PG 12 · cols. 819–824

Origenes, Selecta in Jesum Nave

Editors' preface

PG 12:819

Editors' notes and page, col. 819

Footnotes

(7) ‹anchor: omnis populus iste› · call in col 819

Jos. I, 2.

Joshua 1:2.

(printed under page 414)

(8) ‹anchor: quem ascenderitis› · call in col 819

ibid., 5.

Ibid., verse 5.

(printed under page 414)

(9) ‹anchor: nomen Raab› · call in col 819

Jos. II, 1.

Joshua 2:1.

(printed under page 414)

(10) ‹anchor: Ecclesiae quae dicit› · call in col 819

Isa. XLIX. 20.

Isaiah 49:20.

(printed under page 414)

(11) ‹anchor: in lini stipula› · call in col 819

Jos. II, 6.

Joshua 2:6.

(printed under page 414)

(12) ‹anchor: eos per fenestram› · call in col 819

ibid., 15

Ibid., verse 15.

(printed under page 414)

(13) ‹anchor: ad Corinthios Epistola› · call in col 819

II Cor. XI, 33.

2 Corinthians 11:33.

(printed under page 414)

(14) ‹anchor: Rursum in Actibus› · call in col 819

Act. IX, 24, 25.

Acts 9:24–25.

(printed under page 414)

(15) ‹anchor: ibi tres dies› · call in col 819

Jos. II, 22.

Joshua 2:22.

(printed under page 414)

Page

running head: 819 EX ORIGENE
marginal letters: A Tu et omnis; B est coalescentis ex; C Simile enim est; D dierum esset iter;
old-edition numerals: 394 after suam
other: facing Latin version, not set; full-width titles ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΙΗΣΟΥΝ ΝΑΥΗ ΕΚΛΟΓΑΙ / EX ORIGENE SELECTA IN JESUM NAVE at top cut off at right edge, not set
running head: 819 EX ORIGENE 820
marginal letters: (none; the letters A–D stand between the columns and are recorded with col. 820)
old-edition numerals: 394 after ‹suam›
other: facing Latin version, not set
other: full-width Latin title across cols 819-820, untranslated: EX ORIGENE SELECTA IN JESUM NAVE.

PG 12:820

ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΙΗΣΟΥΝ ΝΑΥΗ ΕΚΛΟΓΑΙ.

SELECTIONS OF ORIGEN ON JESUS [SON] OF NAVE.

Σὺ, καὶ πᾶς ὁ λαὸς οὗτος. Τοῖς φυλάσσουσι τὸν νόμον ὑπέσχετο διδόναι ἃ προείρηκεν· οὐ γὰρ Ἰησοῦ τῷ Ναυῆ. Μὴ φυλάξαντες γὰρ οἱ Ἰσραηλῖται οὐκ ἔλαβον, ὡς δηλοῖ τὰ ἑξῆς.

You, and all this people. To those who keep the law He promised to give what He had foretold; for not to Jesus [son] of Nave. For the Israelites, not having kept it, did not receive, as what follows shows.

Πᾶς ὁ τόπος ἐφ' ᾧ ἂν ἐπιβῆτε. Ἀντέστησαν οἱ ἐπὶ τῆς Γαῖ διὰ τὴν τοῦ Ἀχὰρ παρανομίαν. Καὶ ἄλλως· Ὅτι τοῦ Θεοῦ παραδόντος εἰς χεῖρας αὐτῶν τὰ ἔθνη οὐκ ἐξωλόθρευσαν, καὶ ἐγενήθησαν εἰς σκόλοπα αὐτοῖς.

Every place upon which you set foot. Those at Gai stood against [them] because of the transgression of Achar. And otherwise: Because, when God had delivered the nations into their hands, they did not utterly destroy them, and they became thorns to them.

Καὶ εἰσῆλθοσαν εἰς οἰκίαν γυναικὸς πόρνης, ᾗ ὄνομα Ῥαάβ. Πόρνη πιστεύουσιν οἱ κατάσκοποι τὴν ἑαυτῶν σωτηρίαν· καὶ μάλα εἰκότως. Δείκνυται γὰρ ἐξ ὧν ἡ πόρνη διαλέγεται, μόνη πιστὴ καὶ τὸν Θεὸν φοβουμένη· διὸ καὶ δι' αὐτῆς ἡ συγγένεια σώζεται.

And they went into the house of a harlot woman, whose name was Rahab. To a harlot the spies entrust their own safety; and quite reasonably. For it is shown from what the harlot says that she alone is faithful and fears God; wherefore through her too her kindred is saved.

Τοῦ αὐτοῦ. Ῥαὰβ ἑρμηνεύεται πλατυσμὸς, σύμβολον οὖσα τῆς ἀπὸ τῶν ἐθνῶν Ἐκκλησίας λεγούσης· « Στενός μοι ὁ τόπος, ποίησόν μοι τόπον ἵνα οἰκήσω. »

Of the same. Rahab is interpreted "breadth", being a symbol of the Church from the Gentiles, which says: "The place is narrow for me; make me a place that I may dwell."

Τοῦ αὐτοῦ. Οὐκ ἐκ τῆς δεξιώσεως μόνης σώζεται, ἀλλὰ προηγουμένως ἀπὸ τῆς πίστεως καὶ τῆς πρὸς τὸν Θεὸν διαθέσεως.

Of the same. She is saved not by her hospitality alone, but first and foremost by her faith and her disposition towards God.

Καὶ ἔκρυψεν αὐτοὺς ἐν τῇ λινοκαλάμῃ. Τοῖς ξύλοις αὐτοὺς ἔκρυψε τῆς λινοκαλάμης οἷς εἶχεν ἐπὶ τοῦ δώματος ἑτοιμάζουσα ἐργάζεσθαι τὴν βύσσον αὐτοῖς ὡς ἀξίοις οὖσιν ἐνδύματος ἀρχιερατικοῦ. Ἡ γὰρ λινοκαλάμη ποιεῖ τὴν βύσσον ἐξ ἧς τὸ ἱερατικὸν ἔνδυμα γίνεται.

And she hid them in the flax-stalks. She hid them with the stalks of the flax which she had on the roof, preparing to work the fine linen, for them as being worthy of the high-priestly garment. For the flax-stalk makes the fine linen from which the priestly garment is made.

Καὶ κατεχάλασεν αὐτοὺς διὰ τῆς θυρίδος. Ἰστέον ὅτι ὁ οἶκος αὐτῆς ἐν τῷ τείχει ἦν. Ἀδελφὰ τῆς παλαιᾶς τὰ νέα· ὅμοιον γάρ ἐστι τὸ ἐπὶ τοῦ Παύλου, ὅτε ἐχάλασαν αὐτὸν ἐν σαργάνῃ διὰ τοῦ τείχους.

And she let them down through the window. One must know that her house was in the wall. The new things are sisters of the old; for like it is the case of Paul, when they let him down in a basket through the wall.

Τοῦ αὐτοῦ. Ὁ Ἀπόστολος δεύτερον ἐσώθη ἀπὸ τῶν ἐχθρῶν ὁμοιοτρόπως, ὥς φησιν ἐν τῇ δευτέρᾳ πρὸς Κορινθίους αὐτοῦ Ἐπιστολῇ· « Καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ ἐξέφυγον. » Πάλιν ἐν ταῖς Πράξεσι· « Παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας καὶ νυκτὸς, ὅπως αὐτὸν ἀνέλωσι· λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς, τοῦ τείχους καθῆκαν αὐτὸν, χαλάσαντες ἐν σπυρίδι. »

Of the same. The Apostle was saved from his enemies a second time in like manner, as he says in his Second Epistle to the Corinthians: "And through a window in a basket I was let down through the wall, and escaped." Again in the Acts: "And they were watching the gates also day and night, so that they might kill him; but his disciples took him by night and let him down by the wall, lowering him in a basket."

Καὶ κατέμειναν ἐκεῖ τρεῖς ἡμέρας. Οὐχ ὅτι τριῶν ἡμερῶν ἦν ἡ ὁδός· πάνυ γὰρ πλησίον ὁ Ἰορ-

And they remained there three days. Not that the journey was of three days; for very near was the Jor-

Editors' notes and page, col. 820

Page

running head: EX ORIGENE 820
marginal letters: A Σὺ, καὶ πᾶς; B Τοῦ αὐτοῦ. Ῥαὰβ; C ὅτε ἐχάλασαν αὐτὸν; D τριῶν ἡμερῶν ἦν
old-edition numerals: (none)
other: full-width titles ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΙΗΣΟΥΝ ΝΑΥΗ ΕΚΛΟΓΑΙ. / EX ORIGENE SELECTA IN JESUM NAVE. at top cut off at left edge, not set; ὁ Ἰορ- split at column break
running head: 819 EX ORIGENE 820
marginal letters: A ‹Σὺ, καὶ πᾶς ὁ λαὸς οὗτος›; B ‹Τοῦ αὐτοῦ. Ῥαὰβ ἑρμηνεύεται›; C ‹λαιᾶς τὰ νέα· ὅμοιον γάρ›; D ‹τριῶν ἡμερῶν ἦν ἡ ὁδός›
old-edition numerals: (none)
other: full-width Greek title (cols 819-820) set here as layer 1, per the driver.
other: spot check settled on the page: title present (set above); Γαΐ printed with diaeresis; Πόρνη printed without iota subscript (dative intended), set as printed. ᾗ before ὄνομα read at low resolution, UNSURE of the printed accent. ἐπιβῆτε: italic β, reads like δ.

PG 12:821

τῆς Ἱεριχὼ, ἀλλὰ διὰ τὴν τῶν κατασκόπων ἀκριβῆ ἐξέτασιν. « Ἐζήτησαν γὰρ, φησὶν, οἱ καταδιώκοντες πάσας τὰς ὁδοὺς, καὶ οὐχ εὗρον. »

to Jericho, but on account of the strict search for the spies. "For the pursuers," it says, "sought all the ways, and did not find them."

Τετράκις μύριοι εὔζωνοι. Σημειωτέον ὅτι ἡ τετρὰς, εἴτε μονάδων, εἴτε ἑκατοντάδων, εἴτε ἑτέρου πλείονος ἀριθμοῦ, ἐπὶ κακώσεως κεῖται.

Forty thousand well-girt men. It must be noted that the number four, whether of units, or of hundreds, or of another larger number, is set down in connection with affliction.

Ποίησόν σοι μαχαίρας πετρίνας ἐκ πέτρας ἀκροτόμου, Ζητητέον διὰ τί οὐ περιετμήθησαν οἱ ἐν τῇ ἐρήμῳ τεχθέντες· ἢ διὰ τί τῷ Σαββάτῳ τις ξύλα συλλέξας ἐπὶ Μωϋσέως ἐκ προστάγματος Θεοῦ λιθόλευστος γέγονε, Τοσοῦτον δὲ πλῆθος ἀπερίτμητον μεμενηκὸς ἐν τῇ ἐρήμῳ οὐδὲ ἐμέμφθη, καίτοι τοῦ Θεοῦ μὲν ἀποφηναμένου ἐξολοθρεύεσθαι τὴν ψυχὴν τὴν μὴ περιτμημένην τῇ ἡμέρᾳ τῇ ὀγδόῃ, οὐκέτι δὲ ἐπὶ τῶν παραβαινόντων τὸ Σάββατον τοῦτο ὁρίσαντος. Ἤδη μὲν οὖν καὶ αὐτόθεν εὔδηλον, ὅτι περιτομὴ καὶ Σάββατον οὐκ αὐτὰ καθ' ἑαυτὰ καλὰ, ἀλλὰ ἐπειδὴ πρὸς καιρὸν ἐχρησίμευσεν. Ἰστέον δὲ ὅτι σημείου χάριν διὰ τῆς περιτομῆς ἐβουλήθη γνωρίζεσθαι, καὶ οὐκ ἀνασχομένους ἀπὸ πίστεως φαίνεσθαι, ὡς πρόβατα ἄλογα τῷ καυτῆρι κἂν πλανηθῇ, ῥᾳδίαν ἔχει τὴν ἑαυτοῦ εὕρεσιν· οὕτω τοὺς Ἰουδαίους ἐπιμιγνυμένους τοῖς ἔθνεσιν ἀπὸ τῆς περιτομῆς φανεροὺς εἶναι βουληθείς. Καὶ τούτου ἀπόδειξις τὸ ἐν μὲν τῇ Αἰγύπτῳ περιτέμνεσθαι αὐτοὺς, ἐν δὲ τῇ ἐρήμῳ, ἐπειδὴ μόνοι ἦσαν καὶ Αἰγυπτίων κεχωρισμένοι καὶ τῶν ἄλλων ἐθνῶν τῶν κατὰ Παλαιστίνην, ἀπεριτμήτους μεμενηκέναι. Ὅτε δὲ παρελθόντες τὸν Ἰορδάνην ἔμελλον ἐν μέσῳ εἶναι τῶν ἐθνῶν, αὖθις προσετάχθησαν περιτμηθῆναι. Διόπερ ἐκ δευτέρου εἶπεν, ὅτι οὐκ ὀκταημέρους περιετέμνοντο, ἀλλ' ἀνδροθέντας ἤδη, καὶ πρὸς γῆράς τινας νενευκότας. Ἡ δὲ πετρίνη μάχαιρα τὸν Κύριον ἡμῖν δηλοῖ τὸν τὴν νοητὴν δόντα ἡμῖν περιτομὴν, τὴν εἰς νοῦν καὶ καρδίαν. Διὰ τοῦτο γὰρ καὶ ὁ Ἀπόστολος ἡμῖν ἔλεγε περιτομὴν τοῦ Χριστοῦ, οὐκ ἐν τῇ ἀπεκδύσει τῆς σαρκὸς ἡμῶν.

Make for yourself knives of stone out of sharp rock. We must inquire why those born in the wilderness were not circumcised; or why one who gathered sticks on the Sabbath in the time of Moses became stoned to death by the command of God, whereas so great a multitude that remained uncircumcised in the wilderness was not even blamed, although God had declared that the soul not circumcised on the eighth day should be utterly destroyed, yet had not ordained this in the case of those who transgress the Sabbath. Already then even from this it is clear that circumcision and Sabbath are not good in and of themselves, but because they were serviceable for a season. And it must be known that for the sake of a sign He willed them to be recognized through circumcision, and since they did not endure to be manifest from faith, just as irrational sheep by the branding-iron, even if they go astray, are easily found, so He willed the Jews, when mingling with the nations, to be manifest by their circumcision. And a proof of this is that in Egypt they were circumcised, whereas in the wilderness, since they were alone and separated both from the Egyptians and from the other nations in Palestine, they remained uncircumcised. But when, having crossed the Jordan, they were about to be in the midst of the nations, they were again commanded to be circumcised. Wherefore He said "a second time," because they were circumcised not as eight-day-old infants, but when already grown to manhood, and some of them verging towards old age. And the stone knife signifies to us the Lord Who gave us the spiritual circumcision, that of the mind and heart. For on this account the Apostle also spoke to us of the circumcision of Christ, not in the putting off of the body of our flesh.

Ἐγὼ ἀρχιστράτηγος τῆς δυνάμεως Κυρίου, νῦν παραγέγονα. Μεμνῆσθαι δεῖ ὅτι ἡνίκα ἐμοσχοποίησαν, ὁ Θεὸς τῷ Μωϋσεῖ φησιν, ὅτι « Ἀνάγαγε τὸν λαὸν τοῦτον, οὐ γὰρ μὴ συναναβῶ διὰ τὸ τὸν λαὸν σκληροτράχηλον εἶναι. Καὶ ἰδοὺ ἀποστελῶ τὸν ἄγγελόν μου πρὸ προσώπου σου. Πρόσεχε οὖν σεαυτῷ, καὶ μὴ ἀπείθει. » Ὁ δὲ Μωϋσῆς πρὸς αὐτόν φησιν· « Εἰ μὴ συνανέρχῃ ἡμῖν, μή με ἀναγάγῃς ἐντεῦθεν. » Καὶ τοῦτο εἰπὼν ἔπεισε· καὶ ἦν μετὰ τοῦ λαοῦ, ἕως τῆς τελευτῆς Μωϋσῆ. Μετὰ δὲ τὴν τούτου ἀποβίωσιν, φαίνεται μὲν καὶ διαλέγεται τῷ τοῦ Ναυῆ Ἰησοῦ, Μετὰ γοῦν τὴν ἐπιστασίαν τοῦ λαοῦ εἰς τὸν μαθητὴν Μωϋσέως λοιπὸν παραδίδωσιν αὐτὸν τῷ ἀρχιστρατήγῳ τῷ Μιχαήλ. Οὗτος ἦν ἄρχων τοῦ λαοῦ, ὡς ἐν τῷ Δανιὴλ φαίνεται λέγων ἕτερος ἄγγελος.

I am the captain of the host of the Lord; now I have come. One must remember that when they made the calf, God says to Moses: "Lead up this people, for I will not go up with you, because the people is stiff-necked. And behold, I will send My angel before your face. Take heed therefore to yourself, and do not disobey." And Moses says to Him: "If Thou dost not go up with us, do not lead me up from here." And by saying this he prevailed upon Him; and He was with the people until the death of Moses. And after his departure from life, He appears indeed and converses with Joshua the son of Nun; after the oversight of the people passed to the disciple of Moses, however, for the rest He delivers it over to the captain of the host, Michael. This one was the prince of the people, as another angel appears saying in Daniel.

Πορευόμενοι καὶ σαλπίζοντες. Αὗται αἱ σάλπιγγες, σύμβολόν εἰσι τῶν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. « Αὐτὸς γὰρ, φησὶν, ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπ'

Going on and blowing the trumpets. These trumpets are a symbol of those on the last day. "For the Lord Himself," he says, "with a cry of command, with the voice of an archangel, and with the trumpet of God, shall descend from

Editors' notes and page, col. 821

Footnotes

(16) ‹anchor: not visible› · call in col 822

Jos. II, , 23.

Joshua 2:23.

(printed under page 415)

(17) ‹anchor: not visible› · call in col 822

Jos. IV, 13.

Joshua 4:13.

(printed under page 415)

(18) ‹anchor: not visible› · call in col 822

Jos. V, 2.

Joshua 5:2.

(printed under page 415)

(19) ‹anchor: Ideo enim Apostolus› · call in col 822

Coloss. II, 11.

Colossians 2:11.

(printed under page 415)

(20) ‹anchor: Domini: nunc adveni› · call in col 822

Jos. V, 14.

Joshua 5:14.

(printed under page 415)

(21) ‹anchor: Deum Moysi dicere› · call in col 822

Exod. XXXIII.

Exodus 33.

(printed under page 415)

(22) ‹anchor: Cui Moyses respondet› · call in col 822

ibid.

Ibid.

(printed under page 415)

(23) ‹anchor: Ambulantes et clangentes› · call in col 822

Jos. VI, 9.

Joshua 6:9.

(printed under page 415)

(24) ‹anchor: enim, inquit› · call in col 822

I Thess. IV, 15.

1 Thessalonians 4:15.

(printed under page 415)

Footnotes

(25) ‹anchor: Israel, Vociferamini› · call in col 823

Jos. VI, 16.

Joshua 6:16.

(printed under page 416)

(26) ‹anchor: ita fecit Hozan› · call in col 823

ibid., 26.

Ibid., verse 26.

(printed under page 416)

(27) ‹anchor: quando misit me Moyses› · call in col 823

Jos. XIV, 11.

Joshua 14:11.

(printed under page 416)

(18) ‹anchor: super librum Jesu Nave› · call in col 823

Collatus est hic prologns nec non sequentes homiliae cum quatuor mss., uno perantiquo Sangermanensi qui sexto vel septimo circiter Ecclesiae saeculo litteris uncialibus scriptus putatur, altero monasterii Gemeticensis, et duobus ecclesiae cathedralis Ebroicensis.

This prologue and the homilies that follow have been collated with four manuscripts: a very old one of Saint-Germain, thought to have been written in uncial letters about the sixth or seventh century of the Church; another of the monastery of Jumièges; and two of the cathedral church of Évreux.

(printed under page 416)

(19) ‹anchor: ad constructionem templi› · call in col 823

Unus codex Ebroicensis, « ad constructionem tabernaculi. » Sangermanensis « ad instructionem templi. » Paulo post idem Sangerm., « potens quidem et princeps populi. »

One Évreux manuscript reads "for the construction of the tabernacle"; the Saint-Germain manuscript, "for the furnishing of the temple." A little after, the same Saint-Germain manuscript reads "the mighty man indeed and the prince of the people."

(printed under page 416)

(20) ‹anchor: ligna, sed imputribilia› · call in col 823

Libb. antea editi, « alii aera et ligna, sed imputribilia. » Codex Gemeticensis, « aes alii et ligna Sethim imputribilia. »

The books previously printed read "others bronze and wood, but incorruptible." The Jumièges manuscript reads "others bronze, and incorruptible wood of Shittim."

(printed under page 416)

(21) ‹anchor: et linum alii› · call in col 823

Et linum alii. In codice Sangerm. deest « alii. » Unus codex Ebroicensis, « et linum, alii vestes, has quoque sacerdoti et soli pontifici profuturas. » Sic etiam habet codex Gemeticensis nisi quod « lignum » exhibet, non vero « linum. »

"And others linen." In the Saint-Germain manuscript "others" is lacking. One Évreux manuscript reads "and linen, others garments, these too to be of use to the priest and to the high priest alone." The Jumièges manuscript also reads so, except that it gives "wood" and not "linen."

(printed under page 416)

(22) ‹anchor: et pilos caprarum› · call in col 823

Libri antea editi, « sed et pili caprarum. »

The books previously printed read "but also goats' hair."

(printed under page 416)

Page

running head: 823 ORIGENIS
marginal letters: A autem per sex; B Scripsit enim Jesus; C Moyses. In utroque; D (18) Collatus est
old-edition numerals: 396 before vero
other: facing Latin version in upper part, not set; full-width Prologus Rufini in lower part cut off at right edge, not set

PG 12:824

οὐρανοῦ.» Τὸ δὲ, ἐπὶ ἓξ ἡμέρας κυκλοῦν τὴν πόλιν τοὺς ἱερεῖς, σημεῖον ἂν εἴη τοῦ διὰ τῶν ἓξ ἡμερῶν τοῦ παρόντος αἰῶνος τοὺς ἁγίους ἅπαντας σαλπίζειν καὶ κηρύττειν ἄφεσιν ἁμαρτιῶν τοῖς μετανοεῖν βουλομένοις.

heaven” (1 Thess. 4:16). And the priests' going round the city for six days would be a sign that through the six days of the present age all the saints sound the trumpet and proclaim forgiveness of sins to those who are willing to repent.

Καὶ εἶπεν Ἰησοῦς τοῖς υἱοῖς Ἰσραὴλ, Κεκράξατε. Τὴν μέντοι κραυγὴν, τὴν τῶν ῥημάτων εἰκὸς δοξολογίαν εἶναι καὶ φωνὴν αἰνέσεως τὴν εἰς τὸν Θεὸν, μαχομένην τῇ πλάνη τῶν Ἱεριχουντίων, νικῶσαν δὲ τὴν παράδοξον νίκην καὶ θαύματος γέμουσαν.

And Jesus said to the sons of Israel, Shout (Josh. 6:16). The shout, however, is likely to be the doxology made of words and the voice of praise directed to God, which fights against the error of the men of Jericho and wins the unexpected victory, one full of wonder.

Οὕτως ἐποίησεν Ὀζάν. Ἐκ τούτου δείκνυται ὡς οὐχ Ἰησοῦς ὁ τοῦ Ναυῆ, ἀλλ' ἕτερός τις μετὰ πολλὰς γενεὰς ταῦτα συνέγραψε. Καὶ ἀληθὲς μὲν νοηθὲν, οὐκ ἐναντίον δὲ οἷς πρότερον εἰρήκαμεν. Ἔγραψε γὰρ ὁ Ἰησοῦς τὰ ἐπ' αὐτοῦ γεγονότα, ἢ ἀποκαλυφθέντα, ὥσπερ καὶ Μωϋσῆς τὰ κατὰ τοὺς ἐπ' αὐτοῦ χρόνους. Μετὰ δὲ ταῦτα τοῦ ναοῦ οἰκοδομηθέντος ἤδη ὑπὸ τοῦ σοφοῦ Σολομῶντος, καὶ τοῦ λαοῦ ὑποκλίναντος εἰς πολλὴν ἀσέβειαν, καὶ τοῦ Θεοῦ τὸν ναὸν ἔρημον καταλιπόντος ὡς μόλις εὑρεθῆναι τὸ Δευτερονόμιον ἐῤῥιμμένον ὡς ἔτυχε· διάτοι τοῦτο τοῦ λαοῦ τὴν Βαβυλωνικὴν αἰχμαλωσίαν ὑποστάντος, Ἔσδρας νομικώτατος ὢν, καὶ ἀποστομίζων πᾶσαν τὴν Παλαιὰν Διαθήκην, ἔγραψε τὸν νόμον, καὶ ἕτερά τινα τὰ γεγονότα καὶ ἀποκαλυφθέντα. Ταῦτα πάλαι μὲν προεῤῥέθη, μετὰ δὲ ταῦτα γέγονε. Τοιοῦτόν ἐστι δήπου καὶ οὗ νῦν ἐμνημονεύσαμεν.

Thus did Ozan (Josh. 6:26). From this it is shown that it was not Jesus the son of Nave but someone else, many generations later, who composed these things. And this is true when rightly understood, yet not contrary to what we said before. For Jesus wrote the things that happened, or were revealed, in his own time, just as Moses also wrote the things belonging to his own times. But after this, when the temple had now been built by the wise Solomon, and the people had sunk into great impiety, and God had left the temple deserted, so that the Deuteronomy was scarcely found, thrown aside anyhow; and for this reason, when the people had undergone the Babylonian captivity, Esdras, being most learned in the law and reciting the whole Old Testament from memory, wrote the law, and certain other things that had happened and been revealed. These things were foretold long ago, but happened afterwards. Such, no doubt, is also the thing we have just mentioned.

Ἔτι σήμερον ἰσχύω, ὡσεὶ ὅτε ἀπέστειλέ με Μωϋσῆς. Ἐν ἀμφοτέροις οὖν ἰσχύει τοῖς λόγοις ὁ ἅγιος. Ἰσχύει γὰρ ἐν παλαιοῖς καὶ ἐν καινοῖς μυστηρίοις. Τοῦτό ἐστι τὸ ἰσχύειν ἐπὶ Μωϋσέως καὶ ἐπὶ Ἰησοῦ.

I am still strong today, as when Moses sent me (Josh. 14:11). So the saint is strong in both words. For he is strong in the old and in the new mysteries. This is what it is to be strong under Moses and under Jesus.

Editors' notes and page, col. 824

Footnotes

(22) ‹anchor: et pilos caprarum› · call in col 824

Libri antea editi, « sed et pili caprarum. »

The books previously printed read "but also goats' hair".

(printed under page 416)