirabat in ea in ore gladii, et exterminati sunt omnes, ita ut non relinqueretur in ea qui respiraret.» Mandatum dicitur a Deo datum ad Jesum, ut posteaquam expugnasset hostes superius memoratos, nulli parceret, sed equos eorum subnervaret. Unde velut mandatum
2. "And Jesus did to them," it says, "as the Lord had commanded him. He hamstrung their horses, and burned their chariots with fire. And Jesus turned back at that time and seized Hazor and killed its king with the sword, and slew everyone that breathed in it with the edge of the sword, and they were all destroyed, so that there was not left in it any that breathed" (Josh. 11:9–11). A command is said to have been given by God to Jesus that, after he had overcome the enemies recalled above, he should spare none, but hamstring their horses. Hence, as if a command
Editors' notes and page, col. 897
Footnotes
(76) ‹anchor: not visible› · call in col 897
Duo mss. Ebroicenses, « insidias. »
The two Évreux manuscripts read "insidias" ("ambushes").
(printed under page 453)
(77) ‹anchor: quae audimus› · call in col 897
Codex Sangerm. « audimus. » Libb. editi: « audivimus. »
The Saint-Germain codex reads "audimus" ("we hear"). The printed books read "audivimus" ("we have heard").
(printed under page 453)
(78) ‹anchor: veniunt pugnaturae› · call in col 897
Idem, « pugnaturae. » Libb. editi, « pugnaturi. »
The same reads "pugnaturae" ("to fight", feminine, agreeing with "gentes"). The printed books read "pugnaturi" (masculine).
(printed under page 453)
Page
- running head: 897 IN LIBRUM JESU NAVE HOMILIA [XV.; running head continues over col 898]
- marginal letters: A ‹Dei im... [right column; level with the title HOMILIA XV.]›; B ‹mina contra spiritales›; C ‹suscitent bella. Moabitae›; D ‹2. «Et fecit, inquit›
- old-edition numerals: (none)
Dei implens Jesus, fecit sicut praecepit ei Dominus. In quo primo omnium dicimus ad eos, qui volunt secundum litteram tantum haec intelligi, quia si quidem superfuissent aliqui ex hostibus, consequens videbatur equos subnervari, ne uti eis quis posset ad fugam. Nunc vero cum dicatur nullus relictus esse qui spiraret in hostibus, cur etiam equi subnervari jubentur, qui utique usui ac ministerio poterant esse victoribus? Vis autem scire quia soleant Israelitae hujus rei et utilitatis habere curam, et devictis hostibus ad suos usus reservare jumenta? In Numeris legimus scriptum, quia cum ex praecepto Dei processissent pugnare adversum Madianitas, devictis hostibus aliquot millia asinorum de praeda hostium reservarunt suis usibus profuturos, nec omnino refertur ibi quia interfecerint asinos hostibus superatis.
of God, Jesus, fulfilling it, did as the Lord commanded him. In which, first of all, we say to those who wish these things to be understood only according to the letter: if indeed some of the enemies had survived, it would seem consistent that the horses should be hamstrung, so that no one could use them for flight. But now, since it is said that none was left among the enemies that breathed, why are the horses too ordered to be hamstrung, which could surely have been of use and service to the victors? And do you wish to know that the Israelites were accustomed to take care for this matter and its usefulness, and, when the enemies were defeated, to reserve the beasts of burden for their own use? In Numbers we read it written that when, at God's command, they had gone out to fight against the Midianites, after defeating the enemies they reserved some thousands of asses from the enemies' booty, which would be of profit for their own uses (Num. 31); and it is not related there at all that they killed the asses when the enemies had been overcome.
3. Nos ergo Scripturam sanctam sibimetipsi conferentes, et spiritalibus spiritalia comparantes, requiramus quid est quod de asinis quidem non est scriptum quia subnervati sunt, nec Madianitarum spolia vel animalia interempta dicantur, sed profuisse Israeliticis usibus: de istis autem qui non habebant asinos, sed equos, praecepit ipse Dominus, et dixit, Equos eorum subnervabitis: quod et Jesus sicut a Domino mandatur, explevit. Putamus haec accidisse fortuitu, ut equi hostiles interimerentur, et asini servarentur, et in praeceptis Dei fortuita aliqua arbitramur incidere? An dignius videtur ut putemus magis in iis Scripturam mysticum aliquid indicare? Denique et filii Israel nunquam equis usi esse referuntur, et lex nihil de equis, sed de asinis mandat, utpote de animalibus quae ad humanos labores juvandos, et ad onera eorum portanda videntur exsistere, equi vero magis ad hominum perditionem: hoc enim est, quod per eos in praeliis geritur. Lascivi motus animal, et superbae cervicis accipitur. Sunt ergo asini frequenter a Scriptura in typo gentium positi: sicut et Salvator ostenditur supra asinum sedens, nunquam autem equo sedens refertur. Sed et cum discipulos mittit ad solvendam asinam, et pullum asinae, dicit eis: «Si quis vos interrogaverit, dicite quia Dominus eis opus habet.» Et sedens super eum ingreditur Jerusalem, et nunquam equo sedens ingressus esse dicitur. Sed et propheta de ipso ita praenuntiaverat quod sedens asino veniret ad Jerusalem, dicens: «Ecce rex tuus mansuetus sedens super subjugalem et pullum asinae novellum. Et exterminabit currus Ephrem, et equum ex Jerusalem.» Vides ergo quia, secundum prophetae sententiam, qui super asinum sedet, exterminabit currus Ephrem, et equum de Jerusalem. Et ideo videntur mihi asini quidem, ut diximus, figuram
3. Let us, then, comparing holy Scripture with itself, and comparing spiritual things with spiritual, inquire what it is that of the asses it is not written that they were hamstrung, nor are the spoils or animals of the Midianites said to have been slain, but to have been of profit to the uses of Israel; whereas concerning these [enemies], who had not asses but horses, the Lord Himself commanded and said: You shall hamstring their horses; which Jesus also fulfilled as he was commanded by the Lord. Do we think that these things happened by chance, that the enemies' horses were killed and the asses kept, and do we suppose that chance things fall into the commandments of God? Or does it seem more worthy that we should think rather that the Scripture indicates something mystical in them? Indeed, the children of Israel are never related to have used horses, and the law commands nothing about horses but about asses, as about animals which seem to exist to help human labours and to carry men's burdens, whereas horses [exist] rather for the destruction of men: for this is what is done through them in battles. It is taken as an animal of wanton movement and of a proud neck. Asses, then, are frequently set by the Scripture as a type of the Gentiles: as the Saviour too is shown sitting upon an ass, but is never related as sitting on a horse. And when He sends the disciples to loose the she-ass and the ass's foal, He says to them: "If anyone asks you, say that the Lord has need of them" (Matt. 21:3). And sitting upon it He enters Jerusalem, and He is never said to have entered sitting on a horse. And the prophet too had foretold of Him that He would come to Jerusalem sitting on an ass, saying: "Behold, your king, meek, sitting upon a beast of burden and a young foal of an ass. And he shall destroy the chariots of Ephraim, and the horse out of Jerusalem" (Zech. 9:9–10). You see, then, that according to the prophet's saying, He Who sits upon the ass will destroy the chariots of Ephraim and the horse from Jerusalem. And therefore it seems to me that the asses, as we said, keep the figure
Editors' notes and page, col. 898
Footnotes
(79) ‹anchor: Vides ergo quia› · call in col 898
Mss. « quia. » Libb. editi, « quomodo. »
The manuscripts read "quia" ("that"). The printed books read "quomodo" ("how").
(printed under page 453)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA XV. 898
- marginal letters: A ‹Dei implens Jesus›; B ‹bus profuturos, nec omnino›; C ‹videtur ut putemus magis›; D ‹eum ingreditur Jerusalem›
- old-edition numerals: 432 after ‹haec›
servare eorum qui ex gentibus credunt, super quos sedisse scribitur Dominus; equi vero qui exterminantur, et currus, figuram tenere illorum, qui in coelestibus positi, per lasciviam et superbiam deciderunt, quando vel ad filias hominum concupiscendas, semetipsos incentores praebuerunt, vel secuti sunt illum, qui dixit: « Ponam super nubes sedem meam, et ero similis Altissimo. » Inde fortassis est quod et Propheta dicit: « Falsus equus ad salutem. » Et iterum dicit de iis qui in daemonibus confidebant: « Illi in curribus, et ii in equis, nos autem in nomine Dei nostri invocabimus. » Neque enim currus et equos Deo contulisset quantum ad invocandum spectat: sed utique hoc ostendit, quia sicut nos invocamus Deum verum, ita illi invocant currus et equos, id est daemones, quos invocabant gentes illae, quae adversus Israel bellum gerebant. Sed et Aegyptiorum equos commemorat Scriptura, et istos ipsos quos nunc interimi jubet. Unde hoc intelligi datur, quod in typo quidem asinorum gentes quae ad credulitatem veniunt, merito reservantur: in typo vero equorum, et curruum, daemones qui humanae saluti adversarii sunt, et inimici, merito perimuntur. Sed et si passiones corporis, id est, libidinem, lasciviam, vel superbiam, ac levitatem, quibus infelix anima velut equitans vectatur, et fertur ad praecipitia, equos nunc dici et currus intelligamus, et ipsos esse qui ex praecepto Dei subnervari jubentur, non erit rationi nostrae contraria intelligentia. Subnervatur equus quippe quando jejuniis et vigiliis, et omni abstinentiae afflictione corpus humiliatur. Et currus igni exuruntur, cum in nobis completur sermo Domini dicentis: « Ignem veni mittere in terram, et quam volo ut accendatur. » Quo igne jam se illi ardere confessi sunt, qui dicebant: « Nonne cor nostrum erat ardens intra nos, cum adaperiret nobis Scripturas? » Ideo ergo et falsus equus dicitur ad salutem, si motus corporis nostri ferri permittamus infrenes, nec abstinentiae jugo lasciva carnis et superba colla subdamus. Sed et nunc si quis forte ex his quae dicimus Dei verbis stimulatur atque compungitur, et is qui hesterno die pronus et fervidus tanquam equus in libidinem ferebatur, hodie si his auditis poenitet, convertitur, ac secundum prophetam a timore Dei confixus refrenat se, et revocat a peccato, et pudicam dehinc castamque diligit vitam, videbimur etiam nos gladio verbi Dei evaginato subnervasse equos: et magis per hoc digne impletur praeceptum Dei, quam si animalia
of those of the gentiles who believe, on whom the Lord is written to have sat; but that the horses which are exterminated, and the chariots, bear the figure of those who, placed in the heavenly places, fell through wantonness and pride, when either they offered themselves as kindlers [of lust] to desire the daughters of men, or followed him who said: "I will set my seat above the clouds, and I will be like the Most High" (Isa. 14:14). Hence perhaps it is that the Prophet also says: "A horse is a false thing for safety" (Ps. 32:17). And again he says of those who trusted in demons: "They in chariots, and these on horses, but we will call upon the name of our God" (Ps. 19:8). For he would not have compared chariots and horses with God as regards calling upon: but certainly he shows this, that as we call upon the true God, so they call upon chariots and horses, that is, demons, whom those nations which waged war against Israel called upon. But Scripture also records the horses of the Egyptians, and these very ones which it now commands to be slain. From which it is given to be understood that in the type of the asses the nations which come to belief are rightly preserved, but in the type of the horses and the chariots the demons, who are adversaries and enemies of human salvation, are rightly destroyed. But if also we understand the passions of the body, that is, lust, wantonness, or pride, and levity, by which the unhappy soul is carried as though riding and is borne to the precipices, to be now called horses and chariots, and these to be the ones which by God's command are ordered to be hamstrung, the understanding will not be contrary to our reasoning. For the horse is hamstrung when the body is humbled by fastings and vigils and every affliction of abstinence. And the chariots are burnt up with fire when there is fulfilled in us the word of the Lord, saying: "I came to cast fire upon the earth, and how I wish that it be kindled" (Luke 12:49). With which fire those confessed that they were already burning who said: "Was not our heart burning within us, when He opened to us the Scriptures?" (Luke 24:32). Therefore also the horse is called false for safety if we allow the motions of our body to be borne along unbridled, and do not submit the wanton and proud necks of the flesh to the yoke of abstinence. But now too, if perhaps anyone is spurred and pricked by these words of God which we speak, and he who yesterday was borne headlong and hot into lust like a horse, today, if he repents at hearing these things, is converted and, according to the prophet, pierced through with the fear of God, reins himself in and calls himself back from sin, and henceforth loves a modest and chaste life, we too shall seem to have hamstrung horses with the drawn sword of the word of God; and the command of God is more worthily fulfilled by this than if animals
Editors' notes and page, col. 899
Footnotes
(80) ‹anchor: not visible› · call in col 899
Mss. « super quos. » Editi, « super quibus. »
The manuscripts read "super quos" ("upon whom", accusative). The printed [books] read "super quibus" ("upon whom", ablative).
(printed under page 454)
(81) ‹anchor: not visible› · call in col 899
Mss. « incentores. » Libb. editi. « incestatores. »
The manuscripts read "incentores" ("inciters"). The printed books read "incestatores" ("defilers").
(printed under page 454)
(82) ‹anchor: not visible› · call in col 899
Mss « invocabimus. » Libb. editi « magnificabimur. » Mox codex Sangerm. « neque enim currus et equos Deo contuleris, sed utique, » etc.
The manuscripts read "invocabimus" ("we will call upon"). The printed books read "magnificabimur" ("we will be magnified"). Next, the Saint-Germain codex reads "neque enim currus et equos Deo contuleris, sed utique" ("for you will not compare chariots and horses with God, but surely"), etc.
(printed under page 454)
(83) ‹anchor: not visible› · call in col 899
Mss. « intelligi datur. » Libb. editi, « intelligatur. »
The manuscripts read "intelligi datur" ("it is given to be understood"). The printed books read "intelligatur" ("it is understood").
(printed under page 454)
(84) ‹anchor: lasciva carnis› · call in col 899
Libb. editi, « fieri permittamus infrenes, nec abstinentiae jugo lasciviam carnis. » Sed codex Sangermanensis ut in nostro textu.
The printed books read "fieri permittamus infrenes, nec abstinentiae jugo lasciviam carnis" ("we allow to become unbridled, nor [subdue] the wantonness of the flesh to the yoke of abstinence"). But the Saint-Germain codex reads as in our text.
(printed under page 454)
Page
- running head: 899 ORIGENIS
- marginal letters: A servare eorum qui ex gentibus; B Deum verum, ita illi invocant; C subnervari jubentur, non erit; D forte ex his quae dicimus
- old-edition numerals: (none)
quis equini generis de spoliis hostium capta subnervet. Quorum autem equi subnervantur? Est etiam hoc operae pretium quaerere. Equos, inquit, Jabin subnervandos. Jabin autem prudentia interpretatur vel sensus. Quae est ista prudentia, vel quis sensus, cujus subnervandus est currus? Illius nimirum, de qua dicit Apostolus, quia « prudentia carnis inimica est Deo: » et ille sensus, de quo dicit, « inflati sensu carnis suae. » Jabin vero rex Asor. Asor autem aula interpretatur. Haec est Asor quae omnium horum regnorum obtinere dicitur principatum: qui intelligitur princeps hujus mundi regnans in aula, id est, super terram, vel quod majus est, in vitiis carnis. Sed et omnium illorum regum, quorum vim secundum nominum suorum interpretationem jam ante exposuimus, equi ab Jesu dicuntur interfici. Quorum nos si recte sub Jesu duce militamus, debemus in nobismetipsis abscindere vitia, et accepto spiritali gladio subnervare omnem istum equitatum pessimum vitiorum. Sed et currus debemus incendere, id est, omnem a nobis arrogantiae et elationis spiritum resecare, ut ultra non in equis neque in armis, sed in nomine Domini Dei nostri invocemus. Quomodo autem in nobismetipsis complebimus et hoc quod dicit, ut non remittatur ullus qui respiret? Videndum est quis sit qui nec respirare quidem per praeceptum Domini jubetur. Verbi causa, si ira ascenderit in cor meum, potest fieri ut opera quidem iracundiae non impleam, vel metu deterritus, vel etiam futuri judicii timore cohibitus: sed non, inquit, hoc sufficit, agendum tibi potius est, quatenus ne ipsa quidem commotio iracundiae locum habeat intra te. Si enim effervescit animus et conturbatur, etiamsi non impleverit opus, ipsa tamen perturbatio indecens est ei qui sub Jesu militat duce. Similiter et de concupiscentiae vitio, et de tristitiae, caeterisque omnibus sentiendum est. De quibus cunctis ita agendum est discipulo Jesu, ut nihil omnino horum in ejus corde respiret: ne forte si parvi alicujus vitii aut consuetudo aut cogitatio relinquatur in corde, processu temporis convalescat, et paulatim vires latitando conquirat, atque ad ultimum revocet nos ad vomitum nostrum, et fiant « hominis illius » cui hoc acciderit, « novissima pejora prioribus. » Hoc erat quod et Propheta prospiciens in Psalmis praemonet dicens: « Beatus qui tenet et allidit parvulos tuos ad petram; » Babylonis scilicet parvulos, qui nulli alii intelliguntur, nisi cogitationes malae quae cor nostrum confundunt et conturbant. Hoc enim interpretatur Babylon. Quae cogitationes
of the equine kind, taken from the spoils of the enemy, were hamstrung. But whose horses are hamstrung? This too is worth the trouble of asking. The horses, he says, of Jabin are to be hamstrung (Josh. 11:6). Now Jabin is interpreted "prudence" or "sense". What is this prudence, or what sense, whose chariot is to be hamstrung? That one, surely, of which the Apostle says that "the prudence of the flesh is an enemy to God" (Rom. 8:7); and that sense of which he says, "puffed up by the sense of his flesh" (Col. 2:18). And Jabin is king of Hazor. Now Hazor is interpreted "court". This is Hazor, which is said to hold the primacy over all these kingdoms: by whom is understood the prince of this world, reigning in the court, that is, over the earth, or, what is greater, in the vices of the flesh. But the horses also of all those kings, whose power we have already set out above according to the interpretation of their names, are said to be slain by Jesus. If we rightly do soldier's service under Jesus as leader, we ought to cut off their vices in ourselves, and, having taken the spiritual sword, to hamstring all that most wicked cavalry of the vices. But we ought also to burn the chariots, that is, to cut away from us every spirit of arrogance and exaltation, so that no longer in horses nor in arms, but in the name of the Lord our God we may call upon [Him]. But how shall we fulfil in ourselves this too that he says, that none should be let go who may breathe? We must see who it is that by the command of the Lord is ordered not even to breathe. For example, if anger has risen up into my heart, it can happen that I do not carry out the works of wrath, either frightened off by fear, or else restrained by dread of the judgement to come: but this, he says, is not enough; rather you must act so that not even the very stirring of wrath has place within you. For if the mind boils up and is disturbed, even if it has not carried out the deed, yet the very disturbance is unbecoming to him who does soldier's service under Jesus as leader. Likewise must we judge also of the vice of concupiscence, and of sadness, and of all the rest. With all of these the disciple of Jesus must so deal that none of them at all may breathe in his heart: lest perhaps, if either the habit or the thought of some small vice be left in the heart, it grow strong in the course of time, and little by little gather strength by lying hidden, and at the last call us back to our vomit, and "the last things" of "that man" to whom this has happened become "worse than the first" (Matt. 12:45). This was what the Prophet too, foreseeing, warns of beforehand in the Psalms, saying: "Blessed is he who takes and dashes your little ones against the rock" (Ps. 136:9); the little ones, that is, of Babylon, who are understood to be none other than the evil thoughts which confound and disturb our heart. For this is what Babylon is interpreted. Which thoughts
Editors' notes and page, col. 900
Footnotes
(85) ‹anchor: interpretatur Babylon› · call in col 900
Hoc enim interpretatur Babylon. « Confusio » Babylon interpretatur a בלל « confudit. »
"For this is what Babylon is interpreted." Babylon is interpreted "confusion", from בלל, "he confounded."
(printed under page 454)
Page
- running head: ORIGENIS 900
- marginal letters: A quis equini generis; B suorum interpretationem jam ante; C non impleam, vel metu; D titando conquirat
- old-edition numerals: 433 before subnervandos
dum adhuc parvulae sunt, et initia habent, tenendae sunt, et allidendae ad petram, qui est Christus, et ipso jubente jugulandae, ut nihil in nobis resideat quod respiret. Sicut ergo ibi beatum est, Babylonis parvulos tenere, et allidere ad petram, et cogitationes malas statim in initiis necare: ita et hic beatum intelligendum est et perfectum, si nihil relinquatur in nobis quod possit gentiliter respirare.
while they are still little and are at their beginnings, must be taken and dashed against the rock, which is Christ, and at His command slaughtered, so that nothing may remain in us that breathes. As therefore there it is blessed to take the little ones of Babylon and dash them against the rock, and to kill evil thoughts at once in their beginnings, so here too it is to be understood as blessed and perfect if nothing is left in us that can breathe after the manner of the gentiles.
4. « Et omnes, inquit, reges eorum interfecit Jesus in ore gladii. » In omnibus nobis regnavit peccatum, et in omnibus nobis vitia regnaverunt, et fuit in nobis omnibus regnum generale peccati, sicut et Apostolus dicit: « Omnes enim peccaverunt, et egent gloria Dei. » Unusquisque tamen habuit in se aliquem specialem regem, qui in eo regnabat, et dominabatur ei. Verbi causa, in alio regnum tenebat avaritia, in alio superbia, in alio mendacium regnabat, in alio libido dominabatur, et alius regem patiebatur furorem. Quod autem haec ita sint, et in unoquoque nostrum regnet peccatum, apostolo Paulo crede dicenti. Ait enim: « Non ergo regnet peccatum in vestro mortali corpore ad obediendum ei. » Erat ergo regnum peccati in unoquoque nostrum antequam crederemus. Postea vero quam venit Jesus, et occidit omnes reges, qui in nobis tenebant regna peccati, praecepit nobis interficere omnes istos reges, et nullum ex eis relinquere. Si quis enim aliquem horum in semetipso servaverit vivum, in exercitu Jesu esse non poterit. Si ergo regnet adhuc in te avaritia, si jactantia, si superbia, si libido, non eris Israeliticus miles, nec imples praeceptum quod dedit Dominus ad Jesum. « Sicut constituit, inquit, ei Moyses puer Domini. » Hic puer Domini Moyses, sermo ipse legis appellatur, sicut et in Evangelio dicit: « Habent Moysen et prophetas, audiant illos. » Lex ergo praecepit nobis interficere omnes reges peccati, qui nos provocant ad peccatum. « Sic fecit Jesus, et non est transgressus quidquam ab omnibus quae constituit ei Moyses. » Diximus quidem secundum priorem expositionis ordinem, quia quaecunque lex Dei, qui nunc Moyses appellatur, constituit, implet Jesus in nobis: et ipse est qui interimit in nobis vitia, et nequissima peccati regna subvertit.
4. "And all their kings," he says, "Jesus slew with the edge of the sword" (Josh. 11:12). In all of us sin has reigned, and in all of us vices have reigned, and there was in all of us a general kingdom of sin, as the Apostle too says: "For all have sinned, and lack the glory of God" (Rom. 3:23). Yet each one had in himself some particular king who reigned in him and lorded it over him. For example, in one avarice held the kingdom, in another pride, in another falsehood reigned, in another lust lorded it, and another suffered rage as his king. And that these things are so, and that sin reigns in each one of us, believe the apostle Paul when he says. For he says: "Let not sin therefore reign in your mortal body, so that you obey it" (Rom. 6:12). There was therefore a kingdom of sin in each one of us before we believed. But after Jesus came and slew all the kings who held the kingdoms of sin in us, He commanded us to slay all these kings and to leave none of them. For if anyone keeps any of these alive in himself, he will not be able to be in the army of Jesus. If therefore avarice still reigns in you, if boasting, if pride, if lust, you will not be a soldier of Israel, nor do you fulfil the command which the Lord gave to Jesus. "As Moses," he says, "the servant of the Lord, commanded him." This servant of the Lord, Moses, is the very word of the law, as He also says in the Gospel: "They have Moses and the prophets, let them hear them" (Luke 16:29). The law therefore commanded us to slay all the kings of sin who provoke us to sin. "So Jesus did, and he transgressed nothing of all that Moses commanded him" (Josh. 11:15). We have indeed said, according to the former order of exposition, that whatever the law of God, which is now called Moses, commanded, Jesus fulfils in us: and it is He who destroys the vices in us and overthrows the most wicked kingdoms of sin.
Editors' notes and page, col. 901
Footnotes
(86) ‹anchor: regnet adhuc› · call in col 901
Adhuc. Deest in libb. editis, sed exstat in mss.
"Adhuc" ("still") is missing in the printed books, but is found in the manuscripts.
(printed under page 455)
(87) ‹anchor: priorem expositionis› · call in col 901
Uterque Ebroicensis: « priorem expositionis. » Sangermanensis, « priorem expositionum. » Libb. editi, « prioris expositionis. »
Both Évreux [codices] read "priorem expositionis" ("the former [order] of the exposition"). The Saint-Germain [codex] reads "priorem expositionum" ("the former [order] of the expositions"). The printed books read "prioris expositionis" ("of the former exposition").
(printed under page 455)
Page
- running head: 901 IN LIBRUM JESU NAVE HOMILIA XV. (right portion of the head cut off in the image)
- marginal letters: A tiones dum adhuc parvulae; B in se aliquem specialem regem; C regnet adhuc in te avaritia; D nobis vitia, et nequissima
- old-edition numerals: (none)
Potest autem etiam de ipso Domino et Salvatore nostro dici, quia quae praecepit Moyses in lege, fecit Jesus, et non est transgressus quidquam: quoniam quidem dicit Apostolus, quia « cum venisset plenitudo temporis misit Deus Filium suum factum ex muliere, factum sub lege. » Si ergo factus est sub lege, cum sub lege esset, omnia quae lex mandabat implevit, ut nos redimeret a maledicto legis. Sed et ipse de se dicit, quia « non veni legem solvere, sed adimplere. »
But it can also be said of our Lord and Saviour Himself that what Moses commanded in the law, Jesus did, and transgressed nothing: since indeed the Apostle says that "when the fullness of time had come, God sent His Son, made of a woman, made under the law" (Gal. 4:4). If therefore He was made under the law, being under the law He fulfilled all that the law enjoined, that He might redeem us from the curse of the law. And He Himself also says of Himself: "I came not to destroy the law, but to fulfil it" (Matt. 5:17).
5. « Et accepit, inquit, Jesus omnes in bello, quia per Dominum factum est ut confortaretur cor eorum, et occurrerent in praelium contra Israel. » Non dixit quia aliquos accepit Jesus in bello, et aliquos non accepit, sed omnes accepit, id est, cepit omnes, peremit omnes. Etenim species peccati purgavit Dominus Jesus, omnesque destruxit. Cuncti namque « eramus insensati, increduli, errantes, servientes desideriis variis, in malitia et invidia agentes, odibiles, odientes invicem, » et omne quodcunque illud est peccati genus, quod invenitur in hominibus antequam credant. Bene ergo dicit, quia omnes occidit Jesus qui exierunt ad bellum. Nulla enim species peccati tanta est, qua non sit superior Jesus, qui est Verbum et sapientia Dei. Omnia enim superat et vincit. Annon ita credimus, quia omne genus peccati cum ad salutare lavacrum venimus aufertur? Hoc enim et apostolus Paulus designat: qui cum universa peccatorum genera dinumerasset, addit post omnia, et dicit: « Et haec quidem fuistis, sed abluti estis, sed sanctificati estis, sed justificati estis in nomine Domini nostri Jesu Christi. » Hoc ergo modo omnes cepisse in praelio dicitur, et omnes peremisse, « quia per Dominum factum est ut invalesceret cor eorum, et occurrerent in praelium contra Israel, ut exterminarentur. » Dum enim non veniunt inimicae virtutes, quae peccata operantur in nobis, nec provocant nos ad peccandum, nec lacessunt ad dimicandum, interfici non possunt, nec exterminari. Ideo ergo Deus dicitur permittere, imo et incitare propemodum adversarias virtutes exire adversum nos in praelium, ut et nos victoriam capiamus, et illae interitum consequantur. Unde mihi videtur esse infinitus quidam numerus contrariarum virtutum,
5. "And Jesus," he says, "took all in war, because it was done by the Lord that their heart should be strengthened, and that they should come out to battle against Israel" (Josh. 11:18, 17). He did not say that Jesus took some in war and did not take others, but that He took all, that is, captured all, destroyed all. For the Lord Jesus has purged the kinds of sin, and destroyed them all. For all of us "were foolish, unbelieving, erring, serving divers desires, living in malice and envy, hateful, hating one another" (Titus 3:3), and whatever kind of sin there is that is found in men before they believe. Rightly then he says that Jesus slew all who went out to war. For no kind of sin is so great that Jesus, who is the Word and Wisdom of God, is not superior to it. For He overcomes and conquers all things. Do we not so believe, that every kind of sin is taken away when we come to the saving laver? For the apostle Paul too indicates this: who, when he had enumerated all the kinds of sins, adds after them all, and says: "And such indeed you were, but you have been washed, but you have been sanctified, but you have been justified in the name of our Lord Jesus Christ" (1 Cor. 6:11). In this way therefore He is said to have taken all in battle and to have destroyed all, "because it was done by the Lord that their heart should grow strong, and that they should come out to battle against Israel, that they might be exterminated." For so long as the hostile powers which work sins in us do not come, and do not provoke us to sin, and do not challenge us to fight, they cannot be slain or exterminated. For this reason, then, God is said to permit, nay even almost to incite, the adverse powers to go out to battle against us, so that both we may win the victory and they may meet destruction. Whence it seems to me that there is a certain infinite number of contrary powers,
Editors' notes and page, col. 902
Footnotes
(88) ‹anchor: not visible› · call in col 902
Codex Sangerm., « temporum. »
The Saint-Germain codex reads "temporum" ("of the times").
(printed under page 455)
(89) ‹anchor: not visible› · call in col 902
Libb. editi, « cum sub lege non esset. » Sed mss. « cum sub lege esset. »
The printed books read "cum sub lege non esset" ("since he was not under the law"). But the manuscripts read "cum sub lege esset" ("since he was under the law").
(printed under page 455)
(90) ‹anchor: justificati estis› · call in col 902
In ms. Sangerm. deest « sed justificati estis. »
In the Saint-Germain manuscript "sed justificati estis" ("but you were justified") is missing.
(printed under page 455)
(91) ‹anchor: contrariarum virtutum› · call in col 902
Unde mihi videtur esse infinitus quidam numerus contrariarum virtutum, etc. Hunc locum ex parte imitatur Hieronymus ad Habac. iii, 14. Idem Origenes ad Joannis iii, 49: « Convenit juxta Scripturas, peccantes multa facere praeter rationem; non ob aliud, nisi quia facti fuerint capaces operationis mali spiritus, vel voluntatis immundi daemonis. Non dubitarunt igitur vel ea quae existimantur esse levia peccata daemoniis tribuere, illi qui dixerunt repentinam iram, similiterque detractionem daemonium esse. » Aperte respicit ad Hermae lib. ii, mandato 2, ubi « detractio » dicitur « inconstans daemonium. » Item lib. iii, simil. 9, cap. 22, « magnum daemonium est, audacia et confidentia inanis; » et cap. 23, hortatio fit ut « ab irae daemonio » nos purificemus. Sed et scriptori Recognitionum, lib. ii, cap. 25, ignorantia est daemon pessimus.
"Unde mihi videtur esse infinitus quidam numerus contrariarum virtutum" ("whence it seems to me there is a kind of infinite number of opposing powers"), etc. Jerome partly imitates this passage on Habakkuk 3:14. Origen himself, on John [3:]49 [as printed]: "It is fitting, according to the Scriptures, that those who sin do many things beyond reason, for no other reason than that they have become receptive of the working of an evil spirit, or of the will of an unclean demon. So those who said that sudden anger, and likewise detraction, is a demon did not hesitate to attribute even what are thought to be light sins to demons." He plainly has in view Hermas, book II, Mandate 2, where "detraction" is called "a restless demon". Likewise book III, Similitude 9, chapter 22, "boldness and empty confidence is a great demon"; and in chapter 23 an exhortation is made that we purify ourselves "from the demon of anger". And for the writer of the Recognitions too, book II, chapter 25, ignorance is the worst demon.
(printed under page 455)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA XV. 902
- marginal letters: A Potest autem etiam de ipso; B id est, cepit omnes; C numerasset, addit post omnia; D finitus quidam numerus
- old-edition numerals: 434 before cor eorum
pro eo quod per singulos pene homines sunt spiritus aliqui, diversa in iis peccatorum genera molientes. Verbi causa, est aliquis fornicationis spiritus, est irae spiritus alius: est avaritiae spiritus, alius vero superbiae. Et si eveniat esse aliquem hominem, qui his omnibus malis, aut etiam pluribus agitetur, omnes hos, vel etiam plures in se habere inimicos putandus est spiritus. Unde et per singulos plures esse credendi sunt, quia non singula singuli homines habent vitia, vel peccata committunt, sed plura ab unoquoque videntur admitti. Et iterum non est putandum quod unus fornicationis spiritus seducat eum qui, verbi gratia, in Britanniis fornicatur, et illum qui in India, vel in aliis locis, neque unum esse irae spiritum, qui diversis in locis diversos homines agitet: sed puto magis principem quidem fornicationis spiritum unum esse, innumeros vero esse qui in hoc ei officio pareant, et per singulos quosque homines diversi spiritus sub eo principe militantes, ad hujuscemodi eos peccata sollicitent. Similiter et iracundiae spiritum principem unum esse arbitror, innumeros vero esse sub ipso agentes, qui per singulos quosque homines hujusce vitii peccata succendant. Similiter et avaritiae unum esse principem, sic et superbiae, et caeterorum malorum. Et ideo non unus principatus dicitur in contrariis virtutibus ab Apostolo, sed plures, adversum quos pugnam sibi esse et nobis omnibus scribit. Esse tamen reor horum omnium principem, velut eminentiorem quemdam in nequitia, et in scelere celsiorem, qui totum mundum, quem isti ad peccata singuli quique per peccatorum species pro parte sollicitant, solus velut omnium principum dux, et totius nefandae militiae magister, exagitet; cujus figuram cum Jabin discuteremus, pro parvo intelligentiae nostrae captu in superioribus patefecimus.
because for almost every single man there are some spirits, contriving in them diverse kinds of sins. For example, there is a certain spirit of fornication, there is another spirit of anger; there is a spirit of avarice, and another of pride. And if it happens that there is some man who is driven by all these evils, or even by more, he is to be thought to have all these, or even more, hostile spirits in himself. Whence also it must be believed that there are several for each one, because individual men do not have single vices or commit single sins, but several are seen to be committed by each one. And again, it is not to be thought that one spirit of fornication seduces him who, for example, commits fornication in Britain, and him who does so in India or in other places, nor that there is one spirit of anger which drives diverse men in diverse places; but I think rather that there is indeed one prince, the spirit of fornication, but innumerable are those who obey him in this office, and that diverse spirits, serving under that prince, solicit each several man to sins of this kind. Likewise I judge that there is one prince, the spirit of wrath, but innumerable those acting under him, who kindle the sins of this vice in each several man. Likewise that there is one prince of avarice, and so too of pride and of the other evils. And therefore not one principality is spoken of among the contrary powers by the Apostle, but several, against which he writes that he and all of us have a struggle. Yet I think there is a prince of all these, as it were one more eminent in wickedness and higher in crime, who, alone, as the leader of all the princes and master of the whole abominable soldiery, harries the whole world, which these individually solicit to sins, each in part, through the kinds of sins; whose figure we laid open above, according to the small grasp of our understanding, when we were discussing Jabin.
6. Puto sane quia sancti quique repugnantes adversus istos incentores peccatorum spiritus, et vincentes eos, atque eorum unumquemque superantes, imminuant exercitum daemonum, et velut quamplurimos eorum interimant. Verbi causa, ut is qui caste pudiceque vivendo fornicationis spiritum superaverit, non ultra fas sit illum spiritum, qui ab illo sancto victus est, impugnare iterum alium hominem; sed sicut illi spiritus, qui rogabant Jesum ne in abyssum mitterentur, quod nunc interim Dominus pro praesenti dispensatione concessit; ita consequens videtur, quod singuli quique nequam spiritus cum vincuntur a sanctis, vel in abyssum vel in
6. I think indeed that all the saints, fighting back against these spirits that kindle sins, and conquering them, and overcoming each one of them, diminish the army of the demons, and as it were slay very many of them. For example, so that for him who by living chastely and modestly has overcome the spirit of fornication, it is no longer lawful for that spirit, which has been conquered by that saint, to assail another man again; but as those spirits who begged Jesus that they might not be sent into the abyss (Matt. 8; Luke 8:30), which the Lord for the time being granted for the present dispensation; so it seems to follow that each several wicked spirit, when conquered by the saints, either into the abyss or into
Editors' notes and page, col. 903
Footnotes
(92) ‹anchor: not visible› · call in col 903
Mss. « et si eveniat. » Libb. editi, « et si inveniat. »
The manuscripts read "et si eveniat" ("and if it happens"). The printed books read "et si inveniat" ("and if he finds").
(printed under page 456)
(93) ‹anchor: not visible› · call in col 903
Mss. « vel in aliis. » Lib. editi, « et in aliis. »
The manuscripts read "vel in aliis" ("or in others"). The printed books read "et in aliis" ("and in others").
(printed under page 456)
(94) ‹anchor: horum omnium› · call in col 903
Libb. editi, « pugnam esse nobis omnibus scribit. Tamen reor omnium. »
The printed books read "pugnam esse nobis omnibus scribit. Tamen reor omnium" ("he writes that the struggle is for us all. Yet I think [there is a prince] of all").
(printed under page 456)
(95) ‹anchor: quamplurimos› · call in col 903
Duo mss. Ebroicenses, « velut equos plurimos. »
The two Évreux manuscripts read "velut equos plurimos" ("as it were very many horses").
(printed under page 456)
Page
- running head: 903 ORIGENIS
- marginal letters: A pro eo quod per singulos; B cis diversos homines agitet; C principem, velut eminentiorem; D sit illum spiritum, qui ab illo
- old-edition numerals: (none)
exteriores tenebras, vel quo quisquis ille locus eis dignus est, abducantur a justo judice Christo, agonis hujus vitae mortalium praeside. Et inde est quod plurimo daemonum numero jam victo, ad credulitatem gentes venire relaxantur: qui utique nullatenus sinerentur, si integrae eorum, sicut prius fuerant, subsisterent legiones. Quod si alicui difficile videtur esse quod dicimus per singulos quosque peccantium multa vacare daemonia, aut fabulosum hoc putat, redeat ad Evangelii auctoritatem, et inveniet illum qui in sepulcris habitabat daemonem patiens, cum interrogaretur a Salvatore, quod tibi nomen est, respondisse legio. « Multa enim, inquit, daemonia sumus. » Quid ergo mirum videtur, si per singula genera peccatorum singuli daemones ascribantur, cum scriptum sit in uno homine integram fuisse daemonum legionem? Memini autem similia me dixisse etiam in iis locis, in quibus exponebamus versiculum psalmi in quo scriptum est: « In matutinis interficiebam omnes peccatores terrae, ut disperdam de civitate Domini omnes qui operantur iniquitatem. » Ita denique etiam in manu justorum gladii ancipites esse dicuntur, sine dubio qui contrarias virtutes perimant. Puto autem quod vehementior ad haec probanda quae diximus apostoli Pauli illa proferri possit assertio, cum dicit: « Deus autem pacis conterat Satanam sub pedibus vestris velociter. » Si enim unus est Satanas, quomodo potest ipse contritus esse sub pedibus servorum Dei, et iterum operari? Si enim contritus est, et a Deo contritus, operari utique ultra non potest. Ne forte ergo tanti esse putandi sint Satanae, quanti sunt illi, qui operantur opera Satanae. Hoc enim mihi videtur indicari et in Sapientia, ubi dicitur, quia « impius maledicens Satanam, ipse maledicit animam suam. » Sed et in aliquo quodam libello, qui appellatur Testamentum duodecim patriarcharum, quamvis non habeatur in canone, talem tamen quemdam sensum invenimus, quod per singulos peccantes singuli Satanae intelligi debeant. Evidentius autem et ipsa nominis ejus interpretatio, sicut studiosi Hebraeorum tradunt, hoc idem significare videtur. Satanas namque adversarius dicitur. Omnes ergo qui adversantur Dei voluntati, Satanae possunt dici. Haec ergo diximus pro eo quod scriptum est, « quia confortavit Dominus corda eorum ut exirent ad praelium contra Israel, ut exterminarentur. » Beatus ergo est qui indesinenter spiritalem machaeram tenens, non aufert eam a cervicibus horum hostium, de quibus superius memoravimus,
the outer darkness, or wherever that place is of which they are worthy, be led away by the just judge Christ, the president of the contest of this life of mortals. And hence it is that, a very great number of demons having now been conquered, the nations are set free to come to belief: who surely would in no way be allowed to, if their legions remained entire, as they had been before. But if what we say seems hard to anyone, that many demons are at leisure for each several one of those who sin, or if he thinks this a fable, let him go back to the authority of the Gospel, and he will find that he who dwelt in the tombs, suffering from a demon, when he was asked by the Saviour, "What is your name?", answered, "Legion. For we are many demons," he says (Luke 8:30). What then seems wonderful if single demons are assigned to the single kinds of sins, when it is written that in one man there was an entire legion of demons? And I remember that I said similar things also in those places where we were expounding the little verse of the psalm in which it is written: "In the mornings I slew all the sinners of the land, that I might destroy out of the city of the Lord all who work iniquity" (Ps. 100:8). So also, finally, two-edged swords are said to be in the hand of the just, doubtless to destroy the contrary powers. But I think that a weightier assertion of the apostle Paul can be brought forward to prove these things we have said, when he says: "And may the God of peace crush Satan under your feet swiftly" (Rom. 16:20). For if Satan is one, how can he be crushed under the feet of the servants of God and work again? For if he has been crushed, and crushed by God, he surely can work no longer. Perhaps then there are to be thought to be as many Satans as there are those who work the works of Satan. For this seems to me to be indicated also in Wisdom, where it is said that "the wicked man, cursing Satan, curses his own soul" (Sir. 21:30). And also in a certain little book which is called the Testament of the Twelve Patriarchs, although it is not held in the canon, we find a certain sense of this kind, that through each several sinner several Satans should be understood. And more plainly the very interpretation of his name, as those learned in Hebrew relate, seems to signify the same thing. For Satan is called "adversary". All therefore who oppose the will of God can be called Satans. These things then we have said on account of what is written, "that the Lord strengthened their hearts, that they should go out to battle against Israel, that they might be exterminated" (Josh. 11:20). Blessed therefore is he who, unceasingly holding the spiritual sword, does not take it away from the necks of these enemies, of whom we have made
Editors' notes and page, col. 904
Footnotes
(96) ‹anchor: not visible› · call in col 904
Omnes manuscripti, « sinerentur. » Lib. editi, « finirentur. »
All the manuscripts read "sinerentur" ("they were permitted"). The printed books read "finirentur" ("they were ended").
(printed under page 456)
(97) ‹anchor: not visible› · call in col 904
Duo Ebroicenses, « vagari. »
The two Évreux [codices] read "vagari" ("to wander").
(printed under page 456)
(98) ‹anchor: not visible› · call in col 904
Iidem, « habitabat. » Libb. editi, « habitat. »
The same read "habitabat" ("dwelt"). The printed books read "habitat" ("dwells").
(printed under page 456)
(99) ‹anchor: operari utique› · call in col 904
Utique deest in libb. editis, sed exstat in ms. Sangermanensi.
"Utique" ("surely") is missing in the printed books, but is found in the Saint-Germain manuscript.
(printed under page 456)
Page
- running head: ORIGENIS 904
- marginal letters: A exteriores tenebras; B singula genera peccatorum; C modo potest ipse contritus; D tur. Omnes ergo qui adversantur
- old-edition numerals: 435 after interrogaretur
sicut et Jeremias propheta dicit: « Maledictus homo qui facit opera Domini negligenter, et aufert machaeram suam a sanguine inimicorum. » Hoc si secundum litteram intelligamus, necesse erit nos indesinenter sanguinem fundere. Quod Judaei putantes qui ex integro caro sunt et sanguis, crudeles et implacabiles fiunt, dicentes maledictionem positam esse iis, qui a sanguine effundendo cessaverint, et ideo pedes eorum veloces sunt ad effundendum sanguinem. Sed illis hujuscemodi intelligentia, quia caro et sanguis sunt, videatur; mihi autem praestet Dominus nunquam negligere opera Domini, nec auferre spiritalem gladium verbi Dei a sanguine contrariarum virtutum, et mortificare eas in unoquoque auditorum. Interficiuntur autem in vobis ita demum, si his auditis earum opera non agatis.
mention above, as the prophet Jeremiah also says: "Cursed is the man who does the works of the Lord negligently, and takes away his sword from the blood of the enemies" (Jer. 48:10). If we understand this according to the letter, it will be necessary for us to shed blood unceasingly. Thinking this, the Jews, who are wholly flesh and blood, become cruel and implacable, saying that a curse is laid on those who cease from shedding blood, and therefore their feet are swift to shed blood. But let an understanding of this kind seem right to them, since they are flesh and blood; but to me may the Lord grant never to neglect the works of the Lord, nor to take away the spiritual sword of the word of God from the blood of the contrary powers, but to put them to death in each one of my hearers. And they are slain in you only if, having heard these things, you do not do their works.
7. Dicitur autem in consequentibus, quia « cepit Jesus omnem terram, sicut mandavit Dominus Moysi. » Ille Jesus filius Nave, non video quod ceperit omnem terram. Quantum enim terrae cepit, qui Judaeam tenuit solam? Noster autem Dominus Jesus ipse vere cepit omnem terram, in eo quod ex omni terra, atque ex omnibus nationibus, ad eum concurrit credentium multitudo. Additur etiam post haec posteaquam omnem terram cepit Jesus: « Et requievit, inquit, terra a bellis. » Hoc quomodo vere videbitur dici de filio Nave, quia cessavit terra a bellis, quae nunquam fere temporibus ejus cessavit a bellis? Sed hoc completur in solo Domino meo Jesu Christo. Si enim consideres te qui venisti ad Jesum, et ab eo per baptismi gratiam, remissionem consecutus es peccatorum, et jam in te non pugnat caro adversus spiritum, et spiritus adversus carnem, cessavit terra tua a bellis: si tamen mortem Jesu Christi in corpore tuo circumferas, ita ut cessantibus in te omnibus praeliis efficiaris pacificus, et filius Dei voceris. Sed hoc fiet posteaquam bella transegeris, et adversarios viceris. Tunc tibi dabitur requies, ut requiescas sub vite tua, qui est Christus Jesus, et sub ficu tua, qui est Spiritus sanctus, ut ita gratias referas Deo Patri omnipotenti in ipso Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
7. And it is said in what follows that "Jesus took all the land, as the Lord commanded Moses" (Josh. 11:23). That Jesus the son of Nave, I do not see that he took all the land. For how much of the land did he take, who held Judaea alone? But our Lord Jesus Himself truly took all the land, in that from all the earth and from all nations the multitude of believers runs together to Him. There is added also after this, after Jesus took all the land: "And the land," he says, "rested from wars" (ibid.). How will this truly seem to be said of the son of Nave, that the land ceased from wars, which in his times almost never ceased from wars? But this is fulfilled in my Lord Jesus Christ alone. For if you consider yourself, who have come to Jesus and have obtained from Him, through the grace of baptism, the remission of sins, and now the flesh does not fight in you against the spirit, nor the spirit against the flesh, your land has ceased from wars: if indeed you carry about the death of Jesus Christ in your body, so that, all battles ceasing in you, you are made a peacemaker and are called a son of God. But this will come about after you have carried the wars through and conquered the adversaries. Then rest will be given you, so that you may rest under your vine, which is Christ Jesus, and under your fig tree, which is the Holy Spirit, and so give thanks to God the Father almighty in Christ Jesus our Lord Himself, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XVI. De eo quod scriptum est, « Et Jesus erat presbyter, hoc est senior et provectus in diebus suis; » et quomodo haereditas per Moysen data est duabus semis tribubus.
HOMILY XVI. On what is written, "And Jesus was a presbyter, that is, an elder and advanced in his days," and how the inheritance was given by Moses to the two tribes and a half.
1. Etiam ante nos quidam observantes notarunt in Scripturis, quia presbyteri, vel seniores non ex
1. Even before us some, observing [it], noted in the Scriptures that presbyters, or elders, not on
Editors' notes and page, col. 905
Footnotes
(1) ‹anchor: credentium multitudo› · call in col 905
Omnes mss., « credentium. » Libb. editi, « gentium. »
All the manuscripts read "credentium" ("of believers"). The printed books read "gentium" ("of nations").
(printed under page 457)
(2) ‹anchor: carnem, cessavit› · call in col 905
Omnes mss., « cessavit. » Libb. editi, « cessabit. »
All the manuscripts read "cessavit" ("has ceased"). The printed books read "cessabit" ("will cease").
(printed under page 457)
(3) ‹anchor: gloria et imperium› · call in col 905
Post « imperium » unus codex Ebroic. addit: « cum Spiritu sancto. »
After "imperium" ("dominion") one Évreux codex adds "cum Spiritu sancto" ("with the Holy Spirit").
(printed under page 457)
(4) ‹anchor: semis tribubus› · call in col 905
Et quomodo haereditas per Moysen data est duabus semis tribubus. Haec desiderantur in libris antea editis, sed leguntur in ms. Sangermanensi.
"Et quomodo haereditas per Moysen data est duabus semis tribubus" ("and how an inheritance was given through Moses to two and a half tribes"): these words are wanting in the books printed before, but are read in the Saint-Germain manuscript.
(printed under page 457)
Page
- running head: 905 IN LIBRUM JESU NAVE HOMILIA XVI. (right portion of the head cut off in the image; UNSURE)
- marginal letters: A moravimus, sicut et Jeremias; B ficiuntur autem in vobis; C Domino meo Jesu Christo; D (falls in the right column at "dies sp..."; no D letter beside this column's lines)
- old-edition numerals: (none)
eo appellantur, quod longaevam duxerint vitam, sed pro maturitate sensus et gravitate vitae veneranda hac appellatione decorentur, maxime cum additur ad presbyterum sermo iste qui sequitur, « plenus dierum. » Si enim aevi prolixitate appellandus, qui presbyter, vel senior videretur, quem magis oportebat alium hoc nomine censeri, quam primum Adam, vel certe Mathusalem, aut Noe, qui utique longe pluribus quam caeteri annis in hoc mundo vixisse declarantur? Sed nunc videamus quod ex illis quidem nullus refertur a Scriptura presbyter aut senior appellatus, sed is qui longe brevioris temporis vitam duxit, primus in Scripturis sanctis Abraham presbyter, vel senior appellatur. Dictum est etiam ad Moysen a Domino: « Elige tibi ab omni populo presbyteros, quos tu nosti quia presbyteri sunt. » Sed observa etiam tu, o auditor, in omni Scriptura, sicubi invenire potes appellationem hanc senior et plenus dierum, positam super aliquo peccatore. Nunc ergo sancti Spiritus vox est pronuntiantis Jesum presbyterum, vel seniorem, et provectum in diebus. Ita enim dicit: « Jesus enim erat, inquit, presbyter, vel senior et provectus dierum. » Quod utique de peccatore dici non poterat, quia peccator non est provectus dierum. Non enim se extendit ad ea quae ante sunt, obliviscens ea quae retrorsum sunt, sed semper retro convertitur, et ad vomitum suum redit, et ideo non aptus est regno coelorum. Qui autem semper ad priora extenditur, et ad perfectionem fertur, iste provectus est in diebus suis. Et nunc ergo dicit Dominus ad Jesum: « Tu provectus es in diebus tuis. » Nescio ego si in hoc loco illud potest videri, quia hoc dicebat Dominus ad Jesum, quod de aetate ejus senili omnes videbant, et omnes noverant. Et quae sunt tam magna responsa ista divina, quae hominibus deferuntur, ut dicant seni homini, quia senex es, quod omnes videbant, et omnes noverant? Sed mihi videtur magnum aliquod testimonium a Domino per haec dari filio Nave, cum ei dicitur, quia provectus dierum es. Et quantum quidem proloqui nobis, vel aperire de divinis mysteriis fas est, ego arbitror quod sicut sol iste dies facit mundo huic, ita et sol justitiae faciat aliquos dies spiritales, qui fulgore veritatis et lampade sapientiae illustrentur. Si quis ergo in praeceptis Dei vitam hanc praesentem, quae, sicut Jacob dicebat, paucorum et malorum dierum est, transegerit, et immaculatum se ab hoc mundo custodierit, atque omnes adversarios et hostes suos subegerit spiritales, ab istis paucis et malis diebus provehitur et
account of this, that they have led a long life, are called so, but that for maturity of understanding and gravity of life they are adorned with this venerable title, especially when there is added to "presbyter" this word that follows, "full of days". For if one were to be called presbyter or elder for length of age, whom else ought rather to be reckoned by this name than the first Adam, or surely Methuselah, or Noah, who are declared to have lived in this world by far more years than the rest? But now let us see that of those none is reported by Scripture as called presbyter or elder, but he who led a life of far shorter time, Abraham, is the first in the holy Scriptures to be called presbyter or elder. It was also said to Moses by the Lord: "Choose for thyself from all the people presbyters, whom you know to be presbyters" (Num. 11:16). But you too, O hearer, observe in all Scripture whether anywhere you can find this title, "elder and full of days", applied to any sinner. Now then it is the voice of the Holy Spirit, pronouncing Jesus a presbyter, or elder, and advanced in days. For so He says: "For Jesus," he says, "was a presbyter, or elder, and advanced in days" (Josh. 13:1). Which certainly could not be said of a sinner, because the sinner is not advanced in days. For he does not stretch himself out to the things that are before, forgetting the things that are behind, but always turns back, and returns to his vomit, and therefore is not fit for the kingdom of heaven. But he who always stretches out to the things before and is borne on to perfection, he is advanced in his days. And now therefore the Lord says to Jesus: "You are advanced in your days" (ibid.). I do not know whether in this place it can seem that the Lord was saying to Jesus what all saw and all knew about his aged years. And what are these great divine answers delivered to men, that they should say to an old man, "You are old", which all saw and all knew? But it seems to me that some great testimony is given by the Lord through these words to the son of Nave, when it is said to him, "Thou art advanced in days." And as far as it is lawful for us to speak out or to open concerning the divine mysteries, I judge that, as this sun makes days for this world, so also the Sun of justice makes certain spiritual days, which are lit up by the brightness of truth and the lamp of wisdom. If anyone, then, has passed this present life in the commandments of God, which, as Jacob said, is of few and evil days, and has kept himself unstained from this world, and has subdued all his spiritual adversaries and enemies, he is advanced from these few and evil days and
Editors' notes and page, col. 906
Footnotes
(5) ‹anchor: not visible› · call in col 906
Ms. Sangerm., « utique longe pluribus. » Libb. editi, « utrique longe pluribus. »
The Saint-Germain manuscript reads "utique longe pluribus" ("surely by far more"). The printed books read "utrique longe pluribus" ("both by far more").
(printed under page 457)
(6) ‹anchor: ante sunt› · call in col 906
Ms. Sangerm., « in ante sunt. »
The Saint-Germain manuscript reads "in ante sunt" ("are before").
(printed under page 457)
(7) ‹anchor: autem semper› · call in col 906
Semper. Deest in libris editis, sed legitur in ms. Sangermanensi.
"Semper" ("always") is missing in the printed books, but is read in the Saint-Germain manuscript.
(printed under page 457)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA XVI. 906
- marginal letters: A eo appellantur, quod longaevam; B tibi ab omni populo presbyteros; C provectus est in diebus suis; D dies spiritales, qui fulgore
- old-edition numerals: 436 before nullus
promovetur ad illos dies aeternos et bonos, aeterni solis luce signatos. Tali ergo quodam ordine intelligendus est et Jesus ex divinis responsis provectus dierum pronuntiari.
is promoted to those eternal and good days, sealed with the light of the eternal Sun. In some such order, then, Jesus too is to be understood to be pronounced by the divine answers advanced in days.
2. Verum quoniam instituimus quae de Jesu dicuntur etiam et ad Dominum et Salvatorem nostrum referre, quis ita presbyter et senior provectus dierum intelligitur, sicut ipse qui est principium, primogenitus omnis creaturae? Ideo fortassis ipse solus vere et integre presbyter dicitur, ante quem nemo est. Igitur tametsi sunt qui dicantur in Scripturis presbyteri vel seniores, vel pontifices, tamen Dominus Jesus sicut in pontificibus pontificum princeps est, et sicut in pastoribus princeps pastorum est, ita et in presbyteris vel senioribus princeps presbyterorum putandus est, et in episcopis princeps episcoporum, et omne quodcunque honorabile nomen est, primum in hoc, et principem esse credendum est Salvatorem, quia ipse est omnium caput.
2. But since we have undertaken to refer what is said of Jesus also to our Lord and Saviour, who is understood to be so much a presbyter and an elder advanced in days as He who is the beginning, the firstborn of every creature? Therefore perhaps He alone is truly and wholly called presbyter, before whom there is none. Therefore, although there are those who are called in the Scriptures presbyters or elders, or pontiffs, yet the Lord Jesus, as among pontiffs He is the prince of pontiffs, and as among shepherds He is the prince of shepherds, so also among presbyters or elders He is to be thought the prince of presbyters, and among bishops the prince of bishops; and whatever honourable name there is, the Saviour is to be believed to be first in it and the prince, because He Himself is the head of all.
3. Addit autem adhuc responsum divinum et dicit: « Tu provectus es in diebus, et terra relicta est multa valde. » In superioribus dicebatur, sicut observavimus, quia cessavit terra a bellis, et quia Jesus cepit omnem terram: et hic modo scriptum est, quia terra relicta est multa valde. Putasne contraria sibi Scriptura contineat? Hoc nec leviter suspicandum est. Sed redeamus ad intelligentiam spiritalem, et in ea nihil invenies esse contrarium. Intuere Domini et Salvatoris nostri primo quidem adventu cum venit seminare verbum suum in orbem terrae, quomodo cepit omnem terram solo seminis jactu, et quomodo adversarias potestates ex ea et angelos refugas, qui gentilium mentes obsederant, effugavit, et interim seminavit verbum atque Ecclesias propagavit. Haec est prima ejus totius terrae possessio. Sequere autem me, o auditor, per subtiles lineas verbi, et ostendam tibi quomodo etiam secundo capiat terram hanc, quae nunc dicitur ad Jesum multa esse derelicta. Audi de eo Paulum dicentem: « Oportet enim eum regnare, donec ponat omnes inimicos suos scabellum pedum suorum. » Haec ergo est terra, quae nunc multa dicitur esse derelicta, donec omnes omnino subdantur sub pedibus ejus, et per haec haereditate capiat universos. « Et haec est, inquit, terra, quae derelicta est, omnes fines Philisthiim, » et alia quamplurima quae sequuntur. Multa adhuc supersunt quantum ad nostra tempora spectat, quae videmus nondum pedibus Jesu esse subjecta, quem necesse est utique omnia obtinere. Neque enim finis esse poterit rerum, nisi fuerint ei prius cuncta subjecta. Sic enim et Propheta dicit, quia « omnes gentes servient ei; » et: « A finibus fluminum usque
3. And the divine answer adds further and says: "Thou art advanced in days, and very much land is left" (Josh. 13:1). Above it was said, as we observed, that the land ceased from wars, and that Jesus took all the land; and here just now it is written that very much land is left. Do you think that Scripture contains things contrary to itself? This is not to be suspected even lightly. But let us return to the spiritual understanding, and in it you will find nothing contrary. Look at our Lord and Saviour, at His first coming indeed, when He came to sow His word in the world: how He took all the land by the mere casting of the seed, and how He put to flight from it the adverse powers and the apostate angels who had besieged the minds of the gentiles, and meanwhile sowed the word and spread the Churches. This is His first possession of the whole land. But follow me, O hearer, along the fine lines of the word, and I will show you how He also takes a second time this land which is now said to Jesus to be much left over. Hear Paul saying of Him: "For He must reign, until He puts all His enemies as the footstool of His feet" (1 Cor. 15:25). This, then, is the land which is now said to be much left over, until all without exception are subjected under His feet, and by this He takes all by inheritance. "And this," he says, "is the land which is left, all the borders of the Philistines" (Josh. 13:2), and very many other things that follow. Many things still remain, as far as our times are concerned, which we see are not yet subjected to the feet of Jesus, who must surely obtain all things. For there cannot be an end of things unless all things have first been subjected to Him. For so the Prophet also says, that "all nations shall serve Him" (Ps. 71:11); and: "From the borders of the rivers as far as
Editors' notes and page, col. 907
Footnotes
(8) ‹anchor: modo scriptum est› · call in col 907
Mss., « scriptum est. » Libb. editi, « dictum est. »
The manuscripts read "scriptum est" ("it is written"). The printed books read "dictum est" ("it is said").
(printed under page 458)
(9) ‹anchor: quem necesse est› · call in col 907
Mss., « quem necesse est. » Libb. editi, « quae necesse est. »
The manuscripts read "quem necesse est" ("who must"). The printed books read "quae necesse est" ("which must").
(printed under page 458)
Page
- running head: 907 ORIGENIS
- marginal letters: A promovetur ad illos dies; B presbyterorum putandus est; C bem terrae, quomodo cepit; D relicta est, omnes fines
- old-edition numerals: (none)
ad fines orbis terrarum in conspectu ejus procident Aethiopes; » et: « De trans ripas fluminum Aethiopiae offerent sacrificia. » Unde constat quod in secundo adventu hanc terram multam quae superest, obtinebit Jesus: sed beati sunt illi, qui in primo ejus adventu obtenti sunt. Isti enim vere grati erunt, qui, multis adversariis resistentibus, et multis hostibus impugnantibus, bello et armis haereditatem terrae repromissionis accipiunt. Cum vero ex necessitate quis fuerit subjectus, tunc quando etiam novissimum inimicum destrui necesse est, scilicet mortem, non erit jam gratia iis qui subjiciuntur.
the ends of the earth the Ethiopians shall fall down before Him" (Ps. 71:8–9); and: "From beyond the banks of the rivers of Ethiopia they shall offer sacrifices" (Zeph. 3:10). Whence it is clear that at the second coming Jesus will obtain this much land that remains: but blessed are those who were obtained at His first coming. For these will truly be welcome, who, while many adversaries resist and many enemies attack, receive by war and arms the inheritance of the land of promise. But when anyone has been subjected by necessity, at the time when even the last enemy must be destroyed, namely death, there will no longer be grace for those who are subjected.
4. Post haec cum enumerasset plurimas gentes, de Sidoniis solis dixit: « Et omnes Sidonios ego exterminabo a facie filiorum Israel. » Nominati sunt Chananaei, nominati sunt et ii qui contra faciem Aegypti sunt, et ii qui sunt ex finibus Accaron, et sinistris partibus fluminum, et aliae quamplurimae gentes, et de solis Sidoniis dicit Dominus quod eos eversurus sit. Sidonii dicuntur autem, sicut ante jam diximus, venatores. Qui ergo intelliguntur isti mali venatores quos Dominus exterminat, nisi illae virtutes contrariae de quibus dicit Propheta, quia « laqueos paraverunt pedibus meis? » quibus scilicet venentur et decipiant animas ad peccatum. Istos ergo Dominus exterminat; quia, si isti tales interierint venatores, cum jam nemo fuerit qui laqueos tendat et retia, ut decipiat animas in peccato, tunc requiescet unusquisque sub vite sua, et sub ficu sua.
4. After this, when he had enumerated very many nations, of the Sidonians alone he said: "And all the Sidonians I will exterminate from the face of the children of Israel" (Josh. 13:6). The Canaanites were named, there were named also those who are over against Egypt, and those who are from the borders of Ekron, and in the left-hand parts of the rivers, and very many other nations, and of the Sidonians alone the Lord says that He will overthrow them. Now the Sidonians are called, as we have said already before, "hunters". Who then are understood to be these evil hunters whom the Lord exterminates, if not those contrary powers of which the Prophet says that "they prepared snares for my feet" (Ps. 56:7), with which, that is, they hunt and ensnare souls to sin? These then the Lord exterminates; because, if such hunters as these have perished, when there is no longer anyone to stretch snares and nets to ensnare souls in sin, then each one will rest under his vine and under his fig tree.
5. Sed et illud nobis hodie lectum est, quia Moyses dederit haereditatem quibusdam: post haec vero legitur, quia et Jesus secundum praeceptum Domini distribuit haereditatem. Primus ergo Moyses haereditatem distribuit, secundus autem Jesus. Nunc Moysen legem intellige. Hi ergo qui secundum legem vixerunt, primi acceperunt haereditatem, sed extra terram repromissionis. Tum deinde cum accepissent terram haereditatis, non eam possident neque dividunt inter se, sed exspectant usquequo eis per Jesum distribuatur in sorte. Nonne evidenter hoc est quod Apostolus dicit ad Hebraeos, scribens de prioribus patribus, quos dixit fide placuisse Deo? Et addit dicens: « Ii autem omnes testimonium habentes per fidem nondum consecuti sunt repromissiones, Deo pro nobis melius aliquid providente, uti ne sine nobis perfecti efficerentur. » Habent igitur jam repromissionem suam, et requieverunt, et digni judicati sunt per Moysen capere haereditatem: veruntamen adhuc et ipsi pugnant, et in certamine sunt pro iis qui sub Jesu militant. Sed requiris qui sint
5. But this too was read to us today, that Moses gave an inheritance to certain ones; and after this it is read that Jesus also, according to the command of the Lord, distributed the inheritance. Moses therefore was the first to distribute the inheritance, but Jesus the second. Understand Moses now as the law. Those, then, who lived according to the law were the first to receive an inheritance, but outside the land of promise. Then afterwards, when they had received the land of inheritance, they do not possess it nor divide it among themselves, but wait until it is distributed to them by lot through Jesus. Is not this plainly what the Apostle says to the Hebrews, writing of the earlier fathers, who he said pleased God by faith? And he adds, saying: "But all these, having testimony through faith, have not yet obtained the promises, God providing something better for us, that they should not be made perfect without us" (Heb. 11:39–40). They have therefore already their promise, and have rested, and have been judged worthy to receive the inheritance through Moses: yet even they still fight, and are in the contest on behalf of those who do soldier's service under Jesus. But you ask who they are
Editors' notes and page, col. 908
Footnotes
(10) ‹anchor: nobis melius› · call in col 908
Melius. Deest in libb. editis, sed legitur in uno ms. Ebroicensi.
"Melius" ("something better") is missing in the printed books, but is read in one Évreux manuscript.
(printed under page 458)
(11) ‹anchor: et requieverunt› · call in col 908
Mss., « requieverunt. » Libb. editi: « requirunt. »
The manuscripts read "requieverunt" ("they have rested"). The printed books read "requirunt" ("they seek").
(printed under page 458)
Page
- running head: ORIGENIS 908
- marginal letters: A ad fines orbis terrarum; B nios ego exterminabo; C cipiat animas in peccato; D dixit fide placuisse Deo
- old-edition numerals: 437 before de Sidoniis
isti qui pugnant, et quae est illa pugna quam illi gerunt. Ego sic arbitror quod omnes illi qui dormierunt ante nos patres, pugnent nobiscum et adjuvent nos orationibus suis. Ita namque etiam quemdam de senioribus magistris audivi dicentem in eo loco, in quo scriptum est in Numeris quia « ablinget synagoga illa » hanc synagogam, « sicut ablingit vitulus herbam viridem in campo. » Dicebat ergo: Quare hujusmodi similitudo assumpta est, nisi quia hoc est quod intelligendum est in hoc loco, quod synagoga Domini, quae nos praecessit in sanctis, ore et lingua consumit adversariam synagogam, id est, orationibus et precibus adversarios nostros absumit? Non ergo armis pugnandum est nobis adversum hostes nostros invisibiles, sed orationibus, et verbi Dei meditationibus, et operibus, ac sensibus rectis. Sic enim armabantur et patres, fide et operibus vincentes. Vide denique quia sic scriptum est de eis: « Crediderunt, inquit, Deo, et Moysi famulo ejus. » Et tunc cantavit Moyses canticum hoc et dixit: « Cantemus Domino, gloriose enim honorificatus est. » Ita ergo et nos fidem plenam et opera perfecta, indesinentes orationes, meditationem verbi divini, intelligentiam spiritalem colentes, et in his omnibus velut armis Dei muniti, stemus adversus astutias diaboli, invocantes Deum adjutorem nostrum in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
who fight, and what that battle is which they wage. I think this: that all those fathers who have fallen asleep before us fight alongside us and help us by their prayers. For thus I once heard one of the elder teachers speaking on that place where it is written in Numbers that "that synagogue will lick up" this synagogue, "as a calf licks up the green grass in the field" (Num. 22:4). So he said: Why was a likeness of this kind taken up, unless because this is what is to be understood in this place, that the synagogue of the Lord, which has gone before us among the saints, consumes the adversary synagogue with mouth and tongue, that is, destroys our adversaries by prayers and supplications? We are therefore to fight against our invisible enemies not with arms, but with prayers, and meditations on the word of God, and works, and right understanding. For thus the fathers too were armed, conquering by faith and works. See, then, that thus it is written of them: "They believed," it says, "God and Moses His servant" (Exod. 14:31). And then Moses sang this song and said: "Let us sing to the Lord, for He is gloriously honoured" (Exod. 15:1). So therefore let us too, cultivating full faith and perfect works, unceasing prayers, meditation on the divine word, spiritual understanding, and fortified with all these as with the arms of God, stand against the wiles of the devil, calling upon God our helper in Christ Jesus our Lord, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XVII. De eo quod Levitae non acceperunt in haereditatem terram.
HOMILY XVII. On the fact that the Levites did not receive land as an inheritance.
1. Sicut umbrae et exemplari deserviunt coelestium ii, qui legem suscipiunt, quae est illius verae legis umbra, ita exemplar et umbram sequuntur divisionis coelestis ii, qui in Judaea haereditate dividunt terram. Erat ergo in coelis veritas, umbra vero et exemplar veritatis in terris. Et donec umbra haec constabat in terris, erat Jerusalem terrestris, erat templum, erat altare, erat et visibilis cultus, erant pontifices et sacerdotes, constabant etiam civitates et vici Judaeae, et omnia haec quae nunc in hoc libro descripta recitantur. Cum vero in adventu Salvatoris nostri Dei e coelis descendens « veritas de terra orta est, et justitia de coelo prospexit, » umbrae et exemplaria ceciderunt. Cecidit enim Jerusalem, cecidit templum, altare sublatum est, uti jam neque in monte Garizim, neque in Jerosolymis sit locus ubi oportet adorare, sed veri adoratores qui adorant Patrem, in spiritu et
1. As those who receive the law, which is the shadow of that true law, serve the shadow and pattern of heavenly things, so those who divide the land by inheritance in Judaea follow the pattern and shadow of the heavenly division. The truth, then, was in the heavens, but the shadow and pattern of the truth on earth. And as long as this shadow stood on earth, there was an earthly Jerusalem, there was a temple, there was an altar, there was also a visible worship, there were high priests and priests, there stood also the cities and villages of Judaea, and all these things which are now read out as described in this book. But when, at the coming of our Saviour God descending from the heavens, "truth sprang up from the earth, and righteousness looked forth from heaven" (Ps. 85:11), the shadows and patterns fell. For Jerusalem fell, the temple fell, the altar was taken away, so that now there is a place where one must worship neither on Mount Gerizim nor in Jerusalem, but the true worshippers who worship the Father in spirit and
Editors' notes and page, col. 909
Footnotes
(12) ‹anchor: et opera› · call in col 909
Mss., « fidem plenam et opera. » Libb. editi: « fidei plena opera. »
The manuscripts read "fidem plenam et opera" ("full faith and works"). The printed books read "fidei plena opera" ("works full of faith").
(printed under page 459)
(13) ‹anchor: adversus astutias› · call in col 909
Unus Ebroicensis: « insidias. »
One Évreux [codex] reads "insidias" ("ambushes").
(printed under page 459)
(14) ‹anchor: haereditatem terram› · call in col 909
Codex Sangerm., « haereditatem terrae. »
The Saint-Germain codex reads "haereditatem terrae" ("an inheritance of land").
(printed under page 459)
(15) ‹anchor: et exemplar› · call in col 909
Idem: « exemplaria. »
The same reads "exemplaria" ("copies").
(printed under page 459)
Page
- running head: 909 IN LIBRUM JESU NAVE HO[MILIA ...] (right part cut off in image)
- marginal letters: A ‹isti qui pugnant, et quae est›; B ‹orationibus, et verbi Dei meditationibus›; C ‹HOMILIA XVII.›; D ‹dens « veritas de terra orta est›
- old-edition numerals: (none)
veritate adorent. Sic ergo praesente veritate, typus et umbra cessavit: et cum adesset templum, quod per Spiritum Dei et virtutem Altissimi in utero virginis fabricatum est, dirutum est templum ex lapidibus fabricatum. Aderat pontifex futurorum bonorum. Cessaverunt pontifices taurorum et hircorum. Venit Agnus Dei, qui tollit peccatum mundi, destitit agnus ex pecudibus assumptus et nequidquam tot saeculis jugulatus. Igitur si haec omnia quae in umbra prioribus data fuerant, praesente et assistente veritate cessarunt, consequens sine dubio erat ut, haereditate regni coelorum patefacta, haereditas terrena cessaret. Ratio autem qua haec cuncta desinerent, illa est, ut omne os obstruatur, et subditus fiat omnis mundus Deo, ne qui forte ex incredulo populo, occasiones suae infidelitatis acciperent, et habentes umbras antiquitus sibi traditas, vel templi, vel altaris, vel pontificum, vel sacerdotum, viderentur sibi permanente antiqui cultus statu praevaricari religionis ordinem si transirent ad fidem. Propterea ergo auferri haec omnia quae in terris dudum fuerant adumbrata, divina providentia dispensavit, ut viam quodammodo accipiant requirendae veritatis cessantibus typis. Si ergo veniens ad Jerusalem civitatem terrenam, o Judaee, invenies eam subversam et in cineres ac favillas redactam, noli flere, sicut nunc facitis tanquam pueri sensibus, noli lamentari, sed pro terrena require coelestem. Sursum respice, et ibi invenies Jerusalem coelestem, quae est omnium mater. Si altare videris destitutum, nolo contristeris. Si pontificem non invenias, nolo desperes. Est in coelis altare, et assistit ei pontifex futurorum bonorum secundum ordinem Melchisedech electus a Deo. Sic ergo vobis pietate et misericordia Dei etiam haereditas terrena sublata est, ut haereditatem quaeratis in coelis.
truth may worship. Thus, then, when the truth was present, the type and the shadow ceased; and when the temple was at hand which was built by the Spirit of God and the power of the Most High in the virgin's womb, the temple built of stones was torn down. The high priest of the good things to come was at hand. The high priests of bulls and goats ceased. The Lamb of God came, Who takes away the sin of the world; the lamb taken from the flocks, and slaughtered in vain for so many ages, came to an end. If, then, all these things which had been given to those before in shadow ceased when the truth was present and standing by, it followed without doubt that, once the inheritance of the kingdom of the heavens was laid open, the earthly inheritance should cease. And the reason why all these things came to an end is this: that every mouth may be stopped, and the whole world become subject to God, lest perhaps any of the unbelieving people should take occasions for their unbelief, and, having the shadows handed down to them from of old, whether of temple or altar or high priests or priests, should think, while the state of the ancient worship remained, that they were transgressing the order of religion if they passed over to the faith. Therefore divine providence arranged for all these things which had formerly been foreshadowed on earth to be taken away, so that, the types ceasing, they might in some manner receive a way of seeking the truth. If, then, coming to Jerusalem, the earthly city, O Jew, you find it overthrown and reduced to ashes and embers, do not weep, as you now do, like children in understanding; do not lament, but instead of the earthly seek the heavenly. Look upward, and there you will find the heavenly Jerusalem, which is the mother of all. If you see the altar forsaken, I do not want you to be saddened. If you do not find a high priest, I do not want you to despair. There is an altar in the heavens, and there stands at it a High Priest of the good things to come, according to the order of Melchizedek, chosen by God. Thus, then, by the goodness and mercy of God the earthly inheritance too has been taken away from you, so that you may seek an inheritance in the heavens.
2. Verumtamen videamus quid est quod per umbram describitur, quia in umbra legis veritas deformatur. Refertur ergo prima et secunda haereditatis facta divisio. Prima quidem per Moysen; secunda vero, quae potentior est, per Jesum facta describitur. Et Moyses trans Jordanem tribui Ruben, et tribui Gad, et dimidiae tribui Manasse possessionem decernit; caeteri vero omnes per Jesum suscipiunt haereditatem. Diximus de his jam prius, quomodo ii qui per legem placuerunt Deo, praecedentes tempore eos qui per fidem Jesu ad repromissa perveniunt, nondum quae perfecta
2. Nevertheless, let us see what it is that is described through the shadow, since in the shadow of the law the truth is given form. A first and a second division of the inheritance is therefore related. The first was made through Moses; but the second, which is the more powerful, is described as made through Jesus. And Moses assigns a possession beyond the Jordan to the tribe of Reuben, and to the tribe of Gad, and to the half-tribe of Manasseh; but all the rest receive their inheritance through Jesus. We have already spoken of these before: how those who pleased God through the law, preceding in time those who come through faith in Jesus to the promises, not yet the things that are perfect
Editors' notes and page, col. 910
Footnotes
(16) ‹anchor: not visible› · call in col 910
Mss., « cessant. »
The manuscripts read "cessant" ("they cease").
(printed under page 459)
(17) ‹anchor: not visible› · call in col 910
Et nequidquam tot saeculis jugulatus. Haec desunt in libb. editis, sed leguntur in omnibus mss.
"Et nequidquam tot saeculis jugulatus" ("and slain in vain for so many ages"): these words are missing in the printed books, but are read in all the manuscripts.
(printed under page 459)
(18) ‹anchor: not visible› · call in col 910
Vel templi, vel altaris, vel pontificum, vel sacerdotum. In libb. editis deest, « vel templi vel altaris, » et legitur: « vel pontificii, vel sacerdotii. »
"Vel templi, vel altaris, vel pontificum, vel sacerdotum" ("either of the temple, or of the altar, or of the high priests, or of the priests"): in the printed books "vel templi vel altaris" is missing, and it reads "vel pontificii, vel sacerdotii" ("or of the high priesthood, or of the priesthood").
(printed under page 459)
(19) ‹anchor: veritas deformatur› · call in col 910
Mss., « deformatur. » Libb. editi, « reformatur. »
The manuscripts read "deformatur" ("is outlined"). The printed books read "reformatur" ("is re-formed").
(printed under page 459)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA XVII. 910
- marginal letters: A ‹veritate adorent›; B ‹mundus Deo, ne qui forte›; C ‹lem coelestem, quae est omnium mater›; D ‹Ruben, et tribui Gad›
- old-edition numerals: 438 after illa
sunt consequuntur, exspectantes eos qui posteriores diverso quidem tempore sed una fide placebant, sicut Apostolus dicit, « uti ne sine nobis perfectionem consequerentur. » Interea Levitis neque Moyses dedit haereditatem, neque Jesus, quia Dominus Deus ipse est haereditas eorum. In qua re quid aliud sentiendum est, nisi quod sint in Ecclesia Domini quidam, qui virtute animi et meritorum gratia caeteros omnes praecedunt, quibus ipse Dominus haereditas esse dicitur? Et si fas est audere in talibus, et arcani reconditi aliquid aperire, videamus ne forte illud sit, quod sacerdotum vel Levitarum figuram latenter ostendit, quia in omni populo (eorum dico qui salvantur) major sine dubio pars est, et longe numerosior eorum, qui simpliciter credentes in timore Dei, per opera bona, et per honestos mores, et actus probabiles Domino placent. Pauci vero sunt, et valde rari, qui sapientiae ac scientiae operam dantes, et mentem suam mundam puramque servantes, atque omnibus praeclaris virtutibus suas animas excolentes, caeteris simplicioribus per doctrinae gratiam illuminant iter quo gradiuntur, et veniunt ad salutem. Ii fortassis nunc sub Levitarum et sacerdotum nomine designantur, quorum haereditas ipse Dominus, qui est sapientia, quam prae caeteris omnibus dilexerunt, esse perhibetur. Invenio tamen aliquam differentiam in iis quae Moyses distribuit, et in iis quae Jesus. Moyses namque duabus et semis tribubus terram distribuens ultra Jordanem, non dedit Levitis habitaculi portionem quae eos contingebat: Jesus autem dedit, non solum in iis tribubus quas ipse dispensat, verum et in illis quae a Moyse trans Jordanem fuerant collocatae. Habitacula etenim Levitis in singulis tribubus decernuntur, ut per hoc multo magnificentius mysterium nosceremus. Iste enim ordo Leviticus vel sacerdotalis, qui Dei sapientiae et scientiae operam impendit, non potuit a Moyse sortem habitationis accipere; quia non erat Moyses veritatis, sed umbrae et exemplaris minister. Jesus vero Dominus noster, qui erat sapientia Dei, ipse habitacula sapientibus praebet. Non enim potuit dicere Moyses: « Vade, vende omnia tua quae habes et da pauperibus, et habebis thesaurum in coelo, et veni, sequere me. » Hoc est enim partem dare Levitis. Nec potuit dicere Moyses, quia « qui non renuntiaverit omnibus quae possidet, non potest esse meus discipulus. » Nec potuit dicere Moyses: « Omnis qui non oderit patrem vel matrem, et fratres et sorores et filios, insuper etiam et animam suam, non potest meus esse discipulus. » Hoc
have attained, awaiting those who came later, who pleased God at a different time indeed but by one faith, as the Apostle says, "that they should not attain perfection without us." Meanwhile neither Moses nor Jesus gave an inheritance to the Levites, because the Lord God Himself is their inheritance. In this matter what else is to be understood, except that there are some in the Church of the Lord who by strength of soul and the grace of their merits go before all the rest, of whom the Lord Himself is said to be the inheritance? And if it is right to venture in such matters, and to open something of a hidden secret, let us see whether perhaps this is what the figure of the priests or Levites covertly shows: that in the whole people (I mean of those who are saved) the greater part without doubt, and far the more numerous, consists of those who, believing simply in the fear of God, please the Lord by good works, and by upright conduct, and by praiseworthy deeds. But few there are, and very rare, who, giving their effort to wisdom and knowledge, and keeping their mind clean and pure, and cultivating their souls with all excellent virtues, by the grace of their teaching light up for the other, simpler ones the road by which they walk and come to salvation. These perhaps are now signified under the name of Levites and priests, whose inheritance is declared to be the Lord Himself, Who is the wisdom which they have loved above all else. Yet I find a certain difference between the things which Moses distributed and those which Jesus did. For Moses, distributing land beyond the Jordan to two and a half tribes, did not give the Levites the portion of dwelling that fell to them; but Jesus gave it, not only in those tribes which He Himself apportions, but also in those which had been settled by Moses beyond the Jordan. For dwellings are assigned to the Levites in every single tribe, so that by this we might come to know a far more magnificent mystery. For this Levitical or priestly order, which spends its effort on the wisdom and knowledge of God, could not receive a lot of habitation from Moses, because Moses was the minister not of the truth but of the shadow and pattern. But Jesus our Lord, Who was the wisdom of God, Himself provides dwellings for the wise. For Moses could not say: "Go, sell all that you have and give to the poor, and you will have treasure in heaven, and come, follow Me." For this is to give a portion to the Levites. Nor could Moses say that "whoever does not renounce all that he possesses cannot be My disciple." Nor could Moses say: "Everyone who does not hate father or mother, and brothers and sisters and children, and moreover his own soul too, cannot be My disciple." This
Editors' notes and page, col. 911
Footnotes
(20) ‹anchor: not visible› · call in col 911
Libb. editi, « repromissionem veniunt, non per illam quae perfecta sunt. » Mss. ut in nostro textu.
The printed books read "repromissionem veniunt, non per illam quae perfecta sunt" ("come to the promise, not through that which are perfect"). The manuscripts read as in our text.
(printed under page 460)
(21) ‹anchor: rium nosceremus› · call in col 911
Mss., « nosceremus. » Libb. editi, « cerneremus. »
The manuscripts read "nosceremus" ("we might know"). The printed books read "cerneremus" ("we might discern").
(printed under page 460)
Page
- running head: 911 ORIGENIS
- marginal letters: A ‹sunt consequuntur, exspectantes›; B ‹qui simpliciter credentes in timore Dei›; C ‹semis tribubus terram distribuens›; D ‹da pauperibus, et habebis thesaurum›
- old-edition numerals: (none)
Moyses dicere non potuit, idcirco ipsa habitacula sacerdotum et Levitarum dispensare non potuit. Beatus ergo est qui se talem exhibet, et in istis omnibus quae praecepit Jesus, invenitur esse perfectus, ut ab Jesu sortem coelestis mansionis accipiat in futuro. De quo dicit ipse Dominus Jesus: « Pater, volo ut ubi ego sum, et isti sint mecum; » et: « Sicut ego in te, et tu in me unum sumus, ut et isti in nobis unum sint. »
Moses could not say; therefore he could not apportion the very dwellings of the priests and Levites. Blessed, then, is he who shows himself such, and is found to be perfect in all these things which Jesus commanded, so that he may receive from Jesus the lot of a heavenly mansion in the age to come. Of which the Lord Jesus Himself says: "Father, I will that where I am, these too may be with Me"; and: "As I in Thee and Thou in Me are one, so these too may be one in Us."
3. Quod si audiens perfectorum et eminentiorum haereditatem Dominum dici, ignoras et ambigis quid illud sit quod sub hoc nomine designatur, audi quia Dominus sapientia est. Cui ergo dicitur haereditas esse Dominus, iste haereditatem sapientiae capiet. Dominus justitia dicitur. Cui ergo haereditas Dominus est, iste haereditatem justitiae consequetur. Dominus pax est, Dominus redemptio est, Dominus salus est, in Domino sunt thesauri sapientiae et scientiae absconditi. Haec omnia in haereditatem percipiet, cujus haereditas Dominus fuerit. Verumtamen et isti quibus sapientia Dei, et Verbum Dei et veritas et justitia haereditas esse dicitur, habitationem interim cum illis accipiunt, quorum haereditas habetur in terris: ut ex ipsorum consortio ii, qui per semetipsos nondum valent, per illos participes efficiantur sapientiae et scientiae Dei, et veritatis ejus ac Verbi. Et ita etiam ad minimos quosque dispensatio divina pertendit, ut qui principaliter non possunt divinae gratiae capaces exsistere, illuminari ex istorum consortio mereantur, et compleatur illud, quod scriptum est: « Qui multum, non abundavit; et qui minimum, non minoratus est. » Sed et illud quod Apostolus ad Corinthios dicit de sanctis Jerosolymitis: « Ut vestra, inquit, abundantia fiat ad illorum inopiam, et illorum abundantia fiat ad vestram inopiam. » Ita ergo et nunc cohabitare jubentur Levita et sacerdos qui non habent terram, Israelitae qui habet terram, ut percipiant ab Israelite sacerdos et Levita terrena quae non habent; et rursus Israelites percipiat a sacerdote et Levita coelestia et divina quae non habet. Lex enim Dei sacerdotibus commissa est et Levitis, et huic soli operam tribuant, et verbo Dei absque ulla sollicitudine vacent. Sed interim ut vacare possint, laicorum uti ministeriis debent. Si enim laicus quae necessaria sunt non praebuerit sacerdotibus et Levitis, occupati illi in talibus, id est corporalibus curis, minus legi Dei vacabunt. Illis autem non vacantibus, neque operam dantibus legi Dei, tu periclitaris. Obscurabitur enim lux scientiae, quae in illis est, te non subministrante oleum lucernae, et
3. But if, hearing that the Lord is said to be the inheritance of the perfect and more eminent, you do not know and are in doubt what it is that is signified under this name, hear that the Lord is wisdom. He, then, of whom the Lord is said to be the inheritance will take wisdom as his inheritance. The Lord is called righteousness. He, then, whose inheritance is the Lord will obtain righteousness as his inheritance. The Lord is peace, the Lord is redemption, the Lord is salvation; in the Lord are hidden the treasures of wisdom and knowledge. All these he will receive as inheritance whose inheritance the Lord shall be. Yet these too, whose inheritance is said to be the wisdom of God, and the Word of God, and truth and righteousness, meanwhile receive a dwelling with those whose inheritance is held on earth: so that from fellowship with them those who are not yet strong in themselves may through them be made partakers of the wisdom and knowledge of God, and of His truth and Word. And thus the divine dispensation reaches even to all the least, so that those who cannot in the first place be capable of divine grace may deserve to be enlightened by fellowship with these, and that may be fulfilled which is written: "He who had much did not have too much; and he who had least did not have less." And also that which the Apostle says to the Corinthians concerning the saints of Jerusalem: "That your abundance," he says, "may go to their need, and their abundance may go to your need." So therefore now too the Levite and the priest, who have no land, are commanded to dwell together with the Israelite, who has land, so that the priest and Levite may receive from the Israelite the earthly things which they do not have; and in turn the Israelite may receive from the priest and Levite the heavenly and divine things which he does not have. For the law of God has been entrusted to the priests and Levites, and they are to give their effort to it alone and be free for the word of God without any anxiety. But meanwhile, to be able to be free, they must make use of the services of the laity. For if the layman does not provide the priests and Levites with what is necessary, they, occupied with such things, that is, with bodily cares, will be less free for the law of God. And when they are not free and not giving their effort to the law of God, you are in danger. For the light of knowledge which is in them will be darkened if you do not supply oil for the lamp, and
Editors' notes and page, col. 912
Footnotes
(22) ‹anchor: not visible› · call in col 912
Codex Sangerm., « ipse. »
The Saint-Germain codex reads "ipse" ("himself").
(printed under page 460)
(23) ‹anchor: not visible› · call in col 912
Esse. Deest in libb. editis, sed exstat in mss.
"Esse" ("to be") is missing in the printed books, but is found in the manuscripts.
(printed under page 460)
(24) ‹anchor: Israelites percipiat› · call in col 912
Ab Israelite sacerdos et levita terrena quae non habent; et rursus Israelites percipiat. Haec desiderantur in libris antea editis, sed leguntur in omnibus mss.
"Ab Israelite sacerdos et levita terrena quae non habent; et rursus Israelites percipiat" ("the priest and Levite [may receive] from the Israelite the earthly things they do not have; and in turn the Israelite may receive"): these words are wanting in the books printed before, but are read in all the manuscripts.
(printed under page 460)
Page
- running head: ORIGENIS 912
- marginal letters: A ‹Moyses dicere non potuit›; B ‹tur. Cui ergo haereditas Dominus est›; C ‹sunt divinae gratiae capaces›; D ‹licitudine vacent›
- old-edition numerals: 439 after in (before Domino sunt thesauri)
culpa tua illud eveniet, quod dixit Dominus, quia « caecus caeco ducatum praebens, ambo in foveam cadent. » Sed et illud in te complebitur quod Dominus dixit: « Si enim lux quae in te est, tenebrae sunt, ipsae tenebrae quantae sunt? » Ut ergo lux scientiae in sacerdotibus fulgeat, et lucerna eorum sit semper accensa, tu imple officium tuum, comple mandatum Dei erga obsequia sacerdotum. Quod si forte susceptis a te quae necessaria sunt, et sic non quasi avaritia sed quasi benedictione, illi neglexerint eruditioni operam dare, et verbo Dei vacare, et in lege Dei meditari die ac nocte, ipsi videbunt quomodo pro animabus vestris reddant Domino rationem. Sed deprecemur potius Dei omnipotentis misericordiam, ut suo lumine, sua veritate, suo splendore, omnes nos illuminare dignetur et dare lucernam pedibus nostris verbum suum, et lumen semitis nostris, ipsum Dominum nostrum Jesum Christum, qui est vera lux mundi, cui est gloria et imperium in saecula saeculorum. Amen.
by your fault that will come about which the Lord said, that "when the blind gives guidance to the blind, both will fall into the pit." And that too will be fulfilled in you which the Lord said: "For if the light that is in you is darkness, how great is that darkness itself?" So that the light of knowledge may shine in the priests, then, and their lamp may be always lit, fulfil your duty, fulfil God's commandment concerning service to the priests. But if perhaps, having received from you what is necessary, and that not as from avarice but as a blessing, they neglect to give their effort to learning, and to be free for the word of God, and to meditate on the law of God day and night, they themselves will see how they are to render account to the Lord for your souls. But let us rather pray to the mercy of almighty God, that He may deign to enlighten us all with His light, His truth, His splendour, and to give as a lamp to our feet His Word, and as a light to our paths, our Lord Jesus Christ Himself, Who is the true light of the world, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XVIII. De initio divisionis terrae, quae divisa est ab Jesu, et quomodo accessit ad Jesum Caleb, et petiit ab eo Chebron.
HOMILY XVIII. On the beginning of the division of the land which was divided by Jesus, and how Caleb came to Jesus and asked Hebron of him.
1. Discamus ex lege quam necessarie descripta est terrae divisio, quae primo per Mosen, secundo etiam per Jesum dicitur facta, non ut utramque servemus, sed rationem utriusque discentes illam solam teneamus, quae ab Jesu nostro Domino traditur. Igitur illam terram, quae est trans Jordanem, Moyses distribuit: hanc autem quae est terra sancta et terra bona, distribuit Jesus et principes tribuum Israel. Vides ergo quia, cum coeperit vera illa haereditas terrae sanctae a Salvatore distribui, assumentur etiam principes tribuum veri et spiritalis Israel. Quos autem putamus esse principes tribuum nostrarum, vel Ecclesiae principes, nisi sanctos apostolos, ad quos dicit Salvator, quia « sedebitis et vos super duodecim thronos, judicantes duodecim tribus Israel? » Assumitur tamen ad divisionem etiam sacerdos, qui est arcanus et mysticus sermo Dei. Sic enim dicit, quia convenerint Jesus et Eleazar simul ad dividendam terram.
1. Let us learn from the law how necessarily the division of the land has been described, which is said to have been made first through Moses and secondly also through Jesus, not so that we may keep both, but so that, learning the reason of each, we may hold to that one alone which is handed down by Jesus our Lord. So Moses distributed that land which is beyond the Jordan; but this land, which is the holy land and the good land, Jesus and the princes of the tribes of Israel distributed. You see, then, that when that true inheritance of the holy land begins to be distributed by the Saviour, the princes of the tribes of the true and spiritual Israel will also be taken up. And whom do we think to be the princes of our tribes, or the princes of the Church, but the holy apostles, to whom the Saviour says that "you too will sit upon twelve thrones, judging the twelve tribes of Israel"? Yet the priest too is taken up for the division, who is the secret and mystical word of God. For thus it says, that Jesus and Eleazar came together to divide the land.
2. Et videamus quis est, qui primus accepit haereditatem ab Jesu. « Caleb, inquit, filius Jeffone. » Hic enim primus petit, et petit certis quibusdam rationibus et verbis, quae descripta sunt, quae verba
2. And let us see who it is that first received an inheritance from Jesus. "Caleb," it says, "the son of Jephunneh." For he is the first to ask, and he asks with certain reasons and words which have been written down, words which
Editors' notes and page, col. 913
Footnotes
(25) ‹anchor: not visible› · call in col 913
Libb. editi, « avaritiam, sed quasi benedictionem, » Ms. Sangerman. ut in nostro textu.
The printed books read "avaritiam, sed quasi benedictionem" ("avarice, but as a blessing"); the Saint-Germain manuscript reads as in our text.
(printed under page 461)
(26) ‹anchor: not visible› · call in col 913
Codex Sangerm. « sed potius oremus Dei. »
The Saint-Germain codex reads "sed potius oremus Dei" ("but rather let us pray … of God").
(printed under page 461)
(27) ‹anchor: not visible› · call in col 913
Unus Ebroicensis post « imperium » addit: « cum Spiritu sancto. »
One Évreux [codex] adds after "imperium" ("dominion") "cum Spiritu sancto" ("with the Holy Spirit").
(printed under page 461)
(28) ‹anchor: secundo etiam› · call in col 913
Etiam. Abest a libb. editis, sed reperitur in ms. Sangerm.
"Etiam" ("also") is absent from the printed books, but is found in the Saint-Germain manuscript.
(printed under page 461)
(29) ‹anchor: et terra› · call in col 913
Terra. Deest in libb. editis, sed exstat in eodem ms. Sangerm.
"Terra" ("land") is missing in the printed books, but is found in the same Saint-Germain manuscript.
(printed under page 461)
(30) ‹anchor: assumentur› · call in col 913
Idem ms. « assumentur. » Libb. editi: « assumuntur. »
The same manuscript reads "assumentur" ("will be taken up"). The printed books read "assumuntur" ("are taken up").
(printed under page 461)
(31) ‹anchor: dividendam terram› · call in col 913
Idem ms. « primus accepit. » Libb. editi: « primum cepit. »
The same manuscript reads "primus accepit" ("first received"). The printed books read "primum cepit" ("first took").
(printed under page 461)
Page
- running head: 913 IN LIBRUM JESU NAVE HO[MILIA ...] (right part cut off in image)
- marginal letters: A ‹culpa tua illud eveniet›; B ‹veritate, suo splendore›; C ‹illam solam teneamus›; D ‹ram. (line "ram (31).")›
- old-edition numerals: (none)
etiam possunt nos instruere ad salutem. Primo omnium Caleb interpretatur quasi cor. Quis ergo est quasi cor, nisi is qui in omnibus intellectui operam tribuit, qui non aliquod membrum corporis Ecclesiae esse dicitur, nisi illud quod est in nobis praeclarius cor: id est, qui omnia cum ratione et prudentia gerit, et ita cuncta dispensat quasi non sit aliud, nisi cor? Interpretatur autem et Jeffone pater ejus conversio. Hic ergo Caleb filius est conversionis. Quid nisi quia ad Deum conversus, talem ex se fructum proferret, ut cor filium generaret? Est ergo omnis qui divinis sensibus vacat, et prudenter cuncta ac rationabiliter agit, Caleb. Hic primo quidem eruditus a Mose, secundo vero ab Jesu, cui assistebat, dicit: « Tu nosti verbum quod locutus est Dominus ad Mosen hominem Dei. Tu scis verbum quod locutus est Dominus. » Quis enim alius nosse potest verbum quod locutus est Dominus ad Mosen, nisi Jesus solus? Nemo sic intellexit legem sicut docuit Jesus. Ipse enim omnia docuit, et aperuit, ipse revelavit Paulo, quia « lex spiritalis est. Sicut locutus est, inquit, de me et de te. » De me, inquit, et de te locutus est Moses. De te quidem, hoc est quod dixit Dominus, quia « Si crederetis Mosi, crederetis utique et mihi, de me enim ille scripsit. » De me vero quod dixit, hoc est de Caleb, qui cor est, certum est quia de corde scripserit Moses, quippe qui omnia prudenter sapienterque conscripserit. Ait ergo: « Hodie valeo sicut valebam tunc. » Sanctus quippe similiter valet et in praesentibus et in praeteritis, et in novis et in veteribus, et in Evangeliis et in lege. Hoc est ergo quod dicit, valere se hodie sub Jesu sicut tunc sub Mose, quia in utriusque testamenti mysteriis cor vigilans valet.
can also instruct us unto salvation. First of all, Caleb is interpreted "as a heart." Who, then, is "as a heart," if not he who in all things gives his effort to understanding, who is said to be not some member of the body of the Church, but that which is the more excellent in us, the heart: that is, who does all things with reason and prudence, and so orders all things as if he were nothing else but heart? And Jephunneh his father is interpreted "conversion." This Caleb, then, is the son of conversion. What does this mean, unless that, having been converted to God, he brought forth from himself such fruit that he begot a heart as his son? Everyone, then, who is free for divine meanings, and does all things prudently and reasonably, is Caleb. He, taught first by Moses and secondly by Jesus, at Whose side he stood, says: "You know the word which the Lord spoke to Moses the man of God. You know the word which the Lord spoke." For who else can know the word which the Lord spoke to Moses, but Jesus alone? No one has so understood the law as Jesus taught it. For He Himself taught and opened all things; He Himself revealed to Paul that "the law is spiritual. As he spoke," it says, "concerning me and concerning you." Concerning me, it says, and concerning you Moses spoke. Concerning you, that is what the Lord said: "If you believed Moses, you would surely believe Me also, for he wrote of Me." But as to what he said, "concerning me," that is, concerning Caleb, who is a heart, it is certain that Moses wrote concerning the heart, since he wrote all things prudently and wisely. He says, then: "Today I am as strong as I was strong then." For the saint is strong alike in things present and in things past, in the new and in the old, in the Gospels and in the law. This, then, is what he says, that he is strong today under Jesus as he was then under Moses, because a watchful heart is strong in the mysteries of both testaments.
3. Sed videamus etiam petitionem ejus quam primam poposcit ab Jesu Caleb filius Jeffone. « Peto a te montem hunc, inquit, sicut dixit Dominus in die illa. » Nihil humile, vel dejectum sanctus requirit, nihil quod in demersis convallibus jaceat, sed montem quaerit excelsum, sed montem in quo civitates magnae et munitae sunt. Scriptum est enim, quia « ibi sunt Machi, civitates magnae et munitae. » Et haec poscebat, quia noverat belligerari, sicut scriptum est: « Civitates munitas occupabit sapiens, et destruet munitionem in qua confidebant impii. » Putas cum haec diceret Salomon, hoc nos volebat docere, quia sapiens caperet civitates et munitiones destrueret ex lapidibus constructas?
3. But let us see also his request, which Caleb the son of Jephunneh first made of Jesus. "I ask of you this mountain," he says, "as the Lord said on that day." The saint asks for nothing low or downcast, nothing that lies in sunken valleys; but he seeks a lofty mountain, and a mountain on which there are great and fortified cities. For it is written that "there are the Machi, great and fortified cities." And he demanded these because he knew how to wage war, as it is written: "The wise man will seize fortified cities, and will destroy the stronghold in which the ungodly trusted." Do you think that when Solomon said this he wished to teach us that the wise man would take cities and destroy strongholds built of stones
Editors' notes and page, col. 914
Footnotes
(32) ‹anchor: not visible› · call in col 914
Unus codex Ebroicensis: « Primus omnium Caleb. Caleb interpretatus dicitur quasi cor. » Porro Caleb interpretatur « quasi cor » a כ « quasi » et רב « cor. »
One Évreux codex reads "Primus omnium Caleb. Caleb interpretatus dicitur quasi cor" ("First of all Caleb. Caleb is said, when interpreted, [to mean] as it were heart"). Caleb is indeed interpreted "as it were heart", from כ, "as", and רב [so the print appears to read; the word meant is לב], "heart."
(printed under page 461)
(33) ‹anchor: not visible› · call in col 914
Interpretatur autem et Jeffone pater ejus, conversio. A פנה « convertit. »
"And Jephunneh his father is interpreted turning." From פנה, "he turned."
(printed under page 461)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA XVIII. 914
- marginal letters: A ‹etiam possunt nos instruere›; B ‹quod locutus est Dominus ad Mosen›; C ‹valeo sicut valebam tunc›; D ‹sicut scriptum est : « Civitates munitas›
- old-edition numerals: 440 after Tu (second "Tu")
An illud potius indicat, quod civitates et muri sunt impiorum dogmata, et syllogismi philosophorum, quibus astruunt impia quaeque et divinae legi contraria, quae apud paganos vel barbaros observantur? Sed et illa in his deputanda sunt et civitates munitae esse, atque in montibus collocatae, quae haeretici in Scripturarum assertionibus, veluti in altis montibus, collocant. Istas ergo civitates sapiens quisque verbum praedicans destruxit, et urbes mendacii veritatis ariete subvertit, sicut apostolus Paulus dicebat: « Cogitationes destruentes, et omnem altitudinem quae se extollit adversus scientiam Dei. » Ita ergo etiam nunc hic sapientissimus Caleb assistit ante Jesum, et promittit valere se ad bellum, et promptum esse ad praelium; et ideo deposcit permitti sibi velut disputandi facultatem, ut congrediatur cum dialecticis saeculi, cum iis qui pro veris falsa confirmant, ut eos confutet et superet, et subvertat omnia, quae illi falsis assertionibus construxerunt. Ideo denique videns alacritatem ejus, « benedicit, inquit, eum, » scilicet quod talia deposcat, et audeat. Sed et tu si vis dare operam studiis, et legem Dei prudenter meditari et effici cor in lege Dei, potes istas magnas et munitas urbes, id est assertiones subvertere falsitatis, ut et tu merearis benedici ab Jesu, et accipere ab eo Chebron. Interpretatur autem Chebron « conjunctio, vel conjugium. » Per quod potest fortasse illud ostendi, quod spelunca duplex comparata ab Abraham patriarcha in ea est, in qua conjugia patrum et reliquiae eorum jacent, id est Abraham cum Sara, Isaac cum Rebecca, Jacob cum Lia. Meruit ergo Caleb patrum reliquias in haereditatem suscipere, sine dubio quia per sapientiam quae in eo erat, qua vigebat et sub Mose et sub Jesu, intellexerat conjunctionis ipsius rationem, et perspexerat quid esset causae, quod cum Abraham sola Sara ibi jaceret, et neque Agar, neque Cethura ei meruisset adjungi: vel quid esset causae quod cum Jacob sola Lia jacere videretur, et neque Rachel, quae amplius fuerat dilecta, neque aliqua ex concubinis in sepulcro ei fuerat copulata. Ipse ergo in memoriis patrum haereditatem capit prudens et sapiens Caleb. Ipsi Jesus Enachitarum gentis metropolim tribuit Chebron, et efficitur ei sors usque in hodiernum diem. Utinam et mihi daretur sors Abraham, et Isaac, et Jacob, et efficeretur meus Deus meus sicut effectus est Deus Abraham, et Deus Isaac, et Deus Jacob, in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
Or does it rather indicate that the cities and walls are the doctrines of the ungodly, and the syllogisms of the philosophers, by which they build up every ungodly thing and things contrary to the divine law, which are observed among pagans or barbarians? But those things too are to be reckoned among these, and to be fortified cities set on mountains, which the heretics set up in assertions drawn from the Scriptures as on high mountains. These cities, then, every wise man who preaches the word has destroyed, and he overturns the cities of falsehood with the battering ram of truth, as the apostle Paul said: "Destroying reasonings, and every height that exalts itself against the knowledge of God." So, therefore, even now this most wise Caleb stands before Jesus and promises that he is strong for war and ready for battle; and therefore he demands to be granted, as it were, the faculty of disputing, so that he may engage with the dialecticians of the world, with those who maintain falsehoods as truths, so as to refute and overcome them, and overturn all that they have built with false assertions. Therefore, then, seeing his eagerness, "he blesses him," it says, namely because he demands and dares such things. And you too, if you will give your effort to study, and meditate prudently on the law of God, and become a heart in the law of God, can overturn these great and fortified cities, that is, the assertions of falsehood, so that you too may deserve to be blessed by Jesus and to receive Hebron from Him. Now Hebron is interpreted "conjunction, or marriage." By which perhaps this can be shown: that the double cave bought by the patriarch Abraham is in it, in which lie the marriages of the fathers and their remains, that is, Abraham with Sarah, Isaac with Rebecca, Jacob with Leah. Caleb, then, deserved to receive the remains of the fathers as his inheritance, without doubt because through the wisdom that was in him, by which he was strong both under Moses and under Jesus, he had understood the meaning of that very conjunction, and had perceived what the cause was that with Abraham Sarah alone lay there, and neither Hagar nor Keturah had deserved to be joined to him; or what the cause was that with Jacob Leah alone was seen to lie, and neither Rachel, who had been more loved, nor any of the concubines had been joined to him in the tomb. The prudent and wise Caleb, then, takes his inheritance among the memorials of the fathers. To him Jesus gives Hebron, the metropolis of the nation of the Anakites, and it becomes his lot to this present day. Would that to me too the lot of Abraham and Isaac and Jacob might be given, and my God might become my God as He became the God of Abraham, and the God of Isaac, and the God of Jacob, in Christ Jesus our Lord, to Whom is glory and dominion for ages of ages. Amen.
Editors' notes and page, col. 915
Footnotes
(34) ‹anchor: vel conjugium› · call in col 915
Interpretatur autem Chebron conjunctio vel conjugium. Ab חבר « conjunctus, sociatus est. »
"Hebron is interpreted joining or wedlock." From חבר, "he was joined, was associated."
(printed under page 462)
(35) ‹anchor: Deus meus› · call in col 915
Codex Sangerman., « efficeretur meus Deus meus. » Libb. editi: « efficeretur Deus meus. »
The Saint-Germain codex reads "efficeretur meus Deus meus" ("[and] my God might become mine"). The printed books read "efficeretur Deus meus" ("[and] he might become my God").
(printed under page 462)
Page
- running head: 915 ORIGENIS
- marginal letters: A ‹ctas? An illud potius indicat›; B ‹deposcit permitti sibi›; C ‹Abraham patriarcha in ea est›; D ‹polim tribuit Chebron›
- old-edition numerals: (none)
HOMILIA XIX. De finibus haereditatis tribus Judae.
HOMILY XIX. On the boundaries of the inheritance of the tribe of Judah.
1. Distribuit Moses haereditatem, distribuit haereditatem et Jesus. Sed non est scriptum in distributione haereditatis Moysi, quia cessavit terra a bellis: in distributione vero Jesu ipsa verbi praefatio sic incipit: « Et cessavit, inquit, terra a bellis. » Si ergo tu dignus vis effici qui haereditatem consequaris ab Jesu, et sumere ab eo portionem, oportet te prius omnia bella finire, et in pace consistere, ut etiam de tuae carnis terra dicatur, quia cessavit terra a bellis.
1. Moses distributed an inheritance; Jesus too distributed an inheritance. But it is not written in Moses' distribution of the inheritance that the land rested from wars; whereas in Jesus' distribution the very preface of the account begins thus: "And the land," it says, "rested from wars." If, then, you wish to be made worthy to obtain an inheritance from Jesus and to take a portion from Him, you must first end all wars and stand fast in peace, so that of the land of your flesh too it may be said that the land rested from wars.
2. Tunc deinde cum consuetudo sit sanctae Scripturae quatuor partes orbis terrae, quas vel axes vel plagas nominant, appellare, in descriptione finium tribus Judae, duae tantummodo nominantur, duae reticentur. Scriptum enim sic est: « Et facti sunt fines tribus filiorum Juda secundum plebes eorum, a finibus Idumaeae, a deserto Sin, ad occidentem. » Et cum descripsisset fines ab occidente, tunc deinde dicit: « Et ab oriente omne, inquit, mare salsum: » et alias duas partes reticuit, id est septentrionis, vel meridiani. Vide ergo si non repleta sunt ista mysteriis. Licet nos singula vel sentire, vel explicare nequeamus, tamen prout Dominus praebere dignatur, et nos capere valemus, discutere singula quaeque tentabimus. « Facti sunt, inquit, fines Juda secundum plebes eorum a finibus Idumaeae a deserto Sin ad occidentem. » Igitur fines Judaeae proximi sunt finibus Idumaeae. Idumaea vero, sicut saepe jam diximus, interpretatur terrena. Post terrenam ergo statim consequuntur fines Judaeae. Sed et a deserto, inquit, Sin. Interpretatur autem Sin tentationes. Post tentationes ergo consequuntur fines haereditatis Judaeae. Occidens et oriens nominatur, et vicina loca ea quae supra diximus, imo confinia. Sed et vallis Aegypti vicina occidentalibus partibus designatur, quae est a deserto ad occidentem: ab oriente vero cinguntur fines mari salso.
2. Then next, although it is the custom of Holy Scripture to name the four parts of the world, which they call either axes or regions, in the description of the boundaries of the tribe of Judah only two are named and two are passed over in silence. For it is written thus: "And the boundaries of the tribe of the sons of Judah according to their peoples were from the borders of Idumaea, from the desert of Sin, to the west." And when it had described the boundaries from the west, then it next says: "And from the east," it says, "all the salt sea"; and it passed over in silence the other two parts, that is, of the north and of the south. See, then, whether these things are not filled with mysteries. Although we cannot either perceive or explain each one, yet as the Lord deigns to grant and as we are able to grasp, we will try to examine each thing. "The boundaries of Judah," it says, "according to their peoples were from the borders of Idumaea, from the desert of Sin, to the west." The boundaries of Judaea, then, are next to the borders of Idumaea. And Idumaea, as we have often said already, is interpreted "earthly." Immediately after the earthly, then, follow the boundaries of Judaea. And also "from the desert," it says, "of Sin." Now Sin is interpreted "temptations." After temptations, then, follow the boundaries of the inheritance of Judaea. West and east are named, and as neighbouring places those which we mentioned above, or rather as borderlands. And the valley of Egypt too is marked as neighbouring the western parts, which is from the desert to the west; but from the east the boundaries are girded by the salt sea.
3. Post hoc, « a collibus, inquit, qui tenduntur ad occidentem, et inde ascenditur ab occidente usque Cades Barne, » et sic pertenditur ab occidente ad occidentem Cades. Et hi sunt fines eorum ab Africo, et inde perrexit usque ad vallem Aegypti. Vides quomodo in occidentis partibus et Africum et Aegyptum nominat et occasum? Sine dubio, ut haec omnia sciat sibi unusquisque evadenda esse et transeunda, ut ita demum possit ad tribum regiam pervenire, de qua dicit Apostolus: « Certum est autem quod ex Juda ortus est Dominus noster. » A
3. After this, "from the hills," it says, "which stretch to the west, and thence one goes up from the west as far as Kadesh-barnea," and so it extends from the west to the west of Kadesh. "And these are their boundaries from the south-west wind, and thence it went on as far as the valley of Egypt." Do you see how in the western parts it names both the south-west wind and Egypt and the setting of the sun? Without doubt so that each one may know that all these things must be escaped and passed through by him, so that only thus may he be able to reach the royal tribe, of which the Apostle says: "For it is evident that our Lord sprang from Judah." From
Editors' notes and page, col. 916
Footnotes
(36) ‹anchor: not visible› · call in col 916
Codex Sangermanensis, « nominant. » Libb. editi: « nominat. »
The Saint-Germain codex reads "nominant" ("they name"). The printed books read "nominat" ("he names").
(printed under page 462)
(37) ‹anchor: capere valemus› · call in col 916
Idem: valemus. Libb. editi, valeamus.
The same reads "valemus" ("we are able"). The printed books read "valeamus" ("we may be able").
(printed under page 462)
(38) ‹anchor: pretatur terrena› · call in col 916
Idumaea vero…. interpretatur terrena. Ab אדמה terra.
"Idumaea … is interpreted earthly." From אדמה, earth.
(printed under page 462)
(39) ‹anchor: Sin tentationes› · call in col 916
Interpretatur autem Sin tentationes. A נסה tentavit.
"Sin is interpreted temptations." From נסה, he tempted.
(printed under page 462)
Page
- running head: ORIGENIS 916
- marginal letters: A ‹HOMILIA XIX.›; B ‹finium tribus Judae, duae tantummodo›; C ‹dentem. Igitur fines Judaeae›; D ‹ab Africo, et inde perrexit›
- old-edition numerals: 441 after oriente (before omne, inquit, mare salsum)
finibus autem Idumaeae est desertum. Paulo ante diximus de deserto Sin, quod tentationes significaret, et ideo necesse est nos transire eremum tentationum, ut sic possimus pervenire in haereditatem filiorum Juda. Sed et ascendere nos oportet ascensum collium Acrabin, quod interpretatur scorpiones. Transeundi ergo nobis sunt et calcandi etiam scorpiones, illi sine dubio de quibus Salvator ait: « Ecce dedi vobis potestatem calcandi super serpentes, et scorpiones. » Qui ergo vult, et desiderat ingredi in haereditatem tribus Judae, oportet eum ascendere ascensiones istas, et calcare atque evadere scorpiones qui obsistunt. Unde arbitror quod istud iter agenti Ezechieli prophetae dicebat Dominus: « Fili hominis, in medio scorpionum tu habitas. » — « Et sunt, » inquit, « fines usque Cades. » Cades interpretatur sanctum vel sanctificatio. Fines ergo Judae usque ad sanctificationem perveniunt.
the borders of Idumaea is the desert. A little before we spoke of the desert of Sin, that it signified temptations; and therefore we must cross the wilderness of temptations, so that thus we may be able to come into the inheritance of the sons of Judah. But we must also go up the ascent of the hills of Akrabbim, which is interpreted "scorpions." We must therefore cross over and even tread upon scorpions, without doubt those of which the Saviour says: "Behold, I have given you power to tread upon serpents and scorpions" (Luke 10:19). He, then, who wishes and desires to enter into the inheritance of the tribe of Judah must go up these ascents, and tread upon and escape the scorpions that stand in the way. Hence I think that the Lord said to the prophet Ezekiel as he travelled this road: "Son of man, you dwell in the midst of scorpions" (Ezek. 2:6). — "And the boundaries are," it says, "as far as Kadesh" (Josh. 15:1). Kadesh is interpreted "holy" or "sanctification." The boundaries of Judah, then, reach as far as sanctification.
4. Sed videamus etiam qui sint fines ex partibus orientalibus. Non quo velim nunc locorum catalogum facere, sed ut mysteriorum quae per haec significantur, contueamur imagines. Dicitur ergo ab orientis partibus tribus Judae mare esse salsum, et post hoc in parte ejus nominatur fons solis, et civitas solis, et in eadem tribu esse etiam civitas litterarum. Oportet igitur omnem qui vult introire in partem filiorum Juda, transire prius mare salsum, vitae scilicet hujus undas et turbines superare, et evadere omnia quae in hoc mundo pro incerto sui et lubrico marinis fluctibus comparantur, ut possit ad Judae terram pervenire, et ad fontem solis accedere. Quis autem est fons solis, vel cujus solis? illius sine dubio, de quo scriptum est: « Timentibus autem nomen meum orietur sol justitiae. » Hujus ergo solis, si prius evaseris mare salsum, fontem invenies in terra Judae. Quem fontem? Illum profecto,
4. But let us see also what the boundaries are on the eastern side. Not that I wish now to make a catalogue of places, but that we may behold the images of the mysteries which are signified through these things. It is said, then, that on the eastern side of the tribe of Judah is the salt sea, and after this, in its portion, the spring of the sun is named, and the city of the sun, and that in the same tribe there is also the city of letters. Everyone, therefore, who wishes to enter into the portion of the sons of Judah must first cross the salt sea, that is, overcome the waves and whirlwinds of this life, and escape all the things in this world which for their uncertainty and slipperiness are compared to the waves of the sea, so that he may be able to reach the land of Judah and come to the spring of the sun. And what is the spring of the sun, or of what sun? Of that one, without doubt, of whom it is written: "But for those who fear My name the sun of righteousness shall rise" (Mal. 4:2). Of this sun, then, if you first escape the salt sea, you will find the spring in the land of Judah. What spring? That one surely
Ἐκ τῶν Ὠριγένους εἰς τὸν Ἰησοῦν τὸν Ναυῆ. — Ἀπὸ τῆς κʹ ὁμιλίας τῶν εἰς τὸν Ἰησοῦν τὸν Ναυῆ, κεφ. ιεʹ.
From the works of Origen on Jesus son of Nave. — From the twentieth homily of those on Jesus son of Nave, chapter XV.
Ἡ μὲν ἄκρα ὠφέλεια ἀπὸ τῶν τοιούτων ἀναγνωσμάτων τῷ δυναμένῳ νοῆσαι τὴν ἀληθῆ κληροδοσίαν ἀπὸ Ἰησοῦ μεριζομένην τοῖς υἱοῖς Ἰσραὴλ γίνεται, καὶ τῷ οἵῳ τε γενομένῳ ἀναβῆναι ἐπὶ τὴν γῆν τὴν ἁγίαν, τὴν ἀληθινὴν, τὴν ὄντως ἀγαθὴν, καὶ ἐφαρμόσαι ἐκ τῆς ὀνομασίας τῶν εἰρημένων τῇ διαφορᾷ τῶν κληρονομούντων τὰ κατὰ τοὺς τόπους λεγόμενα·
The highest benefit from such readings comes to the one who is able to understand the true allotment of inheritance apportioned by Jesus to the sons of Israel, and to the one who has become able to go up into the holy land, the true, the truly good land, and from the naming of the things spoken of to fit the [things] said concerning the places to the difference among those who inherit
Editors' notes and page, col. 917
Footnotes
(40) ‹anchor: scorpiones› · call in col 917
Acrabin, quod interpretatur scorpiones. Ab עקרב scorpio.
"Akrabbim, which is interpreted scorpions." From עקרב, scorpion.
(printed under page 463)
(41) ‹anchor: sanctificatio› · call in col 917
Cades interpretatur sanctum vel sanctificatio. A קדש sanctum esse.
"Kadesh is interpreted holy or sanctification." From קדש, to be holy.
(printed under page 463)
(42) ‹anchor: contueamur› · call in col 917
Mss. contueamur. Libb. editi: contueantur.
The manuscripts read "contueamur" ("let us behold"). The printed books read "contueantur" ("let them behold").
(printed under page 463)
(46) ‹anchor: ἀναγνωσμάτων› · call in col 917 (in the Philocalia's Greek of Homily XX; no call in the facing Latin version, which is not set)
Ἀπὸ τῶν τοιούτων ἀναγνωσμάτων. Et mox: Βουλόμεθα παραμυθήσασθαι τοὺς ἀκούοντας μὴ ἐκκακεῖν ἐπὶ ταῖς ἀναγνώσεσι. Τίς οὖν ἡ παραμυθία ὑπὲρ τοῦ μὴ ἐκκακεῖν τὸν ἀκούοντα τῶν τοιούτων ἀναγνωσμάτων, λεκτέον. Et saepe lectionis Scripturae mentionem facit hoc capite: priscae enim Ecclesiae ea consuetudo fuit, ut populo ad sacra coacto partes quasdam Scripturae praelegi, et a concionatore exponi curaret episcopus. HUETIUS. — Vide insuper notas ad Origenis homiliam de Pythonissa I Reg. XXVIII. Mox Philocalia ms. recte habet τῷ δυναμένῳ νοῆσαι. Libri editi, τῶν δυναμένων νοῆσαι.
"Ἀπὸ τῶν τοιούτων ἀναγνωσμάτων" ("from such readings"). And soon after: "We wish to encourage the hearers not to lose heart at the readings. What, then, is the encouragement for the hearer of such readings not to lose heart must be said." And he often mentions the reading of Scripture in this chapter: for it was the custom of the early Church that the bishop had certain parts of Scripture read out to the people gathered for the sacred rites, and expounded by the preacher. HUET. — See also the notes on Origen's homily on the pythoness, 1 Kings [1 Samuel] 28. Next, the Philocalia manuscript rightly has "τῷ δυναμένῳ νοῆσαι" ("to the one able to understand"). The printed books read "τῶν δυναμένων νοῆσαι" ("of those able to understand").
(printed under page 463)
Page
- running head: 917 IN LIBRUM JESU NAVE H[OMILIA ...] (right part cut off in image)
- marginal letters: A ‹finibus autem Idumaeae est desertum›; B ‹« Et sunt, » inquit, « fines usque Cades›; C ‹ad Judae terram pervenire›; D ‹γίνεται, καὶ τῷ οἵῳ τε γενομένῳ›
- old-edition numerals: (none)
de quo dicebat Jesus: « Qui autem biberit de aqua quam ego do ei, fiet in eo fons aquae salientis in vitam aeternam. » Hujus igitur solis cum talem qualem diximus inveneris fontem, invenies etiam civitatem ejus. « Est enim, inquit, ibi et civitas solis. » Dicitur et in Aegypto civitas solis. Sed ista civitas quae in Aegypto est, hujus solis nomen accepit, quem Pater coelestis jubet oriri super bonos et malos. Illa vero civitas quae in Judaea est, sanctorum tantummodo efficitur, quia civitas Dei est. Et fons ille de quo superius diximus, fluvius effectus est laetificans civitatem Dei. Sed et tu si ex omni parte munitus sis, et continentiae muro circumdatus, si sapientiae et magnanimitatis turribus confirmatus es, etiam tu efficieris civitas Dei. Si vero ad haec omnia adjeceris tibi scientiae lumen, sicut dixit Isaias: « Illuminate vobis lumen scientiae, » et sol te justitiae radiaverit, efficieris etiam tu civitas solis, vel civitatem solis sorte haereditatis accipies. Sed et si te tradideris legi Dei, et in ipsa meditaberis die ac nocte, ut non recedat liber legis de manu tua, sicut dicitur ad Jesum, et si memor sis praecepti Salvatoris in quo ait: « Scrutamini Scripturas; » si ergo talibus te studiis mancipaveris, et eruditionem legis divinae, vel legendo, vel audiendo obtinueris, tuae portionis efficietur civitas litterarum. Et haec quidem nos pro possibilitate sensus nostri, vel etiam pro vestri auditus capacitate discussimus: summa vero scientiae, et profundior ac lucidior horum intelligentia apud illos erit, qui veram haereditatem veri et unigeniti Filii Dei, quae repromissa est iis, qui eum perfecte dilexerint, consequi merebuntur in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
of which Jesus said: "But whoever drinks of the water which I give him, there shall be in him a spring of water leaping up into eternal life" (John 4:13–14). When, then, you have found such a spring of this sun as we have described, you will find its city too. "For there is there," it says, "also the city of the sun" (Josh. 15:10). There is said to be a city of the sun in Egypt too. But that city which is in Egypt took the name of this sun which the heavenly Father bids rise upon the good and the evil. But that city which is in Judaea belongs only to the saints, because it is the city of God. And that spring of which we spoke above has become the river that makes glad the city of God. And you too, if you are fortified on every side, and surrounded by the wall of continence, if you are strengthened with the towers of wisdom and magnanimity, you too will be made a city of God. But if to all these you add for yourself the light of knowledge, as Isaiah said: "Light for yourselves the light of knowledge" (Hos. 10:12), and the sun of righteousness has shone upon you, you too will be made a city of the sun, or you will receive the city of the sun by the lot of inheritance. And if you give yourself up to the law of God, and meditate on it day and night, so that the book of the law does not depart from your hand, as is said to Jesus, and if you are mindful of the Saviour's precept in which He says: "Search the Scriptures"; if, then, you devote yourself to such studies, and obtain learning in the divine law either by reading or by hearing, the city of letters will become your portion. And these things we have examined according to the capacity of our understanding, and also according to the capacity of your hearing; but the sum of knowledge, and a deeper and clearer understanding of these things, will be with those who will deserve to obtain the true inheritance of the true and only-begotten Son of God, which has been promised to those who have loved Him perfectly, in Christ Jesus our Lord, to Whom is glory and dominion for ages of ages. Amen.
Editors' notes and page, col. 918
Footnotes
(42) → set under col 917 (called there, at "contueamur").
(67) ‹dicebat Jesus› · call in col 918
Joan. iv, 13, 14.
John 4:13–14.
(printed under page 463)
(68) ‹Est enim, inquit› · call in col 918
Jos. xv, 10.
Joshua 15:10.
(printed under page 463)
(69) ‹dixit Isaias› · call in col 918
Osee. x, 12.
Hosea 10:12.
(printed under page 463)
(43) ‹anchor: effectus est laetificans› · call in col 918
Uterque Ebroicensis: effectus laetificat.
Both Évreux [codices] read "effectus laetificat" ("having become [a river], gladdens").
(printed under page 463)
(44) ‹anchor: in ipsa meditaberis› · call in col 918
Unus Ebroic. mediteris.
One Évreux [codex] reads "mediteris" ("you may meditate").
(printed under page 463)
(45) ‹anchor: Scrutamini Scripturas› · call in col 918
In quo ait: Scrutamini Scripturas. Haec in libb. editis omissa supplet unus codex Ebroicensis.
"In quo ait: Scrutamini Scripturas" ("in which He says: Search the Scriptures"): one Évreux codex supplies these words, omitted in the printed books.
(printed under page 463) (46) → set under col 917 (called only in the Greek there, at "ἀναγνωσμάτων"; the facing Latin version carries no call).
Page
- running head: [IN LIBRU]M JESU NAVE HOMILIA XX. 918
- marginal letters: A ‹fecto, de quo dicebat Jesus›; B ‹Si vero ad haec omnia adjeceris›; C ‹illos erit, qui veram haereditatem›; D ‹potuit ascendere in terram sanctam (in the Latin version block, not set)›
- old-edition numerals: 442 before the Latin version's caption "Ex Origenis commentariis in Jesum Nave" (version not set)
Editors' notes and page, col. 919
Footnotes
NOTE: this page prints Greek (col 920, the Philocalia text) facing the Latin (col 919), contrary to the unit rule "no Greek printed". The scripture notes (70–72) are called in the Latin; the lettered-number notes (47–49) are called in the Greek only, and no matching call is visible in the Latin. (printed under page 464)
(70) ‹call not visible in image› · call in col 919
Psal. cii, 1.
Psalm 102 (Vulgate numbering), verse 1.
(printed under page 464)
(71) ‹call not visible in image› · call in col 919
I Cor. xiv, 14.
1 Corinthians 14:14.
(printed under page 464)
(72) ‹inspirata utilis est› · call in col 919
II Tim. iii, 16.
2 Timothy 3:16.
(printed under page 464)
Page
- running head: 919 ORIGENIS
- marginal letters: (none in this column; the letters A B C D stand in the gutter beside col. 920)
- old-edition numerals: 443 before ‹teras› (line beginning "teras et nomina potentiores")
ἐπεὶ δὲ δύσκολόν ἐστιν εὑρεῖν τὸν οὕτως ὠφελούμενον, βουλόμεθα παραμυθήσασθαι τοὺς ἀκούοντας μὴ ἐκκακεῖν ἐπὶ ταῖς ἀναγνώσεσι. Τίς οὖν ἡ παραμυθία ὑπὲρ τοῦ μὴ ἐκκακεῖν τὸν ἀκούοντα τῶν τοιούτων ἀναγνωσμάτων, λεκτέον· ὥσπερ τοίνυν αἱ ἐπῳδαὶ δύναμίν τινα ἔχουσι φυσικήν, καὶ μὴ νοῶν ὁ κατεπᾳδόμενος λαμβάνει τι ἐκ τῆς ἐπῳδῆς, κατὰ τὴν φύσιν τῶν φθόγγων τῆς ἐπῳδῆς, εἴτε εἰς βλάβην, εἴτε εἰς ἴασιν σώματος ἢ ψυχῆς ἑαυτοῦ, οὕτω μοι νόει πάσης ἐπῳδῆς δυνατωτέραν εἶναι τὴν σημασίαν τῶν ἐν ταῖς θείαις Γραφαῖς ὀνομάτων· εἰσὶ γάρ τινες δυνάμεις ἐν ἡμῖν ὧν αἱ μὲν κρείττονες διὰ τούτων τῶν οἱονεὶ ἐπῳδῶν τρέφονται, συγγενεῖς οὖσαι αὐταῖς, καὶ ἡμῶν μὴ νοούντων ἐκείνας τὰς δυνάμεις νοούσας τὰ λεγόμενα, δυνατωτέρας ἐν ἡμῖν γίνεσθαι πρὸς τὸ συνεργεῖν τῷ ἡμετέρῳ βίῳ· ὅτι γὰρ ἐστί τινα ἐν ἡμῖν ἀόρατα, καὶ πολλά γε ταῦτα, δηλώσει ὁ εἰπὼν ψαλμός· « Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον, καὶ πάντα τὰ ἐντός μου τὸ ὄνομα τὸ ἅγιον αὐτοῦ. » Ἔστιν οὖν πλῆθός τι ἐν ἡμῖν δυνάμεων κεκληρωμένων ἡμῶν τὰς ψυχὰς, καὶ τὰ σώματα, αἵτινες ἐὰν ὦσιν ἅγιαι, τῆς Γραφῆς ἀναγινωσκομένης ὠφελοῦνται καὶ γίνονται ἰσχυρότεραι· κἂν ὁ νοῦς ἡμῶν ἄκαρπος ᾖ, ὡς γέγραπται περὶ τοῦ γλώσσῃ λαλοῦντος, « Ὅτι τὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστι. » Νόει οὖν μοι ὅτι ποτὲ τοῦ ἐν ἡμῖν νοῦ ἀκάρπου ὄντος, αἱ δυνάμεις αἱ συνεργοῦσαι τῇ ψυχῇ καὶ τῷ νῷ, καὶ πᾶσιν ἡμῖν, τρέφονται λογικῇ τῇ ἀπὸ τῶν ἱερῶν γραμμάτων καὶ τῶν ὀνομάτων τούτων τροφῇ, καὶ τρεφόμεναι γίνονται δυνατώτεραι πρὸς τὸ ἡμῖν συνεργεῖν· ὥσπερ δὲ αἱ κρείττους δυνάμεις οἱονεὶ κατεπᾴδονται καὶ ὠφελοῦνται, καὶ γίνονται δυνατώτεραι ἀπὸ τῶν τοιούτων γραμμάτων καὶ ὀνομάτων, οὕτως αἱ ἀντικείμεναι τῶν ἐν ἡμῖν δυνάμεων οἱονεὶ καθέλκονται καὶ νικῶνται ἀπὸ τῶν τοῦ Θεοῦ ἐπῳδῶν, καὶ νικώμεναι κοιμίζονται. Καὶ εἴποτέ τις ἡμῶν ἑώρακεν ἀπὸ ἐπῳδῶν ἀσπίδα κοιμιζομένην, ἢ ἄλλο τι τούτων τῶν ἰοβόλων, ἐκεῖνο παράδειγμα λαβέτω εἰς τὴν Γραφήν, ἧς ἀναγινωσκομένης καὶ μὴ νοουμένης, ἐνίοτε ἀκηδιᾷ καὶ ἐκκακεῖ ὁ ἀκροατής, καὶ πιστευέτω ὅτι αἱ ἐν αὐτῷ ἀσπίδες, καὶ αἱ ἐν αὐτῷ ἔχιδναι ἀτονώτεραι γίνονται ἀπὸ τῶν φαρμάκων τῶν φαρμακευόντων, οἷον παρὰ σοφοῦ Μωσῆ, παρὰ σοφοῦ Ἰησοῦ, παρὰ σοφῶν τῶν ἁγίων προφητῶν. Μὴ ἐκκακῶμεν οὖν ἀκούοντες Γραφῶν, ἃς οὐ νοοῦμεν, ἀλλὰ γενηθήτω ἡμῖν κατὰ τὴν πίστιν ἡμῶν, ἣν καὶ πιστεύομεν, ὅτι « πᾶσα Γραφὴ θεόπνευστος οὖσα, ὠφέλιμός ἐστι· » τὸ γὰρ ἓν τῶν δύο δεῖ σε παραδέξασθαι ἐπὶ τούτων τῶν Γραφῶν, ἢ ὅτι οὐκ εἰσὶ θεόπνευστοι, ἐπεὶ οὐκ εἰσὶν ὠφέλιμοι, ὡς ὑπολαμβάνοι ἂν ὁ ἄπιστος, ἢ ὡς πιστὸς παραδέξασθαι, ὅτι ἐπεί εἰσιν ὠφέλιμοι, θεόπνευστοί εἰσιν· ἰστέον μέντοιγε ὅτι καὶ ἀνεπαισθήτως ἡμῶν πολλάκις γίνεται ἡ ὠφέλεια, οἷον πολλάκις τροφήν τινα διατασσόμεθα ἐσθίειν,
But since it is hard to find one who is benefited in this way, we wish to encourage the hearers not to lose heart over the readings. What, then, the encouragement is against the hearer of such readings losing heart must be stated. Just as incantations have a certain natural power, and the one over whom they are chanted, without understanding, receives something from the incantation according to the nature of its sounds, whether to the harm or to the healing of his body or soul, so, I ask you, consider the meaning of the names in the divine Scriptures to be more powerful than any incantation. For there are certain powers in us, of which the better are nourished through these, as it were, incantations, being akin to them; and while we do not understand, those powers, understanding what is said, become more powerful in us for working together with our life. For that there are certain invisible things in us, and many of them too, the psalm will show which says: "Bless the Lord, O my soul, and all that is within me His holy name" (Ps. 102:1). There is, then, a multitude of powers in us to which our souls and bodies have been allotted, and these, if they are holy, are benefited when the Scripture is read and become stronger, even if our mind is unfruitful, as it is written of one who speaks in a tongue: "For my spirit prays, but my mind is unfruitful" (1 Cor. 14:14). Consider, then, I ask you, that sometimes, when the mind in us is unfruitful, the powers that work together with the soul and the mind, and with all of us, are nourished by the rational food that comes from the sacred writings and from these names, and being nourished they become more powerful to work together with us. And just as the better powers are, as it were, charmed and benefited, and become more powerful through such writings and names, so the opposing ones among the powers in us are, as it were, dragged down and conquered by the incantations of God, and being conquered are put to sleep. And if any of us has ever seen an asp put to sleep by incantations, or any other of these venomous creatures, let him take that as an example for the Scripture: when it is read and not understood, the hearer sometimes grows weary and loses heart; let him believe that the asps in him and the vipers in him are made feebler by the remedies of those who apply them, as by the wise Moses, by the wise Jesus, by the wise holy prophets. Let us not lose heart, then, when we hear Scriptures that we do not understand, but let it be done to us according to our faith, by which we also believe that "all Scripture, being inspired by God, is profitable" (2 Tim. 3:16). For you must accept one of the two concerning these Scriptures: either that they are not inspired by God, since they are not profitable, as the unbeliever might suppose; or, as a believer, accept that, since they are profitable, they are inspired by God. It must be known, however, that the benefit often comes to us without our perceiving it, as we are often directed to eat some food,
Editors' notes and page, col. 920
Footnotes
(47) ‹τὸ πνεῦμά μου› · call in col 920 (Greek text; no call visible in the Latin)
Philocalia ms., τὸ πνεῦμά μου. Libb. editi : ἡ γλῶσσά μου.
The Philocalia manuscript has "my spirit"; the printed books have "my tongue".
(printed under page 464)
(48) ‹δυνατώτεραι ἀπὸ τῶν› · call in col 920 (Greek text; no call visible in the Latin)
Philocal. ms. ἀπὸ τῶν. Libb. editi : ὑπὸ τῶν.
The Philocalia manuscript has "from the"; the printed books have "by the".
(printed under page 464)
(49) ‹τις ἡμῶν ἑώρακεν› · call in col 920 (Greek text; no call visible in the Latin)
Εἴ ποτέ τις ἡμῶν ἑώρακεν, etc. Vide Plinium lib. viii, cap. 10, et lib. xxviii, cap. 2.
"If any of us has ever seen", etc. See Pliny, book 8, chapter 10, and book 28, chapter 2.
(printed under page 464)
Page
- running head: ORIGENIS 920
- marginal letters: A ‹γόμενα· ἐπεὶ δὲ δύσκολόν›; B ‹πρὸς τὸ συνεργεῖν τῷ ἡμετέρῳ›; C ‹συνεργεῖν· ὥσπερ δὲ αἱ κρείττους›; D ‹Μὴ ἐκκακῶμεν οὖν›
- old-edition numerals: (none in this column; 443 stands in the facing Latin, col. 919)
ὀξυδερκικήν, καὶ οὐδήπου ἐν τῷ ἐσθίειν αἰσθανόμεθα ὅτι ὠφελούμεθα τὸν ὀφθαλμόν, ἀλλ' ἡμέρας διαγενομένης δευτέρας καὶ τρίτης, ἡ ἀνάδοσις τῆς τροφῆς τῆς ὠφελούσης τὸν ὀφθαλμὸν ποιεῖ ἡμᾶς τῇ πείρᾳ πιστεῦσαι ὅτι τὸν ὀφθαλμὸν ὠφελούμεθα. Ἀλλὰ καὶ ἐπ' ἄλλων τροφῶν ὠφελουσῶν τινα μέλη τοῦ σώματος ἔστι τοῦτο ἰδεῖν· οὕτω τοίνυν πίστευε καὶ περὶ τῆς θείας Γραφῆς, ὅτι ὠφελεῖταί σου ἡ ψυχή, κἂν μὴ ὁ νοῦς τὸν καρπὸν λαμβάνῃ τῆς ὠφελείας τῆς ἀπὸ τῶν γραμμάτων, ἐκ μόνης ψιλῆς τῆς ἀναγνώσεως. Τὰ γὰρ ἐν ἡμῖν ἐπᾴδεται, καὶ τὰ μὲν κρείττονα τρέφεται, τὰ δὲ χείρονα καταργεῖται.
sharpening the sight, and we certainly do not perceive while eating that we are benefited in the eye; but when a second and a third day have passed, the distribution of the food that benefits the eye makes us believe by experience that we are benefited in the eye. And this can be seen also with other foods that benefit certain members of the body. So, then, believe also concerning the divine Scripture that your soul is benefited, even if the mind does not take the fruit of the benefit that comes from the writings, from the bare reading alone. For the things in us are charmed, and the better are nourished, while the worse are brought to nothing.
EADEM HOMILIA XX. INTERPRETE RUFINO. De difficultate intelligentiae, et de Caleb quomodo accepit Chebron, et de filiabus ejus.
THE SAME HOMILY XX, IN THE TRANSLATION OF RUFINUS. On the difficulty of understanding, and on how Caleb received Hebron, and on his daughters.
1. Si quibus possibile est ascendere ad terram sanctam, et bonam terram viventium, in qua mors non est, si quis per spiritum meruit ad haec videnda conscendere, ille potest verius nosse haereditatum, et locorum et appellationum quae in his locis scriptae sunt, differentias. Verum quia difficile est ita eruditam, vel gratia spiritus repletam invenire animam, conabimur nos consolationis communis causa, ne forte taedio efficiatur auditoribus sermo divinus et lectio, si nihil explanationis accipiat, orantibus vobis, et Domino donante haec interim de hujuscemodi lectionibus perstringere, quae aedificare possint animas nostras. Si qua autem sunt, quae vel nos ad praesens sentire non possumus, vel vos nondum potestis audire, ex his tamen quae disserimus correctiores atque emendatiores redditi, etiam illa quae nunc capere non possumus, meliores effecti comprehensuros nos sperare debemus. Et quidem optimum erit haec assequi, dum in hac vita sumus, ubi laboris praemium justum est: sin minus, post obitum fortasse innotescent iis qui merebuntur. Verumtamen etiam illud admoneo, non parum ex hoc ipso utilitatis animae conferri, quod aures nostras licet obscura videantur, penetrant. Si enim creditum est a gentibus, quod quaedam carmina, quas praecantationes appellant, quibus istud artis est, insusurrantes, nominibus quibusdam compellatis quae ne illi quidem qui invocant, norunt, ex solo vocis sono vel sopiunt serpentes, vel etiam de cavernis protrahunt abstrusis. Saepe autem et in corporibus humanis tumores, vel fervores, aut alia hujuscemodi voce sola reprimere dicuntur, interdum etiam animae
1. If it is possible for any to ascend to the holy land, the good land of the living, in which there is no death, if anyone has been found worthy to climb up by the Spirit to see these things, he can know more truly the differences of the inheritances, and of the places and of the names that are written in these passages. But since it is difficult to find a soul so learned, or so filled with the grace of the Spirit, we shall try, for the sake of common consolation, lest perhaps the divine word and the reading become wearisome to the hearers if it receives no explanation, with your prayers and by the Lord's gift, to touch briefly for the present on such things concerning readings of this kind as may build up our souls. And if there are things which either we cannot perceive at present, or you are not yet able to hear, yet, made more correct and amended by the things we discuss, we ought to hope that, having become better, we shall grasp even those things which we cannot take in now. And indeed it will be best to attain these things while we are in this life, where the reward of labour is just; if not, perhaps after death they will become known to those who deserve it. Nevertheless, I also give this reminder, that no small benefit is conferred on the soul by this very fact, that they penetrate our ears, although they seem obscure. For it has been believed by the gentiles that certain songs, which they call incantations, those who have this art, whispering them and calling on certain names which not even those who invoke them know, by the mere sound of the voice either put serpents to sleep or even draw them out of hidden holes. And often also in human bodies they are said to repress swellings, or fevers, or other things of this kind by the voice alone, and sometimes even on the soul
Editors' notes and page, col. 921
Footnotes
NOTE: both columns of this page foot are Latin. Note (50) concerns the Greek (Philocalia) text; its call stands in the Greek of col 921, after αἰσθανόμεθα. (printed under page 465)
(50) ‹anchor: αἰσθανόμεθα› · call in col 921
Libri antea editi, ἐσθίειν οὐκ αἰσθανόμεθα, sed recte a codicibus mss. abest particula negativa οὐκ.
The books printed before read "ἐσθίειν οὐκ αἰσθανόμεθα" ("in eating we do not perceive"); but the negative particle "οὐκ" is rightly absent from the manuscripts.
(printed under page 465)
(51) ‹anchor: nosse haereditatum› · call in col 921
Omnes mss. haereditatum. Libb. editi : haereditatem.
All the manuscripts have "of inheritances"; the printed books have "inheritance".
(printed under page 465)
(52) ‹obscura videantur› · call in col 921
Uterque Ebroicensis codex, « videatur lectio divini sermonis, illabitur. »
Both Évreux manuscripts read: "the reading of the divine word may seem [obscure], it flows in."
(printed under page 465)
(53) ‹insusurrantes, nominibus› · call in col 921
Codex Sangerm., numinibus.
The Saint-Germain manuscript has "by divinities" (numinibus) for "by names" (nominibus).
(printed under page 465)
(54) ‹protrahunt abstrusis› · call in col 921
Sopiunt serpentes, vel etiam de cavernis protrahunt abstrusis. Sic recte habet unus Ebroicensis : libri vero editi « sopiantur serpentes, vel etiam de cavernis protrahantur abstrusi. »
"They lull serpents to sleep, or even draw them out from their hidden holes." So one Évreux manuscript rightly has it; but the printed books have "serpents are lulled to sleep, or even drawn out, hidden, from their holes."
(printed under page 465)
(55) ‹tumores, vel fervores› · call in col 921
Vel fervores. Deest in libris antea editis, sed legitur in omnibus mss.
"Or fevers." This is missing in the books printed before, but is read in all the manuscripts.
(printed under page 465)
(56) ‹call not visible in image› · call in col 921 or 922 (not visible)
Codex Sangerm., « numinum. »
The Saint-Germain manuscript has "of divinities" (numinum).
(printed under page 465)
(57) ‹call not visible in image› · call in col 921 or 922 (not visible)
Idem : « numina. »
The same manuscript has "divinities" (numina).
(printed under page 465)
Page
- running head: 921 IN LIBRUM JESU NAVE HOMILIA XX. (head runs across both columns of the page)
- marginal letters: gutter letters: A ‹ὀξυδερκικήν, καὶ οὐδήπου›; B ‹EADEM HOMILIA XX.›; C ‹de hujuscemodi lectionibus perstringere›; D ‹carmina, quas praecantationes appellant›
- old-edition numerals: 444 after ‹licet›
stuporem quemdam sensus infligere, ubi tamen Christi non restiterit fides: quanto magis totius praecantationis, et carminis validiorem et potentiorem ducendam credimus quamcunque illam Scripturae sanctae, vel sermonum, vel nominum appellationem? Sicut enim apud infideles contrariae virtutes audientes illa vel illa nomina in carminibus, vel praecantationibus, adsunt et exhibent famulatum, et dant operam in hoc, ad quod invocari se ex illo vel ex illo nomine senserint, officii sui rem quodammodo ac ministerii cui semetipsos mancipaverint dependentes: eo magis utique coelestes virtutes et angeli Dei, qui nobiscum sunt, sicut et Dominus de parvulis Ecclesiae dicit, quia angeli eorum semper assistunt in conspectu Domini, videntes faciem ejus, libenter et grate accipiunt, si semper verba Scripturae, et horum nominum appellationes velut carmina quaedam et praecantationes ex nostro ore promamus. Quia etsi nos non intelligimus quae de ore proferimus, illae tamen virtutes quae nobis adsunt intelligunt, et velut carmine quodam invitatae adesse nobis, et ferre auxilium delectantur. Quia autem sunt non solum circa nos multae divinae virtutes, sed etiam intra nos, indicat Propheta cum dicit in Psalmis: « Benedic, anima mea, Dominum, et omnia interiora mea, nomen sanctum ejus. » Hoc est omnia quae intra me sunt. Constat ergo multas esse virtutes intra nos, quibus vel animarum nostrarum, vel corporum cura permissa est, quae utique si sanctae sunt, cum Scripturae leguntur a nobis, delectantur, et validiores erga nostri diligentiam fiunt si linguis loquamur, et spiritus noster oret, sensus autem noster sine fructu sit. Dixit enim et hoc sanctus Apostolus, et mirum quodammodo mysterium humanis auribus protulit, dicens aliquando fieri posse, ut spiritus qui in nobis est oret, et sensus noster
to inflict a certain numbness of sense, where, however, faith in Christ has not resisted: how much more do we believe that any naming whatever from Holy Scripture, whether of words or of names, must be held stronger and more powerful than every incantation and song? For just as among unbelievers the opposing powers, hearing this or that name in songs or incantations, are present and render service, and give their effort to that for which they perceive themselves invoked by this or that name, depending in a way on the business of their office and of the ministry to which they have bound themselves over: so much the more surely do the heavenly powers and the angels of God who are with us (as the Lord too says of the little ones of the Church, that their angels always stand in the sight of the Lord, seeing His face (Matt. 18:10)) receive it willingly and gratefully, if we always bring forth from our mouth the words of Scripture and the namings of these names as certain songs and incantations. For even if we do not understand what we utter from our mouth, those powers that are present with us understand, and, as if invited by a kind of song, delight to be present with us and to bring help. And that there are many divine powers not only around us but also within us, the Prophet shows when he says in the Psalms: "Bless the Lord, O my soul, and all my inward parts, His holy name" (Ps. 102:1). That is, all that is within me. It is certain, then, that there are many powers within us, to whom the care either of our souls or of our bodies has been entrusted; and these, if they are holy, when the Scriptures are read by us, take delight and become stronger in their care for us, if we speak in tongues and our spirit prays, but our understanding is without fruit (1 Cor. 14:14). For the holy Apostle said this too, and brought to human ears a mystery in a way wonderful, saying that it can sometimes happen that the spirit that is in us prays, and our understanding
Editors' notes and page, col. 922
Footnotes
(73) ‹parvulis Ecclesiae dicit› · call in col 922
Matth. xviii, 10.
Matthew 18:10.
(printed under page 465)
(74) ‹dicit in Psalmis› · call in col 922
Psal. cii, 1.
Psalm 102 (Vulgate numbering), verse 1.
(printed under page 465)
(75) ‹sine fructu sit› · call in col 922
I Cor. xiv, 14.
1 Corinthians 14:14.
(printed under page 465)
(58) ‹Scripturae leguntur› · call in col 922
Libb. editi : « si sanctae Scripturae leguntur. » Mss. ut in nostro textu.
The printed books have "if the holy Scriptures are read." The manuscripts read as in our text.
(printed under page 465)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA XX. 922 (head runs across both columns of the page)
- marginal letters: A ‹vari oculum sentimus› (in the unset facing version); B ‹stuporem quemdam sensus›; C ‹dentes faciem ejus›; D ‹missa est, quae utique›
- old-edition numerals: (none)
sine fructu sit. Intellige ergo ex hoc, quia fit aliquando noster quidem sensus sine fructu: spiritus autem, id est virtutes illae, quae animae nostrae in adjutorium datae sunt, pascuntur et reficiuntur ex auditu Scripturae sanctae, velut ex divinis et rationabilibus cibis. Quid dico quia divinae virtutes pascantur et opulentur in nobis, si nos verba divinae Scripturae proferamus ex ore? Ipse Dominus noster Jesus Christus si nos inveniat his vacantes, et hujuscemodi studiis et exercitiis operam dantes, non solum pasci et refici dignatur in nobis, verum etiam si has epulas apud nos viderit apparatas, Patrem secum dignatur adducere. Sed haec quia satis magna et supra hominem videntur, non meis tibi, sed ipsius Domini et Salvatoris sermonibus comprobentur dicentis: « Amen dico vobis quia ego et Pater veniemus, et mansionem faciemus, et coenabimus apud eum. » Quem? illum profecto qui sua mandata custodit. Sed, sicut diximus, quia ex hujuscemodi meditationibus, divinarum erga nos virtutum consortia et officia provocamus: ita e contrario malignarum virtutum insidias, et pessimorum daemonum incursiones, ex hujuscemodi sermonum et nominum appellationibus effugamus. Verbi gratia, ut si quis vestrum aliquando perspexit praecantationibus sopitum serpentem portari in manibus, vel protrahi de cavernis nihil valentem nocere venenis, utpote incantationis virtute torpentibus: ita etiam lectionis divinae virtute, si quis intra nos est contrariae potestatis serpens, si quis ad insiliandum coluber latet, si patienter feras, si non taedio fatigatus avertas auditum, Scripturae carminibus et divini sermonis assiduitate depellitur.
be without fruit. Understand, then, from this, that it sometimes happens that our understanding is indeed without fruit, but the spirit, that is, those powers which have been given to our soul for its help, are fed and refreshed by hearing Holy Scripture, as by divine and rational food. Why do I say that divine powers are fed and enriched in us if we bring forth from our mouth the words of divine Scripture? Our Lord Jesus Christ Himself, if He finds us at leisure for these things and giving our effort to studies and exercises of this kind, not only deigns to be fed and refreshed in us, but also, if He sees this banquet prepared among us, deigns to bring the Father with Him. But since these things seem very great and beyond man, let them be proved to you not by my words but by those of the Lord and Saviour Himself, who says: "Amen I say to you, that I and the Father will come, and will make Our dwelling, and will sup with him" (John 14:23). With whom? With him, surely, who keeps His commandments. But, as we have said, just as by meditations of this kind we call forth the fellowship and the services of the divine powers towards us, so, on the contrary, by the naming of words and names of this kind we put to flight the snares of the malignant powers and the assaults of the most wicked demons. For example, if any of you has ever seen a serpent put to sleep by incantations carried in the hands, or drawn out of its hole with no power to harm by its venom, since this is numbed by the power of the incantation: so also, by the power of the divine reading, if there is within us any serpent of the opposing power, if any snake lies hidden to spring upon us, if you bear patiently, if you do not turn away your hearing, wearied by tedium, it is driven off by the songs of Scripture and by the constancy of the divine word.
2. Si ergo vides, o auditor, aliquando legis Scripturam in auribus tuis quam non intelligis, et sensus ejus tibi videtur obscurus, interim hanc primam suscipe utilitatem, quod solo auditu velut praecantatione quadam, noxiarum virtutum, quae te obsident et quae tibi insidiantur, virus depellitur et fugatur. Observa tantum ne efficiaris sicut aspides surdae, et obturantes aures suas, ne audiant vocem incantationis et veneficii, quod incantatur a sapiente. Verbi causa, est carmen quod praecantatur et canitur a sapiente Mose, et quod praecantatur et canitur a sapiente Jesu Nave, et quod praecantatur et canitur a sapientibus omnibus prophetis. Haec autem idcirco diximus, ne fastidium capiamus audientes Scripturas, etiam si non intelligimus, sed fiat nobis secundum fidem nostram, credentibus quia « omnis Scriptura divinitus inspirata utilis est. » Si ergo divinitus inspirata est et utilis, etiamsi non sentiamus utilitatem, credere
2. If, then, you see, O hearer, that Scripture is sometimes read in your ears which you do not understand, and its sense seems obscure to you, meanwhile receive this first benefit: that by the mere hearing, as by a kind of incantation, the venom of the harmful powers which besiege you and lie in wait for you is driven off and put to flight. Only take care that you do not become like the deaf asps, which stop their ears so as not to hear the voice of the incantation and of the charm that is chanted by the wise (Ps. 58:4–5). For example, there is a song which is chanted and sung by the wise Moses, and one which is chanted and sung by the wise Jesus son of Nave, and one which is chanted and sung by all the wise prophets. We have said these things for this reason, that we may not grow disdainful when we hear the Scriptures, even if we do not understand, but that it may be done to us according to our faith, as we believe that "all Scripture divinely inspired is profitable" (2 Tim. 3:16). If, then, it is divinely inspired and profitable, even if we do not perceive the profit, to believe
Editors' notes and page, col. 923
Footnotes
(76) ‹anchor: comprobentur dicentis› · call in col 923
Joan. xiv, 23.
John 14:23.
(printed under page 466)
(77) ‹aures suas› · call in col 923
Ps. lviii, 4, 5.
Psalm 58:4–5.
(printed under page 466)
(78) ‹inspirata utilis est› · call in col 923
II Tim. iii, 16.
2 Timothy 3:16.
(printed under page 466)
(59) ‹et obturantes› · call in col 923
Codex Sangerm., « obdurantes. »
The Saint-Germain manuscript has "hardening" (obdurantes) for "stopping" (obturantes).
(printed under page 466)
(60) ‹et canitur› · call in col 923
Et canitur. Deest in libb. editis, sed legitur in omnibus mss.
"And is sung." This is missing in the printed books, but is read in all the manuscripts.
(printed under page 466) (61) → set under col 924 (called there, after "tertia"). (62) → set under col 924 (called there, after "ab auditoribus").
Page
- running head: 923 ORIGENIS
- marginal letters: gutter letters: A ‹sine fructu sit. Intellige›; B ‹comprobentur dicentis›; C ‹contrariae potestatis serpens›; D ‹praecantatur et canitur a sapiente Jesu Nave›
- old-edition numerals: (none in this column; 445 stands in col. 924)
- misprint as printed: ‹insiliandum› (for insiliendum); set as printed, translated as intended
tamen debemus quia utilis est. Solent medici praebere interdum cibum aliquem, interdum etiam potum dare, verbi gratia ad discutiendam caliginem visus: nec tamen in edendo ipso cibo, vel in potando sentimus quia utile est, et prodest oculis: sed cum transierit dies una et altera et tertia, suo in tempore per occultos quosdam meatus relata ad visum cibi illius aut poculi virtus, paulatim purgat aspectum, et tunc demum sentire incipimus, quia cibus ille vel potus profuit oculis. Sed et in aliis similiter corporis partibus eadem fieri solent. Hoc ergo modo credendum est etiam de Scriptura sancta, quia utilis est, et animae prodest, etiamsi sensus noster ad praesens intelligentiam non capit, quoniam, ut diximus, et bonae virtutes quae nobis adsunt, reficiuntur in his sermonibus et pascuntur, et contrariae torpescunt his meditationibus, et effugantur. Sed fortasse dicitur ab auditoribus: Haec nobis idcirco dicis, ut te ab officio disputationis excuses et in iis finias, neque quidquam prorsus vel ex iis quibus possibile est, consolationis exhibeas, neque ut Dominum depreceris praestare gratiam suam ad revelanda ea quae lecta sunt, ut parvum saltem cibum ex occultorum et secretorum explanatione sumamus. Non ista de causa haec diximus, nec excusantes nos ista protulimus, sed ut ostenderemus in Scripturis sanctis esse vim quamdam, quae legenti etiam sine explanatione sufficiat.
we ought nevertheless that it is profitable. Physicians are accustomed sometimes to give some food, sometimes also to give a drink, for example to dispel a dimness of sight; and yet in eating the food itself, or in drinking, we do not perceive that it is useful and does good to the eyes; but when one day has passed, and a second and a third, in its own time the virtue of that food or drink, carried to the sight through certain hidden passages, gradually clears the vision, and only then do we begin to perceive that the food or drink has done good to the eyes. And the same things are accustomed to happen likewise in the other parts of the body. In this way, then, we must believe also of Holy Scripture that it is profitable and does good to the soul, even if our understanding does not at present grasp its meaning; since, as we have said, both the good powers that are present with us are refreshed and fed by these words, and the opposing ones are numbed by these meditations and put to flight. But perhaps it is said by the hearers: You tell us these things so as to excuse yourself from the duty of expounding and to stop at them, and not to offer any consolation at all even from those things where it is possible, nor to entreat the Lord to grant His grace for revealing what has been read, so that we may take at least a little food from the explanation of things hidden and secret. It is not for that reason that we have said these things, nor have we put them forward to excuse ourselves, but to show that there is in the Holy Scriptures a certain power which suffices for the reader even without explanation.
3. Nunc vero, quoniam non nobis sufficit tempus ut de omnibus quae lecta sunt disseramus, vel pauca saltem, prout Dominus donaverit, perstringemus. Initium distribuendae haereditatis quam Jesus distribuit, incipit a Caleb. Data est etenim huic Caleb portionis suae sors priusquam tribus sua, quae est filiorum Juda, perciperet; et datur ei non in extremis aliquibus partibus, sed in medio filiorum Juda: et data est ei portio non per sortem, sed per praeceptum Domini, et datur ei civitas integra. Quem alium dignum erat talem consequi haereditatem, et talem percipere portionem, nisi Caleb, qui solus salvus effectus est cum Jesu Nave, ex sexcentis millibus armatorum, qui exierant de Aegypto? Ipsum oportebat accipere metropolim. Et ideo scriptum est: « Dedit ei Jesus civitatem Arboc metropolim Enach, quae est Chebron, in qua erant memoriae patrum. » Hic igitur civitate Arboc, quae erat metropolis Enach, quae est Chebron, exterminavit inde tres filios Enach. Quid putas nobis volens Scriptura ostendere etiam hoc designavit, quod Caleb accepta portione haereditatis suae, et tres filios Enach exterminavit, et nomina eorum descripsit, id est Susui, Achimach, et
3. But now, since the time does not suffice us to discuss everything that has been read, we shall touch briefly at least on a few things, as the Lord grants. The beginning of the distribution of the inheritance which Jesus distributed starts with Caleb. For to this Caleb the lot of his portion was given before his tribe, which is that of the sons of Judah, received its own; and it is given to him not in some outlying parts but in the midst of the sons of Judah; and the portion was given to him not by lot but by the command of the Lord, and a whole city is given to him. Whom else was it fitting to obtain such an inheritance and to receive such a portion, if not Caleb, who alone with Jesus son of Nave came through safe out of the six hundred thousand armed men who had gone out of Egypt? It was right that he should receive the mother city. And therefore it is written: "Jesus gave him the city of Arboc, the mother city of Enach, which is Hebron, in which were the memorials of the fathers" (Josh. 15:13). He, then, at the city of Arboc, which was the mother city of Enach, which is Hebron, drove out from there the three sons of Enach (Josh. 15:14). What do you think Scripture wishes to show us in marking this too, that Caleb, having received the portion of his inheritance, both drove out the three sons of Enach and recorded their names, that is, Susui, Achiman, and
Editors' notes and page, col. 924
Footnotes
(79) ‹scriptum est› · call in col 924
Jos. xv, 13, 14.
Joshua 15:13–14.
(printed under page 466)
(61) ‹anchor: et tertia› · call in col 924
Dies una et altera et tertia suo in tempore per occultos quosdam meatus relata ad. Haec desunt in libris editis, sed exstant in omnibus mss.
"One day and a second and a third, in its own time, through certain hidden channels, brought back to." These words are missing in the printed books, but are found in all the manuscripts.
(printed under page 466)
(62) ‹anchor: ab auditoribus› · call in col 924
Duo mss. Ebroicenses : « dicit aliquis auditorum. »
The two Évreux manuscripts have "one of the hearers says."
(printed under page 466)
(63) ‹quae lecta sunt› · call in col 924
Iidem : « lecta sunt. » Libb. editi : « dicta sunt. »
The same manuscripts have "were read"; the printed books have "were said".
(printed under page 466)
(64) ‹Ipsum oportebat› · call in col 924
Omnes mss. « oportebat. » Libb. editi : « oportet. »
All the manuscripts have "it was fitting"; the printed books have "it is fitting".
(printed under page 466)
(65) ‹filios Enach› · call in col 924
Libb. editi : « quae erat Chebron, et exterminavit inde tres filios Enach. » Sicque multa omittunt. Mss. vero ut in nostro textu.
The printed books have "which was Hebron, and he destroyed thence the three sons of Anak," and so leave out a great deal. The manuscripts read as in our text.
(printed under page 466)
Page
- running head: ORIGENIS 924
- marginal letters: gutter letters: A ‹tamen debemus quia utilis est›; B ‹sunt, reficiuntur in his sermonibus›; C ‹ut de omnibus quae lecta sunt›; D ‹civitatem Arboc metropolim Enach›
- old-edition numerals: 445 before ‹nec tamen›
- misprint as printed (UNSURE, blurred): ‹Achimach› (col 926 and note 69 print Achiman); set as printed, translated as intended (Achiman)
Thalami, generationes Enach? Videamus ergo quid est quod nec sufficit ei dicere filios Enach, sed et nomina ipsorum addidit, et super omnia adjecit, « Istae erant generationes Enach. » Sed et in consequentibus refert, quod, accepta haereditatis sorte, Caleb « ascendit ad eos qui habitabant Dabir. Nomen autem Dabir erat prius civitas litterarum. » Videndum ergo est quid est quod prius erat civitas litterarum, et postea facta est Dabir.
Thalami, the generations of Enach? Let us see, then, what it means that it is not enough for him to say "the sons of Enach", but he added their names as well, and on top of all added: "These were the generations of Enach." And in what follows it also relates that, having received the lot of his inheritance, Caleb "went up to those who dwelt in Dabir. Now the name of Dabir was formerly the city of letters" (Josh. 15:15). We must see, then, what it means that it was formerly the city of letters and afterwards became Dabir.
4. Praeterea refertur, quia et filiam habens Caleb proposuerit talem quamdam conditionem dicens: « Quicunque exscindere potuerit civitatem litterarum, et obtinuerit eam, dabo ei Axam filiam meam uxorem. » Cumque ille hoc proposuisset, Gothoniel filius Chenner frater Caleb junior cepit civitatem litterarum. Sed et ipsum quaestionis locum Scriptura sancta posuerit, si tamen, ut diximus, nihil otiose in his verbis praetereundum, quod Gothoniel frater esse dicitur Caleb, et Caleb filius scribitur Jeffone, et Gothoniel filius Chenner. Quomodo ergo videbitur frater esse Caleb, qui non est filius Jeffone, sed ille dicitur filius Jeffone, iste autem filius Chenner, qui dicitur cepisse civitatem litterarum? De quo additur, quia et junior erat, et per conditionem virtutis merito acceperit Axam filiam Caleb uxorem, quia exscidit et perdidit civitatem litterarum. Exiens autem de domo patris sui Axa, quae ei ex certa conditione nuptum tradita est, sedens super asinum dicebat viro suo: « Petam a patre meo portionem agri. Et exclamavit de monte, et dixit ei Caleb, Quid est tibi? et dixit ei: Da mihi benedictionem, quia in terra austri nuptum me tradidisti. Et accepit Gonetlam superiorem, et Gonetlam inferiorem. » Et conclusit Scriptura dicens: « Haec est haereditas tribus Juda. » Videtis quia vere auxilio Dei opus est, ut haec explanari queant? Impossibile prorsus est ullum hominum de iis disserere, nisi illuminatus per Dei gratiam fuerit. Ideo ergo juvate me orationibus, et mecum pariter laborate, ut Dominus in his tam obscuris et absconditis locis lucem veritatis nobis dignetur ostendere, ut et nos vobis possimus aperire quomodo haec vera et utilia et divina sunt, sed pro fragilitate humanae naturae obtecta sacramentis et involuta mysteriis.
4. It is related, moreover, that Caleb, having a daughter, set forth a certain condition of this kind, saying: "Whoever is able to cut down the city of letters and takes possession of it, I will give him Axa my daughter as wife" (Josh. 15:16). And when he had set this forth, Gothoniel son of Chenner, the younger brother of Caleb, took the city of letters. And Holy Scripture has set down this very point of question too, if indeed, as we have said, nothing in these words is to be passed over as idle: that Gothoniel is said to be the brother of Caleb, and Caleb is written as the son of Jeffone, and Gothoniel as the son of Chenner. How, then, will he be seen to be the brother of Caleb who is not the son of Jeffone (for the one is called son of Jeffone, but this one son of Chenner), he who is said to have taken the city of letters? Of whom it is added that he was also the younger, and that by the condition set for valour he deservedly received Axa the daughter of Caleb as wife, because he cut down and destroyed the city of letters. And Axa, going out from her father's house, who had been given to him in marriage on a fixed condition, sitting on an ass, said to her husband: "I will ask of my father a portion of land. And she cried out from the mountain, and Caleb said to her: What is the matter with you? And she said to him: Give me a blessing, because you have given me in marriage in the land of the south. And she received Gonetla the upper and Gonetla the lower." And Scripture concluded, saying: "This is the inheritance of the tribe of Judah" (Josh. 15:18–20). You see that the help of God is truly needed for these things to be explained? It is altogether impossible for any man to discuss them unless he has been enlightened by the grace of God. Therefore help me with your prayers, and labour together with me, that the Lord may deign to show us the light of truth in these passages so obscure and hidden, so that we too may be able to open to you how these things are true and profitable and divine, but on account of the frailty of human nature covered over with sacraments and wrapped in mysteries.
5. Primo ergo discutiamus quare metropolim accepit Caleb, et illam quae prima inter caeteras omnes in terra repromissionis metropolis nominatur, et metropolim Enach. Enach interpretatur humilitas inanis, vel responsio inanis. Accepit ergo
5. First, then, let us examine why Caleb received a mother city, and that one which is named first among all the other mother cities in the land of promise, and the mother city of Enach. Enach is interpreted "empty humility" or "empty answer". He received, then,
Editors' notes and page, col. 925
Footnotes
(80) ‹call not visible in image› · call in col 925
Jos. xv, 15.
Joshua 15:15.
(printed under page 467)
(81) ‹call not visible in image› · call in col 925
ibid., 16.
The same, verse 16.
(printed under page 467)
(82) ‹viro suo› · call in col 925
ibid., 18, 19, 20.
The same, verses 18, 19, 20.
(printed under page 467) (86) → set under col 926 (called there, at "sororem suam").
(66) ‹vel responsio inanis› · call in col 925
Enach interpretatur humilitas, inanis vel responsio inanis. Ab ענה « respondit, humiliavit, » et ריק « vacuus, inanis. »
"Anak is interpreted 'humility, empty' or 'empty answer'." From ʿānāh, "he answered, he humbled," and rêq, "void, empty."
(printed under page 467) (67) → set under col 926 (called there, at "habitat"). (68) → set under col 926 (called there, at "extra me"). (69) → set under col 926 (called there, at "extra consilium").
Page
- running head: 925 IN LIBRUM JESU NAVE HOMILIA XX. (head runs across both columns of the page)
- marginal letters: gutter letters: A ‹Thalami, generationes Enach›; B ‹litterarum. Sed et ipsum quaestionis›; C ‹tre meo portionem agri›; D ‹5. Primo ergo discutiamus›
- old-edition numerals: (none)
Caleb metropolim humilitatis inanis. Duas humilitates esse certum est. Unam laudabilem, de qua dicit Salvator: « Discite a me, quia mitis sum et humilis corde, et invenietis requiem animabus vestris. » Et de hac humilitate dictum est, quia « omnis qui se humiliat, exaltabitur. » Et alibi: « Humiliamini sub potentissima manu Dei. » Est autem et alia humilitas culpabilis peccatorum, sicut illa quam de illicito coitu dicit Scriptura, quia humiliavit illam, quod de Amnon scriptum est, quia humiliavit Thamar sororem suam. Est ergo humilitas inanis quae descendit ex peccato. Hujus igitur humilitatis inanis metropolim cepit vel exscidit Caleb, et interemit tres filios Enach, qui erant filii inanis humilitatis, et illis interfectis ipse habitat civitatem, et facit quae in consequentibus scripta sunt. Qui autem sunt isti filii inanis humilitatis quos exterminavit Caleb? Primus Susui qui interpretatur extra me, hoc est extra sanctum, quia extra sanctum est filius inanis humilitatis, imo et extra Deum. Est et alius Achiman, qui interpretatur frater meus extra consilium, velut si dicamus frater sine consilio. Omnes etenim fratres qui de humilitate inani nascuntur, certum est quia et extra consilium sunt. Tertius Thalami, qui interpretatur praecipitium vel suspensio: quod designat nihil in eo stabilitatis, sed vaga omnia et in praeceps ruentia. Istos ergo tres filios Enach exterminavit et interfecit Caleb, et post istos descendit in Dabir. Nomen erat Dabir prius civitas litterarum. Dabir interpretatur loquela. Sed nomen Dabir, prius civitas litterarum. Igitur civitatem litterarum intellige omne Testamenti Veteris instrumentum; id est et hanc ipsam quam nunc disserere conamur Scripturam, intelligamus esse civitatem litterarum, quae postmodum efficiatur Dabir, quod est loquela. Haec etenim quae prius in litteris erat, et secundum litterarum intelligebatur, modo in Ecclesiis Christo revelante Domino, loquela effecta est, loquentibus et disserentibus primo sanctis apostolis, et removentibus superficiem litterae, proferentibus vero de ea spiritalem loquelam. Sed et singuli quique doctores Ecclesiarum litteram legis loquelam, et disputationem evangelicam faciunt. Qui autem sunt tres filii Enach, quos Caleb, in cujus persona virtutem legis ascripseramus, interimit? Inanis humilitas accipienda est illa, quam omnes hujus saeculi poetae vel philosophi de divinitate senserunt, quia et humilia et Deo indigna sunt quae senserunt.
Caleb the mother city of empty humility. It is certain that there are two humilities. One is praiseworthy, of which the Saviour says: "Learn of Me, for I am meek and humble of heart, and you will find rest for your souls" (Matt. 11:29). And of this humility it is said that "everyone who humbles himself will be exalted" (Luke 14:11). And elsewhere: "Humble yourselves under the most mighty hand of God" (1 Pet. 5:6). But there is also another humility, the culpable humility of sinners, such as that which Scripture speaks of in the case of unlawful intercourse, that "he humbled her", as is written of Amnon, that he humbled Thamar his sister (2 Sam. 13). There is, then, an empty humility which comes down from sin. It was the mother city of this empty humility, then, that Caleb took, or cut down, and he slew the three sons of Enach, who were sons of empty humility; and when they had been killed he himself dwells in the city and does the things that are written in what follows. Who, then, are these sons of empty humility whom Caleb drove out? The first is Susui, which is interpreted "outside me", that is, outside the holy, because the son of empty humility is outside the holy, indeed outside God. There is also another, Achiman, which is interpreted "my brother outside counsel", as if we were to say "a brother without counsel". For all the brothers who are born of empty humility, it is certain, are also outside counsel. The third is Thalami, which is interpreted "a precipice" or "a suspension": which signifies that there is nothing of stability in him, but all things wandering and rushing headlong. These three sons of Enach, then, Caleb drove out and killed, and after them he went down into Dabir. The name of Dabir was formerly the city of letters. Dabir is interpreted "speech". But the name Dabir was formerly "city of letters". Understand, then, by the city of letters the whole instrument of the Old Testament; that is, let us understand that this very Scripture too which we are now trying to discuss is the city of letters, which afterwards becomes Dabir, which is speech. For this, which before was in letters and was understood according to the letter, has now in the churches, Christ the Lord revealing it, become speech, the holy apostles first speaking and discoursing on it, and removing the surface of the letter, but bringing forth from it spiritual speech. And each of the teachers of the churches also makes the letter of the law into speech and evangelical discourse. Who, then, are the three sons of Enach whom Caleb, in whose person we had set down the power of the law, kills? By empty humility must be understood that which all the poets or philosophers of this world have thought about the divinity, because the things they thought are both base and unworthy of God.
Editors' notes and page, col. 926
Footnotes
(83) ‹anchor: dicit Salvator› · call in col 926
Matth. xi, 29.
Matthew 11:29.
(printed under page 467)
(84) ‹anchor: dictum est› · call in col 926
Luc. xiv, 11.
Luke 14:11.
(printed under page 467)
(85) ‹anchor: Et alibi› · call in col 926
I Petr. v, 6.
1 Peter 5:6.
(printed under page 467)
(86) ‹anchor: sororem suam› · call in col 926 — numeral blurred in the foot (looks like 84); its place after 85 implies 86
I Reg. xiii.
1 Kings [read 2 Kings, that is, 2 Samuel] 13.
(printed under page 467)
(67) ‹anchor: ipse habitat› · call in col 926
Ms. Sangerm., « habitat. » Libb. editi : « habitabat. »
The Saint-Germain manuscript has "dwells"; the printed books have "dwelt".
(printed under page 467)
(68) ‹anchor: extra me› · call in col 926
Susui, qui interpretatur extra me. Ab חוץ « extra » et pronomine affixo י.
"Sheshai, which is interpreted 'outside me'." From ḥûṣ, "outside," with the affixed pronoun -î ("me").
(printed under page 467)
(69) ‹anchor: extra consilium› · call in col 926
Achiman, qui interpretatur frater meus extra consilium. Suspicio est etymologistam legisse Achimaaz, et etymologiam suam duxisse ex אחי « frater meus » et מן, מ, « praeter, extra, » et עצה « consilium. »
"Ahiman, which is interpreted 'my brother outside counsel'." The suspicion is that the etymologist read "Ahimaaz" and drew his etymology from ʾāḥî, "my brother," and min, mi-, "besides, outside," and ʿēṣāh, "counsel."
(printed under page 467)
(70) ‹praecipitium vel suspensio› · call in col 926
Thalami, qui interpretatur praecipitium vel suspensio. Suspensio a תלה « suspendit, » praecipitium autem Thalami dici posse non videtur, nisi a תלם « sulcus. »
"Talmai, which is interpreted 'precipice' or 'hanging'." "Hanging" is from tālāh, "he hung"; but it does not seem that Talmai can be called "precipice," unless from telem, "furrow."
(printed under page 467)
(71) ‹interpretatur loquela› · call in col 926
Dabir interpretatur loquela. A דבר « locutus est. »
"Debir is interpreted 'speech'." From dibbēr, "he spoke."
(printed under page 467)
Page
- running head: IN LIBRUM JESU NAVE HOMILIA XX. 926 (head runs across both columns of the page)
- marginal letters: gutter letters: A ‹Caleb metropolim humilitatis inanis›; B ‹civitatem, et facit quae›; C ‹Nomen erat Dabir prius›; D ‹tres filii Enach, quos Caleb›
- old-edition numerals: 446 after ‹Dei. »›
- misprint as printed: ‹secundum litterarum› (for secundum litteram); set as printed, translated as intended
Quid enim tam humile et quid tam inaniter humile quam ligna et lapides deos vel astruere vel putare? Hujus ergo inanis humilitatis filius primus est Susui, qui dicitur extra me, hoc est primus sensus eorum et extra veritatem, et extra Deum est. Secundus vero Achiman, id est frater sine consilio. Rectum est vero, quia et iste frater sit illius erroris qui sine consilio geritur. Quid enim tam sine consilio est, quam relinquere Deum qui nos fecit, et sequi eos quos nos fecimus? Tertius erroris sensus est Thalami, quod est praecipitium vel suspensio. Novissima namque hujus erroris tendunt in praecipitium et in profundum inferni. Ergo hos gentilitatis sensus tanquam filios Enach vetusti erroris abscidit lex, quae etiam secundum litteram Deum verum et Creatorem omnium praedicat.
For what is so base, and what so emptily base, as to declare or to think that wood and stones are gods? The first son of this empty humility, then, is Susui, which is called "outside me"; that is, their first notion is both outside the truth and outside God. The second is Achiman, that is, "a brother without counsel". And it is right that this one too should be the brother of that error which is carried on without counsel. For what is so without counsel as to abandon God who made us and to follow those whom we have made? The third notion of error is Thalami, which is "a precipice" or "a suspension". For the last ends of this error tend to the precipice and to the depth of hell. These notions of paganism, then, as sons of Enach, of the ancient error, the law cut off, which even according to the letter proclaims the true God and Creator of all things.
6. Sed nunc ascendit Caleb ad istam civitatem litterarum, et dixit: « Quicunque exsciderit civitatem istam litterarum, et obtinuerit eam, dabo ei Axam filiam meam uxorem. Et cepit eam Gothoniel filius Chenner. » Gothoniel autem qui accepit civitatem litterarum, interpretatur responsio Dei. Responsio autem Dei dici potest cui respondet Deus, hoc est cui revelat secreta, et pandit arcana. Iste ergo est qui potest accipere civitatem litterarum, et veteris instrumenti exscindere litteram occidentem. Frater Caleb junior. Ego autem sum de Ecclesia frater Caleb junior, qui exscissa ac discussa legis littera, sensum in ea spiritualem requiro. Exscindo autem litteram, cum jam non secundum carnem circumcidor, neque secundum carnem azyma manduco, neque Pascha cum Judaeis observo, neque Sabbatum secundum litteram curo. Promissum namque mihi est, quia, si exscidero civitatem litterarum, accepturus sim filiam fratris mei majoris. Eram namque prius filius Chenner, qui interpretatur spretio. Quis enim erat spretio, sicut nos gentes alienati a conversatione Israel, spem non habentes, et sine Deo in hoc mundo? Nam prior ille frater meus, cujus nunc accipio filiam pro eo quod exscidi civitatem litterarum, ille filius Jeffone fuit, qui interpretatur conversio. Dat mihi ergo filiam suam, id est scientiam Dei sui, vel intelligentiam mihi minori fratri dat lex, secundum quod scriptum est: « Auferetur a vobis regnum Dei, et dabitur genti facienti fructus ejus. » Sciendum tamen est aliud esse legem, cujus nunc personam dedimus Caleb, aliud litteram Veteris Testamenti, quam civitatem figuraliter diximus litterarum. Accepta ergo filia ejus ego frater ejus junior educo eam de domo patris sui. Quae cum venerit mecum sedens super asinum
6. But now Caleb went up to this city of letters, and said: "Whoever cuts down this city of letters and takes possession of it, I will give him Axa my daughter as wife. And Gothoniel son of Chenner took it" (Josh. 15:16–17). Now Gothoniel, who received the city of letters, is interpreted "answer of God". And he may be called "answer of God" to whom God answers, that is, to whom He reveals secrets and opens hidden things. This, then, is the one who can receive the city of letters and cut down the killing letter of the old instrument. The younger brother of Caleb. Now I, from the Church, am the younger brother of Caleb, who, the letter of the law having been cut down and broken up, seek the spiritual sense in it. And I cut down the letter when I am no longer circumcised according to the flesh, nor eat unleavened bread according to the flesh, nor keep the Pasch with the Jews, nor attend to the Sabbath according to the letter. For it has been promised me that, if I cut down the city of letters, I shall receive the daughter of my elder brother. For I was formerly the son of Chenner, which is interpreted "contempt". For who was contempt, as we gentiles were, estranged from the commonwealth of Israel, having no hope, and without God in this world? For that former brother of mine, whose daughter I now receive because I cut down the city of letters, was the son of Jeffone, which is interpreted "conversion". He gives me, then, his daughter, that is, the knowledge of his God; or, the law gives understanding to me, the younger brother, according to what is written: "The kingdom of God will be taken away from you, and will be given to a nation that brings forth its fruits" (Matt. 21:43). It must be known, however, that the law, to which we have now given the person of Caleb, is one thing, and the letter of the Old Testament, which we have figuratively called the city of letters, is another. Having received his daughter, then, I, his younger brother, lead her out of her father's house. And when she has come with me, sitting upon an ass,
Editors' notes and page, col. 927
Footnotes
(87) ‹call not visible in image› · call in col 927
Jos. xv, 10, 17.
Joshua 15:10, 17.
(printed under page 468)
(88) ‹scriptum est› · call in col 927
Matth. xxi, 43.
Matthew 21:43.
(printed under page 468) (89) → set under col 928 (called there, at "patrem suum"). (90) → set under col 928 (called there, at "Apostolus dicit"). (91) → set under col 928 (called there, at "consequantur").
(72) ‹call not visible in image› · call in col 927 (not visible; col 927 or above)
Mss., « deos vel astruere vel putare? » Libb. editi, « deos astruere? »
The manuscripts have "either to assert or to think gods?"; the printed books have "to assert gods?"
(printed under page 468)
(73) ‹call not visible in image› · call in col 927 (not visible)
Gothoniel ... interpretatur responsio Dei. Ab ענה « respondit » et אל « Deus. »
"Othniel ... is interpreted 'answer of God'." From ʿānāh, "he answered," and ʾēl, "God."
(printed under page 468)
(74) ‹erat spretio› · call in col 927
Chenner, qui interpretatur spretio. Quis enim erat spretio, sicut nos, etc. Sic mss.; at libb. editi : « Chenner, qui interpretatur spretio litterarum, sicut nos, » etc. Unde autem Chenner dici possit « spretio, » vel « spretio litterarum, » ignorare me fateor.
"Kenaz, which is interpreted 'scorn'. For who was scorn, as we," etc. So the manuscripts; but the printed books have "Kenaz, which is interpreted 'scorn of letters', as we," etc. From what source Kenaz could be called "scorn," or "scorn of letters," I confess I do not know.
(printed under page 468)
(75) ‹intelligentiam mihi› · call in col 927
Mihi. Restituit codex Sangerm.
"To me." The Saint-Germain manuscript restored it.
(printed under page 468) (76) → set under col 928 (called there, at "centuplum").
Page
- running head: 927 ORIGENIS
- marginal letters: gutter letters: A ‹Quid enim tam humile›; B ‹torem omnium praedicat›; C ‹scindo autem litteram›; D ‹tur a vobis regnum Dei›
- old-edition numerals: (none)
(super quem asinum? illum sine dubio quem solverant discipuli Salvatoris), dicit ad patrem suum: « Da mihi benedictionem, pater. Et accepit Gonetlam superiorem, et Gonetlam inferiorem. » Quod evidentius Apostolus dicit: « Pollicitationem habens vitae ejus quae nunc est et futurae. » Et ut Salvator repromittit iis qui verbi sui perfectionem sequuntur, quia accipiant centuplum in praesenti saeculo, in futuro autem vitam aeternam consequantur. Hoc est ergo accepisse in benedictione Gonetlam superiorem, et Gonetlam inferiorem. Quam benedictionem oremus ut et nos consequi mereamur, per Christum Dominum nostrum, cui est gloria et imperium in saecula saeculorum. Amen.
(upon what ass? Upon that one, without doubt, which the disciples of the Saviour had loosed), she says to her father: "Give me a blessing, father. And she received Gonetla the upper and Gonetla the lower" (Josh. 15:19). Which the Apostle says more plainly: "Having the promise of the life that now is and of that which is to come" (1 Tim. 4:8). And as the Saviour promises to those who follow the perfection of His word that they will receive a hundredfold in the present age, and in the age to come will obtain eternal life (Matt. 19:29). This, then, is to have received in blessing Gonetla the upper and Gonetla the lower. Let us pray that we too may be found worthy to obtain this blessing, through Christ our Lord, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XXI. De filiis Juda, qui non potuerunt disperdere Jebusaeos de Jerusalem.
HOMILY XXI. On the sons of Judah, who could not destroy the Jebusites out of Jerusalem.
1. Filii Juda volebant disperdere vel interimere Jebusaeos de Jerusalem « et non potuerunt, propter quod habitarunt Jebusaei cum filiis Juda in Jerusalem usque in hodiernum diem. » Volumus a littera incipientes inquirere ab iis qui putant haec secundum litteram stare posse, quid est quod dicitur « usque in hodiernum diem: » quod verbum semper Scriptura pro eo ponit, ut aeternitatem saeculi per hoc significet, sicut et dicit: « Nolite recedere a Domino in hodierno die, » id est, donec saeculum stat. Ostendat ergo mihi quomodo Jebusaeus donec saeculum stat, habitat cum filiis Juda in Jerusalem, quippe cum ne ipsi quidem filii Juda habitent in Jerusalem. Ideo ergo nec istud verbum esse poterit, quod Jebusaei cum Judaeis habitent in Jerusalem, quandoquidem ne ipsi quidem habitant in ea. Sed nos intelligamus haec spiritualiter, assumentes Evangelii parabolam quae dicit de zizanii: « Sinite utraque crescere, ne forte cum vultis eradicare zizania, eradicetis simul cum ipsis etiam triticum. » Sicut ergo in Evangelio permittuntur zizania simul cum tritico crescere: eodem modo etiam hic in Jerusalem, id est in Ecclesia sunt quidam Jebusaei, isti qui ignobilem et degenerem vitam ducunt, qui et fide, et actibus, et omni conversatione sua perversi sunt. Neque enim possibile est ad liquidum purgari Ecclesiam dum in terris est, ita ut neque impius in ea quisquam, neque peccator residere videatur, sed sint in ea omnes sancti et beati, et in quibus nulla prorsus peccati macula deprehendatur. Sed sicut dicitur de zizaniis: « Ne forte eradicantes zizania simul cum illis eradicetis et triticum; » ita etiam super iis dici potest in quibus
1. The sons of Judah wished to destroy or to kill the Jebusites out of Jerusalem, "and they could not; for which reason the Jebusites dwelt with the sons of Judah in Jerusalem until this present day" (Josh. 15:63). Beginning from the letter, we wish to inquire of those who think that these things can stand according to the letter what is meant by "until this present day": a phrase which Scripture always sets down so as to signify by it the perpetuity of the age, as it also says: "Do not depart from the Lord on this present day" (1 Sam. 12:20), that is, as long as the age stands. Let him show me, then, how the Jebusite, as long as the age stands, dwells with the sons of Judah in Jerusalem, when not even the sons of Judah themselves dwell in Jerusalem. Therefore this saying, that the Jebusites dwell with the Jews in Jerusalem, will not be able to hold either, since not even they themselves dwell in it. But let us understand these things spiritually, taking up the parable of the Gospel that speaks of the tares: "Let both grow, lest perhaps, when you wish to root out the tares, you root out the wheat as well together with them" (Matt. 13:29–30). As, then, in the Gospel the tares are allowed to grow together with the wheat, in the same way here too in Jerusalem, that is, in the Church, there are certain Jebusites, those who lead a mean and degenerate life, who are perverse in faith and in deeds and in their whole manner of life. For it is not possible for the Church to be purged clean while it is on earth, so that neither any ungodly man nor any sinner seems to remain in it, but all in it are holy and blessed, and in them no stain of sin at all is found. But as it is said of the tares, "Lest perhaps, rooting out the tares, you root out the wheat too together with them", so too it can be said of those in whom
Editors' notes and page, col. 928
Footnotes
(89) ‹anchor: patrem suum› · call in col 928
Jos. xv, 19.
Joshua 15:19.
(printed under page 468)
(90) ‹anchor: Apostolus dicit› · call in col 928
I Tim. iv, 8.
1 Timothy 4:8.
(printed under page 468)
(91) ‹anchor: vitam aeternam consequantur› · call in col 928
Matth. xix, 29.
Matthew 19:29.
(printed under page 468)
(92) ‹anchor: in hodiernum diem› · call in col 928
Jos. xv, 63.
Joshua 15:63.
(printed under page 468)
(93) ‹pro eo ponit› · call in col 928
I Reg. xii, 20.
1 Kings (that is, 1 Samuel) 12:20.
(printed under page 468)
(94) ‹dicit de zizanii› · call in col 928
Matth. xiii, 29, 30.
Matthew 13:29–30.
(printed under page 468)
(76) ‹anchor: centuplum› · call in col 928
Idem ms., « centupla. »
The same manuscript has "a hundredfold".
(printed under page 468)
(77) ‹quod dicitur› · call in col 928
Mss., « quid est quod dicitur. » Libb. editi, « quid dicitur. »
The manuscripts have "what is it that is said"; the printed books have "what is said".
(printed under page 468)
Page
- running head: ORIGENIS 928
- marginal letters: gutter letters: A ‹num (super quem asinum›; B ‹saeculorum. Amen.› (beside the title HOMILIA XXI.); C ‹busaeus donec saeculum stat›; D ‹est ad liquidum purgari›
- old-edition numerals: 447 after ‹inferiorem.› (before the closing »)
- misprint as printed: ‹de zizanii› (for de zizaniis, as printed lower in the column); set as printed, translated as intended
vel dubia vel occulta peccata sunt. Neque enim dicimus de iis qui manifeste et evidenter criminosi sunt, ut non de Ecclesia expellantur. Audi ergo Scripturam dicentem, quia non potuerunt filii Juda disperdere Jebusaeos, sed habitaverunt cum ipsis in Jerusalem usque in hodiernum diem. Unde deprecor vos qui fideles estis, ut ita vitam vestram et conversationem servetis, ne in aliquo vel ipsi scandalum patiamini, vel aliis scandalum faciatis: sed sit vobis summi studii, summaeque cautelae ne quis in hanc sanctam congregationem vestram pollutus introeat, ne quis Jebusaeus habitet vobiscum. Vides ergo quia dicit Scriptura, quod non potuerunt ejicere filii Juda Jebusaeos de Jerusalem. Jebusaeus autem interpretatur conculcatio. Ergo quia non possumus ejicere istos qui nos conculcant: eos saltem ejiciamus quos possumus, quorum peccata manifesta sunt. Ubi enim peccatum non est evidens, ejicere de Ecclesia neminem possumus, ne forte eradicantes zizania, eradicemus simul cum ipsis etiam triticum.
the sins are either doubtful or hidden. For we do not say of those who are manifestly and evidently criminal that they are not to be expelled from the Church. Hear, then, the Scripture saying that the sons of Judah could not destroy the Jebusites, but they dwelt with them in Jerusalem until this very day. Therefore I beseech you who are faithful so to keep your life and conduct that you neither suffer scandal yourselves in anything nor give scandal to others; but let it be your utmost zeal and your utmost caution that no one polluted enter this holy congregation of yours, that no Jebusite dwell with you. You see, then, that Scripture says that the sons of Judah could not cast the Jebusites out of Jerusalem. Now "Jebusite" is interpreted "trampling". Therefore, since we cannot cast out those who trample on us, let us at least cast out those whom we can, those whose sins are manifest. For where the sin is not evident, we can cast no one out of the Church, lest perhaps in rooting up the tares we root up the wheat as well together with them.
2. Movet me tamen quod dixit, quia non potuerunt ejicere Jebusaeos, id est eos qui interpretantur conculcatio. Et ideo videamus qui sunt in Ecclesia conculcantes. Illi sine dubio de quibus dicit Dominus in Evangeliis: « Nolite mittere sanctum canibus, neque margaritas vestras ante porcos, ne forte conculcent eas pedibus suis, et conversi elidant vos. » Iste est ergo Jebusaeus, conculcatio, qui indigni audiunt verbum Dei, et cum audierint neque ut infideles discedunt, neque permanent ut fideles, sed percepta mysteriorum notitia, fidei nostrae secretioribus scrutatis, conversi postmodum inpugnant nos, et contradictionibus suis corda nostra dirumpunt, conculcantes verbi Dominici margaritas, et ornamenta fidei maculantes. De istis ergo dicitur, quia non potuerunt filii Judae ejicere Jebusaeum de Jerusalem usque in hodiernum diem. Simile autem aliquid scriptum est et de Ephrem; ait enim Scriptura: « Et non disperdidit Ephrem Chananaeum qui habitabat in Gazer, et habitavit Chananaeus in Ephrem usque in hodiernum diem. » Ephrem autem interpretatur fructificatio. Qui ergo fructificat et crescit in fide, non potest exterminare Chananaeum semen pessimum, semen maledictum, semen semper mobile, semen incertum. Hoc enim interpretatur Chananaeus. Et certum est, quia cum eo qui fructificat et crescit, semper habitat Chananaeus. Nunquam enim tentationum motus cessant ab eo. Sed tu si vere fructificas in Deo, et vides talem aliquem inquietum, turbidum, mobilem, scito quia Chananaeus est. Si non potes eum ejicere de Ecclesia, quia non
2. Yet what he said moves me, that they could not cast out the Jebusites, that is, those who are interpreted "trampling". And so let us see who in the Church are the ones who trample. Without doubt those of whom the Lord says in the Gospels: "Do not give what is holy to dogs, nor cast your pearls before swine, lest perhaps they trample them with their feet, and turn and tear you" (Matt. 7:6). This, then, is the Jebusite, the trampling: those who hear the word of God unworthily, and when they have heard it neither depart as unbelievers nor remain as believers, but, having gained knowledge of the mysteries and searched out the more secret things of our faith, afterwards turn and assail us, and with their contradictions rend our hearts, trampling the pearls of the Lord's word and defiling the ornaments of the faith. Of these, then, it is said that the sons of Judah could not cast the Jebusite out of Jerusalem until this very day. Now something similar is written also of Ephraim; for Scripture says: "And Ephraim did not destroy the Canaanite who dwelt in Gezer, and the Canaanite dwelt in Ephraim until this very day" (Josh. 16:10). Now "Ephraim" is interpreted "fruitfulness". He, then, who bears fruit and grows in faith cannot exterminate the Canaanite, the worst seed, the accursed seed, the ever-moving seed, the unstable seed. For this is what "Canaanite" is interpreted. And it is certain that with him who bears fruit and grows the Canaanite always dwells. For the stirrings of temptations never cease from him. But you, if you truly bear fruit in God and see someone of this kind, restless, turbulent, unstable, know that he is a Canaanite. If you cannot cast him out of the Church, because [the sons of Ephraim] could not
Editors' notes and page, col. 929
Footnotes
NOTE: Homily XXI ends and Homily XXII begins in col 930; both are in this unit. (printed under page 469)
(95) ‹Dominus in Evangeliis› · call in col 929
Matth. vii, 6.
Matthew 7:6.
(printed under page 469)
(96) ‹ait enim Scriptura› · call in col 929
Jos. xvi, 10.
Joshua 16:10.
(printed under page 469)
(97) ‹call not visible in image› · call in col 929 or 930 (not visible)
II Thess. iii, 6.
2 Thessalonians 3:6.
(printed under page 469)
(98) ‹call not visible in image› · call in col 929 or 930 (not visible)
Prov. xxii, 20.
Proverbs 22:20.
(printed under page 469)
(99) ‹call not visible in image› · call in col 929 or 930 (not visible)
I Cor. xiv.
1 Corinthians 14.
(printed under page 469)
(78) ‹call not visible in image› · call in col 929 (not visible)
Jebusaeus autem interpretatur conculcatio. בוס « spernere, conculcare. »
"Jebusite is interpreted 'trampling'." From bûs, "to spurn, to trample."
(printed under page 469)
(79) ‹interpretatur fructificatio› · call in col 929
Ephrem autem interpretatur fructificatio. A פרה « fructificavit. »
"Ephraim is interpreted 'fruit-bearing'." From pārāh, "he bore fruit."
(printed under page 469)
(80) ‹interpretatur Chananaeus› · call in col 929
Hoc enim interpretatur Chananaeus. Nempe « mobile » aut « incertum, » a נוע « moveri, instabile esse. »
"For this is what 'Canaanite' is interpreted." That is, "moving" or "uncertain," from nûaʿ, "to be moved, to be unstable."
(printed under page 469)
(81) ‹call not visible in image› · call in col 929 or 930 (not visible)
Omnes. Codex Sangerm. « caeteri. »
"All." The Saint-Germain manuscript has "the rest".
(printed under page 469)
Page
- running head: 929 IN LIBRUM JESU NAVE H[OMILIA XXI.] (right part of the head cut off in the image)
- marginal letters: A ‹bus vel dubia› (gutter); B ‹possumus ejicere istos›; C ‹qui indigni audiunt›; D ‹potest exterminare Chananaeum›
- old-edition numerals: (none)
potuerunt filii Ephrem disperdere Chananaeos, illud observa quod Apostolus commendat dicens: « Subtrahite vos ab omni fratre inquiete ambulante. » Sed quoniam Salomon suadet haec quae legimus describi in corde tripliciter, etiam praeter illa quae diximus, quod cordi meo occurrit, ad aures vestras proferam: et vos facite quod scriptum est, ut uno dicente omnes examinent. Me ergo dicente quod sentio, vos discernite et examinate si quid rectum est aut minus rectum. De Jerusalem frequenter diximus quod visio pacis interpretatur. Si ergo in corde nostro Jerusalem aedificata, hoc est, si visio pacis in corde nostro fundata est, et Christum semper qui est pax nostra, intuemur et servamus in corde: siquidem ita fixi et stabiles in hac visione pacis, ut nunquam prorsus ulla cogitatio mala, vel alicujus peccati consilium ascendat in cor nostrum; si hoc ita fieri possit, poterimus dicere, quia in Jerusalem sumus, et nullus alius habitat nobiscum, nisi soli qui sancti sunt. Nunc vero cum etiam ad grandem profectum veniamus, et summis nosmetipsos studiis excolamus, tamen non puto cuiquam tantum in corde puritatis evenire, ut nunquam adversae cogitationis contagione maculetur: certum est etiam Jebusaeos habitare cum filiis Juda in Jerusalem. Non tamen ideo haec diximus, quod negligamus quantum fieri potest ejicere eos, sed satis agendum nobis est, et tentandum quotidie eos ejicere de Jerusalem: sed, sicut scriptum est, non possumus simul omnes ejicere. Hoc idem autem etiam in iis qui fructificant sentiendum est, qui Ephrem filii nominantur, qui et ipsi Chananaeos, id est vagas et lubricas cogitationes semper debent ejicere de animabus suis. Potens est autem Deus, qui et Jebusaeos et Chananaeos subjiciat nobis, sicut scriptum est: « Subjecit autem Chananaeos filiis Ephrem. » Ipsum ergo Dominum deprecemur, ut ejiciens a nobis malas cogitationes, bonas inferat, dignas Jerusalem civitate coelesti, in quibus nihil pollutum inveniatur et sordidum, quod nos in die judicii ex conscientiae cogitationibus arguat, sed inveniatur in nobis puritas cordis in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
destroy the Canaanites, observe what the Apostle enjoins, saying: "Withdraw yourselves from every brother who walks disorderly" (2 Thess. 3:6). But since Solomon urges that the things we read be written in the heart threefold (Prov. 22:20), I will bring to your ears, beyond what we have said, what also occurs to my heart; and do you do what is written, that when one speaks all should judge (1 Cor. 14:29). So while I say what I think, do you discern and judge whether anything is right or less than right. We have often said of Jerusalem that it is interpreted "vision of peace". If, then, Jerusalem is built in our heart, that is, if the vision of peace is founded in our heart, and we always behold Christ, Who is our peace, and keep Him in our heart; if indeed we are so fixed and steadfast in this vision of peace that no evil thought at all, nor the counsel of any sin, ever rises up into our heart; if this could so come about, we shall be able to say that we are in Jerusalem, and no one else dwells with us but only those who are holy. But as it is, even when we come to great progress and cultivate ourselves with the utmost zeal, still I do not think so much purity of heart befalls anyone that it is never stained by the contagion of a hostile thought: it is certain that the Jebusites also dwell with the sons of Judah in Jerusalem. Yet we have not said this so that we may neglect to cast them out as far as can be done; rather, we must do our utmost and try every day to cast them out of Jerusalem; but, as it is written, we cannot cast them all out at once. And the same is to be understood also of those who bear fruit, who are called the sons of Ephraim, who themselves too must always cast out of their souls the Canaanites, that is, wandering and slippery thoughts. But God is mighty, Who can subject both the Jebusites and the Canaanites to us, as it is written: "But he subjected the Canaanites to the sons of Ephraim" (Josh. 17:13). Let us therefore beseech the Lord Himself that, casting out evil thoughts from us, He may bring in good ones, worthy of Jerusalem, the heavenly city, in which nothing polluted and filthy may be found that might convict us on the day of judgement out of the thoughts of our conscience, but that purity of heart may be found in us in Christ Jesus our Lord, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XXII. De tribu Ephrem et Chananaeis.
HOMILY XXII. On the tribe of Ephraim and the Canaanites.
1. Chananaei tertio dicti sunt in filiis esse Ephrem: sed observemus qui sit in singulis ordo dictorum, id est, quid continet primus sermo qui dicit Chananaeos esse cum filiis Ephrem, et quid secundus et tertius. Si enim diligentius observemus quomodo tertio dicantur esse Chananaei cum filiis Ephrem, et, Domino praestante, poterimus investigare ordinem
1. The Canaanites are said three times to be among the sons of Ephraim; but let us observe what the order of the sayings is in each case, that is, what the first statement, which says that the Canaanites are with the sons of Ephraim, contains, and what the second and the third. For if we observe more carefully how the Canaanites are said three times to be with the sons of Ephraim, we shall, the Lord granting it, be able also to search out the order
Editors' notes and page, col. 930
Footnotes
(1) ‹sicut scriptum est› · call in col 930
Jos. xvii, 13.
Joshua 17:13.
(printed under page 469)
(82) ‹bonas inferat› · call in col 930
Idem ms. « instituat. »
The same manuscript has "establish" (instituat) for "bring in" (inferat).
(printed under page 469)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA XXII. 930 (left part of the head cut off in the image)
- marginal letters: A ‹potuerunt filii Ephrem›; B ‹pacis, ut nunquam prorsus›; C ‹possumus simul omnes›; D ‹HOMILIA XXII.›
- old-edition numerals: 443 after ‹ambulante›
dictionum, quid in primo, quid in secundo, quid in tertio factum refertur: puto quod non erimus increduli, quia vere haec non ut sola nobis rerum gestarum narratio traderetur, scripta sunt, sed sacramentis divinis Deoque dignis repleta. Primo ergo dictum est, « quia non perdidit Ephrem Chananaeum qui habitat in Gazer, sed habitat Chananaeus in Ephrem usque in hodiernum diem, et factus est sub tributo servus usquequo ascendit Pharao rex Aegypti et accepit civitatem, et incendit eam igni, et Chananaeos, et Pherezaeos, et qui habitabant in Gazer trucidavit, et dedit eam Pharao in dotem filiae suae. » Secundo: « Et factum est, inquit, quoniam invaluerunt filii Israel, et fecerunt Chananaeos subjectos, exterminatione autem non exterminaverunt eos. » Tertio, quando contradixerunt viri de tribu Ephrem Jesu, volentes secundum numerositatem suam, quia plures erant et validi, majorem accipere etiam haereditatis sortem; et jubentur ascendere in saltum, et sibi ipsis ampliorem locum capere; et ut possint latiora spatia occupare, jubentur exterminare Chananaeum.
of the sayings, what is related to have been done in the first, what in the second, what in the third: I think we shall not be unbelieving that these things were truly written not so that a mere narrative of events might be handed down to us, but that they are filled with divine mysteries, worthy of God. First, then, it is said "that Ephraim did not destroy the Canaanite who dwells in Gezer, but the Canaanite dwells in Ephraim until this very day, and became a slave under tribute, until Pharaoh king of Egypt went up and took the city, and burned it with fire, and slaughtered the Canaanites and the Perizzites and those who dwelt in Gezer, and Pharaoh gave it as a dowry to his daughter" (Josh. 16:10). Second: "And it came to pass," he says, "when the sons of Israel grew strong, that they made the Canaanites subject, but they did not utterly destroy them" (Josh. 17:13). Third, when the men of the tribe of Ephraim spoke against Jesus, wishing, in keeping with their great number, since they were many and strong, to receive also a larger lot of inheritance; and they are bidden to go up into the forest and take a broader place for themselves; and, so that they may occupy wider spaces, they are bidden to exterminate the Canaanite (Josh. 17:14–18).
2. Videamus ergo nunc quid sibi velit haec de Chananaeis tripartita narratio. Primo Chananaeus nobiscum est quidem, et sub tributo est, non est tamen obediens nobis, neque servus. Secundo etiam servus efficitur et obediens. Chananaeum hic carnem nostram accipiamus, vel ea quae carnis sunt. Haec primo nobiscum est, hoc est animae juncta est, sed non obediens, nisi tantum quod tributa dependet: id est ministerium quidem agendi aliquid exhibet, vel movendi; concupiscit tamen adversus spiritum et non est obediens animae, sed suis desideriis cedit. Si vero jam aliquantum profecerimus, efficitur nobis caro servus, et obediens ac parens animae voluntati. Et iste est secundus animae profectus, cum sibi carnem et servire fecerit et obedire. Tertium vero est, quod perfectum est. Si enim jam veniamus ad perfectum, etiam exterminandus nobis dicitur Chananaeus, et morti tradendus. Quomodo autem hoc in nostra carne completur, audi apostolum Paulum dicentem: « Mortificate membra vestra quae sunt super terram, fornicationem, immunditiam, » et caetera quae sequuntur. Et iterum dicit: « Qui autem sunt Christi, carnem suam crucifixerunt cum vitiis et concupiscentiis. » Sic ergo tertio, hoc est cum ad perfectionem venimus, et membra nostra mortificamus, ac mortem Christi in corpore nostro circumferimus,
2. Let us see, then, now what this threefold narrative about the Canaanites means. First, the Canaanite is indeed with us, and is under tribute, yet he is not obedient to us, nor a slave. Second, he is even made a slave and obedient. Let us take the Canaanite here as our flesh, or the things that are of the flesh. This at first is with us, that is, it is joined to the soul, but it is not obedient, except only in that it pays tribute: that is, it does indeed render the service of doing something or of moving; yet it lusts against the spirit and is not obedient to the soul, but gives way to its own desires. But if we have now made some progress, the flesh becomes our slave, obedient and submissive to the will of the soul. And this is the second progress of the soul, when it has made the flesh both serve it and obey. But the third is that which is perfect. For if we now come to the perfect, the Canaanite is said to be one we must even exterminate and hand over to death. And how this is fulfilled in our flesh, hear the apostle Paul saying: "Put to death your members which are upon the earth, fornication, uncleanness" (Col. 3:5), and the rest that follows. And again he says: "But those who are Christ's have crucified their flesh with its vices and lusts" (Gal. 5:24). So, then, the third time, that is, when we come to perfection, and put our members to death, and carry about the death of Christ in our body
Editors' notes and page, col. 931
Footnotes
(2) ‹call not visible in image› · call in col 931 or 932 (not visible)
Jos. xvi, 10.
Joshua 16:10.
(printed under page 470)
(3) ‹call not visible in image› · call in col 931 or 932 (not visible)
Jos. xvii, 13.
Joshua 17:13.
(printed under page 470)
(4) ‹call not visible in image› · call in col 931 or 932 (not visible)
Ibid., 18.
The same, verse 18.
(printed under page 470)
(5) ‹Paulum dicentem› · call in col 931
Coloss. iii, 5.
Colossians 3:5.
(printed under page 470)
(6) ‹Et iterum dicit› · call in col 931
Gal. v, 24.
Galatians 5:24.
(printed under page 470)
(7) ‹call not visible in image› · call in col 931 or 932 (not visible)
Rom. vii, 23.
Romans 7:23.
(printed under page 470)
(8) ‹call not visible in image› · call in col 931 or 932 (not visible)
Jos. xvii, 14.
Joshua 17:14.
(printed under page 470)
(83) ‹call not visible in image› · call in col 931 or above (not visible)
Libb. editi, « habitat in Gazer, sed habitat. » Ms. Sangerm. utrobique, « habitabat. »
The printed books have "dwells in Gezer, but dwells." The Saint-Germain manuscript has "dwelt" in both places.
(printed under page 470)
(84) ‹quid sibi velit› · call in col 931
Idem ms. « videtur. »
The same manuscript has "seems" (videtur) for "means" (velit).
(printed under page 470)
(85) ‹call not visible in image› · call in col 931 or above (not visible)
Gazer autem interpretatur constructio. A גזר seu גזרה « segmentum, excisio, septum, tabulatum, separatum ; » unde Gazer quodammodo dici possit « constructio. »
"Gezer is interpreted 'construction'." From gāzar or gizrāh, "a cut piece, a cutting off, an enclosure, a floor of boards, a thing set apart"; whence Gezer might in some way be called "construction."
(printed under page 470)
Page
- running head: 931 ORIGENIS (rest of the head cut off in the image)
- marginal letters: A ‹nem dictionum› (gutter); B ‹naverunt eos. Tertio›; C ‹buta dependet›; D ‹quuntur. Et iterum›
- old-edition numerals: (none)
exterminari a nobis dicitur Chananaeus.
the Canaanite is said to be exterminated by us.
3. Sed et illud non otiose praetereundum est, quod dicitur Pharao venisse et accepisse civitatem Gazer, in qua Chananaeus habitabat cum Ephrem, et dedisse eam in dotem filiae suae. Gazer autem interpretatur constructio. Si ergo corpus et anima in una atque eadem constructione habitent, id est conjunctae sibi invicem et sociae, ita ut corpus carnaliter vivat, et non festinet anima velocius sibi obedientem et subditam facere carnem, verendum est ne veniat Pharao ex Aegypto, et captivam ducat infelicem animam, ita ut in dotem eam tradat filiae suae. Si enim consideres illud quod dixit Apostolus, exsurgere aliam legem in membris nostris, et captivos nos ducere in lege peccati, invenies quomodo ille Pharao, qui est auctor et rex peccati, filiae suae, quae est lex peccati, animam quae carnaliter vixerit, in dotem conscribit.
3. But this too is not to be passed over idly, that Pharaoh is said to have come and taken the city of Gezer, in which the Canaanite dwelt with Ephraim, and to have given it as a dowry to his daughter. Now "Gezer" is interpreted "building". If, then, body and soul dwell in one and the same building, that is, joined to each other and partners, so that the body lives carnally and the soul does not hasten all the more quickly to make the flesh obedient and subject to itself, it is to be feared lest Pharaoh come out of Egypt and lead the unhappy soul captive, so as to hand it over as a dowry to his daughter. For if you consider what the Apostle said, that another law rises up in our members and leads us captive in the law of sin (Rom. 7:23), you will find how that Pharaoh, who is the author and king of sin, assigns as a dowry to his daughter, who is the law of sin, the soul that has lived carnally.
4. Post haec etiam hoc videndum est, quod filii Joseph quaestionem movent de haereditate, majorem sortem requirunt, dicentes ad Jesum: « Quare nobis dedisti haereditatis sortem unam, et pedaturam unam? Ego autem populus multus sum, et Dominus benedixit me. » Si ergo et nos populus simus multus, et benedicat nos Dominus, audiemus ab Jesu: « Populus multus es, ascende in saltum, et munda tibi ipsi, et para locum in terra. Expurga Pherezaeos et Raphaim. » Necesse est ergo nos ejicere Pherezaeos. Invenimus autem Pherezaeos interpretari fructificationem. Sed, sicut saepe jam diximus de aliis nominibus, in hoc duplex est interpretatio. Est etenim fructificatio bona et fructificatio mala, sicut in Evangeliis designatur, quia « arbor bona bonos fructus facit, et arbor mala malos fructus facit. » Oportet ergo nos expellere omne quidquid non bene fructificat, et abscindere fructum pecccati, et expurgare fructus injustitiae. Sed et Raphaim, inquit, expelle, vel potius expurga de te. Raphaim invenimus interpretatum resoluta mater. Est in anima nostra virtus quaedam, quae parit sensus, et velut mater est eorum sensuum vel intellectuum, qui procedunt e nobis, secundum quod dicitur in sacramento de anima quasi de muliere: « Salva autem erit per filiorum generationem, si permanserit in fide et veritate. » Istae ergo matres, hoc est ista virtus animae, illis in quibus fortis est et valida ac robusta, generat sensus validos et potentes, et qui superari
4. After this we must also see that the sons of Joseph raise a question about the inheritance and ask for a larger lot, saying to Jesus: "Why have you given us one lot of inheritance and one measure of land? But I am a great people, and the Lord has blessed me" (Josh. 17:14). If, then, we too are a great people and the Lord blesses us, we shall hear from Jesus: "You are a great people; go up into the forest, and clear [it] for yourself, and prepare a place in the land. Clear out the Perizzites and the Rephaim" (Josh. 17:15). It is necessary, then, for us to cast out the Perizzites. Now we find that "Perizzites" is interpreted "fruit-bearing". But, as we have often said already of other names, the interpretation in this case is twofold. For there is a good fruit-bearing and a bad fruit-bearing, as is indicated in the Gospels, that "a good tree bears good fruit, and a bad tree bears bad fruit" (Matt. 7:17). We must therefore drive out everything whatever that does not bear fruit well, and cut off the fruit of sin, and clear away the fruits of injustice. But the Rephaim too, he says, drive out, or rather clear out from yourself. We find "Rephaim" interpreted as "mother undone". There is in our soul a certain power which gives birth to thoughts, and is as it were the mother of those thoughts or understandings which proceed from us, according to what is said in a mystery of the soul as of a woman: "But she will be saved through the bearing of children, if she continues in faith and truth" (1 Tim. 2:15). These mothers, then, that is, this power of the soul, in those in whom it is strong and vigorous and robust, begets thoughts that are vigorous and powerful, and that cannot be overcome
Editors' notes and page, col. 932
Footnotes
(7) ‹quod dixit Apostolus› · call in col 932
Rom. vii, 23.
Romans 7:23.
(printed under page 470)
(8) ‹dicentes ad Jesum› · call in col 932
Jos. xvii, 14.
Joshua 17:14.
(printed under page 470)
(9) ‹audiemus ab Jesu› · call in col 932
ibid., 15.
The same, verse 15.
(printed under page 470)
(10) ‹in Evangeliis designatur› · call in col 932
Matth. vii, 17.
Matthew 7:17.
(printed under page 470)
(11) ‹quasi de muliere› · call in col 932
I Tim. ii, 15.
1 Timothy 2:15.
(printed under page 470)
(85) ‹interpretatur constructio› · call in col 932
Gazer autem interpretatur constructio. A גזר seu גזרה « segmentum, excisio, septum, tabulatum, separatum; » unde Gazer quodammodo dici possit « constructio. »
"Now Gezer is interpreted 'building'." From gāzar or gizrāh, "a segment, a cutting off, an enclosure, a boarded floor, a thing set apart"; whence Gezer might in some way be called "a building."
(printed under page 470)
(86) ‹haereditatis sortem› · call in col 932
Codex Sangerm. « in haereditatem sortem. »
The Saint-Germain manuscript has "a lot for an inheritance."
(printed under page 470)
(87) ‹interpretari fructificationem› · call in col 932
Invenimus autem Pherezaeos interpretari fructificationem. A פרה « fructificavit. »
"We find that 'Perizzites' is interpreted 'fruit-bearing'." From pārāh, "he bore fruit."
(printed under page 470)
(88) ‹resoluta mater› · call in col 932
Raphaim invenimus interpretatum resoluta mater. Sic alter ex Ebroicensibus, libri autem editi pro « resoluta mater, » habent : « resolutae matres. » Etymologia ducitur ex רפה « remissum, resolutum esse » et אם « mater. »
"We find Rephaim interpreted 'mother loosed'." So the second of the Évreux manuscripts; but the printed books have "mothers loosed" for "mother loosed." The etymology is drawn from rāpāh, "to be slack, loosed," and ʾēm, "mother."
(printed under page 470)
(89) ‹in sacramento› · call in col 932
In sacramento. Deest in libb. antea editis, sed exstat in omnibus mss.
"In a mystery." This is missing in the books printed before, but is found in all the manuscripts.
(printed under page 470)
Page
- running head: ORIGENIS 932 (left part of the head cut off in the image)
- marginal letters: A ‹ferimus, exterminari›; B ‹peccati, invenies›; C ‹rezaeos interpretari›; D ‹de anima quasi de muliere›
- old-edition numerals: 449 after ‹civitatem›
a contradicente non possint. In aliis quidem virtus ista resoluta est et remissa, quod indicatur ex sensibus cum languidi quidam proferuntur et inepti, et nihil in se fortitudinis continentes. Hoc ergo significatur sub nomine Raphaim ut hujuscemodi de nobis matres remissas, quae sensus ineruditos et inutiles pariunt, expurgemus. Et bene servavit spiritalis intelligentiae proprietatem. Non enim dixit interminandos Raphaim, sed expurgandos. Non enim ipsos naturales animae motus evertere atque exterminare praecipitur, sed expurgare, id est sordes et immunditias, quae eis ex nostra negligentia advenerunt, purgare atque depellere, ut naturalis ejus vigor propriae atque ingenitae virtutis effulgeat.
by one who speaks against them. In others, indeed, this power is undone and slackened, which is shown by the thoughts when some are brought forth languid and inept, and containing no strength in themselves. This, then, is signified under the name of the Rephaim: that we should clear out from ourselves mothers of this kind, slackened, which give birth to untaught and useless thoughts. And he has well kept the proper character of the spiritual understanding. For he did not say that the Rephaim are to be exterminated, but cleared out. For we are not commanded to overturn and exterminate the natural movements of the soul themselves, but to clear them out, that is, to purge away and drive off the filth and uncleanness that have come upon them from our negligence, so that its natural vigour, of its own and inborn power, may shine forth.
5. Post haec addunt adhuc filii Ephrem, et dicunt: « Non sufficit nobis mons, et equus electus, et ferrum Chananaeo est qui habitat in me. » Nunquam invenies qui equum habeat Israelitam, sed Chananaeus habet illum equum, qui falsus est ad salutem. Habet et ferrum bellicum Chananaeus. Sed quid respondit illis Jesus? « Si populus multus es tu, et virtutem habens, non erit tibi sors una, quia saltus est tibi, et emundabis eum. » Vides quid ad nos per spiritalem intelligentiam dicitur, ut emundemus silvam quae in nobis est, et excidentes inutiles et infructuosas ex nobismetipsis arbores, faciamus ibi novalia quae semper innovemus, et ex quibus fructum capiamus tricesimum et sexagesimum et centesimum? Annon eadem nobis Evangelii sermo denuntiat, dicens: « Ecce jam securis posita est ad radicem arboris? Omnis ergo arbor quae non affert fructum, excidetur, et in ignem mittetur. » Haec prioribus nostris Nave filius praecepit Jesus de infructuosis arboribus excidendis, haec nobis Dominus Jesus in Evangeliis mandata describit: et quomodo non verum est quod umbra praecessit et veritas secuta est?
5. After this the sons of Ephraim add something more, and say: "The mountain is not enough for us, and the chosen horse and iron belong to the Canaanite who dwells in me" (Josh. 17:16). You will never find an Israelite who has a horse; but the Canaanite has that horse which is a vain thing for safety. The Canaanite has also the iron of war. But what did Jesus answer them? "If you are a great people and have strength, you shall not have one lot, for the forest is yours, and you shall clear it" (Josh. 17:17–18). Do you see what is said to us through the spiritual understanding: that we should clear the woodland that is in us, and, cutting down out of ourselves the useless and fruitless trees, make there new-broken fields which we may ever renew, and from which we may take fruit thirtyfold and sixtyfold and a hundredfold? Does not the word of the Gospel proclaim the same things to us, saying: "Behold, the axe is already laid to the root of the tree. Every tree, therefore, that does not bear fruit will be cut down and thrown into the fire" (Matt. 3:10)? These things Jesus the son of Nun commanded our forebears about cutting down the fruitless trees; these commandments the Lord Jesus sets down for us in the Gospels: and how is it not true that the shadow went before and the truth followed?
6. Quid autem est quod addidit Jesus: « Si emundaveris, inquit, silvam, erit tibi cum exterminaveris Chananaeum? » Diximus jam superius quomodo nobiscum positus Chananaeus, primo tantum tributa dependet, secundo obediens efficitur et subjectus, tertio vero in membrorum nostrorum mortificatione etiam exterminari dicitur. Quae si recte intelligimus, et donavit nobis Dominus per gratiam suam ita haec intelligere, sit aliquid operae pretii haec de secretis et absconditis in publicum produxisse, et venisse ad agnitionem nostram, quae servabantur obtecta; et conemur secundum haec quae diximus, Chananaeum qui nobiscum
6. But what is it that Jesus added: "If you clear the woodland," he says, "it will be yours when you have exterminated the Canaanite" (Josh. 17:18)? We have already said above how the Canaanite set with us at first only pays tribute, second is made obedient and subject, but third, in the putting to death of our members, is said even to be exterminated. If we understand these things rightly, and the Lord has granted us by His grace so to understand them, let it be something worth the effort to have brought these things out of secret and hidden places into the open, and that the things which were kept covered have come to our knowledge; and let us strive, according to what we have said, the Canaanite who is with us
Editors' notes and page, col. 933
Footnotes
NOTE: Homily XXII ends and Homily XXIII begins in col 934; both are in this unit. (printed under page 471)
(12) ‹call not visible in image› · call in col 933 (not visible)
Jos. xvii, 16.
Joshua 17:16.
(printed under page 471)
(13) ‹et emundabis eum› · call in col 933
ibid. 17, 18.
The same, verses 17–18.
(printed under page 471)
(14) ‹sermo denuntiat, dicens› · call in col 933
Matth. iii, 10.
Matthew 3:10.
(printed under page 471)
(15) ‹Si emundaveris, inquit› · call in col 933
Jos. xvii, 28.
Joshua 17:28 [so the scan appears to read; the verse quoted is 17:18].
(printed under page 471)
(16) ‹call not visible in image› · call in col 933 or 934 (not visible)
Dan. xiii, 56.
Daniel 13:56.
(printed under page 471)
(17) ‹call not visible in image› · call in col 933 or 934 (not visible)
Gen. ix, 25.
Genesis 9:25.
(printed under page 471)
(90) ‹call not visible in image› · call in col 933 or above (not visible)
Omnes mss. « naturales. » Libb. editi : « naturalis. »
All the manuscripts have "natural" (plural); the printed books have "natural" (singular).
(printed under page 471)
(91) ‹call not visible in image› · call in col 933 or above (not visible)
Codex Sangerm. cum uno Ebroic. « in me. » Libb. editi, « in meridie. »
The Saint-Germain manuscript, with one Évreux manuscript, has "in me"; the printed books have "at noon".
(printed under page 471)
(92) ‹call not visible in image› · call in col 933 or above (not visible)
Mss. « ne si forte. » Libb. editi : « ne forte. »
The manuscripts have "lest if perhaps"; the printed books have "lest perhaps".
(printed under page 471)
Page
- running head: 933 IN LIBRUM JESU NAVE HO[MILIA XXII.] (right part of the head cut off in the image)
- marginal letters: A ‹a contradicente non possint›; B ‹5. Post haec addunt›; C ‹Evangelii sermo denuntiat›; D ‹Quae si recte intelligimus›
- old-edition numerals: (none)
est, citius subjicere nobis, et obedientem facere, post haec etiam exterminare; quia, si dimittimus eum et negligimus, veniet Pharao ex Aegypto, et incipiet locum nostrum in dotem dare filiae suae, et captivos nos tradere legi peccati. Sed absit hoc ab Israelitica nobilitate, ut serviat filiae Pharaonis Israelita, quem jam Deus eduxit de terra Aegypti, iterum serviat illi, qui in mari Rubro submersus est, Pharaoni! Observemus ergo sicut et hic dicit Jesus, ut praevaleamus nos contra Chananaeos: ne si forte illi invaluerint super nos et obtinuerint nos, de Israeliticis Chananaeos nos faciant, sicut et ille effectus est, quem superaverat carnis illecebra, cui dicitur a propheta: « Semen Chanaan, et non Juda, species seduxit te. » Non eveniat ergo nobis audire semen Chanaan, quia « maledictus Chanaan puer servus erit fratribus suis. » Nobis autem praestet Dominus, ut filii simus Abraham, et Isaac, et Jacob, secundum promissionem haeredes, et ob hoc ex lapidibus suscitati, ut simus filii Abraham a Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
to subject him to ourselves the more quickly and make him obedient, and after this even to exterminate him; for if we let him be and neglect him, Pharaoh will come out of Egypt and will begin to give our place as a dowry to his daughter, and to hand us over captive to the law of sin. But far be this from the Israelite nobility, that an Israelite should serve the daughter of Pharaoh; that one whom God has already led out of the land of Egypt should serve again that Pharaoh who was drowned in the Red Sea! Let us therefore take heed, as Jesus says here too, that we prevail against the Canaanites; lest perhaps they grow strong over us and get hold of us and make us Canaanites instead of Israelites, as he too was made whom the allurement of the flesh had overcome, to whom it is said by the prophet: "Seed of Canaan, and not of Judah, beauty has led you astray" (Dan. 13:56). Let it not befall us, then, to hear "seed of Canaan", since "cursed be Canaan; a servant, a slave shall he be to his brothers" (Gen. 9:25). But may the Lord grant us to be sons of Abraham and Isaac and Jacob, heirs according to the promise, and for this raised up from stones, that we may be sons of Abraham through Christ Jesus our Lord, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XXIII. De ratione sortium ubi septem tribus capiant haereditatem.
HOMILY XXIII. On the meaning of the lots, where seven tribes are to receive their inheritance.
1. In consuetudine hominum cum aliquid sorte dividitur, fortuitu videtur sors illa ad illum, vel alia ad alium cadere: in Scriptura autem sancta non ita est. Aliquoties quaerebam apud memetipsum, si de re tanta ac tali patres sancti sortibus judicium commisissent, quod si esset hoc apud sanctos ita gestum, jam de aliis hominibus vel gentilibus nihil mirum videretur, si nihil haberetur eximium in iis, quae a sanctis sorte dicuntur divisa. Sed videamus si forte in Scripturis invenimus aliquid positum, quod nobis quid virtutis contineatur in sortibus manifestet. Incipiamus ergo a Levitico, ubi scriptum est: « Et accipient, inquit, duas sortes. Sors una Domino, et sors una apopompaeo, » hoc est, transmissori. « Et super quemcunque venerit sors apopompaei accipiet hircum illum, et adducet illum in eremum vivum, et dimittet illum ibi in dimissione sua. » Alium vero hircum immolabunt Domino, et reliqua, quae ibi sunt. Quae utique sciunt qui legunt. Et iterum ubi Moyses sorte divisit tribui Ruben, et tribui Gad, et dimidiae tribui Manasse, quae poposcerant trans Jordanem accipere terram illam, quam acceperunt filii Israel. Dedit autem etiam Jesus secundum praeceptum Dei Caleb filio Jeffone tribus
1. In the custom of men, when something is divided by lot, that lot seems to fall by chance to this man, or another to another; but in Holy Scripture it is not so. Several times I asked myself whether the holy fathers had committed the judgement of so great and such a matter to lots; for if this were done so among the saints, then nothing would seem strange about other men or Gentiles if nothing outstanding were held to be in the things which are said to have been divided by lot by the saints. But let us see whether perhaps we find something set down in the Scriptures that may show us what power is contained in lots. Let us begin, then, from Leviticus, where it is written: "And they shall take," it says, "two lots: one lot for the Lord, and one lot for the apopompaeus," that is, the one who sends away. "And on whichever goat the lot of the apopompaeus falls, he shall take that goat and lead it alive into the desert, and let it go there in its sending away" (Lev. 16:8, 10). But the other goat they shall sacrifice to the Lord, and the rest that is there; which those who read certainly know. And again, where Moses divided by lot to the tribe of Reuben and the tribe of Gad and the half-tribe of Manasseh, who had asked to receive beyond the Jordan that land which the sons of Israel received. And Jesus too, according to the command of God, gave to Caleb the son of Jephunneh [a portion] of the tribe
Editors' notes and page, col. 934
Footnotes
(16) ‹dicitur a propheta› · call in col 934
Dan. xiii, 56.
Daniel 13:56.
(printed under page 471)
(17) ‹fratribus suis› · call in col 934
Gen. ix, 25.
Genesis 9:25.
(printed under page 471)
(18) ‹ubi scriptum est› · call in col 934
Levit. xvi, 8, 10.
Leviticus 16:8, 10.
(printed under page 471)
(92) ‹ne si forte› · call in col 934
Mss. « ne si forte. » Libb. editi : « ne forte. »
The manuscripts have "lest if perhaps"; the printed books have "lest perhaps".
(printed under page 471)
(93) ‹alia ad alium› · call in col 934
Vel alia ad alium. Haec desunt in libris editis, sed exstant in duobus Ebroicensibus.
"Or another to another." These words are missing in the printed books, but are found in the two Évreux manuscripts.
(printed under page 471)
(94) ‹ac tali› · call in col 934
Omnes mss. « si de re tanta ac tali. » Libb. editi : « si de tantis ac talibus. »
All the manuscripts have "if on a matter so great and of such a kind"; the printed books have "if on things so great and of such a kind".
(printed under page 471)
(95) ‹vel gentilibus› · call in col 934
Codex Sangerm. « vel gentilibus. » Libb. editi : « vel gentibus. »
The Saint-Germain manuscript has "or heathen"; the printed books have "or nations".
(printed under page 471)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA XXIII. 934 (left part of the head cut off in the image)
- marginal letters: A ‹cum est, citius subjicere›; B ‹eveniat ergo nobis›; C ‹sancta non ita est›; D ‹Alium vero hircum›
- old-edition numerals: 450 after ‹Israelita,›
Judae sortem. Dedit autem et tribui Ephrem, et illi quae supererat, dimidiae tribui Manasse. Et post haec congregavit, inquit, ecclesiam filiorum Israel, et dixit: « Mittam sortem, et proferam in conspectu Domini sortem, si prius describentes terram, attuleritis descriptionem ejus. » Et ita post haec sortibus missis haereditas populo Dei distribuitur, et agitatur sors ista non fortuitu, sed secundum hoc, quod praedestinatum est a Deo. Denique tribus Benjamin prima ibi accepit sortem ubi erat Jerusalem, post hanc tribus Simeon secunda, post hanc Issachar, deinde Zabulon, deinde Aser, post etiam Nephthalim, inde Dan. In quibus novissime veniunt tres illae tribus, quae ex concubinis descenderant Jacob.
of Judah as his lot. And he gave also to the tribe of Ephraim, and to that which remained, the half-tribe of Manasseh. And after this, it says, he gathered the assembly of the sons of Israel, and said: "I will cast the lot, and bring forth the lot before the Lord, if you first describe the land and bring its description" (Josh. 18). And so after this, the lots being cast, the inheritance is distributed to the people of God, and this lot is shaken not by chance, but according to what was predestined by God. Thus the tribe of Benjamin received the first lot, there where Jerusalem was; after it the tribe of Simeon second; after it Issachar, then Zebulun, then Asher, after that Naphtali, then Dan. Among these the three tribes which had descended from Jacob's concubines come last.
2. Quae ergo sit ratio sortium apud memetipsum requirebam, ut ex multis testimoniis Scripturae quod latebat agnoscerem. Inveniebam sane in Scripturis etiam gentiles homines usos esse sortibus, tunc cum navigaret Jonas, et tempestas urgeret. Aiunt namque ii qui navigabant: « Mittamus sortem, et videamus cujus causa haec tanta malitia est, » quasi sors tantum valeret, ut prodere eum posset, cujus causa periculum navigantibus immineret. Et quamvis gentiles essent, et alieni a cognitione Dei, non tamen in hac opinione falluntur, sed quod verum erat, prodidit eis sors. Denique « venit, inquit, sors super Jonam. » Quaerens ergo de iis, invenio et Salomonem in Proverbiis dicentem: « Contradictiones cohibet sors, et inter potentes definit, » veluti cessare ostendens contradictiones, ubi mittitur sors. Sed cum haec in Testamento Veteri non pauca referri de sortibus invenirem, converti me etiam ad Novum Testamentum, ut viderem si forte vel ibi contemnuntur sortes. At ne ibi quidem earum usus abjicitur, et invenio quod aliquando cum deesset numero apostolorum unus apostolus, et esset necessarium in loco Judae alium subrogari, convenientes apostoli, qui utique multo sapientiores erant quam ii qui nunc episcopos vel presbyteros vel diaconos ordinant, elegerunt duos et statuerunt in medio: nec tamen de eis sibimetipsis judicium permiserunt, ut illum facerent quem ipsi voluissent, sed orantes, inquit, miserunt sortem ex illis duobus quos statuerant in conspectu Dei, id est Joseph, qui vocabatur Barnabas, qui cognominatus est Justus, et Matthiam. « Et cecidit, inquit, sors super Matthiam, et annumeratus est cum undecim apostolis. » Praecedente namque oratione, non jam casu, sed providentia, sors divinum judicium deferebat. Sed adhuc quaerebam in Novo Testamento,
2. So I was asking myself what the meaning of lots might be, in order to recognize from many testimonies of Scripture what lay hidden. I found indeed in the Scriptures that even Gentile men made use of lots, at the time when Jonah was sailing and the storm pressed hard. For those who were sailing said: "Let us cast lots and see on whose account this great evil is [upon us]" (Jonah 1:7), as though the lot had such power that it could betray the one on whose account the danger hung over the sailors. And although they were Gentiles and strangers to the knowledge of God, yet in this opinion they are not deceived, but the lot betrayed to them what was true. Thus, "the lot came," it says, "upon Jonah." Inquiring, then, about these things, I find Solomon too saying in Proverbs: "The lot restrains contradictions, and decides between the mighty" (Prov. 18:18), as though showing that contradictions cease where the lot is cast. But since I found that not a few things are related about lots in the Old Testament, I turned also to the New Testament, to see whether perhaps lots are scorned there too. Yet not even there is their use cast aside; and I find that once, when one apostle was lacking from the number of the apostles and it was necessary that another be substituted in the place of Judas, the apostles, coming together, who were surely much wiser than those who now ordain bishops or presbyters or deacons, chose two and set them in the midst; and yet they did not allow themselves the judgement concerning them, so as to make the one whom they themselves wished, but praying, it says, they cast the lot between those two whom they had set in the sight of God, that is, Joseph, who was called Barnabas, who was surnamed Justus, and Matthias. "And the lot fell," it says, "upon Matthias, and he was numbered with the eleven apostles" (Acts 1:26). For, prayer having gone before, the lot conveyed the divine judgement no longer by chance but by providence. But I was still inquiring in the New Testament
Editors' notes and page, col. 935
Footnotes
(19) ‹et dixit› · call in col 935
Jos. xviii.
Joshua 18.
(printed under page 472)
(20) ‹qui navigabant› · call in col 935
Jon. i, 9.
Jonah 1:9.
(printed under page 472)
(21) ‹in Proverbiis dicentem› · call in col 935
Prov. xviii, 18.
Proverbs 18:18.
(printed under page 472)
(22) ‹Et cecidit, inquit› · call in col 935
Act. i, 26.
Acts 1:26.
(printed under page 472)
(96) ‹Judae sortem› · call in col 935
Duo Ebroicenses : « et tribui Judae. »
The two Évreux manuscripts have "and to the tribe of Judah".
(printed under page 472)
(97) ‹prodidit› · call in col 935
Cod. Sangerm. « prodidit. » Libb. editi : « prodit. »
The Saint-Germain manuscript has "disclosed" (perfect); the printed books have "discloses" (present).
(printed under page 472)
(98) ‹ipsi voluissent› · call in col 935
Mss. « voluissent. » Libb. editi : « volebant. »
The manuscripts have "they might have wished"; the printed books have "they wished".
(printed under page 472)
(99) ‹qui vocabatur› · call in col 935
Iidem mss. « vocabatur. » Libb. editi : « vocatur. »
The same manuscripts have "was called"; the printed books have "is called".
(printed under page 472)
Page
- running head: 935 ORIGENIS (rest of the head cut off in the image)
- marginal letters: A ‹Judae sortem. Dedit autem›; B ‹2. Quae ergo sit ratio›; C ‹biis dicentem›; D ‹orantes, inquit, miserunt›
- old-edition numerals: (none)
- other: Migne's foot note prints "Jon. I, 9" for words of Jonah 1:7; kept as printed in the note, the English gives Jonah 1:7.
sicubi sors in Christo vel in Ecclesia nominatur, vel in rebus mysticis, et quae ad animam pertinere videantur. Invenio Paulum ad Ephesios scribentem dicere de Christo: « In qua, inquit, sorte vocati sumus, praedestinati secundum propositum ejus, qui omnia operatur secundum consilium voluntatis suae, ut simus in laudem gloriae ejus qui ante speravimus in Christo. » Sed et ad Colossenses haec scribentem: « Gratias agentes Deo Patri qui idoneos nos fecit in parte sortis sanctorum in lumine. » Tam multis igitur ex Scripturis sanctis de commemoratione sortium testimoniis congregatis, quo ex multorum locorum consideratione virtutem rei possimus diligentius apprehendere, mihi quidem ex iis omnibus vel evidens adhuc sensus ad liquidum patere non potuit, vel etiam de re tanta enuntiandi et proferendi arcani metus insedit. Illud tamen in quantum res patitur contigisse sufficiat, quod nobis ab apostolis sors ducta designat, quia ubi ex fide integra et oratione praemissa sors ducitur, ea quae Dei voluntas continet in occulto, sors hominibus declarat in manifesto.
wherever a lot is named in Christ or in the Church, or in mystical matters and such as might seem to pertain to the soul. I find Paul writing to the Ephesians and saying of Christ: "In Whom," he says, "we have been called by lot, predestined according to the purpose of Him Who works all things according to the counsel of His will, that we may be to the praise of His glory, we who first hoped in Christ" (Eph. 1:11–12). And also writing this to the Colossians: "Giving thanks to God the Father, Who has made us fit for a share in the lot of the saints in light" (Col. 1:12). So many testimonies, then, having been gathered from the holy Scriptures about the mention of lots, so that from the consideration of many places we might grasp more carefully the power of the thing, for my part either no evident sense has yet been able to come clearly to light from all of them, or else a fear has settled on me of declaring and bringing forth a secret about so great a matter. Yet let it suffice to have touched on this much, as far as the matter permits: what the lot drawn by the apostles indicates to us, that where a lot is drawn out of whole faith and with prayer going before, the things which the will of God holds in secret the lot declares openly to men.
3. Secundum interiorem vero intellectum, sicut Paulus videtur indicare cum dicit: « In parte sortis sanctorum; » et: « Sorte vocati in Christo, » videndum est ne forte non solum in hominibus, sed et in supernis virtutibus sors agatur, et praesideat aliqua virtus huic officio, quae, verbi causa, Jesu filio Nave nunc sorte haereditatem distribuenti non ad aliquam gratiam, sed secundum quod scit Deo placere, ducatum praebeat: et illi quidem faciat evenire quae prima sunt, quem scit apud Deum primum locum tenere: quo hoc quod in occultis habetur apud Deum sortis gubernatione etiam hominibus demonstraretur; alium vero facere secundi loci, et alium tertii. Quod ita gestum esse non solum in terris arbitror, verum etiam in coelestibus, et hujusmodi sortem quae apud Deum meritorum contemplatione distinguitur, etiam illo tempore habitam, « cum divideret et constitueret Excelsus gentes, et disseminaret filios Adam, et constitueret fines gentium secundum numerum angelorum Dei; et facta est portio Dei Jacob, funiculus haereditatis ejus Israel. » Vides enim quia et hic partem et funiculum Israel Domino dicit esse sortium. Non ergo fortuitu arbitrandum est per sortem venisse illi quidem angelo illam gentem suscipere, verbi causa, Aegyptiorum, alii autem Idumaeorum, et alii Moabitarum, et alii Indiam, vel unamquamque nationum earum quae sunt super terram: sed et ibi etiamsi secundum numerum angelorum Dei dicantur
3. But according to the inner understanding, as Paul seems to indicate when he says: "In the share of the lot of the saints," and: "Called by lot in Christ," we must see whether perhaps the lot is conducted not only among men but also among the powers above, and some power presides over this office which, for example, gives guidance to Jesus the son of Nun, as he now distributes the inheritance by lot, not for any favour but according to what it knows to please God; and causes the first things to fall to the one whom it knows to hold the first place before God, so that what is held in secret before God might by the governing of the lot be shown to men as well; and makes another of the second place, and another of the third. I think this was done so not only on earth but also in the heavenly places, and that a lot of this kind, which is distinguished before God in view of merits, was held at that time too, "when the Most High divided and established the nations, and scattered the sons of Adam, and established the bounds of the nations according to the number of the angels of God; and Jacob became the portion of God, Israel the cord of His inheritance" (Deut. 32:8–9). For you see that here too he says that the portion and cord of Israel belong to the Lord by lots. It is not, then, to be thought that it came by chance, through the lot, to one angel to take up that nation, for example, of the Egyptians, to another that of the Idumaeans, to another of the Moabites, to another India, or each one of those nations that are upon the earth; but there too, even if the nations are said to have been divided by lot according to the number of the angels of God
Editors' notes and page, col. 936
Footnotes
(23) ‹call not visible in image› · call in col 936 (not visible)
Ephes. i, 11, 12.
Ephesians 1:11–12.
(printed under page 472)
(24) ‹call not visible in image› · call in col 936 (not visible)
Col. i, 12.
Colossians 1:12.
(printed under page 472)
(25) ‹haereditatis ejus Israel› · call in col 936
Deut. xxxii, 8, 9.
Deuteronomy 32:8–9.
(printed under page 472)
(1) ‹et illi› · call in col 936
Cod. Sangerm., « ductum praebeat : et illi. » Duo Ebroicenses : « ductum praebeat fortis : et illi. »
The Saint-Germain manuscript has "should give guidance (ductum): and to that one"; the two Évreux manuscripts have "should give guidance, strong: and to that one."
(printed under page 472)
(2) ‹sortem venisse› · call in col 936
Duo Ebroic. « illi quidem. » Libb. editi : « ad liquidum. »
The two Évreux manuscripts have "to that one indeed"; the printed books have "clearly" (ad liquidum).
(printed under page 472)
Page
- running head: ORIGENIS 936 (left part of the head cut off in the image)
- marginal letters: A ‹mento, sicubi sors›; B ‹omnibus vel evidens›; C ‹filio Nave nunc sorte›; D ‹tis ejus Israel›
- old-edition numerals: 451 after ‹voluntatis›
sorte gentes esse divisae, tamen illa sors, sicut in hominibus diximus, quia Dei judicium quod in occulto est, sors pandit in publico, talis etiam ibi fuisse credenda est: quia et merito et virtute sua unusquisque angelus illam vel illam gentem in divisione susciperet. Et quid dico de magnis et de generalibus rebus? cum ne per singulos quidem nostrum absque hujusmodi sorte quae Dei judicio dispensatur, evenire dicendum est, verbi causa, ut alius nostrum talem vel talem vitam statim a nativitate sortiatur: vel certe illud quod erga homines geri ex Scripturis sanctis saepe docuimus, quod et boni angeli adsunt hominibus et contrarii: quod non utique fortuitu et absque judicio ille angelus illius animae, verbi causa, Petri custos esse sortitus sit, et alius Pauli, vel alius unius infantis de Ecclesia, de quorum angelis dicit Dominus quia semper videant faciem Patris sui qui in coelis est. De quibus utique dubitandum non est, quod judicio Dei qui illorum dignitatem, vel nostrae animae ad liquidum perspicit qualitatem, uniuscujusque nostrum custodiam sortiantur sorte quadam mystica Christi dispensatione directa. Ego autem quantum ad opinionem meam spectat, puto audenter dicendum etiam de iis virtutibus quae mundi hujus ministeria susceperunt, quod non fortuitu vel casu illa virtus terrae vel arborum germinationibus praesit, illa fontium ac fluminum sufficiat ac sufficienter exhibeat, alia imbrium, alia ventorum, alia marinis, alia autem terrestribus animalibus, vel singulis quibusque e terra gignentibus praesit: et esse in his singulis sacramenta ineffabilia divinae dispensationis, ut ordine suo cuncta et competenti per unamquamque virtutem dirimantur officio. Sic enim et apostolus Paulus dicit: « Nonne omnes sunt ministri spiritus in ministerium missi, propter eos qui haereditatem capiunt salutis? »
yet that lot, as we said in the case of men, because the lot lays open in public the judgement of God which is in secret, must be believed to have been of such a kind there too: because each angel took up this or that nation in the division by his merit and power. And why do I speak of great and general matters? when it must not be said that even for each one of us it happens without a lot of this kind, which is dispensed by the judgement of God, that, for example, one of us obtains by lot such or such a life straight from birth; or certainly that which we have often taught from the holy Scriptures is done in regard to men, that both good angels and adverse ones are present to men: that not by chance, surely, and without judgement has that angel obtained by lot to be the guardian of that soul, for example, of Peter, and another of Paul, or another of one little child of the Church, of whose angels the Lord says that they always behold the face of His Father Who is in heaven (Matt. 18:10). Of whom, surely, there is no doubting that by the judgement of God, Who sees clearly their dignity and the quality of our soul, they obtain the guardianship of each one of us by a certain mystical lot directed by the dispensation of Christ. And as far as my own opinion is concerned, I think it may be boldly said also of those powers which have taken up the ministries of this world, that not by chance or accident does that power preside over the sprouting of the earth or of the trees, that one supply and amply furnish springs and rivers, another rains, another winds, another the creatures of the sea, another the animals of the land, or preside over each of the things that spring from the earth; and that there are in each of these ineffable mysteries of the divine dispensation, so that all things are ordered in their order and by the fitting office of each power. For so the apostle Paul too says: "Are they not all ministering spirits sent into ministry for the sake of those who receive the inheritance of salvation?" (Heb. 1:14)
4. Ad horum igitur imitationem credendum est etiam hic Scripturam referre sortes duci per Jesum, et haereditatem per unamquamque tribum divina dispensatione decerni, et per ineffabilem providentiam Dei, ac praesentiam in his sortibus adumbrari futurae in coelis haereditatis exemplar. Quoniam quidem « lex umbram » dicitur habere « futurorum bonorum, » et sicuti dicit Apostolus de iis qui ad Dominum Jesum Christum venerunt: qui « accessistis ad Sion montem, et ad civitatem Dei viventis Jerusalem coelestem: » est aliqua in coelis civitas quae dicitur Jerusalem et mons Sion: non est utique sine causa quod Benjamin in sorte sua accepit Jerusalem et montem Sion: nisi quia coelestis illius Jerusalem ratio sine dubio hoc exigebat, ut aliqua Benjamin dari deberet Jerusalem terrestris, quae illius coelestis figuram servat ac formam. Similiter autem de Bethlehem dicendum est, quod non sine certa quadam ratione in Judae sorte decernitur,
4. After the pattern of these things, then, it must be believed that here too Scripture relates that lots are drawn by Jesus, and the inheritance is decreed for each tribe by divine dispensation, and that by the ineffable providence of God and His presence the pattern of the inheritance to come in heaven is foreshadowed in these lots. Since indeed "the law" is said to have "a shadow of the good things to come" (Heb. 10:1), and as the Apostle says of those who have come to the Lord Jesus Christ: you who "have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem" (Heb. 12:22): there is a certain city in heaven which is called Jerusalem and Mount Zion; it is surely not without cause that Benjamin received in his lot Jerusalem and Mount Zion, except because the reckoning of that heavenly Jerusalem without doubt required this, that some earthly Jerusalem should be given to Benjamin, which keeps the figure and form of that heavenly one. And similarly it must be said of Bethlehem that not without a certain definite reason is it decreed in the lot of Judah
Editors' notes and page, col. 937
Footnotes
(26) ‹call not visible in image› · call in col 937 (not visible)
Matth. xviii, 10.
Matthew 18:10.
(printed under page 473)
(27) ‹Paulus dicit› · call in col 937
Heb. i, 14.
Hebrews 1:14.
(printed under page 473)
(28) ‹futurorum bonorum› · call in col 937
Heb. x, 1.
Hebrews 10:1.
(printed under page 473)
(29) ‹Jerusalem coelestem› · call in col 937
Heb. xii, 22.
Hebrews 12:22.
(printed under page 473)
(3) ‹divina dispensatione› · call in col 937
Codex Sangerm., « sub dispensatione. » Paulo post idem : « providentiam Dei ac praescientiam. » Unus Ebroicensis : « Dispensationem Dei ac praesentiam. »
The Saint-Germain manuscript has "under the dispensation"; a little later the same has "the providence and foreknowledge of God." One Évreux manuscript has "the dispensation and presence of God."
(printed under page 473)
Page
- running head: 937 IN LIBRUM JESU NAVE HO[MILIA XXIII.] (right part of the head cut off in the image)
- marginal letters: A ‹tur sorte gentes›; B ‹tus sit, et alius Pauli›; C ‹singulis sacramenta›; D ‹ad Dominum Jesum Christum›
- old-edition numerals: (none)
vel Hebron vel aliae singulae civitates singulis quibusque tribubus conscribuntur, nisi quia, ut diximus, illa coelestia loca, in quibus et Jerusalem et Sion esse nominatur, sine dubio et caetera quae iis vicina vel conjuncta sunt loca, hoc in se causae et rationis continebant in coelis, quod sorte distributa gubernabantur in terris. Hinc ergo est quod dispensavit divina sapientia nomina quaedam locorum scribi in Scripturis, quae mysticam quamdam interpretationem contineant, per quae indicetur nobis, quia haec certis quibusque rationibus, et non casu vel fortuitu fieri dispensentur. Sicut enim non est putandum quod fortuitu acciderit, verbi causa, ut ille angelus Michael vocaretur, alius autem Gabriel, alius vero Raphael: et ut ad humana descendam, sicut non fuit fortuitu ut ille patriarcha Abraham vocaretur, et ille Isaac, et alius Israel: sed ne in feminis quidem casu accidit, sed certa et divina ratione, ut illa Sara vocaretur ex Sarai, vel ille Israel ex Jacob, vel ille Abraham ex Abram: et ut certum est quod unusquisque vel angelorum, vel hominum ex iis quae sibi injunguntur officiis et actibus etiam nomina sortiantur, ita consequens est etiam loca quaedam esse coelestia et civitates, sicut Jerusalem coelestis dicitur et Sion: esse etiam alias quarum typum et imaginem istae quae in terris sunt continent, quae nunc in hac Scriptura mystice nobis per Jesum filium Nave designantur. Et de ipsis puto civitatibus dictum: « Aedificabuntur civitates Juda, et inhabitabunt ibi, et haereditabunt eam. » De ipsis etiam Dominus et Salvator dicit, quia multae mansiones sunt apud Patrem. Et de ipsis credendum civitatibus servo illi qui bene negotiatus fuerat Dominum dicere, quia potestatem habebis super decem civitates, et alii super quinque civitates. Haec de divisione sortium terrae Judae proferre ad vos inquantum fas fuit, ausi sumus Scriptura provocante quae Jerusalem dicit coelestem: et montem Sion, et caetera quae similiter scripta sunt, esse dicit in coelis: quae nobis occasionem dederunt sentire de his omnibus, quod mysteria in iis coelestia describantur. Et ideo dicimus, ne cum fastidio haec legatis, et putetis vilem aliquam esse Scripturam, pro eo quod est multis nominum appellationibus consita: quin potius scitote ineffabilia per haec mysteria contineri, et majora quam potest vel humanus sermo proferre, vel auditus mortalis audire; quae, ut ego arbitror, digne et integre explanari non solum a me minimo non possunt, sed nec ab ipsis quidem qui me multo meliores sunt. Nescio autem si vel ab ipsis sanctis apostolis plene et integre proferuntur. Non dixi quod non plene sciantur, sed non plene proferantur. Certum est enim cognita esse haec, et integre apprehensa illi qui
or Hebron, or the other single cities are assigned to the several tribes, except because, as we have said, those heavenly places in which Jerusalem and Zion are named as being, and without doubt the other places too that are near or joined to them, contained in themselves in heaven this cause and reason, by which they were governed on earth when distributed by lot. Hence, then, it is that the divine wisdom arranged for certain names of places to be written in the Scriptures which contain a certain mystical interpretation, through which it may be indicated to us that these things are arranged to come about for certain definite reasons, and not by accident or chance. For just as it is not to be thought that it happened by chance, for example, that one angel was called Michael, another Gabriel, and another Raphael; and, to come down to human things, just as it was not by chance that one patriarch was called Abraham, another Isaac, and another Israel; but not even among women did it happen by accident, but by a definite and divine reason, that she was called Sarah from Sarai, or he Israel from Jacob, or he Abraham from Abram; and as it is certain that each one, whether of angels or of men, obtains even his names from the offices and acts enjoined on him, so it follows that there are also certain heavenly places and cities, as the heavenly Jerusalem and Zion are spoken of; and that there are others too, whose type and image these that are on earth contain, which are now mystically designated to us in this Scripture through Jesus the son of Nun. And of these very cities, I think, it is said: "The cities of Judah shall be built, and they shall dwell there, and inherit it" (Ps. 68:36). Of these too the Lord and Saviour says that there are many mansions with the Father (John 14:2). And of these cities it must be believed that the Lord says to that servant who had traded well, You shall have authority over ten cities, and to another, over five cities (Luke 19:17–19). These things about the division of the lots of the land of Judah we have dared to bring before you, as far as was lawful, since Scripture provokes us, which speaks of the heavenly Jerusalem, and says that Mount Zion and the other things that are written in like manner are in heaven: these have given us occasion to judge of all these things that heavenly mysteries are described in them. And so we say this lest you read these things with distaste and think it some cheap Scripture, because it is planted thick with many designations of names; but rather know that ineffable mysteries are contained through them, greater than either human speech can utter or mortal hearing can hear; which, as I think, cannot be worthily and wholly explained not only by me, the least, but not even by those who are far better than I. And I do not know whether they are fully and wholly set forth even by the holy apostles themselves. I have not said that they are not fully known, but that they are not fully set forth. For it is certain that these things were known and wholly grasped by him who
Editors' notes and page, col. 938
Footnotes
(30) ‹bus dictum› · call in col 938
Psal. lxix, 35.
Psalm 69 (Vulgate numbering), verse 35.
(printed under page 473)
(31) ‹apud Patrem› · call in col 938
Joan. xiv, 2.
John 14:2.
(printed under page 473)
(32) ‹quinque civitates› · call in col 938
Luc. xix.
Luke 19.
(printed under page 473)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA XXIII. 938 (left part of the head cut off in the image)
- marginal letters: A ‹cernitur, vel Hebron›; B ‹ut ad humana descendam›; C ‹inhabitabunt ibi›; D ‹pro eo quod est multis›
- old-edition numerals: 452 after ‹conjuncta›
raptus est usque ad tertium coelum, qui utique in coelo positus vidit coelestia, vidit Jerusalem veram civitatem Dei, vidit ibi et Sion montem quocunque loci est, vidit et Hebron, vidit et omnia ista quae scribuntur sorte divisa: et non solum vidit, sed et rationes eorum in spiritu comprehendit, quia ipse confitetur se audisse verba et traditiones. Sed quae verba? « Ineffabilia, inquit, et quae non licet homini loqui. » Vides ergo quia sic omnia Paulus comprehendit in spiritu, sed non licebat ei hominibus ista proferre. Quibus hominibus? illis sine dubio de quibus culpabiliter dicebat: « Nonne homines estis, et secundum hominem ambulatis? » Sed dicebat fortassis illis qui jam non secundum hominem ambulabant. Dicebat haec Timotheo, dicebat Lucae et caeteris discipulis quos sciebat capaces esse ineffabilium sacramentorum. Denique et in mysterio tale aliquid Timotheum commonebat dicens: « Memor esto verborum quae a me audisti, quae commenda fidelibus hominibus et iis qui idonei sunt alios docere. » Sic ergo divina haec esse credentes et mystica, dignos nos et aptos ad eorum capacitatem vitae actibus ac meritis praeparemus, ut cum digne a nobis fuerint intellecta, etiam haereditate ea in coelis consequi mereamur, in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
was caught up to the third heaven, who, being of course placed in heaven, saw heavenly things, saw Jerusalem, the true city of God, saw there also Mount Sion, wherever it is, saw also Hebron, and saw all those things which are written as divided by lot; and he not only saw them, but also grasped their reasons in the spirit, since he himself confesses that he heard words and traditions. But what words? "Unspeakable," he says, "and which it is not lawful for a man to utter" (2 Cor. 12:4). You see, then, that Paul grasped all things thus in the spirit, but it was not lawful for him to set them forth to men. To which men? Without doubt to those of whom he said in reproach: "Are you not men, and do you not walk according to man?" (1 Cor. 3:3–4). But perhaps he spoke to those who no longer walked according to man. He spoke these things to Timothy, he spoke them to Luke and to the other disciples whom he knew to be capable of the unspeakable mysteries. Finally, he also admonished Timothy of something of this kind in a mystery, saying: "Be mindful of the words which you have heard from me; commit them to faithful men and to those who are fit to teach others" (2 Tim. 2:2). Believing, therefore, that these things are divine and mystical, let us prepare ourselves by the deeds and merits of our life to be worthy and fit to grasp them, so that, when they have been worthily understood by us, we may deserve also to obtain them as an inheritance in heaven, in Christ Jesus our Lord, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XXIV. De Amorrhaeis quomodo habitaverunt cum Ephrem, et de Jesu quomodo accepit civitatem a filiis Israel.
HOMILY XXIV. On the Amorites, how they dwelt with Ephraim, and on Jesus, how He received a city from the sons of Israel.
1. De Jebusaeis qui habitabant Jerusalem, dudum dictum est, quomodo eos exterminare non potuerunt filii Juda, sed et de Chananaeis quos non potuerunt exterminare filii Ephrem, habitantes in medio sui. Quibus similia etiam praesens lectio refert de Amorrhaeis dicens, quia « permansit Amorrhaeus habitare in Elom et in Salamis, et gravis effecta est manus Ephrem super eos. » Amorrhaeus interpretatur amarus vel amaritudo. Habitantes ergo in Elom, quae interpretatur arietantes, vel in Salamis, quod interpretatur pacifici, permanent et habitant amaritudines in arietantibus et in pacificis. Arietantes sunt ii qui in agonibus positi, expugnare diabolicas aedes structurasque conantur; pacifici vere qui carnalibus concupiscentiis superatis pacem animae gerunt. In utrisque tamen perseverat et contendit contraria virtus amaritudo persistere. In quo tale aliquid intelligere possumus, quia dicit, permansit habitare Amorrhaeus in ipsis. Verbi gratia, si inimica virtus daemonis
1. It was said a while ago concerning the Jebusites who dwelt in Jerusalem how the sons of Judah could not exterminate them, and also concerning the Canaanites, dwelling in their midst, whom the sons of Ephraim could not exterminate. Things like these the present reading also relates about the Amorites, saying that "the Amorite remained to dwell in Elom and in Salamis, and the hand of Ephraim was made heavy upon them." Amorite is interpreted "bitter" or "bitterness." Dwelling, then, in Elom, which is interpreted "those who butt like rams," or in Salamis, which is interpreted "peaceable," bitternesses remain and dwell in those who butt like rams and in the peaceable. Those who butt like rams are those who, set in the contests, strive to storm the devilish houses and structures; the peaceable, indeed, are those who, having overcome the desires of the flesh, keep peace of soul. Yet in both the contrary power, bitterness, persists and strives to remain. In this we can understand something of this kind, since it says, the Amorite remained to dwell among them. For example, if the hostile power of a demon
Editors' notes and page, col. 939
Footnotes
NOTE: Homily XXIII ends and Homily XXIV begins in col 939; both are in this unit. (printed under page 474)
(33) ‹call not visible in image› · call in col 939 (not visible)
II Cor. xii, 4.
2 Corinthians 12:4.
(printed under page 474)
(34) ‹call not visible in image› · call in col 939 (not visible)
I Cor. iii, 34.
1 Corinthians 3:34 [so printed].
(printed under page 474)
(35) ‹call not visible in image› · call in col 939 (not visible)
II Tim. ii, 2.
2 Timothy 2:2.
(printed under page 474)
(36) ‹de Amorrhaeis dicens› · call in col 939
Jos. xix, 47.
Joshua 19:47.
(printed under page 474)
(4) ‹call not visible in image› · call in col 939 or above (not visible)
Unus Ebroicensis, « et rationes. »
One Évreux manuscript has "and reasons".
(printed under page 474)
(5) ‹call not visible in image› · call in col 939 or above (not visible)
Duo Ebroicenses, « quia scit omnia Paulus et comprehendit. »
The two Évreux manuscripts have "because Paul knows and comprehends all things."
(printed under page 474)
(6) ‹call not visible in image› · call in col 939 or above (not visible)
Codex Sangerm. cum uno Ebroicensi, « denique et in mysterio tale. » Libb. editi, « de quibus et in ministerio tale. »
The Saint-Germain manuscript, with one Évreux manuscript, has "finally, such a thing also in a mystery"; the printed books have "of which such a thing also in a ministry."
(printed under page 474)
(7) ‹vel amaritudo› · call in col 939
Amorrhaeus interpretatur amarus vel amaritudo. A מרר « amarum esse. »
"Amorite is interpreted 'bitter' or 'bitterness'." From mārar, "to be bitter."
(printed under page 474)
(8) ‹interpretatur arietantes› · call in col 939
Elom, quae interpretatur arietantes. Ab איל « aries. »
"Aijalon, which is interpreted 'butting like rams'." From ʾayil, "ram."
(printed under page 474)
(9) ‹interpretatur pacifici› · call in col 939
Salamis, quod interpretatur pacifici. A שלם « pacificum esse. »
"Shaalbim, which is interpreted 'peaceful ones'." From šālam, "to be peaceful."
(printed under page 474)
Page
- running head: 939 ORIGENIS
- marginal letters: A raptus est usque ad tertium coelum; B cebat Lucae et caeteris discipulis; C et de Jesu quomodo accepit civitatem (caption); D expugnare diabolicas aedes
- old-edition numerals: (none in this column; 453 printed at the column gutter beside A belongs to the facing column 940)
ex amaritudinis turma veniens obsideat alicujus corpus, perturbet ac decipiat mentem, adhibeantur autem multae orationes, multa jejunia, multae exorcistarum invocationes, et ad haec omnia surdus daemon in obsesso corpore permaneat et persistat, tolerabilius ferens exorcistarum poenas, et adhibita sibi ex Dei nominis invocatione tormenta, quam discedere ab homine quem impudenter obsidet et nequiter: ita etiam hic intelligendum est in istis qui dicuntur Amorrhaei, qui permanent et persistunt habitare in Elom et in Salamin. Et ut vere ostenderet Scriptura, quia perferentes poenas et flagella persistunt, dicit: « Et gravis effecta est super eos manus Ephrem. » Quomodo autem gravis efficitur manus Ephrem super Amorrhaeos? Vel exorcistarum, ut diximus, manus impositione vehementius imposita gravari dicitur super immundos spiritus manus Ephrem, vel quia boni actus vel bona opera gravant et affligunt daemonum genus, contrariasque virtutes. Quanto enim nos meliora egerimus, et quanto in optimis conversamur, tanto illis molesta haec efficiuntur et gravia. Gratum vero illis est et acceptum, et voluptates eis quodammodo exhibet, qui in turpitudine et flagitiis vivit. Qui vero in bonis actibus manum suam gravaverit super eos, etiam si penitus eos expellere non potuerit, certe tributarios eos faciet et subjectos.
coming from the troop of bitterness, should besiege someone's body, and disturb and deceive his mind, and many prayers are applied, many fasts, many invocations of exorcists, and to all these the demon stays deaf, remains and persists in the possessed body, bearing the punishments of the exorcists and the torments applied to it from the invocation of the name of God more tolerably than departing from the man whom it shamelessly and wickedly besieges: so also here it is to be understood of those who are called Amorites, who remain and persist in dwelling in Elom and in Salamis. And so that Scripture might show truly that they persist while enduring punishments and scourges, it says: "And the hand of Ephraim was made heavy upon them." But how is the hand of Ephraim made heavy upon the Amorites? Either the hand of Ephraim is said to be made heavy upon the unclean spirits because it is laid on them more forcefully by the laying on of the hand of exorcists, as we have said; or because good acts or good works weigh down and afflict the race of demons and the contrary powers. For the better things we do, and the more we live among the best things, the more these things become troublesome and heavy to them. But pleasing and acceptable to them, and in a way a provider of pleasures for them, is he who lives in foulness and shameful deeds. But he who in good acts has made his hand heavy upon them, even if he cannot expel them entirely, will certainly make them tributary and subject.
2. « Et abierunt » filii Ephrem « peragrare terram secundum fines suos. » Et cum enarrasset illam historiam, in sequentibus quantam mansuetudinem et humilitatem habeat Jesus, qui vere dignus erat ferre nomen Domini Jesu et Salvatoris nostri, declarat. Ait enim: « Dederunt, inquit, filii Israel sortem Jesu filio Nave in semetipsis per praeceptum Domini, et dederunt ei civitatem quam petivit Thamnasac quae est in monte Ephrem, et aedificavit ibi civitatem, et habitavit in ea. » Ipse est qui dedit haereditatem omnibus filiis Juda, qui dedit Ephrem, et dimidiae tribui Manasse: ipse dedit et magnifico illi Caleb filio Jeffone haereditatem; ipse misit ternos per singulas tribus, qui universam terram peragrarent, atque describerent in libro, et redirent, et ostenderent: ipse misit omnibus sortes, et se in novissimis reservavit. Quare putas voluit esse omnium novissimus? sine dubio ut esset omnium primus. Et nec ipse sibi haereditatem sorte praesumpsit, sed a populo accepit, et illi dat populus haereditatem a quo ipse acceperat. Sic enim scriptum est: « Et dederunt filii Israel sortem Jesu filio Nave. » Sed et haec figuraliter contingebant illis, quae nobis proponerentur ad formam, ut et nos servemus praeceptum illud
2. "And the sons of Ephraim went away to travel through the land according to their borders" (Josh. 19:49). And having narrated that history, it declares in what follows how much meekness and humility Jesus had, who was truly worthy to bear the name of our Lord and Saviour Jesus. For it says: "The sons of Israel," it says, "gave a lot to Jesus the son of Nave among themselves by the command of the Lord, and they gave him the city which he asked for, Thamnasac, which is on Mount Ephraim, and he built a city there and dwelt in it" (Josh. 19:49–50). He it is who gave an inheritance to all the sons of Judah, who gave to Ephraim and to the half-tribe of Manasseh; he gave an inheritance also to that magnificent Caleb son of Jephunneh; he sent three men from each tribe to travel through the whole land and describe it in a book, and return and show it; he sent lots to all, and reserved himself for the last. Why, do you think, did he wish to be last of all? Without doubt so that he might be first of all. And he did not even take an inheritance for himself by lot beforehand, but received it from the people, and the people gives an inheritance to him from whom it had itself received. For thus it is written: "And the sons of Israel gave a lot to Jesus the son of Nave." But these things too befell them figuratively, to be set before us as a pattern, so that we too may keep that precept
Editors' notes and page, col. 940
Footnotes
(37) ‹fines suos› · call in col 940
ibid. 49.
The same, verse 49.
(printed under page 474)
(38) ‹Ait enim› · call in col 940
ibid. 49, 50.
The same, verses 49–50.
(printed under page 474)
(10) ‹Nave in semetipsis› · call in col 940
Omnes manuscripti « in semetipsis. » Libb. editi, « et semetipsos. »
All the manuscripts have "among themselves"; the printed books have "and themselves".
(printed under page 474)
Page
- running head: ORIGENIS 940
- marginal letters: A ex amaritudinis turma veniens; B exorcistarum, ut diximus; C illam historiam, in sequentibus; D novissimus? sine dubio
- old-edition numerals: 453 before ex (at column head)
quod iste opere implevit, quod dicitur: « Quanto magnus es, tanto magis humilia te, et ante Dominum invenies gratiam. » Et iterum quod scriptum est: « Si te ducem ordinaverint, ne extollaris, sed esto inter eos quasi unus ex ipsis. » Vide ergo quomodo dux erat populi, ipse qui eos introduxerat in terram sanctam, in terram repromissionis: ipse erat successor Moysi, et non ipse sibi permittit sumere sortem terrae, sed exspectat ut accipiat portiunculam a populo, populi dux; et accepta portiuncula sua Jesus, dignus hoc nomine aedificat locum ipsum quem accepit, et constituit, ut eum vere faciat dignum munere Dei et haereditate divina.
which this man fulfilled in deed, what is said: "The greater you are, the more humble yourself, and you will find grace before the Lord" (Sir. 3:20). And again what is written: "If they have appointed you leader, do not be lifted up, but be among them as one of them" (Sir. 32:1). See, then, how he was the leader of the people, he who had brought them into the holy land, into the land of promise; he was the successor of Moses, and yet he does not permit himself to take a lot of the land, but waits to receive a small portion from the people, he the leader of the people; and having received his small portion, Jesus, worthy of this name, builds up the very place which he received, and establishes it, so as to make it truly worthy of the gift of God and of the divine inheritance.
3. Sed quoniam ad Dominum et Salvatorem nostrum ea quae de Jesu scribuntur, referre consuevimus, fortassis etiam noster omnis hic populus dat partem aliquam meo Domino Jesu, et velut locum quemdam habitationi ejus tribuit. Sed ne injuriosum esse videatur quod dicitur, requiramus quomodo ei damus nos servi ejus habitationis locum. Ego si possem bonus fieri, darem locum Filio Dei in me, et acceptum locum a me in anima mea Dominus Jesus aedificaret eum, et adornaret, et faceret in eo muros inexpugnabiles, et turres excelsas, et aedificaret in me mansionem, si mererer, dignam se et Patre, et ita adornaret animam meam, et capacem eam suae sapientiae et scientiae, totius sanctitatis efficeret, in tantum ut et etiam faceret Deum Patrem secum intrare, et in ea facere mansionem, et coenare etiam apud talem animam cibos quos ipse donaret. Quod ut consequi mereamur, praeparemus in nobis cor mundum quo libenter et grate Dominus Jesus mundum cordis nostri introire dignetur hospitium: cui est gloria et imperium in saecula saeculorum. Amen.
3. But since we are accustomed to refer to our Lord and Saviour the things that are written about Jesus, perhaps this whole people of ours also gives some portion to my Lord Jesus, and assigns, as it were, a certain place for His dwelling. But lest what is said should seem an affront, let us ask how we His servants give Him a place of dwelling. If I could become good, I would give the Son of God a place in me, and the Lord Jesus, having received the place from me in my soul, would build it up and adorn it, and would make in it impregnable walls and lofty towers, and would build in me, if I deserved it, a dwelling worthy of Himself and of the Father; and so He would adorn my soul, and make it capable of His wisdom and knowledge and of all holiness, so far that He would even make God the Father enter with Him and make His dwelling in it, and even dine with such a soul on foods which He Himself would give. That we may deserve to obtain this, let us prepare in ourselves a clean heart, so that the Lord Jesus may deign willingly and gladly to enter the clean lodging of our heart: to whom is glory and dominion for ages of ages. Amen.
HOMILIA XXV. De civitatibus quae datae sunt Levitis, et sortibus eorum.
HOMILY XXV. On the cities which were given to the Levites, and their lots.
1. Omnes filii Israel acceperunt sortes suas in terra, Levitis autem in haereditate solus sufficit Deus. Verum quoniam accipiunt Levitae decimas ac primitias de fructibus a filiis Israel per praeceptum Domini, oportebat eos etiam de terra, ut ita dicam, et de habitaculis decimas accipere, hoc est enim ab omnibus decimas accepisse. Et ideo accedentes primarii viri qui erant in filiis Levi, ad Eleazarum sacerdotem, et ad Jesum filium Nave, et ad principes tribuum filiorum Israel, in Selon in terra Chanaan, dixerunt: « Dominus praecepit in manu Moysi dari nobis civitates ad habitandum, et suburbana earum animalibus nostris. » Oportebat etiam de suburbanis et de civitatibus sortem fieri, ne forte indiscrete et fortuitu inter Levitas celebrata divisio videretur. Sicut ergo distributio sortis quae facta est in filiis Israel, habuit rationem
1. All the sons of Israel received their lots in the land, but for the Levites God alone suffices as inheritance. But since the Levites receive tithes and firstfruits of the produce from the sons of Israel by the command of the Lord, it was fitting that they should receive tithes also of the land, so to speak, and of dwelling places, for this is to have received tithes from everything. And therefore the chief men who were among the sons of Levi, coming to Eleazar the priest, and to Jesus the son of Nave, and to the princes of the tribes of the sons of Israel, in Selon in the land of Canaan, said: "The Lord commanded by the hand of Moses that cities be given us to dwell in, and their suburbs for our animals" (Josh. 21:2). It was fitting that a lot be made also of the suburbs and of the cities, lest perhaps the division should seem to have been carried out among the Levites indiscriminately and by chance. As, then, the distribution of the lot which was made among the sons of Israel had a reason
Editors' notes and page, col. 941
Footnotes
NOTE: Homily XXIV ends and Homily XXV begins in col 941; both are in this unit. (printed under page 475)
(39) ‹call not visible in image› · call in col 941 (not visible)
Eccli. iii, 20.
Ecclesiasticus (Sirach) 3:20.
(printed under page 475)
(40) ‹call not visible in image› · call in col 941 (not visible)
Eccli. xxxii, 1.
Ecclesiasticus (Sirach) 32:1.
(printed under page 475)
(41) ‹Chanaan, dixerunt› · call in col 941
Jos. xxi, 2.
Joshua 21:2.
(printed under page 475)
(11) ‹grate Dominus Jesus› · call in col 941
Dominus Jesus. Deest in libb. editis, sed legitur in Sangerm. ms.
"The Lord Jesus." This is missing in the printed books, but is read in the Saint-Germain manuscript.
(printed under page 475)
Page
- running head: 941 IN LIBRUM JESU NAVE HOM[ILIA XXV.] (cut at image edge)
- marginal letters: A quod iste opere implevit; B nostrum ea quae de Jesu; C ret Deum Patrem secum intrare; D et de habitaculis decimas accipere
- old-edition numerals: 454 after ne
qua quis prima sorte dignus haberetur, et alius secunda, de qua, prout potuimus, jam ante tractavimus: sed et de iis qui per Moysen ultra Jordanem et ab Jesu in terra accipiunt repromissionis, ubi prima sors cecidit ad Benjamin, et postmodum ad caeteros in quibus fuit ultimus Dan: ita necesse est esse et aliquam rationem etiam in ordine sacerdotalis et Leviticae sortis, ut alii prima, alii secunda, alii tertia sors ducatur, per quas illa, vel illa loca unicuique decernantur. Dicuntur autem filii esse Levi, Gerson et Chaat et Merari: et ostenditur primas partes tenuisse in honore Chaat, quia filii Chaat fuerunt Amran, Moyses, Aaron et Maria. Igitur de Chaat pars quidem plebis effecta est sacerdotalis, quae est Aaron et filii ejus. Moyses autem aut in sacerdotali ordine, aut si qui etiam plus a sacerdotali esse potest, habendus est. Alia vero est ratio de filiis ejus. Caeteri autem ex filiis Chaat secundum ordinem tenuerunt in tribu Levi, qui sunt ex Isaar et Chebron et Odiel. Tunc deinde post hos accipiunt partem post Chaat, ex filiis Levi Gerson tertio loco, novissimus vero omnium Merari. Haec est autem differentia primi ordinis, et secundi et tertii vel quarti quam primo omnium observavimus in Numeris. Postea enim quam ordinatae fuerant duodecim tribus per quatuor orbis terrae partes circa arcam testamenti Domini excubias agere, et statutae sunt tres quidem tribus ab oriente, tres autem ab Africo vel a meridiano, tres autem ad mare quod est ad occidentem, tres vero ad aquilonem, qui est septentrio, ibi etiam isti per quatuor orbis terrae partes eodem ordine deputantur. Et ab oriente quidem ubi erat tribus Juda, quae erat inter caeteras prima, Aaron atque ejus filii collocantur. Chaat vero filiis qui erant reliqui, arcam testamenti Domini levare in humeris, et tubis canere statuitur, ita ut cum prima tuba cecinisset, moverent castra ii qui erant ab oriente; cum vero secunda cecinisset, ii qui erant a meridiano consurgerent; tertia ab occidente, quarta ab aquilone. Vides quantus ordo, et quanta in Scripturis sanctis rerum consequentia custoditur: quomodo nihil nisi modo et ratione et ordine geritur. Intuere diligentius, et in omni Scriptura haec ita invenies ordinata. Sed si tibi difficile est per omnes libros vigilantem cordis oculum ducere, in hoc saltem loco diligentius quae referuntur adverte.
by which one was held worthy of the first lot and another of the second, which we have already treated before as far as we could; and also concerning those who receive through Moses beyond the Jordan and from Jesus in the land of promise, where the first lot fell to Benjamin, and afterwards to the others, among whom Dan was last: so there must necessarily be some reason also in the order of the priestly and Levitical lot, that for some the first, for others the second, for others the third lot is drawn, by which this or that place is assigned to each. Now the sons of Levi are said to be Gershon and Kohath and Merari; and Kohath is shown to have held the first share in honour, because the sons of Kohath were Amram, Moses, Aaron and Mary. So from Kohath a part of the people was made priestly, namely Aaron and his sons. Moses, however, is to be reckoned either in the priestly order, or in something even more than priestly, if anyone can be. But the case of his sons is different. The rest of the sons of Kohath held the second rank in the tribe of Levi, namely those from Izhar and Hebron and Uzziel. Then after these, after Kohath, Gershon among the sons of Levi receives a portion in the third place, and Merari last of all. And this is the difference of the first rank, and of the second and third or fourth, which we observed first of all in Numbers. For after the twelve tribes had been ordered to keep watch around the ark of the covenant of the Lord by the four quarters of the world, and three tribes were stationed to the east, three to the south-west wind or the south, three towards the sea, which is to the west, and three towards the north wind, which is the north, there these too are assigned by the four quarters of the world in the same order. And to the east, where the tribe of Judah was, which was first among the rest, Aaron and his sons are placed. And it is appointed to the remaining sons of Kohath to lift the ark of the covenant of the Lord on their shoulders and to sound the trumpets, so that when the first trumpet had sounded, those who were to the east would move camp; when the second had sounded, those who were to the south would rise up; with the third, those to the west; with the fourth, those to the north. You see how great an order, and how great a sequence of things is kept in the holy Scriptures: how nothing is done except by measure and reason and order. Look more carefully, and you will find these things so ordered in all Scripture. But if it is hard for you to lead the watchful eye of the heart through all the books, at least in this place attend more carefully to what is related.
2. « Prima, inquit, sors exiit Chaat, et facta est filiis Aaron sacerdotis qui erat in Levitis. » Cujus primam sortem exire decebat? cui oportebat primatus dari, nisi Aaron primo pontifici, primo in vitae meritis, primo in honoribus et virtute? Certum est apud te nunc saltem quod non sit sors ista fortuita, sed adsit virtus superna, gubernans eam secundum divinae providentiae judicium. Ubi ergo filiis Aaron prima habitacula sors haec justa decernit?
2. "The first lot," it says, "came out for Kohath, and fell to the sons of Aaron the priest, who was among the Levites" (Josh. 21:4). For whom was it fitting that the first lot should come out? To whom ought the primacy to be given, if not to Aaron, the first high priest, first in the merits of life, first in honours and virtue? It is certain to you now at least that this lot is not fortuitous, but that a heavenly power is present, governing it according to the judgement of divine providence. Where, then, does this just lot assign
Editors' notes and page, col. 942
Footnotes
(42) ‹Prima, inquit› · call in col 942
ibid. 4.
The same, verse 4.
(printed under page 475)
Page
- running head: [IN LIBRUM J]ESU NAVE HOMILIA XXV. 942
- marginal letters: A qua quis prima sorte; B autem aut in sacerdotali ordine; C autem ad mare quod est ad occidentem; D invenies ordinata
- old-edition numerals: (none)
- other: "decer-|nit" at the break into col 943 is set whole here as "decernit" (coordinator). "ordinis" (primi ordinis) printed with a damaged or turned n, read ordinis. Scripture reference printed as superscript call 42 to the foot note (ibid. 4 = Jos. XXI, 4); call dropped, reference given in the English.
« In tribu, inquit, Judae, in tribu Simeon, et in tribu Benjamin, per sortes civitates tredecim. » Vides quomodo electis viris in electis tribubus habitacula dispensantur. Quos autem oportuit secundam sortem suscipere? « Filios, inquit, Chaat, qui reliqui erant post filios Aaron. » Et quas tribus isti accipiunt? « In tribu, inquit, Ephrem, et in tribu Dan, et in dimidia tribu Manasse, civitates decem per sortem. » Qui sunt autem tertii? « Filii Gerson. » Et in quibus tribubus sortiuntur? in « Issachar, inquit, et Aser et Nephthalim, et in dimidia tribu Manasse, quae est in Basan, itidem civitates duodecim. » Qui sunt autem ultimi in Levitis? « Filii, inquit, Merari. » Isti novissimi in quibus accipiant tribubus, videamus. « Ex tribu, inquit, Ruben trans Jordanem et Gad, qui erat cum ipso trans Jordanem, et de tribu Zabulon, qui et ipse ultimus est inter filios Liae, accipiunt in sorte civitates duodecim. »
to the sons of Aaron the first dwellings? "In the tribe," it says, "of Judah, in the tribe of Simeon, and in the tribe of Benjamin, thirteen cities by lot" (Josh. 21:4). You see how dwellings are dispensed to chosen men in chosen tribes. And who were to receive the second lot? "The sons," it says, "of Kohath, who remained after the sons of Aaron" (Josh. 21:5). And which tribes do these receive? "In the tribe," it says, "of Ephraim, and in the tribe of Dan, and in the half-tribe of Manasseh, ten cities by lot." And who are the third? "The sons of Gershon." And in which tribes do they receive their lot? In "Issachar," it says, "and Asher and Naphtali, and in the half-tribe of Manasseh which is in Bashan, likewise twelve cities" (Josh. 21:6). And who are the last among the Levites? "The sons," it says, "of Merari." Let us see in which tribes these last receive. "From the tribe," it says, "of Reuben beyond the Jordan, and of Gad, which was with it beyond the Jordan, and from the tribe of Zebulun, which is itself also the last among the sons of Leah, they receive by lot twelve cities" (Josh. 21:7).
3. Sed nondum ea quae magis observanda sunt in locis contigimus: de quibus etiam si pandere profundiora non possumus, saltem summa quaeque perstringere non pigebit, ut ex iis unusquisque auditorum occasionem capiat intelligentiae altioris et mysticae perquirendae. Cum quatuor partes sint orbis terrae, Chaat accepit sortem primus inter filios Levi a parte orientis cum illis tribubus quae et ipsae primatum omnium tenent. Vide ergo quomodo universa conveniunt. In quatuor orbis partibus certum est orientalem plagam nobiliorem videri, in qua et nobilior omnium reliquarum Judae tribus habebatur: et filii Chaat sacerdotis primam ducunt in primis et tribubus et orbis partibus sortem, cum Gerson et Merari qui erant primi inter filios Levi. Sic ergo tres filii primi Levi accipiunt orientalem. Occidentem vero ubi erat Ruben et Simeon et Gad, sortitur secunda sorte Chaat ex tribu Simeonis. Merari vero primum sortitur Ruben, et iterum Merari tertius in Numeris ab oriente accepit Zabulon, ut justitia servetur, ut sorte ea quae secundum Dominum ducitur, et credentium mentes ad mysteria futuri saeculi dirigat contuenda. Post haec eorum qui ad mare erant, id est Ephrem et Benjamin et Manasse, Chaat cum suscepisset secunda sorte Benjamin, caeteri ex familia ejus sortiti sunt Ephrem. Post hoc eos qui erant ex media tribu Manasse quae fuit in terra sancta sortitur Gerson, et iterum ipse Gerson sortitur etiam aliam dimidiam tribum Manasse. Sed quia oportebat eos qui erant in aquilone aliquid sacerdotalis gratiae consequi, ne penitus nudari donis coelestibus viderentur, in iis quorum novissimus ordo erat in aquilone, id est Dan, Nephthalim, Aser: rursum Chaat non quidem inter sacerdotes,
3. But we have not yet touched on the things in these places that most deserve attention; and even if we cannot lay open their deeper meanings, it will not be irksome at least to run briefly over the chief points, so that from them each of the hearers may take occasion to search out a higher and mystical understanding. Since there are four quarters of the world, Kohath received his lot first among the sons of Levi on the side of the east, with those tribes which themselves also hold the primacy of all. See, then, how everything agrees. Among the four quarters of the world it is certain that the eastern region is seen as the nobler, in which also the tribe of Judah, nobler than all the rest, was placed; and the sons of Kohath the priest draw the first lot among the first both of the tribes and of the quarters of the world, with Gershon and Merari, who were first among the sons of Levi. So, then, the three first sons of Levi receive the east. But the west, where Reuben and Simeon and Gad were, Kohath obtains by the second lot from the tribe of Simeon. Merari, however, first obtains Reuben, and again Merari, third in Numbers from the east, received Zebulun, so that justice may be kept, so that by that lot which is drawn according to the Lord it may also direct the minds of believers to contemplate the mysteries of the age to come. After this, of those who were towards the sea, that is Ephraim and Benjamin and Manasseh, when Kohath had received Benjamin by the second lot, the rest of his family obtained Ephraim. After this Gershon obtains those who were of the half-tribe of Manasseh which was in the holy land, and again Gershon himself also obtains the other half-tribe of Manasseh. But since it was fitting that those who were in the north should obtain something of the priestly grace, lest they should seem to be wholly stripped of the heavenly gifts, among those whose rank was last, in the north, that is Dan, Naphtali, Asher, Kohath again, not indeed among the priests
Editors' notes and page, col. 943
Footnotes
NOTE: Homily XXV ends and Homily XXVI begins in col 944; both are in this unit. (printed under page 476)
(43) ‹call not visible in image› · call in col 943 (not visible)
Jos. xxi, 4.
Joshua 21:4.
(printed under page 476)
(44) ‹call not visible in image› · call in col 943 (not visible)
ibid. 5.
The same, verse 5.
(printed under page 476)
(45) ‹call not visible in image› · call in col 943 (not visible)
ibid. 6.
The same, verse 6.
(printed under page 476)
(46) ‹call not visible in image› · call in col 943 (not visible)
ibid. 7.
The same, verse 7.
(printed under page 476)
(47) ‹call not visible in image› · call in col 943 or 944 (not visible)
I Cor. xv, 23, 24.
1 Corinthians 15:23–24.
(printed under page 476)
(12) ‹call not visible in image› · call in col 943 (not visible)
Codex Sangerm., « duodecim. » Libb. editi, « decem. » Septuaginta interpretes hodie habent δεκατρεῖς.
The Saint-Germain manuscript has "twelve"; the printed books have "ten". The Septuagint translators today have "thirteen".
(printed under page 476)
(13) ‹call not visible in image› · call in col 943 (not visible)
Codex Sangerm., « contigimus. » Libb. editi, « contingimus. »
The Saint-Germain manuscript has "we have touched" (contigimus); the printed books have "we touch" (contingimus).
(printed under page 476)
(14) ‹non pigebit› · call in col 943
Cod. Sangerm., « pigebit. » Libb. editi, « pigeat. »
The Saint-Germain manuscript has "it will not irk"; the printed books have "let it not irk".
(printed under page 476)
(15) ‹orbis partibus› · call in col 943
Unus Ebroicensis, « ex tribus orbis partibus. »
One Évreux manuscript has "from three parts of the world".
(printed under page 476)
Page
- running head: 943 ORIGENIS
- marginal letters: A nit? « In tribu, inquit, Judae; B inquit, Ruben trans Jordanem; C videri, in qua et nobilior; D suscepisset secunda sorte Benjamin
- old-edition numerals: 455 before terra
sed inter caeteros primam tamen accepit sortem in Dan, secundam vero Gerson in Aser, et tertiam idem Gerson in Nephthalim.
but among the rest, nevertheless received the first lot in Dan, Gershon the second in Asher, and the same Gershon the third in Naphtali.
4. Quis potest assequi haec omnia et comprehendere? Quis meminisse saltem et observare ordinem ipsum ministeriorum valet? Quod si secundum litteram solum difficile textus ipse narrationis explicari potest, et permistio vel locorum, vel personarum, quae in historia continentur, evolvi; quid dicimus de iis sacramentis, quae per haec describuntur et in quibus distributiones futurae haereditatis adumbrantur, et per quae sanctae terrae quam mansueti haereditate suscipient, divisio celebrabitur? Quis castrorum sedes diversas explicet, quomodo haec in resurrectione per singulos quosque sanctorum sacerdotali vel Levitico ordine habenda sit distributio, ut, quemadmodum dicit Apostolus, in resurrectione non confuse agantur omnia, sed veniat « unusquisque in suo ordine, initium Christus, deinde ii qui sunt Christi, qui in adventu ejus crediderunt, cum tradiderit regnum Deo et Patri, cum subjecerit ei omnem principatum, et potestatem? » Ibi sine dubio tales quaedam castrorum observationes, et sacerdotales distributiones, et ordines, ac tubarum significationes erunt: fortassis enim sicut ordinavit Deus stellas coeli, et rationibus eas quibusdam mirandis et ineffabilibus collocavit, et alias quidem ipsarum statuit in axe aquilonis, alias in partibus orientis, alias vero in australi parte convexa, atque alias in occasu: ita credo quod et eos qui ex resurrectione mortuorum tales erunt, sicut stellae coeli in multitudine et claritate, venientes scilicet ex semine Abraham, ordinabit Deus in regno coelorum, secundum ordinem stellarum et partium coeli: et dabit aliis sortem ad orientem, aliis ad occidentem, ad austrum aliis, et quos ipse novit statuet ad aquilonem: quoniam quidem « multi venient ab oriente et occidente, » ex quatuor orbis partibus, « et recumbent cum Abraham et Isaac et Jacob in regno coelorum, » per gratiam Domini nostri Jesu Christi, cui est gloria et imperium in saecula saeculorum. Amen.
4. Who can attain to all these things and comprehend them? Who is able even to remember and observe the very order of the ministries? For if, according to the letter alone, the text of the narrative itself can be explained only with difficulty, and the mingling of the places or of the persons contained in the history unravelled, what do we say of those mysteries which are described through these things, and in which the distributions of the future inheritance are foreshadowed, and through which the division of the holy land, which the meek will receive as an inheritance, will be carried out? Who could unfold the various sites of the camps, how in the resurrection this distribution is to be made for each of the saints in the priestly or Levitical order, so that, as the Apostle says, in the resurrection all things may not be done confusedly, but "each one" may come "in his own order: the firstfruits Christ, then those who are Christ's, who believed at His coming, when He shall have delivered up the kingdom to God and the Father, when He shall have subjected to Him every principality and power" (1 Cor. 15:23–24)? There without doubt there will be certain such observances of the camps, and priestly distributions, and ranks, and signals of trumpets. For perhaps, just as God ordered the stars of heaven and placed them by certain wonderful and unspeakable reasons, and set some of them at the pole of the north, others in the regions of the east, others in the vault of the southern part, and others in the west: so I believe that those also who from the resurrection of the dead will be such as the stars of heaven in multitude and brightness, coming, that is, from the seed of Abraham, God will order in the kingdom of heaven according to the order of the stars and of the regions of heaven; and He will give to some a lot towards the east, to others towards the west, to others towards the south, and those whom He knows He will set towards the north: since indeed "many will come from the east and the west," from the four quarters of the world, "and will recline with Abraham and Isaac and Jacob in the kingdom of heaven" (Matt. 8:11), through the grace of our Lord Jesus Christ, to Whom is glory and dominion for ages of ages. Amen.
HOMILIA XXVI. De eo quod sepultae sunt petrinae machaerae, et de ara quam exstruxerunt duae et semis tribus, quae sunt trans Jordanem.
HOMILY XXVI. On the burial of the stone knives, and on the altar which the two and a half tribes that are beyond the Jordan built.
1. In superioribus quidem dictum est, quia filii Israel dederunt sortem Jesu in monte Ephrem, et quia accepta sorte Jesus aedificaverit ibi civitatem, et inhabitaverit in ea. Nunc autem eadem denuo repetit Scriptura, ut addat hoc quod machaeras petrinas, id est cultros e saxo quibus circumcidit Jesus filios Israel in eremo, recondiderit in ea civitate quam aedificaverat, et in qua habitabat. Unde
1. In what came before it was said that the sons of Israel gave Jesus a lot on Mount Ephraim, and that, having received the lot, Jesus built a city there and dwelt in it. Now, however, Scripture repeats the same things anew, in order to add this, that he laid up the stone knives, that is, the blades of stone with which Jesus circumcised the sons of Israel in the desert, in that city which he had built and in which he dwelt. Hence
Editors' notes and page, col. 944
Footnotes
(48) ‹in regno coelorum› · call in col 944
Matth. viii, 11.
Matthew 8:11.
(printed under page 476)
Page
- running head: ORIGENIS 944
- marginal letters: A cerdotes, sed inter caeteros; B rum sacerdotali vel Levitico ordine; C eos qui ex resurrectione mortuorum; D ara quam exstruxerunt (caption)
- old-edition numerals: (none)
- other: "sa-|cerdotes" at the break from col 943 is set whole at the end of 943 (coordinator). Scripture references printed as superscript calls 47, 48 to foot notes (I Cor. XV, 23, 24; Matth. VIII, 11); calls dropped, references given in the English. Several words in the upper half are blurred bold but legible.
denuo et nobis repetenda expositio est, et quod adjectum est explanandum, ut Deo donante sensus Scripturae integer expleatur. Diximus enim in superioribus, quia et Dominus noster Jesus Christus petat a nobis locum quem aedificet, et in quo habitet: et quia debemus tales effici, tam mundi corde, tam simplices mente, tam sancti corpore et spiritu, ut et in anima nostrum locum dignetur accipere, et aedificare eum, et habitare in eo. Et qui putas sunt in omni populo ita acceptabiles Deo, qui ad hoc eligi digni sunt? Aut forte nec singuli ad hoc capaces esse possunt, sed universus populus et cuncta simul Ecclesia vix capax esse potest, ut recipiat in se Dominum Jesum, et habitet in ea? Videamus ergo quis sit iste locus, in quo habitare debet Jesus: « In monte, inquit, Ephrem, » hoc est in monte fructifero. Qui putas sunt in nobis montes fructiferi in quibus habitet Jesus? Illi profecto in quibus sunt fructus spiritus, gaudium, pax, patientia, charitas, etc. Isti ergo sunt montes fructiferi, qui fructum Christi afferunt, et mente ac spe semper excelsi sunt. Et licet pauci esse possint tales, tamen si vel pauci fuerint, in ipsis habitans Dominus Deus, qui est lux vera, emittet radios lucis suae etiam super reliquos omnes, quos nondum dignos suo habitaculo principaliter judicarit.
we too must repeat the exposition anew and explain what has been added, so that, God granting, the sense of Scripture may be fulfilled entire. For we said in what came before that our Lord Jesus Christ also asks of us a place to build and to dwell in, and that we ought to become such, so clean of heart, so simple of mind, so holy in body and spirit, that He may deign to receive our place in the soul, and to build it, and to dwell in it. And who, do you think, in the whole people are so acceptable to God as to be worthy to be chosen for this? Or perhaps not even individuals can be capable of this, but the whole people and the entire Church together can scarcely be capable of receiving the Lord Jesus into itself, so that He may dwell in it? Let us see, then, what this place is in which Jesus must dwell: "On Mount Ephraim," it says (Josh. 19:50), that is, on the fruitful mountain. Who, do you think, are the fruitful mountains among us in which Jesus may dwell? Surely those in whom are the fruits of the spirit, joy, peace, patience, charity, and so on. These, then, are the fruitful mountains, who bear the fruit of Christ and are always lofty in mind and hope. And though such may be few, yet if there are even a few, the Lord God, dwelling in them, who is the true light, will send out the rays of His light even upon all the rest, whom He has not yet judged worthy to be in the first place His dwelling.
2. Nunc autem videamus quae sunt machaerae petrinae, quibus circumcidit Jesus filios Israel. Si oretis pro nobis ut sermo noster vivens sit et efficacior, et acutior super omnem machaeram, praestabit et nobis Dominus Jesus, ut verbum Dei quod loquimur ad vos, circumcidat omnem immunditiam, resecet impuritates, abscindat vitia de auditoribus, et amputet omne quo vis mentis et efficacia naturalis obtegitur: et sic per verbum Dei quod nunc machaera petrina dicitur, circumcidemini et vos ab Jesu et audietis, quia abstulit opprobrium Aegypti a vobis hodie. Quid enim nobis prodest exisse de Aegypto, et nobiscum opprobria Aegypti circumferre? Quid prodest ambulare per eremum, hoc est, quid nos juvat in baptismo saeculo renuntiasse, et morum nostrorum pristinas sordes ac vitiorum carnalium immunditias retinere? Oportet ergo post digressionem Rubri maris, id est, post gratiam baptismi, auferri a nobis etiam carnalia veteris consuetudinis vitia per Jesum Christum Dominum nostrum, ut ita demum Aegyptiacis carere possimus opprobriis. Ponuntur ergo illae ipsae machaerae petrinae, et cultri lapidei, quibus secundo circumcisi sumus ab Jesu, in eo loco quem
2. But now let us see what the stone knives are with which Jesus circumcised the sons of Israel. If you pray for us that our word may be living and more effective, and sharper than any sword, the Lord Jesus will grant to us also that the word of God which we speak to you may circumcise all uncleanness, cut away impurities, cut off vices from the hearers, and amputate everything by which the force of the mind and its natural efficacy is covered over; and so through the word of God, which is now called a stone knife, you too will be circumcised by Jesus, and you will hear that He has taken away the reproach of Egypt from you today. For what does it profit us to have gone out of Egypt and to carry the reproaches of Egypt about with us? What does it profit to walk through the desert, that is, how does it help us to have renounced the world in baptism and to keep the former filth of our habits and the uncleannesses of carnal vices? It is necessary, then, that after the passage of the Red Sea, that is, after the grace of baptism, the carnal vices of old habit also be taken away from us through Jesus Christ our Lord, so that thus at last we may be free of the Egyptian reproaches. So those very stone knives, the blades of stone with which we were circumcised a second time by Jesus, are placed in that place which
Editors' notes and page, col. 945
Footnotes
(49) ‹call not visible in image› · call in col 945 (not visible)
Jos. xix, 50.
Joshua 19:50.
(printed under page 477)
(16) ‹call not visible in image› · call in col 945 or above (not visible)
Christus. Deest in libb. antea editis, sed legitur in ms. Sangerm.
"Christ." This is missing in the books printed before, but is read in the Saint-Germain manuscript.
(printed under page 477)
(17) ‹call not visible in image› · call in col 945 or above (not visible)
Omnes mss. « aedificare eum et habitare in eo. » Libb. editi, « aedificare illam et habitare in ea. »
All the manuscripts have "to build it and dwell in it" (masculine); the printed books have the same with the feminine.
(printed under page 477)
(18) ‹emittet› · call in col 945
Codex Sangerm. « emittet. » Libb. editi, « mittet. »
The Saint-Germain manuscript has "will send forth"; the printed books have "will send".
(printed under page 477)
(19) ‹nondum dignos› · call in col 945
Omnes manuscripti « nondum dignos. » Libb. editi, « non dignos. »
All the manuscripts have "not yet worthy"; the printed books have "not worthy".
(printed under page 477)
(20) ‹quod loquimur› · call in col 945
Omnes mss. « loquimur. » Libb. editi, « loquitur. »
All the manuscripts have "we speak"; the printed books have "he speaks".
(printed under page 477)
(21) ‹call not visible in image› · call in col 945 or 946 (not visible)
Jesus. Deest in libb. editis, sed legitur in omnibus manuscriptis.
"Jesus." This is missing in the printed books, but is read in all the manuscripts.
(printed under page 477)
(22) ‹call not visible in image› · call in col 945 or 946 (not visible)
Mss. « secundo. » Libb. editi, « secundum. »
The manuscripts have "a second time"; the printed books have "according to".
(printed under page 477)
(23) ‹call not visible in image› · call in col 945 or 946 (not visible)
Codex Sangerm. « aut historicorum cordibus elimatus. » Unus Ebroicensis « aut studiorum cotibus. »
The Saint-Germain manuscript has "or polished on the hearts of historians"; one Évreux manuscript has "or on the whetstones of studies". [The word read as elimatus is unclear in the scan.]
(printed under page 477)
Page
- running head: 945 IN LIBRUM JESU NAVE HO[MILIA XXVI.] (cut at image edge)
- marginal letters: A denuo et nobis repetenda; B debet Jesus: « In monte; C cacior, et acutior super omnem; D re? Oportet ergo post digressionem
- old-edition numerals: 456 before circumcidemini
petit Jesus et accepit; in loco quem possidet in anima justi, in ipso recondit et machaeras. Saepe ostendimus machaeram verbum Dei dictum, quo verbo abscinduntur et purgantur peccata de animis audientium. Haec ergo virtus verbi divini reconditur in eo loco cui datur sermo scientiae et sermo sapientiae, ut opportuno tempore anima illa quae per donum spiritus repleta est verbo sapientiae, verbo scientiae, proferat istas machaeras in Ecclesia, et circumcidat secundo eos qui secunda indigent circumcisione. Quod autem dicit petrinas machaeras, hoc est, e saxo cultros, et non e ferro artificis opera fabricatos: illud ostendit quod sermo hic Dei qui circumcidere de animis auditorum immunditias potest, non est ex arte grammatica vel rhetorica veniens, neque doctorum malleis edomitus, aut studiorum incudibus elimatus, sed ex illa petra descendens, quae de monte sine manibus abscissa est, et orbem terrae complevit, ac dona spiritalia credentibus tribuit. Post haec Jesus convocat filios Ruben et filios Gad, et dimidiam tribum Manasse, qui secum militaverunt ad hostes Israeliticos superandos: et dimittit eos ad haereditatem suam, datis iis etiam muneribus quibusdam, sicut scriptum est. In quo videtur illud indicare mysterium, quod cum plenitudo gentium introierit, et quae repromissa sunt eis a Domino Jesu perceperint illi qui per Moysen eruditi et instructi fuerant, et qui nobis in certamine positis auxilia orationibus et precibus detulerunt, quia nondum repromissiones consecuti sunt, exspectantes ut etiam vocatio nostra compleretur, sicut dicit Apostolus, nunc demum perfectionem quae ab eis dilata fuerat, consequantur cum muneribus quae accipiunt ab Jesu, ut unusquisque habitet in pace, omni bello atque omni impugnatione cessante.
Jesus asks for and has received: in the place which He possesses in the soul of the just man, in that very place He lays up the knives also. We have often shown that the word of God is called a sword, by which word sins are cut off and purged from the souls of the hearers. This power of the divine word, then, is laid up in that place to which is given the word of knowledge and the word of wisdom, so that at the fitting time that soul which through the gift of the spirit has been filled with the word of wisdom, the word of knowledge, may bring out these knives in the Church and circumcise a second time those who need a second circumcision. And that it says stone knives, that is, blades of stone, and not made of iron by the work of a craftsman, shows this: that this word of God which can circumcise uncleannesses from the souls of the hearers does not come from the art of grammar or rhetoric, nor is it tamed by the hammers of the learned or filed on the anvils of studies, but comes down from that stone which was cut from the mountain without hands and filled the whole world, and bestows spiritual gifts on believers. After this Jesus calls together the sons of Reuben and the sons of Gad and the half-tribe of Manasseh, who had served with him as soldiers to overcome the enemies of Israel, and he dismisses them to their inheritance, giving them also certain gifts, as it is written. In this it seems to point to that mystery: that when the fulness of the Gentiles has come in, and those who had been taught and instructed through Moses have received the things that were promised them by the Lord Jesus, those who brought us help by prayers and supplications when we were set in the contest, because they have not yet obtained the promises, waiting until our calling too should be completed, as the Apostle says (cf. Heb. 11:39–40), then at last they may obtain the perfection which had been deferred for them, with the gifts which they receive from Jesus, so that each may dwell in peace, all war and all assault having ceased.
3. Post haec lectum est nobis, quia filii Ruben, et filii Gad, et dimidia tribus Manasse qui erant trans Jordanem, aedificassent aram ingentem: filii vero Israel reliqui ignorantes, quare haec ara fuisset exstructa, mittunt Phineem filium Eleazari filii Aaron, cum decem viris de singulis tribubus electis: si forte tanquam discedentes a Deo hoc fecissent, vel apostatici effecti, et contra mandatum Dei gerentes, expugnarentur a reliquis filiis Israel; sin aliter, ut cognoscerent causam. Alii vero satisfaciunt de ara, et dicunt: Scimus quia altare verum est apud vos, ubi Jesus habitat; nos autem fecimus hoc altare ad similitudinem illius altaris, quod apud vos exstructum est, ut et apud nos figura et imago
3. After this it was read to us that the sons of Reuben and the sons of Gad and the half-tribe of Manasseh, who were beyond the Jordan, had built a huge altar; and the rest of the sons of Israel, not knowing why this altar had been built, send Phinehas son of Eleazar son of Aaron, with ten men chosen from the several tribes, so that, if perhaps they had done this as men departing from God, or become apostates and acting against the command of God, they might be attacked by the rest of the sons of Israel; but if otherwise, that they might learn the reason. The others give satisfaction about the altar and say: We know that the true altar is with you, where Jesus dwells; but we have made this altar in the likeness of that altar which has been built among you, so that among us too a figure and image
Editors' notes and page, col. 946
Footnotes
(50) ‹dicit Apostolus› · call in col 946
Hebr. xi.
Hebrews 11. [The roman numeral is unclear in the scan; it may read ii.]
(printed under page 477)
(24) ‹apostatici effecti› · call in col 946
Unus codex Ebroic. « vel apostatae effecti. »
One Évreux manuscript has "or become apostates".
(printed under page 477)
Page
- running head: [IN LIBRUM] JESU NAVE HOMILIA XXVI. 946
- marginal letters: A petit Jesus et accepit; B vel rhetorica veniens; C orationibus et precibus detulerunt; D apostatici effecti
- old-edition numerals: (none)
veri altaris habeatur, ne forte crastino, inquit, placeat vobis dicere, quia Jordanis finitimus est inter nos et vos, et ipse determinat et ideo non habetis portionem in altari nostro. Haec illi responsa miserunt. Sed videamus nos quid facti hujus contineat sacramentum. Prior populus circumcisionis in Ruben qui fuerat primogenitus, designatur; sed et in Gad, qui et ipse primogenitus est ex Lia, et Manasse nihilominus primogenitus. Quod autem dico primogenitos, secundum tempus loquor. Haec ergo dicuntur, ne inter nos et illos qui ante adventum Christi fuerunt justi, divisio aliqua ac separatio videretur: sed ut ostenderent se etiamsi ante adventum Christi fuerant, fratres tamen nostros esse. Licet enim habuerint altare tunc ante adventum Salvatoris nostri, sciebant tamen et sentiebant, quia non esset illud altare verum, sed quia forma et figura erat futuri et veri hujus altaris. Noverant illi haec, quia verae hostiae, et quae possent auferre peccata, non in illo altari offerebantur, quod habebat primogenitus populus, sed in isto ubi erat Jesus, hic coelestes hostiae, hic vera sacrificia consummantur. Fit ergo unus grex et unus pastor, illi priores justi, et qui nunc sunt Christiani. Volo autem ad horum probationem memoriam facere etiam historiae cujusdam, si tamen Dominus donare dignetur, ut explanationem ipsius spiritalem invenire possimus. Cadebat aliquando populus in deserto et moriebatur. Venit Aaron pontifex, et stetit in medio eorum qui moriebantur, et eorum qui vivebant, ne ulterius vastatio mortis proficeret jam in caeteros. Venit et nunc verus pontifex meus Dominus,
of the true altar may be had, lest perhaps tomorrow, they say, it should please you to say that the Jordan is the boundary between us and you, and itself marks the limit, and therefore you have no portion in our altar. These replies they sent. But let us see what mystery this deed contains. The former people of the circumcision is signified in Reuben, who had been the firstborn; and also in Gad, who himself also is the firstborn of Leah, and in Manasseh, no less a firstborn. But when I say firstborn, I speak according to time. These things, then, are said so that no division or separation might seem to exist between us and those who were just before the coming of Christ, but so that they might show that, even if they lived before the coming of Christ, they are nevertheless our brothers. For though they had an altar then, before the coming of our Saviour, yet they knew and perceived that that altar was not the true one, but that it was the form and figure of this future and true altar. They knew this, that the true victims, which could take away sins, were not offered on that altar which the firstborn people had, but on this one where Jesus was; here heavenly victims, here true sacrifices are consummated. So there comes to be one flock and one shepherd, those former just men and those who are now Christians. And as proof of these things I wish to recall a certain history also, if indeed the Lord deigns to grant that we may find its spiritual explanation. The people was once falling in the desert and dying. Aaron the high priest came and stood in the midst between those who were dying and those who were living, so that the devastation of death should advance no further among the rest. And now too my true High Priest, the Lord, has come,
Editors' notes and page, col. 947
Footnotes
NOTE: Homily XXVI, and with it this unit, ends near the top of col 948 ("... in saecula saeculorum. Amen."). Below the rule, the editors' MONITUM to Origen's ἐξηγητικά on the Book of Judges begins (the next work). It is NOT this unit, and no part of it is set here. Its body is printed full-width as text; no footnote of it shows on this page. (printed under page 478)
(51) ‹call not visible in image› · call in col 947 (not visible)
Matth. xxvii, 25.
Matthew 27:25.
(printed under page 478)
(52) ‹call not visible in image› · call in col 947 (not visible)
Matth. xxiii, 35.
Matthew 23:35.
(printed under page 478)
(53) ‹call not visible in image› · call in col 947 or 948 (not visible)
Luc. xiii, 35.
Luke 13:35.
(printed under page 478)
(25) ‹call not visible in image› · call in col 947 (not visible)
Mss., « sunt ergo isti pars populi mortui. » Libb. editi, « sunt ergo populi pars mortui. »
The manuscripts have "these, then, are the part of the people that is dead"; the printed books have "then the part of the people is dead."
(printed under page 478)
Page
- running head: 947 EX ORIGENE (the page head reads differently from the preceding pages)
- marginal letters: A veri altaris habeatur; B Salvatoris nostri, sciebant tamen; C dio eorum qui moriebantur; D (no D in the text portion; the text ends at about two-fifths of the page)
- old-edition numerals: (none in this column; 457 stands in the facing column 948)
et intercessit medius inter morientes et vivos, id est inter eos qui ex Judaeis suam praesentiam susceperunt, et inter eos qui non solum non susceperunt, sed semetipsos magis quam illum occiderunt, dicentes: « Sanguis illius super nos et super filios nostros. » Unde et « omnis sanguis justus qui effusus est super terram a sanguine Abel justi usque ad sanguinem Zachariae filii Barachiae, quem » occiderunt « inter aedem et altare, requiretur a generatione » illa quae dixit: « Sanguis ejus super nos et super filios nostros. » Sunt ergo isti pars populi mortui, quia neque azyma, neque dies festos competenter agunt, sed conversi sunt dies festi eorum in luctum, et cantica eorum in lamentationem: qui etiamsi velint non poterunt diem festum celebrare in eo loco quem elegit Dominus Deus. Et nos quidem non diximus ad illos, quia non erit vobis pars in hoc altari, vel in haereditate Domini, sed ipsi sponte sua altare verum et coelestem pontificem refutarunt, et eo usque infelicitatis adducti sunt, ut et imaginem perderent, et non susciperent veritatem, et ideo dicitur ad eos: « Ecce relinquetur vobis domus vestra deserta. » Translata est enim ad gentes gratia Spiritus sancti, translatae sunt solemnitates ad nos, quia transiit ad nos et pontifex non imaginarius, sed verus, secundum ordinem Melchisedech electus: et necesse est eum veras hostias, id est spiritales, offerre apud nos, ubi aedificatur templum Dei ex lapidibus vivis, quae est Ecclesia Dei viventis, et ubi est verus Israel, in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.
and has interceded, standing in the midst between the dying and the living, that is, between those of the Jews who received His presence and those who not only did not receive it, but killed themselves rather than Him, saying: "His blood be upon us and upon our children" (Matt. 27:25). Hence also "all the just blood that has been shed upon the earth, from the blood of Abel the just to the blood of Zechariah the son of Barachiah, whom" they killed "between the temple and the altar, will be required of" that "generation" (Matt. 23:35) which said: "His blood be upon us and upon our children." These, then, are the part of the people that is dead, because they keep neither the unleavened bread nor the feast days fittingly, but their feast days have been turned into mourning and their songs into lamentation; and even if they wish, they will not be able to celebrate a feast day in the place which the Lord God has chosen. And we indeed have not said to them, You will have no part in this altar or in the inheritance of the Lord; but they themselves of their own accord rejected the true altar and the heavenly High Priest, and were brought to such a pitch of misfortune that they both lost the image and did not receive the truth; and therefore it is said to them: "Behold, your house will be left to you desolate" (Luke 13:35). For the grace of the Holy Spirit has been transferred to the Gentiles, the solemn feasts have been transferred to us, because the High Priest too has passed over to us, not an imaginary one but the true one, chosen according to the order of Melchizedek; and He must offer true victims, that is, spiritual ones, among us, where the temple of God is built of living stones, which is the Church of the living God, and where the true Israel is, in Christ Jesus our Lord, to Whom is glory and dominion for ages of ages. Amen.
Editors' notes and page, col. 948
Footnotes
(31) ‹super filios nostros› · call in col 948
Matth. xxvii, 25.
Matthew 27:25.
(printed under page 478)
(32) ‹inter aedem et altare› · call in col 948
Matth. xxiii, 35.
Matthew 23:35.
(printed under page 478)
(33) ‹dicitur ad eos› · call in col 948
Luc. xiii, 35.
Luke 13:35.
(printed under page 478)
(25) ‹pars populi mortui› · call in col 948
Mss., « sunt ergo isti pars populi mortui. » Libb. editi, « sunt ergo populi pars mortui. »
The manuscripts have "these, then, are the part of the people that is dead"; the printed books have "they are, then, the part of the people that is dead" (without "isti", and with the words in a different order).
(printed under page 478)
Page
- running head: EX ORIGENE 948
- marginal letters: A et intercessit medius; B diem festum celebrare; C quae est Ecclesia Dei viventis; D (none; the text ends at about two-fifths of the page)
- old-edition numerals: 457 before super (super nos et super filios nostros, second time)
- the italic "poterunt" (B, line 1) is smudged in the scan; read as printed "poterunt", possibly "poterant"