PG 12 · cols. 573–584

Origenes, Selecta in Numeros

Editors' preface

PG 12:573

Editors' notes and page, col. 573

Footnotes

(27) ‹anchor: testamentum meum vobiscum› · call in col 573

Levit. XXVI, 9.

Lev. 26:9.

(printed under page 291)

(28) ‹anchor: tabernaculum meum in vobis› · call in col 573

Levit. XXVI, 11.

Lev. 26:11.

(printed under page 291)

(29) ‹anchor: qui dixit› · call in col 573

ibid.

Ibid.

(printed under page 291) (Notes 30 and 45 are called in col 574 and are set in n574.)

Editors' prose

MONITUM AD ORIGENIS EXEGETICA IN NUMEROS.

NOTICE

Triginta Origenis in Numeros homilias commemorat Cassiodorus Institut. cap. 1. Verum octo tantum et viginti hodie supersunt, quarum interpretem esse Rufinum liquet e sequenti ejus prologo, qui in plerisque manuscriptis fronti illarum praefixus est. Nullus ergo dubitandi locus est, quin vere Origenis sint, et inanis sit Andreae Riveti observatio, auctorem homiliarum istarum Latinum esse ex eo arguentis, quod homilia duodecima differentia notetur inter « excudere » et « excidere ; » quae, ut scite ait Huetius Origenian. lib. III, sect. 3, num. 4, soli Rufini interpretis munificentiae accepta referenda sunt. Quod si quis insuper objiciat Origenem homilia in Jeremiam duodecima promittere se de sacerdotalibus benedictionibus quae in Numeris continentur, locuturum, nihil vero hodie ejusmodi in Rufiniana collectione comparere, facilis est responsio, nempe vel homilias istas pro consuetudine sua decurtasse et interpolasse Rufinum; vel aliquas jam ipsius aetate excidisse; vel, quod verisimilius est, de sacerdotalibus benedictionibus Adamantium disseruisse in alterutra e duabus homiliis deperditis, quae numerum explebant triginta homiliarum quas Cassiodorus vidit.

Cassiodorus, Institutions, ch. 1, records thirty homilies of Origen on Numbers. But only twenty-eight survive today, and that their translator is Rufinus is clear from his prologue which follows, prefixed to the front of them in most manuscripts. There is therefore no room for doubting that they are truly Origen's, and empty is the observation of André Rivet, who argues that the author of these homilies is a Latin from the fact that in the twelfth homily a difference is noted between "excudere" and "excidere"; which things, as Huet aptly says (Origeniana, book III, sect. 3, no. 4), are to be credited solely to the liberality of Rufinus the translator. And if anyone should further object that Origen, in the twelfth homily on Jeremiah, promises that he will speak of the priestly blessings contained in Numbers, whereas nothing of the kind appears today in Rufinus' collection, the answer is easy: namely, either that Rufinus, after his custom, curtailed and interpolated these homilies; or that some had already perished in his own time; or, what is more probable, that Adamantius discoursed on the priestly blessings in one or other of the two lost homilies which made up the number of thirty homilies that Cassiodorus saw.

Praeter homilias, scholia etiam seu excerpta in Numeros edidit Origenes, sed in unum ita cum homiliis permista sunt ab interprete Rufino, cum Latine utraque verteret, ut pro eodem haberi possint. « Quaecunque, inquit, in Numerorum libro, sive homiletico stylo, sive etiam ex his quae excerpta appellantur, scripta reperimus, haec, perurgente te, Romana, ut potuimus, voce ex diversis in unum collecta digessimus. » Illud forte in causa est cur in ejusmodi homiliis quaedam ex tempore pronuntiata, nonnulla vero ex otio scripta et fusius pertractata videantur. Hinc etiam accidit, ut neutrius operis tempus certo jam assignari queat. In prologo quidem tomorum Cantici canticorum, quos inter annum 238 et annum 244, sub Gordiano scripsit Origenes, citat ἐξηγητικά sua in Numeros : « Quomodo, inquit, differant opera ab operibus operum in Numerorum libro tractantibus, prout potuimus, dictum est a nobis. » Id genus distinctionis exstat homilia quinta in Numeros, sed quis asserere queat utrius operis pars sit haec περικοπή, homiliarum, an scholiorum? Si homiliarum, falsa est Huetii sententia, illas omnes esse ex earum numero quas Adamantius post aetatis suae annum sexagesimum ex tempore pronuntiavit; si scholiorum, nihil equidem jam vetabit, quominus homiliae in Numeros pronuntiatae existimentur postquam Origenes aetatis suae annum sexagesimum attigit,

Besides the homilies, Origen also put out scholia, or excerpts, on Numbers; but they were so mingled into one with the homilies by the translator Rufinus, when he turned both into Latin, that they may be taken for the same work. "Whatever," he says, "we found written on the book of Numbers, whether in homiletic style or from those things which are called excerpts, this, at your urging, we have gathered from diverse sources into one and arranged in the Roman tongue, as well as we could." This perhaps is the reason why in homilies of this kind some things seem to have been delivered extempore, but some written at leisure and treated more at length. Hence too it comes about that the date of neither work can now be assigned with certainty. In the prologue to the tomes on the Song of Songs, which Origen wrote under Gordian between the year 238 and the year 244, he does indeed cite his exegetica on Numbers: "How works differ from the works of works," he says, "has been said by us, as well as we could, in treating the book of Numbers." A distinction of this kind is found in the fifth homily on Numbers; but who could assert to which of the two works this pericope belongs, the homilies or the scholia? If to the homilies, Huet's opinion is false, that they are all among those which Adamantius delivered extempore after the sixtieth year of his age; if to the scholia, nothing indeed will any longer forbid the homilies on Numbers from being thought to have been delivered after Origen had reached the sixtieth year of his age,

Footnotes

(45) ‹anchor: putabimus› · call in col 574

Codex Sangerm., « putabimus. » Libb. editi, « putamus. »

The Saint-Germain manuscript has "putabimus" ("we shall think"); the printed editions have "putamus" ("we think").

(printed under page 291)

(30) ‹anchor: ambulabo inter vos› · call in col 574

ibid. 12.

Ibid. 12.

(printed under page 291)

(31) ‹anchor: jugum vinculi vestri› · call in col 574

Levit. XXVI, 12 et 13.

Lev. 26:12 and 13.

(printed under page 291)

(32) ‹anchor: servus est peccati› · call in col 574

Joan. VIII, 34.

John 8:34.

(printed under page 291)

Footnotes

(33) ‹Nihil præter in manna oculi nostri› · call in col 575

Num. XI, 6. [numeral faint in the image: reads "ıı"; xi assumed]

Numbers 11:6.

(printed under page 292)

(34) ‹Et non ultra adjecerunt› · call in col 575

ibid. 25.

Ibid., verse 25.

(printed under page 292)

(35) ‹quoadusque mundata est Maria› · call in col 575

Num. X, 15. [numeral as it appears in the image; Num. 12:15 is meant, "xii" possibly blurred]

Numbers 10:15 [sic; Numbers 12:15 is meant].

(printed under page 292)

(36) ‹Mitte tibi viros› · call in col 575

Num. XIII, 3.

Numbers 13:3.

(printed under page 292)

(37) ‹filium Nave, Jesum› · call in col 575

ibid. 17.

Ibid., verse 17.

(printed under page 292)

(38) ‹juravi patribus eorum› · call in col 575

Num. XIV, 25. [last digit as it appears in the image; the verse quoted is 14:23]

Numbers 14:25 [the verse quoted is 14:23].

(printed under page 292)

Editors' prose

… sed id non certo eruitur, ut putavit idem Huetius, ex duodecima in Jeremiam homilia. Ibi quippe tantummodo ait Origenes se, ubi finem dicendi fecisset, adhuc locuturum de Numerorum loco qui legendus erat: quod sane non impedit, quominus alias longe antea homilias in Numeros habere potuerit.

… but this is not certainly drawn, as the same Huet supposed, from the twelfth homily on Jeremiah. For there Origen says only that, when he had made an end of speaking, he would yet speak on the passage of Numbers that was to be read: which assuredly does not prevent his having been able to deliver other homilies on Numbers long before.

In Catenis Graecis manuscriptis varia sub Origenis nomine circumferuntur fragmenta Graeca in Numeros. Ea nunc primum typis pleraque mandavimus, licet incerti unde illa deprompserint Catenarum consarcinatores. Unum est quod aliquam habere videatur affinitatem cum loco homiliae decimae tertiae.

In the manuscript Greek Catenae various Greek fragments on Numbers are circulated under Origen's name. These we have now for the first time, for the most part, committed to type, although uncertain whence the stitchers-together of the Catenae drew them. There is one which seems to have some affinity with a passage of the thirteenth homily.

Page

running head: 575 ORIGENIS
marginal letters: A Nihil praeter in manna; B diebus Mariae gratia, ne; C tribus eorum. Observandum est,
old-edition numerals: 270 after non certo; 271 after multo
other: facing Latin version, not set; full-width editors' note at head of page set above under Editors' prose; full-width Greek title set in c576
other: page 292 prints, across both columns below the Greek title, the Latin title ORIGENIS SELECTA IN NUMEROS (untranslated; Latin facing matter). Col. 575 carries the Latin version only; the Greek of the page is set in c576.

PG 12:576

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ

ΕΙΣ ΤΟΥΣ ΑΡΙΘΜΟΥΣ.

SELECTIONS OF ORIGEN

ON NUMBERS.

Οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῶν. Μᾶν ὠνομάσθη ἀπὸ τοῦ τοὺς Ἑβραίους πρώτους θέαμα ξένον ὁρῶντας εἰπεῖν πρὸς ἀλλήλους τῇ πατρίῳ γλώσσῃ, « Μᾶν, » τουτέστι, « Τί τοῦτο; » ὅπερ οὐκ ἂν εἶπον, εἰ ἔθος ἦν, ὥς τινες τῶν ἐθνικῶν φασι, τὴν φύσιν τῶν τόπων ἀπ' αἰῶνος τὰ τοιαῦτα φέρειν. Καὶ νῦν δὲ εἰ καταβαίνει μνήμης ἕνεκα μικρόν τι.

Nothing save upon the manna are our eyes. It was named Man from the fact that the Hebrews, first seeing a strange sight, said to one another in their native tongue, "Man," that is, "What is this?"—which they would not have said if it had been customary, as some of the Gentiles say, for the nature of the places from of old to bear such things. And even now if a little bit comes down, it is for the sake of remembrance.

Καὶ οὐκέτι προσέθεντο. Λείπει, « τοῦ προφητεύειν. » Οὐκέτι, φησὶ, προεφήτευσαν. Εἰς ἅπαξ γὰρ προφητεύουσιν, ἵνα μὴ ἐξισωθῶσι Μωσεῖ· ἀλλ' ὡς γνωσθῆναι ὅτι μετειλήφασι, καὶ πάντες ἅμα προφητεύουσιν. Ἓν γὰρ ἐν Χριστῷ τὸ Πνεῦμα, καὶ μία διὰ πάντων ἡ ἐνέργεια.

And they did not do so again. Supply, "to prophesy." They no longer prophesied, he says. For they prophesy once for all, so that they may not be made equal to Moses; but so that it may be known that they have partaken, they all prophesy together. For the Spirit in Christ is one, and the working through all is one.

Καὶ ὁ λαὸς οὐκ ἐξῆρεν, ἕως ἐκαθαρίσθη Μαριάμ. Ἔμεινε δὲ ἡ σκηνὴ ἑπτὰ ἡμέρας ἐπὶ τὸν τόπον εἰς τιμὴν Μαρίας, ἵνα μὴ τοιαύτη οὖσα ἀκολουθῇ.

And the people did not set forth until Mariam was cleansed. Now the tabernacle remained seven days in the place in honour of Maria, so that she might not follow while being in such a state.

Ἀπόστειλον σεαυτῷ ἄνδρας, καὶ τὰ ἑξῆς. Ἀποσταλῆναι κελεύει τινὰς, δεικνὺς ὅτι πλησιάζουσι μὲν τῇ Παλαιστίνῃ, τῆς Αἰγύπτου τὸ τοῖς Ἑβραίοις ἑτοιμότερον παραστήσας· καὶ τὸ ἄπιστον ἐξελέγξας, τάφον μὲν τὴν ἔρημον ἀπονέμει, οἷς ὁ νοῦς ἀπέμεινε σκληρός· θάνατος γὰρ ἀσεβῶν, τῆς ἐν τῷ ζῆν πλάνης αἱρετώτερος.

Send for yourself men, and what follows. He commands certain men to be sent, showing that they are drawing near to Palestine, setting it forth as readier for the Hebrews than Egypt; and having convicted their unbelief, He assigns the wilderness as a grave to those whose mind remained hard; for the death of the ungodly is preferable to error in life.

Καὶ ἐπωνόμασε Μωϋσῆς τὸν Αὐσὴ υἱὸν Ναυὴ, Ἰησοῦν. Ἐπισημαντέον ὅτι ὁ τοῦ Ναυὴ υἱὸς τύπος γέγονε τοῦ Χριστοῦ, ὃς τὸν οἴκτιστον λαὸν πλανώμενον ἐλευθερώσας, εἰς οὐρανὸν ἀνήγαγεν· οὐκ εἰς γῆν ἐσθίουσαν τοὺς ἐνοικοῦντας.

And Moses surnamed Ause the son of Nave, Jesus. It must be noted that the son of Nave became a type of Christ, Who, having set free a most pitiable wandering people, led them up into heaven, not into a land that devours its inhabitants.

Ἦ μὴν οὐκ ὄψονται τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν αὐτῶν. Παρατηρητέον ὅτι τῶν ἐκ τῆς γῆς Αἰγύπτου ἐξελθόντων εἰσῆλθον εἰς τὴν γῆν τῆς ἐπαγγελίας τινές· οὐδὲ γὰρ ὁ Θεὸς τοῦτο ἀπηγόρευσεν· ἀλλὰ μόνους τοὺς εἰκοστοέτεις καὶ ἐπάνω τῶν ἐξελθόντων ἐκ γῆς Αἰγύπτου μοσχοποιήσαντας ἀνεῖλεν ἐν τῇ ἐρήμῳ· φειδόμενος συγγενοῦς τῆς νεότητος αὐτοῖς, οἷς ὁ τῆς ζωῆς χρόνος οὔπω εἰκοστοέτης ἦν, καὶ πολλῷ μᾶλλον τοῖς βρέφεσι, καὶ παιδίοις, ἕως τῆς ἐφήβου ἡλικίας.

Surely they shall not see the land which I swore to their fathers. It must be observed that of those who came out of the land of Egypt, certain ones entered into the land of promise; for God did not forbid this either; rather, those only of twenty years and upward of those who came out of the land of Egypt and made the calf did He destroy in the wilderness, sparing the youth akin to them, whose time of life was not yet twenty years, and much more the infants and little children, up to the age of youth.

Editors' notes and page, col. 576

Page

running head: ORIGENIS 576
marginal letters: A Οὐδὲν πλὴν εἰς τὸ; B τιμὴν Μαρίας, ἵνα μὴ; C πατράσιν αὐτῶν. Παρατηρητέον ὅτι
old-edition numerals: (none)
other: full-width editors' note at head of page set in n575; full-width Greek title ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ / ΕΙΣ ΤΟΥΣ ΑΡΙΘΜΟΥΣ. set at the head of c576; Latin title ORIGENIS SELECTA IN NUMEROS. belongs to the facing Latin, not set

PG 12:577

Τοῦ αὐτοῦ. Τοῦτο τύπος τῆς ἀληθείας. « Ἐὰν γὰρ μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν. »

Of the same. This is a type of the truth: "For unless you turn and become as little children, you shall by no means enter into the kingdom."

Ἀνέλεσθε τὰ πυρεῖα τὰ χαλκᾶ. Ὥσπερ ὁ χαλκοῦς ὄφις σημεῖον τῆς ἀπιστίας αὐτῶν, οὕτω καὶ τὰ πυρεῖα τῶν περὶ Κορὲ καὶ Δαθὰν καὶ Ἀβειρὼν περίθεμα ὄντα τῷ θυσιαστηρίῳ.

Take up the brazen censers. Just as the brazen serpent was a sign of their unbelief, so also were the censers of the company of Korah and Dathan and Abiram, being a covering around the altar.

Καὶ τοῖς υἱοῖς Λευῒ ἰδοὺ δέδωκα πᾶν ἐπιδέκατον ἐν Ἰσραήλ. Εἰκότως ἀπονενέμηνται τοῖς ἱερεῦσιν αἱ ἀπαρχαὶ, ἐπείπερ οὐ κληρονομεῖ ἡ Λευῒ φυλὴ, οὐδὲ κλῆρον λαμβάνει ὡς αἱ λοιπαί. Τοῦτο πρόξενον τῆς ἀκτημοσύνης τοῖς ἱερεῦσιν ὁ κλῆρος τοῦ τῷ θυσιαστηρίῳ συμμερίζεσθαι. Δεκάτας ἐδίδου ὁ λαὸς τοῖς Λευΐταις, καὶ οἱ Λευῖται τοῖς ἱερεῦσιν.

And to the sons of Levi, behold, I have given every tithe in Israel. Reasonably have the first-fruits been assigned to the priests, since the tribe of Levi does not inherit, nor receive a lot like the rest. This lot of sharing with the altar is the procurer of non-possession for the priests. The people gave tithes to the Levites, and the Levites to the priests.

Μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ; Ὁ Μωϋσῆς, μὴ δοξάσας τὸν Θεὸν ἐπὶ τοῦ λαοῦ, ἐκωλύθη παρελθεῖν μετ' αὐτοῦ. Ἵνα γὰρ μὴ ὃν ἐτίμων ζῶντα, ἐν Θεοῦ θεραπείαις τιμήσωσιν ἀπελθόντα, ἀφανῆ τὸν τόπον [ἴσ. τάφον] πεποίηκεν.

Shall we bring forth water for you out of this rock? Moses, not having glorified God before the people, was hindered from crossing over with them. For lest they should honour with the worship of God after his departure him whom they honoured while living, He made the place [perhaps: the tomb] unseen.

Νῦν ἐκλείξει ἡ συναγωγὴ αὕτη πάντας τοὺς κύκλῳ ἡμῶν. Τοῦτο παράδειγμα ἔλαβεν· ὥσπερ ὁ μόσχος ἐν τῷ στόματι τὰ χλωρὰ, οὕτω καὶ ὁ ἅγιος λαὸς τοῖς χείλεσι στρατευόμενος ἐν τοῖς στόμασιν ἔχει τὰ ὅπλα διὰ τῶν εὐχῶν. Καὶ τοῦτο εἰδὼς ὁ Βαλὰκ ἐν τοῖς προτέροις πολέμοις ἐναργῶς γινόμενον, βούλεται καὶ αὐτὸς τοῖς διὰ χειλέων ὅπλοις στρατεύεσθαι· καὶ καλεῖ τὸν Βαλαὰμ τὸν ἔχοντα τὰ ὅπλα τῆς ἐναντίας δυνάμεως ἐν τοῖς χείλεσι τὰς ἀράς. Οἱ γὰρ ἅγιοι ἄγγελοι συμπράττουσι τοῖς δικαίοις εἰς τὰ σωτήρια, καὶ ἀγαθὰ ἔργα, καὶ οἱ πονηροὶ δαίμονες τοῖς ἀσεβέσιν ἁμαρτωλοῖς ἀνθρώποις εἰς τὰ πονηρὰ καὶ βλαβερὰ τῆς σωτηρίας τῶν ἀνθρώπων ἔργα. Οἱ μὲν γὰρ ἅγιοι στρατεύονται λόγοις εὐχῶν, οἱ δὲ ἀσεβεῖς καὶ ἁμαρτωλοὶ λόγοις μαγειῶν.

Now shall this assembly lick up all those round about us. He took this example: just as the calf licks up the green herbs with its mouth, so also the holy people, warring with their lips, have their weapons in their mouths through prayers. And Balak, knowing that this had manifestly happened in the former wars, wishes himself also to war with the weapons of the lips; and he calls Balaam, who has the weapons of the opposing power in his lips, namely curses. For the holy angels work together with the righteous for saving and good works, and the wicked demons with ungodly and sinful men for evil works that are harmful to the salvation of men. For the saints war with words of prayers, whereas the ungodly and sinners war with words of sorceries.

Τοῦ αὐτοῦ. Καὶ ἡ κατ' αἴσθησιν τῶν πραγμάτων ἱστορία μεγάλης ὠφελείας πεπλήρωται. Ἐκ δὲ τῆς προκειμένης ἱστορίας μανθάνομεν πολλὰ, καὶ ὅτι ἔστι στρατεύεσθαι λόγοις, καὶ μεγάλα πράγματα οἰκονομεῖσθαι, καὶ κατορθοῦσθαι διὰ λόγων· καὶ οἱ μὲν ἅγιοι στρατεύονται λόγοις εὐχῶν· οἱ δὲ ἀσεβεῖς λόγοις μαγειῶν.

Of the same. Even the narrative of events according to sense is filled with great profit. For from the present narrative we learn many things, and that it is possible to war with words, and for great matters to be ordered and brought to success through words; and the saints war with words of prayers, whereas the ungodly war with words of sorceries.

Τοῦ αὐτοῦ. Ἡ ἐναντία δύναμις οὐδέποτε ποιεῖ ἔργον καλὸν, ἀλλὰ πάντα χείριστα ἐνεργεῖ· καὶ ὅπερ ἐνεργήσει κακὸν, οὐ δύναται ἀποκαταστῆσαι εἰς τὸ βέλτιον, οὐ γὰρ ἔχει τάξιν τοῦ κρείττονος. Τῇ δὲ κρείττονι δυνάμει πάντα δυνατά. Ὁ γὰρ Θεὸς ἡμῶν ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν, ἐνεργῆσαι δὲ κακὸν οὐκ ἔχει· οὐ γὰρ καθ' ἕξιν μόνον, ἀλλὰ καὶ κατ' οὐσίαν ἀγαθός ἐστιν.

Of the same. The opposing power never does a good work, but works all the worst things; and whatever evil it works, it cannot restore to the better, for it does not have the rank of the better. But to the better power all things are possible. For our God causes pain, and again restores, whereas to work evil is not in Him; for He is good not by habit only, but also by essence.

Τοῦ αὐτοῦ. Ἐν τοῖς ἀνθρωπίνοις ἐστί τινα καὶ μαντεῖα τετελεσμένα, καὶ θυσίαι, καί τινα δῶρα προσφερόμενα τοῖς δαίμοσιν· ὥστε διὰ τούτων προσφερομένων μαντεύεσθαι τοὺς βουλομένους. Μαντεῖα δέ ἐστιν ἕκαστον πρᾶγμα. Οὐ γὰρ ἀληθὴς πρόῤῥησις.

Of the same. Among human affairs there are also certain accomplished divinations, and sacrifices, and certain gifts offered to the demons, so that through these things being offered those who wish may practise divination. And each thing is a divination; for it is not a true prediction.

Καὶ ἦλθεν ὁ Κύριος πρὸς αὐτόν. Κατὰ ἀλήθειαν

And the Lord came to him. In truth

Editors' notes and page, col. 577

Footnotes

(39) ‹anchor: not visible in the page-foot image› · call in col 578

Matth. XVIII, 3.

Matthew 18:3.

(printed under page 293)

(40) ‹anchor: not visible in the page-foot image› · call in col 578

Num. XVI, 37.

Numbers 16:37.

(printed under page 293)

(41) ‹anchor: not visible in the page-foot image› · call in col 578

Num., xviii, 21.

Numbers 18:21.

(printed under page 293)

(42) ‹anchor: not visible in the page-foot image› · call in col 578

Num. XX, 10.

Numbers 20:10.

(printed under page 293)

(43) ‹anchor: not visible in the page-foot image› · call in col 578

Num. XXII, 4.

Numbers 22:4.

(printed under page 293)

(44) ‹Et venit Dominus ad eum› · call in col 578

Num. XXII, 8.

Numbers 22:8.

(printed under page 293)

Footnotes

(45) ‹anchor: not visible in the page-foot image› · call in col 579

Num. XXII, 22.

Numbers 22:22.

(printed under page 294)

(46) ‹anchor: not visible in the page-foot image› · call in col 579

ibid. 35.

Ibid., verse 35.

(printed under page 294)

(47) ‹anchor: not visible in the page-foot image› · call in col 579

Num. XXIII, 1.

Numbers 23:1.

(printed under page 294)

(48) ‹in verticem Phogor› · call in col 579

ibid. 28.

Ibid., verse 28.

(printed under page 294)

(49) ‹in occursum auspiciis› · call in col 579

Num. XXIV, 1.

Numbers 24:1.

(printed under page 294)

(46) ‹Phogor› · call in col 579

Phogor, Hebraice פעור reddi potest « pellis oris » ex עור « pellis, cutis » et פה « os, oris. »

Phogor, in Hebrew פעור, can be rendered "skin of the mouth", from עור "skin, hide" and פה "mouth".

(46*) ‹ἀκροτάτης› · call in col 580 (Greek column only; no call in the Latin) Forte legendum : Δύο εἰσὶ κορυφαί, τουτέστιν ἀκρότητες, ἀρετῆς καὶ κακίας.

Perhaps read: "There are two summits, that is, heights, of virtue and of vice."

(printed under page 294)

Page

running head: 579 ORIGENIS
marginal letters: A tem Balaamo; B Aedifica mihi; C Ejusdem. Homo; D conabatur maledicere
old-edition numerals: 273 after verbi.
other: facing Latin version, not set

PG 12:580

θεία δύναμις παρεγένετο πρὸς Βαλαὰμ οὐ κληθεῖσα ὑπ' αὐτοῦ. Παρεγένετο οὖν, ἵνα ἀποτροπιασμὸν ποιήσῃ τῶν καλουμένων ὑπὸ τοῦ Βαλαὰμ δαιμόνων, καὶ τὰς θείας προῤῥήσεις οἰκονομήσῃ.

divine power came to Balaam without having been called upon by him. It came, therefore, in order that it might work an averting of the demons called upon by Balaam, and dispense the divine predictions.

Καὶ ἀνέστη ὁ ἄγγελος τοῦ Θεοῦ ἐνδιαβάλλειν αὐτὸν ἐπὶ τῆς ὁδοῦ. Ὁ ἐνδιαβάλλων ἐν τῇ ὁδῷ ἄγγελος τὸν Βαλαὰμ, ἆρα μὴ οὗτός ἐστι περὶ οὗ εἶπεν ὁ Θεὸς πρὸς τὸν Μωϋσῆν ὅτι « Ἄγγελός μου προπορεύεται ἔμπροσθεν ὑμῶν διαφυλάσσων ὑμᾶς ἐν τῇ ὁδῷ ; »

And the angel of God rose up to oppose him on the way. The angel who opposes Balaam in the way, is this not he concerning whom God said to Moses, "My angel goes before you, guarding you in the way"?

Συμπορεύθητι μετὰ τῶν ἀνθρώπων τούτων. Οὐκ ἐπέτρεψε τῷ Βαλαὰμ ὁ Θεὸς ἀπελθεῖν πρὸς τὸν Βαλάκ· ἐπειδὴ δὲ ἀπελθεῖν ἐβούλετο, συγχωρεῖ. Παραγγέλλει δὲ αὐτῷ μόνα τὰ ἀποκαλυπτόμενα εἰπεῖν· καὶ ὁ ἄγγελος δὲ φανεὶς καὶ φοβήσας τοῦτο βεβαιοῖ.

Go along with these men. God did not permit Balaam to go off to Balak; but since he wished to go off, He gives leave. Yet He charges him to speak only the things revealed; and the angel also, having appeared and terrified him, confirms this.

Οἰκοδόμησόν μοι ἑπτὰ βωμούς. Ἔστι δὲ καὶ διὰ σώματος ἑτέρου ἔργα γινόμενα, καὶ ἐν τοῖς κρείττοσι καὶ ἐν τοῖς χείροσιν. Οἷον ὡς τὰ γινόμενα ἐν Αἰγύπτῳ ὑπὸ Μωϋσῆ καὶ Ἀαρὼν καὶ τῶν ἐπαοιδῶν. Ἀλλὰ συγκρινομένη ἡ θεία δύναμις πρὸς τὴν ἀντικειμένην κατὰ πρόσωπον τῶν ἀμφιβαλλόντων, αὕτη ἡ θεία δύναμις νικᾷ· ὡς ἡ ῥάβδος Μωϋσῆ τὰς τῶν ἐπαοιδῶν ῥάβδους κατέπιεν.

Build me seven altars. There are also works brought about through another body, both in better things and in worse things, such as the things brought about in Egypt by Moses and Aaron and the enchanters. But when the divine power is compared with the opposing power before the face of those who doubt, this divine power conquers, just as the rod of Moses swallowed up the rods of the enchanters.

Τοῦ αὐτοῦ. Εἰώθει ὁ Βαλαὰμ ταῖς αὐταῖς θυσίαις θεραπεύων προσκαλεῖσθαι τοὺς δαίμονας. Τοιαῦται γὰρ αἱ θυσίαι ἐτελοῦντο ἐν κόσμῳ τοῖς δαίμοσι. Διὰ τοῦτο οὖν ὁ Θεὸς θυσίαις ἀπαιτεῖ τὸν πρῶτον λαὸν, ἵνα διὰ τὸ προσφέρεσθαι τῷ Θεῷ, καταργηθῇ τὸ προσφέρεσθαι τοῖς δαίμοσιν· εἰ καὶ τὰ μάλιστα σύμβολα ἦσαν.

Of the same. Balaam was accustomed, by doing service with the same sacrifices, to call upon the demons. For such sacrifices were performed in the world to the demons. On this account, therefore, God demands sacrifices of the first people, in order that through their being offered to God, their being offered to the demons might be abolished, even though they were above all symbols.

Τοῦ αὐτοῦ. Ἐνανθρωπήσας οὖν ὁ Σωτὴρ ἀπέστειλε τοὺς μαθητὰς αὐτοῦ ἵνα λύσωσι τὴν ὄνον, τουτέστιν ἐκ τῶν δεσμῶν ὧν ἔδησεν ἡ ἀντικειμένη δύναμις, ὁ νοητὸς Βαλαάμ· καὶ λύσαντες ἤγαγον πρὸς τὸν Ἰησοῦν, καὶ ἐπιθέντες τῇ ὄνῳ τὰ ἱμάτια, τουτέστι τὰς ἀρετὰς τοῦ Εὐαγγελίου· καὶ ἐπικαθίσας αὐτῇ ὁ Σωτὴρ εἰσῆλθεν εἰς τὴν ἁγίαν πόλιν.

Of the same. Having become man, therefore, the Saviour sent His disciples that they might loose the ass, that is, from the bonds wherewith the opposing power, the spiritual Balaam, had bound her; and having loosed her, they led her to Jesus, and having laid the garments upon the ass, that is, the virtues of the Gospel, the Saviour sat upon her and entered into the holy city.

Καὶ παρέλαβε Βαλὰκ τὸν Βαλαὰμ ἐπὶ τὴν κορυφὴν τοῦ Φογώρ. Ὑπελάμβανεν ὁ Βαλὰκ μεμετρημένην τὴν τέχνην τοῦ Βαλαὰμ ἐν τοῖς τόποις. Διὸ παρελάμβανεν αὐτὸν εἰς τὴν κορυφὴν τοῦ Φογὼρ, οἰόμενος ἰσχύειν τὸν μάγον ἐκεῖθεν ἀράσασθαι τὸν λαὸν τοῦ Θεοῦ τὸν Βαλαάμ. Φογὼρ δὲ ἑρμηνεύεται ἡδυσμὸς, ἢ στόματος δέρμα, τουτέστιν, ἀκρότης φιληδονίας, καὶ νεκρότης λόγου. Ἐξ ὧν ἐπειρᾶτο ἀράσασθαι τὸν λαὸν τοῦ Θεοῦ ὁ Βαλαάμ.

And Balak took Balaam unto the top of Phogor. Balak supposed that the art of Balaam was measured by places. Wherefore he took him unto the top of Phogor, thinking that the magician Balaam would be able from there to curse the people of God. Now Phogor is interpreted seasoning, or skin of the mouth, that is, the height of love of pleasure, and deadness of speech; from which Balaam attempted to curse the people of God.

Τοῦ αὐτοῦ. Δύο εἰσὶ κορυφαὶ, τουτέστιν ἀκροτάτης ἀρετῆς καὶ τῆς κακίας· καὶ ὁ μὲν Μωϋσῆς ἐπὶ τὸ ἄκρον τῆς ἀρετῆς ἀναβέβηκεν, ὁ δὲ Βαλαὰμ ἐπὶ τὸ ἄκρον τῆς κακίας.

Of the same. There are two tops, that is, of supreme virtue and of wickedness; and Moses ascended to the height of virtue, whereas Balaam ascended to the height of wickedness.

Οὐκ ἐπορεύθη κατὰ τὸ εἰωθὸς αὐτῷ εἰς συνάντησιν τοῖς οἰωνοῖς. Σύμβολόν ἐστιν ὁ Βαλαὰμ οὗτος τοῦ ἐκ τῶν ἐθνῶν λαοῦ ὅστις ἐπηκολούθει τοῖς οἰωνοῖς τὸ πρότερον, γνοὺς δὲ ὅτι ἀκόρεστόν ἐστι Κυρίῳ, οὐ προσέθετο· ἀλλὰ μὴν καὶ ἑρμηνεύεται μάταιος

He did not go according to his custom to meet with omens. This Balaam is a symbol of the people from the Gentiles who followed omens formerly, but having come to know that it is unsatisfying to the Lord, he did not continue; and moreover he is interpreted vain

Editors' notes and page, col. 580

Page

running head: ORIGENIS 580
marginal letters: A θεία δύναμις; B Οἰκοδόμησόν μοι; C Τοῦ αὐτοῦ. Ἐνανθρωπήσας; D φιληδονίας, καὶ
old-edition numerals: (none)
other: begins and ends mid-sentence across column breaks

PG 12:581

λαὸς, υἱὸς δὲ Βεὼρ ἑρμηνεύεται δερμάτινος. Τὸ μὲν μάταιος ἦν κατὰ τὸ πρότερον τῶν ἐθνῶν, Βεὼρ δὲ τοῦ ἐν ματαιότητι καὶ ἐν νεκρότητι κατὰ τὸ πρότερον δηλονότι.

people, and son of Beor is interpreted Of skin. The "vain" belonged to the former state of the Gentiles, and "Beor" to him who was in vanity and in deadness according to the former state, plainly.

Ἄνθρωπος ὁ ἀληθινῶς ὁρῶν. Ἐγὼ ὁ ποτὲ Βαλαὰμ, ὁ λαὸς ὁ μάταιος, διανοίξας τοὺς ἔσω μου ὀφθαλμοὺς τοῦ νοὸς, καὶ ἰδὼν τὸν πνευματικόν ποτε Ἰσραὴλ, καὶ τὴν κατ' αὐτὸν οἰκονομίαν, τῆς τοῦ ἁγίου Πνεύματος ἀξιοῦμαι. Οὐχ ἁρμόζει τῷ ποτὲ Βαλαὰμ τὸ, « Φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὁρῶν, » καὶ τὰ ἑξῆς, ἀλλ' ἁρμόζει τῷ νῦν Βαλαάμ.

The man who truly sees. I, who was once Balaam, the vain people, having opened my inner eyes of the mind, and having seen the spiritual Israel that once was, and the dispensation concerning him, am deemed worthy of that of the Holy Spirit. The saying, "Says the man who truly sees," and what follows, does not fit the former Balaam, but fits the present Balaam.

Ὡς καλοί οἱ οἶκοί σου, Ἰακὼβ, αἱ σκηναί σου, Ἰσραήλ. Τὸ ὄνομα τοῦ Ἰακὼβ, οὐ τοῦ ἐνοικοῦντός ἐστιν, ἀλλὰ τοῦ οἴκου· τὸ δὲ τοῦ Ἰσραὴλ ὄνομα, τοῦ ἐνοικοῦντός ἐστι· τοῦ γὰρ σωματικοῦ πράγματός ἐστι τὸ, Ἰακώβ.

How fair are your houses, Jacob, your tents, Israel. The name of Jacob is not that of the indweller, but of the house; whereas the name of Israel is that of the indweller; for the name "Jacob" belongs to the bodily reality.

Ὡσεὶ νάπαι σκιάζουσαι. Νάπαι νοηταί εἰσι σκιάζουσαι τὸ ἐν ᾧ λογικὰ ἔγκαρπα καὶ κατάκομα τῆς πραγματικῆς ἀρετῆς. Παράδεισοι ἐπὶ ποταμόν εἰσι νοητοὶ, τοπὸς ἐν ᾧ λογικὰ πεφύτευται ἀρδόμενα ἤτοι τῇ θεωρίᾳ τῶν γεγονότων, ἢ τῇ θεωρίᾳ τῆς ἁγίας Τριάδος.

As shady glens. Spiritual glens are those shading that in which are rational, fruitful, and leafy trees of practical virtue. Paradises by a river are spiritual ones, a place in which rational trees have been planted, watered either by the contemplation of things that have come into being, or by the contemplation of the Holy Trinity.

Τοῦ αὐτοῦ. Οἱ ἐν σκηναῖς οἰκοῦντες, τῶν ὁδευόντων εἰσὶ, καὶ ἔστιν ἔξω τοῦ κόσμου τούτου ὁδὸς μεγάλη καὶ πολλαὶ σκηναί. Οἱ ἐνοικοῦντες, οὐκ εἰσὶ τῶν ὁδευόντων, ἀλλὰ τῶν ἱσταμένων.

Of the same. Those who dwell in tents belong to those who journey, and there is outside this world a great road and many tents. Those who dwell in houses do not belong to those who journey, but to those who stand fast.

Ὡσεὶ κέδροι παρ' ὕδατα. Κέδροι εἰσὶ νοηταὶ παρ' ὕδατα φυεῖσαι ψυχαὶ λογικαὶ ἀρδόμεναι τῇ γνώσει τῆς ἀληθείας.

As cedars beside waters. Spiritual cedars sprung up beside waters are rational souls watered by the knowledge of the truth.

Καὶ κυριεύσει ἐθνῶν πολλῶν. Κύριός ἐστιν ὁ ἐξουσιαστικῶς προστάσσων, δοῦλος δὲ ὁ δουλικῶς ὑπακούων. Κύριός ἐστιν ὁ τοῖς ἰδίοις πόνοις ὀνούμενος καὶ τῇ κυριότητι πεποιωμένος ἐλεύθερος πάθους. Δοῦλός ἐστιν ὁ ἐμπαθὴς καὶ ἐπιδεὴς τοῦ κρείττονος, καὶ χρήζων τῆς ἐπιστασίας τοῦ ἰδίου κυρίου. Εἰσὶ δὲ κύριοι πολλοὶ, μακάριοι δὲ οἱ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἔχοντες κύριον.

And he shall rule over many nations. A lord is he who commands with authority, whereas a slave is he who obeys slavishly. A lord is he who profits by his own labours and, endued with lordship, is free from passion. A slave is he who is subject to passion and in need of the better, and requiring the oversight of his own lord. Now there are many lords, but blessed are those who have our Lord Jesus Christ as lord.

Καὶ ὑψωθήσεται ἡ Γὼγ βασιλεία αὐτοῦ. Βασιλεία Γὼγ ἑρμηνεύεται δώματα. Κατὰ μίαν μὲν ἐκδοχὴν δώματά ἐστιν αἱ δωρεαὶ τοῦ ἁγίου Πνεύματος· κατὰ δὲ ἄλλην, « Ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω εἰς τὴν οἰκίαν αὐτοῦ. » Ἔστιν οὖν βασιλεία τῆς τοιαύτης ἕξεως.

And his kingdom of Gog shall be exalted. Kingdom of Gog is interpreted housetops. According to one interpretation, housetops are the gifts of the Holy Spirit; according to another, "Let him who is on the housetop not come down into his house." There is, therefore, a kingdom of such a state.

Ὁ Θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου. Καὶ τὸν Σωτῆρα κατὰ τὸ, « Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου, » καὶ τὸν Ἰσραήλ. Τὸν μὲν ἐκβάλλει, τὸν δὲ καλεῖ.

God led him out of Egypt. Both the Saviour, according to the saying, "Out of Egypt I have called My Son," and Israel. The one He casts out, the other He calls.

Τοῦ αὐτοῦ. Ὁ χρηματισμὸς, τὸν Κύριον ἥξειν εἰς Αἴγυπτον, ἐδήλου τὴν τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ διακομιδὴν τὴν ἅμα τοῖς γονεῦσιν αὐτοῦ γενησομένην. Αἰγύπτῳ δὲ καὶ ὁ κόσμος οὗτος παραβάλλεται.

Of the same. The divine oracle that the Lord would come into Egypt signified the removal of our Saviour Jesus Christ that was to take place together with His parents. And this world also is compared to Egypt.

Ὡς δόξα μονοκέρωτος αὐτῷ. Μονόκερώς ἐστιν

As the glory of a unicorn to him. A unicorn is

Editors' notes and page, col. 581

Footnotes

(50) ‹anchor: not visible in the page-foot image› · call in col 582

Num. XXIII, 3. [numeral as it appears in the image; the context, Balaam's oracle in Num. 24, suggests xxiv]

Numbers 23:3 [perhaps 24:3].

(printed under page 295)

(51) ‹anchor: not visible in the page-foot image› · call in col 582

ibid. 5.

Ibid., verse 5.

(printed under page 295)

(52) ‹anchor: not visible in the page-foot image› · call in col 582

ibid. 6.

Ibid., verse 6.

(printed under page 295)

(53) ‹Sicut cedri juxta aquas› · call in col 582

ibid.

Ibid.

(printed under page 295)

(54) ‹Et dominabitur gentibus multis› · call in col 582

ibid. 7.

Ibid., verse 7.

(printed under page 295)

(55) ‹Et exaltabitur Gog regnum ejus› · call in col 582

ibid.

Ibid.

(printed under page 295)

(56) ‹juxta aliam vero› · call in col 582

Marc. XIII, 25. [last numeral as it appears in the image; the words quoted are Mark 13:15]

Mark 13:25 [the words quoted are Mark 13:15].

(printed under page 295)

(57) ‹Deus deduxit eum ex Aegypto› · call in col 582

Num. XXIV, 8.

Numbers 24:8.

(printed under page 295)

(58) ‹vocavi filium meum› · call in col 582

Matth. II, 15.

Matthew 2:15.

(printed under page 295)

(59) ‹Sicut gloria unicornis ei› · call in col 582

Num. XXIV, 8.

Numbers 24:8.

(printed under page 295)

Footnotes

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

Num. XXIV, 8.

Numbers 24:8.

(printed under page 296)

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

Joan. IV, 34.

John 4:34.

(printed under page 296)

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

Num. XXIV, 8.

Numbers 24:8.

(printed under page 296)

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

ibid. 9.

Ibid., verse 9.

(printed under page 296)

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

Num. XXV, 1.

Numbers 25:1.

(printed under page 296)

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

Num. XXXI, 16.

Numbers 31:16.

(printed under page 296)

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

Num. XXXIV, 3.

Numbers 34:3.

(printed under page 296)

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

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

Numbers 36:6.

(printed under page 296)

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

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

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

(printed under page 296)

Page

running head: 583 ORIGENIS
marginal letters: A spiritalem sensum; B credunt, alteram; C promissiones acceperat,
old-edition numerals: 275 before ORIGENIS IN
other: facing Latin version, not set; full-width title (275 ORIGENIS IN NUMEROS HOMILIAE. PROLOGUS RUFINI INTERPRETIS AD URSACIUM.) and 4 full-width lines of Prologus Rufini (Ut verbis tibi...) at foot of column cut off at right edge, not set

PG 12:584

νοητῶς ὁ Χριστὸς κατὰ τὸ συμβεβηκός· ἐξ οὗ μονόκεροι πολλοί. Ἀπὸ γὰρ ἑνὸς Ἰησοῦ Χριστοῦ πολλοὶ μετέσχον εἶναι χριστοί. Τινές φασι καὶ τὸν Ἔλαφον μονόκερον εἶναι.

spiritually Christ, by way of accident; from Whom there are many unicorns. For from one Jesus Christ many have partaken of being christs. Some say that the stag also is a unicorn.

Ἔδεται ἔθνη τῶν ἐχθρῶν αὐτοῦ. Περὶ τοῦ Χριστοῦ· ἐχθρῶν αὐτοῦ ἔθνη ἦμέν ποτε ἡμεῖς. Ἔδεται οὖν ἡμᾶς ὁ Χριστὸς, ἡ οὐσιώδης ἀρετὴ νεμομενη ἡμᾶς, καθὰ λέγει· « Ἐμὸν βρῶμά ἐστι τοῦ ποιῆσαι τὸ θέλημα τοῦ πέμψαντός με. »

He shall eat up the nations of His enemies. Concerning Christ: we were once nations of His enemies. Christ, therefore, will eat us up, the substantial virtue feeding upon us, just as He says: "My food is to do the will of Him Who sent Me."

Καὶ τὰ πάχη αὐτῶν ἐκμυελιεῖ. Τότε, φησὶν, ὅταν τὴν σαρκικὴν κατάστασιν εἰς πνευματικὴν διὰ τῆς πραγματικῆς μεταποιῇ.

And He shall suck out the marrow of their fatness. Then, he says, when He transforms the fleshly state into a spiritual one through practical virtue.

Οἱ εὐλογοῦντές σε ηὐλόγηνται. Δύο πρόσωπα σημαίνει ἐπὶ τούτοις· εἰσὶ δὲ τῶν πιστῶν καὶ ἀπίστων ἐπὶ τοῦ Χριστοῦ. Καὶ μετ' ὀλίγα· Ἐν τούτοις μὲν οὖν ἀνατέτραπται καὶ ἡ τῶν ἐναντιουμένων τοῦ Ἰσραὴλ ἐγχείρησις, καὶ ἡ τῆς μαγείας κακοτεχνία.

Those who bless you have been blessed. He signifies two persons in these words; and they belong to the believers and unbelievers with respect to Christ. And after a little: In these things, therefore, both the enterprise of the adversaries of Israel and the evil artifice of magic have been overturned.

Καὶ ἐβεβηλώθη ὁ λαὸς ἐκπορνεῦσαι. Ἡ δὲ γνώμη τοῦ πορνεῦσαι τοὺς Ἑβραίους καὶ προσκυνῆσαι τῷ Βεελφεγὼρ, τοῦ μάντεως ἦν. Διὸ φησὶ Μωϋσῆς· « Αὗται δὲ ἦσαν τοῖς υἱοῖς Ἰσραὴλ, κατὰ τὸ ῥῆμα Βαλαὰμ, τοῦ ἀποστῆσαι καὶ ὑπεριδεῖν τὸ ῥῆμα Κυρίου ἕνεκεν Βεελφεγώρ. »

And the people was profaned to commit fornication. Now the counsel that the Hebrews should commit fornication and worship Beelphegor was the diviner's. Wherefore Moses says: "And these women were to the sons of Israel, according to the word of Balaam, to cause them to revolt and to despise the word of the Lord on account of Beelphegor."

Καὶ ἔσται ὑμῖν τὸ κλίτος, τὸ πρὸς Λίβα. Ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ Εὐφράτου ἐπηγγείλατο τῷ Ἀβραάμ. Διὰ τί οὖν οὐκ ἔδωκεν αὐτοῖς ; Οἱ γὰρ Ἀριθμοὶ ἐλαττοτέραν διδομένην σημαίνουσιν. Οἶμαι δὲ ὅτι δέδωκεν ἂν, εἰ κατὰ τὸν λαβόντα τὰς ἐπαγγελίας, πιστοὶ ἦσαν. Καὶ τοῦτο εἰκότως. Πολλάκις γὰρ κακὰ ἀπειλήσας οὐκ ἐπήγαγε, μετενόησαν γὰρ, ὡς ἐπὶ τῶν Νινευιτῶν.

And the side towards the south shall be yours. From the river of Egypt unto the river Euphrates He promised to Abraham. Why then did He not give it to them? For Numbers signifies a lesser land being given. Now I think that He would have given it, if they had been faithful like him who received the promises. And this reasonably: for oftentimes, having threatened evils, He did not bring them on, for they repented, as in the case of the Ninevites.

Πλὴν ἐκ τοῦ δήμου τοῦ πατρὸς αὐτῶν ἔσονται γυναῖκες. Προστάττει οὖν ὁ Θεὸς πλὴν τῆς Ἰούδα καὶ τῆς Λευΐ μὴ ἐξεῖναι ἀπὸ φυλῆς εἰς φυλὴν συνάπτεσθαι, ἵνα μὴ ξένον τοῦ Σωτῆρος δειχθῇ ἄνωθεν ἐρχόμενον, τὸ, « Βασιλεὺς καὶ ἱερεὺς κατὰ τὴν τάξιν Μελχισεδέκ. »

Only from the clan of their father shall they be wives. God therefore commands that except for the tribe of Judah and that of Levi it is not lawful to be joined in marriage from tribe to tribe, lest that which comes down from above should be shown to be foreign to the Saviour, namely, "King and priest according to the order of Melchizedek."

Editors' notes and page, col. 584