PG 12 · cols. 281–298

Origenes, Selecta in Exodum

Editors' preface

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ.

ORIGEN'S SELECTIONS ON EXODUS.

« Καὶ δώσω χάριν τῷ λαῷ τούτῳ ἐνώπιον τῶν Αἰγυπτίων. Ὅταν δὲ ἀποτρέχοιτε, οὐκ ἀπελεύσεσθε κενοί. » Αὕτη ἡ ἐπαγγελία τῷ Ἀβραὰμ προεδέδοτο· « Μετὰ ταῦτα, λέγοντος τοῦ Θεοῦ, ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς. »

"And I will give grace to this people before the Egyptians. And when you run away, you shall not depart empty." This promise had been given beforehand to Abraham, when God said: "After these things they shall come out hither with baggage."

« Καὶ κατίσχυσεν ἡ καρδία Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ ἐνετείλατο αὐτοῖς Κύριος. Εἶπε δὲ Κύριος πρὸς Μωϋσῆν· Βεβάρυται ἡ καρδία Φαραὼ, τοῦ μὴ ἐξαποστεῖλαι τὸν λαόν. » Τὸ, « Βεβάρυται ἡ καρδία Φαραὼ, » λεγόμενον ὑπὸ τοῦ Κυρίου, μετὰ τὴν μεταβαλοῦσαν εἰς δράκοντα ῥάβδον τοῦ Ἀαρὼν, καὶ καταπιοῦσαν τὰς τῶν Μάγων ῥάβδους, ἄξιον ἰδεῖν, εἰ ἕτερόν ἐστι τοῦ, « ἐσκληρύνθαι τὴν καρδίαν Φαραὼ, » λεγομένου πολλάκις, καὶ τοῦ, « κατισχυκέναι. » Καὶ γὰρ καὶ τοῦτο οὕτως εἴρηται, « Καὶ κατίσχυσεν ἡ καρδία Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν καθὼς ἐλάλησε Κύριος. » Δοκεῖ δέ μοι ἡ μὲν ἐνδιδοῦσα καρδία πρὸς τὰ θεῖα, ἁπαλύνεσθαι καὶ μὴ ἰσχύειν ἀνθίστασθαι τῇ θειότητι, καὶ μὴ βαρύνεσθαι, μηδὲ ἕλκεσθαι

"And the heart of Pharaoh grew strong, and he did not hearken to them, even as the Lord commanded them. And the Lord said to Moses: The heart of Pharaoh is made heavy, so as not to send away the people." As for the saying, "The heart of Pharaoh is made heavy," spoken by the Lord after the rod of Aaron had turned into a serpent and swallowed up the rods of the Magi, it is worth seeing whether it is different from "the heart of Pharaoh was hardened," which is said often, and from "grew strong." For this too is thus spoken: "And the heart of Pharaoh grew strong, and he did not hearken to them, as the Lord spoke." Now it seems to me that the heart which yields to divine things is softened and has no strength to resist the divinity, and is not made heavy, nor dragged

Editors' notes and page, col. 281

Footnotes

Scripture references (numbered calls, print order) ^91 Exod. VIII, 2. ^92 Exod. X, 3. ^93 Exod. IX,29, 30. ^94 Exod. III, 21. ^95 Gen. XV, 14. ^96 Exod. VII, 13, 14.

91 Exodus 8:2. 92 Exodus 10:3. 93 Exodus 9:29–30. 94 Exodus 3:21. 95 Genesis 15:14. 96 Exodus 7:13–14. (91–93 answer calls on the previous page; 94–96 are called in col 282.)

(printed under page 145)

(69) ‹anchor: ἔτι› · call in col 281, above the title band, in the closing paragraph of the preceding work (not in this unit)

Ἔτι. Deest in libb. antea editis, nec non ista quae paulo infra leguntur: τὸ γὰρ, ἕως τίνος οὐ βούλει ἐντραπῆναί με, sed restituuntur auctoritate codicum manuscriptorum.

Ἔτι ("still"): missing in the books previously printed, as are the words read a little below, τὸ γὰρ, ἕως τίνος οὐ βούλει ἐντραπῆναί με ("for the words 'How long will you not be ashamed before me'"); but they are restored on the authority of the manuscript codices.

(printed under page 145)

(70) ‹anchor: ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ› · call in col 281 (Greek title, spanning the page)

Fragmenta haec desumpta sunt e schedis mss. Combefisii, qui ea exscripsit e mss. bibliothecae Regiae.

These fragments are taken from the manuscript papers of Combefis, who copied them from manuscripts of the Royal Library.

(printed under page 145)

Footnotes

Scripture references (numbered calls, print order) ^97 Exod. IX, 29. ^98 Exod. XII, 3. ^99 ibid. 5. ^1 ibid. 6. ^2 ibid. 7. ^3 ibid. 15.

97 Exodus 9:29. 98 Exodus 12:3. 99 ibid. (Exod. 12) 5. 1 ibid. 6. 2 ibid. 7. 3 ibid. 15. (Called in col 283.)

(none) — no lettered or numbered editors' notes on this page. (printed under page 146)

Page

running head: 283 EX ORIGENE
marginal letters: A resque corporeas trahi;; B voces cessabunt, et; C quo sumitur, ad; D qua exterminatoris potentiam
old-edition numerals: 122 after alere,
other: facing Latin version, not set

PG 12:284

κάτω εἰς γῆν καὶ ὕλην· ἡ δὲ ἀντιτείνουσα καὶ ἐναντιουμένη τῷ θείῳ βουλήματι, σκληρύνεσθαι καὶ ἀντιτυπεῖν δίκην λίθου, καὶ ἀποκρούεσθαι τὸν λόγον, καὶ κατ' ἀπόνοιαν ἀνθίστασθαι μετά τινος ψευδωνύμου ἰσχύος. Ἀνάγκη δὲ τὴν τοιαύτην καρδίαν καθελκομένην ὑπὸ τῆς κακίας οὔσης κατωφεροῦς, βαρύνεσθαι. Οὐ μὴν κατὰ τὴν αὐτὴν διάνοιαν ταῦτα τῇ καρδίᾳ συμβαίνει, εἰ καὶ μιᾷ καὶ τῇ αὐτῇ συμβέβηκε φαύλῃ οὔσῃ τὸ κατισχύειν καὶ τὸ βαρύνεσθαι. Ἡ μὲν γὰρ, ὡς εἴρηταί που, λιθίνη γίνεται ἡ καρδία καὶ σκληρύνεται· ἡ δὲ οὐ παραχωρεῖ ὡς κρείττονι τῇ θείᾳ φύσει· ἀλλὰ θεομαχεῖν ἱσταμένη κατ' αὐτῆς καὶ ἰσχύειν λέγεται.

down to earth and matter; whereas the one that strains against and opposes the divine will is hardened and strikes back like a stone, and repels the word, and in arrogance resists with a certain falsely-named strength. And of necessity such a heart, being dragged down by wickedness which tends downwards, is made heavy. Yet not according to the same meaning do these things happen to the heart, even if it has befallen one and the same bad heart both to grow strong and to be made heavy. For in the one case, as is said somewhere, the heart becomes stony and is hardened; and in the other it does not give way to the divine nature as superior, but standing to fight against God is said to prevail against it.

« Εἶπε δὲ αὐτῷ Μωϋσῆς, Ὡς ἂν ἐξέλθω τὴν πόλιν, ἐκπετάσω τὰς χεῖράς μου πρὸς Κύριον, καὶ αἱ φωναὶ παύσονται, καὶ ἡ χάλαζα, καὶ ὁ ὑετὸς οὐκέτι ἔσται. » Ὁ γὰρ πάντων δημιουργὸς πρὸς τὴν κέλευσιν τὴν φύσιν εἴκουσαν ἔχει.

"And Moses said to him, As soon as I go out of the city, I will spread out my hands to the Lord, and the voices shall cease, and the hail and the rain shall be no more." For the Creator of all holds nature yielding to His command.

Τοῦ αὐτοῦ. Σημειωτέον ὅτι οὐ πάντα τῇ ῥάβδῳ τερατουργεῖ Μωϋσῆς, ἀλλὰ καὶ χερσὶ καὶ λόγῳ, ἵνα μὴ τὴν ῥάβδον μαγικαῖς ἀπάταις τελεῖσθαι οἱ πολλοὶ νομίσωσι.

Of the same. It must be noted that Moses works wonders not in all things with the rod, but also with hands and word, lest the many suppose that the rod is wrought by magical deceits.

« Λαβέτωσαν ἕκαστος πρόβατον κατ' οἴκους πατριῶν· » καὶ τὰ ἑξῆς. Ἀπὸ τῆς δεκάτης φησὶ λαμβάνειν πρόβατον καὶ τρέφειν ἕως ιδʹ· καὶ ἐπονομάσαι λέγοντας, Τοῦτο τὸ πρόβατον θύεται ὑπὲρ τοῦδε καὶ τοῦδε· οὐχ ὑπερβαινόντων αὐτῶν ιʹ ὀνομάτων· καὶ τῇ ιδʹ θύεται ἀνάμεσον τῶν ἑσπερινῶν, ἀρχομένης τῆς ιεʹ· ὡς γίνεσθαι ἀπὸ τῆς λήψεως μέχρι τῆς θύσεως ἡμέρας εʹ, ὅτε πλῆρές ἐστι τῆς σελήνης τὸ φῶς.

"Let them take each a sheep according to the houses of their families;" and what follows. From the tenth day he says to take a sheep and keep it until the 14th; and to name it, saying, This sheep is sacrificed on behalf of so-and-so and so-and-so, while they do not exceed 10 names; and on the 14th it is sacrificed between the evenings, as the 15th begins; so that from the taking until the sacrificing there are 5 days, when the light of the moon is full.

« Πρόβατον τέλειον, ἄρσεν, ἐνιαύσιον ἔσται ὑμῖν. » Ἐνιαύσιον πρόβατον ὁ Χριστός ἐστι. Τὸ γὰρ ἐν μηδενὶ ὑστερεῖσθαι μηδὲ ἐλλιπές τι ἔχειν διὰ τοῦ ἐνιαυτοῦ δηλοῦται.

"A sheep perfect, male, of a year old shall it be to you." Christ is the year-old sheep. For to be lacking in nothing and to have nothing deficient is signified through the year.

« Καὶ σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ἰσραὴλ πρὸς ἑσπέραν. » Πρὸς ἑσπέραν δὲ κελευόμεθα σφάξαι τὸ πρόβατον, ἐπειδὴ καὶ ἐσχάτῃ ὥρᾳ τὸ ἀληθινὸν ἡμῶν πρόβατον εἰς τὸν κόσμον ἦλθεν ὁ Σωτήρ.

"And all the multitude of the congregation of the sons of Israel shall slaughter it towards evening." And towards evening we are commanded to slaughter the sheep, since also at the last hour our true sheep, the Saviour, came into the world.

« Καὶ λήψονται ἀπὸ τοῦ αἵματος, καὶ θήσουσιν ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ τὴν φλιὰν, ἐν τοῖς οἴκοις· » καὶ τὰ ἑξῆς. Θύομεν δὲ, καὶ χρίομεν τοὺς οἴκους ἡμῶν τῷ αἵματι· λέγω δὲ τὸ σῶμα, εἴπερ χρίσις πίστις ἐστὶν ἡ εἰς αὐτὸν, δι' ἧς πιστεύω τὴν τοῦ ὀλοθρευτοῦ δύναμιν καταργουμένην. Μετὰ δὲ τὸ χρισθῆναι ἡμᾶς, τουτέστι πιστεῦσαι εἰς τὸν Χριστὸν, τότε καὶ ἐπὶ τὴν βρῶσιν ἔρχεσθαι κελευόμεθα· μήτε δὲ ὠμὰ, μήτε ἑψημένα ἐν ὕδατι, ἀλλ' ὀπτὰ πυρί.

"And they shall take of the blood, and shall put it upon the two doorposts, and upon the lintel, in the houses;" and what follows. Now we sacrifice, and we anoint our houses with the blood—I mean the body, if indeed anointing is faith in Him, through which I believe the power of the destroyer is abolished. And after we have been anointed, that is, have believed in Christ, then we are commanded to come also to the eating; and neither raw, nor boiled in water, but roasted with fire.

« Πᾶς ὃς ἂν φάγῃ ζύμην, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐξ Ἰσραήλ. » Ἐξολοθρευθήσεται ἄνθρωπος ἕνεκεν ζύμης· καὶ ὁ τῶν ὅλων Θεὸς ὁ χρηματίζων τοὺς νόμους, ὡς ὀλοθρεύει μοιχὸν, ὡς ὀλοθρεύει πόρνον, ὡς ὀλοθρεύει παιδοφθόρον, οὕτως ὀλοθρεύει τὸν ἔχοντα ζύμην ἐν τῇ οἰκίᾳ αὐτοῦ ἐν τῇ τῶν ἀζύμων ἡμέρᾳ. Τοῦτο κατὰ Θεόν ἐστι; τοῦτο κατὰ νόμον τὸν οὐράνιόν ἐστιν: Ἀλλ' εἴποιμι ἂν ὅτι ἐὰν ἔχῃς ζύμην

"Everyone who eats leaven, that soul shall be utterly destroyed from Israel." A man shall be utterly destroyed on account of leaven; and the God of all Who utters the laws, as He destroys an adulterer, as He destroys a fornicator, as He destroys a corrupter of boys, so He destroys him who has leaven in his house on the day of unleavened bread. Is this according to God? Is this according to the heavenly law? But I would say that if you have the leaven

Editors' notes and page, col. 284

Page

running head: EX ORIGENE 284
marginal letters: A σθαι κάτω εἰς; B ναὶ παύσονται, καὶ; C τῆς θύσεως ἡμέρας; D στις ἐστὶν ἡ
old-edition numerals: (none)
other: word split at start of column (σθαι)

PG 12:285

πονηρίας, καὶ μὴ ἐξολοθρεύσῃς πᾶσαν ζύμην κακίας ἀπὸ τοῦ ἡγεμονικοῦ σου· αὕτη γάρ ἐστιν ἡ ἀληθινὴ οἰκία σου· ὁ Θεὸς τῶν ὅλων νομοθετεῖ ἐξολοθρευθῆναί σε μὴ ἀποβαλόντα τὴν ζύμην τὴν παλαιὰν ἀπὸ σεαυτοῦ. Χρὴ γάρ σε ἐλθόντα εἰς τὸν καιρὸν τῶν νέων, νέον γενόμενον μηδὲν ἔχειν ἀρχαῖον. « Τὰ ἀρχαῖα παρῆλθε, » καὶ τὰ ἑξῆς. Ὅρα πῶς ἔδει ἑορτάζειν ἐν μηνὶ τῶν νέων τὴν ἑορτὴν τῶν ἀζύμων.

of wickedness, and do not utterly destroy all leaven of malice from your ruling faculty—for this is your true house—the God of all legislates that you be utterly destroyed if you have not cast away the old leaven from yourself. For it is necessary that you, having come to the season of new things, having become new, should have nothing old. "The old things have passed away," and what follows. See how one ought to celebrate in the month of new things the feast of unleavened bread.

« Καθίξετε τῆς φλιᾶς, καὶ ἐπ' ἀμφοτέρων τῶν σταθμῶν, ἀπὸ τοῦ αἵματος ὅ ἐστι παρὰ τὴν θύραν. » Φλιᾶς μὲν, ὡς ἀποδέδωκέ τις τῶν πρὸ ἡμῶν, τοῦ λογικοῦ· ἀμφοτέρων δὲ σταθμῶν, θυμικοῦ καὶ ἐπιθυμητικοῦ.

"You shall touch the lintel, and upon both the doorposts, from the blood which is by the door." Of the lintel indeed, as one of those before us has rendered it, the rational part; and of both the doorposts, the spirited and the appetitive parts.

Τοῦ αὐτοῦ. Οὐ γὰρ ἐντὸς γενόμενον τὸν ὀλοθρευτὴν δι' ἐπινοίας ἐκβάλλομεν, ἀλλ' ὅπως ἂν μηδὲ τὴν ἀρχὴν παρεισδύῃ, φυλακὴν διὰ τοῦ νόμου ποιούμεθα. Φυλακὴ δέ ἐστι καὶ ἀσφάλεια, τὸ, τῷ αἵματι τοῦ ἀμνοῦ τήν τε φλιὰν καὶ τοὺς σταθμοὺς τῆς εἰσόδου κατασημαίνεσθαι.

Of the same. For we do not cast out the destroyer through thought after he has got inside, but in order that he may not slip in at all in the first place, we make a guard through the law. And the guard and security is that both the lintel and the doorposts of the entrance be marked with the blood of the lamb.

« Ἐγενήθη δὲ μεσούσης τῆς νυκτὸς, καὶ Κύριος ἐπάταξε πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ. » Δι' ἀγγέλων γὰρ ὁ Θεὸς τὰς θανατηφόρους ταύτας ἐπάγει πληγὰς, ὡς καὶ ἐν ταῖς Βασιλείαις ἔγνωμεν πῶς ἐν μιᾷ νυκτὶ ὁ ἄγγελος ἀνεῖλε τῶν Ἀσσυρίων ρπεʹ χιλιάδας.

"And it came to pass at midnight, and the Lord struck every firstborn in the land of Egypt." For through angels God brings on these deadly plagues, as also in the books of Kings we learned how in one night the angel slew of the Assyrians 185 thousand.

« Οὗτος ὁ νόμος τοῦ Πάσχα· Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ' αὐτοῦ. Καὶ πάντα οἰκέτην τινὸς, καὶ ἀργυρώνητον περιτεμεῖς αὐτὸν, καὶ τότε φάγεται ἀπ' αὐτοῦ· » καὶ τὰ ἑξῆς. Ἀκολούθως τοῖς παρατεθεῖσι τρίτος ἐστὶν οὗτος νόμος, ὃν εἶπε πάλιν ὁ Κύριος παρὰ τοὺς δύο νόμους. Πρόσχες δὲ τῇ ἀκριβείᾳ τῆς Γραφῆς, ὅτι οὐκ εἶπε τοῦτον τὸν νόμον τὸν περὶ τοῦ Πάσχα ὁ Κύριος ἐν τῇ ἀρχῇ. Εἰ γὰρ εἰρήκει ἔτι ὄντων ἐν Αἰγύπτῳ πρὶν ἀπᾶραι ἐκ τῆς Αἰγύπτου τὸν Ἰσραὴλ, τὸ, « Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ' αὐτοῦ. Καὶ πάντα οἰκέτην τινὸς, καὶ ἀργυρώνητον περιτεμεῖς, καὶ τότε φάγεται ἀπ' αὐτοῦ, » οὐκ ἂν ἐξεληλύθησαν ὁ πολύμικτος πολὺς ὄχλος ὁ ἐξελθὼν ἐξ Αἰγύπτου. Ἐτήρησεν οὖν τὸν νόμον τοῦτον, ἵνα μετὰ τοῦ ἐξελθεῖν τοὺς βουλομένους δοθῇ ἄλλος νόμος. Καὶ μετ' ὀλίγα. Ἐὰν ἀλληγορῶμεν ταῦτα εἰς τὴν ψυχὴν ἡμῶν, ἐροῦμεν ὅτι οἰκογενεῖς μέν εἰσιν οἱ συμπεφυκότες ἡμῖν καὶ γεωργηθέντες λόγοι, καὶ ἐπιστῆναι ἀπὸ συμφύτων ἐννοιῶν ἀρξάμενοι· ἀργυρώνητοι δὲ, ὅσοι ἐκ διδασκαλίας ἡμῖν ἐπιγίνονται ἔξωθεν ἀπὸ τῶν μαθημάτων. Πάντας οὖν φησι περιτέμνειν καὶ καθαίρειν, καὶ τοὺς οἰκογενεῖς, καὶ τοὺς ἀργυρωνήτους. Ἀλλογενῆ δὲ οὐδένα δεῖ προσλαμβάνειν, οἷον ἀλλότριον δόγμα προσιεμένους· ἀλλογενῆ γὰρ οὐ παραδέχεται, ὃς βούλεται βεβηλῶσαι τὴν ἑορτὴν τοῦ Κυρίου. Καὶ μετ' ὀλίγα. Εἰ γὰρ ἐν Ἐκκλησίᾳ ἐσθίεις λόγους Θεοῦ, ἐσθίεις δὲ καὶ ἐν Ἰουδαίων συναγωγῇ, παραβαίνεις τὴν λέγουσαν ἐντολὴν, « Ἐν οἰκίᾳ μιᾷ βρωθήσεται. » Εἰ δὲ μεταλαμβάνεις λόγων Θεοῦ, ἐν οἰκίᾳ μιᾷ τῇ Ἐκκλησίᾳ· εἶτα καταλιπὼν αὐτὴν, ὑπολαμβάνεις μεταλαμβάνειν Θεοῦ ἐν αἱρετικῇ συναγωγῇ,

"This is the law of the Passover: No foreigner shall eat of it. And every servant of anyone, and one bought with money, you shall circumcise him, and then shall he eat of it;" and what follows. In sequence with the things set down, this is a third law, which the Lord spoke again besides the two laws. And attend to the accuracy of Scripture, that the Lord did not speak this law concerning the Passover at the beginning. For if He had said while they were still in Egypt, before Israel set out from Egypt, "No foreigner shall eat of it. And every servant of anyone, and one bought with money, you shall circumcise, and then shall he eat of it," the much-mixed great multitude that came out of Egypt would not have come out. He kept this law, therefore, in order that after those who wished had come out, another law might be given. And after a little. If we allegorize these things with reference to our soul, we shall say that the home-born are the reasons that have grown up with us and been cultivated, and sciences that have begun from innate conceptions; whereas those bought with money are as many as accrue to us from teaching from outside, from studies. He says, therefore, to circumcise and purify all, both the home-born and those bought with money. But no foreigner must we take to ourselves, as admitting an alien dogma; for he does not admit a foreigner, who wishes to profane the feast of the Lord. And after a little. For if in the Church you eat the words of God, and you eat also in a synagogue of the Jews, you transgress the commandment which says, "In one house shall it be eaten." And if you partake of the words of God in one house, the Church, and then leaving it suppose that you partake of God in a heretical synagogue

Editors' notes and page, col. 285

Footnotes

Scripture references (numbered calls, print order) ^4 II Cor. V, 17. ^5 Exod. XII, 22. ^6 ibid. 29. ^7 IV Reg. XIX, 35. ^8 Exod. XII, 43, 44.

4 2 Corinthians 5:17. 5 Exodus 12:22. 6 ibid. (Exod. 12) 29. 7 4 Kings (2 Kings) 19:35. 8 Exodus 12:43–44. (Called in col 286; the first numeral is faint on the scan and read as 4 from the sequence.)

(none) — no lettered or numbered editors' notes on this page. (printed under page 147)

Footnotes

Scripture references (numbered calls, print order) ^9 Exod. XII, 46. ^10 ibid. 48. ^11 Exod. XIII, 20. ^12 Num. XXXIII, 7. ^13 Exod. XIV, 7. ^14 Exod. XV, 25. ^15 Jacob. i, 13.

9 Exodus 12:46. 10 ibid. (Exod. 12) 48. 11 Exodus 13:20. 12 Numbers 33:7. 13 Exodus 14:7. 14 Exodus 15:25. 15 James 1:13. (Called in col 287.)

(none) — no lettered or numbered editors' notes on this page. (printed under page 148)

Page

running head: 287 EX ORIGENE
marginal letters: A cum lex dicat; B Non enim semina; C cisum carne qui; D duo vero alii
old-edition numerals: 124 after sic
other: facing Latin version, not set

PG 12:288

λεγούσης τῆς ἐντολῆς, « Ἐν οἰκίᾳ μιᾷ βρωθήσεται, » σὺ οὐκ ἐσθίεις ἐν οἰκίᾳ μιᾷ. Μίαν οὖν νοήσαι οἰκίαν τὴν Ἐκκλησίαν· μηδαμοῦ οὖν ἔσθιε τοῦ προβάτου ἔξω γενόμενος τῆς Ἐκκλησίας.

when the commandment says, "In one house shall it be eaten," you do not eat in one house. Understand, therefore, the Church to be one house; nowhere, therefore, eat of the sheep when you have got outside the Church.

« Καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω. » Ἐκκλησιαστικὸν λόγον οὐ δεῖ ἔξω τῆς Ἐκκλησίας πρεσβεύειν, ὡς ἔξω τῆς οἰκίας μὴ ἐκφέρειν τὰ κρέα· φημὶ δὲ εἰς συναγωγὴν Ἰουδαίων ἢ αἱρετικῶν· ὅμοιον γάρ ἐστι τῷ ῥίψαι τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων.

"And you shall not carry forth of the flesh out of the house." One must not deliver an ecclesiastical word outside the Church, just as one must not carry forth the flesh outside the house—I mean into a synagogue of Jews or of heretics; for it is like casting pearls before swine.

« Πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπ' αὐτοῦ. » Πᾶν γέννημα ψυχῆς νοητὸν ὑπερβαῖνον τὰ ὑλικὰ (ὑλικὰ δὲ τὰ θήλεα) περιτέμνειν καὶ καθαίρειν δεῖ, ἵνα οὕτως μεταλαμβάνῃ τις τῶν κρεῶν τοῦ Πάσχα· ὡς αὐτόχθων δὲ τῆς γῆς, καὶ ὁ προσήλυτος γίνεται· οὐ γὰρ τὰ σπέρματα προτιμᾷ ὁ Θεὸς τὰ εὐγενῆ, ἀλλὰ προαίρεσιν ἀποδέχεται.

"No uncircumcised person shall eat of it." Every spiritual offspring of the soul that transcends material things (and material things are the female) one must circumcise and purify, so that thus one may partake of the flesh of the Passover; and as a native of the land, so also the proselyte becomes; for God does not prefer noble seeds, but accepts choice of will.

Τοῦ αὐτοῦ. Ἀπερίτμητον τῇ σαρκὶ τὸν μὴ περιτεμνόμενον τὰ σαρκικά φησιν, ὥσπερ καὶ ἀπερίτμητον ὀφθαλμοῖς τὸν βλέποντα πρὸς ἃ μὴ δεῖ.

Of the same. Uncircumcised in the flesh he calls him who does not circumcise carnal things, just as also uncircumcised in eyes him who looks towards the things he ought not.

Τοῦ αὐτοῦ. Ὁρᾶτε μή τις ὑμῶν ἀπερίτμητός ἐστι τῇ καρδίᾳ· μή τις οὐ περιτέτμηται τὰς περιτομὰς ἃς ὁ λόγος διδάσκει περιτέμνεσθαι. Ποίας δὲ ταύτας; ἀπερίτμητοι τὰ ὦτα ὀνειδίζονταί τινες ὄντες· καὶ ὅσοι οὐ περιτέτμηνται τὴν ἀκοὴν, ἀκάθαρτοί εἰσιν. Ἀπερίτμητος χείλεσιν, ὁ μὴ περιτεμνόμενος τοὺς λόγους τοὺς ἐναντίους καὶ ἀκαθάρτους. Οὕτως ἔστι καὶ ἀπερίτμητον τῇ σαρκὶ εἰπεῖν, τὸν μὴ περιτεμνόμενον τὰ σαρκικὰ πράγματα· καὶ ἀπερίτμητον ὀφθαλμοῖς, τὸν βλέποντα ἃ μὴ δεῖ, καὶ μὴ καθαίροντα τὸ ὁρατικόν· καὶ ἀπερίτμητον σαρκὶ, τὸν πράττοντα ἃ μὴ δεῖ.

Of the same. See lest any of you is uncircumcised in the heart; lest anyone has not been circumcised with the circumcisions with which the word teaches to be circumcised. And what are these? Some are reproached as being uncircumcised in their ears; and as many as are not circumcised in their hearing are unclean. Uncircumcised in lips is he who does not circumcise contrary and unclean words. Thus one may also call uncircumcised in the flesh him who does not circumcise carnal deeds; and uncircumcised in eyes, him who looks at the things he ought not, and does not purify his faculty of sight; and uncircumcised in flesh, him who does the things he ought not.

« Ἐξάραντες δὲ οἱ υἱοὶ Ἰσραὴλ ἐκ Σοκχὼθ, ἐστρατοπέδευσαν ἐν Ὀθὼμ παρὰ τὴν ἔρημον. » Ἐν τοῖς Ἀριθμοῖς κεῖται, « ἀπὸ Βουθὰ ἐπὶ στόμα Ἰρώθ· ὅ ἐστιν ἀπέναντι Βεελσεπρὼν ἐχόμενα τοῦ Βοῤῥᾶ, » παρεμβεβληκέναι τοὺς υἱοὺς Ἰσραήλ.

"And the sons of Israel having set out from Socchoth encamped in Othom beside the wilderness." In Numbers it is written that "from Butha to the mouth of Iroth, which is over against Beelsepron nigh to the North," the sons of Israel encamped.

« Καὶ ἔλαβε ἑξακόσια ἅρματα ἐκλεκτὰ, καὶ πᾶσαν τὴν ἵππον τῶν Αἰγυπτίων, καὶ τριστάτας ἐπὶ πάντων. » Τοὺς πρὸς τρεῖς δυναμένους μάχεσθαι, ἢ τοὺς ἐν τῇ παρατάξει μετὰ τὸν πρωτοστάτην καὶ τὸν δευτεροστάτην ἱσταμένους ἐν τῇ τρίτῃ τάξει. Ἄλλοι δέ φασιν, ὡς εἰς τὰς χεῖρας τῶν πολεμίων ἅρματα ἐποίουν μεγάλα, ὥστε καὶ τρεῖς χωρεῖν, ἵνα ὁ μὲν εἷς ἡνιοχεῖ, οἱ δὲ δύο πολεμοῦσιν· ἢ τοὺς ἐπὶ τριῶν ἵππων βεβηκότας. Οἱ γὰρ παλαιοὶ ἐν τοῖς πολέμοις ἐπὶ δύο ἢ τριῶν ἵππων ἐπωχοῦντο ἐξιόντες ἁρματηλάται. Ἢ τριστάτην λέγει τὸν ἐν τῷ καθέζεσθαι τὸν βασιλέα, τρίτον ἱστάμενον, ἤτοι τρίτην ἔχοντα καθέδραν· οἷος ἦν ὁ Δαυῒδ παρὰ Σαοὺλ, ὡς ἐν τῇ πρώτῃ τῶν Βασιλειῶν εὑρήσεις.

"And he took six hundred chosen chariots, and all the cavalry of the Egyptians, and captains over all." Those able to fight against three, or those in the battle-line standing in the third rank after the first-rank man and the second-rank man. And others say that against the bands of the enemies they used to make great chariots, so as to hold even three, in order that the one drives, and the two fight; or those mounted upon three horses. For the ancients in wars rode upon two or three horses when going out as charioteers. Or he calls a captain him who stands third when the king sits, or has the third seat; such as David was beside Saul, as you will find in the first book of Kings.

« Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαιώματα καὶ κρίσεις, καὶ ἐκεῖ αὐτὸν ἐπείρασε. » Ὅτε Θεὸς πειράζει, ἐπ' ὠφελείᾳ πειράζει, οὐκ ἐπὶ τῷ κακοποιῆσαι· διὸ καὶ ἐλέχθη, ὅτι « Ὁ Θεὸς ἀπείραστός ἐστι κακῶν, » ὡς καὶ μετ' ὀλίγα ἐπάγει ὁ λόγος· « Ἐὰν ἀκοῇ ἀκούσῃς Κυρίου τοῦ Θεοῦ σου, πᾶσαν νόσον, ἣν ἐπήγαγον τοῖς

"There God set for him statutes and judgements, and there He tried him." When God tries, He tries for benefit, not to do harm; wherefore also it was said that "God cannot be tried with evils," as also after a little the word subjoins: "If you will indeed hearken to the Lord your God, every disease which I brought upon the

Editors' notes and page, col. 288

Page

running head: EX ORIGENE 288
marginal letters: A γῇ, λεγούσης τῆς; B ματα προτιμᾷ ὁ; C τὸ ὁρατικόν· καὶ; D δύο πολεμοῦσιν· ἢ
old-edition numerals: (none)
other: word split at start of column (γῇ)

PG 12:289

Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ. » Ὁ οὖν φέρων τοὺς πειρασμοὺς γενναίως, στεφανοῦται. Ἄλλο δέ ἐστιν ἐπὶ τοῦ διαβόλου· ἐκεῖνος γὰρ πειράζει, ἵνα τοὺς πειθομένους αὐτῷ θανατώσῃ· καὶ ὁ μὲν Θεὸς πειράζει οὐκ ἀγνοῶν τὸ ἐσόμενον, πλὴν διδοὺς τῷ ἀνθρώπῳ πράττειν ὃ θέλει διὰ τὸ αὐτεξούσιον.

Egyptians, I will not bring upon you." He therefore who bears trials nobly is crowned. But it is another matter in the case of the devil; for he tries in order that he may put to death those who obey him; and God indeed tries not as being ignorant of what will be, but granting to man to do what he wills on account of free will.

« Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος· Σάββατα, ἀνάπαυσις ἁγία τῷ Κυρίῳ αὔριον. » Ἀπογράφομαι τὰ περὶ τοῦ σαββάτου εἰρημένα· πρῶτον κατὰ τὸ ῥητὸν, ἵν' ἰδῶσι τί σημαίνει τὸ γράμμα· δεύτερον δὲ κατὰ τὴν ἀναγωγὴν, καθ' ἣν εἴποιμι ἂν ἡμέραν σαββάτου ἐνεστηκέναι τῷ δικαίῳ καταλύσαντι τὰ τοῦ κόσμου ἔργα, καὶ δοξάζοντι τὸν Θεὸν, καὶ σχολάζοντι, μήτε τοῦ τόπου ἐν ᾧ ἕστηκε τοῦ Χριστοῦ, ἀφισταμένῳ· μήτε πῦρ καίοντι, κατὰ τὸ μηδὲν ἁμαρτάνειν· μήτε βαστάγματα αἴροντι. Βάσταγμα ὄρους βαρύτερον πᾶσα ἁμαρτία· διὸ ἔλεγεν ὁ Ὑμνῳδός· « Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ' ἐμέ. » Ἑτέρα δὲ ἀπογραφὴ ἂν εἴη σαββάτου, καθ' ἣν « ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ, » ἀνάπαυσις ἱερὰ καὶ ἁγία. Ὁ δὲ ποιήσας πάντα τὰ ἔργα αὐτοῦ, ἄξιος κρίνεται ἐκείνου τοῦ σαββάτου· σχολάζων οὐδενὶ ἢ τῇ θεωρίᾳ τῆς ἀληθείας, καὶ τῆς σοφίας. Ταῦτα δὲ διὰ τὸ μεμνῆσθαι ἐνταῦθα τὸν Μωϋσέα περὶ τοῦ σαββατίζειν, παρεθέμεθα.

"This is the word which the Lord spoke: Sabbaths, a holy rest to the Lord tomorrow." I register the things said concerning the sabbath: first according to the literal text, that they may see what the letter signifies; and second according to the spiritual sense, according to which I would say that the sabbath day is present for the righteous man who has undone the works of the world, and glorifies God, and keeps leisure, neither departing from the place in which he stands, which is Christ, nor kindling a fire, in accordance with sinning in nothing, nor taking up burdens. Every sin is a burden heavier than a mountain; wherefore the Psalmist said: "As a heavy burden they weighed heavily upon me." And another registration of the sabbath would be that according to which "there remains a sabbath-rest for the people of God," a sacred and holy rest. And he who has done all his works is judged worthy of that sabbath, keeping leisure for nothing else than the contemplation of truth and wisdom. And these things we have set down because Moses here makes mention of keeping the sabbath.

« Καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ. » Πέτρᾳ παρεικάζεται ὁ Χριστὸς διὰ τὸ ἄσειστον καὶ ἀκλόνητον. Ἐρήρεισται γὰρ ἐν τοῖς ἀγαθοῖς ἡ θεία τε καὶ ὑπερτάτη φύσις.

"And you shall strike the rock, and water shall come out from it." Christ is likened to a rock on account of His unshakenness and steadfastness. For the divine and supreme nature is firmly fixed in good things.

« Ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτὴς, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα, ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με, καὶ ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσί με, καὶ τοῖς φυλάσσουσι τὰ προστάγματά μου. » Τίνα τοῦτο τὸ ῥητὸν οὐκ ἐτάραξεν; Εἰ ἥμαρτε μὲν ὁ πατὴρ, ὁ δὲ υἱὸς, καὶ ἡ τρίτη, καὶ ἡ τετάρτη γενεὰ ἀπολαμβάνει τὴν ἁμαρτίαν, ὡς τοὺς μὲν κατηγορῆσαι καὶ τοῦ δεδωκότος τοὺς νόμους Θεοῦ· τοὺς δὲ μὴ κατηγορῆσαι μὲν, ἀληθῶς δὲ ἐλπίζειν τοιαῦτά τινα, καὶ προσδοκᾷν, ὅτι τὰ ἁμαρτήματα αὐτῶν οἱ υἱοὶ ἀπολαμβάνουσιν. Ἰουδαῖοι ταῦτα νομίζουσιν, οὐκ ἀπαλλάττοντες ἄλλον θεόν. Σαμαρεῖς ταῦτα ὑπολαμβάνουσιν, ὡς καὶ αὐτοὶ δοξάζοντες μετεσχηκέναι τοῦ ἑνὸς Θεοῦ. Οἱ ἀπὸ τῶν αἱρέσεων οὐκ ἀρεσκόμενοι τῷ ἀγαθὸν ἢ δίκαιον εἶναι Θεὸν δύνασθαι, τὸν ἀποδιδόντα ἁμαρτίας πατέρων εἰς κόλπον τέκνων αὐτῶν, λέγουσιν, ὅτι ὁ τοῦ νόμου Θεὸς οὐκ ἔστι δίκαιος, οὐκ ἔστιν ἀγαθὸς, ἀποδιδοὺς τὰ ἁμαρτήματα τῶν πατέρων ἐπὶ τοὺς υἱούς· ἀλλά τις ἐστὶν ἐκείνου μείζων θεός. Ὁ δὲ ἐκκλησιαστικὸς, οὔτε ὡς Ἰουδαῖος σωματικῶς ἀκούει τῶν λεγομένων, οὔτε ὡς αἱρετικὸς ἀναπλάσσει ἄλλον, ἀλλ' ἕστηκεν ἀμφοτέρων μέσος, καὶ λέγει καλῶς μὲν ταῦτα γεγράφθαι· οὐκ οἶδα δὲ τῶν γεγραμμένων τὸν νοῦν. Ἀνατείνατε οὖν τὰς διανοίας πάντες, καὶ αἰτήσασθε, ἵνα ὑμῖν ἀποκαλύψῃ ὡς ἀγαθός ἐστιν, ὁ ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα. Τίνες οἱ πατέρες; φέρε τὰς Γραφὰς μάρτυρας· ἐξετασθήτωσαν τὰ λόγια

"For I am the Lord your God, a jealous God, rendering the sins of fathers upon children, unto the third and fourth generation to those who hate Me, and doing mercy unto thousands to those who love Me, and to those who keep My ordinances." Whom has this saying not troubled? If the father sinned, and the son, and the third, and the fourth generation receives the sin, so that some even accuse the God Who gave the laws, while others do not indeed accuse Him, yet truly hope for some such things, and expect that their sons receive their sins. The Jews think these things, not setting up another god. The Samaritans suppose these things, as they too hold the opinion that they partake of the one God. Those from the heresies, not pleased that a God who renders the sins of fathers into the bosom of their children can be good or just, say that the God of the law is not just, is not good, rendering the sins of the fathers upon the sons, but there is some god greater than He. Yet the man of the Church neither hears what is said corporeally like a Jew, nor fashions another god like a heretic, but stands in the middle between both, and says that these things have indeed been well written, yet I do not know the mind of the things written. Lift up your minds, therefore, all of you, and ask that He Who renders the sins of fathers upon children may reveal to you how He is good. Who are the fathers? Bring the Scriptures as witnesses; let the sacred oracles

Editors' notes and page, col. 289

Footnotes

Scripture references (numbered calls, print order) ^16 Exod. XVI, 23. ^17 Psal. XXXVII, 5. ^18 Hebr. IV, 9. ^19 Exod. XVII, 6. ^20 Exod. XX, 5, 6. ^21 Joan. VIII, 44.

16 Exodus 16:23. 17 Psalm 37(38):5. 18 Hebrews 4:9. 19 Exodus 17:6. 20 Exodus 20:5–6. 21 John 8:44. (Called in col 290.)

(none) — no lettered or numbered editors' notes on this page. (printed under page 149)

Footnotes

Scripture references (numbered calls, print order) ^22 Ephes. VI, 16. ^23 Joan. XIII, 33. ^24 Matth. IX, 22 et 2. ^25 Gen. XV, 15. ^26 Gen. XII, 1. ^27 Psal. XLIV, 11. ^28 Psal. LXXXVIII, 33. ^29 Psal. LXXXVIII, 34. ^30 Heb. XII, 6. ^31 Osee iv, 14.

22 Ephesians 6:16. 23 John 13:33. 24 Matthew 9:22 and 2. 25 Genesis 15:15. 26 Genesis 12:1. 27 Psalm 44(45):11. 28 Psalm 88(89):33. 29 Psalm 88(89):34. 30 Hebrews 12:6. 31 Hosea 4:14. (Called in col 291.)

(none) — no lettered or numbered editors' notes on this page. (printed under page 150)

Page

running head: 291 EX ORIGENE
marginal letters: A « Vos ex patre; B Satanam in eum,; C « Tu autem ibis; D tabo in virga
old-edition numerals: 126 after estis,; 127 before visitabo
other: facing Latin version, not set

PG 12:292

τὰ ἱερά. Λέγει ὁ Σωτὴρ καὶ Κύριος Ἰησοῦς Χριστὸς τοῖς ἁμαρτάνουσιν, ὅτι « Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιῆσαι. Ἐκεῖνος ἀνθρωποκτόνος ἐστὶν ἀπ' ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν. » Οὐκοῦν εἴ τις ἁμαρτάνει, ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὶ, καὶ διὰ τοῦτο τὸ ἁμάρτημα τοῦ διαβόλου ἀποδίδοται ἐπὶ τὸν υἱόν. Πλὴν ἐκεῖνός ἐστιν ὁ πρῶτος ἁμαρτωλὸς, ὁ ὑποβαλών μοι τὸ ἁμάρτημα· ἐγὼ δέ εἰμι ὁ δεύτερος ἁμαρτωλὸς, ὁ μὴ ἐκβαλὼν τὸ βούλημα αὐτοῦ, ἀλλὰ παραδεξάμενος αὐτοῦ τὴν ἐνέργειαν· δέον με στῆναι καθωπλισμένον τὴν πανοπλίαν τοῦ Θεοῦ, καὶ ἔχοντα τὸν θυρεὸν τῆς πίστεως, ἵνα πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβεσθῇ ἐν τῷ θυρεῷ τῆς πίστεώς μου. Ἐὰν οὖν ἁμαρτάνω, ποιῶ τὰ τοῦ διαβόλου βεβληκότος εἰς τὴν καρδίαν, ἵνα τόδε τὸ ἁμάρτημα, ἢ τόδε ποιήσω. Πρῶτον παραδέχομαι αὐτοῦ τὸ βέλος, καὶ ὅταν παραδέξωμαι αὐτὸ, τότε καὶ αὐτὸν παραδέχομαι. Καὶ γὰρ ἐπὶ τοῦ Ἰούδα οὕτω γέγραπται, ὅτι οὐ πρῶτον εἰσῆλθεν ὁ Σατανᾶς εἰς αὐτὸν, ἀλλὰ πρῶτον τοῦ διαβόλου βεβληκότος εἰς τὴν καρδίαν ἵνα παραδῷ αὐτὸν Ἰούδας Σίμων ὁ Ἰσκαριώτης, εἶτα μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν ὁ Σατανᾶς. Οὐκοῦν ἔχω πατέρα, εἰ μὲν ἅγιός εἰμι, Θεόν· εἰ δὲ ἁμαρτωλός εἰμι, τὸν διάβολον ἔχω πατέρα· ἀλλὰ καὶ τὸν προσεχῶς φέρε εἰπεῖν ἐνεργήσαντα Ἀντίχριστον, ἢ ἄγγελόν τινα τοῦ διαβόλου, ἢ δαιμόνιον, οὗ τὴν ἐνέργειαν παρεδεξάμην. Καὶ ἁπαξαπλῶς εἰσί μοι πατέρες μυρίοι, ἐὰν γένωμαι ἁμαρτωλός· ὥσπερ πάλιν ἐὰν γένωμαι δίκαιος, πατήρ μου ἐστὶν ὁ Θεὸς, καθάπερ φησὶν ὁ Σωτὴρ, « Τεκνία, ἔτι μικρὸν μεθ' ὑμῶν εἰμι. » Καὶ πάλιν, « Θύγατερ, ἡ πίστις σου σέσωκέ σε. » Καὶ πάλιν, « Τέκνον, ἀφέωνταί σου αἱ ἁμαρτίαι. » Οὕτως οἶδα καὶ ἄλλους πατέρας, κατὰ τὸ γεγραμμένον τῷ Ἀβραάμ· « Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου· » οὐ πρὸς τοὺς κατὰ σάρκα πατέρας· οὐ γὰρ ἦσαν πιστοὶ, οὐκ ἦσαν ἅγιοι, ὡς δῆλον ἐκ τῆς ἱστορίας τῆς γεγραμμένης περὶ αὐτῶν. Εἰ γὰρ ἅγιος αὐτοῦ ὁ πατὴρ, οὐκ ἂν ἐλέγετο αὐτῷ, « Ἔξελθε ἐκ τῆς γῆς σου, καὶ ἐκ τῆς συγγενείας σου, καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου. » Ἔχει γὰρ ὁ λόγος τὸ σωματικὸν, ἔχει καὶ τὸ πνευματικόν. Εἰ νενόηκας τοὺς πατέρας, ὅρα λοιπὸν ὅτι ἀπολαμβάνεις σὺ, ὁ παραδεξάμενος τὴν ἐνέργειαν, διὰ τὸ ἡμαρτηκέναι, ὑπὸ τοῦ διαβόλου, ἤ τινος τῶν ὑπ' αὐτὸν πνευμάτων. Γενόμενος οὖν ἐκείνων υἱὸς, ἀπολαμβάνεις ἀπὸ ἀγαθοῦ Θεοῦ σε ἐπισκεπτομένου. Οὐ γὰρ ἐπισκέπτεται τὸν πατέρα σου, ἀλλ' ἐπισκέπτεταί σε, καὶ λέγει σοι, « Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, » καὶ τὰ ἑξῆς· καὶ δίδωσί σοι ὡς ἀγαθός. Ἐπισκέπτεται γάρ σε τὸν υἱὸν τοῦ πονηροῦ πατρὸς, τὰ ἁμαρτήματα ἀποδιδούς. « Ἐπισκέψομαι οὖν ἐν ῥάβδῳ τὰς ἀνομίας » ὑμῶν τῶν ἁγίων· ἐπισκέψομαι δὲ « καὶ ἐν μάστιξι τὰς ἀδικίας αὐτῶν. » Διὰ τί; ἵνα τὸ « ἔλεός μου μὴ διασκεδάσω ἀπ' αὐτῶν. » Ὅτε γὰρ καταλίπῃ

be examined. The Saviour and Lord Jesus Christ says to those who sin: "You are from your father the devil, and the desires of your father you will to do. He is a manslayer from the beginning, and has not stood in the truth." Therefore if anyone sins, he is from his father the devil, and on account of this the sin of the devil is rendered upon the son. Nevertheless he is the first sinner, who suggested the sin to me; and I am the second sinner, who did not cast out his counsel, but admitted his working; whereas I ought to have stood armed with the panoply of God, and having the shield of faith, in order that all the fiery darts of the evil one might be quenched in the shield of my faith. If therefore I sin, I do the things of the devil who has cast into my heart that I should do this sin or that. First I admit his dart, and when I have admitted it, then I admit him too. For in the case of Judas also it is thus written, that Satan did not first enter into him, but first when the devil had cast into his heart that Judas Simon Iscariot should betray Him, then after the morsel Satan entered into him. Therefore I have as father, if indeed I am holy, God; and if I am a sinner, I have the devil as father—and also, say, the Antichrist who has worked proximately, or some angel of the devil, or a demon, whose working I admitted. And in a word I have ten thousand fathers, if I become a sinner; just as again, if I become righteous, my Father is God, even as the Saviour says: "Little children, yet a little while I am with you." And again: "Daughter, your faith has saved you." And again: "Child, your sins are forgiven you." Thus I know other fathers also, according to what was written to Abraham: "And you shall depart to your fathers;" not to the fathers according to the flesh, for they were not faithful, they were not holy, as is clear from the history written concerning them. For if his father had been holy, it would not have been said to him: "Come out from your land, and from your kindred, and from your father's house." For the word has its bodily sense, and it has also its spiritual sense. If you have understood the fathers, see henceforth that you receive, who have admitted the working, because of having sinned, from the devil, or from one of the spirits under him. Having become, therefore, the son of those, you receive from the good God Who visits you. For He does not visit your father, but He visits you, and says to you: "Hearken, O daughter, and see, and incline your ear," and what follows; and He gives to you as being good. For He visits you, the son of the evil father, rendering the sins. "I will visit therefore with a rod the iniquities" of you the holy ones; and I will visit "also with scourges their unrighteousnesses." Why? In order that "I may not scatter My mercy away from them." For when He

Editors' notes and page, col. 292

Page

running head: EX ORIGENE 292
marginal letters: A για τὰ ἱερά.; B τοῦ διαβόλου βεβληκότος; C τωλός· ὥσπερ πάλιν; D διὰ τὸ ἡμαρτηκέναι,
old-edition numerals: (none)
other: word split at start of column (για) and end of column (κα-)
other: the word καταλίπῃ was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 293

PG 12:293

τινὰ, οὐκέτι αὐτὸν κολάζει, οὔτε μαστιγοῖ. « Μαστιγοῖ » γὰρ οὐ πάντας, ἀλλὰ « πάντα υἱὸν ὃν παραδέχεται Κύριος. » Καὶ λέγεται ἐν τῷ προφήτῃ περὶ τῶν πάνυ ἁμαρτωλῶν· « Οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας ὑμῶν ὅταν πορνεύσωσι, καὶ ἐπὶ τὰς νύμφας ὑμῶν ὅταν μοιχευθῶσι. » Τοσούτῳ χρόνῳ ὁ διάβολος ἁμαρτάνει ἀπὸ κτίσεως, καὶ καταβολῆς κόσμου, καὶ οὔτε πῦρ, οὔτε μάστιξ· οὐ γὰρ ἄξιός ἐστι τῶν κολάσεων τῶν ἀπὸ τοῦ Θεοῦ. Οὐ γὰρ δύναται εἰπεῖν ὁ διάβολος, « Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, » καὶ τὰ ἑξῆς. Ἕκαστος οὖν συνειδὼς ἑαυτῷ ἁμαρτίας, εὐχέσθω κολασθῆναι. Καλὸν μὲν γὰρ τὸ μηδὲν ἄξιον κολάσεως πεποιηκέναι. Εἰ δέ τι ἄξιον κολάσεως πεποιήκαμεν, οὕτω κολασθῶμεν, ὥστε ἐνθάδε μὲν ἀπολαβεῖν, μετὰ δὲ ταῦτα εἰς τοὺς κόλπους Ἀβραὰμ ἀναπαύσασθαι.

forsakes someone, He no longer punishes him, nor scourges him. For He "scourges" not all, but "every son whom the Lord receives." And it is said in the prophet concerning those who are utterly sinful: "I will not visit upon your daughters when they commit fornication, and upon your brides when they commit adultery." For so long a time the devil has been sinning from the creation and foundation of the world, and there is neither fire nor scourge; for he is not worthy of the punishments that come from God. For the devil cannot say, "O Lord, rebuke me not in Thy wrath," and what follows. Let each one, then, who is conscious of sin in himself, pray to be punished. For it is good indeed to have done nothing worthy of punishment. But if we have done anything worthy of punishment, let us be punished in such a way as to receive it here, and after these things to rest in the bosom of Abraham.

« Καὶ ταῦτα τὰ δικαιώματά μου, ἃ παραθήσῃ ἐνώπιον αὐτῶν. Ἐὰν κτήσῃ παῖδα Ἑβραῖον, » καὶ τὰ ἑξῆς. Ἀναγκαῖον ἐξετάσαι τί νόμος, καὶ τί πρόσταγμα, τί δὲ δικαιώματα, καὶ κρίματα, καὶ μαρτύρια, καὶ ἐντολαί. Δικαιώματα μὲν οὖν ἐστι, τὸ ἐνθάδε εἰρημένον, « Ἐὰν κτήσῃ παῖδα Ἑβραῖον, » καὶ τὰ ἑξῆς, περὶ αὐτοῦ εἰρημένα· κρίμα δὲ, ἵνα ἱερέως θυγάτηρ ἐὰν μοιχευθῇ, πυρὶ κατακαίηται· ἐντολαὶ δὲ, « Οὐκ ἔσονταί σοι θεοὶ ἕτεροι· » πρόσταγμα δὲ, « Καταβὰς διαμάρτυραι τῷ λαῷ, καὶ πλυνάτωσαν τὰ ἱμάτια αὐτῶν· » μαρτύρια δὲ, « Διαμαρτύρομαι ὑμῖν σήμερον τὸν οὐρανὸν καὶ τὴν γῆν. »

"And these are My statutes, which you shall set before them. If you acquire a Hebrew servant," and what follows. It is necessary to examine what a law is, and what an ordinance, and what statutes, and judgements, and testimonies, and commandments. Statutes, then, are what is said here, "If you acquire a Hebrew servant," and what follows, spoken concerning him; and a judgement is that if a priest's daughter commit adultery, she be burned with fire; and commandments, "You shall have no other gods;" and an ordinance, "Go down, testify to the people, and let them wash their garments;" and testimonies, "I call to witness against you today heaven and earth."

« Ἓξ ἔτη δουλεύσει σοι· τῷ δὲ ἔτει τῷ ἑβδόμῳ, ἀπελεύσεται ἐλεύθερος δωρεάν. » Σημαίνει ἡ ἐν τῷ ἑβδόμῳ ἐλευθέρωσις, ἔτι δὲ καὶ ἡ ἐν τῷ σαββάτῳ τῶν ἔργων κατάπαυσις τὴν ἐν χάριτι ἡμῖν διὰ Χριστοῦ ἐλευθερίαν.

"Six years shall he serve you; and in the seventh year, he shall go out free for nothing." The liberation in the seventh year, and further also the cessation from works on the sabbath, signifies our freedom in grace through Christ.

« Προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ. » Ἀκύλας καὶ Σύμμαχος εἶπον, « πρὸς τοὺς θεούς. » Θεοὺς δὲ τοὺς κριτὰς ὀνομάζουσι, καὶ θεοῦ κριτήριον, τὴν τούτων ψῆφον.

"His master shall bring him to the tribunal of God." Aquila and Symmachus said, "to the gods." Now they name the judges gods, and a tribunal of god the vote of these.

« Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ἑορτάσατέ μοι. Τὴν ἑορτὴν τῶν ἀζύμων φυλάξασθε. Ἑπτὰ ἡμέρας ἔδεσθε ἄζυμα, καθάπερ ἐνετειλάμην σοι, κατὰ τὸν καιρὸν τοῦ μηνὸς τῶν νέων. Ἐν γὰρ αὐτῷ ἐξῆλθες ἐξ Αἰγύπτου. Οὐκ ὀφθήσῃ ἐνώπιόν μου κενὸς, καὶ ἑορτὴν τοῦ θερισμοῦ πρωτογεννημάτων ποιήσεις τῶν ἔργων σου. » Αἱ ἑορταὶ τοίνυν τοῦ Θεοῦ, οἷς ἐστι πνεῦμα, πνευματικαί εἰσι· καὶ οὐδεὶς χοϊκὸς ἑορτάζει τὰς ἑορτὰς πνευματικῶς. « Τίς γὰρ συμφωνία δικαιοσύνης καὶ ἀνομίας; » ἵνα μὴ τὰ ἑξῆς λέγω. Οὐ δύναται χοϊκὸς ἑορτάσαι ἑορτὰς πνευματικὰς, ὥσπερ οὐδὲ πνευματικὸς ἑορτὴν χοϊκήν. Καὶ μετ' ὀλίγα. Τί ἐστιν ὁ μὴν τῶν νέων; τοὺς αἰσθητοὺς φήσεις καρπούς· οὔπω ἐνέστηκεν ὁ μὴν τῶν νέων, τοῦ ἐνιαυτοῦ φέρε εἰπεῖν ὀψιμωτέρου ὄντος. Τὸ δὲ, ἐὰν γένηταί ποτε ἐνιαυτὸς, ὥστε μηδὲ φέρειν τὴν γῆν τοὺς καρποὺς, ἆρα δυνάμεθα ἑορτάζειν ἐν τῷ μηνὶ τῶν νέων, ὡς κεκέλευκεν ὁ Θεὸς ἑορτάζειν τοὺς ἑορτάζοντας; Οὐκοῦν δεῖ κατ' ἐνιαυτὸν τὴν ἑορτὴν ἑορτάζειν. Ἐπαπορῶ δὲ πάλιν καὶ περὶ τοῦ δευτέρου νόμου, τοῦ κατὰ τὴν ἑορτὴν τὴν δευτέραν. Φησὶ γὰρ « ἑορτὴν τοῦ θερισμοῦ τῶν πρωτογεννημάτων. » Ἐάν τις σπείρῃ, καὶ μὴ γένωνται οἱ καρποὶ πρῶτοι, ἀλλὰ τελευταῖοι,

"Three seasons of the year celebrate a feast to Me. Keep the feast of unleavened bread. Seven days you shall eat unleavened bread, even as I commanded you, at the season of the month of new things. For in it you came out of Egypt. You shall not appear before Me empty, and the feast of the harvest of firstfruits of your works you shall make." The feasts of God, therefore, for those who have spirit, are spiritual; and no earthy man celebrates the feasts spiritually. "For what concord has righteousness with lawlessness?" not to quote what follows. An earthy man cannot celebrate spiritual feasts, just as neither can a spiritual man celebrate an earthy feast. And after a little. What is the month of new things? You will say the perceptible fruits; the month of new things has not yet arrived when the year is, say, rather late. And what if a year should ever happen such that the earth does not even bear its fruits—can we celebrate a feast in the month of new things, as God has commanded those who celebrate to celebrate? Therefore one must celebrate the feast every year. And I am at a loss again also concerning the second law, that regarding the second feast. For it says, "a feast of the harvest of the firstfruits." If someone sows, and the fruits do not turn out first, but

Editors' notes and page, col. 293

Footnotes

Scripture references (numbered calls, print order) ^32 Psal. VI, 2. ^33 Exod. XXI, 1. ^34 Exod. XX, 3. ^35 Exod. XIX, 10. ^36 Deut. XXX, 19. ^37 Exod. XXI, 2. ^38 ibid., 6. ^39 Exod. XXIII, 14, 15, 16. ^40 II Cor. VI, 14.

32 Psalm 6:2. 33 Exodus 21:1. 34 Exodus 20:3. 35 Exodus 19:10. 36 Deuteronomy 30:19. 37 Exodus 21:2. 38 ibid. (Exod. 21) 6. 39 Exodus 23:14–16. 40 2 Corinthians 6:14. (Called in col 294.)

(none) — no lettered or numbered editors' notes on this page. (printed under page 151)

Footnotes

Scripture references (numbered calls, print order) ^41 Coloss. III, 9, 10. ^42 I Cor. V, 8. ^43 Exod. XXIII, 15. ^44-45 Levit. XXVI, 12; II Cor. VI, 16. ^46 Exod. XXIII, 17.

41 Colossians 3:9–10. 42 1 Corinthians 5:8. 43 Exodus 23:15. 44–45 Leviticus 26:12; 2 Corinthians 6:16. 46 Exodus 23:17. (Called in col 295.)

(none) — no lettered or numbered editors' notes on this page. (printed under page 152)

Page

running head: 295 EX ORIGENE
marginal letters: A marum frugum celebrare; B quoque novus efficere,; C quitiæ, sed in; D is non vacuus,
old-edition numerals: 129 after autem
other: facing Latin version, not set

PG 12:296

οὗτος οὐκ ἂν δύναιτο ἑορτάσαι τὴν ἀρχὴν τοῦ θερισμοῦ τῶν πρωτογεννημάτων. Δεῖ γὰρ ἔχειν σε γεννήματα, ἵνα δυνηθῇς ἑορτάζειν. Τί δὲ, ἂν χώραν μὴ ἔχω, πῶς ἂν δυναίμην τὴν ἑορτὴν ταύτην ἑορτάζειν, τῆς λέξεως λεγούσης, « Καὶ ἑορτὴν θερισμοῦ τῶν πρωτογεννημάτων ποιήσεις τῶν ἔργων σου, ὧν ἐὰν σπείρῃς ἐν τῷ ἀγρῷ σου; » οὐκ ἔσπειρα, οἰκοδόμος εἰμί· οὐκ ἔσπειρα, ὑφάντης εἰμί· ἀγρὸν οὐκ ἔχω, πῶς δύναμαι τὴν δευτέραν ἑορτάζειν ἑορτήν; Καὶ δὴ καὶ περὶ τὴν τρίτην, « Καὶ ἑορτὴν συντελείας ἐπ' ἐξόδῳ τοῦ ἐνιαυτοῦ. »

last, this man would not be able to celebrate the beginning of the harvest of the firstfruits. For you must have produce, in order that you may be able to celebrate the feast. And what if I do not have land, how could I celebrate this feast, when the wording says, "And the feast of the harvest of the firstfruits you shall make of your works, whatsoever you sow in your field?" I did not sow, I am a builder; I did not sow, I am a weaver; I do not have a field, how can I celebrate the second feast? And indeed concerning the third also, "And the feast of completion at the outgoing of the year."

Καὶ μεθ' ἕτερα. Τί βούλεται λόγος ἡμῖν λέγειν ὁ κελεύων ἡμᾶς ἑορτάζειν τὴν ἑορτὴν τῶν ἀζύμων τῷ μηνὶ τῶν νέων; Ἀπόθου τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ. Καὶ ἵνα γε ποιήσῃς τὴν ἑορτὴν ἐν τῷ μηνὶ τῶν νέων, καὶ σὺ νέος γενοῦ, ἵνα γένηται ὁ μὴν τῆς ἑορτῆς τῶν νέων, καὶ σὸς μήν. Νέων γὰρ, καὶ οὐ παλαιῶν ἐστιν οὗτος ὁ μήν. Πῶς οὖν δεήσει νέον καὶ σὲ γενέσθαι; Νοήσας τὰς ἑορτὰς, τὴν ἑορτὴν τῶν νέων ὁ ἀπόστολος Παῦλός φησιν, « Ἐκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ' εἰκόνα τοῦ κτίσαντος. » Οὐκοῦν ἵνα ἀγάγῃς τὴν ἑορτὴν ἐν μηνὶ τῶν νέων, νέον σε γενέσθαι δεῖ, καὶ πᾶσαν ἀποθέσθαι παλαιότητα. Εἶτα ποίαν ἑορτὴν πρώτην ἄγεις; ὅτι τὴν ἑορτὴν τῶν ἀζύμων, μάνθανε ἀπὸ τοῦ Ἀποστόλου· « Τὸ γὰρ πάσχα ἡμῶν, φησὶν, ὑπὲρ ἡμῶν ἐτύθη Χριστός· ὥστε ἑορτάζωμεν μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. » Ἅμα δὲ συνάγαγε τὰ νενομοθετημένα περὶ τῆς ἑορτῆς τῶν ἀζύμων, καὶ ὄψει μὲν τὸ ἄλογον τῶν τῷ ῥητῷ ὡς πνευματικῷ μὴ προσεχόντων, καταφρονούντων δὲ τῶν πνευματικῶν ὡς μὴ χρησίμων.

And after other things. What does the word wish to say to us which commands us to celebrate the feast of unleavened bread in the month of new things? Put off the old man with his deeds. And in order that you may keep the feast in the month of new things, become new yourself also, so that the month of the feast of new things may become your month too. For of new things, and not of old things, is this month. How then will it be necessary for you also to become new? Having understood the feasts, the Apostle Paul speaks of the feast of new things: "Having stripped off the old man with his deeds, and having put on the new man who is being renewed unto knowledge according to the image of Him Who created him." Therefore in order that you may keep the feast in the month of new things, you must become new, and put off all oldness. Then what feast do you keep first? That it is the feast of unleavened bread, learn from the Apostle: "For our passover," he says, "Christ has been sacrificed for us; therefore let us celebrate the feast, not in old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth." And at the same time gather together the things legislated concerning the feast of unleavened bread, and you will see the unreasonableness of those who do not attend to the literal text as spiritual, and despise spiritual things as not useful.

« Οὐκ ὀφθήσῃ ἐνώπιόν μου κενός. » Ἴσθι ὅτι πᾶς ἄνθρωπος ἢ κενός ἐστιν, ἢ πλήρης. Εἰ μὲν γὰρ οὐκ ἔχει ἅγιον Πνεῦμα, οὐκ ἔχει γνῶσιν τοῦ κτίσαντος, οὐ παρεδέξατο ζωὴν Ἰησοῦν τὸν Χριστόν· εἰ οὐκ οἶδε τὸν Πατέρα τὸν ἐν οὐρανοῖς, εἰ οὐ βιοῖ κατὰ τὸν λόγον, κατὰ τὸν νόμον οὐράνιον· οὐ σωφρονεῖ, οὐ δικαιοπραγεῖ· ὁ τοιοῦτος κενός ἐστιν. Εἰ δὲ κεχώρηκε τὸν εἰπόντα Θεόν· « Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτοῖς Θεὸς, » οὗτος οὐκ ἔστι κενὸς, ἀλλὰ πλήρης.

"You shall not appear before Me empty." Know that every man is either empty or full. For if indeed he does not have the Holy Spirit, does not have knowledge of the Creator, has not received Life, Jesus the Christ; if he does not know the Father in the heavens, if he does not live according to reason, according to the heavenly law, is not temperate, does not act righteously, such a man is empty. But if he has made room for the God Who said, "I will dwell in them, and will walk among them, and I will be their God," this man is not empty, but full.

« Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον Κυρίου τοῦ Θεοῦ σου. » Τί ἐστι τὸ ῥητὸν εἴποιμι ἄν. Ὃ πράττομεν, ἢ θῆλύ ἐστιν, ἢ ἀρσενικόν. Εἰ μὲν οὖν θηλυκόν ἐστιν ὃ ποιοῦμεν, ἢ σωματικόν ἐστιν, ἢ σαρκικόν. Σπείροντες γὰρ εἰς τὴν σάρκα, ποιοῦμεν θῆλυ τὸ γέννημα τῆς ψυχῆς, οὐκ ἄῤῥεν· ἀλλ' ἐκνενευρισμένον, ἁπαλόν τε καὶ ὑλικόν. Εἰ μέντοι βλέποντες τὰ αἰώνια, καὶ πρὸς τοῖς κρείττοσιν ἔχοντες τὴν διάνοιαν, καρποφοροῦμεν τοὺς καρποὺς τοῦ πνεύματος, καὶ πάντα τὰ γεννήματα ἡμῶν ἄῤῥενά ἐστι. Τὰ τοίνυν φερόμενα ἐνώπιον τοῦ

"Three seasons of the year shall every male of yours appear before the Lord your God." What the saying means I would say. What we do is either female or male. If therefore what we do is female, it is either bodily or carnal. For sowing unto the flesh, we make the offspring of the soul female, not male, but enervated, soft, and material. If however, looking at eternal things, and having our mind fixed on the better things, we bear the fruits of the spirit, then all our offspring are male. The things therefore brought before

Editors' notes and page, col. 296

Footnotes

Scripture references (numbered calls, print order) ^47 Matth. XIII, 32. ^48 Exod. I, 1, 2. ^49 Isa. lii, 4. ^50 I Cor. X, 18. ^51 Joan. I, 47.

47 Matthew 13:32. 48 Exodus 1:1–2. 49 Isaiah 52:4. 50 1 Corinthians 10:18. 51 John 1:47. (48 called in col 297; 50, 51 in col 298; 47, 49 above the visible crop.)

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

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

So the manuscripts. Elsewhere (other reading): "the disputants and rhetoricians of this world."

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Footnotes

(72) ‹anchor: in Assyrios vi abductus est› · call in col 298

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

Some manuscripts: "that he might dwell there, and was carried off by the violence of the Assyrians." A little after, the manuscripts: "or even by his coequals." Elsewhere (other reading): "or even by his equals."

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

Alias, « descensionem. »

Elsewhere (other reading): "descent" (descensionem, accusative).

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