PG 13 · cols. 255–544

Origenis in Jeremiam homiliae

Editors' preface

PG 13:255

Editors' notes and page, col. 255

Footnotes

(¹) ‹anchor: Chelciae› · call in col 255 Jerem. I, 1.

Jeremiah 1:1.

(printed under page 133) (²) ‹anchor: Ninive subvertetur› · call in col 255 Jon. III, 4.

Jonah 3:4.

(printed under page 133) (³) ‹anchor: aut filiae› · call in col 255 Gen. XIX, 12.

Genesis 19:12.

(printed under page 133)

(1) ‹anchor: dicere potest› · call in col 255

Dicere potest ex historiae superscriptione, etc. Ita nostri mss., at Regii mss. codices quos consuluit Huetius, et codex S. Geremari : dicere potest : Historia superscripta est quo tempore.

He can say from the history's superscription, etc. So our manuscripts; but the Royal manuscript codices that Huet consulted, and the codex of St Germer, read: he can say: The history is written above at what time.

(printed under page 133)

(2) ‹anchor: not visible on this page foot› · call in col 255

Μελλητής. Hieronymus in antea editis dissimulat, sed in mss. habet dissimulator.

Μελλητής ("one who delays"). Jerome in the earlier editions has dissimulat ("he dissembles"), but in the manuscripts he has dissimulator ("a dissembler").

(printed under page 133)

(3) ‹anchor: not visible on this page foot› · call in col 255

Προλέγει αὐτῷ τὸ προκείμενον. Legisse videtur Hieronymus in Graeco προλέγει ἀεὶ τὸ προκείμενον, et forte postea de suo addidit : per poenitentiam, et per delictum.

Προλέγει αὐτῷ τὸ προκείμενον ("he foretells to it what lies ahead"). Jerome seems to have read in the Greek προλέγει ἀεὶ τὸ προκείμενον ("he always foretells what lies ahead"), and perhaps afterwards added of his own: through penance, and through sin.

(printed under page 133)

(4) ‹anchor: Ἔτι› · call in col 255

Τρεῖς ἡμέραι. Editio Merlini habet in interpretatione Hieronymi : quadraginta dies, sed in omnibus mss. et apud Genebrardum legitur tres dies, ut in Graeco textu. Ita quoque habent LXX et Arabs. At Hebraea, et Jonathan, et Syrus, et Vulgata : quadraginta dies : quae secutus est Hieronymus in suis ad Jonam commentariis.

Τρεῖς ἡμέραι ("three days"). Merlin's edition has in Jerome's translation forty days, but in all the manuscripts and in Génebrard one reads three days, as in the Greek text. So also the Septuagint and the Arabic. But the Hebrew, Jonathan, the Syriac and the Vulgate have forty days, which Jerome followed in his commentary on Jonah.

(printed under page 133)

(5) ‹anchor: καταδικάσαι αὐτήν› · call in col 255

Οὐκ ἐθέλων, εἶπεν ὁ Θεός, καταδικάσαι αὐτήν. Videtur legisse Hieronymus : Οὐκ ἔθελε σιωπῶν καταδικάσαι αὐτήν.

Οὐκ ἐθέλων, εἶπεν ὁ Θεός, καταδικάσαι αὐτήν ("Not wishing, God said, to condemn it"). Jerome seems to have read: Οὐκ ἔθελε σιωπῶν καταδικάσαι αὐτήν ("He did not wish to condemn it in silence").

(printed under page 133)

(6) ‹anchor: ἐὰν μὴ προσέχῃ› · call in col 255

Ἐὰν μὴ προσέχῃ. Negativam particulam μὴ non agnoscit Hieronymus et sic legit : ἐὰν προσέχῃ τῇ ἀναγνώσει καὶ ἐξετάζῃ. Optime : Sic enim in fine periochae hujus : ἐὰν προσέχωμεν τῇ ἀναγνώσει.

Ἐὰν μὴ προσέχῃ ("if he does not attend"). Jerome does not recognize the negative particle μή, and reads thus: ἐὰν προσέχῃ τῇ ἀναγνώσει καὶ ἐξετάζῃ ("if he attends to the reading and examines"). Rightly: for so at the end of this passage: ἐὰν προσέχωμεν τῇ ἀναγνώσει ("if we attend to the reading").

(printed under page 133)

Page

running head: 255 ORIGENIS
marginal letters: A HOMILIA I.; B locum poenitentiae; C mia scriptum
old-edition numerals: 125 before HOMILIA I.; 126 after Legens
other: facing Latin version, not set; full-width Monitum at top of column and full-width line Interprete S. Hieronymo above para. 1 (cut off at right edge) not set

PG 13:256

ΟΜΙΛΙΑ Αʹ.

HOMILY I.

Τὸ ῥῆμα τοῦ Θεοῦ ὃ ἐγένετο ἐπὶ Ἱερεμίαν τὸν τοῦ Χελκίου, καὶ τὰ ἑξῆς.

The word of God which came to Jeremiah the son of Hilkiah, and the rest.

Ὁ Θεὸς εἰς ἀγαθοποιΐαν πρόχειρός ἐστιν, εἰς δὲ τὸ κολάσαι τοὺς ἀξίους κολάσεως μελλητής. Δυνάμενος γοῦν ἐπάγειν τὴν κόλασιν τοῖς ὑπ' αὐτοῦ καταδικαζομένοις μετὰ σιωπῆς, μετὰ τοῦ μὴ προδιαμαρτύρασθαι, οὐδαμῶς τοῦτο ποιεῖ· ἀλλὰ κἂν καταδικάζῃ, προλέγει αὐτῷ τὸ προκείμενον, ἐπὶ τῷ ἐπιστρέψαι ἀπὸ τῆς καταδίκης τὸν καταδικασθησόμενον. Τούτων μὲν παραδείγματα ἔστιν ἀπὸ τῶν Γραφῶν λαβεῖν πολλά· ὀλίγα δὲ προσάξω μόνον τὰ ἐπὶ τοῦ παρόντος ὑποπίπτοντα, ἵνα ἔλθωμεν καὶ ἐπὶ τὸν σκοπὸν τῶν προκειμένων ἀναγνωσμάτων. Οἱ Νινευῖται γὰρ ἁμαρτωλοὶ ἐγεγόνεισαν, καὶ κατεδικάσθησαν ὑπὸ τοῦ Θεοῦ· Ἔτι τρεῖς ἡμέραι, καὶ ἔμελλε Νινευὴ κατασκάπτεσθαι. Οὐκ ἐθέλων, εἶπεν ὁ Θεὸς, καταδικάσαι αὐτήν· ἀλλὰ διδοὺς αὐτοῖς τόπον μετανοίας καὶ ἐπιστροφῆς, ἔπεμψεν Ἑβραῖον προφήτην, ἵνα, εἰπόντος αὐτοῦ, Ἔτι τρεῖς ἡμέραι, καὶ Νινευὴ καταστραφήσεται, οἱ καταδεδικασμένοι μὴ καταδικασθῶσιν, ἀλλὰ μετανοήσαντες τύχωσι τοῦ ἐλέους τοῦ Θεοῦ. Οἱ ἐν Σοδόμοις καὶ Γομόῤῥοις ἦσαν καταδεδικασμένοι, ὡς δῆλον ἐκ τῶν λόγων τοῦ Θεοῦ τῶν πρὸς τὸν Ἀβραάμ· ἀλλ' ὅμως τὰ αὑτῶν πεποιήκασιν οἱ ἄγγελοι, θέλοντες σώζεσθαι τοὺς μὴ θέλοντας σώζεσθαι, λέγοντες τῷ Λώτ· Εἰσί τινές σοι ὧδε γαμβροὶ, ἢ υἱοὶ, ἢ θυγατέρες; οὐκ ἀγνοοῦντες, ὅτι οὐχ ἕπονται ἐκεῖνοι τῷ Λὼτ, ἀλλὰ ποιοῦντες τὰ τῆς τοῦ πέμψαντος αὐτοὺς χρηστότητος καὶ φιλανθρωπίας.

God is ready for doing good, but slow to punish those who are worthy of punishment. Although, therefore, He is able to bring punishment upon those condemned by Him in silence, without testifying beforehand, He by no means does this; but even if He condemns, He foretells to him what lies before him, in order to turn back from the condemnation him who is about to be condemned. Of these things indeed one may take many examples from the Scriptures; however, I will adduce only a few that fall under our notice at the present time, that we may come also to the aim of the readings set before us. For the Ninevites had become sinners, and had been condemned by God: Yet three days, and Nineveh was about to be overthrown. Not willing, spoke God, to condemn her; but giving them a place of repentance and conversion, He sent a Hebrew prophet, in order that, when he said, Yet three days, and Nineveh shall be overthrown, those who had been condemned might not be condemned, but having repented might obtain the mercy of God. Those in Sodom and Gomorrah had been condemned, as is clear from the words of God to Abraham; nevertheless the angels did their part, wishing those to be saved who did not wish to be saved, saying to Lot: Have you anyone here, sons-in-law, or sons, or daughters? not being ignorant that those men would not follow Lot, but doing the works of the kindness and love towards mankind of Him Who sent them.

Τὸ ὅμοιον εὑρήσετε καὶ ἐπὶ τῶν κατὰ τὸν Ἱερεμίαν· ἀναγέγραπται ὁ χρόνος τῆς προφητείας αὐτοῦ, πότε ἤρξατο, καὶ μέχρι πότε προεφήτευσεν. Εἶτα ὁ ἐντυγχάνων, ἐὰν μὴ προσέχῃ τῇ ἀναγνώσει, μηδὲ ἐξετάζῃ τὸ βούλημα τῶν γεγραμμένων ἀναγνωσμάτων, ἐρεῖ, ὅτι ἱστορία ἐστὶ, καὶ γέγραπται πότε ἤρξατο προφητεύειν Ἱερεμίας, καὶ μέχρι πόσου προφητεύσας χρόνου κατέληξε προφητεύων. Τί οὖν πρὸς ἐμὲ αὕτη ἡ ἱστορία; Ἀνέγνων, ἔμαθον, ὅτι

You will find the like also in the things concerning Jeremiah: the time of his prophecy is recorded, when he began, and until when he prophesied. Then the reader, if he does not pay heed to the reading, nor examine the intention of the written readings, will say that it is a history, and that it is written when Jeremiah began to prophesy, and after prophesying for how long a time he ceased prophesying. What then is this history to me? I have read, I have learned, that

Editors' notes and page, col. 256

Page

running head: ORIGENIS 256
marginal letters: A ΟΜΙΛΙΑ Αʹ.; B καταδικάσαι αὐτήν·; C μίαν· ἀναγέγραπται
old-edition numerals: (none)
other: full-width Monitum at top of column and full-width line [Interpr]ete S. Hieronymo above para. 1 (cut off at left edge) not set

PG 13:257

ἤρξατο προφητεύειν ἐν ἡμέραις Ἰωσίου, υἱοῦ Ἀμὼς, βασιλέως Ἰούδα, ἕως ἔτους τρισκαιδεκάτου ἐν τῇ βασιλείᾳ αὐτοῦ· εἶτα ἐγένετο ἐν ταῖς ἡμέραις Ἰωακεὶμ, υἱοῦ Ἰωσίου, βασιλέως Ἰούδα, προφητεύων ἕως τῆς συντελείας τοῦ ἑνδεκάτου ἔτους Σεδεκίου, υἱοῦ Ἰωσίου, βασιλέως Ἰούδα. Καὶ ἔμαθον, ὅτι κατὰ τρεῖς βασιλεῖς ἡ προφητεία αὐτοῦ συνεξέτεινεν, ἕως τῆς αἰχμαλωσίας Ἱερουσαλὴμ ἐν τῷ πέμπτῳ μηνί. Τί οὖν διὰ τούτων διδασκόμεθα, ἐὰν προσέχωμεν τῇ ἀναγνώσει ;

he began to prophesy in the days of Josiah, the son of Amon, king of Judah, until the thirteenth year in his reign; then he was in the days of Jehoiakim, the son of Josiah, king of Judah, prophesying until the completion of the eleventh year of Zedekiah, the son of Josiah, king of Judah. And I have learned that his prophecy extended through three kings, until the captivity of Jerusalem in the fifth month. What then are we taught through these things, if we pay heed to the reading?

Κατεδίκασεν ὁ Θεὸς τὴν Ἱερουσαλὴμ διὰ τὰ ἁμαρτήματα αὐτῆς, καὶ ἦσαν κριθέντες εἰς αἰχμαλωσίαν ἐγκαταλειφθῆναι. Ὅμως ὁ φιλάνθρωπος Θεὸς, ἐνεστηκότος τοῦ καιροῦ, πέμπει καὶ τοῦτον τὸν προφήτην ἀνωτέρω τρίτης βασιλείας τῆς ἐπὶ τῆς αἰχμαλωσίας. Ἐδίδου γὰρ ἀνοχὴν ὁ μακρόθυμος Θεὸς, καὶ πρὸ μιᾶς ἡμέρας, ὡς ἔστιν εἰπεῖν, τῆς αἰχμαλωσίας, προτρέπων μετανοεῖν τοὺς ἀκούοντας, ἵνα παύσηται τὰ τῆς αἰχμαλωσίας Ἱερουσαλὴμ, προεφήτευσεν Ἱερεμίας ἕως τοῦ πέμπτου μηνός. Ἤρξατο ἡ αἰχμαλωσία, καὶ ἔτι προεφήτευεν οἷον λέγων· Αἰχμάλωτοι γεγόνατε· κἂν οὕτω μετανοήσατε· μετανοησάντων γὰρ ὑμῶν οὐ προκόψει τὰ τῆς αἰχμαλωσίας, ἀλλὰ τὸ ἔλεος τοῦ Θεοῦ ἐπισταθήσεται ὑμῖν. Ἔχομεν οὖν χρήσιμον ἀπὸ τῆς ἀναγραφῆς ἐχούσης τοὺς χρόνους τῆς προφητείας, ὅτι προτρέπει κατὰ φιλανθρωπίαν ἑαυτοῦ ὁ Θεὸς τοὺς ἀκούοντας μὴ παθεῖν τὰ τῆς αἰχμαλωσίας. Τοιαῦτα καὶ περὶ ἡμᾶς ἐστιν· ἐὰν ἁμαρτάνωμεν, αἰχμάλωτοι καὶ ἡμεῖς μέλλομεν γίνεσθαι· τὸ γὰρ παραδοῦναι τὸν τοιοῦτον τῷ σατανᾷ, οὐδὲν διαφέρει τοῦ παραδοῦναι τοὺς ἀπὸ Ἱερουσαλὴμ τῷ Ναβουχοδονόσορ· ὡς γὰρ ἐκεῖνοι παραδέδονται διὰ τῆς ἁμαρτίας τῷ Ναβουχοδονόσορ, καὶ οὓς παρέδωκε τῷ σατανᾷ, ἵνα παιδευθῶσι μὴ βλασφημεῖν, φησὶ περὶ ἄλλων ἁμαρτωλῶν ὁ Ἀπόστολος.

God condemned Jerusalem on account of her sins, and they had been judged to be abandoned to captivity. Nevertheless, the God Who loves mankind, when the time was at hand, sends this prophet also prior to the third reign, that of the captivity. For the longsuffering God was granting a respite, and before one day, so to speak, of the captivity, exhorting the hearers to repent, in order that the things of the captivity of Jerusalem might cease, Jeremiah prophesied until the fifth month. The captivity began, and still he prophesied, saying as it were: You have become captives; even so, repent; for when you repent, the things of the captivity will not advance, but the mercy of God will come upon you. We have, therefore, a useful lesson from the record containing the times of the prophecy, that God, according to His own love towards mankind, exhorts the hearers not to suffer the things of the captivity. Such things are also concerning us: if we sin, we also are about to become captives; for to deliver such a one to Satan differs in nothing from delivering those from Jerusalem to Nebuchadnezzar; for as those have been delivered through sin to Nebuchadnezzar, so also those whom he delivered to Satan, that they may be taught not to blaspheme, says the Apostle concerning other sinners.

Ὅρα οὖν πηλίκον κακόν ἐστι τὸ ἁμαρτάνειν, ἵνα παραδοθῶσι τῷ σατανᾷ, αἰχμαλωτίζοντι τὰς ψυχὰς τῶν ἐγκαταλειπομένων ὑπὸ Θεοῦ· οὐκ ἀναιτίως δὲ κἀκρίτως ἐγκαταλιπόντος Θεοῦ οὓς ἐγκαταλέλοιπε. Ἐὰν γὰρ πέμψῃ τὸν ὑετὸν ἐπὶ τὸν ἀμπελῶνα, ὁ δὲ ἀμπελὼν φέρῃ ἀντὶ σταφυλῆς ἀκάνθας, τί ποιήσει ὁ Θεὸς, ἢ ταῖς νεφέλαις ἐντελεῖται τοῦ μὴ βρέξαι ὑετὸν ἐπὶ τὸν ἀμπελῶνα ; Ἐπίκειται οὖν διὰ τὰς ἁμαρτίας ἡμῶν καὶ ἡμῖν αἰχμαλωσία, καὶ μέλλομεν παραδίδοσθαι, ἐὰν μὴ μετανοῶμεν, τῷ Ναβουχοδονόσορ καὶ τοῖς Βαβυλωνίοις, ἵνα ἡμᾶς σπαράξωσιν οἱ νοητοὶ Βαβυλώνιοι. Ἐπικειμένων τούτων, οἱ λόγοι τῶν προφητῶν, οἱ λόγοι τοῦ νόμου, οἱ λόγοι τῶν ἀποστόλων,

See therefore how great an evil it is to sin, that they should be delivered to Satan, who takes captive the souls of those who are abandoned by God—yet with God not abandoning without cause and without judgement those whom He has abandoned. For if He sends the rain upon the vineyard, and the vineyard bears thorns instead of grapes, what will God do, save command the clouds not to send rain upon the vineyard? Captivity therefore hangs over us also on account of our sins, and we are about to be delivered up, if we do not repent, to Nebuchadnezzar and the Babylonians, that the intelligible Babylonians may tear us in pieces. When these things hang over us, the words of the prophets, the words of the law, the words of the apostles,

Editors' notes and page, col. 257

Footnotes

(⁴) ‹anchor: peccatorem Satanae› · call in col 258 I Cor. V, 5.

1 Corinthians 5:5.

(printed under page 134) (⁵) ‹anchor: discant non blasphemare› · call in col 258 I Tim. I, 20.

1 Timothy 1:20.

(printed under page 134)

(7) ‹anchor: not visible on this page foot› · call in col 258

Mss. Regii, relinquerentur. Libb. edit., relinquerentur, et infra, ad poenitentiam converteretur.

Royal manuscripts: relinquerentur ("they were being left"). Printed books: relinquerentur, and below, ad poenitentiam converteretur ("he was being turned to penance").

(printed under page 134)

(8) ‹anchor: quiddam necessarium› · call in col 258

Mss., quiddam necessarium. Libb. edit., quaedam necessaria.

Manuscripts: quiddam necessarium ("something necessary"). Printed books: quaedam necessaria ("certain necessary things").

(printed under page 134)

(9) ‹anchor: Utque illos Deus› · call in col 258

Utque illos Deus, etc. Non omnia quae habet hoc loco Hieronymus, repraesentat contextus Graecus hodiernus, in quo videtur esse hiatus.

And as God [handed] them, etc. The present Greek text does not represent everything Jerome has at this point; there seems to be a gap in it.

(printed under page 134)

(10) ‹anchor: ut tradantur› · call in col 258

Tradantur. Sic codex Gemeticensis. In aliis mss. legitur modo tradar, modo tradat; nonnunquam tradamur. Paulo post in Laudunensi, Gemeticensi, et nonnullis Regiis habetur : neque sine judicio Deo relinquente quos deserit; in aliis mss., neque sine judicio Dei relinquentis quos deserit. In libris antea editis, neque judicio Deus relinquit quos deserit.

Tradantur ("they are handed over"). So the Jumièges codex. In other manuscripts one reads now tradar, now tradat; sometimes tradamur. A little after, the Laon, Jumièges and several Royal manuscripts have: nor without judgement, God abandoning those whom he forsakes; other manuscripts, nor without the judgement of God, who abandons those whom he forsakes. In the books printed before, nor does God by judgement abandon those whom he forsakes.

(printed under page 134)

Footnotes

(⁶) ‹anchor: not visible on this page foot› · call in col 259 Jerem. XVIII, 8.

Jeremiah 18:8.

(printed under page 135) (⁷) ‹anchor: not visible on this page foot› · call in col 259 Gen. XX, 7.

Genesis 20:7.

(printed under page 135) (⁸) ‹anchor: not visible on this page foot› · call in col 259 Jerem. I, 5.

Jeremiah 1:5.

(printed under page 135) (⁹) ‹anchor: not visible on this page foot› · call in col 259 Gen. XII, 1.

Genesis 12:1.

(printed under page 135) (¹⁰) ‹anchor: dicit Dominus› · call in col 259 Jerem. I, 7, 8.

Jeremiah 1:7–8.

(printed under page 135) (¹¹) ‹anchor: erudicare et disperdere› · call in col 259 ibid. 9, 10.

Ibid., 1:9–10.

(printed under page 135)

(11) ‹anchor: Necdum ista otiose› · call in col 259

Otiose. Vitiosam hic secutus videtur Hieronymus textus Graeci lectionem, nempe ἀργῶς pro ἐναργῶς, diserte, aperte.

Otiose ("idly"). Jerome seems here to have followed a faulty reading of the Greek text, namely ἀργῶς ("idly") for ἐναργῶς, expressly, plainly.

(printed under page 135)

(12) ‹anchor: Quos vero› · call in col 259

Omnes mss., quos vero. Libb. edit., quaenam vero.

All manuscripts: quos vero ("but whom"). Printed books: quaenam vero ("but what things").

(printed under page 135)

Page

running head: 259 ORIGENIS
marginal letters: A rum, sermones etiam; B jam tempore sanctificatus; C quae ad Jeremiam; D super regna eradicare
old-edition numerals: 128 after eradicare
other: facing Latin version, not set

PG 13:260

οἱ λόγοι τοῦ Κυρίου, καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, λέγουσιν ἡμῖν περὶ μετανοίας, παρακαλοῦσιν ἡμᾶς εἰς ἐπιστροφήν· ἐὰν ἀκούσωμεν, πιστεύομεν τῷ εἰρηκότι· Μετανοήσω κἀγὼ περὶ πάντων τῶν κακῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς· ταῦτα μὲν εἰς τὸ προοίμιον.

the words of our Lord and Saviour Jesus Christ, speak to us concerning repentance, exhort us to conversion; if we hear, we believe Him Who has said: I also will repent of all the evils which I spoke of doing unto them (Jer. 18:8). So much, then, for the preface.

Μετὰ δὲ τὸ προοίμιον γέγραπται, ὅτι, Ἐγένετο λόγος Κυρίου πρὸς αὐτόν· δῆλον ὅτι τὸν Ἱερεμίαν. Τί δὲ λέγει ὁ λόγος τοῦ Κυρίου πρὸς αὐτόν; ἐξαίρετον παρὰ τὸ εἰρημένον πρὸς τοὺς λοιποὺς προφήτας. Τοῦτο γὰρ πρὸς οὐδένα εὕρομεν τῶν προφητῶν εἰρημένον. Ἀβραὰμ προφήτης ἐχρημάτισεν ἐν τῷ, Προφήτης ἐστὶ, καὶ προσεύξεται περὶ σοῦ· καὶ οὐκ εἶπε πρὸς αὐτὸν ὁ Θεός· Πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε. Ἀλλὰ ὕστερόν ποτε ἡγιάσθη ὁ Ἀβραὰμ, ὅτε ἐξῆλθεν ἐκ γῆς αὐτοῦ, καὶ ἐκ τῆς συγγενείας αὐτοῦ, καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ. Ἐξ ἐπαγγελίας γεγένηται ὁ Ἰσαὰκ, καὶ οὐχ εὕρομεν οὐδὲ πρὸς αὐτὸν τοῦτον λεγόμενον τὸν λόγον. Καὶ τί με δεῖ καταλέγειν περὶ τῶν ἑξῆς; Ἱερεμίας ἐξαιρέτου εἶχε δωρεᾶς, τῆς, « Πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε, καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε. »

After the preface it is written that, The word of the Lord came to him—plainly, to Jeremiah. And what does the word of the Lord say to him? Something exceptional beyond what was spoken to the rest of the prophets. For we have found this spoken to none of the prophets. Abraham was called a prophet in the saying, He is a prophet, and he shall pray for you (Gen. 20:7); and God did not say to him: Before I formed you in the belly I know you, and before you came forth out of the womb I have sanctified you (Jer. 1:5). Rather, Abraham was sanctified at some later time, when he went forth out of his land, and out of his kindred, and out of the house of his father (Gen. 12:1). Isaac was born of promise, and we have not found this word spoken to him either. And why need I recount in detail those who came after? Jeremiah had an exceptional gift, namely: Before I formed you in the belly I know you, and before you came forth out of the womb I have sanctified you.

Οὐκ ἀγνοοῦμεν, ὅτι ταῦτα ἀναφέρουσί τινες, ὡς μείζονα Ἱερεμίου, ἐπὶ τὸν Σωτῆρα καὶ Κύριον ἡμῶν· καὶ ἰστέον, ὅτι τὰ μὲν πολλὰ αὐτῷ συνᾴδει, καὶ δύναται ἀναφέρεσθαι ἐπὶ τὸν Σωτῆρα, ἃ παραθήσομαι· ὀλίγα δέ τινα πρὸς τοὺς πολλοὺς ἐφαρμόσαι τῷ Σωτῆρι. Τίνα οὖν ἐστι τὰ ἐφαρμόζοντα τῷ Σωτῆρι; « Πρὸς πάντας, οὓς ἐὰν ἐξαποστείλω σε, πορεύσῃ· καὶ κατὰ πάντα ὅσα ἐὰν ἐντείλωμαί σοι λαλήσεις. Μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν· ὅτι μετὰ σοῦ εἰμι τοῦ ἐξαιρεῖσθαί σε, λέγει Κύριος. » Οὔπω ταῦτα ἐναργῶς πρὸς τὸν Σωτῆρα δόξει ἂν ἀναφέρεσθαι, τὰ ἑξῆς δέ· « Καὶ ἐξέτεινε Κύριος τὴν χεῖρα αὐτοῦ πρός με, καὶ ἥψατο τοῦ στόματός μου, καὶ εἶπε Κύριος πρός με· Ἰδοὺ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου· ἰδοὺ καθέστακά σε σήμερον ἐπὶ ἔθνη καὶ βασιλείας, ἐκριζοῦν καὶ κατασκάπτειν. » Ἱερεμίας ποῖα ἔθνη ἐξεῤῥίζωσε ; ποίας κατέστρεψε βασιλείας ; γέγραπται γάρ· « Ἰδοὺ καθέστακά σε σήμερον ἐπὶ ἔθνη καὶ βασιλείας, ἐκριζοῦν καὶ κατασκάπτειν. » Ποίαν δὲ εἶχεν ἐξουσίαν ὁ Ἱερεμίας εἰς τὸ ἀπολλύειν, ὅπερ εἴρηται ὡς πρὸς Ἱερεμίαν ἐν τῷ, καὶ ἀπολλύειν, Τίνας δὲ τοσούτους ᾠκοδόμησεν Ἱερεμίας, ἵνα λέγηται καὶ ἀνοικοδομεῖν; Ἱερεμίας φησίν· Οὐκ ὠφέλησα, οὐδὲ ὠφέλησέ με οὐδείς. Πῶς οὖν δέδοται αὐτῷ τὸ οἰκοδομεῖν καὶ καταφυτεύειν; Πῶς ἐπὶ τὸν Ἱερεμίαν ἐφαρμόσει τὸ καταφυτεύειν; Ταῦτα ἐπὶ τὸν Σωτῆρα ἀναφερόμενα, οὐ θλίβει τὸν ἑρμηνεύοντα· ὅτι ὁ Ἱερεμίας ἐν τούτοις σύμβολον τοῦ Σωτῆρός ἐστι. Τὰ δὲ παρατεθησόμενα πάνυ θλίβει καὶ τὸν πάνυ συνετὸν

We are not ignorant that some refer these things, as being greater than Jeremiah, to our Saviour and Lord; and one must know that most of them harmonize with Him, and can be referred to the Saviour, which I shall set forth; while some few things, in the view of the many, are hard to apply to the Saviour. What then are the things that apply to the Saviour? To all to whomsoever I shall send you, you shall go; and according to all whatsoever I shall command you, you shall speak. Be not afraid before their face: for I am with you to deliver you, says the Lord (Jer. 1:7–8). Not yet would these things seem clearly to be referred to the Saviour, but what follows: And the Lord stretched forth His hand to me, and touched my mouth, and the Lord said to me: Behold, I have put My words into your mouth: behold, I have set you today over nations and kingdoms, to root out and to pull down (Jer. 1:9–10). What nations did Jeremiah root out? What kingdoms did he overthrow? For it is written: Behold, I have set you today over nations and kingdoms, to root out and to pull down. And what authority had Jeremiah to destroy, which is spoken as to Jeremiah in the words, and to destroy? And whom in such numbers did Jeremiah build up, that it should be said, and to build up? Jeremiah says: I have not profited, nor has anyone profited me (Jer. 15:10). How then is it given to him to build up and to plant? How will to plant apply to Jeremiah? These things, when referred to the Saviour, do not press the interpreter hard, because Jeremiah in these things is a symbol of the Saviour. But the things about to be set forth press very hard even the very intelligent man

Editors' notes and page, col. 260

Page

running head: ORIGENIS 260
marginal letters: A οἱ λόγοι τοῦ Κυρίου,; B μήτρας ἡγίακά σε.; C τῆρι. Τίνα οὖν; D ἐξουσίαν ὁ Ἱερεμίας
old-edition numerals: (none)
other: (none)

PG 13:261

βουλόμενον δεῖξαι πῶς καὶ ταῦτα δύναται ἁρμόσαι ἐπὶ τὸν Σωτῆρα· Καὶ εἶπα· Ὁ ὢν, δέσποτα Κύριε, ἰδοὺ οὐκ ἐπίσταμαι λαλεῖν· ὅστις ἐστὶ σοφία, ὅστις ἐστὶ δύναμις Θεοῦ, ὃς ἤνεγκεν ἡμῖν τὸ πλήρωμα τῆς θεότητος, ὃ κατῴκησεν ἐν αὐτῷ σωματικῶς. Πῶς οὖν δύναται ἁρμόζειν τὸ, Οὐκ ἐπίσταμαι λαλεῖν, τῷ Σωτῆρι; Ἀλλὰ καὶ τὸ, Νεώτερος ἐγώ εἰμι, ἀπαγορεύεται πρὸς τὸν Σωτῆρα, ὡς λέγοντα αὐτὸν οὐ καλῶς. Εἰ γὰρ αὐτῷ λέγει ὁ Κύριος, Μὴ λέγε τόδε, δῆλον, ὅτι οὐ καλῶς λεγόμενον ἀπαγορεύει αὐτόν. Οὐχ ἁρμόζει οὖν ταῦτα ἐπὶ τὸν Σωτῆρα. Ἐκεῖνα δοκεῖ δυσωπεῖν ἐπὶ τὸν Σωτῆρα. Εἰπεῖν δὲ, ὅτι ταῦτα μὲν ἐπὶ τὸν Ἱερεμίαν ἀναφέρεται, ἐκεῖνα δὲ ἐπὶ τὸν Σωτῆρα, οὐ χαλεπόν. Ὁ μέντοι εὐγνώμων πάνυ θλιβήσεται ἐν τῷ τόπῳ, ὁρῶν, ὅτι τὸ διακόψαι ἐν εἱρμῷ λόγων λόγους εἰρημένους εἴτε πρὸς τὸν Ἱερεμίαν, εἴτε πρὸς τὸν Σωτῆρα. Καίτοι λέγειν ταῦτα οὐ τῷ Χριστῷ, ἀλλὰ τῷ Ἱερεμίᾳ ἁρμόζειν· καὶ ταῦτα, ἐπεὶ μείζονά ἐστιν Ἱερεμίου, οὐ τῷ Ἱερεμίᾳ, ἀλλὰ τῷ Χριστῷ ἁρμόζειν, ἀγνωμόνων ἐστίν. Ὅλον οὖν ἐπὶ τὸν Ἱερεμίαν ἀναφερέσθω, καὶ ταῦτα τὰ δοκοῦντα εἶναι μείζονα Ἱερεμίου ἑρμηνευέσθω.

who wishes to show how these things also can apply to the Saviour: And I said: O Being, Sovereign Lord, behold, I know not how to speak (Jer. 1:6)—He Who is the wisdom, Who is the power of God, Who brought to us the fullness of the Godhead, which dwelt in Him bodily (Col. 2:9). How then can the saying, I know not how to speak, apply to the Saviour? Moreover, the saying, I am too young, is forbidden to the Saviour, as though He spoke not well. For if the Lord says to Him, Say not this, it is plain that He forbids Him as something not well spoken. These things, therefore, do not apply to the Saviour. Those former things seem to compel reference to the Saviour. Now to say that these things are referred to Jeremiah, and those to the Saviour, is not difficult. Yet the fair-minded man will be very hard pressed in this passage, seeing what it is to sever in a continuous train of words the words spoken whether to Jeremiah or to the Saviour. And yet to say that these things apply not to Christ, but to Jeremiah; and that those things, since they are greater than Jeremiah, apply not to Jeremiah, but to Christ, belongs to unfair-minded men. Let the whole, therefore, be referred to Jeremiah, and let these things that seem to be greater than Jeremiah be interpreted.

Πᾶς ὁ λαβὼν λόγους ἀπὸ Θεοῦ, καὶ ἔχων τὴν χάριν τῶν οὐρανίων λόγων, ἔλαβεν αὐτοὺς ἐπὶ τὰ ἔθνη καὶ βασιλείας, ἐκριζοῦν καὶ κατασκάπτειν. Ἀλλὰ ἔθνη καὶ βασιλείας ἐὰν λέγηται ἐκριζοῦν πᾶς ὁ λαβὼν λόγους ἀπὸ Θεοῦ, μὴ σωματικῶς μοι νόει τὰ ἔθνη καὶ τὰς βασιλείας, ἀλλὰ κατανοήσας τὰς ἀνθρωπίνας ψυχὰς βασιλευομένας ὑπὸ τῆς ἁμαρτίας, κατὰ τὸ εἰρημένον παρὰ τῷ Ἀποστόλῳ· Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι· βλέπων δὲ καὶ τὰ πολλὰ εἴδη τῶν ἁμαρτημάτων, τροπολόγει καὶ τὰ ἔθνη, καὶ τὰς βασιλείας, καὶ τὰ φαῦλα τὰ ἐν ταῖς ψυχαῖς τῶν ἀνθρώπων ὄντα, ἅτινα ἐκριζοῦται, καὶ κατασκάπτεται ὑπὸ τῶν δεδομένων εἴτε Ἱερεμίᾳ εἴτε ᾧτινιοῦν λόγων τοῦ Θεοῦ. Καὶ δύναται καὶ τὰ πρῶτα, τὰ θλίβοντα ὡς πρὸς τὸν Σωτῆρα, ἐφαρμόσαι τῷ Ἱερεμίᾳ, καὶ τὰ δεύτερα ὁμοίως τῷ εἰδότι τροπολογεῖν ἐφαρμόσαι τῷ αὐτῷ. Ἐρεῖ μοί τις τῶν ἀκουόντων· Γύμνασον καὶ τὸν ἄλλον λόγον, καὶ ὅλα πειράθητι παραστῆσαι τὰ γεγραμμένα ἁρμόζοντα τῷ Σωτῆρι· περὶ τῶν δευτέρων μὴ ἀγωνία· φαίνεται γὰρ, ὅτι ὁ Σωτὴρ ἐξεῤῥίζωσε τὰς διαβόλων βασιλείας, καὶ τὰ ἔθνη κατέσκαψε, τὸν ἐθνικὸν βίον καθελών. Ἐνταῦθα, κατὰ τὸ δοκοῦν, δύσφημον, ὡς πρὸς τὸν Σωτῆρα, γύμνασόν πως τὸν λόγον· πῶς δύναται λέγειν ὁ Σωτήρ· Οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι, καὶ τὰ ἑξῆς ; Ὁρᾷς, ὅτι ὁ λόγος στενοχωρεῖται ; τὸν Σωτῆρα οἴδαμεν Κύριον. Ζητοῦμεν κατὰ τὴν ἀξίαν τοῦ λόγου, καὶ κατὰ τὴν ἀλήθειαν ταῦτα ἐπὶ τὸν Σωτῆρα ἀναγαγεῖν· μάρτυρας δεῖ λαβεῖν τὰς Γραφάς. Ἀμάρτυροι γὰρ αἱ ἐπιβολαὶ ἡμῶν καὶ αι ἐξηγήσεις ἄπιστοί εἰσιν· Ἐπὶ στόματι δύο καὶ τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα, μᾶλλον ἁρμόζει ἐπὶ τῶν διηγήσεων

Everyone who has received words from God, and has the grace of the heavenly words, has received them over the nations and kingdoms, to root out and to pull down. But if everyone who has received words from God is said to root out nations and kingdoms, do not understand for me the nations and the kingdoms bodily, but considering human souls ruled over by sin, according to what is said by the Apostle: Let not sin therefore reign in your mortal body (Rom. 6:12); and looking also at the many species of sins, take figuratively both the nations, and the kingdoms, and the base things that are in the souls of men, which are rooted out and pulled down by the words of God given either to Jeremiah or to whomsoever else. And both the first things, which press hard when referred to the Saviour, can apply to Jeremiah, and the second things likewise, for one who knows how to interpret figuratively, can apply to the same. One of the hearers will say to me: Exercise the other argument also, and try to show that all the things written apply to the Saviour; about the second things be not anxious; for it is evident that the Saviour rooted out the kingdoms of devils, and pulled down the nations, having destroyed the Gentile way of life. Here, in what seems ill-sounding as regards the Saviour, exercise the argument somehow: how can the Saviour say: I know not how to speak, because I am too young, and the rest? Do you see that the argument is straitened? We know the Saviour as Lord. We seek, according to the dignity of the Word and according to the truth, to refer these things to the Saviour; we must take the Scriptures as witnesses. For without witnesses our conceptions and explanations are unworthy of belief: In the mouth of two and three witnesses shall every word be established (Matt. 18:16), applies still more in the case of explanations

Editors' notes and page, col. 261

Footnotes

(¹²) ‹anchor: not visible on this page foot› · call in col 262 ibid. 6.

Ibid., 1:6.

(printed under page 136) (¹³) ‹anchor: not visible on this page foot› · call in col 262 Colos. II, 9.

Colossians 2:9.

(printed under page 136) (¹⁴) ‹anchor: mortali corpore› · call in col 262 Rom. VI, 12.

Romans 6:12.

(printed under page 136) (¹⁵) ‹anchor: omne verbum› · call in col 262 Matth. XVIII, 16.

Matthew 18:16.

(printed under page 136)

(13) ‹anchor: not visible on this page foot› · call in col 262

In antea editis male legitur, quis es, et in mss. Regiis quid est. Vera quippe lectio est, qui es. Hic enim cum Origene LXX secutus est Hieronymus, qui in sua Jeremiae interpretatione Hebraicam sequitur veritatem, ubi hunc versum sic reddit : et dixit . A, a, a, Domine Deus.

In the earlier editions one reads wrongly quis es ("who are you"), and in the Royal manuscripts quid est ("what is it"). The true reading is qui es ("you who are"). For here Jerome followed the Septuagint with Origen; in his own translation of Jeremiah he follows the Hebrew truth, where he renders this verse thus: and I said: Ah, ah, ah, Lord God.

(printed under page 136)

(14) ‹anchor: not visible on this page foot› · call in col 262

Mss., tristabitur; lib. edit., instabit.

Manuscripts: tristabitur ("will be saddened"); printed book: instabit ("will press on").

(printed under page 136)

Footnotes

(¹⁶) ‹anchor: not visible on this page foot› · call in col 263 Isa. VII, 16.

Isaiah 7:16.

(printed under page 137) (¹⁷) ‹anchor: not visible on this page foot› · call in col 263 ibid. 14.

Ibid., 7:14.

(printed under page 137) (¹⁸) ‹anchor: not visible on this page foot› · call in col 263 Luc. II, 52.

Luke 2:52.

(printed under page 137) (¹⁹) ‹anchor: bonum aut malum› · call in col 263 Isa. VII, 16.

Isaiah 7:16.

(printed under page 137) (²⁰) ‹anchor: obumbrabit te› · call in col 263 Luc. I, 35.

Luke 1:35.

(printed under page 137) (²¹) ‹anchor: non novi vos› · call in col 263 Matth. VII, 22.

Matthew 7:22.

(printed under page 137) (²²) ‹anchor: ignorat, ignoratur› · call in col 263 I Cor. XIV, 38.

1 Corinthians 14:38.

(No numbered editors' notes on this page.) (printed under page 137)

Page

running head: 263 ORIGENIS
marginal letters: A nit ad interpretantis; B qui est perfectus,; C et Primogenito universae; D quia malos periturosque
old-edition numerals: 130 after et
other: facing Latin version, not set

PG 13:264

ἢ ἐπὶ τῶν ἀνθρώπων, ἵνα στήσω τὰ ῥήματα τῆς ἑρμηνείας, λαβὼν μάρτυρας δύο ἀπὸ καινῆς καὶ παλαιᾶς Αιαθήκης· λαβὼν μάρτυρας τρεῖς ἀπὸ Εὐαγγελίου, ἀπὸ προφήτου, ἀπὸ Ἀποστόλου. Οὕτως γὰρ σταθήσεται πᾶν ῥῆμα. Πῶς οὖν δυνάμεθα ταῦτα ἐπὶ τὸν Σωτῆρα ἀναγαγεῖν ; Φέρε μάρτυρα παλαιὰν Διαθήκην· Διότι πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακὸν, ἀπειθεῖ πονηρίᾳ τοῦ ἐκλέξασθαι τὸ ἀγαθόν· καὶ ἄντικρυς ταῦτα περὶ τοῦ Σωτῆρος ἐν τῷ Ἡσαΐᾳ λέλεκται· Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Καὶ ἐκεῖ ἐπιφέρεται· Πρὶν ἢ γνῶναι τὸ παιδίον. Εἰ δὲ καὶ ἀπὸ Εὐαγγελίου δεῖ λαμβάνειν παράδειγμα· Ἰησοῦς οὐκ ἀνὴρ γενόμενος, ἀλλ' ἔτι παιδίον ὢν, ἐπεὶ ἐκένωσεν ἑαυτὸν, προέκοπτεν· οὐδεὶς γὰρ προκόπτει τετελειωμένος, ἀλλὰ προκόπτει δεόμενος προκοπῆς· οὐκοῦν προέκοπτεν ἡλικίᾳ, προέκοπτε σοφίᾳ, προέκοπτε χάριτι παρὰ Θεῷ καὶ ἀνθρώποις. Εἰ γὰρ ἐκένωσεν ἑαυτὸν καταβαίνων ἐνταῦθα, καὶ κενώσας ἑαυτὸν, ἐλάμβανε πάλιν ταῦτα ἀφ' ὧν ἐκένωσεν ἑαυτὸν, ἑκὼν κενώσας ἑαυτόν· τί ἄτοπον αὐτὸν καὶ προκεκοφέναι σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις, καὶ ἀληθεύεσθαι περὶ αὐτὸν τό· Πρὶν ἢ γνῶναι αὐτὸν καλὸν ἢ πονηρὸν, ἐκλέξεται τὸ ἀγαθὸν, καὶ ἀπειθεῖ πονηρίᾳ; Τοῦτο παρεθέμην ἀπὸ τοῦ Ἡσαΐου.

than in the case of men, that I may establish the words of the interpretation, taking two witnesses from the New and the Old Covenant; taking three witnesses from the Gospel, from the Prophet, from the Apostle. For thus shall every word be established. How then can we refer these things to the Saviour? Bring forward the Old Covenant as witness: Because before the child knows good or evil, He refuses evil, to choose the good (Isa. 7:16); and these things are spoken outright concerning the Saviour in Isaiah: Behold, the Virgin shall conceive in the womb, and shall bear a son, and they shall call His name Emmanuel (Isa. 7:14). And there it is added: Before the child knows. And if we must also take an example from the Gospel: Jesus, not having become a man, but being still a child, since He emptied Himself, advanced; for no one advances when perfected, but he advances who stands in need of advancement; therefore He advanced in stature, He advanced in wisdom, He advanced in favour with God and men (Luke 2:52). For if He emptied Himself in coming down here, and having emptied Himself, received again those things of which He had emptied Himself, having willingly emptied Himself—what is there absurd in His having also advanced in wisdom and stature and favour with God and men, and in this being verified concerning Him: Before He knows good or evil, He shall choose the good, and refuses evil? This I have adduced from Isaiah.

Ἀλλ' ἐρεῖ τις· Εἰ δύνασαι ἐπὶ τὸν Σωτῆρα ἀναγαγεῖν τὸ, Οὐκ οἶδα, καὶ δύνασαι λέγειν ἐπὶ τὸν Σωτῆρα τὸ τοιοῦτο, καὶ παιδίον αὐτὸν λαμβάνειν· οὐ προσκόπτει σοι ταῦτα λέγειν περὶ τοῦ Μονογενοῦς, περὶ τοῦ Πρωτοτόκου πάσης κτίσεως, περὶ τοῦ πρὶν συλλήψεως εὐαγγελισθέντος, κατὰ τὸ, Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· καὶ λέγει, Οὐκ ἐπίσταμαι λαλεῖν; Ὅρα, εἰ δύνασαί τι ἀξιόλογον καὶ μέγα περὶ τὸν Σωτῆρα ἐν τῷ τόπῳ ἰδεῖν· ὅτι, τινὰ μὴ ἐπιστάμενος, μείζων ἐστὶ μὴ ἐπιστάμενος, ἢ ἐπιστάμενος αὐτά· καὶ χρῶμαι αὐτοῦ τῇ φωνῇ μαρτυροῦντος, ὅτι τινὰ οὐκ ἐπίσταται. Λέγει γοῦν τοῖς φάσκουσιν αὐτῷ· Οὐ τῷ ὀνόματί σου δαιμόνια ἐξεβάλομεν, καὶ δυνάμεις πολλὰς ἐποιήσαμεν; Ἀποχωρεῖτε ἀπ' ἐμοῦ, οὐδέποτε ἔγνων ὑμᾶς. Ἆρα τὸ, Οὐδέποτε ἔγνων ὑμᾶς, ἐκεῖ λεγόμενον ὑπὸ τοῦ Σωτῆρος, οὐκ ἐλάττονα τὴν δύναμιν αὐτοῦ παρίστησιν, ἀλλὰ μείζονα καὶ θαυμασιωτέραν, διότι τοὺς χείρονας καὶ τοὺς ἀπολλυμένους οὐκ ἔγνω; Ἔγνω γὰρ τὰ διαφέροντα καὶ κρείττονα, καὶ ἔγνω Κύριος τοὺς ὄντας αὐτοῦ· καὶ εἴ τις ἀγνοεῖ, ἀγνοεῖται. Οὐκοῦν ὁ ἁμαρτωλὸς ἀγνοεῖται ὑπὸ τοῦ Θεοῦ. Ἐρεῖ μοί τις τῶν ἀκροατῶν· Ἔδειξας, ὅτι οὐκ οἶδε τοὺς ἁμαρτωλοὺς, ἔδειξας, ὅτι οὐκ οἶδε τοὺς ἐργαζομένους τὴν ἀνομίαν· οὐ γὰρ ἄξιοί εἰσι τῆς γνώσεως αὐτοῦ· πῶς δὲ παραστήσεις μέγα καὶ ἔνδοξον εἶναι τὸ, Οὐκ ἐπίσταμαι λαλεῖν, λεγόμενον ὑπὸ τοῦ Σωτῆρος ; Τὸ λαλεῖν ἀνθρώπινόν ἐστι· τὸ λαλεῖν διαλέκτῳ χρήσασθαί ἐστιν, ὥστε εἰπεῖν Ἑβραίων, φέρε εἰπεῖν, φωνὴν, ἢ Ἑλλήνων τινῶν. Ἐὰν ἀναβῇς ἐπὶ τὸν Σωτῆρα, καὶ εἰδῇς αὐτὸν Λόγον ἐν ἀρχῇ πρὸς

But someone will say: If you are able to refer to the Saviour the saying, I know not, and are able to say such a thing of the Saviour, and to take Him as a child, does it not offend you to say these things concerning the Only-begotten, concerning the Firstborn of all creation, concerning Him Who was announced by good tidings before conception, according to the word, The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you (Luke 1:35)—and He says, I know not how to speak? See whether you can perceive something worthy of note and great concerning the Saviour in the passage: that, in not knowing certain things, He is greater by not knowing than by knowing them; and I use His own voice bearing witness that certain things He does not know. At any rate, He says to those who say to Him: Did we not in Your name cast out demons, and do many mighty works? Depart from Me, I never knew you (Matt. 7:22–23). Does not the saying, I never knew you, spoken there by the Saviour, present His power not as lesser, but as greater and more wonderful, because He did not know the worse and those who are perishing? For He knew the things that excel and are better, and the Lord knew those who are His; and if anyone is ignorant, he is ignored (1 Cor. 14:38). Therefore the sinner is ignored by God. One of the hearers will say to me: You have shown that He does not know sinners, you have shown that He does not know those who work iniquity; for they are not worthy of His knowledge; but how will you show that the saying, I know not how to speak, spoken by the Saviour, is great and glorious? To speak is a human thing; to speak is to use a dialect, so as to utter the language of the Hebrews, for instance, or of some Greeks. If you ascend to the Saviour, and know Him as the Word in the beginning with

Editors' notes and page, col. 264

Page

running head: ORIGENIS 264
marginal letters: A σεων ἢ ἐπὶ τῶν; B δεὶς γὰρ προκόπτει; C περὶ τοῦ Πρωτοτόκου; D σιωτέραν, διότι
old-edition numerals: (none)
other: begins mid-word σεων (from διηγή-σεων in col. 261)
misprint kept as printed: Αιαθήκης (for Διαθήκης), para 1, line 3

PG 13:265

τὸν Θεὸν, ὄψει, ὅτι οὐκ ἐπίσταται λαλεῖν. Ἐὰν δὲ καὶ ἀγγέλων γλώσσας συγκρίνῃς ἀνθρώπων γλώσσαις, καὶ εἰδῇς, ὅτι οὗτος μείζων ἐστὶ καὶ ἀγγέλων, ὡς ἐμαρτύρησεν ἐν τῇ πρὸς Ἑβραίους ὁ Ἀπόστολος ἐπιστολῇ, ἐρεῖς, ὅτι καὶ τῆς ἀγγέλων γλώσσης μείζων ἦν, ὅτε Θεὸς ἦν Λόγος πρὸς τὸν Πατέρα. Μανθάνει οὖν, καὶ οἱονεὶ ἀναλαμβάνει ἐπιστήμην οὐ μεγάλων, ἀλλ' ὑποδεεστέρων καὶ μικροτέρων· καὶ ὥσπερ μανθάνω, βιαζόμενος ἐμαυτὸν ψελλίζειν, ὅτε παιδίοις διαλέγομαι· οὐ γὰρ ἐπιστάμενος παιδιστὶ, ἵν' οὕτως εἴπω, λαλεῖν, βιάζομαι τέλειος ὤν· οὕτως καὶ ἐν τῇ μεγαλειότητι τῆς δόξης τοῦ Θεοῦ τυγχάνων, οὐ λαλεῖ ἀνθρώπινα, οὐκ οἶδε φθέγγεσθαι τοῖς κάτω· ὅτε δὲ ἔρχεται εἰς σῶμα ἀνθρώπινον, λέγει κατὰ τὰς ἀρχάς· Οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι· νεώτερος δὲ διὰ τὴν γένεσιν τὴν σωματικὴν, πρεσβύτερος δὲ κατὰ τό· Πρωτότοκος πάσης τῆς κτίσεως· νεώτερος, ὅτι ἐπὶ συντελείᾳ τῶν αἰώνων ἦλθε, καὶ ὕστερον τῷ βίῳ ἐπιδεδήμηκε. Λέγει οὖν τό· Οὐκ ἐπίσταμαι λαλεῖν· οἶδά τινα μείζονα τοῦ λαλεῖν, οἶδά τινα μείζονα τοῦ φθόγγου τούτου τοῦ ἀνθρωπίνου. Θέλεις με λαλεῖν ἀνθρώποις, οὔπω διάλεκτον ἀνθρωπίνην ἀνείληφα, ἔχω διάλεκτόν σοὺ τοῦ Θεοῦ, Λόγος εἰμί σου τοῦ Θεοῦ, σοὶ οἶδα προσδιαλέγεσθαι, ἀνθρώποις οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερός εἰμι.

God, you will see that He does not know how to speak. And if you also compare the tongues of angels with the tongues of men, and know that He is greater even than the angels, as the Apostle bore witness in the Epistle to the Hebrews (Heb. 1:4), you will say that He was greater even than the tongue of angels, when God the Word was with the Father. He learns, therefore, and as it were takes up knowledge not of great things, but of inferior and lesser things; and just as I learn, forcing myself to lisp, when I converse with little children—for not knowing how to speak childishly, so to say, I force myself, being a grown man—so also He, being in the majesty of the glory of God, does not speak human things, does not know how to utter sounds to those below; but when He comes into a human body, He says at the beginning: I know not how to speak, because I am too young (Jer. 1:6): young on account of His bodily birth, but older according to the saying: Firstborn of all creation (Col. 1:15); young, because He came at the consummation of the ages, and came later to dwell in this life. He says therefore: I know not how to speak; I know certain things greater than speaking, I know certain things greater than this human utterance. Thou willest that I speak to men; I have not yet taken up human dialect, I have Thy dialect, O God, I am Thy Word, O God, with Thee I know how to converse, to men I know not how to speak, because I am too young.

Καὶ λέγει Κύριος· Μὴ λέγε, ὅτι Νεώτερός εἰμι, ὅτι πρὸς πάντας, οὓς ἐὰν ἐξαποστείλω σε, πορεύσῃ. Οὕτως ἐκτείνει τὴν χεῖρα, ἅπτεται τοῦ στόματος αὐτοῦ, δίδωσιν αὐτῷ λόγους, καὶ δίδωσιν αὐτῷ λόγους διὰ τὰς βασιλείας, ἵν' ἐκριζώσῃ. Οὐ χρείαν δὲ εἶχεν ἐκριζούντων λόγων, ὅτε ἦν ἐν Πατρὶ, οὐ χρείαν εἶχε κατασκαπτόντων λόγων, καὶ καθαιρούντων τὰ χείρονα· οὐδὲν γὰρ ἦν ἄξιον κατασκαφῆς ἐκεῖ, οὐδὲν ἦν ἄξιον ἐκριζώσεως. Μέγα οὖν ἐστιν, ὡς τό· Οὐκ οἶδα ὑμᾶς, ὅτι ἐργάται ἐστὲ ἀνομίας· οὕτως ὑπὸ τοῦ Σωτῆρος λεγόμενον, διὰ τὸ ὑπερβάλλον μέγεθος τῆς δόξης αὐτοῦ· ἴσον γοῦν δυνάμενον τῷ, Οὐκ ἐπίσταμαι λαλεῖν ἀνθρώπινα, τό· οὐκ ἐπίσταμαι λαλεῖν.

And the Lord says: Say not, I am too young, for to all to whomsoever I shall send you, you shall go (Jer. 1:7). Thus He stretches forth His hand, touches His mouth, gives Him words, and gives Him words on account of the kingdoms, that He may root them out. Now He had no need of rooting-out words when He was in the Father, He had no need of pulling-down words, and of words overthrowing worse things; for nothing was worthy of pulling down there, nothing was worthy of rooting out. Great therefore, like the saying, I know you not, because you are workers of iniquity (Luke 13:27), is this also when spoken by the Saviour, on account of the surpassing greatness of His glory; equivalent, at any rate, to I know not how to speak human things, is the saying: I know not how to speak.

Εἴτε δὲ πρὸς τὸν Ἱερεμίαν, εἴτε πρὸς τὸν Σωτῆρα λέγεται· Πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ, ἐπίσταμαί σε; ἀναγνοὺς τὴν Γένεσιν, καὶ τηρήσας τὰ εἰρημένα περὶ τῆς κτίσεως τοῦ κόσμου, εὑρήσεις, ὅτι ἡ Γραφὴ πάνυ διαλεκτικώτατα οὐκ εἶπεν, ὅτι, Πρὸ τοῦ με ποιῆσαί σε ἐν κοιλίᾳ, ἐπίσταμαί σε· ὅτε μὲν γὰρ ὁ κατ' εἰκόνα ἐκτίζετο, εἶπεν ὁ Θεός· Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν· οὐκ εἶπε, Πλάσωμεν· ὅτε δὲ ἔλαβε χοῦν ἀπὸ τῆς γῆς, οὐ Πεποίηκε τὸν ἄνθρωπον, ἀλλ' Ἔπλασε τὸν ἄνθρωπον, καὶ ἔθετο ἐν τῷ παραδείσῳ τὸν ἄνθρωπον ὃν ἔπλασεν, ἐργάζεσθαι αὐτὸν, καὶ φυλάσσειν. Εἰ δύνασαι, ὅρα διαφορὰν ποιήσεως, ὅτι ὁ λέγων Κύριος πρὸς τὸν εἴτε Ἱερεμίαν, εἴτε πρὸς τὸν Σωτῆρα, οὐκ εἶπε, Πρὸ τοῦ με ποιῆσαί σε ἐν κοιλίᾳ, ἐπίσταμαί σε·

And whether is it said to Jeremiah, or to the Saviour: Before I formed you in the belly, I know you? Having read Genesis, and having observed the things spoken concerning the creation of the world, you will find that the Scripture with the utmost precision of language did not say, Before I made you in the belly, I know you; for when the man according to the image was being created, God said: Let Us make man according to Our image and likeness (Gen. 1:26); He did not say, Let Us form; whereas when He took dust from the earth, He did not make the man, but formed the man, and placed in paradise the man whom He formed, to till it and to keep it (Gen. 2:7, 15). If you can, see the difference of making, that the Lord, speaking either to Jeremiah or to the Saviour, did not say, Before I made you in the belly, I know you;

Editors' notes and page, col. 265

Footnotes

(²³) ‹anchor: not visible on this page foot› · call in col 266 Hebr. I, 4, 5.

Hebrews 1:4–5.

(printed under page 138) (²⁴) ‹anchor: not visible on this page foot› · call in col 266 Jer. I, 6.

Jeremiah 1:6.

(printed under page 138) (²⁵) ‹anchor: operarii estis iniquitatis› · call in col 266 Luc. XIII, 27.

Luke 13:27.

(printed under page 138) (²⁶) ‹anchor: similitudinem nostram› · call in col 266 Gen. I, 26.

Genesis 1:26.

(printed under page 138) (²⁷) ‹anchor: Plasmavit hominem› · call in col 266 Gen. II, 7.

Genesis 2:7.

(15-1) ‹anchor: omnes quoscunque› · call in col 266 Mss. quoniam ad omnes quoscunque. Libb. editi, Quoniam ad omnia ad quaecunque.

Manuscripts: quoniam ad omnes quoscunque ("for to all whomsoever"). Printed books: Quoniam ad omnia ad quaecunque ("for to all things, to whatsoever").

(printed under page 138)

Footnotes

(²⁸) ‹anchor: not visible on this page foot› · call in col 267 Matth. VII, 23.

Matthew 7:23.

(printed under page 139) (²⁹) ‹anchor: de populo suo› · call in col 267 Deut. XVIII, 15.

Deuteronomy 18:15.

(printed under page 139)

(1) ‹anchor: propheta est› · call in col 267

Mss. Regii, sicut princeps prophetarum, sic et propheta.

Royal manuscripts: as prince of the prophets, so also prophet.

(printed under page 139)

(2) ‹anchor: not visible on this page foot› · call in col 267

Pro οὐκ ἐπίσταμαι λαλεῖν, lege cum Hieronymo, ἐπίσταμαί σε, ἐπεί, etc.

For οὐκ ἐπίσταμαι λαλεῖν ("I do not know how to speak"), read with Jerome ἐπίσταμαί σε, ἐπεί ("I know you, since"), etc.

(printed under page 139)

(3) ‹anchor: not visible on this page foot› · call in col 267

Ἐκτὸς τῶν προφητῶν, etc. Legebat Hieronymus : εἴ τις τῶν προφητῶν· quae lectio hodierna potior videtur.

Ἐκτὸς τῶν προφητῶν ("apart from the prophets"), etc. Jerome read: εἴ τις τῶν προφητῶν ("if any of the prophets"); this reading seems better than the present one.

(printed under page 139)

(4) ‹anchor: not visible on this page foot› · call in col 267

Ante τεσσαράκοντα librariorum incuria omissa est vox ἄλλον, quae necessaria est, uti liquet ex interpretatione Hieronymi.

Before τεσσαράκοντα ("forty") the word ἄλλον ("another") was left out through the copyists' carelessness; it is necessary, as is clear from Jerome's translation.

(printed under page 139)

Page

running head: 267 ORIGENIS
marginal letters: A rem in utero. Quod; B et si quis similis; C sed prius sanctificat; D Jeremia dicta sentire.
old-edition numerals: 132 before priusquam plasmaverit
other: facing Latin version, not set; two full-width Latin lines before 12. Prophetam in gentibus (cut off at right edge) not set

PG 13:268

τὸ γὰρ ποιούμενον οὐκ ἐν κοιλίᾳ γίνεται, ἀλλὰ τὸ πλασσόμενον ἀπὸ τοῦ χοῦ τῆς γῆς, τοῦτο ἐν κοιλίᾳ κτίζεται. Πρὸ τοῦ με πλάσαι σε ἐκ κοιλίας ἐπίσταμαί σε. Εἰ πάντας ἠπίστατο ὁ Κύριος, πῶς λέγει τό· Οὐκ ἐπίσταμαι λαλεῖν, ἐπεὶ πάντας ἠπίστατο ὁ Κύριος; λεκτέον γὰρ ὡς ἂν ὥς τι ἐξαίρετον ἔλεγε τῷ Ἱερεμίᾳ τό· Καὶ ἐπίσταμαί σε· οὐκοῦν ὡς διαφέροντας ἐπίσταται ὁ Θεὸς, τοὺς ἀξίους τῆς γνώσεως αὐτοῦ ἐπίσταται ὁ Θεὸς, καὶ ἔγνω Κύριος τοὺς ὄντας αὐτοῦ· τοὺς δὲ ἀναξίους οὐκ ἐπίσταται ὁ Θεὸς, ὡς οὐδὲ ὁ Σωτὴρ, λέγων· Οὐδέποτε ἔγνων ὑμᾶς. Ἡμεῖς, ἄνθρωποι ὄντες, ὅσον προκόπτομεν, κρίνομέν τινα, ἄξια ὄντα τοῦ ἐπίστασθαι ἡμᾶς αὐτά. Καί τινα οὐδὲ ἀκούειν θέλομεν, ἵνα μὴ αὐτὰ ἐπιστώμεθα, μηδὲ εἰδῶμεν· τινὰ δὲ θέλομεν ἐπίστασθαι. Εἰ δὲ τῶν ὅλων Θεὸς οὐ θέλει ἐπίστασθαι τὸν Φαραὼ, οὐ θέλει ἐπίστασθαι τοὺς Αἰγυπτίους, οὐκ εἰσὶν ἄξιοι τῆς ἐπιστήμης τοῦ Θεοῦ. Μωϋσῆς δὲ ἄξιος, καὶ ἔκτος τῶν προφητῶν τηλικοῦτος. Πολλά σε δεῖ κατορθῶσαι, ἵνα ὁ Θεὸς ἀξιοῖ σε ἐπίστασθαι. Τὸν μὲν γὰρ Ἱερεμίαν πρὸ τοῦ πλάσαι ἐν κοιλίᾳ ἐπίστατο· ἄλλον δὲ ἄρχεται ἐπίστασθαι τριάκοντα ἔτη γεγονότα, τεσσαράκοντα ἔτη γεγονότα. Λόγοι Θεοῦ εἰσιν ἀπόῤῥητοι· περὶ μὲν οὖν τοῦ Σωτῆρος οὐ ζητούμενοι, περὶ δὲ τοῦ Ἱερεμίου τοῖς ὦτα ἔχουσιν ἐπιστάσεως δεόμενοι.

for that which is made does not come to be in the belly, whereas that which is formed from the dust of the earth, this is created in the belly. Before I formed you in the belly, I know you (Jer. 1:5). If the Lord knew all men, how does He say: I know not how to speak, seeing that the Lord knew all men? For we must say that it was as something exceptional that He said to Jeremiah: I also know you; therefore God knows them as excelling, God knows those who are worthy of His knowledge, and the Lord knew those who are His (2 Tim. 2:19); whereas the unworthy God does not know, just as neither does the Saviour, when He says: I never knew you (Matt. 7:23). We, being men, in proportion as we advance, judge certain things to be worthy of our knowing them. And certain things we do not even wish to hear, so that we may neither know nor be acquainted with them; while certain things we wish to know. And if the God of all does not wish to know Pharaoh, does not wish to know the Egyptians, they are not worthy of the knowledge of God. But Moses is worthy, and outside of the prophets so great a man. You must accomplish many right deeds, in order that God may count you worthy to be known. For Jeremiah indeed He knew before He formed him in the belly; whereas another He begins to know when he has become thirty years old, when he has become forty years old. They are ineffable words of God: concerning the Saviour, therefore, not to be pried into, but concerning Jeremiah, requiring attention from those who have ears.

Πῶς λέγει· « Πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ, ἐπίσταμαί σε· καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε »; Ὁ Θεὸς ἑαυτῷ ἁγιάσει τινάς. Τοῦτον οὐ περιέμεινεν, ἵνα ἐλθόντα εἰς γένεσιν ἁγιάσῃ, ἀλλὰ πρὶν ἐξελθεῖν ἐκ μήτρας ἤδη ἡγίασεν. Ἐὰν ἐπὶ τὸν Σωτῆρα ἀναφέρῃς, οὐ χαλεπὸν εἰπεῖν, ὅτι πρὶν ἐξελθεῖν ἐκ μήτρας ἡγίασται.

How does He say: Before I formed you in the belly, I know you; and before you came forth out of the womb I have sanctified you (Jer. 1:5)? God will sanctify certain ones for Himself. For this one He did not wait until he had come into birth to sanctify him, but before he came forth out of the womb He already sanctified him. If you refer it to the Saviour, it is not difficult to say that before He came forth out of the womb He has been sanctified.

Προφήτην εἰς ἔθνη τέθεικά σε. Τήρησον ἐν τοῖς ἑξῆς, ὅτι κελεύεται προφητεῦσαι ἐπὶ πάντα τὰ ἔθνη, τῇ Αἰλὰμ, τῇ Δαμασκῷ, τῇ Μωάβ· καὶ ἔχομεν, ὅτι προεφήτευσεν ἐπὶ πάντα τὰ ἔθνη, ὡς πρὸς τὸ ῥητὸν, ὅτι, Προφήτην εἰς ἔθνη τέθεικά σε, πρὸς ἐκεῖνον· ἕως δὲ πρὸς ἀναγωγὴν, ἐὰν μὲν ἐπὶ τὸν Ἱερεμίαν, προειρήκαμεν· ἐὰν δὲ ἐπὶ τοῦ Σωτῆρος, τί δεῖ καὶ λέγειν ; οὗτος ἀληθῶς ἐπὶ πάντα τὰ ἔθνη προεφήτευσεν· ἔστι γὰρ ὥσπερ ἄλλα μυρία, οὕτω καὶ προφήτης. Ὡς ἔστιν ἀρχιερεὺς, ὡς ἔστι Σωτὴρ, ὡς ἔστιν ἰατρὸς, οὕτω καὶ προφήτης· Μωϋσῆς γοῦν, προφητεύων περὶ αὐτοῦ, οὐχὶ προφήτην μόνον, ἀλλὰ ἐξαιρέτως εἶπεν, εἰπών· Προφήτην ἐκ τῶν ἀδελφῶν σου ἀναστήσει ὑμῖν Κύριος ὁ Θεὸς, ὡς ἐμὲ αὐτοῦ ἀκούετε. Καὶ ἔσται, ὃς ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ. Οὗτος οὖν ἐστιν, ὃς προφήτης εἰς ἔθνη τεθειμένος, καὶ ἔλαβε χάριν ἀπὸ Θεοῦ ἐκχυθεῖσαν ἐν τοῖς χείλεσιν αὐτοῦ, ἵνα μὴ μόνον ὅτε παρῆν τῷ σώματι, ἀλλὰ καὶ

I have set you as a prophet unto the nations (Jer. 1:5). Observe in what follows that he is commanded to prophesy over all the nations, to Elam, to Damascus, to Moab; and we have it that he prophesied over all the nations, as regards the letter, because I have set you as a prophet unto the nations refers to him; and as regards the spiritual sense, if indeed it is referred to Jeremiah, we have spoken before; but if concerning the Saviour, what need is there even to say? He truly prophesied over all the nations; for just as He is ten thousand other things, so also is He a prophet. As He is High Priest, as He is Saviour, as He is Physician, so also is He Prophet; Moses at any rate, prophesying concerning Him, called Him not merely a prophet, but pre-eminently so, saying: A prophet from among your brethren shall the Lord God raise up for you, like me; Him shall you hear. And it shall be that whosoever shall not hear that prophet shall be utterly destroyed from among his people (Deut. 18:15, 19; Acts 3:22–23). He therefore it is Who has been set as a prophet unto the nations, and received grace from God poured out upon His lips (Ps. 44:3), in order that not only when He was present in the body, but also

Editors' notes and page, col. 268

Footnotes

- (2) [called after ἐπεὶ, para 1] Pro οὐκ ἐπίσταμαι λαλεῖν, lege cum Hieronymo, ἐπίσταμαί σε, ἐπεί, etc.

For οὐκ ἐπίσταμαι λαλεῖν read, with Jerome, ἐπίσταμαί σε, ἐπεί, etc.

- (3) [called after προφητῶν, para 1] Ἔκτος τῶν προφητῶν, etc. Legebat Hieronymus: εἴ τις τῶν προφητῶν· quae lectio hodierna potior videtur.

Ἔκτος τῶν προφητῶν, etc. Jerome read εἴ τις τῶν προφητῶν, a reading that seems better than the present one.

- (4) [called after τριάκοντα ἔτη γεγονότα, para 1] Ante τεσσαράκοντα librariorum incuria omissa est vox ἄλλον, quae necessaria est, uti liquet ex interpretatione Hieronymi.

Before τεσσαράκοντα the word ἄλλον has been left out through the copyists' carelessness; it is needed, as Jerome's translation makes clear.

- (1) is called in the facing Latin (col. 267) and stands with it.

Page

running head: ORIGENIS 268
marginal letters: A τὸ γὰρ ποιούμενον; B Θεὸς οὐ θέλει; C ἐξελθεῖν ἐκ μήτρας; D σεν· ἔστι γὰρ
old-edition numerals: (none)
other: two full-width Latin lines after ἐκ μήτρας ἡγίασται. ([... ]de vulva exierit..., cut off at left edge) not set

PG 13:269

νῦν ὅτε πάρεστι δυνάμει, καὶ τῷ πνεύματι προφητεύῃ ἐπὶ πάντα τὰ ἔθνη, ὥστε ἀπὸ πάντων τῶν ἐθνῶν ἀνύειν αὐτοῦ τὴν προφητείαν, καὶ ἕλκειν ἀνθρώπους ἐπὶ σωτηρίαν.

now when He is present in power, He may prophesy also in the spirit over all the nations, so as from all the nations to accomplish His prophecy, and draw men unto salvation.

Καὶ εἶπα· Ὁ ὢν, δέσποτα Κύριε, ἰδοὺ οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι. Καὶ εἶπε Κύριος πρός με· Μὴ λέγε, ὅτι Νεώτερος ἐγώ εἰμι· ὅτι πρὸς πάντας, οὓς ἐξαποστείλω σε, πορεύσῃ. Πολλάκις εἴπομεν, ὅτι ἔστι κατὰ τὸν ἔσω ἄνθρωπον εἶναι παιδίον, κἂν ἐν γεροντικῇ τις ᾖ ἡλικίᾳ σώματος· ἔστι δέ ποτε κατὰ τὸν ἔξω ἄνθρωπον εἶναι παιδίον, κατὰ δὲ τὸν ἔσω ἄνδρα, γέροντα. Τοιοῦτος ἦν ὁ Ἱερεμίας, ἤδη ἔχων τὴν χάριν ἀπὸ Θεοῦ ἔτι ὢν ἐν τῇ τοῦ παιδίου ἡλικίᾳ κατὰ τὸ σῶμα. Διό φησιν αὐτῷ ὁ Κύριος· Μὴ λέγε, ὅτι Νεώτερος ἐγώ εἰμι. Σημεῖον δὲ τοῦ μὴ εἶναι αὐτὸν νεώτερον, ἀλλ' ἄνδρα τέλειον, τό· « Πρὸς πάντας, οὓς ἐὰν ἐξαποστείλω σε, πορεύσῃ· καὶ κατὰ πάντα, ὅσα ἂν ἐντείλωμαί σοι, λαλήσεις. Μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν. » Οἶδεν ὁ τοῦ Θεοῦ λόγος, ὅτι οἱ πρεσβεύοντες τὸν λόγον κινδυνεύουσιν ἐν τοῖς ἀκούουσιν Ἐλεγχόμενοι γὰρ μισοῦσιν αὐτοὺς, ἐπιπλησσόμενοι διώκουσι. Πᾶν ὁτιοῦν πάσχουσιν οἱ προφῆται. Οὐκ ἔστι προφήτης ἄτιμος εἰ μὴ ἐν τῇ ἰδίᾳ πατρίδι, καὶ τῇ οἰκίᾳ αὐτοῦ. Καὶ πρώην ἐμνημονεύομεν. Οἶδεν οὐ μόνον Θεὸς πέμπων τὸν προφήτην, ὅσους κινδύνους ἀναδέξεται, ἀλλὰ καὶ λέγει αὐτῷ· Μὴ φοβηθῇς ἀπὸ προσώπου αὐτῶν, ὅτι μετὰ σοῦ εἰμι, τοῦ ἐξαιρεῖσθαί σε, λέγει Κύριος. Ἃ πέπονθεν Ἱερεμίας ἀναγέγραπται· εἰς λάκκον βορβόρου βέβληται· ἔμεινεν ἐκεῖ, μόλις ἄρτον ἐσθίων πολλὰς ἡμέρας, καὶ ὕδωρ μόνον πίνων· καὶ ἄλλα δὲ μυρία ἃ πέπονθεν, ἡ προφητεία αὐτοῦ δεδήλωκεν. Τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; εἴρηται πρὸς τοὺς Ἰουδαίους. Καὶ ἀναγκαῖόν ἐστι τοὺς θέλοντας ζῆν εὐσεβῶς ἐν Χριστῷ Ἰησοῦ πάντως ὑπὸ δυνάμεων ἀντικειμένων δι' ὧν εὑρίσκουσι σκευῶν διώκεσθαι. Διὰ τοῦτο μὴ ξενιζόμενοι οἱ διωκόμενοι πάντα πραττέτωσαν, μόνον εὐχόμενοι ἵνα ἀδίκως διώκωνται, καὶ μὴ δικαίως, μὴ δι' ἀδικίαν, μὴ δι' ἁμαρτίαν, μὴ διὰ πλεονεξίαν. Ἐὰν δὲ διώκηταί ποτέ τις διὰ δικαιοσύνην, καὶ ἀκουέτω τοῦ· Μακάριοί ἐστε ὅταν ὀνειδίζωσιν ὑμᾶς, καὶ διώκωσι. Χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.

And I said: O Being, Sovereign Lord, behold, I know not how to speak, because I am too young. And the Lord said to me: Say not, I am too young: for to all to whomsoever I shall send you, you shall go (Jer. 1:6–7). Oftentimes we have said that it is possible according to the inner man to be a child, even if one is in the old age of the body; and it is possible at times according to the outer man to be a child, but according to the inner man, an elder. Such was Jeremiah, already having grace from God while still in the age of a child according to the body. Wherefore the Lord says to him: Say not, I am too young. And a sign of his not being too young, but a mature man, is the saying: To all to whomsoever I shall send you, you shall go; and according to all whatsoever I shall command you, you shall speak. Be not afraid before their face (Jer. 1:7–8). The word of God knows that those who are ambassadors for the word incur danger among the hearers. For when convicted they hate them, when rebuked they persecute them. Every kind of thing do the prophets suffer. A prophet is not without honour save in his own country, and in his own house (Mark 6:4). Recently also we made mention of this. God, sending the prophet, knows not only how many dangers he will take upon himself, but also says to him: Be not afraid before their face, for I am with you to deliver you, says the Lord (Jer. 1:8). What things Jeremiah suffered have been recorded: he was cast into a pit of mire; he remained there, scarcely eating bread for many days, and drinking water only; and ten thousand other things which he suffered, his prophecy has made clear. Which of the prophets did your fathers not persecute (Acts 7:52)? was spoken to the Jews. And it is necessary that those who wish to live godly in Christ Jesus should by all means be persecuted by opposing powers through whatever vessels they find. On this account let those who are persecuted do all things without counting it strange, praying only that they may be persecuted unjustly, and not justly—not on account of unrighteousness, not on account of sin, not on account of covetousness. And if anyone is ever persecuted on account of righteousness, let him also hear the word: Blessed are you when they reproach you, and persecute you. Rejoice and be exceeding glad, for great is your reward in the heavens: for so persecuted they the prophets who were before you (Matt. 5:11–12).

Editors' notes and page, col. 269

Footnotes

- (1) [called after Καὶ πρώην ἐμνημονεύομεν, para 2] Καὶ πρώην ἐμνημονεύομεν. Legebat Hieronymus οὗ καὶ πρώην ἐμνημονεύομεν. Non absurde, inquit Huetius, crediderit aliquis commentaria Origenis in Matthaeum hic significari, in quorum XI tomo locus hic qui habetur Matth. XIII, 57, prolixe explanatur. Quamvis enim in Matthaeum tomos elucubrare jam sexagenario major inciperit, non prius tamen homilias illas ad populum habuit: nam ex eo homiliarum genere sunt, quas, cum ex tempore funderet, post sexagesimum annum a notariis in litteras referri permisit, quod ante semper vetuerat. Vide Euseb. lib. VI Histor., cap. 36.

Καὶ πρώην ἐμνημονεύομεν. Jerome read οὗ καὶ πρώην ἐμνημονεύομεν. "One might not unreasonably think," says Huet, "that Origen's commentaries on Matthew are meant here, in whose eleventh tome this passage, Matt. 13:57, is explained at length. For although he began to compose the tomes on Matthew when already over sixty, he did not deliver those homilies to the people before then: they are of the kind of homily which, delivered extempore, he allowed shorthand writers to take down after his sixtieth year, something he had always forbidden before." See Eusebius, Church History VI, 36. ("inciperit" as printed.)

- (2) and (3) are called in the facing Latin (col. 270) and stand with it.

Footnotes

(³⁰) ‹anchor: not visible on this page foot› · call in col 270 Jerem. I, 6, 7.

Jeremiah 1:6–7.

(printed under page 140) (³¹) ‹anchor: domo sua› · call in col 270 Marc. VI, 4.

Mark 6:4.

(printed under page 140) (³²) ‹anchor: dicit Dominus› · call in col 270 Jerem. I, 8.

Jeremiah 1:8.

(printed under page 140) (³³) ‹anchor: patres vestri› · call in col 270 Act. VII, 51.

Acts 7:51.

(printed under page 140) (³⁴) ‹anchor: ante vos› · call in col 270 Matth. V, 11, 12.

Matthew 5:11–12.

(printed under page 140)

(1) ‹anchor: πρώην ἐμνημονεύομεν› · call in col 270

Καὶ πρώην ἐμνημονεύομεν. Legebat Hieronymus οὗ καὶ πρώην ἐμνημονεύομεν. Non absurde, inquit Huetius, crediderit aliquis commentaria Origenis in Matthaeum hic significari, in quorum XI tomo locus hic qui habetur Matth. XIII, 57, prolixe explanatur. Quamvis enim in Matthaeum tomos elucubrare jam sexagenario major inciperit, non prius tamen homilias illas ad populum habuit : nam ex eo homiliarum genere sunt, quas, cum ex tempore funderet, post sexagesimum annum a notariis in litteras referri permisit, quod ante semper vetuerat. Vide Euseb. lib. VI Histor., cap. 36.

Καὶ πρώην ἐμνημονεύομεν ("and we recently mentioned"). Jerome read οὗ καὶ πρώην ἐμνημονεύομεν ("of which we also recently made mention"). Not unreasonably, says Huet, might one believe that Origen's commentaries on Matthew are meant here, in whose eleventh tome this passage, found at Matthew 13:57, is explained at length. For although he began to work out the tomes on Matthew when already past sixty, he did not deliver those homilies to the people any earlier: for they are of that class of homilies which, since he poured them out extempore, he allowed after his sixtieth year to be taken down in writing by stenographers, which he had always forbidden before. See Eusebius, History, book VI, chapter 36.

(printed under page 140)

(2) ‹anchor: not visible on this page foot› · call in col 270

Iidem mss , ostenditur, quoniam.

The same manuscripts: ostenditur, quoniam ("it is shown, since").

(printed under page 140)

(3) ‹anchor: qui tribulationibus› · call in col 270

Qui tribulationibus. Ita codex Gemeticensis : caeterorum vero alii habent, quod his tribulationibus; alii qui his tribulationibus; alii, qui in tribulationibus

Qui tribulationibus ("who by tribulations"). So the Jumièges codex; of the rest, some have quod his tribulationibus ("that by these tribulations"); others qui his tribulationibus ("who by these tribulations"); others qui in tribulationibus ("who in tribulations").

(printed under page 140)

Footnotes

(³⁵) ‹anchor: not visible on this page foot› · call in col 271 Jerem. I, 8, 9.

Jeremiah 1:8–9.

(printed under page 141) (³⁶) ‹anchor: not visible on this page foot› · call in col 271 Isa. VI. 5.

Isaiah 6:5.

(printed under page 141) (³⁷) ‹anchor: not visible on this page foot› · call in col 271 Ibid. 7.

Ibid., 6:7.

(printed under page 141) (³⁸) ‹anchor: not visible on this page foot› · call in col 271 Jer. I, 9, 10.

Jeremiah 1:9–10.

(printed under page 141) (³⁹) ‹anchor: eradicabitur› · call in col 271 Matth. XV, 13.

Matthew 15:13.

(printed under page 141) (⁴⁰) ‹anchor: in medio tritici› · call in col 271 Matth. XIII, 25.

Matthew 13:25.

(printed under page 141)

(1) ‹anchor: not visible on this page foot› · call in col 271

His qui ei, etc. Sic recte habet codex Flaviacensis; in libris antea editis legitur, opus habet his qui eis, etc.

His qui ei ("to those who … to him"), etc. So the Flavigny codex rightly has it; in the books printed before one reads opus habet his qui eis ("he has need of those who … to them"), etc.

(printed under page 141)

(2) ‹anchor: not visible on this page foot› · call in col 271

Τὸ δὲ ἓν τῶν σεραφίμ. Legebat Hieronymus : μηδὲ ἓν τῶν σεραφίμ. Quod verum est, et ex Isaiae VI, 6, satis constat.

Τὸ δὲ ἓν τῶν σεραφίμ ("but the one of the seraphim"). Jerome read: μηδὲ ἓν τῶν σεραφίμ ("not even one of the seraphim"). This is right, and is clear enough from Isaiah 6:6.

(printed under page 141)

(3) ‹anchor: not visible on this page foot› · call in col 271

Τίς οὗτος, etc. Lego cum Hieronymo τίς οὕτω μακάριός ἐστιν, ὡς τάς, etc.

Τίς οὗτος ("who is this"), etc. I read with Jerome τίς οὕτω μακάριός ἐστιν, ὡς τάς ("who is so blessed as [to have] the …"), etc.

(printed under page 141)

(4) ‹anchor: ταῖς ψυχαῖς› · call in col 271

Ταῖς ψυχαῖς. Lege τῆς ψυχῆς.

Ταῖς ψυχαῖς ("in the souls"). Read τῆς ψυχῆς ("of the soul").

(printed under page 141)

(5) ‹anchor: τὰ ζιζάνια μέσον› · call in col 271

Μέσον. Lege ἀνὰ μέσον.

Μέσον ("middle"). Read ἀνὰ μέσον ("in the midst of").

(printed under page 141)

Page

running head: 271 ORIGENIS
marginal letters: A 14. Quoniam tecum; B Domini tetigit eum,; C lictum avaritiae et; D superseminavit zizania
old-edition numerals: 134 before sed ipsa manus
other: facing Latin version, not set

PG 13:272

Ὅτι μετὰ σοῦ εἰμι, τοῦ ἐξαιρεῖσθαί σε, λέγει Κύριος. Καὶ ἐξέτεινε Κύριος τὴν χεῖρα αὐτοῦ πρός με, καὶ ἥψατο τοῦ στόματός μου, καὶ εἶπε Κύριος πρός με. Τήρει διαφορὰς Ἱερεμίου καὶ Ἡσαΐου. Ὁ Ἡσαΐας φησίν· Ἀκάθαρτα χείλη ἔχων ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ οἰκῶ, καὶ τὸν βασιλέα Κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου. Καὶ ἐπεὶ ἐξωμολογήσατο οὐκ ἔχων ἔργα ἀκάθαρτα, ἀλλὰ μόνον ῥημάτια (μέχρι γὰρ τούτου ἁμαρτωλὸς ἦν), οὐκ ἐξέτεινε Κύριος τὴν χεῖρα αὐτοῦ. Τὸ δὲ ἓν τῶν σεραφὶμ ἥψατο τῇ χειρὶ αὐτοῦ τῶν χειλέων αὐτοῦ, καὶ εἶπεν· Ἰδοὺ ἀφῄρηκα τὰς ἀνομίας σου. Ἐπειδὴ οὗτος ἡγιάσθη ἐκ μήτρας, οὐ λαβὶς αὐτῷ πέμπεται, οὐδὲ ἀπὸ τοῦ θυσιαστηρίου ἄνθραξ· οὐκ εἶχεν οὐδὲν ἄξιον τοῦ πυρὸς, ἀλλ' αὐτὴ ἡ χεὶρ τοῦ Κυρίου ἥψατο αὐτοῦ. Διὸ λέγει· Ἐξέτεινε Κύριος τὴν χεῖρα αὐτοῦ πρός με, καὶ ἥψατο τοῦ στόματός μου. Καὶ εἶπε Κύριος πρός με· Ἰδοὺ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου· ἰδοὺ καθέστακά σε σήμερον ἐπὶ ἔθνη καὶ βασιλείας ἐκριζοῦν. Τίς οὗτος μακάριός ἐστιν, ὃς τὰς βασιλείας πολλὰς οὔσας, ἃς δείκνυσιν ὁ διάβολος, βασιλείας οὔσας δυνάμεων ἀντικειμενων, βασιλείας κατὰ τὰς ἁμαρτίας, ἐκριζοῦν τοῖς διδομένοις ὑπὸ τοῦ Θεοῦ λόγοις; Γέγραπται γάρ· Ἰδοὺ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου· ἰδοὺ καθέστακά σε σήμερον ἐπὶ ἔθνη καὶ βασιλείας. Ὥσπερ δὲ βασιλεῖαί εἰσιν, οὕτω καὶ ἔθνη· οἷον, βασιλεία ἐστὶ τῆς πορνείας, ἔθνη τῆς πορνείας. Ἑκάστη πορνεία μία βασιλεία ἐστίν· αὐτογενικὸν ἁμάρτημα τῆς πλεονεξίας καὶ τῆς ἀποστερήσεως· καὶ εἰσὶ πολλαὶ βασιλεῖαι μὲν τοῖς πολλὰ εἴδη ἔχουσιν ἁμαρτημάτων. Εἶτα καθ' ἕκαστον τῶν ἁμαρτωλῶν νόει μοι τὰ ἔθνη τὰ ὑπὸ τὴν βασιλείαν, ὡς εἰπεῖν, ὅτι ὁ δεῖνα ἔχει ἔθνη πολλὰ τῆς βασιλείας τῆς κατὰ τὴν ἀποστέρησιν, τῆς κατὰ τὴν καταλαλιὰν, τῆς κατὰ τὴν ὀργήν. Ἔργον ἐστὶ τῶν λόγων τοῦ Θεοῦ ἐπὶ ἔθνη καὶ βασιλείας ἐξαποσταλέντων ἐκριζοῦν καὶ κατασκάπτειν. Ἐκριζοῦν τινα ἐδίδαξεν ὁ Σωτὴρ λέγων· Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράνιος, ἐκριζωθήσεται· ἔστι τινὰ ἔνδον ταῖς ψυχαῖς, ἃ οὐκ ἐφύτευσεν ὁ Πατὴρ ὁ οὐράνιος· πάντες γὰρ οἱ διαλογισμοὶ οἱ πονηροὶ, φόνοι, μοιχεῖαι, κλοπαὶ, ψευδομαρτυρίαι, βλασφημίαι, φυτεῖαί εἰσι πεφυτευμέναι οὐχ ὑπὸ τοῦ οὐρανίου Πατρός. Εἰ θέλεις δὲ ἰδεῖν τίνος εἰσὶ φυτεία οἱ τοιοῦτοι διαλογισμοὶ, ἄκουε, ὅτι ὁ ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν, ὁ ἐπισπείρας τὰ ζιζάνια μέσον τοῦ σίτου. Ἐφέστηκεν οὖν ὁ Θεὸς ἔχων τὰ σπέρματα, καὶ ὁ διάβολος. Ἐὰν δίδωμεν τόπον τῷ διαβόλῳ, ὁ ἐχθρὸς ἐπισπείρει φυτείαν, ἣν οὐκ ἐφύτευσεν ὁ Πατὴρ ὁ οὐράνιος, πάντως ἐκριζωθησομένην· ἐὰν μὴ δίδωμεν τόπον τῷ διαβόλῳ, ἀλλὰ δίδωμεν τόπον

For I am with you to deliver you, says the Lord. And the Lord stretched forth His hand to me, and touched my mouth, and the Lord said to me (Jer. 1:8–9). Observe the differences between Jeremiah and Isaiah. Isaiah says: Having unclean lips, I dwell in the midst of a people having unclean lips, and I have seen with my eyes the King, the Lord of hosts (Isa. 6:5). And since he confessed that he did not have unclean works, but only little words (for up to this point he was a sinner), the Lord did not stretch forth His hand. Rather, one of the seraphim touched his lips with his hand, and said: Behold, I have taken away your iniquities (Isa. 6:6–7). Since this one was sanctified from the womb, no tongs are sent to him, nor a coal from the altar; he had nothing worthy of fire, but the very hand of the Lord touched him. Wherefore he says: The Lord stretched forth His hand to me, and touched my mouth. And the Lord said to me: Behold, I have put My words into your mouth: behold, I have set you today over nations and kingdoms, to root out (Jer. 1:9–10). Who is this blessed man, who is able to root out with the words given by God the kingdoms, which are many, which the devil shows—kingdoms of opposing powers, kingdoms according to sins? For it is written: Behold, I have put My words into your mouth: behold, I have set you today over nations and kingdoms. And just as there are kingdoms, so also there are nations; for instance, there is a kingdom of fornication, and nations of fornication. Each fornication is one kingdom; covetousness and defrauding is a generic sin of its own; and there are indeed many kingdoms in those who have many species of sins. Then in each of the sinners understand for me the nations that are under the kingdom, so as to say that such a man has many nations of the kingdom of defrauding, of that of backbiting, of that of anger. It is the work of the words of God sent forth over nations and kingdoms to root out and to pull down. What things to root out, the Saviour taught when He said: Every plant which My heavenly Father has not planted shall be rooted out (Matt. 15:13); there are certain things within the souls which the heavenly Father has not planted; for all evil thoughts, murders, adulteries, thefts, false witnessings, blasphemies (Matt. 15:19), are plants planted not by the heavenly Father. And if you wish to see whose plant such thoughts are, hear that an enemy man has done this, who sowed the tares in the midst of the wheat (Matt. 13:25, 28). God therefore stands by having the seeds, and so does the devil. If we give place to the devil, the enemy sows over us a plant which the heavenly Father has not planted, which shall by all means be rooted out; if we do not give place to the devil, but give place

Editors' notes and page, col. 272

Page

running head: ORIGENIS 273
marginal letters: A Ὅτι μετὰ σοῦ; B Κυρίου ἥψατο αὐτοῦ.; C καὶ τῆς ἀποστερήσεως·; D ρανίου Πατρός. Εἰ
old-edition numerals: (none)
other: column number at top right misprinted 273 for 272; ends mid-word τό- (completed by πον in col. 273)
other: the word τόπον was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 273

PG 13:273

τῷ Θεῷ, χαίρων ὁ Θεὸς σπείρει τὰ σπέρματα αὐτοῦ ἐπὶ τὸ ἡγεμονικὸν ἡμῶν. Μὴ νόμιζε τοίνυν τὸν Ἱερεμίαν σκυθρωπόν τι εἰληφέναι δῶρον ἀπὸ τοῦ Θεοῦ· ὅτι καθίσταται ἐπὶ ἔθνη καὶ ἐπὶ βασιλείας, ἐκριζοῦν. Ἀγαθὸς ὁ Θεός ἐστι διὰ τῶν λόγων ἐκριζοῦν τὰ φαῦλα, τὰς ἐχθρὰς βασιλείας τῶν οὐρανῶν τῇ βασιλ- ἐκριζοῦν καὶ κατασκάπτειν.

to God, God rejoicing sows His seeds upon our ruling faculty. Do not think, therefore, that Jeremiah received a gloomy gift from God, because he is set over nations and over kingdoms, to root out. Good is God in rooting out through words the base things, in rooting out and pulling down the kingdoms hostile to the kingdom of the heavens.

Ἔστι τις οἰκοδομὴ διαβόλου· ἔστι τις οἰκοδομὴ τοῦ Θεοῦ. Ἡ ἐπὶ τὴν ἄμμον οἰκοδομὴ, τοῦ διαβόλου ἐστίν· ἐπ' οὐδενὶ γὰρ ἐστήρικται ἑδραίῳ καὶ βεβαίῳ καὶ ἡνωμένῳ· ἡ δὲ οἰκοδομὴ ἡ ἐπὶ τὴν πέτραν, τοῦ Θεοῦ ἐστιν. Ὅρα τί λέγεται τοῖς τοῦ Θεοῦ· Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε· οἱ λόγοι τοίνυν τοῦ Θεοῦ ἐπὶ ἔθνη καὶ βασιλείας εἰσὶν, ἐκριζοῦν, καὶ κατασκάπτειν, καὶ ἀπολλύειν. Ἐὰν ἐκριζωθῇ μὲν, μὴ ἀπόληται δὲ τὸ ἐκριζωθέν. Ἐὰν κατασκαφῇ μὲν, οἱ λίθοι τῆς κατασκαφῆς μὴ ἀπόλωνται, ἔστι τὸ κατασκαφέν. Ἔργον οὖν ἐστι τῆς ἀγαθότητος τοῦ Θεοῦ, μετὰ τὸ ἐκριζῶσαι, ἀπολέσαι τὸ ἐξεῤῥιζωμένον· μετὰ τὸ καθελεῖν ἀπολέσαι τὸ καθῃρημένον. Ἀνάγνωθι ἐπιμελῶς ἐπὶ μὲν τῶν ἀπολλυμένων καὶ ἐκριζουμένων, πῶς ἀπόλλυνται τὰ τοιαῦτα. Τὸ δὲ ἄχυρον κατακαύσατε πυρὶ ἀσβέστῳ· καὶ, Δήσατε δεσμὰς τὰ ζιζάνια, καὶ παράδοτε αὐτὰ πυρί. Οὕτως μετὰ τὸ ἐκριζοῦσθαι ἀπόλλυται. Εἰ θέλῃς ἰδεῖν καὶ μετὰ καθαίρεσιν τὰ ἀπολλύμενα τῆς οἰκοδομῆς τῆς ὕλης τῆς φαύλης· χοῦς γίνεται ἡ οἰκία ἐκείνη, ἡ διὰ τὴν λέπραν καθῃρημένη, καὶ ἐκβάλλεται χοῦς γενομένη ἔξω τῆς πόλεως, ἵνα μηδὲ λίθος ᾖ μένων, ὁμοίως τὸ· Ὡς πηλὸν πλατειῶν λεανῶ αὐτούς· δεῖ γὰρ μηδαμῶς συνεστάναι τὰ χείρονα. Κατεσκάφη δὲ, ἵνα μὴ οἱ λίθοι ἔστωσαν χρήσιμοι πρὸς τὴν ἄλλην οἰκοδομὴν ἣν δύναται οἰκοδομεῖν ὁ πονηρός· ἐξεῤῥιζώθη, μὴ πάλιν ἐκ τῶν ἐξεῤῥιζωμένων εὕρῃ σπέρματα, ἵνα ἐπισπείρῃ πάλιν τὰ ζιζάνια· πάντως γὰρ ἔχων τὰ σπέρματα τῶν ζιζανίων, ἐπέσπειρεν αὐτά· διὰ τοῦτο, Δήσατε τὰ ζιζάνια, καὶ κατακαύσατε αὐτὰ πυρὶ, ἵνα μετὰ τὸ ἐκριζωθῆναι ἀπόληται, καὶ μετὰ τὸ κατασκαφῆναι ἡ τοῦ διαβόλου οἰκοδομὴ ἀπόληται.

There is a certain building of the devil; there is a certain building of God. The building upon the sand is of the devil; for it is supported upon nothing steadfast and firm and united; whereas the building upon the rock is of God. See what is said to those who are of God: You are God's tilled land, God's building (1 Cor. 3:9); the words of God, therefore, are over nations and kingdoms, to root out, and to pull down, and to destroy (Jer. 1:10). Suppose that which is rooted out is indeed rooted out, yet does not perish. Suppose it is indeed pulled down, yet the stones of the pulling down do not perish; that which was pulled down still exists. It is the work, therefore, of the goodness of God, after rooting out, to destroy that which has been rooted out; after overthrowing, to destroy that which has been overthrown. Read carefully in the case of the things that are destroyed and rooted out, how such things are destroyed: But the chaff burn up with unquenchable fire (Matt. 3:12); and, Bind the tares in bundles, and deliver them to the fire (Matt. 13:30). Thus after being rooted out it is destroyed. If you wish to see also after overthrowing the things of the building of base matter being destroyed: that house which has been overthrown on account of leprosy becomes dust, and having become dust is cast out outside the city (Lev. 14:45), so that not even a stone may remain, similarly to the saying: As the mire of the streets I will beat them small (Ps. 17:43); for the worse things must by no means hold together. And it was pulled down, so that the stones might not be useful for the other building which the evil one is able to build; it was rooted out, lest again from the things rooted out he should find seeds, so as to sow the tares over again; for assuredly, having the seeds of the tares, he sowed them over; on this account, Bind the tares, and burn them up with fire, in order that after being rooted out they may perish, and after being pulled down the building of the devil may perish.

Ἀλλ' οὐκ ἐν τούτοις ἵστανται οἱ λόγοι τοῦ Θεοῦ, ἐπὶ τῷ ἐκριζοῦν, καὶ κατασκάπτειν, καὶ ἀπολλύειν· ἔστω γὰρ ἐξεῤῥιζωμένα ἀπ' ἐμοῦ τὰ φαῦλα, κατασκαφέντα τὰ χείρονα· τί μοι ὄφελος, ἐὰν μὴ ἀντὶ τῶν ἐκριζωθέντων καταφυτευθῇ τὰ κρείττονα ; τί μοι ὄφελος, ἐὰν μὴ ἀντὶ τούτων ἀνοικοδομηθῇ τὰ διαφέροντα ; Διὰ τοῦτο οἱ τοῦ Θεοῦ λόγοι ποιοῦσι πρῶτον ἀναγκαῖα, τὸ ἐκριζοῦν, καὶ κατασκάπτειν, καὶ ἀπολλύειν τὰ φαῦλα· μεθ' ἃ καὶ καταφυτεύουσι τὰ κρείττονα· καὶ ἀεὶ ἐν τῇ Γραφῇ τετηρήκαμεν τὰ σκυθρωποφανῆ, ἵν' οὕτως ὀνομάσω, πρῶτα ὀνομαζόμενα, εἶτα τὰ δοκοῦντα εἶναι ἱλαρὰ δεύτερα λεγόμενα. Ἐγὼ ἀποκτενῶ, καὶ ζῆν ποιήσω. Τίνα ἀποκτενῶ ; Παῦλον τὸν προδότην, Παῦλον τὸν διώκτην. Καὶ ζῆν ποιήσω, ἵνα γένηται

Yet the words of God do not stop at these things, at rooting out, and pulling down, and destroying; for let the base things be rooted out from me, let the worse things be pulled down: what profit is it to me, unless in place of the things rooted out the better things are planted? What profit is it to me, unless in place of these the things that excel are built up? On this account the words of God do first what is necessary—rooting out, and pulling down, and destroying the base things—after which they also plant the better things; and always in the Scripture we have observed the gloomy-looking things, so to call them, named first, and then the things that seem to be cheerful spoken second: I will kill, and I will make to live (Deut. 32:39). Whom will I kill? Paul the traitor, Paul the persecutor. And I will make to live, that he may become

Editors' notes and page, col. 273

Footnotes

- (1) [called after οἱ λίθοι, para 2] Οἱ λίθοι. Lege οἱ δὲ λίθοι.

Οἱ λίθοι: read οἱ δὲ λίθοι.

- (2) [called after ὁμοίως τὸ, para 2] Τό. Lege τῷ.

Τό: read τῷ.

- (3) and (4) are called in the facing Latin (col. 274) and stand with it.

Footnotes

(⁴¹) ‹anchor: disperdere› · call in col 274 I Cor. III, 9.

1 Corinthians 3:9.

(printed under page 142) (⁴²) ‹anchor: igni› · call in col 274 Matth. XIII, 30.

Matthew 13:30.

(printed under page 142) (⁴³) ‹anchor: destrui jubetur› · call in col 274 Levit. XIV.

Leviticus 14.

(printed under page 142) (⁴⁴) ‹anchor: delebo eos› · call in col 274 Psal. XVII, 43.

Psalm 17:43 (Vulgate numbering).

(printed under page 142) (⁴⁵) ‹anchor: comburite ea igni› · call in col 274 Matth. III, 12.

Matthew 3:12.

(printed under page 142) (⁴⁶) ‹anchor: ego vivificabo› · call in col 274 Deut. XXXII, 39.

Deuteronomy 32:39.

(printed under page 142)

(1) ‹anchor: not visible on this page foot› · call in col 274

Οἱ λίθοι. Lege οἱ δὲ λίθοι.

Οἱ λίθοι ("the stones"). Read οἱ δὲ λίθοι ("but the stones").

(printed under page 142)

(2) ‹anchor: ὁμοίως τό› · call in col 274

Τό. Lege τῷ.

Τό. Read τῷ.

(printed under page 142)

(3) ‹anchor: non solidatur› · call in col 274

Abortumque non solidatur. Mss. Regii alii habent, ab istoque solidatur; alii, ab isto quod solidatur.

Abortumque non solidatur ("and the miscarried thing is not made firm"). Of the Royal manuscripts, some have ab istoque solidatur ("and is made firm by him"); others, ab isto quod solidatur ("by him, what is made firm").

(printed under page 142)

(4) ‹anchor: Impossibile est enim› · call in col 274

Impossibile est enim, etc. Hanc Hieronymi interpretationem cujus non exstat vestigium in textu Graeco hodierno, de illo accipe, qui, vitae aeternae particeps factus, tam firmis a Deo fovetur auxiliis, ut eam nequaquam possit amittere. Hanc elucida- (continues)

For it is impossible, etc. Take this rendering of Jerome's, of which no trace survives in the present Greek text, as said of him who, having been made a sharer in eternal life, is upheld by God with aids so firm that he can by no means lose it. This [view] elucida- (continues)

(printed under page 142)

Footnotes

(⁴⁷) ‹anchor: not visible on this page foot› · call in col 275 Rom. VI, 4; Coloss. II, 12.

Romans 6:4; Colossians 2:12.

(printed under page 143) (⁴⁸) ‹anchor: not visible on this page foot› · call in col 275 Heb. XII, 6.

Hebrews 12:6.

(printed under page 143) (⁴⁹) ‹anchor: luci ad tenebras› · call in col 275 II Cor. VI, 14.

2 Corinthians 6:14.

(printed under page 143) (⁵⁰) ‹anchor: virtute multa› · call in col 275 Psalm. LXVII, 12.

Psalm 67:12 (Vulgate numbering).

(printed under page 143)

(1) ‹anchor: sed non regna› · call in col 275

Sed non regna, etc. Particula non, quae deest in textu Graeco, videtur etiam expungenda ex interpretatione Latina. Ibidem ubi in omnibus libris editis legitur, digna destruentibus, digna eradicantibus verbis, mss. Regii habent, digne destruentibus, digne eradicantibus verbis. Hinc Huetius in textu Graeco pro ἀξίας, scribendum censet ἀξίως.

But not the kingdoms, etc. The particle non ("not"), which is missing in the Greek text, seems also to be struck out of the Latin translation. In the same place, where all the printed books read digna destruentibus, digna eradicantibus verbis ("worthy of the words that destroy, worthy of the words that uproot"), the Royal manuscripts have digne destruentibus, digne eradicantibus verbis ("by the words that destroy worthily, that uproot worthily"). Hence Huet judges that in the Greek text ἀξίως ("worthily") should be written for ἀξίας ("worthy").

(printed under page 143)

(2) ‹anchor: not visible on this page foot› · call in col 275

Οἱ ἀπὸ τῶν αἱρέσεων. Basilidianos, Valentinianos, Cerdonianos, Marcionistas, aliosque ejus farinae haereticos suggillat. Vide Origenem in Matth. 19, et homil. 17 in Lucam.

Οἱ ἀπὸ τῶν αἱρέσεων ("those of the heresies"). He taunts the Basilidians, Valentinians, Cerdonians, Marcionites, and other heretics of that stamp. See Origen on Matthew 19, and Homily 17 on Luke.

(printed under page 143)

(3) ‹anchor: not visible on this page foot› · call in col 275

Οὐ βλέπεις. Legebat Hieronymus : οὐ βλέποντες..... ἢ οὐχ ὁρῶντες τὴν ἀνάστασιν.

Οὐ βλέπεις ("you do not see"). Jerome read: οὐ βλέποντες ….. ἢ οὐχ ὁρῶντες τὴν ἀνάστασιν ("not seeing … or not beholding the resurrection").

(printed under page 143)

(4) ‹anchor: not visible on this page foot› · call in col 275

Ῥηθῆναι. Legendum ἀφαιρηθῆναι.

Ῥηθῆναι ("to be said"). Read ἀφαιρηθῆναι ("to be taken away").

(printed under page 143)

(5) ‹anchor: παράδεισος› · call in col 275

Παράδεισος. Lege παραδείσου.

Παράδεισος ("paradise"). Read παραδείσου ("of paradise").

(printed under page 143)

Page

running head: 275 ORIGENIS
marginal letters: A ipso, aut ab alio; B rem facit, et iterum; C suffodiunt, sed non; D (after Amen.)
old-edition numerals: 136 after crebro
other: facing Latin version, not set

PG 13:276

Παῦλος ἀπόστολος Ἰησοῦ Χριστοῦ. Ταῦτα εἰ νενοήκεισαν οἱ ταλαίπωροι οἱ ἀπὸ τῶν αἱρέσεων, οὐκ ἂν αὐτὰ συνεχῶς προέφερον ἡμῖν λέγοντες· Ὁρᾷς Θεὸν τὸν τοῦ νόμου, πῶς ἐστιν ἄγριος καὶ ἀπάνθρωπος, καὶ λέγει· Ἐγὼ ἀποκτενῶ, καὶ ζῆν ποιήσω; Οὐ βλέπεις ἐν ταῖς Γραφαῖς ἀπαγγελίαν ἀναστάσεως νεκρῶν ; Ἢ οὐχ ὁρᾷς τὴν ἀνάστασιν τῶν νεκρῶν ἤδη προοιμιαζομένην καθ' ἕκαστον ; Συνετάφημεν τῷ Χριστῷ διὰ τοῦ βαπτίσματος, καὶ συνανέστημεν αὐτῷ. Οὐκοῦν ἀπὸ σκυθρωποτέρων μὲν φωνῶν, ἀναγκαίων δὲ ἄρχεται· οἷον· Ἀποκτενῶ· εἶτα ἀποκτείνας, καὶ ζῆν ποιήσω· πατάξω, κἀγὼ ἰάσομαι· ὃν γὰρ ἀγαπᾷ Κύριος παιδεύει· μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται. Πρῶτον πατάσσει, καὶ μετὰ τοῦτο ἰᾶται· αὐτὸς γὰρ ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν. Οὕτω δὲ καὶ ἐνθάδε· Καθέστακά σε σήμερον ἐπὶ ἔθνη καὶ βασιλείας, ἐκριζοῦν, καὶ κατασκάπτειν, καὶ ἀπολλύειν, καὶ ἀνοικοδομεῖν, καὶ καταφυτεύειν. Πλὴν πρῶτόν ἐστιν ἐκεῖνα τὰ φαῦλα ῥηθῆναι ἀφ' ἡμῶν. Οὐ δύναται εἰς τὸν τόπον τῆς οἰκοδομῆς τῆς φαύλης οἰκοδομεῖν ὁ Θεός· Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; τίς κοινωνία φωτὶ πρὸς σκότος; Δεῖ τὴν κακίαν ἐκ βάθρων ἐκριζωθῆναι· δεῖ τὴν οἰκοδομὴν τῆς κακίας καταναλωθῆναι ἀπὸ τῆς ψυχῆς ἡμῶν, ἵνα μετὰ ταῦτα οἱ λόγοι τοῦ Θεοῦ οἰκοδομηθῶσιν. Οὐ δύναμαι γὰρ ὅλως νοῆσαι τὰ γεγραμμένα· Ἰδοὺ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου. Τί ποιοῦσιν οἱ λόγοι ; Ἐκριζοῦν, καὶ κατασκάπτειν, καὶ ἀπολλύειν· λόγοι ἐκριζοῦσιν ἔθνη, λόγοι κατασκάπτουσι βασιλείας ταύτας τὰς σωματικὰς καὶ κοσμικὰς, ἀξίας λόγων κατασκαπτόντων, ἀξίας λόγων ἐκριζούντων· νόει τὰ ἐκριζούμενα ὑπὸ λόγων, τὰ κατασκαπτόμενα ὑπὸ λόγων. Ἆρα ἄρτι ἐν τοῖ⟨ς⟩ λεγομένοις οὐκ ἔστι δύναμις, ἐὰν μὴ ὁ Θεὸς διδῷ, κατὰ τό· Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ ; δύναμις ἐκριζοῦσα, εἴ τις ἀπιστία, εἴ τις ὑπόκρισις, εἴ τις πονηρία, εἴ τις ἀκολασία. Ἔστι κατασκάπτουσα, εἴπου εἰδωλεῖον ᾠκοδόμηται εἰς τὴν καρδίαν, ἵνα ἐκείνου κατασκαφέντος, οἰκοδομηθῇ ναὸς τοῦ Θεοῦ, καὶ δόξα τοῦ Θεοῦ εὑρεθῇ ἐν τῷ ἀνοικοδομηθέντι ναῷ, καὶ γένηται οὐκ ἄλσος, ἀλλὰ φυτεία παράδεισος τοῦ Θεοῦ, ὅπου ναὸς τοῦ Θεοῦ ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Paul an apostle of Jesus Christ. If the wretched men of the heresies had understood these things, they would not continually bring them forward against us, saying: Do you see the God of the law, how fierce and inhuman He is, and says: I will kill, and I will make to live (Deut. 32:39)? Do you not see in the Scriptures the promise of the resurrection of the dead? Or do you not behold the resurrection of the dead already preluded in each one? We were buried with Christ through baptism, and we rose together with Him (Rom. 6:4; Col. 2:12). Therefore He begins from gloomier, yet necessary utterances: such as, I will kill; then having killed, and I will make to live; I will smite, and I will heal (Deut. 32:39); for whom the Lord loves He chastens, and scourges every son whom He receives (Heb. 12:6). First He smites, and after this He heals; for He Himself causes pain, and again restores (Job 5:18). And so also here: I have set you today over nations and kingdoms, to root out, and to pull down, and to destroy, and to build up, and to plant (Jer. 1:10). However, the first thing is that those base things be spoken away from us. God cannot build upon the place of the base building: For what partnership have righteousness and iniquity? Or what communion has light with darkness (2 Cor. 6:14)? Wickedness must be rooted out from the foundations; the building of wickedness must be consumed from our soul, in order that after these things the words of God may be built up. For I cannot at all understand the things written otherwise: Behold, I have put My words into your mouth (Jer. 1:9). What do the words do? To root out, and to pull down, and to destroy; words root out nations, words pull down these bodily and worldly kingdoms, worthy of pulling-down words, worthy of rooting-out words; understand the things rooted out by words, the things pulled down by words. Is there not now power in the things that are spoken, if God grants it, according to the saying: The Lord will give a word to those who preach good tidings with much power (Ps. 67:12)?—a power rooting out, if there is any unbelief, if any hypocrisy, if any wickedness, if any licentiousness. It is a power pulling down, if anywhere an idol-temple has been built in the heart, in order that when that has been pulled down, a temple of God may be built, and the glory of God may be found in the rebuilt temple, and there may come to be not a grove, but a plant, a paradise of God, where the temple of God is in Christ Jesus, to Whom belongs the glory and the dominion unto the ages of the ages. Amen.

Editors' notes and page, col. 276

Page

running head: ORIGENIS 276
marginal letters: A Παῦλος ἀπόστολος; B ποιεῖ, καὶ πάλιν; C σκάπτουσι βασιλείας; D τοὺς αἰῶνας τῶν
old-edition numerals: (none)
other: damaged type in τοῖ⟨ς⟩ λεγομένοις (final sigma lost)

PG 13:277

ΟΜΙΛΙΑ Βʹ.

HOMILY II.

Εἰς τό·

On the words:

Πῶς ἐστράφης εἰς πικρίαν ἡ ἄμπελος ἡ ἀλλοτρία; Ἐὰν ἀποπλύνῃ ἐν νίτρῳ, καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐν ταῖς ἀδικίαις σου ἔναντι ἐμοῦ, λέγει Κύριος.

How have you been turned into bitterness, O strange vine? Though you wash yourself with nitre, and multiply for yourself soap-herb, you are stained in your iniquities before Me, says the Lord (Jer. 2:21–22).

« Ὁ Θεὸς θάνατον οὐκ ἐποίησεν, οὐδὲ τέρπεται ἐν ἀπωλείᾳ ζώντων. Ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου, καὶ οὐκ ἔστιν ἐν αὐταῖς φάρμακον ὀλέθρου, οὐδὲ ᾅδου βασίλειον ἐπὶ γῆς. » Εἶτα ὀλίγον ὑπερβὰς τὸ ῥητὸν ἐρῶ· Πόθεν οὖν θάνατος εἰσῆλθε; Φθόνῳ δὲ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον. Εἴ τι οὖν περὶ ἡμᾶς ἄριστον πεποιηκεν ὁ Θεὸς, ἡμεῖς δὲ ἑαυτοῖς ἐκτίσαμεν τὴν κακίαν καὶ τὰς ἁμαρτίας· διὰ τοῦτο καὶ ἐνθάδε ἡ ἀρχὴ τοῦ ἀναγνώσματος ἡ ἐν τῷ προφήτῃ οἷον ἐπαπορητικῶς ἔλεγε πρὸς τοὺς πικρότητα ἐσχηκότας ἐν τῇ ψυχῇ ἐναντίαν τῇ γλυκύτητι, ἣν ὁ Θεὸς κατεσκεύασεν αὐτῇ· Πῶς ἐστράφης εἰς πικρίαν ἡ ἄμπελος ἡ ἀλλοτρία ; Ὡσεὶ ἔλεγε· Χωλότητα οὐκ ἐποίησεν ὁ Θεὸς, ἀλλ' ἀρτίποδας πεποίηκε πάντας· τίς αἰτία δὲ γεγένηται τοῦ χωλανθῆναι τοὺς κεχωλωμένους ; Καὶ πεποίηκεν ὁ Θεὸς τὰ μέλη πάντα προηγουμένως ὑγιαίνοντα· γέγονε δὲ τίς αἰτία τοῦ παθεῖν τινα ; Τὸν αὐτὸν τρόπον ἡ ψυχὴ οὐ τοῦ πρώτου μόνου γέγονε κατ' εἰκόνα, ἀλλὰ παντὸς ἀνθρώπου· τὸ γὰρ, Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ καθ' ὁμοίωσιν ἡμετέραν, φθάνει ἐπὶ πάντας ἀνθρώπους. Καὶ ἔστι πρεσβύτερον, ὥσπερ ἐν τῷ Ἀδὰμ ἐκεῖνο ὃ οἱ πολλοὶ νοοῦσι τὸ κατ' εἰκόνα τοῦ προσειλημμένου αὐτῷ, ὅτε ἐφόρεσε διὰ τὴν ἁμαρτίαν τὴν εἰκόνα τοῦ χοϊκοῦ· οὕτως ἐν πᾶσι πρεσβύτερον τὸ κατ' εἰκόνα Θεοῦ τῆς εἰκόνος τῆς χείρονος. Ἐφορέσαμεν ἁμαρτωλοὶ ὄντες τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσωμεν μετανοοῦντες τὴν εἰκόνα τοῦ ἐπουρανίου· πλὴν ἡ κτίσις γέγονε κατ' εἰκόνα τοῦ ἐπουρανίου. Ἀπορεῖ οὖν ἐνθάδε πρὸς τοὺς ἁμαρτάνοντας ἐλεγκτικῶς λέγων ὁ λόγος· « Πῶς ἐστράφης εἰς πικρίαν ἄμπελος ἡ ἀλλοτρία ; Ἐγὼ γὰρ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν. » Ἐν τοῖς πρὸ τούτων λέλεκται, καὶ ἐπαναλαβὼν ὀλίγα πείσω ὑμᾶς, ὅτι Θεὸς μὲν καλὴν ἄμπελον ἐφύτευσε τὴν τοῦ ἀνθρώπου ψυχὴν, ἕκαστος δὲ στραφεὶς γέγονεν ἐναντίος τῷ βουλήματι τοῦ κτίσαντος. Ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν, οὐκ ἐκ μέρους, ἀληθινήν· οὐδὲ τὴν μὲν ἀληθινὴν, τὴν δὲ ψευδῆ, ἀλλ' ἐγὼ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν. Πῶς ἐστράφης ἐμοῦ κτίσαντός σε πᾶσαν ἀληθινὴν ἄμπελον; σὺ πῶς ἐστράφης εἰς πικρίαν, καὶ γέγονας ἀλλοτρία ἄμπελος;

God did not make death, neither does He delight in the destruction of the living. For He created all things that they might have being, and the generations of the world are healthful, and there is no poison of destruction in them, nor kingdom of Hades upon the earth (Wisd. 1:13–14). Then passing over a little of the text I will say: Whence then did death enter? But by the envy of the devil death entered into the world (Wisd. 2:24). If therefore God has made whatever is best about us, whereas we have created for ourselves wickedness and sins, on this account here also the beginning of the reading in the prophet spoke as it were in perplexity to those who have acquired bitterness in their soul contrary to the sweetness which God prepared for it: How have you been turned into bitterness, O strange vine (Jer. 2:21)? As though He were saying: God did not make lameness, but made all sound of foot; what cause then has come about for those who have been lamed to become lame? And God made all the members primarily healthy; what cause then has come about for anyone to suffer? In the same way the soul not of the first man only has come into being according to the image, but of every man; for the saying, Let Us make man according to Our image and according to Our likeness (Gen. 1:26), extends to all men. And just as in Adam that which the many understand as the according to the image is older than that which was taken unto him additionally when through sin he wore the image of the earthy, so in all men that which is according to the image of God is older than the worse image. Being sinners we have worn the image of the earthy; let us, repenting, wear the image of the heavenly (1 Cor. 15:49); nevertheless the creation came into being according to the image of the heavenly. The word therefore here expresses perplexity by way of reproof towards those who sin, saying: How have you been turned into bitterness, O strange vine? For I planted you a fruitful vine, altogether true (Jer. 2:21). In what went before this it has been spoken of, and taking up a few points again I will persuade you that God indeed planted the soul of man as a good vine, whereas each one, having turned, has become contrary to the will of Him Who created him. Yet I planted you a fruitful vine, altogether, not in part, true; nor the one part true and the other false, but I planted you a fruitful vine, altogether true. How have you turned, when I created you altogether a true vine? How have you been turned into bitterness, and become a strange vine?

Μετὰ ταῦτα ἴδωμεν τό. « Ἐὰν ἀποπλύνῃ ἐν νίτρῳ

After these things let us see the saying: Though you wash yourself with nitre

Editors' notes and page, col. 277

Footnotes

- (1) at ἐρῶ: Ἐρῶ. Legebat Hieronymus: εὑρίσκω πόθεν ὁ θάνατος εἰσῆλθε.

(1) I will say. Jerome read: I find whence death entered.

- (2) at Εἴ τι οὖν περὶ ἡμᾶς ἄριστον: Εἴ τι οὖν περὶ ἡμᾶς ἄριστον πεποίηκεν ὁ Θεός, etc. Ita legitur in fragmento Origenis apud Ghislerium tomo primo Catenae Graecae in Jeremiam pag. 192. Corrupta est lectio codicis Scorialensis: Εἴτε οὖν ἀρετὴν περὶ ἡμᾶς ὁ Θεὸς πεποίηκεν. Ibidem Huetius, Hieronymi interpretatione motus pro ἐκτίσαμεν, legit ἐλκήσαμεν; mihi vero aeque placet ἐκτίσαμεν, quod etiam apud Ghislerium exstat.

(2) If therefore God has made whatever is best about us, etc. So it is read in the fragment of Origen in Ghislieri, volume one of the Greek Catena on Jeremiah, p. 192. The reading of the Escorial codex is corrupt: "Whether therefore God has made virtue about us". In the same place Huet, moved by Jerome's translation, reads ἐλκήσαμεν for ἐκτίσαμεν ("we created"); but ἐκτίσαμεν pleases me equally, and it also stands in Ghislieri.

- (3) at τῆς χείρονος: Τῆς χείρονος. Lege τοῦ χείρονος.

(3) Of the worse (feminine). Read τοῦ χείρονος (masculine/neuter).

- (4) at πλὴν: Πλήν. Mutari velim in καθ' ἣν et expungi sequentia κατ' εἰκόνα τοῦ ἐπουρανίου, quae superflua videntur.

(4) Nevertheless. I would have it changed to "according to which", and the following words "according to the image of the heavenly" struck out, since they seem superfluous.

- under other: (5) and (6) are called in the facing Latin (col. 278).

Footnotes

(⁵¹) ‹anchor: not visible on this page foot› · call in col 278 Jer. II, 21, 22.

Jeremiah 2:21–22.

(printed under page 144) (⁵²) ‹anchor: not visible on this page foot› · call in col 278 Sap. I, 13, 14.

Wisdom 1:13–14.

(printed under page 144) (⁵³) ‹anchor: not visible on this page foot› · call in col 278 Sap. II, 24.

Wisdom 2:24.

(printed under page 144) (⁵⁴) ‹anchor: Dei facta est› · call in col 278 Gen. I, 26.

Genesis 1:26.

(printed under page 144)

(1) ‹anchor: not visible on this page foot› · call in col 278

Ἐρῶ. Legebat Hieronymus : εὑρίσκω πόθεν ὁ θάνατος εἰσῆλθε.

Ἐρῶ ("I shall say"). Jerome read: εὑρίσκω πόθεν ὁ θάνατος εἰσῆλθε ("I find whence death came in").

(printed under page 144)

(2) ‹anchor: not visible on this page foot› · call in col 278

Εἴ τι οὖν περὶ ἡμᾶς ἄριστον πεποίηκεν ὁ Θεός, etc. Ita legitur in fragmento Origenis apud Ghislerium tomo primo Catenae Graecae in Jeremiam pag. 192. Corrupta est lectio codicis Scorialensis : Εἴτε οὖν ἀρετὴν περὶ ἡμᾶς ὁ Θεὸς πεποίηκεν. Ibidem Huetius, Hieronymi interpretatione motus pro ἐκτίσαμεν, legit ἐλκήσαμεν; mihi vero aeque placet ἐκτίσαμεν, quod etiam apud Ghislerium exstat.

Εἴ τι οὖν περὶ ἡμᾶς ἄριστον πεποίηκεν ὁ Θεός ("If then God has made anything excellent in us"), etc. So it is read in a fragment of Origen in Ghislieri, first tome of the Greek Catena on Jeremiah, p. 192. The reading of the Escorial codex is corrupt: Εἴτε οὖν ἀρετὴν περὶ ἡμᾶς ὁ Θεὸς πεποίηκεν ("Whether then God has made virtue in us"). In the same place Huet, moved by Jerome's translation, reads ἐλκήσαμεν for ἐκτίσαμεν ("we created"); but ἐκτίσαμεν pleases me equally, and it also stands in Ghislieri.

(printed under page 144)

(3) ‹anchor: τῆς χείρονος› · call in col 278

Τῆς χείρονος. Lege τοῦ χείρονος.

Τῆς χείρονος ("of the worse", feminine). Read τοῦ χείρονος (masculine/neuter).

(printed under page 144)

(4) ‹anchor: πλὴν› · call in col 278

Πλήν. Mutari velim in καθ' ἣν et expungi sequentia κατ' εἰκόνα τοῦ ἐπουρανίου, quae superflua videntur.

Πλήν ("but"). I would change it to καθ' ἣν ("according to which"), and strike the following words κατ' εἰκόνα τοῦ ἐπουρανίου ("after the image of the heavenly"), which seem superfluous.

(printed under page 144)

(5) ‹anchor: not visible on this page foot› · call in col 278

Mss. Regii, salutares fecit generationes.

Royal manuscripts: salutares fecit generationes ("he made the generations wholesome").

(printed under page 144)

(6) ‹anchor: not visible on this page foot› · call in col 278

Mss. Regii, Malitia atque peccato proprio nobis attraximus mortem.

Royal manuscripts: By our own malice and sin we drew death upon ourselves.

(printed under page 144)

Footnotes

(⁵⁵) ‹anchor: not visible on this page foot› · call in col 279 Jerem. II, 22.

Jeremiah 2:22.

(printed under page 145) (⁵⁶) ‹anchor: not visible on this page foot› · call in col 279 Hebr. IV, 12.

Hebrews 4:12.

(printed under page 145) (⁵⁷) ‹anchor: igne exustae› · call in col 279 Isa. I, 6, 7.

Isaiah 1:6–7.

(printed under page 145) (⁵⁸) ‹anchor: sordes et sanguinem› · call in col 279 Isa. IV, 4.

Isaiah 4:4.

(printed under page 145) (⁵⁹) ‹anchor: igne baptizet› · call in col 279 Luc. III, 16.

Luke 3:16.

(printed under page 145)

(1) ‹anchor: not visible on this page foot› · call in col 279

Herbam poam. Herba borith quam hic cum LXX interpretibus Hieronymus vertit πόαν, herba ea est quae saponaria appellatur, quaque expungendis et detergendis pannis utuntur fullones. Herba est quae, inquit Hieronymus in Jerem. II, 22, juxta ritum provinciae Palaestinae in virentibus et humectis nascitur locis, et ad lavandas sordes eamdem vim habet quam et nitrum.

Herbam poam ("the herb poa"). The herb borith, which Jerome here renders πόαν with the Septuagint translators, is the herb called soapwort, which fullers use to clean and scour cloth. It is a herb, says Jerome on Jeremiah 2:22, which, after the manner of the province of Palestine, grows in green and moist places, and has the same power as nitre for washing away dirt.

(printed under page 145)

(2) ‹anchor: τὸν αὐτὸν› · call in col 279

Οὐχ ὅτι τὸν αὐτόν, etc. Contrarium docet Origenes homil. 24 in Lucam, eos nimirum duntaxat igneo flumine a Christo baptizatum iri, qui aqua et spiritu fuerint baptizati, et purgatione eguerint. At homil. 6 in Exod., et homil. 25 in Num., et homilia 3 in Psalmum XXXVI, unumquemque igne purgandum pronuntiat. Vide Origeniana Huetii, lib. II.

Οὐχ ὅτι τὸν αὐτόν ("not that the same one"), etc. Origen teaches the opposite in Homily 24 on Luke: namely, that only those will be baptized by Christ in the fiery river who have been baptized with water and the Spirit and stand in need of purging. But in Homily 6 on Exodus, Homily 25 on Numbers, and Homily 3 on Psalm 36, he declares that every one must be purged by fire. See Huet's Origeniana, book II.

(printed under page 145)

Page

running head: 279 ORIGENIS
marginal letters: A multiplicaveris tibi herbam; B tus super omnem; C ustae; sic sunt; D dari, sed spiritu
old-edition numerals: 139 after Idcirco
other: facing Latin version, not set; two full-width Greek continuation lines before 3. Forsitan et Jesus (cut off at right edge) not set

PG 13:280

καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐν ταῖς ἀδικίαις σου ἐναντίον ἐμοῦ, λέγει Κύριος. » Ἆρα ᾤετό τις ἁμαρτήσασα ψυχὴ νίτρον λαβοῦσα, καὶ ἀποπλυναμένη νίτρῳ αἰσθητῷ, ὅτι πέπαυται τῆς κηλῖδος, καὶ παύεται τῆς ἁμαρτίας, ὑπελάμβανε δέ τις, πόαν ταύτην τὴν ἀνατέλλουσαν ἀπὸ γῆς λαβὼν, καὶ ἀποπλυνάμενος, καὶ ἀποσμηξάμενος, καθαρθῆναι τὴν ψυχήν ; Ὅτι λέγει ἐνταῦθα ὁ λόγος τῇ στραφείσῃ εἰς πικρίαν; καὶ γενομένῃ ἀλλοτρίᾳ ἀμπέλῳ· « Ἐὰν ἀποπλύνῃ ἐν νίτρῳ, καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐν ταῖς ἀδικίαις σου ἐναντίον ἐμοῦ, λέγει Κύριος . » Ἀλλὰ χρὴ εἰδέναι, ὡς ὁ λόγος πᾶσαν δύναμιν ἔχει· οὕτως ὁ λόγος ἔχει παντὸς φαρμάκου δύναμιν, καὶ παντὸς τοῦ καθαρίζοντος δύναμίς ἐστι, καὶ σμηκτικώτατος· Ζῶν γὰρ ὁ Λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον· καὶ ὃ ἐὰν εἴπῃς, οὗ ἐστι χρεία, τοῦτό ἐστιν ἐν τῇ δυνάμει τοῦ λόγου· ἔστιν οὖν τις λόγος νίτρον, καὶ ἔστι τις λόγος πόα, ὅστις τοὺς τοιούτους ῥύπους καθαίρει λαληθείς. Ἐπειδὴ ἀπὸ τοῦ τοιούτου λόγου, ὅστις ἐστὶ νίτρον, καὶ ἀπὸ τοῦ τοιούτου δὲ λόγου, ὃ ἐστι πόα, οὐ πᾶσα ἁμαρτία θεραπεύεται· ἀλλ' ἔστιν ἁμαρτήματα οὐ δεόμενα νίτρου, οὐδὲ πόας. Λέγεται πρὸς τὴν οἰομένην ἁμαρτήματα ἔχειν, ὡς δυνάμενα ἀποπλυθῆναι ἐν νίτρῳ καὶ πόᾳ, τό· « Ἐὰν ἀποπλύνῃ ἐν νίτρῳ, καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐναντίον ἐμοῦ ἐν ταῖς ἀδικίαις σου, λέγει Κύριος. » Καὶ ὥσπερ τῶν τραυμάτων τινά ἐστιν, ἃ μαλάγματι θεραπεύεται, καὶ ἄλλα ἐλαίῳ θεραπεύεται, καὶ ἄλλα δεῖται καταδέσμου, καὶ οὕτως ὑγιάζεται· ἄλλα δέ ἐστι τραύματα, ἐφ' οἷς λέγεται· « Οὐκ ἔστι μάλαγμα ἐπιθεῖναι, οὔτε ἔλαιον, οὔτε καταδέσμους· ἀλλὰ ἡ γῆ ὑμῶν ἔρημος, αἱ πόλεις ὑμῶν πυρίκαυστοι· » οὕτως ἔστι τινὰ ἁμαρτήματα, ἃ ῥυποῖ τὴν ψυχὴν, καὶ δεῖται ὁ ἄνθρωπος ἐπὶ τούτοις τοῖς ἁμαρτήμασι λόγου νίτρου, λόγου πόας· ἔστι δέ τινα ἁμαρτήματα, ἃ οὐχ οὕτω θεραπεύεται· οὐδὲ γὰρ ῥύπῳ παραβάλλεται. Διὰ τοῦτο τὰς διαφορὰς τῶν ἁμαρτημάτων ἐπιστάμενος ὁ ἐν τῷ Ἡσαΐᾳ Κύριος, ὅρα πῶς λέγει τὸ, « Ἐκπλυνεῖ Κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιών· καὶ τὸ αἷμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν πνεύματι κρίσεως, καὶ πνεύματι καύσεως. » Εἰ πρὸς θάνατον ἥμαρτες, πλὴν ἥμαρτες ἐν ῥύπῳ, ἐκπλυνεῖ οὖν ὁ Κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιὼν, καὶ τὸ αἷμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν. Εἶτα ἀνταπόδοσις πρὸς μὲν τὸν ῥύπον πνεύματι κρίσεως· καὶ δεόμεθα οἱ πολλοὶ, ὅταν χείρονα ἁμάρτωμεν, οὐ νίτρου, οὐδὲ τοῦ πλυνθῆναι πόαν, ἀλλὰ τοῦ πνεύματος τῆς καύσεως.

and multiply for yourself soap-herb, you are stained in your iniquities before Me, says the Lord (Jer. 2:22). Did then a soul that had sinned think, upon taking nitre and washing itself with sensible nitre, that it had ceased from its stain and ceases from its sin, and did someone suppose, upon taking this herb that springs up from the earth, and washing himself, and scouring himself, that he was cleansed in his soul? For the word here says to her who has been turned into bitterness and has become a strange vine: Though you wash yourself with nitre, and multiply for yourself soap-herb, you are stained in your iniquities before Me, says the Lord. Rather, one must know that just as the word has all power, so the word has the power of every medicine, and is the power of every cleansing agent, and is most scouring; For the word of God is living, and active, and sharper than any two-edged sword (Heb. 4:12); and whatever you may name of which there is need, this is in the power of the word; there is therefore a certain word that is nitre, and there is a certain word that is soap-herb, which when spoken cleanses such defilements. Since by such a word as is nitre, and by such a word as is soap-herb, not every sin is healed; rather, there are sins that do not need nitre, nor soap-herb. It is said to her who thinks she has sins such as can be washed away with nitre and soap-herb: Though you wash yourself with nitre, and multiply for yourself soap-herb, you are stained before Me in your iniquities, says the Lord. And just as there are some wounds which are healed by a poultice, and others are healed by oil, and others need a bandage, and thus are made whole; whereas there are other wounds, concerning which it is said: It is not possible to apply a poultice, nor oil, nor bandages; your land is desolate, your cities are burned with fire (Isa. 1:6–7); so there are certain sins which defile the soul, and for these sins a man needs a word of nitre, a word of soap-herb; whereas there are certain sins which are not healed thus; for neither are they compared to defilement. On this account the Lord in Isaiah, knowing the differences of sins, see how He says: The Lord shall wash away the defilement of the sons and of the daughters of Sion, and shall purge the blood from the midst of them by the spirit of judgement, and by the spirit of burning (Isa. 4:4). If you have sinned unto death, yet have sinned in defilement, the Lord then will wash away the defilement of the sons and of the daughters of Sion, and will purge the blood from the midst of them. Then the correspondence is: to the defilement, the spirit of judgement; and we, the many, when we sin worse sins, need not nitre, nor to be washed with soap-herb, but the spirit of burning.

Διὰ τοῦτο ὁ Ἰησοῦς βαπτίζει, τάχα νῦν εὑρίσκω τὸν λόγον, ἐν Πνεύματι ἁγίῳ καὶ πυρί· οὐχ ὅτι τὸν αὐτὸν ἐν Πνεύματι ἁγίῳ καὶ πυρὶ, ἀλλὰ τὸν μὲν ἅγιον

On this account Jesus baptizes—perhaps now I find the meaning—with the Holy Spirit and with fire (Luke 3:16): not that He baptizes the same man with the Holy Spirit and with fire, but the holy man

Editors' notes and page, col. 280

Footnotes

- (2) at τὸν αὐτὸν: Οὐχ ὅτι τὸν αὐτόν, etc. Contrarium docet Origenes homil. 24 in Lucam, eos nimirum duntaxat igneo flumine a Christo baptizatum iri, qui aqua et spiritu fuerint baptizati, et purgatione eguerint. At homil. 6 in Exod., et homil. 25 in Num., et homilia 3 in Psalmum XXXVI, unumquemque igne purgandum pronuntiat. Vide Origeniana Huetii, lib. II.

(2) Not that the same man, etc. Origen teaches the contrary in Homily 24 on Luke: that only those will be baptized by Christ with the river of fire who have been baptized in water and the Spirit and have needed purgation. But in Homily 6 on Exodus, Homily 25 on Numbers and Homily 3 on Psalm XXXVI he declares that every man must be purged by fire. See Huet's Origeniana, Book II.

- under other: (1) is called in the facing Latin (col. 279).

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running head: ORIGENIS 280
marginal letters: A καὶ πληθύνῃς σεαυτῇ; B γὴς, καὶ τομώτερος; C δεῖται καταδέσμου,; D θυγατέρων Σιὼν, καὶ
old-edition numerals: (none)
other: full-width Greek continuation line after πνεύ- ([... χε]ίρονα ἁμάρτωμεν, οὐ νίτρου, οὐδὲ τοῦ πλυνθῆναι πόαν,, cut off at left edge): read in full from the page foot (two full-width lines, πνεύ-ματι κρίσεως ... τῆς καύσεως.) and set (Q2b)

PG 13:281

ἐν τῷ Πνεύματι ἁγίῳ· τὸν δὲ μετὰ τὸ πιστεῦσαι, μετὰ τὸ ἀξιωθῆναι ἁγίου Πνεύματος, πάλιν ἡμαρτηκότα, λούει ἐν πυρί· ὡς μὴ τὸν αὐτὸν εἶναι βαπτιζόμενον ὑπὸ Ἰησοῦ ἐν Πνεύματι ἁγίῳ καὶ πυρί. Μακάριος οὖν ὁ βαπτιζόμενος ἐν ἁγίῳ Πνεύματι, καὶ μὴ δεόμενος βαπτίσματος τοῦ ἀπὸ πυρός. Τρισάθλιος δὲ ἐκεῖνος ὅστις χρείαν ἔχει βαπτίσασθαι τῷ πυρί. Πλὴν ἀμφότερα ἔχει ὁ Ἰησοῦς· Ἐξελεύσεται γὰρ ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται· ῥάβδος ἐπὶ τοὺς κολαζομένους. Οὕτως ὁ Θεὸς πῦρ καταναλίσκον ἐστὶ, καὶ ὁ Θεὸς φῶς ἐστι, πῦρ καταναλίσκον τοῖς ἁμαρτωλοῖς, φῶς τοῖς δικαίοις καὶ ἁγίοις· καὶ, Μακάριος ὁ ἔχων μέρος ἐν τῇ ἀναστάσει τῇ πρώτῃ· ὁ τηρήσας τὸ βάπτισμα τοῦ ἁγίου Πνεύματος. Τίς ἐστιν ὁ ἐν ἑτέρᾳ σωζόμενος ἀναστάσει; ὁ δεόμενος βαπτίσματος, ὅταν ἔλθῃ ἐπὶ τὸ πῦρ ἐκεῖνο, καὶ τὸ πῦρ αὐτὸν δοκιμάζῃ, καὶ εὕρῃ τὸ πῦρ ἐκεῖνο ξύλα, χόρτον, καὶ καλάμην, ὥστε αὐτὰ κατακαῦσαι. Διὰ τοῦτο τούτων λεγομένων, ὅση δύναμις συναγαγόντες τοὺς λόγους τοὺς τῶν Γραφῶν, εἰς τὴν καρδίαν ἀποτιθώμεθα αὐτοὺς, καὶ κατ' αὐτοὺς πειραθῶμεν ζῆν, ἵνα δυνηθῶμεν πρὸ τῆς ἐξόδου καθαροὶ γενέσθαι, καὶ ἑτοιμάσαντες εἰς τὴν ἔξοδον τὰ ἔργα ἡμῶν, ἐξελθόντες ἐν αὐτοῖς τοῖς ἀγαθοῖς παραληφθῆναι, καὶ ἐν Χριστῷ Ἰησοῦ σωθῆναι, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τὸν αἰῶνα τῶν αἰώνων. Ἀμήν.

in the Holy Spirit; whereas the one who after believing, after being deemed worthy of the Holy Spirit, has sinned again, He washes in fire, so that the same person is not baptized by Jesus in the Holy Spirit and fire. Blessed therefore is the one who is baptized in the Holy Spirit, and does not need the baptism that is from fire. But thrice-wretched is that one who has need to be baptized with fire. Yet Jesus has both: For there shall come forth a rod out of the root of Jesse, and a blossom shall come up out of his root (Isa. 11:1); a rod for those who are punished. Thus God is a consuming fire (Heb. 12:29), and God is light (1 John 1:5): a consuming fire to sinners, light to the righteous and holy; and, Blessed is he who has part in the first resurrection (Rev. 20:6), he who has kept the baptism of the Holy Spirit. Who is the one saved in another resurrection? He who needs baptism when he comes to that fire, and the fire tests him, and that fire finds wood, hay, and stubble, so as to burn them up (1 Cor. 3:12–15). Wherefore, as these things are said, gathering with all our strength the words of the Scriptures, let us lay them up in our heart, and let us endeavour to live according to them, that we may be able before our departure to become pure, and having prepared our works for the departure, going out in those good things we may be received, and be saved in Christ Jesus, to Whom be the glory and the might for ever and ever. Amen.

ΟΜΙΛΙΑ Γʹ.

Homily III.

Εἰς τό·

On the words:

Μὴ ἔρημος ἐγενόμην τῷ οἴκῳ Ἰσραὴλ, ἢ γῆ κεχερσωμένη; καὶ τὰ ἑξῆς.

Have I become a wilderness to the house of Israel, or a land left uncultivated? (Jer. 2:31) and what follows.

Φησὶν ὁ Κύριος ἐν τῇ ἀρχῇ τῶν ἀναγνωσθέντων περὶ τοῦ Ἰσραὴλ, ὅτι ἔρημος αὐτῷ οὐκ ἐγένετο, οὐδὲ γῆ κεχερσωμένη. Τίς οὖν γενόμενος ἐν τῷ τόπῳ οὐκ ἂν ζητῆσαι ἐξετάζων τὸ βούλημα τοῦ γεγραμμένου; Ἔστω, ὁ Θεὸς ἐν τῷ Ἰσραὴλ οὐ γέγονεν ἔρημος, οὐ γέγονεν ἐν τῷ Ἰσραὴλ γῆ κεχερσωμένη· ἆρα οὖν ἔρημος γέγονεν ὁ Κύριος τῷ Ἰσραὴλ σήμερον, ἢ γῆ κεχερσωμένη νῦν αὐτῷ ἐστιν; Ὅτι δὲ ὅτε τῷ Ἰσραὴλ ἦν οὐκ ἔρημος, οὐδὲ γῆ κεχερσωμένη, τοῖς ἔθνεσιν ἦν ἔρημος, καὶ γῆ κεχερσωμένη· εἰ γὰρ πᾶσιν ἀεὶ οὐκ ἔρημός ἐστι, καὶ πᾶσιν ἀεί ἐστιν οὐ γῆ κεχερσωμένη· τίς χρεία τοῦτο ἰδίως πρὸς τὸν Ἰσραὴλ κατ' ἐξαίρετον λεχθῆναι· Μὴ ἔρημος ἐγενόμην τῷ οἴκῳ Ἰσραὴλ, ἢ γῆ κεχερσωμένη; Ἀλλ' ἔστιν ἐλθεῖν ἐπὶ τὰς καθολικὰς εὐεργεσίας τοῦ Θεοῦ· εἶτα μετὰ τὰς καθολικὰς εὐεργεσίας αὐτοῦ ἐπὶ τὰς ἰδικὰς καταβαίνειν.

The Lord says at the beginning of the passage read concerning Israel, that He did not become a wilderness to him, nor a land left uncultivated. Who then, on coming to the passage, would not inquire, examining the meaning of what is written? Granted, God has not become a wilderness in Israel, He has not become in Israel a land left uncultivated: has the Lord then become a wilderness to Israel today, or is He now to him a land left uncultivated? For when to Israel He was not a wilderness, nor a land left uncultivated, to the nations He was a wilderness, and a land left uncultivated; for if to all He is always not a wilderness, and to all He is always not a land left uncultivated, what need was there for this to be said specially and exceptionally to Israel: Have I become a wilderness to the house of Israel, or a land left uncultivated? (Jer. 2:31) Rather, one may come to the universal benefactions of God, and then after His universal benefactions descend to the particular ones.

Οὐδενὶ ἔρημός ἐστιν ὁ Θεὸς, ἀνατέλλων τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθούς· οὐδενὶ κεχερσωμένη γῆ ἐστι, βρέχων ἐπὶ δικαίους καὶ ἀδίκους. Πῶς ἔρημος, ἀνατέλλων ἡμέραν, καὶ νύκτα εἰς ἀνάπαυσιν ποιῶν; Πῶς ἔρημος τὴν γῆν ποιῶν καρποφορεῖν; Πῶς ἔρημος ἕκαστον οἰκονομῶν κατὰ τὴν ψυχὴν, ἵνα λογικὸς

To no one is God a wilderness, making the sun rise upon the wicked and the good; to no one is He a land left uncultivated, sending rain upon the righteous and the unrighteous (Matt. 5:45). How a wilderness, making day rise, and making night for rest? How a wilderness, making the earth bear fruit? How a wilderness, ordering each one as to the soul, so that rational

Editors' notes and page, col. 281

Footnotes

- (1) at οὐκ ἂν ζητῆσαι: Οὐκ ἂν ζητῆσαι. Sic habet codex Vaticanus: at codex Scorialensis: οὐκ αἰτήσῃ ἐξετάζων.

(1) Would not inquire. So the Vatican codex has it; but the Escorial codex: "does not ask, examining".

- (2) at τῷ Ἰσραὴλ σήμερον: Codex Vaticanus, ἐν τῷ Ἰσραήλ. Idem paulo infra omisit: εἰ γὰρ πᾶσιν ἀεὶ οὐκ ἔρημός ἐστιν, καὶ πᾶσιν ἀεί ἐστιν οὐ γῆ κεχερσωμένη.

(2) The Vatican codex: "in Israel". The same codex a little below omits: "for if to all He is always not a wilderness, and to all He is always not a land left uncultivated".

- (3) at καταβαίνειν: In codice Vaticano deest αὐτοῦ et καταβαίνειν.

(3) In the Vatican codex "His" and "descend" are lacking.

- (4) at βρέχων: Codex Scorialensis habet, γῆ ἐπιβρέχων.

(4) The Escorial codex has "land, sending rain upon".

- under other: (5) is called in the facing Latin (col. 282).

Footnotes

(⁶⁰) ‹anchor: not visible on this page foot› · call in col 282 Isa. XI, 1.

Isaiah 11:1.

(printed under page 146) (⁶¹) ‹anchor: not visible on this page foot› · call in col 282 Heb. XII, 29.

Hebrews 12:29.

(printed under page 146) (⁶²) ‹anchor: not visible on this page foot› · call in col 282 I Joan. I, 5.

1 John 1:5.

(printed under page 146) (⁶³) ‹anchor: vel terra agrestis› · call in col 282 Jerem. II, 31.

Jeremiah 2:31.

(printed under page 146) (⁶⁴) ‹anchor: justos et injustos› · call in col 282 Matth. V, 45.

Matthew 5:45.

(printed under page 146)

(1) ‹anchor: οὐκ ἂν ζητῆσαι› · call in col 282

Οὐκ ἂν ζητῆσαι. Sic habet codex Vaticanus : at codex Scorialensis : οὐκ αἰτήσῃ ἐξετάζων.

Οὐκ ἂν ζητῆσαι ("would not seek"). So the Vatican codex; but the Escorial codex: οὐκ αἰτήσῃ ἐξετάζων ("would not ask, examining").

(printed under page 146)

(2) ‹anchor: τῷ Ἰσραὴλ› · call in col 282

Codex Vaticanus, ἐν τῷ Ἰσραήλ. Idem paulo infra omisit : εἰ γὰρ πᾶσιν ἀεὶ οὐκ ἔρημός ἐστιν, καὶ πᾶσιν ἀεί ἐστιν οὐ γῆ κεχερσωμένη.

The Vatican codex: ἐν τῷ Ἰσραήλ ("in Israel"). The same a little below omitted: εἰ γὰρ πᾶσιν ἀεὶ οὐκ ἔρημός ἐστιν, καὶ πᾶσιν ἀεί ἐστιν οὐ γῆ κεχερσωμένη ("for if to all always he is not a wilderness, and to all always he is not a land laid waste").

(printed under page 146)

(3) ‹anchor: καταβαίνειν› · call in col 282

In codice Vaticano deest αὐτοῦ et καταβαίνειν.

In the Vatican codex αὐτοῦ ("his") and καταβαίνειν ("to descend") are missing.

(printed under page 146)

(4) ‹anchor: βρέχων› · call in col 282

Codex Scorialensis habet, γῆ ἐπιβρέχων.

The Escorial codex has γῆ ἐπιβρέχων ("raining on the earth").

(printed under page 146)

(5) ‹anchor: not visible on this page foot› · call in col 282

Mss. Regii, mysterium Dei.

Royal manuscripts: mysterium Dei ("the mystery of God").

(printed under page 146)

Footnotes

(⁶⁵) ‹anchor: not visible on this page foot› · call in col 283 Isa. LIV, 1.

Isaiah 54:1.

(printed under page 147) (⁶⁶) ‹anchor: not visible on this page foot› · call in col 283 Jerem. II, 31.

Jeremiah 2:31.

(printed under page 147) (⁶⁷) ‹anchor: a peccatrice Juda› · call in col 283 Jerem. III, 6-11.

Jeremiah 3:6–11.

(printed under page 147)

(1) ‹anchor: Quae discretio› · call in col 283

Mss. Reg., discessio.

Royal manuscripts: discessio ("departure, separation").

(printed under page 147)

(2) ‹anchor: not visible on this page foot› · call in col 283

Codex Scorialensis : συντελὲς αὐτοῦ κατὰ τὰ αἰσθητήρια.

The Escorial codex: συντελὲς αὐτοῦ κατὰ τὰ αἰσθητήρια ("his [being] complete in the senses").

(printed under page 147)

(3) ‹anchor: not visible on this page foot› · call in col 283

Male codex Vaticanus : ὡς δὲ ὡς τὸν ἰδικὸν ἔρχομαι ἐκ προσώπου τοῦ Ἰσραὴλ πραγμάτων.

Wrongly, the Vatican codex: ὡς δὲ ὡς τὸν ἰδικὸν ἔρχομαι ἐκ προσώπου τοῦ Ἰσραὴλ πραγμάτων ("but as as to the particular I come from the face of Israel's affairs").

(printed under page 147)

(4) ‹anchor: not visible on this page foot› · call in col 283

Codex Vaticanus : Εἰ μή τις καιρὸς γέγονεν, ὅτε ἐγκατελείφθησαν, οἱονεὶ ἔρημος αὐτοῖς, οὐχ ἔρημος ὢν αὐτοῖς ἐγένετο. Ὅτε μέντοι ἦν τῷ Ἰσραὴλ οὐκ ἔρημος οὐδὲ κεχερσωμένη, τοῖς ἔθνεσι κατὰ τὸν ἰδικὸν λόγον ἔρημος.

The Vatican codex: "Unless there was some time when they were forsaken, he became as it were a wilderness to them, though not being a wilderness to them. When, however, he was to Israel neither a wilderness nor a land laid waste, he was a wilderness to the nations in the particular sense."

(printed under page 147)

(5) ‹anchor: not visible on this page foot› · call in col 283

Idem : καὶ ἔρημος.

The same: καὶ ἔρημος ("and a wilderness").

(printed under page 147)

(6) ‹anchor: not visible on this page foot› · call in col 283

Idem : γέγονε νῦν ἡμῖν. Paulo infra codex Scorialensis omittit : λέγων· Οὐ γέγονα ὑμῖν ἔρημος οὐδὲ γῆ κεχερσωμένη.

The same: γέγονε νῦν ἡμῖν ("has now become to us"). A little below, the Escorial codex omits: λέγων· Οὐ γέγονα ὑμῖν ἔρημος οὐδὲ γῆ κεχερσωμένη ("saying: I have not become to you a wilderness nor a land laid waste").

(printed under page 147)

(7) ‹anchor: not visible on this page foot› · call in col 283

Codex Scorialensis : Ἀλλ' εἰρήκασιν οἱ υἱοὶ Ἰσραήλ, ἀπονενοημένως κατὰ τὴν λέξιν.

The Escorial codex: Ἀλλ' εἰρήκασιν οἱ υἱοὶ Ἰσραήλ, ἀπονενοημένως κατὰ τὴν λέξιν ("But the sons of Israel have said, desperately, according to the wording").

(printed under page 147)

(8) ‹anchor: πρὸς τὸν› · call in col 283

Πρὸς τόν, etc. Legebat Hieronymus πρῶτον aut πρῶτος, quae vera lectio est.

Πρὸς τόν ("against the"), etc. Jerome read πρῶτον ("first") or πρῶτος ("the first"), which is the true reading.

(printed under page 147)

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running head: 283 ORIGE
marginal letters: A git, ut rationis; B tudo, non terra; C obscurus est, debemus; D peccavit, traditusque est
old-edition numerals: 141 before Quia
other: facing Latin version, not set; full-width line above 1. (Interprete Hier) not set

PG 13:284

ᾖ, ἵνα ἐπιστήμην ἀναλαμβάνῃ, ἵνα γυμνάζηται τὸ συνετὸν αὐτοῦ κατὰ τὰ αἰσθητήρια; Ἔστιν οὖν οὐδενὶ ἔρημος ὡς πρὸς τὸν καθόλου λόγον ὁ Θεός· ὡς δὲ πρὸς τὸν ἰδικὸν, ἔρχομαι ἐπὶ τοῦ Ἰσραὴλ πράγματα, καὶ λέγω· Οὔτε ἔρημος, οὔτε γῆ κεχερσωμένη ἦν, ὅτε ἐν Αἰγύπτῳ ἐποίει τὰ σημεῖα καὶ τὰ τέρατα τῷ λαῷ. Εἰ δέ τις καιρὸς γέγονεν ὅτε ἐγκατελείφθησαν, οἱονεὶ ἔρημος αὐτοῖς, οὐδὲ καὶ τοῦτο μάτην, αὐτοῖς ἐγένετο. Ὅτε μέντοι οὐκ ἦν τῷ Ἰσραὴλ ὁ Θεὸς ἔρημος, οὐδὲ γῆ κεχερσωμένη, τότε ἔθνεσι κατὰ τὸν δίκαιον λόγον ἔρημος καὶ γῆ κεχερσωμένη ἦν· ὅτε δὲ ἀπεστράφη τὸν Ἰσραὴλ, καὶ γέγονε τῷ Ἰσραὴλ ἐκείνῳ ἔρημος καὶ γῆ κεχερσωμένη, τότε ἐξεχύθη ἡ χάρις ἐπὶ τὰ ἔθνη, καὶ γέγονεν ἐν ἡμῖν Χριστὸς Ἰησοῦς οὐκ ἔρημος, ἀλλὰ πλήρης, καὶ οὐ γῆ κεχερσωμένη, ἀλλὰ καρποφοροῦσα· Πολλὰ γὰρ τὰ τέκνα τῆς ἐρήμου, μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. Καὶ ἀπειλεῖ αὐτοῖς οἷς οὐ γέγονεν ἔρημος, οὐδὲ γῆ κεχερσωμένη, λέγων· Ἐγὼ μὲν οὐ γέγονα ὑμῖν ἔρημος, οὐδὲ γῆ κεχερσωμένη, ὑμεῖς δὲ εἰρήκατε· Οὐ κυριευθησόμεθα, οὐχ ἥξομεν πρός σε ἔτι. Ἄρα εἰρήκασιν οἱ υἱοὶ Ἰσραὴλ ἀπονενοημένως κατὰ τὴν λέξιν· Οὐ κυριευθησόμεθα.

he may be, so that he may acquire knowledge, so that his intelligence may be exercised through the senses? God is therefore a wilderness to no one as regards the universal principle; but as regards the particular, I come to the affairs of Israel, and I say: He was neither a wilderness, nor a land left uncultivated, when in Egypt He wrought signs and wonders for the people. And if there was some time when they were forsaken, He became as it were a wilderness to them, and not even this in vain, for them. When, however, God was not to Israel a wilderness, nor a land left uncultivated, then to the nations according to a just principle He was a wilderness and a land left uncultivated; but when He turned away from Israel, and became to that Israel a wilderness and a land left uncultivated, then grace was poured out upon the nations, and Christ Jesus has become in us not a wilderness, but full, and not a land left uncultivated, but fruitful: For many are the children of the desolate, more than of her who has a husband (Isa. 54:1). And He threatens those to whom He has not become a wilderness, nor a land left uncultivated, saying: I indeed have not become to you a wilderness, nor a land left uncultivated, yet you have said: We will not be ruled over, we will not come to Thee any more (Jer. 2:31). Thus the sons of Israel have spoken desperately according to the letter: We will not be ruled over.

ΟΜΙΛΙΑ Δʹ.

Homily IV.

Εἰς τό·

On the words:

Καὶ εἶπεν ὁ Κύριος πρός με ἐν ταῖς ἡμέραις Ἰωσίου, καὶ τὰ ἑξῆς.

And the Lord said to me in the days of Josiah (Jer. 3:6), and what follows.

Αὐτὸ τὸ ῥητὸν τῆς ἀναγνωσθείσης λέξεως ἔχει τι ἀσαφὲς, ὅπερ πρότερον νοηθήτω· καὶ μετὰ τοῦτο, ἐὰν ὁ Θεὸς διδῷ, εἰσόμεθα τὸ βούλημα αὐτοῦ τὸ μυστικόν. Οὐκοῦν θέλει ἡμᾶς εἰδέναι ἐν τούτοις, ὅτι, ὡς ἐν ταῖς Βασιλείαις γέγραπται, διῃρέθη ὁ λαὸς ἐν τοῖς χρόνοις Ῥοβοὰμ εἰς τὴν ὑπὸ Ἱεροβοὰμ βασιλείαν τῶν δέκα φυλῶν, καὶ εἰς τὴν ὑπὸ Ῥοβοὰμ δύο φυλῶν· καὶ ἐκλήθησαν οἱ μὲν ὑπὸ τῷ Ἱεροβοὰμ Ἰσραὴλ, Ἰούδα δὲ οἱ ὑπὸ τῷ Ῥοβοάμ. Καὶ ἔμεινεν αὕτη ἡ διαίρεσις τοῦ λαοῦ, ὅσον ἐπὶ τὴν ἱστορίαν, μέχρι τοῦ δεῦρο· οὐκ οἴδαμεν γὰρ ἱστορίαν συνάγουσαν τὸν Ἰσραὴλ καὶ Ἰούδαν ἐπὶ τὸ αὐτό. Ἥμαρτεν οὖν πρὸς τὸν Ἰσραὴλ πλείονα ὁ ὑπὸ τῷ Ἱεροβοὰμ καὶ τοῖς διαδόχοις αὐτοῦ· καὶ τοσαῦτα ἥμαρτε παρὰ τὸν Ἰούδαν, ὥστε αὐτοὺς καταδικασθῆναι ὑπὸ τῆς Προνοίας γενέσθαι αἰχμαλώτους εἰς Ἀσσυρίους, ὡς λέγει ἡ Γραφὴ, μέχρι τῆς σήμερον. Μετὰ τοῦτο ἥμαρτον καὶ οἱ υἱοὶ τοῦ Ἰούδα, καὶ κατεδικάσθησαν αἰχμάλωτοι εἰς Βαβυλῶνα, οὐχὶ μέχρι τῆς σήμερον, ὡς ὁ Ἰσραὴλ, ἀλλὰ ἐπὶ ἑβδομήκοντα ἔτη, περὶ ὧν ὁ Ἱε

The literal wording itself of the passage read has something obscure, which must first be understood; and after this, if God grants, we shall know its mystical meaning. He wishes us therefore to know in these words that, as it is written in the Books of Kings, the people was divided in the times of Rehoboam into the kingdom of the ten tribes under Jeroboam, and into that of the two tribes under Rehoboam; and those under Jeroboam were called Israel, and those under Rehoboam Judah (1 Kgs. 12). And this division of the people remained, so far as concerns the history, until now; for we know of no history bringing Israel and Judah together into one. Those under Jeroboam and his successors therefore sinned more in respect of Israel; and they sinned so much beyond Judah that they were condemned by Providence to become captives among the Assyrians, as the Scripture says, until this day (2 Kgs. 17:23). After this the sons of Judah also sinned, and were condemned as captives to Babylon, not until this day, like Israel, but for seventy years, concerning which Jeremiah

Editors' notes and page, col. 284

Page

running head: ORIGENIS 284
marginal letters: A κὸς ᾖ, ἵνα; B σωμένη, ἀλλὰ καρποφοροῦσα·; C Αὐτὸ τὸ ῥητὸν; D νοίας γενέσθαι αἰχμαλώτους
old-edition numerals: (none)
other: begins with κὸς from λογικὸς split at col. 281; full-width line above C (terprete Hieronymo.) not set; ends with Ἱε (of Ἱερεμίας) split across column break to col. 285 without hyphen
other: footnotes (2)–(8), called in this column's Greek, are set under col. 283 (n283)

PG 13:285

ρεμίας προεφήτευσεν, περὶ ὧν ἐμυήθη καὶ ὁ Δανιήλ. Εἰ νοοῦμεν ταῦτα ὡς πρὸς τὸν λαὸν ἐκεῖνον τὸν τότε, ἴδε τὰς λέξεις τοῦ προφήτου, εἰ μὴ τοιοῦτό τι δηλοῦσι. Κατηγορεῖ γὰρ τῶν ἁμαρτιῶν τοῦ Ἰσραὴλ πρὸς λόγον, καί φησιν ὅτι, Τοσούτων ἁμαρτημάτων γεγενημένων τῷ Ἰσραὴλ, ἀκούσασα ἡ Ἰούδα συναγωγὴ τὰ ἐκείνων πταίσματα, καὶ τίνα τρόπον πεποίηκα αὐτοὺς γενέσθαι ἐν αἰχμαλωσίᾳ, οὐκ ἐπαιδεύθη, ἀλλὰ προσέθηκε ταῖς ἁμαρτίαις, ὥστε διὰ τὴν προσθήκην τῶν ἁμαρτημάτων συγκρινομένων τοῖς ἁμαρτήμασι τοῦ Ἰσραὴλ δικαιοσύνην εὑρῆσθαι ἐν τῷ Ἰσραὴλ, παρὰ τὸν Ἰούδαν. Εἶτα ἐπὶ τούτοις κελεύε-

prophesied, concerning which Daniel also was instructed (Dan. 9:2). If we understand these things with reference to that people of that time, see whether the words of the prophet do not signify something of this sort. For He accuses the sins of Israel in proportion, and says that, after so many sins had been committed by Israel, the synagogue of Judah, on hearing their transgressions, and in what manner I made them go into captivity, was not chastened, but added to her sins, so that through the addition of the sins, when compared with the sins of Israel, righteousness was found in Israel, beyond Judah. Then upon this is commanded

Καὶ εἶπε Κύριος πρός με ἐν ταῖς ἡμέραις Ἰωσίου τοῦ βασιλέως· Εἶδες ἃ ἐποίησέ μοι ἡ κατοικία τοῦ Ἰσραήλ; Οὐκ Ἰούδα, ἀλλὰ τοῦ Ἰσραὴλ πρῶτον « Ἐπορεύθη ἐπὶ πᾶν ὄρος ὑψηλὸν, καὶ ὑποκάτω παντὸς ξύλου ἀλσώδους, καὶ ἐπόρνευσε. Καὶ εἶπα μετὰ τὸ πορνεῦσαι αὐτὴν πάντα ταῦτα· Ἀνάστρεψον πρός μέ· καὶ οὐκ ἀνέστρεψε. Καὶ εἶδεν τὴν ἀσυνθεσίαν αὐτῆς τῆς Ἰσραὴλ συναγωγῆς ἡ ἀσύνθετος Ἰούδα. Καὶ εἶδον οἱ ἀπὸ Ἰούδα, διότι περὶ πάντων ὧν κατελήφθη, ἐν οἷς ἐμοιχᾶτο ἡ κατοικία τοῦ Ἰσραήλ. Καὶ ἐξαπέστειλα αὐτὴν, καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου· » δέον παιδευθῆναι τὸν Ἰούδαν. Ἐξαπέστειλα γὰρ τὴν συναγωγὴν Ἰσραὴλ, ἐξήνεγκον αὐτοὺς εἰς Ἀσσυρίους. « Καὶ ἔδωκα αὐτῇ βιβλίον ἀποστάσεως εἰς τὰς χεῖρας αὐτῆς· καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ἰούδα. » Μετὰ τοσαῦτα δὲ ἃ ἐποίησε τῷ Ἰσραὴλ, ἐξαποστείλας αὐτὸν, δοὺς βιβλίον ἀποστάσεως, δέον παιδευθῆναι τὴν Ἰούδα συναγωγὴν ἐξ ὧν πεπόνθασιν ἐκεῖνοι· οἱ δὲ οὐ μόνον οὐκ ἐπαιδεύθησαν, ἀλλὰ προσέθηκαν τοῖς ἁμαρτήμασιν· ὥστε τὰ ἁμαρτήματα τῆς Ἰσραὴλ συναγωγῆς, συγκρίσει τῶν ἁμαρτημάτων τῆς συναγωγῆς τοῦ Ἰούδα, δικαιοσύνην εἶναι δοκεῖν. « Καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς· καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ἰούδα ἡ ἀδελφὴ αὐτῆς, καὶ ἐπορεύθη, καὶ ἐπόρνευσε καὶ αὐτὴ, καὶ ἐγένετο αὐτῆς εἰς οὐδὲν ἡ πορνεία, καὶ ἐμοίχευσε τὸ ξύλον καὶ τὸν λίθον· καὶ ἐν πᾶσι τούτοις οὐκ ἐπέστρεψε πρός με ἡ ἀσύνθετος Ἰούδα ἐξ ὅλης τῆς καρδίας αὐτῆς, ἀλλ' ἐπὶ ψεύδει ἐπέστρεψε πρός με. » Οὐκ ᾔδεσάν με ἐξ ὧν ἐποίησα τῷ Ἰσραὴλ, ἵνα τελείως ἐπιστρέψῃ, ἀλλὰ δέον αὐτὴν ἐπιστρέφειν ἐν ἀληθείᾳ, ἡ δὲ ἐπὶ ψεύδει ἐπέστρεψε, καὶ ἐν πᾶσι

And the Lord said to me in the days of Josiah the king: Have you seen what the house of Israel has done to Me? Not of Judah, but of Israel first: She went upon every high mountain, and under every shady tree, and committed fornication. And I said after she had committed all these fornications: Return to Me; and she did not return. And faithless Judah saw her faithlessness, that of the synagogue of Israel. And those of Judah saw, because of all the things in which she was caught, wherein the house of Israel committed adultery. And I sent her away, and gave her a bill of divorce (Jer. 3:6–8); whereas Judah ought to have been chastened. For I sent away the synagogue of Israel, I carried them out to the Assyrians. And I gave her a bill of defection into her hands; and faithless Judah did not fear (Jer. 3:8). And after so many things which He did to Israel, sending him away, giving a bill of defection, the synagogue of Judah ought to have been chastened by what those suffered; yet they not only were not chastened, but added to their sins, so that the sins of the synagogue of Israel, in comparison with the sins of the synagogue of Judah, seemed to be righteousness. And I gave her a bill of divorce into her hands; and faithless Judah her sister did not fear, and she went and committed fornication herself also, and her fornication was reckoned as nothing by her, and she committed adultery with wood and stone; and in all these things faithless Judah did not return to Me with her whole heart, but returned to Me in falsehood (Jer. 3:8–10). They did not know Me from what I did to Israel, so that she might return completely, but whereas she ought to have returned in truth, she returned in falsehood, and in all

Πορεύου οὖν, καὶ ἀνάγνωθι τοὺς λόγους τούτους πρὸς βοῤῥᾶν. Εἰ νενόηται τὸ ῥητὸν, ἴδωμεν

Go therefore, and read these words towards the north (Jer. 3:12). If the literal wording has been understood, let us see

Editors' notes and page, col. 285

Footnotes

(1) ‹anchor: βιβλίον ἀποστάσεως› · call in col 286

Ἀποστάσεως. Lege ἀποστασίου.

Ἀποστάσεως ("of apostasy"). Read ἀποστασίου ("of divorce").

(printed under page 148)

(2) ‹anchor: βιβλίον ἀποστάσεως› · call in col 286

Ἀποστάσεως. Lege item ἀποστασίου.

Ἀποστάσεως. Read likewise ἀποστασίου.

(printed under page 148)

(3) ‹anchor: ᾔδεσάν με ἐξ› · call in col 286

Ἤδεσάν με. Lege : ἔδεισάν με.

Ἤδεσάν με ("they knew me"). Read: ἔδεισάν με ("they feared me").

(printed under page 148)

Footnotes

(⁶⁸) ‹anchor: not visible on this page foot› · call in col 287 Act. XIII, 46.

Acts 13:46.

(printed under page 149) (⁶⁹) ‹anchor: not visible on this page foot› · call in col 287 Rom. XI, 11.

Romans 11:11.

(printed under page 149) (⁷⁰) ‹anchor: hic salvus erit› · call in col 287 Matth. XXIV, 12.

Matthew 24:12.

(printed under page 149) (⁷¹) ‹anchor: etiam electos› · call in col 287 ibid. 24.

Ibid., 24:24.

(printed under page 149) (⁷²) ‹anchor: fidem super terram› · call in col 287 Luc. XVIII, 8.

Luke 18:8.

(No numbered editors' notes on this page.) (printed under page 149)

Page

running head: 287 ORIGENIS
marginal letters: A mysticus significet. Vocatio; B intellexisti duos populos,; C bum Juda, ex; D torum. Qui autem
old-edition numerals: 144 after incredulitas
other: facing Latin version, not set; full-width Greek lines above 3. not set

PG 13:288

τί βούλεται ἐν τούτοις δηλοῦσθαι. Κλῆσις τῶν ἐθνῶν ἀρχὴν ἔσχεν ἐκ τοῦ παραπτώματος τοῦ Ἰσραὴλ, λέγουσιν οἱ ἀπόστολοι κηρύξαντες ταῖς τῶν Ἰουδαίων συναγωγαῖς, ὅτι, Ὑμῖν ἦν ἐξαπεσταλμένος ὁ λόγος τῆς σωτηρίας· ἐπειδὴ δὲ ἀναξίους κρίνετε ἑαυτοὺς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Καὶ ὁ Ἀπόστολος περὶ τούτων εἰδὼς, ἃ οἶδε λέγει· Τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸ παραζηλῶσαι αὐτούς. Οὐκοῦν αἱ πολλαὶ ἁμαρτίαι ἐκείνου τοῦ λαοῦ πεποιήκασιν αὐτὸν ἐγκαταλειφθῆναι, καὶ ἡμᾶς ἥκειν ἐπὶ τὴν ἐλπίδα τῆς σωτηρίας, τοὺς ξένους τῶν Διαθηκῶν, τοὺς ἀλλοτρίους τῶν εὐαγγελιῶν. Πόθεν γὰρ ἐμοὶ ὁπουποτοῦν γενομένῳ ξένῳ τῆς λεγομένης ἁγίας γῆς, νῦν περὶ τῶν εὐαγγελιῶν διαλέγεσθαι τοῦ Θεοῦ, καὶ πιστεύειν εἰς τὸν Θεὸν τῶν πατριαρχῶν, Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, καὶ Ἰησοῦν Χριστὸν τὸν προκεκηρυγμένον ὑπὸ τῶν προφητῶν χάριτι Θεοῦ παραδέχεσθαι; Εἰ νοεῖς τοὺς δύο τούτους λαοὺς, τὸν ἀπὸ τοῦ Ἰσραὴλ, καὶ τὸν ἀπὸ τοῦ Ἰούδα, ἐπὶ τοῦ λαοῦ ἐκείνου τοῦ Ἰσραὴλ, καὶ περὶ ἐκείνου νόει μοι γεγράφθαι· Ἐξαπέσταλκα αὐτὴν, καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου. Ἐξαπέστειλε γὰρ τὸν λαὸν ἐκεῖνον ὁ Θεὸς, καὶ ἔδωκεν αὐτῷ βιβλίον ἀποστασίου. Ὅπερ τοιοῦτόν ἐστιν ἐπὶ τῶν γεγαμηκότων· Ἐὰν δυσάρεστος ᾖ ἡ γυνὴ τῷ ἀνδρὶ, λέγει ὁ Μωϋσέως νόμος, βιβλίον ἀποστασίου ἀπὸ τοῦ ἀνδρὸς ἐγίνετο, καὶ ἐξαπεστέλλετο ἡ γυνή. Καὶ ἐξῆν τῷ ἀποστείλαντι τὴν προτέραν γυναῖκα, διὰ τὸ δοκεῖν ἠσχημονηκέναι, γαμεῖν ἑτέραν γυναῖκα· οὕτως τῷ λόγῳ ἴδε ἐκείνους λαμβάνοντας βιβλίον ἀποστασίου. Καὶ ἐπεὶ ἔλαβον τὸ βιβλίον τοῦ ἀποστασίου, διὰ τοῦτο ἐγκατελείφθησαν πάντη. Ποῦ γὰρ προφῆται ἔτι παρ' αὐτοῖς; Ποῦ σημεῖα ἔτι παρ' αὐτοῖς; Ποῦ ἐπιφάνεια Θεοῦ; Ποῦ ἡ λατρεία; Ὁ ναὸς, αἱ θυσίαι ἐξεβλήθη-

what is meant to be signified in these words. The calling of the nations had its beginning from the trespass of Israel; the apostles say, after preaching to the synagogues of the Jews: To you was the word of salvation sent forth; but since you judge yourselves unworthy, behold, we turn to the nations (Acts 13:46). And the Apostle, knowing about these things, says what he knows: By their trespass salvation has come to the nations, to provoke them to jealousy (Rom. 11:11). Therefore the many sins of that people have caused it to be forsaken, and us to come to the hope of salvation, who were strangers to the Covenants, aliens to the gospels (Eph. 2:12). For whence comes it to me, born anywhere at all as a stranger to the so-called holy land, now to discourse concerning the gospels of God, and to believe in the God of the patriarchs, Abraham, and Isaac, and Jacob, and by the grace of God to receive Jesus Christ Who was foretold by the prophets? If you understand these two peoples, the one from Israel and the one from Judah, understand with me that of that people of Israel, and concerning that one, it is written: I sent her away, and gave her a bill of divorce (Jer. 3:8). For God sent that people away, and gave it a bill of divorce. Which is of this sort in the case of married persons: If the wife be displeasing to her husband, says the law of Moses, a bill of divorce was made by the husband, and the wife was sent away (Deut. 24:1). And it was lawful for him who sent away the former wife, because she seemed to have behaved unseemly, to marry another wife; thus in the word see them receiving a bill of divorce. And since they received the bill of divorce, on this account they were altogether forsaken. For where are there prophets any longer among them? Where are there signs any longer among them? Where is the manifestation of God? Where is the worship? The temple, the sacrifices have been cast out

Ὅτι γὰρ τοιαῦτα τὰ καθ' ἡμᾶς ἐπὶ συντελείᾳ τοῦ αἰῶνος τούτου ἔσται, δῆλον ἀπὸ τῶν ἐν Εὐαγγελίῳ ὑπὸ τοῦ Σωτῆρος εἰρημένων, ἐν οἷς φησι· « Διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν. Ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται· » καὶ « Ποιήσει σημεῖα καὶ τέρατα ὁ ἐλευσόμενος, ὥστε ἀποπλανᾶσθαι, εἰ δυνατὸν, καὶ τοὺς ἐκλεκτούς· » καὶ τοιαῦτά ἐστι τὰ καθ' ἡμᾶς, ὥστε τὸν Σωτῆρα λέγειν περὶ τῆς ἑαυτοῦ ἐπιδημίας, ὡς ἐκ τῶν τοσούτων Ἐκκλησιῶν πιστοῦ ταχέως μὴ εὑρισκομένου· Πλὴν ἐλθὼν ὁ Υἱὸς τοῦ ἀνθρώπου, ἄρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς; Καὶ ἀληθῶς ἐὰν κρίνωμεν τὰ πράγματα ἀληθείᾳ, καὶ μὴ ὄχλοις, καὶ κρίνωμεν τὰ πράγματα προαιρέσει, καὶ μὴ τῷ βλέπειν πολλοὺς συναρμένους, ὀψόμεθα νῦν ὡς οὐκ ἐσμὲν πιστοί· ἀλλὰ τότε ἦσαν πιστοὶ, ὅτε τὰ μαρτύρια τῇ γενεᾷ ἐγίνοντο, ὅτε ἀπὸ τῶν κοιμητηρίων, προπέμψαντες τοὺς μάρτυρας, ἠρχόμεθα ἐπὶ τὰς συναγωγὰς, καὶ ὅλη ἡ Ἐκκλησία μὴ ἐκτηκομένη παρεγίνετο, καὶ

For that our own affairs will be such at the consummation of this age is clear from the things spoken in the Gospel by the Saviour, wherein He says: Because iniquity shall be multiplied, the love of the many shall grow cold. But he who endures to the end, this one shall be saved (Matt. 24:12–13); and: He who is to come will perform signs and wonders, so as to lead astray, if possible, even the elect (Matt. 24:24); and such are our affairs that the Saviour says concerning His own coming, as though out of so many Churches a faithful person will not readily be found: Nevertheless, when the Son of man comes, will He find faith upon the earth? (Luke 18:8) And truly, if we judge matters by truth, and not by crowds, and judge matters by moral purpose, and not by seeing many gathered together, we shall see now that we are not faithful; whereas then they were faithful, when martyrdoms took place in the generation, when from the cemeteries, after escorting the martyrs, we came to the assemblies, and the whole Church was present undiminished, and

Editors' notes and page, col. 288

Page

running head: ORIGENIS 288
marginal letters: A τί βούλεται ἐν; B πατριαρχῶν, Ἀβραὰμ, καὶ; C Καὶ ἐπεὶ ἔλαβον; D πολλῶν. Ὁ δὲ
old-edition numerals: (none)
other: ἐξεβλήθη- hyphenated to full-width line; full-width lines below C (Ισραὴλ βιβλίον ... τοῖς) not set

PG 13:289

οἱ κατηχούμενοι ἐπὶ τοῖς μαρτυρίοις κατηχοῦντο, καὶ ἐπὶ τοῖς θανάτοις τῶν ὁμολογούντων τὴν ἀλήθειαν μέχρι θανάτου, μὴ πειρώμενοι μηδὲ ταρασσόμενοι ἐπὶ τὸν ζῶντα Θεόν. Τότε οἴδαμεν καὶ σημεῖα ἑωρακότας παράδοξα καὶ τεράστια· τότε ἦσαν πιστοὶ ὀλίγοι μὲν, πιστοὶ δὲ ἀληθῶς, τὴν στενὴν καὶ τεθλιμμένην ὁδεύοντες ὁδὸν τὴν ἀπάγουσαν εἰς τὴν ζωήν. Νῦν δὲ ὅτε γεγόναμεν πολλοὶ, ἐπεὶ οὐ δυνατὸν εἶναι πολλοὺς ἐκλεκτούς· οὐ γὰρ ψεύδεται ὁ εἰπὼν Ἰησοῦς, Πολλοὶ οἱ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοὶ, ἐκ τοῦ πλήθους τῶν ἐπαγγελλομένων θεοσέβειαν σφόδρα εἰσὶν ὀλίγοι, οἱ καταντῶντες ἐπὶ τὴν ἐκλογὴν τοῦ Θεοῦ καὶ τὴν μακαριότητα.

the catechumens were instructed amidst the martyrdoms, and amidst the deaths of those who confessed the truth unto death, neither wavering nor being troubled towards the living God. Then we know that people even saw marvellous and portentous signs; then the faithful were few indeed, yet truly faithful, travelling the narrow and straitened way that leads away to life (Matt. 7:14). But now when we have become many, since it is not possible for the elect to be many—for Jesus Who said, Many are called, but few are elect (Matt. 20:16), does not lie—out of the multitude of those who profess godliness very few are they who attain to the election of God and blessedness.

Ἐὰν οὖν λέγῃ ὡς πρὸς τό· Ἐξαπέστειλα διὰ τὰ ἁμαρτήματα τὸν Ἰσραὴλ, καὶ ἐξαπέστειλα εἰς μετοικίαν αὐτόν· ὁ δὲ Ἰούδα, ἀκούων τὰ γενόμενα τῷ Ἰσραὴλ, οὐκ ἐπέστρεψε· λέγει περὶ τῶν ἡμετέρων ἁμαρτημάτων, ὅτε ἀναγινώσκονται τὰ τῷ Ἰσραὴλ συμβεβηκότα. Εἶτα πταίσματα περὶ ἐκεῖνον τὸν λαὸν δέον ἡμᾶς φοβεῖσθαι, καὶ λέγειν· Εἰ τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, πόσῳ πλέον οὐδὲ ἡμῶν φείσεται; Εἰ ἐκείνους τοὺς αὐχοῦντας εἶναι καλλιέλαιον τοὺς ἐῤῥιζωμένους εἰς τὴν ῥίζαν τῶν πατριαρχῶν, Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, μὴ φεισάμενος ὁ χρηστὸς ἅμα καὶ φιλάνθρωπος Θεὸς ἐξέκοψεν· πόσῳ πλέον ἡμῶν οὐ φείσεται; Ἴδε χρηστότητα καὶ ἀποτομίαν Θεοῦ. Οὐ γὰρ χρηστὸς μὲν, οὐκ ἀπότομος δέ· οὐδὲ ἀπότομος μὲν, χρηστὸς δὲ οὔ. Εἰ γὰρ χρηστὸς μόνον ἦν, ἀπότομος δὲ μὴ ἦν, ἐπὶ πλεῖον ἂν κατεφρονήσαμεν τῆς χρηστότητος αὐτοῦ· εἰ ἀπότομος μὲν ἦν, χρηστὸς δὲ μὴ ἦν, τάχα ἂν κατέγνωμεν ἐπὶ ταῖς ἁμαρτίαις ἡμῶν. Νῦν δὲ ὡς Θεὸς ἀμφότερον ἔχει. Χρῄζομεν γὰρ οἱ ἄνθρωποι, μετανοοῦντες, τῆς χρηστότητος αὐτοῦ, ἐμμένοντες δὲ ταῖς ἁμαρτίαις, τῆς ἀποτομίας· εἰ χρηστός ἐστι καὶ ἀπότομος ὁ Θεὸς, καὶ λαλεῖ ἡμῖν διὰ τῶν προφητῶν, καὶ λέγει· Εἶδες ἃ ἐποίησέ μοι ἡ κατοικία τοῦ Ἰσραὴλ, (τὸν Ἰσραὴλ τὸν λαόν μοι νόει ἐκεῖνον,) ὃς ἐπορεύθη ἐπὶ πᾶν ὄρος ὑψηλὸν, καὶ ὑποκάτω παντὸς ξύλου κατασκίου. Ἐὰν ἴδῃς τὸν Φαρισαῖον εἰς τὸ ιερὸν ἀναβαίνοντα ἀλαζονικῶς καὶ μὴ τύπτοντα ἑαυτοῦ τὸ στῆθος, μηδὲ κηδόμενον τῶν ἰδίων κακῶν, ἀλλὰ λέγοντα· « Εὐχαριστῶ σοι, ὅτι οὐκ εἰμὶ ὡς οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί· ἢ καὶ ὡς οὗτος ὁ τελώνης. Νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατῶ τὰ ὑπάρχοντά μου· » ὄψει, ὅτι ἀναβέβηκεν ἐπὶ πᾶν ὄρος ὑψηλὸν ψεκτῶς, καὶ ἀγαπήσας μεγαλοφροσύνην, καὶ κατὰ τὴν ὑπερηφανίαν. Ὅς δὲ ἀναβέβηκε ἐπὶ πάντα βουνὸν ὑψηλὸν, καὶ γέγονεν ὑποκάτω παντὸς ξύλου, οὐ καρπίμου, ἀλλ' ἀλσώδους· ἄλλο γὰρ τὸ ἀλσῶδες ξύλον, ἄλλο τὸ καρποφόρον. Εἰς ἄλση ὅταν φυτεύωσι, ξύλα φυτεύουσιν οὐ τὰ καρποφόρα, οὐ συκῆν, οὐδὲ ἄμπελον, ἀλλὰ μόνον τέρψεως χάριν ἄκαρπα ξύλα. Τοιούτους εὑρήσεις τοὺς λόγους τῶν ἑτεροδόξων, καὶ

If therefore He says with reference to this: I sent Israel away on account of his sins, and I sent him away into captivity; yet Judah, hearing the things that happened to Israel, did not return (Jer. 3:8); He speaks concerning our sins, when the things that befell Israel are read. Then in view of the transgressions concerning that people we ought to fear, and say: If He did not spare the natural branches, how much more will He not spare us either? (Rom. 11:21) If those who boasted of being a cultivated olive tree, who were rooted in the root of the patriarchs, Abraham, and Isaac, and Jacob, God Who is at once kind and loving towards humanity did not spare, but cut off, how much more will He not spare us? Behold the kindness and severity of God (Rom. 11:22). For He is not kind indeed, yet not severe; nor severe indeed, yet not kind. For if He were only kind, and were not severe, we would the more have despised His kindness; if He were severe indeed, and were not kind, perhaps we would have despaired over our sins. But now as God He has both. For we human beings need, when repenting, His kindness, and when persisting in sins, His severity; since God is kind and severe, He also speaks to us through the prophets, and says: Have you seen what the house of Israel has done to Me (understand with me that people as Israel), who went upon every high mountain, and under every shady tree (Jer. 3:6)? If you see the Pharisee going up into the temple boastfully and not beating his breast, nor caring about his own evils, but saying: I thank Thee, that I am not like the rest of men, extortioners, unjust, adulterers, or even like this tax-collector. I fast twice in the week, I give tithes of all that I possess (Luke 18:10–12); you will see that he has gone up upon every high mountain blameworthily, both having loved high-mindedness and in accordance with pride. And another has gone up upon every high hill, and has come under every tree, not fruitful, but shady; for a shady tree is one thing, a fruitful one another. When people plant in groves, they plant trees that are not the fruitful ones, not a fig tree, nor a vine, but unfruitful trees solely for the sake of pleasure. Such you will find the discourses of the heterodox, and

Editors' notes and page, col. 289

Footnotes

(⁷³) ‹anchor: not visible on this page foot› · call in col 290 Matth. XX, 16.

Matthew 20:16.

(printed under page 150) (⁷⁴) ‹anchor: not visible on this page foot› · call in col 290 Rom. XI, 21.

Romans 11:21.

(printed under page 150) (⁷⁵) ‹anchor: de substantia mea› · call in col 290 Luc. XVIII, 11.

Luke 18:11.

(printed under page 150)

(1) ‹anchor: not visible on this page foot› · call in col 290

Ὡς πρὸς τό. Legebat Hieronymus : πρῶτον ἐξαπέστειλα.

Ὡς πρὸς τό ("as to the"). Jerome read: πρῶτον ἐξαπέστειλα ("I first sent away").

(printed under page 150)

(2) ‹anchor: εἰ χρηστός ἐστι› · call in col 290

Εἰ χρηστός ἐστι. Lege, καὶ χρηστός ἐστι.

Εἰ χρηστός ἐστι ("if he is kind"). Read καὶ χρηστός ἐστι ("he is both kind").

(printed under page 150)

(3) ‹anchor: necessariam quippe› · call in col 290

Deus, necessariam quippe, etc. Sic omnes mss., libri autem antea editi, dans necessaria, quippe, etc.

Deus, necessariam quippe ("God; for necessary"), etc. So all the manuscripts; but the books printed before have dans necessaria, quippe ("giving what is necessary, for"), etc.

(printed under page 150)

Footnotes

(⁷⁶) ‹anchor: not visible on this page foot› · call in col 291 Deut. XVI, 21.

Deuteronomy 16:21.

(printed under page 151) (⁷⁷) ‹anchor: not visible on this page foot› · call in col 291 Joan. VIII, 39.

John 8:39.

(printed under page 151) (⁷⁸) ‹anchor: not visible on this page foot› · call in col 291 Luc. III, 8.

Luke 3:8.

(No numbered editors' notes on this page.) (printed under page 151)

Page

running head: 291 ORIGENIS
marginal letters: A tant audientes a; B fecimus, non servamus;; C cum Deo 146 fecerat :; D descendebant, sic propter
old-edition numerals: 146 before fecerat
other: facing Latin version, not set

PG 13:292

τὰ κάλλη τῶν πιθανοτήτων αὐτῶν, οὐκ ἐπιστρεφόντων τοὺς ἀκούοντας. Ὅταν οὖν τοῖς τοιούτοις λόγοις τις ἑαυτὸν ἐπιδῷ, πεπόρευται ὑποκάτω παντὸς ξύλου ἀλσώδους. Οὐκ εἴρηκε παντὸς ξύλου, καὶ σεσιώπηκεν· οὐδὲ πάλιν προσέθηκε παντὸς ξύλου τοῦ καρπίμου, ἀλλ' εἴρηκεν· ὑποκάτω παντὸς ξύλου ἀλσώδους. Διὰ τοῦτο νοήσεις, τί δήποτε ὁ νομοθέτης λέγει· Οὐ φυτεύσεις πᾶν ξύλον παρὰ τὸ θυσιαστήριον Κυρίου τοῦ Θεοῦ σου, καὶ οὐ ποιήσεις ἄλσος· ἔχεις γὰρ καὶ τὸ ὄνομα τοῦ ἄλσους ἀπηγορευμένον.

the beauties of their plausible arguments, which do not convert the hearers. Whenever therefore anyone gives himself over to such discourses, he has gone under every shady tree (Jer. 3:6). He did not say every tree, and keep silent; nor again did He add every fruitful tree, but He said: under every shady tree. On this account you will understand why the lawgiver says: You shall not plant any tree beside the altar of the Lord your God, and you shall not make a grove (Deut. 16:21); for you have even the name of the grove forbidden.

« Καὶ ἐπόρνευσεν ἐκεῖ· καὶ εἶπα, μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα· Πρὸς μὲ ἀνάστρεψον· καὶ οὐκ ἀνέστρεψε. Καὶ εἶδε τὴν ἀσυνθεσίαν αὐτῆς ἡ ἀσύνθετος Ἰούδα. » Λελοιδορήμεθα καὶ ἡμεῖς, λέγω οἱ ἁμαρτάνοντες, καὶ μὴ τηροῦντες τὰς συνθήκας τοῦ Θεοῦ, μηδὲ βλέποντες, ὅτι ἀπολωλέκασιν ἐκεῖνοι τὴν Διαθήκην, εὐγενεῖς ὄντες, ἐξ Ἀβραὰμ ὄντες, ἐπαγγελίαν λαβόντες. Δέον οὖν ἡμᾶς λογίζεσθαι, ὅτι ἐκπεπτώκασιν ἐκεῖνοι τῶν εὐλογιῶν καὶ τῶν ἐπαγγελιῶν, καὶ οὐδὲν ὤνησεν αὐτοὺς τὸ εἶναι ἀπὸ τῶν πατέρων· πόσῳ πλέον ἡμεῖς ἁμαρτάνοντες ἐγκαταλειφθησόμεθα; Εἰ ἦτε τέκνα τοῦ Ἀβραὰμ, τὰ ἔργα τοῦ Ἀβραὰμ ἂν ἐποιεῖτε, λέγει αὐτοῖς ὁ Σωτήρ· καὶ πάλιν ὁ Ἰωάννης· « Μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, ὅτι, Πατέρα ἔχομεν τὸν Ἀβραάμ· λέγω γὰρ ὑμῖν, ὅτι δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ· » λίθους αἰνισσόμενος ἡμᾶς, τοὺς σκληρὰν καὶ λιθίνην ἔχοντας τὴν καρδίαν, καὶ ἐσκληρωμένους πρὸς τὴν ἀλήθειαν. Καὶ ἀληθῶς ὁ δυνατὸς Θεὸς ἤγειρε τέκνα τῷ Ἀβραὰμ ἀπὸ τῶν λίθων, ἐὰν μείνωμεν ἐν τῇ τεκνογονίᾳ καὶ τηρήσωμεν τὸ πνεῦμα τῆς υἱοθεσίας. Εἶδεν οὖν τὴν ἀσυνθεσίαν αὐτῆς τῆς κατοικίας τοῦ Ἰσραὴλ ἡ ἀσύνθετος Ἰούδα, ἡ μὴ τηρήσασα τὰς συνθήκας τὰς πρὸς Θεόν· « Καὶ εἶδεν, ὅτι περὶ πάντων ὧν ἐμοιχᾶτο, κατελήφθη ἐκείνη. » Ταῦτα γὰρ πάντα ἡμεῖς βλέπομεν οἱ Ἰούδα· ἀναγινώσκομεν τὴν Γραφὴν, ὅτι περὶ πάντων ὧν κατελήφθη ἡ κατοικία τοῦ Ἰσραὴλ, ἐν οἷς ἐμοιχᾶτο, ἐξαπέστειλεν αὐτὴν ὁ Θεὸς, καὶ ἔδωκεν αὐτῇ βιβλίον ἀποστασίου. Καὶ δέον ἡμᾶς παιδευθῆναι ἐξ ὧν ἐκείνοις ἐποίησε, κρίνας αὐτοὺς κατὰ τὰ ἁμαρτήματα, ἐγκαταλιπὼν, καὶ παραδοὺς εἰς αἰχμαλωσίαν, καὶ παραδοὺς εἰς φόνον, καὶ παραδοὺς τοῖς πολεμίοις· δέον ἐκ τούτων ἡμᾶς ἐπιστρέψαι, καὶ ἕκαστον ἡμῶν λογίσασθαι, ὅτι, εἰ ὁ Θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, πόσῳ πλέον ἡμῶν οὐ φείσεται; εἰ τοὺς ἀπὸ τῶν πατέρων οὕτως ἐξέωσε γενομένους ἁμαρτωλοὺς, τί ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν κληθέντες πεισόμεθα; ἡμεῖς οὐδὲν τούτων ἐλογισάμεθα κληθέντες, ἵνα παραζηλώσῃ ἐκεῖνος ὁ λαὸς ὁρῶν τὸν δοῦλον τετιμημένον, βλέπων τὸν ἀγενῆ προσεληλυθότα. Εἰ ἤδη τοσαῦτα ἐκεῖνοι πεπόνθασι, πόσῳ πλέον, ἐὰν ἁμαρτάνωμεν, ἡμεῖς ἐγκαταλειφθησόμεθα; Ἐν οἷς ἐμοιχᾶτο ἡ κατοικία τοῦ Ἰσραὴλ, ἐξαπέστειλα αὐτὴν, καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου εἰς τὰς χεῖρας αὐτῆς· καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ἰούδα ἃ πεποίηκα τῇ κατοικίᾳ

And she committed fornication there; and I said, after she had committed all these fornications: Return to Me; and she did not return. And faithless Judah saw her faithlessness (Jer. 3:6–7). We also have been reproached, I mean we who sin, and do not keep the covenants of God, nor see that those lost the Covenant, though they were high-born, though they were from Abraham, though they had received the promise. Whereas we ought therefore to reckon that those have fallen from the blessings and the promises, and that being from the fathers profited them nothing, how much more shall we, if we sin, be forsaken? If you were children of Abraham, you would do the works of Abraham (John 8:39), says the Saviour to them; and again John: Begin not to say within yourselves, We have Abraham as father; for I say to you, that God is able of these stones to raise up children to Abraham (Luke 3:8); hinting at us as stones, who have a hard and stony heart, and are hardened towards the truth. And truly the mighty God raised up children to Abraham from the stones, if we abide in the childbearing and keep the spirit of adoption (Rom. 8:15). Faithless Judah therefore, who did not keep the covenants towards God, saw her faithlessness, that of the house of Israel: And she saw that for all the things wherein she committed adultery, that one was caught (Jer. 3:8). For all these things we who are Judah see; we read the Scripture, that for all the things in which the house of Israel was caught, wherein she committed adultery, God sent her away, and gave her a bill of divorce. And whereas we ought to be chastened by what He did to them, judging them according to their sins, forsaking them, and delivering them up to captivity, and delivering them up to slaughter, and delivering them up to the enemies; whereas from these things we ought to return, and each of us to reckon that, if God did not spare the natural branches, how much more will He not spare us? (Rom. 11:21)—if He thus thrust out those descended from the fathers when they became sinners, what shall we suffer who were called from the nations?—we reckoned none of these things when called in order that that people might be provoked to jealousy on seeing the slave honoured, beholding the low-born drawn near. If those have already suffered such great things, how much more, if we sin, shall we be forsaken? Wherein the house of Israel committed adultery, I sent her away, and gave her a bill of divorce into her hands; and faithless Judah did not fear what I have done to the

Editors' notes and page, col. 292

Page

running head: ORIGENIS 292
marginal letters: A τὰ κάλλη τῶν; B Θεοῦ, μηδὲ βλέποντες,; C νατὸς Θεὸς ἤγειρε; D στρέψαι, καὶ ἕκαστον
old-edition numerals: (none)
other: κα- split across column break to col. 293
other: the word κατοικίᾳ 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 13:293

τοῦ Ἰσραὴλ, ὅτι ἐξαπέστειλα αὐτὴν, καὶ ἔδωκα αὐτῇ βιβλίον ἀποστασίου· οὐκ ἐφοβήθη ἐκ τῶν ἐκείνοις γεγενημένων. Εἰσῆλθέ τις εἰς οἰκίαν οἰκοδεσπότου· νεώνητός ἐστι· πυνθάνεταί τινα προτέρων οἰκετῶν, ἂν ὁ οἰκοδεσπότης τινὰς ἠτίμασε τῶν οἰκετῶν, καὶ διὰ τί; κατανοήσας, εἰ βούλεται εἶναι ἐν τῇ οἰκίᾳ τοῦ οἰκοδεσπότου, φυλάσσεσθαι τούτοις περιπεσεῖν ἃ πεποιήκασιν οἱ πρότεροι δοῦλοι, καὶ ἡμαρτηκότες, καὶ ἐκβεβλημένοι, καὶ κολάσει παραδεδομένοι. Εἶτα μαθὼν τίνα πεποιηκέναι οἱ πρότεροι δοῦλοι καὶ εὐδοκιμηκότες, καὶ ἐπὶ ποταποῖς ἐλευθερίας τετυχήκασι, ζηλοῖ ἐκείνους. Καὶ ἡμεῖς δὲ οὐκ ἦμεν δοῦλοι τοῦ Θεοῦ, ἀλλὰ εἰδώλων καὶ δαιμόνων, ἐθνικοὶ, χθὲς καὶ πρώην προσεληλύθαμεν τῷ Θεῷ. Ἀναγινώσκομεν τὴν Γραφήν. Ἴδωμεν τίς ἐδικαιωθη, τίς κατεδικάσθη· μιμησώμεθα τοὺς δικαιωθέντας, φυλασσώμεθα περιπεσεῖν τούτοις, οἷς περιπέπτωκαν οἱ αἰχμαλωτευθέντες, οἱ ἐκβληθέντες ἀπὸ τοῦ Θεοῦ.

house of Israel, because I sent her away, and gave her a bill of divorce (Jer. 3:8); she did not fear from the things that had happened to them. Someone has entered into the house of a master of a household; he is newly bought; he inquires of one of the former servants whether the master of the household has dishonoured any of the servants, and why; having observed this, if he wishes to be in the house of the master of the household, he is on his guard against falling into those things which the former slaves did, who sinned, and were cast out, and were delivered over to punishment. Then having learned what the former slaves who were approved had done, and for what sort of things they obtained freedom, he emulates them. And we too were not slaves of God, but of idols and demons; being Gentiles, yesterday and the day before we drew near to God. We read the Scripture. Let us see who was justified, who was condemned; let us imitate those who were justified, let us be on our guard against falling into those things into which they fell who were led captive, who were cast out from God.

Καὶ οὐκ ἐφοβήθη ἡ ἀσύνθετος Ἰούδα, καὶ ἐπορεύθη καὶ ἐπόρνευσεν καὶ αὐτή. Πρότερον πορνεύσαντος τοῦ Ἰσραὴλ, πεπόρνευκεν ὕστερον καὶ Ἰούδα. Καὶ ἐγένετο εἰς οὐδὲν ἡ πορνεία αὐτῆς, καὶ ἐμοίχευσε τὸ ξύλον καὶ τὸν λίθον. Ὅταν ἁμαρτάνωμεν, οὐδὲν ἄλλο ποιοῦμεν· καὶ λιθοκάρδιοι γινόμενοι μοιχεύομεν τὸν λίθον. Ὅταν ἁμαρτάνωμεν, καὶ πορνεύωμεν ὑποκάτω παντὸς ξύλου ἀλσώδους, καὶ ἡμεῖς μοιχεύομεν τὸ ξύλον. Καὶ οὐκ ἐπεστράφη πρός μὲ ἡ ἀσύνθετος Ἰούδα ἐξ ὅλης τῆς καρδίας αὐτῆς, ἀλλ' ἐπὶ ψεύδει. Εἰ ἐπεστρέψαμεν πρὸς τὸν Θεὸν, ἐλλιπῶς δὲ, ἐγκαλούμεθα ὡς οὐκ ἐξ ὅλης τῆς καρδίας ἐπιστρέψαντες· διὸ οὐκ εἶπε· καὶ οὐκ ἐπέστρεψεν ἡ ἀσύνθετος Ἰούδα, καὶ ἔστη, ἀλλὰ, καὶ οὐκ ἐπεστράφη πρὸς μὲ ἡ ἀσύνθετος Ἰούδα ἐξ ὅλης τῆς καρδίας αὐτῆς, ἀλλ' ἐπὶ ψεύδει ἐπέστρεψε. Ἡ οὖν ἀληθῶς ἐπιστροφή ἐστιν ἀναγνῶναι τὰ παλαιὰ, εἰδέναι τοὺς δικαιωθέντας, μιμήσασθαι αὐτοὺς, ἀναγνῶναι ἐκεῖνα, ἰδεῖν τοὺς μεμφθέντας, φυλάξασθαι περιπεσεῖν ταῖς μέμψεσιν ἐκείναις, ἀναγνῶναι τὰ βιβλία τῆς καινῆς Διαθήκης, τῶν ἀποστόλων τοὺς λόγους, μετὰ τὸ ἀναγνῶναι γράψαι ταῦτα πάντα εἰς τὴν καρδίαν, βιῶσαι κατ' αὐτὰ, ἵνα μὴ καὶ ἡμῖν δοθῇ βιβλίον ἀποστασίου, ἀλλὰ δυνηθῶμεν ἡμεῖς ἐπὶ τὴν κληρονομίαν τὴν ἁγίαν μετὰ τοῦ πληρώματος τῶν ἐθνῶν σωθέντος, δυνηθῇ καὶ τότε ὁ Ἰσραὴλ εἰσελθεῖν· « ἐὰν γὰρ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται, καὶ γενήσονται μία ποίμνη, καὶ εἷς ποιμὴν, » διδάσκων δοξάζειν τὸν παντοκράτορα ἐν αὐτῷ τῷ Χριστῷ Ἰησοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

And faithless Judah did not fear, and she went and committed fornication herself also (Jer. 3:8). After Israel had committed fornication first, Judah also committed fornication afterwards. And her fornication was reckoned as nothing, and she committed adultery with wood and stone (Jer. 3:9). Whenever we sin, we do nothing else; and becoming stony-hearted we commit adultery with stone. Whenever we sin, and commit fornication under every shady tree, we also commit adultery with wood. And faithless Judah did not return to Me with her whole heart, but in falsehood (Jer. 3:10). If we have returned to God, yet defectively, we are accused as not having returned with the whole heart; wherefore He did not say: and faithless Judah did not return, and stop there, but: and faithless Judah did not return to Me with her whole heart, but returned in falsehood. True conversion therefore is to read the ancient Scriptures, to know those who were justified, to imitate them, to read those things, to see those who were blamed, to guard against falling into those censures, to read the books of the New Testament, the words of the apostles, after reading to write all these things upon the heart, to live according to them, so that a bill of divorce may not be given to us also, but that we may be able to come to the holy inheritance, and after the fulness of the nations has been saved, Israel also may then be able to enter in; for when the fulness of the nations enters in, then all Israel shall be saved (Rom. 11:25–26), and there shall become one flock, and one shepherd (John 10:16), teaching us to glorify the Almighty in Christ Jesus Himself, to Whom is the glory and the might unto the ages of the ages (1 Pet. 4:11). Amen.

Editors' notes and page, col. 293

Footnotes

(1) ‹anchor: not visible on this page foot› · call in col 294

Legebat Hieronymus : πεποίηκεν ἡ κατοικία.

Jerome read: πεποίηκεν ἡ κατοικία ("the dwelling has done").

(printed under page 152)

(2) ‹anchor: not visible on this page foot› · call in col 294

Lege : φυλάσσεται.

Read: φυλάσσεται ("is kept / guards itself").

(printed under page 152)

(3) ‹anchor: not visible on this page foot› · call in col 294

Legendum : vel πεποιήκασιν, vel πεποιηκότες.

Read either πεποιήκασιν ("they have done") or πεποιηκότες ("having done").

(printed under page 152)

(4) ‹anchor: not visible on this page foot› · call in col 294

Lege : ἀναγινώσκωμεν.

Read: ἀναγινώσκωμεν ("let us read").

(printed under page 152)

(5) ‹anchor: καὶ πορνεύωμεν› · call in col 294

Lege καὶ πορνεύομεν.

Read καὶ πορνεύομεν ("and we commit fornication", indicative).

(printed under page 152)

(6) ‹anchor: καὶ ἔστη› · call in col 294

Legebat Hieronymus : ἐσίγησε.

Jerome read: ἐσίγησε ("was silent").

(printed under page 152)

(7) ‹anchor: in voluntate› · call in col 294

Mss. Regii, voluntate; lib. editi, voluptate.

Royal manuscripts: voluntate ("by will"); printed books: voluptate ("by pleasure").

(printed under page 152)

(8) ‹anchor: plenitudine gentium› · call in col 294

Et plenitudine gentium, etc. Sic habent mss. Regii; libri vero editi, et videbimus quod plenitudine gentium Ecclesiam Dei introeunte in novissimis salvetur, etc.

Et plenitudine gentium ("and the fullness of the nations"), etc. So the Royal manuscripts have it; but the printed books: and we shall see that, the fullness of the nations entering the Church of God, [Israel] is saved at the last, etc.

(printed under page 152)

Footnotes

(⁷⁹) ‹anchor: not visible in the foot crop› · call in col 295 Jerem. III, 21.

Jeremiah 3:21.

(printed under page 153) (⁸⁰) ‹anchor: not visible in the foot crop› · call in col 295 Jerem. IV, 8.

Jeremiah 4:8.

(printed under page 153) (⁸¹) ‹anchor: not visible in the foot crop› · call in col 295 Act. XIII, 46.

Acts 13:46.

(printed under page 153) (⁸²) ‹anchor: dicit Dominus› · call in col 295 Jerem. III, 19.

Jeremiah 3:19.

(printed under page 153) (⁸³) ‹anchor: contritiones vestras› · call in col 295 Jerem. III, 22.

Jeremiah 3:22.

(printed under page 153) (⁸⁴) ‹anchor: lavacrum regenerationis› · call in col 295 Tit. III, 3, 4, 5.

Titus 3:3, 4, 5.

(printed under page 153)

Page

running head: 295 ORIGENIS
marginal letters: A Revertimini, filii, revertentes,; B ctum in Actis; C filii revertentes, et; D ait : Eramus
old-edition numerals: 148 before multa
other: facing Latin version, not set; full-width Greek lines at foot not set

PG 13:296

ΟΜΙΛΙΑ Εʹ.

Homily V.

Εἰς τό·

On the words:

Ἐπιστράφητε, υἱοὶ, ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν· μέχρι τοῦ· Περιζώσασθε σάκκους.

Return, O returning sons, and I will heal your bruisings (Jer. 3:22); as far as: Gird yourselves with sackcloth (Jer. 4:8).

Σαφῶς μὲν ἐν ταῖς τῶν ἀποστόλων γέγραπται Πράξεσιν ὅτι οἱ ἀπόστολοι εἰσῄεσαν πρῶτον εἰς τὴν τῶν Ἰουδαίων συναγωγὴν, καταγγέλλοντες αὐτοῖς, ὡς συγγενέσι διὰ τὸν Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, τὰ περὶ τῆς παρουσίας Ἰησοῦ Χριστοῦ· ὅτε δὲ ἐκείνων τὰ λεγόμενα μὴ δεχομένων ἔδει ἑτέρους εἶναι τοὺς ἀκροατὰς τῶν λεγομένων, τότε ἀπολογησάμενοι ἐκείνοις κατελίμπανον αὐτούς· γέγραπται γὰρ, ὅτι, Ὑμῖν ἔδει καταγγελθῆναι τὸν λόγον τοῦ Θεοῦ· ἐπεὶ δὲ οὐκ ἀξίους κρίνετε ἑαυτοὺς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Τοῦτο δὲ, σαφῶς εἰρημένον ἐν ταῖς Πράξεσι τῶν ἀποστόλων, δυνάμει πολλαχοῦ καὶ τῶν προφητῶν λέλεκται· καὶ γὰρ προηγουμένως μὲν λαλεῖ τὸ Πνεῦμα τὸ ἅγιον διὰ τῶν προφητῶν τοῖς ἀπὸ τοῦ λαοῦ ἐκείνου· εἰ δέ ποτε μετὰ τὸ πολλὰ εἰρηκέναι, οὐκ ἠκούσθη, προφητεύει τὸν λόγον τὸν κηρυσσόμενον τοῖς ἔθνεσι. Τοῦτο δὲ καὶ ἐπὶ τῆς ἀρχῆς τοῦ σήμερον ἀναγνώσματος γεγένηται, ἐπειδήπερ πρὸ μὲν τοῦ αὐτοῦ τοῖς ἀπὸ τοῦ Ἰσραὴλ λέγεται τό· « Πατέρα με καλέσετε, καὶ ἐμοῦ οὐκ ἀποστραφήσεσθε· πλὴν ὡς ἀθετεῖ γυνὴ εἰς τὸν συνόντα αὐτῇ· οὕτως ἠθέτησεν εἰς ἐμὲ ὁ οἶκος Ἰσραὴλ, λέγει Κύριος. » Καὶ ὅτε προηγουμένως ταῦτα εἴρηται τὰ περὶ τοῦ Ἰσραὴλ, καὶ ἤκουσαν οἱ υἱοὶ Ἰσραὴλ, Ὅτι ἠδίκησαν ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ἐπελάθοντο Θεοῦ ἁγίου αὐτῶν· ἑξῆς καὶ τὸ Πνεῦμα τὸ ἅγιον μετατίθησι τὸν λόγον ἐφ' ἡμᾶς τοὺς ἀπὸ τῶν ἐθνῶν, καί φησιν· Ἐπιστράφητε υἱοὶ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν. Ἡμεῖς γάρ ἐσμεν οἱ πεπληρωμένοι συντριμμάτων, ἕκαστος εἴποι ἂν, εἰ καὶ νῦν κεκαθάρισται, καὶ ἰᾶται ἀπὸ τῶν συντριμμάτων· « Ἦμεν γὰρ καὶ ἡμεῖς ἀπειθεῖς, ἀνόητοι, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς πολλαῖς καὶ ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοὶ, μισοῦντες ἀλλήλους· ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν Θεοῦ, διὰ λουτροῦ παλιγγενεσίας » ἐπέχεε τὸν ἔλεον αὐτοῦ ἐφ' ἡμᾶς. Καίτοιγε κἀκεῖνο τὸ ἀποστολικὸν, ἅπαξ μνησθεὶς, σαφέστερον πειράσομαι παραστῆσαι. Οὐ γὰρ εἴρηκεν· Ἦμεν γάρ ποτε ἀνόητοι, ἀπειθεῖς· ἀλλὰ Παῦλος ὁ ἀπόστολος, ὁ ἀπὸ τοῦ Ἰσραὴλ, ὁ κατὰ τὴν ἐν νόμῳ δικαιοσύνην γενόμενος ἄμεμπτος, λέγει· Ἦμεν γὰρ καὶ ἡμεῖς ποτε, οἱ ἀπὸ τοῦ Ἰσραὴλ, ἀπειθεῖς, ἀνόητοι. Ἀλλ' οὐ μόνον οἱ ἀπὸ τῶν ἐθνῶν ἀνόητοι ἦσαν, οὐδὲ μόνοι οἱ ἀπὸ τῶν ἐθνῶν ἀπειθεῖς, οὐδὲ μόνοι ἐκεῖνοι ἁμαρτωλοὶ, καὶ ἡμεῖς δὲ οἱ τὸν νόμον δεδιδαγμένοι τοιοῦτοι ἐτυγχάνομεν πρὸ τῆς

Clearly indeed it is written in the Acts of the Apostles that the apostles went in first to the synagogue of the Jews, proclaiming to them, as kinsmen on account of Abraham, and Isaac, and Jacob, the things concerning the coming of Jesus Christ; but when those did not receive the things spoken and it was necessary that others should be the hearers of the things spoken, then after making their defence to them they left them; for it is written: To you it was necessary that the word of God should be proclaimed; but since you judge yourselves unworthy, behold, we turn to the nations (Acts 13:46). And this, though clearly spoken in the Acts of the Apostles, has in effect been said in many places of the prophets also; for primarily indeed the Holy Spirit speaks through the prophets to those from that people; but if ever, after saying many things, He has not been heard, He prophesies the word that is to be preached to the nations. And this has happened also at the beginning of today's reading, inasmuch as before it there is said to those from Israel: You shall call Me Father, and you shall not turn away from Me; but as a woman acts treacherously towards her consort, so the house of Israel has acted treacherously towards Me, says the Lord (Jer. 3:19–20). And when these things concerning Israel have been spoken primarily, and the sons of Israel have heard: Because they acted unjustly in their ways, and forgot their holy God (Jer. 3:21); next the Holy Spirit also transfers the word to us who are from the nations, and says: Return, O returning sons, and I will heal your bruisings (Jer. 3:22). For we are they who are filled with bruisings; each one might say, even if he has now been cleansed, and is being healed from the bruisings: For we also were disobedient, foolish, going astray, serving many and various lusts and pleasures, living in malice and envy, hateful, hating one another; but when the kindness and love towards humanity of God our Saviour appeared, through the washing of regeneration He poured out His mercy upon us (Titus 3:3–6). And yet that apostolic saying too, having once mentioned it, I shall endeavour to set forth more clearly. For he did not say: For we were once foolish, disobedient; rather, Paul the apostle, who was from Israel, who as to the righteousness that is in the law became blameless (Phil. 3:5–6), says: For we also once were—we who are from Israel—disobedient, foolish (Titus 3:3). But not only those from the nations were foolish, nor were those from the nations alone disobedient, nor were those alone sinners, but we also who had been taught the law happened to be such before the

Editors' notes and page, col. 296

Footnotes

(1) ‹anchor: τὰ περὶ τῆς παρουσίας› · call in col 296 (Greek only)

Cod. Vatic., τῶν γεγραμμένων τὰ περὶ τῆς.

The Vatican codex reads "τῶν γεγραμμένων τὰ περὶ τῆς" ("of the things written, those concerning the").

(printed under page 153)

(2) ‹anchor: ἐκείνοις κατελίμπανον αὐτούς› · call in col 296 (Greek only)

Cod. Vatic., κατέλιπον.

The Vatican codex reads "κατέλιπον" ("they left behind").

(printed under page 153)

(3) ‹anchor: προφητεύει τὸν λόγον› · call in col 296 (Greek only)

In cod. Vatic. deest τὸν λόγον.

In the Vatican codex "τὸν λόγον" ("the word") is missing.

(printed under page 153)

(4) ‹anchor: οὐκ ἀποστραφήσεσθε› · call in col 296 (Greek only)

Cod. Vatic., εἰς Πατέρα με καλέσεις, καὶ ἀπ' ἐμοῦ οὐκ ἀποστραφήσῃ.

The Vatican codex reads "εἰς Πατέρα με καλέσεις, καὶ ἀπ' ἐμοῦ οὐκ ἀποστραφήσῃ" ("you will call me Father, and you will not turn away from me", in the singular).

(printed under page 153)

(5) ‹anchor: πεπληρωμένοι συντριμμάτων› · call in col 296 (Greek only)

Codex Scorialensis : συντρίμματα.

The Escorial codex reads "συντρίμματα" ("breaches", accusative).

(printed under page 153)

(6) ‹anchor: Καίτοιγε κἀκεῖνο› · call in col 296 (Greek only)

Cod. Scorial., καίτοι κἀκεῖνο.

The Escorial codex reads "καίτοι κἀκεῖνο" ("and yet that too").

(printed under page 153)

(7) ‹anchor: ὁ ἀπὸ τοῦ Ἰσραήλ› · call in col 296 (Greek only)

Cod. Scorial., ὁ αὐτὸς ὁ ἀπὸ τοῦ Ἰσραήλ.

The Escorial codex reads "ὁ αὐτὸς ὁ ἀπὸ τοῦ Ἰσραήλ" ("the same man, the one from Israel").

(printed under page 153)

Page

running head: ORIGENIS 296
marginal letters: A ΟΜΙΛΙΑ Εʹ.; B φόμεθα εἰς τὰ; C ἁγίου αὐτῶν· ἑξῆς; D γὰρ εἴρηκεν· Ἦμεν
old-edition numerals: (none)
other: ends mid-phrase before full-width lines; full-width lines at foot (τὰ εἰρημένα ... ὑμῶν.) not set

PG 13:297

Ἀλλ' ἐρεῖ τις· Ταῦτα εἴρηται πρὸς τὸν Ἰσραὴλ, σὺ δὲ αὐτὰ ἕλκεις ἐπὶ τοὺς ἀπὸ τῶν ἐθνῶν. Θέλομεν παραστῆσαι, ὅτι οὐ μετ' οὐ πολλὰ, ἀλλ' εὐθὺς, ὅπου βούλεται πρὸς τὸν Ἰσραὴλ λέγειν τὰ περὶ ἐπιστροφῆς, προστίθησι τὸ τοῦ Ἰσραὴλ ὄνομα. Ἑξῆς γοῦν λέγεται· Ἐὰν ἐπιστραφῇ Ἰσραὴλ, λέγει Κύριος, πρός με ἐπιστραφήσεται· καὶ ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ ἐκ τοῦ στόματος αὐτοῦ, καὶ ἀπὸ τοῦ προσώπου μου εὐλαβηθῇ, καὶ ὀμόσῃ, Ζῇ Κύριος μετὰ ἀληθείας, καὶ ἐν κρίσει, καὶ ἐν δικαιοσύνῃ· εὐλογήσουσιν ἐν αὐτῷ ἔθνη. Τὰ πρῶτα τοίνυν εἴρηται πρὸς τοὺς ἀπὸ τῶν ἐθνῶν· εἶτ' ἐπεὶ, ἐὰν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται, κατὰ τὰ εἰρημένα παρὰ τῷ Ἀποστόλῳ ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ. Πρόσχες τίνα τρόπον ὁ μὲν Θεὸς προτρέπει ἡμᾶς ἐπιστρέφοντας τελείως ἐπιστρέφειν, ἐπαγγελλόμενος, ὅτι, ἐὰν ἐπιστρέφοντες ἐπιστρέψωμεν πρὸς αὐτὸν, ἰάσεται ἡμῶν διὰ Ἰησοῦ Χριστοῦ τὰ συντρίμματα· ἡμεῖς δὲ ἀποκρινόμενοι, οἱ μὴ μέλλοντες, μηδὲ βραδύνοντες περὶ τῆς σωτηρίας, ὡς ἐκεῖνος ὁ Ἰσραὴλ, φαμέν· Ἰδοὺ δοῦλοι ἡμεῖς ἐσόμεθά σοι. Ὁ μὲν Θεὸς εἶπεν· Ἐπιστράφητε, υἱοὶ, ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν· οἱ δὲ ἀπὸ τῶν ἐθνῶν· Δοῦλοι ἐσόμεθα ἡμεῖς, οὐ πρότερον ὄντες σοὶ, ἀλλὰ δαιμόνων ὄντες, ἀλλὰ δυνάμεων ἀντικειμένων τυγχάνοντες. Ὅτε γὰρ διεμέριζεν ὁ Ὕψιστος ἔθνη, ἐγενήθημεν ἡμεῖς οὐ μερίς σου, οὐδὲ μετὰ τοῦ λαοῦ Ἰακὼβ σχοίνισμα κληρονομίας σου, ἀλλὰ γεγόναμεν ἄλλων μερίδες· ὅμως δὲ ἡμεῖς, οἱ γενόμενοι ἄλλων ποτὲ μερίδες, σοῦ εἰπόντος ἡμῖν· Ἐπιστράφητε, υἱοὶ, ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν, ἀποκρινόμεθα· Μερίδες σου ἡμεῖς· καὶ γὰρ περιεμένομεν τὴν κλῆσιν μόνον. Οὐχ' ὡς ἐκεῖνοι ἐκλήθησαν καὶ παρῃτήσαντο, οὕτω καὶ ἡμεῖς καλούμενοι παραιτούμεθα. Ἔχομεν γὰρ ἐν ταῖς τοῦ Εὐαγγελίου παραβολαῖς, ὅτι, τινῶν κεκλημένων προηγουμένως, ὁ μέν τις ἔλεγε· Γυναῖκα ἔγημα, ἔχε με παρῃτημένον· ὁ δέ τις· Ζεύγη βοῶν ἠγόρασα πέντε, καὶ πορεύομαι δοκιμάσαι αὐτά· ἔχε με παρῃτημένον· οὐχ οὕτως οὖν ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν ἐκλήθημεν, καὶ παραιτούμεθα. Διὰ τί; περὶ ποῖον γὰρ ἀγρὸν, ἵνα καταγενώμεθα; περὶ ποίαν γυναῖκα σοφήν; ἀλλὰ καὶ περὶ τί ἄλλο ἀσχοληθῶμεν; Εἴρηκεν οὖν ὁ Θεὸς ἡμῖν· Ἐπιστράφητε, υἱοὶ, ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν· καὶ βλέποντες ἑαυτῶν τὰ συντρίμματα, καὶ περὶ τῆς ἰάσεως ἐπαγγελίας, εὐθέως ἡμεῖς ἀποκρινόμεθα, καὶ λέγομεν· Ἰδοὺ ἡμεῖς ἐσόμεθά σοι, ὅτι σὺ Κύριος ὁ Θεὸς ἡμῶν. Ὑπακούσαντες οὖν καὶ εἰπόντες, Ἐσόμεθά σοι, μνημονεύωμεν ὅτι ὑπεσχόμεθα Θεῷ, λέγοντες αὐτῷ τό· Δοῦλοι

But someone will say: These things are spoken to Israel, yet you draw them to those from the nations. We wish to show that not after many words, but immediately, where He wishes to speak to Israel the things concerning conversion, He adds the name of Israel. Next, at all events, it is said: If Israel returns, says the Lord, to Me shall he return; and if he removes his abominations out of his mouth, and fears before My face, and swears, The Lord lives, with truth, and in judgement, and in righteousness, then shall nations bless in him (Jer. 4:1–2). The first things therefore have been spoken to those from the nations; then since, when the fulness of the nations enters in, then all Israel shall be saved, according to what is said by the Apostle in the Epistle to the Romans (Rom. 11:25–26). Attend to the manner in which God exhorts us, when returning, to return completely, promising that, if returning we return to Him, He will heal our bruisings through Jesus Christ; and we, answering, who do not delay nor loiter concerning salvation like that Israel, say: Behold, we shall be servants to Thee (Jer. 3:22). God indeed said: Return, O returning sons, and I will heal your bruisings; and those from the nations: We shall be servants, who formerly were not Thine, but were of demons, and happened to belong to opposing powers. For when the Most High divided the nations (Deut. 32:8), we became not Thy portion, nor with the people of Jacob the allotment of Thine inheritance (Deut. 32:9), but we became portions of others; nevertheless we, who once became portions of others, when Thou sayest to us: Return, O returning sons, and I will heal your bruisings, answer: We are Thy portions; for we were waiting only for the call. Not as those were called and excused themselves, do we also when called excuse ourselves. For we have in the parables of the Gospel that, when certain had been called primarily, one said: I have married a wife, hold me excused; and another: I have bought five yoke of oxen, and I go to prove them; hold me excused (Luke 14:18–19); not thus, therefore, have we who are from the nations been called and excuse ourselves. Why? For about what sort of field should we busy ourselves? About what sort of wise wife? Nay, about what else should we be occupied? God therefore has said to us: Return, O returning sons, and I will heal your bruisings; and seeing our own bruisings, and the promises concerning healing, immediately we answer, and say: Behold, we shall be Thine, for Thou art the Lord our God (Jer. 3:22). Having obeyed, therefore, and having said, We shall be Thine, let us remember that we promised God, saying to Him the words: Servants

Editors' notes and page, col. 297

Footnotes

(1) ‹anchor: not visible in the foot crop› · call in col 297 (Greek only)

Lege : οὐ μετὰ πολλά.

Read: "οὐ μετὰ πολλά" ("not long after").

(printed under page 154)

(2) ‹anchor: not visible in the foot crop› · call in col 297 (Greek only)

In cod. Vatic. deest, ἐάν.

In the Vatican codex "ἐάν" ("if") is missing.

(printed under page 154)

(3) ‹anchor: not visible in the foot crop› · call in col 297 (Greek only)

In cod. Vatic. deest, παρά.

In the Vatican codex "παρά" is missing.

(printed under page 154)

(4) ‹anchor: not visible in the foot crop› · call in col 297 (Greek only)

Cod. Vatic. Οἵδε ἡμεῖς ἐσόμεθά σοι.

The Vatican codex reads "Οἵδε ἡμεῖς ἐσόμεθά σοι" ("Here we are, we shall be yours").

(printed under page 154)

(5) ‹anchor: Ὅτε γὰρ διεμέριζεν› · call in col 297 (Greek only)

Cod. Vatic. διεμέριζες.

The Vatican codex reads "διεμέριζες" ("you were dividing").

(printed under page 154)

(6) ‹anchor: οὐ μερίς σου› · call in col 297 (Greek only)

Cod. Vatic. σου.

The Vatican codex reads "σου" ("your").

(printed under page 154)

(7) ‹anchor: σχοίνισμα κληρονομίας σου› · call in col 297 (Greek only)

Cod. Vatic. σου.

The Vatican codex reads "σου" ("your").

(printed under page 154)

(8) ‹anchor: σοῦ εἰπόντος› · call in col 297 (Greek only)

Cod. Vatic., ποτὲ μερίδες σου εἰπόντος.

The Vatican codex reads "ποτὲ μερίδες σου εἰπόντος" ("once portions, when you said").

(printed under page 154)

(9) ‹anchor: τὴν κλῆσιν μόνον› · call in col 297 (Greek only)

Cod. Vatic., ἀποκρινόμεθα ἡμεῖς· Τοῦτο γὰρ περιμένομεν, τὴν κλῆσιν μόνον.

The Vatican codex reads "ἀποκρινόμεθα ἡμεῖς· Τοῦτο γὰρ περιμένομεν, τὴν κλῆσιν μόνον" ("we answer: For this is what we are waiting for, only the call").

(printed under page 154)

(10) ‹anchor: περὶ ποῖον› · call in col 297 (Greek only)

Cod. Vatic. διὰ τί; περὶ ποῖον;

The Vatican codex reads "διὰ τί; περὶ ποῖον;" ("Why? About what?").

(printed under page 154)

(11) ‹anchor: ἀλλὰ καί› · call in col 297 (Greek only)

In Cod. Vatic. deest καί.

In the Vatican codex "καί" is missing.

(printed under page 154)

(12) ‹anchor: τῆς ἰάσεως ἐπαγγελίας› · call in col 297 (Greek only)

Cod. Vatic., ἐπαγγελίαν.

The Vatican codex reads "ἐπαγγελίαν" ("promise", accusative).

(printed under page 154)

(13) ‹anchor: λέγοντες αὐτῷ› · call in col 297 (Greek only)

Ita cod. Vatic. At cod. Scorial. αὐτό.

So the Vatican codex. But the Escorial codex reads "αὐτό" ("it").

(printed under page 154)

Footnotes

(⁸⁵) ‹anchor: not visible in the foot crop› · call in col 298 Jerem. IV, 1, 2.

Jeremiah 4:1, 2.

(printed under page 154) (⁸⁶) ‹anchor: not visible in the foot crop› · call in col 298 Rom. II, 25.

Romans 2:25.

(printed under page 154) (⁸⁷) ‹anchor: contritiones vestras› · call in col 298 Jerem. III, 22.

Jeremiah 3:22.

(printed under page 154) (⁸⁸) ‹anchor: habe me excusatum› · call in col 298 Luc. XIV, 18, 19.

Luke 14:18, 19.

(printed under page 154)

Footnotes

(⁸⁹) ‹anchor: not visible in the foot crop› · call in col 299 Philip. III, 19.

Philippians 3:19.

(printed under page 155) (⁹⁰) ‹anchor: not visible in the foot crop› · call in col 299 Eph. V, 5.

Ephesians 5:5.

(printed under page 155) (⁹¹) ‹anchor: not visible in the foot crop› · call in col 299 Jerem. III, 23.

Jeremiah 3:23.

(printed under page 155)

Page

running head: 299 ORIGENIS
marginal letters: A ostendamus operibus, qui; B rit, quando et; C ctis. Quae a; D les. Scientes igitur
old-edition numerals: 150 before Deum
other: facing Latin version, not set; full-width Greek lines above 3. not set

PG 13:300

ἐσόμεθά σοι· καὶ εἰπόντες αὐτῷ τό· Ἐσόμεθά σοι, μηδενὸς ἄλλου γενώμεθα, μὴ πνεύματος ὀργῆς, μὴ πνεύματος λύπης, μὴ πνεύματος ἐπιθυμίας, μὴ τοῦ διαβόλου γενώμεθα, μὴ τῶν ἀγγέλων αὐτοῦ· ἀλλὰ κληθέντες, καὶ εἰπόντες· Ἰδοὺ ἡμεῖς ἐσόμεθά σοι, δείξωμεν τοῖς ἔργοις, ὅτι, ἐπαγγειλάμενοι γενέσθαι αὐτοῦ, οὐδενὶ ἄλλῳ ἢ αὐτῷ ἑαυτοὺς ἀνεθήκαμεν, καὶ λέγομεν· Ὅτι σὺ, Κύριε, ὁ Θεὸς ἡμῶν εἶ. Οὐδένα γὰρ Θεὸν ἡμεῖς ὁμολογοῦμεν· οὐ τὴν κοιλίαν, ὡς οἱ γαστρίμαργοι, ὧν ὁ Θεὸς ἡ κοιλία· οὐ τὸ ἀργύριον, ὡς οἱ φιλάργυροι, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρεία· οὐδὲ ἄλλο τι ἐκθεοῦμεν, καὶ θεοποιοῦμεν, ὡς οἱ πολλοὶ θεοποιοῦσιν, ἀλλὰ ἡμῖν ὁ ἐπὶ

we shall be to Thee; and having said to Him: We shall be Thine, let us become no one else's—let us not become of a spirit of anger, nor of a spirit of grief, nor of a spirit of lust, nor of the devil, nor of his angels; but having been called, and having said: Behold, we shall be Thine, let us show by our works that, having promised to become His, we have dedicated ourselves to no one else than to Him, and we say: Because Thou, O Lord, art our God (Jer. 3:22). For we confess no other God: not the belly, like the gluttons, whose God is the belly (Phil. 3:19); not silver, like the lovers of money, and covetousness, which is idolatry (Col. 3:5); nor do we deify and make a god of anything else, as the many make gods, but to us the One over

Εἶτα, καταγνόντες τῶν προτέρων ἡμῶν κακῶν, ὅτε μεγάλα μὲν ἐνομίζομεν καὶ ὑψηλὰ τὰ εἴδωλα, προσεκυνοῦμεν, καὶ θαυμαστὰ ἐνομίζομεν οἷς ἐλατρεύομεν· νῦν δὲ κατέγνωμεν, ὅτι ἐκεῖνα πάντα ψευδῆ ἦν, καὶ οὐδὲν ἐτύγχανε· λέγομεν ἐπιστρέφοντες· Ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοί· καὶ ἡμεῖς καταγνόντες τῶν προτέρων ὑψηλῶν, καὶ τῶν προτέρων θαυμασίων· καὶ τάχα, ἐὰν φιλοτεχνῶμεν, εὑρήσομεν τὴν διαφορὰν τῶν ἐν τοῖς ἔθνεσι βουνῶν καὶ ὀρέων· ἅτινα καταλιπόντες οἱ εἰπόντες· Ἰδοὺ δοῦλοι ἡμεῖς ἐσόμεθά σοι, ὅτι σὺ Κύριος ὁ Θεὸς ἡμῶν εἶ, κατηγοροῦσιν αὐτῶν ὡς ψευδῶν, καὶ τῶν βουνῶν καὶ τῶν ὀρέων. Τίς οὖν ἡ διαφορὰ τῶν ἐν τοῖς ἔθνεσιν ὀρέων καὶ βουνῶν, ὧν κατεγνωκότες λέγομεν· Ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ, καὶ ἡ δύναμις τῶν ὀρέων; Τοῦτο λέγομεν ἡμεῖς καταγνόντες τῶν προτέρων· τὰ προσκυνούμενα παρὰ τοῖς ἔθνεσι, τὰ μὲν προσκυνεῖται ὡς θεοὶ, τὰ δὲ ὡς ἥρωες· ὁμολογοῦσι γὰρ καὐτοὶ περί τινων, ὅτι πρότερον θνητοὶ ἦσαν, καὶ ἀπεθεώθησαν. Ἡρακλέα προσκυνοῦσιν οὐχ ὡς γεγεννημένον θεὸν, ἀλλὰ ὡς ἐξ ἀνθρώπου εἰς θεὸν μεταβληθέντα· Ἀσκληπιὸν προσκυνοῦσιν ὡς ἐξ ἀνθρώπων δι' ἀρετὴν εἰς θεὸν μεταβεβηκότα. Ὅταν δὲ προσκυνῶσι τοὺς πατέρας τούτων ὀνομαζομένους παρ' αὐτοῖς θεοὺς, προσκυνοῦσιν, οὐχ ὡς μεταβληθέντας ἐξ ἀνθρώπων εἰς θεοὺς, ἀλλ' ὡς ἐκεῖνοι οἴονται, θεοὺς ἀρχῆθεν ὄντας. Ἔσονται μὲν οὖν οἱ ἀρχῆθεν μὲν θεοὶ νομιζόμενοι τοῖς ἔθνεσι τὰ ὄρη καὶ ἡ δύναμις τῶν ὀρέων· οἱ δὲ νομιζόμενοι παρ' αὐτοῖς νῦν μὲν εἶναι θεοὶ, πρότερον δὲ ἄνθρωποι γεγονέναι, οὗτοί εἰσιν οἱ βουνοί. Ἐγνωκότες οὖν ἀμφότερα προσκυνούμενα τάγματα, φασίν· Ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων. Νῦν γὰρ ὑπολαμβάνουσιν οἱ αὐτὰ λατρεύοντες, ὅτι ψευδῆ ἐστι

Then, having condemned our former evils, when we thought the idols great and lofty, we worshipped them, and thought marvellous the things we served; but now we have condemned them, that all those things were false, and happened to be nothing; returning we say: Truly the hills were for falsehood (Jer. 3:23); we also having condemned the former lofty things, and the former marvellous things; and perhaps, if we examine carefully, we shall find the difference between the hills and mountains among the nations; leaving which, those who have said: Behold, we shall be servants to Thee, because Thou art the Lord our God (Jer. 3:22), accuse them as false, both the hills and the mountains. What then is the difference between the mountains and hills among the nations, having condemned which we say: Truly the hills were for falsehood, and the power of the mountains (Jer. 3:23)? This we say having condemned the former things: as for the things worshipped among the nations, some are worshipped as gods, and others as heroes; for they themselves also confess concerning some that formerly they were mortal, and were deified. Heracles they worship not as one born a god, but as changed from a man into a god; Asclepius they worship as having passed from men into a god on account of virtue. But when they worship the fathers of these, who are called gods among them, they worship them not as changed from men into gods, but, as those suppose, as being gods from the beginning. Therefore those who are supposed by the nations to be gods from the beginning will be the mountains and the power of the mountains; while those who are supposed among them to be gods now indeed, but formerly to have been men, these are the hills. Having come to know therefore both orders that are worshipped, they say: Truly the hills were for falsehood, and the power of the mountains (Jer. 3:23). For now those who serve them suppose that false are

Editors' notes and page, col. 300

Footnotes

(1) ‹anchor: μὴ τοῦ διαβόλου› · call in col 300 (Greek only)

Cod. Scorial., μὴ τῶν τοῦ διαβόλου.

The Escorial codex reads "μὴ τῶν τοῦ διαβόλου" ("not of those of the devil").

(printed under page 155)

(2) ‹anchor: ὁ Θεὸς ἡμῶν εἶ› · call in col 300 (Greek only)

Cod. Vat., ὢν Θεός.

The Vatican codex reads "ὢν Θεός" ("being God").

(printed under page 155)

(3) ‹anchor: not visible in the foot crop› · call in col 300 (Greek only)

Cod. Vat., ὁ ἐπὶ πᾶσι Θεὸς, ὁ ἐπὶ πάντων, ὁ διὰ πάντων, ὁ ἐν πᾶσι Θεός ἐστι.

The Vatican codex reads "ὁ ἐπὶ πᾶσι Θεὸς, ὁ ἐπὶ πάντων, ὁ διὰ πάντων, ὁ ἐν πᾶσι Θεός ἐστι" ("he is the God over all, he who is above all, through all, the God in all").

(printed under page 155)

(4) ‹anchor: not visible in the foot crop› · call in col 300 (Greek only)

Cod. Vat., Ἰδοὺ οἵδε ἡμεῖς.

The Vatican codex reads "Ἰδοὺ οἵδε ἡμεῖς" ("Behold, here we are").

(printed under page 155)

(5) ‹anchor: ἐσόμεθά σοι› · call in col 300 (Greek only)

Cod. Scorial., εἰπόντες· Ἰδοὺ ἡμεῖς ἐσόμεθα σοί.

The Escorial codex reads "εἰπόντες· Ἰδοὺ ἡμεῖς ἐσόμεθα σοί" ("having said: Behold, we shall be yours").

(printed under page 155)

(6) ‹anchor: θνητοὶ ἦσαν› · call in col 300 (Greek only)

Cod. Vat. omittit ὡς. Mox Scorial. codex, περί τινων πρότερον ἦσαν. Cod. Vat., περί τινων ἦσαν. Legendum conjicit Ghislerius, περί τινων, ὅτι θνητοὶ πρότερον ἦσαν.

The Vatican codex omits "ὡς". Just after, the Escorial codex reads "περί τινων πρότερον ἦσαν"; the Vatican codex "περί τινων ἦσαν". Ghislerius conjectures the reading "περί τινων, ὅτι θνητοὶ πρότερον ἦσαν" ("about some, that they were formerly mortal").

(printed under page 155)

(7) ‹anchor: εἰς θεὸν μεταβεβηκότα› · call in col 300 (Greek only)

Cod. Vat., ἀλλ' ὡς ἐξ ἀνθρώπου εἰς Θεὸν μεταβληθέντα. Ἀσκληπιὸν προσκυνοῦσιν ὡς ἐξ ἀνθρώπων δι' ἀρετὴν εἰς θεὸν μεταβεβηκότα.

The Vatican codex reads "ἀλλ' ὡς ἐξ ἀνθρώπου εἰς Θεὸν μεταβληθέντα. Ἀσκληπιὸν προσκυνοῦσιν ὡς ἐξ ἀνθρώπων δι' ἀρετὴν εἰς θεὸν μεταβεβηκότα" ("but as changed from a man into a god. They worship Asclepius as one who passed from among men into a god by reason of virtue").

(printed under page 155)

(8) ‹anchor: ἀλλ' ὡς ἐκεῖνοι› · call in col 300 (Greek only)

Cod. Vat., μεταβάλλοντας ἐξ ἀνθρώπων εἰς θεούς. Paulo post idem codex, Ἔσονται μὲν οὖν οἱ ἀρχῆθεν μὲν θεοί. Scorialensis vero omittit, οἱ.

The Vatican codex reads "μεταβάλλοντας ἐξ ἀνθρώπων εἰς θεούς" ("changing from men into gods"). A little after, the same codex reads "Ἔσονται μὲν οὖν οἱ ἀρχῆθεν μὲν θεοί" ("Those, then, will be the ones who were gods from the beginning"). The Escorial codex, however, omits "οἱ".

(printed under page 155)

(9) ‹anchor: ὑπολαμβάνουσιν οἱ› · call in col 300 (Greek only)

Lege, οὐ γὰρ ὑπολαμβάνουσιν.

Read "οὐ γὰρ ὑπολαμβάνουσιν" ("for they do not suppose").

(printed under page 155)

Page

running head: ORIGENIS 300
marginal letters: A ἐσόμεθά σοι· καὶ; B Εἶτα, καταγνόντες τῶν; C ὀρέων; Τοῦτο λέγομεν; D νῦν μὲν εἶναι
old-edition numerals: (none)
other: ends mid-phrase before full-width lines; full-width lines above B (καὶ ἡρτήμεθα ... ἡμῶν.) not set

PG 13:301

ταῦτα. Διόπερ οἴονται τοὺς χρησμοὺς καὶ τὰς θεραπείας ἀληθινὰς εἶναι θεραπείας, οὐχ ὁρῶντες διαφορὰν πάσης δυνάμεως, καὶ σημείων, καὶ τεράτων ψεύδους, ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις γινομένων, πρὸς πᾶσαν δύναμιν σημείων καὶ τεράτων ἀληθείας· ἃ μὲν γὰρ ἐποίει Χριστὸς Ἰησοῦς, ταῦτα ἦν σημεῖα ἀληθείας. Καὶ πρὸ αὐτοῦ μὲν ἃ ἐποίει Μωσῆς, δύναμις ἦν ἀληθείας· ἃ δὲ ἐποίουν οἱ Αἰγύπτιοι, σημεῖα ἦν καὶ τέρατα ψεύδους. Οὕτω δὲ καὶ ἃ ἐποίει Σίμων μετὰ τὸν Ἰησοῦν ὁ μάγος, ὥστε ἀποπλανᾷν τὸ ἔθνος τῆς Σαμαρείας, καὶ νομίζεσθαι αὐτὸν εἶναι δύναμιν Θεοῦ· καὶ αὐτὰ ἦν σημεῖα καὶ τέρατα ψεύδους. Ὅταν οὖν καταγνῶμεν ἐκείνων, λέγομεν οἱ κατεγνωκότες· Ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων.

these things. Wherefore they suppose the oracles and the healings to be true healings, not seeing the difference between all power, and signs, and wonders of falsehood, wrought in all deceit of unrighteousness for those who are perishing (2 Thess. 2:9–10), and all power of signs and wonders of truth; for the things that Christ Jesus did, these were signs of truth. And before Him the things that Moses did were power of truth; whereas the things that the Egyptians did were signs and wonders of falsehood. And so too the things that Simon the magician did after Jesus, so as to lead astray the nation of Samaria, and for himself to be supposed to be the power of God (Acts 8:9–10), they also were signs and wonders of falsehood. Whenever therefore we have condemned those things, we who have condemned them say: Truly the hills were for falsehood, and the power of the mountains (Jer. 3:23).

Εἶτα ἡμεῖς, οἱ ἀπὸ τῶν ἐθνῶν, ἴσμεν, ὅτι τῷ παραπτώματι τοῦ Ἰσραὴλ ὁδὸν ἐλάβομεν σωτηρίας, καὶ ἐκεῖνοι ἔξω εἰσὶν ἐκβεβλημένοι, μέχρι τὸ πλήρωμα ἡμῶν εἰσέλθῃ· ἴσμεν δὲ, ὅτι ἐὰν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, μετὰ τοῦτο πᾶς Ἰσραὴλ σωθήσεται· διὰ τοῦτό φαμεν πρῶτον μὲν τό· Ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων· δεύτερον δὲ περὶ τοῦ Ἰσραὴλ σωθησομένου μετὰ τὸ πλήρωμα τῶν ἐθνῶν· Πλὴν διὰ Κυρίου Θεοῦ ἡμῶν ἡ σωτηρία τοῦ Ἰσραήλ. Ἐπεὶ δὲ ἅπαξ ἐμνήσθημεν τοῦ ἀποστολικοῦ ῥητοῦ λέγοντος, ὅτι τῷ παραπτώματι, ᾧ παρέπεσεν ὁ Ἰσραὴλ, ἡ σωτηρία γέγονε τοῖς ἔθνεσι, καὶ ὅταν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, ἔξω μένοντος τοῦ Ἰσραὴλ μετὰ τὸ εἰσερχόμενον πλήρωμα τῶν ἐθνῶν, τότε πᾶς Ἰσραὴλ σωθήσεται· φέρε, τὰ κατὰ τοὺς τόπους τούτους ἀναπτύξωμεν. Ἦν Ἰσραὴλ σωζόμενος. Ἐξέπεσεν ὁ πολὺς Ἰσραήλ· ἀλλὰ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονε· περὶ οὗ λείμματος μυστικῶς ἐν Ἠλίᾳ λέλεκται· Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βαάλ. Καὶ ἑρμηνεύων περὶ τοῦ λείμματος τούτου ὁ Ἀπόστολός φησιν· Ἄρ' οὖν καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν. Οὐκοῦν τοῦ Ἰσραὴλ λεῖμμα σωζόμενον, καταλειφθέντος τοῦ Ἰσραήλ. Ταῦτα δὲ δύο τάγματα, εἰ δυνατὸς εἶ, μετάγαγέ μοι καὶ ἐπὶ τοὺς ἀπὸ τῶν ἐθνῶν· οὐ γὰρ εἶπεν· Ὅταν πάντα τὰ ἔθνη σωθῇ, τότε πᾶς Ἰσραὴλ σωθήσεται· ἀλλ', Ὅταν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται. Οὔ τις Ἰσραὴλ σωθήσεται μετὰ πάντα τὰ ἔθνη, ἀλλὰ μετὰ τὸ πλήρωμα τῶν ἐθνῶν. Εἴ τις δύναται, τὸ λοιπὸν, (ὥσπερ εὗρε τὸν Ἰσραὴλ σωζόμενον μετὰ τὸ πλήρωμα τῶν ἐθνῶν,) διαβὰς τῷ λόγῳ, κατανοησάτω, ὅτι ποτὲ πάντες δουλεύσουσι, κατὰ τὰ ἐν τῷ Σοφονίᾳ εἰρημένα, τῷ Θεῷ ὑπὸ ζυγὸν ἕνα, καὶ ἐκ περάτων Αἰθιοπίας οἴσουσι θυσίας αὐτῷ· ὅτι, ὡς ἐν ξζʹ λέγεται ψαλμῷ, Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ Θεῷ· καὶ ταῖς βασιλείαις τῆς γῆς προστάσσει ὁ λόγος λέγων· Ἄσατε τῷ Κυρίῳ, ψάλατε τῷ Θεῷ Ἰακώβ.

Then we, who are from the nations, know that by the trespass of Israel we received a way of salvation, and those are cast out outside until our fulness enters in; and we know that when the fulness of the nations enters in, after this all Israel shall be saved (Rom. 11:11, 25–26); on this account we say first indeed: Truly the hills were for falsehood, and the power of the mountains; and secondly concerning Israel who is to be saved after the fulness of the nations: But through the Lord our God is the salvation of Israel (Jer. 3:23). And since we have once mentioned the apostolic saying which states that by the trespass whereby Israel fell, salvation has come to the nations, and when the fulness of the nations enters in, Israel remaining outside, after the entering fulness of the nations, then all Israel shall be saved, come, let us unfold the matters relating to these passages. There was an Israel being saved. The greater part of Israel fell away; but a remnant has come into being according to the election of grace (Rom. 11:5); concerning which remnant it has been mystically spoken in Elijah: I have left for Myself seven thousand men, who have not bowed the knee to Baal (1 Kgs. 19:18; Rom. 11:4). And interpreting concerning this remnant the Apostle says: Even so then at the present time also there has come to be a remnant according to the election of grace (Rom. 11:5). Therefore there is a remnant of Israel being saved, while Israel is left behind. Now these two orders, if you are able, transfer with me also to those from the nations; for he did not say: When all the nations are saved, then all Israel shall be saved; but: When the fulness of the nations enters in, then all Israel shall be saved (Rom. 11:25–26). Not a certain part of Israel shall be saved after all the nations, but after the fulness of the nations. If anyone is able, for the rest (just as he found Israel being saved after the fulness of the nations), passing over in thought, let him observe that one day all shall serve God under one yoke, according to the things spoken in Zephaniah, and from the ends of Ethiopia they shall bring sacrifices to Him (Zeph. 3:9–10); because, as it is said in the sixty-seventh Psalm, Ethiopia shall stretch out her hand beforehand unto God (Ps. 67:32); and to the kingdoms of the earth the word gives command, saying: Sing to the Lord, sing psalms to the God of Jacob (Ps. 67:33).

Editors' notes and page, col. 301

Footnotes

(1) ‹anchor: τεράτων ἀληθείας· ἃ μὲν› · call in col 301 (Greek only)

Cod. Vat., ἀληθοῦς.

The Vatican codex reads "ἀληθοῦς" ("true", genitive).

(printed under page 156)

(2) ‹anchor: σημεῖα ἦν καὶ τέρατα› · call in col 301 (Greek only)

Cod. Vat., σημεῖα μὲν ἦν.

The Vatican codex reads "σημεῖα μὲν ἦν" ("they were signs").

(printed under page 156)

(3) ‹anchor: σωθησομένου μετὰ τὸ πλήρωμα› · call in col 301 (Greek only)

Cod. Scorial., περὶ τοῦ Ἰσραὴλ, αὐτὸν σωθησόμενον μετὰ τό.

The Escorial codex reads "περὶ τοῦ Ἰσραὴλ, αὐτὸν σωθησόμενον μετὰ τό" ("concerning Israel, that he will be saved after the").

(printed under page 156)

(4) ‹anchor: τοῦ Ἰσραὴλ λεῖμμα› · call in col 301 (Greek only)

Cod. Vat., Οὐκοῦν Ἰσραὴλ, κἂν λεῖμμα σωζόμενον καταλειφθέντος τοῦ Ἰσραήλ.

The Vatican codex reads "Οὐκοῦν Ἰσραὴλ, κἂν λεῖμμα σωζόμενον καταλειφθέντος τοῦ Ἰσραήλ" ("So then Israel, even if a remnant saved, Israel having been left behind").

(printed under page 156)

(5) ‹anchor: κατανοησάτω, ὅτι› · call in col 301 (Greek only)

In cod. Vatic. deest ὅτι.

In the Vatican codex "ὅτι" ("that") is missing.

(printed under page 156)

(6) ‹anchor: ξζ' λέγεται› · call in col 301 (Greek only)

Cod. Vatic. λέλεκται.

The Vatican codex reads "λέλεκται" ("it has been said").

(printed under page 156)

Footnotes

(⁹²) ‹anchor: electionem factae sunt› · call in col 302 Rom. XI, 5.

Romans 11:5.

(printed under page 156) (⁹³) ‹anchor: genua ante Baal› · call in col 302 III Reg. XIX, 18; Rom. XI, 4.

3 Kings (1 Kings) 19:18; Romans 11:4.

(printed under page 156) (⁹⁴) ‹anchor: Israel salvus erit› · call in col 302 Rom. XI, 26.

Romans 11:26.

(printed under page 156) (⁹⁵) ‹anchor: psallite Deo Jacob› · call in col 302 Psal. LXVII, 32, 33.

Psalm 67 (68):32, 33.

(printed under page 156)

Footnotes

(⁹⁶) ‹anchor: not visible in the foot crop› · call in col 303 Jerem. III, 24.

Jeremiah 3:24.

(printed under page 157) (⁹⁷) ‹anchor: not visible in the foot crop› · call in col 303 Ephes. IV, 19.

Ephesians 4:19.

(printed under page 157) (⁹⁸) ‹anchor: vocem meam audiunt› · call in col 303 Joan. X, 27.

John 10:27.

(printed under page 157) (⁹⁹) ‹anchor: pastor bonus› · call in col 303 Ibid. 11.

Same book and chapter, verse 11 (John 10:11).

(printed under page 157)

Page

running head: 303 ORIGENIS
marginal letters: A 5. Itaque nos; B confunduntur, neque verecundiam; C lum habent, ii; D nempe esse pastorem
old-edition numerals: 153 after enim
other: facing Latin version, not set; full-width Greek line below C not set

PG 13:304

Οὐκοῦν λέγομεν ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν περὶ μὲν ἑαυτῶν μετανοοῦντες ἐπὶ τοῖς ψευδέσιν ἃ ἐνομίζομεν εἶναι ἀληθῆ· Ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ καὶ ἡ δύναμις τῶν ὀρέων· περὶ δὲ τοῦ μεθ' ἡμᾶς σωθησομένου Ἰσραήλ· Πλὴν διὰ Κυρίου Θεοῦ ἡμῶν ἡ σωτηρία τοῦ οἴκου τοῦ Ἰσραήλ. Εἶτα ἐξομολογούμενοι περὶ τῶν ἁμαρτημάτων, ἐν οἷς καὶ οἱ πατέρες ἡμῶν γεγόνασι, καὶ ἡμεῖς αὐτοὶ εἰδωλολατροῦντές φαμεν· Ἡ δὲ αἰσχύνη κατηνάλωσε τοὺς μόχθους τῶν πατέρων ἡμῶν ἀπὸ νεότητος αὐτῶν, τὰ πρόβατα αὐτῶν καὶ τοὺς βόας αὐτῶν, καὶ τοὺς υἱοὺς αὐτῶν, καὶ τὰς θυγατέρας αὐτῶν. Οὐκοῦν εἰ μέλλει καταναλίσκεσθαι ὁ μοχθηρὸς μόχθος, καὶ τὸ ψεῦδος ἔργον τῶν πατέρων, αἰσχύνην δεῖ γενέσθαι· πρὶν γὰρ αἰσχύνης οὐ καταναλίσκεται ὁ μόχθος τῶν πατέρων ἡμῶν, καὶ τὰ ἐπιφερόμενα. Διὰ τοῦτο κατανοήσωμεν ἁμαρτανόντων διαφοράς. Εἰσὶν ἁμαρτάνοντες, καὶ οὐκ αἰσχυνόμενοι, οὐδὲ αἰδούμενοι ἐπὶ ταῖς ἁμαρτίαις αὐτῶν, οὐδὲ ἐρυθριῶντες. Τοιοῦτοί εἰσιν οἱ ἀπηλγηκότες, καὶ ἑαυτοὺς παραδόντες πάσῃ ἀσελγείᾳ, καὶ πάσῃ ἀκαθαρσίᾳ. Βλέπεις γὰρ τοὺς ἀπὸ τῶν ἐθνῶν τίνα τρόπον ὡς ἀριστείας ἔσθ' ὅτε καταλέγουσι τὰς πορνείας καὶ τὰς μοιχείας ἑαυτῶν, οὐδὲ αἰδούμενοι ὁμολογεῖν τὰ τοιαῦτα πεποιηκέναι. Καὶ οὐ λέγουσιν αὐτὰ ἁμαρτήματα, ὅσον οὐκ αἰσχύνονται, οὐκ ἀναλίσκονται αὐτῶν οἱ μόχθοι, οὐκ ἀναλίσκεται αὐτῶν τὰ ἁμαρτήματα. Ἀρχὴ ἀγαθῶν ἐστι τὸ αἰσχυνθῆναί τινα ἃ οὐκ ᾐσχύνετο. Διὰ τοῦτο ἐγὼ οὐ κατάραν νομίζω ἐν τοῖς προφήταις λέγεσθαι ἐν τῷ· Αἰσχυνθήτωσαν, καὶ ἐντραπήτωσαν πάντες οἱ μισοῦντες Σιών· εὔχεται γὰρ τοὺς ἀναισθήτους τῶν τῆς αἰσχύνης ἔργων εἰς συναίσθησιν ἔρχεσθαι, ἵνα αἰσχυνθέντες δυνηθῶσιν ἀναλῶσαι τοὺς μόχθους καὶ τὰ ἁμαρτήματα αὐτῶν.

Therefore we who are from the nations say concerning ourselves, repenting over the falsehoods which we supposed to be true: Truly the hills were for falsehood, and the power of the mountains; and concerning Israel who is to be saved after us: But through the Lord our God is the salvation of the house of Israel (Jer. 3:23). Then confessing concerning the sins wherein both our fathers were, and we ourselves when worshipping idols, we say: But shame has consumed the labours of our fathers from their youth, their sheep and their oxen, and their sons and their daughters (Jer. 3:24). Therefore if the wicked labour and the false work of the fathers is to be consumed, shame must arise; for before shame the labour of our fathers, and the things mentioned next, are not consumed. On this account let us observe the differences among those who sin. There are some who sin, and are not ashamed, nor feel compunction over their sins, nor blush. Such are they who are past feeling, and have given themselves over to all lasciviousness, and all uncleanness (Eph. 4:19). For you see in what manner those from the nations sometimes recount their own fornications and adulteries as though they were exploits, not even feeling ashamed to confess that they have done such things. And they do not call them sins; so long as they are not ashamed, their labours are not consumed, their sins are not consumed. The beginning of good things is for someone to become ashamed of the things whereof he was not ashamed. On this account I do not think a curse is spoken in the prophets in the words: Let all who hate Sion be ashamed and put to confusion (Ps. 128:5); for he prays for those who are insensible of the works of shame to come to a sense of them, so that, being ashamed, they may be able to consume their labours and their sins.

Τὰ δὲ ἄλογα τῶν πατέρων κινήματα πρόβατα εἶπε καὶ μόσχους. Οὐ γὰρ πάντα τὰ ἄλογα ἐπαινετὰ, ἀλλ' ἔστιν ἄλογά τινα ψεκτὰ, ὥσπερ τὰ πρόβατα τῶν πατέρων τῶν ἡμαρτηκότων· ἔστι δέ τινα ἄλογα ἐπαινετὰ, οἷον· Τὰ ἐμὰ πρόβατα τῆς φωνῆς μου ἀκούουσι. Πρόβατα ἦν καὶ ταῦτα οἷς ἀνάλογον ἔχομεν τὸν λόγον, ἔχοντες τὸν ποιμένα τὸν καλὸν ἐν ταῖς ψυχαῖς ἡμῶν. Ἐπὰν γὰρ λέγῃ ὁ Σωτήρ· Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· οὐκ ἀκούω μόνον καθολικῶς, ὡς πάντες ἀκούουσιν, ὅτι ποιμήν ἐστι τῶν πιστευόντων· καὶ τοῦτο μὲν γὰρ καὶ ὑγιὲς καὶ ἀληθές· ἀλλὰ καὶ ἐν τῇ ἐμῇ ψυχῇ ὀφείλω ἔχειν ἔνδον μου τὸν Χριστὸν, ἔνδον μου τὸν καλὸν ποιμένα, ποιμαίνοντα τὰ ἐν ἐμοὶ ἄλογα κινήματα, ἵνα μηκέτι ἐπὶ τὴν νομὴν, ὡς ἔτυχεν, ἐξέρχηται, ἀλλ' ἀγόμενα ὑπὸ τοῦ ποιμένος, ταῦτα τὰ ἀλλότριά ποτε τυγχάνοντα αὐτοῦ ἴδια γενέσθαι αὐτοῦ. Διὰ τοῦτο νῦν ἐὰν ποιμὴν ᾖ ἐν ἐμοὶ, ὃς ἄρχει μου τῶν αἰσθήσεων, οὐκέτι εἰσὶν ὑπὸ νοῦν ἀλλότριον, ἢ ὑπὸ Φαραὼ,

Now the irrational impulses of the fathers he called sheep and calves. For not all irrational things are praiseworthy, but there are certain irrational things blameworthy, just as the sheep of the fathers who sinned; and there are certain irrational things praiseworthy, such as: My sheep hear My voice (John 10:27). Those also were sheep to which we hold an analogous relation, having the good shepherd in our souls. For whenever the Saviour says: I am the good shepherd (John 10:11), I do not hear it only generally, as all hear it, that He is shepherd of the believers—for this too is both sound and true—but in my own soul also I ought to have Christ within me, the good shepherd within me, shepherding the irrational impulses in me, so that they may no longer go out to pasture at random, but led by the shepherd, these things that once happened to be alien to Him may become His own. On this account now, if there is a shepherd in me who rules my senses, they are no longer under an alien mind, either under Pharaoh,

Editors' notes and page, col. 304

Footnotes

(1) ‹anchor: οἴκου τοῦ Ἰσραήλ. Εἶτα› · call in col 304 (Greek only)

Cod. Scorial., πρὸς δὲ τοῦ μεθ' ἡμᾶς σωθησομένου Ἰσραήλ. Πλὴν διὰ Κυρίου Ἰησοῦ ἡμῶν ἡ σωτηρία τοῦ οἴκου τοῦ Ἰσραήλ. Codex vero Vatic., περὶ δὲ τοῦ μεθ' ὑμᾶς σωθησομένου Ἰσραήλ· πλὴν διὰ Κυρίου Θεοῦ ἡμῶν ἡ σωτηρία τοῦ οἴκου Ἰσραήλ. In nostro textu, modo cod. Vaticanum, modo Scorialensem sequimur.

The Escorial codex reads "πρὸς δὲ τοῦ μεθ' ἡμᾶς σωθησομένου Ἰσραήλ. Πλὴν διὰ Κυρίου Ἰησοῦ ἡμῶν ἡ σωτηρία τοῦ οἴκου τοῦ Ἰσραήλ" ("and with regard to the Israel to be saved after us. But through our Lord Jesus is the salvation of the house of Israel"). The Vatican codex, however, reads "περὶ δὲ τοῦ μεθ' ὑμᾶς σωθησομένου Ἰσραήλ· πλὴν διὰ Κυρίου Θεοῦ ἡμῶν ἡ σωτηρία τοῦ οἴκου Ἰσραήλ" ("and concerning the Israel to be saved after you: but through the Lord our God is the salvation of the house of Israel"). In our text we follow now the Vatican codex, now the Escorial.

(printed under page 157)

(2) ‹anchor: βόας αὐτῶν, καὶ τοὺς υἱούς› · call in col 304 (Greek only)

In codice Scorialensi deest καί. Ibidem post θυγατέρας αὐτῶν, codex Vaticanus addit : ἡ αἰσχύνη κατηνάλωσε τοὺς μόχθους τῶν πατέρων ἡμῶν, καὶ τάδε τὰ εἰρημένα. Οὐκοῦν.

In the Escorial codex "καί" is missing. In the same place, after "θυγατέρας αὐτῶν" ("their daughters"), the Vatican codex adds: "ἡ αἰσχύνη κατηνάλωσε τοὺς μόχθους τῶν πατέρων ἡμῶν, καὶ τάδε τὰ εἰρημένα. Οὐκοῦν" ("shame has consumed the labours of our fathers, and these things that were said. So then").

(printed under page 157)

(3) ‹anchor: εὔχεται γάρ› · call in col 304 (Greek only)

Cod. Scorial., ἔχεται γὰρ τοὺς ἀναισθήτους τῆς αἰσχύνης ἔργων εἰς συναίσθησιν ἔρχεσθαι.

The Escorial codex reads "ἔχεται γὰρ τοὺς ἀναισθήτους τῆς αἰσχύνης ἔργων εἰς συναίσθησιν ἔρχεσθαι" (as printed, ἔχεται for εὔχεται: "for he prays that those insensible to the works of shame may come to awareness").

(printed under page 157)

(4) ‹anchor: πατέρων τῶν ἡμαρτηκότων› · call in col 304 (Greek only)

Cod. Vatic. omittit, τῶν πατέρων.

The Vatican codex omits "τῶν πατέρων" ("of the fathers").

(printed under page 157)

(5) ‹anchor: ἴδια γενέσθαι› · call in col 304 (Greek only)

Lege γένηται. Mox cod. Vat., post ista verba, ἐὰν ποιμὴν ᾖ ἐν ἐμοί, omittit articulum ὅς.

Read "γένηται". Just after, the Vatican codex, following the words "ἐὰν ποιμὴν ᾖ ἐν ἐμοί" ("if a shepherd is in me"), omits the article "ὅς" (as printed; ὅς is the relative pronoun).

(printed under page 157)

Page

running head: ORIGENIS 304
marginal letters: A Οὐκοῦν λέγομεν ἡμεῖς; B χθος τῶν πατέρων; C ἐντραπήτωσαν πάντες οἱ; D ἀλλὰ καὶ ἐν
old-edition numerals: (none)
other: ends mid-phrase before full-width line; full-width Greek line below C (εἰς συναίσθησιν ... δυνηθῶσιν, running on to ἀναλῶσαι ... αὐτῶν.) is set in this column (Q3b)

PG 13:305

ἢ ὑπὸ Ναβουχοδονόσορ, ἀλλὰ ὑπὸ τὸν καλὸν ποιμένα.

or under Nebuchadnezzar, but under the good shepherd.

Καὶ αἰσχύνη οὖν κατηνάλωσε τοὺς μόχθους τῶν πατέρων ἡμῶν ἀπὸ νεότητος αὐτῶν, τὰ πρόβατα αὐτῶν, καὶ τοὺς βόας αὐτῶν. Ἔστιν ἐν ἡμῖν γεωργοῦν ἡμᾶς, ἤτοι δὲ κακῶς γεωργοῦν, εἴγε δεῖ λέγειν τὸ κακῶς ἐστὶ τοῦ γεωργοῦντος ἢ καλῶς γεωργοῦν. Εἰ μὲν οὖν κακῶς γεωργεῖ, μόχθος ἐστὶ τῶν πατέρων καταναλισκόμενος ὑπὸ τῆς αἰσχύνης αὐτῶν· εἰ δὲ καλῶς γεωργεῖ, οὐκ ἔστι τῶν πατέρων μόχθος· ἀλλὰ μόχθος ἐστὶν ἀφ' ὧν τὰ πρωτότοκα ἀναφέρεται ἐπὶ τοῦ θυσιαστηρίου τοῦ Θεοῦ. Τοὺς υἱοὺς αὐτῶν, καὶ τὰς θυγατέρας αὐτῶν. Λέγουσιν οὗτοι· Τίνων αὐτῶν; Ἢ τῶν πατέρων υἱοὶ ἀναλίσκονται ἀπὸ τῆς αἰσχύνης αὐτῶν, καὶ αἱ θυγατέρες; Πολλάκις εἴπομεν τὰ τῆς ψυχῆς γεννήματα ὅτι τὰ νοήματα μέν εἰσιν υἱοὶ, τὰ δὲ ἔργα καὶ αἱ πράξεις αἱ διὰ τοῦ σώματος θυγατέρες. Ἐπεὶ οὖν ἐστί τινα νοήματα μοχθηρὰ, ὁποῖα ἐνόησαν οἱ ἀπὸ τῶν ἐθνῶν· ἔστι δὲ καὶ ἔργα μοχθηρά· διὰ τοῦτο υἱοὶ καὶ θυγατέρες ἀναλίσκονται ὑπὸ τῶν πεποιηκότων, ἐὰν αἰσχύνη αὐτοῖς ἐγγένηται περὶ τῶν ἡμαρτημένων. Ἡμᾶς δὲ ἀπείη ποιεῖν υἱοὺς καὶ θυγατέρας δεομένους ἀναλώσεως τῆς ἀπὸ τῆς αἰσχύνης.

And shame therefore has consumed the labours of our fathers from their youth, their sheep, and their oxen (Jer. 3:24). There is within us that which tills us, either tilling badly—if indeed one must say that doing badly belongs to the tiller—or tilling well. If therefore it tills badly, it is the labour of the fathers consumed by their shame; but if it tills well, it is not the labour of the fathers, but a labour from which the firstborn are offered upon the altar of God. Their sons, and their daughters (Jer. 3:24). These say: Whose? Are the sons of the fathers consumed by their shame, and the daughters? Many times we have said as to the offspring of the soul that the thoughts are sons, while the works and the actions performed through the body are daughters. Since therefore there are certain wicked thoughts, such as those from the nations thought, and there are also wicked works, on this account sons and daughters are consumed by those who made them, if shame arises in them over the things they have sinned. But far be it from us to make sons and daughters that need the consuming that comes from shame.

Μετὰ ταῦτα λέγουσιν οὗτοι οἱ ἐξομολογούμενοι τό· Ἐκοιμήθημεν ἐν τῇ αἰσχύνῃ ἡμῶν· καὶ μετὰ τοῦτό φασι· Καὶ ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν. Περὶ τοῦ καλύμματος πολλάκις ἡμῖν εἴρηται, τοῦ ἐπικειμένου τῷ προσώπῳ τῶν μὴ ἐπιστρεφόντων πρὸς Κύριον. Δι' ὃ κάλυμμα, ἐὰν ἀναγινώσκηται Μωϋσῆς, ὁ ἁμαρτωλὸς οὐ νοεῖ αὐτόν. Κάλυμμα γὰρ εἰς τὴν καρδίαν αὐτοῦ κεῖται. Δι' ὃ κάλυμμα, ἐὰν ἀναγινώσκηται ἡ Παλαιὰ Διαθήκη, οὐ συνήσει ἀκούων. Δι' ὃ κάλυμμα καὶ τὸ Εὐαγγέλιον τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον. Ἐλέγομεν τοίνυν περὶ τοῦ καλύμματος, ὅτι ἡ αἰσχύνη ἐστὶ τὸ κάλυμμα. Ὅσον γὰρ ἔχομεν τὰ ἔργα τῆς αἰσχύνης, δῆλον ὅτι ἔχομεν τὸ κάλυμμα, κατὰ τὸ εἰρημένον που ἐν μʹ καὶ γʹ ψαλμῷ· Καὶ ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέ με. Παρεθέμην, ὅτι ὁ μὴ ἔχων αἰσχύνης ἔργα, οὐκ ἔχει κάλυμμα· ὁποῖος ἦν ὁ Παῦλος λέγων· Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα. Παῦλος οὖν ἀνακεκαλυμμένον ἔχει τὸ πρόσωπον· οὐ γὰρ ἔχει αἰσχύνης ἔργα. Ὡς οὖν ἐκεῖ· Ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέ με, εἴρηται ἐν μʹ καὶ γʹ ψαλμῷ· τὸν αὐτὸν τρόπον εἴρηται ἐνθάδε· Ἐκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν. Ὅσον ἀτιμίας ἔργα ἐργαζόμεθα, κάλυμμα ἔχομεν ἐπὶ τὴν καρδίαν ἡμῶν κείμενον. Εἰ θέλομεν τὸ κάλυμμα τὸ ἀπὸ τῆς ἀτιμίας ἀποθέσθαι, ἐπὶ τὰ τῆς τιμῆς ἔργα καταντήσωμεν, καὶ νοήσωμεν ἐκεῖνο τὸ ὑπὸ τοῦ Σωτῆρος εἰρημένον· Ἵνα πάντες τιμῶσι τὸν υἱὸν, καθὼς τιμῶσι τὸν πατέρα· νοήσωμεν καὶ τὸ παρὰ τῷ Ἀποστόλῳ εἰρημένον· Διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις. Ὁ δίκαιος ὡς τιμᾷ τὸν πατέρα, τιμᾷ τὸν υἱόν. Ἡ ἀτιμία, ὅταν ἀτιμάζω τὸν υἱὸν, αὐτὴ καθ' ἣν ἀτιμάζω

After these things these who make confession say the words: We have lain down in our shame; and after this they say: And our dishonour has covered us (Jer. 3:25). Concerning the veil we have spoken many times, which lies upon the face of those who do not turn to the Lord. On account of which veil, if Moses is read, the sinner does not understand him; for a veil lies upon his heart (2 Cor. 3:14–15). On account of which veil, if the Old Testament is read, he who hears will not understand. On account of which veil the Gospel also is veiled to those who are perishing (2 Cor. 4:3). We were saying therefore concerning the veil, that shame is the veil. For so long as we have the works of shame, it is clear that we have the veil, according to what is said somewhere in the forty-third Psalm: And the shame of my face has covered me (Ps. 43:16). I set forth that he who does not have works of shame does not have a veil; such as was Paul, saying: But we all, with unveiled face, behold as in a mirror the glory of the Lord (2 Cor. 3:18). Paul therefore has an unveiled face; for he does not have works of shame. Just as there, then, The shame of my face has covered me is said in the forty-third Psalm, in the same way it is said here: Our dishonour has covered us (Jer. 3:25). So long as we work works of dishonour, we have a veil lying upon our heart. If we wish to put away the veil that comes from dishonour, let us attain to the works of honour, and let us understand that saying spoken by the Saviour: That all may honour the Son, even as they honour the Father (John 5:23); let us understand also what is spoken by the Apostle: Through transgression of the law you dishonour God (Rom. 2:23). Just as the righteous person honours the Father, he honours the Son. The dishonour, when I dishonour the Son, is the very same whereby I dishonour

Editors' notes and page, col. 305

Footnotes

(1) ‹anchor: οὖν κατηνάλωσε› · call in col 305 (Greek only)

Cod. Scorial., συγκατηνάλωσε.

The Escorial codex reads "συγκατηνάλωσε" ("consumed together").

(printed under page 158)

(2) ‹anchor: ἢ καλῶς γεωργοῦν› · call in col 305 (Greek only)

Cod. Scorial., ἤτοι καλῶς ἢ κακῶς, εἴγε δεῖ λέγειν τὸ κακῶς ἐπὶ τοῦ γεωργοῦντος ἢ καλῶς.

The Escorial codex reads "ἤτοι καλῶς ἢ κακῶς, εἴγε δεῖ λέγειν τὸ κακῶς ἐπὶ τοῦ γεωργοῦντος ἢ καλῶς" ("either well or badly, if indeed one must say 'badly' of the one who farms, or 'well'").

(printed under page 158)

(3) ‹anchor: πατέρων υἱοὶ ἀναλίσκονται› · call in col 305 (Greek only)

Cod. Vat., οἱ τῶν πατέρων υἱοί.

The Vatican codex reads "οἱ τῶν πατέρων υἱοί" ("the sons of the fathers").

(printed under page 158)

(4) ‹anchor: ἡ ἀτιμία ἡμῶν› · call in col 305 (Greek only)

Cod. Vat., ἐπεκάλυψε, φησὶν, ἡ ἀτιμία ἡμῶν.

The Vatican codex reads "ἐπεκάλυψε, φησὶν, ἡ ἀτιμία ἡμῶν" ("our dishonour, he says, has covered").

(printed under page 158)

(5) ‹anchor: οὐ συνήσει› · call in col 305 (Greek only)

Cod. Scorial., οὐ συνήσεις.

The Escorial codex reads "οὐ συνήσεις" ("you will not understand").

(printed under page 158)

(6) ‹anchor: αἰσχύνης ἔργα› · call in col 305 (Greek only)

Cod. Vat. post ἔργα addit : ὃς μὴ ὡς Παῦλος ἀνακεκαλυμμένον ἔχει τὸ πρόσωπον.

After "ἔργα" the Vatican codex adds: "ὃς μὴ ὡς Παῦλος ἀνακεκαλυμμένον ἔχει τὸ πρόσωπον" ("who, not as Paul, has the face unveiled", as printed).

(printed under page 158)

(7) ‹anchor: ἡ ἀτιμία ἡμῶν› · call in col 305 (Greek only)

Cod. Vat., ἐκάλυψε, φησὶν, ἡμᾶς ἡ ἀτιμία ἡμῶν.

The Vatican codex reads "ἐκάλυψε, φησὶν, ἡμᾶς ἡ ἀτιμία ἡμῶν" ("our dishonour, he says, has covered us").

(printed under page 158)

Footnotes

(¹) ‹anchor: nos ignominia nostra› · call in col 306 Jerem. III, 25.

Jeremiah 3:25.

(printed under page 158) (²) ‹anchor: faciei meae operuit me› · call in col 306 Psalm. XLIII, 16.

Psalm 43 (44):16.

(printed under page 158) (³) ‹anchor: Domini speculamur› · call in col 306 II Cor. III, 18.

2 Corinthians 3:18.

(printed under page 158) (⁴) ‹anchor: sicut honorificant Patrem› · call in col 306 Joan. V, 23.

John 5:23.

(printed under page 158) (⁵) ‹anchor: legis Deum inhonoras› · call in col 306 Rom. II, 23.

Romans 2:23.

(printed under page 158)

Footnotes

(⁶) ‹anchor: not visible in the foot crop› · call in col 307 Exod. XXXIV, 34.

Exodus 34:34.

(printed under page 159) (⁷) ‹anchor: vultus tui, Domine› · call in col 307 Psal. IV, 7.

Psalm 4:7.

(printed under page 159) (⁸) ‹anchor: ira et disceptatione› · call in col 307 I Tim. II, 8.

1 Timothy 2:8.

(printed under page 159) (⁹) ‹anchor: nos et patres nostri› · call in col 307 Jerem. III, 25.

Jeremiah 3:25.

(printed under page 159) (¹⁰) ‹anchor: iniquitatem fecimus› · call in col 307 Dan. IX, 5.

Daniel 9:5.

(printed under page 159) (¹¹) ‹anchor: nostrarum antiquarum› · call in col 307 Psal. LXXVIII, 8.

Psalm 78 (79):8.

(printed under page 159)

Page

running head: 307 ORIGENIS
marginal letters: A men quod opera; B 9. Hoc itaque; C faciei , principi; D desierunt, et dicunt
old-edition numerals: 155 before viros
other: facing Latin version, not set; full-width Greek lines above 9. not set

PG 13:308

τὸν πατέρα, ἐπικάλυμμα γίνεται τοῦ προσώπου μου, καὶ λέγω· Ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία. Διὰ τοῦτο νοήσαντες τὸ κάλυμμα, τὸ ἐπικείμενον ἀπὸ τῶν τῆς αἰσχύνης ἔργων, ἀπὸ τῶν τῆς ἀτιμίας πράξεων περιελώμεθα τὸ κάλυμμα. Ἐφ' ἡμῖν ἐστι περιαιρεθῆναι τὸ κάλυμμα, οὐδενὸς ἄλλου ἐστίν. Ἡνίκα γὰρ ἐπέστρεψε πρὸς Κύριον Μωϋσῆς, περιῃρεῖτο τὸ κάλυμμα. Ὁρᾷς ὡς Μωϋσῆς ποτε λαμβάνεται καὶ ἐπὶ τοῦ λαοῦ. Ὅσον οὐκ ἐπέστρεφε πρὸς Κύριον, σύμβολον ὢν τοῦ λαοῦ τοῦ μὴ ἐπιστρέφοντος πρὸς Κύριον, κάλυμμα εἶχεν ἐπικείμενον αὐτοῦ τῷ προσώπῳ· ὅτε δὲ ἐπέστρεφε πρὸς Κύριον, σύμβολον γενόμενος τῶν ἐπιστρεφόντων πρὸς Κύριον, τότε περιῃρεῖτο τὸ κάλυμμα, καὶ οὐχ οἷον ὁ Θεὸς αὐτῷ ἐκέλευε. Οὐ γὰρ εἶπεν ὁ Κύριος πρὸς Μωϋσῆν· Περίθου τὸ κάλυμμα· ἀλλ' ἰδὼν Μωϋσῆς, ὅτι οὐ δύναται ὁ λαὸς ἰδεῖν τὴν δόξαν αὐτοῦ, τότε ἐπετίθει τὸ κάλυμμα ἐπὶ τὸ πρόσωπον· καὶ οὐ περιέμεινε Θεὸν λέγοντα, Περιελοῦ τὸ κάλυμμα, ἡνίκα ἂν ἐπέστρεφε πρὸς Κύριον.

the Father, and it becomes a covering over my face, and I say: Dishonour has covered us (Jer. 3:25). On this account, having perceived the veil that lies upon us from the works of shame, let us remove the veil that comes from the deeds of dishonour. It rests with us for the veil to be removed; it rests with no one else. For whenever Moses turned to the Lord, the veil was removed (Exod. 34:34; 2 Cor. 3:16). You see how Moses at times is taken also as representing the people. So long as he did not turn to the Lord, being a symbol of the people that does not turn to the Lord, he had a veil lying upon his face; but when he turned to the Lord, becoming a symbol of those who turn to the Lord, then the veil was removed, and not because God commanded him. For the Lord did not say to Moses: Put on the veil; rather, Moses, on seeing that the people was not able to look on his glory, then put the veil upon his face; and he did not wait for God to say, Take off the veil, whenever he turned to the Lord.

Τοῦτο οὖν γέγραπται, ἵνα καὶ σὺ τὸ κάλυμμα ἐπιτιθείς σου τῷ προσώπῳ διὰ τῶν τῆς ἀτιμίας, καὶ τῶν τῆς αἰσχύνης ἔργων, αὐτὸς ἐργάσῃ καὶ τὸ περιαιρεθῆναι τὸ κάλυμμα. Ἐὰν ἐπιστρέψῃς πρὸς Κύριον, τότε περιαιρεῖς τὸ κάλυμμα, καὶ οὐκέτι ἐρεῖς τό· Ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν. Οἷον ὀργὴ ἐπικειμένη τῇ ψυχῇ ἡμῶν κατά τινος, ἐπίκειται κάλυμμα ἡμῶν ἐπὶ τὸ πρόσωπον. Διὰ τοῦτο εἰ θέλομεν προσευχόμενοι εἰπεῖν· Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε, περιαίρωμεν τὸ κάλυμμα, καὶ ποιήσωμεν τὸ ἀποστολικὸν ἐκεῖνο τό· Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. Ἐὰν περιέλωμεν τὴν ὀργὴν, περιέλωμεν τὸ κάλυμμα· ὡσαύτως, ἐὰν τὰ πάθη πάντα. Ὅσον δὲ ταῦτά ἐστιν ἐν τῷ νῷ ἡμῶν, ἐν τῷ λογισμῷ ἡμῶν, ἐπίκειται τῷ ἔνδον προσώπῳ ἡγεμονικῷ ἡμῶν τὸ κάλυμμα καὶ ἡ ἀτιμία τοῦ μὴ βλέπειν ἡμᾶς τὴν δόξαν τοῦ Θεοῦ λάμπουσαν. Οὐκ ἔστιν ὁ Θεὸς ὁ ἀποκρύπτων αὐτοῦ τὴν δόξαν ἀφ' ἡμῶν, ἀλλ' ἡμῖν τὸ κάλυμμα ἀπὸ τῆς κακίας ἐπιτιθέντες τῷ ἡγεμονικῷ.

This therefore is written so that you also, who put the veil upon your face through the works of dishonour and of shame, may yourself also bring about the removal of the veil. If you turn to the Lord, then you remove the veil, and you will no longer say: Our dishonour has covered us (Jer. 3:25). For instance, when anger against someone lies upon our soul, a veil lies upon our face. On this account, if we wish when praying to say: The light of Thy countenance, O Lord, has been signed upon us (Ps. 4:7), let us remove the veil, and let us do that apostolic precept: I desire therefore that the men pray in every place, lifting up holy hands without anger and disputings (1 Tim. 2:8). If we remove anger, we remove the veil; likewise, if we remove all the passions. But so long as these things are in our mind, in our thought, the veil and the dishonour lie upon the inner face, our ruling faculty, so that we do not see the glory of God shining. It is not God Who hides His glory from us, but we who put the veil upon our ruling faculty from malice.

Διότι ἔναντι τοῦ Θεοῦ ἡμῶν ἡμάρτομεν ἡμεῖς, καὶ οἱ πατέρες ἡμῶν. Εἴθε καὶ ἡμεῖς λέγωμεν, ὡς οὗτοι κατὰ τὴν προσωποποιίαν τοῦ Προφήτου, Ἡμάρτομεν. Οὐ ταὐτόν ἐστι τὸ, ἡμάρτομεν, τῷ ἁμαρτάνομεν· ὁ μὲν γὰρ ἔτι ἐν ἁμαρτίᾳ ὢν, μὴ λεγέτω, Ἡμάρτομεν· ὁ δὲ προαμαρτήσας, ἀκριβῶς δὲ μετανοήσας, λεγέτω, Ἡμάρτομεν, ὡς καὶ ἐν τῷ Δανιὴλ γέγραπται ἐξομολόγησις τῶν μηκέτι ἁμαρτανόντων, λεγόντων· Ἡμάρτομεν, ἠνομήσαμεν· καὶ ἐν Ψαλμοῖς· Μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων, φησὶν ὁ Προφήτης. Καὶ ἡμεῖς οὖν ἐξομολογησώμεθα τὰς ἁμαρτίας, εἴθε

Because we have sinned before our God, we and our fathers (Jer. 3:25). Would that we also might say, as these do according to the personification of the Prophet, We have sinned. We have sinned is not the same as We sin; for let not him who is still in sin say, We have sinned; but let him who sinned formerly, and has strictly repented, say, We have sinned, just as in Daniel also there is written the confession of those who no longer sin, saying: We have sinned, we have committed iniquity (Dan. 9:5); and in the Psalms: Remember not our ancient iniquities (Ps. 78:8), says the Prophet. Let us also therefore confess our sins, would that

Editors' notes and page, col. 308

Footnotes

(1) ‹anchor: not visible in the foot crop› · call in col 308 (Greek only)

Cod. Vat., καὶ ἐπεκάλυψεν.

The Vatican codex reads "καὶ ἐπεκάλυψεν" ("and covered").

(printed under page 159)

(2) ‹anchor: not visible in the foot crop› · call in col 308 (Greek only)

Cod. Scorial. post ποτε addit τοῦτο.

After "ποτε" the Escorial codex adds "τοῦτο" ("this").

(printed under page 159)

(3) ‹anchor: not visible in the foot crop› · call in col 308 (Greek only)

Cod. Vat., ἦν τοῦ λαοῦ.

The Vatican codex reads "ἦν τοῦ λαοῦ" ("was of the people").

(printed under page 159)

(4) ‹anchor: not visible in the foot crop› · call in col 308 (Greek only)

In cod. Vat. deest τότε.

In the Vatican codex "τότε" ("then") is missing.

(printed under page 159)

(5) ‹anchor: not visible in the foot crop› · call in col 308 (Greek only)

Ita cod. Scorial. et Vat., at Ghislerius legendum putat, καὶ οὐχὶ ὁ Θεός. Ibidem cod. Vat. post ἐκέλευε addit : περίθου τὸ κάλυμμα, et mox, pro πρὸς Μωϋσῆν, habet τῷ Μωϋσῇ.

So the Escorial and Vatican codices, but Ghislerius thinks one should read "καὶ οὐχὶ ὁ Θεός" ("and not God"). In the same place, after "ἐκέλευε" ("he ordered") the Vatican codex adds "περίθου τὸ κάλυμμα" ("put on the veil"), and just after, instead of "πρὸς Μωϋσῆν" ("to Moses"), it has "τῷ Μωϋσῇ".

(printed under page 159)

(6) ‹anchor: not visible in the foot crop› · call in col 308 (Greek only)

Cod. Vat., περιέμενε.

The Vatican codex reads "περιέμενε" ("he waited").

(printed under page 159)

(7) ‹anchor: τὸ κάλυμμα· ὡσαύτως› · call in col 308 (Greek only)

In cod. Vat. deest, ὡσαύτως.

In the Vatican codex "ὡσαύτως" ("likewise") is missing.

(printed under page 159)

(8) ‹anchor: προσώπῳ ἡγεμονικῷ› · call in col 308 (Greek only)

Cod. Vat., τῷ ἡγεμονικῷ.

The Vatican codex reads "τῷ ἡγεμονικῷ" ("the ruling faculty", with the article).

(printed under page 159)

(9) ‹anchor: κακίας ἐπιτιθέντες› · call in col 308 (Greek only)

Cod. Scor., ἀποτιθέντες.

The Escorial codex reads "ἀποτιθέντες" ("putting off").

(printed under page 159)

(10) ‹anchor: Οὐ ταὐτόν› · call in col 308 (Greek only)

Cod. Vat. male, οὐχ αὐτόν.

The Vatican codex wrongly reads "οὐχ αὐτόν".

(printed under page 159)

Page

running head: ORIGENIS 308
marginal letters: A τὸν πατέρα, ἐπικάλυμμα; B Τοῦτο οὖν γέγραπται,; C πάντα. Ὅσον δὲ; D Ἡμάρτομεν, ἠνομήσαμεν· καὶ
old-edition numerals: (none)
other: full-width lines above B (… Κύριον.) are set at the end of para 1; para 3 has the printed ἡμῖν (for ἡμεῖς) kept as printed (misprint)

PG 13:309

μὴ χθιζὰς, εἴθε μὴ τριημερινὰς, ἀλλ' εἴθε ἐξομολογούμενοι ἐξομολογησώμεθα περὶ ἁμαρτημάτων πρὸ πέντε καὶ δέκα ἐτῶν γεγενημένων, τῷ μηκέτι ἁμαρτίαν ἔχειν μετ' ἐκεῖνα ἐπὶ πέντε καὶ δέκα ἔτη. Εἰ δὲ χθὲς ἡμάρτομεν, οὔπω ἀξιόπιστοί ἐσμεν ἐξομολογούμενοι περὶ τῶν ἁμαρτημάτων ἡμῶν· οὐδὲ χώραν ἔχει ἀπαλειφθῆναι τὰ ἁμαρτήματα ἡμῶν ταῦτα. Διότι ἡμάρτομεν ἡμεῖς καὶ οἱ πατέρες ἡμῶν ἀπὸ νεότητος ἡμῶν ἕως τῆς ἡμέρας ταύτης. Ἐκεῖνα μὲν ἄλλως λελέχθω εἰς διδασκαλίαν τῆς περὶ τρόπου ἀρίστου ἐξομολογήσεως. Ταῦτα δέ ἐστι κατηγορία τοῦ ἐκ πολλοῦ ἁμαρτάνειν· Ἀπὸ νεότητος, φησὶν, ἕως τῆς ἡμέρας ταύτης, καὶ οὐχ' ὑπηκούσαμεν τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν· ἡμάρτομεν, καὶ οὐχ ὑπηκούσαμεν ἕως τοῦ παρόντος. Εἶτα ἐπιστρέψαντες, καὶ ἀρχὴν ἔχοντες ἐπιστροφῆς, λέγουσι τό· Ἡμάρτομεν, καὶ οὐχ ὑπηκούσαμεν. Οὐδὲ γὰρ ἅμα τῷ θέλειν ὑπακοῦσαι, εὐθέως ὑπακούομεν· καὶ γὰρ ἐπιχρόνου δεῖ ὥσπερ ἐπὶ τῶν τραυμάτων πρὸς τὴν ἴασιν, οὕτως καὶ ἐπὶ τῆς ἐπιστροφῆς πρὸς τὸ τελείως καὶ καθαρῶς ἐπιστρέψαι πρὸς τὸν Θεόν.

not yesterday's, would that not those of three days ago, but would that in confessing we might make confession concerning sins committed fifteen years ago, by no longer having sin after those for fifteen years. But if we sinned yesterday, we are not yet trustworthy when making confession concerning our sins; nor is there room for these sins of ours to be blotted out. Because we have sinned, we and our fathers, from our youth unto this day (Jer. 3:25). Let those things be said by the way for instruction concerning the best manner of confession. But these words are an accusation of sinning from of old: From our youth, it says, unto this day, and we have not obeyed the voice of the Lord our God (Jer. 3:25); we have sinned, and have not obeyed until the present. Then having turned, and having a beginning of conversion, they say the words: We have sinned, and have not obeyed. For we do not immediately obey as soon as we wish to obey; for time is needed, just as in the case of wounds for healing, so also in conversion, for turning to God completely and purely.

Επὶ τούτοις περὶ τοῦ Ἰσραὴλ λέγει ὁ Θεός· Ἐὰν ἐπιστραφῇ Ἰσραὴλ πρός με, λέγει Κύριος, καὶ ἐπιστραφήσεται, τουτέστιν, ἐὰν τελείως ἐπιστρέψῃ, καὶ ἐπιστραφήσεται ἐπιστροφῇ, οἱονεὶ ἄρξηται ἐπιστρέφειν. Εἶτά φησι· Καὶ ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ ἐκ τοῦ στόματος αὐτοῦ, καὶ ἀπὸ προσώπου μου εὐλαβηθῇ, καὶ ὀμόσῃ· Ζῇ Κύριος ἐν ἀληθείᾳ, καὶ ἐν κρίσει καὶ ἐν δικαιοσύνῃ· καὶ εὐλογήσουσιν ἐν αὐτῷ ἔθνη. Ἐὰν τάδε ποιήσωσιν, εὐλογήσουσιν ἐν αὐτῷ ἔθνη. Τίνα δὲ τάδε ποιήσωσιν, ἵνα εὐλογήσωσιν ἐν αὐτῷ ἔθνη; Ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ ἐκ τοῦ στόματος αὐτοῦ. Τί δὲ τὸ περιελεῖν τὰ βδελύγματα ἐκ τοῦ στόματος αὐτοῦ; Ὅσα κακῶς λέγομεν, βδελύγματά εἰσιν ἐν τῷ στόματι ἡμῶν. Περιέλωμεν τοίνυν τὰ βδελύγματα ἐκ τοῦ στόματος ἡμῶν, περιαιροῦντες καταλαλίας, λόγους ματαίους, ἀργοὺς, καὶ μέλλοντας ἡμᾶς ποιεῖν ἐγκαλεῖσθαι ἐν ἡμέρᾳ κρίσεως. Ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ. Εἴπερ οὖν θέλομεν ἀπαντῆσαι ἡμῖν τό· Καὶ εὐλογήσουσιν ἐν αὐτῷ ἔθνη, καὶ ἐν αὐτῷ αἰνέσουσι τῷ Θεῷ ἐν Ἱερουσαλὴμ, ποιήσωμεν τὰ ἀπ' ἀρχῆς εἰρημένα. Ποῖον δὲ πρῶτον; Περιελεῖν τὰ βδελύγματα ἐκ τοῦ στόματος ἡμῶν· ἑξῆς ἐστι καὶ τό· Ἀπὸ τοῦ προσώπου μου εὐλαβηθήσῃ· δεύτερον τοῦτο ποιήσωμεν, οὐχ ἁπλῶς, ἵνα εὐλαβηθῶμεν. Τάχα γάρ ἐστιν εὐλάβεια γινομένη, οὐκ ἀπὸ προσώπου δὲ τοῦ Θεοῦ. Οἱ γοῦν οὐκ ἐπιστημόνως φοβούμενοι, προτιθέμενοι δὲ φοβεῖσθαι, οὐκ ἀπὸ προσώπου τοῦ Θεοῦ εὐλαβοῦνται· ὅσοι δὲ μετ' ἐπιστήμης εὐλαβοῦνται, τῷ ἀεὶ βλέπειν, καὶ ἀναζωγραφεῖν ἑαυτοῖς τὸ πρόσωπον τοῦ Θεοῦ, γινόμενον Ἐπὶ τοὺς ποιοῦντας τὰ κακὰ, τοῦ ἐξολοθρευθῆναι ἐκ γῆς τὸ μνημόσυνον αὐτῶν, οὗτοί εἰσιν οἱ ἀπὸ προσώπου τοῦ Θεοῦ εὐλαβούμενοι.

After these things God says concerning Israel: If Israel returns to Me, says the Lord, even shall he return (Jer. 4:1), that is, if he returns completely, even shall he return with a return, as though he should begin to return. Then He says: And if he removes his abominations out of his mouth, and fears before My face, and swears: The Lord lives, in truth, and in judgement and in righteousness; then shall nations bless in him (Jer. 4:1–2). If they do these things, nations shall bless in him. And what are these things they must do, so that nations may bless in him? If he removes his abominations out of his mouth. And what is it to remove his abominations out of his mouth? Whatever things we speak badly are abominations in our mouth. Let us therefore remove the abominations out of our mouth, putting away backbitings, vain and idle words, which are going to cause us to be accused in the day of judgement: For by your words you shall be justified, and by your words you shall be condemned (Matt. 12:37). If therefore we wish there to meet us the promise: And nations shall bless in him, and in him shall they praise God in Jerusalem (Jer. 4:2), let us do the things spoken from the beginning. And which first? To remove the abominations out of our mouth; next is also the saying: Before My face shall you fear (Jer. 4:1); let us do this second, not simply that we may fear. For perhaps there is a fear that arises, yet not before the face of God. Those, at all events, who do not fear with knowledge, though they purpose to fear, do not fear before the face of God; whereas all who fear with knowledge, by always beholding and depicting for themselves the face of God, which is Against them that do evil, to cut off the remembrance of them from the earth (Ps. 33:17), these are they who fear before the face of God.

Editors' notes and page, col. 309

Footnotes

(1) ‹anchor: not visible in the foot crop› · call in col 309 (Greek only)

Cod. Vat. perperam, τὸ μηκέτι.

The Vatican codex wrongly reads "τὸ μηκέτι" ("the no longer").

(printed under page 160)

(2) ‹anchor: not visible in the foot crop› · call in col 309 (Greek only)

Cod. Vat. corrupte, οὕτω.

The Vatican codex corruptly reads "οὕτω" ("thus").

(printed under page 160)

(3) ‹anchor: not visible in the foot crop› · call in col 309 (Greek only)

Τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν· ἡμάρτομεν, καὶ οὐχ ὑπηκούσαμεν. Haec desunt in codice Scorial.

"Τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν· ἡμάρτομεν, καὶ οὐχ ὑπηκούσαμεν" ("of the voice of the Lord our God: we have sinned, and we did not obey"): these words are missing in the Escorial codex.

(printed under page 160)

(4) ‹anchor: not visible in the foot crop› · call in col 309 (Greek only)

Cod. Vat., ἤδη εὐθέως. Paulo infra idem codex, λέγει ὁ Θεός.

The Vatican codex reads "ἤδη εὐθέως" ("already, at once"). A little below, the same codex reads "λέγει ὁ Θεός" ("says God").

(printed under page 160)

(5) ‹anchor: not visible in the foot crop› · call in col 309 (Greek only)

Cod. Vat., τουτέστι τελείως ἐπιστρέψῃ.

The Vatican codex reads "τουτέστι τελείως ἐπιστρέψῃ" ("that is, should turn back completely").

(printed under page 160)

(6) ‹anchor: αὐτῷ ἔθνη› · call in col 309 (Greek only)

Ἐὰν τάδε ποιήσωσιν, εὐλογήσουσιν ἐν αὐτῷ ἔθνη. Haec omissa sunt in codice Vaticano.

"Ἐὰν τάδε ποιήσωσιν, εὐλογήσουσιν ἐν αὐτῷ ἔθνη" ("If they do these things, nations will bless in him"): these words are omitted in the Vatican codex.

(printed under page 160)

(7) ‹anchor: στόματος αὐτοῦ;› · call in col 309 (Greek only)

Αὐτοῦ deest in cod. Vatic.

"Αὐτοῦ" ("his") is missing in the Vatican codex.

(printed under page 160)

(8) ‹anchor: σου δικαιωθήσῃ› · call in col 309 (Greek only)

Perperam cod. Vat., δικασθήσῃ.

The Vatican codex wrongly reads "δικασθήσῃ" ("you will be judged").

(printed under page 160)

(9) ‹anchor: τῷ ἀεὶ βλέπειν› · call in col 309 (Greek only)

Cod. Vat., τοῦ ἀεὶ βλέπειν.

The Vatican codex reads "τοῦ ἀεὶ βλέπειν" (genitive article: "of always seeing").

(printed under page 160)

Footnotes

(¹²) ‹anchor: verbis tuis condemnaberis› · call in col 310 Matth. XII, 37.

Matthew 12:37.

(printed under page 160)

Footnotes

(¹³) ‹anchor: not visible in the foot crop› · call in col 311 Matth. V, 34.

Matthew 5:34.

(printed under page 161) (¹⁴) ‹anchor: ibi et cor› · call in col 311 Matth. VI, 21.

Matthew 6:21.

(printed under page 161) (¹⁵) ‹anchor: sicut scriptum est› · call in col 311 Gal. IV, 26.

Galatians 4:26.

(printed under page 161) (¹⁶) ‹anchor: serere super spinas› · call in col 311 Jerem. IV, 3.

Jeremiah 4:3.

(printed under page 161)

Page

running head: 311 ORIGENIS
marginal letters: A 12. Si abstulerit; B ita, non egens; C in justitia, non; D Jerusalem de qua
old-edition numerals: 157 before juraverit
other: facing Latin version, not set

PG 13:312

Ἐὰν περιέλῃ τὰ βδελύγματα αὐτοῦ ἀπὸ τοῦ στόματος αὐτοῦ, καὶ ἀπὸ τοῦ προσώπου μου εὐλαβηθῇ, καὶ ὀμόσῃ, Ζῇ Κύριος ἐν ἀληθείᾳ, καὶ ἐν κρίσει, καὶ ἐν δικαιοσύνῃ. Ἴδωμεν ἡμεῖς ἑαυτοὺς οἱ ὀμνύοντες, τίνα τρόπον οὐκ ἐν κρίσει ὀμνύομεν, ἀλλ' ἀκρίτως, ὥστε γενέσθαι ἡμῶν τοὺς ὅρκους ἔθει μᾶλλον ἢ κρίσει. Συναρπαζόμεθα γοῦν, καὶ τοῦτο ἐλέγχων ὁ λόγος φησί· Καὶ ἐὰν ὀμόσῃ, Ζῇ Κύριος ἐν ἀληθείᾳ, καὶ ἐν κρίσει, καὶ ἐν δικαιοσύνῃ. Οἴδαμεν ἐν τῷ Εὐαγγελίῳ εἰρημένον ὑπὸ τοῦ Κυρίου πρὸς τοὺς μαθητάς· Ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι ὅλως. Ἴδωμεν δὲ καὶ τοῦτο τὸ ῥητόν· καὶ ἐὰν διδῷ Θεὸς, συνεξετασθήσεται τὰ ἀμφότερα· τάχα γὰρ πρῶτον δεῖ ὀμόσαι ἐν ἀληθείᾳ, καὶ ἐν κρίσει, καὶ ἐν δικαιοσύνῃ, ἵνα μετὰ τοῦτο προκόψας τις, ἄξιος γένηται τοῦ μὴ ὀμνύειν ὅλως, ἀλλ' ἔχῃ ναὶ, μὴ δεόμενον μαρτύρων τοῦ εἶναι τὸ ναί· καὶ ἔχῃ οὒ, μὴ δεόμενον μαρτύρων τοῦ εἶναι αὐτὸ ἀληθῶς οὔ. Καὶ ὀμόσῃ οὖν, Ζῇ Κύριος, ἐν ἀληθείᾳ. Ἐν τῷ ὀμνύοντι πρῶτον ζητῶ τὸ μὴ ψεῦδος, ἀλλὰ τὸ ἀληθὲς, ἵνα μετὰ ἀληθείας ὀμόσῃ· ἡμεῖς δὲ οἱ τάλανες καὶ ἐπιορκοῦμεν. Ἀλλ' ἔστω μετὰ ἀληθείας, οὐδὲ καλῶς ὅρκος γίνεται, ἀλλ' ἐν κρίσει. Δεδόσθω δὲ, ἔθει ὀμνύω ἐν κρίσει, εἰ δέον παραλαμβάνειν εἰς τὸν τοιοῦτον ὅρκον τὸν Θεὸν τὸν τοῦ παντὸς καὶ τὸν Χριστὸν αὐτοῦ ἐπὶ τόδε τὸ πρᾶγμα; Πηλίκον δεῖ εἶναι τὸ πρᾶγμα ἵνα τὰ γόνατα θῶ καὶ ὀμόσω; Πρὸς ἣν ἀπιστίαν γενομένην ἔν τισι περὶ τοῦ λόγου μου θεραπεύων τοῦτο ποιήσαιμί ποτε; Εἰ δὲ, ὡς ἔτυχεν, οὕτως ὀμνύοιμι, ἁμάρτοιμι ἄν; Ἐὰν οὖν ὀμόσῃ, Ζῇ Κύριος, μετὰ ἀληθείας, καὶ ἐν κρίσει, μὴ ἀκρίτως, καὶ ἐν δικαιοσύνῃ, μὴ ἀδίκως· καὶ εὐλογήσουσιν ἐν αὐτῷ ἔθνη. Ἥνωσεν ἀμφότερα, τοὺς ἀπὸ τῶν ἐθνῶν καὶ τὸν Ἰσραήλ· εἶπε περὶ τῶν ἐθνῶν, εἶπε καὶ περὶ τοῦ Ἰσραήλ.

If he removes his abominations out of his mouth, and fears before My face, and swears, The Lord lives, in truth, and in judgement, and in righteousness (Jer. 4:1–2). Let us who swear look at ourselves, in what manner we swear not in judgement, but without judgement, so that our oaths come to be by habit rather than by judgement. We are carried away, at all events, and reproving this the word says: And if he swears, The Lord lives, in truth, and in judgement, and in righteousness. We know what was spoken in the Gospel by the Lord to the disciples: But I say to you, swear not at all (Matt. 5:34). Let us look at this saying also; and if God grants, both shall be examined together; for perhaps first one must swear in truth, and in judgement, and in righteousness, so that after this, having made progress, one may become worthy of not swearing at all, but may have a yea that does not need witnesses in order for the yea to be, and may have a nay that does not need witnesses in order for it to be truly nay (Matt. 5:37). And if he swears, therefore, The Lord lives, in truth. In the one who swears I seek first what is not false, but what is true, so that he may swear with truth; whereas we wretched ones even swear falsely. Yet granted that it is with truth, an oath is still not rightly made unless it is in judgement. And suppose I swear by habit in judgement: is it right to take into such an oath the God of the universe and His Christ over this particular matter? How great must the matter be for me to bend my knees and swear? To heal what disbelief arising in certain persons concerning my word might I ever do this? Whereas if I should swear thus at random, would I not sin? If therefore he swears, The Lord lives, with truth, and in judgement, not without judgement, and in righteousness, not unjustly: then shall nations bless in him (Jer. 4:2). He united both, those from the nations and Israel; He spoke concerning the nations, He spoke also concerning Israel.

Ἐπιφέρει· Καὶ εὐλογήσουσιν ἐν αὐτῷ ἔθνη, καὶ ἐν αὐτῷ αἰνέσουσι τῷ Θεῷ ἐν Ἱερουσαλήμ· ὅτι τάδε λέγει Κύριος τοῖς ἀνδράσιν Ἰούδα, καὶ τοῖς κατοικοῦσιν Ἱερουσαλήμ. Εἴρηκε τοῖς ἀπὸ τῶν ἐθνῶν, εἴρηκε καὶ τοῖς ἀπὸ Ἰσραὴλ, λέγει τοῖς ἀπὸ τοῦ Ἰούδα. Μέμνημαι τῶν πρώην εἰρημένων περὶ τοῦ Ἰούδα καὶ τῶν κατοικούντων ἐν Ἱερουσαλὴμ τροπολογιῶν. Κατοικοῦμεν γὰρ ἡμεῖς, ἐὰν ὁ Θεὸς διδῷ, ἐν τῇ Ἱερουσαλήμ· ἐπεὶ ὅπου ὁ θησαυρὸς, ἐκεῖ καὶ ἡ καρδία. Ἐὰν θησαυρίζωμεν ἐν οὐρανῷ, καὶ ἔχωμεν τὴν καρδίαν ἐν Ἱερουσαλὴμ τῇ ἄνω, περὶ ἧς ὁ Ἀπόστολός φησιν· Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μητὴρ ἡμῶν, ὡς γέγραπται, καὶ τὰ ἑξῆς. Τάδε οὖν λέγει Κύριος τοῖς ἀνδράσιν Ἰούδα, καὶ τοῖς κατοικοῦσιν Ἱερουσαλήμ· Νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε ἐπ' ἀκάνθαις.

He subjoins: And nations shall bless in him, and in him shall they praise God in Jerusalem; because thus says the Lord to the men of Judah, and to those who dwell in Jerusalem (Jer. 4:2–3). He has spoken to those from the nations, He has spoken also to those from Israel, He speaks to those from Judah. I remember the tropologies spoken formerly concerning Judah and those who dwell in Jerusalem. For we dwell, if God grants, in Jerusalem; since where the treasure is, there is the heart also (Matt. 6:21). If we lay up treasure in heaven, we also have our heart in the Jerusalem above, concerning which the Apostle says: But the Jerusalem above is free, which is our mother, as it is written (Gal. 4:26–27), and what follows. Thus therefore says the Lord to the men of Judah, and to those who dwell in Jerusalem: Break up for yourselves fallow ground, and sow not upon thorns (Jer. 4:3).

Editors' notes and page, col. 312

Footnotes

(1) ‹anchor: not visible in the foot crop› · call in col 312 (Greek only)

Scribendum putat Huetius, οἴδαμεν.

Huet thinks one should write "οἴδαμεν" ("we know").

(printed under page 161)

(2) ‹anchor: not visible in the foot crop› · call in col 312 (Greek only)

In cod. Vat. male omissae sunt hae voces : λέγω ὑμῖν μή.

In the Vatican codex these words are wrongly omitted: "λέγω ὑμῖν μή" ("I say to you, not").

(printed under page 161)

(3) ‹anchor: not visible in the foot crop› · call in col 312 (Greek only)

Cod. Vat., μὴ δεόμενον τοῦ εἶναι τὸ οὔ· καὶ ἔχῃ τὸ οὔ; μὴ δεόμενον μαρτύρων τῷ εἶναι αὐτὸ ἀληθῶς οὔ.

The Vatican codex reads "μὴ δεόμενον τοῦ εἶναι τὸ οὔ· καὶ ἔχῃ τὸ οὔ; μὴ δεόμενον μαρτύρων τῷ εἶναι αὐτὸ ἀληθῶς οὔ" ("not needing the 'no' to be; and should it have the 'no'? not needing witnesses, since it is truly 'no'").

(printed under page 161)

(4) ‹anchor: not visible in the foot crop› · call in col 312 (Greek only)

Cod. Vat., γένηται. Mox idem codex δεδόσθω γάρ… εἰ δέοι παραλαμβάνειν εἰς τὸν τοιοῦτον ὅρκον τὸν τοῦ παντὸς, τὸν Χριστόν.

The Vatican codex reads "γένηται". Just after, the same codex reads "δεδόσθω γάρ… εἰ δέοι παραλαμβάνειν εἰς τὸν τοιοῦτον ὅρκον τὸν τοῦ παντὸς, τὸν Χριστόν" ("for let it be granted … if one had to bring into such an oath the God of the universe, the Christ").

(printed under page 161)

(5) ‹anchor: ἀπιστίαν γενομένην› · call in col 312 (Greek only)

Ita codex uterque. Ghislerius legi vult : πρὸς τὴν ἀπιστίαν γενομένην.

So both codices. Ghislerius wants it read "πρὸς τὴν ἀπιστίαν γενομένην" ("in view of the distrust that has arisen").

(printed under page 161)

(6) ‹anchor: ἐν Ἱερουσαλὴμ τροπολογιῶν› · call in col 312 (Greek only)

Cod. Vat., τροπολογιῶν. Scorial. τροπολογικῶς.

The Vatican codex reads "τροπολογιῶν" ("tropological interpretations"; the word is blurred in the scan); the Escorial reads "τροπολογικῶς" ("tropologically").

(printed under page 161)

Page

running head: ORIGENIS 312
marginal letters: A Ἐὰν περιέλῃ τὰ; B ὅλως, ἀλλ' ἔχῃ; C τως, καὶ ἐν; D ἡ καρδία. Ἐὰν
old-edition numerals: (none)
other: (none)

PG 13:313

Ὁ λόγος οὗτος μάλιστα τοῖς διδάσκουσι λέγεται, ἵνα μὴ πρότερον ἐμπιστεύσωσι τὰ λεγόμενα τοῖς ἀκροαταῖς, πρὸ τοῦ νεώματα ποιῆσαι ἐν ταῖς ψυχαῖς αὐτῶν. Ὅταν γὰρ ἀρότρῳ ἐπιβαλόντες τὴν χεῖρα νεώματα ποιήσωσιν ἐν ταῖς ψυχαῖς, κατὰ τὴν γῆν τὴν καλὴν καὶ ἀγαθὴν τούτων ἀκουόντων, τότε σπείροντες οὐ σπείρουσιν ἐπ' ἀκάνθαις· ἐὰν δὲ πρὸ τοῦ ἀρότρου, καὶ πρὸ τοῦ νεώματα ποιῆσαι ἐν τῷ ἡγεμονικῷ τῶν ἀκουόντων, λάβῃ τις τὰ σπέρματα τὰ ἅγια, τὸν περὶ τοῦ Πατρὸς λόγον, τὸν περὶ τοῦ Υἱοῦ, τὸν περὶ τοῦ ἁγίου Πνεύματος, τὸν λόγον τὸν περὶ ἀναστάσεως, τὸν λόγον τὸν περὶ κολάσεως, τὸν λόγον τὸν περὶ ἀναπαύσεως, τὸν περὶ νόμου, τὸν περὶ προφητῶν, καὶ ἁπαξαπλῶς ἑκάστου τῶν γεγραμμένων, καὶ σπείρῃ, παραβαίνει τὴν λέγουσαν ἐντολὴν πρῶτον· Νεώσατε ἑαυτοῖς νεώματα· δεύτερον, Καὶ μὴ σπείρετε ἐπ' ἀκάνθαις. Ἀλλὰ ἐρεῖ τις τῶν ἀκουόντων· Ἐγὼ οὐ διδάσκω, οὐχ ὑπόκειμαι ταύτῃ τῇ ἐντολῇ. Καὶ σὺ γεωργὸς γενοῦ σεαυτοῦ, καὶ μὴ σπείρῃς ἐπ' ἀκάνθαις, ἀλλὰ νέωμα ποίησόν μοι τὸ χωρίον ὃ πεπίστευκέ σοι ὁ Θεὸς τῶν ὅλων. Κατανόησον τὸ χωρίον, ἴδε ποῦ εἰσιν ἄκανθαι, ποῦ μέριμναι βιωτικαὶ καὶ πλούτου φιληδονία. Καὶ κατανοήσας τὰς ἀκάνθας τὰς ἐν τῇ ψυχῇ σου, ζήτησον τὸ λογικὸν ἄροτρον, περὶ οὗ Ἰησοῦς φησι τό· Οὐδεὶς βαλὼν τὴν χεῖρα ἐπ' ἄροτρον, καὶ στραφεὶς εἰς τὰ ὀπίσω, εὔθετός ἐστι τῇ βασιλείᾳ τοῦ Θεοῦ. Ζητήσας αὐτὸ, καὶ εὑρὼν, ἀπὸ τῶν Γραφῶν συναγαγὼν τοὺς βοῦς, τοὺς ἐργάτας τοὺς καθαροὺς, ἀροτρίασον, καὶ νέωσον τὴν γῆν, καὶ ἵνα μηκέτι ᾖ παλαιὰ, ποίησον αὐτὴν νέαν. Ἐκδυσάμενος τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδυσάμενος τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν, ποιήσεις σεαυτῷ νέωμα. Καὶ ἐὰν ποιήσῃς τὸ νέωμα, λάβε σπέρματα ἀπὸ τῶν διδασκόντων, λάβε σπέρματα ἀπὸ τοῦ νόμου, λάβε ἀπὸ τῶν προφητῶν, ἀπὸ εὐαγγελικῶν Γραφῶν, ἀποστολικῶν λόγων, καὶ λαβὼν ταῦτα τὰ σπέρματα, σπεῖρον τὴν ψυχὴν διὰ τῆς μνήμης καὶ τῆς μελέτης. Αὐτόματα ταῦτα δόξει ἀνατέλλειν, τὸ ἀληθῶς δὲ οὐκ αὐτὰ ἀνατέλλει μετὰ τὴν μνήμην αὐτῶν, ἀλλ' ὁ Θεὸς αὐτὰ αὔξει· Ἐγὼ ἐφύτευσα, Ἀπολλὼς ἐπότισεν, ἀλλ' ὁ Θεὸς ηὔξησε. Καὶ εἴ τίς γε δεδύνηται κατανοῆσαι τὰς Γραφὰς, οὗτος πεποίηκε νέωμα· καὶ ποιήσας νέωμα, ἔσπειρεν οὐκ ἐν ἀκάνθαις. Ταῦτα τὰ σπέρματα οἰκονομεῖται ὑπὸ τοῦ Θεοῦ, οὐκ αἰφνίδιον γενέσθαι στάχυς, ἀλλ' ὡς ἐν τῷ κατὰ Μάρκον Εὐαγγελίῳ πρῶτον χόρτος, εἶτα στάχυς, εἶτα ἕτοιμον γίνεται πρὸς θερισμόν. Ὅταν γένηται ἕτοιμον πρὸς θερισμὸν, ἐλεύσονται οἱ ἐπὶ τὸν θερισμὸν ἐξαποστελλόμενοι, ὅταν γένηται ἕτοιμον πρὸς τὸν θερισμὸν, ἐλεύσονται πρὸς οὓς ὁ λόγος φησίν· Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ θεάσατε τὰς χώρας, ὅτι λευκαί εἰσι πρὸς θερισμὸν ἤδη· φησὶν οὖν ἡμῖν· Νεώσατε ἑαυτοῖς

This word is spoken above all to those who teach, so that they may not entrust the things spoken to the hearers before making fallow ground in their souls. For whenever, having put their hand to the plough, they make fallow ground in the souls, as these hear in the manner of the fair and good land (Luke 8:15), then in sowing they do not sow upon thorns; whereas if before the plough, and before making fallow ground in the ruling faculty of the hearers, someone takes the holy seeds—the word concerning the Father, that concerning the Son, that concerning the Holy Spirit, the word concerning resurrection, the word concerning punishment, the word concerning rest, that concerning the law, that concerning the prophets, and in a word that of each of the things written—and sows, he transgresses the commandment which says first: Break up for yourselves fallow ground; secondly: And sow not upon thorns (Jer. 4:3). But one of the hearers will say: I do not teach, I am not subject to this commandment. Become yourself also a husbandman of yourself, and do not sow upon thorns, but make into fallow ground for me the field which the God of all has entrusted to you. Observe the field, see where there are thorns, where cares of life and love of pleasure in wealth (Luke 8:14). And having observed the thorns that are in your soul, seek the rational plough, concerning which Jesus says the words: No one having put his hand to a plough, and turning back, is fit for the kingdom of God (Luke 9:62). Having sought it, and having found it, gathering from the Scriptures the oxen, the pure labourers, plough, and break up the land as fallow, and that it may no longer be old, make it new. Having put off the old man with his deeds, and having put on the new man who is being renewed unto knowledge (Col. 3:9–10), you will make for yourself fallow ground. And if you make the fallow ground, take seeds from those who teach, take seeds from the law, take from the prophets, from the evangelical Scriptures, from apostolic words, and having taken these seeds, sow your soul through memory and meditation. Of their own accord these will seem to spring up, yet in truth they do not spring up of themselves after the remembrance of them, but God makes them grow: I planted, Apollos watered, but God gave the growth (1 Cor. 3:6). And if anyone has been able to understand the Scriptures, this person has made fallow ground; and having made fallow ground, he has sown not among thorns. These seeds are ordered by God, not suddenly to become an ear of corn, but as in the Gospel according to Mark, first blade, then ear, then it becomes ready for harvest (Mark 4:28–29). Whenever it becomes ready for harvest, those who are sent forth to the harvest will come; whenever it becomes ready for the harvest, they will come to whom the word says: Lift up your eyes, and look on the fields, that they are white for harvest already (John 4:35). He says to us, then: Break up for yourselves

Editors' notes and page, col. 313

Footnotes

(1) ‹anchor: not visible in the foot crop› · call in col 313 (Greek only)

Male cod. Scor., σοῦ γεωργὸς γενοῦ σεαυτοῦ.

The Escorial codex wrongly reads "σοῦ γεωργὸς γενοῦ σεαυτοῦ" ("of you, become your own farmer").

(printed under page 162)

(2) ‹anchor: τὴν ψυχήν› · call in col 313 (Greek only)

Cod. Vat., τῇ ψυχῇ.

The Vatican codex reads "τῇ ψυχῇ" ("in the soul", dative).

(printed under page 162)

(3) ‹anchor: γε δεδύνηται› · call in col 313 (Greek only)

Cod. Scor., δόξῃ μὲν ἀναστέλλειν, τὸ ἀληθῶς δὲ οὐχ αὐτὰ ἀναστέλλεις μετὰ τὴν μνήμην αὐτῶν, ἀλλ' ὁ Θεὸς ηὔξησε. Καὶ εἴ τίς γε δεδύνηται.

The Escorial codex reads "δόξῃ μὲν ἀναστέλλειν, τὸ ἀληθῶς δὲ οὐχ αὐτὰ ἀναστέλλεις μετὰ τὴν μνήμην αὐτῶν, ἀλλ' ὁ Θεὸς ηὔξησε. Καὶ εἴ τίς γε δεδύνηται" ("they may seem to spring up, but in truth it is not you who make them spring up after remembering them, but God gave the growth. And if anyone has been able").

(printed under page 162)

(4) ‹anchor: στάχυς, ἀλλ'› · call in col 313 (Greek only)

In cod. Vat. deest ἀλλ'.

In the Vatican codex "ἀλλ'" ("but") is missing.

(printed under page 162)

(5) ‹anchor: ἐλεύσονται› · call in col 313 (Greek only)

In cod. Scorial. desunt haec verba : ὅταν γένηται ἕτοιμον πρὸς τὸν θερισμὸν, ἐλεύσονται.

In the Escorial codex these words are missing: "ὅταν γένηται ἕτοιμον πρὸς τὸν θερισμὸν, ἐλεύσονται" ("when it is ready for the harvest, they will come").

(printed under page 162)

Footnotes

(¹⁷) ‹anchor: aptus est regno Dei› · call in col 314 Luc. IX, 62.

Luke 9:62.

(printed under page 162) (¹⁸) ‹anchor: cum actibus suis› · call in col 314 Coloss. III, 9.

Colossians 3:9.

(printed under page 162) (¹⁹) ‹anchor: incrementum dedit› · call in col 314 I Cor. III, 6.

1 Corinthians 3:6.

(printed under page 162) (²⁰) ‹anchor: Marcum legitur› · call in col 314 Marc. IV, 28.

Mark 4:28.

(printed under page 162) (²¹) ‹anchor: jam ad messem› · call in col 314 Joan. IV, 35.

John 4:35.

(printed under page 162)

Page

running head: REMIAM HOMILIA V.
marginal letters: A, B, C, D in the gutter (facing Latin, not set)
old-edition numerals: 158 (in the facing Latin, nonnemo | auditorum)
other: facing Latin version, not set; 1 full-width Greek line at foot cut off on left, not set

PG 13:315

νεώματα, καὶ μὴ σπείρετε ἐπ' ἀκάνθαις. Ἐὰν δὲ πρὶν καθάρῃς σου τὴν ψυχὴν, ἔχων ἀκάνθας προΐῃς τῷ διδάσκειν ἢ δυναμένῳ, ἢ νομιζομένῳ, ἢ ἐπαγγελλομένῳ, καὶ αἰτῇς μαθήματα καὶ σπέρματα πνευματικὰ, παραβαίνεις τὴν λέγουσαν ἐντολήν· Μὴ σπείρετε ἐπ' ἀκάνθαις.

fallow ground, and sow not upon thorns (Jer. 4:3). But if, before you cleanse your soul, you come forward still having thorns to one who is able to teach, or is thought able, or professes it, and ask for lessons and spiritual seeds, you transgress the commandment which says: Sow not upon thorns.

Editors' notes and page, col. 315

Footnotes

[Crop note: the foot crops begin at note (4), whose first line sits at the top edge. Any notes (1)–(3) printed above the crop are not visible here. The right column's first visible line ("ac politico…") is also at the crop edge, so a line may be lost at the turn from the left column to the right.] (printed under page 163)

Page

running head: ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; 3 full-width Greek lines at top cut off on right, not set

PG 13:316

Καὶ ἑξῆς τοῦτο λέγεται· Περιτμήθητε τῷ Θεῷ ὑμῶν, καὶ περιτέμεσθε τὴν ἀκροβυστίαν τῆς καρδίας ὑμῶν· ὅπου ἀναγκαίως πρόσκειται τό· Τῷ Θεῷ ὑμῶν· νοήσεις δὲ αὐτὸ ἀπὸ τοῦ παραδείγματος τοῦ αἰσθητοῦ· περιτέμνονται, κατὰ τὸ αἰσθητὸν λέγω, οὐ μόνον οἱ ἐκ περιτομῆς κατὰ τὸν Μωϋσέως νόμον, ἀλλὰ καὶ ἄλλοι πολλοί. Τῶν Αἰγυπτίων εἰδώλοις οἱ ἱερεῖς περιτέμνονται· ἀλλ' ἐκείνη ἡ περιτομὴ εἰδώλοις περιτομή ἐστι, καὶ οὐκ ἔστι τῷ Θεῷ γινομένη περιτομή· ἡ δὲ Ἰουδαίων τάχα πάντως τότε τῷ Θεῷ ἐγίνετο. Ἐὰν οὖν λέγῃ ὁ λόγος· Περιτμήθητε τῷ Θεῷ

And next this is said: Be circumcised to your God, and circumcise the foreskin of your heart (Jer. 4:4); where there is necessarily added: To your God; and you will understand it from the perceptible example: there are circumcised, according to what is perceptible, I say, not only those of the circumcision according to the law of Moses, but also many others. The priests of the Egyptians are circumcised to idols; but that circumcision is a circumcision to idols, and is not a circumcision performed to God; whereas that of the Jews perhaps altogether at that time was performed to God. If therefore the word says: Be circumcised to the God

Editors' notes and page, col. 316

Footnotes

(4) ‹anchor: Ἀλλὰ καὶ ἄλλοι πολλοί› · call in col 316 (Greek only)

Ἀλλὰ καὶ ἄλλοι πολλοί. « Haec cum sequentibus in Vaticano codice cohaerebant; quae ita distinguebat Ghislerius : Ὡς οἱ τῶν Αἰγυπτίων εἰδώλοις ἱερεῖς, etc. Lego, ἀλλὰ καὶ ἄλλοι πολλοί. Τῶν Αἰγυπτίων εἰδώλοις οἱ ἱερεῖς περιτέμνονται. Praeter Judaeos multis circumcisio in usu fuit, Aegyptiis nimirum, Colchis, Aethiopibus, Phoenicibus, Syris, Arabibus, et Troglodytis, uti scribunt Herodotus, Diodorus, Ambrosius, Hieronymus et alii. Americanos quoque nonnullos Jucatanae provinciae praeputium ponere memoriae prodidit Petrus martyr, dec. IV, cap. 1. De Aegyptiis, finitimisque gentibus insignis est apud hunc ipsum Jeremiam locus, cap. IX, vers. 25, 26. Item apud Origenem nostrum, lib. I et V contra Cels. De ipsorum vero sacerdotibus apertius idem testificatus est, lib. II, in epist. ad Rom. : Nam apud Aegyptios qui in superstitionibus vestris et vetustissimi habentur, et eruditissimi, a quibus prope omnes reliqui ritum sacrorum et caeremonias mutuati sunt; apud hos, inquam, nullus aut geometriae studebat, aut astronomiae, quae apud illos praecipua ducitur, illius certe astrologiae et Geneseos, qua nihil divinius putant, secreta rimabatur, nisi circumcisione suscepta. Sacerdos apud eos, aruspex, aut quorumlibet sacrorum minister, vel, ut illi appellant, propheta omnis, circumcisus est. Litteras quoque sacerdotales veterum Aegyptiorum, quas hieroglyphicas appellant, nemo discebat, nisi circumcisus. Omnis hierophantes, omnis vates, omnis coeli, ut putant, infernique mystes, et conscius apud eos esse non creditur, nisi fuerit circumcisus. Horus Apollo de Cynocephalo : Γεννᾶται δὲ περιτετμημένος, ἣν καὶ οἱ ἱερεῖς ἐπιτηδεύουσι περιτομήν. Nascitur autem circumcisus, quam circumcisionem studiose observant sacerdotes. Sed legibus demum, solis Judaeis circumcisionis facultas concessa est, reliquis adempta. l. 11, π. 1. Ad legem Corneliam de sicariis et veneficis. Qui hunc morem ab Abrahamo Hebraeos, a Deo Abrahamum accepisse vel nesciebant, vel non credebant, varia de eo fabulati sunt. Horatii scholiastes in Horat. serm. lib. I, sat. 9, a Moyse propagatam hanc consuetudinem scripsit : Pellicula, inquit, imminuti sunt, quia Moses rex Judaeorum, cujus legibus reguntur, negligentia medicinalis (lego, medicitalis) effectus, et ne solus esset notabilis, omnes circumcidi voluit. Herodotus, lib. II, cap. 36 et 104, Colchos, Aegyptios et Aethiopes hanc secandi praeputii consuetudinem ἀπ' ἀρχῆς servasse scribit, eamque ex Aegypto in Phoeniciam et Syriam, vel ipsis Phoenicibus et Syris fatentibus, profluxisse : indidemque Abrahamum eam in suos transtulisse nonnulli crediderunt. Strabo quoque Judaeos Aegyptiis et originem suam et circumcisionis ritum debere prodit, lib. XVII, idemque hoc scripsisse Celsum tradit Origenes, lib. I contra Cels. Alii circumcisionem tot gentium usu celebratam, civili ritu ac politico primum introductam putant, ad praecavendam scilicet leprae luem, quae e sordibus sub praeputio succrescentibus oriri soleret; at a Deo nihilominus Abrahamo traditam, ut quod aliis morbi antidotum, illi ipsiusque posteris morbi antidotum simul et divini foederis signum esset : ita non circumcisionem solum, sed pleraque Moysis praecepta sanitatis praescriptis accommodata esse. Ego vero circumcisionis mandatum a Deo primum Abrahamum, ab Abrahamo ipsiusque nepotibus reliquas gentes accepisse opinor : et ab Ismaele quidem et Cethurae filiis Arabes, vicinosque populos; inde Troglodytas, Arabicam gentem; ab Arabibus quoque, vel ipsis etiam Israelitis Aegyptios et Aethiopes; ab Aegyptiis Colchos, quos circumcisionem suam tanquam Aegyptiacae originis argumentum proferre tradit Diodorus, lib. I. Ab ipso Moyse circumcisionem accepisse Aethiopes testatur Artapanus apud Euseb., lib. IX, cap. 27, De praep. evang. Sed Chusitas, apud quos uxorem duxit, habuit pro Aethiopibus, cum essent Arabes Madianitae. Colchos tum ritu hoc imbutos fuisse videtur existimasse Scaliger in Propert., lib. I et II, cum Israelitas Salmanasar Samaria depulsos in alias regiones deportavit; proptereaque quod Cytaeam Colchidis urbem eos transtulerit, inde Cuthaeos dictos fuisse vult quos in eorum locum circa Samariam collocavit. Quae, si vera loqui fas est, tanto viro parum digna sunt : Sic enim habetur IV Reg. XVII : Translatusque est Israel de terra sua in Assyrios usque in diem hanc. Adduxit autem rex Assyriorum de Babylone, et de Cutha, et de Avath, et de Emath, et de Sepharvaim : et collocavit eos in civitatibus Samariae pro filiis Israel. Vides alio traductos Israelitas; in Assyriam nimirum; Cuthaeos aliunde accersitos, nempe e Babylonia et e Cutha. Praeterea ut Cutham deportatos fateremur Israelitas; quid Cuthae commune cum Cytaea Colchidis urbe? Josephus, lib. IX, cap. 16, Antiq., Cutham esse scribit Persidis regionem. Eadem nempe illa est ac Susis, seu Cissia, quae כוש in sacris litteris dicitur : Chaldaei כותה appellant. Vanae ergo illae sunt Scaligeri conjecturae, neque ex hac Israelitarum deportatione ad Colchos manavit circumcisionis ritus, quem ab Aegyptiis Colchos, ut diximus, hausisse Diodorus prodidit. » Haec HUETIUS.

"Ἀλλὰ καὶ ἄλλοι πολλοί" ("But many others too"). « In the Vatican codex these words ran on with what follows, and Ghislerius punctuated them thus: "Ὡς οἱ τῶν Αἰγυπτίων εἰδώλοις ἱερεῖς" ("As the priests of the Egyptians' idols"), etc. I read: "ἀλλὰ καὶ ἄλλοι πολλοί. Τῶν Αἰγυπτίων εἰδώλοις οἱ ἱερεῖς περιτέμνονται" ("but many others too. The priests of the Egyptians' idols are circumcised"). Besides the Jews, many peoples practised circumcision: the Egyptians, namely, the Colchians, Ethiopians, Phoenicians, Syrians, Arabs and Troglodytes, as Herodotus, Diodorus, Ambrose, Jerome and others write. Peter Martyr also records that some Americans of the province of Yucatán remove the foreskin (Decade 4, ch. 1). On the Egyptians and their neighbouring peoples there is a notable passage in this very Jeremiah, ch. 9, vv. 25–26; likewise in our Origen, Against Celsus, books 1 and 5. About their priests he bore witness more plainly in book 2 on the Epistle to the Romans: "For among the Egyptians, who in your superstitions are held both the most ancient and the most learned, from whom almost all the rest borrowed their sacred rites and ceremonies; among these, I say, no one studied geometry, or astronomy, which they count the chief science, and certainly no one searched out the secrets of astrology and of nativities, than which they think nothing more divine, unless he had received circumcision. Among them the priest, the soothsayer, the minister of any rites whatever, or, as they call him, every prophet, is circumcised. No one learned the priestly letters of the ancient Egyptians, which they call hieroglyphic, unless circumcised. No hierophant, no seer, no initiate of heaven or of the underworld, as they suppose, is believed among them to be an initiate and one in the secret unless he is circumcised." Horapollo, on the dog-headed baboon: "Γεννᾶται δὲ περιτετμημένος, ἣν καὶ οἱ ἱερεῖς ἐπιτηδεύουσι περιτομήν", "It is born circumcised, the circumcision which the priests carefully observe." But in the end, by law, the right to circumcise was granted to the Jews alone and taken from the rest: l. 11, π. 1 [Digest], on the Cornelian law on assassins and poisoners. Those who either did not know or did not believe that the Hebrews received this custom from Abraham, and Abraham from God, told various tales about it. The scholiast on Horace, Satires book 1, satire 9, wrote that the custom was spread by Moses: "They have had the foreskin cut short", he says, "because Moses, king of the Jews, by whose laws they are ruled, having been made so through the negligence of a medicinalis (I read medicitalis), and so as not to be the only one marked out, willed that all be circumcised." Herodotus, book 2, chs. 36 and 104, writes that the Colchians, Egyptians and Ethiopians kept this custom of cutting the foreskin from the beginning, and that it flowed from Egypt into Phoenicia and Syria, as the Phoenicians and Syrians themselves admit; and some have believed that Abraham carried it over from there to his own people. Strabo too, book 17, reports that the Jews owe both their origin and the rite of circumcision to the Egyptians, and Origen, Against Celsus book 1, relates that Celsus wrote the same. Others think that circumcision, practised by the custom of so many nations, was first introduced as a civil and political rite, namely to guard against the plague of leprosy, which used to arise from the dirt that builds up under the foreskin; but that it was nonetheless given by God to Abraham, so that what was for others a remedy against disease should be for him and his descendants at once a remedy against disease and a sign of the divine covenant. Thus not circumcision only but most of Moses' precepts were suited to the rules of health. For my part, I think that Abraham first received the command of circumcision from God, and that the other nations received it from Abraham and his descendants: the Arabs and neighbouring peoples from Ishmael and the sons of Keturah; from them the Troglodytes, an Arabian people; from the Arabs, or even from the Israelites themselves, the Egyptians and Ethiopians; and from the Egyptians the Colchians, who, Diodorus reports (book 1), put forward their circumcision as proof of their Egyptian origin. Artapanus, in Eusebius, Preparation for the Gospel, book 9, ch. 27, testifies that the Ethiopians received circumcision from Moses himself. But he took the Cushites, among whom Moses married, for Ethiopians, although they were Midianite Arabs. Scaliger, on Propertius books 1 and 2, seems to have thought that the Colchians were imbued with this rite when Shalmaneser drove the Israelites out of Samaria and deported them to other regions; and because he moved them to Cytaea, a city of Colchis, Scaliger would have it that the people he settled in their place around Samaria were therefore called Cuthaeans. If one may speak the truth, these ideas are unworthy of so great a man. For thus it stands in 4 Kings 17: "And Israel was carried away out of their own land to Assyria unto this day. And the king of Assyria brought people from Babylon, and from Cutha, and from Avath, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel." You see that the Israelites were taken elsewhere, namely into Assyria, and the Cuthaeans brought from elsewhere, namely from Babylonia and from Cutha. Moreover, even if we granted that the Israelites were deported to Cutha, what has Cutha in common with Cytaea, a city of Colchis? Josephus (Antiquities book 9, ch. 16) writes that Cutha is a region of Persia. It is in fact the same as Susis or Cissia, which in the sacred writings is called כוש and which the Chaldeans call כותה. Scaliger's conjectures are therefore empty, and the rite of circumcision did not pass to the Colchians from this deportation of the Israelites; Diodorus reports, as we said, that the Colchians drew it from the Egyptians. » So far Huet.

(printed under page 163)

Editors' prose

(1) Cod. Vat., ἐὰν δὲ πρὶν καθαρίσαι τὴν ψυχὴν, ἔτι ἔχων.

(1) The Vatican codex has: "but if, before cleansing the soul, still having".

(2) Cod. Vat. male, τὸ διδάσκειν. Paulo post codex Scorial., καὶ αἰτεῖς. Ghislerius perperam legendum putat ἐνθῆς.

(2) The Vatican codex wrongly has "the teaching" (τὸ διδάσκειν). A little after, the Escorial codex has "and you ask" (καὶ αἰτεῖς). Ghislieri wrongly thinks ἐνθῆς ("you put in") should be read.

(3) Codex Vaticanus : Καὶ ἑξῆς τούτῳ λέγεται· Περιτμήθητε τῷ Θεῷ καὶ περιτέμεσθε τὴν ἀκροβυστίαν τῆς καρδίας ὑμῶν. Περιτμήθητε τῷ Θεῷ ὑμῶν, ἀναγκαίως πρόσκειται τὸ, Περιτμήθητε τῷ Θεῷ ὑμῶν.

(3) The Vatican codex: "And next to this it is said: Be circumcised to God, and circumcise the foreskin of your heart. Be circumcised to your God: necessarily there is added the phrase, Be circumcised to your God."

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marginal letters: A Καὶ ἑξῆς τοῦτο
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PG 13:317

ὑμῶν, νοήσας τὸ ῥητὸν, μετάβηθι καὶ ἐπὶ τὴν τροπολογίαν, ἵνα εὕρῃς πῶς τῶν περιτεμνομένων τροπολογικῶς, ὥστ' ἂν εἰπεῖν τάχα τινὰς αὐτῶν· Ἡμεῖς ἐσμεν ἡ περιτομὴ, οἱ μὲν περιτέμνονται τῷ Θεῷ, οἱ δὲ περιτέμνονται μὲν, οὐ τῷ Θεῷ δέ. Εἰσὶ δὲ καὶ ἄλλοι λόγοι παρὰ τὸν λόγον τὸν τῆς ἀληθείας, παρὰ τὸν λόγον τὸν τῆς Ἐκκλησίας. Περιτέμνονται τὰ ἤθη καὶ τὴν καρδίαν, ὥστε εἰπεῖν, σωφρονίζουσιν οἱ φιλοσοφοῦντες, σωφρονίζουσιν οἱ ἀπὸ τῶν αἱρέσεων, καὶ γίνεται αὐτοῖς περιτομή· ἀλλὰ περιτομὴ μὲν, οὐ τῷ Θεῷ δέ· περιτομὴ γὰρ λόγῳ ψευδεῖ παρ' ἐκείνοις γίνεται. Ὅταν δὲ κατὰ τὸν ἐκκλησιαστικὸν κανόνα, κατὰ τὴν πρόθεσιν τῆς ὑγιοῦς διδασκαλίας κοινωνικὸς ᾖς, οὐ περιτέτμησαι μόνον, ἀλλὰ καὶ περιτέτμησαι τῷ Θεῷ. Περιτμήθητε οὖν τῷ Θεῷ ὑμῶν, καὶ περιτέμεσθε τὴν ἀκροβυστίαν τῆς καρδίας ὑμῶν. Τίς ταῦτα οὐ παρέρχεται ὡς σαφῆ; Οὐκοῦν ἐστί τις ἀκροβυστία τῆς καρδίας, καὶ ταύτην δεῖ περιτέμνεσθαι. Ὁ ἀκριβώσας τὸν λόγον, τοιαῦτα ζητῶν ἐν τῷ τόπῳ ἐξετάσει· ἡ ἀκροβυστία συγγεννᾶται, ἡ περιτομὴ ἐπίκτητός ἐστι, καὶ ὅπερ ἐκ γενέσεως ἐλήλυθε, τοῦτο περιαιρεῖ ἡ περιτομή. Εἰ τοίνυν περιαιρεῖσθαι κελεύει ὁ λόγος τὴν ἀκροβυστίαν τῆς καρδίας, ὀφείλει τι εἶναι συγγεγεννημένον τῇ καρδίᾳ, ὃ λέγει ἀκροβυστίαν, ὅπερ περιαιρεθῆναι δεῖ, ἵνα τις περιτέτμηται τὴν ἀκροβυστίαν τῆς καρδίας. Ἐάν τις νοήσῃ τό· Ἦμεθα τέκνα φύσει ὀργῆς, ὡς καὶ οἱ λοιποί· ἐάν τις νοήσῃ τὸ σῶμα τῆς ταπεινώσεως ἐν ᾧ γεγεννήμεθα· ἐάν τις νοήσῃ τό· Οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδὲ εἰ μία ἡμέρα εἴη ἡ ζωὴ αὐτοῦ· ἀριθμητοὶ δὲ μῆνες αὐτοῦ· ὄψεται τίνα τρόπον γεγεννήμεθα μετὰ ἀκαθαρσίας καὶ ἀκροβυστίας τῆς καρδίας ἡμῶν.

of yours, having understood the literal sense, pass over also to the tropology, so that you may find how among those who are circumcised tropologically, so that some of them might perhaps say, We are the circumcision (Phil. 3:3), some are circumcised to God, while others are circumcised indeed, yet not to God. For there are also other doctrines beside the word of truth, beside the word of the Church. They are circumcised in their morals and their heart, so that one may say: those who philosophize practise self-restraint, those from the heresies practise self-restraint, and a circumcision takes place for them; yet it is a circumcision indeed, but not to God; for among them circumcision takes place by a false word. But when according to the ecclesiastical rule, according to the purpose of sound teaching, you are in communion, you have not only been circumcised, but have also been circumcised to God. Be circumcised therefore to your God, and circumcise the foreskin of your heart (Jer. 4:4). Who does not pass over these things as clear? Therefore there is a certain foreskin of the heart, and this must be circumcised. He who has examined the word accurately, seeking such things in the passage, will inquire: the foreskin is congenital, circumcision is acquired, and what has come from birth, this circumcision takes away. If then the word commands the foreskin of the heart to be taken away, there ought to be something born together with the heart, which it calls a foreskin, which must be taken away in order that one may have the foreskin of the heart circumcised. If anyone understands the saying, We were by nature children of wrath, even as the rest (Eph. 2:3); if anyone understands the body of humiliation in which we have been born (cf. Phil. 3:21); if anyone understands the saying, No one is clean from filth, not even if his life should be one day; and his months are numbered (Job 14:4–5); he will see in what manner we have been born with uncleanness and the foreskin of our heart.

Ἵνα δὲ κατὰ τὸ ἁπλούστερον παράδειγμα λεχθῇ, δυνάμενον προσαγαγεῖν ὑμᾶς τῷ ἰδεῖν τὴν ἀκροβυστίαν τῆς καρδίας, παραθήσομαι ὅτι κατὰ τὴν πρώτην ἡλικίαν ψευδοδοξίαι πάντως γίνονται ἐν τῇ ψυχῇ· οὐ γὰρ οἷόν τέ ἐστιν ἀρχῆθεν ἀληθῆ δόγματα καὶ καθαρὰ λαβεῖν τὸν ἄνθρωπον, προενοήσατο δὲ ὁ Θεὸς λόγον ἱστορίας καὶ Γραφῆς τῆς κατὰ τὸ ῥητὸν, ἵνα θρέψῃ τὸν κατὰ σάρκα γεγεννημένον τῷ Ἀβραὰμ, ἐν τοῖς κατὰ σάρκα πρῶτον λόγοις, καὶ γένηται πρῶτος ὁ ἐκ τῆς παιδίσκης, εἰς τὸ δυνηθῆναι μετὰ τοῦτον γεννηθῆναι τὸν τῆς ἐλευθέρας, καὶ τὸν διὰ τῆς ἐπαγγελίας. Εἰ νενόηται τοῦτο διὰ τί παρελήφθη, δύναται νοεῖσθαι ἡ ἀκροβυστία τῆς καρδίας προγινομένη τῆς περιτομῆς. Χρεία οὖν ἡμῖν τὸν λόγον παραλαβεῖν τὸν καθαίροντα τὰ δόγματα, καὶ περιαιροῦντα πάντα τὰ γενόμενα κατὰ ψευδοδοξίαν ἐν ἡμῖν· τοῦτο οὖν ἐστι τὸ ἀποθέσθαι τὴν ἀκροβυστίαν τῆς

And in order that it may be spoken according to a simpler example, able to lead you to see the foreskin of the heart, I shall set forth that during the first age of life false opinions altogether arise in the soul; for it is not possible from the beginning for a man to receive true and pure doctrines, but God provided beforehand the word of history and of Scripture according to the letter, in order to nourish him who is born according to the flesh to Abraham, first in the words according to the flesh, and that he who is of the bondwoman might be first, so that after this he who is of the free woman, and he who is through the promise, might be able to be born (cf. Gal. 4:22–23). If it has been understood why this was adduced, the foreskin of the heart can be understood as preceding circumcision. We have need, therefore, to receive the word that purges doctrines and takes away all the things that have arisen according to false opinion in us; this, therefore, is to put away the foreskin of

Editors' notes and page, col. 317

Footnotes

(1) ‹anchor: not visible in the foot crop› · call in col 317 (Greek only)

Codex Scorialensis, τάχα τινές.

The Escorial codex reads "τάχα τινές" ("perhaps some").

(printed under page 164)

(2) ‹anchor: not visible in the foot crop› · call in col 317 (Greek only)

Παρὰ τὸν λόγον τὸν τῆς ἀληθείας. Haec in editione Huetii omissa sunt incuria typographi, siquidem habentur tum in Vaticano tum in Scorialensi cod.

"Παρὰ τὸν λόγον τὸν τῆς ἀληθείας" ("contrary to the word of truth"). These words were left out of Huet's edition by the printer's carelessness, since they are found in both the Vatican and the Escorial codex.

(printed under page 164)

(3) ‹anchor: not visible in the foot crop› · call in col 317 (Greek only)

Κοινωνικός. Excidit quoque haec vox in editione Hueti, licet habeatur in utroque codice manuscripto.

"Κοινωνικός" ("sociable", "sharing"). This word also dropped out of Huet's edition, although it is found in both manuscript codices.

(printed under page 164)

(4) ‹anchor: not visible in the foot crop› · call in col 317 (Greek only)

Codex Vaticanus, οὐκ ἄν ἐστί τις, male.

The Vatican codex reads "οὐκ ἄν ἐστί τις", wrongly.

(printed under page 164)

(5) ‹anchor: not visible in the foot crop› · call in col 317 (Greek only)

Ἀκροβυστίαν τῆς καρδίας, etc. Ita quidem recte habet codex Vaticanus; sed in Scorialensi codice vocem ἀκροβυστίαν immediate sequitur : τί δήποτε περιαιρεθῆναι δεῖ, ἵνα τις περιτέτμηται, etc.

"Ἀκροβυστίαν τῆς καρδίας" ("the foreskin of the heart"), etc. So the Vatican codex has it, correctly; but in the Escorial codex the word "ἀκροβυστίαν" is immediately followed by "τί δήποτε περιαιρεθῆναι δεῖ, ἵνα τις περιτέτμηται" ("why ever must it be removed, so that one may be circumcised"), etc.

(printed under page 164)

(6) ‹anchor: Ἤμεθα› · call in col 317 (Greek only)

Codex Vaticanus, νοήσῃ τό· ἦμεν. Scorialensis, νοήσῃ ἤμεθα.

The Vatican codex reads "νοήσῃ τό· ἦμεν"; the Escorial, "νοήσῃ ἤμεθα" (two forms of "we were").

(printed under page 164)

(7) ‹anchor: προσαγαγεῖν ὑμᾶς› · call in col 317 (Greek only)

Codex Vaticanus, ἡμᾶς.

The Vatican codex reads "ἡμᾶς" ("us").

(printed under page 164)

(8) ‹anchor: καθαρὰ λαβεῖν› · call in col 317 (Greek only)

Δόγματα καὶ καθαρὰ λαβεῖν. In codice Vaticano pro λαβεῖν legitur λαλεῖν. In Scorialensi deest καί. Paulo post codex Vaticanus habet, προενοήσατο δὲ ὁ Θεὸς λόγος ἱστορίας.

"Δόγματα καὶ καθαρὰ λαβεῖν" ("to receive doctrines, pure ones too"). In the Vatican codex "λαλεῖν" ("to speak") is read instead of "λαβεῖν". In the Escorial "καί" is missing. A little after, the Vatican codex has "προενοήσατο δὲ ὁ Θεὸς λόγος ἱστορίας" ("but God the Word provided for the history"; as printed).

(printed under page 164)

Footnotes

(²²) ‹anchor: not visible in the foot crop› · call in col 318 Jerem. IV, 4.

Jeremiah 4:4.

(printed under page 164) (²³) ‹anchor: sicut et caeteri› · call in col 318 Ephes. II, 3.

Ephesians 2:3.

(printed under page 164) (²⁴) ‹anchor: corpus humilitatis› · call in col 318 Philip. III, 21.

Philippians 3:21.

(printed under page 164) (²⁵) ‹anchor: menses ejus› · call in col 318 Job XXV, 4.

Job 25:4.

(printed under page 164)

Footnotes

(²⁶) ‹anchor: not visible in the foot crop› · call in col 319 Jerem. IV, 4.

Jeremiah 4:4.

(printed under page 165) (²⁷) ‹anchor: not visible in the foot crop› · call in col 319 Jer. IV, 4, 5.

Jeremiah 4:4, 5.

(printed under page 165) (²⁸) ‹anchor: etiam murum esse› · call in col 319 Psal. XVII, 3.

Psalm 17 (18):3.

(printed under page 165) (²⁹) ‹anchor: nolite stare› · call in col 319 Jerem. IV, 6.

Jeremiah 4:6.

(printed under page 165)

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running head: ORIGENIS
marginal letters: (none)
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other: facing Latin version, not set; 2 full-width Greek lines above section 16 cut off on right, not set

PG 13:320

καρδίας ἡμῶν. Ἡ γὰρ καρδία ἐστὶν ἔχουσα καθ' ἡμᾶς τὸ ἡγεμονικὸν, ἔνθα ἐστὶ τὰ νοήματα ὅθεν οἱ διαλογισμοὶ ἐξέρχονται οἱ πονηροί. Ὁ περιαιρούμενος τοὺς διαλογισμοὺς τοὺς πονηροὺς, τὴν ἀκροβυστίαν τῆς καρδίας περιαιρεῖται, ὁ ἀποτιθέμενος τὴν ψευδοδοξίαν, περιτέτμηται τὴν ἀκροβυστίαν τῆς καρδίας αὐτοῦ, καὶ γίνεται ἀνὴρ Ἰούδα, καὶ κατοικῶν Ἱερουσαλὴμ, καθαρῶς περιτεμνόμενος. Ἐὰν δέ τις μὴ ἀπόθηται τὴν ἀκροβυστίαν τῆς καρδίας αὐτοῦ, ἴδωμεν τί ἀπειλεῖ αὐτῷ ὁ λόγος· Μήπως ἐξέλθῃ, φησὶν, ὡς πῦρ ὁ θυμός μου, καὶ ἐκκαυθήσεται, καὶ οὐκ ἔσται ὁ σβέσων. Ἐξέρχεται οὖν ὡς πῦρ ὁ θυμὸς τοῦ Κυρίου ἐπὶ τοὺς μὴ περιτμηθέντας τῷ Θεῷ, ἐπὶ τοὺς μὴ ἀποθεμένους τὴν ἀκροβυστίαν τῆς καρδίας αὐτῶν, καὶ οὐκ ἔσται ὁ σβέσων ἀπὸ προσώπου πονηρίας ἐπιτηδευμάτων αὐτῶν. Τὸ πῦρ ἐκεῖνο ὕλην ἔχει τὴν πονηρίαν τῶν ἐπιτηδευμάτων αὐτῶν. Ὅπου οὐκ ἔστι πονηρία ἐπιτηδευμάτων, οὐκ ἔχει τὸ πῦρ ὅπου νεμηθῇ. Ὅτι δὲ ἡ ὕλη ἐκείνου τοῦ πυρὸς ἡ πονηρία ἐστὶ τῶν ἐπιτηδευμάτων, ἄκουε τοῦ Προφήτου λέγοντος· Καὶ οὐκ ἔσται ὁ σβέσων ἀπὸ προσώπου πονηρίας ἐπιτηδευμάτων ὑμῶν· ἀναγγείλατε ἐν τῷ Ἰούδᾳ, καὶ ἐν Ἱερουσαλὴμ ἀκουσθήτω· εἴπατε, ἀναγγείλατε, σημάνατε σάλπιγγι ἐπὶ τῆς γῆς, καὶ κράξατε μέγα. Ταῦτα, φησὶ, τὰ ἀπαγγελλόμενα εἴπατε ἐν τῷ Ἰούδᾳ, τοῖς ἀπὸ τῆς φυλῆς τοῦ Ἰούδα τοῦ Χριστοῦ· πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Σωτὴρ ἡμῶν.

our heart. For the heart has, according to us, the governing faculty, where the thoughts are, whence the evil reasonings come forth (cf. Matt. 15:19). He who takes away the evil reasonings has the foreskin of his heart taken away; he who puts away false opinion has been circumcised of the foreskin of his heart, and becomes a man of Judah, and an inhabitant of Jerusalem, purely circumcised. But if anyone does not put away the foreskin of his heart, let us see what the word threatens him with: Lest my wrath go forth, it says, like fire, and burn, and there be none to quench it (Jer. 4:4). The wrath of the Lord therefore goes forth like fire upon those not circumcised to God, upon those who have not put away the foreskin of their heart, and there shall be none to quench it because of the evil of their doings (Jer. 4:4). That fire has for its fuel the evil of their doings. Where there is no evil of doings, the fire has nowhere to feed. And that the fuel of that fire is the evil of doings, hear the Prophet saying: And there shall be none to quench it because of the evil of your doings; declare in Judah, and let it be heard in Jerusalem; say, declare, sound with a trumpet upon the earth, and cry aloud (Jer. 4:4–5). These things, he says, that are announced, say in Judah, to those of the tribe of Judah, Christ's; for it is evident that our Saviour sprang out of Judah (Heb. 7:14).

Σημάνατε σάλπιγγι ἐπὶ τῆς γῆς. Ὁ λόγος ὁ ὑψηλὸς, ὁ διεγείρων τὸν ἀκροατὴν, ὁ παρασκευάζων αὐτὸν εἰς τὸν πόλεμον τὸν κατὰ τῶν παθῶν, εἰς τὸν πόλεμον τὸν κατὰ τῶν ἐνεργειῶν τῶν ἀντικειμένων δυνάμεων, ὁ παρασκευάζων αὐτὸν εἰς τὰς οὐρανίους ἑορτὰς, εἰς ἀμφότερα γὰρ ταῦτα λέγεται, παραλαμβάνεται σάλπιγξ ἐν τοῖς Ἀριθμοῖς· ὁ τοιοῦτος λόγος σάλπιγξ ἐστὶν, οἷον ἐμοὶ κελεύει ὁ λόγος, καὶ εἴ τινι ἄλλῳ, δέδοται δὲ τῷ βουλομένῳ καὶ ζητήσαντι τὸν νοῦν τῶν Γραφῶν. Κελεύει ποιῆσαι σάλπιγγας ἀργυρᾶς ἐλατάς. Οὕτω φησὶν ὁ λόγος· Σημάνατε σάλπιγγι ἐπὶ τῆς γῆς, καὶ κεκράξατε μέγα· εἴπατε· Συνάχθητε, καὶ εἰσέλθωμεν εἰς τὰς πόλεις τὰς τειχήρεις. Εἰς ἀτείχιστον πόλιν οὐ βούλεται ἡμᾶς εἰσελθεῖν ὁ λόγος τοῦ Θεοῦ, ἀλλ' εἰς τετειχισμένην. Ἡ Ἐκκλησία τοῦ ζῶντος Θεοῦ τετειχισμένη ὑπὸ τῆς ἀληθείας τοῦ Λόγου. Οὗτος γάρ ἐστι τὸ τεῖχος ὡς ἐν τῷ ιζʹ κεῖται ψαλμῷ, ὅτι καὶ τεῖχός ἐστιν ὁ Θεός· Ἀναλαβόντες φεύγετε εἰς Σιών. Ὅσοι ἐστὲ ἔξω τῆς Σιὼν, ἀναλαβόντες φεύγετε εἰς Σιών· σπεύσατε, μὴ στῆτε. Οἱ ἐν τῇ προκοπῇ, σπεύσατε ἐπὶ τὸ σκοπευτήριον, ὅτι κακὰ ἐγὼ ἐπάγω ἀπὸ

Sound with a trumpet upon the earth (Jer. 4:5). The lofty word, which rouses the hearer, which prepares him for the war against the passions, for the war against the workings of the opposing powers, which prepares him for the heavenly feasts—for a trumpet is taken for both of these in Numbers (cf. Num. 10:2–10)—such a word is a trumpet, such as the word commands me, and anyone else, and it is given to him who wills and has sought the mind of the Scriptures. He commands to make trumpets of hammered silver (Num. 10:2). Thus says the word: Sound with a trumpet upon the earth, and cry aloud; say: Gather yourselves together, and let us enter into the walled cities (Jer. 4:5). Into an unwalled city the word of God does not wish us to enter, but into a walled one. The Church of the living God is walled by the truth of the Word. For He is the wall, as it stands in the seventeenth Psalm, that God is also a wall (cf. Ps. 17:3): Taking up, flee into Sion (Jer. 4:6). As many of you as are outside Sion, taking up, flee into Sion; make haste, do not stand still (Jer. 4:6). You who are advancing, make haste to the watchtower, because I bring evils from

Editors' notes and page, col. 320

Footnotes

(1) ‹anchor: Ἡ γὰρ καρδία› · call in col 320 (Greek only)

Codex Scorialensis, εἰ γάρ, etc. Origenes in Joan. t. II, καὶ ἐπισκέψαι εἰ διὰ τὸ ἐν μέσῳ τοῦ παντὸς εἶναι σώματος τὴν καρδίαν, ἐν δὲ τῇ καρδίᾳ τὸ ἡγεμονικὸν καὶ κατὰ τὸν ἐν ἑκάστῳ λόγον. Hoc vero Peripateticorum est dogma, quod amplexos quoque fuisse Stoicos discimus ex Laertio in Zenone. HUETIUS.

The Escorial codex reads "εἰ γάρ" ("for if"), etc. Origen, On John, tome 2: "καὶ ἐπισκέψαι εἰ διὰ τὸ ἐν μέσῳ τοῦ παντὸς εἶναι σώματος τὴν καρδίαν, ἐν δὲ τῇ καρδίᾳ τὸ ἡγεμονικὸν καὶ κατὰ τὸν ἐν ἑκάστῳ λόγον" ("and consider whether, because the heart is in the middle of the whole body, and the ruling faculty is in the heart, and according to the reason in each…"). This is a doctrine of the Peripatetics, which we learn from Laertius, in his Zeno, that the Stoics also embraced. HUET.

(printed under page 165)

(2) ‹anchor: πονηρίας ἐπιτηδευμάτων αὐτῶν› · call in col 320 (Greek only)

Codex Vaticanus, ἐστιν. Infra idem, ἐπιτηδευμάτων ἡμῶν, ὅπου οὐκ ἔνι πονηρία.

The Vatican codex reads "ἐστιν" ("is"). Below, the same codex reads "ἐπιτηδευμάτων ἡμῶν, ὅπου οὐκ ἔνι πονηρία" ("of our practices, where there is no wickedness").

(printed under page 165)

(3) ‹anchor: ἐπιτηδευμάτων ὑμῶν· ἀναγγείλατε› · call in col 320 (Greek only)

Idem, ἡμῶν.

The same codex reads "ἡμῶν" ("our").

(printed under page 165)

(4) ‹anchor: τὰ ἀπαγγελλόμενα› · call in col 320 (Greek only)

Codex Vaticanus, ἐπαγγελλόμενα.

The Vatican codex reads "ἐπαγγελλόμενα" ("the things promised").

(printed under page 165)

(5) ‹anchor: ὁ Σωτὴρ ἡμῶν› · call in col 320 (Greek only)

Codex Scorialensis, ὑμῶν.

The Escorial codex reads "ὑμῶν" ("your").

(printed under page 165)

(6) ‹anchor: τῶν ἀντικειμένων› · call in col 320 (Greek only)

Ἀντικειμένων δυνάμεων. In codice Vatic. deest δυνάμεων.

"Ἀντικειμένων δυνάμεων" ("of the opposing powers"). In the Vatican codex "δυνάμεων" ("powers") is missing.

(printed under page 165)

(7) ‹anchor: παραλαμβάνεται› · call in col 320 (Greek only)

Cod. Vatic., καὶ παραλαμβάνεται.

The Vatican codex reads "καὶ παραλαμβάνεται" ("and is taken").

(printed under page 165)

(8) ‹anchor: κεῖται ψαλμῷ› · call in col 320 (Greek only)

Οὗτος γάρ ἐστι τὸ τεῖχος ὡς ἐν τῷ ιζʹ κεῖται ψαλμῷ. In codice Scorialensi deest ὡς et κεῖται.

"Οὗτος γάρ ἐστι τὸ τεῖχος ὡς ἐν τῷ ιζʹ κεῖται ψαλμῷ" ("For he is the wall, as it stands in the 17th psalm"). In the Escorial codex "ὡς" and "κεῖται" are missing.

(printed under page 165)

Page

running head: ORIGENIS
marginal letters: A καρδίας ἡμῶν. Ἡ; B ώπου πονηρίας ἐπιτηδευμάτων; C Σημάνατε σάλπιγγι ἐπὶ; D Ἡ Ἐκκλησία τοῦ
old-edition numerals: (none)
other: 2 full-width lines above C (τὰ ἀπαγγελλόμενα … ὁ Σωτὴρ ἡμῶν), set at the end of para 1

PG 13:321

βοῤῥᾶ, καὶ συντριβὴν μεγάλην τῶν ἐπαγομένων κακῶν ἀπὸ βοῤῥᾶ, βοῤῥᾶ τοῦ ἀντικειμένου, ὡς πολλάκις λέλεκται. Ὃς ἐὰν εὑρεθῇ μὴ σπεύσας, μηδὲ εἰσελθὼν εἰς τὰς πόλεις τὰς τειχήρεις, μὴ γενόμενος ἐν ταῖς ἐκκλησίαις τοῦ Θεοῦ, ἀλλ' ἔξω ἑστηκὼς, αὐτὸς ὑπὸ τῶν πολεμίων καταληφθεὶς ἀναιρεθήσεται. Τίς ἐστιν ὁ πολέμιος ἴδωμεν ἐκ τῶν ἑξῆς τίνα τρόπον λέγεται· Ἀνέβη λέων ἐκ τῆς μάνδρας αὐτοῦ, ἐξολοθρεύων ἔθνη ἐξῆρεν. Οὗτός ἐστιν ὁ πολέμιος ὃν δεῖ ἡμᾶς φυγεῖν. Λέων ἡμᾶς καταδιώκει. Τίς οὗτος; Πέτρος ἡμᾶς διδάσκει λέγων· Ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν τίνα καταπιῇ· ᾧ ἀντίστητε στερεοὶ ἐν τῇ πίστει· καὶ, κατὰ τὸν θʹ ψαλμὸν, Ἐνεδρεύει ἐν ἀποκρύφῳ, ἐνεδρεύει ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ· καὶ ἐνεδρεύει οὗτος λέων οὐχ ἡμέρᾳ, ἀλλ' ἐπὰν γένηται νύξ. Κατὰ γὰρ τὸν ργʹ ψαλμὸν, Ἔθου σκότος, καὶ ἐγένετο νύξ· ἐν αὐτῇ διελεύσονται πάντα τὰ θηρία τοῦ δρυμοῦ, σκύμνοι ὠρυόμενοι τοῦ ἁρπάσαι, καὶ ζητῆσαι παρὰ τοῦ Θεοῦ βρῶσιν αὐτοῖς.

the north, and great destruction (Jer. 4:6) of the evils brought from the north, the north who is the adversary, as has often been said. Whoever is found not having made haste, nor having entered into the walled cities, not having come to be in the churches of God, but standing outside, he himself, overtaken by the enemies, will be slain. Who the enemy is, let us see from what follows, in what manner it is said: A lion has gone up from his lair, destroying nations he has set forth (Jer. 4:7). This is the enemy whom we must flee. A lion pursues us. Who is this? Peter teaches us, saying: Your adversary the devil walks about like a roaring lion, seeking someone to devour; whom resist, steadfast in the faith (1 Pet. 5:8–9); and, according to the ninth Psalm, He lies in wait in secret, he lies in wait like a lion in his lair (Ps. 9:30); and this lion lies in wait not by day, but whenever night falls. For according to the hundred and third Psalm, Thou didst make darkness, and it was night; in it all the beasts of the forest shall go about, young lions roaring to seize their prey, and to seek their food from God (Ps. 103:20–21).

Ἀνέβη οὖν λέων ἐκ τῆς μάνδρας αὐτοῦ. Ποῦ; πότε; Κάτω ἐστὶ πεσὼν, εἰς τὰ κατώτατα τῆς γῆς κατελήλυθεν. Ἀνέβη λέων ἐκ τῆς μάνδρας αὐτοῦ. Ἄνθρωπος εἶ, ἀνωτέρω εἶ τοῦ διαβόλου· κρείττων γὰρ εἶ αὐτοῦ, ὁποῖος ἐὰν ᾖς· ἐκεῖνος διὰ τὴν κακίαν κάτω ἐστίν. Ἀνέβη οὖν λέων ἐκ τῆς μάνδρας αὐτοῦ ἐξολοθρεύειν ἔθνη· ἐξῆρεν ἀναβὰς ἐκ τῆς μάνδρας αὐτοῦ, τόπου τοῦ οἰκείου τῇ κολάσει ἑαυτοῦ. Ἐξολοθρεύων ἔθνη ἐξῆρεν· ἐξῆλθεν ἐκ τοῦ τόπου αὐτοῦ, θεῖναι τὴν γῆν σου εἰς ἐρήμωσιν. Βούλεται εἰσελθεῖν σου εἰς τὴν γῆν, περὶ ἧς βραχέως ἐλέγομεν. Ἕκαστον ἡμῶν βούλεται νεμηθῆναι. Ἔρχεται οὖν τοῦ θεῖναι τὴν γῆν σου εἰς ἐρήμωσιν, ἵνα καταπατήσῃ τὰ σπέρματα ὁ λέων, ἵνα ποιήσῃ ἔρημόν σου τὴν γῆν. Καὶ πόλεις σου καθαιρεθήσονται, παρὰ τὸ μὴ κατοικεῖσθαι αὐτάς· ἐπὶ τούτοις περιζώσασθε σάκκους. Ἐπεὶ οὖν ἀνέβη λέων, καὶ ἀπειλεῖ σοι λέων, καὶ βούλεταί σου ἀφανίσαι τὴν γῆν, περίζωσαι σάκκον, κλαῖε καὶ πένθει, διὰ τῶν εὐχῶν παρακάλει τὸν Θεὸν, ἵνα τοῦτον τὸν λέοντα ἐξολοθρεύσῃ ἀπὸ σοῦ, καὶ μὴ ἐμπέσῃς αὐτοῦ εἰς τὸ στόμα. Ὃν τρόπον γὰρ ὅταν ἐκσπάσῃ ὁ ποιμὴν ἐκ στόματος λέοντος δύο σκέλη, ἢ λοβὸν ὠτίου· οὕτως ὁ λέων ζητεῖ τῶν ὤτων σε λαβεῖν, ἵνα διὰ τῆς λιχνείας σου λόγους ψευδεῖς σοι παραβαλὼν ἐκστήσῃ σε ἀπὸ τῆς ἀληθείας. Βούλεταί σου ἀπὸ τῆς ἀληθείας ἁρπάσαι τοὺς πόδας, καὶ καταφαγεῖν· ἀλλὰ σὺ περίζωσαι σάκκους, καὶ κόπτου, καὶ κλαῖε καὶ ἀλάλαζε, βλέπων τὸν πολέμιον τὸν ἐνεστηκότα, ἵνα ἀποστραφῇ θυμὸς ὀργῆς Κυρίου ἀπὸ σοῦ, καὶ ἀποστραφέντος τοῦ θυμοῦ, δυνηθῇς ἐν ἀμεριμνίᾳ γενόμενος, μηκέτι τοῦ λέοντος ὑπεισερχομένου σοι, τῷ σε εἰσεληλυθέναι εἰς τὴν τειχήρη πόλιν, δοξάζειν τὸν ῥυόμενόν σε Θεὸν ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

A lion therefore has gone up from his lair (Jer. 4:7). Where? When? He has fallen below, he has gone down into the lowest parts of the earth. A lion has gone up from his lair. You are a man, you are higher than the devil; for you are better than he, whatever sort of man you may be; because of his wickedness he is below. A lion therefore has gone up from his lair to destroy nations; he has set forth, having gone up from his lair, the place proper to his own punishment. Destroying nations he has set forth; he has gone forth from his place, to make your land a desolation (Jer. 4:7). He wishes to enter into your land, about which we spoke shortly before. He wishes to devour each one of us. He comes therefore to make your land a desolation, so that the lion may trample down the seeds, so that he may make your land desolate. And your cities shall be torn down, so as not to be inhabited; upon these things gird yourselves with sackcloth (Jer. 4:7–8). Since therefore a lion has gone up, and a lion threatens you, and wishes to lay waste your land, gird yourself with sackcloth, weep and mourn, through prayers entreat God, that He may destroy this lion from you, and that you may not fall into his mouth. For just as when the shepherd snatches out of the mouth of a lion two legs, or a lobe of an ear (Amos 3:12), so the lion seeks to take you by the ears, so that through your greediness, casting false words before you, he may drive you away from the truth. He wishes to snatch your feet away from the truth, and devour them; but do you gird yourself with sackcloth, and beat your breast, and weep and wail (Jer. 4:8), seeing the enemy standing near, so that the wrath of the anger of the Lord may be turned away from you (Jer. 4:8), and when the wrath has been turned away, having come to be free from care, with the lion no longer creeping in upon you, because you have entered into the walled city, you may be able to glorify God Who delivers you in Christ Jesus, to Whom be the glory and the might unto the ages of ages. Amen.

Editors' notes and page, col. 321

Footnotes

(1) ‹anchor: Τίς ἐστιν ὁ πολέμιος› · call in col 321 (Greek only)

Cod. Vatic., τίς δέ ἐστιν ὁ πολέμιος.

The Vatican codex reads "τίς δέ ἐστιν ὁ πολέμιος" ("and who is the enemy").

(printed under page 166)

(2) ‹anchor: ὑμῶν διάβολος› · call in col 321 (Greek only)

Idem, ἡμῶν, et mox ζητῶν τινα καταπιεῖν· ᾧ ἀντίστητε στερεοὶ τῇ πίστει.

The same codex reads "ἡμῶν" ("our"), and just after, "ζητῶν τινα καταπιεῖν· ᾧ ἀντίστητε στερεοὶ τῇ πίστει" ("seeking someone to devour; resist him, firm in the faith").

(printed under page 166)

(3) ‹anchor: οὐχ ἡμέρᾳ› · call in col 321 (Greek only)

Codex Scorialensis, ἡμέρας, et infra ἀρυόμενοι ἁρπάσαι. Item paulo inferius, ἄνθρωπος ἀνωτέρω τοῦ διαβόλου, κρείττων.

The Escorial codex reads "ἡμέρας" ("days" or "of the day"), and below, "ἀρυόμενοι ἁρπάσαι" (as printed; perhaps for ὠρυόμενοι, "roaring to seize"). Likewise a little lower down, "ἄνθρωπος ἀνωτέρω τοῦ διαβόλου, κρείττων" ("a man above the devil, stronger").

(printed under page 166)

(4) ‹anchor: κολάσει ἑαυτοῦ› · call in col 321 (Greek only)

Codex Vaticanus, αὐτοῦ, et infra, περὶ ἧς πρὸ βραχέος ἐλέγομεν.

The Vatican codex reads "αὐτοῦ" ("his"), and below, "περὶ ἧς πρὸ βραχέος ἐλέγομεν" ("about which we were speaking a little before").

(printed under page 166)

(5) ‹anchor: εἰς ἐρήμωσιν› · call in col 321 (Greek only)

Codex Scorialensis, γῆν σου ἐρήμωσιν. Infra cod. Vatic., ἀπειλεῖ σου λέων.

The Escorial codex reads "γῆν σου ἐρήμωσιν" ("your land a desolation", without εἰς). Below, the Vatican codex reads "ἀπειλεῖ σου λέων" ("a lion threatens you", with σου).

(printed under page 166)

(6) ‹anchor: τῆς λιχνείας› · call in col 321 (Greek only)

Codex Vaticanus, λυχνίας, male.

The Vatican codex reads "λυχνίας" ("lampstand"), wrongly.

(printed under page 166)

(7) ‹anchor: κλαῖε καὶ ἀλάλαζε› · call in col 321 (Greek only)

Codex Scorialensis, ἀλάλασε. Legendum videtur ὀλόλυζε. Ibidem cod. Vatic., πολέμιον ἐνεστηκότα.

The Escorial codex reads "ἀλάλασε". The reading should apparently be "ὀλόλυζε" ("wail"). In the same place the Vatican codex reads "πολέμιον ἐνεστηκότα" ("the enemy at hand", without the article).

(printed under page 166)

Footnotes

(³⁰) ‹anchor: not visible in the foot crop› · call in col 322 ibid. 7.

Same place, verse 7 (Jer. 4:7).

(printed under page 166) (³¹) ‹anchor: not visible in the foot crop› · call in col 322 I Petr. V, 8.

1 Peter 5:8.

(printed under page 166) (³²) ‹anchor: not visible in the foot crop› · call in col 322 Psal. IX, 30.

Psalm 9:30 (10:9).

(printed under page 166) (³³) ‹anchor: not visible in the foot crop› · call in col 322 Psal. CIII, 20.

Psalm 103 (104):20.

(printed under page 166) (³⁴) ‹anchor: terram tuam in solitudinem› · call in col 322 Jerem. IV, 7.

Jeremiah 4:7.

(printed under page 166) (³⁵) ‹anchor: accingite vos ciliciis› · call in col 322 ibid. 7, 8.

Same place, verses 7, 8 (Jer. 4:7, 8).

(printed under page 166) (³⁶) ‹anchor: extremum auriculae› · call in col 322 Amos. III, 12.

Amos 3:12.

(printed under page 166)

Footnotes

(³⁷) ‹anchor: not visible in the foot crop› · call in col 323 Jerem. V, 3.

Jeremiah 5:3.

(printed under page 167) (³⁸) ‹anchor: not visible in the foot crop› · call in col 323 Psal. XXXIII, 16.

Psalm 33 (34):16.

(printed under page 167) (³⁹) ‹anchor: not visible in the foot crop› · call in col 323 Eccl. XXI, 18.

Ecclesiasticus (Sirach) 21:18.

(printed under page 167) (⁴⁰) ‹anchor: not visible in the foot crop› · call in col 323 I Cor. XIII, 13.

1 Corinthians 13:13.

(printed under page 167) (⁴¹) ‹anchor: vultus tui, Domine› · call in col 323 Psal. IV, 7.

Psalm 4:7.

(printed under page 167) (⁴²) ‹anchor: quod dictum est› · call in col 323 Jerem. V, 3.

Jeremiah 5:3.

(printed under page 167) (⁴³) ‹anchor: cogitatu meo flagella› · call in col 323 Eccl. XXIII, 2.

Ecclesiasticus (Sirach) 23:2.

(printed under page 167)

Page

running head: ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; 1 full-width Greek line above section 2 cut off on right, not set

PG 13:324

ΟΜΙΛΙΑ Ϛʹ.

Homily VI.

Εἰς τό·

On that which says:

Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν, καὶ τὰ ἑξῆς.

O Lord, Thine eyes are upon faith (Jer. 5:3), and the rest.

Κύριε, φησὶν, οἱ ὀφθαλμοί σου εἰς πίστιν. Ὡς οἱ ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους· ἀπὸ γὰρ ἀδίκων ἀποστρέφει αὐτούς· οὕτως οἱ ὀφθαλμοὶ Κυρίου εἰς πίστιν· ἀπὸ γὰρ ἀπιστίας ἀποστρέφει αὐτούς. Διὸ καλῶς λέλεκται ὑπὸ τοῦ νοοῦντος τί λέγει ἐν τῇ εὐχῇ τό· Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. Τὸ μὲν οὖν ἐνταῦθα γεγραμμένον ἐστί· Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. Ἐπεὶ δὲ λόγον σοφὸν ἐὰν ἀκούσῃ ἐπιστήμων, αἰνέσει αὐτὸν καὶ ἐπ' αὐτὸν προσθήσει· ὅρα πόσα ἐστὶ ποιῆσαι ἀπὸ τοῦ· Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. Φησὶν ὁ Παῦλος· Νυνὶ δὲ μένει τὰ τρία ταῦτα, πίστις, ἐλπὶς, ἀγάπη· μείζων δὲ τούτων ἡ ἀγάπη. Ὡς ὀφθαλμοὶ Κυρίου εἰς πίστιν, ὀφθαλμοὶ Κυρίου εἰς ἐλπίδα, ὀφθαλμοὶ Κυρίου εἰς ἀγάπην. Ἐπεὶ δέ ἐστι πνεῦμα δυνάμεως, καὶ ἀγάπης, καὶ σωφρονισμοῦ, ὡς ὀφθαλμοὶ Κυρίου εἰς ἀγάπην, οὕτως ὀφθαλμοὶ Κυρίου εἰς δύναμιν, οὕτως οἱ ὀφθαλμοὶ Κυρίου εἰς σωφρονισμὸν, ὀφθαλμοὶ Κυρίου ἐπὶ δικαιοσύνην, οὕτως ἐπὶ πάσας ἀρετὰς ὀφθαλμοὶ Κυρίου. Εἰ οὖν βούλει καὶ σὺ τὰς ἀκτῖνας τῶν νοητῶν ὀφθαλμῶν τοῦ Θεοῦ φθάνειν ἐπὶ σὲ, ἀνάλαβε τὰς ἀρετάς· καὶ ἔσται ὡς τό· Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν, οὕτω, Κύριε, οἱ ὀφθαλμοί σου εἰς ἕκαστον ὧν ἂν κτήσῃ ἀγαθῶν. Καὶ ἐὰν τηλικοῦτος ᾖς, ὡς τοὺς ὀφθαλμοὺς Κυρίου ἐλλάμπειν σοι, ἐρεῖς· Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε.

O Lord, he says, Thine eyes are upon faith (Jer. 5:3). As the eyes of the Lord are upon the righteous (Ps. 33:16)—for He turns them away from the unrighteous—so the eyes of the Lord are upon faith; for He turns them away from unbelief. Wherefore it has been well said by him who understands what he says in prayer: O Lord, Thine eyes are upon faith. What is written here, then, is: O Lord, Thine eyes are upon faith. And since if a man of understanding hears a wise word, he will praise it and add unto it (Sir. 21:15), see how many things there are to make from the saying: O Lord, Thine eyes are upon faith. Paul says: And now abide these three, faith, hope, love; and the greatest of these is love (1 Cor. 13:13). As the eyes of the Lord are upon faith, the eyes of the Lord are upon hope, the eyes of the Lord are upon love. And since there is a spirit of power, and of love, and of self-control (2 Tim. 1:7), as the eyes of the Lord are upon love, so the eyes of the Lord are upon power, so the eyes of the Lord are upon self-control, the eyes of the Lord are upon righteousness, so upon all virtues are the eyes of the Lord. If therefore you also wish the rays of the intellectual eyes of God to reach unto you, take up the virtues; and it shall be that as it is said, O Lord, Thine eyes are upon faith, so, O Lord, Thine eyes are upon each of the good things that you may acquire. And if you are so great that the eyes of the Lord shine upon you, you will say: The light of Thy countenance, O Lord, has been signed upon us (Ps. 4:7).

Εἶτα περὶ τῶν ἁμαρτωλῶν ἴδωμεν τὸ λεγόμενον· Ἐμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόνησαν. Αὗται αἱ αἰσθηταὶ μάστιγες ζῶσι προσφερόμεναι σώμασιν, εἴτε βούλονται, εἴτε μὴ βούλονται οἱ μαστιγούμενοι, πόνον ἐμποιοῦσιν αὐτοῖς· αἱ δὲ τοῦ Θεοῦ μάστιγες τοιαῦταί εἰσιν, ὥς τινας μὲν τῶν μαστιγουμένων πονεῖν, τινὰς δὲ τῶν μαστιγουμένων μὴ πονεῖν. Ἴδωμεν εἰ δυνάμεθα διηγήσασθαι, τί ἐστι τὸ πονεῖν ἀπὸ μαστίγων Θεοῦ, καὶ τί τὸ μὴ πονεῖν, καὶ ὅτι κακοδαίμονες οἱ μὴ πονοῦντες ἀπὸ μαστίγων Θεοῦ· μακάριοι δὲ οἱ πονοῦντες ἀπὸ μαστίγων Θεοῦ· φησὶ γὰρ ἡ Σοφία· Τίς δώσει ἐπὶ τοῦ διανοήματός μου μάστιγας, καὶ ἐπὶ τῶν χειλέων μου σφραγῖδα πανοῦργον, ἵνα ἐπὶ τοῖς ἀγνοήμασί μου μὴ φείσωνται, καὶ αἱ ἁμαρτίαι μου μὴ ἀπολέσωσί με, Πρόσχες τῷ· Τίς δώσει ἐπὶ τοῦ διανοήματός μου μάστιγας; Οὐκοῦν εἰσι μάστιγες τὸ διανόημα μαστιγοῦσαι. Αἱ μάστιγες τοῦ Θεοῦ τὸ διανόημα μαστιγοῦσι. Λόγος γὰρ καθαπτόμενος τῆς ψυχῆς, καὶ εἰς σύνεσιν αὐτὴν ἄγων τῶν ἡμαρτημένων, μαστιγοῖ· μαστιγοῖ δὲ τὸν μὲν μακάριον πονοῦντα ἐπὶ ταῖς μάστιξι· καθικνεῖται γὰρ αὐτοῦ τὰ λεγόμενα, καὶ οὐκ ἐξευτελίζει τὸν ἐλέγχοντα ἀπ' αὐτοῦ. Ἐπὰν δέ τις εὑρεθῇ,

Next let us see what is said concerning sinners: Thou hast scourged them, and they did not grieve (Jer. 5:3). These perceptible scourges, when applied to living bodies, whether those who are scourged will it or do not will it, produce pain in them; whereas the scourges of God are such that some of those who are scourged grieve, and some of those who are scourged do not grieve. Let us see whether we are able to explain what it is to grieve from the scourges of God, and what it is not to grieve, and that wretched are those who do not grieve from the scourges of God, while blessed are those who grieve from the scourges of God; for Wisdom says: Who will set scourges upon my thought, and upon my lips a shrewd seal, that they may not spare my ignorances, and my sins may not destroy me? (Sir. 22:27, 23:2). Give heed to the saying: Who will set scourges upon my thought? Therefore there are scourges that scourge the thought. The scourges of God scourge the thought. For a word that touches the soul, and leads it to an understanding of the sins committed, scourges it; and it scourges the blessed man who grieves at the scourges; for the things said reach home to him, and he does not despise him who reproves him. But whenever anyone is found,

Editors' notes and page, col. 324

Footnotes

(1) ‹anchor: οἱ ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους› · call in col 324 (Greek only)

In codice Scorialensi pro Κυρίου, legitur ἦν, sicque infra οὕτως οἱ ὀφθαλμοὶ ἦν εἰς πίστιν, male.

In the Escorial codex "ἦν" is read instead of "Κυρίου", and so below, "οὕτως οἱ ὀφθαλμοὶ ἦν εἰς πίστιν", wrongly.

(printed under page 167)

(2) ‹anchor: εἰς πίστιν. Φησὶν ὁ Παῦλος› · call in col 324 (Greek only)

Idem cod. habet : εἰς πίστιν· ἐπειδὴ λόγον, etc., sicque nonnulla omisit quae supplentur e codice Vaticano.

The same codex has "εἰς πίστιν· ἐπειδὴ λόγον" ("to faith; since a word"), etc., and so it has left out some words, which are supplied from the Vatican codex.

(printed under page 167)

(3) ‹anchor: οἱ ὀφθαλμοί σου› · call in col 324 (Greek only)

In codice Scorialensi luxatus est hic locus omissis his verbis, εἰς πίστιν, οὕτω, Κύριε, οἱ ὀφθαλμοί σου.

In the Escorial codex this passage is dislocated, these words being omitted: "εἰς πίστιν, οὕτω, Κύριε, οἱ ὀφθαλμοί σου" ("to faith, so, Lord, your eyes").

(printed under page 167)

(4) ‹anchor: σφραγῖδα πανοῦργον› · call in col 324 (Greek only)

Codex Vaticanus, πανούργων. Infra codex Scorialensis, καθικνεῖται γὰρ αὐτῷ.

The Vatican codex reads "πανούργων" ("of the cunning"). Below, the Escorial codex reads "καθικνεῖται γὰρ αὐτῷ" ("for it reaches him", dative).

(printed under page 167)

Page

running head: ORIGENIS
marginal letters: A ΟΜΙΛΙΑ Ϛʹ.; B ζων δὲ τούτων; C αἱ αἰσθηταὶ μάστιγες; D γοῦσαι. Αἱ μάστιγες
old-edition numerals: (none)
other: 1 full-width line above Εἶτα (Κυρίου ἐλλάμπειν σοι … Κύριε), set at the end of para 1

PG 13:325

ἵν' οὕτως εἴπω, ἀναίσθητος, λεχθήσεται περὶ αὐτοῦ· Ἐμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόνησαν. Τοῦ αὐτοῦ λόγου λεγομένου ἐλεγκτικῶς, φέρε εἰπεῖν, ἐπὶ τῷ καθικέσθαι διανοίας τοῦ τὴν συνείδησιν μεμολυσμένου ἐπί τινι ἁμαρτίᾳ, τὸ λεγόμενον, ἐὰν ὁ μέν τις τῶν ἀκουόντων ἀλγήσῃ, ὥστε λεχθῆναι περὶ αὐτοῦ, ἑώρακας ὡς κατενύγη ὁ δεῖνα· ὁ δέ τις τῶν ἀκουόντων μὴ ἀλγήσῃ, ἀλλὰ ἀναισθητεῖ τῶν ἐλεγχόντων, δῆλον ὅτι λεχθήσεται περὶ τοῦ μηδ' αἰσθανομένου· Ἐμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόνησαν. Μία μὲν διήγησις αὕτη περὶ τοῦ, οὐκ ἐπόνησαν, καὶ ἐπόνησαν· ἴδωμεν δὲ, εἰ ἔχομεν καὶ ἑτέραν ἀνάπτυξιν. Γίνονταί τινες ἐν τοῖς σώμασι μερῶν τινων νεκρότητες καὶ ξηρότητες· καὶ πολλάκις τοιαῦτα πάσχει τὰ νενεκρωμένα μέλη παρὰ τὰ ζῶντα, ὥστε προσαγομένων μὲν τῶν πόνον ποιῆσαι δυναμένων τῷ ζῶντι μέλει, ἀλγεῖν ἐκεῖνον ᾧ προσάγεται τὸ ποιοῦν πονεῖν, προσαγομένων δὲ τῶν ποιούντων πονεῖν τῷ μέλει τῷ ἀναισθήτῳ οὐκ αἰσθάνεται ἐκεῖνος, ὅταν ᾖ νεκρότης περὶ αὐτόν. Ταῦτα εἴπερ ἴδῃς ἐπὶ τοῦ σώματος, μετάθες ἐπὶ τὴν ψυχήν· καὶ ὅρα, ὅτι ἐστί τις καὶ ψυχὴ νεκρουμένη τὰ μέλη, ὥστε μὴ αἰσθάνεσθαι ἀπὸ τῶν μαστίγων, κἂν ἐπίπονα προσφέρηταί τινα. Διαπρισθήσεται, ἀλλ' οὐκ αἰσθανθήσεται ἡ δεῖνα ψυχή· ἄλλη δὲ αἰσθανθήσεται, καὶ τάχα ὡσπερεὶ λυπεῖται μᾶλλον ἐπὶ τῷ μὴ αἰσθάνεσθαι ἤπερ ἐπὶ τῷ αἰσθάνεσθαι, ὁ μὴ αἰσθανόμενος ἀπὸ πόνων αὐτῷ προσφερομένων, εὐχόμενος μᾶλλον πονεῖν εἰ προσάγοιτο τὰ ἐπίπονα, ἐπεὶ σημεῖόν ἐστι τοῦτο τοῦ ζῆν αὐτὸν, ἀηδιζόμενος δὲ ἐπὶ τῷ μὴ αἰσθάνεσθαι ἐπὶ τοῖς ἐπιπόνοις. Ὥσπερ δὴ τοῦτο γίνεται ἐπὶ τῶν σωμάτων, οὕτω νομίζω ἐν τῷ· Θελήσωσιν, εἰ ἐγένοντο πυρίκαυστοι, τοιοῦτόν τι δηλοῦσθαι· οἷον, τοῦ πυρὸς προσφερομένου τινὶ, καὶ μὴ αἰσθανομένου τοῦ καιομένου, θελήσωσιν ἐκεῖνοι καταλαβόντες σύγκρισιν μὴ αἰσθανομένων ἐπὶ ταῖς ἀλγηδόσι καὶ αἰσθανομένων, μᾶλλον αἰσθάνεσθαι ἐπὶ τῷ πυρὶ, ἢ μὴ αἰσθάνεσθαι· καὶ εὔξαιτο ἄν τις, προσαγομένου τοῦ κεκριμένου πυρὸς ἐπὶ τοὺς ἁμαρτωλοὺς, αἰσθάνεσθαι μᾶλλον ἢ μὴ αἰσθάνεσθαι. Ταῦτα διὰ τό· Ἐμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόνησαν· συνετέλεσας αὐτοὺς, καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν. Ὅτε τὰ καθαρτικὰ ποιεῖ ὁ προνοῶν τῶν ὅλων Θεὸς ἐπὶ ψυχῆς σωτηρίᾳ, τότε αὐτὴν συνετέλεσε. Νοήσεις δέ· Συνετέλεσας αὐτοὺς, καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν, ἀπὸ παραδείγματος τοῦ κατὰ τὸν παραδιδόντα τὴν ἐπιστήμην, καὶ τὸν μὴ βουλόμενον παραλαβεῖν τὴν ἐπιστήμην ἀπὸ τοῦ παραδιδόντος. Πάντα γὰρ τὰ παρ' αὐτῷ ποιείτω ὁ διδάσκαλος, καὶ

so to speak, insensible, it will be said concerning him: Thou hast scourged them, and they did not grieve (Jer. 5:3). When the same word is spoken reprovingly, for instance, so that what is spoken reaches the thought of him whose conscience has been defiled in some sin, if one of the hearers feels pain, so that it is said concerning him, Have you seen how such a one was pricked in heart? while another of the hearers does not feel pain, but is insensible to those who reprove, it is clear that it will be said concerning him who does not even perceive: Thou hast scourged them, and they did not grieve. This is one explanation concerning they did not grieve, and they grieved; let us see, however, whether we also have another unfolding. There occur in bodies certain deadnesses and witherings of certain parts; and often the deadened members suffer such things in contrast to the living ones, so that when things able to cause pain are applied to the living member, he to whom that which causes pain is applied feels pain, whereas when the things that cause pain are applied to the insensible member, he does not perceive it, when deadness is about him. If you see these things in the body, transfer them to the soul; and see that there is also a certain soul deadened in its members, so as not to perceive from the scourges, even if painful things are applied. Such a soul will be sawn asunder, yet will not perceive it; while another will perceive it, and perhaps he who does not perceive from pains applied to him is, as it were, grieved more at not perceiving than at perceiving, praying rather to feel pain if painful things should be applied, since this is a sign that he is alive, and being distressed at not perceiving in painful things. Just as this takes place in bodies, so I think that in the saying, They would wish that they had been burned with fire (Isa. 9:5), some such thing is signified; as, when fire is applied to someone, and he who is being burned does not perceive it, those who have grasped the comparison between those who do not perceive in pains and those who do perceive would wish rather to perceive in the fire than not to perceive; and one might pray, when the appointed fire is applied to sinners, to perceive rather than not to perceive. These things are on account of the saying: Thou hast scourged them, and they did not grieve; Thou hast consummated them, and they would not receive instruction (Jer. 5:3). When God, Who exercises providence over all things, performs purgative measures for the salvation of a soul, then He has consummated it. And you will understand: Thou hast consummated them, and they would not receive instruction, from the example of him who imparts knowledge, and him who is unwilling to receive knowledge from him who imparts it. For let the teacher do all the things that lie with him, and

Editors' notes and page, col. 325

Footnotes

(1) ‹anchor: not visible in the foot crop› · call in col 325 (Greek only)

Codex Scorial., ἐπὶ τὸ μὴ καθίκεσθαι, et infra, ἐὰν ὁ μέν τις τῶν ἀκουόντων μὴ ἀλγήσῃ.

The Escorial codex reads "ἐπὶ τὸ μὴ καθίκεσθαι" ("so as not to reach"), and below, "ἐὰν ὁ μέν τις τῶν ἀκουόντων μὴ ἀλγήσῃ" ("if one of the hearers does not feel pain").

(printed under page 168)

(2) ‹anchor: not visible in the foot crop› · call in col 325 (Greek only)

Καὶ οὐκ ἐπόνησαν. Μία μὲν, etc. Deest in codice Scorialensi, Μία μὲν διήγησις αὕτη περὶ τοῦ, οὐκ ἐπόνησαν, καὶ, ἐπόνησαν. Mox in codice Vaticano deest vox ἀνάπτυξιν, quae et abesse potest sine sensus dispendio.

"Καὶ οὐκ ἐπόνησαν. Μία μὲν" ("And they did not feel pain. One…"), etc. Missing in the Escorial codex: "Μία μὲν διήγησις αὕτη περὶ τοῦ, οὐκ ἐπόνησαν, καὶ, ἐπόνησαν" ("This is one account of 'they did not feel pain' and 'they felt pain'"). Just after, the Vatican codex lacks the word "ἀνάπτυξιν" ("unfolding"), which can indeed be absent without loss of sense.

(printed under page 168)

(3) ‹anchor: διαπρισθήσεται› · call in col 325 (Greek only)

Διαπερισθήσεται. Codex Vaticanus habet διαπροσφέρεται. Paulo post codex Scorialensis, ὡς περιλυπεῖται μᾶλλον ἐπὶ τῷ αἰσθάνεσθαι, εἴπερ ἐπὶ τῷ αἰσθάνεσθαι.

"Διαπερισθήσεται" (lemma as printed; the text reads διαπρισθήσεται, "will be cut to the quick"). The Vatican codex has "διαπροσφέρεται". A little after, the Escorial codex reads "ὡς περιλυπεῖται μᾶλλον ἐπὶ τῷ αἰσθάνεσθαι, εἴπερ ἐπὶ τῷ αἰσθάνεσθαι" ("as it is grieved more at feeling, if indeed at feeling").

(printed under page 168)

(4) ‹anchor: ἐπὶ τῷ μὴ αἰσθάνεσθαι› · call in col 325 (Greek only)

Codex Scorial., ἐπὶ τοῦ. Paulo post codex Vaticanus, θελήσουσιν, εἰ ἐγένοντο, et infra, καταλαβόντα σύγκρισιν.

The Escorial codex reads "ἐπὶ τοῦ". A little after, the Vatican codex reads "θελήσουσιν, εἰ ἐγένοντο" ("they will wish, if they had become"), and below, "καταλαβόντα σύγκρισιν" ("having grasped the comparison").

(printed under page 168)

(5) ‹anchor: εὔξαιτο ἄν τις› · call in col 325 (Greek only)

Codex Scorialensis, ἄν τις, προσαγομένου κἀκείνου τοῦ συγκεχρυμμένου πυρὸς ἐπὶ τοὺς, etc. Infra idem, ὅτε καθαρτικὰ ποιεῖ.

The Escorial codex reads "ἄν τις, προσαγομένου κἀκείνου τοῦ συγκεχρυμμένου πυρὸς ἐπὶ τοὺς" ("one might, when that hidden fire too is brought upon the…"; συγκεχρυμμένου as printed), etc. Below, the same codex reads "ὅτε καθαρτικὰ ποιεῖ" ("when he applies cleansing remedies").

(printed under page 168)

(6) ‹anchor: συνετέλεσε› · call in col 325 (Greek only)

Τότε αὐτὴν συνετέλεσε. Codex Vaticanus habet, τὸ ἐπ' αὐτῷ συνετέλεσε.

"Τότε αὐτὴν συνετέλεσε" ("then he brought it to completion"). The Vatican codex has "τὸ ἐπ' αὐτῷ συνετέλεσε" ("he accomplished what was in his power").

(printed under page 168)

(7) ‹anchor: παρ' αὐτῷ› · call in col 325 (Greek only)

Codex Scorialensis, παρ' αὐτόν.

The Escorial codex reads "παρ' αὐτόν".

(printed under page 168)

Footnotes

(⁴⁴) ‹anchor: recipere disciplinam› · call in col 326 Jerem. V, 3.

Jeremiah 5:3.

(printed under page 168)

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PG 13:327

συντελείτω πάντα εἰς παράδοσιν ἐπιστήμης, ἐκεῖνος δὲ μὴ παραδεχέσθω τὰ λεγόμενα· εἴποιμ' ἂν περὶ τοῦ τοιούτου τῷ διδασκάλῳ· Συνετέλεσας τόνδε, καὶ οὐκ ἠθέλησε δέξασθαι παιδείαν. Ἐπὰν οὖν τὰ ἀπὸ τῆς Προνοίας γίγνηται πάντα εἰς ἡμᾶς ἵνα συντελεσθῶμεν, καὶ τελειωθῶμεν, ἡμεῖς δὲ μὴ παραδεχώμεθα τὰ τῆς Προνοίας τῆς ἐπὶ τελειότητα ἡμᾶς ἑλκούσης, λεχθείη ἂν ὑπὸ τοῦ νοοῦντος τῷ Θεῷ· Κύριε, συνετέλεσας αὐτοὺς, καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν.

accomplish all things for the imparting of knowledge, and let that man not accept the things that are said; I would say concerning such a one to the teacher: You have consummated this man, and he would not receive instruction. When, therefore, all the things that come from Providence happen to us so that we may be consummated and perfected, and we do not accept the things of the Providence that draws us towards perfection, it might be said to God by one who understands: Lord, Thou hast consummated them, and they would not receive instruction (Jer. 5:3).

Ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν. Νοήσεις καὶ τοῦτο ἀπὸ τῶν σωματικωτέρων τῶν ἁμαρτανόντων. Οἱ μὲν ἀκούοντες λόγους ἐλεγκτικοὺς, ἐπὶ τῇ ἁμαρτίᾳ ἐρυθριῶσι, καὶ καταδύονται, καὶ ὑποπίπτουσιν, ἁπτομένου τοῦ λόγου τοῦ ἐλεγκτικοῦ αὐτῶν· οἱ δὲ τοιοῦτοί εἰσιν, ὥστε αὐτοὺς ἀνερυθριάστους εἶναι μὴ αἰδουμένους ἐφ' οἷς ἐλέγχονται, ἐφ' οἷς ἡμαρτήκασιν. Εἴποις ἂν οὖν περὶ τούτων οἳ οὐκ αἰδοῦνται· Ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν. Εἰ νενόηκας ἐπὶ τῶν σωματικῶν αὐτὸ, μετάβα μοι τῷ λόγῳ ἐπὶ τὴν ψυχὴν, νοήσας πρόσωπον περὶ οὗ λέγεται· Τότε δὲ πρόσωπον πρὸς πρόσωπον· καὶ ὅρα ψυχὴν στερεὰν, ὁποία ἦν ἡ καρδία Φαραὼ ἐσκληρωμένη, ὥστε αὐτὴν ἐπὶ τοῖς ἀπαγγελλομένοις ἑστάναι ἀντίτυπον, καὶ ὥσπερ ἀποβάλλουσαν τὰ λεγόμενα, μὴ μορφουμένην κατὰ τὰ ἀπαγγελλόμενα.

They have made their faces harder than a rock (Jer. 5:3). You will understand this also from the more corporeal among those who sin. Some, when they hear reproving words, blush over their sin, and sink down, and submit, as the reproving word touches them; whereas others are such that they are shameless, not feeling shame over the things for which they are reproved, over the things in which they have sinned. You might say, therefore, concerning these who do not feel shame: They have made their faces harder than a rock. If you have understood it in corporeal matters, pass over for me in thought to the soul, having understood the face concerning which it is said, But then face to face (1 Cor. 13:12); and see a hard soul, such as was the hardened heart of Pharaoh, so that it stands resistant at the things declared, and as it were casts off the things said, not being formed according to the things declared.

Editors' notes and page, col. 327

Footnotes

(⁴⁵) ‹anchor: not visible in the foot crop› · call in col 327 Jerem. V, 3.

Jeremiah 5:3.

(printed under page 169) (⁴⁶) ‹anchor: not visible in the foot crop› · call in col 327 I Cor. XIII, 12.

1 Corinthians 13:12.

(printed under page 169) (⁴⁷) ‹anchor: et loquar eis› · call in col 327 Jer. V, 3, 4.

Jeremiah 5:3, 4.

(printed under page 169)

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PG 13:328

συντελείτω πάντα εἰς παράδοσιν ἐπιστήμης, ἐκεῖνος δὲ μὴ παραδεχέσθω τὰ λεγόμενα· εἴποιμ' ἂν περὶ τοῦ τοιούτου τῷ διδασκάλῳ· Συνετέλεσας τόνδε, καὶ

let him bring everything to completion for the handing on of knowledge, and let that other not accept what is said: I would say to the teacher concerning such a one: You have consumed this man, and

Ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν. Νοήσεις καὶ τοῦτο ἀπὸ τῶν σωματικωτέρων τῶν ἁμαρτανόντων. Οἱ μὲν ἀκούοντες λόγους ἐλεγκτικοὺς, ἐπὶ τῇ ἁμαρτίᾳ ἐρυθριῶσι, καὶ καταδύονται, καὶ ὑποπίπτουσιν, ἁπτομένου τοῦ λόγου τοῦ ἐλεγκτικοῦ αὐτῶν· οἱ δὲ τοιοῦτοί εἰσιν, ὥστε αὐτοὺς ἀνερυθριάστους εἶναι μὴ αἰδουμένους ἐφ' οἷς ἐλέγχονται, ἐφ' οἷς ἡμαρτήκασιν. Εἴποις ἂν οὖν περὶ τούτων οἱ οὐκ αἰδοῦνται· Ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν. Εἰ νενόηκας ἐπὶ τῶν σωματικῶν αὐτὸ, μετάβα μοι τῷ λόγῳ ἐπὶ τὴν ψυχὴν, νοήσας πρόσωπον περὶ οὗ λέγεται· Τότε δὲ πρόσωπον πρὸς πρόσωπον καὶ ὅρα ψυχὴν στερεὰν, ὁποία ἦν ἡ καρδία Φαραὼ ἐσκληρωμένη, ὥστε αὐτὴν ἐπὶ τοῖς ἀπαγγελλομένοις ἑστάναι ἀντίτυπον, καὶ ὥσπερ ἀποβάλλουσαν τὰ λεγόμενα, μὴ μορφουμένην κατὰ τὰ ἀπαγγελλόμενα.

They have made their faces harder than a rock (Jer. 5:3). You will understand this too from the more bodily among sinners. Some, when they hear words of reproof, blush at their sin, and shrink away, and submit, when the word of reproof touches them; but others are such that they are without a blush, not ashamed at the things for which they are reproved, the things in which they have sinned. You might say, then, of these who are not ashamed: They have made their faces harder than a rock. If you have understood it of bodily things, pass over with me in the word to the soul, having understood the face of which it is said: But then face to face (1 Cor. 13:12); and see a hard soul, such as was the hardened heart of Pharaoh, so that it stood resistant to the things declared, and as it were cast away the things spoken, not being formed according to the things declared.

Ἐκεῖ γὰρ εὑρήσεις ὅτι ἁρμόζει τό· Ἐστερέωσαν τὰ πρόσωπα αὐτῶν ὑπὲρ πέτραν, καὶ οὐκ ἠθέλησαν ἐπιστραφῆναι, κἀγὼ εἶπα· Ἴσως πτωχοί εἰσιν, ὅτι οὐκ ἠθέλησαν γνῶναι ὁδὸν Κυρίου, καὶ κρίσιν Θεοῦ· πορεύσομαι πρὸς τοὺς ἁδροὺς, καὶ λαλήσω αὐτοῖς. Ταῦτα νοήσας περὶ τῶν μὴ θελόντων παιδευθῆναι, μὴ νοούντων ἐπὶ ταῖς μάστιξι τοῦ Θεοῦ, φησὶ νενοηκὼς τὸ τούτων αἴτιον· Πτωχή ἐστιν αὐτῶν ἡ ψυχή. Κἀγὼ εἶπα· Ἴσως πτωχοί εἰσι, διότι οὐκ ἠδυνήθησαν, ὅτι οὐκ ἔγνωσαν ὁδὸν Κυρίου, καὶ κρίσιν Θεοῦ· πορεύσομαι πρὸς τοὺς ἁδροὺς, καὶ λαλήσω αὐτοῖς. Οἱ ἁδροὶ ταῖς ψυχαῖς ἐν ἐπαίνῳ λέγονται· καὶ παρ' Ἕλλησι γὰρ τὸ ἁδρὸν συνεχῶς ὀνομάζεται, κατὰ τὸ μεγαλεῖον τῆς λογικῆς ψυχῆς. Ὅταν γάρ τις μεγάλοις ἐπιβάλλῃ πράγμασι, καὶ προθέσεις ἔχῃ ἀξιολόγους, καὶ σκοπεῖ ἀεὶ τὰ δέοντα, πῶς βιώσῃ κατὰ τὸν ὀρθὸν λόγον, μηδὲν ταπεινὸν καὶ μικρὸν θέλων, μηδὲ ὁρῶν, ὁ τοιοῦτος τὸ ἁδρὸν καὶ τὸ μεγαλεῖον ἔχει ἐν τῇ ψυχῇ· οὗτοι οὖν, ἐπεὶ ἦσαν πτωχοὶ, οἱ πρότεροι οὓς ἔψεξεν ὁ λόγος, οὐκ ἤκουσαν, φησὶν ὁ προφήτης. Διὰ τοῦτο οὐκ ἤκουσαν ἐπεὶ πτωχοί εἰσι· Πορεύσομαι πρὸς τοὺς ἁδροὺς, καὶ λαλήσω αὐτοῖς. Καὶ εἴ ἐστι μακάριον εἶναι ἐπὶ τῷ λέγειν εἰς ὦτα ἀκουόντων, μακάριόν ἐστιν ἐὰν πορεύσῃ τις εἰς ἁδροῦ, καὶ μεγάλου ἀκροατοῦ. Διὰ τοῦτο τούτων οὕτω λεγομένων, εἰδότες ὅτι οὐ ζημία τοῖς λέγουσιν, ὅσον τοῖς ἀκούουσίν ἐστι, τὸ μὴ παραδέχεσθαι τὰ ἀπαγγελλόμενα, διὸ καὶ κατηγορεῖ πτωχείας τοῦ νοῦ αὐτοῦ καὶ τῆς διανοίας, παρακαλέσωμεν ἀπὸ τοῦ Θεοῦ λαβεῖν

For there you will find that the saying fits: They have made their faces harder than a rock, and they would not return, and I said: Perhaps they are poor, because they would not know the way of the Lord, and the judgement of God; I will go to the great men, and will speak to them (Jer. 5:3–5). Having understood these things concerning those who are unwilling to be instructed, who do not understand at the scourges of God, he says, having understood the cause of these things: Their soul is poor. And I said: Perhaps they are poor, because they were not able, because they did not know the way of the Lord, and the judgement of God; I will go to the great men, and will speak to them. Those who are great in their souls are spoken of by way of praise; for among the Greeks also greatness is continually named according to the majesty of the rational soul. For when anyone sets his hand to great deeds, and has worthy purposes, and always considers what is needful, how he may live according to right reason, willing nothing base and small, nor looking to it, such a man has greatness and majesty in his soul; these, therefore, since they were poor—the former ones whom the word blamed—did not hear, says the prophet. For this reason they did not hear, since they are poor: I will go to the great men, and will speak to them. And if it is a blessed thing to speak into the ears of those who hear (Sir. 25:9), it is a blessed thing if one goes to a great and noble hearer. Wherefore, since these things are thus spoken, knowing that not to accept the things declared is not so much a loss to those who speak as to those who hear—wherefore also he accuses his mind and thought of poverty—let us entreat to receive from God,

Editors' notes and page, col. 328

Footnotes

(1) ‹anchor: τῷ διδασκάλῳ› · call in col 328 (Greek only)

Τῷ διδασκάλῳ. Legebat Corderius, τοῦ διδασκάλου, vertit enim : dixerim utique de istiusmodi praeceptore.

"Τῷ διδασκάλῳ" ("to the teacher"). Cordier read "τοῦ διδασκάλου" ("of the teacher"), since he translates: "I would say, of course, of such a teacher".

(printed under page 169)

(2) ‹anchor: ψυχὴν, νοήσας› · call in col 328 (Greek only)

Codex Vaticanus, τῆς ψυχῆς, et infra, ἡ καρδία Φαραὼ ἐσκληρωμένη, ὥστε αὐτὴν ἐπὶ τὰ ἀπαγγελλόμενα ἑστάναι.

The Vatican codex reads "τῆς ψυχῆς" ("of the soul"), and below, "ἡ καρδία Φαραὼ ἐσκληρωμένη, ὥστε αὐτὴν ἐπὶ τὰ ἀπαγγελλόμενα ἑστάναι" ("Pharaoh's heart hardened, so that it stood firm against the things announced").

(printed under page 169)

(3) ‹anchor: τὸ μεγαλεῖον› · call in col 328 (Greek only)

Codex Scorialensis, ὀνομάζεται, καὶ τὸ μεγαλεῖον.

The Escorial codex reads "ὀνομάζεται, καὶ τὸ μεγαλεῖον" ("is named, and the greatness").

(printed under page 169)

(4) ‹anchor: μενα, διό› · call in col 328 (Greek only)

In codice Vaticano omittitur διό, et paulo post legitur ἀπὸ τοῦ Θεοῦ λαλεῖν αὔξοντος. In Scorialensi deest Θεοῦ, et pro λαλεῖν habetur λαβεῖν.

In the Vatican codex "διό" ("wherefore") is omitted, and a little after one reads "ἀπὸ τοῦ Θεοῦ λαλεῖν αὔξοντος" ("to speak from God who gives growth"). In the Escorial "Θεοῦ" is missing, and "λαβεῖν" ("to receive") stands for "λαλεῖν".

(printed under page 169)

Page

running head: ORIGENIS
marginal letters: A συντελείτω πάντα εἰς; B πέτραν. Εἰ νενόηκας; C ἐστιν αὐτῶν ἡ; D ἁδροὺς, καὶ λαλήσω
old-edition numerals: (none)
other: 3 full-width lines after first paragraph cut off on left, not set (Q5a: their left half lies in the col 327 image; still to be read in)

PG 13:329

αὔξοντος τοῦ λόγου ἐν ἡμῖν ἁδρότητα καὶ μεγαλειότητα ἐν Χριστῷ Ἰησοῦ, ἵνα ἀκοῦσαι τῶν ἱερῶν καὶ ἁγίων λόγων δυνηθῶμεν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

as the word increases in us, greatness and majesty in Christ Jesus, so that we may be able to hear the sacred and holy words; to Whom be the glory and the might unto the ages of the ages. Amen.

ΟΜΙΛΙΑ Ζʹ.

Homily VII.

Εἰς τό·

On that which says:

Καὶ ἔσται ἐν ἡμέραις ἐκείναις, λέγει Κύριος ὁ Θεός σου, οὐ μὴ πατάξω ὑμᾶς εἰς συντέλειαν, μέχρι τοῦ· οὕτως δουλεύσετε ἀλλοτρίοις ἐν γῇ οὐχ ὑμῶν.

And it shall be in those days, says the Lord your God, I will by no means smite you unto a full end, down to: so shall you serve strangers in a land not yours (Jer. 5:18–19).

Ὁ κρίνων κατὰ βραχὺ Θεὸς τοὺς κολαζομένους, δίδωσι τόπον μετανοίας, καὶ οὐχ ἅμα τῷ ἁμαρτῆσαι κολάζων, φέρει τὴν συντέλειαν τῆς κολάσεως ἐπὶ τὸν ἡμαρτηκότα· διὰ τοῦτο κατὰ βραχὺ κολάζων κολάζει. Καὶ τούτου τὸ παράδειγμά ἐστιν ἐν τῷ Λευιτικῷ· ἐν γὰρ ταῖς τῶν παραβαινόντων τὸν νόμον ἀραῖς ἀναγέγραπται μετὰ τὰς κολάσεις τὰς προτέρας· Καὶ ἔσται, ἐὰν μετὰ ταῦτα μὴ ἐπιστραφῆτε, λέγει Κύριος, προσθήσω ὑμῖν κἀγὼ πληγὰς ἑπτά. Καὶ πάλιν διηγεῖται ἄλλην κόλασιν· Καὶ ἔσται, ἐὰν μετὰ ταῦτα μὴ ἐπιστραφῆτε, ἀλλὰ πορεύσησθε πρός με πλάγιοι, κἀγὼ πορεύσομαι μεθ' ὑμῶν θυμῷ πλαγίῳ. Καὶ εὑρήσεις τὸν Θεὸν ἐπιμετροῦντα κολάσεις μετὰ φειδοῦς, ὡς βουλόμενον εἰς ἐπιστροφὴν ἀγαγεῖν τὸν ἡμαρτηκότα, καὶ οὐκ ἀθρόως πάσας ἀποδιδόντα. Τοιαῦτα οὖν ὅσον ἐπὶ τῷ ῥητῷ ἐγεγόνει περὶ τὸν λαὸν, καὶ ἀπειλῶν αὐτοῖς ὁ λόγος ἃ πείσονται, μετ' ἐκεῖνά φησι· Καὶ ἔσται ἐν ταῖς ἡμέραις ἐκείναις, λέγει Κύριος ὁ Θεός σου, οὐ μὴ πατάξω ὑμᾶς εἰς συντέλειαν. Ταῦτα μάλιστα φθάνει καὶ ἐπὶ τὰς μελλούσας κολάσεις. Εἰ δὲ μὴ, ὁ δυνάμενος ἀπὸ τῶν ἐν τῷ βίῳ συμβεβηκότων περὶ τὸν λαὸν μεταβάτω καὶ ἐπ' ἐκείνας· ἐγὼ γὰρ πειθόμενος εἴποιμι, ὅτι ὡς Ὑποδείγμασι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων, οὕτως ὑποδείγματι καὶ σκιᾷ τῶν ἀληθινῶν κολάσεων ἐκολάσθη ὁ λαὸς ἐκεῖνος ἐπὶ τοῖς ἁμαρτήμασιν ἑαυτῶν· ὡς εἶναι πᾶσαν κόλασιν τὴν κατὰ νόμον καὶ τοὺς προφήτας ἀναγεγραμμένην περὶ τὸν λαὸν περιέχουσαν σκιὰν κολάσεων ἀληθινῶν. Ὥσπερ οὖν ἐκείνοις συντέλεια ἐπὶ ταῖς ἁμαρτίαις οὔπω γέγονεν, ἀλλ' ἐπὶ τέλει ποτέ· οὕτω μήποτε ἔσται καὶ μετὰ τὴν ἔξοδον ἐπὶ τοὺς ἡμαρτηκότας κόλασις. Συντέλεια δὲ ἐπὶ τὴν Ἱερουσαλὴμ, ὅτε καὶ ἡ αἰχμαλωσία ἦν τοῦ Ναβουχοδονόσορ. Καὶ τότε ἐρεῖ τις, ὅτι οὐδὲ τότε συντέλεια· ἀλλ' οὐδ' ἐπὶ τοῖς Μακκαβαϊκοῖς· ἀλλὰ συντέλεια τῷ λαῷ ἐπὶ τῆς τοῦ Κυρίου μου Ἰησοῦ Χριστοῦ παρουσίας. Ὅσον γὰρ οὐκ ἔλεγεν αὐτοῖς ὁ Σωτήρ· Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος, οὐκ ἠφίετο· ὅτε δὲ ἔκλαυσεν ἐπὶ τὴν Ἱερουσαλὴμ,

God, Who judges those who are punished little by little (cf. Wisd. 12:10), gives place for repentance, and does not, punishing as soon as a sin is committed, bring the consummation of punishment upon him who has sinned; wherefore punishing little by little He punishes. And the example of this is in Leviticus; for in the curses against those who transgress the law it is recorded after the former punishments: And it shall be, if after these things you do not turn back, says the Lord, I also will add unto you seven plagues (cf. Lev. 26:21). And again He relates another punishment: And it shall be, if after these things you do not turn back, but walk crookedly towards Me, I also will walk with you in crooked wrath (Lev. 26:23–24). And you will find God measuring out punishments sparingly, as willing to lead him who has sinned to conversion, and not rendering them all at once. Such things, therefore, so far as concerns the letter, had happened with regard to the people, and the word, threatening them with what they will suffer, after those things says: And it shall be in those days, says the Lord your God, I will by no means smite you unto a full end (Jer. 5:18). These things reach above all unto the future punishments also. Otherwise, let him who is able pass over from the things that have happened in this life with regard to the people unto those punishments also; for I, being persuaded, would say that just as they serve the copy and shadow of the heavenly things (Heb. 8:5), so that people was punished for their own sins in a copy and shadow of the true punishments; so that every punishment recorded according to the law and the prophets with regard to the people contains a shadow of true punishments. Just as, therefore, a full end for their sins has not yet come to pass for them, but will at the end some day, so perhaps there will also be punishment after departure from this life upon those who have sinned. Now a full end came upon Jerusalem when the captivity of Nebuchadnezzar also took place. And then someone will say that not even then was there a full end; nor yet in the times of the Maccabees; but a full end came to the people at the coming of my Lord Jesus Christ. For so long as the Saviour did not say to them, Behold, your house is left to you desolate (Matt. 23:38), it was not left; but when He wept over Jerusalem,

Editors' notes and page, col. 329

Footnotes

(1) ‹anchor: not visible in the foot crop› · call in col 329 (Greek only)

In codice Vaticano deest κολάζων. Mox idem, καὶ τοῦτο τὸ παράδειγμα.

In the Vatican codex "κολάζων" ("punishing") is missing. Just after, the same codex reads "καὶ τοῦτο τὸ παράδειγμα" ("and this example").

(printed under page 170)

(2) ‹anchor: not visible in the foot crop› · call in col 329 (Greek only)

Ὡς βουλόμενον. Codex Vaticanus habet : εἰ βούλεται.

"Ὡς βουλόμενον" ("as wishing"). The Vatican codex has "εἰ βούλεται" ("if he wishes").

(printed under page 170)

(3) ‹anchor: ἀθρόως πάσας› · call in col 329 (Greek only)

Idem omittit πάσας. Mox in Scorialensi legitur, τοιαῦτα οὖν ὅσα ἐπὶ τῷ ῥητῷ ἐγεγόνει.

The same codex omits "πάσας" ("all"). Just after, the Escorial reads "τοιαῦτα οὖν ὅσα ἐπὶ τῷ ῥητῷ ἐγεγόνει" ("such things, then, as had happened according to the letter").

(printed under page 170)

(4) ‹anchor: Ταῦτα μάλιστα› · call in col 329 (Greek only)

Codex Vaticanus, εἰ δὲ ταῦτα.

The Vatican codex reads "εἰ δὲ ταῦτα" ("but if these things").

(printed under page 170)

(5) ‹anchor: Ὥσπερ οὖν› · call in col 329 (Greek only)

Idem, εἴπερ οὖν, et mox, ἐπὶ ταῖς ἁμαρτίαις οὐ γέγονεν.

The same codex reads "εἴπερ οὖν" ("if indeed, then"), and just after, "ἐπὶ ταῖς ἁμαρτίαις οὐ γέγονεν" ("has not happened for their sins"; the "οὐ" is blotted in the scan).

(printed under page 170)

(6) ‹anchor: μετὰ τὴν ἔξοδον› · call in col 329 (Greek only)

Οὕτω μήποτε ἔσται καὶ μετὰ τὴν ἔξοδον, etc. « Sensus est : Quemadmodum populus Israeliticus nondum peccati finem fecit, sed aliquando tamen faciet; ita nec ejus supplicio ac poenis modum mors imponet, sed tempus illud quo gentium plenitudo adveniet. Sic enim sentiebat Origenes, ut sexcentis locis demonstrare est. » HUETIUS.

"Οὕτω μήποτε ἔσται καὶ μετὰ τὴν ἔξοδον" ("So perhaps there will also be, after the departure"), etc. « The sense is: just as the people of Israel has not yet made an end of sin, but one day will; so too death will not set a limit to its punishment and penalties, but that time will, when the fullness of the Gentiles comes in. For this was Origen's view, as can be shown from countless passages. » HUET.

(printed under page 170)

(7) ‹anchor: Ναβουχοδονόσορ› · call in col 329 (Greek only)

Codex Vaticanus habet, ἐστὶν ἡ Ναβουχοδονόσορ.

The Vatican codex has "ἐστὶν ἡ Ναβουχοδονόσορ" ("is that of Nebuchadnezzar").

(printed under page 170)

(8) ‹anchor: ὑμῶν ἔρημος› · call in col 329 (Greek only)

Ὑμῶν ἔρημος. In cod. Vaticano deest ἔρημος.

"Ὑμῶν ἔρημος" ("your … desolate"). In the Vatican codex "ἔρημος" ("desolate") is missing.

(printed under page 170)

Footnotes

(⁴⁸) ‹anchor: not visible in the foot crop› · call in col 330 Jer. V, 18, 19.

Jeremiah 5:18, 19.

(printed under page 170) (⁴⁹) ‹anchor: not visible in the foot crop› · call in col 330 Levit. XXVI, 21.

Leviticus 26:21.

(printed under page 170) (⁵⁰) ‹anchor: not visible in the foot crop› · call in col 330 ibid. 23, 24.

Same place, verses 23, 24 (Lev. 26:23, 24).

(printed under page 170) (⁵¹) ‹anchor: umbrae deserviunt coelestium› · call in col 330 Hebr. VIII, 5.

Hebrews 8:5.

(printed under page 170) (⁵²) ‹anchor: Salvator non dixerat› · call in col 330 Matth. XXIII, 38.

Matthew 23:38.

(printed under page 170) (⁵³) ‹anchor: Jerusalem, dicens› · call in col 330 ibid. 37.

Same place, verse 37 (Matt. 23:37).

(printed under page 170)

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running head: REMIAM HOMILIA VII.
marginal letters: (none)
old-edition numerals: (none)
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PG 13:331

λέγων· Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ τοὺς προφήτας ἀποκτείνουσα, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νόσσια ὑπὸ τὰς πτέρυγας αὐτῆς, καὶ οὐκ ἠθελήσατε; Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. Ἀφέθη ὁ οἶκος, κεκύκλωται ὑπὸ στρατοπέδων Ἱερουσαλήμ· ὡς ἀφεθέντος τοῦ οἴκου, καὶ ἤγγισεν ἡ ἐρήμωσις αὐτῆς. Εἶτα μετὰ τὸ ἐκείνων παράπτωμα ἦλθεν ἡ σωτηρία ἡμῖν τοῖς ἔθνεσιν. Ἐκολάζοντο οὖν ἐκεῖνοι, καὶ συντέλεια οὐκ ἔφθανεν ἐπ' αὐτοὺς ἕως τῆς τοῦ Κυρίου Ἰησοῦ μου ἐπιδημίας.

saying: Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her, how often would I have gathered your children together, even as a hen gathers her brood under her wings, and you would not! Behold, your house is left to you desolate (Matt. 23:37–38). The house was left, Jerusalem has been surrounded by armies (cf. Luke 21:20); as the house was left, her desolation also drew near. Then, after their trespass, salvation came to us the Gentiles (cf. Rom. 11:11). Those men, therefore, were punished, and a full end did not come upon them until the coming of my Lord Jesus.

Σκοπῶ δὲ μήποτε καὶ περὶ ἡμᾶς τοιαῦτά ἐστι, καὶ κολάσεις τινὲς γίνονται, ὥστε τοὺς μὲν μὴ πεῖραν ἔχειν δευτέρων κολάσεων, ἀλλὰ ἀρκεσθῆναι ταῖς προτέραις· ἄλλους δὲ ἥκειν καὶ ἐπὶ τὰς δευτέρας, οὐ μὴν καὶ ἐπὶ τὰς τρίτας· ἄλλους δὲ ἐλεύσεσθαι καὶ ἐπὶ τὰς τετάρτας. Τὸ γάρ· Προσθήσω πληγὰς ἑπτὰ, ὅ τι ποτε μυστήριον δηλοῖ μιᾶς πληγῆς γινομένης, καὶ δευτέρας καὶ τρίτης, μέχρι τῶν εἰρημένων ἑπτὰ ἐπί τινας. Οὐ πάντες δὲ ἑπτὰ πληγὰς πλήσσονται· ἀλλ' οἶμαί τινας πληγήσεσθαι πληγὰς ἓξ, ἄλλους πέντε, ἄλλους τέσσαρας, ἄλλους τρεῖς, ἢ δύο, τοὺς δὲ πάντων ὑποδεεστέρους ἐν κολάσεσι πληγὴν νομίζω πληγήσεσθαι μίαν. Οἶδεν οὖν ὁ Θεὸς καὶ τὰ περὶ τῶν πληγῶν. Διὸ γέγραπται ἐνθάδε κατὰ τὴν ἀρχὴν τοῦ ἀναγνώσματος· Καὶ ἔσται ἐν ταῖς ἡμέραις ἐκείναις, ταῖς περὶ τῶν εἰρημένων, οὐ μὴ ποιήσω ὑμᾶς εἰς συντέλειαν· ἀλλ' οὐκ ἐν ταῖς ἡμέραις ἐκείναις συντέλεια. Εἰσὶ γάρ τινες ἡμέραι ὅτε ποιήσει οὓς ποιήσει συντέλειαν.

And I consider whether perhaps with regard to us also such things take place, and certain punishments occur, so that some do not have experience of second punishments, but are sufficed with the first; while others come to the second also, yet not to the third; and others will come to the fourth also. For the saying, I will add seven plagues (Lev. 26:21), signifies some mystery or other of one plague taking place, and a second and a third, up to the aforesaid seven upon some. Yet not all are smitten with seven plagues; but I think that some will be smitten with six plagues, others five, others four, others three, or two, and those lowest of all in punishments I think will be smitten with one plague. God therefore knows also the things concerning the plagues. Wherefore it is written here at the beginning of the reading: And it shall be in those days, those concerning the things spoken of, I will by no means make a full end of you (Jer. 5:18); yet not in those days is there a full end. For there are certain days when He will make a full end of those of whom He will make it.

Editors' notes and page, col. 331

Footnotes

(⁵⁴) ‹anchor: not visible in the foot crop› · call in col 331 Levit. XXVI, 21.

Leviticus 26:21.

(printed under page 171) (⁵⁵) ‹anchor: in terra non vestra› · call in col 331 Jerem. V, 19.

Jeremiah 5:19.

(printed under page 171)

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running head: ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; 2 full-width Greek lines above section 2 cut off on right, not set

PG 13:332

saying: Jerusalem, Jerusalem, you that kill the prophets and stone those who are sent to you, how often would I have gathered your children together, as a hen gathers her chicks under her wings, and you would not! Behold, your house is left to you desolate (Matt. 23:37–38). The house was left; Jerusalem is surrounded by armies (cf. Luke 21:20); as the house was left, and

Σκοπῶ δὲ μήποτε καὶ περὶ ἡμᾶς τοιαῦτά ἐστι, καὶ κολάσεις τινὲς γίνονται, ὥστε τοὺς μὲν μὴ πεῖραν ἔχειν δευτέρων κολάσεων, ἀλλ' ἀρκεσθῆναι ταῖς προτέραις· ἄλλους δὲ ἥκειν καὶ ἐπὶ τὰς δευτέρας, οὐ μὴν καὶ ἐπὶ τὰς τρίτας· ἄλλους δὲ ἐλεύσεσθαι καὶ ἐπὶ τὰς τετάρτας. Τὸ γάρ· Προσθήσω πληγὰς ἑπτὰ, ὅ τι ποτε μυστήριον δηλοῖ μιᾶς πληγῆς γινομένης, καὶ δευτέρας καὶ τρίτης, μέχρι τῶν εἰρημένων ἑπτὰ ἐπί τινας. Οὐ πάντες δὲ ἑπτὰ πληγὰς πλήσσονται· ἀλλ' οἶμαί τινας πληγήσεσθαι πληγὰς ἕξ, ἄλλους πέντε, ἄλλους τέσσαρας, ἄλλους τρεῖς, ἢ δύο, τοὺς δὲ πάντων ὑποδεεστέρους ἐν κολάσεσι πληγὴν νομίζω πληγήσεσθαι μίαν. Οἶδεν οὖν ὁ Θεὸς καὶ τὰ περὶ τῶν πληγῶν. Διὸ γέγραπται ἐνθάδε κατὰ τὴν ἀρχὴν τοῦ ἀναγνώσματος· Καὶ ἔσται ἐν ταῖς ἡμέραις ἐκείναις, ταῖς περὶ τῶν εἰρημένων, οὐ μὴ ποιήσω ὑμᾶς εἰς συντέλειαν· ἀλλ' οὐκ ἐν ταῖς ἡμέραις ἐκείναις συντέλεια. Εἰσὶ γάρ τινες ἡμέραι ὅτε ποιήσει οὓς ποιήσει συντέλειαν.

But I consider whether such things hold for us too, and certain punishments come about, so that some have no experience of second punishments but are satisfied with the first; others come to the second as well, though not to the third; and others will come even to the fourth. For the saying, I will add seven plagues (Lev. 26:21), shows some mystery or other, when one plague comes, and a second and a third, up to the seven mentioned, upon some. Not all are struck with seven plagues; but I think some will be struck with six plagues, others with five, others four, others three, or two, and those who are least of all in punishments, I think, will be struck with one plague. God therefore knows the matter of the plagues too. So it is written here at the beginning of the reading: And it shall be in those days, the days concerning the things spoken of, I will not make a full end of you (Jer. 5:18); yet not in those days is there a full end. For there are certain days when He will make a full end of those of whom He will make it.

Καὶ ἔσται ὅταν εἴπητε· Τίνος ἕνεκεν ἐποίησε Κύριος ὁ Θεὸς ἡμῖν πάντα ταῦτα; Καὶ ἐρεῖς αὐτοῖς· Ἀνθ' ὧν ἐγκατελίπετέ με, καὶ ἐδουλεύσατε θεοῖς ἑτέροις ἐν τῇ γῇ ὑμῶν, οὕτως δουλεύσετε ἀλλότριοι ἐν γῇ οὐχ ὑμῶν. Τὸ ῥητὸν νοηθήτω, καὶ ἀρκεῖ ἐπὶ τοῦ παρόντος τὴν ὑπόμνησιν τοῖς ἀκούειν δυναμένοις ἐκ τοῦ ῥητοῦ παραστῆσαι. Οὐκοῦν οἱ υἱοὶ Ἰσραὴλ τὴν ἁγίαν γῆν, τὸν ναὸν εἶχον τὸν οἶκον τῆς προσευχῆς· ἔδει αὐτοὺς λατρεύειν τῷ Θεῷ· παραβαίνοντες δὲ τὰς θείας ἐντολὰς, καὶ εἰδωλολάτρουν, καὶ τὰ εἴδωλα παρελάμβανον Δαμασκοῦ, ὡς γέγραπται ἐν ταῖς Βασιλείαις, καὶ ἄλλα εἴδωλα παρελάμβανον τῶν ἐθνῶν εἰς τὴν ἁγίαν γῆν. Δι' ὧν παρελάμβανον τῶν ἐθνῶν εἰδώλων, ἀξίους ἑαυτοὺς ἐποίουν καταβληθῆναι εἰς τὴν τῶν εἰδώλων γῆν, καταγενέσθαι ἐκεῖ ὅπου προσεκύνουν τὰ εἴδωλα. Φησὶν οὖν ὁ λόγος αὐτοῖς κατὰ τὸ ῥητόν· Ἀνθ' ὧν ἐγκατελίπετέ με, καὶ ἐδουλεύσατε θεοῖς ἀλλοτρίοις ἐν γῇ ὑμῶν, οὕτως δουλεύσετε θεοῖς ἀλλοτρίοις ἐν γῇ οὐχ ὑμῶν. Πᾶς δὲ ὁ θεοποιῶν τι, δουλεύει θεοῖς ἀλλοτρίοις. Ἐκθειάζεις τὰ βρώματα καὶ τὰ πόματα; θεός σού ἐστιν ἡ κοιλία· τιμᾷς τὸ ἀργύριον

And it shall be when you say: Wherefore has the Lord God done all these things to us? Then you shall say to them: Because you forsook Me, and served other gods in your land, so shall you serve as strangers in a land not yours (Jer. 5:19). Let the literal sense be understood, and it suffices for the present to set forth the reminder from the literal sense to those who are able to hear. Therefore the children of Israel had the holy land, and the temple, the house of prayer; they ought to have served God; but transgressing the divine commandments, they both committed idolatry, and received the idols of Damascus, as it is written in the Books of Kings (cf. 2 Kgs. 16:10; 2 Chron. 28:23), and received other idols of the nations into the holy land. Through the idols of the nations which they received, they made themselves worthy to be cast down into the land of idols, to dwell there where they worshipped the idols. The word therefore says to them according to the letter: Because you forsook Me, and served strange gods in your land, so shall you serve strange gods in a land not yours (Jer. 5:19). And everyone who deifies anything serves strange gods. Do you deify meats and drinks? Your god is the belly (cf. Phil. 3:19); do you honour silver

Editors' notes and page, col. 332

Footnotes

(1) ‹anchor: ὑμῶν ἔρημος› · call in col 332 (Greek only)

Idem habet, ἀφίεται ὑμῶν ὁ οἶκος ἔρημος.

The same codex (the Vatican, named in the previous page's last note) has "ἀφίεται ὑμῶν ὁ οἶκος ἔρημος" ("your house is left desolate").

(printed under page 171)

(2) ‹anchor: ἦλθεν, in the unset full-width lines› · call in col 332 (Greek only)

Idem, εἰσῆλθεν.

The same codex reads "εἰσῆλθεν" ("he entered").

(printed under page 171)

(3) ‹anchor: ἐπιδημίας, in the unset full-width lines› · call in col 332 (Greek only)

Idem, ἀποδημίας.

The same codex reads "ἀποδημίας" ("of the journey abroad").

(printed under page 171)

(4) ‹anchor: εἰρημένων ἑπτὰ› · call in col 332 (Greek only)

In eodem deest ἑπτά.

In the same codex "ἑπτά" ("seven") is missing.

(printed under page 171)

(5) ‹anchor: πάντα ταῦτα› · call in col 332 (Greek only)

Πάντα ταῦτα. Codex Vatic., ἅπαντα τὰ κακὰ ταῦτα.

"Πάντα ταῦτα" ("all these things"). The Vatican codex reads "ἅπαντα τὰ κακὰ ταῦτα" ("all these evils").

(printed under page 171)

(6) ‹anchor: ἀλλότριοι› · call in col 332 (Greek only)

In eodem codice deest ἀλλότριοι.

In the same codex "ἀλλότριοι" ("as strangers") is missing.

(printed under page 171)

(7) ‹anchor: ναὸν εἶχον› · call in col 332 (Greek only)

In eodem omittitur τὸν οἶκον.

In the same codex "τὸν οἶκον" ("the house") is omitted.

(printed under page 171)

(8) ‹anchor: εἴδωλα … Δαμασκοῦ› · call in col 332 (Greek only)

Καὶ τὰ εἴδωλα παρελάμβανον Δαμασκοῦ, etc. In codice Scorialensi legitur, καὶ τὰ εἴδωλα παρελάμβανον τῶν ἐθνῶν, εἰδώλων ἀξίους, etc., sicque nonnulla omissa sunt, quae hic supplentur e codice Vaticano.

"Καὶ τὰ εἴδωλα παρελάμβανον Δαμασκοῦ" ("and they took up the idols of Damascus"), etc. In the Escorial codex one reads "καὶ τὰ εἴδωλα παρελάμβανον τῶν ἐθνῶν, εἰδώλων ἀξίους" ("and they took up the idols of the nations, worthy of idols"), etc. Some words are thus omitted there, and they are supplied here from the Vatican codex.

(printed under page 171)

(9) ‹anchor: γῇ οὐχ ὑμῶν› · call in col 332 (Greek only)

Οὕτως δουλεύσετε θεοῖς ἀλλοτρίοις ἐν γῇ οὐχ ὑμῶν. Haec in codice Scorialensi omissa restituit Vaticanus.

"Οὕτως δουλεύσετε θεοῖς ἀλλοτρίοις ἐν γῇ οὐχ ὑμῶν" ("so you will serve strange gods in a land not yours"). These words, omitted in the Escorial codex, the Vatican restored.

(printed under page 171)

Page

running head: ORIGENIS
marginal letters: A λέγων· Ἱερουσαλὴμ, Ἱερουσαλὴμ,; B καὶ ἐπὶ τὰς; C οὓς ποιήσει συντέλειαν.; D τοὺς ἐποίουν καταβληθῆναι
old-edition numerals: (none)
other: 2 full-width lines after first paragraph cut off on left, not set; word ἀργύ- split across column break

PG 13:333

ὡς μέγα ἀγαθὸν καὶ τὸν πλοῦτον τὸν κάτω; θεός σού ἐστιν ὁ Μαμωνᾶς καὶ κύριος. Ἰησοῦς γὰρ αὐτὸν εἶπε κύριον τῶν φιλαργύρων φάσκων· Οὐ δύνασθε Θεῷ δουλεύειν καὶ Μαμωνᾷ· οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν. Οὐκοῦν ὁ τιμῶν τὸ ἀργύριον, καὶ θαυμάζων τὸν πλοῦτον, καὶ νομίζων ἀγαθὸν αὐτὸν εἶναι καὶ ἀποδεχόμενος τοὺς πλουσίους ὡς θεοὺς, τοὺς δὲ πένητας ὡς μὴ ἔχοντας τὸν θεὸν αὐτῶν ἐξουθενῶν, οὗτος θεοποιεῖ τὸ ἀργύριον. Ἐάν τις ἐν τῇ γῇ τοῦ Θεοῦ, τῇ Ἐκκλησίᾳ, τυγχάνων προσκυνήσῃ θεοῖς ἀλλοτρίοις, θεοποιῶν τὰ μὴ θεοποιεῖσθαι ἄξια, ἐκβληθήσεται εἰς γῆν ἀλλοτρίαν, καὶ προσκυνείτω τοὺς θεοὺς οὓς ἔνδον προσεκύνησε γενόμενος· ἔξω φιλάργυρος ἔστω ἀπὸ τῆς Ἐκκλησίας ἐκβληθείς· γαστρίμαργος ὁμοίως ἔξω ἔστω τῆς Ἐκκλησίας γενόμενος Ταῦτα κατὰ μίαν τροπολογίαν, ἵνα μὴ νῦν περιεργάζωμαι τὰ ὑπὲρ ἐμαυτὸν, καὶ περὶ τῆς γῆς, περὶ ἧς εἶπε Σωτήρ· Τὸ ἡμέτερον τίς δώσει ὑμῖν; καὶ ὅτι γενομένης προσκυνήσεως ἐν τῇ γῇ τινος ἀλλοτρίου, οὕτως ὁ Θεὸς ᾠκονόμησεν ἐκβληθῆναί τινας ἀπὸ τῆς ἑαυτοῦ, καὶ ἐλθεῖν ἐπὶ τὴν γῆν περὶ ἧς γέγραπται· Ἄκουε, Ἰσραήλ· τί ὅτι ἐν γῇ τῶν ἐχθρῶν εἶ; συνελογίσθης μετὰ τῶν καταβαινόντων εἰς ᾅδου· ἐγκατέλιπες πηγὴν ζωῆς τὸν Κύριον· τῇ ὁδῷ τοῦ Θεοῦ εἰ ἐπορεύθης, κατῴκησει ἂν ἐν εἰρήνῃ τὸν αἰῶνα. Νῦν οὖν ἐν γῇ ἀλλοτρίᾳ ἐσμὲν, καὶ εὐχόμεθα τὸ ἐναντίον ποιῆσαι, ὡς ἐποίησαν οἱ υἱοὶ Ἰσραὴλ ἐν τῇ γῇ τῇ ἁγίᾳ. Ἐκεῖνοι μὲν γὰρ τὰ ἀλλότρια ἐν τῇ γῇ τῇ ἁγίᾳ ἐποίησαν, ἀλλοτρίοις προσεκύνησαν· ἡμεῖς δὲ ἐν ἀλλοτρίᾳ γῇ τὸν ἀλλότριον τῆς γῆς προσκυνοῦμεν Θεὸν, ἀλλότριον τῶν ἐπὶ τῆς γῆς πραγμάτων· ἄρχει μὲν γὰρ ὁ ἄρχων τοῦ αἰῶνος τούτου ἐνθάδε, καὶ ἀλλότριος τῶν υἱῶν αὐτοῦ ἐστιν ὁ Θεός. Ἀλλότριον δὲ ἂν εἴπω, οὐ τοῦτο λέγω, οὐ κτίσαντα τὸν κόσμον, ἀλλὰ ἀλλότριον τοῦ κυρίου τῆς κακίας, ἀλλότριον τῶν παρόντων ἁμαρτημάτων. Καίτοιγε καὶ θέλοντες τὸν ἀλλότριον τῶν τῆς ἁμαρτίας πραγμάτων προσκυνεῖν Θεὸν ἐν τῇ γῇ ταύτῃ τῆς κακώσεως, τί ποιοῦμεν ἴδωμεν. Οὐ λέγομεν· Πῶς ᾄσομεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; ἀλλά· Πῶς ᾄσομεν τὴν ᾠδὴν Κυρίου οὐκ ἐπὶ γῆς ἀλλοτρίας; Τούτου τόπον ζητοῦμεν τοῦ ᾄδειν τὴν ᾠδὴν Κυρίου, τόπον τοῦ προσκυνεῖν Κύριον τὸν Θεὸν ἡμῶν ἐπὶ γῆς ἀλλοτρίας. Τίς οὖν ὁ τόπος; εὗρον τοῦτον· ἦλθεν ἐπὶ ταύτην γῆν φορέσας σῶμα τὸ σῶσαν, ἀναλαβὼν τὸ σῶμα τὸ τῆς ἁμαρτίας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, ἵν' ἐν τούτῳ τόπῳ διὰ τὸν ἐπιδημήσαντα Χριστὸν Ἰησοῦν,

as a great good and the wealth here below? Your god and lord is Mammon. For Jesus called him lord of the lovers of money, saying: You cannot serve God and Mammon; no one can serve two lords (Matt. 6:24). Therefore he who honours silver, and admires wealth, and thinks it to be a good, and receives the rich as gods, while despising the poor as not having their god, this man deifies silver. If anyone, being in the land of God, the Church, worships strange gods, deifying the things not worthy to be deified, he shall be cast out into a strange land, and let him worship the gods whom he worshipped when he was within; let the lover of money be outside, cast out from the Church; let the glutton likewise be outside the Church, having come to be there. These things are according to one tropology, that I may not now busy myself with things beyond myself, both concerning the land about which the Saviour said, Who will give you what is ours? (Luke 16:12), and how, when worship of something strange took place in the land, God thus arranged that some should be cast out from His own land, and come into the land concerning which it is written: Hear, O Israel; why is it that you are in the land of your enemies? You were reckoned with those who go down into Hades; you have forsaken the fountain of life, the Lord; if you had walked in the way of God, you would have dwelt in peace for ever (Bar. 3:9, 11–13). Now therefore we are in a strange land, and we pray to do the opposite of what the children of Israel did in the holy land. For they did strange things in the holy land, they worshipped strange gods; whereas we in a strange land worship the God Who is a stranger to the earth, a stranger to the things upon the earth; for the ruler of this world rules here, and God is a stranger to his sons. And if I say a stranger, I do not mean this, that He did not create the world, but a stranger to the lord of wickedness, a stranger to the present sins. And yet, even though we wish to worship the God Who is a stranger to the deeds of sin in this land of affliction, let us see what we do. We do not say: How shall we sing the song of the Lord upon a strange land? (Ps. 136:4), but: How shall we sing the song of the Lord not upon a strange land? We seek a place for this, for singing the song of the Lord, a place for worshipping the Lord our God upon a strange land. What then is the place? I have found this: He came upon this earth wearing the body that saved, having taken up the body of sin in the likeness of the flesh of sin (cf. Rom. 8:3), so that in this place, through Christ Jesus Who sojourned here,

Editors' notes and page, col. 333

Footnotes

(1) ‹anchor: not visible in the foot crop› · call in col 333 (Greek only)

Codex Scorialensis, προσκυνήσει.

The Escorial codex reads "προσκυνήσει" ("will worship").

(printed under page 172)

(2) ‹anchor: not visible in the foot crop› · call in col 333 (Greek only)

In cod. Vatic. deest ὁμοίως.

In the Vatican codex "ὁμοίως" ("likewise") is missing.

(printed under page 172)

(3) ‹anchor: not visible in the foot crop› · call in col 333 (Greek only)

In eod. deest ἀλλοτρίου.

In the same codex "ἀλλοτρίου" ("strange", "foreign") is missing.

(printed under page 172)

(4) ‹anchor: εἰ ἐπορεύθης› · call in col 333 (Greek only)

Codex Scorialensis habet κατῴκει. Mox post αἰῶνα, codex Vaticanus addit χρόνον.

The Escorial codex has "κατῴκει" ("was dwelling"). Just after, following "αἰῶνα" ("age"), the Vatican codex adds "χρόνον" ("time").

(printed under page 172)

(5) ‹anchor: ἀλλοτρίοις προσεκύνησαν› · call in col 333 (Greek only)

Ἐκεῖνοι μὲν γὰρ τὰ ἀλλότρια ἐν τῇ γῇ τῇ ἁγίᾳ, ἀλλοτρίοις προσεκύνησαν. Consentit codex Vaticanus. « Ghislerius παρέλκειν putat τὰ ἀλλότρια. Corderius videtur legisse : ἐκεῖνοι μὲν γὰρ τὰ ἀλλότρια ἐν τῇ γῇ ἅγια ἐποίησαν, ἀλλοτρίοις προσεκύνησαν. Vertit enim : Nam illi quidem aliena in terra sancta fecerunt, alienos adorarunt. Existimet lector utra potior sit emendatio. » HUETIUS.

"Ἐκεῖνοι μὲν γὰρ τὰ ἀλλότρια ἐν τῇ γῇ τῇ ἁγίᾳ, ἀλλοτρίοις προσεκύνησαν" ("For they, the strange things in the holy land, worshipped strange gods"). The Vatican codex agrees. « Ghislerius thinks "τὰ ἀλλότρια" is superfluous. Cordier seems to have read "ἐκεῖνοι μὲν γὰρ τὰ ἀλλότρια ἐν τῇ γῇ ἅγια ἐποίησαν, ἀλλοτρίοις προσεκύνησαν", since he translates: "For they did strange things in the holy land, they worshipped strange gods." Let the reader judge which emendation is better. » HUET.

(printed under page 172)

(6) ‹anchor: ἂν εἴπω› · call in col 333 (Greek only)

Codex Scorialensis, εἰπών. Basilidem, Valentinum et Marcionem notat Origenes.

The Escorial codex reads "εἰπών" ("having said"). Origen is censuring Basilides, Valentinus and Marcion.

(printed under page 172)

(7) ‹anchor: γῆς ἀλλοτρίας;› · call in col 333 (Greek only)

Ἀλλὰ πῶς ᾄσομεν τὴν ᾠδὴν Κυρίου οὐκ ἐπὶ γῆς ἀλλοτρίας. Haec in Scorialensi codice omissa restituit Vaticanus. Mox scribendum videtur τοῦτον τόπον, etc.

"Ἀλλὰ πῶς ᾄσομεν τὴν ᾠδὴν Κυρίου οὐκ ἐπὶ γῆς ἀλλοτρίας" ("But how shall we sing the Lord's song not in a strange land?"). These words, omitted in the Escorial codex, the Vatican restored. Just after, it seems one should write "τοῦτον τόπον" ("this place"), etc.

(printed under page 172)

(8) ‹anchor: ἐπὶ γῆς ἀλλοτρίας› · call in col 333 (Greek only)

Ἀλλοτρίας. Lego cum Ghislerio, οὐκ ἀλλοτρίας, vel ut supra, οὐκ ἐπὶ γῆς ἀλλοτρίας.

"Ἀλλοτρίας" ("strange"). With Ghislerius I read "οὐκ ἀλλοτρίας" ("not strange"), or, as above, "οὐκ ἐπὶ γῆς ἀλλοτρίας" ("not in a strange land").

(printed under page 172)

Footnotes

(⁵⁶) ‹anchor: appellavit dicens› · call in col 334 Matth. VI, 24.

Matthew 6:24.

(printed under page 172) (⁵⁷) ‹anchor: de qua scriptum est› · call in col 334 Baruch. III, 9-13.

Baruch 3:9–13.

(printed under page 172) (⁵⁸) ‹anchor: in terra aliena› · call in col 334 Psal. CXXXVI, 4.

Psalm 136 (137):4.

(printed under page 172)

Page

running head: REMIAM HOMILIA VII.
marginal letters: A, B, C, D in the gutter (facing Latin, not set)
old-edition numerals: 169 (in the facing Latin, terram | de qua)
other: facing Latin version, not set

PG 13:335

καὶ καταργήσαντα τὸν ἄρχοντα τοῦ αἰῶνος τούτου, καὶ καταργήσαντα τὴν ἁμαρτίαν, δυνηθῶ προσκυνῆσαι τὸν Θεὸν ἐνθάδε, καὶ μετὰ τοῦτο προσκυνήσω ἐν τῇ γῇ τῇ ἁγίᾳ. Εἰ γὰρ προσκυνήσας τις τὰ εἴδωλα ἐν τῇ γῇ τῇ ἁγίᾳ ἀπελήλυθεν εἰς τὴν γῆν τὴν ἀλλοτρίαν, προσκυνήσας τις τὸν Θεὸν ἐν τῇ γῇ τῇ ἀλλοτρίᾳ, ἀπελεύσεται ἐπὶ τὴν γῆν τὴν ἁγίαν ἐν Χριστῷ Ἰησοῦ· ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.

and brought to nought the ruler of this world, and brought to nought sin, I may be able to worship God here, and after this I shall worship in the holy land. For if one who worshipped the idols in the holy land has gone away into the foreign land, one who has worshipped God in the foreign land will go away to the holy land in Christ Jesus, to whom be the glory and the might unto the ages. Amen.

ΟΜΙΛΙΑ Ηʹ.

Homily VIII.

Εἰς τό·

On that which says:

Κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ· μέχρι τοῦ· Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως.

The Lord Who made the earth by His strength, down to: Every man has been made foolish from knowledge (Jer. 10:12–14).

Taking up three virtues, as it were, of God—His strength, and His wisdom, and His understanding—the prophet assigns to each of them a certain proper work: to strength, the earth: Who made the earth by His strength; to wisdom, the inhabited world: Who established the inhabited world by His wisdom; to understanding, the heaven: And by His understanding He stretched out the heaven (Jer. 10:12). And we also, for our earth (for it was said to Adam, Earth you are (Gen. 3:19)), have need of the strength of God; and without the power of God we are not able to accomplish those things which are not according to the mind of the flesh. But when the members that are upon the earth have been put to death (Col. 3:5), there will be what is according to the will of the spirit; since by the spirit the deeds of the flesh, according to the Apostle, are put to death (Rom. 8:13). The Lord, therefore, is He Who made the earth. If you are able to see what is written in Job, as we have found in the more accurate copies, that He set it upon nothing (Job 26:7), you will see that by the strength of God it lies in the very middle.

Editors' notes and page, col. 335

Footnotes

(59) ‹anchor: not visible› · call in col 335

Jerem. x, 12.

Jeremiah 10:12.

(printed under page 173)

(60) ‹anchor: in Job scriptum est› · call in col 335

Job. XXVI, 7.

Job 26:7.

(printed under page 173)

(61) ‹anchor: habet Filium dicentem› · call in col 335

Joan. XIV, 23.

John 14:23.

(printed under page 173)

(62) ‹anchor: tres spiritus postulat, dicens› · call in col 335

Psalm. l, 14, 12, 13.

Psalm 50 (51):14, 12, 13.

(printed under page 173)

Page

running head: ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; 3 full-width Greek lines above HOMILIA VIII and 1 full-width Latin line above section 1 cut off on right, not set

PG 13:336

καὶ καταργήσαντα τὸν ἄρχοντα τοῦ αἰῶνος τούτου, καὶ καταργήσαντα τὴν ἁμαρτίαν, δυνηθῶ προσκυνῆ-

and having brought to nothing the ruler of this age, and having brought sin to nothing, I may be able to worship

ΟΜΙΛΙΑ Ηʹ.

HOMILY VIII.

Εἰς τό· Κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ· μέχρι τοῦ· Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως.

On the words: The Lord who made the earth by His strength; as far as: Every man has become foolish, without knowledge (Jer. 10:12–14).

Τρεῖς οἱονεὶ ἀρετὰς παραλαβὼν ὁ προφήτης τοῦ Θεοῦ, ἰσχὺν αὐτοῦ, καὶ τὴν σοφίαν αὐτοῦ, καὶ τὴν φρόνησιν αὐτοῦ, ἑκάστῃ αὐτῶν οἰκεῖόν τι ἔργον, τῇ μὲν ἰσχύϊ τὴν γῆν· Ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ· τῇ δὲ σοφίᾳ τὴν οἰκουμένην· Ὁ ἀνορθώσας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ· τῇ φρονήσει τὸν οὐρανόν· Καὶ τῇ φρονήσει αὐτοῦ ἐξέτεινε τὸν οὐρανόν. Καὶ ἡμεῖς δὲ πρὸς τὴν ἡμετέραν γῆν (λέλεκται γὰρ πρὸς τὸν Ἀδὰμ, Γῆ εἶ) χρείαν ἔχομεν τῆς ἰσχύος τοῦ Θεοῦ· χωρὶς δὲ τῆς δυνάμεως τοῦ Θεοῦ οὐχ' οἷοί τέ ἐσμεν ἐπιτελέσαι ταῦτα, ὅσα οὐ κατὰ τὸ φρόνημά ἐστι τῆς σαρκός. Νεκρωθέντων δὲ τῶν μελῶν τῶν ἐπὶ τῆς γῆς, ἔσται τὸ κατὰ τὸ βούλημα τοῦ πνεύματος· ἐπεὶ τῷ πνεύματι αἱ πράξεις τῆς σαρκὸς κατὰ τὸν Ἀπόστολον θανατοῦνται. Κύριος οὖν ὁ ποιήσας τὴν γῆν. Εἰ δύνασαι ἰδεῖν τὸ ἐν τῷ Ἰὼβ γεγραμμένον, ὡς ἐν τοῖς ἀκριβεστέροις ἀντιγράφοις εὕρομεν, ὅτι ἔστησεν αὐτὴν ἐπ' οὐδενὶ, ὄψῃ ὅτι ἰσχύϊ Θεοῦ κατὰ τὸ μεσώτατον κεῖται. Ἔρχομαι καὶ ἐπὶ τὴν οἰκουμένην. Οἶδα ψυχὴν οἰκουμένην· οἶδα ψυχὴν ἔρημον. Εἰ γὰρ οὐκ ἔχει τὸν Θεὸν, οὐκ ἔχει τὸν Χριστὸν, τὸν εἰπόντα· Ἐγὼ καὶ ὁ Πατήρ μου ἐλευσόμεθα πρὸς αὐτὸν, καὶ μονὴν παρ' αὐτῷ ποιησόμεθα· εἰ οὐκ ἔχει τὸ Πνεῦμα τὸ ἅγιον ψυχὴ, ἔρημός ἐστιν. Οἰκουμένη δέ ἐστιν, ὅτε πεπλήρωται Θεοῦ, ὅτε ἔχει τὸν Χριστὸν, ὅτε Πνεῦμα ἅγιόν ἐστιν ἐν αὐτῇ. Ταῦτα δὲ ποικίλως καὶ διαφόρως ἐν ταῖς Γραφαῖς λέγεται τὸ εἶναι τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα ἐν τῇ τοῦ ἀνθρώπου ψυχῇ. Ὁ γοῦν Δαβὶδ ἐν τῷ ψαλμῷ τῆς ἐξομολογήσεως περὶ τούτων τῶν πνευμάτων αἰτεῖ τὸν πατέρα λέγων· Πνεύματι ἡγεμονικῷ στήριξόν με· Πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου· καὶ τὸ Πνεῦμα τὸ ἅγιόν σου μὴ ἀντανέλῃς ἀπ' ἐμοῦ. Τίνα τὰ τρία πνεύματα ταῦτα; Τὸ ἡγεμονικὸν ὁ Πατὴρ, τὸ εὐθὲς ὁ Χριστὸς, καὶ τὸ Πνεῦμα τὸ ἅγιον. Ταῦτα εἰς τὸ παραστῆσαι τὴν οἰκουμένην οὐκ ἄλλως γινομένην ἢ ἐν τῇ σοφίᾳ τοῦ Θεοῦ· Ἡ γὰρ σοφία βοηθήσει τῷ σοφῷ ὑπὲρ δέκα ἐξουσιάζοντας, τοὺς ὄντας ἐν τῇ πόλει. Σοφίαν δὲ καὶ παιδείαν ὁ ἐξουθενῶν, ταλαίπωρος, καὶ κενὴ ἡ ἐλπὶς αὐτοῦ, καὶ οἱ κόποι

The prophet, taking up as it were three virtues of God, His strength, and His wisdom, and His understanding, gives each of them a work of its own: to strength the earth: Who made the earth by His strength; to wisdom the inhabited world: Who set upright the inhabited world by His wisdom; to understanding the heaven: And by His understanding He stretched out the heaven (Jer. 10:12). And we too, for our own earth (for it was said to Adam, Earth you are (Gen. 3:19)), have need of the strength of God; without the power of God we are not able to accomplish those things that are not according to the mind of the flesh. But when the members that are upon the earth have been put to death (cf. Col. 3:5), there will be what accords with the will of the spirit; since by the spirit the deeds of the flesh are put to death, according to the Apostle (cf. Rom. 8:13). The Lord, then, who made the earth. If you can see what is written in Job, as we have found it in the more accurate copies, that He set it upon nothing (cf. Job 26:7), you will see that it lies at the very centre by the strength of God. I come also to the inhabited world. I know an inhabited soul; I know a desolate soul. For if it does not have God, if it does not have Christ, Who said, I and My Father will come to him, and make Our abode with him (John 14:23), if a soul does not have the Holy Spirit, it is desolate. But it is inhabited when it has been filled with God, when it has Christ, when the Holy Spirit is in it. And these things—that the Father, and the Son, and the Holy Spirit are in the soul of man—are spoken of in various and diverse ways in the Scriptures. David, at any rate, in the Psalm of confession asks the Father concerning these spirits, saying: With a governing Spirit establish me; renew a right Spirit in my inward parts; and take not Thy Holy Spirit from me (Ps. 50:14, 12, 13). What are these three spirits? The governing one is the Father, the right one is Christ, and the Holy Spirit. These things are said in order to set forth that the inhabited world comes to be in no other way than in the wisdom of God; For wisdom will help the wise man more than ten rulers who are in the city (Eccl. 7:19). And he who despises wisdom and instruction is miserable, and vain is his hope, and his labours

Editors' notes and page, col. 336

Footnotes

(1) ‹anchor: τὸ Πνεῦμα τὸ ἅγιον› · call in col 336 (printed in the Greek only)

Καὶ τὸ Πνεῦμα τὸ ἅγιον. Sensus postulat addi haec verba: τὸ Πνεῦμα ἅγιον. Legebat etiam Hieronymus, καὶ τὸ Πνεῦμα τὸ ἅγιον, τὸ Πνεῦμα ἅγιον, uti patet ex ejus interpretatione. Sequentis phrasis, ταῦτα εἰς τὸ παραστῆσαι τὴν οἰκουμένην οὐκ ἄλλως γινομένην ἢ ἐν τῇ σοφίᾳ τοῦ Θεοῦ, melior interpretatio videtur illa quam mss. Regii exhibent et in textu sequimur: a textu Graeco aliquantulum recedit altera lectio, quae in prioribus editionibus comparet: Haec ad probationem ejus rei diximus, quod habitatus est orbis terrarum in sapientia fabricantis eum.

"And the Holy Spirit." The sense requires these words to be added: "the Spirit is holy." Jerome too read "and the Holy Spirit, the Spirit is holy," as is clear from his translation. Of the following phrase, "these things, to show that the inhabited world came to be in no other way than in the wisdom of God," the better rendering seems to be the one the Royal manuscripts give and we follow in the text; the other reading, which appears in the earlier editions, departs somewhat from the Greek text: "We have said this to prove that the inhabited world was made in the wisdom of him who fashioned it."

(printed under page 173)

(2) ‹anchor: σοφῷ› · call in col 336 (printed in the Greek only)

Ὑπὲρ δέκα ἐξουσιάζοντας, τοὺς ὄντας ἐν τῇ πόλει. Melius Vulgata: super decem principes civitatis; vel, ut Corderius: super decem potestatem habentes, qui sint in civitate.

"Above ten who hold power, who are in the city." The Vulgate has it better: "above ten princes of the city"; or, as Corderius renders it: "above ten having power, who are in the city."

(printed under page 173)

Page

running head: ORIGENIS
marginal letters: A καὶ καταργήσαντα τὸν; B τὴν οἰκουμένην ἐν; C τὴν οἰκουμένην. Οἶδα; D ματα ταῦτα; Τὸ
old-edition numerals: (none)
other: 3 full-width Greek lines after first paragraph and 1 full-width Latin line above Τρεῖς cut off on left, not set; word προσκυνῆ- split before full-width lines; word κό- split across column break

PG 13:337

αὐτοῦ ἀνόητοι, καὶ ἄχρηστα τὰ ἔργα αὐτοῦ, φησὶν ἡ Σοφία, ἡ ἐπιγεγραμμένη Σολομῶντος. Διὰ τοῦτο, ὅση δύναμις, ἐπεὶ ἀνορθοῦται ἡ οἰκουμένη ἐν τῇ σοφίᾳ τοῦ Θεοῦ, βουλομεθα δὲ καὶ αὐτοὶ ἀνορθωθῆναι ἡμῶν τὴν οἰκουμένην τάχα πεσοῦσαν· πέπτωκε γὰρ αὕτη ἡ οἰκουμένη ἡνίκα ἡμάρτομεν, ἠσεβήσαμεν, ἠδικήσαμεν, καὶ δέεται ἀνορθώσεως. Θεὸς οὖν ὁ ἀνορθώσας τὴν οἰκουμένην ἐστίν· εἰ δὲ μὴ τοιοῦτον λαμβάνεις τὸ, ἀνορθώσας τὴν οἰκουμένην, ἀλλὰ κοινότερον νοήσας τὴν οἰκουμένην, ζήτει πόθεν ἀνορθώσας ἐστὶ τὴν οἰκουμένην· ζήτει τῆς οἰκουμένης πτῶσιν, ἵνα εὑρὼν αὐτῆς τὴν πτῶσιν, ἴδῃς αὐτῆς τὴν ἀνόρθωσιν. Εἴ τις οὖν ἐστιν ἐν τῇ οἰκουμένῃ ταύτῃ· [ἐὰν οὕτως νοήσεις τὴν οἰκουμένην,] δῆλον ὅτι δεῖται τῆς ἀνορθώσεως· οὐδεὶς δὲ μὴ πεσὼν δεῖται τῆς ἀνορθώσεως. Δῆλον ὅτι πέπτωκεν ἕκαστος τῶν ἐν τῇ οἰκουμένῃ ἀπὸ ἁμαρτίας. Καὶ Κύριός ἐστιν ὁ ἀνορθῶν τοὺς κατεῤῥαγμένους, καὶ ὑποστηρίζει πάντας τοὺς καταπίπτοντας. Ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκουσι, καὶ οὕτω πέπτωκεν ἡ οἰκουμένη, καὶ δεῖται ἀνορθώσεως, ἵνα ἐν τῷ Χριστῷ πάντες ζωοποιηθῶσιν· ὥστε διχῶς ἀποδέδωκα τὰ περὶ τῆς οἰκουμένης· πῆ μὲν ἐπὶ ἕνα ἕκαστον δεικνὺς, πῶς ἑκάστη ψυχὴ ἤτοι οἰκουμένη ἐστὶν, ἢ ἔρημος· πῆ δὲ ἐπ' αὐτῆς στήσας τὸν λόγον τῆς οἰκουμένης.

are foolish, and useless are his works (Wisd. 3:11), says the Wisdom that is entitled Solomon's. Wherefore, with all our might, since the inhabited world is set upright in the wisdom of God, we ourselves also wish our inhabited world, which has perhaps fallen, to be set upright; for this inhabited world has fallen when we sinned, acted impiously, did wrong, and it stands in need of setting upright. God, therefore, is He Who has set upright the inhabited world; and if you do not take having set upright the inhabited world in such a sense, but have understood the inhabited world more generally, seek whence He has set upright the inhabited world; seek the fall of the inhabited world, so that having found its fall, you may see its setting upright. If anyone, therefore, is in this inhabited world [if you will thus understand the inhabited world], it is clear that he stands in need of setting upright; and no one who has not fallen stands in need of setting upright. It is clear that each of those in the inhabited world has fallen from sin. And the Lord is He Who sets upright those who are broken down, and upholds all who are falling down (Ps. 144:14). In Adam all die (1 Cor. 15:22), and thus the inhabited world has fallen, and stands in need of setting upright, so that in Christ all may be made alive (1 Cor. 15:22); so that I have rendered the things concerning the inhabited world in two ways: on the one hand showing in the case of each individual how each soul is either inhabited or desolate, and on the other hand resting the account upon the inhabited world itself.

Καὶ ἐν τῇ φρονήσει αὐτοῦ ἐξέτεινε τὸν οὐρανόν. Οὐ συντυχικῶς τὴν φρόνησιν παρέλαβον ἐπὶ τοῦ οὐρανοῦ· εὑρήσεις γὰρ ἐν ταῖς παροιμίαις λεχθέν· Ὁ Θεὸς ἐν τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασε δὲ οὐρανοὺς ἐν φρονήσει. Ἔστιν οὖν τις φρόνησις Θεοῦ, ἥν μοι ζήτει ἐν Χριστῷ Ἰησοῦ· πάντα γὰρ ὅσα τοῦ Θεοῦ, τοιαῦτα ἐν αὐτῷ ἐστιν· ὁ Χριστός ἐστι σοφία τοῦ Θεοῦ, αὐτὸς δύναμις Θεοῦ, αὐτὸς δικαιοσύνη Θεοῦ, αὐτὸς ἁγιασμὸς, αὐτὸς ἀπολύτρωσις, αὐτὸς φρόνησίς ἐστι Θεοῦ. Ἀλλὰ τὸ μὲν ὑποκείμενον ἕν ἐστι, ταῖς δὲ ἐπινοίαις τὰ πολλὰ ὀνόματα ἐπὶ διαφόρων ἐστί. Καὶ οὐ ταὐτὸν νοεῖς περὶ τοῦ Χριστοῦ, ὅτε νοεῖς αὐτὸν σοφίαν, καὶ ὅτε νοεῖς αὐτὸν δικαιοσύνην. Ὅτε μὲν γὰρ σοφίαν, τὴν ἐπιστήμην λαμβάνεις τῶν θείων καὶ ἀνθρωπίνων· ὅτε δὲ δικαιοσύνην, τὴν τοῦ κατ' ἀξίαν ἀπονεμητικὴν δύναμιν ἐν τῷ παντί· καὶ ὅτε ἁγιασμὸν, τὸν περιποιητικὸν τοῦ ἁγίους γενέσθαι τοὺς πιστεύοντας καὶ ἀνακειμένους τῷ Θεῷ· οὕτως οὖν καὶ φρόνησιν αὐτὸν νοήσεις, ὅτι ἐπιστήμη ἐστὶν ἀγαθῶν καὶ κακῶν καὶ οὐδετέρων. Ἐπεὶ οὖν χωρίζεται τοῖς ἐν οὐρανῷ κατοικοῦσιν, ἢ τοῖς τὸν οὐράνιον ἄνθρωπον φοροῦσι, χωρίσαντος τὰ κακὰ ἀπὸ τῶν ἀγαθῶν, ἵνα μηκέτι μολύνηται ἐκεῖνος ὁ οὐρανὸς διὰ τὸ τῇ φρονήσει τοῦ Θεοῦ ἐκτετάσθαι τὸν οὐρανόν· μήτε ὁ δίκαιος, ὢν οὐρανὸς (ἔστι γὰρ καὶ ὁ δίκαιος οὐρανὸς, ὡς παραστήσω) εἴρηται· καὶ ἐξέτεινε τὸν οὐρανὸν τῇ φρονήσει αὐτοῦ. Πῶς οὖν ἐκτείνεται ὁ οὐρανὸς ἐκτεινούσης αὐτὸν τῆς σοφίας; δηλοῦται δὲ, ὡς ἡ σοφία ἐκτείνει, ἐν τῷ· Ἐπειδὴ

And by His understanding He stretched out the heaven (Jer. 10:12). Not by chance did they take understanding in the case of the heaven; for you will find it said in the Proverbs: God by wisdom founded the earth, and prepared the heavens by understanding (Prov. 3:19). There is therefore a certain understanding of God, which seek for me in Christ Jesus; for all things that belong to God, such things are in Him: Christ is the wisdom of God, He Himself is the power of God, He Himself is the righteousness of God, He Himself is sanctification, He Himself is redemption (cf. 1 Cor. 1:24, 30), He Himself is the understanding of God. Yet the underlying subject is one, while in aspects the many names are applied to different things. And you do not understand the same thing concerning Christ when you understand Him as wisdom, and when you understand Him as righteousness. For when you understand Him as wisdom, you take the knowledge of things divine and human; when as righteousness, the power in the universe that distributes according to worth; and when as sanctification, that which brings it about that those who believe and are dedicated to God become holy; thus therefore you will also understand Him as understanding, because it is the knowledge of things good and evil and indifferent. Since therefore a separation is made for those who dwell in heaven, or for those who wear the heavenly man (cf. 1 Cor. 15:49), when He separates the evil things from the good, so that neither that heaven may any longer be defiled, because by the understanding of God the heaven has been stretched out, nor the righteous man, being heaven (for the righteous man also is heaven, as I shall show), it has been said: and He stretched out the heaven by His understanding (Jer. 10:12). How then is the heaven stretched out when wisdom stretches it out? And it is shown how wisdom stretches out in the saying: Since

Editors' notes and page, col. 337

Footnotes

(1) ‹anchor: not visible› · call in col 337 (printed in the Greek only)

Ἀνόητοι. Scribendum videtur ἀνόνητοι.

"Senseless" (anoētoi). It seems we should write anonētoi ("useless").

(printed under page 174)

(2) ‹anchor: τῷ Θεῷ› · call in col 337 (printed in the Greek only)

Οὕτως οὖν καὶ φρόνησιν, etc. In codd. Regiis versio Hieronymi sic habet: Ita et prudentiam ejus intellige cum doctrina est et demonstratio bonarum, etc.

"So also prudence," etc. In the Royal manuscripts Jerome's version reads thus: "So understand his prudence too, since it is the teaching and showing of good things," etc.

(printed under page 174)

(3) ‹anchor: Ἐπεὶ οὖν χωρίζεται› · call in col 337 (printed in the Greek only)

Ἐπεὶ οὖν καὶ χωρίζεται, etc., usque ad, πῶς οὖν ἐκτείνεται ὁ οὐρανός, omisit interpretari Hieronymus.

From "Since then it also separates," etc., as far as "How then is the heaven stretched out," Jerome left untranslated.

(printed under page 174)

Footnotes

(63) ‹anchor: not visible› · call in col 338

Eccle. VII, 20; Sap. III, 11.

Ecclesiastes 7:20; Wisdom 3:11.

(printed under page 174)

(64) ‹anchor: in Proverbiis dictum› · call in col 338

Prov. III, 19.

Proverbs 3:19.

(printed under page 174)

(65) ‹anchor: et non intendistis› · call in col 338

Prov. I, 24.

Proverbs 1:24.

(printed under page 174)

(66) ‹anchor: loco scriptum est› · call in col 338

Psal. CIII, 3.

Psalm 103 (104):3 [the Vulgate's verse 2].

(printed under page 174)

Page

running head: REMIAM HOMILIA VIII.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 13:339

ἐξέτεινον λόγους, καὶ οὐ προσείχετε. Καὶ λέγει ἔκτασίν τινα εἶναι λόγων· οὕτως ἐκτείνεται ὁ οὐρανός· καὶ ἐν τῷ ργʹ λέγεται Ψαλμῷ· Ἐκτείνων τὸν οὐρανὸν ὡσεὶ δέῤῥιν. Ἐκτείνεται δὲ καὶ ἡ ψυχὴ ἡμῶν πρότερον συνεσταμένη, ἵνα δυνηθῇ χωρῆσαι τὴν σοφίαν τοῦ Θεοῦ. Ἀλλὰ γὰρ ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. Ἐλέγομεν περὶ τοῦ τὸν οὐρανὸν ἐν φρονήσει γεγονέναι, καί φαμεν ὅτι οἱ τὸν οὐράνιον ἄνθρωπον φοροῦντες, καὶ αὐτοί εἰσιν οὐρανός. Εἰ γὰρ πρὸς τὸν ἁμαρτάνοντα λέγεται· Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ· πρὸς τὸν δίκαιον οὐκ ἂν λεχθείη, οὗ ἐστιν ἡ βασιλεία τῶν οὐρανῶν, Οὐρανὸς εἶ, καὶ εἰς οὐρανὸν ἀπελεύσῃ; ἢ διὰ μὲν τὸν χοϊκὸν λεχθήσεται τῷ φοροῦντι τὴν εἰκόνα τοῦ χοϊκοῦ· Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ· διὰ δὲ τὸν οὐράνιον, ἐπὰν φορέσῃς τὴν εἰκόνα τοῦ ἐπουρανίου, οὐκέτι ἁρμόσει λέγεσθαι· Οὐρανὸς εἶ, καὶ εἰς οὐρανὸν ἀπελεύσῃ; Ἕκαστος οὖν ἡμῶν ἔχει ἔργα οὐράνια καὶ ἐπίγεια· ἐπίγειά ἐστιν ἔργα, ἃ ἐπὶ τὴν συγγενῆ αὐτοῖς γῆν κατάγει τὸν θησαυρίζοντα αὐτὰ ἐπὶ τῆς γῆς, καὶ μὴ θησαυρίζοντα ἐν οὐρανῷ· πάλιν ἐπεὶ τὰ συγγενῆ τοῖς ἔργοις χωρία, τὰ ἐν τῷ οὐρανῷ, ἀνάγει τὸν θησαυρίζοντα ἐν οὐρανῷ, τὸν φορέσαντα τὴν εἰκόνα τοῦ ἐπουρανίου, τὰ πραττόμενα κατ' ἀρετήν.

I stretched out words, and you did not give heed (Prov. 1:24). And it says that there is a certain stretching out of words; thus is the heaven stretched out; and in the hundred and third Psalm it is said: Stretching out the heaven like a curtain (Ps. 103:2). And our soul also, which formerly was contracted, is stretched out so that it may be able to contain the wisdom of God. But let us return to the subject before us. We were speaking about the heaven having come to be in understanding, and we say that those who wear the heavenly man are themselves also heaven. For if to him who sins it is said, Earth you are, and unto earth you shall depart (Gen. 3:19), would it not be said to the righteous man, whose is the kingdom of the heavens, Heaven you are, and unto heaven you shall depart? Or on account of the man of dust will it be said to him who wears the image of the man of dust, Earth you are, and unto earth you shall depart, whereas on account of the heavenly man, whenever you wear the image of the heavenly, will it no longer be fitting to say: Heaven you are, and unto heaven you shall depart? Each of us, therefore, has heavenly works and earthly works: earthly are the works which bring down to the earth akin to them the man who treasures them up upon the earth, and does not treasure up in heaven (cf. Matt. 6:19–20); again, to the places akin to the works, those in heaven, the deeds done according to virtue bring up the man who treasures up in heaven, who has worn the image of the heavenly (1 Cor. 15:49).

Editors' notes and page, col. 339

Footnotes

(67) ‹anchor: not visible› · call in col 339

Gen. III, 19.

Genesis 3:19.

(printed under page 175)

(68) ‹anchor: not visible› · call in col 339

Psal. CXXXIV, 7.

Psalm 134 (135):7.

(printed under page 175)

(69) ‹anchor: quod scriptum est› · call in col 339

Psal. XXXV, 6.

Psalm 35 (36):6 [5].

(printed under page 175)

(70) ‹anchor: nubibus dictum est› · call in col 339

Isai. V, 6.

Isaiah 5:6.

(printed under page 175)

(71) ‹anchor: libro legimus› · call in col 339

III Reg. XVIII.

3 Kings (1 Kings) 18.

(printed under page 175)

(72) ‹anchor: nubes loquebatur› · call in col 339

Deuter. xxxii, 1.

Deuteronomy 32:1.

(printed under page 175)

Page

running head: ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; 5 full-width Greek lines above section 3 cut off on right, not set

PG 13:340

ἐξέτεινον λόγους, καὶ οὐ προσείχετε. Καὶ λέγει ἔκτασίν τινα εἶναι λόγων· οὕτως ἐκτείνεται ὁ οὐρανός· καὶ ἐν τῷ ργ' λέγεται Ψαλμῷ· Ἐκτείνων τὸν οὐρανὸν ὡσεὶ δέῤῥιν. Ἐκτείνεται δὲ καὶ ἡ ψυχὴ ἡμῶν πρότερον συνεσταμένη, ἵνα δυνηθῇ χωρῆσαι τὴν σοφίαν τοῦ Θεοῦ. Ἀλλὰ γὰρ ἐπὶ τὸ προκείμενον ἐπανέλθωμεν. Ἐλέγομεν περὶ τοῦ τὸν οὐρανὸν ἐν φρονήσει γεγονέναι, καί φαμεν ὅτι οἱ τὸν οὐράνιον ἄνθρωπον φοροῦντες, καὶ αὐτοί εἰσιν οὐρανός. Εἰ γὰρ πρὸς τὸν ἁμαρτάνοντα λέγεται· Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ· πρὸς τὸν δίκαιον οὐκ ἂν λεχθείη, οὗ ἐστιν ἡ βασιλεία τῶν οὐρανῶν, Οὐρανὸς εἶ, καὶ εἰς οὐρανὸν ἀπελεύσῃ; ἢ διὰ μὲν τὸν χοϊκὸν λεχθήσεται τῷ φοροῦντι τὴν εἰκόνα τοῦ χοϊκοῦ· Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ· διὰ δὲ τὸν οὐράνιον, ἐὰν φο-

I stretched out words, and you did not attend (Prov. 1:24). And he says that there is a certain stretching out of words; so the heaven is stretched out; and in the 103rd Psalm it is said: Stretching out the heaven like a skin (Ps. 103:2). Our soul too, formerly contracted, is stretched out, so that it may be able to contain the wisdom of God. But let us return to the matter before us. We were speaking of the heaven's having come to be by understanding, and we say that those who bear the heavenly man are themselves heaven too. For if to the sinner it is said: Earth you are, and to earth you shall go (Gen. 3:19), would it not be said to the righteous man, whose is the kingdom of heaven: Heaven you are, and to heaven you shall go? Or because of the earthy man it will be said to him who bears the image of the earthy: Earth you are, and to earth you shall go; but because of the heavenly, if he bears

Καὶ ἀνήγαγε νεφέλας ἐξ ἐσχάτου τῆς γῆς· ἅπερ χρεία ἐστὶν ἐπαναλαβεῖν, τοῖς μὲν εἰδόσιν εἰς ἐπιτράνωσιν καὶ ὑπόμνησιν τῶν εἰρημένων· τοῖς δὲ ἐπιλαθομένοις ἢ μὴ παρατετυχηκόσιν, εἰς σαφήνειαν τούτου, εἴτε ἀποκαμπτομένου, καὶ φανεροῦ γενομένου, εἴτε οὐπώποτε νοουμένου. Λέγομεν δὲ τοὺς ἁγίους εἶναι νεφέλας. Τὸ γὰρ, Ἡ ἀλήθειά σου ἕως τῶν νεφελῶν, οὐ δύναται ἀναφέρεσθαι ἐπὶ τὰς ἀψύχους νεφέλας· ἀλλὰ ἡ ἀλήθεια τοῦ Θεοῦ ἕως τῶν νεφελῶν ἐστιν, αἵτινες ἀκούουσιν ἐντολῆς Θεοῦ καὶ οἴδασιν ποῦ ἐκπέμπουσιν ὑετὸν, καὶ ἀπὸ τίνων κομίσωσιν· ὡς οὐσῶν γὰρ νεφελῶν, αἷς ἐντέλλεται ὁ Θεὸς μὴ βρέχειν ἢ βρέχειν, γέγραπται· Ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπ' αὐτὸν ὑετόν. Ἐπὶ μὲν οὖν τούτων νεφελῶν, ἐὰν μὴ ὑετὸς ᾖ, οὐχ ἐντέλλεται ὁ Θεὸς ταῖς νεφέλαις τοῦ μὴ βρέχειν ἐπὶ τὸν ἀμπελῶνα ἢ τὴν χώραν ὑετὸν, ἀλλὰ τοῦ ὅλως οὐ φαίνεται νεφέλη, ὡς ἐν τῇ τρίτῃ τῶν Βασιλειῶν γέγραπται· ὅταν παρὰ τὸν καιρὸν τῆς ἀβροχίας νεφέλη οὐκ ἐφαίνετο· ἡνίκα δὲ κατὰ τὸν λόγον τῆς προφητείας τοῦ Ἠλίου ἔμελλεν ὁ ὑετὸς γίνεσθαι, ἴχνος ἐφάνη νεφέλης ὡς ἴχνος ἀνδρὸς, καὶ ἐγένετο νεφέλη ποιοῦσα τὸν ὑετόν· ὡς δὲ ὑπαρχουσῶν μὲν τῶν νεφελῶν, κελευομένων δὲ μὴ ὕειν, ὅταν ἀναξία ἡ ψυχὴ τοῦ ὑετοῦ τυγχάνῃ, λέγεται τό· Ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι ἐπ' αὐτὸν ὑετόν. Οὐκοῦν ἕκαστος τῶν ἁγίων νεφέλη ἐστί. Μωσῆς νεφέλη ἦν, καὶ ὡς νεφέλη ἔλεγε· Πρόσεχε, οὐρανὲ, καὶ λαλήσω, καὶ ἀκουέτω γῆ ῥήματα στόματός μου· προσδοκάσθω ὡς ὑετὸς τὸ ἀπόφθεγμά μου, καὶ καταβήτω ὡς δρόσος τὰ ῥήματά μου. Ὡς νεφέλη λέγει· Ὡσεὶ ὄμβρος ἐπ' ἄγρωστιν, καὶ ὡσεὶ νιφετὸς ἐπὶ χόρ-

And He brought up clouds from the extremity of the earth (Jer. 10:13; Ps. 134:7); which things it is needful to repeat, for those who know, for the fuller elucidation and reminder of the things spoken; and for those who have forgotten or were not present, for the clearness of this passage, whether turned aside from and made manifest, or never yet understood. Now we say that the saints are clouds. For the saying, Thy truth reaches unto the clouds (Ps. 35:6), cannot be referred to the inanimate clouds; but the truth of God reaches unto the clouds which hear the commandment of God and know where they send forth rain, and from whom they withhold it; for as there are clouds which God commands not to rain or to rain, it is written: I will command the clouds not to rain rain upon it (Isa. 5:6). In the case of these perceptible clouds, then, if there is not rain, God does not command the clouds not to rain rain upon the vineyard or the country, but nowhere at all does a cloud appear, as it is written in the third Book of Kings (1 Kgs. 18:43–45): when during the time of drought a cloud did not appear; and when according to the word of the prophecy of Elijah the rain was about to take place, a footprint of a cloud appeared like the footprint of a man, and a cloud came to be, making the rain; whereas when the clouds exist indeed, but are commanded not to rain whenever the soul happens to be unworthy of the rain, it is said: I will command the clouds not to rain rain upon it. Therefore each of the saints is a cloud. Moses was a cloud, and as a cloud he said: Give heed, O heaven, and I will speak, and let the earth hear the words of my mouth; let my utterance be looked for as rain, and let my words come down as dew. As a cloud he says: As a shower upon grass, and as snow upon herb (Deut. 32:1–2)—

Editors' notes and page, col. 340

Footnotes

(1) ‹anchor: συνεσταμένη› · call in col 340 (printed in the Greek only)

Συνεσταμένη. Scribendum συνεσταλμένη, uti liquet ex interpretatione Hieronymi.

"Synestamenē." We should write synestalmenē ("contracted"), as is clear from Jerome's translation.

(printed under page 175)

(2) ‹anchor: Ἐλέγομεν› · call in col 340 (printed in the Greek only)

Περὶ τοῦ τὸν οὐρανὸν ἐν φρονήσει γεγονέναι. Recte interpretatio Hieronymi in codicibus mss. habet, quod prudentia coelum factum sit, minus bene in libris editis, quod prudentia hujus saeculi in malum sit.

"On the heaven's having come to be in prudence." Jerome's version in the manuscripts rightly has "that the heaven was made by prudence"; the printed books, less well, "that the prudence of this world is for evil."

(printed under page 175)

(3) ‹anchor: πάλιν, in the unset full-width lines› · call in col 340 (printed in the Greek only)

Ἐπεί. Legendum εἰς.

"Epei" ("since"). Read eis ("into").

(printed under page 175)

(4) ‹anchor: καὶ ἀπὸ τίνων› · call in col 340 (printed in the Greek only)

Κομίσωσιν. Legebat Hieronymus κρεμάσωσιν.

"Komisōsin" ("they bring"). Jerome read kremasōsin ("they hang up," i.e. hold suspended).

(printed under page 175)

(5) ‹anchor: τὴν χώραν ὑετόν› · call in col 340 (printed in the Greek only)

Ἀλλὰ τοῦ. Legendum videtur, ἀλλὰ ποῦ, vel ἀλλαχοῦ.

"Alla tou." It seems we should read alla pou ("but where"), or allachou ("elsewhere").

(printed under page 175)

Page

running head: ORIGENIS
marginal letters: A ἐξέτεινον λόγους, καὶ; B Καὶ ἀνήγαγε νεφέλας; C λεται ὁ Θεὸς; D κάσθω ὡς ὑετὸς
old-edition numerals: (none)
other: 5 full-width lines above B cut off on left, not set; word φο- split before full-width lines; word χόρ- split across column break
other: the column ends with the half-word χόρ- and col 341 does not begin with its rest: left as printed; join the word where its rest stands

PG 13:341

τον· ὅτι ὄνομα Κυρίου ἐκάλεσα. Οὕτως ὡς νεφέλη καὶ Ἠσαΐας λέγει· Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησε. Καὶ ἐπειδήπερ καὶ αὐτὸς ἦν νεφέλη, ἔλεγε δὲ νεφέλας τοὺς συμπροφητεύοντας αὐτῶν, καί φησι προφητεύων· Ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν.

because I have called upon the name of the Lord (Deut. 32:3). Thus as a cloud Isaiah also says: Hear, O heaven, and give ear, O earth, because the Lord has spoken (Isa. 1:2). And since he himself also was a cloud, and called those who prophesied together with him clouds, he also says in prophesying: I will command the clouds not to rain rain upon it (Isa. 5:6).

Εἰ δὲ νενόηται ἡμῖν τίνες εἰσὶν αἱ νεφέλαι, ἴδωμεν πῶς ὁ Θεὸς ἀνάγων ἐστὶ νεφέλας ἐξ ἐσχάτου τῆς γῆς· πῶς ἀπ' ἐσχάτου τῆς γῆς; Φησὶν ὁ Σωτήρ· Ὁ θέλων ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων ἔσχατος. Ἐτήρησε ταύτην τὴν ἐντολὴν Παῦλος, καὶ ἦν ἔσχατος ἐν τούτῳ τῷ κόσμῳ· διό φησι· Δοκῶ γὰρ ὅτι Θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν, ὡς ἐπιθανατίους, ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ, καὶ ἀγγέλοις, καὶ ἀνθρώποις. Εἴ τις οὖν ἐστι τηρῶν τὴν τοῦ Σωτῆρος ἐντολὴν, καὶ γενόμενος ἔσχατος ὡς πρὸς τὸν βίον τοῦτον, οὗτος γίνεται νεφέλη, καὶ ἀνάγει νεφέλας ὁ Θεὸς, οὐκ ἀπὸ τῶν πρώτων τῆς γῆς, οὐκ ἀπὸ ὑπατικῶν ἀνάγει νεφέλας, οὐκ ἀπὸ ἡγουμένων ἀνάγει νεφέλας, οὐκ ἀπὸ πλουσίων· Μακάριοι γὰρ οἱ πτωχοὶ, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ Θεοῦ. Ὁρᾷς πῶς ἀπὸ τῶν ἐσχάτων ἀνάγει ὁ Θεὸς, καὶ σωματοποιεῖ τὰς νεφέλας; Διὰ τοῦτο, εἰ βουλόμεθα γενέσθαι νεφέλαι, ἐφ' ἃς φθάνει ἡ ἀλήθεια τοῦ Θεοῦ, ἔσχατοι πάντων γενώμεθα, καὶ εἴπωμεν ἔργοις καὶ διαθέσει τό· Δοκῶ γὰρ ὅτι ὁ Θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξε· κἂν μὴ ἀποστόλῳ, ἀλλ' ἔξεστί μοι γενέσθαι ἐσχάτῳ, ἵνα ὁ Θεὸς ἀνάγων νεφέλας ἀπ' ἐσχάτου τῆς γῆς ἀναγάγῃ με. Καὶ ἀστραπὰς εἰς ὑετὸν ἐποίησε. Λέγουσιν οἱ περὶ ταῦτα δεινοὶ, ὅτι ἡ γένεσις τῶν ἀστραπῶν ἀπὸ νεφελῶν γίνεται ἀλλήλαις προστριβομένων· ὅπερ γὰρ συμβαίνει περὶ τοὺς πυροβόλους λίθους ἐπὶ γῆς, ἵνα δύο λίθων προσκρουσάντων πῦρ γενηθῇ, τοῦτο γίνεσθαι καὶ ἐπὶ τῶν νεφελῶν φασι· προσκρουομένων τῶν νεφελῶν κατὰ τοὺς χειμῶνας γίνεται ἡ ἀστραπή· διὸ ὡς ἐπίπαν ἡ ἀστραπὴ ἅμα βροντῇ γίνεται, τῆς μὲν βροντῆς ἐμφαινούσης τὸν ἦχον τοῦ συγκρουσμοῦ τῶν νεφελῶν, τῆς δὲ ἀστραπῆς γεννώσης τὸ φῶς.

And if it has been understood by us who the clouds are, let us see how God brings up clouds from the extremity of the earth: how from the extremity of the earth? The Saviour says: Whoever wishes to be first among you shall be last of all (Mark 9:35). Paul kept this commandment, and was last in this world; wherefore he says: For I think that God has exhibited us the apostles last, as men sentenced to death, because we have become a spectacle to the world, both to angels and to men (1 Cor. 4:9). If anyone therefore keeps the commandment of the Saviour, and has become last as regards this life, this man becomes a cloud, and God brings up clouds, not from the first men of the earth, not from consulars does He bring up clouds, not from rulers does He bring up clouds, not from the rich; For blessed are the poor, because yours is the kingdom of God (Luke 6:20). Do you see how from the last God brings up and gives body to the clouds? Wherefore, if we wish to become clouds unto which the truth of God reaches, let us become last of all, and let us say in deeds and disposition: For I think that God has exhibited us the apostles last (1 Cor. 4:9); and even if it is not granted to me to be an apostle, yet it is permitted me to become last, so that God, Who brings up clouds from the extremity of the earth, may bring me up. And He made lightnings for rain (Jer. 10:13; Ps. 134:7). Those who are skilled in these matters say that the generation of lightnings comes from clouds rubbing against one another; for what happens with fire-striking stones upon earth, that when two stones strike together fire is produced, this, they say, happens also with the clouds: when the clouds strike against one another in the winter seasons, the lightning comes to be; wherefore for the most part the lightning comes together with thunder, the thunder showing forth the sound of the collision of the clouds, and the lightning generating the light.

Εἰ νενόηκας τὸ παράδειγμα, ἴδε μοι καὶ τὴν νοητὴν νεφέλην. Μωσῆς νεφέλη ἦν, Ἰησοῦς ὁ τοῦ Ναυῆ νεφέλη ἦν· αὗται δὴ ὁμιλοῦσιν ἀλλήλαις, καὶ ἀπὸ τῶν λόγων αὐτῶν ἀστραπὴ γίνεται. Ἱερεμίας νεφέλη ἦν· Βαροὺχ νεφέλη ἦν· διαλέγονται πρὸς ἀλλήλους, ἦλθεν ἡ ἀστραπὴ ἀπὸ τῶν λόγων Ἱερεμίου καὶ τῶν λόγων Βαρούχ. Οὕτως, εἰ δύνασαι, συνάγαγε ἀπὸ τῶν Γραφῶν τίνα τρόπον ἀστραπὴ ἔρχεται· καὶ ἐν τῇ Καινῇ Διαθήκῃ Παῦλος καὶ Σιλουανὸς δύο νεφέλαι ἦσαν· ἦλθον ἐπὶ τὸ αὐτὸ, γέγονεν ἡ τῆς ἐπιστολῆς ἀστραπή. Ἀστραπὰς οὖν ὁ Θεὸς εἰς ὑετὸν ἐποίησε, καὶ ἐξήγαγεν ἀνέμους ἐκ θησαυρῶν αὐτοῦ. Ὅρα ὡς οὗτοι οἱ ἄνεμοι ἐν θησαυροῖς εἰσιν· ἢ οὐχὶ φαίνεται ἡ τούτων φύσις πνεόντων ἐπὶ γῆς τίνα τρόπον ὑφίσταται; ἀλλ' εἰσί τινες ἀνέμων θησαυροὶ, πνευμάτων

If you have understood the example, look with me at the intelligible cloud too. Moses was a cloud, Joshua the son of Nun was a cloud; these converse with one another, and from their words lightning comes. Jeremiah was a cloud; Baruch was a cloud; they discourse with each other, and the lightning came from the words of Jeremiah and the words of Baruch. So, if you can, gather from the Scriptures in what way lightning comes; and in the New Testament Paul and Silvanus were two clouds; they came together, and the lightning of the epistle came about. God, then, made lightnings for rain, and brought forth winds out of His treasuries (Jer. 10:13). See how these winds are in treasuries; or is it not plain how the nature of these, as they blow upon the earth, subsists? But there are certain treasuries of winds, of spirits

Editors' notes and page, col. 341

Footnotes

(1) ‹anchor: συμπροφητεύοντας αὐτῶν› · call in col 341 (printed in the Greek only)

Αὐτῶν. Scribendum αὐτῷ.

"Autōn" ("of them"). We should write autō ("to him/it").

(printed under page 176)

(2) ‹anchor: Ἐτήρησε› · call in col 341 (printed in the Greek only)

Ἐτήρησε. Ita legit Hieronymus; at Corderius ἐστήριξε, vertit enim, confirmavit; ejus editio habebat ἐστήρησε.

"Etērēse" ("he kept"). So Jerome read; but Corderius read estērixe, for he translates "he confirmed"; his edition had estērēse.

(printed under page 176)

Page

running head: IN JEREMIAM HOMI
marginal letters: A τον· ὅτι ὄνομα; B ἀπέδειξεν, ὡς ἐπιθανατίους,; C ἐσχάτῳ, ἵνα ὁ; D ἦλθεν ἡ ἀστραπὴ
old-edition numerals: (none)
other: begins with fragment τον of χόρτον from previous column; 3 full-width lines above Εἰ νενόηκας (cut off on right in the column crop) are set in the text; word πνευ- split across column break
other: the word πνευμάτων was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 344

PG 13:342

If you have understood the example, see for me also the intellectual cloud. Moses was a cloud, Joshua the son of Nun was a cloud; these converse with one another, and from their words lightning comes to be. Jeremiah was a cloud; Baruch was a cloud; they converse with one another, the lightning came from the words of Jeremiah and the words of Baruch. Thus, if you are able, gather from the Scriptures in what manner lightning comes; in the New Testament also Paul and Silvanus were two clouds; they came together, and the lightning of the epistle came to be. God therefore made lightnings for rain, and brought forth winds out of His treasuries (Jer. 10:13; Ps. 134:7). See how these winds are in treasuries; or does it not appear in what manner the nature of these winds that blow upon earth subsists? Rather, there are certain treasuries of winds, of spirits

Editors' notes and page, col. 342

Footnotes

(73) ‹anchor: not visible› · call in col 342

Isa. i, 2.

Isaiah 1:2.

(printed under page 176)

(74) ‹anchor: not visible› · call in col 342

ibid. 5, 6.

The same, verses 5–6.

(printed under page 176)

(75) ‹anchor: not visible› · call in col 342

Marc. IX, 34.

Mark 9:34.

(printed under page 176)

(76) ‹anchor: not visible› · call in col 342

I Cor. IV, 9.

1 Corinthians 4:9.

(printed under page 176)

(77) ‹anchor: not visible› · call in col 342

Luc. VI, 20.

Luke 6:20.

(printed under page 176)

(78) ‹anchor: apostolos novissimos ostendit› · call in col 342

I Cor. IV, 9.

1 Corinthians 4:9.

(printed under page 176)

(79) ‹anchor: in pluviam fecit› · call in col 342

Psal. CXXXIV, 7.

Psalm 134 (135):7.

(printed under page 176)

(80) ‹anchor: de thesauris suis› · call in col 342

ibid. 7.

The same, verse 7.

(printed under page 176)

Page

running head: REMIAM HOMILIA VIII.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; 3 full-width Greek lines above section 5 cut off on left, not set

PG 13:343

θησαυροὶ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, πνεῦμα φόβου Θεοῦ, πνεῦμα δυνάμεως, καὶ ἀγάπης, καὶ σωφρονισμοῦ· καὶ δύνασαι αὐτὸς ἀπὸ τῶν Γραφῶν συναγαγεῖν τοὺς ἀνέμους τούτους. Τὰ πνεύματα ταῦτα ἐν θησαυροῖς ἐστιν· οἱ θησαυροὶ τίνες εἰσίν; Ἐν ᾧ εἰσιν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. Οὗτοι οἱ θησαυροὶ ἐν Χριστῷ εἰσιν· ἐκεῖθεν οὖν ἔρχονται οἱ ἄνεμοι οὗτοι, τὰ πνεύματα ταῦτα, ἵν' ὁ μέν τις ᾖ σοφὸς, ὁ δὲ πιστὸς, ὁ δέ τις ᾖ ἔχων γνῶσιν, ὁ δέ τις ὁτιποτοῦν ἀναλαβὼν χάρισμα Θεοῦ· ᾯ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας· ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα· ἑτέρῳ πίστις ἐν τῷ αὐτῷ Πνεύματι.

treasuries: a spirit of wisdom and of understanding, a spirit of counsel and of strength, a spirit of knowledge and of godliness, a spirit of the fear of God (Isa. 11:2–3), a spirit of power, and of love, and of self-control (2 Tim. 1:7); and you yourself are able to gather these winds from the Scriptures. These spirits are in treasuries; what are the treasuries? In Whom are the treasures of wisdom and knowledge hidden (Col. 2:3). These treasuries are in Christ; from thence therefore come these winds, these spirits, so that one man may be wise, another faithful, another having knowledge, and another having taken up whatever gift of God it may be; For to one is given through the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another faith in the same Spirit (1 Cor. 12:8–9).

Ἀνήγαγεν οὖν νεφέλας ἐξ ἐσχάτου τῆς γῆς, καὶ ἀστραπὰς εἰς ὑετὸν ἐποίησε, καὶ ἐξήγαγεν ἀνέμους ἐκ θησαυρῶν αὐτοῦ· καὶ ἡμεῖς διὰ τὸν Θεὸν ἐπὶ τοὺς θησαυροὺς τούτους ἐλπίζομεν καταντήσεσθαι. Καὶ εἰσί τινες πολλοὶ θησαυροί· τάχα κατὰ τάγματα τῶν ἀνισταμένων ἔσονται ἀναπαύσεις ἐν τοῖς θησαυροῖς τοῦ Θεοῦ. Ὃ δὲ λέγω τοιοῦτόν ἐστιν. Ἡ ἀνάστασις τῶν νεκρῶν ἐν τάγμασι γίνεται. Φησὶ γὰρ Ἀπόστολος· Ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι. Καὶ ἐπεὶ μὴ ὡς ἔτυχε συμφύρεται τὰ τάγματα, τόδε τὸ τάγμα ἔσται ἔν τινι θησαυρῷ Θεοῦ, καὶ τόδε τὸ τάγμα ἐν ἑτέρῳ θησαυρῷ Θεοῦ, καὶ τρίτον ἕτερον τάγμα ἔσται ἐν ἄλλῳ θησαυρῷ. Οὗτοι μέντοιγε πάντες οἱ θησαυροὶ ἕνα ἔχουσι θησαυρὸν ἐν ᾧ κατοικοῦσι, διὸ παρὰ τῷ Παύλῳ λέλεκται· Ἐν ᾧ εἰσιν οἱ θησαυροὶ καὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. Καὶ ὥσπερ κτῶμαι τὸν ἕνα πολύτιμον μαργαρίτην διὰ τῶν πολλῶν μαργαριτῶν, οὕτως ἔρχομαι ἐπὶ τὸν θησαυρὸν τῶν θησαυρῶν, τὸν Κύριον τῶν κυρίων, τὸν Βασιλέα τῶν βασιλέων, ἐπὰν γένωμαι ἄξιος τῶν πνευμάτων τῶν ἀπὸ θησαυρῶν τοῦ Θεοῦ· Ἐξήγαγε γὰρ ἀνέμους ἐκ θησαυρῶν αὐτοῦ.

He brought up, therefore, clouds from the extremity of the earth, and made lightnings for rain, and brought forth winds out of His treasuries (Jer. 10:13; Ps. 134:7); and we through God hope to arrive at these treasuries. And there are certain many treasuries; perhaps according to the orders of those who rise again there will be resting-places in the treasuries of God. And what I mean is of such a kind. The resurrection of the dead takes place in orders. For the Apostle says: But each in his own order (1 Cor. 15:23). And since the orders are not mingled at random, this order will be in a certain treasury of God, and that order in another treasury of God, and a third different order will be in another treasury. Yet all these treasuries have one treasury in which they dwell, wherefore it has been said in Paul: In Whom are the treasures both of wisdom and of knowledge hidden (Col. 2:3). And just as I acquire the one pearl of great price through the many pearls (cf. Matt. 13:45–46), so I come to the treasury of treasuries, the Lord of lords, the King of kings, when I become worthy of the spirits that are from the treasuries of God; For He brought forth winds out of His treasuries.

Editors' notes and page, col. 343

Footnotes

(81) ‹anchor: not visible› · call in col 343

I Cor. XII, 8.

1 Corinthians 12:8.

(printed under page 177)

(82) ‹anchor: not visible› · call in col 343

I Cor. XV, 23.

1 Corinthians 15:23.

(printed under page 177)

(83) ‹anchor: et scientiae absconditi› · call in col 343

Coloss. II, 3.

Colossians 2:3.

(printed under page 177)

(84) ‹anchor: omnis homo ab scientia› · call in col 343

Jerem. x, 14.

Jeremiah 10:14.

(printed under page 177)

(85) ‹anchor: ex parte prophetamus› · call in col 343

I Cor. XIII, 9.

1 Corinthians 13:9.

(printed under page 177)

(86) ‹anchor: deprehendens effatus est› · call in col 343

Eccle. VII, 24.

Ecclesiastes 7:24.

(printed under page 177)

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running head: ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; 2 full-width Greek lines above section 7 cut off on right, not set

PG 13:344

θησαυροὶ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, πνεῦμα φόβου Θεοῦ, πνεῦμα δυνάμεως, καὶ ἀγάπης, καὶ σωφρονισμοῦ· καὶ δύνασαι αὐτὸς ἀπὸ τῶν Γραφῶν συναγαγεῖν τοὺς ἀνέμους τούτους. Τὰ πνεύματα ταῦτα ἐν θησαυροῖς ἐστιν· οἱ θησαυροὶ τίνες εἰσίν; Ἐν ᾧ εἰσιν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. Οὗτοι οἱ θησαυροὶ ἐν Χριστῷ εἰσιν· ἐκεῖθεν οὖν ἔρχονται οἱ ἄνεμοι οὗτοι, τὰ πνεύματα ταῦτα, ἵν' ὁ μέν τις ᾖ σοφὸς, ὁ δὲ πιστὸς, ὁ δέ τις ᾖ ἔχων γνῶσιν, ὁ δέ τις ὁτιποτοῦν ἀναλαβὼν χάρισμα Θεοῦ· Ὧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας· ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα· ἑτέρῳ πίστις ἐν τῷ αὐτῷ Πνεύματι.

treasuries, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness, the spirit of the fear of God (Isa. 11:2), the spirit of power, and of love, and of self-control (2 Tim. 1:7); and you can yourself gather these winds from the Scriptures. These spirits are in treasuries: which are the treasuries? He in whom are the hidden treasuries of wisdom and knowledge (Col. 2:3). These treasuries are in Christ; from there, then, come these winds, these spirits, so that one may be wise, another faithful, another may have knowledge, another may have received any gift of God whatever: For to one is given through the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another faith in the same Spirit (1 Cor. 12:8–9).

He brought up clouds, then, from the end of the earth, and made lightnings for rain, and brought forth winds out of His treasuries (Jer. 10:13); and we, through God, hope to arrive at these treasuries. And there are many treasuries; perhaps there will be resting places in the treasuries of God according to the ranks of those who rise again. What I mean is this. The resurrection of the dead takes place in ranks. For the Apostle says: But each in his own rank (1 Cor. 15:23). And since the ranks are not mixed together at random, this rank will be in one treasury of God, and that rank in another treasury of God, and yet a third rank will be in another treasury. All these treasuries, however, have one treasury in which they dwell; wherefore it is said by Paul: In whom are the hidden treasuries both of wisdom and of knowledge (Col. 2:3). And just as I acquire the one pearl of great price through the many pearls (Matt. 13:45–46), so I come to the treasury of treasuries, the Lord of lords, the King of kings, when I become worthy of the spirits that come from the treasuries of God: For He brought forth winds out of His treasuries.

Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως. Εἰ πᾶς ἄνθρωπος ἐμωράνθη ἀπὸ γνώσεως, ἐκ μέρους γινώσκων, καὶ ἐκ μέρους προφητεύων, ἐμωράνθη ἀπὸ γνώσεως, δι' ἐσόπτρου βλέπων ἐν αἰνίγματι, βλέπων πολλοστημόριον, καὶ, εἰ ἔστιν εἰπεῖν, ἀπειροστημόριον βλέπων καὶ καταλαμβάνων τῶν πραγμάτων. Ἐκ τοῦ ἐναντίου δὲ νοήσεις τό· Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως. Ἔστιν ἁμαρτήματα τῆς Ἱερουσαλὴμ, ἁμαρτήματα καὶ Σοδόμων, ἀλλὰ συγκρίσει τῶν χειρόνων ἁμαρτημάτων τῆς Ἱερουσαλὴμ, δικαιοσύνη ἐστὶ τὰ Σοδόμων ἁμαρτήματα· Ἐδικαιώθη γὰρ, φησὶ, Σόδομα ἐκ σοῦ. Ὥσπερ οὖν οὐχὶ δικαιοσύνη τὰ Σοδόμων ἁμαρτήματα, ἀλλὰ ἀδικία, ὡς πρὸς τὴν πλείονα δὲ ἀδικίαν δικαιοσύνη ἐστίν· οὕτως ἐκ τοῦ ἐναντίου γνῶσις ἡ οὖσα Παύλῳ γνῶσις, ὡς πρὸς τὴν γνῶσιν ἐκείνην τὴν οὖσαν ἐν τοῖς οὐρανοῖς, ὡς πρὸς τὴν τελείαν γνῶσιν, μωρία ἐστί. Διὰ τοῦτο ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως. Τοιοῦτόν τι, οἶμαι, καταλαμβάνων ὁ Ἐκκλησιαστὴς ἔλεγεν· Εἶπα,

Every man has been made foolish from knowledge (Jer. 10:14). If every man has been made foolish from knowledge, knowing in part, and prophesying in part (1 Cor. 13:9), he has been made foolish from knowledge, seeing through a mirror in a riddle (1 Cor. 13:12), seeing a small fraction, and, if it is possible to say so, seeing and apprehending an infinitesimal fraction of things. And from the opposite you will understand the saying: Every man has been made foolish from knowledge. There are sins of Jerusalem, and sins of Sodom, yet in comparison with the worse sins of Jerusalem, the sins of Sodom are righteousness; For Sodom, He says, has been justified by you (Ezek. 16:52). Just as, therefore, the sins of Sodom are not righteousness, but unrighteousness, yet in comparison with the greater unrighteousness are righteousness, so from the opposite the knowledge that belongs to Paul is knowledge, yet in comparison with that knowledge which is in the heavens, in comparison with the perfect knowledge, is foolishness. Wherefore every man has been made foolish from knowledge. Apprehending some such thing, I think, Ecclesiastes said: I said,

Editors' notes and page, col. 344

Footnotes

(1) ‹anchor: πνεῦμα σοφίας καὶ συνέσεως› · call in col 344 (printed in the Greek only)

Πνεῦμα σοφίας. In mss. Regiis interpretatio Hieronymi habet: thesauri sapientiae.

"Spirit of wisdom." In the Royal manuscripts Jerome's translation has "treasures of wisdom."

(printed under page 177)

(2) ‹anchor: δὲ νοήσεις› · call in col 344 (printed in the Greek only)

Νοήσεις. Hieronymiana versio in mss. habet, ut intelligeres. Legendum forte, intelliges.

"Noēseis" ("you will understand"). Jerome's version in the manuscripts has "that you might understand." Perhaps read "you will understand."

(printed under page 177)

Page

running head: ORIGENIS
marginal letters: A μάτων θησαυροὶ, πνεῦμα; B καὶ ἀστραπὰς εἰς; C ὥσπερ κτῶμαι τὸν; D τῶν χειρόνων ἁμαρτημάτων
old-edition numerals: (none)
other: begins with fragment μάτων of πνευμάτων, set whole at the end of col 342; the full-width line across cols 343-344 after the second paragraph (Βασιλέα τῶν βασιλέων … ἐκ θησαυρῶν αὐτοῦ) is set at the end of that paragraph (Q5b, read from the page)

PG 13:345

σοφισθήσομαι· καὶ αὐτὴ ἐμακρύνθη ἀπ' ἐμοῦ μακρὰν ὑπὲρ ὃ ἦν· καὶ βαθὺ βάθος, τίς εὑρήσει αὐτό;

I will become wise; and it was far from me, farther than what it was; and a deep depth, who shall find it? (Eccl. 7:23–24).

Μέλλει τι ἐπιτολμᾷν ὁ λόγος, καὶ λέγειν· ὅτι τὸ ἐπιδημῆσαν τῷ βίῳ ἐκένωσεν ἑαυτὸν, ἵνα τῷ κενώματι αὐτοῦ πληρωθῇ ὁ κόσμος. Εἰ δὲ ἐκένωσεν ἐκεῖνο τὸ ἐπιδημῆσαν τῷ βίῳ, αὐτὸ ἐκεῖνο τὸ κένωμα σοφία ἦν· ὅτι τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστίν. Εἰ ἐγὼ εἰρήκειν τὸ μωρὸν τοῦ Θεοῦ, πῶς ἂν οἱ φιλαίτιοι ἐκάλεσάν μοι; πῶς ἂν ἐμέμψαντό μοι; πῶς ἂν χιλίων μὲν εἰρημένων τῶν νομιζομένων καὶ αὐτοῖς καλῶν, τούτου δὲ, ὡς οἴονται, οὐ καλῶς εἰρημένου κατηγορήθην, διότι εἶπον τὸ μωρὸν τοῦ Θεοῦ; Νῦν δὲ Παῦλος ὡς σοφὸς, καὶ ἐξουσίαν ἔχων ἀποστολικὴν, ἐτόλμησεν εἰπεῖν, πᾶσαν τὴν ἐπὶ γῆς σοφίαν, καὶ τὴν ἐν αὐτῷ, καὶ τὴν ἐν Πέτρῳ, καὶ τοῖς ἀποστόλοις, πᾶσαν τὴν ἐπιδημήσασαν τῷ κόσμῳ εἶναι τὸ μωρὸν τοῦ Θεοῦ. Ὡς γὰρ πρὸς ἐκείνην τὴν σοφίαν τὴν ὑπερουράνιον, τὴν ὑπερκόσμιον, τοῦτο τὸ ἐπιδημῆσαν μωρὸν τοῦ Θεοῦ. Ἀλλὰ τοῦτο τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστί. Ποίων ἀνθρώπων; Οὐ τῶν μωρῶν λέγω, ἀλλὰ σοφώτερόν ἐστι καὶ τῶν σοφῶν ἀνθρώπων· κἂν τοὺς σοφοὺς εἴπῃς τοῦ αἰῶνος τούτου, εἴτε ἄρχοντας, εἴτε προφήτας τῶν ἀρχόντων τοῦ αἰῶνος τούτου, τὸ μωρὸν τοῦ Θεοῦ, ὃ διηγησάμην, σοφώτερον τῶν ἀνθρώπων ἐστί.

The discourse is about to venture somewhat, and to say: that that which sojourned in this life emptied itself (cf. Phil. 2:7), in order that by its emptying the world might be filled. And if that which sojourned in this life emptied itself, that very emptying was wisdom; because the foolishness of God is wiser than men (1 Cor. 1:25). If I had said the foolishness of God, how would the fault-finders have called me to account! How would they have blamed me! How, when a thousand things had been said that are considered good even by them, would I have been accused for this, as they suppose, not well said, because I spoke of the foolishness of God! But now Paul, as a wise man and having apostolic authority, ventured to say that all the wisdom upon earth, both that in himself, and that in Peter, and in the apostles, all that sojourned in the world, is the foolishness of God. For in comparison with that supercelestial, supercosmic wisdom, this that sojourned here is the foolishness of God. Yet this foolishness of God is wiser than men. What sort of men? I do not mean the foolish, but it is wiser even than wise men; even if you name the wise men of this age, whether rulers, or prophets of the rulers of this age, the foolishness of God, which I have explained, is wiser than men.

Παράδοξόν τι μέλλει λέγειν ὁ λόγος, ὅτι ἡ σοφία τοῦ κόσμου μωρία παρὰ τῷ Θεῷ ἐστι, καὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου· ἆρα ἐν σοφίᾳ ἐμώρανε τὴν σοφίαν τοῦ κόσμου. Καὶ δύνασαι χωρῆσαι τὴν σοφίαν, ἵν' ἐλεγχθῇ μωρὰ εἶναι ἡ τοῦ κόσμου σοφία· ἀγωνίζεται γὰρ ἡ σοφία τοῦ Θεοῦ πρὸς τὴν σοφίαν τοῦ κόσμου, ἵνα ἐλεγχθῇ πρὸς αὐτήν. Ἀλλ' ὀλίγου τινὸς χρεία ἐστίν· ὅπερ ὀλίγον μωρὸν τοῦ Θεοῦ ἐστιν, ἵνα τούτῳ τῷ βραχεῖ μωρῷ τοῦ Θεοῦ μωρανθῇ ἡ σοφία τοῦ κόσμου καὶ ἐλεγχθῇ· οὐ γὰρ ἔφερεν ἡ σοφία τοῦ κόσμου τούτου τὴν σοφίαν τοῦ Θεοῦ· οἷον ἐπὶ παραδείγματος, ἵνα νοήσῃς ὅτι τὸ μωρὸν τοῦ Θεοῦ ἐμώρανεν τὴν σοφίαν τοῦ κόσμου· διδόσθω με ἀγωνίζεσθαι, δοκοῦντά με εἰδέναι πολλὰ καὶ πλείονα, πρός τινα ἀνόητον, καὶ ἀπαίδευτον, καὶ μηδὲν συνιέντα, καὶ μὴ ἀγωνιζόμενον ὑπὲρ λόγων γενναίων ὁποίων δήποτε· ἆρα χρείαν ἔχω διαλεκτικῆς πρὸς ἐκεῖνον, ἢ θεωρημάτων βαθυτέρων; ἐὰν ᾖ μωρὰ αὐτοῦ τὰ νοήματα, ἠθ' ἑνός μοι λεξειδίου χρεία ἐστὶν ὀλίγον δριμυτέρου παρὰ τὴν ἐκείνου μωρίαν; Οὕτως ἵνα μωρανθῇ ἡ σοφία τοῦ κόσμου τούτου, οὐ χρεία τῆς σοφίας τοῦ Θεοῦ ἀγωνιζομένης πρὸς αὐτόν· αὕτη

The discourse is about to say something paradoxical: that the wisdom of the world is foolishness with God (1 Cor. 3:19), and God has made foolish the wisdom of the world (1 Cor. 1:20); did He then by wisdom make foolish the wisdom of the world? And are you able to contain wisdom, so that the wisdom of the world may be convicted of being foolish? For does the wisdom of God contend against the wisdom of the world, so that it may be convicted over against it? Rather, there is need of some little thing—which little thing is the foolishness of God—in order that by this brief foolishness of God the wisdom of the world may be made foolish and convicted; for the wisdom of this world could not bear the wisdom of God; as, for example, in order that you may understand that the foolishness of God has made foolish the wisdom of the world: let it be granted that I, who seem to know many and greater things, am contending against someone foolish, and uninstructed, and understanding nothing, and not contending for noble arguments of any sort whatever; do I have need of dialectic against that man, or of deeper theorems? If his thoughts are foolish, do I not have need of a single little phrase slightly keener than his foolishness? Thus, in order that the wisdom of this world may be made foolish, there is no need of the wisdom of God contending against it; this

Editors' notes and page, col. 345

Footnotes

(1) ‹anchor: not visible› · call in col 345 (printed in the Greek only)

Πῶς ἂν χιλίων, etc. Haec omisit Hieronymus.

"How [could one] of a thousand," etc. Jerome left this out.

(printed under page 178)

(2) ‹anchor: not visible› · call in col 345 (printed in the Greek only)

Κἂν τοὺς σοφοὺς εἴπῃς, etc. In mss. codicibus interpretatio Hieronymi haec est: Dicas licet sapientes saeculi istius, sive principes, sive vates, istis sapientibus, etc. Libri editi habent: Dicas licet sapientibus saeculi istius, sive principibus, sive vanis istis sapientibus, etc.

"Even if you name the wise," etc. In the manuscripts Jerome's translation is this: "Though you name the wise of this world, or the princes, or the seers, to these wise men," etc. The printed books have: "Though you say to the wise of this world, or to the princes, or to these vain wise men," etc.

(printed under page 178)

(3) ‹anchor: τὴν σοφίαν τοῦ κόσμου› · call in col 345 (printed in the Greek only)

Ἆρα ἐν σοφίᾳ ἐμώρανε τὴν σοφίαν τοῦ κόσμου. Horum interpretatio desideratur in libris editis, sed hic suppletur e mss. codd. Mox pro καὶ δύναται, legebat Hieronymus καὶ οὐ δύναται.

"Did he then make the wisdom of the world foolish by wisdom?" The translation of these words is missing in the printed books, but is supplied here from the manuscripts. Just after, for "and it can," Jerome read "and it cannot."

(printed under page 178)

(4) ‹anchor: ἡ σοφία τοῦ κόσμου› · call in col 345 (printed in the Greek only)

Καὶ ἐλεγχθῇ. Hinc liquet male in libris antea editis interpretationem Hieronymi habere: ad mundi sapientiam commiscendam, recte autem in mss. codicibus: ad mundi sapientiam convincendam. Ibidem in libris antea editis legitur: Sed potius modicum quod necessarium fuit, quod fatuum Dei erat, ut hoc parvo et fatuo Dei infatuaretur saeculi sapientia, magnitudinem in se venientis sapientiae impotens sustinere. Sed inserendam textui alteram lectionem judicavi quae majori manuscriptorum numero confirmatur.

"And be refuted." From this it is clear that in the previously printed books Jerome's translation wrongly has "to mingle with the world's wisdom," but rightly in the manuscripts "to refute the world's wisdom." In the same place the previously printed books read: "But rather the little that was needful, which was the foolishness of God, so that by this small and foolish thing of God the world's wisdom might be made foolish, unable to bear the greatness of the wisdom coming upon it." But I judged that the other reading, which is confirmed by the greater number of manuscripts, should be put into the text.

(printed under page 178)

Footnotes

(87) ‹anchor: not visible› · call in col 346

I Cor. I, 25.

1 Corinthians 1:25.

(printed under page 178)

Footnotes

(88) ‹anchor: not visible› · call in col 347

I Cor. I, 25.

1 Corinthians 1:25.

(printed under page 179)

(89) ‹anchor: not visible› · call in col 347

Jerem. xi.

Jeremiah 11.

(printed under page 179)

(90) ‹anchor: habitavit in nobis› · call in col 347

Joan. I, 14.

John 1:14.

(printed under page 179)

(91) ‹anchor: Jeremiam a Domino, dicens› · call in col 347

Jerem. xi, 1.

Jeremiah 11:1.

(printed under page 179)

(92) ‹anchor: et Deus erat Verbum› · call in col 347

Joan. I, 1.

John 1:1.

(printed under page 179)

(93) ‹anchor: discipulis dictum est› · call in col 347

Matth. XXVIII, 20.

Matthew 28:20.

(printed under page 179)

Page

running head: 347 ORIGENIS
marginal letters: A γὰρ (across gutter); B Ὁ λόγος (across gutter); C σμος (across gutter); D μάλιστα (across gutter)
old-edition numerals: 177 after rursus
other: facing Latin version, not set; full-width line across cols 347-348 before body: Eodem interprete., not set

PG 13:348

γὰρ κάτω ἐστίν. Ἀλλὰ ἀρκεῖ τὸ μωρὸν τοῦ Θεοῦ, ὅτι τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστί· καὶ τὸ ἀσθενὲς τοῦ Θεοῦ, ἰσχυρότερον τῶν ἀνθρώπων ἐστί· καὶ πάντα τὰ ἐναντία ὁ Σωτήρ μου καὶ ὁ Κύριος ἀνείληφεν, ἵνα τοῖς ἐναντίοις λύσῃ τὰ ἐναντία, καὶ ἡμεῖς ἰσχυροποιηθῶμεν ἀπὸ τῆς ἀσθενείας Ἰησοῦ, καὶ σοφισθῶμεν ἀπὸ τοῦ μωροῦ τοῦ Θεοῦ, καὶ εἰσαχθέντες ἐν τούτοις δυνηθῶμεν ἀναβῆναι ἐπὶ τὴν σοφίαν, ἐπὶ τὴν ἰσχὺν τοῦ Θεοῦ Χριστὸν Ἰησοῦν· ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.

is below. But the foolishness of God is sufficient, because the foolishness of God is wiser than men; and the weakness of God is stronger than men; and my Saviour and Lord has taken up all opposites, so that by opposites He might undo opposites, and we might be strengthened from the weakness of Jesus, and be made wise from the foolishness of God, and being introduced in these things might be able to ascend unto the wisdom, unto the strength of God, Christ Jesus: to Whom belongs the glory and the dominion unto the ages. Amen.

ΟΜΙΛΙΑ Θʹ.

Homily 9.

Εἰς τό·

On the words:

Ὁ λόγος ὁ γενόμενος πρὸς τὸν Ἱερεμίαν παρὰ Κυρίου, λέγων· Ἀκούσατε τοὺς λόγους τῆς Διαθήκης ταύτης· μέχρι τοῦ· Ἐπεστράφησαν ἐπὶ τὰς ἀδικίας τῶν πατέρων αὐτῶν τῶν προτέρων.

The word that came to Jeremiah from the Lord, saying: Hear the words of this Covenant; as far as: They have turned back to the iniquities of their forefathers.

Κατὰ μὲν τὴν ἱστορουμένην παρουσίαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, γέγονεν αὐτῷ ἡ ἐπιδημία σωματικῶς καθολική τις καὶ ἐπιλάμψασα ὅλῳ τῷ κόσμῳ, ὅτε Ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν· ἦν γὰρ τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω· εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Χρὴ μέντοιγε εἰδέναι, ὅτι καὶ πρότερον ἐπεδήμει, εἰ καὶ μὴ σωματικῶς, ὡς ἐν ἑκάστῳ τῶν ἁγίων· καὶ μετὰ τὴν ἐπιδημίαν αὐτοῦ ταύτην τὴν βλεπομένην πάλιν ἡμῖν ἐπιδημεῖ. Καὶ εἰ βούλει τούτων ἀπόδειξιν λαβεῖν, πρότεχε τῷ· Ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν παρὰ Κυρίου, λέγων· Ἀκούσατε, καὶ τὰ ἑξῆς. Τίς γάρ ἐστιν ὁ λόγος ὁ γενόμενος παρὰ Κυρίου εἴτε πρὸς Ἱερεμίαν, εἴτε πρὸς Ἠσαΐαν, εἴτε πρὸς Ἰεζεκιὴλ, εἴτε πρὸς ὁνδήποτε; ὁ ἐν ἀρχῇ πρὸς τὸν Θεόν. Ἐγὼ οὐκ οἶδα ἄλλον λόγον Κυρίου ἢ τοῦτον περὶ οὗ εἴρηκεν ὁ Εὐαγγελιστὴς τό· Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Καὶ ταῦτα δὲ ἡμᾶς εἰδέναι χρὴ, ὅτι οὓς μάλιστα ἔστιν ἑνοῦσθαι, πρὸς ἕκαστον ἐπιδημία ἐστὶ τοῦ λόγου. Τί γάρ μοι ὄφελος, εἰ ἐπιδεδήμηκεν ὁ λόγος τῷ κόσμῳ, ἐγὼ δὲ αὐτὸν οὐκ ἔγνων; ἐκ δὲ τοῦ ἐναντίου, εἰ καὶ μηδέπω ὅλῳ τῷ κόσμῳ ἐπιδεδήμηκε, δὸς δέ με γεγονέναι κατὰ τοὺς προφήτας,

According to the recorded coming of our Lord Jesus Christ, His sojourn occurred bodily as a universal one and shone upon the whole world, when the Word became flesh and dwelt among us; for He was the true light, which enlightens every man coming into the world. He was in the world, and the world came into being through Him, and the world did not know Him; He came unto His own, and His own did not receive Him. Yet one must know that even previously He sojourned, even if not bodily, as in each of the saints; and after this visible sojourn of His He again sojourns with us. And if you wish to receive a proof of these things, attend to the text: The word that came to Jeremiah from the Lord, saying: Hear, and what follows. For who is the word that came from the Lord whether to Jeremiah, or to Isaiah, or to Ezekiel, or to whomsoever? He Who was in the beginning with God. I do not know another word of the Lord than this one concerning Whom the Evangelist has spoken the words: In the beginning was the Word, and the Word was with God, and the Word was God. And these things also we must know, that with those whom it is above all possible to be united, to each one there is a sojourn of the Word. For what profit is it to me, if the Word has sojourned in the world, and I did not know Him? And on the contrary, even if He has not yet sojourned in the whole world, grant that I have become like the prophets,

Editors' notes and page, col. 348

Footnotes

(1) ‹anchor: οὐ παρέλαβον› · call in col 348 (printed in the Greek only)

Ἦν γὰρ τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω· εἰς τὰ ἴδια ἦλθε, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. Haec omisit Hieronymus. Verte: Erat enim lux vera, quae illuminat omnem hominem venientem in hunc mundum. In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit. In propria venit, et sui eum non receperunt.

"For he was the true light, which enlightens every man coming into the world. He was in the world, and the world was made through him, and the world did not know him. He came to his own, and his own did not receive him." Jerome left this out. Translate: "For he was the true light, which enlightens every man coming into this world. He was in the world, and the world was made through him, and the world did not know him. He came to his own, and his own did not receive him."

(printed under page 179)

(2) ‹anchor: λόγος ὁ γενόμενος› · call in col 348 (printed in the Greek only)

Τίς γάρ ἐστιν ὁ Λόγος ὁ γενόμενος, etc. Origenes tom. II in Joann.: Χρήσιμον τοίνυν συναγαγεῖν εἰς τοῦτο λόγον ἀναγεγραμμένον γεγονέναι πρός τινας, οἷον· λόγος Κυρίου, ὃς ἐγενήθη πρὸς Ὠσηὲ τὸν τοῦ Βεηρεί, καὶ ὁ λόγος ὁ γενόμενος πρὸς Ἡσαΐαν υἱὸν Ἀμώς, etc.

"For what is the Word that came," etc. Origen, Commentary on John, tome II: "It is useful, then, to gather on this point the word recorded as having come to certain people, such as: 'The word of the Lord which came to Hosea the son of Beeri,' and 'the word that came to Isaiah son of Amos,'" etc.

(printed under page 179)

(3) ‹anchor: εἴτε πρὸς Ἰεζεκιήλ› · call in col 348 (printed in the Greek only)

Εἴτε πρὸς Ἰεζεκιήλ. Haec omisit Hieronymus. Verte: sive ad Ezechielem.

"Or to Ezekiel." Jerome left this out. Translate: "or to Ezekiel."

(printed under page 179)

(4) ‹anchor: οὓς μάλιστα› · call in col 348 (printed in the Greek only)

Ὅτι οὓς μάλιστα, etc. Vertit Corderius: ad unumquemque eorum, quibuscum maxime unitur, exsistere adventum verbi.

"That those whom most," etc. Corderius translates: "that the coming of the Word is to each of those with whom he is most united."

(printed under page 179)

(5) ‹anchor: αὐτὸν οὐκ› · call in col 348 (printed in the Greek only)

Legebat Hieronymus: ἔχω, pro ἔγνων.

Jerome read echō ("I have") for egnōn ("I knew").

(printed under page 179)

Page

running head: ORIGENIS 348
marginal letters: A γὰρ κάτω; B Ὁ λόγος; C σμος αὐτὸν; D ἦν ὁ Λόγος
old-edition numerals: (none)
other: full-width line across cols 347-348 before Каτὰ μὲν τὴν: Eodem interprete., not set

PG 13:349

ἐγὼ ἔχω τὸν λόγον, καὶ εἴποιμι ἂν, ὅτι ὁ Χριστὸς γέγονε πρὸς Μωσέα, πρὸς Ἱερεμίαν, πρὸς Ἠσαΐαν, πρὸς ἕκαστον τῶν δικαίων, καὶ τὸ εἰρημένον ὑπ' αὐτοῦ πρὸς τοὺς μαθητάς· Ἰδοὺ ἐγώ εἰμι μεθ' ὑμῶν πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος· ἔργῳ ἐσώζετο, καὶ ἐγίνετο καὶ πρὸ τῆς ἐπιδημίας αὐτοῦ· ἦν γὰρ μετὰ Μωσέως, καὶ ἦν μετὰ Ἠσαΐου, καὶ μεθ' ἑκάστου τῶν ἁγίων. Πῶς δύνανται ἐκεῖνοι λόγον Θεοῦ λελαληκέναι, τοῦ λόγου τοῦ Θεοῦ μὴ ἐπιδημήσαντος αὐτοῖς; Ταῦτα δὲ μάλιστα καθ' ἡμᾶς τοὺς ἐκκλησιαστικοὺς ἀναγκαῖόν ἐστι γινώσκεσθαι, οἵτινες θέλομεν τὸν αὐτὸν εἶναι Θεὸν νόμου καὶ Εὐαγγελίου, τὸν αὐτὸν Χριστὸν, καὶ τότε καὶ νῦν εἰς πάντας τοὺς αἰῶνας. Ἔσονται οἱ διακόπτοντες τὴν θεότητα τὴν πρεσβυτέραν τῆς ἐπιδημίας τοῦ Σωτῆρος, ὅσον ἐπὶ τῇ ἑαυτῶν ὑπολήψει, ἀπὸ τῆς θεότητος τῆς ἐπαγγελλομένης ὑπὸ Ἰησοῦ Χριστοῦ· ἡμεῖς δὲ ἕνα οἴδαμεν Θεὸν, καὶ τότε καὶ νῦν· ἕνα Χριστὸν καὶ τότε, καὶ νῦν. Ταῦτα διὰ τό· Ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν παρὰ Κυρίου, λέγων· Τί οὖν καὶ ἡμεῖς ἀκούσωμεν; Ἀκούσατε τοὺς λόγους τῆς Διαθήκης ταύτης· καὶ λαλήσατε πρὸς ἄνδρας Ἰούδα, καὶ πρὸς τοὺς κατοικοῦντας Ἱερουσαλήμ. Ἄνδρες Ἰούδα ἡμεῖς ἐσμεν διὰ τὸν Χριστόν. Πρόδηλον γὰρ, ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν· καὶ τὸ ὄνομα τοῦ Ἰούδα ἐὰν παραστήσω, καὶ τὴν ἀπογραφὴν ἐπὶ τὸν Χριστὸν ἀναφερόμενον, ἄνδρες Ἰούδα οἱ ἀπιστοῦντες τῷ Χριστῷ Ἰουδαῖοι οὐκ ἔσονται, ἀλλ' ἡμεῖς, ὅσοι πιστεύομεν ἐπὶ τὸν Χριστόν. Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου· αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Σὲ αἰνέσαισαν. Οὐχ ἐκεῖνον τὸν Ἰούδαν τὸν υἱὸν τοῦ Ἰακὼβ οἱ ἀδελφοὶ αὐτοῦ ᾔνεσαν· τοῦτον δὲ τὸν Ἰούδαν αἰνέσουσιν οἱ ἀδελφοί· ἐπεὶ φησιν οὗτος ὁ Ἰούδας· Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. Οὐ λέγεται πρὸς ἐκεῖνον τὸν Ἰούδαν· Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Ποῦ εὑρίσκεται ἐπὶ νώτου τῶν ἐχθρῶν τὰς χεῖρας ἐκεῖνος ὁ Ἰούδας ἐπιτιθείς; Ἡ ἱστορία οὐδὲν τοιοῦτον ἀνέγραψε περὶ αὐτοῦ· ἐὰν δὲ νοήσῃς τὴν ἐπιδημίαν τοῦ Κυρίου Ἰησοῦ καταργοῦντος τὸν διάβολον, ἀπεκδυομένου τὰς ἀρχὰς καὶ τὰς ἐξουσίας, καὶ δειγματίζοντος, καὶ θριαμβεύοντος ἐν τῷ ξύλῳ, ὁρᾷς πῶς ἐπὶ τοῦτον τὸν Ἰούδαν πεπλήρωται ἡ λέγουσα προφητεία· Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Εἰ τοῦθ' οὕτως ἔχει, λέγει δὲ ὁ λόγος νῦν πρὸς ἄνδρα Ἰούδα, πρὸς τίνας ἂν λέγοι ἢ πρὸς ἡμᾶς τοὺς πιστεύοντας ἐπὶ τὸν Χριστὸν, διὰ τὴν φυλὴν Ἰούδα λεγόμενόν πως καὶ Ἰούδας;

I have the Word, and I would say that Christ came to Moses, to Jeremiah, to Isaiah, to each of the righteous, and what was spoken by Him to the disciples: Behold, I am with you all the days until the consummation of the age, was in fact preserved and came to pass even before His sojourn; for He was with Moses, and He was with Isaiah, and with each of the saints. How can those men have spoken the word of God, if the Word of God had not sojourned with them? And it is necessary that these things especially be known among us who belong to the Church, who maintain that the God of the law and of the Gospel is the same, the same Christ, both then and now unto all the ages. There will be those who sever the divinity that is older than the sojourn of the Saviour, so far as lies in their own supposition, from the divinity that is proclaimed by Jesus Christ; whereas we know one God, both then and now; one Christ, both then and now. These things are on account of the text: The word that came to Jeremiah from the Lord, saying. What then let us also hear? Hear the words of this Covenant, and speak to the men of Judah, and to the inhabitants of Jerusalem. We are men of Judah because of Christ. For it is evident that our Lord has sprung from Judah (Heb. 7:14); and if I set forth the name of Judah, and the record that refers to Christ, the Jews who do not believe in Christ will not be men of Judah, but we, as many as believe in Christ. Judah, may your brothers praise you; your hands shall be on the back of your enemies (Gen. 49:8). May they praise you. His brothers did not praise that Judah, the son of Jacob; but this Judah his brothers will praise, since this Judah says: I will declare Your name to my brothers; in the midst of the church I will sing praise to You (Ps. 21:23). It is not said to that Judah: Your hands on the back of your enemies. Where is that Judah found laying his hands on the back of his enemies? History recorded nothing of the kind about him; but if you understand the coming of the Lord Jesus, who brings the devil to nothing, who strips off the principalities and the powers, and makes a show of them, and triumphs on the tree (Col. 2:15), you see how the prophecy that says: Your hands on the back of your enemies, has been fulfilled in this Judah. If this is so, and the word now speaks to the men of Judah, to whom would it speak but to us who believe in Christ, who are in some way also called Judah because of the tribe of Judah?

Πρὸς ἄνδρας Ἰούδα λέγεται ὁ λόγος, καὶ πρὸς τοὺς κατοικοῦντας Ἱερουσαλήμ. Αὕτη ἐστὶν Ἐκκλησία· ἔστι γὰρ ἡ πόλις τοῦ Θεοῦ ἡ Ἐκκλησία, ἡ ὅρασις τῆς εἰρήνης· ἐν αὐτῇ ἐστιν ἡ εἰρήνη ἣν ἤγαγεν ἡμῖν. Εἴγε ἐσμὲν τέκνα εἰρήνης, πληθύνεται καὶ ὁρᾶται. Ἀκούσατε οὖν τοὺς λόγους τῆς Διαθήκης ταύτης, καὶ λαλήσατε πρὸς ἄνδρας Ἰούδα καὶ τοὺς κατοικοῦντας

The word is spoken to the men of Judah, and to the inhabitants of Jerusalem. This is the Church; for the Church is the city of God, the vision of peace; in her is the peace that He brought us. If indeed we are children of peace, it is multiplied and seen. Hear, then, the words of this Covenant, and speak to the men of Judah and to the inhabitants

Editors' notes and page, col. 349

Footnotes

(1) ‹anchor: λόγον Θεοῦ λελαληκέναι› · call in col 349 (printed in the Greek only)

Verte: sine Verbi Dei ad ipsos adventu.

Translate: "without the coming of God's Word to them."

(printed under page 180)

(2) ‹anchor: τὸν αὐτὸν Χριστὸν› · call in col 349 (printed in the Greek only)

Τὸν αὐτὸν Χριστόν. Hieronymus reddidit: ipsum Deum. Verte: eumdem Christum.

"The same Christ." Jerome rendered "God himself." Translate: "the same Christ."

(printed under page 180)

(3) ‹anchor: αἰῶνας. Ἔσονται› · call in col 349 (printed in the Greek only)

Ἔσονται, etc. Marcionitas hic quoque attingit Origenes, cum quibus semper ad proeliandum compositus est.

"They will be," etc. Here too Origen touches on the Marcionites, against whom he always stands ready for battle.

(printed under page 180)

(4) ‹anchor: καὶ τὴν ἀπογραφὴν› · call in col 349 (printed in the Greek only)

Καὶ τὴν ἀπογραφήν, etc. Legebat Hieronymus, κατὰ τὴν Γραφήν.

"And the register," etc. Jerome read "according to the Scripture."

(printed under page 180)

(5) ‹anchor: σε. Οὐ› · call in col 349 (printed in the Greek only)

Οὐ illud in Hieronymo non comparet, et plane adulterinum est.

That "not" does not appear in Jerome, and is plainly spurious.

(printed under page 180)

Page

running head: 349 IN JEREMIAM HOMILIA IX.
marginal letters: A ἐγὼ ἔχω; B δημίας τοῦ; C σου· αἱ; D Πρὸς ἄνδρας
old-edition numerals: (none)
other: five full-width lines across cols 349-350 after ἐὰν δὲ (νοήσῃς τὴν ἐπιδημίαν ... καὶ Ἰούδας;) set in their place, with the rest of the column from Ἄνδρες Ἰούδα ἡμεῖς (Q5b, read from the page); κατοι-κοῦντας split across cols 349-352, set whole at the end of col 349

PG 13:350

Ἄνδρες Ἰούδα ἡμεῖς ἐσμεν διὰ τὸν Χριστόν. Πρόδηλον γὰρ, ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν· καὶ τὸ ὄνομα τοῦ Ἰούδα ἐὰν παραστήσω, καὶ τὴν ἀπογραφὴν ἐπὶ τὸν Χριστὸν ἀναφερόμενον, ἄνδρες Ἰούδα οἱ ἀπιστοῦντες τῷ Χριστῷ Ἰουδαῖοι οὐκ ἔσονται, ἀλλ' ἡμεῖς, ὅσοι πιστεύομεν ἐπὶ τὸν Χριστόν. Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου· αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Σὲ αἰνέσαισαν. Οὐκ ἐκεῖνον τὸν Ἰούδαν τὸν υἱὸν τοῦ Ἰακὼβ οἱ ἀδελφοὶ αὐτοῦ ᾔνεσαν· τοῦτον δὲ τὸν Ἰούδαν αἰνέσουσιν οἱ ἀδελφοί· ἐπεί φησιν οὗτος ὁ Ἰούδας· Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. Οὐ λέγεται πρὸς ἐκεῖνον τὸν Ἰούδαν· Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Ποῦ εὑρίσκεται ἐπὶ νώτου τῶν ἐχθρῶν τὰς χεῖρας ἐκεῖνος ὁ Ἰούδας ἐπιτιθείς; Ἡ ἱστορία οὐδὲν τοιοῦτον ἀνέγραψε περὶ αὐτοῦ· ἐὰν δὲ νοήσῃς τὴν ἐπιδημίαν τοῦ Κυρίου Ἰησοῦ καταργοῦντος τὸν διάβολον, ἀπεκδυομένου τὰς ἀρχὰς καὶ τὰς ἐξουσίας, καὶ δειγματίζοντος, καὶ θριαμβεύοντος ἐν τῷ ξύλῳ, ὁρᾷς πῶς ἐπὶ τοῦτον τὸν Ἰούδαν πεπλήρωται ἡ λέγουσα προφητεία· Αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Εἰ τοῦθ' οὕτως ἔχει, λέγει δὲ ὁ λόγος νῦν πρὸς ἄνδρα Ἰούδα, πρὸς τίνας ἂν λέγοι ἢ πρὸς ἡμᾶς τοὺς πιστεύοντας ἐπὶ τὸν Χριστὸν, διὰ τὴν φυλὴν Ἰούδα λεγόμενόν πως καὶ Ἰούδας;

We are the men of Judah on account of Christ. For it is evident that our Lord has sprung out of Judah; and if I establish that the name of Judah and the enrollment is referred to Christ, the Jews who disbelieve in Christ will not be the men of Judah, but we, as many as believe in Christ. Judah, may your brothers praise you; your hands shall be on the back of your enemies. May they praise you. His brothers did not praise that Judah the son of Jacob; whereas the brothers will praise this Judah; since this Judah says: I will declare Thy name to my brothers, in the midst of the assembly I will hymn Thee. It is not said to that Judah: Your hands shall be on the back of your enemies. Where is that Judah found laying his hands on the back of his enemies? History has recorded nothing of the sort concerning him; but if you understand the sojourn of the Lord Jesus, Who brings to nought the devil, Who strips off the principalities and the powers, and makes a show of them, and triumphs on the tree (cf. Col. 2:15), you see how the prophecy that says, Your hands shall be on the back of your enemies, has been fulfilled upon this Judah. If this is so, and the word now speaks to the man of Judah, to whom would it speak but to us who believe in Christ, since on account of the tribe of Judah He is in a manner called Judah also?

To the men of Judah the word is spoken, and to the inhabitants of Jerusalem. This is the Church; for the city of God is the Church, the vision of peace; in her is the peace which He brought to us. If indeed we are children of peace, it is multiplied and is seen. Hear therefore the words of this Covenant, and speak to the men of Judah and the inhabitants

Editors' notes and page, col. 350

Footnotes

(94) ‹anchor: inimicorum tuorum› · call in col 350

Gen. XLIX, 8.

Genesis 49:8.

(printed under page 180)

(95) ‹anchor: ecclesiae cantabo tibi› · call in col 350

Psal. XXI, 23.

Psalm 21 (22):23 [22].

(printed under page 180)

(96) ‹anchor: principatus et potestates› · call in col 350

I Cor. XV, 24.

1 Corinthians 15:24.

(printed under page 180)

Page

running head: IN JEREMIAM HOMILIA IX. 350
marginal letters: A tum ante; B Audite verba; C peritur ille; D 2. Fit quoque
old-edition numerals: 178 after qui
other: facing Latin version, not set; four full-width Greek lines across cols 349-350 after tribu Juda natus est., cut off at left edge, not set

PG 13:351

Ἱερουσαλήμ· καὶ ἐρεῖς πρὸς αὐτούς· Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ· Ἐπικατάρατος ἄνθρωπος ὃς οὐκ ἀκούσεται τῶν λόγων τῆς Διαθήκης, ἧς ἐνετειλάμην τοῖς πατράσιν ὑμῶν. Τίς μάλιστα ἀκούει τῶν λόγων τῆς Διαθήκης, ἧς ἐνετείλατο ὁ Θεὸς τοῖς πατράσιν; Ἆρά γε οἱ πιστεύοντες ἐπ' αὐτὸν, ἢ οἱ μηδαμῶς πιστεύειν ἀποδεικνύμενοι, ἐκ τοῦ μὴ πεπιστευκέναι ἐπὶ τὸν Κύριον; Φησὶ γὰρ ὁ Σωτὴρ πρὸς ἐκείνους· Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. Εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασι πιστεύσετε; Οὐκοῦν ἐκεῖνοι εἰς Μωσέα οὐ πεπιστεύκασιν· ἡμεῖς δὲ πιστεύοντες εἰς Χριστὸν, πιστεύομεν τῇ Διαθήκῃ τῇ διὰ Μωσέως, καὶ πρὸς ἡμᾶς λέγεται ἵνα μὴ κατάρατοι γενώμεθα· Ἐπικατάρατος ὁ ἄνθρωπος ὃς οὐκ ἀκούσεται τῶν λόγων τῆς Διαθήκης, ἧς ἐνετειλάμην τοῖς πατράσιν. Ἐκεῖνοι οὖν ἔχουσι τὸ ἐπικατάρατοι εἶναι· οὐ γὰρ ἤκουσαν τῆς Διαθήκης ἧς ἐνετείλατο ὁ Θεὸς τοῖς πατράσιν· Ἐν ἡμέρᾳ, φησὶν, ᾗ ἀνήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου, ἐκ τῆς καμίνου τῆς σιδηρᾶς· καὶ ἡμᾶς ἐξήγαγεν ὁ Θεὸς ἐκ τῆς Αἰγύπτου, ἐκ τῆς καμίνου τῆς σιδηρᾶς, μάλιστα κατὰ τὸν νοήσαντα τὸ γεγραμμένον ἐν τῇ Ἀποκαλύψει Ἰωάννου, ὅτι ὁ τόπος ὅπου ὁ Κύριος αὐτῶν ἐσταυρώθη καλεῖται πνευματικῶς Σόδομα καὶ Αἴγυπτος. Εἰ γὰρ πνευματικῶς καλεῖται Αἴγυπτος· οὐκ ἔστι δὲ αὕτη ἡ Αἴγυπτος ἡ πνευματικῶς καλουμένη Αἴγυπτος· αἰσθητὴ γάρ· δῆλον, ὅτι, ἐὰν νοήσῃς τὴν πνευματικῶς καλουμένην Αἴγυπτον, καὶ ἐξέλθῃς ἀπ' αὐτῆς· σὺ εἶ ὁ ἐξελθὼν ἐκ γῆς Αἰγύπτου, καὶ ἐκ τῆς καμίνου τῆς σιδηρᾶς, καὶ λέγεται πρός σε· Ἀκούσατε κατὰ πάντα ὅσα ἐὰν ἐνετειλάμην ὑμῖν.

of Jerusalem; and you shall say to them: Thus says the Lord the God of Israel: Cursed is the man who will not hear the words of the Covenant which I commanded your fathers. Who above all hears the words of the Covenant which God commanded the fathers? Is it those who believe in Him, or those who are shown not to believe at all, from their not having believed in the Lord? For the Saviour says to those men: If you believed Moses, you would believe Me; for he wrote concerning Me. But if you do not believe his writings, how will you believe My words? Therefore those men have not believed in Moses; whereas we, believing in Christ, believe the Covenant given through Moses, and to us it is said so that we may not become accursed: Cursed is the man who will not hear the words of the Covenant which I commanded the fathers. Those men therefore have it as theirs to be accursed; for they did not hear the Covenant which God commanded the fathers: In the day, He says, in which I brought them up out of the land of Egypt, out of the iron furnace; and God brought us out of Egypt, out of the iron furnace, especially according to him who has understood what is written in the Revelation of John, that the place where their Lord was crucified is called spiritually Sodom and Egypt. For if it is spiritually called Egypt, and this Egypt is not the one spiritually called Egypt—for it is perceptible to the senses—it is clear that, if you understand the one spiritually called Egypt, and come out from it, you are the one who has come out of the land of Egypt, and out of the iron furnace, and it is said to you: Hear according to all that I have commanded you.

Editors' notes and page, col. 351

Footnotes

(97) ‹anchor: not visible› · call in col 351

Jer. XI, 2, 3.

Jeremiah 11:2–3.

(printed under page 181)

(98) ‹anchor: not visible› · call in col 351

Joan. V, 46.

John 5:46.

(printed under page 181)

(99) ‹anchor: not visible› · call in col 351

Jerem. xi, 4.

Jeremiah 11:4.

(printed under page 181)

(1) ‹anchor: vobis in Deum› · call in col 351

Jerem. xi, 4.

Jeremiah 11:4.

(printed under page 181)

(2) ‹anchor: inquit› · call in col 351

Deuter. xxxii, 21.

Deuteronomy 32:21.

(printed under page 181)

(3) ‹anchor: ad quam dicitur› · call in col 351

Galat. iv, 27.

Galatians 4:27.

(printed under page 181)

Page

running head: 351 ORIGENIS
marginal letters: A κοῦντας (across gutter); B θρωπος (across gutter); C γῆς (across gutter); D χθη (across gutter)
old-edition numerals: 179 after id
other: facing Latin version, not set; four full-width Greek lines across cols 351-352 after irritabo eos., cut off at right edge, not set

PG 13:352

Jerusalem; and you shall say to them: Thus says the Lord, the God of Israel: Cursed is the man who will not hear the words of the Covenant which I commanded your fathers (Jer. 11:3–4). Who most of all hears the words of the Covenant which God commanded the fathers? Is it those who believe in Him, or those who show that they in no way believe, from not having believed in the Lord? For the Saviour says to them: If you believed Moses, you would believe Me; for he wrote of Me. But if you do not believe his writings, how will you believe My words? (John 5:46–47). So they have not believed in Moses; but we, believing in Christ, believe the Covenant given through Moses, and it is said to us, so that we may not become accursed: Cursed is the man who will not hear the words of the Covenant which I commanded the fathers. They, then, have it that they are accursed; for they did not hear the Covenant which God commanded the fathers: In the day, He says, in which I brought them up out of the land of Egypt, out of the iron furnace (Jer. 11:4); and God has brought us also out of Egypt, out of the iron furnace, especially according to one who has understood what is written in the Revelation of John, that the place where their Lord was crucified is spiritually called Sodom and Egypt (Rev. 11:8). For if it is spiritually called Egypt; but this Egypt is not the Egypt spiritually so called, for it is the visible one; it is plain that if you understand the Egypt spiritually so called, and go out of it, you are the one who has gone out of the land of Egypt, and out of the iron furnace, and it is said to you: Hear, according to all that I commanded you. And the promise of God is to those who hear, if they do what has been commanded, saying: And you shall be to Me a people, and I will be to you God (Jer. 11:4). Not everyone who claims to be the people of God is the people of God; therefore those who professed to be the people of God heard, You are not My people, in the words: For you are not My people (Hos. 1:9); and it was said to that people, Not My people; and again: This people was called Not a people. For they provoked Me to jealousy with what is not God. And concerning them He says: They provoked Me to anger with their idols, and I will provoke them to jealousy with what is not a nation; with a foolish nation I will provoke them to anger (Deut. 32:21).

Γεγόναμεν οὖν ἡμεῖς τῷ Θεῷ εἰς λαὸν, καὶ ἡ δικαιοσύνη τοῦ Θεοῦ ἀναγγέλλεται τῷ λαῷ τῷ τεχθησομένῳ τῷ ἀπὸ τῶν ἐθνῶν· οὗτος γὰρ ὁ λαὸς τίκτεται ἀθρόως· καὶ ἐν τῷ προφήτῃ δὲ εἴρηται· Εἰ ἐτέχθη ἔθνος εἰς ἅπαξ· ἐτέχθη δὲ ἔθνος εἰς ἅπαξ, ὅτε ἐπιδεδήμηκεν ὁ Σωτὴρ, καὶ ἐπίστευσαν ἐν μιᾷ ἡμέρᾳ χιλιάδες πέντε, καὶ προσετέθησαν ἄλλῃ ἡμέρᾳ χιλιάδες τρεῖς. Καὶ ἔστιν ἰδεῖν ὅλον λαὸν τικτόμενον λόγῳ Θεοῦ, καὶ ἀθρόως τίκτουσαν τὴν στεῖραν, τὴν πρότερον οὐ τεκοῦσαν, πρὸς ἣν λέγεται· Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα· ῥῆξον καὶ βόησον ἡ οὐχ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. Ἔρημος αὕτη νόμου,

We therefore have become a people to God, and the righteousness of God is proclaimed to the people that shall be born, that from the nations; for this people is born all at once; and in the prophet too it has been said: Was a nation born at once? And a nation was born at once, when the Saviour had come to dwell among us, and in one day five thousand believed, and on another day three thousand were added. And one may see a whole people being born by the word of God, and the barren one, who previously did not bear, giving birth all at once, to whom it is said: Rejoice, O barren one who does not bear; break forth and cry aloud, you who do not travail, because many are the children of the desolate one more than of her who has the husband. This one was desolate of law,

Editors' notes and page, col. 352

Footnotes

(1) ‹anchor: οἱ μηδαμῶς πιστεύειν› · call in col 352 (printed in the Greek only)

Μηδαμῶς. Legebat Hieronymus Μωϋσεῖ.

"Mēdamōs" ("by no means"). Jerome read Mōysei ("Moses").

(printed under page 181)

(2) ‹anchor: τῆς σιδηρᾶς, μάλιστα› · call in col 352 (printed in the Greek only)

Καὶ ἡμᾶς ἐξήγαγεν ὁ Θεὸς ἐκ τῆς Αἰγύπτου, ἐκ τῆς καμίνου τῆς σιδηρᾶς. Haec omisit Hieronymus.

"And God brought us out of Egypt, out of the iron furnace." Jerome left this out.

(printed under page 181)

(3) ‹anchor: ἐκλήθη οὐ λαός› · call in col 352 (printed in the Greek only)

Οὐ λαός. Οὐ illud in Hieronymo non comparet.

"Not a people." That "not" does not appear in Jerome.

(printed under page 181)

Page

running head: ORIGENIS 352
marginal letters: A κοῦντας Ἱερουσαλήμ; B θρωπος ὃς; C γῆς Αἰγύπτου; D χθη ἔθνος
old-edition numerals: (none)
other: begins with κοῦντας from κατοι-κοῦντας, set whole at the end of col 349; the column from Ἱερουσαλήμ· καὶ ἐρεῖς to ὑμῖν. (A–C) was missing and is set (Q5b, read from the page); the four full-width lines across cols 351-352 after ἐπαγγειλάμενοι εἶναι (λαὸς Θεοῦ ... παροργιῶ αὐτούς.) are set in their place
misprint: ἡ οὐχ ὠδίνουσα printed for οὐκ; kept as printed (listed in misprints.tsv)

PG 13:353

ἔρημος αὕτη Θεοῦ ἦν. Ἔχουσα δὲ ἄνδρα τὸν νόμον, ἐκείνη ἡ συναγωγὴ λέλεκται. Τί οὖν μοι ἐπαγγέλλεται ὁ Θεός; Ἔσεσθέ μοι εἰς λαὸν, κἀγὼ ἔσομαι ὑμῖν εἰς Θεόν. Οὐκ ἔστι πάντων Θεὸς, ἀλλ' ἢ ἐκείνων οἷς χαρίζεται ἑαυτόν· ὥσπερ ἐχαρίσατο ἑαυτὸν τῷ πατριάρχῃ ἐκείνῳ, ᾧ εἶπεν· Ἐγὼ Θεὸς σός· καὶ πάλιν ἄλλῳ· Ἐγὼ ἔσομαί σου Θεός· καὶ περὶ ἑτέρων· Ἔσομαι αὐτῶν Θεός. Πότε οὖν ἄρα ἡμεῖς ἐπιτυγχάνομεν, ὁ καθ' ἕκαστον λέγω, εἰς τὸ τὸν Θεὸν εἶναι ἡμῶν Θεόν; Εἰ δὲ θέλεις μαθεῖν τίνων ἐστὶν ὁ Θεὸς, καὶ τίνι χαρίζεται τὴν ἑαυτοῦ ἐπίκλησιν· Ἐγὼ, φησὶ, Θεὸς Ἀβραὰμ, Θεὸς Ἰσαὰκ, Θεὸς Ἰακώβ. Καὶ διηγούμενος τὸ τοιοῦτον ὁ Σωτήρ φησιν· Ὁ Θεὸς οὐκ ἔστι νεκρῶν, ἀλλὰ ζώντων. Τίς ὁ νεκρός; Ὁ ἁμαρτωλὸς, ὁ μὴ ἔχων τὸν εἰπόντα· Ἐγώ εἰμι ἡ ζωή· ὁ ἔχων νεκρὰ ἔργα, μηδέπω μετανοήσας ἀπὸ τῶν νεκρῶν ἔργων, περὶ ὧν φησιν ὁ Ἀπόστολος· Μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων. Εἰ τοίνυν ὁ Θεὸς οὐκ ἔστι νεκρῶν Θεὸς, ἀλλὰ ζώντων, καὶ οἴδαμεν τίς ἐστιν ὁ ζῶν, ὅτι ὁ πολιτευόμενος κατὰ Χριστὸν, καὶ μένων μετ' αὐτοῦ· εἰ βουλόμεθα ἵνα ἡμῶν ᾖ ὁ Θεὸς, ἀποταξώμεθα τοῖς ἔργοις τῆς νεκρότητος, ἵνα τὴν ἐπαγγελίαν αὐτοῦ πληρώσῃ τὴν λέγουσαν· Καὶ ἐγὼ ἔσομαι ὑμῖν εἰς Θεὸν, ὅπως στήσω τὸν ὅρκον μου, ὃν ὤμοσα τοῖς πατράσιν ὑμῶν, τοῦ δοῦναι αὐτοῖς γῆν ῥέουσαν γάλα καὶ μέλι. Τήρει γὰρ, ὅτι λέγει· Στήσω τὸν ὅρκον μου, ὃν ὤμοσα τοῖς πατράσιν ὑμῶν, τοῦ δοῦναι αὐτοῖς γῆν ῥέουσαν γάλα καὶ μέλι· αὕτη γὰρ οὐκ ἔστιν ἡ γῆ, ἣν ἐπηγγείλατο ὁ Θεὸς ῥέουσαν γάλα καὶ μέλι, ἀλλ' ἐκείνη, περὶ ἧς ἐδίδασκεν ὁ Σωτὴρ λέγων· Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.

this one was desolate of God. Whereas that synagogue has been said to have the law as husband. What then does God promise me? You shall be to Me a people, and I will be to you God. He is not the God of all, except of those to whom He graciously gives Himself; just as He graciously gave Himself to that patriarch to whom He said: I am your God; and again to another: I will be your God; and concerning others: I will be their God. When then do we attain—I mean each one individually—to God's being our God? And if you wish to learn of whom God is the God, and to whom He graciously gives His own appellation: I am, He says, the God of Abraham, the God of Isaac, the God of Jacob. And expounding this very thing the Saviour says: God is not the God of the dead, but of the living. Who is the dead man? The sinner, who does not have Him Who said: I am the life; who has dead works, not yet having repented from dead works, concerning which the Apostle says: Not laying again a foundation of repentance from dead works. If therefore God is not the God of the dead, but of the living, and we know who the living one is, namely he who conducts his life according to Christ, and abides with Him; if we wish that God may be ours, let us renounce the works of deadness, so that He may fulfil His promise which says: And I will be to you God, that I may establish My oath, which I swore to your fathers, to give them a land flowing with milk and honey. For observe that He says: I will establish My oath, which I swore to your fathers, to give them a land flowing with milk and honey; for this is not the land which God promised flowing with milk and honey, but that one concerning which the Saviour taught, saying: Blessed are the meek, for they shall inherit the earth.

Εἶτα πρὸς τὰ προειρημένα ὑπὸ τοῦ Κυρίου ἀποκρίνεται ὁ Προφήτης, πρὸς τό· Ἐπικατάρατος ὁ ἄνθρωπος, ὃς οὐκ ἀκούσεται τῶν λόγων τῆς Διαθήκης ταύτης· καί φησί· Καὶ ἀπεκρίθην, καὶ εἶπα· Γένοιτο, Κύριε! τί· Γένοιτο, Κύριε; Ἐπικατάρατος ὃς οὐκ ἐμμένει τοῖς λόγοις τῆς Διαθήκης ταύτης. Καὶ εἶπε Κύριος πρὸς μέ· Ἀνάγνωθι τοὺς λόγους τούτους ἐν πόλεσιν Ἰούδα, καὶ ἔξωθεν Ἱερουσαλήμ. Καὶ τοῖς ἔξω ἀναγινώσκομεν τοὺς λόγους τοῦ Θεοῦ, προσκαλούμενοι αὐτοὺς ἐπὶ σωτηρίαν, τοὺς λόγους τῆς Διαθήκης ταύτης· καὶ ποιήσατε αὐτοὺς, καὶ οὐκ ἐποίησαν. Καὶ εἶπε Κύριος πρὸς μέ· Εὑρέθη σύνδεσμος ἐν ἀνδράσιν Ἰούδα, καὶ ἐν τοῖς κατοικοῦσιν Ἱερουσαλήμ. Οὐκοῦν σπουδάσωμεν μετανοεῖν ἐπὶ τοῖς εἰρημένοις ἁμαρτήμασι περὶ ἀνδρῶν Ἰούδα, εἰδότες, ὅτι ἐσμὲν οἱ ἄνδρες Ἰούδα διὰ τὸν Χριστὸν Ἰούδα προφητευθέντα καὶ λεχθέντα· μήποτε γὰρ ἐπεὶ ἐν ἡμῖν εἰσιν ἁμαρτωλοί τινες, καὶ παρὰ τὸν ὀρθὸν λόγον πράττοντες, διὰ τοῦτο λέγει ὁ Προφήτης· Εὑρέθη σύνδεσμος ἐν ἀνδράσιν Ἰούδα. καὶ ἐν τοῖς κατοικοῦσιν Ἱερουσαλήμ· ὅταν γὰρ εὑρεθῇ ἔν τισι (ὡς χρηματίζουσιν οἱ ἀπὸ τῆς Ἐκκλησίας,) σύνδεσμος ἀδικίας, καὶ σύνδεσμος τῶν ἁμαρτημάτων

Then to the things previously spoken by the Lord the Prophet answers, to the text: Cursed is the man who will not hear the words of this Covenant; and he says: And I answered and said: So be it, O Lord! What is: So be it, O Lord? Cursed is he who does not abide in the words of this Covenant. And the Lord said to me: Read these words in the cities of Judah, and outside Jerusalem. Even to those outside we read the words of God, calling them to salvation, the words of this Covenant: and do them, and they did not do them. And the Lord said to me: A conspiracy has been found among the men of Judah, and among the inhabitants of Jerusalem. Therefore let us be eager to repent over the sins spoken of concerning the men of Judah, knowing that we are the men of Judah on account of Christ, Who was prophesied and spoken of as Judah; for perhaps since there are among us some sinners, and men acting contrary to right reason, on this account the Prophet says: A conspiracy has been found among the men of Judah, and among the inhabitants of Jerusalem; for whenever there is found in some (as those from the Church are styled) a bond of iniquity, and a bond of

Editors' notes and page, col. 353

Footnotes

(4) ‹anchor: ad quem dixit› · call in col 354

Gen. XVII, 1.

Genesis 17:1.

(printed under page 182)

(5) ‹anchor: Ero, inquit› · call in col 354

Exod. XXIX 5, 4.

Exodus 29 [as printed: "xxix 5, 4"].

(printed under page 182)

(6) ‹anchor: Ego, inquit› · call in col 354

Exod. III, 6.

Exodus 3:6.

(printed under page 182)

(7) ‹anchor: Salvator ait› · call in col 354

Luc. XX, 38.

Luke 20:38.

(printed under page 182)

(8) ‹anchor: Ego sum vita› · call in col 354

Joan. XI, 25.

John 11:25.

(printed under page 182)

(9) ‹anchor: Apostolus ait› · call in col 354

Hebr. VI, 1.

Hebrews 6:1.

(printed under page 182)

(10) ‹anchor: compleat dicens› · call in col 354

Jer. XI, 4, 5.

Jeremiah 11:4–5.

(printed under page 182)

(11) ‹anchor: Salvator docuit dicens› · call in col 354

Matth. V, 4.

Matthew 5:4 [5:5 in modern numbering].

(printed under page 182)

(12) ‹anchor: id quod ait› · call in col 354

Jerem. XI, 3.

Jeremiah 11:3.

(printed under page 182)

(13) ‹anchor: et extra Hierusalem› · call in col 354

ibid. 6.

The same, verse 6.

(printed under page 182)

(14) ‹anchor: in habitantibus Hierusalem› · call in col 354

ibid. 9.

The same, verse 9.

(printed under page 182)

(15) ‹anchor: unusquisque constringitur› · call in col 354

Prov. V, 22.

Proverbs 5:22.

(printed under page 182)

Footnotes

(16) ‹anchor: not visible› · call in col 355

Isa lviii, 6, 7.

Isaiah 58:6–7.

(printed under page 183)

(17) ‹anchor: not visible› · call in col 355

Jer. XI, 10.

Jeremiah 11:10.

(printed under page 183)

(18) ‹anchor: not visible› · call in col 355

Joan. VIII, 44.

John 8:44.

(printed under page 183)

(19) ‹anchor: not visible› · call in col 355

Psalm. xliv, 11.

Psalm 44 (45):11 [10].

(printed under page 183)

(20) ‹anchor: ita scribitur› · call in col 355

I Joan. III, 8.

1 John 3:8.

(printed under page 183)

Page

running head: 355 ORIGENIS
marginal letters: A τημάτων (across gutter); B ταῦτα (across gutter); C λέγει (across gutter); D γεγενήμεθα (across gutter)
old-edition numerals: 181 before iniquitates
other: facing Latin version, not set

PG 13:356

(ὡς ἂν ἐφαρμόσαι ἐπὶ τοῦ ἁμαρτωλοῦ τό· Σειραῖς δὲ τῶν ἑαυτοῦ ἁμαρτιῶν ἕκαστος σφίγγεται·) λέγει ὁ Θεός· Εὑρέθη σύνδεσμος ἐν ἀνδράσιν Ἰούδα. Ἀλλὰ μὴ εὑρεθείη σύνδεσμος ἐν ἡμῖν! Πῶς δὲ οὐχ εὑρίσκεται σύνδεσμος ἐν ἡμῖν, ἢ καὶ μέχρι τοῦ δεῦρό ἐστι σύνδεσμος ἔν τισι; ‹ Λύε πάντα σύνδεσμον ἀδικίας, διάλυε στραγγαλίας βιαίων συναλλαγμάτων, πᾶσαν συγγραφὴν ἄδικον διάσπα. Διάθρυπτε πεινῶντι τὸν ἄρτον σου. Εὑρέθη οὖν σύνδεσμος ἐν ἀνδράσιν Ἰούδα, καὶ ἐν τοῖς κατοικοῦσιν Ἱερουσαλήμ. Ἐπεστράφησαν ἐπὶ τὰς ἀδικίας τῶν πατέρων αὐτῶν τῶν προτέρων· ἐπεστράφησαν ἐπὶ τὰς ἀδικίας. Τίνων λέγει ἁπλῶς τῶν πατέρων; Τίς ἡ προσθήκη, ἐπεστράφησαν ἐπὶ τὰς ἀδικίας τῶν πατέρων αὐτῶν τῶν προτέρων; Ἐλέγομεν ταῦτα λέγεσθαι πρὸς ἡμᾶς, καὶ τοὺς ἐν ἡμῖν ἁμαρτάνοντας. Πῶς οὖν οἱ ἐν ἡμῖν ἁμαρτάνοντες ἐπεστράφησαν οὐκ ἐπὶ τὰς ἀδικίας τῶν πατέρων, ἀλλὰ τῶν πατέρων τῶν προτέρων; Μήποτε οὖν διττοί εἰσιν οἱ πατέρες ἡμῶν, καὶ ἔστι μὲν ἐν ἡμῖν εἶδος πατέρων τὸ χεῖρον· πρὶν πιστεῦσαι γὰρ, υἱοὶ ἦμεν, φέρ' εἰπεῖν, τοῦ διαβόλου, οὓς δείκνυσιν ὁ λόγος ὁ εὐαγγελικὸς λέγων· Ὑμεῖς ἐκ τοῦ διαβόλου ἐστέ· ὅτε δὲ πεπιστεύκαμεν, γεγόναμεν υἱοὶ Θεοῦ. Ἐπὰν οὖν ἁμαρτάνωμεν, ἐπιστρέφομεν ἐπὶ τὰς ἀδικίας οὐχ ἁπαξαπλῶς τῶν πατέρων, ἀλλὰ τῶν προτέρων πατέρων. Εἰς δὲ τὸ παραστῆσαι, ὅτι διττοὶ ἡμῶν εἰσιν οἱ πατέρες, χρήσομαι ῥητοῖς ἀπὸ τοῦ μδʹ ψαλμοῦ, οὕτως ἔχουσιν· Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ οἴκου τοῦ πατρός σου. Πατὴρ λέγει· Ἐπιλάθου τοῦ οἴκου τοῦ πατρός σου. Ὡς γὰρ πατὴρ λέγει· Ἄκουσον, θύγατερ. Οὐκοῦν διττοὶ οἱ πατέρες ἡμῶν εἰσι. Ἀλλὰ ἐπιλάθου τοῦ οἴκου τοῦ πατρός σου τοῦ προτέρου. Ἐὰν, ἐπιλαθόμενός σου τοῦ οἴκου τοῦ προτέρου, πάλιν ἐπιστρέψῃς ἐπὶ τὰ ἁμαρτήματα, οὐ πεποίηκας τὰ λεγόμενα ἐνθάδε ἁμαρτήματα· Ἐπεστράφησαν ἐπὶ τὰς ἀδικίας τῶν πατέρων αὐτῶν τῶν προτέρων. Ἔλεγον, ὅτι καὶ ὁ διάβολος πρότερον ἦν ἡμῶν πατὴρ, πρὶν γένηται ἡμῶν ὁ Θεὸς πατήρ· εἴγε καὶ νῦν οὐκ ἔστιν ἡμῶν ὁ διάβολος πατήρ· ὅπερ παραστήσομεν καὶ ἀπὸ τῆς Ἰωάννου καθολικῆς Ἐπιστολῆς, ἐν ᾗ γέγραπται· Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγένηται. Εἰ πᾶς ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγένηται, οἱονεὶ τοσαυτάκις ἐκ τοῦ διαβόλου γεγενήμεθα, ὁσάκις ἁμαρτάνομεν. Ταλαίπωρος οὖν οὗτός ἐστιν ὃς ἀεὶ γεννᾶται ἐκ τοῦ διαβόλου· ὥσπερ πάλιν μακάριος ὁ ἀεὶ γεννώμενος ὑπὸ τοῦ Θεοῦ· οὐ

sins (so that there would apply to the sinner the text: Each one is bound fast by the cords of his own sins), God says: A conspiracy has been found among the men of Judah. But may a conspiracy not be found in us! Yet how is a conspiracy not found in us, if even up to now there is a conspiracy in some? Loose every bond of iniquity, undo the knots of violent contracts, tear up every unjust document. Break your bread to the hungry. A conspiracy therefore was found among the men of Judah, and among the inhabitants of Jerusalem. They have turned back to the iniquities of their forefathers; they have turned back to the iniquities. Why does it not say simply, of the fathers? What is the addition: they have turned back to the iniquities of their forefathers? We were saying that these things are spoken to us, and to those among us who sin. How then have those among us who sin turned back not to the iniquities of the fathers, but of the forefathers? Perhaps then our fathers are twofold, and there is in us the worse kind of fathers; for before believing, we were sons, so to speak, of the devil, whom the Gospel word shows, saying: You are of the devil; whereas when we have believed, we have become sons of God. Whenever therefore we sin, we turn back to the iniquities not simply of the fathers, but of the former fathers. And to establish that our fathers are twofold, I will use words from the 44th Psalm, which run thus: Hear, O daughter, and see, and incline your ear, and forget your father's house. A father says: Forget your father's house. For as a father he says: Hear, O daughter. Therefore our fathers are twofold. But forget your former father's house. If, having forgotten your former house, you turn back again to sins, you have committed the sins spoken of here: They have turned back to the iniquities of their forefathers. I was saying that the devil also was formerly our father, before God became our Father—if indeed the devil is not even now our father—which we will also establish from the Catholic Epistle of John, in which it is written: Everyone who commits sin has been born of the devil. If everyone who commits sin has been born of the devil, we have as it were been born of the devil as many times as we sin. Wretched therefore is this man who is always being born of the devil; just as again blessed is he who is always being born of God; for I will not

Editors' notes and page, col. 356

Footnotes

(1) ‹anchor: not visible› · call in col 356 (printed in the Greek only)

Ἢ καί. Legebat Hieronymus, εἰ καί.

"Or also." Jerome read "if also."

(printed under page 183)

(2) ‹anchor: not visible› · call in col 356 (printed in the Greek only)

Ἐπεστράφησαν, etc. « Hieronymiana quam hic damus, reliquae homiliae interpretatio, ad finem homiliae nonae Origenis in Isaiam in Merlini caeterisque latinis editionibus adjuncta est, ubi legitimam Origenianae ipsius in Isaiam homiliae interpretationem loco suo deturbavit, et cur intercideret causae fuit. Ea nempe ad nonam in Jeremiam homiliam adjicere se putans incautus et parum attentus librarius, ad nonam in Isaiam homiliam attexuit. Atque hinc etiam suspicari possumus, verum esse et genuinum homiliarum in Jeremiam ordinem, quem tenuimus. Hic ipse porro error geminum bibliothecae Regiae codicem occupavit. » Huetius.

"They turned back," etc. "Jerome's translation of the rest of the homily, which we give here, was attached in Merlin's and the other Latin editions to the end of Origen's ninth homily on Isaiah, where it displaced from its place the genuine translation of Origen's own homily on Isaiah and was the cause of its being lost. A careless and inattentive copyist, thinking he was adding it to the ninth homily on Jeremiah, joined it to the ninth homily on Isaiah. And from this we may also infer that the order of the homilies on Jeremiah which we have kept is the true and genuine one. This same error, moreover, has taken hold of two manuscripts of the Royal Library." Huet.

(printed under page 183)

(3) ‹anchor: Πατὴρ λέγει› · call in col 356 (printed in the Greek only)

Πατὴρ λέγει· Ἐπιλάθου τοῦ οἴκου τοῦ Πατρός σου. Haec non vertit Hieronymus.

"The Father says: Forget the house of your father." Jerome did not translate this.

(printed under page 183)

(4) ‹anchor: τὰ λεγόμενα› · call in col 356 (printed in the Greek only)

Οὐ πεποίηκας τὰ λεγόμενα. Legebat Hieronymus, πέπτωκας εἰς τὰ λεγόμενα.

"You have not done what is said." Jerome read "you have fallen into what is said."

(printed under page 183)

(5) ‹anchor: τοῦ διαβόλου γεγένηται› · call in col 356 (printed in the Greek only)

Εἰ πᾶς ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγένηται. Haec omissa sunt in interpretatione Hieronymiana.

"If everyone who commits sin is born of the devil." These words are omitted in Jerome's translation.

(printed under page 183)

Page

running head: ORIGENIS 356
marginal letters: A τημάτων (ὡς; B ταῦτα λέγεσθαι; C λέγει· Ἐπιλάθου; D γεγενήμεθα, ὁσάκις
old-edition numerals: (none)
other: begins with τημάτων from ἁμαρτημάτων in col 353

PG 13:357

γὰρ ἅπαξ ἐρῶ τὸν δίκαιον γεγενῆσθαι ὑπὸ τοῦ Θεοῦ, ἀλλ' ἀεὶ γεννᾶσθαι καθ' ἑκάστην πρᾶξιν ἀγαθὴν, ἐν ᾗ γεννᾷ τὸν δίκαιον ὁ Θεός. Ἐὰν οὖν ἐπιστήσω σοι ἐπὶ τοῦ Σωτῆρος, ὅτι οὐχὶ ἐγέννησεν ὁ Πατὴρ τὸν Υἱὸν, καὶ ἀπέλυσεν αὐτὸν ὁ Πατὴρ ἀπὸ τῆς γενέσεως αὐτοῦ, ἀλλ' ἀεὶ γεννᾷ αὐτὸν, παραστήσω καὶ ἐπὶ τοῦ δικαίου παραπλήσιον. Ἴδωμεν δὲ τίς ἡμῶν ἐστιν ὁ Σωτήρ· ἀπαύγασμα δόξης· τὸ ἀπαύγασμα τῆς δόξης οὐχὶ ἅπαξ γεγέννηται, καὶ οὐχὶ γεννᾶται· ἀλλὰ ὅσον ἐπὶ τὸ φῶς ποιητικὸν τοῦ ἀπαυγάσματος, ἐπὶ τοσοῦτον γεννᾶται τὸ ἀπαύγασμα τῆς δόξης τοῦ Θεοῦ. Ὁ Σωτὴρ ἡμῶν σοφία ἐστὶ τοῦ Θεοῦ. Ἔστι δὲ ἡ σοφία ἀπαύγασμα φωτὸς ἀϊδίου. Εἰ οὖν ὁ Σωτὴρ ἀεὶ γεννᾶται, καὶ διὰ τοῦτο λέγει· Πρὸ δὲ πάντων βουνῶν γεννᾷ με, οὐχὶ δὲ, Πρὸ δὲ πάντων βουνῶν γεγέννηκέ με, ἀλλὰ, Πρὸ πάντων βουνῶν γεννᾷ με, καὶ ἀεὶ γεννᾶται ὁ Σωτὴρ ὑπὸ τοῦ Πατρός· οὕτως καὶ σὺ, ἐὰν ἔχῃς τὸ τῆς υἱοθεσίας πνεῦμα, ἀεὶ γεννᾷ σε ἐν αὐτῷ ὁ Θεὸς καθ' ἕκαστον ἔργον, καθ' ἕκαστον διανόημα, καὶ γεννώμενος οὕτως γίνῃ ἀεὶ γεννώμενος υἱὸς Θεοῦ ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

once been born of God, but that he is always being born according to each good deed, in which God begets the righteous man. If therefore I bring to your attention in the case of the Saviour, that the Father did not beget the Son and release Him from His generation, but always begets Him, I will establish something similar in the case of the righteous man also. And let us see who our Saviour is: the effulgence of glory (Heb. 1:3); the effulgence of glory has not been begotten once for all, and is not ceasing to be begotten; but so long as the light produces the effulgence, for so long is the effulgence of the glory of God begotten. Our Saviour is the Wisdom of God (1 Cor. 1:24). And Wisdom is the effulgence of everlasting light (Wis. 7:26). If, then, the Saviour is always begotten, and on this account says, Before all the hills He begets Me (Prov. 8:25)—not, Before all the hills He has begotten Me, but, Before all the hills He begets Me—and the Saviour is always begotten by the Father, so you too, if you have the spirit of adoption (Rom. 8:15), God always begets you in Him according to each work, according to each thought, and, being thus begotten, you become a son of God always being begotten in Christ Jesus, to Whom is the glory and the might unto the ages of the ages. Amen.

ὉΜΙΛΙΑ Ιʹ.

Homily X.

Εἰς τό·

On the words:

Γνώρισόν μοι, Κύριε, καὶ γνώσομαι, μέχρι τοῦ· Συνάξατε πάντα τὰ θηρία τοῦ ἀγροῦ, καὶ ἐλθέτωσαν καταφαγεῖν αὐτοῦ.

Make known to me, O Lord, and I shall know, as far as: Gather together all the wild beasts of the field, and let them come to devour it.

Εἰ Θεοῦ λογιά ἐστιν ἐν νόμῳ, καὶ προφήταις, Εὐαγγελίοις τε καὶ ἀποστόλοις, δεήσει τὸν μαθητευόμενον Θεοῦ λογίοις διδάσκαλον ἐπιγράφεσθαι Θεόν· Ὁ γὰρ διδάσκων ἄνθρωπον γνῶσιν, ὁ Θεός ἐστιν, ὡς καὶ ἐν ψαλμοῖς γέγραπται. Καὶ ὁ Σωτὴρ δὲ μαρτυρεῖ μὴ δεῖν ἐπιγράφεσθαί τινα διδάσκαλον ἐπὶ τῆς γῆς, λέγων· Καὶ ὑμεῖς μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς· εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, ὁ Πατὴρ ὁ ἐν τοῖς οὐρανοῖς. Διδάσκει οὗτος ἤτοι καθ' αὐτὸν, ἢ διὰ τοῦ Χριστοῦ, ἢ ἐν ἁγίῳ Πνεύματι, ἢ διὰ Παύλου, φέρ' εἰπεῖν, ἢ διὰ Πέτρου, ἢ διά τινος τῶν ἄλλων ἁγίων· μόνον Θεοῦ πνεῦμα καὶ Θεοῦ λόγος ἐπιδημείτω, καὶ διδασκέτω. Ταῦτά μοι πρὸς τί εἴρηται; Ἐπειδήπερ φησὶν ὁ προφήτης· Γνώρισόν μοι, Κύριε, καὶ γνώσομαι· οὐ γὰρ γνώσομαι, ἐὰν μὴ σύ μοι γνωρίσῃς. Ἐὰν δὲ γνωρίζοντός σου ἐμοὶ γνῶ, τότε ὄψομαι τὰ ἐπιτηδεύματα αὐτῶν, καὶ νοήσω ὃ ἕκαστος πράττει, καὶ ποίας ἐστὶ προαιρέσεως. Ταῦτα ὁ Προφήτης. Εἰ δὲ ὁ Σωτὴρ ἐν τῷ Προφήτῃ, ἴδωμεν τίνα λέγει· Ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι, οὐκ ἔγνων. Ἐπ' ἐμὲ ἐλογίσαντο λογισμὸν λέγοντες· Δεῦτε, καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ, καὶ ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων· καὶ τὸ ὄνομα αὐτοῦ οὐ μὴ μνησθῇ ἔτι. Ὥς φησι καὶ ὁ προφήτης Ἡσαΐας, Χριστὸς ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. Ἐκεῖ μὲν οὖν περὶ αὐτοῦ Ἡσαΐας λέγει, ἐνταῦθα δὲ ὁ Χριστὸς περὶ αὐτοῦ. Ἐγὼ, φησὶν, ὡς ἀρνίον ἄκακον ἐπὶ σφαγὴν ἀγόμενον τοῦ θύεσθαι οὐκ ἔγνων. Οὐκ εἶπε τί οὐκ ἔγνω. Οὐ γὰρ εἴρηκεν· Οὐκ ἔγνων κακά. Οὐκ εἴρηκεν· Οὐκ ἔγνων ἀγαθά. Οὔτε εἴρηκεν·

If the oracles of God are in the Law and the Prophets, the Gospels and the Apostles, then whoever is being taught by the oracles of God must enrol himself under God as his teacher: for He that teaches man knowledge is God, as is written also in the Psalms (Ps. 93:10). And the Saviour too bears witness that no one ought to be enrolled under as teacher on earth, saying: And you, call no one teacher on earth; for one is your teacher, the Father who is in heaven (Matt. 23:8–9). He teaches either by Himself, or through Christ, or in the Holy Spirit, or through Paul, say, or through Peter, or through some other of the saints: only let the Spirit of God and the Word of God be present, and let Him teach. To what end have I said this? Because the prophet says: Make known to me, O Lord, and I shall know (Jer. 11:18); for I shall not know unless it is made known to me by Thee. But if I come to know through Thy making it known to me, then I shall see their doings, and understand what each one does, and of what purpose he is. So much for the Prophet. But if it is the Saviour speaking in the Prophet, let us see what He says: I, like an innocent lamb led to be sacrificed, did not know. Against Me they devised a plan, saying: Come, and let us cast wood into His bread, and let us destroy Him from the land of the living, and let His name be remembered no more (Jer. 11:19). As the prophet Isaiah also says, Christ was led as a sheep to the slaughter, and as a lamb dumb before its shearer, so He opens not His mouth (Isa. 53:7). There, then, Isaiah speaks about Him; here Christ speaks about Himself. I, He says, like an innocent lamb led to the slaughter to be sacrificed, did not know. He did not say what He did not know. For He has not said: I did not know evil things. He has not said: I did not know good things. Nor has He said:

Editors' notes and page, col. 357

Footnotes

(1) ‹anchor: ἀλλὰ ὅσον ἐπὶ› · call in col 357 (printed in the Greek only)

Ἀλλὰ ὅσον ἐπί, etc. Minus belle reddidit hunc locum Hieronymus.

"But as far as," etc. Jerome rendered this passage less than happily.

(printed under page 184)

Page

running head: 357 IN JEREMIAM HOMIL. X.
marginal letters: A γὰρ ἅπαξ; B ὉΜΙΛΙΑ Ιʹ.; C καθ' αὐτὸν; D καὶ ὁ προφήτης
old-edition numerals: (none)
other: six full-width lines across cols 357-358 after ἐπὶ (τοσοῦτον γεννᾶται ... Ἀμήν.) cut off at right edge, set in para 1 (QA Q6a: visible part checked; the right-hand ends lie outside the column images, UNSURE); body of the column from Εἰ Θεοῦ λογιά to Οὔτε εἴρηκεν· was missing and was set by QA Q6a from the page; full-width line across cols 357-358 before Εἰ Θεοῦ λογιά: Eodem interprete., not set

PG 13:358

Εἰ Θεοῦ λογιά ἐστιν ἐν νόμῳ, καὶ προφήταις, Εὐαγγελίοις τε καὶ ἀποστόλοις, δεήσει τὸν μαθητευόμενον Θεοῦ λογίοις διδάσκαλον ἐπιγράφεσθαι Θεόν· Ὁ γὰρ διδάσκων ἄνθρωπον γνῶσιν, ὁ Θεός ἐστιν, ὡς καὶ ἐν ψαλμοῖς γέγραπται. Καὶ ὁ Σωτὴρ δὲ μαρτυρεῖ μὴ δεῖν ἐπιγράφεσθαί τινα διδάσκαλον ἐπὶ τῆς γῆς, λέγων· Καὶ ὑμεῖς μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς· εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, ὁ Πατὴρ ὁ ἐν τοῖς οὐρανοῖς. Διδάσκει οὗτος ἤτοι καθ' αὐτὸν, ἢ διὰ τοῦ Χριστοῦ, ἢ ἐν ἁγίῳ Πνεύματι, ἢ διὰ Παύλου, φέρ' εἰπεῖν, ἢ διὰ Πέτρου, ἢ διά τινος τῶν ἄλλων ἁγίων· μόνον Θεοῦ πνεῦμα καὶ Θεοῦ λόγος ἐπιδημείτω, καὶ διδασκέτω. Ταῦτά μοι πρὸς τί εἴρηται; Ἐπειδήπερ φησὶν ὁ προφήτης· Γνώρισόν μοι, Κύριε, καὶ γνώσομαι· οὐ γὰρ γνώσομαι, ἐὰν μὴ σύ μοι γνωρίσῃς. Ἐὰν δὲ γνωρίζοντός σου ἐμοὶ γνῶ, τότε ὄψομαι τὰ ἐπιτηδεύματα αὐτῶν, καὶ νοήσω ὃ ἕκαστος πράττει, καὶ ποίας ἐστὶ προαιρέσεως. Ταῦτα ὁ Προφήτης. Εἰ δὲ ὁ Σωτὴρ ἐν τῷ Προφήτῃ, ἴδωμεν τίνα λέγει· Ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι, οὐκ ἔγνων. Ἐπ' ἐμὲ ἐλογίσαντο λογισμὸν λέγοντες· Δεῦτε, καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ, καὶ ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων· καὶ τὸ ὄνομα αὐτοῦ οὐ μὴ μνησθῇ ἔτι. Ὡς φησὶ καὶ ὁ προφήτης Ἠσαΐας, Χριστὸς ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. Ἐκεῖ μὲν οὖν περὶ αὐτοῦ Ἠσαΐας λέγει, ἐνταῦθα δὲ ὁ Χριστὸς περὶ αὐτοῦ. Ἐγὼ, φησὶν, ὡς ἀρνίον ἄκακον ἐπὶ σφαγὴν ἀγόμενον τοῦ θύεσθαι οὐκ ἔγνων. Οὐκ εἶπε τί οὐκ ἔγνω. Οὐ γὰρ εἴρηκεν· Οὐκ ἔγνων κακά. Οὐκ εἴρηκεν· Οὐκ ἔγνων ἀγαθά. Οὔτε εἴρηκεν·

If the oracles of God are in the law, and the prophets, the Gospels and the apostles, it will be necessary for the one who is made a disciple in the oracles of God to enroll God as teacher; for He Who teaches man knowledge is God, as it is also written in the Psalms. And the Saviour too bears witness that one must not enroll anyone as teacher upon the earth, saying: And do not call anyone teacher upon the earth; for one is your teacher, the Father Who is in the heavens. He teaches either of Himself, or through Christ, or in the Holy Spirit, or through Paul, so to speak, or through Peter, or through someone of the other saints; only let the Spirit of God and the Word of God sojourn and teach. To what purpose have these things been spoken by me? Since the prophet says: Make known to me, O Lord, and I shall know; for I shall not know unless Thou make known to me. And if, when Thou makest known to me, I know, then I shall see their practices, and I shall understand what each one does, and of what purpose he is. These things the Prophet says. And if the Saviour is in the Prophet, let us see what things He says: I as an innocent lamb led to be sacrificed, did not know. Against Me they devised a device, saying: Come, and let us cast wood into His bread, and let us wipe Him out from the land of the living, and let His name no longer be remembered. As the prophet Isaiah also says, Christ was led as a sheep to slaughter, and as a lamb voiceless before him who shears it, so He does not open His mouth. There indeed Isaiah speaks concerning Him, whereas here Christ speaks concerning Himself. I, He says, as an innocent lamb led to slaughter to be sacrificed, did not know. He did not say what He did not know. For He has not said: I did not know evils. He has not said: I did not know good things. Nor has He said:

Editors' notes and page, col. 358

Footnotes

(21) ‹anchor: not visible› · call in col 358

Prov. VIII, 25.

Proverbs 8:25.

(printed under page 184)

(22) ‹anchor: not visible› · call in col 358

Jerem. xi, 18; xii, 9.

Jeremiah 11:18; 12:9.

(printed under page 184)

(23) ‹anchor: docet hominem scientiam› · call in col 358

Psal. XCIII, 10.

Psalm 93 (94):10.

(printed under page 184)

(24) ‹anchor: Pater qui in coelis est› · call in col 358

Matth. XXIII, 8.

Matthew 23:8.

(printed under page 184)

(25) ‹anchor: in Propheta› · call in col 358

Jerem. xi, 19.

Jeremiah 11:19.

(printed under page 184)

(26) ‹anchor: Ego, inquit› · call in col 358

Isa. liii, 7.

Isaiah 53:7.

(printed under page 184)

Footnotes

(27) ‹anchor: not visible› · call in col 359

II Cor. V, 21.

2 Corinthians 5:21.

(printed under page 185)

(28) ‹anchor: Propter quod ait› · call in col 359

Joan. XII, 24.

John 12:24.

(printed under page 185)

Page

running head: 359 ORIGENIS
marginal letters: A Οὐκ ἔγνων (across gutter); B γος ἐστὶν (across gutter); C τὸν ἄρτον (across gutter); D ζώντων (across gutter)
old-edition numerals: 184 before 3. Etiam
other: facing Latin version, not set

PG 13:360

Οὐκ ἔγνων ἁμαρτίαν· ἀλλὰ ἁπλῶς· Οὐκ ἔγνων. Σοὶ οὖν καταλέλοιπεν ἐξετάζειν τί οὐκ ἔγνω· καὶ μάνθανε τί οὐκ ἔγνω ἀπὸ τοῦ· Τὸν μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε· γνῶναι γὰρ ἁμαρτίαν ἁμαρτῆσαί ἐστιν· ὡς γνῶναι δικαιοσύνην, δικαιοπραγῆσαί ἐστιν. Ὁ γοῦν ἀπαγγέλλων τὰ περὶ δικαιοσύνης, καὶ μὴ δικαιοπραγῶν, οὐκ ἔγνω δικαιοσύνην.

I did not know sin; but simply: I did not know. To you therefore He has left it to examine what He did not know; and learn what He did not know from the text: Him Who did not know sin, He made sin on our behalf; for to know sin is to sin, just as to know righteousness is to act righteously. Therefore he who proclaims the things concerning righteousness, and does not act righteously, did not know righteousness.

Ἐπ' ἐμὲ λογίσαντο λογισμὸν πονηρὸν λέγοντες· Δεῦτε, καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ. Ὅτι μὲν ἐσταύρωσαν αὐτὸν Ἰουδαῖοι δῆλον τοῦτό ἐστι, καὶ παῤῥησίᾳ τοῦτο κηρύσσομεν. Πῶς δὲ τοῦτο ἐφαρμόσεις τῷ· Ἐλογίσαντο ἐπ' ἐμὲ λογισμὸν λέγοντες· Δεῦτε, καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ, ἔργον ἐστὶ νοῆσαι. Ὁ τοῦ Ἰησοῦ ἄρτος ὁ λόγος ἐστὶν ἐν ᾧ τρεφόμεθα. Ἐπεὶ τοίνυν διδάσκοντος αὐτοῦ ἐν τῷ λαῷ ἠθέλησαν τὸ σκάνδαλον ἐν τῇ διδασκαλίᾳ αὐτοῦ προσθεῖναι, διὰ τοῦ σταυρῶσαι αὐτὸν εἶπον· Δεῦτε καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ. Ὅταν γὰρ τῷ λόγῳ τῆς Ἰησοῦ διδασκαλίας προσάπτηται τὸ σταυρῶσαι τὸν διδάσκαλον, εἰς τὸν ἄρτον αὐτοῦ ξύλον ἐμβέβληται. Ἐκεῖνοι μὲν ἐξ ἐπιβουλῆς βουλευσάμενοι λεγέτωσαν· Δεῦτε, καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ· ἐγὼ δὲ παροδοξότερον ἐρῶ. Τὸ ξύλον ἐμβληθὲν εἰς τὸν ἄρτον αὐτοῦ, κρείττονα τὸν ἄρτον πεποίηκε. Παράδειγμα λαμβάνω ἀπὸ τοῦ Μωσέως νόμου. Τὸ ξύλον βληθὲν εἰς τὸ πικρὸν ὕδωρ ἐποίησεν αὐτὸ γλυκύ· οὕτως τὸ ξύλον τοῦ πάθους Ἰησοῦ Χριστοῦ ἐλθὸν εἰς τὸν λόγον πεποίηκε τὸν ἄρτον αὐτοῦ γλυκύτερον. Πρὶν ἔλθῃ γοῦν εἰς τὸν ἄρτον αὐτοῦ τὸ ξύλον, ὅτε ἄρτος μόνος ἦν, καὶ ξύλον οὐκ ἦν ἐν τῇ διδασκαλίᾳ αὐτοῦ, εἰς πᾶσαν τὴν γῆν οὐκ ἐξῆλθεν ὁ φθόγγος αὐτοῦ· ἀλλ' ἐπεὶ προσέλαβε δύναμιν ὁ ἄρτος διὰ τοῦ ξύλου τοῦ βληθέντος εἰς αὐτὸν, διὰ τοῦτο ὁ λόγος τῆς διδασκαλίας αὐτοῦ νενέμηται ὅλην τὴν οἰκουμένην, καὶ τότε τὸ ξύλον σύμβολον ἦν τοῦ πάθους Ἰησοῦ, δι' οὗ τὸ πικρὸν ὕδωρ γλυκὺ γίνεται· ἐγὼ γὰρ λέγω, ὅτι ὁ νόμος μὴ νοούμενος πικρὸν ὕδωρ ἐστίν. Ἐὰν δὲ ἔλθῃ τὸ ξύλον Ἰησοῦ, καὶ ἡ διδασκαλία τοῦ Σωτῆρός μου ἐπιδημήσῃ, γλυκάζεται, καὶ ἥδιστος γίνεται ὁ Μωσέως νόμος ἀναγινωσκόμενος καὶ γινωσκόμενος. Εἶπον οὖν· Δεῦτε, καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ.

Against Me they devised an evil device, saying: Come, and let us cast wood into His bread. That the Jews crucified Him is evident, and we proclaim this openly. But how you will apply this to the text: They devised against Me a device, saying: Come, and let us cast wood into His bread, is a task to understand. The bread of Jesus is the word on which we are nourished. Since therefore while He was teaching among the people they wished to add the stumbling-block in His teaching, by crucifying Him they said: Come, and let us cast wood into His bread. For whenever crucifying the teacher is attached to the word of the teaching of Jesus, wood has been cast into His bread. Let those men indeed, having taken counsel out of a plot, say: Come, and let us cast wood into His bread; whereas I will say something more paradoxical. The wood cast into His bread has made the bread better. I take an example from the law of Moses. The wood cast into the bitter water made it sweet; thus the wood of the passion of Jesus Christ coming into the word has made His bread sweeter. Before the wood came into His bread, when it was bread alone, and wood was not in His teaching, its sound did not go out into all the earth; but since the bread took on power through the wood that was cast into it, on this account the word of His teaching has spread over the whole inhabited earth, and at that time the wood was a symbol of the passion of Jesus, through which the bitter water becomes sweet; for I say that the law, when not understood, is bitter water. But if the wood of Jesus comes, and the teaching of my Saviour sojourns, the law of Moses is sweetened and becomes most pleasant when read and understood. They said therefore: Come, and let us cast wood into His bread.

Λέγουσι δὲ καὶ τό· Ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων, καὶ τὸ ὄνομα αὐτοῦ οὐ μὴ μνησθῇ ἔτι. Οὕτως αὐτὸν ἀπέκτειναν, ὡς ἐξαφανίζοντες αὐτοῦ τὸ ὄνομα. Ἀλλὰ Ἰησοῦς οἶδε πῶς ἀποθνήσκει, καὶ διὰ τί; Διό φησιν· Ἐὰν μὴ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει· ὥστε ὁ θάνατος τοῦ Ἰησοῦ στάχυς σίτου γίνεται, ποιῶν πολλαπλασίονα καὶ πολύχουν τὸ ἐσπαρμένον. Ὡσεὶ καθ' ὑπόθεσιν μὴ ἐσταύρωτο, μηδὲ τεθνήκει, ἔμεινεν ἂν μόνος ὁ κόκκος τοῦ σίτου, καὶ πολλοὶ οὐκ ἐγίνοντο ἐξ αὐτοῦ. Πρόσχες οὖν αὐτοῦ τῇ λέξει, εἰ μὴ τοῦτο βεβούληται λέγων· Ὁ κόκκος τοῦ σίτου ἐὰν μὴ πεσὼν

And they also say the words: Let us wipe Him out from the land of the living, and let His name no longer be remembered. Thus they killed Him, as wiping out His name. But Jesus knows how He dies, and why. Wherefore He says: Unless a grain of wheat falling into the earth dies, it remains alone; but if it dies, it bears much fruit; so that the death of Jesus becomes an ear of wheat, making what was sown manifold and prolific. As if by hypothesis He had not been crucified, nor had died, the grain of wheat would have remained alone, and many would not have come to be from it. Attend therefore to His wording, whether He has not meant this in saying: Unless the grain of wheat falling

Editors' notes and page, col. 360

Footnotes

(1) ‹anchor: αὐτοῦ νενέμηται› · call in col 360 (printed in the Greek only)

Huetius scribendum putat, δι' ὅλην.

Huet thinks we should write "throughout the whole" (di' holēn).

(printed under page 185)

Page

running head: ORIGENIS 360
marginal letters: A Οὐκ ἔγνων; B γος ἐστὶν; C τὸν ἄρτον; D ζώντων, καὶ
old-edition numerals: (none)
other: πεσὼν split across cols 360-361

PG 13:361

εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει. Ὁ θάνατος τοῦ Ἰησοῦ τούτους πάντας ἐκαρποφόρησεν. Εἰ δὲ ὁ θάνατος τούτους ἐκαρποφόρησε, πόσους καρποφορήσει ἡ ἀνάστασις;

into the earth dies, it remains alone; but if it dies, it bears much fruit. The death of Jesus bore all these as fruit. And if His death bore these as fruit, how many will the resurrection bear as fruit?

Κύριε τῶν δυνάμεων, κρίνων δίκαια, δοκιμάζων νεφροὺς καὶ καρδίας, ἴδοιμι τὴν παρὰ σοῦ ἐκδίκησιν ἐξ αὐτῶν! Προφητικῶς ταῦτα εὔχεται ἰδεῖν, τὴν παρὰ τοῦ Θεοῦ ἐκδίκησιν ἐξ αὐτῶν· κεκύκλωται γὰρ ὑπὸ στρατοπέδων ἡ Ἱερουσαλὴμ, καὶ ἤγγισεν ἡ ἐρήμωσις αὐτῆς, καὶ εἴρηται αὐτῇ· Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. Ἴδοιμι οὖν παρὰ σοῦ ἐκδίκησιν ἐν αὐτοῖς, ὅτι πρὸς σὲ ἀπεκάλυψα τὸ δικαίωμά μου. Διὰ τοῦτο τάδε λέγει Κύριος ἐπὶ τοὺς ἄνδρας Ἀναθὼθ, τοὺς ζητοῦντας τὴν ψυχήν μου, τοὺς λέγοντας· Οὐ μὴ προφητεύσῃς ἐν ὀνόματι Κυρίου, εἰ δὲ μὴ, ἀποθανῇ ἐν ταῖς χερσὶν ἡμῶν. Ἰδοὺ ἐγὼ ἐπισκέψομαι ἐπ' αὐτούς· οἱ νεανίσκοι αὐτῶν ἐν ῥομφαίᾳ ἀποθανοῦνται, καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ θυγατέρες αὐτῶν τελευτήσουσι λιμῷ, καὶ ἐγκατάλειμμα οὐκ ἔσται αὐτῶν· ὅτι ἐπάξω κακὰ ἐπὶ τοὺς κατοικοῦντας Ἀναθὼθ ἐν ἐνιαυτῷ ἐπισκέψεως αὐτῶν. Προσχήματος ἕνεκεν τὸ ὄνομα τῆς Ἀναθὼθ ἐνθάδε λαμβάνεται· ὅλον δὲ τὸ Ἰουδαϊκὸν μυστήριον τροπικῶς ἐν αὐτῇ εἴρηται· ἑρμηνεύεται γὰρ Ἀναθὼθ ἐπακουσμὸς τοῦ Θεοῦ. Ἐν ἐκείνῳ ἦν τῷ λαῷ ὡς καὶ ἡ βασιλεία τοῦ Θεοῦ, καὶ γέγονεν ἐπὶ τῆς βασιλείας τό· Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. Κατὰ τοῦτο γέγονε καὶ τὸ τοὺς ἄνδρας Ἀναθὼθ, τοὺς ὄντας ἐν τῷ ἐπακουσμῷ, ζητεῖν τὴν ψυχὴν οὐχ Ἱερεμίου· οὐδὲ γὰρ ἡ ἱστορία λέγει, ὅτι ἄνδρες Ἀναθὼθ ἐζήτησαν τὴν ψυχὴν Ἱερεμίου. Ἔχομεν τὰς Βασιλείας· μέμνηται ἡ Γραφὴ ἐκεῖ τοῦ Ἱερεμίου. Οὐδὲν τοιοῦτον ἐν αὐταῖς εἴρηται, ἀλλ' οὐδ' ἐν ταῖς Παραλειπομέναις· ἔχομεν γὰρ αὐτὴν τὴν βίβλον τοῦ προφήτου· οὐδὲν εἰρήκασιν οἱ ἄνδρες Ἀναθώθ· ἀλλὰ ταῦτα λέγεται περὶ Χριστοῦ· Τοὺς ζητοῦντας τὴν ψυχήν μου, τοὺς λέγοντας, Οὐ μὴ προφητεύσεις ἐπὶ τῷ ὀνόματι Κυρίου. Ἐκώλυσαν Ἰουδαῖοι διδάσκειν Ἰησοῦν· Εἰ δὲ μὴ, ἀποθανῇ ἐν ταῖς χερσὶν ἡμῶν. Ἰδοὺ ἐγὼ ἐπισκέψομαι ἐπ' αὐτούς· οἱ νεανίσκοι αὐτῶν ἐν ῥομφαίᾳ ἀποθανοῦνται· καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ θυγατέρες αὐτῶν τελευτήσουσιν ἐν λιμῷ. Οὐ τότε τετελευτήκασιν ἐν ῥομφαίᾳ, ἀλλὰ μετὰ τὴν πόρθησιν. Νῦν λιμὸς ἦλθεν ἐπ' αὐτοὺς, οὐ λιμὸς ἄρτου, οὐδὲ δίψα ὕδατος, ἀλλ' ὁ λιμὸς τοῦ ἀκοῦσαι λόγον Κυρίου. Οὐκ ἔτι γὰρ, Τάδε λέγει Κύριος παντοκράτωρ, λέγεται παρ' αὐτοῖς· ἐν αὐτῇ ὁ λιμὸς, ἵνα ἡ προφητεία μηκέτι ᾖ, καὶ τί λέγω προφητεία; οὐδὲ διδασκαλία. Κἂν μυριάκις χρηματίζωσιν παρ' αὐτοῖς σοφοὶ, οὐκ ἔστι λόγος Κυρίου

O Lord of hosts, Who judgest righteous things, Who triest reins and hearts, may I see Thy vengeance upon them! Prophetically he prays to see these things, the vengeance from God upon them; for Jerusalem has been surrounded by armies, and her desolation has drawn near, and it has been said to her: Behold, your house is left to you desolate. May I therefore see Thy vengeance among them, because to Thee I have revealed my cause. On this account thus says the Lord against the men of Anathoth, who seek my life, who say: You shall by no means prophesy in the name of the Lord, or else you shall die at our hands. Behold, I will visit upon them: their young men shall die by the sword, and their sons and their daughters shall die by famine, and there shall be no remnant of them; because I will bring evils upon the inhabitants of Anathoth in the year of their visitation. By way of a figure the name of Anathoth is taken here; and the whole Jewish mystery has been spoken figuratively in it; for Anathoth is interpreted obedience to God. In that people was, as it were, the kingdom of God also, and there came to pass regarding the kingdom the word: The kingdom of God shall be taken away from you, and shall be given to a nation producing its fruits. In accordance with this it also came to pass that the men of Anathoth, those who are in the obedience, seek the life not of Jeremiah; for history does not say either that the men of Anathoth sought the life of Jeremiah. We have the Books of Kings; Scripture makes mention there of Jeremiah. Nothing of the sort has been said in them, nor even in Chronicles; for we have the book itself of the prophet; the men of Anathoth have said nothing; but these things are spoken concerning Christ: Those who seek My life, who say, You shall by no means prophesy in the name of the Lord. The Jews forbade Jesus to teach: Or else you shall die at our hands. Behold, I will visit upon them: their young men shall die by the sword, and their sons and their daughters shall die in famine. They did not die by the sword at that time, but after the sacking. Now famine has come upon them, not a famine of bread, nor a thirst for water, but the famine of hearing the word of the Lord. For no longer is Thus says the Lord Almighty spoken among them; in her is the famine, so that prophecy is no longer, and why do I say prophecy? Not even teaching. Even if ten thousand times wise men are styled among them, there is no word of the

Editors' notes and page, col. 361

Footnotes

(29) ‹anchor: not visible› · call in col 362

Joan. XII., 24.

John 12:24.

(printed under page 186)

(30) ‹anchor: not visible› · call in col 362

Jerem. xi,, 20.

Jeremiah 11:20.

(printed under page 186)

(31) ‹anchor: not visible› · call in col 362

Matth. XXIII, 38.

Matthew 23:38.

(printed under page 186)

(32) ‹anchor: not visible› · call in col 362

Jer. XI, 20, 21, 22, 23.

Jeremiah 11:20–23.

(printed under page 186)

(33) ‹anchor: novimus praedictum› · call in col 362

Matth. XXI, 43.

Matthew 21:43.

(printed under page 186)

(34) ‹anchor: audiendi sermonem Dei› · call in col 362

Amos. VIII, 11.

Amos 8:11.

(printed under page 186)

(35) ‹anchor: illud vaticinium› · call in col 362

Isa. iii, 1, 2, 3.

Isaiah 3:1–3.

(1*) ‹anchor: ἐπακουσμὸς τοῦ Θεοῦ› · call in col 361 (printed in the Greek only) Ἑρμηνεύεται γὰρ Ἀναθὼθ ἐπακουσμὸς τοῦ Θεοῦ. Verior, inquit Huetius, haec esset interpretatio vocis Anathota, quae exstat I Paralip. viii, 24, quam Anathoth. Ita porro sensit Origenes, vir in Hebraicis non valde versatus, propterea quod ענה, inter alias significationes, ἐπακούειν etiam sonat. Hieronymus De nomin. Hebr. Anathoth, responsio sive respondens, signum, vel obedientia.

"For Anathoth is interpreted 'God's hearkening.'" This, says Huet, would be a truer interpretation of the word Anathota, which occurs at 1 Chronicles 8:24, than of Anathoth. Origen, a man not very well versed in Hebrew, took it so because ʿanah, among other meanings, also signifies "to hearken." Jerome, On Hebrew Names: "Anathoth: answer or answering, sign, or obedience."

(printed under page 186)

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running head: IN JEREMIAM HOMILIA X. 362
marginal letters: A velint intelligi; B qui dicunt; C Anathoth quaerunt; D eos ultra
old-edition numerals: 185 before animam
other: facing Latin version, not set

PG 13:363

ἔτι ἐν αὐτοῖς, ἐπεὶ πεπλήρωτο τό· Ἀφελεῖ Κύριος ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ τῆς Ἱερουσαλὴμ ἰσχύοντα καὶ ἰσχύουσαν, γίγαντα, καὶ ἰσχύοντα, καὶ ἄνθρωπον πολεμιστὴν, καὶ δικαστὴν, καὶ προφήτην, καὶ στοχαστὴν, καὶ πρεσβύτερον, καὶ πεντηκόνταρχον, καὶ θαυμαστὸν σύμβουλον, καὶ σοφὸν ἀρχιτέκτονα, καὶ συνετὸν ἀκροατήν. Οὐκέτι ἐστὶ παρ' αὐτοῖς δυνάμενος εἰπεῖν· Ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα. Μετέβησαν οἱ ἀρχιτέκτονες, ἦλθον ἐπὶ τὴν Ἐκκλησίαν, ἔθηκαν τὸν θεμέλιον Ἰησοῦν Χριστόν. Τούτῳ ἐποικοδομοῦσι καὶ οἱ μετ' ἐκείνους.

Lord any longer in them, since there had been fulfilled the word: The Lord will take away from Judea and from Jerusalem strong man and strong woman, giant, and strong man, and man of war, and judge, and prophet, and diviner, and elder, and captain of fifty, and wonderful counsellor, and wise architect, and prudent hearer (Isa. 3:1–3). No longer is there among them one able to say: As a wise architect I have laid a foundation (1 Cor. 3:10). The architects passed over, they came to the Church, they laid the foundation, Jesus Christ (cf. 1 Cor. 3:11). Upon Him those also who came after them build.

Ἐν λιμῷ οὖν ὁ λαὸς ἐκεῖνος ἐγκαταλελειμμένοι εἰσίν· Ἐπάξω γὰρ ἐπ' αὐτοὺς κακὰ, ἐπὶ τοὺς κατοικοῦντας Ἀναθὼθ, ἐν ἐνιαυτῷ ἐπισκέψεως αὐτῶν. Δίκαιος εἶ, Κύριε, ὅτι ἀπολογήσομαι πρὸς σέ. Πλὴν κρίματά μου λαλήσω πρὸς σέ. Τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται· εὐθήνησαν πάντες οἱ ἀθετοῦντες ἀθετήματα; Ἔτι ζητοῦμεν, εἰ ἀγαθὸς ὁ Θεός ἐστιν, τὸν νόμον καὶ τοὺς προφήτας δεδωκὼς, ὁρῶντες, ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται, καὶ οὐ κολάζει τοὺς ἀσεβεῖς. Εὐθήνησαν πάντες οἱ ἀθετοῦντες ἀθετήματα. Αὐτοὶ οἱ κατὰ τοῦ Δημιουργοῦ λέγοντες, δυσφημοῦντες αὐτὸν, εὐθήνησαν, ἐφυτεύθησαν, καὶ ἐῤῥιζώθησαν, ἐτεκνοποίησαν καρπόν. Πόσος καρπὸς Μαρκίωνος τεκνοποιήσαντος, πόσος Βασιλείδου, πόσος Οὐαλεντίνου; Τοῦτο γάρ ἐστι τὸ περὶ τῶν ἀσεβῶν προφητευόμενον καὶ λεγόμενον ἐν τῷ· Ἐτεκνοποίησαν καὶ ἐποίησαν καρπόν. Ἐγγὺς εἶ σὺ τοῦ στόματος αὐτῶν, πόῤῥω δὲ ἀπὸ τῶν νεφρῶν αὐτῶν.

In famine therefore that people have been left behind: For I will bring evils upon them, upon the inhabitants of Anathoth, in the year of their visitation. Righteous art Thou, O Lord, that I shall make my defence to Thee. Yet I will speak my judgements to Thee. Why is it that the way of the ungodly prospers; all who deal treacherously in treacheries have thriven? We still inquire whether God is good, Who has given the law and the prophets, seeing that the way of the ungodly prospers, and He does not punish the ungodly. All who deal treacherously in treacheries have thriven. The very ones who speak against the Creator, blaspheming Him, have thriven, have been planted, and have taken root, have begotten children as fruit. How great is the fruit of Marcion begetting children, how great that of Basilides, how great that of Valentinus? For this is what is prophesied and spoken concerning the ungodly in the text: They have begotten children and have produced fruit. Thou art near to their mouth, and far from their reins.

Editors' notes and page, col. 363

Footnotes

(36) ‹anchor: not visible› · call in col 363

I Cor. III, 10.

1 Corinthians 3:10.

(printed under page 187)

(37) ‹anchor: not visible› · call in col 363

Jerem. xii, 1.

Jeremiah 12:1.

(printed under page 187)

(38) ‹anchor: vae prophetat, dicens› · call in col 363

Ibid. 2.

The same, verse 2.

(printed under page 187)

(39) ‹anchor: in die interfectionis eorum› · call in col 363

Ibid. 3.

The same, verse 3.

(printed under page 187)

(40) ‹anchor: filium quem recipit› · call in col 363

Hebr. XII, 6.

Hebrews 12:6.

(printed under page 187)

(41) ‹anchor: habitantium in terra› · call in col 363

Jerem. xii, 4.

Jeremiah 12:4.

(printed under page 187)

Page

running head: 363 ORIGENIS
marginal letters: A ρίου (across gutter); B κρίματά (across gutter); C τὸ Ἰησοῦ (across gutter); D Καθ' ἕκαστον (across gutter)
old-edition numerals: 186 before sanctificationem
other: facing Latin version, not set; two full-width Greek lines across cols 363-364 after diderunt., cut off at right edge, not set

PG 13:364

still among them, since this had been fulfilled: The Lord will take away from Judaea and from Jerusalem the mighty man and the mighty woman, the giant and the mighty man, and the man of war, and the judge, and the prophet, and the diviner, and the elder, and the captain of fifty, and the wonderful counsellor, and the wise master builder, and the understanding hearer (Isa. 3:1–3). There is no longer anyone among them able to say: As a wise master builder I have laid the foundation (1 Cor. 3:10). The master builders have gone over [the sentence runs on in the full-width lines, not yet set]

Ἐν λιμῷ οὖν ὁ λαὸς ἐκεῖνος ἐγκαταλελειμμένοι εἰσίν· Ἐπάξω γὰρ ἐπ' αὐτοὺς κακὰ, ἐπὶ τοὺς κατοικοῦντας Ἀναθὼθ, ἐν ἐνιαυτῷ ἐπισκέψεως αὐτῶν. Δίκαιος εἶ, Κύριε, ὅτι ἀπολογήσομαι πρὸς σέ. Πλὴν κρίματά μου λαλήσω πρὸς σέ. Τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται· εὐθήνησαν πάντες οἱ ἀθετοῦντες ἀθετήματα; Ἔτι ζητοῦμεν, εἰ ἀγαθὸς ὁ Θεός ἐστιν, τὸν νόμον καὶ τοὺς προφήτας δεδωκὼς, ὁρῶντες, ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται, καὶ οὐ κολάζει τοὺς ἀσεβεῖς. Εὐθήνησαν πάντες οἱ ἀθετοῦντες ἀθετήματα. Αὐτοὶ οἱ κατὰ τοῦ Δημιουργοῦ λέγοντες, δυσφημοῦντες αὐτὸν, εὐθήνησαν, ἐφυτεύθησαν, καὶ ἐρριζώθησαν, ἐτεκνοποίησαν καρπόν. Πόσος καρπὸς Μαρκίωνος τεκνοποιήσαντος, πόσος Βασιλείδου, πόσος Οὐαλεντίνου; Τοῦτο γάρ ἐστι τὸ περὶ τῶν ἀσεβῶν προφητευόμενον καὶ λεγόμενον ἐν τῷ· Ἐτεκνοποίησαν καὶ ἐποίησαν καρπόν. Ἐγγὺς εἶ σὺ τοῦ στόματος αὐτῶν, πόρρω δὲ ἀπὸ τῶν νεφρῶν αὐτῶν.

In famine, then, that people are left forsaken: For I will bring evils upon them, upon those who dwell in Anathoth, in the year of their visitation (Jer. 11:23). Righteous art Thou, O Lord, so that I shall plead my defence before Thee; yet I will speak my judgements to Thee. Why does the way of the ungodly prosper; all who deal faithlessly in faithless deeds have flourished (Jer. 12:1)? We still ask whether God, who gave the Law and the Prophets, is good, seeing that the way of the ungodly prospers and He does not punish the ungodly. All who deal faithlessly in faithless deeds have flourished. The very ones who speak against the Creator, blaspheming Him, have flourished, have been planted and have taken root, have begotten children, fruit (Jer. 12:2). How much fruit had Marcion when he begot children, how much Basilides, how much Valentinus? For this is what is prophesied and said of the ungodly in the words: They begot children and bore fruit. Thou art near to their mouth, but far from their reins (Jer. 12:2).

Ὀνομάζουσι τὸ Ἰησοῦ ὄνομα, οὐκ ἔχουσι δὲ τὸν Ἰησοῦν· οὐ γὰρ ὁμολογοῦσιν αὐτὸν ὡς χρή. Καὶ σὺ, Κύριε, γινώσκεις με, εἶδές με, ἐδοκίμασας τὴν καρδίαν μου ἐναντίον σου. Ἅγνισον αὐτοὺς εἰς ἡμέραν σφαγῆς αὐτῶν. Τί ποιήσω ἵνα ταῦτα σαφηνίσω; Τὰς κολάσεις ἁγνισμὸν λέγει τῶν κολαζομένων· Ἅγνισον γὰρ αὐτοὺς εἰς ἡμέραν, φησὶ, σφαγῆς αὐτῶν· διὰ τοῦ σφαγῆναι αὐτοὺς ἅγνισον αὐτούς. Ὃν γὰρ ἀγαπᾷ Κύριος παιδεύει· μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.

They name the name of Jesus, yet they do not have Jesus; for they do not confess Him as one ought. And Thou, O Lord, knowest me, Thou hast seen me, Thou hast tried my heart before Thee. Purify them for the day of their slaughter. What shall I do to make these things clear? He calls the punishments the purification of those who are punished; for Purify them for the day, he says, of their slaughter; by their being slaughtered purify them. For whom the Lord loves He chastens, and scourges every son whom He receives.

Ἕως πότε πενθήσει ἡ γῆ, καὶ ὁ χόρτος τοῦ ἀγροῦ ξηρανθήσεται ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ; Ὡσπερεὶ ἐμψύχου τῆς γῆς, καὶ ἐνταῦθα διαλέγεται ὁ προφήτης, λέγων τὴν γῆν πενθεῖν διὰ τὴν κακίαν τῶν ἐπιβαινόντων ἐπ' αὐτήν. Καθ' ἕκαστον οὖν ἡμῶν ἡ γῆ ἤτοι πενθεῖ ἢ εὐφραίνεται. Ἢ γὰρ πενθεῖ ἀπὸ κακίας τῶν ἐνοικούντων ἐν αὐτῇ, ἢ εὐφραίνεται ἀπὸ χρηστότητος. Ἐφ' ἑκάστου οὖν ἡμῶν αὐτὸ τὸ στοιχεῖον ἢ εὐφραίνεται, ἢ πενθεῖ.

How long will the earth mourn, and the grass of the field wither from the wickedness of those who dwell in it? As though the earth were animate, here too the prophet discourses, saying that the earth mourns because of the wickedness of those who tread upon it. According to each one of us therefore the earth either mourns or rejoices. For either it mourns from the wickedness of those who dwell in it, or it rejoices from their goodness. Over each one of us therefore the element itself either rejoices or mourns.

Editors' notes and page, col. 364

Footnotes

(1) ‹anchor: καὶ πεντηκόνταρχον› · call in col 364 (printed in the Greek only)

Καὶ πρεσβύτερον καὶ πεντηκόνταρχον. Hieronymus, et seniorem quinquagenarium: id est, ut habet idem Hieronymus in Vulgata: Principem super quinquaginta. Gallice diceretur, cinquantenier. Huetius.

"And elder and captain of fifty." Jerome has "and the elder over fifty," that is, as the same Jerome has it in the Vulgate, "a captain over fifty." In French one would say "cinquantenier." Huet.

(printed under page 187)

(2) ‹anchor: οἱ ἀθετοῦντες ἀθετήματα› · call in col 364 (printed in the Greek only)

Πάντες οἱ ἀθετοῦντες ἀθετήματα. Hieronymus: Omnes qui spreverunt contemnentes, cujus interpretationis rationem comminisci neutiquam possum.

"All who deal faithlessly in faithless deeds." Jerome: "All who scorned, despising," a rendering whose reasoning I cannot in the least work out.

(printed under page 187)

(3) ‹anchor: ἐτεκνοποίησαν καρπόν› · call in col 364 (printed in the Greek only)

Post ἐτεκνοποίησαν addendum est ut infra: καὶ ἐποίησαν.

After "they begot children" we must add, as below, "and they made."

(printed under page 187)

(4) ‹anchor: ἐμψύχου τῆς γῆς› · call in col 364 (printed in the Greek only)

Ὡσπερεὶ ἐμψύχου τῆς γῆς, etc. Cum terram inanimam esse definiat hoc loco Origenes, animatam autem non aliter dici posse quam per angelum, tanquam formam assistentem, non informantem; satis inde evincitur non huic eum penitus adhaesisse errori, quem ei objiciunt Hieronymus in epistolis ad Avitum, et Pammachium, et Justinianus in epistola ad Menam, astra videlicet non animata solum esse, sed peccare etiam posse, ac salutem exspectare. Sed haec in Origenianis accuratius versamus. Huetius.

"As though the earth were ensouled," etc. Since Origen here defines the earth as without soul, and says it can be called ensouled only through an angel, as a form standing by it, not informing it, it is sufficiently proved from this that he did not wholly cling to the error with which Jerome (in his letters to Avitus and to Pammachius) and Justinian (in his letter to Menas) charge him: namely, that the stars are not only ensouled but can also sin and await salvation. But we treat these matters more exactly in the Origeniana. Huet.

(printed under page 187)

Page

running head: ORIGENIS 364
marginal letters: A ρίου ἔτι; B κρίματά μου; C τὸ Ἰησοῦ; D Καθ' ἕκαστον
old-edition numerals: (none)
other: begins with ρίου from Κυρίου in col 363 (tail not restored; the word stands whole at the end of col 363); paras 1–2 (ἔτι ἐν αὐτοῖς … νεφρῶν αὐτῶν.) were missing and were set by QA Q6a from the page; two full-width lines across cols 363-364 after Μετέβησαν οἱ ἀρχι- (τέκτονες, ἦλθον ... μετ' ἐκείνους.) cut off at left edge, not set

PG 13:365

Εἰ δὲ ἡ γῆ, τάχα καὶ τὰ λοιπὰ στοιχεῖα· ὁμοίως ἐρῶ· καὶ ὕδωρ, καὶ ὁ ἐπὶ τοῦ ὕδατος τεταγμένος ἄγγελος, ἵνα διηγήσωμαι καὶ τὴν γῆν πενθοῦσαν· οὐ γὰρ τοῦτο τὸ σῶμα ἡ γῆ πενθεῖ ἀπὸ τῶν κατοικούντων ἐν αὐτῇ, ἀλλὰ νόει μοι πρὸς τῇ διατάξει τοῦ παντὸς τεταγμένον τινὰ ἄγγελον ἐπὶ τῆς γῆς, καὶ ἄλλον τεταγμένον ἐπὶ τῶν ὑδάτων, καὶ ἄλλον ἐπὶ τοῦ ἀέρος, καὶ τέταρτον ἐπὶ τοῦ πυρός· οὕτως ἀνάβα μοι τῷ λόγῳ ἐπὶ τὴν διάταξιν πᾶσαν τὴν ἐν ζώοις, τὴν ἐν φυτοῖς, τὴν ἐν τοῖς οὐρανοῖς, ἄστροις. Ἄγγελός τις τέτακται, καὶ ἐπὶ τοῦ ἡλίου, καὶ ἐπὶ τῆς σελήνης, ἄλλος καὶ ἐπὶ τῶν ἄστρων· οὗτοι δὴ οἱ ἄγγελοι μεθ' ὧν ἐσμεν, ὅσον ἐσμὲν ἐπὶ γῆς, ἤτοι εὐφραίνονται, ἢ πενθοῦσιν ἐφ' ἡμῖν, ὅταν ἁμαρτάνωμεν. Πενθεῖ, φησὶν, ἡ γῆ ἀπὸ τῶν κατοικούντων ἐν αὐτῇ. Ὑμωνύμως εἶπε τὸν ἄγγελον γῆν αὐτῇ τῇ γῇ. Ὥσπερ γὰρ τὸ χειροποίητον ἐπικατάρατον αὐτὸ τὸ ἄψυχον, ἀλλ' εἴρηται χειροποίητον τὸ προσκαθεζόμενον τῷ ἀψύχῳ ἀγάλματι, καὶ χρηματίζον ἐκείνῳ τῷ ὀνόματι· οὕτως δὴ ἐρῶ καὶ γῆν λέγεσθαι τὸν ἐπὶ γῆς τεταγμένον ἄγγελον, καὶ ὕδωρ λέγεσθαι τὸν ἐπὶ ὕδατος τεταγμένον ἄγγελον, καθ' ὃ λέλεκται· ‹ Εἴδοσάν σε ὕδατα, ὁ Θεὸς, εἴδοσάν σε ὕδατα, καὶ ἐφοβήθησαν, καὶ ἐταράχθησαν ἄβυσσοι. Πλῆθος ἤχους ὑδάτων φωνὴν ἔδωκαν αἱ νεφέλαι· καὶ γὰρ τὰ βέλη σου διαπορεύονται. ›

And if the earth, perhaps the remaining elements also; likewise I will say: both water, and the angel appointed over the water, so that I may explain the mourning earth as well; for this body the earth does not mourn from those who dwell in it, but understand for me that in the arrangement of the universe a certain angel is appointed over the earth, and another appointed over the waters, and another over the air, and a fourth over the fire; thus ascend for me in thought to the whole arrangement in animals, that in plants, that in the heavens, the stars. A certain angel has been appointed both over the sun and over the moon, and another over the stars; these very angels with whom we are, so long as we are upon earth, either rejoice or mourn over us when we sin. The earth mourns, he says, from those who dwell in it. By the same name he called the angel earth after the earth itself. For just as the idol made by hand, the lifeless thing itself, is accursed, yet that which sits beside the lifeless image and goes by that name has been called the thing made by hand; so indeed I will say that the angel appointed over the earth is also called earth, and the angel appointed over the water is called water, in accordance with which it has been said: The waters saw Thee, O God, the waters saw Thee, and were afraid, and the depths were troubled. A multitude of the sound of waters; the clouds gave a voice; for indeed Thine arrows pass through.

‹ Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου. Ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς. › Ἴδε μοι τὸν ἐν μορφῇ Θεοῦ ὑπάρχοντα ὄντα ἐν τοῖς οὐρανοῖς. Ἴδε αὐτοῦ τὸν οἶκον ὑπερουράνιον. Εἰ βούλει καὶ ὑψηλότερον ἰδεῖν, ὅτι, Ἐγὼ ἐν τῷ Πατρί· ἴδε αὐτοῦ οἶκον ὄντα τὸν Θεόν. Καταλείπει τὸν Πατέρα καὶ τὴν μητέρα τὴν ἄνω Ἱερουσαλὴμ, καὶ ἔρχεται εἰς τὸν περίγειον τόπον, καὶ φησίν· Ἐγκαταλέλοιπα τὸν οἶκόν μου· ἀφῆκα τὴν κληρονομίαν μου. Ἐκείνη γὰρ ἦν ἡ κληρονομία αὐτοῦ, τὰ χωρία τὰ μετὰ τῶν ἀγγέλων, ἡ τάξις ἡ μετὰ τῶν ἁγίων δυνάμεων. Ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας ἐχθρῶν αὐτῆς. Παρέδωκεν αὐτοῦ τὴν ψυχὴν εἰς τὰς χεῖρας τῶν ἐχθρῶν τῆς ψυχῆς, εἰς χεῖρας Ἰουδαίων τῶν ἀποκτεινάντων αὐτὸν, εἰς χεῖρας ἀρχόντων συναχθέντων κατ' αὐτοῦ, εἰς χεῖρας βασιλέων· ὅτε ‹ παρέστησαν οἱ βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. ›

I have forsaken My house, I have left My inheritance. I have given My beloved soul into the hands of her enemies. Behold for me Him Who exists in the form of God being in the heavens. Behold His supercelestial house. If you wish to see something still higher, because I am in the Father, behold God being His house. He leaves the Father and His mother the Jerusalem above, and comes into the earthly place, and says: I have forsaken My house; I have left My inheritance. For that was His inheritance, the regions with the angels, the order with the holy powers. I have given My beloved soul into the hands of her enemies. He delivered His soul into the hands of the enemies of the soul, into the hands of the Jews who killed Him, into the hands of rulers gathered together against Him, into the hands of kings: when the kings of the earth stood by, and the rulers were gathered together in one against the Lord, and against His Christ.

Ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ. Αὕτη ἐπὶ γῆς κληρονομία αὐτοῦ, ἣν κεκληρονόμηκεν, ἐπεθηριώθη πρὸς αὐτὸν, καὶ γέγονεν ἡ κληρονομία Ἰουδαῖοι, ἐξαγριωθέντες κατ' αὐτοῦ ὡς λέων ἐν δρυμῷ. Οὐ θαυμαστὸν εἰ τότε ἐγένετο ἡ κληρονομία αὐτοῦ ὡς λέων ἐν δρυμῷ. Νῦν ἔτι ἐν δρυμῷ λέοντές εἰσι καταθεματίζειν θέλοντες τὸν

My inheritance has become to Me as a lion in a forest. This inheritance of His upon earth, which He has inherited, became savage towards Him, and the inheritance—the Jews—became fierce against Him as a lion in a forest. It is no wonder if at that time His inheritance became as a lion in a forest. Even now they are lions in a forest, wishing to curse the

Editors' notes and page, col. 365

Footnotes

(1) ‹anchor: not visible› · call in col 365 (printed in the Greek only)

Τεταγμένον τινά, etc. Eadem habet Origenes, lib. viii contra Celsum, num. 31 et 57. Item homil. 14 in Num.

"A certain one appointed," etc. Origen says the same in Against Celsus, book 8, sections 31 and 57; likewise in Homily 14 on Numbers.

(printed under page 188)

(2) ‹anchor: χεῖρας βασιλέων· (2) ὅτε› · call in col 365 (printed in the Greek only)

Ὅτε. Hieronymus legebat ὅτι.

"Hote" ("when"). Jerome read hoti ("because").

(printed under page 188)

(3) ‹anchor: καταθεματίζειν› · call in col 365 (printed in the Greek only)

Καταθεματίζειν. Frustra ergo vocem hanc repudiat Stephanus, tom. III, c. 1483, 1484, quam attulit Erasmus in Adnotationibus in Matth. XXVI, 74, quamque plurima exemplaria repraesentant, et (continues)

"Katathematizein" ("to curse"). So Stephanus rejects this word in vain (vol. III, cols. 1483–1484); Erasmus adduced it in his Annotations on Matthew 26:74, and very many copies show it, and (continues)

(printed under page 188)

Footnotes

(42) ‹anchor: not visible› · call in col 366

Psal. LXXVI, 17.

Psalm 76 (77):17 [16].

(printed under page 188)

(43) ‹anchor: inimicorum ejus› · call in col 366

Jerem. xii, 7.

Jeremiah 12:7.

(printed under page 188)

(44) ‹anchor: quod ait› · call in col 366

Joan. X, 38.

John 10:38.

(printed under page 188)

(45) ‹anchor: adversus Christum ejus› · call in col 366

Psalm. ii, 2.

Psalm 2:2.

(printed under page 188)

(46) ‹anchor: sicut leo in silva› · call in col 366

Jer. XII, 8.

Jeremiah 12:8.

(printed under page 188)

Page

running head: IN JEREMIAM HOMILIA X. 366
marginal letters: A possum lugentem; B caret, sed; C et excelsas; D et adversus
old-edition numerals: 187 before hunc
other: facing Latin version, not set

PG 13:367

Ἰησοῦν, καὶ δυσφημοῦντες αὐτὸν, καὶ ἐπιβουλεύοντες τοῖς πιστεύουσιν εἰς αὐτόν. Ἐγενήθη οὖν ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ. Ἔδωκεν ἐπ' ἐμὲ τὴν φωνὴν αὐτῆς· διὰ τοῦτο ἐμίσησα αὐτήν. Μὴ σπήλαιον ὑαίνης ἡ κληρονομία μου; Προφητεύει περὶ τῆς κληρονομίας ταύτης· Ἡ κληρονομία μου μήτι σπήλαιον ὑαίνης τῆς ἀγριωτάτης, τῆς νεκροβόρου, τῆς περὶ τὰ μνημεῖα, τῆς ἐσθιούσης τὰ θνησιμαῖα σώματα; Μὴ σπήλαιον ὑαίνης ἡ κληρονομία μου ἐμοί; ὡς σπήλαιον, ἐπ' αὐτὴν κύκλῳ αὐτῆς βαδίζετε. Ἐπεὶ τοιοῦτοι γεγόνασι, κελεύω ὑμῖν, τοῖς ἀγγέλοις, ἵνα βαδίζητε καὶ συναγάγητε τὰ θηρία, καὶ παραδῶτε αὐτοὺς τοῖς θηρίοις. Βαδίζετε καὶ συναγάγετε τὰ θηρία τοῦ ἀγροῦ, καὶ ἐλθέτωσαν τοῦ φαγεῖν αὐτήν. Ἐλήλυθεν τὰ θηρία τοῦ ἀγροῦ διεσθίειν τὸν λαὸν ἐκεῖνον. Βλέπετε αὐτῶν τὰς καρδίας διεσθιομένας ὑπὸ τῶν δυνάμεων τῶν ἀντικειμένων. Εἰ ἐκείνων ὁ Ἰησοῦς οὐκ ἐφείσατο, ἀλλὰ εἶπε, Βαδίζετε, συνάγαγετε τὰ θηρία, πόσῳ πλέον ἡμῶν οὐ φείσεται; Ἐὰν μὴ ποιῶμεν τὸν νόμον τοῦ Θεοῦ, τὸν λόγον τοῦ Εὐαγγελίου, ἐρεῖ πάλιν· Βαδίσατε, συναγάγετε τὰ θηρία καὶ παράδοτε αὐτήν. Ἀλλ' ἡμεῖς παῤῥησίαν ἔχομεν, ἵνα εἴπωμεν ἐν ταῖς εὐχαῖς· Μὴ παραδῷς τοῖς θηρίοις ψυχὴν ἐξομολογουμένην σοι. Ἐξομολογησώμεθα περὶ τῶν παραπτωμάτων μετανοοῦντες, καὶ τοῖς θηρίοις οὐ παραδοθησόμεθα, ἀλλ' ἀγγέλοις ἁγίοις τιθηνοῖς ἐσομένοις, ἐπὶ κόλπων βαστάζουσι, μέταβιβάζουσιν ἡμᾶς ἀπὸ τοῦ αἰῶνος τούτου ἐπὶ τὸν μέλλοντα ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Jesus, and blaspheming Him, and plotting against those who believe in Him. My inheritance therefore has become to Me as a lion in a forest. She has given forth her voice against Me; on this account I hated her. Is My inheritance a hyena's cave? He prophesies concerning this inheritance: Is My inheritance a cave of the most savage hyena, the corpse-devouring one, the one around the tombs, the one that eats dead bodies? Is My inheritance a hyena's cave to Me? As a cave, go against her round about her. Since they have become such, I command you, the angels, that you go and gather together the wild beasts, and deliver them to the wild beasts. Go and gather together the wild beasts of the field, and let them come to devour her. The wild beasts of the field have come to devour that people. You see their hearts being devoured by the opposing powers. If Jesus did not spare those men, but said, Go, gather together the wild beasts, how much more will He not spare us? If we do not do the law of God, the word of the Gospel, He will say again: Go, gather together the wild beasts and deliver her up. But we have boldness to say in prayers: Do not deliver to the wild beasts a soul that confesses to Thee (Ps. 73:19). Let us confess concerning our transgressions, repenting, and we shall not be delivered to the wild beasts, but to holy angels who will be nurses, carrying us upon their bosoms, transferring us from this age to that which is to come, in Christ Jesus, to Whom is the glory and the might unto the ages of the ages. Amen.

Editors' notes and page, col. 367

Footnotes

(47) ‹anchor: not visible› · call in col 367

Jerem. xii, 8, 9.

Jeremiah 12:8–9.

(printed under page 189)

(48) ‹anchor: not visible› · call in col 367

ibid. 9.

The same, verse 9.

(printed under page 189)

(49) ‹anchor: not visible› · call in col 367

Psalm. lxxiii, 19.

Psalm 73 (74):19.

(printed under page 189)

(50) ‹anchor: Et in istud: Cinctorium› · call in col 367

Jerem. xii, 11; xiii, 1.

Jeremiah 12:11; 13:1.

(printed under page 189)

Page

running head: 367 ORIGENIS
marginal letters: A Ἰησοῦν (across gutter); B σθίειν (across gutter); C ΟΜΙΛΙΑ (across gutter); D ὁ οἶκος (across gutter)
old-edition numerals: 188 before transferant
other: facing Latin version, not set; two full-width Greek lines across cols 367-368 after Amen., cut off at right edge, not set; full-width line across cols 367-368 before 1. Quis est iste: Eodem interprete., not set

PG 13:368

Ἰησοῦν, καὶ δυσφημοῦντες αὐτὸν, καὶ ἐπιβουλεύοντες τοῖς πιστεύουσιν εἰς αὐτόν. Ἐγενήθη οὖν ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ. Ἔδωκεν ἐπ' ἐμὲ τὴν φωνὴν αὐτῆς· διὰ τοῦτο ἐμίσησα αὐτήν. Μὴ σπήλαιον ὑαίνης ἡ κληρονομία μου; Προφητεύει περὶ τῆς κληρονομίας ταύτης· Ἡ κληρονομία μου μήτι σπήλαιον ὑαίνης τῆς ἀγριωτάτης, τῆς νεκροβόρου, τῆς περὶ τὰ μνημεῖα, τῆς ἐσθιούσης τὰ θνησιμαῖα σώματα; Μὴ σπήλαιον ὑαίνης ἡ κληρονομία μου ἐμοί; ὡς σπήλαιον, ἐπ' αὐτὴν κύκλῳ αὐτῆς βαδίζετε. Ἐπεὶ τοιοῦτοι γεγόνασι, κελεύω ὑμῖν, τοῖς ἀγγέλοις, ἵνα βαδίζητε καὶ συναγάγητε τὰ θηρία, καὶ παραδῶτε αὐτοὺς τοῖς θηρίοις. Βαδίζετε καὶ συναγάγετε τὰ θηρία τοῦ ἀγροῦ, καὶ ἐλθέτωσαν τοῦ φαγεῖν αὐτήν. Ἐλήλυθεν τὰ θηρία τοῦ ἀγροῦ διεσθίειν τὸν λαὸν ἐκεῖνον. Βλέπετε αὐτῶν τὰς καρδίας διεσθιομένας ὑπὸ τῶν δυνάμεων τῶν ἀντικειμένων. Εἰ ἐκείνων ὁ Ἰησοῦς οὐκ ἐφείσατο, ἀλλὰ εἶπε, Βαδίζετε, συναγάγετε τὰ θηρία, πόσῳ πλέον ἡμῶν οὐ φείσεται; Ἐὰν μὴ ποιῶμεν τὸν νόμον τοῦ Θεοῦ, τὸν λόγον τοῦ Εὐαγγελίου, ἐρεῖ πάλιν· Βαδίσατε, συναγάγετε τὰ θηρία καὶ παράδοτε αὐτήν. Ἀλλ' ἡμεῖς παῤῥησίαν ἔχομεν, ἵνα εἴπωμεν ἐν ταῖς εὐχαῖς· Μὴ παραδῷς τοῖς θηρίοις ψυχὴν ἐξομολογουμένην σοι. Ἐξομολογησώμεθα περὶ τῶν παραπτωμάτων μετανοοῦντες, καὶ τοῖς θηρίοις οὐ παραδοθησόμεθα, ἀλλ' ἀγγέλοις ἁγίοις τιθηνοῖς ἐσομένοις, ἐπὶ κόλπων βαστάζουσι, μεταβιβάζουσιν ἡμᾶς ἀπὸ τοῦ αἰῶνος τούτου ἐπὶ τὸν μέλλοντα ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Jesus, both blaspheming Him and plotting against those who believe in Him. My inheritance, then, has become to Me as a lion in the forest; she has uttered her voice against Me; therefore I have hated her. Is My inheritance a hyena's den (Jer. 12:8–9)? He prophesies concerning this inheritance: Is My inheritance a den of the hyena, the fiercest of beasts, the eater of corpses, the haunter of tombs, the devourer of dead bodies? Is My inheritance a hyena's den to Me? As against a den, go round about it. Since they have become such, I command you, the angels, to go and gather the wild beasts, and hand them over to the wild beasts. Go and gather together the wild beasts of the field, and let them come to devour her (Jer. 12:9). The wild beasts of the field have come to devour that people. You see their hearts being devoured by the opposing powers. If Jesus did not spare them, but said, Go, gather together the wild beasts, how much more will He not spare us? If we do not do the law of God, the word of the Gospel, He will say again: Go, gather together the wild beasts and hand her over. But we have boldness to say in our prayers: Do not deliver to the wild beasts a soul that confesses to Thee (Ps. 73:19). Let us confess our trespasses and repent, and we shall not be handed over to the wild beasts, but to holy angels, who will be our nurses, carrying us in their bosoms, bringing us over from this age to the one to come in Christ Jesus, to Whom is the glory and the might unto the ages of the ages. Amen.

ΟΜΙΛΙΑ ΙΑʹ.

Homily XI.

Εἰς τό·

On the words:

Δι' ἐμὲ ἀφανισμῷ ἠφανίσθη πᾶσα ἡ γῆ· καὶ εἰς τό· Περίζωμα.

Because of Me the whole land has been desolated with desolation; and on the words: A loincloth.

Τίς ἐστιν ὁ λέγων· Δι' ἐμὲ ἠφανίσθη ἀφανισμῷ πᾶσα ἡ γῆ; Ὁ Χριστὸς ταῦτά φησιν, οὗ πρὸ τῆς ἐπιδημίας πολλὰ μὲν γεγένηται ἁμαρτήματα τῷ λαῷ, ἀλλ' οὐ τοιαῦτα, ὥστε αὐτοὺς πάντα ἐγκαταλειφθῆναι, καὶ εἰς αἰχμαλωσίαν πολυχρόνιον παραδοθῆνα Ὅτε δὲ πλήρωσαν τὸ μέτρον τῶν πατέρων αὐτῶν, καὶ προσέθηκαν ἀνηρηκέναι τοὺς προφήτας. καὶ δεδιωχέναι τοὺς δικαίους, τοῦ ἀποκτεῖναι τὸν Χριστὸν τοῦ Θεοῦ, τότε γεγένηται τὸ, Ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. Καὶ δι' αὐτὸν ταῦτα πεπόνθασι, καὶ Ἀφανισμῷ ἠφανίσθη πᾶσα ἡ γῆ.

Who is He Who says: Because of Me the whole land has been desolated with desolation? Christ says these things, before Whose sojourn many sins indeed were committed by the people, yet not such that they were altogether forsaken and delivered into a long-lasting captivity. But when they filled up the measure of their fathers, and added to their having slain the prophets and having persecuted the righteous, the killing of the Christ of God, then there came to pass the word: Your house is left to you. Both because of Him they have suffered these things, and the whole land has been desolated with desolation.

Εἰ δὲ καὶ ὑψηλότερον ἀκοῦσαι βούλει τοῦ, Δι' ἐμὲ ἠφανίσθη ἀφανισμῷ πᾶσα ἡ γῆ· ἴδε τὴν ἐν σοὶ

And if you wish to hear in a still higher sense the text, Because of Me the whole land has been desolated with desolation: behold the earth in

Editors' notes and page, col. 368

Footnotes

(1) ‹anchor: Μὴ σπήλαιον ὑαίνης› · call in col 368 (printed in the Greek only)

Ἡ κληρονομία μου; Προφητεύει. His insertum erat in Scorialensi codice, quidquid homilia sequenti post haec verba: Καὶ δεδιωχέναι δικαίους, ad illa usque, προσέχωμεν τῷ γεγραμμένῳ continetur; ea nos Hieronymi vestigia secuti, suo loco restituimus. Huetius.

"My inheritance? He prophesies." Into these words the Escorial manuscript had inserted everything the following homily contains after the words "and to have persecuted the just," as far as "let us attend to what is written"; following in Jerome's footsteps, we have restored it to its own place. Huet.

(printed under page 189)

(2) ‹anchor: παῤῥησίαν ἔχομεν› · call in col 368 (printed in the Greek only)

Ἔχομεν. Lege ἔχωμεν, et paulo post, μὴ παράδος τοῖς.

"Echomen" ("we have"). Read echōmen ("let us have"), and a little after, "do not hand over to the."

(printed under page 189) (2*) ‹anchor: Ὅτε δὲ πλήρωσαν› · call in col 368 (printed in the Greek only) Lege ἐπλήρωσαν.

Read eplērōsan ("they filled up").

(printed under page 189)

(3) ‹anchor: τοῦ ἀποκτεῖναι› · call in col 368 (printed in the Greek only)

Lego τῷ ἀνηρηκέναι τοὺς προφήτας. . . . . τῷ ἀποκτεῖναι.

Read [printed "Lego"] "by having slain the prophets . . . by killing."

(printed under page 189)

Page

running head: ORIGENIS 368
marginal letters: A Ἰησοῦν, καὶ; B σθίειν τὸν; C ΟΜΙΛΙΑ ΙΑʹ.; D ὁ οἶκος ὑμῶν
old-edition numerals: (none)
other: two full-width lines across cols 367-368 after ἀπὸ τοῦ (αἰῶνος τούτου ... Ἀμήν.) cut off at left edge, read from the page-foot images and set at the end of para 1 by QA Q6a (para 1, Ἰησοῦν, καὶ … Ἀμήν., was missing and was set from the page); misprints kept as printed: παραδοθῆνα (for παραδοθῆναι), πλήρωσαν (see note 2*); full-width line across cols 367-368 before Τίς ἐστιν: Eodem interprete., not set

PG 13:369

γῆν, τίνα τρόπον ἠφανίσθη ἐλθόντος τοῦ Ἰησοῦ, ἠφανίσθη γὰρ νεκρωθέντων τῶν μελῶν τῶν ἐπὶ γῆς, καὶ οὐκέτι ἡ γῆ ἐργάζεται τὰ ἑαυτῆς· οὐκέτι γίνεται παρὰ τῷ δικαίῳ τὰ ἔργα τῆς σαρκὸς, οἷς ἔθαλεν ἡ σάρξ· οὐκέτι πορνεία, οὐκέτι ἀκαθαρσία, οὐκ ἀσέλγεια, οὐκ εἰδωλολατρεία, οὐ φαρμακεία, καὶ τὰ λοιπά. Καὶ ὁ Σωτὴρ δὲ λέγει· Μὴ νομίζετε, ὅτι ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν· ἀληθῶς γὰρ πρὶν μὲν ἔλθῃ, μάχαιρα οὐκ ἦν ἐπὶ τῆς γῆς, οὐδὲ ἡ σὰρξ ἐπεθύμει κατὰ τοῦ πνεύματος, οὐδὲ τὸ πνεῦμα κατὰ τῆς σαρκός· ὅτε δὲ ἦλθε, καὶ δεδιδάγμεθα τίνα μέν ἐστι τῆς σαρκὸς, τίνα δὲ τοῦ πνεύματος, ἡ διδασκαλία ὥσπερ μάχαιρα γεγενημένη ἐν γῇ διεῖλε τὴν σάρκα καὶ τὴν γῆν ἀπὸ τοῦ πνεύματος· καὶ ἠφανίσθη μὲν ἡ γῆ, ὅτε τὴν νέκρωσιν Ἰησοῦ ἐν τῷ σώματι περιφέρομεν, καὶ οὐκέτι ζῶμεν κατὰ σάρκα, ἀλλὰ πάντα εἰς τὸ πνεῦμα, ἵνα μὴ θερίσωμεν φθορὰν ἐκ τῆς σαρκὸς, ἀλλ' ἀπὸ τοῦ πνεύματος ζωὴν αἰώνιον.

you, in what manner it was desolated when Jesus came; for it was desolated when the members that are upon the earth were put to death, and no longer does the earth work its own things; no longer do the works of the flesh, in which the flesh flourished, take place with the righteous man: no longer fornication, no longer uncleanness, no licentiousness, no idolatry, no sorcery, and the rest. And the Saviour too says: Do not think that I came to cast peace, but a sword; for truly before He came, a sword was not upon the earth, nor did the flesh lust against the spirit, nor the spirit against the flesh; but when He came, and we have been taught what things are of the flesh, and what are of the spirit, the teaching, having become like a sword in the earth, divided the flesh and the earth from the spirit; and the earth indeed was desolated when we carry about in the body the putting to death of Jesus, and no longer live according to the flesh, but sow all things unto the spirit, so that we may not reap corruption from the flesh, but from the spirit eternal life.

Λέγεται δὲ τοῖς ἡμαρτηκόσι· Σπείρατε πυροὺς, καὶ ἀκάνθας θερίζετε· κἂν γὰρ ἐν τοῖς ἁγίοις τοῦ Θεοῦ ὁμιλῶσιν, οἱ μὴ καλῶς αὐτοῖς ὁμιλοῦντες, μηδὲ ὃν δεῖ τρόπον βιοῦντες, μηδὲ πιστεύοντες, σπείρουσι πυροὺς, καὶ θερίζουσιν ἀκάνθας· μάλιστα δὲ ἔστι κατανοῆσαι ἐπὶ τῶν ἑτεροδόξων ἐντυγχανόντων ταῖς Γραφαῖς, καὶ ἀκάνθας οὐκ ἀπὸ τῶν Γραφῶν, ἀλλ' ἀπὸ τῶν ἰδίων ἐπινοιῶν θεριζόντων. Οἱ κλῆροι αὐτῶν οὐκ ὠφελήσουσιν αὐτούς. Ταῦτα καὶ πρὸ ἡμῶν ἄλλοι διηγήσαντο· καὶ ἐπειδὴ τοῦτ' ἀποδοκιμάζομεν αὐτῶν τὴν διήγησιν, εὐγνωμόνως φέρομεν αὐτὴν εἰς μέσον, οὐχ ὡς ἱερεύοντες, ἀλλ' ὡς μεμαθηκότες καλὸν μάθημα. Οὗτος ὁ λόγος ὠφελήσει καὶ ὑμᾶς καὶ ἡμᾶς, ἐὰν προσέχωμεν τῷ γεγραμμένῳ, οἳ δοκοῦμεν εἶναι ἀπὸ κλήρου τινὸς προκαθεζόμενοι ὑμῶν, ὥστε τινὰς θέλειν ἥκειν ἐπὶ τὸν κλῆρον τοῦτον. Ἴστε δὲ, ὅτι οὐ πάντως ὁ κλῆρος σώζει· πολλοὶ γὰρ καὶ πρεσβύτεροι ἀπολοῦνται, πολλοὶ καὶ λαϊκοὶ μακάριοι ἀποδειχθήσονται. Ἐπεὶ οὖν τινές εἰσιν ἐν κλήρῳ οὐχ οὕτως βιοῦντες, ὥστε ὠφεληθῆναι καὶ κοσμῆσαι τὸν κλῆρον· διὰ τοῦτο, φασὶν οἱ διηγησάμενοι, γέγραπται· Οἱ κλῆροι αὐτῶν οὐκ ὠφελήσουσιν αὐτούς· τὸ γὰρ ὠφελοῦν οὐκ αὐτὸ τὸ καθέσεσθαι ἐν πρεσβυτερίῳ ἐστὶν, ἀλλὰ τὸ βιοῦν ἀξίως τοῦ τόπου ὡς ἀπαιτεῖ ὁ λόγος. Ἀπαιτεῖ καὶ ὑμᾶς βιοῦν ὁ λόγος καλῶς καὶ ἡμᾶς· ἀλλ' εἰ δεῖ οὕτως εἰπεῖν, Δυνατοὶ δυνατῶς ἐτασθήσονται. Πλεῖον ἐγὼ ἀπαιτοῦμαι παρὰ τὸν διάκονον, πλεῖον ὁ διάκονος παρὰ τὸν λαϊκόν. Ὁ δὲ τὴν πάντων ἡμῶν ἐγκεχειρισμένος ἀρχὴν αὐτὴν τὴν ἐκκλησιαστικὴν ἐπὶ

And it is said to those who have sinned: You have sown wheat, and you reap thorns; for even if they converse with the holy ones of God, those who do not converse with them rightly, nor live in the manner one ought, nor believe, sow wheat and reap thorns; and one may observe this especially in the case of the heterodox who read the Scriptures, and reap thorns not from the Scriptures, but from their own inventions. Their lots shall not profit them. Others before us also expounded these things; and since we do not reject this exposition of theirs, we gratefully bring it forward, not as sacrificing it, but as having learned a good lesson. This word will profit both you and us, if we attend to what is written, we who seem to be from a certain clerical lot presiding over you, so that some wish to come to this lot. Yet know that the lot does not save in every case; for many presbyters too will perish, and many laymen will be shown blessed. Since therefore there are some in the clergy not living in such a way as to be profited and to adorn the lot, on this account, say those who expounded it, it has been written: Their lots shall not profit them; for what profits is not the mere sitting in the presbytery, but living worthily of the place as the word demands. The word demands both that you live rightly and that we do; but if one must speak thus, Mighty men shall be mightily tested. More is demanded of me than of the deacon, more of the deacon than of the layman. And he who has been entrusted with the rule itself of the Church over us all, still

Editors' notes and page, col. 369

Footnotes

(1) ‹anchor: not visible› · call in col 369 (printed in the Greek only)

Μὴ νομίζετε. Legebat Hieronymus: Τί νομίζετε.

"Do not think." Jerome read "What do you think?"

(printed under page 190)

(2) ‹anchor: not visible› · call in col 369 (printed in the Greek only)

Ὅτε. Hieronymus legebat: ὅτι.

"Hote" ("when"). Jerome read hoti ("that").

(printed under page 190)

(3) ‹anchor: not visible› · call in col 369 (printed in the Greek only)

Hieronymus: Σπείρετε.

Jerome: "Sow."

(printed under page 190)

(4) ‹anchor: ἀποδοκιμάζομεν› · call in col 369 (printed in the Greek only)

Lege cum Hieronymo: Οὐκ ἀποδοκιμάζομεν αὐτῶν τὴν διήγησιν, εὐγνωμόνως.

Read with Jerome: "We do not reject their exposition; with good will . . ."

(printed under page 190)

(5) ‹anchor: οὐχ ὡς ἱερεύοντες› · call in col 369 (printed in the Greek only)

Lege cum Hieronymo: εὑρόντες.

Read with Jerome: "having found" (heurontes).

(5*) ‹anchor: τὸ καθέσεσθαι› · call in col 369 (printed in the Greek only) Lege καθέζεσθαι.

Read kathezesthai ("to sit").

(printed under page 190)

(6) ‹anchor: ἐγκεχειρισμένος ἀρχὴν› · call in col 369 (printed in the Greek only)

Ὁ δὲ τὴν πάντων ἡμῶν ἐγκεχειρισμένος ἀρχήν, etc. Hieronymus: Qui vero totius Ecclesiae arcem obtinet, pro omni Ecclesia reddet rationem. Loci quidem illius, in quo perorabat episcopum vel metropolitam Origenes videtur significasse. Has autem homilias Caesareae Palaestinae fuisse recitatas verisimile est. Ita vel Theoctistum episcopum Caesariensem, vel certe Babylam Antiochenum patriarcham designarit. Quanquam Tyrumne jam conces- (continues)

"But he who has been entrusted with the government of us all," etc. Jerome: "But he who holds the citadel of the whole Church will render account for the whole Church." Origen seems to have meant the bishop, or the metropolitan, of the place where he was preaching. It is likely that these homilies were delivered at Caesarea in Palestine. So he would have meant either Theoctistus, bishop of Caesarea, or at any rate Babylas, patriarch of Antioch. Although whether to Tyre he had already with- (continues)

(printed under page 190)

Footnotes

(51) ‹anchor: not visible› · call in col 370

Matth. X, 34.

Matthew 10:34.

(printed under page 190)

(52) ‹anchor: not visible› · call in col 370

II Cor. IV, 10.

2 Corinthians 4:10.

(printed under page 190)

(53) ‹anchor: not visible› · call in col 370

Gal. VI, 8.

Galatians 6:8.

(printed under page 190)

(54) ‹anchor: not visible› · call in col 370

Jerem. xii, 13.

Jeremiah 12:13.

(printed under page 190)

Footnotes

(55) ‹anchor: not visible› · call in col 371

I Cor. IV, 1.

1 Corinthians 4:1.

(printed under page 191)

(56) ‹anchor: not visible› · call in col 371

Luc. XII, 42.

Luke 12:42.

(printed under page 191)

(57) ‹anchor: not visible› · call in col 371

ibid. 45, 46.

The same, verses 45–46.

(printed under page 191)

(58) ‹anchor: in conspectu Domini› · call in col 371

Jerem. xii, 13.

Jeremiah 12:13.

(printed under page 191)

(59) ‹anchor: Ne glorietur, inquit› · call in col 371

Jer. IX, 23, 24.

Jeremiah 9:23–24.

(printed under page 191)

(60) ‹anchor: Paulus, et dic› · call in col 371

Galat. vi, 14.

Galatians 6:14.

(printed under page 191)

(61) ‹anchor: quid loquitur› · call in col 371

II Cor. XII, 9.

2 Corinthians 12:9.

(printed under page 191)

Page

running head: 371 ORIGENIS
marginal letters: A πλεῖον (across gutter); B σθαι (across gutter); C ταύτῃ (across gutter); D στοῦ (across gutter)
old-edition numerals: 190 before coeperit
other: facing Latin version, not set

PG 13:372

πλεῖον ἀπαιτεῖται. Διὰ τοῦτο ὁ πεπιστευμένος τὰ μεγάλα ὁ Ἀπόστολος, Ἀκούετε, φησίν· οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ, καὶ οἰκονόμους μυστηρίων Θεοῦ. Ὁ δὲ λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ. Καὶ οὕτω σπάνιόν ἐστιν εὑρεθῆναι οἰκονόμον πιστὸν καὶ καλόν· Ἰησοῦς ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν λέγει· Τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος καὶ φρόνιμος, ὃν καταστήσει ὁ κύριος αὐτοῦ ἐπὶ τῆς οἰκίας αὐτοῦ, διδόναι ἐν καιρῷ τὸ σιτομέτριον τοῖς δούλοις αὐτοῦ; Εἶτα μέμφεταί τινας οἰκονόμους, καὶ λέγει· Ἐὰν δὲ ἄρξηται ὁ κακὸς δοῦλος λέγειν· Χρονίζει μου ὁ κύριος ἔρχεσθαι· καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, καὶ τὰς παιδίσκας, ἐσθίειν τε, καὶ πίνειν, καὶ μεθύσκεσθαι· ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει, καὶ διχοτομήσει αὐτὸν, καὶ τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει. Ταῦτα μὲν εἰς τό· Οἱ κλῆροι αὐτῶν οὐκ ὠφελήσουσιν αὐτούς.

more is demanded of him. On this account the Apostle, who has been entrusted with great things, says, Hear: So let a man account us as servants of Christ, and stewards of the mysteries of God. And for the rest, it is sought among stewards that one be found faithful. And so rare is it to find a faithful and good steward: Jesus, Who knows all things before their coming into being, says: Who then is the faithful and wise steward, whom his lord will set over his household, to give the measure of wheat in season to his servants? Then He blames certain stewards, and says: But if the evil servant begins to say: My lord delays to come; and begins to beat his fellow-servants and the maidservants, and to eat, and drink, and be drunken; the lord of that servant will come in a day in which he does not expect, and in an hour which he does not know, and will cut him in two, and will appoint his portion with the unfaithful. So much on the text: Their lots shall not profit them.

Ἴδωμεν δὲ καὶ ἑξῆς ἐπίπληξιν ἀναγκαίαν ἣν καλὸν εἰς τὸν ἠθικὸν τόπον ἀναλαβεῖν λέγουσαν· Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν, ἀπὸ ὀνειδισμοῦ ἐναντίον Κυρίου. Ἔστι τινὰ ἐν οἷς καυχώμεθα διὰ τὴν ἄνοιαν, οὐκ οὖσιν καυχήσεως ἀξίοις· οἷον ἐὰν καυχήσηταί τις, ὅτι πλούσιός ἐστι, καὶ πολλὰ κέκτηται, λέγοιτ' ἂν πρὸς αὐτόν· Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν. Ἐὰν καυχήσηταί τις ἐπὶ εὐγενείᾳ ταύτῃ τῇ ἐκτὸς, λεχθήσεται πρὸς αὐτόν· Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν. Ἐὰν καυχήσηταί τις ἐπὶ πολυτελείᾳ ἱματίων, ἐπὶ οἰκοδομῇ οἰκίας πλουσίως κατεσκευασμένης, ἀλλοτρία ἐστὶν ἡ καύχησις καυχήσεως ἁγίων· διὸ λεχθήσεται πρὸς τὸν τοιοῦτον· Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν. Ἄκουε τοῦ λόγου τοῦ προφήτου Ἱερεμίου κελεύοντος ἡμᾶς μὴ καυχᾶσθαι· Μηδὲ ὁ σοφὸς ἐπὶ τῇ σοφίᾳ αὐτοῦ, μηδὲ ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, μηδὲ ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλὰ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιεῖν καὶ γινώσκειν, ὅτι ἐγώ εἰμι Κύριος. Θέλεις καυχᾶσθαι, καὶ καυχώμενος μὴ ἀκοῦσαι, Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν; Καύχησαι ὡς Ἀπόστολος, καὶ εἰπέ· Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. Θέλεις καυχᾶσθαι ἵνα μὴ ἐλεγχθῇς· Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν; Ἄκουε Παύλου καυχωμένου,

And next let us also see a necessary rebuke which it is good to take up for the moral topic, saying: Be ashamed of your boasting, of reproach before the Lord. There are certain things in which we boast through folly, which are not worthy of boasting: for instance, if someone boasts that he is rich and possesses many things, it would be said to him: Be ashamed of your boasting. If someone boasts in this external nobility of birth, it will be said to him: Be ashamed of your boasting. If someone boasts in costliness of garments, in the building of a richly furnished house, the boasting is foreign to the boasting of the saints; wherefore it will be said to such a man: Be ashamed of your boasting. Hear the word of the prophet Jeremiah commanding us not to boast: Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the rich man in his wealth, but in this let him who boasts boast, that he understands and knows that I am the Lord. Do you wish to boast, and in boasting not to hear, Be ashamed of your boasting? Boast like the Apostle, and say: But far be it from me to boast except in the cross of our Lord Jesus Christ, through Whom the world has been crucified to me, and I to the world. Do you wish to boast so that you may not be reproved with: Be ashamed of your boasting? Hear Paul boasting,

Editors' notes and page, col. 372

Page

running head: ORIGENIS 372
marginal letters: A πλεῖον ἀπαιτεῖται; B σθαι· ἥξει; C ταύτῃ τῇ; D στοῦ, δι' οὗ
old-edition numerals: (none)
other: καυχωμένου split across cols 372-373

PG 13:373

καὶ μάνθανε, ὅταν λέγῃ· Ἥδιστα οὖν καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ' ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. Ἄκουε οἷα καυχᾶται καυχήματα· Ἐν κόποις περισσοτέρως. Τίς δύναται ἡμῶν τοῦτο εἰπεῖν; Ἐν φυλακαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις· ὑπὸ Ἰουδαίων πεντάκις τεσσαράκοντα παρὰ μίαν ἔλαβον· τρὶς ἐῤῥαβδίσθην, ἅπαξ ἐλιθάσθην, τρὶς ἐναυάγησα. Μανθάνομεν οὖν καὶ καυχήσεων εἶναι διαφοράς· ὥς τινας μὲν καυχήσεις εἶναι αἰσχύνης ἀξίας, ἐφ' οἷς λέγοιτ' ἂν ἐκεῖνο τὸ ἀποστολικόν· Καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν. Ἐφ' οἷς ἔδει αὐτοὺς αἰσχύνεσθαι, ἐπὶ τούτοις οἴονται δοξάζεσθαι.

and learn, when he says: Most gladly therefore will I boast in my weaknesses, so that the power of Christ may dwell upon me. Hear what boasts he boasts: In labours more abundantly. Who of us is able to say this? In prisons beyond measure, in deaths often; from the Jews five times I received forty lashes save one; three times I was beaten with rods, once I was stoned, three times I suffered shipwreck. We learn therefore that there are also differences of boastings, that some boastings are worthy of shame, over which that apostolic word would be said: And their glory is in their shame. In the things over which they ought to be ashamed, in these they think that they are glorified.

Μετὰ ταῦτα ἴδωμεν τὰ περὶ τοῦ περιζώματος. Τάδε γὰρ λέγει Κύριος· Βάδιζε, καὶ κτῆσαι σεαυτῷ περίζωμα λινοῦν, καὶ περίθου περὶ τὴν ὀσφύν σου, καὶ ἐν ὕδατι διελεύσῃ. Καὶ ἐκτησάμην τὸ περίζωμα κατὰ τὸν λόγον Κυρίου, καὶ περιέθηκα περὶ τὴν ὀσφύν μου· καὶ ἐγενήθη λόγος Κυρίου πρὸς μὲ λέγων· Λάβε τὸ περίζωμα τὸ περὶ τὴν ὀσφύν σου, καὶ ἀνάστηθι, καὶ βάδισον ἐπὶ τὸν Εὐφράτην, καὶ κατάκρυψον αὐτὸ ἐκεῖ ἐν τῇ τρυμαλίᾳ τῆς πέτρας. Μετὰ ἡμέρας τινὰς ἔρχεται ἐκεῖ, καὶ εὑρίσκει διασεσηπὸς τοῦτο τὸ περίζωμα. Καὶ ἐπιφέρει ὁ Κύριος διδοὺς ἀφορμὴν τῆς ἑρμηνείας τοῦ περιζώματος, λέγων· Καθάπερ κολλᾶται τὸ περίζωμα πρὸς τὴν ὀσφὺν τοῦ ἀνθρώπου, οὕτως ἐκόλλησα πρὸς ἐμαυτὸν τὸν οἶκον τοῦ Ἰσραὴλ, καὶ πάντα τὸν οἶκον Ἰούδα, φησὶν ὁ Κύριος· τοῦ γενέσθαι μοι εἰς λαὸν ὀνομαστὸν, καὶ εἰς καύχημα, καὶ εἰς δόξαν· καὶ οὐκ εἰσήκουσάν μου. Οὐκοῦν ὁ προφήτης ἀντὶ τοῦ Θεοῦ περιλαμβάνεται περιζωννὺς περὶ τὴν ὀσφὺν αὐτοῦ τὸ περίζωμα τὸ λινοῦν, ὡς ὁ Θεὸς τὸν λαόν· Ἐκόλλησα γὰρ πρὸς ἐμαυτὸν, φησὶ, τοῦτον τὸν λαὸν, φησὶν ὁ Θεὸς, καὶ οἱονεὶ περίζωμα ὁ λαὸς γίνεται τοῦ Θεοῦ. Διὰ τί δὲ περίζωμα γίνεται τοῦ Θεοῦ περὶ τὴν ὀσφὺν αυτοῦ. ὁ δυνάμενος ἀναγινώσκειν τὸν Ἰεζεκιὴλ, καὶ ὁρῶν τὸν Θεὸν τῷ λόγῳ οἱονεὶ σωματοποιούμενον, καὶ τίνα μὲν τρόπον αὐτοῦ τὰ ἀπὸ τῆς ὀσφύος κάτω ἐστὶ πῦρ, τὰ δὲ ἀπὸ τῆς ὀσφύος καὶ ἄνω ἐστὶν ἤλεκτρον, ἐρευνήσατο τὸν λόγον διὰ τί τὸ κάτω τοῦ Θεοῦ πῦρ ἐστι. Τὰ ἀπὸ ὀσφύος καὶ γενέσεως πράγματα, ταῦτα πῦρ ἐστι. Πάντα γὰρ τὰ ἐν γενέσει χρήζει τοῦ καθαρσίου τοῦ ἀπὸ τοῦ πυρός· πάντα τὰ ἐν γενέσει χρήζει τῆς κολάσεως. Τὰ δὲ ἀνωτέρω τῆς ὀσφύος ὑπερβεβηκότα τὴν γένεσιν, ταῦτά ἐστιν ὕλη ὡς ἐν κόσμῳ καθαριωτάτη καὶ τιμιωτάτη· λέγεται γὰρ τὸ ἤλεκτρον χρυσοῦ εἶναι τιμαλφέστερον. Ἐπεὶ οὖν παραδείγμασι χρῆται ἡ Γραφὴ, ἵνα διδάξῃ τοῦ Θεοῦ τὸ σῶμα τῷ ἀνωτέρω

After these things let us see the matters concerning the loincloth. For thus says the Lord: Go, and get for yourself a linen loincloth, and put it around your loins, and you shall pass through water. And I got the loincloth according to the word of the Lord, and put it around my loins; and the word of the Lord came to me, saying: Take the loincloth that is around your loins, and arise, and go to the Euphrates, and hide it there in the cleft of the rock. After some days he goes there, and finds this loincloth rotted through. And the Lord adds, giving a starting-point for the interpretation of the loincloth, saying: Just as the loincloth cleaves to the loins of a man, so I caused to cleave to Myself the house of Israel, and the whole house of Judah, says the Lord: to become for Me a renowned people, and a boast, and a glory; and they did not hearken to Me. Therefore the prophet is taken in the place of God, girding the linen loincloth around his loins, as God does the people; For I caused to cleave to Myself, He says, this people, says God, and the people becomes as it were a loincloth of God. And why it becomes a loincloth of God around His loins, let him who is able to read Ezekiel, and who sees God in the word as it were given bodily form, and in what manner His parts from the loins downward are fire, whereas the parts from the loins and upward are electrum, search out the reason why the lower part of God is fire. The things that are from the loins and generation, these are fire. For all things in generation have need of the purification that comes from fire; all things in generation have need of punishment. Whereas the things higher than the loins, which have transcended generation, these are matter the purest and most precious, as in the world; for electrum is said to be more precious than gold. Since therefore Scripture uses examples in order to teach the body of God by what is higher

Editors' notes and page, col. 373

Footnotes

(1) ‹anchor: not visible› · call in col 373 (printed in the Greek only)

Μανθάνομεν. Legebat Hieronymus: μανθάνωμεν.

"We learn." Jerome read "let us learn."

(printed under page 192)

(2) ‹anchor: not visible› · call in col 373 (printed in the Greek only)

Καὶ ἐν ὕδατι διελεύσῃ. Lege, καὶ ἐν ὕδατι οὐ διελεύσῃ. Hieronymus: Et per aquam non transibis. LXX: Οὐ διελεύσεται. Vulgat.: Et in aquam non inferes illud, quod Hebraeis consonat. Haec eodem recidunt: nam si cinctu revinctus aquam subeat, subire quoque cinctum ipsum necesse est. Huetius.

"And you shall pass through water." Read "and you shall not pass through water." Jerome: "And you shall not cross through water." The Septuagint: "It shall not pass through." The Vulgate: "And you shall not put it into water," which agrees with the Hebrew. These come to the same thing: for if a man girt with a girdle goes into water, the girdle itself must go in too. Huet.

(printed under page 192)

(3) ‹anchor: ἐρευνήσατο› · call in col 373 (printed in the Greek only)

Ἐρευνήσατο. Legendum ἐρευνησάτω.

"Ereunēsato" ("he searched"). Read ereunēsatō ("let him search").

(printed under page 192)

(4) ‹anchor: Ἐπεὶ οὖν› · call in col 373 (printed in the Greek only)

Ἐπεὶ οὖν. Legebat Hieronymus: Τί οὖν. — Infra legendum videtur τὸ ἀνωτέρω... τὸ κατωτέρω. Edit. Patrol.

"Since then." Jerome read "Why then?" Below, it seems we should read "the upper . . . the lower." The editors of the Patrologia.

(printed under page 192)

Footnotes

(62) ‹anchor: se vir efferat› · call in col 374

II Cor. XI, 23, 24, 25.

2 Corinthians 11:23–25.

(printed under page 192)

(63) ‹anchor: est in confusione› · call in col 374

Philipp. III, 19.

Philippians 3:19.

(printed under page 192)

(64) ‹anchor: praeceptum sit› · call in col 374

Jer. XIII, 1, 2, 3, 4.

Jeremiah 13:1–4.

(printed under page 192)

(65) ‹anchor: addidit dicens› · call in col 374

Jerem. XIII, 11.

Jeremiah 13:11.

(printed under page 192)

(66) ‹anchor: Lege Ezechielem› · call in col 374

Ezech. I, 27.

Ezekiel 1:27.

(printed under page 192)

Page

running head: IN JEREMIAM HOMILIA XI. 374
marginal letters: A riabor in; B tibi cinctorium; C me. Igitur; D dunt, quasi
old-edition numerals: 191 before ad me
other: facing Latin version, not set

PG 13:375

εἶναι τιμιώτερον, καὶ τὸ σῶμα τῷ κατωτέρω εἶναι ὑποδεέστερον, διὰ τοῦτο εἰσήγαγε τὸν Θεὸν ἐκ πυρὸς καὶ ἠλέκτρου συνεστηκότα. Καὶ ὅτι σῶμα τοῦ Θεοῦ καὶ αὐτὸ ἐν γενέσει, πῦρ ἐστιν, ἕκαστος ἡμῶν οὐκ ἐσμὲν τὸ ἤλεκτρον· ἐὰν δὲ ἀναβαίνωμεν, καὶ προκόπτωμεν (δυνατὸν γὰρ μεταβῆναι ἀπὸ τοῦ σήμερον εἶναι ἐν τοῖς κατωτέρω, ὥστε γενέσθαι τοῦ Θεοῦ σῶμα τὸ ἀνωτέρω)· ἐσόμεθα, διαβάντες τὸ πῦρ, ἤλεκτρον τὸ περὶ τὸ σῶμα τοῦ Θεοῦ τὸ ὑψηλότερον.

is more precious, and the lower body is inferior, on this account it introduced God as consisting of fire and electrum (cf. Ezek. 1:27). And because the body of God, being itself also in generation, is fire, each of us is not the electrum; but if we ascend and make progress (for it is possible to pass over from being today among the lower parts, so as to become the upper body of God), we shall be, having passed through the fire, the electrum, the higher part about the body of God.

Κολλᾷ οὖν περὶ τὴν ὀσφὺν αὐτοῦ τὸ περίζωμα τὸ λινοῦν. Ἵνα τί; ἵνα δηλωθῇ, ὅτι ὁ λαὸς οἱονεὶ σκέπη ἐστὶ τοῦ Θεοῦ· πρὸς γὰρ τοὺς βουλομένους κατηγορεῖν τοῦ Θεοῦ ἵσταται ὁ λαὸς, καὶ ὡσπερεὶ ὑπερασπίζει αὐτοῦ καὶ οὐκ ἐᾷ τι ἄτοπον λέγεσθαι ἐν τοῖς περὶ τοῦ Θεοῦ. Ἐπὰν δὲ ἁμαρτήσωμεν, τὸ περίζωμα τοῦτο ἀποτίθεται, ὡς ὁ προφήτης, καὶ καταδικάζει αὐτὸ εἰς τὸν Εὐφράτην ποταμὸν, ἵνα ἐκεῖ διαφθαρῇ· οὕτως ὁ ἁμαρτάνων ἀποβάλλεται ἀπὸ τῆς ὀσφύος τοῦ Θεοῦ, καὶ ἐκβληθεὶς ἐκβάλλεται εἰς τὸν Εὐφράτην ποταμὸν, τὸν τῆς Μεσοποταμίας ποταμὸν, ὅπου οἱ Ἀσσύριοι ἐχθροὶ τῷ Ἰσραὴλ, ὅπου οἱ Βαβυλώνιοι, καὶ ἐκεῖ διαφθείρεται. Ὄντων γὰρ τοσούτων ποταμῶν, πέμπεται ὁ προφήτης ἀπὸ τῆς Ἰουδαίας εἰς τὸν Εὐφράτην ποταμὸν, πραγματεύσασθαι καὶ ἀπαγαγεῖν περιζωμάτιον λινοῦν. Διὰ τί δὲ καὶ λινοῦν; ὅτι τὴν γένεσιν ἔχει ἀπὸ γῆς· φυτὸν γάρ ἐστιν ἀνατέλλον ἀπὸ γῆς, εἶτα μετὰ τὸ γεωργηθῆναι ξαινόμενον, καὶ πλυνόμενον, καὶ σμηχόμενον, καὶ πολλῇ ἐργασίᾳ γινόμενον, ἵνα γένηται τοιοῦτον ὥστε γενέσθαι περίζωμα, ἢ ὅ τι δήποτε.

He therefore cleaves the linen loincloth around His loins. Why? So that it may be shown that the people is as it were a covering of God; for against those who wish to accuse God the people stands, and as it were shields Him and does not allow anything unfitting to be said in the matters concerning God. But whenever we sin, He puts off this loincloth, as the prophet did, and condemns it to the river Euphrates, so that there it may be ruined; thus he who sins is cast away from the loins of God, and having been cast out is cast into the river Euphrates, the river of Mesopotamia, where the Assyrians, enemies to Israel, are, where the Babylonians are, and there he is ruined. For although there are so many rivers, the prophet is sent from Judea to the river Euphrates, to busy himself and carry away a little linen loincloth. And why also of linen? Because it has its origin from the earth; for it is a plant springing up from the earth, then after being cultivated, carded, and washed, and scoured, and produced with much labour, so that it becomes such as to become a loincloth, or whatever else.

Editors' notes and page, col. 375

Footnotes

(67) ‹anchor: Cantico dicimus› · call in col 375

Cant. I, 4.

Song of Songs 1:4.

(printed under page 193)

(68) ‹anchor: loco scribitur› · call in col 375

Cant. VIII, 5.

Song of Songs 8:5.

(printed under page 193)

Page

running head: 375 ORIGENIS
marginal letters: A εἶναι (across gutter); B οὕτως (across gutter); C ἵνα ξανθῶμεν (across gutter); D κολλᾶσθαι (across gutter)
old-edition numerals: 192 before Deus
other: facing Latin version, not set; three full-width Greek lines across cols 375-376 after abscedentibus., cut off at right edge, not set

PG 13:376

Καὶ ἡμεῖς οὖν πάντες τὴν γένεσιν ἔχομεν ὡς περίζωμα τοῦ Θεοῦ. Καὶ ἔχοντες τὴν γένεσιν ἀπὸ γῆς, πολλῆς κατασκευῆς χρήζομεν ἵνα ξανθῶμεν, ἵνα πλυνθῶμεν, ἵνα τὸ χρῶμα τῆς γῆς ἀποβάλωμεν· Ἄλλο γὰρ τὸ τῆς γενέσεως τοῦ λινοῦ χρῶμα, ἄλλο τὸ ἀπὸ τῆς ἐργασίας. Τὸ μὲν γὰρ τῆς γενέσεως τοῦ λινοῦ χρῶμα μελανώτερόν ἐστιν, ἀπὸ δὲ τῆς ἐργασίας γίνεται λαμπρότατον. Τοιοῦτον οὖν τι καὶ ἐπὶ ἡμᾶς τοὺς ἐν γενέσει φθάνει· μέλανές ἐσμεν κατὰ τὴν ἐν τῷ πιστεύειν ἀρχήν. Διὸ ἐν ἀρχῇ τοῦ ᾌσματος τῶν ᾀσμάτων λέγεται· Μέλαινά εἰμι, καὶ καλή. Καὶ Αἰθίοψιν ἡμεῖς κατ' ἀρχὰς τὴν ψυχὴν ἐοίκαμεν, εἶτα ἀποσμηχόμεθα, ἵνα λαμπρότεροι γενώμεθα, κατὰ τό· Τίς αὕτη ἡ ἀναβαίνουσα λελευκανθισμένη; καὶ γενώμεθα λινοῦν λαμπρὸν καὶ καθαρόν. Εἶτα καὶ πλεκόμεθα ἐπὶ τὸ περίζωμα τοῦ Θεοῦ, ὅταν ἀξιῶμεν κολλᾶσθαι τῷ Θεῷ. Οὐχ ἀποτίθεται ἡμᾶς ὁ Θεός. Ἀπέθετο τὸν πρῶτον λαὸν, πάντα τὸν οἶκον Ἰούδα, καὶ τὸν οἶκον Ἱερουσαλήμ. Ἐγένετο εἰς τὸ μὴ πρησθῆναι ἔτι· οὐκέτι γὰρ αὐτοὺς περιζώννυται. Ἡμᾶς ἀντὶ ἐκείνων περιεζώσατο ὁ Θεός· οὐ γὰρ ἀποβαλὼν τὸ περίζωμα ἔμεινε γυμνὸς, ἀλλὰ ἄλλο περίζωμα ἑαυτῷ ὕφανε. Τοῦτο περίζωμα ἡ Ἐκκλησία ἐστὶν ἡ ἀπὸ τῶν ἐθνῶν· ἥτις ἴστω, ὅτι, εἰ τῶν προτέρων οὐκ ἐφείσατο ὁ Θεὸς, πόσῳ πλέον οὐδὲ αὐτῆς ἁμαρτανούσης φείσεται, ἐὰν μὴ ᾖ ἀξία τῆς ὀσφύος τοῦ Θεοῦ· ὁ δὲ κολλώμενος τῷ Κυρίῳ ἓν πνεῦμά ἐστιν ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

And we all therefore have our origin as a loincloth of God. And having our origin from the earth, we have need of much preparation so that we may be carded, so that we may be washed, so that we may cast off the colour of the earth; for one is the colour of the origin of the flax, another that from the working. For the colour of the origin of the flax is blacker, whereas from the working it becomes most bright. Something of this sort therefore reaches to us also who are in generation: we are black at the beginning in believing. Wherefore in the beginning of the Song of Songs it is said: I am black, and beautiful (Song 1:5). And at the beginning we resemble Ethiopians in soul, then we are scoured clean, so that we may become brighter, according to the text: Who is this that comes up made white? (Song 8:5) and may become bright and pure linen. Then also we are woven into the loincloth of God, when we think it right to cleave to God. God does not put us off. He put off the first people, the whole house of Judah, and the house of Jerusalem. It came to be good for nothing any more; for no longer does He gird Himself with them. With us instead of those men God girded Himself; for when He cast away the loincloth He did not remain naked, but wove another loincloth for Himself. This loincloth is the Church from the nations; let her know that, if God did not spare the former ones, how much more will He not spare her either if she sins, if she is not worthy of the loins of God; whereas he who cleaves to the Lord is one spirit (1 Cor. 6:17) in Christ Jesus, to Whom belongs the glory and the dominion unto the ages of the ages. Amen.

Editors' notes and page, col. 376

Page

running head: ORIGENIS 376
marginal letters: A εἶναι τιμιώτερον; B οὕτως ὁ ἁμαρτάνων; C ἵνα ξανθῶμεν; D κολλᾶσθαι τῷ
old-edition numerals: (none)
other: three full-width lines across cols 375-376 after Καὶ ὅτι σῶμα τοῦ Θεοῦ (καὶ αὐτὸ ἐν γενέσει ... τὸ ὑψηλότερον.); these, and all of this column's Greek from its top (εἶναι τιμιώτερον) to ἢ ὅ τι δήποτε, are set in parts/c375_a.md, not here (placement to be moved; Q6b)
misprints (as printed): Οὐχ ἀποτίθεται (for Οὐκ); in the full-width lines set in c375_a.md the page prints ἡμῶν οὐχ ἐσμὲν (file has οὐκ)

PG 13:377

ΟΜΙΛΙΑ ΙΒʹ.

Homily 12.

Εἰς τό·

On the words:

Καὶ ἐρεῖς πρὸς τὸν λαόν· Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ· Πᾶς ἀσκὸς πληρωθήσεται οἴνου· μέχρι τοῦ· Καὶ κατάξουσιν οἱ ὀφθαλμοὶ ὑμῶν δάκρυα, ὅτι συνετρίβη τὸ ποίμνιον τοῦ Κυρίου.

And you shall say to the people: Thus says the Lord the God of Israel: Every wineskin shall be filled with wine; as far as: And your eyes shall bring down tears, because the flock of the Lord has been bruised.

Ὁ προστάσσεται ὁ Προφήτης λέγειν ἀπὸ Θεοῦ, ὀφείλει ἄξιον εἶναι τοῦ Θεοῦ. Οὐ φαίνεται δὲ, ὅτι τοῦτ' ἄξιόν ἐστι τοῦ Θεοῦ, μενόντων ἡμῶν ἐπὶ τοῦ γράμματος· ὥστε εἰπεῖν ἄλλον τινὰ ἀκούσαντα τοῦ γράμματος, Μωρία ἐστὶ ταῦτα τὰ γράμματα. Τοῦτο δὲ ἐρεῖ ψυχικός. Ψυχικὸς γὰρ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ· μωρία γὰρ αὐτῷ ἐστιν. Ὅρα οὖν τὴν λέξιν τί φησι. Καὶ ἐρεῖς πρὸς τὸν λαὸν τοῦτον· Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ. Ἄξιον ἔστω Κυρίου τοῦ Θεοῦ Ἰσραήλ· Πᾶς ἀσκὸς πληρωθήσεται οἴνου. Καὶ ἔσται, ἐὰν εἴπωσι πρὸς σέ· Μὴ γνόντες οὐ γνωσόμεθα, ὅτι πᾶς ἀσκὸς πληρωθήσεται οἴνου; Καὶ οἱ ἀποκρινόμενοι, ἐπὶ τοῦ ῥητοῦ ἑστῶτες, ταῦτά φασι, καὶ λέγουσιν ἐγνωκέναι ὅτι πᾶς ἀσκὸς πληρωθήσεται οἴνου. Εἰσὶν οὖν ἀσκοὶ ἐλαίου πληρούμενοι, ἢ ἄλλης ὑγρᾶς οὐσίας. Ψεύδονται ἄρα· οὐ γὰρ πᾶς ἀσκὸς πληρωθήσεται οἴνου· ὅπερ διηγήσεως κατὰ τὸ δυνατὸν ἡμῖν τοιᾶσδε τεύξεται, ἐὰν εἰδῶμεν τὰς τῶν οἴνων διαφορὰς, καὶ τὰ λεγόμενα περὶ αὐτῶν. Καὶ ἀκολούθως αὐτοῖς περὶ τῶν ἀσκῶν ὀψόμεθα, ὅτι ἀληθές ἐστι τό· Πᾶς ἀσκὸς πληρωθήσεται οἴνου. Εἴτε γὰρ ἀγαθός τίς ἐστιν, ἵν' οὕτως ὀνομάσωμεν, ἐν ἀσκοῖς ἀσκὸς, πληρωθήσεται οἴνου κατὰ τὴν ἑαυτοῦ ἀγαθότητα· εἴτε ἐστὶν, ὡς ἐν συγκρίσει ἀσκῶν, καὶ τῇ κρίσει τῇ περὶ αὐτῶν, μοχθηρὸς, καὶ αὐτὸς κατὰ τὴν μοχθηρίαν αὐτοῦ πληρωθήσεται οἴνου μοχθηροῦ. Πῶς οὖν ἔστιν ἀπὸ τῆς Γραφῆς λαβεῖν περὶ τῶν διαφόρων οἴνων; Περὶ μὲν τῶν χειρόνων τοιαῦτα γέγραπται· Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν, καὶ ἡ κληματὶς αὐτῶν ἐκ Γομόῤῥας. Ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας αὐτοῖς· θυμὸς δρακόντων ὁ οἶνος αὐτῶν, καὶ θυμὸς ἀσπίδων ἀνίατος. Περὶ δὲ τῶν κρειττόνων· Τὸ ποτήριόν σου μεθύσκον με ὡς κράτιστον. Καὶ ἡ σοφία συγκαλεῖ ἐπὶ τὸν ἑαυτῆς κρατῆρα λέγουσα· Ἔλθετε, φάγετε τὸν ἐμὸν ἄρτον, καὶ πίετε οἶνον ὃν κεκέρακα ὑμῖν. Ἔστιν οὖν οἶνος ἀπὸ Σοδόμων, καὶ ἔστιν οἶνος ὃν ἡ σοφία κίρνησι. Καὶ πάλιν· Ἄμπελος ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι πεφυτευμένη ὑπὸ τοῦ Θεοῦ, ἡ καλουμένη ἄμπελος Σωρὴκ, ἐκλεκτή τις οὖσα καὶ θαυμαστή. Ἔστι δέ τις καὶ ἄμπελος Αἰγυπτίων, ἣν πατάσσει ὁ Θεὸς, κατὰ τὸ γεγραμμένον, ὅτι Ἐπάταξεν ὁ Θεὸς ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν, καὶ τὰς συκαμίνους αὐτῶν ἐν πάχνῃ.

What the Prophet is commanded to say from God ought to be worthy of God. Yet it does not appear that this is worthy of God, if we remain at the letter; so that someone else on hearing the letter would say, These letters are foolishness. And a natural man will say this. For a natural man does not receive the things of the Spirit of God; for they are foolishness to him. See therefore what the text says: And you shall say to this people: Thus says the Lord the God of Israel. Let it be worthy of the Lord the God of Israel: Every wineskin shall be filled with wine. And it shall be, if they say to you: Knowing shall we not know that every wineskin shall be filled with wine? And those who answer, standing at the literal wording, say these things, and say that they know that every wineskin shall be filled with wine. There are then wineskins filled with oil, or with another liquid substance. They speak falsely then; for not every wineskin shall be filled with wine; which will obtain an exposition of the following sort according to our ability, if we know the differences of wines, and the things spoken concerning them. And conformably to them we shall see concerning the wineskins, that the word is true: Every wineskin shall be filled with wine. For whether someone is a good wineskin among wineskins, so to call him, he shall be filled with wine according to his own goodness; or whether he is, as in a comparison of wineskins and in the judgement concerning them, bad, he too according to his badness shall be filled with bad wine. How then is it possible to take from Scripture concerning the different wines? Concerning the worse ones such things as these have been written: For their vine is from the vine of Sodom, and their tendril from Gomorrah. Their grape is a grape of gall, a cluster of bitterness to them; the wrath of dragons is their wine, and the incurable wrath of asps. And concerning the better ones: Thy cup intoxicating me, how excellent it is! And Wisdom calls together to her mixing-bowl, saying: Come, eat my bread, and drink the wine that I have mingled for you. There is therefore a wine from Sodom, and there is a wine that Wisdom mingles. And again: A vineyard came to be for the beloved on a horn, in a fat place, planted by God, which is called the vine of Sorek, being a choice and wonderful one. And there is also a certain vine of the Egyptians, which God strikes, according to what is written, that God struck their vine with hail, and their sycamores with frost.

Κατανόησον οὖν μοι πάντας ἀνθρώπους εἶναι τροπικῶς νῦν χωρητικοὺς οἴνου. Καὶ ὀνομάζω αὐτοὺς,

Observe therefore for me that all men are figuratively now receptive of wine. And I name them,

Editors' notes and page, col. 377

Footnotes

(69) · call in col 378

Jerem. XIII, 12.

Jeremiah 13:12.

(printed under page 194)

(70) · call in col 378

I Cor. II, 14.

1 Corinthians 2:14.

(printed under page 194)

(71) · call in col 378

Jer. XIII, 12.

Jeremiah 13:12.

(printed under page 194)

(72) · call in col 378

ibid.

The same place.

(printed under page 194)

(73) ‹anchor: conscripta sunt› · call in col 378

Deuter. XXXII, 32.

Deuteronomy 32:32.

(printed under page 194)

(74) ‹anchor: haec dicuntur› · call in col 378

Psalm. XXII, 5.

Psalm 22 (23):5.

(printed under page 194)

(75) ‹anchor: convocat … dicens› · call in col 378

Prov. IX, 5.

Proverbs 9:5.

(printed under page 194)

(76) ‹anchor: Rursumque› · call in col 378

Isa. V, 1.

Isaiah 5:1.

(printed under page 194)

(77) ‹anchor: scriptum est› · call in col 378

Psalm. LXXVII, 47.

Psalm 77 (78):47.

(printed under page 194)

Footnotes

(78) · call in col 379

Psalm. XXII, 5.

Psalm 22 (23):5.

(printed under page 195)

(79) · call in col 379

Jerem. XXV, 15.

Jeremiah 25:15.

(printed under page 195)

(80) · call in col 379

ibid. 16.

The same, verse 16.

(printed under page 195)

(81) ‹anchor: peccatores terrae› · call in col 379

Psalm. LXXIV, 9.

Psalm 74 (75):9.

(printed under page 195)

(82) ‹anchor: in quo ait› · call in col 379

Prov. IX, 5.

Proverbs 9:5.

(printed under page 195)

(83) ‹anchor: vide Salvatorem› · call in col 379

Luc. XXII, 12.

Luke 22:12.

(printed under page 195)

(84) ‹anchor: et dicit› · call in col 379

Matth. XXVI, 27, 28; I Cor. XI, 25.

Matthew 26:27–28; 1 Corinthians 11:25.

(printed under page 195)

(85) ‹anchor: Et› · call in col 379

Matth. XXVI, 29.

Matthew 26:29.

(printed under page 195)

Page

running head: 379 ORIGENIS
marginal letters: A κατὰ (across gutter); B τὰ ἔθνη (across gutter); C κεκοσμημένον (across gutter); D ται. Νόησον (across gutter)
old-edition numerals: 195 before et traditur
other: facing Latin version, not set

PG 13:380

κατὰ τοῦτο ἀσκοὺς, [καὶ] λέγω, ὅτι ὁ μὲν φαῦλος πεπλήρωται οἴνου ἀμπέλων Σοδόμων, πεπλήρωται οἴνου Αἰγυπτίου, καὶ οἴνου τῶν ἐχθρῶν τοῦ Ἰσραήλ· ὁ δὲ ἅγιος καὶ ὠφελημένος πεπλήρωται οἴνου ἀπὸ ἀμπέλου Σωρὴκ, καὶ οἴνου περὶ οὗ γέγραπται· Τὸ ποτήριόν σου μεθύσκον ὡς κράτιστον. Καὶ πάλιν πεπλήρωται οἴνου ὁ ἅγιος, ἀφ' οὗ ἐκέρασεν ἡ σοφία. Ταῦτα μὲν οὖν νοείσθω μοι κατὰ τὴν κακίαν καὶ τὴν ἀρετὴν, ἵνα θεωρηθῇ τό· Πᾶς ἀσκὸς οἴνου πληροῦται· εἰ δὲ δεῖ ἰδεῖν καὶ τὰς διὰ τὴν κακίαν καὶ δι' ἀρετὴν, κολάσεις μὲν τὰς διὰ τὴν κακίαν, εὐλογίας δὲ καὶ ἐπαγγελίας τὰς διὰ τὴν ἀρετήν· παραστήσωμεν ἀπὸ τῶν ἱερῶν γραμμάτων, τίνα τρόπον αἱ κολάσεις, καὶ αἱ ἐπαγγελίαι οἱονεὶ λέγεται· Λάβε τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου τούτου, καὶ ποτιεῖς πάντα τὰ ἔθνη, πρὸς ἃ ἐγὼ ἐξαποστελῶ σε πρὸς αὐτούς. Ἱερεμίας ταῦτα λέγει, ᾧ ἐπιφέρει· Καὶ πίονται καὶ ἐξεμέσονται, καὶ ἐκμανήσονται, καὶ πεσοῦνται. Οὐκοῦν τὰς κολάσεις ὠνόμασεν ἐνταῦθα οἶνον ἄκρατον, ὃν πίνουσιν οἱ ἀκράτου οἴνου, τουτέστιν ἀκράτου κολάσεως ἄξιοι· εἰσὶ δὲ καὶ ἄλλοι οἱ πίνοντες κόλασιν οὐκ ἄκρατον, ἀλλὰ κεκερασμένην· Ποτήριον γὰρ ἐν χειρὶ Κυρίου ἀκράτου πλῆρες κεράσματος· ἔκλινεν ἐκ τούτου εἰς τοῦτο· πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη· πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς. Εἰ θέλεις καὶ ποτήριον εὐλογίας ἰδεῖν ὃ πίνουσιν οἱ δίκαιοι, ἤρκει μὲν οὖν καὶ τὸ τῆς σοφίας, ἐφ' ᾧ ἔλεγε· Πίετε οἶνον ὃν ἐκέρασα ὑμῖν· ἴδε δέ μοι καὶ τὸν Σωτῆρα πρὸς τὸ Πάσχα ἀναβαίνοντα εἰς ἀνώγαιον μέγα ἐστρωμένον καὶ κεκοσμημένον, καὶ ἑορτάζοντα μετὰ τῶν μαθητῶν, καὶ διδόντα αὐτοῖς τὸ ποτήριον, περὶ οὗ γέγραπται, οὐχ ὅτι ἐκέρασεν· ὁ Ἰησοῦς γὰρ εὐφραίνων τοὺς μαθητὰς ἀκράτῳ εὐφραίνει, καὶ λέγει αὐτοῖς· Λάβετε, πίετε. Τοῦτό μου ἐστὶ τὸ αἷμα, τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. Τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν· καί· Ἀμὴν λέγω ὑμῖν· οὐ μὴ πίω αὐτὸ ἀπὸ τοῦ νῦν, ἕως αὐτὸ πίω μεθ' ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. Ὁρᾷς τὴν ἐπαγγελίαν, τὸ ποτήριον τῆς καινῆς διαθήκης οὖσαν; Ὁρᾷς τὰς κολάσεις ποτήριον οἴνου ἀκράτου; καὶ ἄλλο εἶδος κολάσεως ποτήριον κεκερασμένον, ὥστε ἑκάστῳ κιρνᾶσθαι κατὰ τὴν ἀξίαν τῆς χρηστῆς πράξεως ἀναμεμιγμένης μοχθηρᾷ πράξει ἃ πίεται. Νόει δέ μοι τοὺς μὲν πάντη ἀλλοτρίους τῆς θεοσεβείας, καὶ μηδαμῶς προσέχοντας αὑτοῖς, ἀλλ' ὡς ἔτυχε ζῶντας, πίνοντας τὸν ἄκρατον οἶνον, περὶ οὗ παρεθέμεθα τὰ ἀπὸ τοῦ Ἱερεμίου· τοὺς δὲ μὴ πάντη ἀποστάντας καὶ ἁμαρτωλοὺς, ἀλλ' ἀξίους τοῦ ποτηρίου τῆς καινῆς διαθήκης, ποιοῦντας ὁτὲ μὲν χρηστοτέρας, ὁτὲ δὲ ἐναντίας πράξεις, οἶνον πίνοντας ἀκράτου κεράσματος. Ἔκλινε γὰρ ὁ Θεὸς ἐκ τούτου εἰς τοῦτο. Πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη.

wineskins according to this, [and] I say that the base man has been filled with wine of the vines of Sodom, has been filled with Egyptian wine, and with wine of the enemies of Israel; whereas the holy man and he who has been benefited has been filled with wine from the vine of Sorek, and with wine concerning which it has been written: Thy cup intoxicates as the mightiest. And again the holy man has been filled with wine, from that which wisdom mingled. Let these things, then, be understood by me according to wickedness and virtue, so that there may be contemplated the saying: Every wineskin is filled with wine; but if one must see also the things on account of wickedness and on account of virtue, punishments on account of wickedness, and blessings and promises on account of virtue, let us set forth from the sacred Scriptures in what manner the punishments and the promises, as it were, it is said: Take the cup of this unmixed wine, and you shall cause all the nations to drink, unto whom I shall send you forth unto them. Jeremiah says these things, to which he subjoins: And they shall drink and vomit forth, and go mad, and fall. Therefore he named the punishments here unmixed wine, which those drink who are worthy of unmixed wine, that is, of unmixed punishment; and there are also others who drink punishment not unmixed, but mingled: For a cup is in the hand of the Lord full of unmixed mixture; He inclined from this into that, yet His dregs were not emptied out; all the sinners of the earth shall drink. If you wish also to see a cup of blessing which the righteous drink, that of wisdom indeed sufficed, over which she said: Drink wine which I mingled for you; but see for me also the Saviour towards the Passover going up into a large upper room furnished and adorned, and keeping the feast with the disciples, and giving them the cup, concerning which it has been written, not that He mingled it; for Jesus, gladdening the disciples, gladdens them with unmixed wine, and says to them: Take, drink. This is My blood, which is poured out for you for remission of sins. This do, as often as you drink it, in remembrance of Me; and: Amen I say to you, I shall by no means drink it from now, until I drink it with you new in the kingdom of God. Do you see the promise, being the cup of the new covenant? Do you see the punishments, a cup of unmixed wine? and another kind of punishment, a mingled cup, so that to each there is mingled what he shall drink according to the desert of the good action mixed up with a wicked action. And understand for me that those who are altogether alien from godliness, and in no way pay heed to themselves, but live at random, drink the unmixed wine, concerning which we cited the words from Jeremiah; while those who have not altogether fallen away and are sinners, yet worthy of the cup of the new covenant, doing at one time better actions, at another time contrary actions, drink wine of an unmixed mixture. For God inclined from this into that. Yet His dregs were not emptied

Editors' notes and page, col. 380

Footnotes

(1) · call in col 380 (Greek only; the call stands above the visible foot)

Οἱονεί, lege οἶνος.

"As it were": read "wine".

(printed under page 195)

(2) ‹anchor: οὐχ ὅτι ἐκέρασεν› · call in col 380 (Greek only)

Οὐχ ὅτι ἐκέρασεν. Lege in versione Hieronymiana: Non quod miscuerit.

"Not that he mixed it." Read in Jerome's version: "Not that he mixed it."

(printed under page 195)

(3) ‹anchor: ἀλλ' ἀξίους› · call in col 380 (Greek only)

Ἀλλ' ἀξίους. Omnino legendum ἀναξίους, ut innuit Hieronymus, et sensus postulat; tres enim calices proponit, meracum, mistum, et novi testamenti; et priorem quidem impiis, postremum sanctis, mistum iis qui in via virtutis titubant, et incerto passu progrediuntur. HUETIUS.

"But worthy." We must by all means read "unworthy", as Jerome indicates and the sense demands; for he sets out three cups, the unmixed, the mixed, and that of the new testament; the first for the impious, the last for the saints, the mixed for those who stagger on the way of virtue and go forward with uncertain step. HUET.

(printed under page 195)

Page

running head: ORIGENIS
marginal letters: A κατὰ τοῦτο; B τὰ ἔθνη,; C κεκοσμημένον, καὶ; D ται. Νόει
old-edition numerals: (none)
other: word split at column end: ἐξεκε-

PG 13:381

Νόει μοι τὸ ποτήριον τῶν ἀγαθῶν σου ἔργων ἐν τῇ μιᾷ χειρὶ τοῦ Θεοῦ· εἰ δὲ βούλῃ τολμηρότερόν με εἰπεῖν, ἔστω ἐν τῇ δεξιᾷ χειρὶ τοῦ Θεοῦ τὸ ποτήριον τῶν χρηστῶν ἔργων, ἐν τῇ ἀριστερᾷ δὲ χειρὶ τοῦ Θεοῦ τὸ ποτήριόν σου τῶν ἁμαρτημάτων. Ὅταν οὖν μέλλῃς κολάζεσθαι διὰ τὰ ἁμαρτήματα, ἐπεὶ καὶ χρηστότερά σοι ἔργα γεγένηται, ποτήριον ἐν χειρὶ Κυρίου ἐστὶν οἴνου ἀκράτου πλῆρες κεράσματος· καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο, ἐκ τοῦ ἐν τῇ ἀριστερᾷ εἰς τὸ ἐν τῇ δεξιᾷ. Οὔτε γὰρ μόνον δύνασαι πιεῖν τὸ τῶν ἀγαθῶν ποτήριον, ὡς οὐ μόνον ἀγαθὰ ἔργα πεποιηκώς· οὔτε δύνασαι πιεῖν μόνον τὸ τῶν ἁμαρτημάτων ποτήριον, χρηστὰ γάρ σοι πέπρακταί τινα. Διὰ τοῦτο ἔκλινεν ἐκ τούτου εἰς τοῦτο. Κατὰ τὴν ἀναλογίαν τῶν ἔργων σου κιρνᾶταί σοι ὁ θυμὸς καὶ ἡ κόλασις, ἵνα ἤτοι ὑδαρέστερον τὸ τῆς κολάσεως ᾖ σοι, ἢ δριμύτερον καὶ ἐπιπινώτερον· κατὰ τὴν ἀναλογίαν γὰρ, ὡς προεῖπον, τῶν ἁμαρτημάτων συγκρινομένων τοῖς ἀγαθοῖς ἀμβλύνεταί πως, ἢ οὐκ ἀμβλύνεται ὁ ἀπὸ τοῦ ποτηρίου τῆς ὀργῆς ποσῶς διδομένης ἑκάστῳ τῶν ἁμαρτημάτων. Ἐὰν δὲ καλὸς καὶ ἀγαθὸς ᾖς ὅλος, λέγεις· Ποτήριον σωτηρίου λήψομαι καὶ τὸ ὄνομα Κυρίου ἐπικαλέσομαι. Πᾶς οὖν ἀσκὸς, εἴτε καλὸς εἴτε μοχθηρὸς, πληρωθήσεται οἴνου, καὶ κατὰ τὴν ἐπιτηδειότητα τοῦ ἀσκοῦ οἶνος βληθήσεται εἰς τὸν ἀσκὸν κατὰ τὸν λόγον τῶν ἐνταῦθα ὀνομαζομένων ἀσκῶν. Ἔλαιον οὖν οὐ βάλλεται εἰς τοὺς ἀσκοὺς οὐδὲ ἄλλη τις ὑγρὰ ὕλη, ἀλλὰ πάντα ἀσκὸν δεῖ οἴνου πληρωθῆναι.

out. Understand for me the cup of your good works in the one hand of God; or if you wish me to speak more boldly, let the cup of good works be in the right hand of God, and in the left hand of God your cup of sins. Whenever, therefore, you are about to be punished on account of sins, since better works also have been done by you, there is a cup in the hand of the Lord full of a mixture of unmixed wine; and He inclined from this into that (Ps. 74:9), from the one in the left hand into the one in the right hand. For neither are you able to drink only the cup of good things, as having done not only good works; nor are you able to drink only the cup of sins, for some good things have been done by you. On account of this He inclined from this into that. According to the proportion of your works wrath and punishment are mingled for you, so that the draught of punishment may be for you either more watered down, or sharper and more painful; for according to the proportion, as I said before, of the sins compared with the good things, there is blunted somehow, or is not blunted, that from the cup of wrath given in a certain measure to each of the sins. But if you are altogether fair and good, you say: I will take the cup of salvation and call upon the name of the Lord (Ps. 115:13). Every wineskin, therefore, whether good or bad, shall be filled with wine, and according to the fitness of the wineskin wine will be put into the wineskin, according to the account of the wineskins named here. Oil, therefore, is not put into the wineskins, nor any other liquid matter, but every wineskin must be filled with wine.

Editors' notes and page, col. 381

Footnotes

(1) · call in col 381 (Greek only; the call stands above the visible foot)

Ἐπιπινώτερον. Forte legendum ἐπιπονώτερον.

Epipinōteron: perhaps read epiponōteron ("more laborious").

(printed under page 196)

(2) · call in col 381 (Greek only; the call stands above the visible foot)

Ποσῶς διδομένης. Forte legendum πότος διδομένης.

Posōs didomenēs: perhaps read "potos didomenēs" ("drink being given").

(printed under page 196)

(3) ‹anchor: περὶ ὧν› · call in col 381 (Greek only)

Περὶ ὧν, etc. Ergo postquam Jeremiam populo exposuit, conciones in Numeros habuit; quae non omnes sane, vel non integrae ad nos pervenerunt. Benedictiones quippe illae sacerdotales capite Num. sexto continentur, in quod nulla Origenis homilia exstat. HUETIUS.

"Concerning which," etc. So it was after he had expounded Jeremiah to the people that he preached on Numbers; and those homilies have certainly not all come down to us, or not whole. For those priestly blessings are contained in the sixth chapter of Numbers, on which no homily of Origen survives. HUET.

(printed under page 196)

Page

running head: IN JEREMIAM HOMIL.
marginal letters: A νώθη. Νόει; B ἢ δριμύτερον; C ἀσκοὺς τούτους; D κατήντησεν. Εἴ
old-edition numerals: (none)
other: word split at column start: νώθη.; 4 full-width Greek lines (Πᾶς οὖν ἀσκὸς ... οἴνου πληρωθῆναι.) after ἐπικαλέσομαι., set in this file (Q6b: not "not set")
other (Q6b): the rest of this column, Εἶτα διδάσκει ... καὶ τοὺς προφήτας, (with call (3) and an asterisk call after παρὰ τὸν ὅλον) is set in parts/c382_a.md, not here (placement to be moved). In that stretch the page prints Οὐχ ἐπεὶ twice (file has Οὐκ), and after ἁμαρτήσαντας a few damaged or broken sorts stand before τὸ ῥητὸν (not set; unreadable)

PG 13:382

Εἶτα διδάσκει διὰ τοὺς ἁμαρτήσαντας, τὸ ῥητὸν, ἐν τῇ Ἱερουσαλὴμ τότε καὶ ἐν τῇ Ἰουδαίᾳ, ποταποῦ οἴνου μέλλει πληροῦν ὁ Θεὸς τοὺς ἀσκοὺς τούτους τοὺς ἁμαρτωλούς· γέγραπται γάρ· Ἐὰν εἴπωσι πρὸς σέ· Μὴ γνόντες οὐ γνωσόμεθα, ὅτι πᾶς ἀσκὸς πληρωθήσεται οἴνου; Καὶ ἐρεῖς πρὸς αὐτούς· Τάδε λέγει Κύριος· Ἰδοὺ ἐγὼ πληρῶ πάντας τοὺς κατοικοῦντας τὴν γῆν ταύτην, καὶ τοὺς βασιλεῖς τοὺς καθημένους υἱοὺς τοῦ Δαυῒδ ἐπὶ θρόνου αὐτοῦ, καὶ τοὺς ἱερεῖς. Οὐδενὸς φείδεται ὁ μέλλων κολάζειν. Οὐκ ἐπεὶ προφήτης τις ἐχρημάτισεν, ἔχει δὲ ἁμαρτήματα, οὐ πληρωθήσεται τῶν λεγομένων ἀπειλῶν· οὐκ ἐπεὶ ἱερεύς τις ἐχρημάτισε, καὶ ἔδοξεν ὑπεροχὴν ὀνόματος ἔχειν τιμιωτέραν παρὰ τὸν ὅλον, φείδεται αὐτοῦ ὁ Θεὸς, ὥστε αὐτὸν μὴ κολασθῆναι ἁμαρτήσαντα. Τὰ δὲ περὶ ἐκείνων ἀναγεγραμμένα, φησὶν ὁ Ἀπόστολος, ἐγράφη δι' ἡμᾶς, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησεν. Εἴ τις οὖν καὶ ἐν τούτοις τοῖς ἱερεῦσι (δείκνυμι δὲ τοὺς πρεσβυτέρους ἡμᾶς) ἢ ἐν τούτοις τοῖς περιεστηκόσι τὸν λαὸν Λευΐταις (λέγω δὲ τοὺς διακόνους) ἁμαρτάνει, ἕξει ταύτην τὴν κόλασιν· ὡς πάλιν εὐλογίαι τινές εἰσιν ἱερατικαὶ, περὶ ὧν, Θεοῦ διδόντος, οὐ μακρὰν, ἀλλὰ μετὰ τὴν ἐξέτασιν τοῦ λόγου τοῦ προφητικοῦ, εἰσόμεθα ἀναγινωσκομένων τῶν Ἀριθμῶν. Περὶ γὰρ ἱερέων ἐκεῖ τινὰ μέλλει λέγεσθαι. Καὶ τοὺς ἱερεῖς οὖν, καὶ τοὺς προφήτας,

Next the text teaches, on account of those who sinned in Jerusalem at that time and in Judaea, with what sort of wine God is about to fill these wineskins, the sinners; for it has been written: If they say to you: Knowing, shall we not know that every wineskin shall be filled with wine? And you shall say to them: Thus says the Lord: Behold, I fill all who dwell in this land, and the kings, the sons of David who sit upon his throne, and the priests. He who is about to punish spares no one. Not because someone was called a prophet, yet has sins, will he not be filled with the threats spoken of; not because someone was called a priest, and seemed to have a pre-eminence of name more honourable than the whole people, does God spare him, so that he should not be punished when he has sinned. Now the things written down concerning them, says the Apostle, were written on account of us, upon whom the ends of the ages have come. If anyone, therefore, both among these priests (and I point to us presbyters) or among these Levites who stand around the people (and I mean the deacons) sins, he will have this punishment; just as again there are certain priestly blessings, concerning which, God granting, not far off, but after the examination of the prophetic word, we shall know when Numbers is read. For concerning priests certain things are about to be said there. Both the priests, therefore, and the prophets,

Editors' notes and page, col. 382

Footnotes

(86) · call in col 382

Psal. CXV, 13.

Psalm 115 (116):13.

(printed under page 196)

(87) ‹anchor: Sequitur enim› · call in col 382

Jerem. XIII, 12, 13.

Jeremiah 13:12–13.

(printed under page 196)

(88) ‹anchor: ut ait Apostolus› · call in col 382

I Cor. X, 11.

1 Corinthians 10:11.

(printed under page 196)

(89) ‹anchor: scripta sunt› · call in col 382

Jerem. XIII, 13, 14.

Jeremiah 13:13–14.

(printed under page 196)

Footnotes

(90) · call in col 383

Gen. XI, 4.

Genesis 11:4.

(printed under page 197)

(91) · call in col 383

ibid. 7, 9.

The same, verses 7 and 9.

(printed under page 197)

(92) ‹anchor: dictum est› · call in col 383

Jerem. XIII, 14.

Jeremiah 13:14.

(printed under page 197)

Page

running head: ORIGENIS
marginal letters: A dem congregat; B qui illuc; C quaeris ab; D 4. Si autem
old-edition numerals: 197 before coerces ira
other: facing Latin version, not set; 3 full-width Greek lines (δευθήσῃ, Ἱερουσαλήμ. ... τὴν ἀπὸ τοῦ ἑτέρου.) before 4. Si autem, cut off at right edge, not set; 1 full-width Latin line at foot, cut off at right edge, not set

PG 13:384

καὶ τὸν Ἰούδαν, καὶ πάντας τοὺς κατοικοῦντας Ἱερουσαλὴμ, φησὶν ὁ Θεὸς, πληρῶ μεθύσματος, καὶ διασκορπιῶ αὐτοὺς, ἄνδρα καὶ τὸν ἀδελφὸν αὐτοῦ, καὶ τοὺς πατέρας αὐτῶν, καὶ τοὺς υἱοὺς αὐτῶν ἐν τῷ αὐτῷ. Καὶ ταῦτα δὲ οὕτω νοήσομεν· Τοὺς μὲν δικαίους συνάγει ὁ Θεὸς, τοὺς δὲ ἁμαρτωλοὺς διασκορπίζει. Διὰ τοῦτο καὶ ἡνίκα μὲν οὐκ ἐκινοῦντο ἀπὸ ἀνατολῶν οἱ ἄνθρωποι, οὐκ ἐσκόρπισεν αὐτοὺς ὁ Θεός· ὅτε δὲ ἐκίνησαν ἀπὸ ἀνατολῶν, καὶ εἶπεν ἄνθρωπος πρὸς τὸν πλησίον αὐτοῦ, Δεῦτε, καὶ οἰκοδομήσωμεν ἑαυτοῖς πόλιν, καὶ πύργον, οὗ ἔσται ἡ κεφαλὴ ἕως τοῦ οὐρανοῦ, φησὶν ὁ Θεὸς περὶ τούτων· Δεῦτε, καὶ καταβάντες συγχέωμεν αὐτῶν ἐκεῖ τὴν γλῶσσαν. Καὶ συγχεῖται ἕκαστος, καὶ ἐπὶ τινὰ τῆς γῆς τόπον διασκορπίζεται. Καὶ ὁ λαὸς δὲ ὁ τοῦ Ἰσραὴλ, μὴ ἁμαρτάνων μὲν, ἐν τῇ Ἰουδαίᾳ ἦν· ἁμαρτήσας δὲ διασκορπίζεται ἔπειτα ἀπὸ τῆς οἰκουμένης, καὶ διασπείρεται πανταχοῦ. Τοιοῦτόν τί μοι νόει καὶ περὶ πάντων ἡμῶν. Ἔστι τις Ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, ὅπου Σιὼν ὄρος, καὶ πόλις Θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουράνιος. Οἱ μακάριοι ἐκεῖ συναχθήσονται, ἵνα ὁμοῦ ὦσιν. Ἀλλὰ καὶ ἐν τούτῳ κολάζονται, τοῦ μὴ εἶναι μετ' ἀλλήλων οἱ ἁμαρτωλοί. Οἶδά τινας ἐν τῷ βίῳ τούτῳ ὑπὲρ κολάσεως βουλομένους νήσῳ τινὶ παραδοῦναι τοὺς οἰκείους τῶν λυπησάντων τὴν βασιλείαν, καὶ διασκορπίσαντας ἐνταῦθα μὲν τὴν γυναῖκα, ἐνταῦθα δὲ τὸν ἕνα υἱὸν, εἶτα ἀλλαχοῦ τὸν ἕτερον, ἵνα μηδὲ ἐν τῇ συμφορᾷ ἀπολαύσωσιν ἡ μήτηρ τοῦ υἱοῦ, ἢ ὁ ἀδελφὸς τοῦ ἀδελφοῦ. Τοιοῦτόν τι νόει καὶ ἐπὶ τῶν ἀδίκων. Πικρότερόν τινος γεύσασθαί σε δεῖ τὸν ἁμαρτωλὸν διοικονομούμενον ὑπὸ τοῦ Θεοῦ, ἵνα παιδευθεὶς σωθῇς. Ὥσπερ δὲ οὐχὶ βασανίσαι ἁπλῶς θέλων τὸν κολαζόμενον ὑπὸ σοῦ οἰκέτην ἢ υἱὸν κολάζεις, ἀλλ' ἵνα τοῖς πόνοις αὐτὸν ἐπιστρέψῃς· οὕτως καὶ ὁ Θεὸς τοὺς μὴ ἐπιστρέφοντας τῷ λόγῳ, τοὺς μὴ θεραπευθέντας παιδεύσει, τοῖς ἀπὸ μαθημάτων πόνοις, ἐπεὶ παιδεία περιβάλλει ἃ περιβάλλει, κατὰ τὸ εἰρημένον· Διὰ παντὸς πόνῳ καὶ μάστιγι παιδευθήσῃ, Ἱερουσαλήμ. Ἵν' οὖν αὐξήσῃ ὁ παιδεύων πόνος, διασκορπίζονται οἱ πονοῦντες ἀπ' ἀλλήλων, ὡς μὴ εἶναι ἅμα τόνδε καὶ τόνδε. Ἐλύετο γὰρ ἂν τὸ σφοδρὸν τοῦ πόνου διὰ τῆς παραμυθίας ἑνὸς ἑκάστου πρὸς τὴν ἀπὸ τοῦ ἑτέρου.

and Judah, and all who dwell in Jerusalem, says God, I fill with drunkenness, and I will scatter them, a man and his brother, and their fathers, and their sons together. And these things also we shall understand thus: The righteous indeed God gathers together, while the sinners He scatters. On account of this, both when men did not move from the east, God did not scatter them; but when they moved from the east, and a man said to his neighbour, Come, and let us build for ourselves a city, and a tower, whose head shall be unto heaven, God says concerning these: Come, and having gone down let us confound their tongue there. And each one is confounded, and is scattered to some place of the earth. And the people of Israel too, while not sinning, was in Judaea; but having sinned, it is thereafter scattered from the inhabited earth, and dispersed everywhere. Understand for me some such thing also concerning all of us. There is a certain Church of the firstborn enrolled in the heavens, where Mount Sion is, and the city of the living God, the heavenly Jerusalem. The blessed shall be gathered together there, so that they may be together. But in this too the sinners are punished, in not being with one another. I know of some in this life who, by way of punishment, wished to hand over to some island the relatives of those who had grieved the kingdom, and scattered here the wife, and here the one son, then elsewhere the other, so that not even in calamity might the mother enjoy the son, or the brother the brother. Understand some such thing also in the case of the unrighteous. You the sinner, being managed by God, must taste something more bitter, so that having been disciplined you may be saved. And just as you punish the house-slave or son who is punished by you, not simply wishing to torture him, but so that by pains you may turn him back; so also God will discipline those who do not turn back by the word, those who have not been healed, by the pains that come from lessons, since discipline encompasses what it encompasses, according to what has been said: Continually with pain and scourge you will be disciplined, O Jerusalem. So then, that the disciplining pain may increase, those who suffer are scattered from one another, so that this one and that one may not be together. For the severity of the pain would be relieved through the consolation each one has in the other.

Εἰ δὲ δεῖ προσθεῖναι τῷ λόγῳ καὶ ἄλλην αἰτίαν τοῦ διασκορπίζεσθαι, καὶ τοῦτο παραθήσομαι. Κακοὶ συνόντες ἀλλήλοις τὰ κακὰ σκοποῦσι καὶ αὔξουσιν· ὥσπερ οἱ ἀγαθοὶ συνόντες ἀγαθοῖς περὶ ἀγαθῶν σκέπτονται, καὶ καταλέγονται. Καὶ διαιρεῖται ἡ κακὴ βουλὴ ἰσχύσασα κἂν μετὰ ὁμοίων, ὅτε διασκορπίζονται ἀλλήλων οἱ μοχθηροί. Διὰ τοῦτο οἰκονομεῖ ὁ Θεὸς, μὴ εἶναι μετ' ἀλλήλων τοὺς φαύλους· τάχα καὶ αὐτῶν προνοῶν, ἵνα μὴ συναυξήσῃ αὐτῶν ἡ κακία, ἀλλὰ μειωθῇ διαλελυμένη. Ταῦτα διὰ τό· Σκορπιῶ αὐτοὺς, ἄνδρα καὶ τὸν ἀδελφὸν αὐτοῦ, καὶ τοὺς πατέρας αὐτῶν, καὶ τοὺς υἱοὺς αὐτῶν ἐπὶ τὸ αὐτὸ, λέγει Κύριος· οὐκ ἐπιποθήσω, καὶ οὐ φείσομαι, καὶ οὐκ οἰκτειρήσω ἀπὸ διαφθορᾶς αὐτῶν.

And if one must add to the discourse yet another cause of their being scattered, I will set this forth also. Bad men, when they are together with one another, look to bad things and increase them; just as good men, when they are together with good men, consider good things and recount them. And the bad counsel that gained strength even with those like them is divided when the wicked are scattered from one another. On account of this God arranges that base men should not be with one another, perhaps taking forethought for them too, so that their wickedness may not grow together, but may be diminished when dissolved. These things on account of the saying: I will scatter them, a man and his brother, and their fathers, and their sons together, says the Lord; I will not yearn after them, and I will not spare, and I will not have pity from their destruction.

Editors' notes and page, col. 384

Page

running head: ORIGENIS
marginal letters: A καὶ τὸν; B ὁ λαὸς δὲ; C τοῦ υἱοῦ,; D Εἰ δὲ δεῖ
old-edition numerals: (none)
other: 3 full-width Greek lines after παι- (δευθήσῃ ... ἀπὸ τοῦ ἑτέρου.), set in this column by QA Q1c from the page-foot images; 1 full-width Latin line at foot (et non parcam ... eorum.), cut off at left edge, not set

PG 13:385

Τοῖς τοιούτοις ῥητοῖς ἐπιβαίνουσιν οἱ ἀπὸ τῶν αἱρέσεων λέγοντες· Ὁρᾷς τὸν Δημιουργὸν οἷός ἐστι, καὶ τὸν τῶν προφητῶν Θεὸν, ὅς φησιν· Οὐ φείσομαι, καὶ οὐκ οἰκτειρήσω ἀπὸ διαφθορᾶς αὐτῶν; Πῶς δύναται οὗτος εἶναι ἀγαθός; Ἐὰν δὲ λάβω παράδειγμα τὸν ἐπὶ καλῷ τῷ κοινῷ οὐκ οἰκτειροῦντα κριτὴν, δυνήσομαι ἀπὸ τοῦ παραδείγματος πεῖσαι, ὅτι, πολλῶν φειδόμενος, οὐ φείδεται ἑνὸς ὁ Θεός· λήψομαι δὲ παράδειγμα καὶ ἰατρικὸν, δεικνὺς ὅτι, φειδόμενος τοῦ ὅλου σώματος, οὐ φείδεται μέλους ἑνός. Οἷον· Ἔστω δικαστῇ τὸ προκείμενον τοῦτο, τὴν εἰρήνην δημιουργῆσαι, καὶ κατασκευάσαι τῷ ὑπ' αὐτὸν ἔθνει τὰ συμφέροντα. Προσεληλυθέτω δέ τις προσαγόμενος φονεὺς, ὡραῖος τὴν ὄψιν, καὶ καλὸς ἰδέσθαι. Μήτηρ προσεληλυθέτω ἐλεεινοὺς προσφέρουσα λόγους τῷ δικαστῇ, ἵνα ἐλεηθῇ αὐτῆς τὸ γῆρας· ἡ γυνὴ τούτου τοῦ ἀναξίου ἐλεηθῆναι παρακαλείτω περὶ αὐτοῦ· τέκνα περιεστηκότα δεέσθω. Ἐπὶ τούτοις τί συμφέρει τῷ κοινῷ; Ἆρα ἐλεηθῆναι τοῦτον, ἢ μὴ ἐλεηθῆναι; Ἀλλὰ ἐλεηθεὶς μὲν ἐπὶ τὰ αὐτὰ ἐπανελεύσεται· μὴ ἐλεηθεὶς δὲ αὐτὸς μὲν ἀποθανεῖται, τὸ δὲ κοινὸν βελτιωθήσεται. Οὕτως ὁ Θεὸς ἐὰν φείσηται τοῦ ἁμαρτωλοῦ, καὶ ἐλεήσῃ αὐτὸν, καὶ οἰκτειρήσῃ ὡς μὴ κολάσαι αὐτόν· τίς οὖν ἐπιτριβήσεται τῶν φαύλων, καὶ διὰ τοὺς φόβους τῶν κολαστηρίων παυόμενος τῶν ἁμαρτημάτων οὐκ ἐπιτριβήσεται, οὐ χείρων ἔσται; Τοιαῦτα καὶ ἐν ταῖς Ἐκκλησίαις γινόμενα ἔστιν ἰδεῖν· Ἥμαρτέ τις, ἐδεήθη μετὰ τὴν ἁμαρτίαν περὶ κοινωνίας. Ἐὰν τάχιον ἐλεηθῇ, ἐπιτρίβεται τὸ κοινὸν, αὔξεται ἡ ἁμαρτία ἑτέρων. Ἐὰν δὲ λογισμῷ οὐχ ὡς ἀνελεήμων, οὐδ' ὡς ὠμὸς δικαστὴς, ἀλλ' ὡς προνοούμενος καὶ τοῦ ἑνὸς, πλεῖον δὲ προνοούμενος τῶν πολλῶν παρὰ τὸν ἕνα, σκοπήσῃ τὴν ἐσομένην ζημίαν τῷ κοινῷ ἐκ τῆς κοινωνίας τοῦ ἑνὸς καὶ τῆς συγχωρήσεως τοῦ ἁμαρτήματος αὐτοῦ· δῆλον, ὅτι ποιήσει ἐκβαλεῖν τὸν ἕνα, ἵνα σώζῃ τοὺς πολλούς. Ἴδε μοι καὶ ἰατρόν. Ἐὰν φεισόμενος ᾖ τοῦ τέμνειν ὅτε χρὴ τέμνειν, ἐὰν φεισόμενος τοῦ καυτηριάζειν διὰ τοὺς πόνους τοὺς ἐπακολουθοῦντας τοῖς τοιούτοις βοηθήμασι, τινὰ τρόπον ἡ νόσος αὔξεται, καὶ χείρων γίνεται. Ἐὰν δὲ τολμηρότερον οἷον προσέλθῃ τῇ τομῇ καὶ τῇ καύσει, θεραπεύσει διὰ τοῦ μὴ ἐλεῆσαι, διὰ τοῦ δοκεῖν μὴ οἰκτείρειν, ἐκεῖνον τὸν καυτηριαζόμενον, καὶ τὸν τεμνόμενον. Οὕτως καὶ ὁ Θεὸς οὐχ ἕνα ἄνθρωπον οἰκονομεῖ, ἀλλ' ὅλον τὸν κόσμον οἰκονομεῖ, τὰ ἐν τῷ οὐρανῷ, τὰ ἐν τῇ γῇ πανταχοῦ διοικεῖ. Σκοπεῖ οὖν τί συμφέρει ὅλῳ τῷ κόσμῳ, καὶ πᾶσι τοῖς οὖσι κατὰ τὸ δυνατόν. Σκοπεῖ καὶ τὸ συμφέρον τῷ ἑνὶ, οὐ μέντοι ἵνα γένηται ἐπιζημία τοῦ κόσμου τὸ τῷ ἑνὸς συμφέρον. Διὰ τοῦτο καὶ πῦρ αἰώνιον ἡτοιμάσθη, διὰ τοῦτο καὶ γέεννα ηὐτρέπισται, διὰ τοῦτό ἐστί τι καὶ σκότος ἐξώτερον, ὧν χρεία οὐ μόνον διὰ τὸν κολαζόμενον, ἀλλὰ μάλιστα διὰ τὸ κοινόν.

Upon such texts those from the heresies mount, saying: Do you see what sort of being the Demiurge is, and the God of the prophets, who says: I will not spare, and I will not have pity from their destruction? How can this one be good? But if I take as an example the judge who for the common good does not have pity, I shall be able from the example to persuade you that, in sparing many, God does not spare one; and I shall take a medical example also, showing that, in sparing the whole body, he does not spare one member. For instance: let this be the aim set before a judge, to create peace and to provide what is advantageous for the nation under him. Let a certain murderer be brought forward and come near, comely in appearance and fair to look upon. Let his mother come near, offering pitiable words to the judge, so that her old age may be pitied; let the wife of this man who is unworthy to be pitied entreat concerning him; let his children standing around beg. Upon these things, what is advantageous for the community? Is it that this man be pitied, or not be pitied? Why, if he is pitied he will return to the same deeds; whereas if he is not pitied he himself will die, but the community will be made better. Thus if God spares the sinner, and pities him, and has compassion so as not to punish him, who then of the base will be worn down, and ceasing from sins on account of fears of the places of punishment will not be worn down, will not be worse? Such things may also be seen happening in the Churches: someone sinned, he begged after the sin for communion. If he is pitied too quickly, the community is worn down, the sin of others increases. But if by reasoning, not as unmerciful, nor as a cruel judge, but as taking forethought for the one also, yet taking forethought more for the many beyond the one, he considers the loss that will befall the community from the communion of the one and the forgiveness of his sin, it is clear that he will cause the one to be cast out, so that he may save the many. See for me a physician also. If he is sparing of cutting when it is necessary to cut, if he is sparing of cauterizing on account of the pains that follow closely upon such remedies, in a certain way the disease increases and becomes worse. But if he approaches the cutting and the burning more boldly, as it were, he will heal, through not pitying, through seeming not to have compassion on that man who is cauterized and cut. Thus God also does not manage one man, but manages the whole world; He administers the things in heaven, the things on earth everywhere. He considers, therefore, what is advantageous for the whole world, and for all things that exist, so far as possible. He considers also what is advantageous for the one, not however so that what is advantageous for the one may become a loss to the world. On account of this eternal fire also was prepared, on account of this Gehenna also has been made ready, on account of this there is also a certain outer darkness, of which there is need not only on account of him who is punished, but especially on account of the community.

Editors' notes and page, col. 385

Footnotes

(1) · call in col 385 (Greek only; the call stands above the visible foot)

Οἱ ἀπὸ τῶν αἱρέσεων. Valentinus nimirum, Basilides, Cerdon, et Marcion

"Those from the heresies": that is, Valentinus, Basilides, Cerdo and Marcion.

(printed under page 198)

(2) · call in col 385 (Greek only; the call stands above the visible foot)

Ἐὰν δὲ λάβω παράδειγμα, etc. Haec alio ordine retulerat Hieronymus, quem nos ad Scorialensem codicem accommodavimus, cum praesertim illud, accipiam ergo exemplum judicis boni, orationem inchoare; at istud, accipiam et medicum, perficere videatur. HUETIUS.

"But if I take an example," etc. Jerome had given these in another order, which we have brought into line with the Escorial manuscript, especially since "let me take, then, the example of a good judge" seems to begin the passage, and "let me take also a physician" to complete it. HUET.

(printed under page 198)

(3) ‹anchor: ἰατρόν› · call in col 385 (Greek only; the call stands above the visible foot)

Ἰατρικόν. Lege ἰατρόν.

Iatrikon: read iatron ("a physician").

(printed under page 198)

(4) ‹anchor: τίς οὖν› · call in col 385 (Greek only)

Τίς οὖν. Lego τίς οὐχ.

"Who then": I read "who not".

(printed under page 198)

Footnotes

(93) · call in col 387

Prov. XIX, 25.

Proverbs 19:25.

(printed under page 199)

(94) · call in col 387

Jerem. XIII, 15, 16, 17.

Jeremiah 13:15–17.

(printed under page 199)

Page

running head: ORIGENIS
marginal letters: A 6. Si autem; B rumdam poena; C Audite et; D igitur quae
old-edition numerals: 199 after clemens
other: facing Latin version, not set; 2 full-width Latin lines at top, cut off at right edge, not set

PG 13:388

Εἰ δὲ θέλεις τὴν Γραφὴν μάρτυρα λαβεῖν, ὅτι καὶ εἰς ἑτέρων παίδευσιν οἱ ἁμαρτωλοὶ κολάζονται, κἂν οὗτοί ποτε ἀπεγνωσμένοι ὦσι περὶ θεραπείας· ἄκουε Σολομῶντος ἐν ταῖς Παροιμίαις λέγοντος· Λοιμοῦ μαστιγουμένου ἄφρων πανουργότερος ἔσται. Οὐκ αὐτὸν τὸν μαστιγούμενον εἶπεν ἔσεσθαι πανουργότερον καὶ φρονιμώτερον διὰ τὰς μάστιγας, ἀλλὰ τὸν ἄφρονά φησι μεταβάλλειν ἀπὸ ἀφροσύνης εἰς φρόνησιν διὰ τὰς προαγομένας τῷ λοιμῷ μάστιγας· τοῦτο γὰρ σημαίνεται ἐκ τοῦ ὀνόματος ἐνταῦθα τῆς πανουργίας· καὶ μεταβάλλει διὰ τοῦ βλέπειν ἑτέρους μαστιγουμένους ὁ ἄφρων. Οὐκοῦν συμφέρει ἡμῖν, ἐάν γε σωτηρίας ἄξιοι γενώμεθα δι' ἄλλων κολαζομένων, καὶ ἡ ἄλλων κόλασις. Καὶ ὡς συνήνεγκε τὸ παράπτωμα τοῦ Ἰσραὴλ τῇ σωτηρίᾳ τῶν ἐθνῶν, οὕτως συνοίσει ἡ κόλασις τῇ ἑτέρων σωτηρίᾳ. Διὰ τοῦτο ἀγαθὸς ὢν ὁ Θεός φησιν· Οὐ φείσομαι καὶ οὐκ οἰκτειρήσω ἀπὸ διαφθορᾶς αὐτῶν.

And if you wish to take Scripture as a witness that sinners are punished also for the instruction of others, even if these should ever be despaired of regarding healing, hear Solomon in the Proverbs saying: When a pestilent man is scourged, a foolish man will be more astute. He did not say that the one who is scourged will himself be more astute and more prudent through the scourges, but he says that the foolish man changes from folly into prudence through the scourges brought upon the pestilent man; for this is signified from the word astuteness here; and the foolish man changes through seeing others scourged. Therefore the punishment of others also is advantageous for us, if indeed we become worthy of salvation through others who are punished. And as the trespass of Israel contributed to the salvation of the Gentiles, so punishment will contribute to the salvation of others. On account of this, being good, God says: I will not spare and I will not have pity from their destruction.

Περιγεγραμμένου δὲ τοῦ ἑνὸς κεφαλαίου, ἴδωμεν καὶ ἕτερον τί ἡμᾶς διδάσκει· Ἀκούσατε, καὶ ἐνωτίσασθε, καὶ μὴ ἐπαίρεσθε, ὅτι Κύριος ἐλάλησε. Δότε τῷ Κυρίῳ Θεῷ ὑμῶν δόξαν πρὸ τοῦ συσκοτάσαι, καὶ πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν ἐπ' ὄρη σκοτεινά· καὶ ἀναμενεῖτε εἰς φῶς· καὶ ἐκεῖ σκιὰ θανάτου, καὶ τεθήσονται εἰς σκότος. Ἐὰν δὲ μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἡ ψυχὴ ὑμῶν ἀπὸ προσώπου ὕβρεως, καὶ κατάξουσιν οἱ ὀφθαλμοὶ ὑμῶν δάκρυα, διότι συνετρίβη τὸ ποίμνιον Κυρίου. Τούτους αὐτοὺς βούλεται ἀκοῦσαι, καὶ ἐνωτίσασθαι, οὐκ ἀρκουμένους, οὔτε τῷ ἀκούειν αὐτοὺς μόνον, οὔτε τῷ ἐνωτίζεσθαι· διό φησιν· Ἀκούσατε καὶ ἐνωτίζεσθε· εἶτα μετὰ τοῦτο προστάσσει αὐτοῖς μὴ ἐπαίρεσθαι, καὶ διδάσκει ὃ ποιητέον. Τί οὖν τὸ ἀκοῦσαι, καὶ τί τὸ ἐνωτίσασθαι, ἀπ' αὐτῆς τῆς λέξεως κατανοήσωμεν. Τὸ ἐνωτίσασθε, εἰς τὰ ὦτα δέξασθε· καὶ τὸ ἀκούσατε πρὸς ἀντιδιαστολὴν λέγεται τοῦ ἐνωτίσασθε, μήποτέ ἐστιν, εἰς τὴν διάνοιαν δέξασθε. Καὶ ἐπὶ τῶν λεγομένων ἐν ταῖς Γραφαῖς, ἃ μὲν ἐστὶν ἀποῤῥητότερα καὶ μυστικώτερα· ἃ δὲ αὐτόθεν χρήσιμα τοῖς νοοῦσι. Περὶ μὲν τῶν ἀποῤῥητοτέρων, οἶμαι, λέγεται τό· Ἀκούσατε· περὶ δὲ τῶν αὐτόθεν χρησίμων, καὶ χωρὶς ἑρμηνείας δυναμένων ὠφελῆσαι τὸν ἀκούοντα, τό· Ἐνωτίσασθε. Ὅλην οὖν τὴν Γραφὴν ἐὰν ἐξετάσωμεν, ἐροῦμεν δόκιμοι γενόμενοι τραπεζῖται· Τοῦτο μὲν ἀκούσατε, τοῦτο δὲ ἐνωτίσασθε δέχεται. Ἐπὰν ἐπακούσωμεν, καὶ ἐνωτισώμεθα, προστάσσει ἡμῖν· Καὶ μὴ ἐπαίρεσθε· πᾶς γὰρ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται· καὶ ὁ Σωτὴρ δὲ ἐν τῷ λέγειν· Μάθετε ἀπ' ἐμοῦ, ὅτι πραΰς εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν· διδάσκει ἡμᾶς τὸ

Now that the one heading has been brought to a close, let us see also what the other teaches us: Hear, and give ear, and be not lifted up, because the Lord has spoken. Give glory to the Lord your God before it grows dark, and before your feet stumble upon dark mountains; and you shall wait for light; and there is the shadow of death, and they shall be set in darkness. But if you do not hear secretly, your soul shall weep from the face of pride, and your eyes shall bring down tears, because the flock of the Lord has been bruised. These very men He wishes to hear, and to give ear, not being content either with their hearing alone, or with their giving ear; wherefore He says: Hear and give ear; then after this He commands them not to be lifted up, and teaches what must be done. What then it is to hear, and what it is to give ear, let us understand from the wording itself. Give ear is: receive into the ears; and hear is said by way of contrast with give ear: perhaps it is: receive into the mind. And in the things said in the Scriptures, some are more ineffable and more mystical, while others are immediately useful to those who understand. Concerning the more ineffable things, I think, there is said: Hear; while concerning the things immediately useful, and able without interpretation to benefit him who hears, there is said: Give ear. If therefore we examine the whole Scripture, having become approved money-changers we shall say: This admits of Hear, and that of Give ear. Whenever we have hearkened and given ear, He commands us: And be not lifted up; for everyone who exalts himself shall be humbled; and the Saviour also in saying: Learn from Me, because I am meek and humble in heart, and you shall find rest for your souls, teaches us

Editors' notes and page, col. 388

Footnotes

(1) · call in col 388 (Greek only; the call stands above the visible foot)

Ἐάν γε σωτηρίας ἄξιοι γενώμεθα δι' ἄλλων κολαζομένων. Hoc est: Si modo per aliorum punitionem digni salute efficimur. Male Hieronymus: Si tamen digni sumus salute.

"If indeed we become worthy of salvation through others being punished." That is: if only we are made worthy of salvation through the punishment of others. Jerome renders it badly: "If, however, we are worthy of salvation."

(printed under page 199)

(2) ‹anchor: οὐκ ἀρκουμένους› · call in col 388 (Greek only)

Ἀρκουμένους. Lege ἀρκούμενος.

Arkoumenous: read arkoumenos ("being content", singular).

(printed under page 199)

Page

running head: ORIGENIS
marginal letters: A Εἰ δὲ θέλεις; B τως συνοίσει; C καὶ ἐνωτίσασθαι,; D κιμοι γενόμενοι
old-edition numerals: (none)
other: 2 full-width Latin lines at top (et gehenna ... constituta sunt.), cut off at left edge, not set

PG 13:389

μὴ ἐπαίρεσθαι. Μετὰ γὰρ τῶν ἄλλων ἀνθρωπίνων κακῶν καὶ τοῦτο τὸ ἁμάρτημα πολὺ ἐν ἡμῖν ἐστιν, ὁτὲ μὲν γὰρ πάνυ ἀλόγως ἐπαιρομένοις, καὶ ἐφ' ὧν οὐδὲ κατὰ τὸ ποσὸν ἐπαίρεσθαι χρὴ, ὁτὲ δὲ μετὰ πιθανότητος, ὅτι εὔλογον τὸ ἐφ' ὃ ἐπαιρόμεθα, οὐ μὴν ὑγιὲς καὶ ἐπ' ἐκεῖνο τὸ ἐπαίρεσθαι.

not to be lifted up. For along with the other human evils this sin also is abundant in us, since at one time we are lifted up altogether unreasonably, and over things upon which one ought not to be lifted up in any degree at all, and at another time with plausibility, because that over which we are lifted up is reasonable, yet it is not sound to be lifted up over that either.

Ὃ δὲ λέγω οὕτως ἔσται σαφές· εἰσί τινες ἐπαιρόμενοι, ὅτι εἰσὶν υἱοὶ ἡγεμόνων, καὶ ὅτι γένους εἰσὶ τῶν ἀπὸ κοσμικῶν ἀξιωμάτων μεγάλων. Οἱ τοιοῦτοι, ἐπὶ ἀπροαιρέτῳ καὶ πράγματι ἀδιαφόρῳ ἐπαιρόμενοι, οὐδὲ πιθανότητα εὔλογον ἔχουσι τὴν παραβαλλομένην αὐτοὺς ἐπὶ τὸ ἐπαίρεσθαι. Εἰσὶν ἐπαιρόμενοι, ὅτι εἰλήφασι τὴν παρ' αὐτοῖς καλουμένην προκοπὴν τοιαύτην, ὥστε ἀποτεμεῖν ἀνθρώπων κεφαλάς. Ἡ δόξα τῶν τοιούτων ἐν τῇ αἰσχύνῃ αὐτῶν ἐστιν. Ἄλλοι ἐπὶ πλούτῳ ἐπαίρονται οὐκ ἀληθινῷ, ἀλλὰ τῷ κάτω. Καὶ ἄλλοι ἐπαίρονται, φέρ' εἰπεῖν, ἐπὶ τῷ οἰκίαν ἔχειν καλὴν ἢ ἀγροὺς πολλούς. Οὐδὲν τούτων ἐστὶ λόγου ἄξιον. Οὐ χρὴ ἐπαίρεσθαι ἐπί τινι τούτων. Τὸ πιθανὸν δὲ περὶ τοῦ ἐπαίρεσθαι, ὅταν τις ἐπαίρηται, ὅτι σοφός ἐστι, καὶ ἐπαίρηται συνειδὼς ἑαυτῷ, ὅτι ἤδη ἀπὸ δέκα ἐτῶν οὐχ ἥψατο ἀφροδισίων, ἢ καὶ ἐκ παίδων οὐχ ἥψατο. Καὶ πάλιν ἄλλος ἐπαίρεται, ὅτι δεσμοὺς ἐφόρεσε τοὺς περὶ Χριστοῦ. Πιθανότης μὲν ἔστιν ἐνταῦθα ὑποβάλλουσα, ὅτι εὐλόγως τις ἐπαίρεται· πλὴν οὕτως οὐκ ἔστιν οὐδὲ ἐπὶ τούτοις εὐλόγως ἐπαίρεσθαι. Παῦλος εἶχε τὴν ὕλην τοῦ ἐπαίρεσθαι αὐτὸν διὰ τὰς ὀπτασίας, διὰ τὰ ὁράματα, καὶ διὰ τὰ τέρατα καὶ σημεῖα, διὰ τοὺς καμάτους οὓς ἔκαμεν ὑπὲρ Χριστοῦ, διὰ τὰς Ἐκκλησίας ἃς ἔπηξε φιλοτιμούμενος, ὅπου μὴ ὠνομάσθη Χριστὸς θέμενος Ἐκκλησίαν. Ταῦτα πάντα ὕλην τοῦ ἐπαίρεσθαι αὐτὸν εἶχε λέγειν μετὰ πιθανότητος τῆς περὶ τοῦ ἐπαίρεσθαι, ὅτι καλῶς ἂν ἔδοξέ τισιν ἐπαίρεσθαι αὐτόν. Ἀλλ' ὅμως ἐπεὶ οὐδὲ τὸ ἐπὶ τοῖς τοιούτοις ἐπαίρεσθαι ἀκίνδυνόν ἐστιν, ὁ χρηστὸς Πατὴρ, ὃς ἐδωρήσατο αὐτῷ ὀπτασίας καὶ ὁράματα, οὗτος αὐτῷ ἐν χαρίσματος μοίρᾳ ἔδωκεν ἄγγελον Σατᾶν, ἵνα αὐτὸν κολαφίσῃ, ἵνα μὴ ὑπεραίρηται· καὶ περὶ τούτου τρὶς τὸν Κύριον παρεκάλεσεν, ἵνα ἀποστῇ ἀπ' αὐτοῦ ὁ ἄγγελος τοῦ Σατανᾶ, ὁ κατ' οἰκονομίαν, ἵνα μὴ ἐπαίρηται, δοθεὶς αὐτῷ· καὶ ἀπεκρίνατο αὐτῷ ὁ Κύριος (ἄξιος γὰρ ἦν ἀποκρίσεως Κυρίου ὁ Παῦλος) καὶ εἶπεν αὐτῷ· Ἀρκεῖ σοι ἡ χάρις μου· ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται. Ἐπ' οὐδενὶ οὖν δεῖ ἐπαίρεσθαι· ἀκολουθεῖ γὰρ πεσεῖν τῷ ἐπαίρεσθαι, κατὰ τό· Πρὸ συντριβῆς ὑψοῦται καρδία ἀνδρὸς, καὶ πρὸ δόξης ταπεινοῦται. Ταῦτα μὲν εἰς τό· Ἀκούσατε, καὶ ἐνωτίσασθε, καὶ μὴ ἐπαίρεσθε· ὅτι Κύριος ἐλάλησεν.

And what I mean will be clear in this way: there are some who are lifted up because they are sons of rulers, and because they are of a family of those from great worldly dignities. Such men, being lifted up over a thing not of free choice and indifferent, do not even have a reasonable plausibility exposing them to being lifted up. There are some who are lifted up because they have received what among them is called advancement such as to cut off men's heads. The glory of such men is in their shame. Others are lifted up over wealth that is not true, but that here below. And others are lifted up, say, over having a fine house or many fields. None of these things is worth mention. One ought not to be lifted up over any of these things. But plausibility concerning being lifted up is when someone is lifted up because he is wise, and is lifted up being conscious within himself that for ten years now he has not touched sexual pleasures, or even from childhood has not touched them. And again another is lifted up because he wore bonds, those for Christ's sake. Plausibility indeed is here suggesting that someone is reasonably lifted up; yet even so it is not possible to be reasonably lifted up over these things either. Paul had matter for being lifted up through the visions, through the revelations, and through the wonders and signs, through the labours which he laboured for Christ's sake, through the Churches which he planted, making it his ambition to found a Church where Christ was not named. All these things he had to speak of as matter for his being lifted up, with the plausibility that concerns being lifted up, in that he would have seemed to some to be rightly lifted up. Nevertheless, since not even being lifted up over such things is without danger, the kind Father, Who granted him visions and revelations, Himself gave him by way of a gift of grace an angel of Satan, so that he might buffet him, so that he might not be overly lifted up; and concerning this he entreated the Lord three times, that the angel of Satan might depart from him, who according to dispensation, so that he might not be lifted up, was given to him; and the Lord answered him (for Paul was worthy of an answer of the Lord) and said to him: My grace is sufficient for you; for My power is made perfect in weakness. Over nothing, therefore, must one be lifted up; for to fall follows upon being lifted up, according to the saying: Before bruising a man's heart is exalted, and before glory it is humbled. So much for the saying: Hear, and give ear, and be not lifted up, because the Lord has spoken.

Editors' notes and page, col. 389

Footnotes

(1) ‹anchor: εἶχε λέγειν› · call in col 389 (Greek only)

Λέγειν. Lege καὶ λέγειν.

Legein: read "kai legein" ("and to say").

(printed under page 200)

(2) ‹anchor: ὃς ἐδωρήσατο› · call in col 389 (Greek only)

Ὃς ἐδωρήσατο. Lege ὡς ἐδωρήσατο.

"Who granted": read "as he granted".

(printed under page 200)

(3) ‹anchor: οὗτος› · call in col 389 (Greek only)

Οὗτος. Lege οὕτως.

Houtos ("this one"): read houtōs ("thus").

(printed under page 200)

Footnotes

(95) · call in col 390

Luc. XVIII, 14.

Luke 18:14.

(printed under page 200)

(96) · call in col 390

Matth. XI, 29.

Matthew 11:29.

(printed under page 200)

(97) ‹anchor: appositus fuerat› · call in col 390

II Cor. XII, 7, 8.

2 Corinthians 12:7–8.

(printed under page 200)

(98) ‹anchor: dixit ad eum› · call in col 390

Ibid. 9.

The same, verse 9.

(printed under page 200)

(99) ‹anchor: Scriptura dicente› · call in col 390

Prov. XVIII, 12.

Proverbs 18:12.

(printed under page 200)

Footnotes

(1) · call in col 391

Jer. XIII, 16.

Jeremiah 13:16.

(printed under page 201)

(2) · call in col 391

Joan. VIII, 12.

John 8:12.

(printed under page 201)

(3) · call in col 391

Joan. IX, 4.

John 9:4.

(printed under page 201)

(4) ‹anchor: lux› · call in col 391

Amos V, 18.

Amos 5:18.

(printed under page 201)

(5) ‹anchor: in Isaia jubetur› · call in col 391

Isa. XXVI, 20.

Isaiah 26:20.

(printed under page 201)

Page

running head: ORIGENIS
marginal letters: A 9. Videamus; B Evangelio sumpseris; C Vade, populus; D nariam excedat
old-edition numerals: 201 after futurae
other: facing Latin version, not set

PG 13:392

Ἴδωμεν δὲ καὶ τίνα κελεύει ἡμᾶς μετὰ ταῦτα ποιεῖν. Δότε, φησὶ, Κυρίῳ τῷ Θεῷ ὑμῶν δόξαν πρὸ τοῦ συσκοτάσαι, πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν ἐπ' ὄρη σκοτεινὰ, καὶ ἀναμενεῖτε εἰς φῶς. Τὸν διδόντα δόξαν τῷ Θεῷ θέλει διδόναι δόξαν τῷ Θεῷ φωτὸς ὄντος· ὡς οὐ δυναμένης δόξης ἀπαγγέλλεσθαι τοῦ Θεοῦ, ἐπὰν συσκοτάσῃ, καὶ γένηται σκότος. Πότε οὖν συσκοτάζει, καὶ πότε συσκοτασμὸς οὐ γίνεται; Ἐργάζεσθε ἕως οὗ τὸ φῶς ἐν ὑμῖν ἐστιν, ἐὰν ἔχῃς ἐν σοὶ τὸν εἰπόντα· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Ὅσον τοῦτό σοι ἀνατέλλει, δόξαζε τὸν Θεόν· ἴσθι δὲ, ὅτι δύναται λέγεσθαι σκοτασμός τις, καὶ χρὴ μὴ μεῖναι τὸν σκοτασμὸν τοῦτον, ἀλλὰ πρὸ τοῦ σκοτάσαι, τὴν δόξαν διδόναι τῷ Θεῷ.

And let us see also what He commands us to do after these things. Give, He says, glory to the Lord your God before it grows dark, before your feet stumble upon dark mountains, and you shall wait for light. Him who gives glory to God He wishes to give glory to God while there is light, as the glory of God cannot be declared whenever it has grown dark and darkness has come about. When, therefore, does it grow dark, and when does darkening not come about? Work while the light is in you, if you have in you Him Who said: I am the light of the world. So long as this rises for you, glorify God; but know that a certain darkening can be spoken of, and one must not wait for this darkening, but before it grows dark give glory to God.

Τάχα νοήσομεν τὸ γεγραμμένον χρησάμενοι λέξει εὐαγγελικῇ εἰρημένῃ ὑπὸ τοῦ Σωτῆρος, οὕτως ἐχούσῃ· Ἐργάζεσθε ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ, ὅτε οὐδεὶς δύναται ἐργάζεσθαι. Ἡμέραν ἐκεῖ ὠνόμασε τὸν αἰῶνα τοῦτον· ἀλλὰ ἀναγκαίως προσέθηκα τὸ ἐκεῖ· οἶδα γὰρ ἐν ἄλλοις ἄλλα πάλιν δηλούμενα. Ἡμέραν οὖν ὠνόμασε τὸν αἰῶνα τοῦτον, σκότος δὲ καὶ νύκτα, τὴν συντέλειαν διὰ τὰς κολάσεις. Ἵνα τί γὰρ ὑμῖν ἐπιθυμεῖν ἡμέραν Κυρίου, καὶ αὕτη ἐστὶ σκότος, καὶ οὐ φῶς, φησὶν Ἀμὼς ὁ προφήτης. Ἐὰν ἴδῃς τί τὸ σκυθρωπὸν μετὰ τὴν συντέλειαν τοῦ κόσμου, τὸ ἐπακολουθοῦν, ὡς σχεδὸν παντὶ τῷ γένει τῶν ἀνθρώπων κολαζομένων ἐπὶ τοῖς ἡμαρτημένοις, ὄψει, ὅτι συνεσκότασε τότε τὸ περιέχον, καὶ οὐκέτι οὐδεὶς δύναται δοξάζειν τὸν Θεόν· εἴγε καὶ τοῖς δικαίοις προσέταξεν ὁ λόγος Θεοῦ λέγων· βάδιζε, λαός μου, εἴσελθε εἰς τὸ ταμεῖόν σου, ἀπόκλεισον τὴν θύραν σου, ἀποκρύβηθι μικρὸν ὅσον ὅσον, [ἕως] ἂν παρέλθῃ ὁ θυμὸς τῆς ὀργῆς μου. Ἅμα δὲ ἐν τούτοις, εἴ τις δύναται, τηρείτω, ὅτι εἴρηκε μικρὸν ὅσον ὅσον· ἀλλ' ἐκεῖνο τὸ μικρὸν ὅσον μικρόν ἐστι Θεοῦ, οὐκ ἔστι μικρὸν ἀνθρώπῳ· χρὴ γὰρ βλέπειν, ὅτι ἑκάστῳ ἐστί τι μικρὸν καὶ μέγα. Καὶ ἀπὸ παραδείγματος παραστήσω, ὅτι ἑκάστῳ ἐστί τι μικρὸν καὶ μέγα. Ἑκάστῳ ζώῳ μικρὰ τροφὴ ἡ τοσήδε, ὡς πρὸς σύγκρισιν τῆς συστάσεως αὐτοῦ, καὶ πολλὴ τροφὴ τοσήδε ὡς πρὸς τὴν σύγκρισιν πάλιν τῆς κατασκευῆς αὐτοῦ. Καὶ οὕτως τὸ μικρὸν τοῦ ἀνθρώπου, ἄλλῳ ζώῳ μέγα ἐστί. Τὸ μικρὸν, φέρ' εἰπεῖν, ἀνδρὶ, πολύ ἐστι παιδίου. Οὕτως μικρὸς χρόνος ἐστὶ τῆς ζωῆς τῆς ἀνθρωπίνης πᾶς καὶ ὁ τοῦ πολυχρονίου ὡς πρὸς ὅλον τοῦ παντὸς ἐνεστηκότος αἰῶνος. Οὕτω δὴ καὶ τὸ μικρὸν τοῦ Θεοῦ πολύ ἐστιν ὡς πρὸς ἡμᾶς· καὶ αἰών ἐστιν ὅλος τὸ μικρὸν τοῦ Θεοῦ. Ἐὰν λέγηται οὖν· Βάδιζε, λαός μου, εἴσελθε εἰς τὰ ταμιεῖά σου, ἀπόκλεισον τὴν θύραν σου, ἀποκρύβηθι μικρὸν ὅσον ὅσον, τὸ μικρὸν ἐκεῖνο νομιστέον λέγεσθαι οὐ πρὸς τὴν σχέσιν τοῦ κελευομένου βαδίζειν, καὶ εἰσελθεῖν εἰς τὰ ταμιεῖα ἑαυτοῦ, ἀλλὰ πρὸς τὴν σχέσιν τοῦ αὐτὰ προστάσσοντος, ὃ μικρόν ἐστιν αὐτῷ, τὸ τούτῳ πολύ. Εἰ γὰρ ἕως ἂν παρέλθῃ ὁ θυμὸς τῆς ὀργῆς τοῦ Θεοῦ, δεῖ τινας εἰσελθεῖν εἰς τὰ ταμιεῖα ἑαυτῶν, εἰσὶ δὲ οἷς οὐκ ἀφίεται

Perhaps we shall understand what has been written by using an evangelical saying spoken by the Saviour, running thus: Work while it is day; night comes, when no one can work. Day there He named this age; but of necessity I added the word there, for I know that in other places other things again are signified. Day, therefore, He named this age, and darkness and night the consummation, on account of the punishments. For to what end for you is it to desire the day of the Lord, and it is darkness, and not light, says Amos the prophet. If you see what is the gloomy thing after the consummation of the world, that which follows closely, when almost the whole race of men is punished over the things that have been sinned, you will see that the surrounding air has then grown dark, and no longer can anyone glorify God; since even to the righteous the word of God gave command, saying: Go, My people, enter into your chamber, shut your door, hide yourself for a very little while, [until] the wrath of Mine anger has passed by. And at the same time in these words, if anyone can, let him observe that He has said a very little while; yet that very little while is little to God, it is not little to a man; for one must see that to each being there is something little and great. And from an example I shall show that to each being there is something little and great. To each animal so much food is little, in comparison with its constitution, and so much food is much, in comparison again with its frame. And thus what is little for a man is great for another animal. What is little, say, for a grown man is much for a little child. Thus the whole time of human life, even that of the long-lived man, is little in relation to the whole of the entire present age. So indeed the little of God also is much in relation to us; and a whole age is the little of God. If therefore it is said: Go, My people, enter into your chambers, shut your door, hide yourself for a very little while, that little must be considered to be said not in relation to him who is commanded to go and enter into his chambers, but in relation to Him Who commands these things: what is little to Him is much to this man. For if until the wrath of the anger of God passes by some must enter into their chambers, and there are some to whom there are not forgiven

Editors' notes and page, col. 392

Page

running head: ORIGENIS
marginal letters: A Ἴδωμεν δὲ; B εὐαγγελικῇ εἰρημένῃ; C λαός μου,; D νος ἐστὶ
old-edition numerals: (none)
other: word split at column end: ἀφίε-

PG 13:393

τὰ ἁμαρτήματα οὐ μόνον παρ' ὅλον αἰῶνα τοῦτον, ἀλλὰ καὶ παρ' ὅλον τὸν μέλλοντα, δῆλον, ὅτι τὸ μικρὸν τοῖς εἰρημένοις παρεκτείνεται.

their sins not only throughout the whole of this age, but also throughout the whole age to come, it is clear that the little is extended alongside the things spoken of.

Δότε οὖν Κυρίῳ τῷ Θεῷ ἡμῶν δόξαν. Πῶς διδόαμεν Κυρίῳ τῷ Θεῷ ἡμῶν δόξαν; Οὐκ ἐν φωναῖς καὶ λεξειδίοις ζητῶ τὸ διδόναι Κυρίῳ τῷ Θεῷ ἡμῶν δόξαν, ἀλλ' ἐν πράξεσιν· ὁ διδοὺς δόξαν Κυρίῳ τῷ Θεῷ δίδωσι δόξαν αὐτῷ ἐν σωφροσύνῃ δοξάζων τὸν Θεὸν ἐν δικαιοσύνῃ, ἐν εὐποιίᾳ, δοξάζων τὸν Θεόν· δὸς δόξαν τῷ Θεῷ ἐν ἀνδρείᾳ καὶ ὑπομονῇ· δὸς δόξαν τῷ Θεῷ ἐν εὐποιίᾳ καὶ ὁσιότητι, καὶ ταῖς λοιπαῖς ἀρεταῖς. Εἰ δὲ ταῦτα οὕτως ἔχει, καὶ οὕτω δοξάζει τις τὸν Θεὸν, ἐὰν εἴπω τὰ ἐναντία, μὴ δόξητέ με βλασφημεῖν· μάρτυρα γὰρ παραστήσω κἀκείνου τὴν Γραφήν. Ὁ σώφρων δοξάζει τὸν Θεὸν, ὁ ἀκολασταίνων ἀτιμάζει τὸν Θεόν. Τὸν γὰρ ναὸν τοῦ Θεοῦ ὡς Ναβουχοδονόσορ καταστρέφει, καὶ φθείρει τὴν ναὸν τοῦ Θεοῦ· καὶ διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζει· λέξις ἐστὶ καὶ αὕτη ἀποστολική. Οὐκοῦν ἀδοξίαν περιτίθησι τῷ Θεῷ ὁ ἁμαρτωλός. Καὶ τὰ περὶ Προνοίας ζητεῖται, ὥς τινας διστάζειν, εἰ ἔστι Πρόνοια· Πρόνοια δι' οὐδὲν ἄλλο, ὡς διὰ τὴν κακίαν. Ἄνελε τὴν κακίαν, καὶ οὐ προσκόπτεις τῇ Προνοίᾳ· ἄνω δὲ κάτω οἱ προσκόπτοντες τῇ Προνοίᾳ ταῦτα λέγουσι· Διὰ τί τοσοῦτοι μοιχοὶ, καὶ τοσοῦτοι μαλακοί; διὰ τί τοσοῦτοι ἄθεοι, καὶ τοσοῦτοι ἀσεβεῖς; Καί εἰσιν οἱ γεννήσαντες τὴν ἀδοξίαν τῇ Προνοίᾳ, τὰ προσκόμματα τῷ Θεῷ, τὴν βλασφημίαν τῷ κτίσαντι τὸν κόσμον οἱ ἁμαρτάνοντες· διδόασι δὲ δόξαν τῷ Θεῷ οἱ τὰ ἐναντία τῇ δόξῃ τοῦ Θεοῦ ποιοῦντες διὰ τῶν ἁμαρτημάτων.

Give therefore glory to the Lord our God (Jer. 13:16). How do we give glory to the Lord our God? Not in voices and little phrases do I seek the giving of glory to the Lord our God, but in actions: he who gives glory to the Lord God gives glory to Him in temperance, glorifying God in righteousness, in beneficence, glorifying God; give glory to God in courage and endurance; give glory to God in beneficence and holiness, and the remaining virtues. And if these things are so, and thus someone glorifies God, if I say the contrary things, do not think that I blaspheme; for of that too I shall present Scripture as witness. The temperate man glorifies God, the licentious man dishonours God. For like Nebuchadnezzar he overturns the temple of God, and destroys the temple of God (cf. 1 Cor. 3:17); and through the transgression of the law he dishonours God (Rom. 2:23): this wording too is apostolic. Therefore the sinner puts dishonour upon God. And matters concerning Providence are called into question, so that some doubt whether there is Providence: Providence on account of nothing else than on account of wickedness. Take away wickedness, and you do not stumble at Providence; whereas up and down those who stumble at Providence say these things: Why are there so many adulterers, and so many effeminate men? Why so many godless men, and so many impious men? And those who have begotten dishonour for Providence, stumbling-blocks for God, blasphemy for Him Who created the world, are those who sin; and they give glory to God who through their sins do the things contrary to the glory of God.

Editors' notes and page, col. 393

Footnotes

(1) · call in col 393 (Greek only; the call stands above the visible foot)

Καὶ τὰ περὶ Προνοίας ζητεῖται, etc. Haec ex Hieronymo ita restituenda sunt: Καὶ τὰ περὶ Προνοίας ζητεῖται, ὥς τινας διστάζειν εἰ ἔστι Πρόνοια, δι' οὐδὲν ἄλλο ὡς διὰ τὴν κακίαν. Ἄνελε τὴν κακίαν, καὶ οὐ προσκόπτεις τῇ Προνοίᾳ ἄνω καὶ κάτω. Οἱ προσκόπτοντες, etc.

"And questions about Providence are raised," etc. From Jerome these words should be restored thus: "And questions about Providence are raised, so that some doubt whether there is a Providence, for no other reason than because of wickedness. Take away wickedness, and you do not stumble at Providence up and down. Those who stumble," etc.

(printed under page 202)

(2) ‹anchor: ὄρη σκοτεινά› · call in col 393 (Greek only)

Lego cum Hieronymo: Ἔστι τινὰ ὄρη σκοτεινὰ, ἔστι τινὰ ὄρη φωτεινά. Ἀλλ' ἐπεὶ ὄρη ἑκάτερα μεγάλα, φωτεινὰ ὄρη.

With Jerome I read: "There are some dark mountains, there are some bright mountains. But since both kinds of mountains are great, the bright mountains…"

(printed under page 202)

Page

running head: IN JEREMIAM HOMIL.
marginal letters: A ται τὰ; B νων ἀτιμάζει; C Δότε δόξαν; D γόντων τῶν
old-edition numerals: (none)
other: word split at column start: ται; full-width Greek clause after οἱ ἁμαρτάνοντες· (διδόασι δὲ δόξαν ... ποιοῦντες διὰ τῶν ἁμαρτημάτων.), set in full in the file, checked against the page (Q7a); the Greek from C (Δότε δόξαν … οὐ προσκόπτουσιν) is filed under c394; printed τὴν ναὸν kept as printed (UNSURE at this resolution)

PG 13:394

Δότε δόξαν Κυρίῳ τῷ Θεῷ ὑμῶν πρὸ τοῦ συσκοτάσαι, πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν ἐπ' ὄρη σκοτεινά. Ἔστι τινὰ ὄρη σκοτεινά. Πλὴν ἐπεὶ ὄρη ἑκάτερα μεγάλα, ἑκάτερα φωτεινὰ ὄρη οἱ ἅγιοι ἄγγελοι τοῦ Θεοῦ, οἱ προφῆται, Μωσῆς ὁ θεράπων, οἱ ἀπόστολοι Ἰησοῦ Χριστοῦ. Ταῦτα πάντα ὄρη ἐστὶ φωτεινα, καὶ περὶ τούτων νομίζω λελέχθαι ἐν τοῖς Ψαλμοῖς· Οἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὄρεσι τοῖς ἁγίοις. Ποῖα δὲ ὄρη σκοτεινά; Οἱ τὰ ὑψώματα ἐπαίροντες κατὰ τῆς γνώσεως τοῦ Θεοῦ· ὁ διάβολος ὄρος σκοτεινόν ἐστιν· οἱ ἄρχοντες τοῦ αἰῶνος τούτου, οἱ καταργούμενοι, ὄρη εἰσὶ σκοτεινά· καὶ τὸ δαιμόνιον ὁ σεληνιασμὸς ὄρος ἦν· καὶ σκοτεινὸν ὄρος ἦν, περὶ οὗ ἔλεγεν ὁ Σωτήρ· Ἐρεῖτε τῷ ὄρει τούτῳ· περὶ γὰρ σεληνιασμοῦ τοῦ λόγου ζητουμένου, καὶ λεγόντων τῶν μαθητῶν· Διὰ τί οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό, ἀποκρίνεται ὁ Σωτὴρ, ὅτι, Ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ, περὶ οὗ προετείνατε, περὶ οὗ ἐζητήσατε, τῷ ὄρει τούτῳ· Μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται· ἔνθεν, ἀπὸ τοῦ ἀνθρώπου, ἐκεῖ, ἐπὶ τὸν τόπον τὸν οἰκεῖον αὐτοῦ. Οἱ οὖν προσκόπτοντες οὐ προσκόπτουσιν

Give glory to the Lord your God before it grows dark, before your feet stumble upon dark mountains (Jer. 13:16). There are certain dark mountains. Yet since mountains of both kinds are great, both kinds are bright mountains: the holy angels of God, the prophets, Moses the servant, the apostles of Jesus Christ. All these are bright mountains, and concerning these I think it has been said in the Psalms: His foundations are in the holy mountains (Ps. 86:1). And what sort of mountains are dark? Those who lift up high things against the knowledge of God; the devil is a dark mountain; the rulers of this age, who are being brought to naught, are dark mountains; and the demon lunacy was a mountain, and was a dark mountain, concerning which the Saviour said: You shall say to this mountain; for when the question was being inquired into concerning lunacy, and the disciples said: Why were we not able to cast it out, the Saviour answers: If you have faith as a grain of mustard seed, you shall say to this mountain, concerning which you put forward the question, concerning which you inquired, to this mountain: Remove hence thither, and it shall remove (Matt. 17:19); hence, from the man, thither, to its own place. Those, therefore, who stumble do not stumble

Editors' notes and page, col. 394

Footnotes

(6) ‹anchor: arbitror dici› · call in col 394

Psal. LXXXVI, 1.

Psalm 86 (87):1.

(printed under page 202)

(7) ‹anchor: scientiam Dei› · call in col 394

II Cor X, 5.

2 Corinthians 10:5.

(printed under page 202)

(8) ‹anchor: respondit Salvator› · call in col 394

Matth. XVII, 19.

Matthew 17:19.

(printed under page 202)

Footnotes

(9) · call in col 395

Jer. XIII, 17.

Jeremiah 13:17.

(printed under page 203)

(10) · call in col 395

I Cor. II, 7.

1 Corinthians 2:7.

(printed under page 203)

(11) · call in col 395

Eccli. XVI, 22.

Ecclesiasticus (Sirach) 16:22.

(printed under page 203)

(12) ‹anchor: immolatus est Christus› · call in col 395

I Cor. V, 7.

1 Corinthians 5:7.

(printed under page 203)

Page

running head: ORIGENIS
marginal letters: A test quidem; B 13. Et ponentur; C oculte de; D rum revertentes
old-edition numerals: 204 after a legalibus
other: facing Latin version, not set

PG 13:396

ἐπὶ ὄρη φωτεινὰ, ἀλλ' ἐπὶ ὄρη σκοτεινά· ὅταν γένωνται μετὰ τοῦ διαβόλου καὶ τῶν ἀγγέλων αὐτοῦ τῶν σκοτεινῶν ὀρέων· Καὶ ἀναμενεῖτε εἰς φῶς. Δύναται μέντοι συνάπτεσθαι τῷ· Δότε Κυρίῳ τῷ Θεῷ ὑμῶν δόξαν πρὸ τοῦ συσκοτάσαι, πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν ἐπὶ ὄρη σκοτεινά· δῆλον ὅτι, κἂν συσκοτάσῃ, ἀναμενεῖτε τὸ φῶς, καὶ τὸ φῶς ὑμᾶς διαδέξεται. Ἄλλος δὲ εἴποι ἂν (οὐκ οἶδα πότερον ὑγιῶς νοῶν ἢ μή) ὅτι καὶ οἱ προσκόπτοντες ἐπ' ὄρη σκοτεινὰ ἀναμενοῦσι παρὰ τοῖς σκοτεινοῖς, ἀναμένοντες τὸ τοῦ ἐλέου φῶς. Τοῦτο γὰρ εἶναι δόξει τό· Καὶ ἀναμενεῖτε εἰς φῶς. Ἐπὰν δὲ ἔλθητε ἐπὶ τὰ ὄρη τὰ σκοτεινὰ, ἴδωμεν τί ἔστιν ἐκεῖ. Σκιὰ θανάτου. Ὅπου τὰ σκοτεινὰ ὄρη, ἐκεῖ σκιὰ θανάτου ἀπ' αὐτῶν σκοτεινῶν ὀρέων γενομένη.

upon bright mountains, but upon dark mountains, when they come to be with the devil and his angels, the dark mountains: And you shall wait for light. Yet this can be joined with: Give glory to the Lord your God before it grows dark, before your feet stumble upon dark mountains: it is clear that, even if it grows dark, you shall wait for the light, and the light shall receive you in turn. But another might say (I do not know whether understanding soundly or not) that even those who stumble upon dark mountains shall wait among the dark ones, waiting for the light of mercy. For this will seem to be the meaning of: And you shall wait for light. And whenever you come upon the dark mountains, let us see what is there. The shadow of death. Where the dark mountains are, there is the shadow of death, coming to be from those dark mountains themselves.

Καὶ τεθήσονται εἰς σκότος. Ἐὰν δὲ μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἡ ψυχὴ ὑμῶν ἀπὸ προσώπου ὕβρεως τῶν ἀκουόντων. Οἱ μὲν κεκρυμμένως ἀκούουσιν, οἱ δὲ, κἂν ἀκούσωσιν, οὐ κεκρυμμένως ἀκούουσιν. Τί οὖν ἐστι τὸ κεκρυμμένως ἀκούειν; Ἢ τό· Ἀλλὰ λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν. Καὶ πάλιν ἀλλαχοῦ λέγεται, ὅτι τὰ πλείονα τῶν ἔργων τοῦ Θεοῦ ἐστιν ἐν ἀποκρύφοις. Ἐὰν ἀκούω τοῦ νόμου, ἤτοι κεκρυμμένως ἀκούω, ἢ οὐκ ἀκούω κεκρυμμένως. Ὁ Ἰουδαῖος οὐκ ἀκούει κεκρυμμένως τοῦ νόμου. Διὰ τοῦτο φανερῶς περιτέμνεται, οὐκ εἰδὼς, ὅτι καὶ ἄλλη, οὐχ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή. Ὁ δὲ ἀκούων τῆς περιτομῆς κεκρυμμένως ἐν κρυπτῷ περιτμηθήσεται· ὁ ἀκούων τῶν περὶ τοῦ Πάσχα νενομοθετημένων κεκρυμμένως, ἐσθίει ἀπὸ τοῦ προβάτου Χριστοῦ· Τὸ γὰρ Πάσχα ἡμῶν ἐτύθη Χριστός. Καὶ εἰδὼς τὴν σάρκα τοῦ Λόγου ὁποία ἐστὶ, καὶ εἰδὼς, ὅτι ἀληθής ἐστι βρῶσις, μεταλαμβάνει ταύτης· κεκρυμμένως γὰρ ἤκουσε τοῦ Πάσχα. Ὁ δὲ πολὺς οὗτος Ἰουδαῖος διὰ τοῦτο τὸν Κύριον Ἰησοῦν ἀπέκτεινε, καὶ ἔνοχος καὶ σήμερόν ἐστι τῷ φόνῳ Ἰησοῦ, ἐπεὶ μὴ κεκρυμμένως μήτε τοῦ νόμου μήτε τῶν προφητῶν ἤκουσεν. Ἐὰν ἀναγινώσκῃς περὶ τῶν ἀζύμων, ἔστιν ἀκοῦσαι κεκρυμμένως, ἔστιν ἀκοῦσαι φανερῶς τῆς ἐντολῆς ὅσοι ἐν ἡμῖν· ἐγγὺς γάρ ἐστι τὸ Πάσχα, ἄζυμα ἄγεται, τὰ ἄζυμα τὰ σωματικὰ, οὐκ ἀκούετε τῆς λεγούσης ἐντολῆς· Ἐὰν μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἡ ψυχὴ ὑμῶν. Καὶ περὶ σαββάτου γυναῖκες μὴ ἀκούσασαι τοῦ προφητοῦ, οὐκ ἀκούουσι κεκρυμμένως, ἀλλὰ ἀκούουσι φανερῶς. Οἱ λούονται τὴν ἡμέραν τοῦ σαββάτου, ἐπανέρχονται ἐπὶ τὰ πτωχὰ καὶ ἀσθενῆ στοιχεῖα, ὡς Χριστοῦ μὴ ἐπιδεδημηκότος, τοῦ τελειοῦντος ἡμᾶς, καὶ διαβιβάζοντος ἀπὸ τῶν νομικῶν στοιχείων ἐπὶ τὴν εὐαγγελικὴν τελειότητα. Διὰ τοῦτο προσέχωμεν ἀναγινώσκοντες τὸν νόμον

And they shall be set in darkness. But if you do not hear secretly, your soul shall weep from the face of the pride of those who hear. Some hear secretly, while others, even if they hear, do not hear secretly. What then is it to hear secretly? Is it not the saying: But we speak God's wisdom in a mystery, the hidden wisdom, which God foreordained before the ages for our glory? And again elsewhere it is said that the greater part of the works of God are in hidden places. If I hear the law, either I hear secretly, or I do not hear secretly. The Jew does not hear the law secretly. On account of this he is circumcised openly, not knowing that there is also another circumcision, not that which is openly in the flesh. But he who hears of circumcision secretly will be circumcised in secret; he who hears the things legislated concerning the Passover secretly eats from the sheep, Christ; For Christ our Passover was sacrificed. And knowing of what sort the flesh of the Word is, and knowing that it is true food, he partakes of this; for he heard of the Passover secretly. But this common Jew on account of this killed the Lord Jesus, and is guilty even today of the murder of Jesus, since he heard neither the law nor the prophets secretly. If you read concerning the unleavened bread, it is possible to hear secretly, it is possible to hear openly the commandment, as many as are among us; for the Passover is near, unleavened bread is kept, the bodily unleavened bread, you do not hear the commandment that says: Unless you hear secretly, your soul shall weep. And concerning the sabbath women who have not heard the prophet do not hear secretly, but hear openly. Those who wash themselves on the day of the sabbath return to the poor and weak elements, as though Christ had not sojourned among us, Who makes us perfect and brings us across from the legal elements unto evangelical perfection. On account of this let us pay heed when reading the law

Editors' notes and page, col. 396

Footnotes

(1) · call in col 396 (Greek only; the call stands above the visible foot)

Ἀλλ' ἐπὶ ὄρη σκοτεινά· ὅταν, etc. Perperam haec scripta et interpuncta sunt, quae sic corrigas: Ἀλλ' ἐπὶ ὄρη σκοτεινὰ, ὅταν γένωνται μετὰ τοῦ διαβόλου καὶ τῶν ἀγγέλων αὐτοῦ τῶν σκοτεινῶν ὀρέων. Καὶ ἀναμενεῖτε.

"But on dark mountains: when," etc. These words are wrongly written and punctuated; correct them thus: "But on dark mountains, when they come to be with the devil and his angels, the dark mountains. And you will wait."

(printed under page 203)

(2) ‹anchor: ὁ δὲ πολὺς οὗτος› · call in col 396 (Greek only)

Πολὺς οὗτος, Hieronymus: at vero miserabilis Judaeus: quid si legamus, πολύοικτρος? HUETIUS.

"This great one": Jerome has "but the wretched Jew"; what if we read polyoiktros ("most pitiable")? HUET.

(printed under page 203)

(3) ‹anchor: ὅσοι ἐν ἡμῖν› · call in col 396 (Greek only)

Ἐντολῆς ὅσοι ἐν ἡμῖν, etc. Haec auctore Hieronymo sic distinguenda sunt: ἐντολῆς. Ὅσοι ἐν ὑμῖν (ἐγγὺς γάρ ἐστι τὸ Πάσχα) ἄζυμα ἄγετε.

"Of the commandment, as many as among us," etc. On Jerome's authority these words should be punctuated thus: "of the commandment. As many of you as (for the Passover is near) keep unleavened bread."

(printed under page 203)

Page

running head: ORIGENIS
marginal letters: A ἐπὶ ὄρη; B Καὶ τεθήσονται; C τῆς περιτομῆς; D μένως, κλαύσεται
old-edition numerals: (none)
other: (none)

PG 13:397

καὶ τοὺς προφήτας, μήποτε ὑποπέσωμεν τῇ λεγούσῃ προφητείᾳ· Ἐὰν δὲ μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἡ ψυχὴ ὑμῶν ἀπὸ προσώπου ὕβρεως. Ὅσοι τὴν νηστείαν τὴν Ἰουδαϊκὴν, ὡς μὴ νοοῦσαι [νοοῦντες] τὴν τοῦ ἱλασμοῦ ἡμέραν, τηρεῖτε μετὰ τὴν Ἰησοῦ Χριστοῦ ἐπιδημίαν, οὐκ ἠκούσατε τοῦ ἱλασμοῦ κεκρυμμένως, ἀλλὰ φανερῶς μόνον· τὸ γὰρ κεκρυμμένως ἀκοῦσαι τοῦ ἱλασμοῦ, ἐστὶν ἀκοῦσαι πῶς προέθετο ὁ Θεὸς ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν Ἰησοῦν, καὶ ὅτι αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν, οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου. Κἂν παραβολαὶ εὐαγγελικαὶ ἀναγινώσκωνται, καὶ ὁ ἀκροατὴς αὐτῶν ἔξω, οὐ κεκρυμμένως αὐτῶν ἀκούσεται. Ἐὰν δὲ ἀκροατὴς ἀπόστολος ἦν τῶν εἰσερχομένων εἰς τὴν οἰκίαν Ἰησοῦ, προσέρχεται τῷ Ἰησοῦ· πυνθάνεται καὶ περὶ τῆς ἀσαφείας τῆς παραβολῆς, καὶ ἑρμηνεύει αὐτὴν Ἰησοῦς, καὶ γίνεται ἐκεῖνος ὁ ἀκροατὴς τοῦ Εὐαγγελίου, ἀκούων αὐτοῦ κεκρυμμένως, ἵνα μὴ κλαύσῃ ἡ ψυχὴ αὐτοῦ· τῶν γὰρ μὴ ἀκουόντων κεκρυμμένως κλαίει ἡ ψυχή. Τί θαυμασίως οὐκ εἶπε· Κλαύσεσθε, ἐὰν μὴ ἀκούσητε κεκρυμμένως· ἀλλά· Ἡ ψυχὴ ὑμῶν κλαύσεται; Ἔστι τις κλαυθμὸς μόνης ψυχῆς κλαιούσης. Καὶ τάχα ἐκεῖνον τὸν κλαυθμὸν διδάσκει ἡμᾶς Σωτὴρ λέγων· Ἐκεῖ ἔσται ὁ κλαυθμός. Κἂν λέγῃ· Οὐαὶ οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε, περὶ ἐκείνου τοῦ κλαυθμοῦ λέγει, οὗ ἀπειλεῖ καὶ ἐνταῦθα ὁ προφήτης λέγων· Ἐὰν δὲ μὴ ἀκούσητε κεκρυμμένως, κλαύσεται ἡ ψυχὴ ὑμῶν ἀπὸ προσώπου ὕβρεως.

and the prophets, lest we fall under the prophecy that says: But if you do not hear secretly, your soul shall weep from the face of pride. As many of you as keep the Jewish fast, as not understanding [feminine / masculine] the day of propitiation, after the sojourn of Jesus Christ, you have not heard of the propitiation secretly, but openly only; for to hear of the propitiation secretly is to hear how God set forth Jesus as a propitiation concerning our sins, and that He Himself is a propitiation concerning our sins, and not concerning ours only, but also concerning the whole world. Even if evangelical parables are read, and the hearer of them is outside, he will not hear them secretly. But if a hearer was an apostle, of those who enter into the house of Jesus, he comes to Jesus; he inquires also concerning the obscurity of the parable, and Jesus interprets it, and that man becomes the hearer of the Gospel, hearing it secretly, so that his soul may not weep; for the soul of those who do not hear secretly weeps. Why did he admirably not say: You shall weep, unless you hear secretly; but: Your soul shall weep? There is a certain weeping of a soul alone weeping. And perhaps the Saviour teaches us that weeping when He says: There shall be the weeping. And if He says: Woe to you who laugh now, for you shall mourn and weep, He speaks concerning that weeping which the prophet threatens here too, saying: But if you do not hear secretly, your soul shall weep from the face of pride.

Editors' notes and page, col. 397

Page

running head: IN JEREMIA HOMIL.
marginal letters: A καὶ τοὺς; B τῆς ἀσαφείας; C κλαύσεσθε, καὶ; D λεγομένων τό·
old-edition numerals: (none)
other: 3 full-width Greek lines after Οὐ περὶ ἡμῶν ἐστι; (Διὰ τοῦτο προσέχωμεν ... Ἀμήν.), cut off at right edge, not set; 1 full-width Latin line after καὶ τὰ ἑξῆς. (Eodem interprete.), cut off at right edge, not set; word split at column end: φείσε-

PG 13:398

Ὅταν γὰρ ὑβρίζησθε, τότε κλαύσεσθε, καὶ κατάξουσιν οἱ ὀφθαλμοὶ ὑμῶν δάκρυα, ὅτι συνετρίβη τὸ ποίμνιον Κυρίου. Ἐὰν ἴδῃ νῦν τις τὰ Ἰουδαϊκὰ, καὶ συγκρίνῃ αὐτὰ τοῖς ἀρχαίοις, ὄψεται τίνα τρόπον συνετρίβη τὸ ποίμνιον Κυρίου. Ἦν γὰρ τοῦτό ποτε ποίμνιον Κυρίου· καὶ ἐπεὶ ἀναξίους ἔκριναν ἑαυτοὺς, ἐστράφη ὁ λόγος εἰς τὰ ἔθνη. Εἰ οὖν ἐκεῖνο τὸ ποίμνιον συνετρίβη τοῦ Κυρίου, ἡμεῖς ἡ ἀγριέλαιος, ἡ παρὰ φύσιν ἑαυτῆς ἐγκεντριζομένη εἰς τὴν καλλιέλαιον τῶν πατέρων, οὐ πλέον ὀφείλομεν φοβεῖσθαι, μήποτε συντριβῇ καὶ τοῦτο ποίμνιον τοῦ Κυρίου· μέλλει γὰρ συντρίβεσθαί ποτε κατὰ τὸ εἰρημένον ὑπὸ τοῦ Σωτῆρος· Ὅταν διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν, ψυγήσεται ἡ ἀγάπη τῶν πολλῶν· περὶ τίνων γὰρ ὁ λόγος; οὐ περὶ Χριστιανῶν λεγομένων τό· Ψυγήσεται ἡ ἀγάπη τῶν πολλῶν, εἴρηται; Περὶ τίνων ὁ λόγος; ὅτι, Πλὴν ἐλθὼν ὁ Υἱὸς τοῦ ἀνθρώπου, ἄρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς; Οὐ περὶ ἡμῶν ἐστι; Διὰ τοῦτο προσέχωμεν ἑαυτοῖς, πάντα πράττοντες ἵνα ὁσημέραι τοῦτο τὸ ποίμνιον τοῦ Θεοῦ βελτιῶται, ὑγιάζηται, θεραπεύηται, καὶ πᾶσα συντριβὴ ἀποστῇ ἀπὸ τῶν ψυχῶν ἡμῶν, ἵνα ἐν Χριστῷ Ἰησοῦ τελειωθῶμεν, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.

For when you are treated with pride, then you shall weep, and your eyes shall bring down tears, because the flock of the Lord has been bruised. If anyone now looks at Jewish affairs, and compares them with ancient things, he will see in what manner the flock of the Lord has been bruised. For this was once the flock of the Lord; and since they judged themselves unworthy, the word turned to the Gentiles. If therefore that flock of the Lord was bruised, ought not we, the wild olive tree, which contrary to its own nature is grafted into the cultivated olive tree of the fathers, all the more to fear lest this flock of the Lord also be bruised? For it is about to be bruised at some time according to what has been said by the Saviour: When on account of the multiplying of lawlessness the love of the many shall grow cold; for concerning whom is the word? Has not the saying: The love of the many shall grow cold, been spoken concerning those who are called Christians? Concerning whom is the word: Nevertheless, when the Son of man comes, will He find faith upon the earth? Is it not concerning us? On this account let us take heed to ourselves, doing all things so that daily this flock of God may be bettered, made healthy, healed, and every bruising may depart from our souls, so that we may be perfected in Christ Jesus, to Whom is the glory and the might unto the ages. Amen.

ΟΜΙΛΙΑ ΙΓʹ.

Homily XIII.

Εἰς τό·

On the words:

Τὶς φείσεται ἐπὶ σοὶ, Ἱερουσαλήμ; καὶ τὰ ἑξῆς.

Who will have pity upon you, Jerusalem? and the rest.

Τὰ λεγόμενα πρὸς τὴν Ἱερουσαλὴμ μετὰ πολλῆς ἀπειλῆς νοῆσαι θέλομεν, οὕτως ἔχοντα· Τίς φείσεται

The things said to Jerusalem with much threat we wish to understand, running thus: Who will have pity

Editors' notes and page, col. 398

Footnotes

(13) · call in col 398

I Joan. II, 2.

1 John 2:2.

(printed under page 204)

(14) · call in col 398

Matth. VIII, 12, XIII, 42, 50.

Matthew 8:12; 13:42, 50.

(printed under page 204)

(15) ‹anchor: olivam patriarcharum› · call in col 398

Rom. XI, 24.

Romans 11:24.

(printed under page 204)

(16) ‹anchor: dictum est› · call in col 398

Matth. XXIV, 12.

Matthew 24:12.

(printed under page 204)

(17) ‹anchor: hic sermo est› · call in col 398

Luc. XVIII, 8.

Luke 18:8.

(printed under page 204)

Page

running head: IN JEREMIA HOMILIA XIII.
marginal letters: A rantes redemptionis; B rande non; C gentes. Si; D contritione ab
old-edition numerals: 205 after attentius
other: facing Latin version, not set; 3 full-width Greek lines after Amen., cut off at left edge, not set; 1 full-width Latin line (Eodem interprete.) before 1. Ea quae, cut off at left edge, not set

PG 13:399

ἐπὶ σοὶ, Ἱερουσαλήμ; ἢ τίς σκυθρωπάσει ἐπὶ σοί; ἢ τίς ἀνακάμψει ἐρωτῆσαι εἰς εἰρήνην σου; Σὺ ἀπεστράφης με, λέγει Κύριος. Ὀπίσω πορεύσῃ, καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ διαφθερῶ σε, καὶ οὐκέτι ἀνήσω σε, καὶ διασπερῶ αὐτοὺς ἐν διασπορᾷ. Εἶπα· Ἠτεκνώθην, ἀπορία κατέσχε με. Παράδειγμα λαμβάνω, πολέμιόν τινα ἀποδειχθέντα τοῦ βασιλεύοντος ἐπὶ τῆς γῆς, ὅτι τῷ τοιούτῳ οὐδὲ μεταδιδόναι ἐλέου ἔξεστιν, ἵνα μὴ δοκῇ τις προσκρούειν τῷ καταδικάσαντι βασιλεῖ. Καὶ οὐκ ἔξεστι τὸν τοιοῦτον οὐδὲ ἐλεῆσαι προσεπιτείνοντές τινες οὐδὲ σκυθρωπάζοντες ἐπ' αὐτῷ, ἵνα μὴ ἐπὶ τῷ σκυθρωπάζειν δοκῶσι δυσαρεστεῖσθαι τῷ κριθέντι ὑπὸ τοῦ βασιλέως. Εἰ νενόηκας τοῦτο, ἴδε μοι τὸν καταδικασθέντα ὑπὸ τοῦ Θεοῦ διὰ τὰς πολλὰς ἑαυτοῦ ἁμαρτίας, καὶ ὅρα τὸν τοιοῦτον, καὶ τῶν βλεπόντων ἀγγέλων τῶν τεταγμένων ἐπὶ τὸ βοηθεῖν τῇ τῶν ἀνθρώπων φύσει, ὑπὸ μηδενὸς ἐλεούμενον. Ἕκαστος γὰρ τῶν ἀγγέλων, ἰδὼν τὸν καταδικάσαντα, ὅτι Θεός ἐστι, τὸν ἀποστραφέντα, ὅτι Δημιουργός ἐστι, τὴν φύσιν τῶν ἁμαρτιῶν, ὅτι τοιαύτη, ὥστε τὸν ἀγαθὸν Θεὸν ἀναγκασθῆναι (ἵν' οὕτως εἴποιμι), αὐτὴν τὴν ψῆφον ἀγαγεῖν κατὰ τοῦ ἡμαρτηκότος, ἕκαστος τῶν ὁρώντων οὐ φείδεται, σκυθρωπάζει, οὐκ ἐλεεῖ, οὐκ ἐπανέρχεται, ὥστε παρακαλέσαι περὶ τῆς πρὸς τὸν τοιοῦτον εἰρήνης.

upon you, Jerusalem? or who will look gloomy over you? or who will turn back to ask for your peace? You have turned away from Me, says the Lord. You shall go backward, and I will stretch out My hand against you, and I will destroy you, and I will no longer let you go, and I will scatter them in dispersion. I said: I have been bereaved of children, helplessness has seized me (Jer. 15:5–7). I take an example, a certain man shown to be an enemy of him who reigns upon the earth, that to such a man it is not lawful even to impart mercy, lest someone seem to offend the king who condemned him. And it is not lawful even to pity such a man, some straining further and not even looking gloomy over him, lest over looking gloomy they seem to be displeased with what has been judged by the king. If you have understood this, see for me the man condemned by God on account of his own many sins, and behold such a man pitied by no one even of the angels who look on, who are appointed to help the nature of men. For each of the angels, seeing Him Who condemned him, that He is God, Him Who turned away, that He is the Demiurge, the nature of the sins, that it is such that the good God was compelled (if I may speak thus) to bring this very vote against him who sinned, each of those who look on does not spare, looks gloomy, does not pity, does not return so as to entreat concerning peace towards such a man.

Editors' notes and page, col. 399

Footnotes

(18) · call in col 399

Jerem. XV, 5 et seq.

Jeremiah 15:5 and following.

(printed under page 205)

(19) ‹anchor: diceret Salvator› · call in col 399

Matth. XXIII, 37, 38; Luc. XIII, 34, 35.

Matthew 23:37–38; Luke 13:34–35.

(printed under page 205)

(20) ‹anchor: in manu Mediatoris› · call in col 399

Gal. III, 19.

Galatians 3:19.

(20*) · call in col 399 (call not seen at the foot) I Reg. II, 25.

1 Kings (1 Samuel) 2:25.

(printed under page 205)

(21) ‹anchor: in commotione facta est› · call in col 399

Thr. I, 8.

Lamentations 1:8.

(printed under page 205)

(22) ‹anchor: ad aemulandum eos› · call in col 399

Rom. II, 11.

Romans 2:11 (so printed; the words are Rom. 11:11).

(printed under page 205)

Page

running head: ORIGENIS
marginal letters: A tia. Quis; B peccata multa; C quoties volui; D eam : Nos
old-edition numerals: 206 after et usque ad
other: facing Latin version, not set; 1 full-width Greek line at foot (τῷ γὰρ ἐκείνων παραπτώματι ἡ σωτηρία ἡμῶν γέγονεν,), cut off at right edge, not set

PG 13:400

Ἡ Ἱερουσαλὴμ τοίνυν αὕτη, οὕτω γὰρ λελέξεται διὰ τὸ γράμμα ἡμαρτηκέναι μου εἰς τὸν Ἰησοῦν, καὶ τοιαῦτα πεποιηκέναι, ἵνα εἴπῃ περὶ αὐτῆς ὁ Ἰησοῦς· Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, ὁσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος· καταλιπέσθω αὕτη ἡ Ἱερουσαλὴμ, ὡς καταλέλειπται. Οἱ ἄγγελοι, οἱ ἀεὶ βοηθοῦντες τῇ Ἱερουσαλὴμ, δι' ὧν διετάγη καὶ ὁ Μωσέως νόμος, διαταγεὶς δι' ἀγγέλων ἐν χειρὶ Μεσίτου, καταλιπέτωσαν τὴν Ἱερουσαλὴμ, καὶ λεγέτωσαν· Τὰ ἁμαρτήματα αὐτῆς μεγάλα γέγονε, τὸν Ἰσραὴλ ἀπέκτειναν, ἐπὶ τὸν Χριστὸν τὰς χεῖρας ἐπιβεβλήκασιν. Ὅσον ἔτι μικρότερα ἦν τὰ ἁμαρτήματα, ἐδυνάμεθα ἔτι περὶ αὐτῶν ἀξιοῦν, καὶ παρακαλεῖν, ἐδυνάμεθα φείδεσθαι τῆς Ἱερουσαλήμ· τίς ἐπὶ τούτῳ φείσεται; Ἐὰν ἁμαρτάνων ἁμάρτῃ ἀνὴρ εἰς ἄνδρα, καὶ προσεύχεται περὶ αὐτοῦ. Ἁμαρτίαν ἥμαρτεν Ἱερουσαλὴμ, διὰ τοῦτο εἰς σάλον ἐγένετο· καὶ λέγεται πρὸς αὐτὴν ταύτην πρῶτον· Τίς φείσεται ἐπὶ σὲ, Ἱερουσαλήμ; καὶ τίς σκυθρωπάσει ἐπὶ σοί; Ἡμεῖς οὐ σκυθρωπάζομεν ἐπὶ τῇ Ἱερουσαλὴμ, καὶ ταῖς συμφοραῖς αὐτῆς, καὶ τοῖς γενομένοις παντὶ τῷ λαῷ ἐκείνῳ· τῷ γὰρ ἐκείνων παραπτώματι ἡ σωτηρία ἡμῶν γέγονεν, εἰς τὸ παραζηλῶσαι αὐτούς. Καὶ τὸ παρά-

This Jerusalem, therefore, for thus she will be said according to the letter to have sinned against my Jesus, and to have done such things that Jesus says concerning her: Jerusalem, Jerusalem, who kill the prophets, and stone those who have been sent unto her, how often I wished to gather your children together, in the way a bird gathers her nestlings together under her wings, and you were not willing! Behold, your house is left to you desolate (Matt. 23:37–38); let this Jerusalem be left behind, as she has been left behind. Let the angels, who always helped Jerusalem, through whom the law of Moses also was ordained, having been ordained through angels in the hand of a Mediator (Gal. 3:19), leave Jerusalem behind, and let them say: Her sins have become great, they have killed Israel, they have laid hands upon the Christ. So long as the sins were still smaller, we were still able to make request concerning them, and to entreat, we were able to spare Jerusalem; who will spare over this? If sinning a man sins against a man, then they pray concerning him (1 Sam. 2:25). Jerusalem sinned a sin, on account of this she came into tossing (Lam. 1:8); and there is said to this very city first: Who will have pity upon you, Jerusalem? and who will look gloomy over you? We do not look gloomy over Jerusalem, and her calamities, and the things that happened to all that people; for by their trespass our salvation has come about, to provoke them to jealousy (Rom. 11:11). And the

Editors' notes and page, col. 400

Footnotes

(1) · call in col 400 (Greek only; the call stands above the visible foot)

Lege προσεπιτείνοντάς τινας οὐδὲ σκυθρωπάζοντας.

Read: "intensifying some, and not being sad."

(printed under page 205)

(2) ‹anchor: λελέξεται› · call in col 400 (Greek only)

Λελέξεται. Lege, λέλεκται

Lelexetai: read lelektai ("it has been said").

(printed under page 205)

(3) ‹anchor: τὸν Ἰσραὴλ› · call in col 400 (Greek only)

Ἰσραήλ. Lege: Ἰησοῦν.

"Israel": read "Jesus".

(printed under page 205)

(4) ‹anchor: ἐπὶ σοί› · call in col 400 (Greek only)

Καὶ λέγεται πρὸς αὐτὴν ταύτην πρῶτον· Τίς φείσεται ἐπὶ σὲ, Ἱερουσαλήμ; καὶ τίς σκυθρωπάσει ἐπὶ σοί; Haec in Hieronymianae interpretationis exemplaribus desiderantur.

"And it is said to her first: Who will spare you, Jerusalem? And who will be sad over you?" These words are missing in the copies of Jerome's translation.

(printed under page 205)

Page

running head: ORIGENIS
marginal letters: A ται ἐπὶ; B ἁμαρτίας, καὶ; C ἡ ἀποκτείνουσα; D νων ἁμάρτῃ
old-edition numerals: (none)
other: word split at column start: ται; 1 full-width Greek line at foot (ἡμῶν γέγονεν, εἰς τὸ παραζηλῶσαι αὐτούς. Καὶ τὸ παρά-), set in full with the line before it (τῷ γὰρ ἐκείνων παραπτώματι …) (checked Q7a); the Greek above Ἡ Ἱερουσαλὴμ τοίνυν is filed under c399

PG 13:401

πτωμα αὐτῶν τηλικαύτη γέγονεν ἁμαρτία· Τίς οὖν φείσεται ἐπὶ σοὶ, Ἱερουσαλήμ; λέγω πρὸς αὐτὴν, ἀπέκτεινάς μου τὸν Ἰησοῦν, καὶ λέγω· Τίς φείσεται ἐπὶ σοὶ, Ἱερουσαλήμ; καὶ τίς σκυθρωπάσει ἐπὶ σοί;

trespass of them has become so great a sin: Who then will have pity upon you, Jerusalem? I say to her: you killed my Jesus; and I say: Who will have pity upon you, Jerusalem? and who will look gloomy over you?

Μεταβαίνω ἀπὸ τοῦ γράμματος καὶ τότε ὁδὸν ἐσχηκότος, ἣν ἔδωκεν ὁ λόγος, ἐπὶ ἑκάστην ψυχὴν ἤδη ἀξιωθεῖσαν τοῦ ὁρᾷν τὴν εἰρήνην· μετὰ γὰρ τὰ μαθήματα τὰ θεῖα γέγονας Ἱερουσαλὴμ, τὸ πρότερον οὖσα Ἰεβούς. Δεύτερον δὲ μετέβαλε τὸ ὄνομα, καὶ γέγονεν Ἱερουσαλήμ. Ἰεβοὺς, φασὶν Ἑβραίων παῖδες, ὅτι ἑρμηνεύεται πεπατημένη· Ἰεβοὺς οὖν, ἡ πεπατημένη ὑπὸ δυνάμεων ἀντικειμένων ψυχὴ μεταβέβληται, καὶ γέγονεν Ἱερουσαλὴμ, ὅρασις εἰρήνης. Εἰ οὖν, ὅτε μεταβέβληκας ἀπὸ Ἰεβοὺς εἰς τὸ γενέσθαι Ἱερουσαλὴμ, ἥμαρτες, καὶ τὸν Υἱὸν τοῦ Θεοῦ καταπεπάτηκας, καὶ τὸ αἷμα τῆς καινῆς Διαθήκης κοινὸν ὡς ἐκείνη καὶ σὺ ἡγήσω, καὶ ἐν ἁμαρτήμασι γέγονας χαλεποῖς, λεχθήσεται καὶ περὶ σοῦ· Τίς φείσεται ἐπὶ σοὶ, Ἱερουσαλὴμ, καὶ τίς σκυθρωπάσει ἐπὶ σοί; ἐὰν γένῃ τοιοῦτος, ὡς προδοῦναι τὸν Ἰησοῦν. Ἕκαστος ἡμῶν ἁμαρτάνων, καὶ μάλιστα εἰ μείζονα, εἰς Ἰησοῦν ἁμαρτάνει.

I pass over from the letter, which then also had a way which the word gave, to each soul that has already been deemed worthy of seeing peace; for after the divine lessons you have become Jerusalem, having formerly been Jebus. And afterwards it changed its name, and became Jerusalem. Jebus, the sons of the Hebrews say, is interpreted trodden down; Jebus, therefore, the soul trodden down by opposing powers, has been changed, and has become Jerusalem, vision of peace. If therefore, when you have changed from Jebus into becoming Jerusalem, you have sinned, and have trodden down the Son of God, and like her you too have esteemed the blood of the new Covenant common, and have come to be in grievous sins, there will be said concerning you also: Who will have pity upon you, Jerusalem, and who will look gloomy over you? if you become such as to betray Jesus. Each of us when sinning, and especially if he sins greater sins, sins against Jesus.

Editors' notes and page, col. 401

Footnotes

(1) · call in col 401 (Greek only; the call stands above the visible foot)

Ἰεβοὺς, φασίν, etc. A בוס conculcavit; Jerusalem vero a ראה, vidit; et שלום, pax. Vid. Jos. XVIII, 28. HUETIUS.

"Jebus, they say," etc. From bûs, "he trampled"; but Jerusalem from rāʾâ, "he saw", and šālôm, "peace". See Joshua 18:28. HUET.

(printed under page 206)

(2) · call in col 401 (Greek only; the call stands above the visible foot)

Πνεύματι. Lego cum Hieronymo πνευματικῶς.

Pneumati ("by the Spirit"): with Jerome I read pneumatikōs ("spiritually").

(printed under page 206)

Page

running head: IN JEREMIAM HOMIL.
marginal letters: A κότος, ἣν; B ἐπὶ σοί;; C ρήνης; Γινώσκοντες; D Καὶ πρὸς
old-edition numerals: (none)
other: 2 full-width Greek lines at top (πτωμα αὐτῶν ... ἐπὶ σοὶ, Ἱε…), set in the first paragraph (left part checked on the page, Q7a; the right part lies over col 402 and was not visible in this crop); the Greek from Ἐὰν δὲ καὶ ἀποστάτης is filed under c402

PG 13:402

Ἐὰν δὲ καὶ ἀποστάτης ᾖς, ἔτι μάλιστα ταῦτα ποιεῖς τῷ Ἰησοῦ πνεύματι ὅσα ἐποίησεν αὐτῷ Ἱερουσαλὴμ σωματικῶς. Διὸ πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς Διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη, καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας; Εἰ κατεπάτησας τὸν Υἱὸν Θεοῦ, καὶ τὸ πνεῦμα τῆς χάριτος ἐνύβρισας, τίς φείσεται ἐπὶ σοί; τίς σκυθρωπάσει ἐπὶ σοί; τίς ἀνακάμψει ἐρωτῆσαι τὰ εἰς εἰρήνην σου; Αὐτὸν τὸν Υἱὸν τοῦ Θεοῦ τὸν ἐρωτήσαντα τὰ εἰς εἰρήνην προέδωκεν ἡ τοῦ ἁμαρτωλοῦ ψυχή· τίς δύναται παρακαλέσαι ἀνακάμψας πάλιν περὶ τῆς εἰρήνης; Γινώσκοντες οὖν, ὅτι ἀδύνατον τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἐν ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ, καὶ παραδειγματίζοντας· πάντα πράττωμεν, ἵνα μὴ καὶ περὶ ἡμῶν λέγηται τό· Τίς φείσεται ἐπὶ σοὶ, Ἱερουσαλήμ; καὶ τίς σκυθρωπάσει ἐπὶ σοί; ἢ τίς ἀνακάμψει ἐρωτῆσαι εἰς εἰρήνην σοι;

And if you are an apostate as well, still more do you do to Jesus in spirit all the things that Jerusalem did to Him bodily. Wherefore of how much worse punishment do you think he will be deemed worthy who has trodden down the Son of God, and has esteemed the blood of the Covenant common, in which he was sanctified, and has insulted the spirit of grace? (Heb. 10:29) If you have trodden down the Son of God, and insulted the spirit of grace, who will have pity upon you? who will look gloomy over you? who will turn back to ask for the things that make for your peace? The very Son of God Who asked for the things that make for peace the soul of the sinner has betrayed; who is able, having turned back again, to entreat concerning peace? Knowing therefore that it is impossible to renew again unto repentance those who have once been enlightened, and have tasted of the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the age to come, and have fallen away, crucifying again in themselves the Son of God and putting Him to open shame (Heb. 6:4–6), let us do all things so that there may not be said concerning us also: Who will have pity upon you, Jerusalem? and who will look gloomy over you? or who will turn back to ask for peace for you?

Καὶ πρὸς ἑκατέραν δὲ ἑρμηνείαν τῆς Ἱερουσαλὴμ ἁρμόσει καὶ τὸ ἑξῆς· Σὺ ἀπεστράφης με, λέγει Κύριος, ὀπίσω πορεύσῃ. Ὅτι ἀπεστράφης με τὸν Υἱὸν τοῦ Θεοῦ, καὶ διὰ τὸ ἀπεστράφθαι τὸν Υἱὸν τοῦ Θεοῦ, ἀπεστράφης τὸν Θεόν· τί δεῖ καὶ λέγειν; Καὶ ἐπειδὴ ἀπεστράφη ἡ Ἱερουσαλὴμ, ἐν τῇ Ἰουδαίᾳ τὸν Χριστὸν ἀθετοῦσα, συνεκδοχικῶς πάντας τοὺς Ἰουδαίους σημαίνει, διὰ τοῦτο « ὀπίσω πορεύσῃ. » Ἦν γὰρ ὅτε οὐκ ὀπίσω ἐπορεύετο, ἀλλὰ ἔμπροσθεν· νῦν δὲ ὀπίσω πορεύσεται. Καὶ ἐστράφησαν ταῖς καρδίαις εἰς Αἴγυπτον, δῆλον ὅτι ἵνα ὀπίσω πορευθῶσι. Περὶ δὲ τοῦ τί ἐστι τὸ, Ὀπίσω πορεύσῃ,

And to either interpretation of Jerusalem what follows will also fit: You have turned away from Me, says the Lord, you shall go backward. Because you turned away from Me, the Son of God, and through having turned away from the Son of God you turned away from God, what need is there even to speak? And since Jerusalem turned away, rejecting Christ in Judaea, by synecdoche she signifies all the Jews, on account of this: "you shall go backward." For there was a time when she did not go backward, but forward; whereas now she shall go backward. And they turned back in their hearts unto Egypt, clearly so that they might go backward. And concerning what is meant by: You shall go backward,

Editors' notes and page, col. 402

Footnotes

(23) ‹anchor: contumeliam fecerit› · call in col 402

Heb. X, 29.

Hebrews 10:29.

(printed under page 206)

(24) ‹anchor: habentes ostentui› · call in col 402

Hebr. V, 4, 5, 6.

Hebrews 5:4–6 (so printed; the words are Heb. 6:4–6).

(printed under page 206)

(25) ‹anchor: retro ambulabis› · call in col 402

Jerem. XV, 6.

Jeremiah 15:6.

(printed under page 206)

Footnotes

(26) · call in col 403

Philipp. III, 13.

Philippians 3:13.

(printed under page 207)

(27) · call in col 403

Marc. XIII, 16.

Mark 13:16.

(printed under page 207)

(28) · call in col 403

Luc. IX, 62.

Luke 9:62.

(printed under page 207)

(29) · call in col 403

Gen. XIX, 17.

Genesis 19:17.

(printed under page 207)

(30) ‹anchor: restituam te› · call in col 403

Jerem. XV, 10-19.

Jeremiah 15:10–19.

(printed under page 207)

Page

running head: ORIGENIS
marginal letters: A ditur. Peccator; B domam. Dimisisti; C cui gloria; D qui in infirmitatibus
old-edition numerals: 208 after transcendisti,
other: facing Latin version, not set; 2 full-width Greek lines after Amen. (ἐκεῖ γὰρ ἔστι ... αἰῶνας. Ἀμήν.), cut off at right edge, not set; 1 full-width Latin line (Eodem interpret), cut off at right edge, not set

PG 13:404

ἢ τί τοῖς ἔμπροσθεν ἐπεκτείνεσθαι, οὕτω παραστήσωμεν. Ὁ δίκαιος τοῖς ἔμπροσθεν ἐπεκτείνεται, τῶν ὄπισθεν ἐπιλανθάνεται. Δῆλον ὅτι ὁ ἐναντίως τῷ δικαίῳ διακείμενος τῶν ὀπίσω μέμνηται, καὶ τοῖς ἔμπροσθεν οὐκ ἐπεκτείνεται· τῶν δὲ ὀπίσω μεμνημένος, παρακούει τοῦ Ἰησοῦ διδάσκοντος καὶ λέγοντος· Μὴ στραφέτω εἰς τὰ ὀπίσω ἆραι τὸ ἱμάτιον αὐτοῦ. Παρακούει τοῦ Ἰησοῦ λέγοντος· Οὐδεὶς βαλὼν τὴν χεῖρα ἐπ' ἄροτρον, καὶ στραφεὶς εἰς τὰ ὀπίσω, εὔθετός ἐστι τῇ βασιλείᾳ τοῦ Θεοῦ· καὶ ἐν τῷ νόμῳ δὲ γέγραπται, ὅτι εἶπον οἱ ἄγγελοι πρὸς τὸν ἐξελθόντα ἀπὸ Σοδόμων Λώτ· Μὴ περιβλέψῃ εἰς τὰ ὀπίσω, μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ· εἰς τὸ ὄρος σώζου, μήποτε συμπαραληφθῇς. Καὶ τοῦτο δὲ ἔχει διάνοιαν ἀξίαν ἀγγελικοῦ πνεύματος· Μὴ περιβλέψῃς εἰς τὰ ὀπίσω, ἀεὶ τοῖς ἔμπροσθεν ἐπεκτείνου. Καταλέλοιπας Σόδομα, μὴ στρέφου εἰς Σόδομα. Καταλέλοιπας τὴν κακίαν καὶ τὴν ἁμαρτίαν, μὴ ἐπιστραφῇς πρὸς αὐτὴν, μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ, καὶ τηρήσεις τὴν προτέραν ἐντολὴν τὴν λέγουσαν· Μὴ περιβλέψῃς εἰς τὰ ὀπίσω. Οὐκ ἀρκεῖ σοι πρὸς τὸ σωθῆναι, ἐὰν μὴ καὶ τῆς δευτέρας ἐντολῆς ἀκούσῃς λεγούσης· Μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ· οὐ δεῖ γὰρ ἀρξάμενον προκόπτειν ἑστάναι ἐν τῇ περιχώρῳ Σοδόμων, εἰ καὶ Σόδομα διαβέβηκεν, ἀλλὰ διαβάντα ἀπὸ τοῦ ἑστάναι ἐν τῇ περιχώρῳ, σώζεσθαι εἰς τὸ ὄρος, κατὰ τό· Μὴ περιβλέψῃς εἰς τὰ ὀπίσω, μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ. Εἰς τὸ ὄρος σώζου, μήποτε συμπαραληφθῇς. Εἰ βούλει μὴ συμπαραληφθῆναι Σοδομίταις, μήποτε εἰς τὰ ὀπίσω στραφῇς, μήτε στῇς ἐν τῇ περιχώρῳ Σοδόμων, μηδὲ ἀλλαχοῦ γένῃ ἢ εἰς τὸ ὄρος· ἐκεῖ γὰρ ἔστι μόνον σωθῆναι. Ἔστι δὲ τὸ ὄρος Κύριος Ἰησοῦς, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.

or what it is to stretch forward to the things ahead, let us present thus. The righteous man stretches forward to the things ahead, he forgets the things behind. It is clear that he who is disposed contrariwise to the righteous man remembers the things behind, and does not stretch forward to the things ahead; and remembering the things behind, he disobeys Jesus when He teaches and says: Let him not turn back to the things behind to take his garment. He disobeys Jesus when He says: No one who has put his hand to a plough, and turned back to the things behind, is fit for the kingdom of God; and in the law too it has been written that the angels said to Lot when he went out from Sodom: Look not round to the things behind, nor stand in all the surrounding region; save yourself into the mountain, lest you be swept away together. And this too has a meaning worthy of an angelic spirit: Look not round to the things behind, always stretch forward to the things ahead. You have left Sodom behind, do not turn to Sodom. You have left wickedness and sin behind, do not turn back to it, nor stand in all the surrounding region, and you will keep the former commandment that says: Look not round to the things behind. It is not sufficient for you towards being saved unless you hear also the second commandment saying: Nor stand in all the surrounding region; for one who has begun to make progress must not stand in the surrounding region of Sodom, even if he has passed through Sodom, but having passed across from standing in the surrounding region, be saved into the mountain, according to the saying: Look not round to the things behind, nor stand in all the surrounding region. Save yourself into the mountain, lest you be swept away together. If you wish not to be swept away together with the Sodomites, never turn back to the things behind, nor stand in the surrounding region of Sodom, nor come to be elsewhere than in the mountain; for there alone is it possible to be saved. And the mountain is the Lord Jesus, to whom is the glory and the might unto the ages. Amen.

ΟΜΙΛΙΑ ΙΔʹ.

Homily XIV.

Εἰς τό·

On the words:

Οἴμοι ἐγὼ, μῆτερ, μέχρι τοῦ· Διὰ τοῦτο τάδε λέγει Κύριος· Ἐὰν ἐπιστραφῇς, καὶ ἀποκαταστήσω σε.

Woe is me, mother, as far as: Therefore thus says the Lord: If you return, then I will restore you.

Οἱ ἰατροὶ τῶν σωμάτων παρὰ τοὺς κάμνοντας γινόμενοι, καὶ ἀεὶ τῇ θεραπείᾳ τῶν καμνόντων ἑαυτοὺς ἐπιδιδόντες, κατὰ τὸ βούλημα τῆς τέχνης τῆς ἰατρικῆς, ὁρῶσί τινα, καὶ θιγγάνουσιν ἀηδιῶν, ἐπ' ἀλλοτρίαις συμφοραῖς καρποῦνται ἰδίας λύπας· καὶ ἔστιν ἀεὶ ὁ βίος αὐτῶν ἐν περιστάσει· οὐδέποτε γάρ εἰσι μετὰ ὑγιαινόντων, ἀλλ' ἀεὶ μετὰ τῶν τραυμάτων, μετὰ τῶν νομὰς ἐχόντων, μετὰ τῶν πεπληρωμένων πυῶν, πυρετῶν, νόσων ποικίλων. Καὶ εἰ βούλεταί τις στείλασθαι τὴν ἰατρικὴν, οὐκ ἀγανακτήσει, οὐδὲ ἀμελήσει τοῦ βουλήματος τῆς τέχνης, ἧς ἀνείληφεν, ἐπὰν ᾖ μετὰ τῶν τοιούτων ὡς προειρήκαμεν. Τοῦτο δέ μοι τὸ προοίμιον λέλεκται διὰ τὸ καὶ τοὺς προφήτας οἷον εἶναι ἰατροὺς ψυχῶν, καὶ ἀεὶ

The physicians of bodies, coming beside the sick and always giving themselves over to the healing of the sick according to the aim of the medical art, see certain unpleasant things and touch them, and over the calamities of others reap their own griefs; and their life is always in distress; for they are never with the healthy, but always with wounds, with those who have spreading sores, with those who are filled with pus, fevers, varied diseases. And if anyone wishes to practise medicine, he will not be indignant, nor will he neglect the aim of the art which he has taken up, whenever he is with such people as we have said before. And this preface has been spoken by me on account of the prophets also being, as it were, physicians of souls, and always

Editors' notes and page, col. 404

Footnotes

(1) ‹anchor: θιγγάνουσιν ἀηδιῶν› · call in col 404 (Greek only)

Ἀηδιῶν. Lege: ἀηδῶν.

Aēdiōn: read aēdōn ("unpleasant things").

(printed under page 207)

(2) ‹anchor: τῶν τραυμάτων› · call in col 404 (Greek only)

Τραυμάτων. Lego cum Hieronymo τραυματιῶν.

Traumatōn ("wounds"): with Jerome I read traumatiōn ("the wounded").

(printed under page 207)

Page

running head: ORIGENIS
marginal letters: A ἢ τί τοῖς; B ριβλέψῃς εἰς; C ποτε εἰς; D τοὺς ἐπιδιδόντες,
old-edition numerals: (none)
other: 2 full-width Greek lines after ἢ εἰς τὸ ὄρος· (ἐκεῖ γὰρ ... Ἀμήν.), read from the left page-foot image and set at the end of the col 404 Greek (Q1d); 1 full-width Latin line after ἀποκαταστήσω σε. (dem interprete.), cut off at left edge, not set

PG 13:405

προσδιατρίβειν ὅπου οἱ δεόμενοι θεραπείας· Οὐ γὰρ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Ὅπερ δὲ πάσχουσιν ὑπὲρ τῶν ἀκολάστως καμνόντων ἰατροὶ, τοῦτο πάσχουσι καὶ οἱ προφῆται καὶ οἱ διδάσκαλοι ὑπὸ τῶν οὐ βουλομένων θεραπεύεσθαι. Ἐκεῖθεν γὰρ μισοῦνται, ὡς διατασσόμενοι παρὰ τὴν προαίρεσιν τῆς ἐπιθυμίας τῶν καμνόντων, ὡς κωλύοντες τρυφᾷν καὶ ὕδεσθαι, τοὺς καὶ ἐν νόσοις βουλομένους μὴ τὰ ἄξια τῶν νόσων λαμβάνειν. Φεύγουσιν οὖν οἱ ἀκόλαστοι τῶν καμνόντων ἰατροὺς, πολλάκις αὐτοῖς καὶ λοιδορούμενοι καὶ κακολογοῦντες αὐτοὺς, καὶ πᾶν ὁτιποτοῦν ποιοῦντες ὃ ποιήσειεν ἂν ἐχθρὸς ἐχθρῶν. Ἐπιλανθάνονται γὰρ οὗτοι, ὅτι ὡς φίλοι προσέρχονται, ἀφορῶντες εἰς τὸ ἐπίπονον τῆς διαίτης, εἰς τὸ ἐπίπονον ἀπὸ σιδήρου ἰατρῶν πληγῆς, οὐκ εἰς τὸ τέλος τὸ μετὰ τὸν πόνον, καὶ μισοῦσιν ὡς πατέρας πόνων μόνον, οὐχὶ δὲ πόνων φερόντων ἐπὶ ὑγίειαν τοὺς ἰατρευομένους.

spending their time where those in need of healing are: For those who are healthy have no need of a physician, but those who are ill. And the very thing that physicians suffer on behalf of the sick who live intemperately, this the prophets and the teachers also suffer at the hands of those who do not wish to be healed. For thence they are hated, as giving orders contrary to the choice of the desire of the sick, as hindering from living luxuriously and indulging themselves those who even in diseases wish not to take what is fitting for their diseases. Those of the sick who are intemperate, therefore, flee physicians, often both railing at them and reviling them, and doing anything whatsoever that an enemy of enemies would do. For these forget that they come near as friends, looking away to the painfulness of the regimen, to the painfulness from the stroke of the physicians' knife, not to the end after the pain, and they hate them as fathers of pains only, and not of pains that bring those who are treated unto health.

Ὁ λαὸς τοίνυν ἐκεῖνος, εἰ καὶ ποικίλαι νόσοι ἦσαν ἐν τῷ λαῷ τῷ χρηματίσαντι τοῦ Θεοῦ, ἔπεμπεν αὐτοῖς ἰατροὺς ὁ Θεὸς τοὺς προφήτας. Εἷς τῶν ἰατρῶν καὶ Ἱερεμίας ἦν. Ἤλεγχε τοὺς ἁμαρτάνοντας, ἐπιστρέφειν βουλόμενος τοὺς κακῶς πράττοντας. Οἱ δὲ, δέον ἀκούειν τῶν λεγομένων, κατηγόρουν τοῦ προφήτου, καὶ κατηγόρουν ἐπὶ δικαστοῦ παραπλησίου ἑαυτοῖς. Καὶ ἀεὶ ἐν δίκαις ἦν ὁ προφήτης ἐπὶ τῶν, ὅσον ἐπὶ τῇ προφητείᾳ αὐτοῦ, θεραπευθέντων, διὰ δὲ τὴν ἰδίαν ἀπείθειαν μὴ θεραπευομένων. Ἐπὶ τούτοις ὁτὲ μὲν λέγει· Καὶ εἶπα· Οὐ μὴ λαλήσω, οὐδὲ μὴ ὀνομάσω τὸ ὄνομα Κυρίου. Καὶ ἐγένετο ὡς πῦρ καιόμενον φλέγον ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν, καὶ οὐ δύναμαι φέρειν· ὁτὲ δέ φησιν, ὁρῶν ἑαυτὸν ἀεὶ δικαζόμενον, λοιδορούμενον, ἐγκαλούμενον, ψευδομαρτυρούμενον· Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες, ἔλεγεν, ἄνδρα, οὐ δικαζόμενον, καὶ οὐ διακρίνοντα, ἀλλὰ διακρινόμενον πάσῃ τῇ γῇ; Καὶ ἐπεὶ οἱ κάμνοντες οὐκ ἤκουον αὐτοῦ καλὰ συμβουλεύοντος, καὶ ἰατρικῷ σφισιν οὐκ ὠφέλησαν. Καὶ ἐπεὶ δανείζοντος αὐτοῦ τὰ πνευματικὰ ἀργύρια, οὐκ ἐβούλοντο ἀκούειν ἐκεῖνοι οἷς ἔλεγεν, ἵνα ὠφεληθῶσιν ἐξ ὧν ἤκουσαν, φησίν· Οὐδὲ ὠφείλησέ μοι οὐδεὶς, οὐδὲ ὠφέλησα.

That people, therefore, even if there were varied diseases in the people that was called God's, God sent to them the prophets as physicians. One of the physicians was Jeremiah also. He reproved those who sinned, wishing to turn back those who acted badly. But they, when they ought to have heard the things said, accused the prophet, and accused him before a judge like themselves. And the prophet was always in lawsuits before those who, so far as lay in his prophecy, were healed, but on account of their own disobedience were not healed. Over these things at one time he says: And I said: I will by no means speak, nor will I name the name of the Lord. And it became as a burning fire flaming in my bones, and I am relaxed on all sides, and cannot bear it; and at another time he says, seeing himself always put on trial, railed at, accused, borne false witness against: Woe is me, mother, as what sort of man did you bear me, he said, a man not going to law and not contending, yet contended with by all the earth? And since the sick did not hear him when he gave good counsel, and in a medical way they did not benefit themselves. And since when he lent the spiritual money those to whom he spoke did not wish to hear, so that they might be benefited from the things they heard, he says: Neither did anyone owe me, nor did I benefit.

Ἀλλὰ προλαβὼν ταῦτα εἶπον πρὶν διηγήσωμαι τό· Οὐκ ὠφέλησα, οὐδὲ ὠφέλησέ μοι οὐδείς. Διττὴ γάρ ἐστιν ἡ γραφή. Ἐν μὲν γὰρ τοῖς πλείστοις ἀντιγράφοις, Οὐκ ὠφέλησα, οὐδὲ ὠφέλησέ μοι οὐδείς· ἐν δὲ τοῖς ἀκριβεστάτοις καὶ συμφωνοῦσι τοῖς Ἑβραϊκοῖς, Οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ μοι οὐδείς. Δεῖ οὖν καὶ τὸ καθηρμηνευμένον καὶ φερόμενον ἐν ταῖς Ἐκκλησίαις διηγήσασθαι, καὶ τὸ ἀπὸ τῶν Ἑβραϊκῶν γραφῶν ἀδιήγητον μὴ καταλιπεῖν. Ἐκήρυσσε τοίνυν τὸν λόγον οὐδεὶς προσίετο τὰ λεγόμενα· ὡς καὶ ἰατρὸς προσανήλισκε τὰ φάρμακα, ἀκολάστων, καὶ τὰς ἰδίας ἐπιθυμίας πληρούντων τῶν καμνόντων· ὡσεὶ καὶ ἐκεῖνος ἔλεγεν, Οὐκ ὠφέλησα, οὐδὲ ὠφέλησέ

But anticipating I said these things before expounding the saying: I did not benefit, nor did anyone benefit me. For the reading is twofold. For in most copies it is: I did not benefit, nor did anyone benefit me; whereas in the most accurate copies and those that agree with the Hebrew, it is: I did not owe, nor did anyone owe me. One must therefore both expound what has been translated and is current in the Churches, and not leave unexpounded what is from the Hebrew Scriptures. He proclaimed the word, therefore, and no one accepted the things said; just as a physician also spent his medicines in addition when the sick were intemperate and fulfilling their own desires; as if that man also said: I did not benefit, nor did anyone

Editors' notes and page, col. 405

Footnotes

(1) · call in col 405 (Greek only; the call stands above the visible foot)

Ὕβεσθαι. Lege: θρύπτεσθαι.

Hybesthai: read thryptesthai ("to be enfeebled", "to give oneself airs").

(printed under page 208)

(2) ‹anchor: σφισιν οὐκ ὠφέλησαν› · call in col 405 (Greek only)

Ἰατρικῷ σφισιν οὐκ ὠφέλησαν. Lege: ἰατρικῶς, φησὶν, οὐκ ὠφέλησα.

"To them, by a medical [means], they did not profit": read "medically, he says, I did not profit."

(printed under page 208)

Footnotes

(31) · call in col 406

Luc. V, 31.

Luke 5:31.

(printed under page 208)

(32) ‹anchor: ferre non possum› · call in col 406

Jerem. XX, 9.

Jeremiah 20:9.

(printed under page 208)

(33) ‹anchor: omni terrae› · call in col 406

Jerem. XV, 10.

Jeremiah 15:10.

(printed under page 208)

Footnotes

(34) ‹anchor: cui honorem honorem› · call in col 407

Rom. XIII, 7.

Romans 13:7.

(printed under page 209)

(35) ‹anchor: Quod ait› · call in col 407

Jer. XV, 10.

Jeremiah 15:10.

(printed under page 209)

Page

running head: ORIGENIS
marginal letters: A artificium curatis,; B secutus, quam; C τιμὴν, τὴν; D γὰρ παρεδέξατο
old-edition numerals: 210 after Non profuit
other: facing Latin version, not set; 1 full-width Latin line after saepae quaerentibus, (qui sit sensus ... voluntas.), cut off at right edge, not set

PG 13:408

με οὐδείς. Τάχα ἀντιπάθειά ἐστι διὰ τὴν φιλανθρωπίαν τοῦ ὠφεληθέντος πρὸς τὸν ὠφελήσαντα, ὥστε γενέσθαι εἰς τὸ ὠφεληθῆναι καὶ τὸν λέγοντα, Ἐπεὶ μακάριος ὁ λέγων εἰς ὦτα ἀκουόντων. Οὕτως οὖν τὴν ὠφέλειαν ὠφεληθείη ἂν διδάσκαλος ἀπὸ ἀκροατῶν προκοπτόντων καὶ βελτιουμένων· ὠφεληθείη ἂν τῷ ἔχειν καρποὺς ἐν αὐτοῖς· εἰ γὰρ καρπὸν δεῖ μὲν ἔχειν ἐν τοῖς ἀκροαταῖς τὸν λέγοντα, ὁ δὲ ἀκροώμενος παρεκδέχοιτο, καὶ ἔξω γίνοιτο τῶν λεγομένων, λέγεται τό· Οὐκ ὠφέλησέ με οὐδὲ εἷς· ἐπεὶ μὴ ὠφέληται ταύτην τὴν ὠφέλειαν, ἣν ὠφελήθη ἂν ἐκ τοῦ τὸν ἀκροατὴν ὠφεληθέντα, αἴτιον προκοπῆς καὶ μακαριότητος γενέσθαι τῷ ὠφελήσαντι. Καὶ ἄλλως δὲ, πᾶς ὁ διδάσκων, κατ' αὐτὸ τὸ διδάσκειν, ὅσῳ συνετώτερός ἐστιν ὁ μανθάνων, ὠφελεῖται εἰς ἃ διδάσκει, εἰς ἃ μανθάνει. Καὶ κρείττους γίνονται περὶ ἃ παραδιδόασι μαθήματα οἱ λέγοντες, ὅτε συνετοὶ ὄντες οἱ ἀκροαταὶ, καὶ οὐχ ἁπαξαπλῶς παραδέχονται, ἀλλὰ ἀντιβασανίζουσι, καὶ ἐρωτῶσι, καὶ ἐξετάζουσι τὸ βούλημα τῶν λεγομένων. Οὔτ' οὖν ὠφέλησα, οὔτε ὠφέλησέ με οὐδὲ εἷς.

benefit me. Perhaps there is a reciprocal affection on account of the humanity of him who has been benefited towards him who benefited him, so that it comes about that he who speaks is also benefited: Since blessed is he who speaks into the ears of those who hear. Thus, therefore, a teacher would be benefited with this benefit from hearers who make progress and become better; he would be benefited by having fruits in them; for if he who speaks must indeed have fruit in the hearers, while he who hears misunderstands and comes to be outside the things said, there is said: No one at all benefited me; since he has not been benefited with this benefit, with which he would have been benefited from the hearer's having been benefited and becoming a cause of progress and blessedness to him who benefited him. And otherwise too, everyone who teaches, in the very act of teaching, the more intelligent the learner is, is benefited in the things that he teaches, in the things that he learns. And those who speak become better regarding the lessons that they hand down, when the hearers, being intelligent, do not accept them offhand, but test them in turn, and ask questions, and examine the meaning of the things said. Neither, therefore, did I benefit, nor did anyone at all benefit me.

Ἐπεὶ δὲ καὶ ἄλλη διήγησις ἀναγκαία, διὰ τὰ ἀντίγραφα τὰ ἀκριβέστερα οὕτως ἔχοντα, Οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ μοι οὐδείς, διηγησώμεθα καὶ οὕτως ἔχον τὸ ῥητόν. Ὁ μὲν γὰρ πᾶσιν ἀποδιδοὺς τὰς ὀφειλὰς, τῷ τὸν φόρον, τὸν φόρον, τῷ τὸ τέλος, τὸ τέλος, τῷ τὸν φόβον, τὸν φόβον, τῷ τὴν τιμὴν, τὴν τιμὴν, καὶ πᾶσι τὰ καθήκοντα ἀποδιδοὺς, ὡς μὴ ὀφείλειν τὰ καθήκοντα πρός τινας, τιμήσας τοὺς γονεῖς ὡς γονεῖς, ἀδελφοὺς ὡς ἀδελφοὺς, υἱοὺς ὡς υἱοὺς, ἐπισκόπους ὡς ἐπισκόπους, πρεσβυτέρους ὡς πρεσβυτέρους, διακόνους ὡς διακόνους, πιστοὺς ὡς πιστοὺς, κατηχουμένους ὡς κατηχουμένους· εἰ πάντα ἀποδίδωσι τὰ καθήκοντα, οὐκ ὠφείλησεν· εἰ δὲ ὤφειλε μὲν ποιῆσαι καθῆκον, οὐ πεποίηκε δὲ, οὐ δύναται λέγειν· Οὐκ ὠφείλησα· ὀφείλων γὰρ οὐκ ἀποδέδωκε. Πῶς οὖν διηγήσομαι καὶ τὸ, Οὐδὲ ὠφείλησέ μοι οὐδείς; ἐγὼ μὲν ἐδάνειζον, καὶ διδόναι ἐβουλόμην τὰ πνευματικὰ χρήματα, οἱ δὲ ἀπεστρέφοντο ἀπὸ τῶν λεγομένων, καὶ οὐ παρεῖχον αὑτοὺς δεκτικοὺς, ἵνα ὀφείλωσι. Διὰ τοῦτο οὐκ ὠφείλησέ μοι οὐδὲ εἷς· τίς γὰρ παρεδέξατο τὰ λεγόμενα, ἵνα ἐκ τοῦ παραδέχεσθαι ὀφειλέτης γένηται ὧν ἤκουσε, καὶ ἀπαιτηθῇ ὡς ὀφειλέτης τῶν λεγομένων τοὺς τόκους; Βέλτιον οὖν κατὰ τοῦτο λαβεῖν τὸν ἀκροατὴν ἀπὸ τοῦ λέγοντος λογικὰ ἀργύρια, καὶ ὀφείλειν, ἢ μὴ παραδεχόμενον, μηδὲ λαμβάνοντα, μηδὲ ὀφείλειν. Ὡς ἐν ἐγκλήμασι γὰρ κεῖται καὶ τὸ, Οὐκ ὠφείλησέ μοι οὐδὲ εἷς.

And since another exposition also is necessary, on account of the more accurate copies running thus: I did not owe, nor did anyone owe me, let us expound the text running thus also. For he who renders to all their dues, to him to whom tribute is due, tribute, to him to whom custom, custom, to him to whom fear, fear, to him to whom honour, honour, and renders to all the fitting duties, so as not to owe the fitting duties towards any, having honoured parents as parents, brothers as brothers, sons as sons, bishops as bishops, presbyters as presbyters, deacons as deacons, the faithful as faithful, catechumens as catechumens: if he renders all the fitting duties, he did not owe; whereas if he ought to have done a fitting duty, and has not done it, he cannot say: I did not owe; for owing, he has not rendered. How then shall I expound also the saying: Nor did anyone owe me? I indeed was lending, and wished to give the spiritual riches, but they turned away from the things said, and did not present themselves receptive, so that they might owe. On account of this no one at all owed me; for who accepted the things said, so that from accepting them he might become a debtor of the things he heard, and have the interest demanded of him as a debtor of the things said? It is better, therefore, according to this for the hearer to take rational money from him who speaks, and to owe, than by not accepting, nor taking, not to owe either. For as a charge there stands also the saying: No one at all owed me.

Τὸ δέ· Οἴμοι, μῆτερ, ὡς τίνα με ἐγέννησας ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; οὐκ οἶμαι τοῖς ἄλλοις οὕτως ἁρμόζειν προφήταις λέγειν, ὡς τῷ Ἱερεμίᾳ· οἱ μὲν γὰρ πολλοὶ τῶν προφητῶν, μετά τινας χρόνους, μετὰ τὴν κακίαν, μετὰ τὰ ἁμαρτήματα μεταβαλόντες, προφητεύειν ἤρξαντο· Ἱερεμίας δὲ ἐκ παίδων προφητεύει. Καὶ ἔστι παράδειγμα

And as for the saying: Woe is me, mother, as what sort of man have you begotten me, a man going to law and contending in all the earth? I do not think it fits the other prophets so well to say as Jeremiah; for most of the prophets, after some times, after wickedness, having changed after their sins, began to prophesy; whereas Jeremiah prophesies from childhood. And it is possible to give an example

Editors' notes and page, col. 408

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PG 13:409

διδόναι ἀπὸ τῶν γεγραμμένων. Ἡσαΐας οὐκ ἤκουσε· Πρὸ τοῦ με πλάσαι ἐν κοιλίᾳ, ἐπίσταμαί σε· καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας, ἡγίακά σε· προφήτην εἰς ἔθνη τέθεικά σε· οὐδὲ εἶπεν· Οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι· ἀλλ' ὅτε εἶδε τὴν προφητείαν ἀναγεγραμμένην ἐν τῇ προφητείᾳ αὐτοῦ, εἶδε, καὶ εἶπεν· Οἴμοι, τάλας ἐγὼ, ὅτι ἀκάθαρτα χείλη ἔχων, ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ οἰκῶ, καὶ τὸν βασιλέα Κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου· καὶ ἀπεστάλη, φησὶ, πρὸς μὲ ἓν τῶν σεραφὶμ, καὶ ἥψατο τῶν χειλέων μου, καὶ εἶπεν· Ἰδοὺ ἀφῄρηκα τὰς ἀνομίας σου καὶ τὰς ἁμαρτίας σου, ἃς δηλαδὴ πρότερον ἐποίησεν. Ὕστερον οὖν γέγονεν ἄξιος τοῦ ἁγίου Πνεύματος Ἡσαΐας, καὶ ἐπροφήτευσε. Καὶ ἐπ' ἄλλῳ τὸ παραπλήσιον εὕροις ἄν. Ἀλλ' οὗτος ὁ Ἱερεμίας, ἔτι ἐκ σπαργάνων τῷ Πνεύματι τῷ προφητικῷ κοσμηθεὶς, ἐκ παίδων προεφήτευσε· διὸ ἔλεγε (τὸ κοινὸν γὰρ πρῶτον διηγοῦμαι)· Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἐγέννησας ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; Τῶν πρὸ ἐμοῦ δέ τις ἐπέβαλε τῷ τόπῳ λέγων, ὅτι ταῦτα ἔλεγεν οὐ πρὸς τὴν μητέρα τὴν σωματικὴν, ἀλλὰ πρὸς τὴν μητέρα τὴν γεννῶσαν προφήτας. Τίς δὲ γεννᾷ προφήτας; ἡ σοφία τοῦ Θεοῦ. Ἔλεγεν οὖν τὸ, Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες, ὦ σοφία; Τὰ δὲ τέκνα τῆς σοφίας καὶ ἐν τῷ Εὐαγγελίῳ ἀναγέγραπται· Καὶ ἀποστέλλει ἡ σοφία τὰ τέκνα αὐτῆς. Εἴρηται οὖν, Οἴμοι ἐγὼ, μῆτερ ἐμὴ σοφία, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον; Τίς εἰμι ἐγὼ, ὅτι εἰς τοσοῦτον γεγέννημαι, ἵνα δικάζωμαι, ἵνα διακρίνωμαι διὰ τοὺς ἐλέγχους, διὰ τὰς ἐπιπλήξεις, διὰ τὴν διδασκαλίαν πρὸς πάντας τοὺς ἐπὶ τῆς γῆς; Ἐὰν ὁ Ἱερεμίας ταῦτα λέγῃ, Ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον πάσῃ τῇ γῇ; οὐκ ἔχω διηγήσασθαι τὸ, πάσῃ τῇ γῇ· οὐ γὰρ ἐν πάσῃ τῇ γῇ διεκρίνετο Ἱερεμίας. Ἢ βιασάμενοι ἐροῦμεν τὸ, ἐν πάσῃ τ⟨ῇ⟩ γῇ, ἀντὶ τοῦ, πάσῃ τῇ Ἰουδαίᾳ. Οὐ γὰρ ἔφθανεν ἡ προφητεία αὐτοῦ προφητεύοντος τότε εἰς πᾶσαν τὴν γῆν. Μήποτε δὲ ὡς ἐν τῇ ἀρχῇ περὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ εἴρηται, οὕτως καὶ ἐνταῦθα ἐροῦμεν, ἐπεὶ ἐσημειωσάμην τό· Ἰδοὺ τέθεικά σε εἰς ἔθνη, καὶ βασιλείας, ἐκριζοῦν, καὶ κατασκάπτειν, καὶ ἀπολλύειν, καὶ οἰκοδομεῖν, καὶ καταφυτεύειν· τοῦτο οὐκ ἐποίησεν ὁ Ἱερεμίας. Ἰησοῦς δὲ Χριστὸς τὰς τῆς γῆς ἁμαρτίας βασιλείας ἐξεῤῥίζωσε, καὶ τὰς οἰκοδομὰς τῆς κακίας κατέσκαψε, καὶ ἐποίησεν ἀντὶ ἐκείνων τῶν βασιλειῶν βασιλεῦσαι τὴν δικαιοσύνην, καὶ τὴν ἀλήθειαν ἐν ταῖς ψυχαῖς ἡμῶν. Ὥσπερ οὖν ἐκεῖνα ἐπὶ τὸν Χριστὸν μᾶλλον ἥρμοζεν ἀναφέρεσθαι ἢ ἐπὶ τὸν Ἱερεμίαν, οὕτως ἡγοῦμαι καὶ ἄλλα πολλὰ, καὶ ταῦτα.

from the things that have been written. Isaiah did not hear: Before I formed you in the belly, I know you; and before you came forth out of the womb, I have sanctified you; I have set you as a prophet unto the nations; nor did he say: I do not know how to speak, because I am too young; but when he saw the prophecy written down in his prophecy, he saw and said: Woe is me, wretched man that I am, because having unclean lips, I dwell in the midst of a people having unclean lips, and I have seen the King, the Lord Sabaoth, with my eyes; and there was sent to me, he says, one of the seraphim, and he touched my lips, and said: Behold, I have taken away your iniquities and your sins, which namely he had done formerly. Afterwards, therefore, Isaiah became worthy of the Holy Spirit, and prophesied. And in the case of another you would find the like. But this Jeremiah, having been adorned still from swaddling-clothes with the prophetic Spirit, prophesied from childhood; wherefore he said (for I expound the common meaning first): Woe is me, mother, as what sort of man have you begotten me, a man going to law and contending in all the earth? And one of those before me applied himself to the passage, saying that he said these things not to his bodily mother, but to the mother who begets prophets. And who begets prophets? The wisdom of God. He said therefore: Woe is me, mother, as what sort of man did you bear me, O wisdom? And the children of wisdom have also been written down in the Gospel: And wisdom sends forth her children. It has been said, therefore: Woe is me, my mother wisdom, as what sort of man did you bear me, a man going to law? Who am I, that I have been begotten unto so great a thing, that I should go to law, that I should contend through reproofs, through rebukes, through teaching against all who are upon the earth? If Jeremiah says these things: As what sort of man did you bear me, a man going to law and contending with all the earth? I am unable to expound the phrase: with all the earth; for Jeremiah did not contend in all the earth. Or forcing it we shall say that: in all the earth, is instead of: with all Judaea. For his prophecy when he prophesied at that time did not reach unto all the earth. But perhaps as in the beginning it has been spoken concerning our Lord Jesus Christ, so here also we shall say, since I noted the passage: Behold, I have set you over nations and kingdoms, to root out, and to dig down, and to destroy, and to build, and to plant: this Jeremiah did not do. But Jesus Christ rooted out the kingdoms of the sin of the earth, and dug down the buildings of wickedness, and caused righteousness and truth to reign in our souls instead of those kingdoms. Just as those things, therefore, were more fitting to be referred to Christ than to Jeremiah, so I think both many other things and these are.

Πρῶτον λεκτέον περὶ τοῦ, Οἴμοι, εἰ διὰ τὸ δυσφημοειδὲς δύναται ὁ Σωτὴρ λέγειν, ὁ καὶ ταλανίζων ἑτέρους, τό· Οἴμοι· παραστήσωμεν δὲ ἀπὸ ὁμολογουμένων λέξεων, αἵτινες οὐχ ἁρμόζουσιν ἄλλῳ ἢ τῷ Σωτῆρι· τίνα τρόπον καὶ ἔκλαυσεν ἐπὶ τὴν Ἱερουσαλήμ. Κλαίοντος δὲ φωνή ἐστι τὸ, Οἴμοι. Καὶ κεῖται

First we must speak concerning the word Woe is me, whether on account of its ill-omened appearance the Saviour, Who also calls others wretched, can say the word: Woe is me; and let us show from acknowledged sayings, which fit no other than the Saviour, in what manner He also wept over Jerusalem. And Woe is me is the voice of one weeping. And there stands

Editors' notes and page, col. 409

Footnotes

(36) · call in col 410

Jer. I, 5, 6.

Jeremiah 1:5–6.

(printed under page 210)

(37) · call in col 410

Isa. VI, 5, 6, 7.

Isaiah 6:5–7.

(printed under page 210)

(38) ‹anchor: libri dictum› · call in col 410

Jer. I, 10.

Jeremiah 1:10.

(printed under page 210)

Footnotes

(39) · call in col 411

Matth. XXIII, 37.

Matthew 23:37.

(printed under page 211)

(40) · call in col 411

Mich. VII, 1, 2.

Micah 7:1–2.

(printed under page 211)

(41) · call in col 411

Psal. XXIX, 10.

Psalm 29 (30):10.

(printed under page 211)

(42) ‹anchor: Heu mihi, inquit› · call in col 411

Mich. VII, 2.

Micah 7:2.

(printed under page 211)

(43) ‹anchor: In carcere, inquit› · call in col 411

Matth. XXV, 36.

Matthew 25:36.

(printed under page 211)

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PG 13:412

ἐν τῷ Εὐαγγελίῳ, ὅτι ἰδὼν τὴν Ἱερουσαλὴμ ἔκλαυσεν ἐπ' αὐτὴν, καὶ εἶπεν· Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, καὶ τὰ ἑξῆς. Σαφῶς δὲ καὶ ταῦτα ὑπὸ τοῦ Σωτῆρος λέλεκται ἐν τῷ· Οἴμοι, ὅτι ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμήτῳ, καὶ ὡς ἐπιφυλλίδα ἐν τρυγητῷ, οὐκ ὄντος στάχυος τοῦ φαγεῖν τὰ πρωτόγονα. Οἴμοι, ψυχὴ, ὅτι ἀπώλεσεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει. Πάντες εἰς αἵματα δικάζονται. Ἦλθε γὰρ ὡς συνάγων καλάμην εἰς ἄμητον ἵνα θερίσῃ· καὶ εὑρίσκει πολλοὺς ἁμαρτωλοὺς, καὶ λέγει· Οἴμοι, ὅτι ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμήτῳ. Ἦλθε τρυγῆσαι καρπὸν ζωῆς ἐν τοῖς ἀνθρώποις. Εὑρίσκει πολλὰ ἁμαρτήματα ἐν ἡμῖν, καὶ διὰ τοῦτο λέγει· Καὶ ὡς ἐπιφυλλίδα ἐν τρυγητῷ, οὐκ ὄντος στάχυος τοῦ φαγεῖν τὰ πρωτόγονα. Φησὶ καὶ ἀλλαχοῦ τὸ παραπλήσιον τούτοις πρὸς τὸν Πατέρα λέγων· Τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβῆναί με εἰς διαφθοράν; Τί ὠφέλησε τηλικοῦτο τοὺς ἀνθρώπους; τί ἄξιον τοῦ αἵματος, οὗ ἐξέχεα ὑπὲρ αὐτῶν, πεποιήκασι; Τίς ὠφέλεια ἐν τῷ αἵματι, τῷ καταβῆναί με ἐξ οὐρανῶν; Καταβέβηκα, ἦλθον ἐπὶ τὴν γῆν, ἐπέδωκα ἐμαυτὸν διαφθορᾷ, ἐφόρεσα σῶμα ἀνθρώπινον· τί αὐτῶν ἄξιον κατώρθωται τοῖς ἀνθρώποις; Τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβῆναί με εἰς διαφθοράν; Μὴ ἐξομολογήσεταί σοι χοῦς, ἢ ἀναγγελεῖ τὴν ἀλήθειάν σου; Τοιοῦτο οὖν ἐστι καὶ τὸ ἐνθάδε πρῶτον ὑπὸ τοῦ Σωτῆρος λεγόμενον, τό· Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα; Οὐχὶ ὁ Θεὸς ὁ Σωτὴρ λέγει τὸ, Οἴμοι ἐγὼ, μῆτερ, ἀλλ' ᾗ ἄνθρωπος, ὡς ἐν τῷ προφήτῃ· Οἴμοι, ψυχὴ, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς. Ἡ δὲ ψυχὴ ἀνθρωπίνη ἦν· διὰ τοῦτο καὶ τετάρακται, διὰ τοῦτο καὶ περίλυπος ἦν· ὁ δὲ Λόγος, ὁ ἐν ἀρχῇ πρὸς τὸν Θεὸν, οὐ τετάρακται ἐκεῖνος, οὐκ ἂν λέγιων τὸ, Οἴμοι. Οὐδὲ γὰρ ὁ Λόγος ἐπιδέχεται θάνατον, ἀλλὰ τὸ ἀνθρώπινόν ἐστι τὸ τοῦτο ἐπιδεξάμενον, ὡς πολλάκις παρεστήσαμεν.

in the Gospel that seeing Jerusalem He wept over her, and said: Jerusalem, Jerusalem, who kill the prophets, and stone those who have been sent unto her, how often I wished to gather your children together, and the rest. And clearly these things also have been spoken by the Saviour in the passage: Woe is me, because I have become as one gathering stubble in harvest, and as a gleaning in vintage, when there is no cluster to eat the first-ripe figs. Woe is me, O soul, because the godly man has perished from the earth, and he who sets things right among men is not. All go to law unto blood. For He came as one gathering stubble unto harvest in order that He might reap; and He finds many sinners, and says: Woe is me, because I have become as one gathering stubble in harvest. He came to gather the fruit of life among men. He finds many sins in us, and on account of this He says: And as a gleaning in vintage, when there is no cluster to eat the first-ripe figs. He says elsewhere also the like to these things to the Father, saying: What profit is there in My blood, in My going down into corruption? What has so great a thing profited men? What worthy of the blood which I poured out for them have they done? What profit is there in the blood, in My going down from the heavens? I have come down, I came upon the earth, I gave Myself over to corruption, I wore a human body; what worthy of these things has been set right by men? What profit is there in My blood, in My going down into corruption? Shall dust confess to Thee, or declare Thy truth? Such, therefore, is also what is said here first by the Saviour: Woe is me, mother, as what sort of man did you bear me? Not as God does the Saviour say: Woe is me, mother, but as man, as in the prophet: Woe is me, O soul, because the godly man has perished from the earth. Now the soul was human; on account of this it has also been troubled, on account of this it was also very sorrowful; whereas the Word, Who was in the beginning with God, that One has not been troubled, as He would not say: Woe is me. For neither does the Word admit of death, but it is the human nature that admitted of this, as we have often shown.

Ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; Ἐὰν ἴδῃς μοι τοὺς πανταχοῦ μάρτυρας δικαζομένους, καθ' ἑκάστην ἐκκλησίαν παρισταμένους τοῖς δικασταῖς, ὄψει τίνα τρόπον Ἰησοῦς Χριστὸς ἐν ἑκάστῳ τῶν μαρτύρων δικάζεται. Αὐτὸς γάρ ἐστιν ὁ ἐν τοῖς μάρτυσι τῇ ἀληθείᾳ δικαζόμενος· καὶ τοῦτο πεισθήσῃ παραδέξασθαι, βλέπων, ὅτι οὐ σέ φησιν εἶναι ἐν φυλακῇ, ὅταν σὺ ᾖς ἐν φυλακῇ, ἀλλ' ἑαυτόν· οὐ σὲ πεινῶντα, ὅταν σὺ πεινᾷς, ἀλλ' ἑαυτόν· οὐ σὲ διψῶντα, ἀλλ' ἑαυτόν· Ἐν φυλακῇ ἤμην, καὶ ἦλθετε πρός μέ· ἐπείνων, καὶ δεδώκατέ μοι φαγεῖν· ἐδίψων, καὶ ἐποτίσατε· Οὐκοῦν κἂν δικάζηται Χριστιανὸς, οὐ δι' ἄλλο τι, οὐ διὰ τὰς ἰδίας ἁμαρτίας, ἀλλ' ὅτι Χριστιανός ἐστι, Χριστός ἐστιν ὁ δικαζόμενος. Ἐν πάσῃ οὖν τῇ γῇ δικάζεται Χριστὸς Ἰησοῦς· καὶ ὁσάκις οὖν Χριστιαμὸς

As what sort of man did you bear me, a man going to law and contending in all the earth? If you see for me the martyrs everywhere put on trial, standing before the judges in each church, you will see in what manner Jesus Christ is put on trial in each of the martyrs. For He Himself is the One Who in truth is put on trial in the martyrs; and you will be persuaded to accept this when you see that He says it is not you who are in prison, when you are in prison, but Himself; not you who are hungry, when you are hungry, but Himself; not you who are thirsty, but Himself: I was in prison, and you came to Me; I was hungry, and you gave Me to eat; I was thirsty, and you gave to drink. Therefore even if a Christian is put on trial, for nothing else, not on account of his own sins, but because he is a Christian, it is Christ Who is put on trial. In all the earth, therefore, Christ Jesus is put on trial; and as often, therefore, as a Christiis

Editors' notes and page, col. 412

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marginal letters: A ἐν τῷ; B καρπὸν ζωῆς; C τὸ ἐνθάδε; D κλησίαν παρισταμένους
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other: word split at column end: Χριστια-

PG 13:413

δικάζεται, Χριστός ἐστιν ὁ δικαζόμενος οὐ μόνον ἐπὶ τούτων τῶν δικαστηρίων· ἀλλὰ φέρε συκοφαντεῖσθαι Χριστιανὸν ἃ περί τινος ἐγκαλούμενον, καὶ τότε Χριστὸς ἀδίκως δικάζεται. Ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ.

judged, it is Christ Who is judged, not only before these courts; but suppose a Christian is slandered in the things wherein he is accused concerning something, then too Christ is unjustly judged. As what have you borne me, a man judged and contended with in all the earth? (Jer. 15:10).

Καὶ ἔτι δὲ οὕτως νοήσεις, πῶς δικάζεται καὶ διακρίνεται ἐν πάσῃ τῇ γῇ. Τίς οὖν δικάζει τὸν Χριστιανὸν λόγον; Τίς τῶν ἐθνῶν, κἂν ἁπλῶς οὐκ ἐξετάζει αὐτόν; Τίς οὐ λέγει τῶν Ἰουδαίων τὰ περὶ Χριστιανῶν; Τίς τῶν Ἑλλήνων; Τίς τῶν φιλοσόφων; Τίς τῶν ἰδιωτῶν; Πανταχοῦ Ἰησοῦς δικάζεται καὶ κρίνεται· καὶ ὑφ' ὧν μὲν καταδικάζεται, ὑφ' ὧν δὲ οὐ καταδικάζεται. Ἐάν γε μὴ καταδικάζηται, παράδεκτος γίνεται· ἀνοίγεις αὐτῷ τὰς θυρίδας, εἰσέρχεται πρὸς σέ· πιστεύεις εἰς αὐτόν· ἐὰν δὲ μὴ παραδέξῃ περὶ Χριστιανισμοῦ ἀκούων, οὐδὲν ἄλλο πεποίηκας ἢ κατεδίκασας τὸν Ἰησοῦν ψευδόμενον, ὡς πλανήσαντα τοὺς ἀνθρώπους, ὡς οὐκ ἀληθεύοντα, διὰ τοῦ μὴ πεπιστευκέναι τῷ λόγῳ ᾧ διδάσκει. Ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; Ὅσοι μὲν τέλειον ἀπιστοῦσι, καταδικάζουσιν αὐτόν· ὅσοι δὲ οὐκ ἀπιστοῦσιν, ἀλλὰ ἀμφιβάλλουσι περὶ αὐτοῦ, διακρίνονται περὶ αὐτοῦ. Δύο πάσχει ὁ Ἰησοῦς ἐν ἀνθρώποις, ἐπὶ (ἴσ. ὑπό) μὲν τῶν ἀπίστων καταδικάζεται, ὑπὸ δὲ διψύχων διακρίνεται. Ἐὰν φορέσῃς τὴν εἰκόνα τοῦ ἐπουρανίου ἀποθέμενος τὴν εἰκόνα τοῦ χοϊκοῦ, οὐκ εἶ γῆ καταδικάζουσα αὐτὸν, οὐδὲ εἶ γῆ ἐν ᾗ καταδικάζεται· οὐκέτι γῆ εἴη διακρίνουσα αὐτόν.

And yet further you will understand thus how He is judged and contended with in all the earth. Who then judges the Christian word? Who among the nations does not examine it, even if only casually? Who among the Jews does not speak of the things concerning Christians? Who among the Greeks? Who among the philosophers? Who among the unlearned? Everywhere Jesus is tried and judged; and by some He is condemned, and by others He is not condemned. If indeed He is not condemned, He becomes accepted; you open the windows to Him, He enters in to you; you believe in Him; but if when hearing about Christianity you do not accept it, you have done nothing else than condemned Jesus as lying, as having deceived men, as not speaking the truth, through not having believed the word which He teaches. As what have you borne me, a man judged and contended with in all the earth? (Jer. 15:10). As many as disbelieve completely condemn Him; and as many as do not disbelieve, but doubt concerning Him, contend concerning Him. Jesus suffers two things among men: by (perhaps: under) unbelievers He is condemned, and by the double-minded He is contended with. If you wear the image of the heavenly, having put off the image of the earthly (1 Cor. 15:49), you are not earth condemning Him, nor are you earth in which He is condemned; no longer would there be earth contending with Him.

Ἡ ισχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με. Ὁ Ἀπόστολος λέγει περὶ τοῦ Σωτῆρος, ὅτι ἐσταυρώθη ἐξ ἀσθενείας. Καὶ ὁ προφήτης δὲ παραπλήσια τούτοις λέγει ἐν τῷ· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; Ἀνηγγείλαμεν ἐναντίον αὐτοῦ ὡς παιδίον, ὡς ῥίζα ἐν γῇ διψώσῃ. Εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος· ἀλλὰ τὸ εἶδος αὐτῷ ἄτιμον, ἐκλεῖπον παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Ἄνθρωπος, ἐν πληγῇ ὢν, καὶ ἐν πόνῳ, καὶ εἰδὼς φέρειν μαλακίαν, ὅτε ἀπέστραπται τὸ πρόσωπον αὐτοῦ ἀπὸ ἀτιμίας, ἠτιμάσθη, καὶ οὐκ ἐλογίσθη. Οὗτος τὰς ἀνομίας ἡμῶν φέρει, καὶ περὶ ἡμῶν ὀδυνᾶται· καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ, καὶ ἐν πληγῇ καὶ ἐν κακώσει. Αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἀνομίας ἡμῶν. Παιδεία εἰρήνης ἡμῶν ἐφ' αὐτόν· τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. Οὐκοῦν ἀνέλαβε τὴν ἀσθένειαν τῶν ἁμαρτημάτων ἡμῶν, καὶ ἐφόρεσεν ἡμᾶς, καὶ ἦλθε πρὸς τοὺς καταρωμένους αὐτὸν, καὶ ἡ ἰσχὺς αὐτοῦ ἐξέλιπεν ἀπὸ τῶν καταρωμένων ἀπ' οὐρανῶν καταβαίνοντος. Ἅμα γὰρ ἀνέλαβε τὴν τοῦ δούλου

My strength hath failed among them that curse me (Jer. 15:10). The Apostle says concerning the Saviour that He was crucified out of weakness (2 Cor. 13:4). And the prophet too says things akin to these in the passage: Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? We announced before Him as a child, as a root in a thirsty land. We saw Him, and He had no form nor beauty; but His form was without honour, failing beyond the sons of men. A man in stripe, and in toil, and knowing how to bear infirmity, because His face is turned away from dishonour, He was dishonoured, and not esteemed. This man bears our iniquities, and is pained for us; and we esteemed Him to be in toil, and in stripe, and in affliction. But He was wounded on account of our iniquities. The chastisement of our peace is upon Him; by His bruise we were healed (Isa. 53:1–5). Therefore He took up the weakness of our sins, and wore us, and came to those who cursed Him, and His strength failed from those who cursed as He came down from the heavens. For as soon as He took up the servant's

Editors' notes and page, col. 413

Footnotes

(1) · call in col 413 (Greek only; the call stands above the visible foot)

Τίς οὖν δικάζει. Legebat Hieronymus: τίς οὐ δικάζει.

"Who then judges?" Jerome read: "who does not judge?"

(printed under page 212)

(2) · call in col 413 (Greek only; the call stands above the visible foot)

Πιστεύεις εἰς αὐτόν. Hieronymus: Credis in Deum, vescetur tecum. Postrema haec desiderantur in codice Scoraliensi. Ἀντίθετα quippe sunt, Ἐὰν μὴ καταδικάζηται, παράδικτος γίνεται· ἀνοίγεις αὐτῷ τὰς θυρίδας, εἰσέρχεται πρὸς σέ· πιστεύεις εἰς αὐτόν, deest ἀντίθετον, nempe, vescetur tecum.

"You believe in him." Jerome: "You believe in God; he will eat with you." These last words are missing in the Escorial manuscript. For they are antitheses: "If he is not condemned, he is received [so printed]; you open the windows to him, he comes in to you; you believe in him": the antithesis is missing, namely "he will eat with you."

(printed under page 212)

(3) ‹anchor: ἐν γῇ διψώσῃ› · call in col 413 (Greek only)

Post διψώσῃ codex quem secutus est Hieronymus, habebat: οὐκ ἔστιν εἶδος αὐτῷ, οὐδὲ δόξα. Εἴδομεν, etc.

After "thirsty" the manuscript that Jerome followed had: "he has no form, nor glory. We saw," etc.

(printed under page 212)

Footnotes

(44) ‹anchor: imagine terreni› · call in col 414

I Cor. XV, 49.

1 Corinthians 15:49.

(printed under page 212)

(45) ‹anchor: maledicunt mihi› · call in col 414

Jerem. XV, 10.

Jeremiah 15:10.

(printed under page 212)

(46) ‹anchor: testatur dicens› · call in col 414

Isa. LIII, 1, 2 et seq.

Isaiah 53:1–2 and following.

(printed under page 212)

(47) ‹anchor: Apostolum dicentem› · call in col 414

Philipp. II, 7.

Philippians 2:7.

(printed under page 212)

Footnotes

(48) ‹anchor: not visible on the page foot› · call in col 415

Joan. I, 9.

John 1:9.

(printed under page 213)

(49) ‹anchor: not visible on the page foot› · call in col 415

Luc. II, 52.

Luke 2:52.

(printed under page 213)

(50) ‹anchor: malorum eorum› · call in col 415

Jerem. XV, 11.

Jeremiah 15:11.

(printed under page 213)

(51) ‹anchor: pro peccatis nostris› · call in col 415

I Joan. II, 2.

1 John 2:2.

(printed under page 213)

(1) ‹anchor: not visible on the page foot (Greek text, col 416)› · call in col 415

Τῷ νοῦν. Lege, τῶν οὖν.

Τῷ νοῦν: read τῶν οὖν.

(printed under page 213)

(2) ‹anchor: πρὸς τὸν ἐχθρόν (Greek text, col 416)› · call in col 415

Εἰς ἀγαθὰ πρὸς τὸν ἐχθρόν. Legebat fortasse Hieronymus ἐξανάστα τὸν ἐχθρόν.

Εἰς ἀγαθὰ πρὸς τὸν ἐχθρόν: Jerome perhaps read ἐξανάστα τὸν ἐχθρόν ("let the enemy rise up").

(printed under page 213)

Page

running head: ORIGENIS
marginal letters: A ipsum formam; B vientem, videbis; C rio benedixerit; D sed cum adhuc
old-edition numerals: 215 after maledicta
other: facing Latin version, not set; full-width Latin line at C cut off at right edge

PG 13:416

μορφὴν, καὶ ἑαυτὸν ἐκένωσεν, ὡς ὁ Ἀπόστολος εἶπεν, ὅτι, Ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών. Ἐξέλιπεν οὖν, φησὶν, ἡ ισχύς μου ἐν τοῖς καταρωμένοις με.

form, He also emptied Himself, as the Apostle said: He emptied Himself, taking the form of a servant (Phil. 2:7). Therefore, He says, My strength hath failed among them that curse me (Jer. 15:10).

Ἴδωμεν εἰ, αὐτοῦ διδόντος τοῦ Λόγου, δυνάμεθα καὶ ἄλλο σαφέστερόν τι παρὰ τὰ εἰρημένα εἰπεῖν εἰς τό· Ἡ ισχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Καὶ ὅς ἐστι λογικὸς μετέχει τοῦ ἀληθινοῦ φωτός. Λογικὸς δέ ἐστι πᾶς ἄνθρωπος. Τῷ νοῦν μετεχόντων λόγου πάντων ἀνθρώπων, ἐν τισὶ μὲν ἡ ἰσχὺς τοῦ λόγου ηὔξησεν, ἐν τισὶ δὲ ἐκλείπει. Ἐὰν δὲ ἴδῃς ψυχὴν ἐμπαθῆ καὶ ἁμαρτωλὸν, ὄψει ἐκεῖ τὴν ἰσχὺν τοῦ Λόγου ἐπιλείπουσαν· ἐὰν δὲ ἴδῃς ψυχὴν ἁγίαν καὶ δικαίαν, ὄψει τὴν ἰσχὺν τοῦ Λόγου ὁσημέραι καρποφοροῦσαν· καὶ τὸ εἰρημένον περὶ Ἰησοῦ ἐφαρμόσει τοῖς δικαίοις. Οὐ γὰρ καθ' ἑαυτὸν μόνον ὁ Ἰησοῦς προέκοπτεν ἐν τῇ σοφίᾳ, καὶ ἡλικίᾳ, καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις. Λέγει οὖν ὁ Λόγος ὁ Υἱὸς τοῦ Θεοῦ ὢν ἐν τῷ εἰπόντι· Οἴμοι ἐγὼ, μῆτερ, καὶ τὰ ἑξῆς, ὅτι Ἡ ισχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με. Ὅς ἂν καταράσηται τῷ Λόγῳ, οὗτος εὐθέως λαμβάνει τὴν κόλασιν ἐπὶ τῷ καταράσασθαι τῷ Λόγῳ, ἐπὶ τῷ μέμψασθαι τῇ διδασκαλίᾳ Ἰησοῦ. Ἡ γὰρ ἰσχὺς τοῦ Ἰησοῦ ἐκλείπει ἐν τῷ τοιούτῳ, καὶ οὐκ ἔστιν ἰσχὺς λόγου ἐν αὐτῷ· ὡς πάλιν ἐκ τοῦ ἐναντίου, ἐὰν εὐλογήσῃς Ἰησοῦν, καὶ παραδέξῃ αὐτὸν, ἡ ἰσχὺς τὸ ἐναντίον πάσχει ὃ (ἴσ. οὗ) πέπονθεν ἐν τοῖς καταρωμένοις αὐτόν· ὡς γὰρ ἐκεῖ ἐξέλιπεν ἐν τοῖς καταρωμένοις, οὕτως ἐνταῦθα αὔξει ἐν τοῖς εὐλογοῦσι.

Let us see whether, as the Word Himself grants it, we can also say something else clearer beyond what has been said upon the text: My strength hath failed among them that curse me (Jer. 15:10). There was the true light which enlighteneth every man coming into the world (John 1:9). And whoever is rational partakes of the true light. Now every man is rational. Since, then, all men partake of reason in mind, in some the strength of reason has increased, while in others it fails. And if you see a passionate and sinful soul, you will see there the strength of the Word failing; but if you see a holy and righteous soul, you will see the strength of the Word bearing fruit daily; and what is said concerning Jesus will apply to the righteous. For not in Himself alone did Jesus advance in wisdom, and stature, and grace before God and men (Luke 2:52). The Word, therefore, the Son of God Who is in him who said: Woe is me, mother, and the rest, says that My strength hath failed among them that curse me (Jer. 15:10). Whoever curses the Word, this man straightway receives punishment for cursing the Word, for blaming the teaching of Jesus. For the strength of Jesus fails in such a one, and there is no strength of reason in him; as again on the contrary, if you bless Jesus and accept Him, His strength experiences the opposite of what it suffered in those who curse Him; for as there it failed in those who curse, so here it increases in those who bless.

Γένοιτο, Κύριε, κατευθυνόντων αὐτῶν, εἰ μὴ παρέστην σοι ἐν καιρῷ τῶν κακῶν αὐτῶν. Τί, γένοιτο, Κύριε; Ὁ δυνάμενος ἀφ' ἑαυτοῦ συναγαγέτω τὸ τοιοῦτον τὸ, Γένοιτο, Δέσποτα Κύριε, κατευθυνόντων αὐτῶν, γένοιτο ἰσχὺς ἐκλείπουσα ἐν τοῖς καταρωμένοις, ὅταν μετὰ τὸ κακῶς με εἰπεῖν, τραπῶσι τὴν εὐθεῖαν, καὶ αὐτὴν ὁδεύσωσι. Γένοιτο, Δέσποτα, κατευθυνόντων αὐτῶν, εἰ μὴ παρέστην σοι. Εἶτα δικαιολογεῖται παρὰ τῶν κακολογούντων αὐτὸν λέγων· Εἰ μὴ παρέστην σοι ἐν καιρῷ τῶν κακῶν αὐτῶν. Παρέστη τῷ Πατρὶ, ἱλασμὸς ὢν περὶ τῶν ἁμαρτιῶν ἡμῶν, καὶ παρεκάλεσε περὶ αὐτῶν ἐν αὐτῷ τῷ καιρῷ τῶν κακῶν ἡμῶν. Ἀλλ' ὄντων τῶν ἁμαρτωλῶν ἡμῶν, Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν. Εἰ μὴ παρέστην σοι ἐν καιρῷ τῶν κακῶν αὐτῶν, ἐν καιρῷ τῶν θλίψεων αὐτῶν εἰς ἀγαθὰ πρὸς τὸν ἐχθρόν· καὶ ἐν τῷ καιρῷ τῆς θλίψεως αὐτῶν, φησὶ, τῆς πρὸς τὸν ἐχθρὸν ἐγὼ παρέστην σοι ὑπὲρ αὐτῶν. Τίς δὲ ὁ ἐχθρὸς, ἢ ὁ ἀντίδικος ἡμῶν διάβολος, ὃς ἔθλιψεν ἡμᾶς; Καὶ σαφῶς ἐν τῷ καιρῷ τῆς ἔχθρας ἐκείνου τῆς κατὰ τῶν ἀνθρώπων παρέστη τῷ Πατρὶ ὁ Σωτὴρ

May it be, Lord, as they prosper, if I have not stood before Thee in the time of their evils (Jer. 15:11). What is: May it be, Lord? Let him who is able gather from himself such a sense as this: May it be, Sovereign Lord, as they walk straight, may the strength that was failing in those who curse come to be, when after speaking evil of me they turn to the straight way and walk in it. May it be, Sovereign, as they walk straight, if I have not stood before Thee. Then He pleads His case regarding those who speak evil of Him, saying: If I have not stood before Thee in the time of their evils. He stood before the Father, being a propitiation for our sins (1 John 2:2), and entreated for them in the very time of our evils. While we were sinners, Christ died for us (Rom. 5:8). If I have not stood before Thee in the time of their evils, in the time of their afflictions for good against the enemy (Jer. 15:11); in the time of their affliction, He says, that against the enemy, I stood before Thee on their behalf. And who is the enemy, save our adversary the devil, who afflicted us? And clearly in the time of that one's enmity against men, the Saviour stood before the Father

Editors' notes and page, col. 416

Page

running head: ORIGENIS
marginal letters: A μορφὴν, καὶ; B ὄψει τὴν ἰσχὺν; C μένοις, οὕτως; D ἐν καιρῷ τῶν
old-edition numerals: (none)
other: full-width Latin line below C (erpetitur; ut enim in maledicentibus defecerat, sic in be-) cut off at left edge, not set

PG 13:417

ἡμῶν, καὶ ἐδεήθη περὶ τῆς ἡμετέρας αἰχμαλωσίας, ἵνα λυτρωθῶμεν, καὶ ῥυσθῶμεν ἀπὸ τοῦ ἐχθροῦ. Ταῦτα μὲν ὁ Σωτὴρ ἢ ὁ προφήτης εἰρηκέτω. Καὶ γὰρ ὁ προφήτης δύναται τὰ τοιαῦτα εἰρηκέναι, καὶ ηὔχθαι περὶ τοῦ λαοῦ ἐν τῷ καιρῷ τῶν κακῶν αὐτῶν.

of us, and besought concerning our captivity, that we might be ransomed and delivered from the enemy. Let the Saviour or the prophet have said these things. For indeed the prophet too is able to have said such things, and to have prayed concerning the people in the time of their evils.

Ἐπὶ τούτοις τί ἀποκρίνεται ὁ Θεὸς πρὸς τὸν λαὸν τὸν κατηγορηθέντα ὑπὸ τοῦ προφήτου ἢ ὑπὸ τοῦ Χριστοῦ; καὶ ταῦτα λέγει πρὸς αὐτόν· Σίδηρος καὶ περιβόλαιον χαλκοῦν ἡ ισχύς σου. Σκληρὰ, ἀνένδοτος, οὐκ ἐλαυνομένη, οἷον τμητική τις καὶ διαιροῦσα ἡ ἰσχύς σου, οὐκ ἐπ' ἀγαθῷ οὖσα ἰσχύς. Καὶ θησαυρούς σου εἰς προνομὴν δώσω, ἀντάλλαγμα διὰ πάσας τὰς ἁμαρτίας σου. Τίνας θησαυροὺς τῶν ἁμαρτανόντων δίδωσιν εἰς προνομὴν ὁ Θεὸς, καὶ δίδωσιν αὐτοὺς ἀντάλλαγμα διὰ πάσας τὰς ἁμαρτίας αὐτῶν; Πότερόν ποτε τοὺς ἐπὶ γῆς θησαυριζομένους αὐτοῖς; ἕκαστος γὰρ τῶν ἀνθρώπων θησαυρίζει· εἰ μὲν φαῦλός ἐστιν, ἐπὶ γῆς· εἰ δὲ ἀστεῖος, ἐν οὐρανῷ, ὡς ἐδιδάχθημεν ἀπὸ τοῦ Εὐαγγελίου. Ἢ λέγει τῷ λαῷ ἐκείνῳ, ὅτι, Μέλλω διὰ τὰ ἁμαρτήματά σου τοὺς θησαυρούς σου διδόναι εἰς προνομήν. Ἦν δὲ εἷς τῶν θησαυρῶν Ἱερεμίας, ἄλλος θησαυρὸς Ἠσαΐας· θησαυρὸς ἦν καὶ Μωσῆς. Τούτους τοὺς θησαυροὺς ἔλαβεν ὁ Θεὸς ἀπ' ἐκείνου τοῦ λαοῦ· καὶ διὰ Χριστοῦ εἰπόντος· Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς, καὶ ἔδωκεν ἡμῖν. Δώσω οὖν διὰ τὰς ἁμαρτίας σου τοὺς θησαυρούς σου εἰς προνομήν· καὶ ἔδωκε τοὺς θησαυροὺς τοῦ λαοῦ ἐκείνου ἡμῖν· πρῶτον γὰρ ἐκεῖνοι ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ· εἶτα μετ' ἐκείνους ἡμεῖς. Ἐπιστεύθημεν, ἀρθέντων τῶν λογίων τοῦ Θεοῦ ἀπ' ἐκείνων καὶ δοθέντων ἡμῖν. Καὶ λέγομεν τὸ, Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς, εἰρῆσθαι ὑπὸ τοῦ Σωτῆρος, καὶ πεπληρῶσθαι· οὐχ ὅτι ἤρθη ἀπ' αὐτῶν ἡ Γραφή· ἀλλὰ νῦν οὐκέτι ἔχουσι τὸν νόμον καὶ τοὺς προφήτας, τοῦ μὴ θεωρεῖν τὸν ἐν αὐτοῖς νοῦν· ἔχουσι γὰρ τὰ βιβλία. Ἀλλὰ πῶς ἤρθη ἀπ' αὐτῶν ἡ βασιλεία τοῦ Θεοῦ; Ὁ νοῦς τῶν Γραφῶν ἤρθη ἀπ' αὐτῶν· οὐκέτι σώζεται διήγησις παρ' αὐτοῖς νομικὴ ἢ προφητικὴ, ἀλλ' εἰσὶν ἀναγινώσκοντες, καὶ μὴ νοοῦντες· πεπλήρωται γὰρ διὰ τὴν Χριστοῦ ἐπιδημίαν τό· Εἶπον τῷ λαῷ ἐκείνῳ· Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε· ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου· πεπλήρωται καὶ τὸ εἰρημένον ὑπὸ τοῦ Ἠσαΐου, ὅτι, Ἀφελεῖ Κύριος ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ τῆς Ἱερουσαλὴμ ισχύοντα καὶ ισχύουσαν, γίγαντα καὶ πολεμιστὴν ἄνθρωπον, δικαστὴν καὶ προφήτην, καὶ στοχαστὴν, καὶ σοφὸν ἀρχιτέκτονα, καὶ συνετὸν ἀκροατήν. Ταῦτα πάντα ἀφεῖλεν ὁ Θεὸς ἀπ' ἐκείνων, καὶ ἔδωκεν Εὐαγγέλιον ἡμῖν τοῖς ἀπὸ τῶν ἐθνῶν· ταῦτα διὰ τὸ, Καὶ τοὺς θησαυρούς σου εἰς προνομὴν δώσω, ἀντάλλαγμα διὰ πάσας τὰς

Upon these things what does God answer to the people accused by the prophet or by Christ? And He says these things to them: Iron and a brazen covering is your strength (Jer. 15:12). Hard, unyielding, not ductile, as it were cutting and dividing is your strength, a strength not for good. And your treasures I will give for a spoil, a ransom on account of all your sins (Jer. 15:13). What treasures of the sinners does God give for a spoil, and give as a ransom on account of all their sins? Is it perhaps those treasured up by them upon earth? For each of men treasures up: if he is base, upon earth; if noble, in heaven, as we were taught from the Gospel (Matt. 6:19–20). Or He says to that people: Because of your sins I am about to give your treasures for a spoil. And one of the treasures was Jeremiah, another treasure Isaiah; Moses too was a treasure. These treasures God took from that people; and through Christ Who said: The kingdom of God shall be taken away from you, and shall be given to a nation producing the fruits thereof (Matt. 21:43), He also gave them to us. Therefore because of your sins I will give your treasures for a spoil; and He gave the treasures of that people to us; for first they were entrusted with the oracles of God (Rom. 3:2), then after them we. We were entrusted with them when the oracles of God were taken away from them and given to us. And we say that the word, The kingdom of God shall be taken away from you, and shall be given to a nation producing the fruits thereof (Matt. 21:43), was spoken by the Saviour and has been fulfilled; not that the Scripture was taken away from them, for they have the books; but now they no longer have the law and the prophets, in that they do not behold the mind within them. But how was the kingdom of God taken away from them? The mind of the Scriptures was taken away from them; no longer is an interpretation of the law or the prophets preserved among them, but they are reading and not understanding; for through the sojourn of Christ has been fulfilled the word: Say to that people: Hearing ye shall hear, and shall in no wise understand, and seeing ye shall see, and shall in no wise perceive; for the heart of this people is waxed gross (Isa. 6:9–10; Matt. 13:14–15); fulfilled also is what was spoken by Isaiah: The Lord will take away from Judaea and from Jerusalem the strong man and the strong woman, the giant and the warrior, the judge and the prophet, and the diviner, and the wise architect, and the understanding hearer (Isa. 3:1–3). All these God took away from them, and gave the Gospel to us who are from the Gentiles; these things on account of the word: And your treasures I will give for a spoil, a ransom on account of all

Editors' notes and page, col. 417

Footnotes

(52) ‹anchor: not visible on the page foot› · call in col 418

Jerem. XV, 12.

Jeremiah 15:12.

(printed under page 214)

(53) ‹anchor: not visible on the page foot› · call in col 418

ibid. 13.

Ibid., 15:13.

(printed under page 214)

(54) ‹anchor: not visible on the page foot› · call in col 418

Matth. XXI, 43.

Matthew 21:43.

(printed under page 214)

(55) ‹anchor: cor populi hujus› · call in col 418

Isa. VI, 9; Matth. XIII, 14.

Isaiah 6:9; Matthew 13:14.

(printed under page 214)

(56) ‹anchor: ab Isaia dicitur› · call in col 418

Isa. III, 1, 2.

Isaiah 3:1–2.

(printed under page 214)

(57) ‹anchor: omnibus finibus tuis› · call in col 418

Jerem. XV, 13.

Jeremiah 15:13.

(printed under page 214)

(1) ‹anchor: διὰ πάσας τὰς (Greek text, col 417)› · call in col 418

Ἀντάλλαγμα διὰ πάσας, et caetera usque ad πότερόν ποτε in interpretatione Hieronymi desiderantur.

From Ἀντάλλαγμα διὰ πάσας down to πότερόν ποτε is wanting in Jerome's translation.

(printed under page 214)

(2) ‹anchor: νῦν οὐκέτι (Greek text, col 417)› · call in col 418

Οὐκέτι. Legebat Hieronymus ἔτι.

Οὐκέτι ("no longer"): Jerome read ἔτι ("still").

(printed under page 214)

Page

running head: IN JEREMIAM HOMILIA XIV.
marginal letters: A reddidit libertati.; B sibi in terra; C Scriptura ab eis; D omnia abstulit
old-edition numerals: 216 after quippe
other: facing Latin version, not set

PG 13:419

ἁμαρτίας σου, καὶ ἐν πᾶσι τοῖς ὁρίοις σου· ὡσεὶ ἔλεγε διὰ τὰς ἁμαρτίας σου, τὰς ἐπὶ πάντα τὰ ὅριά σου ἐφθακυίας· οὐδὲν γὰρ ὅριον ἐκείνου τοῦ λαοῦ ἐστιν, ὃ ἁμαρτίας οὐ πεπλήρωται. Καὶ πῶς πᾶν ὅριον αὐτῶν οὐκ ἔμελλεν ἁμαρτίας πληροῦσθαι ἐπ' αὐτοῖς, τὸ ὅσον ἐπ' αὐτοῖς ἀποκτεινάντων δικαιοσύνην, εἰ Χριστὸς δικαιοσύνη· ἀποκτεινάντων τὴν σοφίαν, εἰ Χριστὸς σοφία· ἀποκτεινάντων ἀλήθειαν, εἰ Χριστὸς ἀλήθεια. Διὰ γὰρ τοῦ καταδεδικακέναι ἐπὶ θανάτῳ τὸν Υἱὸν τοῦ Θεοῦ, ταῦτα πάντα ἀπέβαλον καὶ ἀπώλεσαν. Καὶ ἀναστάς μου ὁ Κύριος Ἰησοῦς ἐκ νεκρῶν, οὐκέτι ἐφάνη τοῖς ἀποκτείνασιν αὐτόν· οὐ γὰρ ἔχομεν ἐν τῇ ἱστορίᾳ, ὅτι ἐφάνη τοῖς ἀποκτείνασιν αὐτὸν, ἀλλὰ μόνοις τοῖς πιστεύουσιν ἐφάνη ἀναστὰς ἀπὸ νεκρῶν.

your sins, and in all your borders (Jer. 15:13); as though He said: on account of your sins, which have reached unto all your borders; for there is no border of that people which has not been filled with sin. And how was every border of theirs not bound to be filled with sin upon them, when, so far as lay in them, they killed righteousness, if Christ is righteousness; killed wisdom, if Christ is wisdom; killed truth, if Christ is truth? For through having condemned the Son of God to death, they cast away and lost all these things. And my Lord Jesus, having risen from the dead, no longer appeared to those who killed Him; for we do not have it in the history that He appeared to those who killed Him, but to those alone who believe did He appear, risen from the dead.

Καὶ καταδουλώσω σε ἐν πᾶσι τοῖς ἐχθροῖς σου ἐν τῇ γῇ ᾗ οὐκ ᾔδεις. Καταδεδούλωται ὁ λαὸς ἐκεῖνος ἐν τοῖς ἐχθροῖς, καὶ γέγονεν ἐν τῇ γῇ ᾗ οὐκ ᾔδει. Ὅτι πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου, ἐφ' ὑμᾶς καυθήσεται. Μετὰ ταῦτα καὶ τοὺς λόγους τῶν ἀπειλῶν τῶν εἰρημένων πρὸς τὸν λαὸν ἀνωτέρω εὐξάμενος, συμπληροῖ τὴν εὐχὴν, καὶ, Σὺ ἅπαντα, φησὶ τοῖς προειρημένοις, ταῦτα σὺ ἔγνως, Κύριε, μνήσθητί μου, καὶ ἐπίσκεψαί με· καὶ ἀθώωσόν με ἀπὸ τῶν καταδιωκόντων με μὴ εἰς μακροθυμίαν.

And I will enslave you among all your enemies in the land which you knew not (Jer. 15:14). That people has been enslaved among their enemies, and has come to be in the land which they knew not. Because a fire is kindled out of My wrath, it shall burn upon you (Jer. 15:14). After these things and the words of the threats spoken to the people, he who prayed above completes his prayer, and says to the aforesaid things: Thou knewest all these things, Lord; remember me, and visit me, and vindicate me from them that persecute me, not unto longsuffering (Jer. 15:15).

Editors' notes and page, col. 419

Footnotes

(58) ‹anchor: not visible on the page foot› · call in col 419

Jerem. XV, 14.

Jeremiah 15:14.

(printed under page 215)

(59) ‹anchor: not visible on the page foot› · call in col 419

ibid.

Ibid.

(printed under page 215)

(60) ‹anchor: not visible on the page foot› · call in col 419

ibid. 15.

Ibid., 15:15.

(printed under page 215)

(61) ‹anchor: contemnentibus sermones tuos› · call in col 419

ibid. 15.

Ibid., 15:15.

(printed under page 215)

(62) ‹anchor: ait quippe et alibi› · call in col 419

Jer. XX, 7.

Jeremiah 20:7.

(printed under page 215)

(63) ‹anchor: habeat auxilium dicens› · call in col 419

Jer. XV, 15, 16.

Jeremiah 15:15–16.

(printed under page 215)

(1) ‹anchor: ἀπὸ πεντεκαιδεκάτου ἔτους (Greek text, col 420)› · call in col 419

Ἀπὸ πεντεκαιδεκάτου ἔτους, etc. Origenes lib. IV contra Cels.: Τεσσαράκοντα γὰρ ἔτη καὶ δύο οἶμαι, ἀφ' οὗ ἐσταύρωσαν τὸν Ἰησοῦν, γεγονέναι ἐπὶ τὴν Ἱεροσολύμων καθαίρεσιν. In eo praeceptorem suum Clementem Alexandrinum secutus est, qui Stromat. lib. I sic habet: Ἀφ' οὗ δὲ ἔπαθεν (Κύριος) ἕως τῆς καταστροφῆς Ἱερουσαλὴμ γίνονται ἔτη μϐ', μῆνες γ'. Haec nimirum fuit eorum ratio qui Christum anno Tiberii XV passum crediderunt, et uno circiter anno praedicasse. Origenes lib. IV Περὶ ἀρχῶν, cap. 1, Christum ait anno et aliquot mensibus docuisse, et homil. 32 in Luc.: Juxta simplicem intelligentiam aiunt uno anno Salvatorem in Judaea Evangelium praedicasse, et hoc esse quod dicitur: praedicare annum Domini acceptum, et diem retributionis. At in annum XVIII Tiberii mortem ejus confert Eusebius, cum post annos XL excisa docet Hierosolyma, Histor. lib. III, cap. 7. Utraque opinio magnis sese auctoribus tuetur. Minime autem stare potest Phlegontis Tralliani sententia, quem in Olympiadibus, sive Chronicis, scripsisse refert Origenes, tract. 29 in Matth., a XV Tiberii anno ad Hierosolymitanam ἅλωσιν quadraginta annos intercessisse. HUETIUS.

"From the fifteenth year," etc. Origen, Against Celsus, book 4: "For I think it was forty-two years from the time they crucified Jesus to the destruction of Jerusalem." In this he followed his teacher Clement of Alexandria, who has in Stromata book 1: "From the time he (the Lord) suffered to the overthrow of Jerusalem there are 42 years and 3 months." This, of course, was the reckoning of those who believed that Christ suffered in the fifteenth year of Tiberius and had preached for about one year. Origen, On First Principles book 4, chapter 1, says Christ taught for a year and some months, and in Homily 32 on Luke: "Taking it simply, they say the Saviour preached the Gospel in Judaea for one year, and that this is what is meant by: to preach the acceptable year of the Lord, and the day of recompense." But Eusebius places his death in the eighteenth year of Tiberius, since he shows that Jerusalem was destroyed forty years later, History book 3, chapter 7. Each opinion is defended by great authorities. But there is no standing for the view of Phlegon of Tralles, who, Origen reports (Tract. 29 on Matthew), wrote in his Olympiads or Chronicles that forty years passed from the fifteenth year of Tiberius to the capture of Jerusalem. HUET.

(printed under page 215)

Page

running head: ORIGENIS
marginal letters: A fecit veritatem,; B oraverat, complet; C versa est, videbis; D nunt, et deprecatur
old-edition numerals: 217 after temeritatem
other: facing Latin version, not set; two full-width Greek passages (5 lines above sect. 13 and 2 lines above sect. 14) cut off at right edge, not set

PG 13:420

Καὶ ὁ προφήτης λεγέτω ταῦτα διωκόμενος ὑπὸ τῶν ἐλεγχομένων, μισούμενος ὑπὸ τῶν τὴν ἀλήθειαν μὴ χωρούντων· ἐχθρὸς γὰρ γέγονε τοῖς ἀκούουσιν ἀληθεύων αὐτοῖς. Ταῦτα δὲ καὶ ὁ Σωτὴρ ἡμῶν λεγέτω, ὅστις καὶ ἐδιώχθη ὑπὸ τοῦ λαοῦ, καί φησι· Μὴ εἰς μακροθυμίαν. Τί ἐστι τὸ, Μὴ εἰς μακροθυμίαν; Ἐμακροθύμησας ἀεὶ ἐπὶ τὸν λαὸν ἐπὶ τοῖς ἁμαρτήμασιν· ἐπὶ δὲ τοῖς κατ' ἐμοῦ τετολμημένοις μὴ μακροθυμήσῃς. Καὶ ἀληθῶς ὁ Θεὸς οὐκ ἐμακροθύμησεν. Ἐὰν ἐξετάσῃς τοὺς χρόνους τοῦ πάθους καὶ τῆς πτώσεως Ἱερουσαλὴμ, καὶ κατασκαφῆς τῆς πόλεως, καὶ τίνα τρόπον ἐγκατέλιπεν ὁ Θεὸς τὸν λαὸν ἐκεῖνον, ἐπεὶ τὸν Χριστὸν ἀπέκτειναν, ὄψει, ὅτι οὐκ εἰς μακροθυμίαν ἔτι ἐχρήσατο τῷ λαῷ· εἰ δὲ θέλεις, ἄκουε, ἀπὸ πεντεκαιδεκάτου ἔτους Τιβερίου Καίσαρος ἐπὶ τὴν κατασκαφὴν τοῦ ναοῦ τεσσαράκοντα καὶ δύο πεπλήρωται ἔτη· ἔδει γὰρ ὀλίγον τινὰ χρόνον συγχωρηθῆναι εἰς μετάνοιαν, μάλιστα διὰ τοὺς πιστεύειν μέλλοντας ἀπὸ τοῦ λαοῦ ἐκ τῶν σημείων, καὶ τῶν τεράτων τῶν ἐσομένων ὑπὸ τῶν ἀποστόλων.

Let the prophet too say these things, being persecuted by those who are reproved, hated by those who do not receive the truth; for he has become an enemy to his hearers by speaking the truth to them (Gal. 4:16). And let our Saviour also say these things, Who was also persecuted by the people, and says: Not unto longsuffering. What is: Not unto longsuffering? Thou wast always longsuffering towards the people over their sins; but over the things dared against me be not longsuffering. And truly God was not longsuffering. If you examine the times of the passion and of the fall of Jerusalem and the razing of the city, and in what manner God forsook that people after they killed Christ, you will see that He no longer dealt with the people unto longsuffering; and if you will, hear: from the fifteenth year of Tiberius Caesar until the razing of the temple forty-two years were fulfilled; for it was necessary that a little time be granted for repentance, especially on account of those of the people who were going to believe from the signs and the wonders that were to be done by the apostles.

Γνῶθι, ὡς ἔλαβον περὶ σοῦ ὀνειδισμὸν ὑπὸ τῶν ἀθετούντων τοὺς λόγους σου. Ἔστιν ὁ προφήτης λέγων, καὶ ἐξουθενημένος ἐφ' οἷς ἔλεγεν, ὑπὸ τῶν ἁμαρτωλῶν ἀθετούμενος· φησὶ γάρ· Αὐτὸς διετέλεσα μυκτηριζόμενος. Ὠνειδίζετο οὖν ὑπὸ τῶν ἀθετούντων τοὺς λόγους τοὺς δι' αὐτοῦ λαλουμένους ὑπὸ τοῦ Θεοῦ· καὶ εὔχεται ἐπὶ τῷ ὠνειδίσθαι βοηθηθῆναι ὑπὸ τοῦ Θεοῦ λέγων, Γνῶθι, ὡς ἔλαβον περὶ

Know how I have borne reproach for Thee from them that set at nought Thy words (Jer. 15:15). It is the prophet speaking, both despised for the things he said and set at nought by the sinners; for he says: I myself continued being mocked (Jer. 20:7). He was reproached, therefore, by those who set at nought the words spoken through him by God; and on account of being reproached he prays to be helped by God, saying: Know how I have borne for

Editors' notes and page, col. 420

Footnotes

- (1) Ἀπὸ πεντεκαιδεκάτου ἔτους, etc. Origenes lib. IV contra Cels.: Τεσσαράκοντα γὰρ ἔτη καὶ δύο οἶμαι, ἀφ' οὗ ἐσταύρωσαν τὸν Ἰησοῦν, γεγονέναι ἐπὶ τὴν Ἱεροσολύμων καθαίρεσιν. In eo praeceptorem suum Clementem Alexandrinum secutus est, qui Stromat. lib. I sic habet: Ἀφ' οὗ δὲ ἔπαθεν (Κύριος) ἕως τῆς καταστροφῆς Ἱερουσαλὴμ γίνονται ἔτη μβʹ, μῆνες γʹ. Haec nimirum fuit eorum ratio qui Christum anno Tiberii XV passum crediderunt, et uno circiter anno praedicasse. Origenes lib. IV Περὶ ἀρχῶν, cap. 1, Christum ait anno et aliquot mensibus docuisse, et homil. 32 in Luc.: Juxta simplicem intelligentiam aiunt uno anno Salvatorem in Judaea Evangelium praedicasse, et hoc esse quod dicitur: praedicare annum Domini acceptum, et diem retributionis. At in annum XVIII Tiberii mortem ejus confert Eusebius, cum post annos XL excisa docet Hierosolyma, Histor. lib. III, cap. 7. Utraque opinio magnis sese auctoribus tuetur. Minime autem stare potest Phlegontis Tralliani sententia, quem in Olympiadibus, sive Chronicis, scripsisse refert Origenes, tract. 29 in Matth., a XV Tiberii anno ad Hierosolymitanam ἅλωσιν quadraginta annos intercessisse. HUETIUS.

(1) "From the fifteenth year", etc. Origen, Against Celsus, Book IV: "For forty-two years, I think, passed from when they crucified Jesus until the destruction of Jerusalem." In this he followed his teacher Clement of Alexandria, who in Stromata Book I has: "From when He (the Lord) suffered until the overthrow of Jerusalem there are 42 years and 3 months." This, no doubt, was the reckoning of those who held that Christ suffered in the fifteenth year of Tiberius and preached for about one year. Origen, On First Principles, Book IV, ch. 1, says that Christ taught for a year and some months, and in Homily 32 on Luke: "According to the simple understanding they say that the Saviour preached the Gospel in Judaea for one year, and that this is what is said: to preach the acceptable year of the Lord, and the day of retribution." But Eusebius places His death in the eighteenth year of Tiberius, since he teaches that Jerusalem was destroyed forty years later (History, Book III, ch. 7). Each opinion is defended by great authorities. But the view of Phlegon of Tralles cannot stand at all, who, as Origen reports in Tract 29 on Matthew, wrote in his Olympiads, or Chronicles, that forty years intervened between the fifteenth year of Tiberius and the capture of Jerusalem. HUET.

Page

running head: ORIGENIS
marginal letters: A ἁμαρτίας σου,; B ξάμενος, συμπληροῖ; C καὶ τῆς πτώσεως; D ὑπὸ τοῦ Θεοῦ·
old-edition numerals: (none)
other: the two full-width Greek passages (5 lines after δικαιοσύ-, 2 lines after ὀλίγον) are set: the second here, the first with the column's opening paragraphs (ἁμαρτίας σου … μὴ εἰς μακροθυμίαν), which stand in parts/c419_a.md, not in this file (Q7b: col 420's opening is misfiled under col 419; to be moved). Footnote (1) is called at ἔτους; the scripture notes at the foot are called only in the facing Latin.

PG 13:421

σοῦ ὀνειδισμὸν ὑπὸ τῶν ἀθετούντων τοὺς λόγους σου. Συντέλεσον αὐτούς. Λεγέτω προφήτης· ἀλλὰ μᾶλλον ἁρμόζει τὸ, Συντέλεσον αὐτούς, λεγόμενον ὑπὸ τοῦ Σωτῆρος· συντέλεια γὰρ ἦλθε περὶ τὴν Ἱερουσαλὴμ καὶ τῷ λαῷ, ἐπὶ τοῖς συμβεβηκόσι ἐξ ἐπιβουλῆς τοῦ λαοῦ ἐπὶ τοῦ Σωτῆρος ἡμῶν. Μετὰ ταῦτα ἀναγκαῖον διὰ τὸ πολλὰ πεπονθέναι τοὺς προφήτας ἐλέγχοντας, καὶ τὸν Λόγον πρεσβεύοντας, καὶ λαλοῦντας τὰ προστασσόμενα ὑπὸ τοῦ Θεοῦ, ὑπομνῆσαι τοὺς ἀκροατὰς περὶ τοῦ βίου αὐτῶν, καὶ τῶν ἐπαγγελιῶν αὐτῶν, καὶ τῆς ἡμετέρας προαιρέσεως, ἵνα κατὰ τὸ δυνατὸν ἡμῖν, εἰ θέλομεν, μετὰ τῶν προφητῶν ζηλώσωμεν. Ὃ δὲ λέγω, τοιοῦτόν ἐστι· Πολλάκις ἐν ταῖς εὐχαῖς λέγομεν· Θεὲ παντόκρατορ, τὴν μερίδα ἡμῶν μετὰ τῶν προφητῶν δός· τὴν μερίδα ἡμῶν μετὰ τῶν ἀποστόλων τοῦ Χριστοῦ σου δὸς, ἵνα εὑρεθῶμεν καὶ μετ' αὐτοῦ τοῦ Χριστοῦ. Ταῦτα δὲ λέγοντες, οὐκ αἰσθανόμεθα τί εὐχόμεθα· δυνάμει γὰρ τοῦτό φαμεν· Δὸς ἡμᾶς παθεῖν ἃ πεπόνθασιν οἱ προφῆται· δὸς καὶ ἡμᾶς μισηθῆναι ὡς ἐμισήθησαν οἱ προφῆται· λόγους τοιούτους δὸς, ἐφ' οἷς μισηθησόμεθα· δὸς τοσαύταις περιστάσεσι περιπεσεῖν αἷς οἱ ἀπόστολοι. Τὸ γὰρ λέγειν· Δός μοι μερίδα μετὰ τῶν προφητῶν, μὴ παθόντα τὰ τῶν προφητῶν, μηδὲ παθεῖν θέλοντα, ἄδικόν ἐστι. Τὸ λέγειν· Δός μοι μερίδα μετὰ τῶν ἀποστόλων, μὴ θέλοντα ἀπὸ διαθέσεως Παύλου ἀληθεύοντα εἰπεῖν· Ἐν κόποις περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν φυλακαῖς περισσοτέρως, ἐν θανάτοις πολλάκις, καὶ τὰ ἑξῆς, πάντων ἐστὶν ἀδικώτατον. Εἴπερ οὖν θέλεις μετὰ τῶν προφητῶν γενέσθαι, ὅρα τοὺς βίους τῶν προφητῶν, ὅτι ἐκ τοῦ ἐλέγχειν, καὶ τοῦ ἐπιτιμᾷν, ἐκ τοῦ ἐπιπλήσσειν ἐδικάζοντο, διεκρίνοντο, κατεδικάζοντο. Ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον· περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακούμενοι, ἐπ' ἐρημίας πλανώμενοι, καὶ ὄρεσι καὶ σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς. Τί οὖν παράδοξον, εἰ θέλων τις ζηλοῦν τὸν βίον τὸν προφητικὸν, ἐλέγχων, ἐπιπλήσσων τὸν ἁμαρτάνοντα, κακολογεῖται, μισεῖται, ἐπιβουλεύεται; ὥσπερ καὶ ἐπὶ τοῦ παρόντος ἔδει γενέσθαι τοιοῦτον εἰς τὴν Ἐκκλησίαν τοῦ Θεοῦ. Κατεγνώσθη ὁ δεῖνα, ὅτι καθεζόμενος ἐποίει τάδε ἢ τάδε· ἔδει γενέσθαι ἐκκλησιαστικὴν ἐκδικίαν, καὶ γέγονε· πεποίηκεν ὁ ἐγκεχειρισμένος τὸ ἔργον ὃ ἔδει αὐτὸν πεποιηκέναι· περιέρχεται ἐκεῖνος λέγων κακῶς τὸν ἐκδικήσαντα τὴν ἀλήθειαν. Ἀλλ' ἡμεῖς τοῦτο μόνον ποιῶμεν, μὴ παρέχωμεν τὰς ἀκοὰς τοῖς διὰ τὸ ἐκβεβλῆσθαι λέγουσι κακῶς τὸν ἐκβάλλοντα, ἢ τὸν σύμψηφον γενόμενον· καὶ γὰρ ἀδικίας ἐλεγχομένης, καὶ ἐκδικίας γεγενημένης, οἱ θαυμάσιοι ἀπόστολοι μυρία ὑβριζόμενοι διὰ τὴν ἀλήθειαν λέγουσιν· Εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσι, καὶ ἀνάγκαις, ἐν διωγμοῖς, καὶ στενοχωρίαις ὑπὲρ Χριστοῦ. Μόνον εἴη μοι ὑβριζομένῳ

Thee reproach from them that set at nought Thy words. Consume them (Jer. 15:15). Let the prophet say it; yet the word, Consume them, is more fittingly spoken by the Saviour; for consummation came about Jerusalem and to the people, for the things that happened out of the plot of the people against our Saviour. After these things, because the prophets suffered many things in reproving, and acting as ambassadors for the Word, and speaking the things commanded by God, it is necessary to remind the hearers concerning their life, and their promises, and our own purpose, so that as far as is possible for us, if we wish, we may emulate them along with the prophets. Now what I mean is of this sort: Oftentimes in our prayers we say: Almighty God, grant us our portion with the prophets; grant us our portion with the apostles of Thy Christ, that we may be found also with Christ Himself. Yet when we say these things, we do not perceive what we are praying for; for in effect we say this: Grant us to suffer what the prophets have suffered; grant us also to be hated as the prophets were hated; grant us such words as we shall be hated for; grant us to fall into as great trials as the apostles did. For to say: Grant me a portion with the prophets, without having suffered the things of the prophets, nor wishing to suffer them, is unjust. To say: Grant me a portion with the apostles, without wishing from the disposition of Paul truthfully to say: In labours more abundantly, in stripes above measure, in prisons more abundantly, in deaths oft (2 Cor. 11:23), and the rest, is most unjust of all. If then you wish to be with the prophets, look at the lives of the prophets, how from reproving, and rebuking, and chiding they were tried, contended with, condemned. They were stoned, they were sawn asunder, they were tempted, they died by slaughter of the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated, wandering in deserts, and mountains, and caves, and the holes of the earth (Heb. 11:37–38). What wonder then if someone wishing to emulate the prophetic life, reproving and chiding the sinner, is spoken evil of, hated, plotted against? Just as in the present case too such a thing had to happen in the Church of God. So-and-so was condemned because while sitting in office he did this or that; ecclesiastical vengeance had to take place, and it has taken place; he who was entrusted with the work has done what he ought to have done; that man goes about speaking evil of him who avenged the truth. But let us do this only: let us not lend our ears to those who, because they have been cast out, speak evil of him who cast them out or of him who voted with him; for indeed when injustice is reproved and vengeance has taken place, the admirable apostles, suffering ten thousand insults for the truth, say: I take pleasure in weaknesses, in insults, in necessities, in persecutions, and distresses for Christ (2 Cor. 12:10). Only may it be mine, when insulted,

Editors' notes and page, col. 421

Footnotes

(64) ‹anchor: in mortibus saepe› · call in col 422

II Cor. XI, 23.

2 Corinthians 11:23.

(printed under page 216)

(65) ‹anchor: in solitudinibus errantes› · call in col 422

Hebr. XI, 37.

Hebrews 11:37.

(printed under page 216)

(66) ‹anchor: pro Christo› · call in col 422

II Cor. XII, 10.

2 Corinthians 12:10.

(printed under page 216)

(1) ‹anchor: not visible on the page foot› · call in col 422

Legebat Hieronymus συνετέλεσα, si sincera est ejus interpretatio. Forte autem in ea legendum: consumma pro consummavi.

Jerome read συνετέλεσα, if his translation is sound. But perhaps in it we should read consumma ("bring to an end") for consummavi ("I have brought to an end").

(printed under page 216)

(2) ‹anchor: τὴν ἀλήθειαν (Greek text, col 421)› · call in col 422

Ἀλήθειαν. Videtur Hieronymus legisse Ἐκκλησίαν.

Ἀλήθειαν ("the truth"): Jerome seems to have read Ἐκκλησίαν ("the Church").

(printed under page 216)

Footnotes

(67) ‹anchor: not visible on the page foot› · call in col 423

Jerem. XV, 16.

Jeremiah 15:16.

(printed under page 217)

(68) ‹anchor: not visible on the page foot› · call in col 423

ibid.

Ibid.

(printed under page 217)

(69) ‹anchor: not visible on the page foot› · call in col 423

ibid. 17.

Ibid., 15:17.

(printed under page 217)

(70) ‹anchor: Ait itaque propheta› · call in col 423

Jer. XV, 17.

Jeremiah 15:17.

(printed under page 217)

(71) ‹anchor: Solus sedebam› · call in col 423

ibid. 17.

Ibid., 15:17.

(printed under page 217)

(72) ‹anchor: animam meam accipere illam› · call in col 423

III Reg. XIX, 14.

3 Kings (1 Kings) 19:14.

(printed under page 217)

Page

running head: ORIGENIS
marginal letters: A qui eam defendimus,; B sermo tuus mihi; C Ait itaque prophetes; D sitione sermo
old-edition numerals: 219 after sedi
other: facing Latin version, not set; two full-width Greek passages (2 lines above sect. 15 and 3 lines above sect. 16) cut off at right edge, not set

PG 13:424

εἰδέναι, ὅτι οὐ δι' ἄλλο τι ὑβρίζομαι ἢ διὰ Χριστὸν, ἐν ἀνάγκαις γενόμενον εἰδέναι, ὅτι ἡ ὑπόθεσις τῶν ἀναγκαίων ὁ Χριστός ἐστιν. Εἴη με λοιδορούμενον εἰδέναι, ὅτι ἡ πρόφασις τῆς λοιδορίας οὐκ ἔστιν ἄλλη, ἢ ὅτι ἐκδικῶ τὴν ἀλήθειαν, καὶ πρεσβεύω ὑπὲρ τῶν γεγραμμένων, ἵνα κατὰ λόγον Θεοῦ πάντα γίνηται, καὶ διὰ τοῦτο βλασφημοῦμαι. Καὶ ἡμεῖς

to know that I am insulted for nothing else than for Christ, and when in necessities, to know that the ground of my necessities is Christ. May it be mine, when reviled, to know that the occasion of the reviling is none other than that I avenge the truth, and act as ambassador for the things written, that all things may be done according to the word of God, and on this account I am blasphemed. And let us

Καὶ ἔσται ὁ λόγος σου ἐμοὶ εἰς εὐφροσύνην. Οὐκ ἔστι νῦν, ἀλλ' ἔσται· ἐπεὶ γὰρ ἐπὶ τοῦ παρόντος ὁ λόγος σου ἐμοὶ εἰς φυλακὰς, εἰς δίκας, εἰς πράγματα, εἰς δυσφημίας, εἰς πόνους, ἀλλὰ τὸ τέλος τούτων εὐφροσύνη ἐστί. Καὶ ἔστι ὁ λόγος σου ἐμοὶ εἰς εὐφροσύνην καὶ χαρὰν καρδίας μου, ὅτι ἐπικέκληται τὸ ὄνομά σου ἐπ' ἐμὲ, Κύριε παντόκρατορ. Κἂν Χριστὸς λέγῃ, τὸ ὄνομα τοῦ Πατρὸς ἐπικέκληται ἐπ' αὐτόν. Οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων. Εἴ ποτε ἑώρακε τὸ συνέδριον ὁ προφήτης οὐ σπουδαζόντων, ἀλλὰ παιζόντων, ἔφευγε μᾶλλον τὸ συνάγεσθαι, ἤπερ ἔσπευδεν ἐπὶ συναγωγὴν παιζόντων. Νοῆσαί σε οὖν δεῖ διαφορὰν συνεδρίου παιζόντων, καὶ σπουδαζόντων. Τὸ συνέδριον τοῦτο σπουδαῖόν ἐστι, καὶ πάντα ποιεῖ μετὰ σπουδῆς, καὶ σπουδῆς ἀξίας· καὶ, κατὰ τὸ λεγόμενον, σπουδὴ ὁ λόγος, σπουδὴ ὁ βίος, καὶ πάντη ἐστὶ τὸ συνέδριον οὐ παιζόντων, ἀλλὰ σπουδαζόντων. Ὅταν δὲ τὸ συνέδριον, καταλιπὸν τὴν σπουδὴν τὴν περὶ τὰ ἀναγκαῖα, σχολάζῃ τοῖς παιγνίοις τοῦ αἰῶνος τούτου καὶ παιγνίοις τοῖς ἀπὸ γῆς κακίας, γίνεται συνέδριον παιζόντων. Φησὶν οὖν οὗτος· Οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων, ἀλλ' εὐλαβούμην ἀπὸ προσώπου χειρός σου. Δύο προκειμένων, ἤγουν καθέζεσθαι ἐν συνεδρίῳ παιζόντων, καὶ σοὶ τῷ Θεῷ προσκόπτειν, καὶ σοὶ μὴ ἀρέσκειν, ἢ ἐγείρεσθαι ἀπὸ συνεδρίου παιζόντων, καὶ ποιεῖν ταῦτα ἅ σοι φίλον ἦν· εἱλόμην μᾶλλον ἀνίστασθαι ἀπὸ τοῦ συνεδρίου παιζόντων, καὶ σοὶ φίλος εἶναι, ἤπερ τὸ ἐναντίον ποιῶν ἐχθρὸς γενέσθαι τῇ μακαριότητί σου. Οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων, ἀλλ' εὐλαβούμην ἀπὸ προσώπου χειρός σου. Καὶ ὁ Σωτὴρ ἡμῶν οὐκ ἐκάθισεν ἐν συνεδρίῳ αὐτῶν παιζόντων, ἀλλ' ἀπανέστη ἀπ' αὐτῶν. Καὶ σημεῖόν ἐστι τοῦ ἐγηγέρθαι τὸν Σωτῆρα ἀπὸ συνεδρίου παιζόντων, τὸ εἰρηκέναι αὐτόν· Ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. Καταλέλοιπε γὰρ ὁ λόγος τοῦ Θεοῦ τὸ Ἰουδαίων συνέδριον, καὶ ἄλλο συνέδριον καὶ Ἐκκλησίαν ἑαυτῷ πεποίηκε τὴν ἀπὸ τῶν ἐθνῶν.

And Thy word shall be unto me for joy (Jer. 15:16). It is not now, but it shall be; for whereas at the present time Thy word is unto me for prisons, for trials, for troubles, for evil reports, for toils, yet the end of these things is joy. And Thy word is unto me for joy and gladness of my heart, because Thy name has been called upon me, O Lord Almighty (Jer. 15:16). Even if Christ speaks, the name of the Father has been called upon Him. I sat not in the assembly of them as they jest (Jer. 15:17). Whenever the prophet saw the assembly not of those who are in earnest, but of those who jest, he fled from assembling with them, rather than hastened to a gathering of jesters. You must therefore understand the difference between an assembly of jesters and of those in earnest. This assembly is in earnest, and does all things with earnestness, and worthy earnestness; and, according to the saying, earnest is the word, earnest is the life, and altogether it is an assembly not of jesters, but of those in earnest. But when the assembly, having left behind earnestness concerning necessary things, devotes itself to the sports of this age and the sports from the earth of wickedness, it becomes an assembly of jesters. This man says therefore: I sat not in the assembly of them as they jest, but I was reverent before the face of Thy hand (Jer. 15:17). Two things lying before me, either to sit in the assembly of jesters, and offend Thee, God, and displease Thee, or to rise up from the assembly of jesters, and do those things which were pleasing to Thee: I chose rather to rise up from the assembly of jesters, and to be a friend to Thee, than by doing the opposite to become an enemy to Thy blessedness. I sat not in the assembly of them as they jest, but I was reverent before the face of Thy hand. And our Saviour too sat not in the assembly of them as they jested, but rose up and left them. And a sign that the Saviour rose up from the assembly of jesters is that He said: Your house is left to you desolate (Matt. 23:38). For the Word of God has left the assembly of the Jews, and has made for Himself another assembly, the Church from the nations.

Κατὰ μόνας ἐκαθήμην. Καὶ τὰ ῥήματα ἐνταῦθα οἰκοδομεῖ. Ὅταν πλῆθος ᾖ ἁμαρτωλῶν, καὶ μὴ φέρωσι τὸν δίκαιον βιοῦντα· καὶ ὡς οὐδὲν ἄτοπόν ἐστι φεύγοντα συνέδριον τῆς κακίας μιμήσασθαι τὸν εἰπόντα, Κατὰ μόνας ἐκαθήμην, μιμήσασθαι καὶ τὸν λέγοντα Ἠλίαν· Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μονώτατος, καὶ ζητοῦσι τὴν ψυχήν μου λαβεῖν αὐτοῖς. Τάχα δὲ, κἂν βαθύτερον ἐξετάσῃς τὸ, Κατὰ μόνας ἐκαθήμην, εὑρήσεις τινὰ ἄξιον νοῦν βάθους προφητικοῦ. Ὅταν τὸν τῶν πολλῶν βίον μιμώμεθα, ὥστε μὴ εἶναι ἀνακεχωρηκότα αὐτὸν, καὶ κρείττονα καὶ ἐξαίρετον παρὰ τοὺς πολλοὺς, οὐ δύναμαι λέγειν, Κατὰ μόνας ἐκαθήμην, ἀλλά· Μετὰ

I sat alone (Jer. 15:17). Even the bare words here edify. When there is a multitude of sinners, and they do not endure the righteous man living among them, it is nothing out of place for one fleeing the assembly of wickedness to imitate him who said, I sat alone, and to imitate Elijah too, who said: Lord, they have killed Thy prophets, they have digged down Thine altars, and I am left quite alone, and they seek my life to take it for themselves (1 Kgs. 19:14). And perhaps, even if you examine more deeply the word, I sat alone, you will find a certain meaning worthy of prophetic depth. When we imitate the life of the many, so that it is not withdrawn, and better and distinguished beyond the many, I cannot say, I sat alone, but: With

Editors' notes and page, col. 424

Page

running head: ORIGENIS
marginal letters: A ζομένῳ εἰδέναι,; B των εὐφροσύνη; C καταλιπὸν τὴν; D Κατὰ μόνας
old-edition numerals: (none)
other: begins with the tail ζομένῳ of a word hyphenated from col. 422 (set whole there); two full-width Greek passages: 2 lines after Καὶ ἡμεῖς, left half not in the column images, still not set (UNSURE, Q1d); 3 lines after οὐκ ἐκάθισεν ἐν (συνεδρίῳ ... ἀπὸ τῶν ἐθνῶν.), read from the page-foot images and set (Q1d)

PG 13:425

πολλῶν ἐκαθήμην· ἐπὰν δὲ ὁ βίος μου γένηται δυσμίμητος, ὥστε με τηλικοῦτον γενέσθαι, ὡς μηδένα παραπλήσιον εἶναί μου τῷ ἤθει, τῷ βίῳ, ταῖς πράξεσι, τῇ σοφίᾳ, τότε δύναμαι λέγειν, παρὰ τὸ μόνος εἶναι τοῖς ὧδε, καὶ μηδένα μιμήσασθαί με, τὸ, Κατὰ μόνας ἐκαθήμην. Ἔξεστιν οὖν καὶ μὴ ὄντα σε πρεσβύτερον, καὶ μὴ ὄντα σε ἐπίσκοπον, μηδέ τινι τιμῇ ἐκκλησιαστικῇ τετιμημένον, εἰπεῖν τοῦτο τὸ, Κατὰ μόνας ἐκαθήμην, τοῦτον ζηλῶσαι, καὶ βίον ἀναλαβεῖν, ὥστε εἰπεῖν· Κατὰ μόνας ἐκαθήμην, ὅτι πικρίας ἐνεπλήσθην. Εἰ στενὴ καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, δεῖ σε πικρίας ἐμπλησθῆναι ἐν τῷ βίῳ τούτῳ, οὐδενὸς δύνασαι γλύκους ἀπολαῦσαι. Ἢ οὐκ οἶδας, ὅτι ἡ ἑορτή σου μετὰ πικρίδων γίνεται; Ὅταν γὰρ ἑορτάζῃς ἄζυμα, φησὶν, ἐπὶ πικρίδων φάγεσαι. Τί βούλεται ὁ λόγος λέγων, ὅτι δεῖ τὸν ἑορτάζοντα τῷ Θεῷ ἄζυμα ἐπὶ πικρίδων ἐσθίειν, κατανοητέον. Τὰ μὲν ἄζυμα διηγήσατο ὁ Ἀπόστολος, οὐκ ἔστιν ἐμὴ ἡ ἑρμηνεία, τὸ δὲ ἀκόλουθον τῆς ἑρμηνείας ἀναγκαῖόν ἐστι παραπλήσιον εἶναι τῇ ἀποστολικῇ διηγήσει. Ὁ Ἀπόστολος τὰ περὶ τῶν ἀζύμων διηγήσατο λέγων· Ἑορτάζωμεν μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινίας καὶ ἀληθείας. Δέον ἐστὶν ἀποδοῦναι τὸν λόγον περὶ τῶν πικρίδων ἀκολούθως τῷ τὰ ἄζυμα εἶναι εἰλικρινίας καὶ ἀληθείας· ἔχε δὲ εἰλικρινίαν καὶ ἀλήθειαν, καὶ πικρίδες ἔσονταί σοι, καὶ ἐσθίεις μετὰ πικρίδων τὰ ἄζυμα τῆς εἰλικρινίας καὶ ἀληθείας· οἷον Παῦλος, ἐπειδήπερ ἤσθιε τὰ ἄζυμα εἰλικρινίας καὶ ἀληθείας, καὶ πικρίδας ἤσθιε, πῶς πικρίδας ἤσθιε λέγων· Ἐχθρὸς ὑμῶν γέγονα ἀληθεύων ὑμῖν; πῶς πικρίδας ἤσθιεν ἐν κόπῳ, καὶ μόχθῳ, καὶ ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῷ καὶ δίψει, χωρὶς τῶν παρεκτὸς, εἰ ταῦτα οὐκ ἦν ἀλήθεια μετὰ πικρίδων; Ἄζυμα μετὰ πικρίδων ἔδεσθε. Καὶ οὐκ εἶπεν· Ἄζυμα μετὰ πικρίδων ἔδεσθε, ἕως ἐμπλησθῆτε, ὥσπερ ἐπὶ τῶν ἄλλων λέλεκται· Φάγεσθε καὶ ἐμπλησθήσεσθε. Ὁ προφήτης προσεπιτείνει λέγων οὐχ, ὅτι πικρίαν ἔφαγον, ἀλλά· Πικρίας ἐνεπλήσθην· ὅση δύναμις, τῶν πικρῶν μετελάμβανον πραγμάτων, ὥστε μετὰ πληρεστάτων πικρίδων μεταλαβεῖν.

the many I sat; but whenever my life becomes hard to imitate, so that I become such that no one is like me in character, in life, in deeds, in wisdom, then I can say, because of being alone among those here and no one imitating me, the word, I sat alone. It is possible therefore for you also, even though you are not a presbyter, and even though you are not a bishop, nor honoured with any ecclesiastical honour, to say this word, I sat alone, to emulate this man, and to take up a life so as to say: I sat alone, because I was filled with bitterness (Jer. 15:17). If narrow and straitened is the way that leadeth away unto life (Matt. 7:14), you must be filled with bitterness in this life; you can enjoy nothing sweet. Or do you not know that your feast is kept with bitter herbs? For when you keep the feast of unleavened bread, it says, with bitter herbs shall you eat it (Exod. 12:8). What the word means when it says that he who keeps the feast to God must eat unleavened bread with bitter herbs, we must consider. Now the unleavened bread the Apostle expounded—the interpretation is not mine—and the sequence of the interpretation must needs be akin to the apostolic exposition. The Apostle expounded the things concerning the unleavened bread, saying: Let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth (1 Cor. 5:8). It is needful to render the account concerning the bitter herbs in accordance with the unleavened bread being of sincerity and truth: have sincerity and truth, and bitter herbs shall be yours, and you eat with bitter herbs the unleavened bread of sincerity and truth; just as Paul, since indeed he ate the unleavened bread of sincerity and truth, also ate bitter herbs—how did he eat bitter herbs when saying: Am I become your enemy, by telling you the truth? (Gal. 4:16); how did he eat bitter herbs in labour and travail, in watchings often, in hunger and thirst, beside those things that are without (2 Cor. 11:27–28), if these things were not truth with bitter herbs? Unleavened bread with bitter herbs shall ye eat (Exod. 12:8). And it did not say: Unleavened bread with bitter herbs shall ye eat until ye be filled, as it is said in the case of other things: Ye shall eat and be filled (Lev. 26:5). The prophet intensifies it further, saying not, I ate bitterness, but: I was filled with bitterness (Jer. 15:17); with all my might I partook of bitter things, so as to partake with the fullest bitter herbs.

Ἵνα τί οἱ μισοῦντές με κατισχύουσί με; Πολλὰ ἔσχε πράγματα, ἔπασχεν ἀπὸ τῶν θελόντων ἀκούειν τὸ ἀληθὲς, καὶ ἤκουσαν αὐτοῦ ἐκεῖνοι. Δυνατώτεροι δὲ ἐνταῦθα ἐν τῷ αἰῶνι τούτῳ, ἐπειδὴ οὐκ ἔστιν ἡ βασιλεία τοῦ Θεοῦ ἐκ τοῦ αἰῶνος τούτου, ἀλλὰ ἀπὸ τῶν κρειττόνων, ὥς φησιν ὁ Σωτήρ· Εἰ ἦν ἐκ τοῦ κόσμου τούτου ἡ βασιλεία ἡ ἐμὴ, οἱ

Why do those who hate me prevail against me? (Jer. 15:18). He had many troubles, he suffered from those who wished to hear the truth, and they heard him. But they are stronger here in this age, since the kingdom of God is not of this age, but from better things, as the Saviour says: If My kingdom were of this world, My

Editors' notes and page, col. 425

Footnotes

(73) ‹anchor: not visible on the page foot› · call in col 426

Jer. XV, 17.

Jeremiah 15:17.

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(74) ‹anchor: not visible on the page foot› · call in col 426

Exod. XII, 8.

Exodus 12:8.

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(75) ‹anchor: not visible on the page foot› · call in col 426

I Cor. V, 8.

1 Corinthians 5:8.

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(76) ‹anchor: factus sum vera dicens› · call in col 426

Galat. IV, 16.

Galatians 4:16.

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(77) ‹anchor: in fame et siti› · call in col 426

II Cor. XI, 27.

2 Corinthians 11:27.

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(78) ‹anchor: confortantur in me› · call in col 426

Jer. XV, 18.

Jeremiah 15:18.

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(79) ‹anchor: not visible (call falls in the Latin on the next lines)› · call in col 426

Joan. XVIII, 36.

John 18:36.

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Ὅτι ἡ ἑορτή σου μετὰ πικρίδων γίνεται. Exod. XII, 8, LXX reddiderunt, μετὰ πικρίδων, quod Hebraice est אל מררים: Jonatham: עלמכה ועלשין [Hebrew as far as legible in the scan], cum parthenio et intibis; Hieronymus: cum lactucis agrestibus, Cyprianus: cum picrididus; Ambrosius: cum amaritudine, quemadmodum et plerique interpretes. Rufinus homiliam Origenis vigesimam tertiam in Numeros interpretans: Manducabitis enim azyma cum amaritudine, sive picriis. מררים generale nomen est, quo amara omnia, et si ejus mentio fit, amara omnia edulia continentur: id autem his locis ad certam speciem LXX interpretes revocarunt, πικρίδας nempe, quod deterius est lactucae genus: LXX autem Hieronymus secutus est. HUETIUS.

"That your feast is kept with bitter herbs." At Exodus 12:8 the Seventy rendered μετὰ πικρίδων ("with bitter herbs") what in Hebrew is אל מררים; Jonathan: [Hebrew], "with feverfew and endive"; Jerome: "with wild lettuces"; Cyprian: "with picridae"; Ambrose: "with bitterness", as do most translators. Rufinus, rendering Origen's twenty-third homily on Numbers: "For you shall eat unleavened bread with bitterness, or with picria." מררים is a general noun covering all bitter things, and where it is mentioned all bitter foods are included; but in these passages the Seventy narrowed it to a particular kind, namely πικρίδας, which is an inferior sort of lettuce; and Jerome followed the Seventy. HUET.

(printed under page 218)

(2) ‹anchor: ἀπὸ τῶν θελόντων (Greek text, col 425)› · call in col 426

Ἀπὸ τῶν θελόντων. Legebat Hieronymus: ἀπὸ τῶν μὴ θελόντων.

Ἀπὸ τῶν θελόντων ("from those who wished"): Jerome read ἀπὸ τῶν μὴ θελόντων ("from those who did not wish").

(printed under page 218)

Page

running head: IN JEREMIAM HOMILIA XIV
marginal letters: A paratur, non; B velit haec jussio; C eum amaritudo; D tatem audire
old-edition numerals: 220 after episcopus,
other: facing Latin version, not set

PG 13:427

ὑπηρέται οἱ ἐμοὶ ἠγωνίζοντο ἂν, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις. Οἱ λυποῦντες οὖν τὸν προφήτην κατίσχυον αὐτοῦ ἐν τῷ κόσμῳ τούτῳ. Ὅτι γὰρ ἰσχύουσι, βλέπετε τοὺς μάρτυρας. Ὁ δικαστὴς καθέζεται δικάζων, καὶ τρυφῶν ἐν τῷ δικαστηρίῳ· ὁ Χριστιανὸς, ἐν ᾧ ἐστι Χριστὸς δικαζόμενος, πικρίας ἐνεπλήσθη, καὶ καταδεδυνάστευται ὑπὸ τοῦ ἀδίκου, καὶ καταδικάζεται.

servants would fight, that I should not be delivered to the Jews (John 18:36). Those therefore who grieved the prophet prevailed against him in this world. For that they prevail, look at the martyrs. The judge sits judging and luxuriating on the judgement seat; the Christian, in whom Christ is judged, is filled with bitterness, and is overpowered by the unjust man, and is condemned.

Ἡ πληγή μου στερεά· πόθεν ἰαθήσομαι; Οὶ κατισχύοντές με, καὶ ἡ πληγή μου ἐστὶ στερεά. Εἴτε προφητεύει τὸν σταυρὸν ἑαυτοῦ· στερεὰ γὰρ πληγή ἐστιν ὁ σταυρὸς ὅσον ἐπὶ τοῖς σταυροῦσιν αὐτόν· εἴτε περὶ πάντων τῶν δικαίων λέγεται, ἐν οἷς πληγὴν στερεὰν λαμβάνει· εἴτε καὶ ἐπὶ τοῦ προφήτου ἄκουσον τοῦτο (καὶ γὰρ καὶ αὐτὸς πέπονθε τὰ ἀναγεγραμμένα ἐν τῇ προφητείᾳ), ταυτὸν ἐπιδέχεται τὸν νοῦν κατὰ τὴν λέγουσαν λέξιν· Ἡ πληγή μου στερεά· πόθεν ἰαθήσομαι; Καὶ ὁ Σωτὴρ λέγει· Πόθεν ἰαθήσομαι; Τὴν ἀνάστασιν τὴν ἐκ νεκρῶν προφητεύει μετὰ τὴν στερεὰν πληγήν· κἂν ἐπὶ τοῦ δικαίου δὲ λαμβάνηται, μετὰ τὰς πληγὰς γίνεται πάλιν ἴασις.

My stroke is firm; whence shall I be healed? (Jer. 15:18). Those who prevail against me, and my stroke is firm. Whether He prophesies His own cross—for the cross is a firm stroke so far as rests with those who crucify Him—or whether it is spoken concerning all the righteous, in whom He receives a firm stroke, or whether you hear this also of the prophet (for indeed he himself also suffered the things recorded in the prophecy), it admits the same meaning according to the wording which says: My stroke is firm; whence shall I be healed? The Saviour too says: Whence shall I be healed? He prophesies the resurrection from the dead after the firm stroke; and even if it be taken of the righteous man, after the strokes healing comes again.

Editors' notes and page, col. 427

Footnotes

(80) ‹anchor: not visible on the page foot› · call in col 427

Jer. XV, 18.

Jeremiah 15:18.

(printed under page 219)

(81) ‹anchor: not visible on the page foot› · call in col 427

ibid.

Ibid.

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ibid. 19.

Ibid., 15:19.

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(83) ‹anchor: sanctorum prophetarum suorum› · call in col 427

Act. III, 21.

Acts 3:21.

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(84) ‹anchor: Heu me, mater› · call in col 427

Jer. XV, 10.

Jeremiah 15:10.

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(85) ‹anchor: carnem brachii sui› · call in col 427

Jer. XVII, 5.

Jeremiah 17:5.

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Ἐγενήθη μοι οὐκ ἔχον. Legebat Hieronymus: Ἐγενήθη μοι ὡς ὕδωρ ψευδὲς οὐκ ἔχον.

Ἐγενήθη μοι οὐκ ἔχον: Jerome read Ἐγενήθη μοι ὡς ὕδωρ ψευδὲς οὐκ ἔχον ("it has become to me like deceitful water, having no ...").

(printed under page 219)

(2) ‹anchor: προφητῶν, συνάγοντες (Greek text, col 428)› · call in col 427

Συνάγοντες. Codex Scorialensis, συνιόντες.

Συνάγοντες: the Escorial manuscript has συνιόντες.

(printed under page 219)

(3) ‹anchor: σκληρὸν αὐτοῖς (Greek text, col 428)› · call in col 427

Codex Vatican., καὶ εἰ σκληρὸν αὐτῶν.

The Vatican manuscript: καὶ εἰ σκληρὸν αὐτῶν.

(printed under page 219)

(4) ‹anchor: τούτῳ μιμεῖσθαι (Greek text, col 428)› · call in col 427

Codex Scorial., μιμείσθωσαν.

The Escorial manuscript: μιμείσθωσαν.

(printed under page 219)

Page

running head: ORIGENIS
marginal letters: A tur ergo adversus; B vulnera ; et justus; C ordine suo; D HOMILIA XV.
old-edition numerals: 221 after vide; 222 before HOMILIA XV.
other: facing Latin version, not set; 3 full-width Greek lines above HOMILIA XV. cut off at right edge, not set

PG 13:428

Ἐγενήθη μοι οὐκ ἔχον πίστιν· οὐ γὰρ μένει ἡ πληγὴ, ἀλλὰ παρέρχεται. Διὰ τοῦτο τάδε λέγει Κύριος· Ἐὰν ἐπιστρέψῃς, καὶ ἀποκαταστήσω σε. Ταῦτα πάλιν λέγεται πρὸς ἕκαστον, ὃν παρακαλέσει ὁ Θεὸς ἐπιστρέψαι πρὸς αὐτόν. Μυστήριον δέ μοι δοκεῖ ἐνταῦθα δηλοῦσθαι ἐν τῷ, Ἀποκαταστήσω σε. Οὐδεὶς ἀποκαθίσταται εἴς τινα τόπον μηδαμῶς ποτε γενόμενος ἐκεῖ· ἀλλ' ἡ ἀποκατάστασίς ἐστιν εἰς τὰ οἰκεῖα· οἷον ἔξαρθρόν μου ἐὰν γένηται μέλος, ὁ ἰατρὸς πειρᾶται ἀποκατάστασιν ποιῆσαι τοῦ ἐξάρθρου. Ὅταν ἔξω τις γένηται τῆς πατρίδος, εἴτε δικαίως εἴτε ἀδίκως, ἀπολαμβάνῃ δὲ τὸ δύνασθαι πάλιν ἐν τῇ πατρίδι εἶναι κατὰ τοὺς νόμους, ἀποκατέστη ἐπὶ τὴν πατρίδα τὴν ἑαυτοῦ. Τὸ αὐτὸ νόει μοι καὶ ἐπὶ στρατιώτου, ἐκβληθέντος ἀπὸ τῆς ἰδίας παρατάξεως, ἀποκαθισταμένου. Λέγει οὖν ἐνθάδε πρὸς ἡμᾶς τοὺς ἐπιστρέψαντας, ὅτι, ἐὰν ἐπιστρέψωμεν, ἀποκαταστήσει ἡμᾶς. Καὶ γὰρ τὸ τέλος τῆς ἐπαγγελίας τοιοῦτόν ἐστιν, ὡς ἐν ταῖς Πράξεσι τῶν ἀποστόλων γέγραπται ἐν τῷ, Ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ Θεὸς διὰ στόματος τῶν ἁγίων αὐτοῦ ἀπ' αἰῶνος προφητῶν, ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

It became unto me a thing having no trust (Jer. 15:18); for the stroke does not remain, but passes away. Therefore thus says the Lord: If you return, then will I restore you (Jer. 15:19). These things again are spoken to each one whom God will exhort to return to Him. And a mystery seems to me to be signified here in the word, I will restore you. No one is restored to a place without ever having been there at all; rather, restoration is to one's own: for instance, if a limb of mine becomes dislocated, the physician endeavours to make a restoration of the dislocated limb. When someone is outside his fatherland, whether justly or unjustly, and regains the ability to be in his fatherland again according to the laws, he has been restored to his own fatherland. Understand the same thing for me also in the case of a soldier cast out from his own rank and being restored. He says here therefore to us who have returned, that if we return, He will restore us. For indeed the end of the promise is of this kind, as it is written in the Acts of the Apostles in the words: Until the times of the restoration of all things which God spoke by the mouth of His holy prophets from of old (Acts 3:21), in Christ Jesus, to Whom is the glory and the might unto the ages of the ages. Amen.

ΟΜΙΛΙΑ ΙΕʹ.

Homily XV.

Εἰς αὐτό·

On the same:

Οἴμοι ἐγὼ, μῆτερ! πάλιν ἄλλως, μέχρι τοῦ· Ἐπικατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, καὶ στηρίξει σάρκα βραχίονος αὐτοῦ.

Woe is me, mother! (Jer. 15:10) again in another way, as far as: Cursed is the man who has his hope upon man, and will make firm the flesh of his arm (Jer. 17:5).

Οἱ μακαρίζοντες τοὺς προφήτας, καὶ τῷ μακαρίζειν αὐτοὺς εὐχόμενοι τὴν μερίδα ἔχειν μετὰ τῶν προφητῶν, συνάγοντες ἀπὸ τῶν λόγων τῶν προφητικῶν τὰ ἐξαίρετα τῆς προφητείας αὐτῶν· ζητοῦντες οὖν πεισθεῖεν, ἂν κατὰ τὰ αὐτὰ βιώσωσιν, εἰ καὶ σκληρὸν αὐτοῖς ἀπαντήσεται ἐν τῷ βίῳ τούτῳ μιμεῖσθαι τὸν βίον τὸν προφητικόν· ὅτι

Those who call the prophets blessed, and in calling them blessed pray to have their portion with the prophets, gathering from the prophetic words the chief excellences of their prophecy—seeking, then, they would be persuaded, if they live in the same way, even if it shall prove hard for them in this life to imitate the prophetic life, that

Editors' notes and page, col. 428

Footnotes

- (1) Ἐγενήθη μοι οὐκ ἔχον. Legebat Hieronymus: Ἐγενήθη μοι ὡς ὕδωρ ψευδὲς οὐκ ἔχον.

(1) "It became unto me a thing having no." Jerome read: "It became unto me as lying water having no."

- (2) Συνάγοντες. Codex Scorialensis, συνιόντες.

(2) "Gathering." The Escorial codex: "coming together."

- (3) Codex Vatican., καὶ εἰ σκληρὸν αὐτῶν.

(3) The Vatican codex: "and even if hard ... of them."

- (4) Codex Scorial., μιμείσθωσαν.

(4) The Escorial codex: "let them imitate."

Page

running head: ORIGENIS
marginal letters: A ὑπηρέται οἱ ἐμοὶ; B γεγραμμένα ἐν τῇ; C μέλος, ὁ ἰατρὸς; D ΟΜΙΛΙΑ ΙΕʹ.
old-edition numerals: (none)
other: the 3 full-width Greek lines after ἐπαγγε- are set. The column's opening (ὑπηρέται οἱ ἐμοὶ … πάλιν ἴασις.) is not in this file; it stands in the neighbouring part file (Q7b: misfiled; to be moved).

PG 13:429

τεύξονται τῆς ἀναπαύσεως καὶ τῆς μακαριότητος μετὰ τῶν προφητῶν. Πολλαχόθεν μὲν οὖν ἔστι συναγαγεῖν τὰ ἐξαίρετα τῶν προφητῶν, τὸ ἐλεύθερον αὐτῶν, τὸ εὔτονον, τὸ ἐγρηγορὸς, τὸ διεγηγερμένον· ὅτι οὐκ ἐφρόντιζον ἐν ταῖς περιστάσεσι γινόμενοι διὰ τὴν ἐλευθερίαν μόνον, ἵνα ἐλέγξωσιν, ἵνα ἐπιστρέψωσιν, ὡς οἱ προφῆται ἐκ τοῦ μετὰ παῤῥησίας τὸν λόγον τοῦ Θεοῦ λέγειν ἐπιπληκτικῶς τῶν ἁμαρτανόντων, εἰ καὶ ἐδόκουν μεγάλα δύνασθαι οἱ ἐλεγχόμενοι. Πλὴν εἰ καὶ πανταχόθεν ἔστι τοῦτο ποιεῖν, ἴδωμεν, καὶ τῶν σήμερον ἀναγνωσθέντων· πολλοὺς ἤλεγξεν ὁ προφήτης, καὶ πρὸς πολλοὺς εἶπεν ὁ προφήτης· καὶ γὰρ γέγονε κατὰ ἁμαρτωλοὺς γενόμενος, ὡς δῆλον ἐκ τοῦ τὴν αἰχμαλωσίαν γεγονέναι κατὰ τοὺς χρόνους αὐτοῦ. Πολλοὺς ἐλέγξας, ὑπὸ πολλῶν κριθεὶς, φθέγγεταί τινα τοιαῦτα.

they shall obtain rest and blessedness with the prophets. From many places, therefore, one may gather the chief excellences of the prophets, their freedom, their vigour, their watchfulness, their alertness; because when they found themselves in trials on account of their freedom they cared only that they might reprove, that they might convert, as prophets do from speaking the word of God with boldness in chiding sinners, even if those who were reproved seemed to have great power. However, even though one may do this from every part of Scripture, let us look also at the things read today: the prophet reproved many, and the prophet spoke to many; for indeed he lived among sinners, as is clear from the captivity having taken place in his times. Having reproved many, having been judged by many, he utters certain things of this sort.

Πρῶτόν κατὰ λέξιν τὰ ἀπὸ τοῦ προφητικοῦ λόγου ἴδωμεν· εἶτα καὶ κατὰ ἀναγωγὴν, ἐὰν πρότερον ἀναλάβωμεν εὐτονίαν, καὶ ἐλευθερίαν, καὶ δύναμιν, καὶ παῤῥησίαν προφήτου· Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; Ὦ μῆτερ, ὡς τί με γεγέννηκας ἄνδρα, δικαζόμενον πρὸς πάντας τοὺς ἐπὶ τῆς γῆς, καὶ διακρίνεσθαι πρὸς πάντας τοὺς ἐπὶ τῆς γῆς; Προέκειτο γὰρ τῷ προφήτῃ καὶ τούτῳ, καὶ τῷ Ἠσαΐᾳ, καὶ τοῖς λοιποῖς τὸ προφητικῶς διδάσκειν, ἐλέγχειν καὶ ἐπιστρέφειν.

First let us look at the things from the prophetic word according to the letter; then also according to the spiritual sense, if first we take up the vigour, and freedom, and power, and boldness of a prophet: Woe is me, mother, as what have you borne me, a man judged and contended with in all the earth? (Jer. 15:10). O mother, as what have you begotten me, a man judged before all who are upon the earth, and to contend before all who are upon the earth? For it was set before both this prophet, and Isaiah, and the rest, to teach prophetically, to reprove and to convert.

Editors' notes and page, col. 429

Footnotes

- (1) Καὶ τῆς. Codex Scorial., αὐτῆς.

(1) "And of the." The Escorial codex: "of it."

- (2) Codex Vatican., διεγερμένον.

(2) The Vatican codex: "roused."

- (3) Codex Scorial., καὶ τῶν.

(3) The Escorial codex: "and of the."

- (4) Codex Scorial., ἁμαρτωλόν.

(4) The Escorial codex: "sinner" (singular).

- (5) Codex Vatican., Πρῶτον γὰρ ἀπὸ τοῦ.

(5) The Vatican codex: "For first from the."

- (6) Idem, προφητικόν.

(6) The same: "prophetic."

- (7) Codex Scorial., κρεῖττον ὥστε εἰ οὗτοι.

(7) The Escorial codex: "better, so that if these."

- (8) Καὶ ἐσταυρώθη καὶ παρεδόθη. Haec desunt in codice Scorial.

(8) "And was crucified and was delivered up." These words are missing in the Escorial codex.

- (9) Codex Vatican., καὶ τὸ, ὅπως.

(9) The Vatican codex: "and the words, that."

Page

running head: IN JEREMIAM HOMIL.
marginal letters: A τεύξονται τῆς; B λῶν κριθεὶς,; C αὐτοῖς πεποιήκασιν; D Κυριώτερόν γε
old-edition numerals: (none)
other: the full-width Greek passage after πολλοὺς (ἀνθρώπους, καὶ εἰπεῖν ... ἐν πάσῃ τῇ γῇ;) is set, but with the rest of the column from Προέκειτο τοιγαροῦν to the D paragraph, in parts/c430_a.md, not in this file (Q7b: misfiled; to be moved; footnotes 7–9 are called in that text). The D paragraph (Κυριώτερόν γε … ἐν τοῖς λόγοις σου, καὶ) must be checked there.

PG 13:430

Προέκειτο τοιγαροῦν καὶ τούτῳ τῷ προφήτῃ διακρῖναι, ἐλέγχειν, δικάζειν δυναμένῳ, καὶ δικάζεσθαι μετὰ τῶν ἁμαρτωλῶν, ἐλέγχειν τὰ ἁμαρτήματα τοῦ λαοῦ. Καὶ ὅσα αὐτοῖς πεποιήκασιν οἱ ἀπὸ τοῦ λαοῦ, τί δεῖ καὶ λέγειν; ἄλλον ἐλιθοβόλησαν, ἄλλον ἔπρισαν, ἄλλον ἀπέκτειναν μεταξὺ τοῦ λαοῦ καὶ τοῦ θυσιαστηρίου, τοῦτον εἰς λάκκον βορβόρου ἔβαλον ἐλεγχόμενοι. Καὶ ἐπὶ πᾶσιν ὁ Σωτὴρ ἡμῶν τοῦτο πεποίηκε καὶ κρεῖττον ἢ οὗτοι, ἅτε Κύριος προφητῶν ὤν. Καὶ γὰρ εἴπερ αὐτὸς ἐμαστιγώθη καὶ ἐσταυρώθη, καὶ παρεδόθη ὑπὸ τῶν Ἰουδαίων, ἢ ὑπὸ τῶν διδασκάλων τῶν Ἰουδαίων, καὶ τοῦ ἡγουμένου τοῦ λαοῦ, εἶπεν· Οὐαὶ ὑμῖν, γραμματεῖς καὶ φαρισαῖοι ὑποκριταί! Καὶ ἐπιλέγει καθ' ἕκαστον οὐαὶ, καὶ διὰ τοῦτο τόδε καὶ τόδε. Καὶ ἡμεῖς οὖν σπουδάζωμεν ἐπὶ τοὺς μακαρισμοὺς τῶν προφητῶν, ταῦτα ποιήσωμεν, ὥστε διὰ τὸ λέγειν, καὶ διὰ τὸ κριθῆναι πρὸς πολλοὺς ἀνθρώπους, καὶ εἰπεῖν· Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ;

It was set before this prophet too, therefore, being able to contend, to reprove, to judge, and to be judged with sinners, to reprove the sins of the people. And how many things those of the people did to them, what need is there even to say? One they stoned, another they sawn asunder (Heb. 11:37), another they killed between the people and the altar (Matt. 23:35), this one they cast into a pit of mire when reproved (Jer. 38:6). And above all our Saviour did this even better than they, inasmuch as He is Lord of the prophets. For indeed, though He Himself was scourged and crucified, and delivered up by the Jews, or by the teachers of the Jews and the ruler of the people, He said: Woe unto you, scribes and Pharisees, hypocrites! (Matt. 23:13). And He adds at each woe, on account of this, such and such. Let us too therefore be zealous for the beatitudes of the prophets, let us do these things, so as through speaking and through being judged before many men to say also: Woe is me, mother, as what have you borne me, a man judged and contended with in all the earth?

Κυριώτερόν γε τοῦτο δύναται προφητικὸν εἶναι ἀναφερόμενον ἐπὶ τὸν Σωτῆρα. Ἔστω γὰρ τὸν προφήτην τοῦτο λέγειν, ἀλλ' οὐκ ἀληθῶς τοῦτο ἐρεῖ, ἀλλὰ τάχα ὑπερβολικῶς· οὐ γὰρ διεκρίθη πρὸς πᾶσαν τὴν γῆν. Ἐὰν δὲ ἔλθω πρὸς τὸν Σωτῆρά μου καὶ Κύριον, καὶ μάλιστα διὰ τὸ, Εἰς κρίσιν ἦξει· καί· Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ

Yet more properly this prophetic word can be referred to the Saviour. For grant that the prophet says this, yet he will not say this truly, but perhaps hyperbolically; for he did not contend before all the earth. But if I come to my Saviour and Lord, and especially on account of the word, He shall come into judgement (John 9:39); and: That Thou mightest be justified in Thy words, and

Editors' notes and page, col. 430

Footnotes

(86) ‹anchor: not visible on the page foot› · call in col 430

Jer. XV, 10.

Jeremiah 15:10.

(printed under page 220)

(87) ‹anchor: populi traditus dixit› · call in col 430

Matt. XXIII, 14.

Matthew 23:14.

(printed under page 220)

(88) ‹anchor: propter illud› · call in col 430

Joan. IX, 39.

John 9:39.

(printed under page 220)

(89) ‹anchor: et illud› · call in col 430

Psal. L, 6.

Psalm 50 (51):6.

(printed under page 220)

(1) ‹anchor: not visible on the page foot› · call in col 430

Καὶ τῆς. Codex Scorial., αὐτῆς.

Καὶ τῆς: the Escorial manuscript has αὐτῆς.

(printed under page 220)

(2) ‹anchor: not visible on the page foot› · call in col 430

Codex Vatican., διεγερμένον.

The Vatican manuscript: διεγερμένον.

(printed under page 220)

(3) ‹anchor: not visible on the page foot› · call in col 430

Codex Scorial., καὶ τῶν.

The Escorial manuscript: καὶ τῶν.

(printed under page 220)

(4) ‹anchor: not visible on the page foot› · call in col 430

Codex Scorial., ἁμαρτωλόν.

The Escorial manuscript: ἁμαρτωλόν.

(printed under page 220)

(5) ‹anchor: not visible on the page foot› · call in col 430

Codex Vatican., Πρῶτον γὰρ ἀπὸ τοῦ.

The Vatican manuscript: Πρῶτον γὰρ ἀπὸ τοῦ.

(printed under page 220)

(6) ‹anchor: τὸ προφητικῶς (Greek text, col 429)› · call in col 430

Idem, προφητικόν.

The same manuscript: προφητικόν.

(printed under page 220)

(7) ‹anchor: κρεῖττον ἢ οὗτοι (Greek text, col 429)› · call in col 430

Codex Scorial., κρεῖττον ὥστε εἰ οὗτοι.

The Escorial manuscript: κρεῖττον ὥστε εἰ οὗτοι.

(printed under page 220)

(8) ‹anchor: καὶ παρεδόθη (Greek text, col 429)› · call in col 430

Καὶ ἐσταυρώθη καὶ παρεδόθη. Haec desunt in codice Scorial.

Καὶ ἐσταυρώθη καὶ παρεδόθη ("and was crucified and handed over"): these words are missing in the Escorial manuscript.

(printed under page 220)

(9) ‹anchor: καί· Ὅπως (Greek text, col 429)› · call in col 430

Codex Vatican., καὶ τὸ, ὅπως.

The Vatican manuscript: καὶ τὸ, ὅπως.

(printed under page 220)

Footnotes

(90) ‹anchor: not visible on the page foot› · call in col 431

Matth. XXVI, 38.

Matthew 26:38.

(printed under page 221)

(91) ‹anchor: not visible on the page foot› · call in col 431

Joan. XII, 27.

John 12:27.

(printed under page 221)

(92) ‹anchor: not visible on the page foot› · call in col 431

Mich. VII, 2.

Micah 7:2.

(printed under page 221)

(93) ‹anchor: not visible on the page foot› · call in col 431

ibid. 1.

Ibid., 7:1.

(printed under page 221)

(94) ‹anchor: in loco pingui› · call in col 431

Isai. V, 1.

Isaiah 5:1.

(printed under page 221)

(95) ‹anchor: de Aegypto transtulit› · call in col 431

Psalm. LXXIX, 9.

Psalm 79 (80):9.

(printed under page 221)

(96) ‹anchor: fructiferam omnem veram› · call in col 431

Jerem. II, 21.

Jeremiah 2:21.

(printed under page 221)

(97) ‹anchor: in universa terra› · call in col 431

Psal. VII, 1.

Psalm 7:1 [as printed; the words are Psalm 8:2].

(printed under page 221)

(1) ‹anchor: not visible on the page foot› · call in col 431

Idem, ἕστηκεν ἐκδικῶν.

The same manuscript: ἕστηκεν ἐκδικῶν.

(printed under page 221)

(2) ‹anchor: not visible on the page foot› · call in col 431

Codex Scorial., λέγοντας, ὅτι ὁ Σωτὴρ λέγει.

The Escorial manuscript: λέγοντας, ὅτι ὁ Σωτὴρ λέγει.

(printed under page 221)

(3) ‹anchor: not visible on the page foot› · call in col 431

Codex Vaticanus omittit ὡς.

The Vatican manuscript omits ὡς.

(printed under page 221)

(4) ‹anchor: ὁ προφήτης συνῆγε (Greek text, col 432)› · call in col 431

Codex Scorial., συνῆτε.

The Escorial manuscript: συνῆτε.

(printed under page 221)

(5) ‹anchor: συνάγειν πάντα (Greek text, col 432)› · call in col 431

Codex Vatican., καὶ πάντα.

The Vatican manuscript: καὶ πάντα.

(printed under page 221)

(6) ‹anchor: ὁ Υἱὸς τοῦ Θεοῦ (Greek text, col 432)› · call in col 431

Idem, τοῦ ἀνθρώπου τοῦ Θεοῦ.

The same manuscript: τοῦ ἀνθρώπου τοῦ Θεοῦ.

(printed under page 221)

(7) ‹anchor: ὀλίγον τι ἔχοντες (Greek text, col 432)› · call in col 431

Codex Scorial, ὀλίγον ἔτι ἔχοντες. Pro ἔχοντες legit Ghislerius ἔχωμεν.

The Escorial manuscript: ὀλίγον ἔτι ἔχοντες. For ἔχοντες Ghislieri reads ἔχωμεν.

(printed under page 221)

(8) ‹anchor: Ἔρχεται, ζητεῖ (Greek text, col 432)› · call in col 431

Codex Scorialensis, ζητῶν.

The Escorial manuscript: ζητῶν.

(printed under page 221)

Page

running head: ORIGENIS
marginal letters: A caris, videbo; B mea usque ad; C quia factus sum; D non uberes,
old-edition numerals: 224 after quinetiam
other: facing Latin version, not set

PG 13:432

νικήσῃς ἐν τῷ κρίνεσθαί σε· ὄψομαι, ὅτι ὁ Σωτήρ μου καὶ Κύριος μέλλει ἐπὶ τοῦ Πατρὸς ἑστάναι, κρινόμενος μετὰ πάντων ἡμῶν τῶν ἀνθρώπων. Καὶ κρίνεται μετὰ πάντων τῶν ἀνθρώπων· λέγω, κρίνεται, ἐξετάζεται καὶ αὐτὸς, καὶ ἔστη μὲν ἐκδικῶν τὴν ἀλήθειαν, οὐχ ὡς κατήγορος δέ. Οἴμοι ἐγὼ, μῆτερ! ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; Οὐ δύναται προφήτης τὸ ἐν πάσῃ τῇ γῇ λέγειν, ἀλλὰ τὸν Κύριον ἡμῶν καὶ Σωτῆρα Ἰησοῦν Χριστὸν οἶδα φιλοῦντας, καὶ οὐ μόνον φιλοῦντας, ἀλλὰ καὶ ἀγαπῶντας ἀγανακτεῖν, καὶ λέγοντας, ὅτι ὁ Σωτὴρ οὐ λέγει, ὅτι ἡ φωνὴ οὐκ ἔστι κατὰ τὸν Υἱὸν τοῦ Θεοῦ. Δεῖ δὲ δεῖξαι, ὅτι οὐκ ἀλλότριον τοῦ Υἱοῦ τοῦ Θεοῦ τό· Οἴμοι ἐγὼ, μῆτερ! Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· καί· Ἡ ψυχή μου τετάρακται. Καὶ τῶν ἐν τοῖς προφήταις εἰρημένων ὁμοίως καὶ ἐνθάδε· Οἴμοι ἐγὼ, μῆτερ! ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; ἢ ὅταν ἀπόλωλεν ἐπιφυλλὶς τοῦ εὑρεῖν βότρυν· Οἴμοι, ψυχὴ, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει. Τίς ἐκεῖ λέγει τὸ, Οἴμοι, ὅτι ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμητῷ; Ἆρα γὰρ ὁ προφήτης συνῆγε καὶ θέλει συνάγειν; Ἆρα γὰρ ἀγρὸν ἔχει ὁ προφήτης; Ἀλλὰ οὐδενός ἐστι συνάγειν πάντα ἀπὸ τοῦ θερισμοῦ καὶ τῶν ἐσπαρμένων, εἰ μὴ τοῦ Κυρίου καὶ Σωτῆρος Ἰησοῦ Χριστοῦ. Ἐπεὶ οὖν πολλὰ πτώματα ἐν τοῖς ἔθνεσιν, ἀλλὰ καὶ ἐν ἡμῖν τοῖς νομιζομένοις εἶναι ἀπὸ τῆς Ἐκκλησίας, θρηνεῖ καὶ πενθεῖ ἡμῶν τὰ ἁμαρτήματα λέγων· Οἴμοι ἐγὼ, ὅτι ἐγενήθην ὡς συνάγων καλάμην. Ἕκαστος ἡμῶν ἑαυτὸν ἐξεταζέτω, ἆρα στάχυς ἐστίν; ἆρα εὑρήσει ἐν αὐτῷ τρυγῆσαι ἢ θερίσαι ὁ Υἱὸς τοῦ Θεοῦ; Εὑρήσομεν, ὅτι ἀνεμόφθοροί τινές ἐσμεν· ἐὰν ἄρα ὀλίγον τι ἔχοντες ἐν ἑαυτοῖς, κόκκους δύο ἢ τρεῖς, αἱ ἁμαρτίαι ἡμῶν πολλαί εἰσιν ἐφ' ἡμῖν. Ὁρῶν οὖν καὶ τὰς Ἐκκλησίας, τὰς χρηματιζούσας, πεπληρωμένας ἁμαρτωλῶν, λέγει· Οἴμοι, ὅτι ἐγενήθην ὡς συνάγων καλάμην ἐν ἀμητῷ, καὶ ὡς ἐπιφυλλίδα ἐν τρυγητῷ. Ἦλθε ζητῶν καρπὸν ἐν τῇ ἀμπέλῳ· ἕκαστος γὰρ ἡμῶν καταφυτεύεται καὶ ὡς ἄμπελος ἐν τόπῳ πίονι. Καὶ, ἄμπελον ἐξ Αἰγύπτου μετῆρεν. Ἐγὼ δὲ κατεφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν. Ἔρχεται, ζητεῖ πῶς τρυγήσαι· εὑρίσκει ἐπιφυλλίδα τινὰ καὶ βραχεῖς βότρυας, οὐκ εὐθαλεῖς, οὐδὲ πολλούς. Τίς ἡμῶν ἔχει βότρυας ἀρετῆς; Τίς ἡμῶν ἔχει γεννήματα τοῦ Θεοῦ; Κύριε ὁ Θεὸς ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ!

mightest prevail when Thou art judged (Ps. 50:6), I shall see that my Saviour and Lord is about to stand before the Father, being judged with all of us men. And He is judged with all men; I say, He is judged, He Himself also is examined, and He stood avenging the truth, yet not as an accuser. Woe is me, mother! as what have you borne me, a man judged and contended with in all the earth? (Jer. 15:10). A prophet cannot say, in all the earth; yet I know that those who bear affection towards our Lord and Saviour Jesus Christ, and not only bear affection, but also love Him, are indignant and say that the Saviour does not say this, because the utterance is not in keeping with the Son of God. We must show, however, that the word, Woe is me, mother!, is not foreign to the Son of God. My soul is exceeding sorrowful, even unto death (Matt. 26:38); and: My soul is troubled (John 12:27). And of the things spoken in the prophets, similarly here too: Woe is me, mother! as what have you borne me, a man judged and contended with in all the earth? (Jer. 15:10); or when the gleaning has perished from finding a cluster: Woe is me, O soul, because the godly man is perished from the earth, and there is none among men that walketh uprightly (Mic. 7:1–2). Who says there the word: Woe is me, for I am become as one gathering stubble in harvest? (Mic. 7:1). Did the prophet then gather and wish to gather? Has the prophet then a field? Nay, it belongs to no one to gather all things from the harvest and what has been sown, save to the Lord and Saviour Jesus Christ. Since, therefore, there are many falls among the nations, and also among us who are supposed to be of the Church, He laments and mourns our sins, saying: Woe is me, for I am become as one gathering stubble (Mic. 7:1). Let each of us examine himself whether he is an ear of corn, whether the Son of God will find in him ought to vintage or to reap. We shall find that we are certain wind-blasted ones; even if having some little thing in ourselves, two or three grains, our sins are many upon us. Seeing therefore even the Churches, those that bear the name, filled with sinners, He says: Woe is me, for I am become as one gathering stubble in harvest, and as a gleaning in vintage (Mic. 7:1). He came seeking fruit in the vine; for each of us is planted also as a vine in a fertile place (Isa. 5:1). And: Thou hast brought a vine out of Egypt (Ps. 79:9). Yet I planted you a fruitful vine, wholly true (Jer. 2:21). He comes, He seeks how to vintage; He finds some gleaning and small clusters, neither flourishing nor many. Which of us has clusters of virtue? Which of us has fruits of God? O Lord our God, how admirable is Thy name in all the earth! (Ps. 8:2).

Ταῦτα ὡς ἐν παραβάσει μοι· τὸ, Οἴμοι ἐγὼ, μῆτερ, ὅτι οὐκ ἀλλότριόν ἐστι τῆς τοῦ Σωτῆρος ἡμῶν

These things by way of digression for me, to show that the word, Woe is me, mother, is not foreign to our Saviour's

Editors' notes and page, col. 432

Page

running head: ORIGENIS
marginal letters: A νικήσῃς ἐν τῷ; B Ἡ ψυχή μου; C ἀπὸ τῆς Ἐκκλησίας,; D ἀληθινήν. Ἔρχεται,
old-edition numerals: (none)
other: (none)

PG 13:433

θεότητος, καθορῶντος τὰ ἁμαρτήματα τῶν ἀνθρώπων. Νῦν τὸ λέγειν τό· Οἴμοι· τοῦ Σωτῆρος οὐχὶ ᾗ Θεὸς, ἀλλ' ᾗ ἄνθρωπος, οὐχὶ ᾗ σοφία, ἀλλ' ᾗ ψυχή· ἐκεῖνο παρεθέμην προφητικόν· Οἴμοι, ψυχὴ, ὅτι ἀπόλωλεν εὐλαβὴς ἀπὸ τῆς γῆς, καὶ ὁ κατορθῶν ἐν ἀνθρώποις οὐχ ὑπάρχει. Ἦλθεν ἐπὶ τὸν βίον τὸν ἀνθρώπινον ἡ ψυχὴ ἡ μακαρία, ἀνέλαβε σῶμα ὑπὲρ τῶν ἀνθρώπων· ἐὰν ἴδῃ τὰ ἁμαρτήματα, λέγει πρὸς τὸν Πατέρα· Τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβῆναί με εἰς διαφθοράν; Μὴ ἐξομολογήσεταί σοι χοῦς; ἀλλὰ ἐφ' ἡμῖν μὴ λεγέτω τὸ, Οἴμοι! ἐφ' ἡμῖν μὴ λεγέτωσαν οἱ ἄγγελοι τῶν οὐρανῶν. Τοῦ Σωτῆρος ἡμῶν λέγοντος τὸ, Οἴμοι! καὶ αὐτοὶ ἐροῦσιν· Οἴμοι! οὐ γὰρ κρείττονές εἰσι τοῦ Σωτῆρος ἡμῶν, καὶ αὐτοὶ ἡμῶν τὰ πταίσματα βλέπουσιν. Ἀλλὰ μακάριοι ἐκεῖνοι, ἐφ' οἷς οἱ ἄγγελοι οὐκ ἐροῦσι τὸ, Οἴμοι! ἀλλὰ μακαρίζονται· Χαρὰ γὰρ ἐν οὐρανῷ γίνεται ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι, ἢ ἐπὶ ἐννενήκοντα ἐννέα, οἳ οὐ χρείαν ἔχουσι μετανοίας. Ταῦτα ἐν παραμυθίᾳ. Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες; Τίνα λέγει μητέρα; Ἆρ' οὐχ ἐν γυναιξὶ δύναται καὶ τὴν ψυχὴν λέγειν καὶ τὴν Μαρίαν; Εἰ δέ τις παραδέχεται τὸ, Ἄρτι ἔλαβέ με ἡ μήτηρ μου τὸ ἅγιον Πνεῦμα, καὶ ἀνήνεγκέ με εἰς τὸ ὄρος τὸ μέγα τὸ Ταβὼρ, καὶ τὰ ἑξῆς· δύναται αὐτοῦ ἰδὼν τὴν μητέρα λέγειν· Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; Δικάζεται πάσῃ τῇ γῇ καὶ διακρίνεται, καὶ μέλλει πρὸς ἕκαστον λέγειν· Ἐγὼ πεποίηκα τάδε καὶ τάδε, καὶ ἡ οἰκονομία μου ἔπραξε τάδε καὶ τάδε, καὶ τῇ σωτηρίᾳ σου ὑπέμεινα. Ταῦτα λέγοντος τοῦ Σωτῆρος, τί ποιήσωμεν; Μέλλει γὰρ διακρίνεσθαι ἐν πάσῃ τῇ γῇ.

divinity, as He beholds the sins of men. Now the saying of the word, Woe is me, belongs to the Saviour not as God, but as man, not as wisdom, but as soul; I cited that prophetic word: Woe is me, O soul, because the godly man is perished from the earth, and there is none among men that walketh uprightly (Mic. 7:1–2). The blessed soul came unto human life, it took up a body on behalf of men; if it sees their sins, it says to the Father: What profit is there in my blood, when I go down into corruption? Shall the dust confess to Thee? (Ps. 29:10). Yet over us let Him not say the word, Woe is me! Over us let not the angels of the heavens say it. When our Saviour says the word, Woe is me!, they too will say: Woe is me! For they are not better than our Saviour, and they too see our stumblings. But blessed are those over whom the angels will not say the word, Woe is me!, but who are called blessed; for there is joy in heaven over one sinner that repenteth, more than over ninety-nine who have no need of repentance (Luke 15:7). These things by way of comfort. Woe is me, mother: as whom did you bear me? (Jer. 15:10). Which mother does he mean? Can he not, among women, mean both the soul and Mary? And if anyone accepts the saying, Just now my mother, the Holy Spirit, took me and carried me up to the great mountain, Tabor, and what follows, He can, seeing His mother, say: Woe is me, mother: as whom did you bear me, a man at law and at strife in all the earth? He is at law with all the earth and at strife with it, and He is to say to each one: I have done this and that, and My dispensation has wrought this and that, and for your salvation I endured. When the Saviour says these things, what are we to do? For He is to contend in all the earth.

Τὰ ἑξῆς θέλω ἰδεῖν. Δύναται καὶ ἐπὶ τὸν προφήτην κατὰ μίαν διήγησιν ἀναφέρεσθαι καὶ ἐπὶ τὸν Σωτῆρα. Ἴδωμεν καὶ τὰ ἑξῆς· Οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ με οὐδείς. Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου· οὐκ ἔχει δὲ ἐν ἐμοὶ οὐδέν. Καὶ ἀληθῶς οὐκ ὠφείλησεν· ἕκαστος δὲ ἡμῶν ὀφειλέτης ἐστὶ ταῖς ἁμαρτίαις, καὶ ὀφειλέτης ἐστὶ ἔχων χειρόγραφον. Μετὰ τὸ ἐξαλειφθῆναι αὐτοῦ τὸ χειρόγραφον ἕκαστος πόσα πεποιήκασι χειρόγραφα; Ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, οὐκ ἐποίησε χειρόγραφον. Τί δὲ καὶ τὸ, Οὐκ ὠφείλησέ μοι οὐδὲ εἷς; Πῶς διηγησόμεθα ἐπὶ τοῦ Σωτῆρος, Οὐκ ὠφείλησέ μοι οὐδὲ εἷς; Εἰ καὶ ἀνέγνωμεν οὕτως, ἀλλὰ καὶ δεῖ εἰδέναι, ὅτι τὰ πλείονα τῶν ἀντιγράφων τῆς ἐκδόσεως τῶν Ἑβδομήκοντα οὐκ ἔχει οὕτως. Ὕστερον δὲ ἐπισκεψάμενοι καὶ τὰς λοιπὰς ἐκδόσεις, ἔγνωμεν γραφικὸν εἶναι ἁμάρτημα. Καίτοιγε ἑκατέρως ἔστι διηγήσασθαι

I wish to see what follows. It can be referred, by one and the same exposition, both to the prophet and to the Saviour. Let us see what follows as well: I have not owed, nor has anyone owed me (Jer. 15:10). The ruler of this world comes, and he has nothing in me (John 14:30). And truly He owed nothing; but each of us is a debtor through his sins, and a debtor holding a bond. After his bond has been blotted out, how many bonds has each one made? He who did no sin, neither was guile found in His mouth (1 Pet. 2:22), made no bond. And what of the saying, Not one owed me? How shall we expound, of the Saviour, Not one owed me? Even if we have read it so, we must yet know that most of the copies of the edition of the Seventy do not have it so. But later, having examined the other editions as well, we learnt that it is a scribal error. And yet it can be expounded either way

Editors' notes and page, col. 433

Page

running head: IN JEREMIAM HOMIL.
marginal letters: A θεότητος, καθορῶντος; B πουσιν. Ἀλλὰ; C καὶ ἡ οἰκονομία; D πλείονα τῶν
old-edition numerals: (none)
other: 2 full-width Greek lines below C (σωτηρίᾳ σου ὑπέμεινα ... τῇ γῇ.) read in from the page and set at the end of para 1 (QA Q8a); the column's text from Οἴμοι ἐγώ, μῆτερ to the foot (para 2, Τὰ ἑξῆς θέλω ἰδεῖν ...) was missing and is now set (QA Q8a)

PG 13:434

Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες; Τίνα λέγει μητέρα; Ἆρ' οὐκ ἐν γυναιξὶ δύναται καὶ τὴν ψυχὴν λέγειν καὶ τὴν Μαρίαν; Εἰ δέ τις παραδέχεται τὸ, Ἄρτι ἔλαβέ με ἡ μήτηρ μου τὸ ἅγιον Πνεῦμα, καὶ ἀνήνεγκέ με εἰς τὸ ὄρος τὸ μέγα τὸ Ταβὼρ, καὶ τὰ ἑξῆς· δύναται αὐτοῦ ἰδὼν τὴν μητέρα λέγειν· Οἴμοι ἐγὼ, μῆτερ, ὡς τίνα με ἔτεκες ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ γῇ; Δικάζεται πάσῃ τῇ γῇ καὶ διακρίνεται, καὶ μέλλει πρὸς ἕκαστον λέγειν· Ἐγὼ πεποίηκα τάδε καὶ τάδε, καὶ ἡ οἰκονομία μου ἔπραξε τάδε καὶ τάδε, καὶ τῇ σωτηρίᾳ σου ὑπέμεινα. Ταῦτα λέγοντος τοῦ Σωτῆρος, τί ποιήσωμεν; Μέλλει γὰρ διακρίνεσθαι ἐν πάσῃ τῇ γῇ.

Woe is me, mother, as what have you borne me? (Jer. 15:10). Whom does He call mother? Can He not among women call both the soul and Mary mother? And if anyone accepts the saying, Just now my mother the Holy Spirit took me, and carried me up to the great mountain Tabor, and the rest, seeing His mother he can say: Woe is me, mother, as what have you borne me, a man judged and contended with in all the earth? (Jer. 15:10). He is judged by all the earth and contended with, and is about to say to each one: I have done such and such, and My dispensation wrought such and such, and for your salvation I endured. When the Saviour says these things, what shall we do? For He is about to be contended with in all the earth.

I wish to look at what follows. It can be referred according to one exposition both to the prophet and to the Saviour. Let us look also at what follows: I have not owed, nor has anyone owed me (Jer. 15:10). The ruler of this world cometh, and in Me he hath nothing (John 14:30). And truly He did not owe; whereas each of us is a debtor to sins, and is a debtor holding a bond. After his bond has been blotted out, how many bonds has each one made! He Who did no sin, neither was guile found in His mouth (1 Pet. 2:22), made no bond. And what is the word, Nor has anyone owed me? How shall we expound in the case of the Saviour, Nor has anyone owed me? Even though we have read it thus, yet we must also know that most of the copies of the edition of the Seventy do not have it thus. And afterwards, having examined the remaining editions as well, we learned that it is a scribal error. Nevertheless in either way it is possible to expound

Editors' notes and page, col. 434

Footnotes

(98) ‹anchor: apposui propheticum› · call in col 434

Mich. VII, 2.

Micah 7:2.

(printed under page 222)

(99) ‹anchor: ait ad Patrem› · call in col 434

Psal. XXIX, 10.

Psalm 29 (30):10.

(printed under page 222) (¹) ‹anchor: non indigent poenitentia; scripture series restarts at 1› · call in col 434 Luc. XV, 7.

Luke 15:7.

(printed under page 222) (²) ‹anchor: nec debuit mihi quisquam› · call in col 434 Jerem. XV, 10.

Jeremiah 15:10.

(printed under page 222) (³) ‹anchor: in me non habet quidquam› · call in col 434 Joan. XIV, 30.

John 14:30.

(printed under page 222) (⁴) ‹anchor: dolus in ore ejus› · call in col 434 I Petr. II, 2.

1 Peter 2:2 [as printed; the words are 1 Peter 2:22].

(printed under page 222)

(1) ‹anchor: not visible on the page foot› · call in col 434

Lego cum Ghislerio, Νῦν δὲ, ὅτι λέγει τὸ, Οἴμοι, ὁ Σωτὴρ οὐχί, etc.

With Ghislieri I read: Νῦν δὲ, ὅτι λέγει τὸ, Οἴμοι, ὁ Σωτὴρ οὐχί, etc.

(printed under page 222)

(2) ‹anchor: not visible on the page foot› · call in col 434

Codex Vaticanus, καταβαίνειν.

The Vatican manuscript: καταβαίνειν.

(printed under page 222)

(3) ‹anchor: not visible on the page foot› · call in col 434

Codex Scorial., λέγοντες τὸ, Οἴμοι, ὅτε καὶ αὐτοί.

The Escorial manuscript: λέγοντες τὸ, Οἴμοι, ὅτε καὶ αὐτοί.

(printed under page 222)

(4) ‹anchor: not visible on the page foot› · call in col 434

Vatican., οὐκ ἐν γυναιξί.

The Vatican manuscript: οὐκ ἐν γυναιξί.

(printed under page 222)

(5) ‹anchor: not visible on the page foot› · call in col 434

Εἰ δέ τις παραδέχεται τὸ, Ἄρτι, etc. Deprompta haec sunt ex Evangelio Hebraeorum, ut ex Origene tom. II in Joann. discere licet.

"If anyone accepts the saying, 'Just now,'" etc. These words are taken from the Gospel of the Hebrews, as can be learned from Origen, Commentary on John, tome 2.

(printed under page 222)

(6) ‹anchor: Οἴμοι (6) ἐγώ (Greek text, col 433)› · call in col 434

Codex Vaticanus, ἰδεῖν τὴν μητέρα, οἴμοι.

The Vatican manuscript: ἰδεῖν τὴν μητέρα, οἴμοι.

(printed under page 222)

(7) ‹anchor: καὶ διακρίνεται (Greek text, col 433)› · call in col 434

Idem, τῇ γῇ, καὶ διακρίνεται.

The same manuscript: τῇ γῇ, καὶ διακρίνεται.

(printed under page 222)

(8) ‹anchor: ἕκαστος δὲ ἡμῶν (Greek text, col 433)› · call in col 434

In codice Vaticano deest ἕκαστος.

In the Vatican manuscript ἕκαστος is missing.

(printed under page 222)

(9) ‹anchor: γραφικὸν εἶναι ἁμάρτημα (Greek text, col 433)› · call in col 434

Ἔγνωμεν γραφικὸν εἶναι ἁμάρτημα. Hieronymus Praefat. in Paralip. ad Chromatium: Si LXX interpretum pura, et ut ab eis in Graecum versa est, editio permaneret, superflue me, Chromati, episcopo- (continues)

"We recognized it to be a scribal error." Jerome, Preface to Chronicles, to Chromatius: "If the edition of the Seventy translators had remained pure, and as it was turned by them into Greek, needlessly, Chromatius, [would you urge] me, bish- (continues)

(printed under page 222)

Footnotes

(⁵) ‹anchor: not visible on the page foot› · call in col 435 Luc. VII, 41, 42.

Luke 7:41–42.

(printed under page 223) (⁶) ‹anchor: not visible on the page foot› · call in col 435 ibid. 39.

Ibid., 7:39.

(printed under page 223) (⁷) ‹anchor: not visible on the page foot› · call in col 435 Jerem. XV, 10.

Jeremiah 15:10.

(printed under page 223) (⁸) ‹anchor: not visible on the page foot› · call in col 435 II Cor. XIII, 4.

2 Corinthians 13:4.

(printed under page 223) (⁹) ‹anchor: spem habet in homine› · call in col 435 Coloss. I, 16.

Colossians 1:16.

(printed under page 223) (¹⁰) ‹anchor: sed nunc jam non novimus› · call in col 435 II Cor. V, 16.

2 Corinthians 5:16.

(printed under page 223) (¹¹) ‹anchor: cum dicat› · call in col 435 Psalm. LXXXI, 6.

Psalm 81 (82):6.

(printed under page 223) (¹²) ‹anchor: primogenitus est ex mortuis› · call in col 435 Coloss. I, 18.

Colossians 1:18.

(printed under page 223)

(9) ‹anchor: from the previous page› · call in col 435

(continued) rum sanctissime atque doctissime, compelleres ut Hebraea tibi volumina Latino sermone transferrem. Quod enim semel aures hominum occupaverat, et nascentis Ecclesiae roboraverat fidem, justum erat etiam nostro silentio comprobari. Nunc vero cum pro varietate regionum diverse ferantur exemplaria, et germana illa antiquaque translatio corrupta sit atque violata, etc.

(printed under page 223)

(1) ‹anchor: not visible on the page foot› · call in col 435

Codex Vatican. Ὥστε οὐκ ὠφείλησεν αὐτῷ οὐδείς.

The Vatican manuscript: Ὥστε οὐκ ὠφείλησεν αὐτῷ οὐδείς.

(printed under page 223)

(2) ‹anchor: μὲν τοῦ (2) Θεοῦ (Greek text, col 436)› · call in col 435

Μὲν τοῦ. Codex Vatican., μετὰ τοῦ Θεοῦ.

Μὲν τοῦ: the Vatican manuscript has μετὰ τοῦ Θεοῦ.

(printed under page 223)

(3) ‹anchor: Θεὸς ὁ Μονογενής (Greek text, col 436)› · call in col 435

Ὅτι οὐκ ἔστι Θεὸς ὁ Μονογενής. Nefandam hanc doctrinam propugnabat Theodotus quidam Byzantius (Epiph. haeres. LIV, cap. 1. Philastr., haeres. L) et ante Theodotum Cerinthiani, Ebionaei, Carpocrasii, et Alogi. Eam post Origenis aetatem Arius exsuscitavit. HUETIUS.

"That the Only-begotten is not God." This abominable doctrine was championed by one Theodotus of Byzantium (Epiphanius, Heresy 54, chapter 1; Philaster, Heresy 50), and before Theodotus by the Cerinthians, Ebionites, Carpocratians and Alogi. After Origen's time Arius revived it. HUET.

(printed under page 223)

(4) ‹anchor: ἔχω τὴν ἐλπίδα (Greek text, col 436)› · call in col 435

Ἐγὼ εἴποιμι, ὅτι οὐκ ἐπ' ἄνθρωπον ἔχω τὴν ἐλπίδα. Haec in codice Scorialensi omissa sunt.

"I would say that I do not set my hope on man": these words are omitted in the Escorial manuscript.

(printed under page 223)

Page

running head: ORIGENIS
marginal letters: A Quomodo nimirum; B moni : Duo debitores; C malam quae intulerunt,; D cundum carnem
old-edition numerals: 226 after qui
other: facing Latin version, not set

PG 13:436

τὸν τόπον. Πῶς μέντοι οὐκ ὠφείλησέ μοι οὐδὲ εἷς; Πᾶσι τὰ ὀφειλήματα αὐτῶν ἀφῆκεν. Ἀνθρώπῳ δανειστῇ χρεωφειλέται ἦσαν δύο· εἷς ὤφειλε δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. Μὴ ἐχόντων αὐτῶν ἀποδοῦναι, ἀμφοτέροις ἐχαρίσατο. Θέλεις ἰδεῖν τοὺς δύο χρεωφειλέτας, τὸν τὰ πεντακόσια ὀφείλοντα, καὶ τὸν τὰ πεντήκοντα; Ἀπὸ δύο λαῶν πεπιστεύκασιν εἰς τὸν Θεόν· ὁ ἐκ τῶν Ἰουδαίων λαὸς ἀπιστῶν εἰς τὸν Χριστὸν ὀφείλει τὰ πεντήκοντα, τάχα δὲ ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν, οἱ πάντων ἀσεβέστεροι γεγενημένοι, τὰ πεντακόσια· ἐφ' οἷς καὶ λέγεται τὸ ἐπὶ τῇ πόρνῃ ἐκείνῃ τῇ μετανοούσῃ. Καίτοι εἴποι τις ἄν· Πῶς τὰ πεντακόσια ἐπ' ἐκείνην ἀναφέρεται; Ἐκ τοῦ· Καὶ ποταπὴ ἡ γυνὴ ἡ ἁπτομένη αὐτοῦ; πρὸς ὃ εἴρηκε τῷ Σίμωνι· Ἀνθρώπῳ δανειστῇ ἦσαν χρεωφειλέται δύο· εἷς ὤφειλε δηνάρια πεντακόσια, ὁ ἕτερος πεντήκοντα, καὶ τὰ ἑξῆς. Ταῦτα διὰ τὸ, Οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ μοι οὐδείς· ὃ ἦν ἀναγκαῖον παραστῆσαι ὑμῖν. Οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ μοι οὐδείς. Ἡ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με. Εἰ καὶ ἀπέθανεν ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ.

the passage. How, then, has no one owed me? To all He forgave their debts. A certain lender had two debtors: the one owed five hundred pence, and the other fifty. When they had nothing to pay, he freely forgave them both (Luke 7:41–42). Do you wish to see the two debtors, him who owes the five hundred and him who owes the fifty? From two peoples have men believed in God: the people from the Jews, disbelieving in Christ, owes the fifty, and perhaps we who are from the Gentiles, having been more ungodly than all, owe the five hundred—with reference to which is also spoken that concerning yonder harlot who repented. Yet someone might say: How are the five hundred referred to her? From the word: And what manner of woman is this that touches Him? (Luke 7:39); to which He said to Simon: A certain lender had two debtors: the one owed five hundred pence, the other fifty (Luke 7:41), and the rest. These things on account of the word, I have not owed, nor has anyone owed me (Jer. 15:10); which it was necessary to set before you. I have not owed, nor has anyone owed me. My strength has failed among them that curse me (Jer. 15:10). For though He died out of weakness, yet He lives by the power of God (2 Cor. 13:4).

Εἶτα πολλῶν διελθόντων λόγων, ἦν μὲν καὶ περὶ ἑκάστου τῶν εἰρημένων εἰπεῖν, ἀλλ' οὐκ ἐγχωρεῖ τοῦ χρόνου ἐπείγοντος. Εἴπωμεν οὖν εἰς τὸ ἑξῆς ἀναγνωσθὲν τὸ, Ἐπικατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, ἐκ τοῦ τοὺς νομίζοντας, ὅτι ἄνθρωπος μὲν τοῦ Θεοῦ ὁ Υἱὸς ἦν ὁ Σωτήρ. Ἐτόλμησαν γὰρ μετὰ τῶν πολλῶν τῶν ἀνθρωπίνων κακῶν καὶ τοῦτο εἰπεῖν, ὅτι οὐκ ἔστι Θεὸς ὁ Μονογενὴς ὁ Πρωτότοκος πάσης κτίσεως. Ἐπικατάρατος γὰρ ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον. Δῆλον, ὅτι ἐπικατάρατοί εἰσιν οἱ ἐπ' ἄνθρωπον ἔχοντες τὴν ἐλπίδα. Ἐγὼ εἴποιμι, ὅτι οὐκ ἐπ' ἄνθρωπον ἔχω τὴν ἐλπίδα· ἐλπίζων ἐπὶ τὸν Ἰησοῦν Χριστὸν, ἐγὼ ἄνθρωπον οὐκ οἶδα. Οὐ μόνον ἄνθρωπον οὐκ οἶδα, ἀλλὰ σοφίαν οἶδα, τὴν αὐτοδικαιοσύνην, ἄνθρωπον, δι' οὗ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ, εἴτε ἀόρατα, εἴτε ἀρχαὶ, εἴτε ἐξουσίαι. Ἐπικατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον. Κἂν γὰρ τηρῇ ὁ Σωτὴρ, ὅτι ὃν ἐφόρεσεν, ἄνθρωπος ἦν· ἀλλ' εἰ καὶ ἦν ἄνθρωπος, ἀλλὰ νῦν οὐδαμῶς ἐστιν ἄνθρωπος. Εἰ γὰρ ἔγνωμεν Χριστὸν κατὰ σάρκα, ἀλλὰ νῦν οὐκέτι γινώσκομεν, φησὶν ὁ Ἀπόστολος. Ἐγὼ δι' αὐτὸν οὐκέτι εἰμὶ ἄνθρωπος, ἐὰν ἀκολουθῶ αὐτοῦ τοῖς λόγοις· ἀλλὰ λέγει· Ἐγὼ εἶπα· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες. Οὐκοῦν ὡς πρωτότοκός ἐστιν ἐκ τῶν νεκρῶν,

Then, many words having intervened, one might indeed speak concerning each of the things said, but it is not possible as time presses. Let us speak therefore upon what was read next, the word, Cursed is the man who has his hope upon man (Jer. 17:5), because of those who suppose that the Saviour, the Son of God, was a mere man. For along with the many human evils they dared to say this too, that the Only-begotten, the Firstborn of all creation (Col. 1:15), is not God. For cursed is he who has his hope upon man. It is clear that cursed are those who have their hope upon man. I would say that I do not have my hope upon man; hoping in Jesus Christ, I know no man. Not only do I know no man, but I know wisdom, righteousness itself, the man through Whom all things were created in the heavens and upon the earth, whether things visible or things invisible, whether principalities or powers (Col. 1:16). Cursed is the man who has his hope upon man (Jer. 17:5). For even if the Saviour preserves the fact that he whom He wore was a man, yet even though he was a man, now he is by no means a man. For though we have known Christ after the flesh, yet now we know Him so no more (2 Cor. 5:16), says the Apostle. Through Him I am no longer a man, if I follow His words; rather He says: I said: You are gods, and all of you sons of the Most High (Ps. 81:6). Therefore, just as He is the firstborn from the dead (Col. 1:18),

Editors' notes and page, col. 436

Page

running head: ORIGENIS
marginal letters: A τὸν τόπον.; B θρώπῳ δανειστῇ; C μησαν γὰρ μετὰ; D ἔγνωμεν Χριστὸν
old-edition numerals: (none)
other: (none)

PG 13:437

οὕτω γέγονε πρωτότοκος πάντων ἀνθρώπων, εἰς Θεὸν μεταβαλών. Ἐπικατάρατος τοίνυν ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, καὶ στηρίζει σάρκα βραχίονος αὐτοῦ, ὅστις ἂν κυρώσῃ τὰ σάρκινα, ὅστις τὴν ἰσχὺν τὴν σωματικὴν ἐὰν κτήσηται, καὶ κατὰ σάρκα στρατεύηται. Ἀλλ' ὁ ἅγιος οὐχ οὕτως ἐστίν· οὐ γὰρ στηρίζει σάρκα βραχίονος αὐτοῦ. Πάντοτε γὰρ τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι αὐτοῦ ἔχει, καὶ νεκροῖ τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν· νεκρώσας ταῦτα, οὐ στηρίζει σάρκα τοῦ βραχίονος αὐτοῦ. Ἐπικατάρατος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον. Ἅμα δὲ πρὸς τοὺς ἐλπίζοντας ἐπὶ ἀξιώμασιν. Ὁ δεῖνά μου φίλος ἐστὶν ἑκατόνταρχος, ἐπίτροπός ἐστιν· ὁ δεῖνά μου φίλος καὶ πλούσιός ἐστι, καὶ παρέχεταί μοι. Ἔπειτα καὶ πρὸς τὸν τοιοῦτον λέγεται τοῦτο· Ἐπικατάρατος ἄνθρωπος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον. Πρὸς οὐδένα ἄνθρωπον ἐλπίζομεν, κἂν δοκῶσιν ἡμῶν εἶναι φίλοι· οὐ γὰρ ἐπ' αὐτοὺς, ἀλλ' ἐπὶ Κύριον ἡμῶν ἐλπίζομεν, ὅς ἐστιν Ἰησοῦς Χριστὸς, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

so He has become the firstborn of all men, having passed over into God. Cursed therefore is the man who has his hope upon man, and makes flesh his arm (Jer. 17:5), whoever ratifies fleshly things, whoever, if he acquires bodily strength, also wars according to the flesh. But the holy man is not thus; for he does not make flesh his arm. For he always bears about in his body the dying of Jesus (2 Cor. 4:10), and mortifies his members which are upon the earth, fornication, uncleanness (Col. 3:5); having mortified these, he does not make flesh his arm. Cursed is he who has his hope upon man (Jer. 17:5). And at the same time this is directed to those who hope in dignities: So-and-so my friend is a centurion, he is a procurator; so-and-so my friend is also rich, and provides for me. Then to such a one also is this spoken: Cursed is the man who has his hope upon man. We hope in no man, even if they seem to be our friends; for not in them, but in our Lord do we hope, Who is Jesus Christ, to Whom is the glory and the dominion unto the ages of the ages. Amen.

ΟΜΙΛΙΑ Ιϛʹ.

Homily XVI.

Εἰς τό·

On the words:

Ἰδοὺ ἐγὼ ἀποστέλλω τοὺς ἁλιεῖς τοὺς πολλοὺς, λέγει Κύριος, καὶ τὰ ἑξῆς.

Behold, I send many fishers, says the Lord (Jer. 16:16), and the rest.

Ἀναγέγραπται εν τῷ κατὰ Ματθαῖον Εὐαγγελίῳ Σωτὴρ ἡμῶν ἐληλυθέναι παρὰ τὴν θάλασσαν τῆς Γαλιλαίας, καὶ ἑωρακέναι Σίμωνα, καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν· ἦσαν γὰρ ἁλιεῖς. Εἶτά φησιν ὁ λόγος, ὅτι ὁ Σωτὴρ ἰδὼν εἶπε· Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων· οἱ δὲ, ἀφέντες τὰ δίκτυα, ἠκολούθησαν αὐτῷ. Καὶ πεποίηκεν ὁ Ἰησοῦς αὐτοὺς ἐπὶ ἀναλαβεῖν τοῦ ἁλιεύειν. Καὶ ἄλλους δὲ δύο ἀδελφοὺς εὗρεν, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ τοῦ πατρὸς καταρτίζοντας τὰ δίκτυα· καὶ τούτους ἐκάλεσεν ἐπὶ τὴν αὐτὴν ἐπιστήμην. Πεποίηκε δὲ κἀκείνους ἁλιεῖς ἀνθρώπων. Καὶ εἴ τις γε κατενόησε τοὺς ἔχοντας ἀπὸ Θεοῦ χάριν λόγου πεπληρωμένην ὡς δίκτυα, καὶ συγκειμένην ἀπὸ τῶν ἱερῶν Γραφῶν ὡς ἀμφίβληστρον, ὥστε περιβάλλεσθαι ταῖς ψυχαῖς τῶν ἀκροατῶν τὸ πλέγμα· κατανοήσῃ δὲ καὶ τεχνικῶς, τοῦτο γινόμενον κατὰ τὴν ἐπιστήμην, ἣν ἐδίδαξεν ὁ Ἰησοῦς, ὄψει τίνα τρόπον οὐ μόνον τότε, ἀλλὰ καὶ νῦν ὁ Σωτὴρ ἡμῶν πέμπει ἁλιεῖς ἀνθρώπων, παιδεύσας αὐτοὺς, ἵνα δυνηθῶμεν ἀπὸ τῆς θαλάσσης ἀνελθεῖν, καὶ φυγεῖν αὐτῆς τὰ πικρὰ κύματα. Ἀλλ' ἐκεῖνοι οἱ ἰχθύες οἱ ἄλογοι, ἀνελθόντες ἐν ταῖς σαγήναις, καὶ ἐν τοῖς ἀμφιβλήστροις, καὶ ἐν τοῖς δικτύοις ἢ ἐν τοῖς ἀγκίστροις, ἀποθνήσκουσι θάνατον, οὐχὶ διαδεχομένης ζωῆς τὸν θάνατον. Ὁ δὲ συλληφθεὶς

It is recorded in the Gospel according to Matthew that our Saviour came beside the sea of Galilee, and saw Simon and Andrew his brother casting a casting-net into the sea; for they were fishers. Then the word says that the Saviour, seeing them, said: Come after Me, and I will make you fishers of men; and they, leaving their nets, followed Him (Matt. 4:18–20). And Jesus made them take up fishing further. And He found two other brothers also, James the son of Zebedee and John his brother, in the boat with their father mending their nets (Matt. 4:21); and these He called to the same science. And He made them also fishers of men. And if indeed anyone has considered those who have from God the grace of discourse filled out like nets, and woven together from the sacred Scriptures like a casting-net, so that the mesh is cast around the souls of the hearers, and considers also with skill how this takes place according to the science which Jesus taught, he will see in what manner not only then, but now also our Saviour sends fishers of men, having trained them, that we may be able to come up from the sea and flee its bitter waves. Yet those irrational fishes, when they come up in the drag-nets, and in the casting-nets, and in the nets or on the hooks, die a death where life does not succeed death. Whereas he who is

Editors' notes and page, col. 437

Footnotes

(¹³) ‹anchor: not visible on the page foot› · call in col 438 Jerem. XVII, 5.

Jeremiah 17:5.

(printed under page 224) (¹⁴) ‹anchor: not visible on the page foot› · call in col 438 II Cor. IV, 10.

2 Corinthians 4:10.

(printed under page 224) (¹⁵) ‹anchor: not visible on the page foot› · call in col 438 Coloss. III, 5.

Colossians 3:5.

(printed under page 224) (¹⁶) ‹anchor: piscatores multos, dicit Dominus› · call in col 438 Jerem. XVI, 16.

Jeremiah 16:16.

(printed under page 224) (¹⁷) ‹anchor: secuti sunt eum› · call in col 438 Matth. IV, 19, 20.

Matthew 4:19–20.

(printed under page 224) (¹⁸) ‹anchor: reficientes retia sua› · call in col 438 ibid., 21.

Ibid., 4:21.

(printed under page 224)

(1) ‹anchor: not visible on the page foot› · call in col 438

Codex Vatican., μετὰ σαρκός.

The Vatican manuscript: μετὰ σαρκός.

(printed under page 224)

(2) ‹anchor: not visible on the page foot› · call in col 438

Codex Vaticanus, ἐλπίζωμεν.

The Vatican manuscript: ἐλπίζωμεν.

(printed under page 224)

(3) ‹anchor: ἀναλαβεῖν τοῦ ἁλιεύειν (Greek text, col 437)› · call in col 438

Ἐπὶ ἀναλαβεῖν τοῦ ἁλιεύειν. Lege, ἔτι ἀναλαβεῖν τὸ ἁλιεύειν.

Ἐπὶ ἀναλαβεῖν τοῦ ἁλιεύειν: read ἔτι ἀναλαβεῖν τὸ ἁλιεύειν ("still to take up fishing").

(printed under page 224)

Page

running head: IN JEREMIAM HOMILIA XVI.
marginal letters: A ita factus est; B net illud :; C 1. In Evangelio; D sermonis, ita
old-edition numerals: 227 before HOMILIA XVI.
other: facing Latin version, not set; full-width Latin line above C (Interprete S. Hieronymo.) cut off at left edge

PG 13:439

caught by the fishers of Jesus, and has come up from the sea, dies himself also, yet he dies to the world, he dies to sin, and after dying to the world and to sin, he is made alive by the word of God, and takes up another life; just as if you could by way of supposition conceive of the soul of the fish changing after going forth from the fish-body, and becoming something better than a fish. I have taken an illustration. Let no one take pretexts for things he has not heard, or suppose any such thing. You have come up from the sea, having fallen into the nets of the disciples of Jesus; having come forth you change your soul, you are no longer a fish tarrying in the briny waves of the sea; rather straightway your soul changes, and is transformed, and becomes something better and more divine than what it was before.

Editors' notes and page, col. 439

Footnotes

(¹⁹) ‹anchor: not visible on the page foot› · call in col 439 II Cor. III, 18.

2 Corinthians 3:18.

(printed under page 225) (²⁰) ‹anchor: omnem montem et collem› · call in col 439 Jerem. XVI, 16.

Jeremiah 16:16.

(printed under page 225) (²¹) ‹anchor: docuit eos, dicens› · call in col 439 Matth. V, 3.

Matthew 5:3.

(printed under page 225) (²²) ‹anchor: atque dicentem› · call in col 439 Exod. XXXIII, 22, 23.

Exodus 33:22–23.

(printed under page 225)

(1) ‹anchor: not visible on the page foot› · call in col 439

Ὡσεὶ ἐδύνω καθ' ὑπόθεσιν, etc. Haec ita interpunxisse videtur Hieronymus: Ὡσεὶ ἐδύνω καθ' ὑπόθεσιν νοῆσαι τὴν τοῦ ἰχθύος ψυχὴν μεταβάλλουσαν μετὰ τὸ ἐξελθεῖν ἀπὸ τοῦ σώματος τοῦ ἰχθυϊκοῦ, καὶ γινομένην τι κρεῖττον. Παρ' ἰχθὺν παράδειγμα ἔλαβον· μὴ ἀφορμάς τις, etc.

"As if you could, by supposition," etc. Jerome seems to have punctuated this as follows: "As if you could, by supposition, conceive the fish's soul changing after it leaves the fish's body and becoming something better. I took the example from a fish; let no one [take] occasions," etc.

(printed under page 225)

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running head: ORIGENIS
marginal letters: A mundo, ut; B Domini spiritu.; C eadem sententia; D Beati pauperes
old-edition numerals: 228 after cum; 229 after pono
other: facing Latin version, not set; 4 full-width Greek lines above sect. 2 cut off at right edge, not set

PG 13:440

ὑπὸ τῶν ἁλιέων Ἰησοῦ, καὶ ἀνελθὼν ἀπὸ τῆς θαλάσσης, καὶ αὐτὸς μὲν ἀποθνήσκει, ἀποθνήσκει δὲ τῷ κόσμῳ, ἀποθνήσκει τῇ ἁμαρτίᾳ, καὶ μετὰ τὸ ἀποθανεῖν τῷ κόσμῳ καὶ τῇ ἁμαρτίᾳ, ζωοποιεῖται ὑπὸ τοῦ λόγου τοῦ Θεοῦ, καὶ ἀναλαμβάνει ἄλλην ζωήν· ὡσεὶ ἐδύνω καθ' ὑπόθεσιν νοῆσαι τὴν τοῦ ἰχθύος ψυχὴν μεταβάλλουσαν μετὰ τὸ ἐξελθεῖν ἀπὸ τοῦ σώματος τοῦ ἰχθυϊκοῦ, καὶ γινομένην τι κρεῖττον παρ' ἰχθύν. Παράδειγμα ἔλαβον. Μὴ ἀφορμάς τις λαμβανέτω ὧν οὐκ ἤκουσε, τοιοῦτον δή τι νοήσῃ. Ἀνελήλυθας ἀπὸ τῆς θαλάσσης, ὑποπεσὼν τοῖς δικτύοις τῶν μαθητῶν Ἰησοῦ· ἐξελθὼν μεταβάλλεις τὴν ψυχὴν, οὐκέτι ἰχθὺς εἶ, διατρίβων τοῖς ἁλμυροῖς τῆς θαλάσσης κύμασιν· ἀλλ' εὐθέως σου μεταβάλλει ἡ ψυχὴ, καὶ μεταμορφοῦται, καὶ γίνεται κρεῖττόν τι καὶ θειότερον παρ' ὃ ἦν τὸ πρότερον. Ὅτι δὲ μεταμορφοῦται καὶ μεταβάλλεται, ἄκουε Παύλου λέγοντος· Ἡμεῖς δὲ πάντες, ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν καθάπερ ἀπὸ Κυρίου πνεύματος. Καὶ μεταμορφωθείς τε οὕτως ὁ ἰχθὺς ὁ ὑπὸ τῶν ἁλιέων Ἰησοῦ συλληφθεὶς, καταλιπὼν τὰς ἐν θαλάσσῃ διατριβὰς, διατριβὰς ποιεῖται ἐν ὄρεσιν, ὥστε αὐτὸν δεηθῆναι οὐκέτι ἁλιέων τῶν ἀναγόντων αὐτὸν ἀπὸ θαλάσσης, ἀλλὰ δευτέρων τινῶν, οἷον ὀνομάζονται, θηρευτῶν οἵτινες θηρεύουσιν ἀπὸ παντὸς ὄρους, καὶ ἀπὸ παντὸς βουνοῦ. Ἀναβὰς οὖν σὺ ἀπὸ τῆς θαλάσσης, καὶ συλληφθεὶς τοῖς δικτύοις τῶν μαθητῶν Ἰησοῦ, μετάβαλε ἀπὸ τῆς θαλάσσης, ἐπιλάθου αὐτῆς, ἧκε ἐπὶ τὰ ὄρη, τοὺς προφήτας, καὶ ἐπὶ τοὺς βουνοὺς, τοὺς δικαίους, καὶ ποιοῦ ἐκεῖ τὰς διατριβὰς, ἵνα μετὰ ταῦτα, ὅτε ὁ καιρός σοι τῆς ἐξόδου ἐπιστῇ, πεμφθῶσιν οἱ πολλλοὶ θηρευταὶ, ἕτεροι παρὰ τοὺς ἁλιεῖς. Τίνες δ' ἂν εἶεν οὗτοι ἢ οἱ ἐπιτεταγμένοι ἐπὶ τοῦ παραλαμβάνειν τὰς ψυχὰς τὰς ἐν βουνοῖς, τὰς μὴ κάτω κειμένας; Καὶ ὅρα εἰ μὴ κέκραγε μυστικῶς ταῦτα λέγων ὁ προφήτης, καὶ τοῦτον παριστὰς τὸν νοῦν ἐν τῷ· Ἰδοὺ ἐγὼ ἀποστέλλω ἁλιεῖς πολλοὺς, λέγει Κύριος, καὶ ἁλιεύσουσιν αὐτούς. Καὶ μετὰ ταῦτα ἀποστελῶ πολλοὺς θηρευτὰς, καὶ θηρεύσουσιν αὐτοὺς ἐπάνω παντὸς ὄρους, καὶ ἐπάνω παντὸς βουνοῦ.

caught by the fishers of Jesus, and has come up from the sea, he too dies, but he dies to the world, he dies to sin; and after dying to the world and to sin he is made alive by the Word of God and takes up another life: as if you could, by way of supposition, conceive the soul of the fish changing after it has gone out of the fish's body, and becoming something better than a fish. I have used an illustration. Let no one take occasion from things he has not heard; let him understand something of this kind. You have come up from the sea, having fallen into the nets of the disciples of Jesus; having come out, you change your soul; you are no longer a fish, spending your days in the salt waves of the sea; but at once your soul changes, and is transformed, and becomes something better and more divine than what it was before. And that it is transformed and changed, hear Paul saying: But we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit (2 Cor. 3:18). And having been thus transformed, the fish caught by the fishers of Jesus, leaving behind its haunts in the sea, makes its haunts in the mountains, so that it no longer needs fishers who bring it up from the sea, but certain second ones, as they are named, hunters who hunt from every mountain and from every hill (Jer. 16:16). Having gone up therefore from the sea, and having been caught in the nets of the disciples of Jesus, change from the sea, forget it, come to the mountains, the prophets, and to the hills, the righteous, and make your haunts there, so that afterwards, when the time of your departure is at hand for you, the many hunters may be sent, others beyond the fishers. And who might these be, but those appointed to receive the souls that are on the hills, those that do not lie below? And see whether the prophet has not cried out mystically in saying these things, and setting forth this meaning in the words: Behold, I send many fishers, says the Lord, and they shall fish them. And after these things I will send many hunters, and they shall hunt them upon every mountain, and upon every hill (Jer. 16:16).

Εἴπερ οὖν θέλεις συλληφθῆναι ὑπὸ τῶν θηρευτῶν, ὅρα μὴ τὰς διατριβὰς ποιήση ἐν ταῖς κοιλάσι, μηδὲ κάτω που διατρίψῃς, ἀλλὰ ζήτει τὰ ὄρη, ἀνάβα εἰς τὸ ὄρος, ὅπου Ἰησοῦς μετεμορφώθη, ἀνάβα εἰς τὸ ὄρος, ἐφ' οὗ ἰδὼν τοὺς ὄχλους ἀναβέβηκεν ὁ Ἰησοῦς, καὶ ἠκολούθησαν αὐτῷ οἱ μαθηταὶ, ἔνθα ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδαξε λέγων· Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν· καὶ τοὺς ἑξῆς τούτων μακαρισμούς. Καὶ οὐκ ἔξεστί γε τούτοις τοῖς θηρευταῖς ἀλλαχόθεν συλλαβεῖν ἢ ἀπὸ τῶν ὀρέων, καὶ τῶν βουνῶν, καὶ ἀπὸ τῶν τρυμαλιῶν τῶν πετρῶν· ταῦτα γὰρ τὰ τρία λέλεκται ἐν τῷ προφήτῃ· Ἀποστελῶ γὰρ πολλοὺς θηρευτὰς, καὶ θηρεύσουσιν αὐτοὺς ἐπάνω παντὸς ὄρους, καὶ ἐπάνω ἀπὸ παντὸς βουνοῦ, καὶ ἀπὸ τῶν τρυμαλιῶν τῶν πετρῶν. Πόθεν οὖν νοήσω τὰς

If then you wish to be caught by the hunters, see that you make not your haunts in the valleys, nor tarry anywhere below, but seek the mountains; go up to the mountain where Jesus was transfigured (Matt. 17:1–2), go up to the mountain upon which Jesus went up when He saw the multitudes, and His disciples followed Him, where opening His mouth He taught, saying: Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matt. 5:1–3), and the beatitudes that follow these. And indeed it is not lawful for these hunters to catch from elsewhere than from the mountains, and the hills, and from the clefts of the rocks; for these three are spoken of in the prophet: For I will send many hunters, and they shall hunt them upon every mountain, and upon every hill, and out of the clefts of the rocks (Jer. 16:16). Whence then shall I understand the

Editors' notes and page, col. 440

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running head: ORIGENIS
marginal letters: A ληφθεὶς ὑπὸ; B καὶ θειότερον; C προφήτας, καὶ; D καὶ ἠκολούθησαν
old-edition numerals: (none)
other: begins mid-word ληφθεὶς from col. 437 (the word stands whole at the end of col. 437); 4 full-width Greek lines after εἶεν are set in para 1; the column's text from ὑπὸ τῶν ἁλιέων to παρ' ὃ ἦν τὸ πρότερον (A to B) was missing and is now set (QA Q8a)

PG 13:441

πέτρας καὶ τὰς ἐν ταῖς πέτραις τρυμαλιάς; Ἔρχομαι ἐπὶ τὴν Ἔξοδον, ζητῶν ἴχνος εὑρεῖν διηγήσεως τῶν τρυμαλιῶν τῶν πετρῶν· εὑρίσκω Μωϋσέα ἐκεῖ βουλόμενον γνῶναι τὸν Θεὸν, καὶ τὸν Θεὸν ἐπαγγελλόμενον αὐτῷ, καὶ λέγοντα· Ἰδοὺ θήσω σε εἰς ὀπὴν τῆς πέτρας, καὶ κατανοήσεις μου τὰ ὀπίσω· τὸ δὲ πρόσωπόν μου οὐκ ὀφθήσεταί σοι. Ἐὰν νοήσῃς ἐκεῖ τὴν πέτραν, καὶ ἴδῃς ἐκεῖ τὴν ὀπὴν τῆς πέτρας, τίνα τρόπον ἐπὶ τῆς πέτρας ἱστὰς, καὶ τὴν ὀπὴν τὴν ἐν τῇ πέτρᾳ ἰδὼν, βλέπεις τὸν Θεὸν διὰ τῆς ὀπῆς τῆς πέτρας, ὄψει τε καὶ τὰς πολλὰς πέτρας καὶ τρυμαλιὰς αὐτῶν. Τίς οὖν ἐκείνη ἡ πέτρα ἡ μία; Ἡ πέτρα δὲ ἦν ὁ Χριστός. Ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας. Καὶ ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου, ἐν τῷ ἐννάτῳ καὶ τριακοστῷ λέγεται ψαλμῷ. Τίς ἡ ὀπὴ ἡ ἐν τῇ πέτρᾳ; ἐὰν ἴδῃς τὴν Ἰησοῦ ἐπιδημίαν, ὅλον αὐτὸν νοήσας πέτραν, ὄψει τὴν ὀπὴν κατὰ τὴν ἐπιδημίαν αὐτοῦ, δι' ἧς ὀπῆς θεωρεῖται τὸ μετὰ τὸν Θεόν. Τοιοῦτον γὰρ νοεῖται ἐν τῷ· Καὶ ὄψει τὰ ὀπίσω μου.

rocks and the clefts in the rocks? I come to Exodus, seeking to find a trace of an explanation of the clefts of the rocks; I find Moses there wishing to know God, and God promising him, and saying: Behold, I will put you in a hole of the rock, and you shall perceive My back parts; but My face shall not appear to you (Exod. 33:22–23). If you understand there the rock, and see there the hole of the rock, how standing upon the rock and seeing the hole that is in the rock you behold God through the hole of the rock, you will see also the many rocks and their clefts. What then is that one rock? Now the rock was Christ. For they drank of the spiritual rock that followed them (1 Cor. 10:4). And, He set my feet upon a rock (Ps. 39:3), is said in the thirty-ninth psalm. What is the hole in the rock? If you see the sojourning of Jesus, having understood Him whole as the rock, you will see the hole according to His sojourning, through which hole is beheld that which is after God. For such is the meaning in the words: And you shall see My back parts (Exod. 33:23).

Ἀλλ' εὗρον μίαν ὀπὴν μιᾶς πέτρας· μεταβαίνω τῷ λόγῳ ἀπὸ τῆς ὀπῆς ἐπὶ τὴν τρυμαλιὰν τῆς πέτρας, ζητῶ καὶ τὰς πολλὰς πέτρας. Ἐὰν ἔλθω ἐπὶ τὸν χορὸν εἴτε τῶν προφητῶν, εἴτε τῶν ἀποστόλων, εἴτε καὶ ἐπαναβεβηκότων ἁγίων ἀγγέλων, λέγω, ὅτι πάντες οἱ Χριστοῦ μιμηταὶ, ὡς ἐκεῖνος πέτρα ἐστὶ, πέτρα γίνονται. Καὶ ὥσπερ ἐκεῖνος ἔχει ὀπὴν, δι' ἧς κατανοεῖται τὰ ὀπίσω τοῦ Θεοῦ, τὸν αὐτὸν τρόπον ἕκαστος, ὁδὸν διδοὺς τοῦ νοεῖσθαι Θεὸν διὰ τῶν λεγομένων ὑπ' αὐτοῦ, ποιεῖ ἐν αὐτῷ ὀπήν. Εἰ δὲ καὶ ἄλλως βούλει ὀνομάσαι τρυμαλιὰν, ἀφ' ἧς ὀπῆς ἢ τρυμαλιᾶς ὄψει διὰ μὲν Μωϋσέως τὸν νόμον, διὰ δὲ Ἠσαΐου τὴν προφητείαν αὐτοῦ, διὰ δὲ Ἱερεμίου ἄλλους λόγους Θεοῦ. Εἰ δὲ καὶ ἄγγελος ἔσται λαλῶν, ὡς ἐλάλησε, κατὰ τὸ εἰρημένον ἐν τῷ Εὐαγγελίῳ· Ὁ λαλῶν ἐν ἐμοὶ, κἀκεῖ ἵσταμαι ἐπὶ τοῦ ἀγγέλου, καὶ βλέπων κἀκεῖ πέτραν, καὶ ὀπὴν πέτρας, καὶ βλέπων ἀγγελικῶς τὸν Θεόν.

Now I have found one hole of one rock; I pass in discourse from the hole to the cleft of the rock, I seek also the many rocks. If I come to the choir either of the prophets, or of the apostles, or even of the transcendent holy angels, I say that all imitators of Christ, just as He is a rock, become a rock. And just as He has a hole through which the back parts of God are perceived, in the same way each one, giving a way for God to be understood through the things spoken by him, makes in himself a hole. And if you wish to name the cleft otherwise as well, from this hole or cleft you will see through Moses the law, through Isaiah his prophecy, and through Jeremiah other words of God. And if there shall also be an angel speaking, as he spoke, according to what is said in the Gospel: He that speaks in me (Zech. 2:3), there too I stand upon the angel, and seeing there too a rock, and a hole of a rock, and seeing God after the manner of angels.

Ἀλλὰ παραδείγματός μοι χρεία, ἵνα παραστήσω πῶς ἔστιν ἐλθόντα ἐπὶ ἄγγελον, καὶ δι' ἀγγέλου τὸν Θεὸν ἰδεῖν. Γέγραπται γὰρ ἐν τῇ Ἐξόδῳ· Ὤφθη ἄγγελος Κυρίου ἐν φλογὶ πυρὸς βάτου τῷ Μωϋσεῖ. Καὶ ὁρᾷ Μωϋσῆς ὅτι ἡ βάτος καίεται πυρὶ, καὶ ἡ βάτος οὐ κατακαίεται. Καὶ οὐκ εἶπεν ἡ Γραφὴ, ὥσπερ εἶπε κατὰ τὴν ἀρχὴν, ὅτι, Ὤφθη ἄγγελος, οὕτως ἐνθάδε, ὅτι, Ἄγγελος Κυρίου· ἀλλ'· Ἐγὼ Θεὸς Ἀβραὰμ, καὶ Θεὸς Ἰσαὰκ, καὶ Θεὸς Ἰακώβ. Ἦν οὖν ἐκεῖ ὁ Θεὸς ἐν τῷ ἀγγέλῳ θεωρούμενος, ὡς διὰ τῆς πέτρας Θεὸς γινωσκόμενος, καὶ τῆς ὀπῆς τῆς ἐν αὐτῷ. Οὐκ οἶδας οὖν πότε πέμπονται οἱ θηρευταί· διὰ τοῦτο μηδέποτε ἀπὸ τῶν ὀρέων καταβῇς, μηδὲ καταλίπῃς τοὺς βουνοὺς, μηδὲ ἔξω εὑρεθῇς· λεχθήσεταί σοι ὡς ἔξω τυγχάνοντι, καὶ λέγοντι τὰ τῶν ἔξω· Ἄφρον, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσι τὴν ψυχήν σου ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας τίνι ἔσται; Λεχθήσεται δέ σοι ταῦτα, ἐὰν φάσκῃς· Καθελῶ μου τὰς ἀποθήκας, καὶ μείζονας οἰκοδομήσω, καὶ ἐρῶ τῇ ψυχῇ μου· Ψυχὴ, ἔχεις ἀγαθὰ κείμενα εἰς ἔτη πολλά· ἀναπαύου, φάγε, πίε, εὐφραίνου.

But I need an illustration, to show how one may come to an angel, and through an angel see God. For it is written in Exodus: An angel of the Lord appeared to Moses in a flame of fire out of a bush. And Moses sees that the bush burns with fire, and the bush is not consumed (Exod. 3:2). And the Scripture did not say here, as it said at the beginning, An angel appeared, so An angel of the Lord; but: I am the God of Abraham, and the God of Isaac, and the God of Jacob (Exod. 3:6). God, then, was there, beheld in the angel, as God is known through the rock and through the hole that is in it. You do not know, then, when the hunters are sent; therefore never come down from the mountains, nor leave the hills, nor be found outside; it will be said to you, as to one who is outside and speaks the things of those outside: Fool, this night they require your soul of you; and the things you have prepared, whose will they be? (Luke 12:20). And these things will be said to you if you say: I will pull down my barns and build greater, and I will say to my soul: Soul, you have good things laid up for many years; take your ease, eat, drink, be merry (Luke 12:18–19).

Editors' notes and page, col. 441

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running head: IN JEREMIAM HOMIL.
marginal letters: A πέτρας καὶ τὰς; B Ἀλλ' εὗρον μίαν; C Ἀλλὰ παραδείγματός; D Ἄφρον, ταύτῃ
old-edition numerals: (none)
other: two full-width Greek passages (4 lines above B and 2 lines above C) are set in paras 1 and 2; the right half of the first (after Ἔπινον γὰρ ἐκ πνευμα-, τριακοστ-, πέτραν, νοεῖται ἐν) could not be checked on the column images (QA Q8a, UNSURE); para 3 (Ἀλλὰ παραδείγματός ... εὐφραίνου., C to the foot) was missing and is now set (QA Q8a)

PG 13:442

Yet I need an example, in order to show how it is possible for one who has come to an angel to see God also through the angel. For it is written in Exodus: The angel of the Lord appeared to Moses in a flame of fire out of a bush. And Moses sees that the bush burns with fire, and the bush is not consumed (Exod. 3:2). And the Scripture did not say, as it said at the beginning, An angel appeared, so here also, An angel of the Lord; but: I am the God of Abraham, and the God of Isaac, and the God of Jacob (Exod. 3:6). God was there, therefore, beheld in the angel, as God is known through the rock and through the hole that is in it. You do not know, therefore, when the hunters are sent; on this account never come down from the mountains, nor leave the hills, nor be found outside; it shall be said to you as to one who is outside and speaks the things of those outside: You fool, this night they require your soul of you; and the things which you have prepared, whose shall they be? (Luke 12:20). And these things shall be said to you, if you say: I will pull down my barns, and build greater, and I will say to my soul: Soul, you have goods laid up for many years; take your ease, eat, drink, be merry (Luke 12:18–19).

Editors' notes and page, col. 442

Footnotes

(²⁴) ‹anchor: petra (Bibebant enim … petra)› · call in col 442 I Cor. X, 4.

1 Corinthians 10:4.

(printed under page 226) (²⁵) ‹anchor: not visible on the page foot; numeral as read› · call in col 442 Psal. XXXIX, 3.

Psalm 39 (40):3.

(printed under page 226) (²⁶) ‹anchor: not visible on the page foot› · call in col 442 Exod. XXXIII, 23.

Exodus 33:23.

(printed under page 226) (²⁷) ‹anchor: illud propheticum› · call in col 442 Zach. II, 3.

Zechariah 2:3.

(printed under page 226) (²⁸) ‹anchor: Scriptum est in Exodo› · call in col 442 Exod. III, 2.

Exodus 3:2.

(printed under page 226) (²⁹) ‹anchor: sed ait› · call in col 442 Exod. VI, 3.

Exodus 6:3 [numerals as legible in the scan; the words quoted are Exodus 3:6].

(printed under page 226) (³⁰) ‹anchor: merentur audire› · call in col 442 Luc. XII, 20.

Luke 12:20.

(printed under page 226)

(1) ‹anchor: Ὁ λαλῶν ἐν ἐμοί (Greek text, col 441)› · call in col 442

Κατὰ τὸ εἰρημένον ἐν τῷ Εὐαγγελίῳ· Ὁ λαλῶν ἐν ἐμοί. Habentur haec Zachar. II, 3; in Evangelio autem neutiquam comparent, sed μνημονικὰ ejusmodi ἁμαρτήματα Origeni solemnia sunt. HUETIUS.

"As it is said in the Gospel: He who speaks in me." These words are in Zechariah 2:3; they do not appear in the Gospel at all, but slips of memory of this kind are habitual with Origen. HUET.

(printed under page 226)

(2) ‹anchor: μηδὲ ἔξω (Greek text, col 441)› · call in col 442

Μηδὲ ἔξω. Legebat Hieronymus, εἰ δὲ ἔξω.

Μηδὲ ἔξω ("nor outside"): Jerome read εἰ δὲ ἔξω ("but if outside").

(printed under page 226)

Footnotes

(³¹) ‹anchor: not visible on the page foot› · call in col 443 Jerem. XVI, 17.

Jeremiah 16:17.

(printed under page 227) (³²) ‹anchor: not visible on the page foot› · call in col 443 ibid.

Ibid.

(printed under page 227) (³³) ‹anchor: et abscondit se› · call in col 443 Gen. III, 8.

Genesis 3:8.

(printed under page 227) (³⁴) ‹anchor: petierimus, accipiemus› · call in col 443 I Joan. III, 21, 22.

1 John 3:21–22.

(printed under page 227) (³⁵) ‹anchor: in terra Naid› · call in col 443 Gen. IV, 16.

Genesis 4:16.

(printed under page 227) (³⁶) ‹anchor: contra oculos meos› · call in col 443 Jerem. XVI, 17 [verse number cut off at the scan's edge; 17 by the quotation].

Jeremiah 16:17.

No lettered or numbered editor's notes are printed on this page. (printed under page 227)

Page

running head: ORIGENIS
marginal letters: A Animadvertis de; B limi, et ad; C ad perfectam; D 5. Ne itaque
old-edition numerals: 231 after ditae
other: facing Latin version, not set; full-width Latin line above sect. 5 cut off at right edge

PG 13:444

Ὁρᾷς τὸν κάτω τῶν ὀρέων, τὸν κάτω τῶν βουνῶν, τὸν ἔξω τῶν τρυμαλιῶν τῶν πετρῶν; πῶς πλανᾶται καὶ ἐν τῇ περὶ ἀγαθῶν κρίσει, οἰόμενος ταῦτα εἶναι ἀγαθά; Διό φησι· Καὶ ἐρῶ τῇ ψυχῇ μου· Ψυχὴ, ἔχεις ἀγαθὰ κείμενα εἰς ἔτη πολλά. Τὸν σῖτον καὶ τὴν εὐφορίαν τῶν γηΐνων ἀγαθὰ εἶναι νενόμικεν. Οὐ γὰρ οἶδεν, ὅτι τὰ ἀληθῶς ἀγαθὰ οὐκ ἔστιν ἐν τῇ κατηραμένῃ γῇ, ἀλλὰ τὰ ἀληθῶς ἀγαθά ἐστιν ἐν οὐρανῷ. Ἐθησαύριζεν ἐπὶ γῆς, ἐπεὶ ᾤετο ἀγαθὰ εἶναι τὰ ἐπὶ γῆς. Ἐὰν δέ τις μεταβῇ ἀπὸ τῆς γῆς, ἵνα θησαυρίζῃ ἐν οὐρανῷ, οὐ λεχθήσεται αὐτῷ· Ἄφρον, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσι τὴν ψυχήν σου ἀπὸ σοῦ. Ἀλλ', ἐλθόντες οἱ θηρευταὶ, ζητοῦντες οὐ τὰ κάτω, ἀλλὰ τὰ ἐν τοῖς ὄρεσι ζῶα, τὰ ἐν τοῖς οὐρανοῖς, τὰ ἐν ταῖς τρυμαλιαῖς τῶν πετρῶν σκεπαζόμενα, συλλήψονται ταῦτα, καὶ ἀπάξουσιν αὐτὰ ἀπὸ τῆς θήρας ἐκείνης, ὅπου; ἐπὶ τὴν ἀνάπαυσιν τῶν ἁγίων καὶ μακαρίων ἐν Χριστῷ Ἰησοῦ. Οἱ γὰρ ὀφθαλμοί μου, φησὶν, ἐπὶ πάσας τὰς ὁδοὺς αὐτῶν· τῶν τοιούτων τῶν ἐπὶ τὰ ὄρη τὰς διατριβὰς ποιουμένων, καὶ ἐν τοῖς βουνοῖς, καὶ ἐν ταῖς τρυμαλιαῖς τῶν πετρῶν, καὶ ἐπὶ τὰς ὁδοὺς πάσας ὁ Θεὸς ἔχει τοὺς ὀφθαλμούς. Καὶ οὐκ ἐκρύβησαν ἀπὸ προσώπου μου οἱ τοιοῦτοι. Οἱ γὰρ φαῦλοι κρύπτονται ἀπὸ προσώπου τοῦ Θεοῦ. Ἤκουσεν Ἀδὰμ μετὰ τὴν παράβασιν τὴν φωνὴν Κυρίου τοῦ Θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινὸν, καὶ ἐκρύβη. Ὁ δὲ ἅγιος οὐ κέκρυπται, ἀλλ' ἔχει καρδίαν μετὰ παῤῥησίας τῆς κατὰ τὴν ἁγίαν πολιτείαν πρὸς τὸν Θεόν. Ἐὰν γὰρ ἡ συνείδησις ἡμῶν μὴ καταγινώσκῃ, ἔχομεν παῤῥησίαν πρὸς τὸν Θεὸν, καὶ ὃ ἂν αἰτώμεθα, λαμβάνομεν παρ' αὐτοῦ. Ὁ μὲν οὖν Ἀδὰμ εἰ καὶ ἥμαρτεν, οὐκ εἰς ὑπερβολὴν χαλεπὴν ἁμαρτίαν ἥμαρτε, διὰ τοῦτο ἐκρύβη ἀπὸ προσώπου τοῦ Θεοῦ· ὁ δὲ ἁμαρτωλότερος αὐτοῦ Κάϊν καὶ ἀσεβέστατος ὁ ἀδελφοκτόνος τί πεποίηκεν; Ἐξῆλθεν ἀπὸ προσώπου τοῦ Θεοῦ· ὥστε, συγκρίσει κακῶν, ἔλαττον εἶναι τὸ κρυβῆναι ἀπὸ προσώπου τοῦ Θεοῦ. Καὶ γὰρ οὗτος κρύπτεται, οὐκ ἀπερυθριῶν, ἀλλ' αἰδούμενος τὸν Θεόν. Οὐκ ἐκρύβησαν οὖν ἀπὸ προσώπου μου οὗτοι, οἳ, ταῦτα ποιήσαντες, ἐν ἁμαρτίαις τότε γεγόνασι, καὶ ἀπὸ ἁμαρτιῶν τῶν ἐν τῇ θαλάσσῃ ἡλιεύθησαν.

Do you see him who is below the mountains, him who is below the hills, him who is outside the clefts of the rocks, how he errs also in his judgement concerning good things, supposing these things to be good? Wherefore he says: And I will say to my soul: Soul, you have goods laid up for many years (Luke 12:19). Corn and the abundance of earthly things he has supposed to be good things. For he knows not that the truly good things are not in the cursed earth, but the truly good things are in heaven. He treasured up upon earth, since he supposed the things upon earth to be good. But if anyone passes over from the earth, that he may treasure up in heaven (Matt. 6:20), it shall not be said to him: Fool, this night they require your soul of you (Luke 12:20). Rather, when the hunters come, seeking not the things below, but the living creatures in the mountains, those in the heavens, those sheltered in the clefts of the rocks, they will catch these, and will lead them away from that hunting—whither? Unto the rest of the holy and blessed ones in Christ Jesus. For Mine eyes, He says, are upon all their ways (Jer. 16:17); upon such ones as make their haunts upon the mountains, and in the hills, and in the clefts of the rocks, and upon all their ways God has His eyes. And such ones have not been hidden from My face (Jer. 16:17). For the base hide themselves from the face of God. Adam after the transgression heard the voice of the Lord God walking in paradise in the cool of the day, and hid himself (Gen. 3:8). But the holy man has not hidden himself, rather he has a heart with boldness towards God according to his holy way of life. For if our conscience condemn us not, we have boldness towards God, and whatsoever we ask, we receive of Him (1 John 3:21–22). Now Adam, even though he sinned, did not sin an exceedingly grievous sin, and on this account he hid himself from the face of God; whereas Cain, who was more sinful than he and most ungodly, the fratricide, what did he do? He went out from the face of God (Gen. 4:16); so that, by a comparison of evils, it is a lesser thing to hide oneself from the face of God. For indeed this one hides himself, not being shameless, but feeling shame before God. These, therefore, have not been hidden from My face, who, having done these things, were formerly in sins, and were fished up from the sins in the sea.

Ἵν' οὖν μὴ ὑπολαμβάνωσιν οἱ ἁλιευθέντες, καὶ μετὰ ταῦτα εἰς τὰ ὄρη ἐλθόντες, ὅτι ἐκ δικαιοσύνης αὐτοῖς ταῦτα γεγένηται, ὑπομιμνήσκει οὐ μόνον ἐκείνους, ἀλλὰ καὶ ἡμᾶς ὁ λόγος τῶν προτέρων ἁμαρτημάτων. Διὸ λέγεται μετὰ τὰς εὐεργεσίας· Καὶ οὐκ ἐκρύβη τὰ ἀδικήματα αὐτῶν ἀπέναντι τῶν ὀφθαλμῶν μου. Τὰ ἑξῆς ἀγῶνα μέλλει ἡμῖν ἐμποιεῖν· εἴτε γὰρ ἁπλῶς νοοῦμεν, φροντίσομεν ἐπιμελῶς περὶ τῆς ἀνταποδόσεως τῶν ἁμαρτημάτων· εἰ δὲ δοκεῖ οὐκ ἀκόλουθα εἶναι τοῖς προαποδεδομένοις περὶ ἁλιευομένων καὶ θηρευομένων, καὶ οὕτως εἰς ἀγῶνα ἡμᾶς ἐμβάλλει οὐ τὸν τυχόντα. Καὶ ἀνταποδώσω

In order, therefore, that those who were fished up, and afterwards came to the mountains, may not suppose that these things have happened to them out of righteousness, the word reminds not only them, but us also, of our former sins. Wherefore it is said after the benefits: Neither were their iniquities hidden from before Mine eyes (Jer. 16:17). What follows is about to cause us a struggle; for whether we understand it simply, we shall take careful thought concerning the recompense of sins; or whether it seems not to follow consistently upon the things previously expounded concerning those who are fished and hunted, even thus it casts us into no ordinary struggle. And I will recompense,

Editors' notes and page, col. 444

Page

running head: ORIGENIS
marginal letters: A Ὁρᾷς τὸν κάτω; B ταῦτα, καὶ ἀπάξουσιν; C ἡμῶν μὴ καταγινώσκῃ,; D Ἵν' οὖν μὴ
old-edition numerals: (none)
other: full-width Latin line above D (unt in peccatis, quando erant in mari a quo a piscatoribus) cut off at left edge, not set; right edge of D slightly clipped, ends mid-word ἀντα-

PG 13:445

γὰρ, φησὶ, πρῶτον διπλᾶς τὰς ἀδικίας αὐτῶν, καὶ τὰς ἁμαρτίας αὐτῶν, ἐφ' αἷς ἐβεβήλωσαν τὴν γῆν μου, ἐν τοῖς θνησιμαίοις τῶν βδελυγμάτων καὶ ἐν ταῖς ἀνομίαις αὐτῶν, ἐν αἷς ἔπλησαν τὴν κληρονομίαν μου. Τὸ πρῶτον, εἴτε μὴ νοήσαντες ἐξεῖλόν τινες τὸ γεγραμμένον, εἴτε καὶ οἰκονομήσαντες ἐξελεῖν οἱ Ἑβδομήκοντα, Θεὸς ἂν εἰδείη· ἡμεῖς μέντοιγε, συγκρίνοντες ταῖς λοιπαῖς ἐκδόσεσιν εὕρομεν κείμενον, καὶ ἀνταποδώσω πρῶτον διπλᾶς τὰς ἀδικίας αὐτῶν, ἵνα δηλωθῇ, ὅτι, εἰ καὶ ἄξιοι διὰ τὰ δεύτερα αὐτῶν ἔργα μακαριότητος εἶεν, ἐπεὶ ἄνθρωποί εἰσι, καὶ ἐν ἁμαρτίαις γεγόνασι, πρῶτον δεῖ ἀπολαβεῖν αὐτοὺς τὰς ἁμαρτίας αὐτῶν. Καὶ ὅρα εἰ μὴ ὁ λόγος ἐστὶν ἀληθής. Τίς οὐκ ἀπολήψεται τὰς ἁμαρτίας; ἢ ὁ μετὰ τὸ πιστεῦσαι, καὶ λαβεῖν ἄφεσιν ἁμαρτημάτων, ὡς ἀκοῦσαι τοῦ Ἰησοῦ λέγοντος· Ἀφέωνταί σοι αἱ ἁμαρτίαι, μηκέτι ἁμάρτανε. Εἰ δὲ μετὰ τὴν ἄφεσιν τῶν ἁμαρτημάτων καὶ τὴν οἰκονομίαν τοῦ λουτροῦ τῆς παλιγγενεσίας ἁμαρτάνομεν, ὥσπερ ἡμεῖς οἱ πολλοὶ, οἱ μὴ τελειωθέντες ὡς οἱ ἀπόστολοι, μετὰ τὸ ἁμαρτάνειν δὲ, καὶ σὺν τῷ ἁμαρτάνειν τινὰ δεόντως πράττομεν, τί ἡμᾶς περιμένει κατανοητέον. Ἄρα ἐὰν ἐξέλθωμεν τὸν βίον ἔχοντες ἁμαρτήματα, ἔχοντες δὲ καὶ ἀνδραγαθήματα, σωθησόμεθα μὲν διὰ τὰ ἀνδραγαθήματα, ἀπολυθησόμεθα δὲ περὶ τῶν ἐν γνώσει ἡμαρτημένων; ἢ κολασθησόμεθα μὲν διὰ τὰ ἁμαρτήματα, οὐδαμοῦ δὲ μισθὸν ληψόμεθα τῶν ἀνδραγαθημάτων; Ἀλλ' οὐδὲ τὸ ἕτερον· λέγω δὲ τὸ ἀπολαβεῖν τὰ κρείττονα, μὴ ἀπολαβεῖν δὲ τὰ χείρονα, καθὰ δίκαιόν ἐστι τὸν Θεὸν καθαίρειν βουλόμενον, καὶ ἐκκόπτειν τὴν κακίαν. Ἔστω γάρ σε ᾠκοδομηκέναι μετὰ τὸ θεμέλιον Χριστὸν Ἰησοῦν, ὃν δεδίδαξαι, οὐ μόνον χρυσὸν καὶ ἄργυρον, καὶ λίθον τίμιον· ἔστω σε ἔχειν χρυσὸν, ἢ πολὺν χρυσὸν, ἢ ὀλίγον· ἔστω σε ἔχειν ἄργυρον, λίθον τίμιον· οὐ μόνα δέ φημι ταῦτα· ἀλλ' ἔστω σε ἔχειν καὶ ξύλα, καὶ χόρτον, καὶ καλάμην· τί βούλει σοι γενέσθαι μετὰ τὴν ἔξοδον; Πότερόν ποτε εἰσελθεῖν εἰς τὰ ἅγια μετὰ τοῦ ξύλου σου, καὶ μετὰ τοῦ χόρτου σου, καὶ τῆς καλάμης, ἵνα μιάνῃς τὴν βασιλείαν τοῦ Θεοῦ; Ἀλλὰ πάλιν ἀπομεῖναι θέλεις διὰ τὸν χόρτον, διὰ τὰ ξύλα, διὰ τὴν καλάμην ἐν τῷ πυρὶ, καὶ μηδὲν ἀπολαβεῖν περὶ τοῦ χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου; οὐδὲ τοῦτο εὔλογον.

He says, first their iniquities double, and their sins, whereby they have profaned My land with the carcases of their abominations and with their lawlessnesses, wherewith they have filled My inheritance (Jer. 16:18). The word first, whether some who did not understand it removed what was written, or whether the Seventy removed it by design, God would know; we, however, comparing it with the remaining editions, found it standing: And I will recompense first their iniquities double, that it might be shown that, even though on account of their second works they be worthy of blessedness, since they are men and have been in sins, they must first receive back their sins. And see whether the word is not true. Who will not receive back his sins? Or is it he who, after believing and receiving remission of sins, so as to hear Jesus saying: Your sins are forgiven you, sin no more (Matt. 9:2; John 8:11)? But if after the remission of sins and the dispensation of the laver of regeneration (Titus 3:5) we sin, just as most of us do, who have not been perfected like the apostles, and after sinning, and along with sinning, do some things as we ought, we must consider what awaits us. If, then, we depart this life having sins, but having also good deeds, shall we be saved because of the good deeds, and be released from the sins committed knowingly? Or shall we be punished because of the sins, and nowhere receive a reward for the good deeds? But neither the one nor the other; I mean, to receive back the better things and not to receive back the worse, inasmuch as it is just that God, wishing to cleanse, should also cut out wickedness. For suppose that you have built upon the foundation, Christ Jesus, whom you have been taught, not only gold and silver and precious stone; suppose that you have gold, or much gold, or little; suppose that you have silver, precious stone; yet I do not say these alone, but suppose that you have also wood, and hay, and stubble (1 Cor. 3:11–12): what do you wish to become of you after your departure? Would you enter into the holy places with your wood, and with your hay, and the stubble, so as to defile the kingdom of God? Or again, do you wish to remain behind in the fire because of the hay, because of the wood, because of the stubble, and receive nothing for the gold and silver and precious stone? Neither is this reasonable.

Τί οὖν πρῶτον ἀκολουθεῖ ἀπολαβεῖν διὰ τὰ ξύλα; Δῆλον ὅτι τὸ πῦρ τὸ ἀναλίσκον τὰ ξύλα, καὶ τὸν χόρτον καὶ τὴν καλάμην. Ὁ Θεὸς γὰρ ἡμῶν τῇ οὐσίᾳ λέγεται τοῖς συνιέναι δυναμένοις πῦρ εἶναι καταναλίσκον· καὶ ἐσιώπησε μὲν τὸ τί καταναλίσκον ὁ προφήτης λέγων· Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον·

What then follows, to be received first because of the wood? Clearly, the fire that consumes the wood, and the hay and the stubble. For our God is said, to those able to understand, to be in His essence a consuming fire; and the prophet kept silent about what it consumes, saying: Our God is a consuming fire (Deut. 4:24; Heb. 12:29);

Editors' notes and page, col. 445

Page

running head: IN JEREMIAM HOMIL.
marginal letters: A ποδώσω γὰρ, φησὶ,; B ἀκοῦσαι τοῦ Ἰησοῦ; C ρονα, καθὰ δίκαιόν; D Τί οὖν πρῶτον
old-edition numerals: (none)
other: begins mid-word ποδώσω from col. 444; 3 full-width Greek lines above D (τῆς καλάμης ... οὐδὲ τοῦτο εὔλογον.) set from the page foot image (QA Q8b), with the text from Ἄρα ἐὰν to the end of the column; footnotes (1)–(3) called in this column's Greek are set under col. 446 (n446)

PG 13:446

Ἆρα ἐὰν ἐξέλθωμεν τὸν βίον ἔχοντες ἁμαρτήματα, ἔχοντες δὲ καὶ ἀνδραγαθήματα, σωθησόμεθα μὲν διὰ τὰ ἀνδραγαθήματα, ἀπολυθησόμεθα δὲ περὶ τῶν ἐν γνώσει ἡμαρτημένων; ἢ κολασθησόμεθα μὲν διὰ τὰ ἁμαρτήματα, οὐδαμοῦ δὲ μισθὸν ληψόμεθα τῶν ἀνδραγαθημάτων; Ἀλλ' οὐδὲ τὸ ἕτερον· λέγω δὲ τὸ ἀπολαβεῖν τὰ κρείττονα, μὴ ἀπολαβεῖν δὲ τὰ χείρονα, καθὰ δίκαιόν ἐστι τὸν Θεὸν καθαίρειν βουλόμενον, καὶ ἐκκόπτειν τὴν κακίαν. Ἔστω γάρ σε ᾠκοδομηκέναι μετὰ τὸ θεμέλιον Χριστὸν Ἰησοῦν, ὃν δεδίδαξαι, οὐ μόνον χρυσὸν καὶ ἄργυρον, καὶ λίθον τίμιον· ἔστω σε ἔχειν χρυσὸν, ἢ πολὺν χρυσὸν, ἢ ὀλίγον· ἔστω σε ἔχειν ἄργυρον, λίθον τίμιον· οὐ μόνα δέ φημι ταῦτα· ἀλλ' ἔστω σε ἔχειν καὶ ξύλα, καὶ χόρτον, καὶ καλάμην· τί βούλει σοι γενέσθαι μετὰ τὴν ἔξοδον; Πότερόν ποτε εἰσελθεῖν εἰς τὰ ἅγια μετὰ τοῦ ξύλου σου, καὶ μετὰ τοῦ χόρτου σου, καὶ τῆς καλάμης, ἵνα μιάνῃς τὴν βασιλείαν τοῦ Θεοῦ; Ἀλλὰ πάλιν ἀπομεῖναι θέλεις διὰ τὸν χόρτον, διὰ τὰ ξύλα, διὰ τὴν καλάμην ἐν τῷ πυρὶ, καὶ μηδὲν ἀπολαβεῖν περὶ τοῦ χρυσοῦ καὶ ἀργύρου καὶ λίθου τιμίου; οὐδὲ τοῦτο εὔλογον.

Shall we, if we depart this life having sins, but having also brave deeds, be saved on account of the brave deeds, and be released from the account of the sins committed knowingly? Or shall we be punished on account of the sins, and nowhere receive a reward for the brave deeds? But neither is the one true—I mean receiving the better things and not receiving the worse—inasmuch as it is just for God, wishing to cleanse, also to cut out wickedness. For suppose that after the foundation, Christ Jesus, in Whom you have been taught, you have built not only gold, and silver, and precious stone (1 Cor. 3:11–12); suppose that you have gold, either much gold or little; suppose that you have silver, precious stone; yet I do not say these alone, but suppose that you have also wood, and hay, and stubble: what do you wish to happen to you after your departure? Whether ever to enter into the holy places with your wood, and with your hay, and your stubble, that you may defile the kingdom of God? Or again do you wish to remain in the fire on account of the hay, on account of the wood, on account of the stubble, and receive nothing for the gold and silver and precious stone? Neither is this reasonable.

What then follows to be received first on account of the wood? Clearly the fire that consumes the wood, and the hay, and the stubble (1 Cor. 3:12–13). For our God in His substance is said, to those able to understand, to be a consuming fire; and the prophet indeed kept silent as to what it consumes, when saying: Our God is a consuming fire (Deut. 4:24; Heb. 12:29);

Editors' notes and page, col. 446

Footnotes

(³⁷) ‹anchor: not visible on the page foot› · call in col 446 Jerem. XVI, 18.

Jeremiah 16:18.

(printed under page 228) (³⁸) ‹anchor: not visible on the page foot› · call in col 446 Matth. IX, 2; Joan. VIII, 11.

Matthew 9:2; John 8:11.

(printed under page 228) (³⁹) ‹anchor: dicat propheta› · call in col 446 Deuter. IV, 24; Hebr. XII, 29.

Deuteronomy 4:24; Hebrews 12:29.

(printed under page 228)

(1) ‹anchor: not visible on the page foot› · call in col 446

Εἴτε καὶ οἰκονομήσαντες ἐξελεῖν οἱ Ἑβδομήκοντα. Hieronymus: Sive Septuaginta interpretes, sicut et caetera, secundum dispensationem suam auferre voluerunt. Hic, ut alibi passim, se interpretibus LXX parum aequum praebet Hieronymus; quodque mireris, cum eos ad libitum omnia et temere detruncare conqueritur, Origeni ipse aliena et spuria affinxit, voces illas nimirum: sicut et caetera.

"Or the Seventy, by way of dispensation, chose to remove it." Jerome: "Or the Seventy translators, as with other things too, chose to remove it in keeping with their dispensation." Here, as often elsewhere, Jerome shows himself less than fair to the Seventy translators; and, what is surprising, while complaining that they cut everything down at will and rashly, he himself has fastened on Origen words foreign and spurious, namely these: "as with other things too."

(printed under page 228)

(2) ‹anchor: not visible on the page foot› · call in col 446

Καὶ λαβεῖν. Lego καὶ λαβών.

Καὶ λαβεῖν: I read καὶ λαβών.

(printed under page 228)

(3) ‹anchor: ᾠκοδομηκέναι (3) (Greek text, col 445)› · call in col 446

Ἔστω γάρ σε ᾠκοδομηκέναι, etc. Similia habes lib. IV et VI, contra Celsum, homil. 2 in Cantic., homil. I in Ezech., lib. I De princip., cap. 1; at lib. II operis ejusdem, cap. 11, ipsum sibi impium succendere ignem docet, cum admissorum criminum memoria torquetur, et conscientiae stimulis agitatur. Unde non recedit Augustinus, lib. XXI De civit. Dei, cap. 26. Haec vero perpendimus in Origenianis, ubi de poenis et praemiis disputatur. HUETIUS.

"For suppose you have built," etc. You have similar passages in books 4 and 6 of Against Celsus, Homily 2 on the Song of Songs, Homily 1 on Ezekiel, and On First Principles book 1, chapter 1; but in book 2 of the same work, chapter 11, he teaches that the wicked man kindles the fire for himself when he is tormented by the memory of crimes committed and driven by the goads of conscience. Augustine does not depart from this, City of God book 21, chapter 26. We have weighed these matters in the Origeniana, where punishments and rewards are discussed. HUET.

(printed under page 228)

Footnotes

(⁴⁰) ‹anchor: not visible on the page foot› · call in col 447 Deuter. XXXII, 39.

Deuteronomy 32:39.

(printed under page 229) (⁴¹) ‹anchor: et dicat› · call in col 447 Psalm. XIV, 1, 2, 3.

Psalm 14 (15):1–3.

(printed under page 229) (⁴²) ‹anchor: Scriptura dicente› · call in col 447 Eccli. VIII, 6. Psal. XIV, 3, 4.

Ecclesiasticus (Sirach) 8:6; Psalm 14 (15):3–4.

(printed under page 229) (⁴³) ‹anchor: ab Apostolo dictum est› · call in col 447 I Cor. III, 15.

1 Corinthians 3:15.

(printed under page 229) (⁴⁴) ‹anchor: plagis vapulabit multis› · call in col 447 Luc. XII, 47.

Luke 12:47.

(printed under page 229) (⁴⁵) ‹anchor: dicente Apostolo› · call in col 447 Hebr. X, 6, 27.

Hebrews 10:6, 27 [as printed; the words quoted are Hebrews 10:26–27].

(printed under page 229)

(1) ‹anchor: not visible on the page foot› · call in col 447

Πρῶτον γὰρ τὰ τῆς ἀδικίας, εἶτα, etc. Non hoc solum loco sed sexcentis aliis purgatorium statuit Origenes, at suo modo, ita nempe, ut non alius ignis, non aliae poenae, quam purgatorii, e[t] temporariae animas torqueant. HUETIUS.

"For first the things of injustice, then," etc. Not in this place only but in countless others Origen establishes a purgatory, but after his own fashion: namely, that no other fire and no other punishments torment souls than those of purgatory, and temporary ones. HUET. [The last letters of "et" are cut off at the scan's edge.]

(printed under page 229)

Page

running head: 447 ORIGENIS
marginal letters: A tibi derelinquens de; B vitiis, virtutes permaneant; C prohremus qui a; D qui scit voluntatem
old-edition numerals: 233 before 7. Sed dicet
other: facing Latin version, not set

PG 13:448

ἡμῖν δὲ καταλέλοιπε νοεῖν, ὅτι εἶπεν· Ὁ Θεὸς πῦρ ἐστι καταναλίσκον. Ἔστι τι τὸ καταναλισκόμενον. Τί οὖν ἐστι τὸ καταναλισκόμενον; οὐ γὰρ τὸ κατ' εἰκόνα καὶ ὁμοίωσιν ἀναλίσκει, ἀλλὰ τὸν ἐποικοδομηθέντα χόρτον, τὰ ἐποικοδομηθέντα ξύλα, τὴν ἐποικοδομηθεῖσαν καλάμην. Ὁ τόπος ἦν δυσδιήγητος σφόδρα. Ἐπαγγελίαι ἦσαν, καὶ μετὰ τὰς ἐπαγγελίας λέγει· Καὶ ἀνταποδώσω πρῶτον διπλᾶς τὰς ἀδικίας αὐτῶν. Ἀναγκαίως πρόσκειται τὸ πρῶτον· πρῶτον γὰρ τὰ τῆς ἀδικίας, εἶτα τὰ τῆς δικαιοσύνης ἀποδίδοται· οὐ γὰρ ἀνάπαλιν ὁ Θεὸς ἀνταποδίδωσιν. Εἰ πρῶτον ἀπεδίδου τὰ ἀγαθά, ἵνα ἀπολάβωμεν τὰ κακὰ, νῦν δὲ ἀποδίδωσι τὰ κακὰ, ἔδει λῆξαι τὰ ἀγαθὰ, ἵνα ἀπολάβωμεν τὰ κακὰ, ἵνα τέλος λάβῃ διὰ τοῦ ἀφανισμοῦ τῶν κακῶν τὰ τῆς κολάσεως τῶν παθόντων, ἵνα μετὰ ταῦτα ἀποδῷ τὰ ἀγαθά. Διὸ εὑρήσεις ἐν ταῖς ἱεραῖς Γραφαῖς τὸν Θεὸν λέγοντα πρῶτον τὰ δοκοῦντα εἶναι σκυθρωπότερα, καὶ μετὰ ταῦτα τὰ κρείττονα. Ἐγὼ ἀποκτενῶ, καὶ ζῆν ποιήσω· πατάξω, κἀγὼ ἰάσομαι. Αὐτὸς ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν· ἔπαισε, καὶ αἱ χεῖρες αὐτοῦ ἰάσαντο. Ἐπὶ τούτοις ἔστι τὸν νοοῦντα, καὶ διακείμενον πρὸς τὰ λεγόμενα εἰπεῖν· Κύριε, τίς παροικήσει ἐν τῷ σκηνώματί σου; ἢ τίς κατασκηνώσει ἐν ὄρει ἁγίῳ σου; Πορευόμενος ἄμωμος, καὶ ἐργαζόμενος δικαιοσύνην, λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ, ὃς οὐκ ἐδόλωσεν ἐν γλώσσῃ αὐτοῦ, καὶ οὐκ ἐποίησε τῷ πλησίον αὐτοῦ κακὸν, καὶ ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοὺς ἔγγιστα αὐτοῦ. Ἡμεῖς δὲ ὀνειδίζομεν καὶ τοὺς μετανοοῦντας καὶ ἐπιστρέφοντας, λεγούσης τῆς Γραφῆς· Μὴ ὀνείδιζε ἄνθρωπον ἀποστρέφοντα ἀπὸ ἁμαρτίας. Ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοὺς ἔγγιστα αὐτοῦ· ἐξουδένωται ἐνώπιον αὐτοῦ πονηρευόμενος· τοὺς δὲ φοβουμένους Κύριον δοξάζει. Πάντες οὖν οἱ ἔχοντες ὕλην ἐκείνου τοῦ πυρὸς, πρῶτον ἀποληψόμεθα τὰ ἁμαρτήματα ἡμῶν.

He has left it for us to understand, because He said: God is a consuming fire (Deut. 4:24; Heb. 12:29). There is something that is consumed. What then is that which is consumed? For He does not consume that which is according to the image and likeness, but the hay that has been built upon it, the wood that has been built upon it, the stubble that has been built upon it. The passage was exceedingly hard to explain. There were promises, and after the promises He says: And first I will repay doubly their injustices (Jer. 16:18). Necessarily the word "first" is added; for first the things of injustice, then the things of righteousness are repaid; for God does not repay the other way round. If He repaid the good things first, so that we should receive the bad things, whereas now He repays the bad things, the good things would have had to cease, so that we should receive the bad things, in order that through the destruction of the bad things the matters of the punishment of those who suffered might come to an end, so that after these things He might repay the good things. Wherefore you will find in the sacred Scriptures God saying first the things that seem to be gloomier, and after these the better things. I will kill, and I will make alive; I will strike, and I will heal (Deut. 32:39). He Himself causes pain, and again restores; He smote, and His hands healed (Job 5:18). Upon these things it is possible for the one who understands and is disposed towards what is said to say: Lord, who shall sojourn in Thy tabernacle? or who shall dwell on Thy holy mountain? He who walks blameless, and works righteousness, speaking truth in his heart, who did not deceive with his tongue, and did no evil to his neighbour, and did not take up a reproach against those nearest him (Ps. 14:1–3). Yet we reproach even those who repent and turn back, though the Scripture says: Do not reproach a man turning away from sin (Sir. 8:5). He did not take up a reproach against those nearest him; in his sight an evildoer is brought to naught, but He glorifies those who fear the Lord (Ps. 14:3–4). All of us, therefore, who have matter for that fire, will first receive back our sins.

Ἀλλ' ἐρεῖ τις τῶν ἀκουόντων· Διήγησαι καὶ Διπλᾶς. Ἔστω γὰρ ἀπολαμβάνειν με τὰς ἁμαρτίας πρῶτον, ἵνα, ἐπὰν λάβω τὰς ἁμαρτίας, μετὰ τοῦτο πληρωθῇ τὸ παρὰ τῷ Ἀποστόλῳ εἰρημένον· Εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται· αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός· τί δήποτε διπλᾶς ἀπολαμβάνω τὰς ἁμαρτίας; Ἀλλὰ λεκτέον, ὅτι, δοῦλος ὁ εἰδὼς τὸ θέλημα τοῦ κυρίου, καὶ μὴ ποιήσας κατὰ τὸ θέλημα αὐτοῦ, δαρήσεται οὐκ ὀλίγας, αλλὰ πολλάς. Ἄξιον οὖν ἐστι τοὺς μὲν ἀπὸ τῶν ἐθνῶν ἁμαρτάνοντας ἀπολαμβάνειν αὐτῶν ἁπλᾶ τὰ ἁμαρτήματα, ἡμᾶς δὲ διπλᾶ ἡμῶν ἀπολαμβάνειν τὰ πταίσματα· Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία, φοβερὰ δέ τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος, ἐσθίειν μέλλοντος τοὺς ὑπεναντίους.

But someone among the hearers will say: Explain also "Doubly." For granted that I receive back my sins first, so that, whenever I have received the sins, after this there may be fulfilled what is said by the Apostle: If anyone's work is burned up, he will suffer loss, but he himself will be saved, yet so as through fire (1 Cor. 3:15); why ever do I receive back the sins doubly? But it must be said that a servant who knows the will of his master, and did not act according to his will, will be beaten with not few, but many blows (Luke 12:47). It is fitting, therefore, that those from the nations who sin should receive back their sins single, whereas we should receive back our stumbles double; For if we sin willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgement, and a zeal of fire which is about to devour the adversaries

Editors' notes and page, col. 448

Page

running head: ORIGENIS 448
marginal letters: A ἡμῖν δὲ καταλέλοιπε; B παθόντων, ἵνα μετὰ; C καὶ ἐπιστρέφοντας, λεγούσης; D ὅτι, δοῦλος ὁ
old-edition numerals: (none)
other: column ends mid-word ὑπεναν- (continued as τίους in col. 449)

PG 13:449

Προεφητεύθη τὰ περὶ τῶν ἁλιευομένων καὶ ἀποληψομένων πρῶτον διπλᾶς τὰς ἁμαρτίας αὐτῶν. Μετὰ ταῦτα προφητεύεται ἡ κλῆσις τῶν ἐθνῶν σαφέστερον, οὐχὶ καλουμένων, ἀλλὰ κεκλημένων, καὶ οὐχὶ εἰδότων τί ἐξομολογήσωνται, καὶ τί εὐχαριστήσωσιν, ἀλλ' ἤδη μεμαθηκότων. Ἐν γὰρ τοῖς προτέροις μανθάνομεν, ὅτι ἐκλήθησαν, ἡλιεύθησαν, ἐθηρεύθησαν, πείσονται δὲ ἐν τοῖς δευτέροις. Ἴδωμεν τί προφητεύει περὶ ἡμῶν, ἤδη μανθανόντων εὔχεσθαι, μᾶλλον δὲ μεμαθηκότων.

(Heb. 10:26–27). The things concerning those who are fished for and who will first receive back their sins doubly were prophesied. After these things the calling of the nations is prophesied more clearly, not of those being called, but of those who have been called, and not of those who do not know what they should confess and for what they should give thanks, but of those who have already learned. For in the former words we learn that they were called, were fished, were hunted, and they will suffer in the second. Let us see what he prophesies concerning us, who are already learning to pray, or rather have learned.

Κύριε, σὺ ἰσχύς μου, καὶ βοήθειά μου, καὶ καταφυγή μου. ἐν ἡμέρᾳ κακῶν· πρὸς σὲ ἔθνη ἥξουσιν ἀπὸ ἐσχάτου τῆς γῆς, καὶ ἐροῦσιν, ὡς Ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα. Ἀπ' ἐσχάτου τῆς γῆς ἦλθε τὰ ἔθνη πρὸς τὸν Θεὸν, καὶ εἴρηκε τὰ ἔθνη· Ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα. Πῶς ἀπὸ ἐσχάτου τῆς γῆς; Εἰσί τινες τῆς γῆς πρῶτοι, καὶ εἰσί τινες τῆς γῆς ἔσχατοι; Τίνες πρῶτοι; Οἱ σοφοὶ τοῦ κόσμου, οἱ εὐγενεῖς, οἱ πλούσιοι, οἱ ἀξιωματικοί. Τίνες οἱ ἔσχατοι; Τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, τὰ ἀγενῆ, τὰ ἐξουθενημένα, τὰ μὴ ὄντα. Ἥξουσιν οὖν ἔθνη ἀπ' ἐσχάτου τῆς γῆς· ὡσεὶ ἔλεγεν, ἀπὸ τελευταίων τῶν ἐπὶ γῆς ἀνθρώπων, ἀπὸ μωρῶν, ἀπὸ ἀγενῶν, ἀπὸ ἐξουθενημένων. Καὶ ἐροῦσιν, ὡς Ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα· οὐχ' ὅτι ἐστί τινα εἴδωλα ἀληθῆ, ὧν πρὸς ἀντιδιαστολὴν λέγεται τὰ ψευδῆ, ἀλλὰ εἴδωλά τινα τῇ φύσει ἐστὶ ψευδῆ, καὶ οὐκ ἔστιν ἐν αὐτοῖς ὠφέλημα.

O Lord, Thou art my strength, and my help, and my refuge in the day of evils; to Thee nations shall come from the end of the earth, and shall say: How false are the idols that our fathers acquired, there is no profit in them (Jer. 16:19). From the end of the earth the nations came to God, and the nations have said: How false are the idols that our fathers acquired, and there is no profit in them. How from the end of the earth? Are there some first of the earth, and are there some last of the earth? Who are the first? The wise of the world, the noble, the rich, the dignitaries. Who are the last? God chose the foolish things of the world, the ignoble things, the despised things, the things that are not (1 Cor. 1:27–28). Nations, therefore, shall come from the end of the earth; as if he were saying, from the last of the men upon earth, from the foolish, from the ignoble, from the despised. And they shall say: How false are the idols that our fathers acquired, and there is no profit in them; not that there are some true idols, in contrast to which the false ones are spoken of, but some idols are false by nature, and there is no profit in them.

Εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεούς. Οὐ μόνον ἀπὸ τῶν ἀγαλμάτων ποιοῦσιν ἑαυτοῖς ἄνθρωποι θεοὺς, ἀλλ' εὑρήσεις καὶ ἀπὸ τῶν ἀναπλασμάτων ποιοῦντας ἀνθρώπους ἑαυτοῖς θεούς· ὅσοι γὰρ δύνανται ἀναπλάσαι Θεὸν ἕτερον, καὶ κοσμοποιίαν ἄλλην παρὰ τὴν ὑπὸ τοῦ Πνεύματος ἀναγεγραμμένην, καὶ ἄλλην οἰκονομίαν κόσμου παρὰ τὴν ἀληθῆ, οὗτοι πάντες ἐποίησαν ἑαυτοῖς θεοὺς, καὶ προσεκύνησαν τοῖς ἔργοις τῶν χειρῶν. Οἷον, νόησόν μοι εἴτε ἐν Ἕλλησι τοὺς γεννήσαντας δόγματα, φέρ' εἰπεῖν, τῆσδε τῆς φιλοσοφίας ἢ τῆσδε, εἴτε ἐν ταῖς αἱρέσεσι τοὺς γεννήσαντας πρώτους δόγματα, οὗτοι ἐποίησαν ἑαυτοῖς εἴδωλα καὶ ἀναπλάσματα τῆς ψυχῆς, καὶ στραφέντες προσεκύνησαν τοῖς ἔργοις τῶν χειρῶν αὐτῶν, ἐπιδεξάμενοι ὡς ἀλήθειαν τὰ ἴδια ἀναπλάσματα. Πάντας οὖν τοὺς αἰσθητῶς καὶ τοὺς νοητῶς ποιοῦντας ἑαυτοῖς θεοὺς διελέγχων ὁ λόγος φησίν· Εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεοὺς, καὶ οὗτοι οὐκ εἰσὶ θεοί· διὰ τοῦτο ἐγὼ δηλώσω αὐτοῖς τὴν χεῖρά μου ἐν τῷ καιρῷ τούτῳ, καὶ γνωριῶ αὐτοῖς καὶ τὴν δύναμίν μου· ποίῳ καιρῷ, ἢ τούτῳ; δεικνύων δὲ τὸν καιρὸν τῆς παρουσίας τοῦ Κυρίου· Καὶ γνώσονται, φησὶν, ὅτι ὄνομά μοι Κύριος.

If a man shall make gods for himself (Jer. 16:20). Not only from statues do men make gods for themselves, but you will find men making gods for themselves also out of their own fabrications; for all who are able to fabricate another God, and another making of the world besides the one recorded by the Spirit, and another ordering of the world besides the true one, these have all made gods for themselves, and have worshipped the works of their hands. For instance, consider, I pray you, whether among the Greeks those who begot the doctrines, say, of this philosophy or of that, or in the heresies those who first begot doctrines: these made for themselves idols and fabrications of the soul, and turning round they worshipped the works of their own hands, accepting their own fabrications as the truth. Refuting, therefore, all who make gods for themselves, whether perceptibly or intellectually, the word says: If a man shall make gods for himself, these too are not gods; therefore I will show them My hand at this time, and I will make known to them My power also (Jer. 16:20–21). At what time, if not at this? And showing the time of the coming of the Lord: And they shall know, he says, that My name is the Lord (Jer. 16:21).

Εἶτα ἄλλη ἐστὶ προφητεία, ἣν οὐκ οἶδ' ὅπως παρὰ τοῖς Ἑβδομήκοντα οὐχ εὕρομεν, εὕρομεν δὲ ἐν ταῖς λοιπαῖς ἐκδόσεσι, δηλονότι κειμένην ἐν τῷ Ἑβραϊκῷ, καὶ πεπλήρωται πραγμάτων ἀναγκαιοτάτων, δυναμένων, ἐὰν προσέχωμεν, ἐπιστρέψαι τὴν ψυχὴν ἡμῶν. Οὕτω δὲ ἔχει τὰ ῥήματα· Ἁμαρτία Ἰούδα γέγραπται ἐν

Then there is another prophecy, which, I do not know how, we did not find in the Seventy, but found in the remaining editions, standing, that is, in the Hebrew; and it is full of most necessary matters, able, if we attend, to turn our soul. The words run thus: The sin of Judah is written

Editors' notes and page, col. 449

Page

running head: 449 IN JEREMIAM HOMIL
marginal letters: A τίους. Προεφητεύθη τὰ; B οὐκ ἔστιν ἐν; C θεοὺς, ἀλλ' εὑρήσεις; D σει ἑαυτῷ ἄνθρωπος
old-edition numerals: (none)
other: begins with fragment τίους. from col. 448; four lines at the ends of sections extend across both columns into col. 450 and are cut off at the right edge of col. 449 (after μαν, προφη, ἔστιν, καιρὸ); QA Q8b set the omitted Greek of §§9–10 (Εἰ ποιήσει … γέγραπται ἐν), including the full-width line δεικνύων δὲ τὸν καιρὸν … Καὶ γνώσονται, from the page; ἐπιδεξάμενοι read at low resolution (UNSURE, could be ἐπιλεξάμενοι); footnotes ⁴⁵–⁴⁹ on this page are called in the facing Latin (col. 450)

PG 13:450

Εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεούς. Οὐ μόνον ἀπὸ τῶν ἀγαλμάτων ποιοῦσιν ἑαυτοῖς ἄνθρωποι θεοὺς, ἀλλ' εὑρήσεις καὶ ἀπὸ τῶν ἀναπλασμάτων ποιοῦντας ἀνθρώπους ἑαυτοῖς θεούς· ὅσοι γὰρ δύνανται ἀναπλάσαι Θεὸν ἕτερον, καὶ κοσμοποιίαν ἄλλην παρὰ τὴν ὑπὸ τοῦ Πνεύματος ἀναγεγραμμένην, καὶ ἄλλην οἰκονομίαν κόσμου παρὰ τὴν ἀληθῆ, οὗτοι πάντες ἐποίησαν ἑαυτοῖς θεοὺς, καὶ προσεκύνησαν τοῖς ἔργοις τῶν χειρῶν. Οἷον, νόησόν μοι εἴτε ἐν Ἕλλησι τοὺς γεννήσαντας δόγματα, φέρ' εἰπεῖν, τῆσδε τῆς φιλοσοφίας ἢ τῆσδε, εἴτε ἐν ταῖς αἱρέσεσι τοὺς γεννήσαντας πρώτους δόγματα, οὗτοι ἐποίησαν ἑαυτοῖς εἴδωλα καὶ ἀναπλάσματα τῆς ψυχῆς, καὶ στραφέντες προσεκύνησαν τοῖς ἔργοις τῶν χειρῶν αὐτῶν, ἀποδεξάμενοι ὡς ἀλήθειαν τὰ ἴδια ἀναπλάσματα. Πάντας οὖν τοὺς αἰσθητῶς καὶ τοὺς νοητῶς ποιοῦντας ἑαυτοῖς θεοὺς διελέγχων ὁ λόγος φησίν· Εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεοὺς, καὶ οὗτοι οὐκ εἰσὶ θεοί· διὰ τοῦτο ἐγὼ δηλώσω αὐτοῖς τὴν χεῖρά μου ἐν τῷ καιρῷ τούτῳ, καὶ γνωριῶ αὐτοῖς καὶ τὴν δύναμίν μου· ποίῳ καιρῷ, ἢ τούτῳ; δεικνύων δὲ τὸν καιρὸν τῆς παρουσίας τοῦ Κυρίου· Καὶ γνώσονται, φησὶν, ὅτι ὄνομά μοι Κύριος.

Shall a man make gods for himself? (Jer. 16:20). Not only from statues do men make gods for themselves, but you will find men making gods for themselves from figments as well; for as many as are able to fashion another God, and another making of the world besides that recorded by the Spirit, and another ordering of the world besides the true one, all these have made gods for themselves, and worshipped the works of their hands. For instance, consider for me either among the Greeks those who begot the doctrines, say, of this philosophy or of that, or among the heresies those who first begot doctrines: these made for themselves idols and figments of the soul, and turning round they worshipped the works of their own hands, accepting their own figments as truth. Reproving, therefore, all who make gods for themselves, whether to the senses or to the mind, the word says: Shall a man make gods for himself, and these are no gods? Therefore I will make known to them My hand at this time, and I will make known to them also My power (Jer. 16:20–21). At what time, if not this? And showing the time of the Lord's coming: And they shall know, he says, that My name is the Lord (Jer. 16:21).

Then there is another prophecy, which I know not how we did not find in the Seventy, but found in the remaining editions, lying, that is, in the Hebrew; and it is filled with most necessary matters, able, if we pay heed, to turn our soul. And the words run thus: The sin of Judah is written with

Editors' notes and page, col. 450

Footnotes

(⁴⁵) ‹anchor: not visible on the page foot; numeral as printed (repeats the previous page's 45)› · call in col 450 Jerem. XVI, 19.

Jeremiah 16:19.

(printed under page 230) (⁴⁶) ‹anchor: not visible on the page foot› · call in col 450 I Cor. I, 27.

1 Corinthians 1:27.

(printed under page 230) (⁴⁷) ‹anchor: isti non sunt dii› · call in col 450 ibid., 20.

Ibid. [Jeremiah 16]:20.

(printed under page 230) (⁴⁸) ‹anchor: corripit nunc sermo divinus, dicens› · call in col 450 Jerem. XVI, 20, 21.

Jeremiah 16:20–21.

(printed under page 230) (⁴⁹) ‹anchor: Sic autem sequitur› · call in col 450 Jerem. XVII, 1.

Jeremiah 17:1.

No lettered or numbered editor's notes are printed on this page. (printed under page 230)

Footnotes

(⁵⁰) ‹anchor: a Christo prophetatum est› · call in col 451 Matth. X, 26.

Matthew 10:26.

(printed under page 231) (⁵¹) ‹anchor: accusantium sive defendentium› · call in col 451 Rom. II, 15.

Romans 2:15.

(printed under page 231) (⁵²) ‹anchor: manifestet consilia cordium› · call in col 451 I Cor. IV, 5.

1 Corinthians 4:5.

(printed under page 231)

(1) ‹anchor: not visible on the page foot› · call in col 451

Ἐπὶ τὸ εὐχερέστερον ἑαυτόν, etc. Haec miserabiliter accepta sunt, quae sic emendari possunt ex Hieronymo: Ἐπεὶ δυσχερέστερον ἑαυτὸν ἐπιδοῦναι, καὶ εἰπεῖν, ὅτι περὶ τῶν Ἰουδαίων ταῦτα γέγραπται, ἡ ἁμαρτία αὐτῶν γέγραπται. Hanc porro infidelitatem LXX Seniorum interpretationis, quae capitis XVII Jeremiae priores versus quatuor praetermittit, Judaeorum posteriorum temeritati ac pe[r]fidiae tribuit Origenes, ab eisque plurima LXX In[ter]pretum exemplaria fuisse corrupta queritu[r], quemadmodum et Justinus Dialog. cum Tryph. [&] Hieronymus, τοῖς Ο' semper infensus, hanc in e[os] culpam confert, in suis ad hunc Jeremiae locu[m] commentariis. HUETIUS.

"Upon the easier ... himself," etc. These words have been wretchedly transmitted; they can be corrected from Jerome thus: "Since it is harder to give oneself up and say that these things were written about the Jews: their sin is written." This unfaithfulness in the version of the Seventy Elders, which leaves out the first four verses of Jeremiah chapter 17, Origen ascribes to the rashness and bad faith of the later Jews, and complains that very many copies of the Seventy translators were corrupted by them, as Justin also does in the Dialogue with Trypho. Jerome, ever hostile to the Seventy, lays this fault on them in his commentary on this passage of Jeremiah. HUET. [Letters in square brackets are cut off at the scan's right edge.]

(printed under page 231)

Page

running head: 451 ORIGENIS
marginal letters: A Juda conscriptum est; B peccata non forinsecus; C occultum, quod non; D ut resurgant justi
old-edition numerals: 235 before oculos cordis
other: facing Latin version, not set

PG 13:452

γραφίῳ σιδηρῷ, ἐν ὄνυχι ἀδαμαντίνῳ ἐγκεκολαμμένη ἐπὶ τοῦ στήθους τῆς καρδίας αὐτῶν, ἐπὶ τὸ εὐχερέστερον ἑαυτὸν ἐπιδοῦναι· καὶ εἰπεῖν περὶ τῶν Ἰουδαίων ταῦτα γέγραπται, ὅτι ἡ ἁμαρτία αὐτῶν γέγραπται. Ἀλλ' ἐὰν ἴδῃς, ὡς πολλάκις ἐδείξαμεν, Ἰούδαν τροπικῶς λεγόμενον τὸν Χριστὸν, μήποτε ἁμαρτία Ἰούδα ἡμῶν ἐστι, τῶν πιστευόντων ἐπὶ τὸν Χριστὸν τὸν ἐκ φυλῆς Ἰούδα. Εἰ δὲ δύνασαι καὶ ἄλλως ἀκοῦσαι μυστικώτερον, τάχα περὶ Ἰούδα προφητεύει τοῦ παραδόντος, ὡς εἶναι περὶ αὐτοῦ τὴν προφητείαν λέγουσαν· Ἁμαρτία Ἰούδα γέγραπται ἐν γραφίῳ σιδηρῷ, ἐν ὄνυχι ἀδαμαντίνῳ ἐγκεκολαμμένη ἐπὶ τοῦ στήθους τῆς καρδίας αὐτῶν. Ἀλλὰ πάλιν οὐκ ἀκολουθεῖ ἐπ' ἐκείνου τὸ, αὐτῶν. Μήποτε οὖν ἐφ' ἡμᾶς ἔλεγεν, ἐὰν γενώμεθα ἁμαρτωλοὶ, ταῦτα φθάνειν τὰ προφητευόμενα. Ἡμάρτομεν, καὶ ἡ ἁμαρτία ἡμῶν οὐκ ἔξω ἡμῶν γέγραπται, ἀλλ' ἐν τῇ καρδίᾳ ἡμῶν, καὶ γράφεται ἐν σιδηρῷ γραφίῳ, ἐν ὄνυχι ἀδαμαντίνῳ. Ὅτι δὲ τὰ ἁμαρτήματα ἃ ἁμαρτάνομεν ἐγγράφεται εἰς ἡμᾶς διὰ τοῦ ἁμαρτάνειν, παραστήσει αὐτὸ τὸ πρᾶγμα. Οὐ συνήδειν ἐμαυτῷ τόδε τὸ πρᾶγμα, ἢ τήνδε τὴν ἁμαρτίαν· ποιήσας αὐτὴν, ἔχω τύπον αὐτῆς, καὶ οἱονεὶ γέγραπται ὁ τύπος αὐτῆς ἁμαρτίας μου τῆς ἡμαρτημένης ἐν τῇ ψυχῇ μου. Καὶ εἰ μὲν ἦν ἡ ἁμαρτία μου γεγραμμένη μέλανι, ἀπήλειψα αὐτήν· νῦν δὲ γέγραπται ἐν σιδηρῷ γραφίῳ, γέγραπται ἐν ὄνυχι ἀδαμαντίνῳ, γέγραπται ἐπὶ τοῦ στήθους τῆς καρδίας ἡμῶν, ἵνα ἔλθω ἐπὶ τὸ δικαστήριον, καὶ πληρωθῇ ἡ λέγουσα προφητεία· Οὐδὲν κρυπτὸν ὃ οὐ φανερωθήσεται, καὶ οὐδὲν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται. Ἐγυμνώθη μου τὸ στῆθος, καὶ ἡ καρδία ἔχουσα τὰ γράμματα ἐγγεγραμμένα τῆς ἁμαρτίας ἐν τῷ γραφίῳ τῷ σιδηρῷ, τῷ ὄνυχι τῷ ἀδαμαντίνῳ, καὶ πάντες ἀναγινώσκουσιν ἐν τῷ στήθει μου, καὶ ἐν τῇ καρδίᾳ μου τοὺς τύπους μου τῶν ἁμαρτημάτων· Οὐδὲν γὰρ κρυπτὸν ὃ οὐ φανερωθήσεται· ἀλλὰ καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων, ἢ καὶ ἀπολογουμένων. Καί· Μὴ πρὸ καιροῦ τι κρίνετε, ἕως ἂν ἔλθῃ ὁ Κύριος, ὃς καὶ φωτίσει τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν. Τίνι φανερώσει; οὐχ ἑαυτῷ· αὐτὸς γὰρ οἶδε τὰ πάντα πρὸ γενέσεως αὐτῶν. Ἀλλὰ καὶ τίνι φανερώσει; Πᾶσι τοῖς μέλλουσι βλέπειν διὰ τὴν αὐτῶν καθαρότητα τὴν ἁμαρτίαν τοῦ ἡμαρτηκότος, ἵνα οἱ ἁμαρτωλοὶ ἀναστῶσιν εἰς ὀνειδισμὸν καὶ εἰς αἰσχύνην αἰώνιον· ἀφ' ὧν ῥύσεται ἡμᾶς ὁ τῶν ὅλων Θεὸς, ἵν' εἰς δόξαν τὴν ἐν Χριστῷ ἀναστῶμεν, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.

an iron pen, with an adamantine nail graven upon the breast of their heart (Jer. 17:1), to give oneself over to the easier course, and say these things have been written concerning the Jews, that their sin is written. But if you see, as we have often shown, that Christ is tropologically called Judah, perhaps the sin of Judah is ours, who believe in Christ who is from the tribe of Judah. And if you are able to hear it otherwise as well, more mystically, perhaps it prophesies concerning Judah the betrayer, so that the prophecy is about him when it says: The sin of Judah is written with an iron pen, with an adamantine nail graven upon the breast of their heart. Yet again the word "their" does not follow in his case. Perhaps therefore he was saying with reference to us, if we become sinners, that these things prophesied overtake us. We have sinned, and our sin is written not outside us, but in our heart, and it is written with an iron pen, with an adamantine nail. And that the sins which we sin are inscribed into us through sinning, the fact itself will show. I was not conscious in myself of this deed, or of this sin; having done it, I have an impression of it, and as it were the impression of that sin of mine which has been sinned is written in my soul. And if indeed my sin were written with ink, I would have wiped it out; but now it is written with an iron pen, it is written with an adamantine nail, it is written upon the breast of our heart, so that I may come to the tribunal, and the prophecy may be fulfilled which says: There is nothing hidden which will not be made manifest, and nothing covered which will not be uncovered (Matt. 10:26). My breast has been laid bare, and my heart having the letters of sin inscribed with the iron pen, with the adamantine nail, and all read in my breast and in my heart my impressions of the sins: For there is nothing hidden which will not be made manifest (Matt. 10:26); and between one another their thoughts accusing or else defending them (Rom. 2:15). And: Do not judge anything before the time, until the Lord comes, Who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts (1 Cor. 4:5). To whom will He make them manifest? Not to Himself; for He Himself knows all things before their coming into being. But to whom also will He make them manifest? To all who are about to see through their own purity the sin of the one who has sinned, so that the sinners may rise to reproach and to eternal shame (Dan. 12:2); from which the God of all will deliver us, so that we may rise to the glory that is in Christ, to Whom is the glory and the dominion unto the ages. Amen (1 Pet. 4:11).

Editors' notes and page, col. 452

Page

running head: ORIGENIS 452
marginal letters: A γραφίῳ σιδηρῷ, ἐν; B ἁμαρτωλοὶ, ταῦτα φθάνειν; C οὐ φανερωθήσεται, καὶ; D τοῖς μέλλουσι βλέπειν
old-edition numerals: (none)
other: right margin slightly clipped on σκότους, πρὸ, Πᾶσι

PG 13:453

ΟΜΙΛΙΑ ΙΖʹ.

Homily XVII.

Εἰς τό·

On the words:

Ἐφώνησε πέρδιξ, μέχρι τοῦ· καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα.

The partridge cried out, down to: and the day of man I did not desire (Jer. 17:11–16).

Ἐπὶ τὸ διαβόητον ζήτημα ἐληλύθαμεν, ἰδεῖν τί ἐστιν ὁ πέρδιξ, περὶ οὗ νῦν φησιν ἡ Γραφή· Ἐφώνησε πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκε, ποιῶν τὸν πλοῦτον αὐτοῦ οὐ μετὰ κρίσεως. Ἐν ἡμίσει ἡμερῶν αὐτοῦ ἐγκαταλείψουσιν αὐτὸν, καὶ ἐπ' ἐσχάτων αὐτοῦ ἔσται ἄφρων. Ἐκ τοῦ περὶ φύσεως ζώων δεῖ ἀναλαβεῖν, τίνα ἱστόρηται περὶ τοῦ πέρδικος, ἵνα εἰδῶμεν τὰ περὶ τὸ ζῶον μὲν πρότερον ἐπὶ κρείττονος τάξαι, νῦν δὲ λεγόμενον τὸν πέρδικα ἐπὶ χείρονος. Λέγεται δὴ τὸ ζῶον εἶναι κακοηθέστατον, καὶ δόλιον, καὶ πανοῦργον, καὶ ἀπατᾷν βουλόμενον τοὺς θηρεύοντας, καὶ πολλάκις κυλιόμενον περὶ τοὺς πόδας τοῦ θηρεύοντος, ἵνα αὐτὸν περισπάσῃ, ὡς ἐγγὺς ὂν τὸ ζῶον, πρὸς τὸ μὴ ἥκειν ἐπὶ τὴν καλιάν. Καὶ ἡνίκα ἐὰν στοχάσηται περιεσπακέναι τὸν θηρευτὴν καὶ τὰ νεοττὰ πεφευγέναι, τότε καὶ αὐτὸς ἀφίπταται. Ἔστι δὲ τὸ ζῶον πάνυ ἀκάθαρτον, ὥστε τοὺς ἄῤῥενας μονομαχεῖν πρὸς ἀλλήλους περὶ τῆς μίξεως, καὶ ἄῤῥενα ἄῤῥενα ἐπιβαίνειν. Εἰ οὖν καὶ κακόηθες, εἰ καὶ ἀκάθαρτον, εἰ καὶ πανοῦργον,

We have come to the celebrated question, to see what the partridge is, concerning which the Scripture now says: The partridge cried out, it gathered what it did not hatch, making its wealth not with judgement. In the midst of its days they will forsake it, and at its end it will be a fool (Jer. 17:11). From the natural history of animals we must take up what has been recorded concerning the partridge, so that we may know whether to place the things concerning the animal upon the better side as before, or whether the partridge now spoken of is taken upon the worse side. Now the animal is said to be most malicious, and deceitful, and cunning, and wishing to deceive the hunters, and often rolling about the feet of the hunter in order to distract him, as though the animal were near at hand, so that he does not come to the nest. And whenever it conjectures that it has distracted the hunter and that the young birds have fled, then it too flies away. Moreover, the animal is altogether impure, so that the males fight in single combat with one another over mating, and male mounts male. If then it is both malicious, and impure, and cunning,

Editors' notes and page, col. 453

Footnotes

(⁵³) ‹anchor: not visible on the page foot› · call in col 454 Jerem. XVII, 11, 12 et seq.

Jeremiah 17:11–12 and following.

(printed under page 232)

(1) ‹anchor: not visible on the page foot› · call in col 454

Λέγεται δὴ τὸ ζῶον εἶναι κακοηθέστατον, etc. Origenes in Catena Graeca quam Ghislerius suis in Jeremiam commentariis attexuit: Ἐν τῇ περὶ ζώων ἱστορίᾳ λέγεται κακοηθέστατος εἶναι ὁ πέρδιξ. Περὶ τοὺς πόδας γὰρ στρεφόμενος τοῦ θηρεύοντος, καὶ τοῦ ἁλοῦν ἐλπίδα διδοὺς ἀποσπᾷ τῆς καλιᾶς ἑαυτὸν, καὶ ὅταν στοχάζηται πεφευγότας τοὺς νεοττοὺς, καὶ αὐτὸς αἰφνιδίως ἀφίπταται. Ἔστι δὲ καὶ ἀκάθαρτον (lege: ἀκάθαρτος), ὥστε θηρεύοντας (lege: χηρεύοντας) μονομαχεῖν ἀλλήλοις περὶ τῆς μίξεως, καὶ ἄρρενα μετὰ νίκην ἐπιβαίνειν τοῦ ἄρρενος. In historia animalium fertur vaferrima esse perdix: circum pedes enim venatoris voluta, et sui capiendae spem dans, se nido subducit et removet; et cum pullos aufugisse conjicit, ipsa quoque repente avolat. Impura quoque et illa est, adeo ut quae conjuge sua viduatae sunt, singulari certamine invicem pro concubitu decertent, et mas post victoriam marem ineat. Quem locum ex ea ne quam tractamus Origenis homilia deprompserit Catenae consarcinator, et pro ejusmodi consarcinatorum more recoxerit, an aliunde integrum transtulerit, incertum est. Id autem ex Aristotele petitum est lib. IX Hist. animal., cap. 8: Ὅταν δέ τις θηρεύῃ περιπεσὼν τῇ νεοττιᾷ, προκυλινδεῖται ἡ πέρδιξ τοῦ θηρεύοντος, ὡς ἐπίληπτος οὖσα, καὶ ἐπισπᾶται, ὡς ληψόμενον, ἐφ' ἑαυτὴν ἕως ἂν διαδράσῃ τῶν νεοττῶν ἕκαστος. Κατὰ δὲ ταῦτα ἀναπτᾶσα αὐτὴ, ἀνακαλεῖται πάλιν. Et mox: Ὥσπερ δὲ εἴρηται, κακόηθες τὸ ὄρνεόν ἐστι καὶ πανοῦργον. Cum aliquis venando in nidum inciderit, provolvit sese perdix ante venatorem, quasi jamjam capienda sit, et sic hominem ad se, sui capiendae spe, allicit, donec singuli pulli profugerint: interea avolat ipsa, et pullos rursum revocat. Et mox: Quemadmodum autem dictum est, vafra est haec avis et astuta. Eadem hauserunt indidem Plinius lib. X, cap. 33, et ex Plinio Solinus cap. 7; Aelianus lib. III De animal., cap. 16; Athenaeus lib. IX; Commentarius in Hexaem. Eustathio tributus; Phile in Iambis, et Aristophanis Scholiastes in Avib. HUETIUS.

"The creature is said to be most malicious," etc. Origen in the Greek Catena that Ghislieri appended to his commentary on Jeremiah: "In the history of animals the partridge is said to be most malicious. For, turning about the hunter's feet and giving him hope of catching it, it draws itself away from the nest; and when it judges that the chicks have escaped, it suddenly flies off itself. It is also unclean (read: unclean, masculine), so that the bereaved (read χηρεύοντας for θηρεύοντας) fight one another in single combat for mating, and after victory a male mounts the male." [Then the Latin version:] "In the history of animals the partridge is reported to be most crafty: rolling about the hunter's feet and giving hope of its capture, it slips away and withdraws from the nest; and when it guesses that the chicks have fled, it too suddenly flies away. It is also unclean, so much so that those bereft of their mates fight each other in single combat for mating, and the male after victory covers the male." Whether the compiler of the Catena drew this passage from the very homily of Origen we are treating and, as such compilers do, reworked it, or carried it over whole from elsewhere, is uncertain. It is taken from Aristotle, History of Animals book 9, chapter 8: "When someone hunting comes upon the nest, the partridge rolls along before the hunter as though it could be caught, and draws him on towards itself, as if he were about to take it, until each of the chicks has run off. After that it flies up and calls them back again." And shortly after: "As has been said, the bird is malicious and knavish." [Then the Latin version:] "When someone hunting comes upon the nest, the partridge rolls itself before the hunter as if on the point of being caught, and so lures the man to itself by the hope of catching it until the chicks have fled one by one; meanwhile it flies off itself and calls the chicks back again." And shortly after: "As has been said, this bird is crafty and cunning." The same was drawn from that source by Pliny, book 10, chapter 33, and from Pliny by Solinus, chapter 7; Aelian, On Animals book 3, chapter 16; Athenaeus book 9; the Commentary on the Hexaemeron attributed to Eustathius; Philes in his Iambics; and the Scholiast on Aristophanes' Birds. HUET.

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(2) ‹anchor: πάνυ ἀκάθαρτον (2) (Greek text, col 453)› · call in col 454

Ἔστι δὲ τὸ ζῶον πάνυ ἀκάθαρτον, etc. Auctor quoque Aristoteles loco laudato: Ὅταν δὲ ἀποδρᾶσα ἐπῳάζῃ, οἱ ἄρρενες κεκράγασι, καὶ μάχονται συνιόντες. Καλοῦσι δὲ τούτους χήρους. Ὁ δὲ ἡττηθεὶς μαχόμενος ἀκολουθεῖ τῷ νικήσαντι, ὑπὸ τούτου ὀχευόμενος μόνου. Ἐὰν δὲ κρατηθῇ τις ὑπὸ τοῦ δευτέρου, ἢ ὁποιουοῦν, οὗτος λάθρα ὀχεύεται ὑπὸ κατισχύοντος. Cum autem effugit ut ovis incubet, clamitant mares et inter se decertant. Hos viduatos vocant. Qui vero fuerit in certamine inferior, victorem sequitur, ab eoque solo initur. Quod si a secundo etiam, vel alio quovis vincatur aliquis, ab eo quoque victore clam subigitur. Et lib. VI, cap. 8: Καὶ τοὺς νεοττοὺς, ὅταν πρῶτον ἐξάγῃ, ὀχεύει αὐτοὺς ὁ ἄρρην. Pullos etiam, cum primum foras educit, mas init. Antigonus Carystius in Paradoxis, c. 110, de perdicibus: Καὶ τοὺς νεοττοὺς ὅταν πρῶτον ἐξαγάγωσιν, ὀχεύειν αὐτοὺς, τοὺς δὲ πρὸς ἀλλήλους μάχεσθαι. Et pullos, cum primum educunt, subigere ipsos, simulque decertare. Quem locum non intellexit Xylander. Eadem haec habent Plinius, Solinus, Aelianus, Athenaeus et Phile locis proxime laudatis, et ex Origene Hieronymus in eumdem hunc Jeremiae locum, et praeter eos Isidorus lib. XII Origin., cap. 7. At non perdices solum, sed galli etiam foedam hanc inter se libidinem exercent; nam qui victoriam reportavit, non victi solum conjuges, sed ipsum etiam gallum subigit. ID.

"The creature is utterly unclean," etc. Aristotle too is the authority, in the passage cited: "When the female runs off to sit on her eggs, the males cry out and come together and fight. They call these the widowers. The one beaten in the fight follows the victor and is covered by him alone. And if one is overcome by a second, or by any other, he is covered in secret by the one who prevails." [Then the Latin version:] "When the female has fled to sit on her eggs, the males keep crying out and fight among themselves. These they call the widowed. The one who comes off worse in the fight follows the victor and is covered by him alone. And if one is beaten by a second or by any other, he too is covered in secret by that victor." And book 6, chapter 8: "And the male covers the chicks when she first leads them out." [Latin:] "The male also covers the chicks when she first leads them out." Antigonus of Carystus in his Paradoxes, chapter 110, on partridges: "And when they first lead out the chicks, they cover them, and they fight with one another." [Latin:] "And when they first lead out the chicks, they cover them and fight at the same time." Xylander did not understand this passage. The same things are found in Pliny, Solinus, Aelian, Athenaeus and Philes in the places just cited, and, from Origen, in Jerome on this same passage of Jeremiah, and besides them in Isidore, Etymologies book 12, chapter 7. Yet not only partridges but cocks too practise this foul lust among themselves; for the one who has carried off the victory covers not only the vanquished bird's mates but the cock himself. THE SAME [Huet].

(printed under page 232)

Footnotes

(s1) ‹anchor: not visible› · call in col 455 (scripture reference; superscript numeral not legible in the image)

Joan. X, 27.

John 10:27.

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(s2) ‹anchor: not visible› · call in col 455 (scripture reference; superscript numeral not legible in the image)

II Cor. XIII, 3.

2 Corinthians 13:3.

(printed under page 233)

Page

running head: 455 ORIGENIS
marginal letters: A surgit, obliviscitur sexum; B Meae oves meam; C Exinanita est et; D (in footnote)
old-edition numerals: 237 before peperit.
other: facing Latin version, not set

PG 13:456

εἰ καὶ ἀπατηλὸν τοῦτο τὸ ζῶόν ἐστι, δῆλον, ὅτι τάξαι ἐπὶ κρείττονος αὐτὸ, καὶ εἰπεῖν ἐπὶ τὸν Σωτῆρα δύνασθαι ἀναφέρεσθαι, ἀσεβὲς εἶναι φαίνεται. Δεῖ οὖν ἰδεῖν, ἂν θέλωμεν αὐτὸν ἑρμηνεῦσαι ἐπὶ τὸν ἀντικείμενον, εἰ ἀκολουθεῖ ἡμῖν ὅλη ἡ ἑρμηνεία.

if this animal is also deceptive, it is clear that to place it upon the better side, and to say that it can be referred to the Saviour, appears to be impious. We must therefore see, if we wish to interpret it with reference to the adversary, whether the whole interpretation follows for us.

Ἀρξώμεθα δὲ ἀπὸ τοῦ· Ἐφώνησε πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκεν. Οὐκοῦν οὐ τὰ ἴδια κτίσματα συνάγει ὁ διάβολος, οὐχὶ ἃ ἐγέννησε συνάγει, ἀλλ' ἐπὰν φωνήσῃ, συνάγει τὰ ἄλλου κτίσματα, καὶ ποιεῖ αὐτὰ ἴδια. Ἐφώνησε πέρδιξ διὰ Οὐαλεντίνου· ἐφώνησε πέρδιξ διὰ Μαρκίωνος· ἐφώνησε διὰ Βασιλείδου, διὰ πάντων τῶν ἑτεροδόξων. Οὐδεὶς γὰρ ἐκείνων ἠδύνατο εἰπεῖν την φωνὴν Ἰησοῦ· Τὰ ἐμὰ πρόβατα τῆς ἐμῆς φωνῆς ἀκούουσιν. Ἀλλ' ἡ φωνὴ μὲν τοῦ Ἰησοῦ ἐν Παύλῳ καὶ Πέτρῳ· διὸ ἔλεγεν ὁ Παῦλος· Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; Φωνὴ καὶ τοῦ συναγαγόντος ἃ οὐκ ἔτεκε πέρδικος ἐν τοῖς ἀποπλανῶσι, καὶ ἀπατῶσι διὰ τὴν ἀκεραιότητα καὶ διὰ τὸ ἀπαρασκεύαστον τοὺς ἁπλουστέρους τῶν πιστευόντων. Ἐφώνησεν οὖν πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκεν, ποιῶν πλοῦτον αὐτοῦ οὐ μετὰ κρίσεως· ἐπλούτησεν ὁ πέρδιξ. Ἴδε πόσαι αὐτοῦ εἰσι μυριάδες· πολλαὶ τοῦ πέρδικος γεγόνασι τῆς δυνάμεως τῆς ἀντικειμένης, καὶ ἐποίησε πλοῦτον αὐτοῦ, οὐ μεριμνῶν κρίσεως, οὐδὲ κρίσιν ἔχων, ἀλλ' ἀκρίτως πράττων· διὸ λέγεται, ὅτι ποιῶν ἐστιν ὁ πέρδιξ πλοῦτον αὐτοῦ οὐ μετὰ κρίσεως. Ὁ δὲ ἐμὸς Σωτὴρ ποιεῖ πλοῦτον αὐτοῦ μετὰ κρίσεως, καὶ κεκριμένος ἐστὶν ὁ πλοῦτος καὶ ἐκλελεγμένος.

Let us begin from the words: The partridge cried out, it gathered what it did not hatch (Jer. 17:11). Therefore the devil does not gather his own creatures, he does not gather what he begot, but whenever he cries out, he gathers the creatures of another, and makes them his own. The partridge cried out through Valentinus; the partridge cried out through Marcion; it cried out through Basilides, through all the heterodox. For none of those was able to utter the voice of Jesus: My sheep hear My voice (John 10:27). Rather, the voice of Jesus was in Paul and Peter; wherefore Paul said: Do you seek a proof of Christ speaking in me? (2 Cor. 13:3). And the voice of the partridge that gathered what it did not hatch is in those who lead astray and deceive, through their innocence and through their unpreparedness, the simpler among the believers. The partridge, therefore, cried out, it gathered what it did not hatch, making its wealth not with judgement (Jer. 17:11); the partridge grew rich. See how many thousands are its own; many of the opposing power have become the partridge's, and it made its wealth, not caring for judgement, nor having judgement, but acting without judgement; wherefore it is said that the partridge is making its wealth not with judgement. But my Saviour makes His wealth with judgement, and the wealth is judged and chosen.

Editors' notes and page, col. 456

Footnotes

(1) ‹anchor: not visible› · call in col 456 (call printed in the Greek only; Jerome's Latin carries no call)

Δῆλον, ὅτι τάξαι ἐπὶ κρείττονος αὐτὸ, etc. Epiphanius tamen in Physiologo, cap. 9, hominem pium perdici comparavit. HUETIUS.

"It is clear that to set it on the better side," etc. Epiphanius, however, in the Physiologus, chapter 9, compared the pious man to a partridge. Huet.

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(2) ‹anchor: not visible› · call in col 456 (call printed in the Greek only)

Οὐκοῦν οὐ τὰ ἴδια κτίσματα, etc. Pertinet id ad aliam perdicis proprietatem ab Origene hoc loco neutiquam commemoratam. Ferunt siquidem aliena eam ova furari, et incubare, ac fovere. Ita Hippolytus martyr in Catena in Jeremiam; Epiphanius in Physiolog., cap. 9; Ambrosius lib. VI Hexaem., cap. 3, et epist. 48; Philastrius praefat. in lib. De haer.; Phile in Iambis; Hieronymus in hunc Jeremiae locum; Augustinus contra Faust. lib. XIII, cap. 12; Isidorus lib. XII Orig., cap. 7, et Rupertus abbas lib. I in Deuteron., cap. 14. Ita et Chaldaeus Paraphrastes, Jerem. XVII, 11. Quae cum apud auctores τοὺς ἔξωθεν, qui physica tractarunt, non compareant, verisimile est ex hoc Jeremiae loco profluxisse, ubi קרא perdicem reddiderunt LXX, ex iisque reliqui; quia cum vocem nullam haberent, qua avem illam Europaeis ignotam appellarent, quam simillimae, et specie proximae avis nomen subsidio asciverunt, perdicis videlicet, ejusque non proprie dictae, sed quae rustica, seu rusticula, et ἀγρία, et ab Aristotele σκολόπαξ nuncupatur. קרא enim illam praelongum rostrum gerere, brevibus esse pedibus, colore viridi, edulem, montanam, infra columbae magnitudinem, pluviae praenuntiam Hebraei et Arabes scribunt, locupletes auctores, quorum in regionibus ea avis frequens est. Atque haec omnia fere utrique communia sunt. In eo praeterea utrique convenit, quod a rostri longitudine nomen traxerunt; nam quemadmodum ἀπὸ τοῦ σκόλοπος dicitur σκολόπαξ, quod pali simile rostrum gerat; ita Hebraice קרה est σκόλοψ, unde קרא. At non coloris solum viriditate ea a rustica perdice discrepat, sed eo etiam quod aliena ova foveat, id quod de rusticula nemo prodidit. Hoc porro, aliaque permulta eximiae eruditionis laude cumulatissimo viro Samueli Bocharto debere me profiteor. Id ipse argumentum in luculentissimo De Scripturae animalibus opere fusius pertractat. Ad haec nos illud quoque adjiciemus, quaecunque de קרא Hebraei et Arabes tradunt, universa fere pico quem δρυοκολάπτην appellant, convenire; nam et longiusculum gerit rostrum, et est eximii roboris, utpote quo arbores tundit et excavat; brevibus est pedibus; viridi colore est; corporis mole columbam non aequat; montanus est; edulis est; pluviamque inter reliquas aves praecipue praenuntiat. Quodque animadversione dignissimum est, vel a קרה, fodit, effodit; קורה trabs, stipes, truncus, lignum, picum קורא dictum non inepte quis argutari possit, cum rostro truncos perfodiat; unde et δρυοκολάπτης Graecis dicitur. Quod si alienorum ovorum curam et incubitum pico tribuisset auctor aliquis, voce קורא eum significari non dubitarem. ID.

"So not its own creatures," etc. This belongs to another property of the partridge, one Origen does not mention at all in this place. For they say that it steals other birds' eggs, and sits on them and keeps them warm. So Hippolytus the martyr in the Catena on Jeremiah; Epiphanius in the Physiologus, chapter 9; Ambrose, Hexaemeron book 6, chapter 3, and Letter 48; Philastrius in the preface to his book On Heresies; Phile in his Iambics; Jerome on this passage of Jeremiah; Augustine, Against Faustus book 13, chapter 12; Isidore, Etymologies book 12, chapter 7; and Rupert the abbot, book 1 on Deuteronomy, chapter 14. So too the Chaldean Paraphrast at Jeremiah 17:11. Since these things do not appear in the outside authors who wrote on natural history, it is likely that they flowed from this passage of Jeremiah, where the Seventy rendered qore as "partridge," and the rest followed them; for having no word by which to name that bird, unknown to Europeans, they borrowed for the purpose the name of the bird most like it and nearest in appearance, namely the partridge, and not the partridge properly so called, but the one called the rustic or woodcock, the wild one, which Aristotle names skolopax. For the Hebrews and Arabs, well-informed authorities in whose regions that bird is common, write that the qore has a very long beak, short legs, green colour, is edible, lives in the mountains, is smaller than a dove, and foretells rain. And nearly all these things are common to both. They also agree in this, that both took their name from the length of the beak; for just as skolopax is named from skolops, because it has a beak like a stake, so in Hebrew qorah is skolops, whence qore. But it differs from the woodcock not only in the greenness of its colour but also in that it keeps other birds' eggs warm, which no one has reported of the woodcock. This and a great deal else I own that I owe to Samuel Bochart, a man laden with the praise of outstanding learning. He treats this subject at greater length in his most brilliant work On the Animals of Scripture. To this we shall add that whatever the Hebrews and Arabs relate of the qore fits almost entirely the woodpecker, which they call dryokolaptes; for it too has a rather long beak, and one of remarkable strength, since with it it strikes and hollows out trees; it has short legs; it is green in colour; in bulk of body it does not equal a dove; it lives in the mountains; it is edible; and above other birds it especially foretells rain. And what is most worth noting: one might not unreasonably argue that the woodpecker is called qore either from karah, "he dug, dug out," or from qorah, "beam, stake, trunk, wood," since it bores through trunks with its beak; whence the Greeks too call it dryokolaptes. And if any author had ascribed to the woodpecker the care and hatching of other birds' eggs, I should not doubt that it was meant by the word qore. The same (Huet).

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(3) ‹anchor: not visible› · call in col 456 (call printed in the Greek only)

Διὰ πάντων τῶν ἑτεροδόξων. Pessime id interpretatus est Hieronymus: per omnes qui alienae a Deo gloriae cupiditate rapti sunt. Ἑτερόδοξος apud ecclesiasticos scriptores opponitur ὀρθοδόξῳ, et vertere debuit: per omnes qui perversis opinionibus adhaerescunt.

"Through all the heterodox." Jerome translated this very badly: "through all who have been carried away by desire for a glory foreign to God." Among church writers heterodoxos is the opposite of orthodoxos, and he ought to have translated: "through all who cling to perverse opinions."

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(4) ‹anchor: καὶ κεχριμένος› · call in col 456 (call printed in the Greek only)

Καὶ κεχριμένος, etc. Verte: et secretae sunt divitiae atque selectae. Pessime Hieronymus: exinanita est et deleta ejus opulentia; nisi forte legerit ἐκκενούμενός ἐστιν ὁ πλοῦτος καὶ ἐξηλειμμένος.

"And set apart," etc. Translate: "and the riches are set apart and chosen." Jerome very badly: "his wealth is emptied out and blotted out"; unless perhaps he read "the wealth is being emptied and wiped out."

(printed under page 233)

Page

running head: ORIGENIS 456
marginal letters: A οῦργον, εἰ καὶ; B πρόβατα τῆς ἐμῆς; C καὶ κεκριμένος ἐστὶν; D (in footnote)
old-edition numerals: (none)
other: begins with fragment οῦργον from col. 453; full-width Latin line from col. 455 after first paragraph not set

PG 13:457

Ἐν ἡμίσει δε ἡμερῶν αὐτοῦ ἐγκαταλείψουσιν αὐτόν. Ἡμεῖς πάντες, οἱ γενόμενοί ποτε ὑπὸ τὸν πέρδικα τὸν φωνήσαντα· ἐφώνησε γὰρ οὐ μόνον διὰ τῶν προειρημένων, ἀλλὰ καὶ διὰ πάντων ἁπαξαπλῶς τῶν ἀπατώντων, καὶ ὡς ἐπὶ εὐσέβειαν τὴν ἀθεότητα προκαλουμένων ἐπὶ δόγματα ἐναντία τῇ ἀληθείᾳ. Ἀλλ' ἐν ἡμίσει ἡμερῶν αὐτοῦ ἐγκαταλελοίπαμεν αὐτόν· πᾶσαι μὲν γὰρ αἱ ἡμέραι αὐτοῦ αἱ ἡμέραι εἰσὶ τοῦ αἰῶνος τούτου. Ἐπεὶ δὲ ἐξείλετο ἡμᾶς ἐκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ Χριστὸς Ἰησοῦς, διὰ τοῦτο ἐν ἡμίσει ἡμερῶν αὐτοῦ ἐγκαταλελοίπαμεν αὐτόν. Καὶ ἐπ' ἐσχάτων αὐτοῦ ἔσται ἄφρων. Πότε γὰρ φρόνιμος ἦν, ἵν' ἐπ' ἐσχάτων αὐτοῦ γένηται ἄφρων; Ἀλλὰ φήσομεν, ὅτι φρόνιμος ἦν· Ὁ γὰρ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ γῆς, ὧν ἐποίησε Κύριος ὁ Θεός. Φρόνιμος ἦν, κατὰ τὸ εἰρημένον ἐν τῷ Ἠσαΐᾳ· Ἐπάξω γὰρ ἐπὶ τὸν νοῦν τὸν μέγαν τὸν ἄρχοντα τῶν Ἀσσυρίων. Εἶπε γάρ· Τῇ ἰσχύϊ ποιήσω καὶ τῇ σοφίᾳ

And in the midst of its days they will forsake it (Jer. 17:11). All of us, who once came under the partridge that cried out—for it cried out not only through those spoken of before, but also through all without exception who deceive, and who summon ungodliness as though unto godliness, unto doctrines contrary to the truth—yet in the midst of its days we have forsaken it; for all its days are the days of this age. And since Christ Jesus delivered us from the present evil age (Gal. 1:4), therefore in the midst of its days we have forsaken it. And at its end it will be a fool (Jer. 17:11). For when was it prudent, so that at its end it becomes a fool? But we will say that it was prudent: For the serpent was the most prudent of all the beasts upon the earth, which the Lord God made (Gen. 3:1). It was prudent, according to what is said in Isaiah: For I will bring against the great mind, the ruler of the Assyrians. For he said: By my strength I will act, and by the wisdom (Isa. 10:12–13)

NOTE: The Greek is lost here; the Latin version printed across both columns stands for it, set as printed.

depascam, et commovebo civitates inhabitatas. Si quis potest, intelligat quomodo novissimum ejus erit stultum. Iste ab eo quod fuit sapiens male, sapientior erat omnibus bestiis super terram: fit econtrario, eo quod sapiens fuit, male insipiens. Intelliges vero quid sit: Novissimum ejus erit insipiens, si scias quomodo etiam tibi per Apostolum praecipiatur, ut pro salute tua insipientiam recipias: Si quis, inquit, videtur sibi sapiens esse in vobis in isto saeculo, stultus fiat. Solvit qui ante clamavit: Stultus esto et fatuus, ut sapiens fias. Si itaque est quaedam sapientia culpabilis, juxta quam filii saeculi hujus sapientiores sunt filiis lucis in generatione ista, bonus est Deus qui contrariis diversa subvertit, ut faciat compleri id quod dictum est: Novissimum ejus erit insipiens. Quando novissimum ejus erit insipiens? Oportet Christum regnare, usque dum ponat omnes inimicos ejus Deus sub pedibus ejus. Cum omnia ei subjecerit, novissimus inimicus destruetur mors; cum destructa fuerit mors, tunc extrema perdicis erunt, et novissimum ejus fiet insipiens. Haec de perdice.

. . . I will devour, and I will shake the inhabited cities (Isa. 10:13). Let him who can, understand how its last end shall be foolish. This one, from having been wickedly wise—it was wiser than all the beasts upon the earth—becomes on the contrary, from having been wise, wickedly foolish. And you will understand what is meant by: Its last end shall be foolish, if you know how you too are commanded by the Apostle to take up foolishness for your salvation: If any man among you, he says, seems to himself to be wise in this world, let him become a fool (1 Cor. 3:18). He who cried out before resolves it: Be a fool and a simpleton, that you may become wise. If therefore there is a blameworthy wisdom, according to which the children of this world are wiser than the children of light in their generation (Luke 16:8), good is God, Who overturns opposites by their contraries, so as to bring to fulfilment what was said: Its last end shall be foolish. When shall its last end be foolish? Christ must reign, until God put all His enemies under His feet. When He has subjected all things to Him, the last enemy, death, shall be destroyed (1 Cor. 15:25–28); when death has been destroyed, then the partridge's last things will come, and its last end will become foolish. So much for the partridge.

4. Principium vero capituli secundi istud lectum est: Thronus gloriae exaltatus ab initio locus, sanctificatio nostra, sustentatio Israel. Domine, omnes qui te dereliquerunt confundantur decedentes, super terram scribantur, quia dereliquerunt fontem vitae Dominum. Dixit Isaias beatus propheta videns Dominum et regnum ejus. Vidi Dominum Sabaoth sedentem super sedem excelsam et elevatam. Vidit et Jeremias quomodo Deus regnat, propter quod glorificans eum ait: Thronus gloriae exaltatus ab initio locus sanctificatio nostra. Sive de Christo volueris ista intelligere, non peccabis; sive de Patre, non impie senties; est enim thronus gloriae excelsus, et a principio Salvator est. Thronus gloriae est propter quod regnum ejus, et

4. Now the beginning of the second section, as it was read, is this: A throne of glory exalted from the beginning, the place of our sanctification, the stay of Israel. O Lord, let all who have forsaken Thee be confounded as they depart; let them be written upon the earth, because they have forsaken the fountain of life, the Lord (Jer. 17:12–13). Isaiah, the blessed prophet, seeing the Lord and His kingdom, said: I saw the Lord of Hosts sitting upon a throne high and lifted up (Isa. 6:1). Jeremiah too saw how God reigns, and therefore, glorifying Him, he says: A throne of glory exalted from the beginning, the place of our sanctification. If you choose to understand these words of Christ, you will not sin; if of the Father, you will not think impiously; for He is the lofty throne of glory, and the Saviour is from the beginning. He is the throne of glory because the kingdom is His; and . . .

NOTE: The Greek resumes here.

...ὁ Χριστός ἐστιν· Ὅτε γὰρ ὁ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες. Ὑπομονὴ Ἰσραήλ. Ὥσπερ αὐτοδικαιοσύνη ἐστὶν ὁ Σωτὴρ, αὐτοαλήθεια, αὐτοαγιασμὸς, οὕτως αὐτοϋπομονή. Καὶ οὐκ ἔστιν οὔτε δίκαιον εἶναι χωρὶς Χριστοῦ, οὔτε ἅγιον χωρὶς αὐτοῦ, οὔτε ὑπομένειν μὴ Χριστὸν ἔχοντα· ὑπομονὴ γὰρ Ἰσραὴλ αὐτός ἐστι. Κἂν δὲ ἐπὶ τὸν Θεὸν ἀναφέρῃς, οὐδ' οὕτως ἀσεβήσεις. Κύριε, πάντες οἱ καταλιπόντες σε καταισχυνθήτωσαν ἀφεστηκότες. Ἕκαστος ἡμῶν, ὅτε ἁμαρτάνει, καταλείπει τὸν Θεὸν, καὶ βέβηλος γινόμενος καταλείπει ἁγιασμὸν, καὶ πολεμῶν καταλείπει εἰρήνην, καὶ ὑπὸ τῷ πολεμίῳ γινόμενος καταλείπει τὴν ἀπολύτρωσιν, καὶ ἔξω τῆς σοφίας ὢν τοῦ Θεοῦ καταλείπει τὴν σοφίαν. Πᾶσιν οὖν τοῖς καταλείπουσι τὸν Θεὸν ἀρᾶται ὁ προφήτης, διδάσκων ἡμᾶς τὸ ἐσόμενον αὐτοῖς, λέγων τό· Πάντες οἱ καταλείποντές σε καταισχυνθήτωσαν. Ὅσον ἀφεστήκασι, τοσοῦτον ἐπὶ τῆς γῆς γραφήτωσαν. Πάντες ἄνθρωποι γράφονται, οἱ μὲν ἅγιοι ἐν οὐρανῷ,

. . . is Christ. For He who sanctifies and those who are sanctified are all of one (Heb. 2:11). The endurance of Israel. As the Saviour is righteousness itself, truth itself, sanctification itself, so He is endurance itself. And it is not possible to be righteous without Christ, nor holy without Him, nor to endure without having Christ; for He Himself is the endurance of Israel. And even if you refer it to God, not even so will you be impious. O Lord, let all who have forsaken Thee be put to shame, having fallen away (Jer. 17:13). Each of us, when he sins, forsakes God; becoming profane, he forsakes sanctification; making war, he forsakes peace; coming under the enemy, he forsakes redemption; and being outside the wisdom of God, he forsakes wisdom. Upon all, then, who forsake God the prophet calls down a curse, teaching us what will befall them, when he says: Let all who forsake Thee be put to shame. As far as they have fallen away, so far let them be written upon the earth. All men are written: the saints in heaven, . . .

Editors' notes and page, col. 457

Footnotes

(56) ‹anchor: not visible› · call in col 457-458 (scripture reference; Latin set across the full page width)

Gen. III, 1.

Genesis 3:1.

(printed under page 234)

(57) ‹anchor: not visible› · call in col 457-458 (scripture reference; Latin set across the full page width)

Isa. X, 12, 13.

Isaiah 10:12–13.

(printed under page 234)

(58) ‹anchor: inquit› · call in col 457-458 (scripture reference; Latin set across the full page width)

I Cor. III, 18.

1 Corinthians 3:18.

(printed under page 234)

(59) ‹anchor: et regnum ejus› · call in col 457-458 (scripture reference; Latin set across the full page width)

Isa. VI, 1.

Isaiah 6:1.

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Page

running head: 457 IN JEREMIAM HOMILIA XVII
marginal letters: A Ἐν ἡμίσει δε; B ἐπὶ γῆς, ὧν; C ...ὁ Χριστός ἐστιν·; D διδάσκων ἡμᾶς τὸ
old-edition numerals: 238 in full-width Latin section
other: eighteen full-width Latin lines between B and C (supplying the Greek lacuna across cols. 457-458, through §4 to "regnum ejus, et") set in col. 457 as the Latin standing for lost Greek (Q9a); the right ends of the first three lines are beyond this column's image and were not checked by Q9a; the Greek from C ("...ὁ Χριστός ἐστιν") to the column foot set by Q9a; "Ὅτε γὰρ ὁ ἁγιάζων" (Heb 2:11, ὅ τε) and "αὐτοϋπομονή" set as read (diaeresis/circumflex unclear at this resolution)

PG 13:458

NOTE: The Greek is lost here; the Latin version printed across both columns stands for it, set as printed.

4. Now the beginning of the second section that was read is this: A throne of glory exalted from the beginning, the place of our sanctification, the support of Israel. O Lord, let all who have forsaken Thee be confounded as they depart; let them be written upon the earth, because they have forsaken the fountain of life, the Lord (Jer. 17:12–13). Isaiah the blessed prophet, seeing the Lord and His kingdom, said: I saw the Lord of Sabaoth sitting upon a throne high and lifted up (Isa. 6:1). Jeremiah too saw how God reigns, wherefore glorifying Him he says: A throne of glory exalted from the beginning, the place of our sanctification. If you will understand these words of Christ, you will not sin; if of the Father, you will not think impiously; for the throne of glory is lofty, and from the beginning is the Saviour. He is the throne of glory because of His kingdom; and

. . . is Christ: For both He Who sanctifies and those who are sanctified are all of One (Heb. 2:11). The endurance of Israel (Jer. 17:13). Just as the Saviour is righteousness itself, truth itself, sanctification itself, so He is endurance itself. And it is not possible either to be righteous apart from Christ, or holy apart from Him, or to endure without having Christ; for He Himself is the endurance of Israel. And even if you refer it to God, not even so will you be impious. O Lord, let all who forsake Thee be put to shame as they stand aloof (Jer. 17:13). Each of us, when he sins, forsakes God, and becoming profane forsakes sanctification, and making war forsakes peace, and coming under the enemy forsakes redemption, and being outside the wisdom of God forsakes wisdom. Upon all who forsake God, therefore, the prophet pronounces a curse, teaching us what will happen to them, saying the words: Let all who forsake Thee be put to shame. As far as they have stood aloof, so far let them be written upon the earth (Jer. 17:13). All men are written down, the saints in heaven,

Editors' notes and page, col. 458

Footnotes

(60) ‹anchor: ex uno omnes sumus› · call in col 458 (scripture reference)

Hebr. II, 11.

Hebrews 2:11.

(printed under page 234)

Footnotes

(61) ‹anchor: not visible› · call in col 459 (scripture reference)

Luc. X, 10.

Luke 10:10 [numeral as read; possibly 16].

(printed under page 235)

(62) ‹anchor: not visible› · call in col 459 (scripture reference)

Matth. VII, 2.

Matthew 7:2.

(printed under page 235)

(63) ‹anchor: not visible› · call in col 459 (scripture reference)

Matth. VI, 19, 20.

Matthew 6:19–20.

(printed under page 235)

(64) ‹anchor: Domini dicit› · call in col 459 (scripture reference)

Jerem. II, 13.

Jeremiah 2:13.

(printed under page 235)

(65) ‹anchor: cum eis diceret› · call in col 459 (scripture reference)

Joan. VI, 68.

John 6:68.

(printed under page 235)

(66) ‹anchor: medico, dicenti› · call in col 459 (scripture reference)

Matth. IX, 12.

Matthew 9:12.

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(67) ‹anchor: in Evangelio› · call in col 459 (scripture reference)

Luc. VIII, 43.

Luke 8:43.

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(68) ‹anchor: in salutem› · call in col 459 (scripture reference)

Psal. XXXII, 17.

Psalm 32:17 (Vulgate numbering; 33:17 in the Hebrew).

(printed under page 235)

Page

running head: 459 ORIGENIS
marginal letters: A dantur discedentes. Super; B aestuet, quae videntur; C vos vultis recedere?; D expendit in medicis,
old-edition numerals: 239 before in coelis.; 240 before sanitas sequitur,
other: facing Latin version, not set

PG 13:460

οἱ δὲ ἁμαρτωλοὶ ἐπὶ τῆς γῆς. Λέγεται πρὸς τοὺς μαθητὰς ὑπὸ τοῦ Ἰησοῦ· Χαίρετε, ὅτι τὰ ὀνόματα ὑμῶν γέγραπται ἐν τοῖς οὐρανοῖς. Οὐκοῦν χαίρειν δεῖ, ἐὰν τοιοῦτός τις γένηται, ἵνα τὸ ὄνομα αὐτοῦ ἐγγράφηται ἐν τοῖς οὐρανοῖς. Ὡς δὲ τὸ ὄνομα τῶν ἁγίων ἐγγράφεται ἐν τοῖς οὐρανοῖς, οὕτω τῶν πολιτευομένων γηΐνως, τῶν οὐ πάνυ πορευομένων τὴν γῆν Ἐδὼμ, ἀλλὰ τοὺς ἀγροὺς τῆς Ἐδὼμ ἐχόντων καὶ τοὺς ἀμπελῶνας, γράφεται τὰ ὀνόματα, ὡς καταλειπόντων τὸν Θεὸν ἐπὶ τῆς γῆς. Καταισχυνθήτωσαν γὰρ, φησὶν, ἀφεστηκότες, ἐπὶ τῆς γῆς γραφήτωσαν· καὶ γὰρ ᾧ μέτρῳ μετρεῖτε, μετρηθήσεται ὑμῖν. Αἴτιος ἕκαστος ἑαυτῷ ἐστι τοῦ γραφῆναι. Εἰ ἐπὶ γῆς ζητεῖς, οὐ ζητεῖς τὰ οὐράνια. Εἰ νένευκέ σου ἡ ψυχὴ περὶ τὰ τῇδε πράγματα, σὺ σεαυτῷ αἴτιος γίνῃ τοῦ Ἰησοῦ λέγοντος· Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζουσι, καὶ ὅπου κλέπται διορύσσουσι καὶ κλέπτουσιν, ἀλλὰ θησαυρίζετε ὑμῖν θησαυροὺς ἐν οὐρανοῖς. Θησαυρίζεις ἐν οὐρανῷ; σεαυτῷ αἴτιος εἶ τοῦ τὸ ὄνομά σου ἐγγράφεσθαι ἐν τοῖς οὐρανοῖς. Ταῦτα διὰ τό· Ἐπὶ τῆς γῆς γραφήτωσαν. Καὶ τὴν αἰτίαν λέγει· Ὅτι ἐγκατέλιπον πηγὴν ζωῆς τὸν Κύριον. Καὶ ἐν τῇ ἀρχῇ ὁ αὐτὸς προφήτης ἔλεγεν ἐκ προσώπου τοῦ Θεοῦ· Ἐμὲ ἐγκατέλιπον, πηγὴν ὕδατος ζωῆς· καὶ νῦν· ἐγκατέλιπον πηγὴν ζωῆς τὸν Κύριον. Εἴπωμεν οὖν καὶ ἡμεῖς, εἴπερ θέλομεν μὴ ἐγκαταλιπεῖν πηγὴν ζωῆς τὸν Κύριον, τὴν φωνὴν τῶν γνησίων Ἰησοῦ μαθητῶν, ἣν εἰρήκασι πρὸς τὸν διδάσκαλον εἰπόντα αὐτοῖς· Μὴ καὶ ὑμεῖς θέλετε πορεύεσθαι; Τί οὖν εἴπωμεν; Καὶ πρὸς τίνα ἀπελευσόμεθα; ῥήματα ζωῆς αἰωνίου ἔχεις. Ἐνθάδε ἔληξε καὶ ἡ δευτέρα περικοπή.

and the sinners upon the earth. It is said to the disciples by Jesus: Rejoice, because your names are written in the heavens (Luke 10:20). Therefore one ought to rejoice, if someone becomes such that his name is inscribed in the heavens. And just as the name of the saints is inscribed in the heavens, so the names of those who conduct their lives in an earthly manner, who do not pass right through the land of Edom, but hold the fields of Edom and the vineyards, are written upon the earth, as of those who forsake God. For let them be put to shame, he says, as they stand aloof, let them be written upon the earth (Jer. 17:13); for with what measure you measure, it will be measured to you (Matt. 7:2). Each is the cause for himself of his being written down. If you seek upon earth, you do not seek the heavenly things. If your soul has inclined towards the affairs here below, you become the cause for yourself when Jesus says: Do not lay up for yourselves treasures upon the earth, where moth and eating destroy, and where thieves dig through and steal, but lay up for yourselves treasures in the heavens (Matt. 6:19–20). Do you lay up treasure in heaven? You are the cause for yourself of your name being inscribed in the heavens. These things are on account of the words: Let them be written upon the earth. And he states the reason: Because they forsook the fountain of life, the Lord (Jer. 17:13). At the beginning too the same prophet said in the person of God: They forsook Me, the fountain of water of life (Jer. 2:13); and now: They forsook the fountain of life, the Lord. Let us also, therefore, if indeed we wish not to forsake the fountain of life, the Lord, utter the voice of the genuine disciples of Jesus, which they spoke to the Teacher when He said to them: Do you also wish to go away? (John 6:67). What then shall we say? And to whom shall we go away? Thou hast words of eternal life (John 6:68). Here ended the second section also.

Εἶτα πάλιν εὐχή ἐστιν, οὕτως ἔχουσα· Ἴασαί με, Κύριε, καὶ ἰαθήσομαι· σῶσόν με, καὶ σωθήσομαι, ὅτι καύχημά μου σὺ εἶ. Ἰδοὺ αὐτοὶ λέγουσι πρός με· Ποῦ ἐστιν ὁ λόγος Κυρίου; ἐλθέτω. Ἐγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου, καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα, σὺ ἐπίστασαι. Μόνῳ τῷ ἐληλυθότι διὰ τοὺς κακῶς ἔχοντας ἰατρῷ, καὶ λέγοντι· Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες, εἰπεῖν τεθαῤῥηκότως πάντα τὸν βουλόμενον θεραπευθῆναι ἀπὸ τοῦ νοσεῖν τὴν ψυχὴν αὐτοῦ· Ἴασαί με, Κύριε, καὶ ἰαθήσομαι. Εἰ δέ τις ἄλλος παρὰ τοῦτον ἐπαγγέλλεται τὴν τῶν ψυχῶν ἰατρικὴν, οὐκ ἂν λέγοις ἐκείνῳ ἀληθεύων· Ἴασαί με, Κύριε, καὶ ἰαθήσομαι. Καὶ γὰρ ἐκείνη ἡ αἱμοῤῥοοῦσα ἐδαπάνησε τὰ παρ' αὐτῆς πάντα εἰς τοὺς ἰατροὺς, καὶ οὐκ ἴσχυσεν ὑπ' οὐδενὸς αὐτῶν θεραπευθῆναι· πρὸς οὐδένα γὰρ ἐκείνων εὔλογον ἦν εἰπεῖν· Ἴασαί με, Κύριε, καὶ ἰαθήσομαι, ἢ πρὸς μόνον, ἀρκεῖ ἅψασθαι τοῦ κρασπέδου τοῦ ἱματίου. Λέγω οὖν πρὸς τοῦτον· Ἴασαί με, Κύριε, καὶ ἰαθήσομαι. Ἐὰν γὰρ ἰάσῃ, τὸ τέλος ἐπακολουθήσει τῇ ἀπὸ σοῦ ἰάσει ἡ θεραπεία, ὥς γε ἂν

Then again there is a prayer, running thus: Heal me, O Lord, and I shall be healed; save me, and I shall be saved, because Thou art my boast. Behold, they themselves say to me: Where is the word of the Lord? let it come. But I did not grow weary following after Thee, and the day of man I did not desire, Thou knowest (Jer. 17:14–16). Only to the Physician Who has come on account of those who are ill, and Who says: Those who are strong have no need of a physician, but those who are ill (Matt. 9:12), may everyone who wishes to be cured from his soul's being sick say with confidence: Heal me, O Lord, and I shall be healed. But if anyone else besides Him professes the healing art of souls, you could not say to that one truthfully: Heal me, O Lord, and I shall be healed. For indeed that woman with an issue of blood spent all that she had upon the physicians, and could not be cured by any of them (Luke 8:43); for to none of those was it reasonable to say: Heal me, O Lord, and I shall be healed, save to Him alone, the fringe of Whose garment it suffices to touch. I say, therefore, to Him: Heal me, O Lord, and I shall be healed. For if Thou healest, in the end the cure will follow upon the healing from Thee, just as

Editors' notes and page, col. 460

Footnotes

(1) ‹anchor: κακῶς ἔχοντες, εἰπεῖν› · call in col 460 (call printed in the Greek only)

Εἰπεῖν. Legendum χρὴ vel δεῖ εἰπεῖν.

"To say." Read "one must" or "one ought to say."

(printed under page 235)

(2) ‹anchor: ἢ πρὸς μόνον, ἀρκεῖ› · call in col 460 (call printed in the Greek only)

Ἀρκεῖ. Lege: οὐ ἀρκεῖ.

"It suffices." Read: "it does not suffice" [sic: printed οὐ, not ᾧ].

(printed under page 235)

Page

running head: ORIGENIS 460
marginal letters: A οἱ δὲ ἁμαρτωλοὶ; B σεαυτῷ αἴτιος γίνῃ; C τοῖς· Μὴ καὶ; D ἰαθήσομαι. Εἰ δέ
old-edition numerals: (none)
other: (none)

PG 13:461

με σωθῆναι. Ὅσοι δὲ ἂν σώσουσιν, οὐ σωθήσομαι. Μόνη δὴ ἡ ἀληθῶς σωτηρία, ἐὰν σώσῃ Χριστὸς, ἐπεὶ τότε σωθήσομαι. Ψευδὴς ἵππος εἰς σωτηρίαν. Ψευδῆ καὶ τὰ ἄλλα πάντα παρὰ τὸν Θεὸν εἰς σωτηρίαν. Διὰ τοῦτο αὐτῷ εἴποιμι ἄν· Σῶσόν με, Κύριε, καὶ σωθήσομαι. Καὶ λέγω τοῦτο, ἐὰν καὶ τὸ ἑξῆς δυνηθῶ λέγειν, τὸ ἀποτετάχθαι παντὶ καυχήματι, ἵνα εἴπω· Ὅτι καύχημά μου εἶ σύ· ἢ ὅτε πληρῶ τὴν λέγουσαν ἐντολήν· Μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, μηδὲ ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὐτοῦ, μηδὲ ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ· ἀλλ' ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, τοῦ συνιεῖν καὶ γινώσκειν ὅτι ἐγώ εἰμι Κύριος Μακάριος οὖν ὁ ἀποταξάμενος πάσῃ τῇ κάτω καυχήσει, οἷον ἐπὶ καλουμένῃ εὐγενείᾳ, καὶ ἐπὶ κάλλει, καὶ τοῖς σωματικοῖς πράγμασιν, ἐπὶ πλούτῳ, ἐπὶ δόξῃ, καὶ ἀρκούμενος μιᾷ καυχήσει, ἵνα εἴπῃ· Ὅτι καύχημά μου εἶ σύ.

that I be saved. But whoever else may save, I shall not be saved. The only true salvation, indeed, is if Christ saves, since then I shall be saved. Vain is a horse for salvation (Ps. 32:17). Vain also are all other things besides God for salvation. Therefore I would say to Him: Save me, O Lord, and I shall be saved (Jer. 17:14). And I say this, if I am also able to say what follows, having renounced every boast, so that I may say: Because Thou art my boast (Jer. 17:14); or when I fulfil the commandment that says: Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the rich man in his riches; but let him who boasts boast in this, to understand and know that I am the Lord (Jer. 9:23–24). Blessed therefore is he who has renounced all boasting here below, as in so-called noble birth, and in beauty, and in bodily things, in wealth, in glory, and is content with one boast, so that he may say: Because Thou art my boast.

Ἰδοὺ αὐτοὶ λέγουσι πρός με· Ποῦ ἐστιν ὁ λόγος Κυρίου; ἐλθέτω· Ἐγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου. Ὁ Ἰησοῦς σοι λέγει· Αἶρε τὸν σταυρόν σου, καὶ ἀκολούθει μοι. Καὶ, Ἄφες πάντα, καὶ ἀκολούθει μοι. Καὶ, Ὅστις οὐ καταλείψει τὸν πατέρα καὶ τὴν μητέρα, καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος εἶναι μαθητής. Ἐὰν οὖν γένῃ τοιοῦτος, ὥστε πάντοτε ἀκολουθεῖν τῷ Ἰησοῦ, καὶ ἀκολουθήσεις, καὶ ὅσον ἀκολουθεῖς, οὐ κοπιάσεις. Οὐκ ἔστι γὰρ μόχθος ἐν Ἰακὼβ, οὐδὲ ὀφθήσεται πόνος ἐν Ἰσραήλ. Οὐκ ἔστι κόπος ἀκολουθοῦντι Ἰησοῦ. Αὐτὸ τὸ ἀκολουθεῖν περιαιρεῖ τὸν κόπον. Διὰ τοῦτο αὐτός φησιν, ἵνα μηκέτι κοπιῶμεν, κοπιάσαντες πρὸ τοῦ ἄρξασθαι αὐτῷ ἀκολουθεῖν. Δεῦτε πρός με, πάντες οἱ κοπιῶντες, καὶ πεφορτισμένοι· κἀγὼ ἀναπαύσω ὑμᾶς. Ἐὰν οὖν κοπιῶντες ἔλθωμεν πρὸς αὐτὸν, καὶ ἀκολουθήσωμεν αὐτῷ, ἐροῦμεν· Ἐγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου. Τούτῳ δὲ ἀκόλουθόν ἐστιν εἰπεῖν ἡμᾶς καὶ τὸ, Ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα. Ἔστι τις ἡμέρα ἀνθρώπου· ἔστι τις ἡμέρα τοῦ Θεοῦ. Τὴν ἡμέραν τῆς ἀναστάσεως τῶν ἁγίων ἐπιθυμησάτω ἕκαστος ἡμῶν, μὴ ἐκείνην περὶ ἧς γέγραπται· Οὐαὶ οἱ ἐπιθυμοῦντες ἡμέραν ἀνθρώπου· καὶ, Αὕτη ἐστὶ σκότος, καὶ οὐ φῶς. Τίς ἐστιν ὁ λέγων· Καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα; Ἡ σαφήνεια τοῦ λόγου ἐλέγχει ἡμᾶς, ὅτι ἡμέραν ἀνθρώπου οὐκ ἐπεθυμήσαμεν, πολλάκις νοήσαντες, καὶ ἐν φαντασίᾳ θανάτου γενόμενοι, τῆς ἐξόδου παρακαλοῦμεν τοὺς ἐπισκοποῦντας ἡμᾶς ἀδελφοὺς, καί φαμεν· Αἴτησαί μοι ἀνοχὴν, αἴτησαί μοι ἐπιμένειν τῷ βίῳ. Ταῦτα λέγοντες οὐχ ἡμέραν ἐπιθυμοῦμεν ἁγίαν Θεοῦ, ἀλλ' ἡμέραν ἀνθρώπου. Διόπερ, ἀποθέμενοι τὴν φιλοζωΐαν, καὶ τὸ ἐπιθυμεῖν ἀνθρωπίνην ἡμέραν, ζητήσωμεν τὴν ἡμέραν ἐκείνην ἰδεῖν, ἐν ᾗ τευξόμεθα τῆς ἐν Χριστῷ Ἰησοῦ μακαριότητος, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.

Behold, they themselves say to me: Where is the word of the Lord? let it come. But I did not grow weary following after Thee (Jer. 17:15–16). Jesus says to you: Take up your cross, and follow Me (Matt. 16:24). And, Leave all things, and follow Me (Matt. 19:21). And, Whoever will not forsake father and mother, and follow after Me, is not worthy of Me to be a disciple (Matt. 10:37–38; Luke 14:26). If then you become such as always to follow Jesus, you will also follow, and as much as you follow, you will not grow weary. For there is no toil in Jacob, nor shall labour be seen in Israel (Num. 23:21). There is no weariness for one who follows Jesus. The very following takes away the weariness. That is why He Himself says, so that we may no longer be weary, we who grew weary before we began to follow Him: Come to Me, all you who labour and are burdened, and I will give you rest (Matt. 11:28). If then, labouring, we come to Him and follow Him, we shall say: But I did not grow weary following after Thee. And it follows on this that we should say also: I have not desired the day of man (Jer. 17:16). There is a day of man; there is a day of God. Let each of us desire the day of the resurrection of the saints, not that of which it is written: Woe to those who desire the day of man; and, It is darkness, and not light (Amos 5:18). Who is it that says: And I have not desired the day of man? The plain sense of the word convicts us of having desired the day of man (the printed text reads "that we did not desire"); for often, when we have fallen sick (printed: "having perceived") and come into the imagination of death, at our departure we implore the brothers who visit us, and say: Ask a respite for me, ask that I may remain in this life. Saying this, we desire not the holy day of God, but the day of man. Therefore, putting away the love of life and the desire for a human day, let us seek to see that day in which we shall attain the blessedness that is in Christ Jesus, to Whom be the glory and the might for ever. Amen.

Editors' notes and page, col. 461

Footnotes

(1) ‹anchor: not visible› · call in col 461 (call printed in the Greek only)

Ἀρκούμενος μιᾷ καυχήσει. Vertit Hieronymus: qui contempta vana gloria: quod ipsum habet unus Regiae bibliothecae codex. Alter habet: qui contemnens vanam gloriam. Quid si legamus: Qui contentus una gloria? Sane id oratio Graeca postulat, et facile inde vulgata lectio detorta est. HUETIUS.

"Content with one boast." Jerome translated: "who, vainglory being despised," and one manuscript of the Royal Library has exactly this. Another has: "who despising vainglory." What if we read: "who, content with one glory"? The Greek wording certainly requires it, and the received reading could easily have been twisted from it. Huet.

(printed under page 236)

(2) ‹anchor: πολλάκις νοήσαντες› · call in col 461 (call printed in the Greek only)

Ὅτι ἡμέραν ἀνθρώπου οὐκ ἐπεθυμήσαμεν, πολλάκις νοήσαντες. Omnino delenda est particula negativa οὐκ, et pro νοήσαντες, legendum νοσήσαντες.

"That we did not desire the day of man, having often perceived." The negative particle "not" must certainly be deleted, and for "having perceived" read "having fallen sick."

(printed under page 236)

(3) ‹anchor: τῆς ἐξόδου› · call in col 461 (call printed in the Greek only)

Τῆς ἐξόδου. Legendum ἐπὶ τῆς ἐξόδου.

"Of the departure." Read "at the departure."

(printed under page 236)

Page

running head: 461 IN JEREMIAM HOMILIA
marginal letters: A με σωθῆναι. Ὅσοι; B γος Κυρίου; ἐλθέτω·; C πεφορτισμένοι· κἀγὼ ἀναπαύσω; D ἐπισκοποῦντας ἡμᾶς ἀδελφοὺς,
old-edition numerals: (none)
other: four lines at the end of paragraph 1 extend across both columns into col. 462 and are cut off at the right edge of col. 461 (after αὐτοῦ,, συνιεῖν, ἐπ, ἀρκ); Q9a could not check their col. 462 portion, including whether a full stop stands after Κύριος
other: the column's text from Διὰ τοῦτο αὐτός φησιν (C) to Ἀμήν was missing from the file and was set by Q9a; a stray mark printed after Τούτῳ δὲ (like a semicolon) is not set

PG 13:462

Διὰ τοῦτο αὐτός φησιν, ἵνα μηκέτι κοπιῶμεν, κοπιάσαντες πρὸ τοῦ ἄρξασθαι αὐτῷ ἀκολουθεῖν. Δεῦτε πρός με, πάντες οἱ κοπιῶντες, καὶ πεφορτισμένοι· κἀγὼ ἀναπαύσω ὑμᾶς. Ἐὰν οὖν κοπιῶντες ἔλθωμεν πρὸς αὐτὸν, καὶ ἀκολουθήσωμεν αὐτῷ, ἐροῦμεν· Ἐγὼ δὲ οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου. Τούτῳ δὲ ἀκόλουθόν ἐστιν εἰπεῖν ἡμᾶς καὶ τὸ, Ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα. Ἔστι τις ἡμέρα ἀνθρώπου· ἔστι τις ἡμέρα τοῦ Θεοῦ. Τὴν ἡμέραν τῆς ἀναστάσεως τῶν ἁγίων ἐπιθυμησάτω ἕκαστος ἡμῶν, μὴ ἐκείνην περὶ ἧς γέγραπται· Οὐαὶ οἱ ἐπιθυμοῦντες ἡμέραν ἀνθρώπου· καὶ, Αὕτη ἐστὶ σκότος, καὶ οὐ φῶς. Τίς ἐστιν ὁ λέγων· Καὶ ἡμέραν ἀνθρώπου οὐκ ἐπεθύμησα; Ἡ σαφήνεια τοῦ λόγου ἐλέγξει ἡμᾶς, ὅτι ἡμέραν ἀνθρώπου οὐκ ἐπεθυμήσαμεν, πολλάκις νοήσαντες, καὶ ἐν φαντασίᾳ θανάτου γενόμενοι, τῆς ἐξόδου παρακαλοῦμεν τοὺς ἐπισκοποῦντας ἡμᾶς ἀδελφοὺς, καί φαμεν· Αἴτησαί μοι ἀνοχὴν, αἴτησαί μοι ἐπιμένειν τῷ βίῳ. Ταῦτα λέγοντες οὐχ ἡμέραν ἐπιθυμοῦμεν ἁγίαν Θεοῦ, ἀλλ' ἡμέραν ἀνθρώπου. Διόπερ, ἀποθέμενοι τὴν φιλοζωΐαν, καὶ τὸ ἐπιθυμεῖν ἀνθρωπίνην ἡμέραν, ζητήσωμεν τὴν ἡμέραν ἐκείνην ἰδεῖν, ἐν ᾗ τευξόμεθα τῆς ἐν Χριστῷ Ἰησοῦ μακαριότητος, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν.

Therefore He Himself says, so that we may no longer grow weary, we who grew weary before we began to follow Him: Come to Me, all ye that labour and are burdened, and I will refresh you (Matt. 11:28). If therefore, growing weary, we come to Him and follow Him, we shall say: But I did not grow weary following after Thee. And it follows upon this that we say also the words: The day of man I did not desire (Jer. 17:16). There is a certain day of man; there is a certain day of God. Let each of us desire the day of the resurrection of the saints, not that day concerning which it is written: Woe to those who desire the day of man; and, It is darkness, and not light (Amos 5:18). Who is he that says: And the day of man I did not desire? The plain sense of the word will convict us, that we did not desire the day of man, when often, having fallen to thinking, and having come into the imagination of death, of our departure, we entreat the brethren who visit us, and say: Ask a respite for me, ask that I may remain in life. Saying these things, we desire not the holy day of God, but the day of man. Wherefore, having put away the love of life, and the desiring of a human day, let us seek to see that day in which we shall obtain the blessedness that is in Christ Jesus, to Whom is the glory and the dominion unto the ages. Amen (1 Pet. 4:11).

Editors' notes and page, col. 462

Footnotes

(69) ‹anchor: not visible› · call in col 462 (scripture reference)

Jerem. IX, 23, 24.

Jeremiah 9:23–24.

(printed under page 236)

(70) ‹anchor: not visible› · call in col 462 (scripture reference)

Matth. XVI, 24.

Matthew 16:24.

(printed under page 236)

(71) ‹anchor: not visible› · call in col 462 (scripture reference)

Luc. XIV, 26.

Luke 14:26.

(printed under page 236)

(72) ‹anchor: eum sequi› · call in col 462 (scripture reference)

Matth. XI, 28.

Matthew 11:28.

(printed under page 236)

(73) ‹anchor: scriptum est› · call in col 462 (scripture reference)

Amos. V, 18.

Amos 5:18.

(printed under page 236)

Footnotes

(74) ‹anchor: not visible› · call in col 463 (scripture reference)

Jerem. XVIII, 1, 16.

Jeremiah 18:1–16.

(printed under page 237)

Page

running head: 463 ORIGENIS
marginal letters: A (above 1. Duae sequuntur); B fracta testa nullum; C ab hoc vel; D 2. Videamus autem
old-edition numerals: 242 before antequam id quod
other: facing Latin version, not set; two full-width Greek lines from col. 464 after C not set

PG 13:464

ὉΜΙΛΙΑ ΙΗʹ.

Homily XVIII.

Εἰς τό·

On the words:

Ὁ Λόγος ὁ γενόμενος παρὰ Κυρίου πρὸς Ἱερεμίαν, λέγων· Ἀνάστηθι, καὶ κατάβηθι εἰς τὸν οἶκον κεραμέως· μέχρι τοῦ· Τάξαι τὴν γῆν αὐτῶν εἰς ἀφανισμόν.

The word that came from the Lord to Jeremiah, saying: Arise, and go down to the potter's house; down to: To make their land a desolation (Jer. 18:1–16).

Δύο εἰσὶν ἑξῆς ὁράσεις αἱ ἀνεγνωσμέναι Ἱερεμίου· ὧν ἡ μὲν προτέρα περιέχει τὰ περὶ τοῦ ἐν τῇ χειρὶ κεραμέως πηλίνου σκεύους, ὅπερ ἐπιδέχεται μετὰ τὴν συντριβὴν ἐπανόρθωσιν· ἀναπλάσασθαι γὰρ αὐτὸ δυνατόν ἐστιν· ἡ δὲ ἑτέρα ὅρασις περιέχει τὰ περὶ τοῦ ὀστρακίνου κίκκου, οὗ καταχυθέντος οὐκ ἔστι θεραπεία· ὅτε μὲν γὰρ πήλινον ἦν, εἰ κατεάχθη, κἂν ἤδη μεμορφωμένον ᾖ, ἐπεὶ πήλινον ἦν, ἐνεδέχετο πάλιν εἶναι φύραμα δεύτερον, καὶ κτισθῆναι δεύτερον· ὅτε δὲ μετὰ τὸ πήλινον γέγονεν ἤδη ὀστράκινον, καὶ ὑπὸ τοῦ πυρὸς ἐστόμωται, τότε οὐχ οἷόν τε ἦν μετὰ τὴν συντριβὴν τοῦ ὀστρακίνου θεραπείαν γενέσθαι αὐτῷ. Τί οὖν βούλεται ταῦτα; πρότερον ἐν περινοίᾳ κατανοήσωμεν· εἶτα, ἐὰν δοθῇ, κατὰ λέξιν ἐξετάσωμεν. Ὅσον ἐσμὲν ἐν τῷ βίῳ τούτῳ, μορφούμεθα, ἵν' οὕτως ὀνομάσω, διὰ τὸ πήλινον ἡμῶν σκεῦος κεραμευτικῶς, καὶ μορφούμεθα ἤτοι κατὰ κακίαν, ἢ κατὰ ἀρετήν. Πλὴν οὕτω μορφούμεθα, ὡς ἐπιδέχεσθαι καὶ τὴν κακίαν ἡμῶν συντριβῆναι, ἵνα γένηται καινὸν κτίσμα βέλτιον, καὶ τὴν προκοπὴν ἡμῶν ἀναλυθῆναι μετὰ τὴν μόρφωσιν αὐτῆς εἰς σκεῦος πήλινον. Ἐπὰν δὲ μετὰ τὸν ἐνεστῶτα αἰῶνα ἥκωμεν, πρὸς τῷ τέλει γενόμενοι τῆς ζωῆς, ἔπειτα πυρωθέντες ἤτοι ὑπὸ τοῦ πυρὸς τῶν πεπυρωμένων τοῦ πονηροῦ βελῶν, γενέσθαι ὅ τί ποτ' ἂν γινώμεθα, ἢ ὑπὸ τοῦ θείου πυρὸς, ἐπεὶ καὶ Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστὶν, ἐὰν γενώμεθα, φημὶ, ὑπὸ τοιοῦδε ἢ τοιοῦδε πυρὸς, ὅτι ποτ' ἂν γενώμεθα, ἐὰν συντριβῶμεν, εἴτε ἀπὸ τοῦ καλὰ σκεύη γεγονέναι εἰς σωτηρίαν, εἴτε ἀπὸ τοῦ μοχθηρὰ σκεύη γεγονέναι εἰς ἀπώλειαν, οὐχ ἀναγκαζόμεθα, οὐδὲ ἐπιδέχεται ἡμῶν ἡ κατασκευὴ βελτίωσιν. Διὰ τοῦτο ὅσον ἐσμὲν ἐνθάδε, οἱονεὶ ἐν χειρὶ τοῦ κεραμέως ὄντες, κἂν διαπέσῃ τὸ σκεῦος ἀπὸ τῶν χειρῶν αὐτοῦ, ἐπιδέχεται θεραπείαν καὶ τὸ ἀνακτισθῆναι.

The visions of Jeremiah that have been read are two in succession: of which the former contains the things concerning the clay vessel in the hand of the potter, which admits of restoration after being shattered, for it is possible for it to be refashioned; whereas the other vision contains the things concerning the earthen jar (Jer. 19:1), for which, once dashed to pieces, there is no cure; for while it was of clay, if it was broken, even though it be already shaped, since it was of clay, it was possible for it to be a second lump again, and to be created a second time; but when after being of clay it has already become earthen, and has been hardened by the fire, then it was impossible after the shattering of the earthen vessel for any cure to happen to it. What then do these things mean? First let us comprehend them in general thought; then, if it be granted, let us examine them word by word. So long as we are in this life, we are shaped, so to call it, in a potter's fashion because of our clay vessel, and we are shaped either according to vice or according to virtue. Yet we are so shaped that our vice also admits of being shattered, so that a new, better creature may come to be, and our progress admits of being dissolved after its shaping into a clay vessel. But whenever we come past the present age, having arrived at the end of life, and then having been fired either by the fire of the fiery darts of the evil one (Eph. 6:16), to become whatever we may become, or by the divine fire, since Our God also is a consuming fire (Heb. 12:29)—if we become, I say, by this or that fire, whatever we may become, if we are shattered, whether after having become good vessels unto salvation, or after having become wicked vessels unto destruction, we are not refashioned, nor does our frame admit of improvement. Therefore, so long as we are here, being as it were in the hand of the potter, even if the vessel falls through his hands, it admits of cure and of being created anew.

Ταῦτα μὲν ὁ λόγος κατὰ τὸ προχειρότερον, πρὶν τὸ λεῖπον ἐξετάσωμεν τῷ λόγῳ, εἰς τὰ δύο εἴδη τῶν ἀγγείων, τό τε πήλινον, καὶ οὐδέπω ἀπωστρακισμένον, καὶ τὸ δεύτερον τὸ ἤδη ὄστρακον γεγενημένον λελέχθω.

Let this much be said by our discourse according to the more obvious sense, before we examine in discourse what remains, concerning the two kinds of vessels, both the clay one not yet turned into earthenware, and the second, which has already become earthenware.

Ἴδωμεν δὲ ἀπ' αὐτῆς τῆς λέξεως τὰ λεγόμενα περὶ τοῦ πηλίνου ἀγγείου τοῦ ἐν τῇ χειρὶ τοῦ κεραμέως, καὶ πῶς αὐτὸς ὁ ἐν τῷ προφήτῃ λόγος, ὁ Κύριος ὁ προφητεύων ἐν αὐτῷ, ἀφορμὰς δίδωσι καὶ ἄλλας οὐ βραχείας τῆς ἑρμηνείας τῶν κατὰ τὸ πλάσμα τὸ ἐν τῇ χειρὶ τοῦ κεραμέως. Ὁ Λόγος ὁ γενόμενος πρὸς Ἱερεμίαν παρὰ Κυρίου, λέγων· Ἀνάστηθι, καὶ κατάβηθι εἰς οἶκον τοῦ κεραμέως. Ἄνω ἐστὶν ὁ Ἱερεμίας, ὑπεραναβέβηκε τὰ πήλινα σκεύη· κάτω ἐστὶ τὰ πήλινα σκεύη, καὶ ἡ διοικοῦσα φύσις τὰ πήλινα σκεύη, συγκαταβαίνουσα τοῖς διοικουμένοις, κάτω ἐστί· διὰ τοῦτο ὁ λεγόμενος λόγος πρὸς Ἱερεμίαν

Now let us see from the wording itself the things said concerning the clay vessel in the hand of the potter, and how the Word Himself Who was in the prophet, the Lord prophesying in him, gives other not slight occasions also for the interpretation of the things relating to the figure in the hand of the potter. The word that came to Jeremiah from the Lord, saying: Arise, and go down to the house of the potter (Jer. 18:1–2). Jeremiah is above, he has ascended above the clay vessels; below are the clay vessels, and the nature that administers the clay vessels, descending together with the things administered, is below; therefore the word spoken to Jeremiah

Editors' notes and page, col. 464

Footnotes

(1) ‹anchor: not visible› · call in col 464 (call printed in the Greek only)

Κίκκου. Lego βίκου. Vide LXX, Jerem. XIX, 1.

"Of the kikkos." I read "of the jar" (bikos). See the Septuagint, Jeremiah 19:1.

(printed under page 237)

(2) ‹anchor: not visible› · call in col 464 (call printed in the Greek only)

Codex Vatic., κατεάγη.

The Vatican manuscript has "was broken."

(printed under page 237)

(3) ‹anchor: οὐχ ἀναγκαζόμεθα› · call in col 464 (call printed in the Greek only)

Ἀναγκαζόμεθα. Lego cum Ghislerio ἀνακτιζόμεθα.

"We are compelled." With Ghislieri I read "we are re-created."

(printed under page 237)

Page

running head: ORIGENIS 464
marginal letters: A ὉΜΙΛΙΑ ΙΗʹ.; B ἤδη ὀστράκινον, καὶ; C μένων τοῦ πονηροῦ; D Ἴδωμεν δὲ ἀπ'
old-edition numerals: (none)
other: two full-width Greek lines before D (λεῖπον ἐξετάσωμεν ... λελέχθω.) span cols. 463-464; read whole from the page foot image and set here (Q1e); column ends mid-word Ἱερε-
misprints (kept as printed): οὐχ ἀναγκαζόμεθα (for οὐκ) (Q1e)

PG 13:465

παρὰ Κυρίου φησὶν αὐτῷ· Ἀνάστηθι, καὶ κατάβηθι εἰς οἶκον τοῦ κεραμέως, καὶ ἐκεῖ ἀκούσῃ τοὺς λόγους μου. Μωσεῖ λέγεται· Ἀνάβηθι εἰς τὸ ὄρος, καὶ ἄκουσον. Ἱερεμίᾳ λέγεται· Κατάβηθι, καὶ ἄκουσον, εἰς τὸν οἶκον τοῦ κεραμέως. Ἕκαστος γὰρ τῶν ἀκουόντων λόγον, ἤτοι περὶ τῶν ἀνωτέρω διδάσκεται, ἢ μανθάνει περὶ τῶν κατωτέρω. Διδάσκων μὲν καταβαίνω τῷ λόγῳ, ἵνα ἴδω τὰ κατώτερα· εἰ δὲ τὰ ἀνώτερα μανθάνω, ἀναβαίνω τῷ λόγῳ ἐπὶ τὰ ἀνώτερα, ἵνα θεάσωμαι τὰ ἐκεῖ. Ἵνα δὲ πάντες, κατὰ τὸ δυνατὸν ἑαυτοῖς, παρακολουθήσωσι τῷ λεγομένῳ, χρήσομαι παραδείγματι καὶ ἀπὸ τῆς Γραφῆς, καὶ πρὸς τῷ παραδείγματι καὶ σαφήνειαν προσάγουσαν τῇ δεομένῃ ἑρμηνείᾳ παραστήσω. Ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψει ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Ἀμήν. Ἔστι δέ τις σοφία περὶ ἑκάστου τούτων· σοφία περὶ τῶν οὐρανίων, πῶς διατέτακται τὰ οὐράνια· σοφία περὶ τῶν καταχθονίων, ἐπεὶ σοφία Θεοῦ ἐστι καὶ περὶ τῆς διατάξεως τῶν καταχθονίων, ὁμοίως καὶ περὶ τῶν ἐπιγείων. Ἐὰν μέλλω χωρεῖν τὴν σοφίαν τὴν περὶ τῶν ἐπουρανίων, ἀναβαίνω ἐπὶ τὰ οὐράνια, ὡς Μωσῆς ἀναβέβηκεν ἐπὶ τὴν κορυφὴν τοῦ ὄρους, ἵνα ἀκουστὴ γένηται αὐτῷ ἡ φωνὴ ἐκ τοῦ οὐρανοῦ, κατὰ τὸ γεγραμμένον. Ἔμελλε γὰρ διδάσκεσθαι λατρείας ἐπουρανίους· σκιὰν γὰρ καὶ ὑπόδειγμα ἐπουρανίων μυστηρίων ἐν τοῖς νόμοις τοῖς ἀναγεγραμμένοις ἐδίδασκεν ὁ Ἀπόστολος, εἰπών· Οἵ τινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων. Ὥσπερ οὖν μέλλων διδάσκεσθαι περὶ τῶν ἐπουρανίων ἀναβαίνω, οὕτως, ἐὰν χρεία μοι ᾖ μανθάνειν περὶ τῶν καταχθονίων, κἂν προφήτης γένωμαι, καταβαίνω. Καὶ τάχα διὰ τοῦτο Σαμουὴλ, ἡνίκα ἐδιδάχθη τὰ καταχθόνια, καταβέβηκε κάτω, καὶ γέγονεν ἐν ᾅδου, οὐ δικαζόμενος ἵνα ἐν ᾅδου γένηται, ἀλλ' ἵνα γένηται κατάσκοπος καὶ θεωρητὴς τῶν μυστηρίων τῶν καταχθονίων. Δύναται τοιαῦτα εἶναι καὶ τὰ παρὰ τῷ Ἀποστόλῳ περὶ τῆς σοφίας λεγόμενα διαστελλόμενα, τῷ γνῶναι τί τὸ πλάτος, καὶ μῆκος, καὶ βάθος, καὶ ὕψος. Μέλλεις γινώσκειν ὕψος; ἀναβαίνεις τῷ λόγῳ ἐπὶ τὸ ὕψος. Μέλλεις γινώσκειν τὰ μεταξὺ τοῦ ὕψους καὶ τοῦ βάθους; γινώσκεις τὸ πλάτος καὶ τὸ μῆκος. Πανταχοῦ φθάνει ἀπὸ τοῦ λόγου ὁδηγούμενος τοῦ διδάσκοντος περὶ πάντων ὁ δυνάμενος ἀκολουθεῖν νοῦς τῷ Υἱῷ τοῦ Θεοῦ. Ἀκολουθεῖ δὲ ἀποταξάμενος τῷ κόσμῳ, καὶ αἴρων τὸν σταυρόν· οὕτω γὰρ δύναται ἀκολουθεῖν τῷ Ἰησοῦ ὁ δυνάμενος εἰπεῖν· Ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ κόσμῳ. Ἔδει παραμυθήσασθαι τό· Κατάβηθι εἰς οἶκον τοῦ κεραμέως,

from the Lord says to him: Arise, and go down to the house of the potter, and there you shall hear My words (Jer. 18:2). To Moses it is said: Go up into the mountain, and hear (Exod. 24:12). To Jeremiah it is said: Go down, and hear, into the house of the potter. For each of those who hear a word either is taught concerning the things above, or learns concerning the things below. When teaching, I go down by reason, so that I may see the things below; whereas if I learn the things above, I go up by reason unto the things above, so that I may behold the things there. And in order that all, so far as is possible for themselves, may follow what is said, I will use an example from the Scripture as well, and in addition to the example I will also present clearness leading to the interpretation that is needed. In the name of Jesus every knee shall bow, of things in heaven, and things on earth, and things under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father (Phil. 2:10–11). Amen. Now there is a certain wisdom concerning each of these: a wisdom concerning the heavenly things, how the heavenly things have been ordered; a wisdom concerning the things under the earth, since there is a wisdom of God concerning the ordering of the things under the earth as well, and likewise concerning the earthly things. If I am about to take in the wisdom concerning the heavenly things, I go up to the heavenly things, as Moses went up to the top of the mountain, so that the voice out of heaven might become audible to him, according as it is written (Exod. 19:20; Deut. 4:36). For he was about to be taught heavenly services; for in the recorded laws he was teaching a shadow and copy of heavenly mysteries, as the Apostle taught, saying: Who serve a copy and shadow of the heavenly things (Heb. 8:5). Just as, therefore, when I am about to be taught concerning the heavenly things I go up, so, if I have need to learn concerning the things under the earth, even though I become a prophet, I go down. And perhaps on this account Samuel, when he was taught the things under the earth, went down below, and came to be in Hades, not being judged so that he should come to be in Hades, but so that he might become a spy and an observer of the mysteries under the earth. Of such a kind also can be the things distinguished by the Apostle when speaking concerning wisdom, by knowing what is the breadth, and length, and depth, and height (Eph. 3:18). Are you about to know height? You go up by reason unto the height. Are you about to know the things between the height and the depth? You know the breadth and the length. Everywhere arrives the mind that is able to follow the Son of God, guided by the Word Who teaches concerning all things. And it follows after having renounced the world, and taking up the cross; for thus is he able to follow Jesus who is able to say: The world has been crucified to me, and I to the world (Gal. 6:14). It was necessary to explain the words: Go down to the house of the potter,

Editors' notes and page, col. 465

Footnotes

(1) ‹anchor: not visible› · call in col 465 (call printed in the Greek only)

Codex Vaticanus. Κατάβηθι εἰς τὸν οἶκον.

The Vatican manuscript: "Go down into the house."

(printed under page 238)

(2) ‹anchor: not visible› · call in col 465 (call printed in the Greek only)

Codex Scorial., λόγων.

The Escorial manuscript has "of words."

(printed under page 238)

(3) ‹anchor: not visible› · call in col 465 (call printed in the Greek only)

Codex Vaticanus, ἀνωτέρων.

The Vatican manuscript has "of the higher."

(printed under page 238)

(4) ‹anchor: not visible› · call in col 465 (call printed in the Greek only)

Idem, κατωτέρων.

The same has "of the lower."

(printed under page 238)

(5) ‹anchor: not visible› · call in col 465 (call printed in the Greek only)

Codex Scorial., παρακολουθήσητε.

The Escorial manuscript has "you may follow closely."

(printed under page 238)

(6) ‹anchor: not visible› · call in col 465 (call printed in the Greek only)

Προσάγουσαν τῇ δεομένῃ. Lego cum Ghislerio: προσάδουσαν τῇ δεδομένῃ.

"Bringing to the one in need." With Ghislieri I read: "chiming with what is given."

(printed under page 238)

(7) ‹anchor: ἐδίδασκεν› · call in col 465 (call printed in the Greek only)

Codex Scorial., ὡς ἐδίδασκεν.

The Escorial manuscript has "as he taught."

(printed under page 238)

(8) ‹anchor: Μέλλεις› · call in col 465 (call printed in the Greek only)

Codex Vatican. Καὶ μέλλεις. Legebat Ghislerius: εἰ μέλλεις.

The Vatican manuscript: "And you are going to." Ghislieri read: "if you are going to."

(printed under page 238)

(9) ‹anchor: ὁδηγούμενος› · call in col 465 (call printed in the Greek only)

Idem: ὁ διηγούμενος.

The same: "the one relating."

(printed under page 238)

Footnotes

(75) ‹anchor: not visible› · call in col 466 (scripture reference)

Exod. XXIV, 12.

Exodus 24:12.

(printed under page 238)

(76) ‹anchor: not visible› · call in col 466 (scripture reference)

Philipp. II, 10, 11.

Philippians 2:10–11.

(printed under page 238)

(77) ‹anchor: scriptum est› · call in col 466 (scripture reference)

Exod. XXIV, 13.

Exodus 24:13.

(printed under page 238)

(78) ‹anchor: dicens› · call in col 466 (scripture reference)

Hebr. VIII, 5.

Hebrews 8:5.

(printed under page 238)

(79) ‹anchor: et sublimitas› · call in col 466 (scripture reference)

Eph. III, 18.

Ephesians 3:18.

(printed under page 238)

(80) ‹anchor: qui dicere possit› · call in col 466 (scripture reference)

Galat. VI, 14.

Galatians 6:14.

(printed under page 238)

Page

running head: EMIAM HOMILIA XVIII. 466
marginal letters: A scende in domum; B est Dei Patris.; C addiscere, sim licet; D cere possit : Mihi
old-edition numerals: 243 before si opus sit
other: facing Latin version, not set

PG 13:467

κἀκεῖ ἀκούσεις τοὺς λόγους μου. Ἔδει γὰρ αὐτὸ συγκρῖναι τῷ· Ἀνάβηθι, καὶ ἀκούσεις τοὺς λόγους μου. Τῶν γὰρ ἀκουόντων οἱ μὲν ἀναβαίνουσιν ἵνα διδαχθῶσιν· ἀναβαίνουσιν οὐ πάντως σωματικῶς· καταβαίνουσι δὲ, καὶ τὴν ψυχὴν ἔχουσιν ἄνω, ὑπὲρ τοῦ ἰδεῖν τὸν λόγον τὸν ἀνωτάτω περὶ τῶν κατωτάτω. Αὐτὸς ὁ Κύριός μου Ἰησοῦς Χριστὸς ἀναβέβηκε, καὶ καταβέβηκεν· Ὁ γὰρ ἀναβὰς, αὐτός ἐστι καὶ ὁ καταβάς· αὐτός ἐστιν ὑπεράνω πάντων τῶν οὐρανῶν. Ἐάν περ οὖν καὶ σὺ μέλλῃς τὸν ἀναβάντα ἀνωτάτω νοεῖν τὸν λόγον τὸν περὶ τῶν ἀνωτάτω, τὸν καταβάντα εἰς τὰ κατώτατα συνιέναι τὸν περὶ τῶν κατωτάτω διδάσκοντα, μὴ εἴπῃς· Τίς ἀναβήσεται εἰς οὐρανόν; τουτέστι Χριστὸν καταγαγεῖν· ἢ, τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν· ἀλλὰ τί λέγει ἡ Γραφή; Ἐγγύς σου τὸ ῥῆμα ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου, δι' οὗ ἀναβαίνεις εἰς τὸν οὐρανὸν, καὶ περὶ τῶν ἀνωτάτω γινώσκεις. Ἐγγύς σου ἐστὶ τὸ ῥῆμα καὶ περὶ τῶν κατωτάτω· καὶ τί γὰρ ἄλλο ἢ τὸν λόγον τὸν πανταχοῦ ὁ ἅγιος δύναται ἔχειν ἐν ἑαυτῷ; Ἡ γὰρ βασιλεία τῶν οὐρανῶν ἐντὸς ὑμῶν ἐστι.

and there you shall hear My words (Jer. 18:2). For one had to compare it with the words: Go up, and you shall hear My words. For of those who hear, some go up in order to be taught; they go up, not at all bodily; and they go down, and have their soul above, so as to see the highest reason concerning the lowest things. My Lord Jesus Christ Himself has gone up, and has gone down: For He that went up is the same also that went down; He is above all the heavens (Eph. 4:10). If then you too are to understand Him Who went up to the highest, the Word concerning the highest things, and to comprehend Him Who went down into the lowest parts, teaching concerning the lowest things, say not: Who shall go up into heaven? that is, to bring Christ down; or, Who shall go down into the abyss? that is, to bring Christ up from the dead; but what says the Scripture? The word is near you, in your mouth, and in your heart (Rom. 10:6–8), through which you go up into heaven, and know of the highest things. The word is near you concerning the lowest things too; for what else than the Word that is everywhere can the saint have in himself? For the kingdom of the heavens is within you (Luke 17:21).

Καταβαίνει οὖν ὁ προφήτης εἰς τὸν τοῦ κεραμέως οἶκον, καὶ διηγεῖται ἃ ἐθεάσατο, λέγων· Καὶ ἰδοὺ αὐτὸς ἐποίει ἔργον ἐπὶ τῶν χειρῶν αὐτοῦ, καὶ διέπεσε τὸ ἀγγεῖον ὃ αὐτὸς ἐποίει ἐν τῷ πηλῷ ἐν ταῖς χερσὶν αὐτοῦ, καὶ πάλιν ἐποίησεν αὐτὸ ἕτερον ἀγγεῖον, καθὼς ἤρεσεν ἐναντίον αὐτοῦ ποιῆσαι.

The prophet, therefore, goes down into the potter's house, and relates what he beheld, saying: And behold, he was making a work upon his hands, and the vessel which he was making in the clay fell through in his hands, and again he made it another vessel, as it seemed good before him to make (Jer. 18:3–4).

Editors' notes and page, col. 467

Footnotes

(81) ‹anchor: not visible› · call in col 467 (scripture reference)

Ephes. IV, 10.

Ephesians 4:10.

(printed under page 239)

(82) ‹anchor: not visible› · call in col 467 (scripture reference)

Rom. X, 6, 7, 8.

Romans 10:6–8.

(printed under page 239)

(83) ‹anchor: not visible› · call in col 467 (scripture reference)

Luc. XVII, 21.

Luke 17:21.

(printed under page 239)

(84) ‹anchor: not visible› · call in col 467 (scripture reference)

Jerem. XVIII, 3.

Jeremiah 18:3.

(printed under page 239)

(85) ‹anchor: secundum Joannem› · call in col 467 (scripture reference)

Joan. X, 29.

John 10:29.

(printed under page 239)

(86) ‹anchor: dicit Dominus› · call in col 467 (scripture reference)

Jerem. XVIII, 5.

Jeremiah 18:5.

(printed under page 239)

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running head: 467 ORIGENIS
marginal letters: A videant. Ipsemet Dominus; B 3. Descendit itaque; C sicuti nemo rapit,; D eorum capiens, alius
old-edition numerals: 244 before Vidit nempe figulum
other: facing Latin version, not set; four full-width Greek lines from col. 468 before B and two before 4. not set

PG 13:468

Ἀλλ' οὐκ οἶδα τί ἑώρακεν ὁ προφήτης παρὰ τῷ κεραμεῖ γενόμενος. Εἶδε γὰρ ἐργαζόμενον τὸν κεραμέα. Πήλινον ἦν τὸ σκεῦος τὸ γεγενημένον. Διέπεσε τὸ σκεῦος. Τί ἀκριβῶς οὐκ εἶπεν· Ἀφῆκε τὸ σκεῦος ἐκ τῆς χειρὸς αὐτοῦ, οὐδὲ τῷ κεραμεῖ ἀνέθηκε τὴν αἰτίαν; Ἀλλ' ἐπεὶ ὁ λόγος ἐστὶ περὶ ἐμψύχων σκευῶν, ἅτινα παρ' ἑαυτὰ διαπίπτει, διὰ τοῦτο εἴρηται· Διέπεσε τὸ σκεῦος ἀπὸ τῶν χειρῶν αὐτοῦ. Πρόσεχε οὖν καὶ σὺ σαυτῷ, μήποτε, ἐν ταῖς χερσὶν ὢν τοῦ κεραμέως, καὶ ἐπιπλασσόμενος, παρὰ σαυτὸν διαπέσῃς ἐκ τῶν χειρῶν αὐτοῦ. Οὐδεὶς μὲν γὰρ ἁρπάζει ἐκ τῶν χειρῶν αὐτοῦ κατὰ τὰ εἰρημένα ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ· οὐ μὴν γέγραπται, ὅτι, ὡς οὐδεὶς ἁρπάζει, οὕτως οὐδεὶς διαπίπτει ἐκ τῶν χειρῶν αὐτοῦ· τὸ γὰρ αὐτεξούσιον ἐλεύθερόν ἐστι. Καί φημι· οὐδεὶς μὲν ἁρπάζει ἐκ τῆς χειρὸς τοῦ ποιμένος, ἐκ τῆς χειρὸς τοῦ Θεοῦ οὐδεὶς δύναται ἡμᾶς λαβεῖν· δυνάμεθα δὲ ἡμεῖς ἀμελήσαντες διαπεσεῖν ἐκ τῶν χειρῶν αὐτοῦ.

Yet I know not what the prophet has seen when he came to the potter. For he saw the potter working. The vessel that had come to be was of clay. The vessel fell through. Why precisely did he not say: He let go the vessel from his hand, nor attribute the cause to the potter? Rather, since the discourse is concerning animate vessels, which fall through of their own accord, on this account it has been said: The vessel fell through from his hands. Take heed therefore to yourself also, lest, while you are in the hands of the potter and are being fashioned, of your own accord you fall through out of his hands. For no one snatches out of His hands, according to what is said in the Gospel according to John (John 10:28–29); yet it is not written that, just as no one snatches, so no one falls through out of His hands; for free will is free. And I say: no one snatches out of the hand of the Shepherd, out of the hand of God no one can take us; but we, having been negligent, can fall through out of His hands.

Καὶ ἐγένετο Λόγος Κυρίου πρός με, λέγων· Εἰ, καθὼς ὁ κεραμεὺς οὗτος, δυνήσομαι ποιῆσαι ὑμᾶς, οἶκος Ἰσραήλ; φησὶ Κύριος· Ἕκαστος κατὰ δύναμιν νοεῖ τὰ γεγραμμένα· ὁ μὲν ἐπιπολαιότερον, οἷον ὡσεὶ ἐπὶ πίδακος πηγῆς λαμβάνων τὸν νοῦν ἀπ' αὐτῶν· ὁ δὲ βαθύτερον, ὡς ἀπὸ φρέατος ἀνιμῶν· καὶ δύνανται ἀμφότεροι ὠφελεῖσθαι, ἐπεὶ τὸ αὐτὸ τῷ μέν ἐστι πηγὴ, τῷ δὲ φρέαρ. Μαρτυρεῖ τὸ Εὐαγγέλιον, ἡνίκα διηγεῖτο τὰ περὶ τῆς Σαμαρείτιδος·

And the word of the Lord came to me, saying: Shall I not be able to make you as this potter, O house of Israel? says the Lord (Jer. 18:5–6). Each according to his ability understands the things that are written: one more superficially, as though taking the meaning from them at the gushing of a spring; and another more deeply, as drawing up from a well; and both are able to be benefited, since the same thing is to the one a spring, and to the other a well. The Gospel bears witness, when it was relating the things concerning the Samaritan woman (John 4:6–14);

Editors' notes and page, col. 468

Footnotes

(1) ‹anchor: not visible› · call in col 468 (call printed in the Greek only)

Idem, κατωτάτων.

The same has "of the lowest."

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(2) ‹anchor: not visible› · call in col 468 (call printed in the Greek only)

Idem, καὶ περὶ τῆς ἀνόδου. Ἐγγύς σου ἐστὶ τὸ ῥῆμα καὶ περὶ τῶν κατωτάτω. Ἐγγύς σου ἐστὶ τὸ ῥῆμα· καὶ τί γὰρ, etc.

The same: "and about the ascent: The word is near you; and about the lowest things: The word is near you; and what indeed," etc.

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(3) ‹anchor: τὸ σκεῦος› · call in col 468 (call printed in the Greek only)

Τί ἀκριβῶς οὐκ εἶπεν· Ἀφῆκε τὸ σκεῦος. Haec desiderantur in Scorialensi.

"Why did he not say precisely: He let go of the vessel." These words are missing in the Escorial manuscript.

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(4) ‹anchor: χειρῶν αὐτοῦ› · call in col 468 (call printed in the Greek only)

Οὐδεὶς μὲν γὰρ ἁρπάζει ἐκ τῶν χειρῶν αὐτοῦ. Haec desunt in codice Vaticano.

"For no one snatches out of his hands." These words are lacking in the Vatican manuscript.

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(5) ‹anchor: δυνήσομαι ποιῆσαι› · call in col 468 (call printed in the Greek only)

Codex Scorial., τοῦ ποιῆσαι.

The Escorial manuscript has "to do" (with the article).

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(6) ‹anchor: πίδακος πηγῆς› · call in col 468 (call printed in the Greek only)

Codex Vatican., ἐπὶ παλαιότερον, οἷον ὡσεὶ ἐπιπέδου πηγῆς. Ghislerius legebat οἱονεὶ ἐξ ἐπιπέδου.

The Vatican manuscript has "more anciently, as it were from a spring on the level ground." Ghislieri read "as it were from the level surface."

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(7) ‹anchor: διηγεῖτο› · call in col 468 (call printed in the Greek only)

Διηγεῖτο. Lege διηγεῖται.

"Was relating." Read "relates."

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Page

running head: ORIGENIS 468
marginal letters: A κἀκεῖ ἀκούσεις τοὺς; B Καταβαίνει οὖν ὁ; C χερσὶν ὢν τοῦ; D ἀπ' αὐτῶν· ὁ
old-edition numerals: (none)
other: four lines at the end of paragraph 1 and two lines at the end of paragraph 2 are the right halves of full-width Greek lines spanning cols. 467-468, cut off at the left edge of col. 468
other (Q9a): the first two paragraphs printed at the top of col. 468 (A, from κἀκεῖ ἀκούσεις τοὺς λόγους μου, through B, Καταβαίνει οὖν … ποιῆσαι.) are filed in parts/c467_a.md, not here; col. 467 on this page is the facing Latin. Move them to c468_a.md (rail PG 13:468) in the file-level pass; Q9a did not edit col. 467

PG 13:469

ἐκεῖ γὰρ ὀνομάζεται τὸ αὐτὸ πηγὴ καὶ φρέαρ. Καὶ ἀνὰ μέρος ποτὲ λέγεται πηγὴ, καί ποτε φρέαρ. Κατανοείτω δὲ ὁ δυνάμενος, ἵνα εἰδῇ, ὅτι τὸ αὐτὸ τῇ ὑποστάσει τῷ μὲν ἐπιπολαίῳ πηγή ἐστι, τῷ δὲ βαθυτέρῳ φρέαρ ἐστί. Προοίμιόν μου τοῦτό ἐστι τῆς μελλούσης διηγήσεως διὰ τὸ ἀγγεῖον τὸ πήλινον, τὸ διαπεσὸν ἀπὸ τῆς χειρὸς τοῦ κεραμέως, καὶ αὖθις πλασθέν. Τινὲς ἐθεώρησαν ταῦτα ἁπλούστερον, καὶ ἐνόησαν. Παραθήσομαι ὑμῖν τὸν ἐκείνων λόγον καὶ τὴν διήγησιν· μετὰ ταῦτα, ἐάν τι ἔχωμεν βαθύτερον, καὶ τοῦτο διηγησόμεθα. Δύναται, φασὶν, ἐνταῦθα δηλοῦσθαι τὰ περὶ τῆς ἀναστάσεως. Εἰ γὰρ τὸ πήλινον ἀγγεῖον διέπεσεν ἀπὸ τῶν χειρῶν τοῦ κεραμέως, καὶ ἀπὸ τῆς αὐτῆς ὕλης τοῦ πηλοῦ τοῦ αὐτοῦ ποιεῖ αὐτὸ ἀγγεῖον ἕτερον, καθὼς ἤρεσεν ἐνώπιον αὐτοῦ· δύναται ὁ κεραμεὺς Θεὸς τῶν σωμάτων ἡμῶν, ὁ δημιουργὸς τῆς κατασκευῆς ἡμῶν, ἐπὰν διαπέσῃ τοῦτο, καὶ συντριβῇ καθ' οἱανδήποτε αἰτίαν, ἀναλαβεῖν αὐτὸ καὶ ἀνακαινῶσαι, καὶ ποιῆσαι αὐτὸ ὡραιότερον καὶ βέλτιον ἀγγεῖον ἕτερον, καθὼς ἤρεσεν ἐνώπιον αὐτοῦ ποιῆσαι. Ἐχέτω καὶ αὕτη διήγησις χάριν.

for there the same thing is named both a spring and a well. And in turn it is sometimes called a spring, and sometimes a well. Let him who is able consider this, so that he may know that what is the same in substance is a spring to the superficial, whereas to the deeper it is a well. This is my prelude to the coming explanation on account of the clay vessel that fell through from the hand of the potter and was fashioned again. Some observed these things more simply, and understood them. I will set before you their account and their explanation; after these things, if we have anything deeper, we will explain this also. Here, they say, the things concerning the resurrection can be signified. For if the clay vessel fell through from the hands of the potter, and from the same matter of the same clay he makes it another vessel, as it pleased him before him (Jer. 18:4), God the potter of our bodies, the Creator of our frame, is able, whenever this falls through and is shattered for whatever reason, to take it up again and renew it, and make it another, fairer and better vessel, as it pleased Him before Him to make. Let this explanation also have its grace.

Αὐτοῦ δὲ ἀκούσωμεν τοῦ Κυρίου διηγουμένου καὶ λέγοντος· Εἰ, καθὼς ὁ κεραμεὺς οὗτος, οὐ δυνήσομαι τοῦ ποιῆσαι ὑμᾶς, οἶκος Ἰσραήλ; φησὶ Κύριος. Ἰδοὺ ὡς ὁ πηλὸς τοῦ κεραμέως, οὕτως ὑμεῖς ἐστε ἐν χερσί μου. Πέρας λαλήσω ἐπ' ἔθνος καὶ βασιλείαν, τοῦ ἐξᾶραι αὐτοὺς καὶ τοῦ ἀπολλύειν· καὶ ἐπιστρέψει τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὐτῶν, ὧν ἐλάλησα πρὸς αὐτὸ, καὶ μετανοήσω ἀπὸ τῶν κακῶν ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς. Καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ βασιλείαν, τοῦ ἀνοικοδομεῖσθαι καὶ καταφυτεύειν· καὶ ποιήσουσι τὰ πονηρὰ ἐναντίον μου, τοῦ μὴ ἀκοῦσαι τῆς φωνῆς μου· καὶ μετανοήσω περὶ τῶν ἀγαθῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς, φησὶ Κύριος. Τοῦτο τὸ κατὰ τὸν οἶκον τοῦ κεραμέως ὁρῶμεν ἀναφέρεσθαι οὐκ ἐπί τινι τῶν καθ' ἕνα, ἀλλ' ἐπὶ δύο ἔθνη· λέγει γὰρ ἀρξάμενος μέλλει λέγειν περὶ ἐθνῶν, ἵνα τι ὑποβάλῃ τοῖς δυναμένοις ἀκούειν ἀποῤῥήτων μυστηρίων. Πέρας λαλήσω ἐπὶ ἔθνος. Ζητεῖ καὶ τὸ πέρας καὶ τὸ πρότερον ἔθνος τῆς ἀπωλείας διὰ τὰς ἁμαρτίας αὐτῶν. Καὶ λαλήσας τὰ τῆς ἀπωλείας διὰ τὰς ἁμαρτίας, οὐδὲν ἧττον ἐπαγγέλλεται, ὅτι, ἐὰν μετανοήσωσι, μετανοήσει περὶ τῶν κακῶν ὧν ἐλάλησε τοῦ ποιῆσαι αὐτοῖς. Καὶ πάλιν λαλεῖ ἐπ' ἄλλο ἔθνος δεύτερον, τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ καταφυτεύεσθαι ὅλον ἔθνος· καὶ ἐπεὶ τοῦτο ἀνοικοδομούμενον καὶ καταφυτευόμενον ἔθνος ἐπαγγελίαν ἔχει καλὴν, δύναται δὲ ἁμαρτάνειν, φησὶ μετὰ τὸ λαλῆσαι ταῦτα· Ἐὰν ἀποστῶσι τῶν ἔργων τῶν ἀγαθῶν, μετανοήσω περὶ τῶν ἀγαθῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς. Τίνα οὖν τὰ δύο ἔθνη; Τὸ πρότερον ὀνομασθὲν, ᾧ ἀπειλεῖ ὁ λόγος· καὶ τὸ δεύτερον, ᾧ ἐπαγγέλλεται. Ἀπειλεῖ μέντοιγε, ὥστε, εἰ μετανοήσαι, μὴ

But let us hear the Lord Himself explaining and saying: Shall I not be able to make you as this potter, O house of Israel? says the Lord. Behold, as the clay of the potter, so are you in My hands. At last I will speak concerning a nation and a kingdom, to remove them and to destroy; and that nation shall turn from their evils, of which I spoke to it, and I will repent of the evils which I planned to do to them. And at last I will speak concerning a nation and a kingdom, to be built up and to plant; and they will do evil before Me, so as not to hear My voice; and I will repent concerning the good things which I spoke of doing to them, says the Lord (Jer. 18:6–10). We see that this matter concerning the house of the potter is referred not to any single individual, but to two nations; for when He has begun He says what He is about to say concerning nations, so that He may suggest something of ineffable mysteries to those who are able to hear. At last I will speak concerning a nation (Jer. 18:7). The former nation also seeks the end of destruction because of their sins. And having spoken the things of destruction because of the sins, He nonetheless promises that, if they repent, He will repent concerning the evils which He spoke of doing to them. And again He speaks concerning another, second nation, for a whole nation to be built up and to be planted; and since this nation that is being built up and planted has a good promise, yet is able to sin, He says after speaking these things: If they depart from the good works, I will repent concerning the good things which I spoke of doing to them (Jer. 18:10). Which then are the two nations? The one named first, which the word threatens; and the second, to which it promises. Yet it threatens in such a way that, if it should repent, He will not

Editors' notes and page, col. 469

Footnotes

(1) ‹anchor: ἀρξάμενος μέλλει› · call in col 469 (call printed in the Greek only)

Supple ὅτι, vel lege cum Ghislerio μέλλω.

Supply "that," or read with Ghislieri "I am going to."

(printed under page 240)

(2) ‹anchor: τῆς ἀπωλείας› · call in col 469 (call printed in the Greek only)

Ghisler., ζητεῖ καὶ τὸ πέρας τὸ πρότερον ἔθνος, καὶ τὰ τῆς ἀπωλείας.

Ghislieri: "the former nation seeks even the end, and the things of destruction."

(printed under page 240)

Footnotes

(87) ‹anchor: not visible› · call in col 470 (scripture reference)

Jerem. XVIII, 6 et seq.

Jeremiah 18:6 and following.

(printed under page 240)

(88) ‹anchor: est, ait› · call in col 470 (scripture reference)

Ibid., 10.

The same, verse 10.

(printed under page 240)

Footnotes

(89) ‹anchor: crucifige eum› · call in col 471 (scripture reference)

Joan. XIX, 6 et 15.

John 19:6 and 15.

(printed under page 241)

(90) ‹anchor: operarii sint pauci› · call in col 471 (scripture reference)

Matth. IX, 37.

Matthew 9:37.

(printed under page 241)

(91) ‹anchor: arborum posita est› · call in col 471 (scripture reference)

Matth. III, 10; Luc. III, 9.

Matthew 3:10; Luke 3:9.

(printed under page 241)

(92) ‹anchor: dictum est› · call in col 471 (scripture reference)

Exod. XV, 17.

Exodus 15:17.

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running head: 471 ORIGENIS
marginal letters: A omnis Dei quoad; B gens peccatura est,; C Illico visitata est; D radicem arborum posita
old-edition numerals: 246 before ad agriculturam
other: facing Latin version, not set

PG 13:472

ποιῆσαι τὰ τῆς ἀπειλῆς. Ἐπαγγέλλεται, ὥστε, εἰ μεταπέσοι, καὶ ἄξιον μὴ γένοιτο τὸ δεύτερον ἔθνος τῶν ἐπαγγελιῶν, μὴ τεύξεσθαι αὐτῶν. Περὶ δύο μάλιστα ἐθνῶν πρόκειται πᾶσα ἡ οἰκονομία τοῦ Θεοῦ τοῖς ἐν τῷ κόσμῳ ἀνθρώποις. Γέγονε πρῶτον ἔθνος ἐκεῖνος Ἰσραήλ· δεύτερον ἀπὸ τῆς Χριστοῦ ἐπιδημίας τοῦτο τὸ ἔθνος. Τῷ προτέρῳ ἠπείλησεν ὁ Θεὸς ἃ ἠπείλησε, καὶ βλέπομεν πεπληρωμένα τὰ τῆς ἀπειλῆς τοῦ προτέρου ἔθνους. Ἐν αἰχμαλωσίᾳ γεγένηται, κατεσκάφη αὐτῶν ἡ πόλις, καθῃρέθη τὸ ἁγίασμα, τὸ θυσιαστήριον καταβέβληται· οὐδὲν ἔτι σώζεται τῶν πάλαι σεμνῶν παρ' αὐτοῖς. Ἔλεγε γὰρ ἐκείνῳ τῷ ἔθνει ὁ Θεός· Μετανοήσατε, καὶ οὐ μετενόησαν. Μετὰ τὸ ἐκείνοις εἰρῆσθαι ταῦτα, λέγει τούτῳ τῷ δευτέρῳ ἔθνει ὁ Θεὸς τὰ περὶ τοῦ ἀνοικοδομεῖσθαι αὐτό. Ὅρα δὲ, ὅτι καὶ τοῦτο τὸ ἔθνος ἄνθρωποί εἰσι, δυνάμενοι πάλιν παραπεσεῖν· διὰ τοῦτο καὶ τούτῳ ἀπειλεῖ, καί φησιν· Εἰ καὶ προεῖπον τὰ περὶ τῆς οἰκοδομῆς, καὶ τὰ περὶ τῆς καταφυτεύσεως, καὶ τῆς γεωργίας, μέλλει δὲ ἁμαρτάνειν καὶ τοῦτο τὸ ἔθνος, καὶ τούτῳ ἁμαρτήσαντι συμβήσεται ταῦτα ἅπερ εἴρηται ἐκείνοις διὰ τὰ ἁμαρτήματα, καὶ πείσονται, ἐὰν μὴ μετανοήσωσι. Πᾶσαν ἐρεύνησον τὴν Γραφὴν, καὶ εὑρήσεις τὰ πλεῖστα περὶ τῶν δύο τούτων τῶν ἐθνῶν λεγόμενα. Ἐξελέξατο ὁ Θεὸς τοὺς πατέρας, ἐπαγγελίαν δέδωκεν αὐτοῖς· ἐξήγαγε λαὸν ἐκ τοῦ γένους τῶν πατέρων ἀπὸ Αἰγύπτου· ἐμακροθύμησεν ἐν αὐτοῖς ἁμαρτάνουσιν, ἐπαίδευσεν αὐτοὺς ὡς πατὴρ, εἰσήγαγεν αὐτοὺς, ἔδωκεν αὐτοῖς γῆν ἐπαγγελίας· ἔπεμψεν αὐτοῖς προφήτας κατὰ καιροὺς, ἐπαίδευσε καὶ ἐπέστρεψεν αὐτοὺς ἀπὸ τῶν ἁμαρτημάτων· ἐμακροθύμησεν ἀεὶ πέμπων τοὺς θεραπεύοντας, μέχρις οὗ ἔλθῃ ὁ ἀρχίατρος, ὁ διαφέρων προφητῶν προφήτης, ὁ διαφέρων ἰατρῶν ἰατρός. Ἐληλυθότα τοῦτον προέδωκαν, καὶ ἀπέκτειναν, Αἶρε, αἶρε, λέγοντες, ἀπὸ τῆς γῆς τὸν τοιοῦτον· σταύρωσον αὐτόν. Εὐθέως ἦλθεν ἐπισκοπὴ ἐπὶ τὸ ἔθνος· ἠρημώθη ὁ τόπος ἔνθα ἐσταύρωταί μου ὁ Ἰησοῦς. Ἐξελέξατο ὁ Θεὸς ἄλλο ἔθνος. Ὁ θερισμὸς ὁρᾶτε πῶς πολύς ἐστιν, εἰ καὶ οἱ ἐργάται ὀλίγοι εἰσί. Καὶ ἄλλως δὲ οἰκονομεῖ ὁ Θεὸς τὴν σαγήνην, ἀεὶ βάλλεσθαι ἐπὶ τὴν θάλασσαν τοῦ βίου τούτου· καὶ συνάγονται ἰχθύες παντοδαποί· ἀποστέλλει τοὺς ἁλιεῖς τοὺς πολλοὺς, ἀποστέλλει τοὺς θηρευτάς· τοὺς πολλοὺς θηρεύουσιν ἀπὸ παντὸς ὄρους, θηρεύουσιν ἀπὸ παντὸς βουνοῦ. Ὅρα πόση οἰκονομία περὶ τῆς τῶν ἐθνῶν ἐστι σωτηρίας. Ἴδε οὖν χρηστότητα καὶ ἀποτομίαν Θεοῦ· ἐπὶ μὲν τὸ πρότερον ἔθνος καὶ πεσὸν ἀποτομία, ἐπὶ δὲ τὸ δεύτερον ἔθνος ἐπαγγελίαι καὶ χρηστότης, ἐὰν ἐπιμείνῃ τῇ χρηστότητι, εἰ δὲ μὴ, καὶ αὐτὸ ἐκκοπήσεται. Οὐ γὰρ ἡ ἀξίνη τότε μόνον πρὸς τὴν ῥίζαν τῶν δένδρων ἔκειτο· ἑτοίμη καὶ νῦν πάλιν ἐστὶν ἐλθεῖν ἡ ἀξίνη· Ἡ γὰρ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται, ἔλεγε μοῦ ὁ Ἰησοῦς, τότε προφητεύων περὶ τοῦ Ἰσραὴλ, παρ' ὃν ἡ ἀξίνη ἦν. Αὐτὸς ἦν ἡ ἀξίνη τοῦ ἀκάρπου δένδρου,

do the things of the threat. And it promises in such a way that, if the second nation should fall away and not become worthy of the promises, it will not obtain them. Concerning two nations above all, the whole dispensation of God is set forth for the men in the world. That Israel became the first nation; this nation since the sojourn of Christ became the second. The former God threatened with what He threatened, and we see the things of the threat against the former nation fulfilled. It has come into captivity, their city has been razed, the sanctuary has been pulled down, the altar has been overthrown; nothing any longer is preserved among them of the things revered of old. For God said to that nation: Repent, and they did not repent. After these things have been said to those, God speaks to this second nation the things concerning its being built up. Yet see that this nation also consists of men, able again to fall away; therefore He threatens this one also, and says: Even though I foretold the things concerning the building, and the things concerning the planting, and the husbandry, yet this nation also is about to sin, and when this one has sinned there will happen to it these things which have been said to those because of their sins, and they will suffer them, unless they repent. Search the whole Scripture, and you will find most things said concerning these two nations. God chose the fathers, He gave a promise to them; He brought out a people from the race of the fathers out of Egypt; He was longsuffering among them when they sinned, He disciplined them as a father, He brought them in, He gave them a land of promise; He sent them prophets from time to time, He disciplined and turned them back from their sins; He was ever longsuffering, sending those who heal, until the Chief Physician should come, the Prophet surpassing prophets, the Physician surpassing physicians. When He had come, they betrayed Him, and killed Him, saying: Away, away with such a man from the earth; crucify Him (John 19:15; Acts 22:22). Straightway visitation came upon the nation; the place where my Jesus was crucified was laid waste. God chose another nation. You see how great the harvest is, even if the labourers are few (Matt. 9:37). And in another way too God administers the dragnet, that it is ever cast upon the sea of this life; and fish of every kind are gathered (Matt. 13:47); He sends the many fishers, He sends the hunters; they hunt the many from every mountain, they hunt from every hill (Jer. 16:16). See how great a dispensation there is concerning the salvation of the nations. Behold, therefore, the kindness and the severity of God: upon the former nation that fell, severity, but upon the second nation, promises and kindness, if it continues in the kindness; otherwise it too will be cut off (Rom. 11:22). For not then only was the axe laid to the root of the trees; the axe is ready even now again to come: For the axe is laid to the root of the trees (Matt. 3:10; Luke 3:9), said my Jesus, prophesying then concerning Israel, beside whom the axe was. He Himself was the axe of the unfruitful tree,

Editors' notes and page, col. 472

Footnotes

(1) ‹anchor: not visible› · call in col 472 (call printed in the Greek only)

Πεπληρωμένα. Deest in codice Vaticano.

"Fulfilled." Lacking in the Vatican manuscript.

(printed under page 241)

(2) ‹anchor: κατὰ καιρούς› · call in col 472 (call printed in the Greek only)

Codex Scorial., παρά.

The Escorial manuscript has "beside" (for "at").

(printed under page 241)

Page

running head: ORIGENIS 472
marginal letters: A ποιῆσαι τὰ τῆς; B δομεῖσθαι αὐτό. Ὅρα; C ἐπαγγελίας· ἔπεμψεν αὐτοῖς; D λοὺς θηρεύουσιν ἀπὸ
old-edition numerals: (none)
other: (none)

PG 13:473

καὶ ἔλεγεν· Ἤδη ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται. Ὅσα ἦν ἐκεῖ δένδρα μὴ ποιοῦντα καρπὸν, ἐξεκόπη, καὶ εἰς τὸ πῦρ ἐβλήθη, καὶ κεκόλασται. Νῦν δὲ ἄλλο γεώργιον γεγένηται ἀνάλογον τῷ προτέρῳ, περὶ οὗ εἴρηται· Εἰσαγαγὼν καταφύτευσον αὐτοὺς εἰς ὄρος κληρονομίας σου, εἰς ἕτοιμον κατοικητήριόν σου. Εἰσήγαγεν αὐτοῦ τὸ ἔθνος ὁ Θεὸς εἰς ὄρος κληρονομίας αὐτοῦ. Τὸ ὄρος ἐγὼ ζητῶ, οὐχ' ὡς Ἰουδαῖοι, οὕτως ἐν ἀψύχοις ὕλαις· τὸ ὄρος ὁ Χριστός ἐστιν· ἐν τούτῳ κατεφυτεύθημεν, ἐπ' αὐτῷ ἐστηρίχθημεν. Ὁρᾶτε οὖν ἐὰν μακροθυμήσῃ, μήποτε ἐλθὼν ὁ οἰκοδεσπότης εἴπῃ· Ἤδη τρία ἔτη ἔρχομαι ἐπὶ τὴν συκῆν ταύτην, καὶ καρπὸν οὐκ ἤνεγκεν· ἔκκοψον αὐτήν· ἵνα τί καὶ γῆν καταργεῖ; Καταργεῖ γὰρ τὴν καλὴν γῆν, τὸν Χριστὸν, τὸ μυστήριον τῆς ἐκκλησίας, ὁ ἐρχόμενος ἐπὶ συναγωγὴν, καὶ μὴ καρποφορῶν.

and he said: Already the axe is laid to the root of the trees (Matt. 3:10; Luke 3:9). As many trees as were there not producing fruit were cut down, and cast into the fire, and have been punished. And now another tilled field has come into being analogous to the former, concerning which it has been said: Bring them in and plant them on the mountain of Thine inheritance, in Thy prepared dwelling place (Exod. 15:17). God brought His nation into the mountain of His inheritance. I seek the mountain, not as the Jews do, in lifeless matter; the mountain is Christ; in Him we were planted, upon Him we were made fast. See then, if He is long-suffering, lest the master of the house come and say: Behold, these three years I come to this fig tree, and it has borne no fruit; cut it down; why does it even use up the ground? (Luke 13:7). For he cumbers the good ground, Christ, the mystery of the Church, who comes to the assembly and bears no fruit.

Πέρας λαλήσω ἐπὶ ἔθνος, ἢ καὶ ἐπὶ βασιλείαν. Δόξει ἁπλῶς τὸ πέρας. Εἴρηται δὲ τοιοῦτον ἐν τῷ· Λαλήσω ἐπ' ἔθνος ἢ βασιλείαν. Τὸ πέρας τοιοῦτόν ἐστι. Κατασκάψω, λέγεται τῷ προτέρῳ ἔθνει· τὸ πέρας τῷ δευτέρῳ ἔθνει, Ἀνοικοδομήσω ὑμᾶς. Καὶ πάλιν ἐκριζώσω τοῖς προτέροις λέγεται· καὶ καταφυτεύσω τοῖς δευτέροις. Ἆρ' οὖν ἐπὶ εἴρηται τὸ πέρας, δεῖ γενέσθαι τὸ πέρας; Ὁ Θεὸς, μὴ μετανοῶν, μετανοεῖν λέγεται κατὰ τὴν Γραφήν.

At last I will speak concerning a nation, or even concerning a kingdom (Jer. 18:7). "At last" will seem to be said absolutely. And something of the kind has been said in the words: I will speak concerning a nation or a kingdom. "At last" is of such a kind: I will pull down, it is said to the former nation; "at last" to the second nation, I will build you up. And again, I will uproot is said to the former; and I will plant, to the second. Since, therefore, "at last" has been spoken, must the end come to pass? God, Who does not repent, is said to repent according to the Scripture.

Editors' notes and page, col. 473

Footnotes

(1) ‹anchor: Ἀνοικοδομήσω ὑμᾶς› · call in col 473 (call printed in the Greek only)

Ὑμᾶς. Deest in codice Vaticano.

"You." Lacking in the Vatican manuscript.

(printed under page 242)

(2) ‹anchor: τὸν λόγον› · call in col 473 (call printed in the Greek only)

Ghislerius emendabat: ἀπολογησώμεθα πῶς ταῦτα λέγεται, εἴ πως ἀπαιτούμεθα τὸν λόγον. Sed recepta lectio servari potest, modo ante παραδεξώμεθα deleatur εἰ.

Ghislieri emended: "let us explain how these things are said, if somehow we are asked for the account." But the received reading can be kept, provided "if" is deleted before "we accept."

(printed under page 242)

(3) ‹anchor: τῶν κακῶν αὐτῶν› · call in col 473 (call printed in the Greek only)

Codex Vatican., αὐτῶν, ὧν ἐλάλησα ἐπ' αὐτό.

The Vatican manuscript: "their [evils], which I spoke against it."

(printed under page 242)

(4) ‹anchor: Οὐκ ἐπινοῶ› · call in col 473 (call printed in the Greek only)

Idem, ἐπαινῶ.

The same has "I praise."

(printed under page 242)

(5) ‹anchor: ταῖς κακίαις› · call in col 473 (call printed in the Greek only)

Idem, κακίαις ἀνθρώπων, et paulo post καθολικά pro καθολικῶς.

The same has "the evils of men," and a little later "general things" for "generally."

(printed under page 242)

Page

running head: 473 IN JEREMIAM HOMILI
marginal letters: A καὶ ἔλεγεν· Ἤδη; B Δόξει ἁπλῶς τὸ; C τοῖς. Καὶ πέρας; D εἰσήγαγε λέγοντα· Μετανοήσω;
old-edition numerals: (none)
other: four lines at the end of paragraph 1 extend across both columns into col. 474 and are cut off at the right edge of col. 473 (after αὐ, ἔρ, καταργεῖ, κα); damaged type in C: λαλή⟨σω⟩, ἀνοικ⟨οδ⟩ομε⟨ῖσ⟩θαι, καταφυ⟨τεύεσθαι·⟩

PG 13:474

Καὶ προσχῶμεν τῇ λέξει, ἵνα, ἐὰν δυνηθῶμεν ἀπολογήσασθαι πῶς ταῦτα λέγεται, εἰ παραδεξώμεθα τὸν λόγον· Πέρας λαλήσω, φησὶν, ἐπὶ ἔθνος ἢ ἐπὶ βασιλείαν, τοῦ ἐξᾶραι αὐτοὺς καὶ ἀπολλύειν. Καὶ ἐὰν ἐπιστρέψῃ τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὐτῶν, καὶ μετανοήσω περὶ τῶν κακῶν ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς. Καὶ πέρας λαλή⟨σω⟩ ἐπὶ ἔθνος ἢ ἐπὶ βασιλείαν, τοῦ ἀνοικ⟨οδ⟩ομε⟨ῖσ⟩θαι, καὶ τοῦ καταφυ⟨τεύεσθαι·⟩ καὶ ποιήσουσι τὰ πονηρὰ ἐναντίον ἐμοῦ, τοῦ μὴ ἀκοῦσαι τῆς φωνῆς μου. Καὶ μετανοήσω περὶ τῶν ἀγαθῶν ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς. Περὶ τῆς μετανοίας τοῦ Θεοῦ ἀπαιτούμεθα ἀπολογήσασθαι· δοκεῖ γὰρ ἐπίληπτον εἶναι καὶ ἀνάξιον οὐ μόνον τοῦ Θεοῦ, ἀλλὰ καὶ τοῦ σοφοῦ, τὸ μετανοεῖν. Οὐκ ἐπινοῶ γὰρ σοφὸν μετανοοῦντα. Ἀλλ' ὁ μετανοῶν, ὅσον ἐπὶ τῇ συνηθείᾳ τῆς χρήσεως τῆς λέξεως, ἐπὶ τῷ μὴ καλῶς βεβουλεῦσθαι μετανοεῖ. Ὁ Θεὸς δὲ, προγνώστης ὢν τῶν μελλόντων, οὐ δύναται μὴ καλῶς βεβουλεῦσθαι, καὶ παρὰ τοῦτο μετανοεῖν. Πῶς οὖν ἡ Γραφὴ αὐτὸν εἰσήγαγε λέγοντα· Μετανοήσω; Οὔπω λέγω, ὅτι καὶ ἐν ταῖς Βασιλείαις εἴρηται ἐν τῷ· Μεταμεμέλημαι, ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα. Καὶ καθολικῶς περὶ αὐτοῦ λέλεκται καὶ μετανοεῖν ἐπὶ ταῖς κακίαις. Ἀλλ' ὅρα τί περὶ Θεοῦ διδασκόμεθα καθολικῶς· ὅπου μὲν οὐχ' ὡς ἄνθρωπος ὁ θεὸς διαρτηθῆναι, οὐδὲ ὡς υἱὸς ἀνθρώπου ἀπειληθῆναι. Καὶ μανθάνομεν διὰ ταύτης τῆς λέξεως, ὅτι ὁ Θεὸς οὐχ' ὡς ἄνθρωπος, διὰ δὲ ἄλλης, ὅτι ὁ

And let us attend to the wording, so that, if we are able to give account of how these things are said, we may accept the word: At last I will speak, He says, concerning a nation or concerning a kingdom, to root them out and to destroy them. And if that nation turn from their evils, I also will repent of the evils which I thought to do to them. And at last I will speak concerning a nation or concerning a kingdom, to build up and to plant; and they will do evil before Me, so as not to hear My voice; and I will repent of the good things which I spoke of doing to them (Jer. 18:7–10). For the repentance of God we are required to give account; for to repent seems blameworthy and unworthy not only of God, but even of the wise man. For I do not conceive of a wise man repenting. Rather, he who repents, so far as the customary use of the word goes, repents of not having counselled well. But God, foreknowing what is to come, cannot have counselled ill and on that account repent. How then did the Scripture bring Him in saying: I will repent? I do not yet mention that in the Books of Kingdoms also it is said in the words: I repent that I anointed Saul to be king (1 Sam. 15:11). And universally it is said of Him that He also repents of evils (Joel 2:13). But see what we are taught universally concerning God: in one place, God is not as a man, to be held in suspense, nor as a son of man, to be threatened (Num. 23:19). And we learn through this wording that God is not as a man, and through another, that

Editors' notes and page, col. 474

Footnotes

(93) ‹anchor: not visible› · call in col 474 (scripture reference)

Luc. XIII, 7.

Luke 13:7.

(printed under page 242)

(94) ‹anchor: facere eis› · call in col 474 (scripture reference)

Jerem. XVIII, 7 et seq.

Jeremiah 18:7 and following.

(printed under page 242)

(95) ‹anchor: scriptum est› · call in col 474 (scripture reference)

I Reg. XV, 11.

1 Samuel 15:11.

(printed under page 242)

(96) ‹anchor: super malitia› · call in col 474 (scripture reference)

Joel. II, 13.

Joel 2:13.

(printed under page 242)

(97) ‹anchor: cum dicitur› · call in col 474 (scripture reference)

Num. XXIII, 19.

Numbers 23:19.

(printed under page 242)

(98) ‹anchor: dicentibus› · call in col 474 (scripture reference)

Prov. III, 12.

Proverbs 3:12.

(printed under page 242)

(99) ‹anchor: Et iterum› · call in col 474 (scripture reference)

Deut. I, 31.

Deuteronomy 1:31.

(printed under page 242)

Footnotes

(1s) ‹anchor: not visible› · call in col 475 (scripture reference, numeral 1)

Psalm. CXLIV, 3.

Psalm 144:3 (Vulgate numbering; 145:3 in the Hebrew).

(printed under page 243)

(2s) ‹anchor: not visible› · call in col 475 (scripture reference, numeral 2)

Psalm. XCV, 4.

Psalm 95:4 (Vulgate numbering; 96:4 in the Hebrew).

(printed under page 243)

(3s) ‹anchor: not visible› · call in col 475 (scripture reference, numeral 3)

Psalm. CXLVIII, 2, 3.

Psalm 148:2–3.

(printed under page 243)

(4s) ‹anchor: quos dedit mihi Deus› · call in col 475 (scripture reference, numeral 4)

Isa. VIII, 18.

Isaiah 8:18.

(printed under page 243)

Page

running head: 475 ORIGENIS
marginal letters: A nem habent Scripturae,; B recedentes ad ipsorum; C ut qui cum; D plun a me
old-edition numerals: 248 before Dei ; laudate; 249 before dicam, simulans
other: facing Latin version, not set

PG 13:476

Θεὸς ὡς ἄνθρωπος, φασκούσης, Ὅτι ἐπαίδευσέ σε Κύριος ὁ Θεός σου, ὡς εἴ τις παιδεύσαι ἄνθρωπος τὸν υἱὸν αὐτοῦ. Καὶ πάλιν, Ἐτροποφόρησέ σε ὡς ἄνθρωπος τὸν υἱὸν αὐτοῦ. Οὐκοῦν ὅταν μὲν αἱ Γραφαὶ θεολογῶσι τὸν Θεὸν κατ' αὐτὸν, καὶ μὴ ἐπιπλέκωσιν αὐτοῦ τὴν οἰκονομίαν τοῖς ἀνθρωπίνοις πράγμασι, λέγουσιν αὐτὸν εἶναι οὐχ ὡς ἄνθρωπος. Τῆς γὰρ μεγαλωσύνης αὐτοῦ οὐκ ἔστι πέρας. Καί· Φοβερός ἐστιν ἐπὶ πάντας τοὺς θεούς. Καί· Αἰνεῖτε αὐτὸν, πάντες ἄγγελοι Θεοῦ· αἰνεῖτε αὐτὸν, πᾶσαι αἱ δυνάμεις αὐτοῦ· αἰνεῖτε αὐτὸν, ἥλιος καὶ σελήνη· αἰνεῖτε αὐτὸν, πάντα τὰ ἄστρα καὶ τὸ φῶς· καὶ ἄλλα μυρία ἀναλεγόμενος ἀπὸ τῶν ἱερῶν γραμμάτων εὕροις ἂν, οἷς ἐφαρμόσεις τὸ, Οὐχ ὡς ἄνθρωπος ὁ Θεός. Ὅταν δὲ ἐπιπλέκηται ἀνθρωπίνοις πράγμασιν ἡ θεία οἰκονομία, φέρει τὸν ἀνθρώπινον νοῦν, καὶ τρόπον, καὶ λέξιν. Καὶ ὥσπερ ἡμεῖς ἐὰν διετεῖ παιδίῳ διαλεγώμεθα, ψελλίζομεν διὰ τὸ παιδίον· οὐ γὰρ οἷόν τέ ἐστι, τηροῦντας ἡμᾶς τὸ ἀξίωμα τῆς τελείου ἀνδρὸς ἡλικίας, καὶ λαλοῦντας τοῖς παιδίοις, μὴ συγκαταβαίνοντας αὐτῶν τῇ διαλέκτῳ, νοῆσαι τὰ παιδία· τοιοῦτόν τί μοι νόει καὶ περὶ τὸν Θεὸν, ὅταν τὸ τῶν ἀνθρώπων γένος, καὶ μάλιστα τῶν ἔτι νηπίων οἰκονομῇ. Ὅρα πῶς καὶ μεταποιοῦμεν τὰ ὀνόματα οἱ τέλειοι ἄνδρες πρὸς τὰ βρέφη· καὶ τὸν μὲν ἄρτον ἰδίως ὀνομάζομεν αὐτοῖς, τὸ δὲ πιεῖν ἄλλῃ λέξει ὀνομάζομεν, τελείων οὐ χρώμενοι διαλέκτῳ, ᾗ χρώμεθα πρὸς τοὺς τελείους ὁμήλικας, ἀλλὰ λέξει τινὶ παιδικῇ καὶ βρεφώδει· καὶ τὰ ἐνδύματα ἐὰν ὀνομάζωμεν τοῖς παιδίοις, ἄλλα ὀνόματα ἐπιτιθέαμεν αὐτοῖς, οἱονεὶ ὄνομα παιδικὸν πλάσσοντες. Ἆρ' οὖν τότε ἀτελεῖς ἐσμέν; καὶ εἴ τις ἡμῶν ἀκούῃ παιδίοις διαλεγομένων, ἐρεῖ, ὅτι, Ἀνόητος γέγονεν ὁ γέρων οὗτος, ὁ ἀνὴρ οὗτος ἐπιλέλησται τοῦ γενείου αὐτοῦ, τῆς ἡλικίας τοῦ ἀνδρός; ἢ δέδοται κατὰ συμπεριφορὰν παιδίῳ ὁμιλοῦντα μὴ λαλῆσαι διαλέκτῳ πρεσβυτικῇ μηδὲ ἐντελεῖ, ἀλλὰ παιδικῇ. Καὶ ὁ Θεὸς δὴ λαλεῖ παιδίοις· Ἰδοὺ, φησὶ καὶ ὁ Σωτὴρ, ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ Θεός. Λέγοιτο ἂν τῷ γέροντι τῷ λαλοῦντι πρὸς τὸ παιδίον παιδικῶς, ἢ, ἵνα ἐμφατικώτερον εἴπω, βρεφωδῶς· ὅτι, Ἐτροποφόρησας τὸν υἱόν σου, καὶ τρόπον ἐφόρησας τοῦ βρέφους, καὶ τὴν κατάστασιν αὐτοῦ ἀνείληφας. Οὕτως οὖν νόει μοι καὶ τὴν Γραφὴν λέγουσαν· Ἐτροποφόρησέ σε Κύριος ὁ Θεός σου, ὡς εἴ τις τροποφορήσει ἄνθρωπος τὸν υἱὸν αὐτοῦ. Καὶ ἐοίκασιν οἱ ἀπὸ Ἑβραϊσμοῦ ἑρμηνεύσαντες, μὴ εὑρόντες τὴν λέξιν κειμένην παρ' Ἕλλησιν, ἀναπεπλακέναι, ὡς ἐπ' ἄλλων πολλῶν, καὶ ταύτην, καὶ πεποιηκέναι τὴν, Ἐτροποφόρησέ σε Κύριος ὁ Θεός σου, τουτέστι, τοὺς τρόπους σου ἐφόρησεν· ὡς, εἴ τις τροποφορήσει ἄνθρωπος, κατὰ τὸ παράδειγμα τοῦτο ὃ εἴρηκα, τὸν υἱὸν αὐτοῦ. Ἐπεὶ τοίνυν ἡμεῖς μετανοοῦμεν,

God is as a man, when it says: Because the Lord your God disciplined you, as if a man should discipline his son (Deut. 8:5). And again: He bore your ways as a man bears his son (Deut. 1:31). Therefore, whenever the Scriptures speak theologically of God in Himself, and do not interweave His dispensation with human affairs, they say that He is not as a man. For of His greatness there is no end (Ps. 144:3). And: He is terrible above all the gods (Ps. 95:4). And: Praise Him, all you angels of God; praise Him, all His hosts; praise Him, sun and moon; praise Him, all the stars and the light (Ps. 148:2–3); and gathering ten thousand other things from the sacred Scriptures you would find passages to which you will apply the words: God is not as a man. But whenever the divine dispensation is interwoven with human affairs, it bears human thought, and manner, and speech. And just as we, if we converse with a two-year-old child, lisp on account of the child—for it is impossible, if we keep the dignity of the age of a full-grown man when speaking to children without condescending to their mode of speech, for the children to understand—understand for me something of this sort concerning God also, whenever He administers the race of men, and especially of those who are still infants. See how we full-grown men even alter names for infants; and bread we call by a special name for them, and drinking we call by another word, not using the mode of speech of the full-grown which we use towards our full-grown peers, but a certain childish and infantine word; and if we name garments for the children, we give them other names, coining as it were a childish name. Are we then imperfect at that time? And if someone hears us conversing with children, will he say: This old man has become foolish, this man has forgotten his beard, the age of a man? Or is it granted by way of accommodation that one conversing with a child should speak not in an elderly nor a mature mode of speech, but in a childish one? And God indeed speaks to children: Behold, says the Saviour also, I and the children whom God gave Me (Isa. 8:18; Heb. 2:13). It might be said to the old man who speaks to the child childishly, or, to speak more expressively, infantinely: You bore the ways of your son, and wore the manner of the infant, and have taken up its state. Thus therefore understand for me the Scripture also when it says: The Lord your God bore your ways, as if a man should bear the ways of his son (Deut. 1:31). And those who translated from the Hebrew, not finding the word existing among the Greeks, seem to have coined this word too, as in many other cases, and to have made the expression: The Lord your God bore your ways, that is, wore your ways, as if a man should bear the ways of his son, according to this example which I have spoken. Since, therefore, we repent,

Editors' notes and page, col. 476

Footnotes

(1) ‹anchor: not visible› · call in col 476 (call printed in the Greek only)

Codex Vaticanus, Γραφῶν.

The Vatican manuscript has "of the Scriptures."

(printed under page 243)

(2) ‹anchor: ἰδίως› · call in col 476 (call printed in the Greek only)

Forte legendum, οὐκ ἰδίως.

Perhaps read "not by its proper name."

(printed under page 243)

(3) ‹anchor: ἀλλὰ λέξει› · call in col 476 (call printed in the Greek only)

Codex Scorial., ἀλλὰ ἄλλῃ λέξει.

The Escorial manuscript has "but by another word."

(printed under page 243)

(4) ‹anchor: κατὰ συμπεριφορὰν› · call in col 476 (call printed in the Greek only)

Ghislerius emendat: εἰ δέδοται κατὰ συμπεριφορίας.

Ghislieri emends: "if it is granted by way of accommodations."

(printed under page 243)

Page

running head: ORIGENIS 476
marginal letters: A Θεὸς ὡς ἄνθρωπος,; B ἐπιπλέκηται ἀνθρωπίνοις πράγμασιν; C τινὶ παιδικῇ καὶ; D τως οὖν νόει
old-edition numerals: (none)
other: (none)

PG 13:477

ὅταν ἡμῖν διαλέγηται μετανοοῦσιν ὁ Θεὸς λέγει· Μετανοῶ· καὶ ἀπειλῶν ἡμῖν οὐ προσποιεῖται προγνώστης εἶναι, ἀλλ' ὡς βρέφεσι λαλῶν ἀπειλεῖ· οὐ προσποιεῖται, ὅτι προέγνω τὰ πάντα πρὶν γενέσεως αὐτῶν, ἀλλ' ὡς, ἵν' οὕτως ὀνομάσω, ὑποκρινόμενος τὸ βρέφος, προσποιεῖται μηδὲ εἰδέναι τὰ μέλλοντα. Καὶ ἀπειλεῖ γοῦν ἔθνει διὰ τὰς ἁμαρτίας αὐτοῦ, καὶ λέγει· Ἐὰν μετανοήσῃ τὸ ἔθνος, κἀγὼ μετανοήσω. Ὦ Θεέ! ἄρα ὅτε ἠπείλεις, οὐκ ᾔδεις πότερον μετανοήσει τὸ ἔθνος, ἢ οὐ μετανοήσει; Τί δὲ, ὅτε ἐπηγγείλω, οὐκ ᾔδεις πότερον μένει ἄξιος τῶν ἐπαγγελιῶν ὁ ἄνθρωπος ἢ τὸ ἔθνος πρὸς ὃν ὁ λόγος, ἢ οὐ μένει; Ἀλλὰ προσποιεῖται. Καὶ τοιαῦτα πολλὰ εὕρας ἀνθρωπικὰ ἐν τῇ Γραφῇ, ὡς καὶ τό· Λάλησον τοῖς υἱοῖς Ἰσραήλ· Ἴσως ἀκούσονται, καὶ μετανοήσουσι. Τοῦτο οὐχ ὁ Θεὸς εἴρηκε, τό· Ἴσως ἀκούσονται· οὐ γὰρ διστάζει ὁ Θεὸς ἵνα λέγῃ τό· Ἴσως ἀκούσονται, καὶ μετανοήσουσι· ἀλλ' ἵνα ἐπὶ πολὺ ἐμφανῇ σου τὸ αὐτεξούσιον, καὶ μὴ εἴπῃς· Εἰ προέγνω με ἀπολλύμενον, ἀπολέσθαι με δεῖ· εἰ προέγνω με σωθησόμενον, σωθήσεσθαι πάντως με χρή. Οὐ προσποιεῖται οὖν τὸ περὶ τοῦ ἐπὶ σοὶ μέλλοντος εἰδέναι, ἵνα τηρήσῃ σου τὸ αὐτεξούσιον, τῷ μὴ προειληφέναι, μηδὲ προεγνωκέναι πότερον μετανοήσεις, ἢ μή.

whenever God converses with us who repent, He says: I repent; and when threatening us He does not profess to have foreknowledge, but speaking as to infants He threatens; He does not profess that He foreknew all things before their coming into being, but as though, so to call it, playing the part of the infant, He professes not even to know the future things. And so He threatens a nation because of its sins, and says: If the nation repents, I also will repent (Jer. 18:8). O God! when Thou wast threatening, didst Thou not know whether the nation will repent, or will not repent? And what, when Thou didst promise, didst Thou not know whether the man or the nation to whom the word is addressed remains worthy of the promises, or does not remain? Rather, He makes as though He did not. And you would find many such human expressions in the Scripture, such as the words: Speak to the sons of Israel; perhaps they will hear, and will repent (Jer. 26:2–3). This—the word "Perhaps they will hear"—God has not said as God; for God does not doubt so as to say the words: Perhaps they will hear, and will repent; but in order that your free will may be abundantly manifest, and you may not say: If He foreknew that I would perish, I must perish; if He foreknew that I would be saved, I must altogether be saved. He does not profess, therefore, to know what is future in your power, in order that He may preserve your free will, by not having forestalled nor foreknown whether you will repent or not.

Editors' notes and page, col. 477

Footnotes

(1) ‹anchor: πρὸς ἄνδρας› · call in col 477 (call printed in the Greek only)

Codex Vatican., ἄνδρα.

The Vatican manuscript has "man" (singular).

(printed under page 244)

Page

running head: 477 IN JEREMIAM HOMILI
marginal letters: A ὅταν ἡμῖν διαλέγηται; B νοήσουσι. Τοῦτο οὐχ; C στρέψαι καὶ βελτιωθῆναι·; D γει Κύριος· Ἰδοὺ
old-edition numerals: (none)
other: four lines at the end of paragraph 1 extend across both columns into col. 478 and are cut off at the right edge of col. 477 (after πρὸς, λέγεται,, θυμοῦται·, πα)

PG 13:478

Καὶ λέγει πρὸς τὸν προφήτην· Λάλησον, Ἴσως μετανοήσωσι· τοιαῦτα γὰρ ἄλλα μυρία εὑρήσεις λεγόμενα περὶ τοῦ Θεοῦ τροποφοροῦντος τὸν ἄνθρωπον. Ἐὰν ἀκούσῃς θυμὸν Θεοῦ καὶ ὀργὴν αὐτοῦ, μὴ νόμιζε τὴν ὀργὴν καὶ τὸν θυμὸν πάθη εἶναι Θεοῦ. Οἰκονομίαι χρήσεως λέξεών εἰσι πρὸς τὸ βρέφος ἐπιστρέψαι καὶ βελτιωθῆναι· ἐπεὶ καὶ ἡμεῖς τοῖς παιδίοις πρόσωπον ποιοῦμεν οὐκ ἀπὸ διαθέσεως, ἀλλὰ κατ' οἰκονομίαν, φοβερόν. Ἐὰν τηρήσωμεν τὸ ἵλεων τῆς ψυχῆς πρὸς τὸ βρέφος ἐν τῷ προσώπῳ ἡμῶν, καὶ τὴν φιλοστοργίαν ἣν ἔχομεν πρὸς αὐτὸ ἐμφαίνομεν, μὴ διαστρέψαντες ἑαυτοὺς, μηδὲ οἱονεὶ μεταβαλόντες πρὸς τὴν ἐκείνου ἐπιστροφὴν, ἀπόλλυμεν αὐτὸ, καὶ χεῖρον ποιοῦμεν. Οὕτως οὖν ὁ Θεὸς καὶ ὀργίζεσθαι λέγεται, καὶ θυμοῦσθαί φησιν, ἵνα ἐπιστρέψῃς, καὶ βελτιωθῇς. Καὶ ἀληθῶς οὐκ ὀργίζεται μὲν, οὐδὲ θυμοῦται· σὺ δὲ πείσῃ τὰ τῆς ὀργῆς καὶ τὰ τοῦ θυμοῦ, γενόμενος ἐν δυσυπομονήτοις διὰ τὴν κακίαν πόνοις, ἐπὰν παιδεύῃ τῇ λεγομένῃ ὀργῇ τοῦ Θεοῦ.

And He says to the prophet: Speak; perhaps they will repent; for you will find ten thousand other such things said of God as He bears with the ways of man. If you hear of the wrath of God and His anger, do not suppose that anger and wrath are passions of God. They are ways of using words, adopted by design, to turn and better the child; since we too put on a fearful face to little children, not from our disposition, but by design. If we keep in our face the kindliness of our soul towards the child, and show the tenderness which we have towards it, not distorting ourselves, nor as it were changing ourselves for its turning, we ruin it and make it worse. So too, therefore, God is said to be angry, and says He is wrathful, that you may turn and be made better. And in truth He is not angry, nor is He wrathful; but you will suffer the things of anger and of wrath, having come into pains hard to bear on account of wickedness, when He chastens with what is called the anger of God.

Ἑξῆς μετὰ τὸν περὶ τῶν δύο ἐθνῶν λόγον, τοῦ προτέρου, ᾧ ἀπειλὴ δίδοται, καὶ τοῦ δευτέρου, ᾧ ἡ ἐπαγγελία δίδοται, φησίν· εἶπε δηλονότι τοῖς προτέροις· Καὶ νῦν εἰπὸν πρὸς ἄνδρας Ἰούδα, καὶ πρὸς τοὺς κατοικοῦντας Ἱερουσαλήμ· Οὕτως λέγει Κύριος· Ἰδοὺ ἐγὼ πλάσσω ἐφ' ὑμᾶς κακά. Ὅτι ἐν τῇ χειρί μου ταῦτά ἐστιν ἃ πλάσσω, ἐφ' ὑμᾶς δύναται διαπεσεῖν. Ποιήσατε ταῦτα διαπεσεῖν ἀπὸ τῆς χειρός μου, ἵνα ἃ πλάσσω ἐφ' ὑμᾶς κακὰ μεταβάλω, καὶ ποιήσω ἀγαθά. Οὐκ ἂν εὕροις, Ἰδοὺ πλάσσω ἐφ' ὑμᾶς ἀγαθὰ, καὶ τὰ ἀνάλογον αὐτῶν λεγομένοις ἑξῆς, ἵνα μετὰ τοῦτο ἐμφαίνῃ, ὅτι ἃ πλάσσει ἀγαθὰ ἀπολύει ἀπὸ τῶν χειρῶν, ἵνα ποιήσῃ αὐτὰ κακά. Ἀλλὰ πλάσσει κακὰ κατὰ τὸ εἰρημένον παράδειγμα, καὶ πλάσσων κακὰ οἰκονομεῖ χωρὶς τῆς ἑρμηνείας τῆς ἀποδεδομένης εἰς τό· Ἔπεσεν ἀπὸ τῶν χειρῶν μου, ἵνα ἐὰν πέσῃ, καὶ τὸ τέλος τῶν πλασσομένων κακῶν οὐκ οἶδα ποταπὸν γένηται.

Next, after the discourse concerning the two nations—the former, to which a threat is given, and the second, to which the promise is given—he says (He spoke, that is, to the former): And now say to the men of Judah, and to those who dwell in Jerusalem: Thus says the Lord: Behold, I am fashioning evils against you (Jer. 18:11). Because these things that I fashion are in My hand, they can fall through, against you. Make these things fall through from My hand, so that I may change the evils which I am fashioning against you, and make good things. You would not find: Behold, I am fashioning good things for you, and what corresponds to them said next, so that after this He should show that the good things He fashions He lets go from His hands to make them evils. Rather, He fashions evils, according to the example spoken of, and in fashioning evils He orders things, apart from the interpretation given of the words: It fell from My hands, so that if it falls, the end of the evils being fashioned may also turn out I know not of what sort.

Editors' notes and page, col. 478

Footnotes

(5s) ‹anchor: not visible› · call in col 478 (scripture reference, numeral 5)

Jerem. XXVI, 3.

Jeremiah 26:3.

(printed under page 244)

(6s) ‹anchor: ait priori nimirum› · call in col 478 (scripture reference, numeral 6)

Jerem. XVIII, 11.

Jeremiah 18:11.

(printed under page 244)

Page

running head: EMIAM HOMILIA XVIII. 478
marginal letters: A baris , nesciebas; B tegrum servet, non; C citur , et furore; D manu mea sunt
old-edition numerals: 250 before forent, ut postmodum
other: facing Latin version, not set; four full-width Greek line continuations from col. 477 after C not set

PG 13:479

Let each one turn back now from his evil way, and make your doings better (Jer. 18:11). Sometimes the simpler folk say: Blessed were the men of old, because they heard the Lord speaking through the prophet; and the Lord spoke to them. And yet, as the Lord now says through what is written: Let each one turn back from his evil way, the Lord Himself converses with you, saying: And make your doings better. But those to whom the exhortations to repentance were spoken answered. And let us see what they answered, lest we too should answer such things. What then do they say in answer? We will play the man, for we will walk after our turnings away, and we will each do the pleasures of his evil heart (Jer. 18:12). Even if you do not say it in words, but your life is such as to sin, in effect you too say, through your evil deeds after the words of exhortation: We will play the man, for we will walk after our turnings away, and we will each do the pleasures of his evil heart. And what is this: We will walk after our turnings away? Those who have begun to put their hand to the plough, and stretching forward to the things before in their ploughing, while forgetting the things behind (Luke 9:62; Phil. 3:13), have turned away from base things. Whenever, therefore, someone, having put his hand to the plough, turns back to the things behind, he will walk after his turnings away; for he walks after those very things from which he turned away, and runs back to those sins which he has left behind.

Editors' notes and page, col. 479

Footnotes

(7s) ‹anchor: not visible› · call in col 479 (scripture reference, numeral 7)

Jerem. XVIII, 11.

Jeremiah 18:11.

(printed under page 245)

(8s) ‹anchor: not visible› · call in col 479 (scripture reference, numeral 8)

Ibid. 12.

The same, verse 12.

(printed under page 245)

(9s) ‹anchor: ait Dominus› · call in col 479 (scripture reference, numeral 9)

Ibid. 13.

The same, verse 13.

(printed under page 245)

Page

running head: 479 ORIGENIS
marginal letters: A Avertatur tunc; B dicitis : Confortabimur; C nostras ibimus; D vero, cum illi
old-edition numerals: 251 after simpliciter.
other: facing Latin version, not set; four full-width Greek lines above section 9 not set

PG 13:480

Ἀποστραφήτω δὴ ἕκαστος ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς, καὶ καλλίονα ποιήσατε τὰ ἐπιτηδεύματα ὑμῶν. Ἔσθ' ὅτε οἱ ἀκεραιότεροι λέγουσι Μακάριοι οἱ παλαιότεροι ἄνθρωποι, ὅτι ἤκουσαν τοῦ Κυρίου διὰ τοῦ προφήτου λέγοντος· καὶ ἐλάλησεν αὐτοῖς Κύριος, καὶ, ὡς λέγει νῦν Κύριος, διὰ τῶν γεγραμμένων τό· Ἀποστραφήτωσαν ἕκαστος ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς· αὐτὸς ὁ Κύριος διαλέγεταί σοι φάσκων· Καὶ καλλίονα ποιήσατε τὰ ἐπιτηδεύματα ὑμῶν. Ἀλλ' ἀπεκρίναντο οὗτοι, πρὸς οὓς οἱ προτρεπτικοὶ περὶ μετανοίας εἴρηνται λόγοι. Καὶ ἴδωμεν τί ἀπεκρίναντο, ἵνα μὴ καὶ ἡμεῖς τοιαῦτα ἀποκρινώμεθα. Τί οὖν ἀποκρινόμενοι λέγουσιν; Ἀνδρειούμεθα, ὅτι ὀπίσω τῶν ἀποστροφῶν ἡμῶν πορευσόμεθα, καὶ ἕκαστος τὰ ἀρεστὰ τῆς καρδίας αὐτοῦ τῆς πονηρᾶς ποιήσομεν. Καὶ ἂν μὴ ταῖς λέξεσιν εἴπητε, ὁ δὲ βίος ὑμῶν τοιοῦτος ᾖ, ὡς ἁμαρτάνειν, δυνάμει λέγετε καὶ ὑμεῖς διὰ τῶν πονηρῶν πράξεων μετὰ τοὺς προτρεπτικοὺς λόγους τό· Ἀνδρειούμεθα, ὅτι ὀπίσω τῶν ἀποστροφῶν ἡμῶν πορευσόμεθα, καὶ ἕκαστος τὰ ἀρεστὰ τῆς καρδίας αὐτοῦ τῆς πονηρᾶς ποιήσομεν. Τί δὲ τό· Ὀπίσω τῶν ἀποστροφῶν ἡμῶν πορευσόμεθα; Οἱ ἀρξάμενοι βάλλειν ἐπ' ἄροτρον τὴν χεῖρα, καὶ τοῖς ἔμπροσθεν ἐπεκτεινόμενοι ἐν τῷ ἀροτριᾷν, τῶν δὲ ὀπίσθεν ἐπιλανθανόμενοι, ἀπεστράφησαν τὰ φαῦλα. Ἐπὰν οὖν τις, βαλὼν ἐπ' ἄροτρον τὴν χεῖρα, στραφῇ εἰς τὰ ὀπίσω, ὀπίσω τῶν ἀποστροφῶν αὐτοῦ πορεύσεται· ὀπίσω γὰρ πορεύεται καὶ ἐκείνων ἃ ἀπεστράφη, καὶ παλινδρομεῖ ἐπ' ἐκεῖνα ἃ καταλέλοιπεν ἁμαρτήματα. Καὶ τῶν ἀκουόντων οὖν ταῦτα, εἴτε κατηχουμένων καταλιπόντων τὸν ἐθνικὸν βίον, εἴτε πιστῶν ἤδη προκεκοφότων ἐν τῷ τοῖς ἔμπροσθεν ἐπεκτείνεσθαι, εἰ βίος γένηται μοχθηρὸς, οὐδὲν ἄλλο λέγουσιν ἢ καὶ τό· Ὀπίσω τῶν ἀποστροφῶν ἡμῶν πορευσόμεθα, καὶ ἕκαστος τὰ ἀρεστὰ τῆς καρδίας αὐτοῦ οὐχ ἁπλῶς, ἀλλὰ τῆς πονηρᾶς ποιήσομεν. Ἔστι γὰρ καρδία πονηρὰ, καὶ ἔστι καρδία ἀγαθή. Μηδεὶς οὖν ὀπίσω τῶν ἀποστροφῶν ἑαυτοῦ πορευέσθω, μηδὲ τὰ ἀρεστὰ τῆς καρδίας αὐτοῦ τῆς πονηρᾶς ποιείτω. Διὰ τοῦτο πρὸς τοὺς ταῦτα ἀποκρινομένους λέγει Κύριος· Ἐρωτήσατε δὴ ἐν ἔθνεσι· Τίς ἤκουσε τοιαῦτα φρικτὰ, ἃ ἐποίησε σφόδρα παρθένος Ἰσραήλ; Δόξει δὲ καὶ ταῦτα ἁπλῶς εἰρῆσθαι· ἀλλ' ἐὰν ἡ ἀπὸ τῶν ἐθνῶν Ἐκκλησία ὃν δεῖ τρόπον ἐπιστραφείη πρὸς τὸν Θεὸν, λεχθήσεται· Ἐρωτήσατε δὴ ἐν ἔθνεσι· ἀκούσατε ἃ ἐποίησε φρικτὰ σφόδρα παρθένος Ἰσραήλ. Βίον γὰρ συγκρίνωμεν ἐκείνων τῶν ἡμαρτηκότων, τῷ βίῳ τῶν ἐπιστρεψάντων καὶ πιστευσάντων, καὶ εἰσόμεθα, ὅτι ἐκεῖνοι μὲν φρικτὰ πεποιήκασι, τὸν Κύριον τῆς δόξης ἀποκτείναντες· οὗτοι δὲ, ἐκείνων φρικτὰ ποιησάντων, ἐπέστρεψαν πρὸς αὐτὸν ὑπὲρ τῶν ἁμαρτημάτων τοῦ κόσμου ὑπ' ἐκείνων ἀναιρεθέντα καὶ ἀποθανόντα. Ἐρωτήσατε οὖν ἐν ἔθνεσι· Τίς ἤκουσε τοιαῦτα φρικτὰ ἃ ἐποίησε σφόδρα παρθένος Ἰσραήλ;

Let each one now turn back from his evil way, and make your practices better (Jer. 18:11). Sometimes the simpler sort say: Blessed were the men of old, because they heard the Lord speaking through the prophet; and the Lord spoke to them. Yet, as the Lord says now through what is written: Let them turn back, each from his evil way, the Lord Himself converses with you, saying: And make your practices better. But those to whom the exhortations to repentance were spoken answered back. Let us see what they answered, so that we too may not give such answers. What, then, do they say in answer? We will play the man, for we will walk after our backslidings, and we will each do the pleasures of his evil heart (Jer. 18:12). And even if you do not say it in words, but your life is such as to sin, you too say in effect through your evil deeds, after the words of exhortation: We will play the man, for we will walk after our backslidings, and we will each do the pleasures of his evil heart. And what is: We will walk after our backslidings? Those who have begun to put their hand to the plough, stretching forward in their ploughing to the things ahead and forgetting the things behind (Phil. 3:13), have turned back from what is base. When, then, anyone who has put his hand to the plough turns to what is behind (Luke 9:62), he will walk after his backslidings; for he walks after the very things from which he had turned back, and runs back to the sins which he had left behind. And of those who hear these things, therefore, whether catechumens who have left behind the Gentile life, or believers who have already made progress in stretching forward to the things ahead, if their life becomes wicked, they say nothing other than this too: We will walk after our backslidings, and we will each do the pleasures of his heart—not simply so, but of his evil heart. For there is an evil heart, and there is a good heart. Let no one therefore walk after his own backslidings, nor do the pleasures of his evil heart. On this account, to those who answer these things the Lord says: Ask now among the nations: Who has heard such horrible things as the virgin of Israel has done exceedingly? And these things too will seem to have been said simply; but if the Church from the nations should turn back in the way it ought towards God, it will be said: Ask now among the nations; hear what horrible things the virgin of Israel has done exceedingly. For let us compare the life of those who have sinned with the life of those who have turned and believed, and we shall know that the former have done horrible things, having killed the Lord of glory (1 Cor. 2:8), while the latter, after the former had done horrible things, turned to Him Who for the sins of the world was slain by them and died. Ask, then, among the nations: Who has heard such horrible things as the virgin of Israel has done exceedingly? (Jer. 18:13).

Μὴ ἐκλείψουσιν ἀπὸ πέτρας μαστοὶ, ἢ χιὼν ἀπὸ τοῦ Λιβάνου; Ἢ ἐκκλινεῖ ὕδωρ βιαίως ἀνέμῳ φερόμενον; Ὅτι ἐπελάθετό μου ὁ λαός μου, εἰς κενὸν ἐθυμίασαν, καὶ ἀσθενήσουσιν ἐν

Will breasts fail from a rock, or snow from Lebanon? Or will water violently borne by the wind turn aside? Because My people have forgotten Me, they have burned incense in vain, and they will grow weak in

Editors' notes and page, col. 480

Page

running head: ORIGENIS 480
marginal letters: A Ἀποστραφήτω δὴ; B αὐτοῦ τῆς πονηρᾶς; C ματα. Καὶ τῶν; D ἀλλ' ἐὰν ἡ ἀπὸ
old-edition numerals: (none)
other: ἐπιστρεψάν- split before three full-width Greek lines above Μὴ ἐκλείψουσιν (the three full-width lines are set in c480_a, read whole from the foot image p245)

PG 13:481

ταῖς ὁδοῖς αὐτῶν, σχοίνους αἰωνίους, τοῦ ἐπιβῆναι τρίβους οὐκ ἔχοντας ὁδὸν εἰς πορείαν, τοῦ τάξαι τὴν γῆν αὐτῶν εἰς ἀφανισμὸν, καὶ σύριγμα αἰώνιον. Διαφορὰς ὑδάτων ἐνταῦθα εἴρηκε· πρῶτον μὲν ἐν τῷ Μὴ ἐκλείψουσιν ἀπὸ πέτρας μαστοί; Δεύτερον δέ· Ἢ χιὼν Λιβάνου, Τρίτον δὲ ἐν τῷ· Μὴ ἐκκλινεῖ ὕδωρ βιαίως ἀνέμῳ φερόμενον; Ταῦτα τὰ τρία εἴδη τῶν ὑδάτων αἱ πηγαί εἰσι τῶν ὑδάτων, ἃς ἐπιποθεῖ ἡ ὁμοιωμένη τῇ ἐλάφῳ ψυχὴ τῶν δικαίων, ὥστ' ἂν ἕκαστον εἰπεῖν τό· Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρὸς σὲ, ὁ Θεός. Τίς οὖν ἔλαφος γεγένηται πολέμιος τῷ τῶν ὄφεων γένει, μηδὲν πάσχων ὑπὸ τοῦ ἰοῦ αὐτῶν, ὡς ἱστορεῖται περὶ τῆς ἐλάφου; Τίς οὕτως ἐδίψησε Θεὸν, ὥστ' ἂν εἰπεῖν· Ἐδίψησεν ἡ ψυχή μου πρὸς τὸν Θεὸν τὸν ζῶντα; Τίς οὕτως ἐδίψησε τοὺς μαστοὺς τῆς πέτρας; Ἡ πέτρα δὲ ἦν ὁ Χριστός. Τίς οὕτως ἐδίψησεν ἁγίου Πνεύματος, ὥστ' ἂν εἰπεῖν· Ὃν τρόπον ἐπιποθεῖ ἡ ἔλαφος ἐπὶ τὰς πηγὰς τῶν ὑδάτων, οὕτως ἐπιποθεῖ ἡ ψυχή μου πρός σε, ὁ Θεός; Ἐὰν μὴ τὰς τρεῖς πηγὰς τῶν ὑδάτων διψήσωμεν, οὐδεμίαν πηγὴν τῶν ὑδάτων εὑρήσομεν. Ἔδοξαν δεδιψηκέναι μιᾶς πηγῆς τῶν ὑδάτων τοῦ Θεοῦ Ἰουδαῖοι· ἐπειδὴ δὲ οὐκ ἐδίψησαν τὸν Χριστὸν καὶ τὸ ἅγιον Πνεῦμα, οὐκ ἔχουσι πιεῖν οὐδὲ ἀπὸ τοῦ Θεοῦ. Ἔδοξαν δεδιψηκέναι οἱ ἀπὸ τῶν αἱρέσεων Χριστὸν Ἰησοῦν· ἀλλ' ἐπεὶ οὐκ ἐδίψησαν τὸν Πατέρα, ὄντα νόμου καὶ προφητῶν Θεὸν, διὰ τοῦτο οὐ πίνουσιν οὐδὲ ἀπὸ Ἰησοῦ Χριστοῦ. Οἱ δὲ ἕνα μὲν τηροῦντες Θεὸν, ἐξουδενοῦντες δὲ τὰς προφητείας, οὐκ ἐδίψησαν τὸ Πνεῦμα τὸ ἅγιον τὸ ἐν τοῖς προφήταις· διὰ τοῦτο οὐ πίονται οὐδὲ ἀπὸ τῆς πηγῆς τῆς πατρικῆς, οὐδὲ ἀπὸ τοῦ κεκραγότος ἐν τῷ ἱερῷ καὶ εἰρηκότος· Ἐάν τις διψῇ, ἐρχέσθω πρός με, καὶ πινέτω. Οὐκ ἐκλείπουσιν οὖν ἀπὸ πέτρας μαστοί, ἀλλ' ἐκεῖνοι ἐγκατέλιπον πηγὴν ὕδατος ζωῆς. Οὐ πηγὴ ὕδατος ζωῆς ἐγκατέλιπεν αὐτούς. Καὶ γὰρ ἀπ' οὐδενὸς Θεὸς μακρύνει ἑαυτὸν, ἀλλ' οἱ μακρύνοντες ἑαυτοὺς ἀπ' αὐτοῦ ἀπολοῦνται· ἐγγίζει μᾶλλον ὁ Θεὸς τινων, καὶ ἀπαντᾷ τῷ ἐρχομένῳ πρὸς αὐτόν. Ἡνίκα γοῦν ὁ υἱὸς ὁ καταφαγὼν τὴν οὐσίαν ἐπανῆλθεν, ἀπήντησεν αὐτῷ ὁ πατήρ. Καὶ ἐπαγγέλλεται διὰ τῶν προφητῶν, λέγων· Ἐγγιῶ αὐτοῖς ὡς ὁ χιτὼν τοῦ χρωτὸς αὐτῶν. Θεὸς γὰρ, φησὶν, ἐγγίζων ἐγώ εἰμι, καὶ οὐχὶ Θεὸς πόῤῥωθεν, λέγει Κύριος. Οὐκ ἐκλείψουσιν οὖν ἀπὸ πέτρας μαστοὶ, τὰ ὕδατα τοῦ Ἰησοῦ, ἢ χιὼν ἀπὸ τοῦ Λιβάνου, τὰ ὕδατα τὰ πατρικά. Καὶ λίβανος γὰρ τὸ θυμίαμα ἱερόν ἐστι κατὰ τὸν νόμον τοῦ Θεοῦ· καὶ προσφέρεται ἐπὶ τὸ θυσιαστήριον λίβανος διαφανὴς, ἴσος ἴσῳ. Καὶ ὁμώνυμον τὸ ὄρος τοῦτο τῷ λιβάνῳ, καὶ ἔστι χιὼν ἀπὸ τοῦ Λιβάνου κατερχομένη, ὃν τρόπον τὸ ὕδωρ τοῦ ἁγίου Πνεύματος, περὶ οὗ λέγεται· Μὴ ἐκκλίνη

their ways, eternal paths, to mount tracks having no way for journeying, to make their land into desolation and an eternal hissing. He has spoken here of differences of waters: first in the words, Will breasts fail from a rock? Second: Or snow of Lebanon, and third in the words: Will water violently borne by the wind turn aside? These three kinds of waters are the springs of waters for which the soul of the righteous, likened to the stag, longs, so that each might say: As the stag longs for the springs of waters, so my soul longs for Thee, O God. Who then has become a stag, hostile to the race of serpents, suffering nothing from their venom, as is related concerning the stag? Who has so thirsted for God as to say: My soul has thirsted for the living God? Who has so thirsted for the breasts of the rock? And the rock was Christ. Who has so thirsted for the Holy Spirit as to say: As the stag longs for the springs of waters, so my soul longs for Thee, O God? Unless we thirst for the three springs of waters, we shall find no spring of waters. The Jews seemed to have thirsted for one spring of the waters of God; but since they did not thirst for Christ and the Holy Spirit, they do not have to drink even from God. Those from the heresies seemed to have thirsted for Christ Jesus; but since they did not thirst for the Father, Who is the God of the law and the prophets, on this account they do not drink even from Jesus Christ. And those who keep one God, yet despise the prophecies, did not thirst for the Holy Spirit Who is in the prophets; on this account they will not drink either from the paternal spring, or from Him Who cried out in the temple and said: If anyone thirsts, let him come to Me and drink. Breasts, therefore, do not fail from a rock, but those men forsook the spring of water of life. The spring of water of life did not forsake them. For God distances Himself from no one, but those who distance themselves from Him will perish; rather, God draws near to some, and meets him who comes to Him. At any rate, when the son who had devoured his substance returned, his father met him. And He promises through the prophets, saying: I will draw near to them as the tunic of their skin. For I am a God Who draws near, He says, and not a God from afar, says the Lord. Breasts, therefore, will not fail from a rock, the waters of Jesus, or snow from Lebanon, the paternal waters. For frankincense too is the sacred incense according to the law of God; and translucent frankincense is offered upon the altar, equal part to equal part. And this mountain has the same name as frankincense, and there is snow coming down from Lebanon, in the way that the water of the Holy Spirit does, concerning which it is said: Will there turn aside

Editors' notes and page, col. 481

Footnotes

(1) ‹anchor: not visible› · call in col 481 (call printed in the Greek only)

Codex Vaticanus, εὑρήσωμεν.

The Vatican manuscript has "let us find."

(printed under page 246)

(2) ‹anchor: ὁ Θεός τινων› · call in col 481 (call printed in the Greek only)

Codex Vatican., τισί.

The Vatican manuscript has "to some" (dative).

(printed under page 246)

(3) ‹anchor: τοῦ χρωτὸς αὐτῶν› · call in col 481 (call printed in the Greek only)

Codex Scorial., αὐτοῦ.

The Escorial manuscript has "his."

(printed under page 246)

Footnotes

(10s) ‹anchor: not visible› · call in col 482 (scripture reference, numeral 10)

Jerem. XVIII, 14 et seq.

Jeremiah 18:14 and following.

(printed under page 246)

(11s) ‹anchor: not visible› · call in col 482 (scripture reference, numeral 11)

Psal. XLI, 1.

Psalm 41:1 (Vulgate numbering; 42:1 in the Hebrew).

(printed under page 246)

(12s) ‹anchor: not visible› · call in col 482 (scripture reference, numeral 12)

Ibid., 2.

The same, verse 2.

(printed under page 246)

(13s) ‹anchor: not visible› · call in col 482 (scripture reference, numeral 13)

I Cor. X, 4.

1 Corinthians 10:4.

(printed under page 246)

(14s) ‹anchor: et dicebat› · call in col 482 (scripture reference, numeral 14)

Joan. VII, 37.

John 7:37.

(printed under page 246)

(15s) ‹anchor: occurrit ei pater› · call in col 482 (scripture reference, numeral 15)

Luc. XV, 20.

Luke 15:20.

(printed under page 246)

(16s) ‹anchor: corporis eorum› · call in col 482 (scripture reference, numeral 16)

Jerem. XIII, 11.

Jeremiah 13:11.

(printed under page 246)

(17s) ‹anchor: enim, inquit› · call in col 482 (scripture reference, numeral 17)

Jerem. XXIII, 23.

Jeremiah 23:23.

(printed under page 246)

Page

running head: IN JEREMIAM HOMILIA XVIII. 482
marginal letters: A culos sempiternos; B anima mea; C que de eo; D tris. Etenim
old-edition numerals: 252 before igitur
other: facing Latin version, not set

PG 13:483

ὕδωρ βιαίως ἀνέμῳ φερόμενον; Καὶ γὰρ ἀνέμῳ φέρεται, οὐκ ἐκκλινεῖ, οὐ φεύγει τὸ ὕδωρ τοῦ ἁγίου Πνεύματος, ἀλλ' ἕκαστος ἡμῶν ἁμαρτάνων αὐτὸς φυγὰς γίνεται τοῦ πιεῖν ἀπὸ τοῦ ἁγίου Πνεύματος.

water violently borne by the wind? (Jer. 18:14). For though it is borne by the wind, the water of the Holy Spirit does not turn aside, does not flee; but each of us, when he sins, himself becomes a fugitive from drinking of the Holy Spirit.

Ὅτι ἐπελάθετό μου ὁ λαός μου, εἰς κενὸν ἐθυμίασαν. Πᾶς μὲν ὁ ἁμαρτάνων ἐπιλέλησται τοῦ Θεοῦ· ὁ δὲ δίκαιος λέγει· Ταῦτα πάντα ἦλθεν ἐφ' ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου, οὐδὲ ἠδικήσαμεν ἐν τῇ Διαθήκῃ σου. Κἀκεῖνος δὲ ὁ λαὸς ὄντως ἐπελάθετο τοῦ Θεοῦ, καὶ εἰς κενὸν ἐθυμίασε. Τί δὲ τό· Εἰς κενὸν ἐθυμίασαν, κατανοητέον. Τὰ πρώην εἰρημένα εἰς τὸν ψαλμὸν ρμαʹ ἐὰν ἀναλάβωμεν, νοήσομεν τί ἐστι τό· Εἰς κενὸν ἐθυμίασαν. Ἦν δὲ ἐν τῷ ψαλμῷ τοιοῦτόν τι εἰρημένον· Γενηθήτω ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου· οὐκοῦν ἡ προσευχή μου σύνθετος λεπτῆς καρδίας, ὅτε μὴ παχύνεται ἡ καρδία ἡμῶν, ἀναπεμπομένη γίνεται ὡς θυμίαμα ἐνώπιον τοῦ Θεοῦ. Εἰ οὖν ἡ τοῦ δικαίου προσευχὴ θυμίαμά ἐστιν ἐνώπιον τοῦ Θεοῦ, ἡ τοῦ ἀδίκου προσευχὴ θυμίαμα μὲν, τοιοῦτον δὲ θυμίαμα, ὥστ' ἂν λεχθῆναι περὶ αὐτοῦ καὶ τοῦ εὐχομένου ἀδίκου· Εἰς κενὸν ἐθυμίασαν· οἷον περὶ Ἰούδα γέγραπται· Γενηθήτω ἡ προσευχὴ αὐτοῦ εἰς ἁμαρτίαν. Ἐκεῖνος κατὰ τὸ προσεύχεσθαι εἰς κενὸν ἐθυμίασε. Τίς δὲ εἰς κενὸν θυμιῶν, ἔτι μᾶλλον οὕτω κατανοήσωμεν· Τρὶς τοῦ ἐνιαυτοῦ, φησὶν, ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον Κυρίου τοῦ Θεοῦ σου· ᾧ εὐθέως ἐπιφέρεται· Οὐχ ὀφθήσῃ ἐνώπιόν μου κενός· Ὅθεν ὤφθη ὁ νοῦς τῆς Γραφῆς τῷ ὀφθαλμῷ χωροῦντι τὴν σαφήνειαν τῶν ἱερῶν γραμμάτων. Ταῦτά μοι ἐν προοιμίῳ εἴρηται, διεγείροντι καὶ ἐγείροντι καὶ ἐμαυτὸν καὶ τοὺς ἀκούοντας ἐπὶ τὸ προσέχειν τοῖς ἀναγνωσθεῖσιν, ἵν' αἰτήσωμεν ἐλθεῖν Ἰησοῦν καὶ ἐπιφανῆναι ἡμῖν, καὶ διδάσκοντα νῦν ἡμᾶς τὰ ἐνταῦθα γεγραμμένα.

Because My people have forgotten Me, they have burned incense in vain (Jer. 18:15). Everyone who sins has forgotten God; whereas the righteous man says: All these things have come upon us, and we have not forgotten Thee, nor have we dealt unjustly in Thy covenant (Ps. 43:18). And that people truly forgot God, and burned incense in vain. Now we must consider what this means: They have burned incense in vain. If we take up what was lately said on the hundred and forty-first Psalm, we shall understand what this is: They have burned incense in vain. Now there was in the Psalm something of this sort said: Let my prayer be directed as incense in Thy sight (Ps. 140:2); so then my prayer, compounded of a fine heart, when our heart is not made gross, being sent up becomes as incense before God. If then the prayer of the righteous man is incense before God, the prayer of the unrighteous man is indeed incense, but such incense that it could be said of it and of the unrighteous man who prays: They have burned incense in vain; as it is written of Judas: Let his prayer become sin (Ps. 108:7). He in his praying burned incense in vain. And who it is that burns incense in vain, let us understand still better thus: Three times in the year, He says, every male of yours shall appear before the Lord your God (Exod. 23:17); to which is straightway added: You shall not appear before Me empty (Exod. 23:15). Whence the mind of Scripture has appeared to the eye that takes in the clear meaning of the sacred letters. These things have been said by me by way of preface, rousing and stirring up both myself and the hearers to attend to what has been read, that we may ask Jesus to come and appear to us, and to teach us now what is written here.

Editors' notes and page, col. 483

Footnotes

(18s) ‹anchor: not visible› · call in col 483 (scripture reference, numeral 18)

Jerem. XVIII, 15.

Jeremiah 18:15.

(printed under page 247)

(19s) ‹anchor: not visible› · call in col 483 (scripture reference, numeral 19)

Psal. XLIII, 18.

Psalm 43:18 (Vulgate numbering; 44:18 in the Hebrew).

(printed under page 247)

(20s) ‹anchor: not visible› · call in col 483 (scripture reference, numeral 20)

Psal. CXL, 2.

Psalm 140:2 (Vulgate numbering; 141:2 in the Hebrew).

(printed under page 247)

(21s) ‹anchor: not visible› · call in col 483 (scripture reference, numeral 21)

Psal. CVII, 7.

Psalm 107:7 (Vulgate numbering; 108:7 in the Hebrew).

(printed under page 247)

(22s) ‹anchor: not visible› · call in col 483 (scripture reference, numeral 22)

Exod. XXIII, 17.

Exodus 23:17.

(printed under page 247)

(23s) ‹anchor: statim subjungitur› · call in col 483 (scripture reference, numeral 23)

Ibid., 15.

The same, verse 15.

(printed under page 247)

(24s) ‹anchor: verba prophetiae› · call in col 483 (scripture reference, numeral 24)

Jerem. XX, 1.

Jeremiah 20:1.

(printed under page 247)

(25s) ‹anchor: deinde ait› · call in col 483 (scripture reference, numeral 25)

Ibid., 3.

The same, verse 3.

(printed under page 247)

Page

running head: 483 ORIGENIS
marginal letters: A 10. Quia obliti; B oratio est; C 11. Prophetavit Jeremias; D cataracta, nempe
old-edition numerals: 253 before auditores
other: facing Latin version, not set; two full-width Greek lines at top not set

PG 13:484

Because My people have forgotten Me, they have burned incense in vain (Jer. 18:15). Everyone who sins has forgotten God; but the righteous man says: All these things have come upon us, and we have not forgotten Thee, nor have we dealt unjustly in Thy covenant (Ps. 43:18). That people too truly forgot God, and burned incense in vain. But what is meant by "They have burned incense in vain" must be considered. If we take up again what was said earlier on Psalm CXL, we shall understand what "They have burned incense in vain" means. Now in the psalm something of this kind was said: Let my prayer be set forth as incense before Thee (Ps. 140:2); so then my prayer, compounded of a refined heart, when our heart is not grown gross, becomes, as it is sent up, like incense before God. If, then, the prayer of the righteous man is incense before God, the prayer of the unrighteous man is incense indeed, but incense of such a kind that it may be said of it and of the unrighteous man who prays: They have burned incense in vain; as it is written of Judas: Let his prayer become sin (Ps. 108:7). He, in praying, burned incense in vain. And who it is that burns incense in vain, let us consider still further in this way: Three times a year, it says, every male of yours shall appear before the Lord your God (Exod. 23:17); to which is added at once: You shall not appear before Me empty (Exod. 23:15). Hence the sense of Scripture has been seen by the eye that takes in the clarity of the sacred writings. These things have been said by me as a preface, rousing and stirring up both myself and my hearers to attend to what has been read, so that we may ask Jesus to come and appear to us, and to teach us now what is written here.

Προεφήτευσεν Ἱερεμίας, καὶ ἤκουσε Πασχὼρ υἱὸς Ἐμμὴρ, ὁ ἱερεὺς, τῶν λόγων τῆς προφητείας. Καὶ τοσούτων κατὰ τὸ εἰκὸς, ὅσον ἐπὶ ψιλῇ τῇ ἀκολουθίᾳ τῆς προφητείας, ἀκηκοότων Ἰερεμίου, οὐ ταχέως ἀναγέγραπται ἄλλος ἀκούσας εἰ μὴ Πασχώρ. Ἐμέλησε δὲ τῇ Γραφῇ εἰπεῖν, καὶ τίνος υἱὸς ἦν, ὅτι Ἐμμὴρ, καὶ ὅτι ἐχρημάτιζεν ἱερεύς· καὶ ποίαν τάξιν εἶχεν ἐν τῷ λαῷ, ὅτι ἦν καθεσταμένος ἡγούμενος οἴκου Κυρίου, κατὰ τὸν χρόνον Ἱερεμίου προφητεύοντος τοὺς λόγους τούτους. Καὶ ἀναγέγραπται, ὅτι ἀκούσας τῶν λόγων τῆς προφητείας ταύτης Πασχὼρ ἐπάταξε τὸν Ἱερεμίαν, καὶ οὐχ ἠρκέσθη τῷ αὐτὸν πεπαταχέναι, ἀλλὰ καὶ ἔβαλεν αὐτὸν εἴς τινα καταῤῥάκτην. Ἐμέλησε τῇ Γραφῇ εἰπεῖν καὶ ποῦ ἦν οὗτος ὁ καταῤῥάκτης, ἐν τῇ πύλῃ τοῦ Βενιαμίν· καὶ ὅτι ὁ καταῤῥάκτης ἦν ἐν τόπῳ ἔνθα ὑπερῷον ἦν· ὑπερῷον δὲ οὐκ ἄλλου τινὸς ἢ τοῦ οἴκου Κυρίου. Ταῦτα ἀνέγραψεν ἐπὶ τῇ προφητείᾳ γεγονέναι τὸ Πνεῦμα τὸ ἅγιον τῷ Ἱερεμίᾳ· γεγονέναι δὲ ὑπὸ τοῦ Πασχώρ. Εἶτά φησι· Τῇ ἐπαύριον ὁ Πασχὼρ ἐξήγαγε τὸν Ἱερεμίαν ἐκ τοῦ καταῤῥάκτου. Καὶ εἶπεν ἐξαχθεὶς

Jeremiah prophesied, and Pashhur the son of Immer, the priest, heard the words of the prophecy. And although so many, in all likelihood, so far as the bare sequence of the prophecy goes, heard Jeremiah, no one else is quickly recorded as having heard except Pashhur. Moreover, Scripture took care to say whose son he was, namely of Immer, and that he bore the title of priest; and what rank he held among the people, namely that he was appointed chief officer of the house of the Lord at the time when Jeremiah was prophesying these words. And it is recorded that, having heard the words of this prophecy, Pashhur struck Jeremiah, and was not satisfied with having struck him, but also cast him into a certain stocks-prison. Scripture took care to say also where this stocks-prison was, in the gate of Benjamin; and that the stocks-prison was in a place where there was an upper chamber; and the upper chamber was of none other than the house of the Lord. The Holy Spirit recorded that these things happened to Jeremiah over the prophecy, and that they happened at the hands of Pashhur. Then it says: On the morrow Pashhur brought Jeremiah out of the stocks-prison. And when he was brought out,

Editors' notes and page, col. 484

Footnotes

(1) ‹anchor: ἀνέμῳ φέρεται, in the full-width lines at the head of cols 483–484 (not set)› · call in col 484 (call printed in the Greek only)

Cod. Vat., ἐκκλινεῖ ὕδωρ βιαίως φερόμενον, καὶ γὰρ ἄνω φέρεται.

The Vatican manuscript: "will water borne violently turn aside, for indeed it is borne upward."

(printed under page 247)

(2) ‹anchor: ἐνώπιόν σου· οὐκοῦν› · call in col 484 (call printed in the Greek only)

Ἐνώπιόν σου· οὐκοῦν, etc. In codice Scorial. multa desunt.

"Before you; therefore," etc. In the Escorial manuscript much is missing.

(printed under page 247)

Page

running head: ORIGENIS 484
marginal letters: A Ὅτι ἐπελάθετό; B ευχὴ θυμίαμα; C γεγραμμένα.; D ὁ καταῤῥάκτης
old-edition numerals: (none)
other: two full-width Greek lines at top (cut off at left edge) not set; ἐξα- split at end of column
misprints (kept as printed): Οὐχ ὀφθήσῃ (for Οὐκ); οὐχ ἠρκέσθη (for οὐκ) (Q1e)
other: the word ἐξαχθεὶς was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 485

PG 13:485

ὁ Ἱερεμίας τῷ Πασχὼρ, ὅτι, οὐ Κύριος τοῦτο ὄνομα ἐκάλεσέ σε τὸ Πασχὼρ, ἀλλὰ ὄνομά σοι τέθειται ὡς τῷ Ἰακὼβ Ἰσραὴλ, ὡς Ἀβρὰμ Ἀβραὰμ, ὡς τῇ Σάρᾳ Σάῤῥα· οὕτως σοι ὄνομα τέθεικε Μέτοικον. Καὶ διὰ τοῦτο ἐκάλεσέ σε Μέτοικον, ἐπειδή περ λέγει ὁ Κύριος· Ἰδοὺ ἐγὼ δίδωμί σε εἰς μετοικίαν σὺν πᾶσι, τίσιν; οὐχὶ γυναικί σου, καὶ υἱοῖς σου, ἀλλὰ σὺν τοῖς φίλοις σου. Καὶ ἐπὰν δοθῇς εἰς μετοικίαν, πεσοῦνται οἱ φίλοι σου μαχαίρᾳ. Εἶτα ὡς διαφορᾶς οὔσης τοῖς πίπτουσιν ἀπὸ μαχαίρας, ἐὰν πέσωσιν ἀπὸ μαχαίρας ἐχθρῶν, ἢ ἀπὸ μαχαίρας ἄλλων, φησὶ πεσεῖσθαι τοὺς φίλους τοῦ βαλόντος τὸν Ἱερεμίαν εἰς τὸν καταῤῥάκτην εἰς μάχαιραν ἐχθρῶν αὐτοῦ. Καὶ οἱ ὀφθαλμοί σου, φησὶν, ὄψονται ταῦτα προφητευόμενα· Σὲ δὲ καὶ πάντα τὸν Ἰούδα δώσω εἰς χεῖρας βασιλέως Βαβυλῶνος. Μετὰ τὸ παθεῖν ταῦτα τοὺς φίλους σου, καὶ μετοικιοῦσιν αὐτούς εἰς Βαβυλῶνα, καὶ κατακόψουσιν αὐτούς. Τὸν γὰρ βασιλέα Ἰούδα καὶ τοὺς ἀπὸ Ἰούδα κατακόψουσιν ἐν μαχαίρᾳ. Καὶ οὐκέτι πρόσκειται τὸ, Ἐχθρῶν αὐτῶν, ὡς ἐπὶ τῶν προτέρων, οἳ εἴρηνται φίλοι εἶναι τοῦ Πασχώρ. Εἶτά φησι· Καὶ δώσω πᾶσαν τὴν ἰσχὺν τῆς πόλεως ταύτης, καὶ πάντας τοὺς θησαυροὺς τοῦ βασιλέως Ἰούδα, καὶ πάντας τοὺς πόνους τῆς πόλεως ταύτης εἰς χεῖρας ἐχθρῶν αὐτῶν, ἵνα οἱ ἐχθροὶ διαρπάσωσι τοὺς θησαυρούς, καὶ λάβωσι τὰ προειρημένα, καὶ ἀγάγωσι τὸν Ἰούδαν καὶ τὸν βασιλέα αὐτῆς εἰς Βαβυλῶνα. Σὺ δὲ, ὦ Πασχὼρ, καὶ πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου πορεύσεσθε ἐν αἰχμαλωσίᾳ εἰς Βαβυλῶνα, καὶ ἐκεῖ ἀποθανῇ, καὶ ἐκεῖ ταφήσῃ σὺ καὶ πάντες οἱ φίλοι σου, οἷς προεφήτευσας αὐτοῖς ψευδῆ. Ἔδει ἐπιτέμνεσθαι τὴν περικοπὴν ὅλην, καὶ σαφηνίσαι οὐδέπω τὸ νόημα αὐτῆς τὸ βαθὺ εἴγε χωροῦμεν αὐτὸ, ἀλλὰ τὴν λέξιν καὶ τὸ ῥητὸν αὐτοῦ, ὃν καὶ ὁ τυχὼν ἐπιστήσας ἐπιμελῶς τοῖς γράμμασι, καὶ μὴ ἐκ παρέργου δύναται κἂν οὕτω νοῆσαι. Τί οὖν βούλεται ταῦτα; Ἐνθάδε ὁ ἀγών ἐστι παραστῆσαι τὸ βούλημα τούτων τῶν γραμμάτων. Καὶ δὴ ὁμολογῶ κατ' ἐμαυτὸν μὴ δύνασθαι αὐτὰ διηγήσασθαι, ἀλλὰ δεῖσθαι, ὡς προεῖπον, ἐπιφανείας τῆς δυνάμεως Ἰησοῦ, καθ' ὃ σοφία ἐστὶ, καθ' ὃ λόγος, καθ' ὃ ἀλήθεια, ἵνα ἡ ἐπιφάνεια αὐτοῦ ποιήσῃ φῶς ἐπὶ τοῦ προσώπου τῆς ψυχῆς μου.

Jeremiah said to Pashhur: The Lord has not called you this name Pashhur, but a name has been given to you as Israel to Jacob, as Abraham to Abram, as Sarah to Sarai; so He has given you the name Migrant. And on this account He has called you Migrant, since the Lord says: Behold, I give you into migration with all—with whom? Not with your wife and your sons, but with your friends. And when you are given into migration, your friends will fall by the sword. Then, as there is a difference for those who fall by the sword, whether they fall by the sword of enemies or by the sword of others, He says that the friends of him who cast Jeremiah into the stocks-prison will fall by the sword of his enemies. And your eyes, He says, will see these things that are prophesied: And I will give you and all Judah into the hands of the king of Babylon. After your friends have suffered these things, they will both deport them to Babylon and cut them down. For they will cut down the king of Judah and those from Judah with the sword. And there is no longer added, Of their enemies, as in the case of the former ones, who were said to be friends of Pashhur. Then He says: And I will give all the strength of this city, and all the treasures of the king of Judah, and all the labours of this city into the hands of their enemies, that the enemies may plunder the treasures, and take the aforesaid things, and lead Judah and her king to Babylon. And you, O Pashhur, and all who dwell in your house shall go in captivity to Babylon, and there you shall die, and there you shall be buried, you and all your friends, to whom you prophesied falsehoods (Jer. 20:3–6). The whole passage ought to have been gone through in brief, without yet making plain its deep sense, if indeed we can take it in, but only its wording and its letter, which even an ordinary reader who attends carefully to the writings, and not in passing, can understand at least in this way. What, then, do these things mean? Here the struggle is to set forth the intent of these writings. And indeed I confess for my part that I am not able to expound them, but that I need, as I said before, the manifestation of the power of Jesus, in that He is wisdom, in that He is the Word, in that He is truth, so that His manifestation may make light upon the face of my soul.

Καὶ ἤκουσε Πασχὼρ, ὁ υἱὸς Ἐμμὴρ, ἱερεὺς (καὶ οὗτος ἦν καθεσταμένος ἡγούμενος οἴκου Κυρίου), τοῦ Ἱερεμίου τοῦ προφητεύοντος τοὺς λόγους τούτους, καὶ ἐπάταξεν αὐτὸν, καὶ τὰ ἑξῆς. Εἶχον καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων ῥάβδους, τὰς βουλομένας τὴν Μωϋσέως διαβαλεῖν καὶ Ἀαρὼν, ὡς οὐχ οὔσας ἀπὸ Θεοῦ. Ἀλλὰ ἀνατρέπουσι τὰς τῶν σοφιστῶν καὶ ἐπαοιδῶν αἱ ἀπὸ Θεοῦ· κατέπιεν αὐτὰς ἡ τοῦ Ἀαρών· ἤρκει γὰρ πρὸς τοῦτο αὐτὴ, καὶ χωρὶς τῆς Μωϋσέως ῥάβδου. Ἐπάταξε τοίνυν Ἱερεμίαν τὸν προφήτην ὁ Πασχὼρ, καὶ μετὰ βρίθους. Πρόσκειται καὶ τό· τὸν προφήτην. Ἐνθάδε μὲν οὖν ὁ πατάξας τὸν Ἱερεμίαν τὸν προφήτην ἐπάταξεν. Ἀναγέγραπται δὲ, ὅτι ἐν ταῖς Πράξεσιν ἐπάταξέ τις τὸν Παῦλον ὑπὸ Ἀνανίου τοῦ ἀρχιερέως κελευσθείς· διὸ εἴρηκεν ὁ Παῦλος· Τύπτειν σε μέλλει ὁ Θεὸς, τοῖχε κεκονιασμένε. Καὶ μέχρι νῦν, ὑπὸ παρανόμου

And Pashhur the son of Immer, the priest (and he too had been appointed chief officer of the house of the Lord), heard Jeremiah prophesying these words, and he struck him (Jer. 20:1–2), and so on. The sorcerers of the Egyptians also had rods, which sought to discredit the rod of Moses and of Aaron as not being from God. But those from God overturn the rods of the sophists and sorcerers: the rod of Aaron swallowed them up; for it was enough for this by itself, even without the rod of Moses. So Pashhur struck Jeremiah the prophet, and with force. The words "the prophet" are added too. Here, then, he who struck Jeremiah struck the prophet. And it is recorded that in the Acts someone, at the bidding of Ananias the high priest, struck Paul; that is why Paul said: God is going to strike you, you whitewashed wall (Acts 23:3). And even now, at the bidding of a lawless

Editors' notes and page, col. 485

Page

running head: 485 IN JEREMIAM HOMILIA XVIII.
marginal letters: A χθεὶς ὁ Ἱερεμίας; B χεῖρας βασιλέως; C σου πορεύσεσθε; D τοῦ Ἱερεμίου
old-edition numerals: (none)
other: begins after χθεὶς (tail of ἐξαχθεὶς, set whole in col 484); the four full-width Greek lines after καὶ μὴ are set, read whole from the foot images p248 (Q10a)
misprints (kept as printed): ὡς οὐχ οὔσας (for οὐκ) (Q10a)

PG 13:486

Ἔδει ἐπιτέμνεσθαι τὴν περικοπὴν ὅλην, καὶ σαφηνίσαι οὐδέπω τὸ νόημα αὐτῆς τὸ βαθὺ εἴγε χωροῦμεν αὐτὸ, ἀλλὰ τὴν λέξιν καὶ τὸ ῥητὸν αὐτοῦ, ὃν καὶ ὁ τυχὼν ἐπιστήσας ἐπιμελῶς τοῖς γράμμασι, καὶ μὴ ἐκ παρέργου δύναται κἂν οὕτω νοῆσαι. Τί οὖν βούλεται ταῦτα; Ἐνθάδε ὁ ἀγών ἐστι παραστῆσαι τὸ βούλημα τούτων τῶν γραμμάτων. Καὶ δὴ ὁμολογῶ κατ' ἐμαυτὸν μὴ δύνασθαι αὐτὰ διηγήσασθαι, ἀλλὰ δεῖσθαι, ὡς προεῖπον, ἐπιφανείας τῆς δυνάμεως Ἰησοῦ, καθ' ὃ σοφία ἐστὶ, καθ' ὃ λόγος, καθ' ὃ ἀλήθεια, ἵνα ἡ ἐπιφάνεια αὐτοῦ ποιήσῃ φῶς ἐπὶ τοῦ προσώπου τῆς ψυχῆς μου.

It was necessary to cut short the whole passage, and to make plain, not yet its deep sense, if indeed we can contain it, but its wording and its letter, which even an ordinary person who attends carefully to the writing, and not in passing, can understand at least in this way. What then do these things mean? Here the struggle is to set forth the intent of these writings. And indeed I confess for my part that I am not able to expound them, but that I need, as I said before, the appearing of the power of Jesus, according as He is wisdom, as He is Word, as He is truth, that His appearing may make light upon the face of my soul.

Καὶ ἤκουσε Πασχὼρ, ὁ υἱὸς Ἐμμὴρ, ἱερεὺς (καὶ οὗτος ἦν καθεσταμένος ἡγούμενος οἴκου Κυρίου), τοῦ Ἱερεμίου τοῦ προφητεύοντος τοὺς λόγους τούτους, καὶ ἐπάταξεν αὐτὸν, καὶ τὰ ἑξῆς. Εἶχον καὶ οἱ ἐπαοιδοὶ τῶν Αἰγυπτίων ῥάβδους, τὰς βουλομένας τὴν Μωϋσέως διαβαλεῖν καὶ Ἀαρὼν, ὡς οὐκ οὔσας ἀπὸ Θεοῦ. Ἀλλὰ ἀνατρέπουσι τὰς τῶν σοφιστῶν καὶ ἐπαοιδῶν αἱ ἀπὸ Θεοῦ· κατέπιεν αὐτὰς ἡ τοῦ Ἀαρών· ἤρκει γὰρ πρὸς τοῦτο αὐτὴ, καὶ χωρὶς τῆς Μωϋσέως ῥάβδου. Ἐπάταξε τοίνυν Ἱερεμίαν τὸν προφήτην ὁ Πασχὼρ, καὶ μετὰ βρίθους. Πρόσκειται καὶ τό· τὸν προφήτην. Ἐνθάδε μὲν οὖν ὁ πατάξας τὸν Ἱερεμίαν τὸν προφήτην ἐπάταξεν. Ἀναγέγραπται δὲ, ὅτι ἐν ταῖς Πράξεσιν ἐπάταξέ τις τὸν Παῦλον ὑπὸ Ἀνανίου τοῦ ἀρχιερέως κελευσθείς· διὸ εἴρηκεν ὁ Παῦλος· Τύπτειν σε μέλλει ὁ Θεὸς, τοῖχε κεκονιασμένε. Καὶ μέχρι νῦν, ὑπὸ παρανόμου

And Pashhur, the son of Immer, a priest (and this man was appointed chief officer of the house of the Lord), heard Jeremiah prophesying these words, and struck him (Jer. 20:1–2), and so forth. The enchanters of the Egyptians too had rods, which sought to discredit the rod of Moses and of Aaron as not being from God. But those from God overturn the rods of the sophists and enchanters; Aaron's swallowed them up, for it sufficed for this by itself, even without the rod of Moses. Pashhur, therefore, struck Jeremiah the prophet, and heavily. There is added also: the prophet. Here, then, he who struck Jeremiah struck the prophet. And it is recorded that in the Acts someone struck Paul at the command of Ananias the high priest; wherefore Paul said: God shall strike you, you whited wall (Acts 23:3). And until now, at the command of a lawless

Editors' notes and page, col. 486

Footnotes

(26s) ‹anchor: not visible› · call in col 486 (scripture reference, numeral 26)

Jerem. XX, 4.

Jeremiah 20:4.

(printed under page 248)

(27s) ‹anchor: not visible› · call in col 486 (scripture reference, numeral 27)

Ibid.

The same.

(printed under page 248)

(28s) ‹anchor: not visible› · call in col 486 (scripture reference, numeral 28)

Ibid., 5.

The same, verse 5.

(printed under page 248)

(29s) ‹anchor: prophetasti falsa› · call in col 486 (scripture reference, numeral 29)

Ibid., 6.

The same, verse 6.

(printed under page 248)

(30s) ‹anchor: et percussit eum› · call in col 486 (scripture reference, numeral 30)

Ibid., 12.

The same, verse 12 [as read in the image; the passage cited is Jeremiah 20:2].

(printed under page 248)

(31s) ‹anchor: Paulus dixit› · call in col 486 (scripture reference, numeral 31)

Act. XXIII, 3.

Acts 23:3.

(printed under page 248)

Page

running head: IN JEREMIAM HOMILIA XVIII. 486
marginal letters: A sed nomen; B caeteros a Juda; C intelligere poterit; D miam prophetantem
old-edition numerals: 254 after thesauros,
other: facing Latin version, not set; four full-width Greek lines above section 12 not set

PG 13:487

ἀρχιερέως λόγου προστασσόμενοι, Ἐβιωναῖοι τύπτουσι τὸν Ἀπόστολον Ἰησοῦ Χριστοῦ λόγοις δυσφήμοις· καὶ Παῦλός φησι πρὸς τὸν τοιοῦτον λόγον ἀρχιερέα τό· Τύπτειν σε μέλλει ὁ Θεός. Καὶ ἔστιν ὁ τοιοῦτος ἀρχιερεὺς ἐξ ἐπιπολῆς ὡραῖος, καὶ τοῖχος κεκονιασμένος, ἔσωθεν γέμων ὀστέων νεκρῶν, καὶ πάσης ἀκαθαρσίας. Τί δὲ λέγω περὶ Παύλου καὶ Ἱερεμίου; Αὐτός μου ὁ Κύριος Ἰησοῦς Χριστός φησι· Τὸν νῶτόν μου ἔδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων. Ταῦτα οἱ ἀκέραιοι ἴσασιν ἐπὶ τὸν τότε μόνον καιρὸν, ὅτε ἐμαστίγωσεν αὐτὸν ὁ Πιλάτος, ὅτε ἐβουλεύσαντο κατ' αὐτοῦ Ἰουδαῖοι· ἐγὼ δὲ βλέπω τὸν Ἰησοῦν καθ' ἡμέραν διδόντα τὸν νῶτον αὐτοῦ εἰς μάστιγας. Εἴσελθε εἰς τὰς τῶν Ἰουδαίων συναγωγὰς, καὶ ἴδε τὸν Ἰησοῦν ὑπ' αὐτῶν τῇ γλώσσῃ τῆς βλασφημίας μαστιγούμενον. Ἴδε τοὺς ἀπὸ τῶν ἐθνῶν συναγομένους, βουλευομένους κατὰ Χριστιανῶν, τίνα τρόπον λαμβάνουσι τὸν Ἰησοῦν. Κἀκεῖνος τὸν ἑαυτοῦ νῶτον δίδωσιν εἰς μάστιγας. Κατανόει ὑβριζόμενον τὸν τοῦ Θεοῦ Λόγον, κακολογούμενον, μισούμενον ὑπὸ τῶν ἀπίστων· ὅρα, ὅτι τὰς σιαγόνας ἔδωκεν εἰς ῥαπίσματα· καὶ διδάξας, ὅτι, ἐὰν τύπτῃ τίς σε εἰς τὴν σιαγόνα, στρέψον καὶ τὴν ἄλλην, αὐτὸς αὐτὸ ποιεῖ. Τοσοῦτοι αὐτὸν ῥαπίζουσι, καὶ μαστιγοῦσι, καὶ σιωπᾷ, καὶ οὐ λαλεῖ· ἀναγέγραπται γὰρ μὴ λαλῶν ἐν τῷ μαστιγοῦσθαι· καὶ τὸ πρόσωπον μέχρι τοῦ δεῦρο Ἰησοῦς οὐκ ἀπέστρεψεν ἀπὸ αἰσχύνης ἐμπτυσμάτων. Τίς τῶν ἐξευτελιζόντων τὴν διδασκαλίαν οὐχὶ οἱονεὶ ἐμπτύει μέχρι τοῦ δεῦρο τῷ Ἰησοῦ ἀνεχομένῳ;

high priest of the word, Ebionites strike the Apostle of Jesus Christ with slanderous words; and Paul says to such a high priest of the word: God shall strike you. And such a high priest is fair on the surface, and a whited wall, within full of dead men's bones and of all uncleanness (Matt. 23:27). Yet why do I speak of Paul and Jeremiah? My Lord Jesus Christ Himself says: I gave My back to the scourges, and My cheeks to blows, and I turned not away My face from the shame of spitting (Isa. 50:6). The simpler folk know these things of that time only, when Pilate scourged Him, when the Jews took counsel against Him; but I see Jesus daily giving His back to the scourges. Go into the synagogues of the Jews, and see Jesus scourged by them with the tongue of blasphemy. See those of the Gentiles gathering together, taking counsel against Christians, how they seize Jesus. And He gives His own back to the scourges. Consider the Word of God insulted, reviled, hated by the unbelievers; see that He has given His cheeks to blows; and having taught that if anyone strike you on the cheek, turn to him the other also (Luke 6:29), He Himself does it. So many strike Him and scourge Him, and He is silent and does not speak; for it is recorded that He did not speak while being scourged; and to this day Jesus has not turned away His face from the shame of spitting. Which of those who make light of His teaching does not, as it were, spit to this day upon Jesus, Who bears it?

Editors' notes and page, col. 487

Footnotes

(32s) ‹anchor: not visible› · call in col 487 (scripture reference, numeral 32)

Isa. L, 6.

Isaiah 50:6.

(printed under page 249)

(33s) ‹anchor: not visible› · call in col 487 (scripture reference, numeral 33)

Luc. VI, 29.

Luke 6:29.

(printed under page 249)

(34s) ‹anchor: in porta Benjamin› · call in col 487 (scripture reference, numeral 34)

Jerem. XX, 2.

Jeremiah 20:2.

(printed under page 249)

Page

running head: 487 ORIGENIS
marginal letters: A maledictis verberant; B tiles congregatos; C 13. Jam restat; D prophetam in cataractam
old-edition numerals: 255 after dilaniari.
other: facing Latin version, not set; two full-width Greek lines above section 13 not set

PG 13:488

high priest's word, the Ebionites strike the Apostle of Jesus Christ with words of ill repute; and Paul says to such a high priest of the word: God is going to strike you. And such a high priest is outwardly fair, and a whitewashed wall, inwardly full of dead men's bones and of all uncleanness (Matt. 23:27). But why do I speak of Paul and of Jeremiah? My Lord Jesus Christ Himself says: I gave My back to the scourges, and My cheeks to blows, and I did not turn away My face from the shame of spitting (Isa. 50:6). The simple know these things only of that time when Pilate scourged Him, when the Jews took counsel against Him; but I see Jesus giving His back to the scourges every day. Go into the synagogues of the Jews, and see Jesus scourged by them with the tongue of blasphemy. See those from the Gentiles who gather together, taking counsel against Christians, how they lay hold of Jesus. And He gives His own back to the scourges. Consider the Word of God insulted, reviled, hated by the unbelievers; see that He gave His cheeks to blows; and having taught that if anyone strikes you on the cheek, turn to him the other also (Luke 6:29), He does it Himself. So many strike Him and scourge Him, and He is silent and does not speak; for it is written that He did not speak while He was being scourged; and to this day Jesus has not turned away His face from the shame of spitting. Who among those who make light of the teaching does not, as it were, spit upon Jesus, Who bears it to this day?

Ἢ ἀκολουθεῖ τῷ πεπατάχθαι τὸν προφήτην διηγήσασθαι τοὺς παταχθέντας, ὡς φέρ' εἰπεῖν τὸν Ἀπόστολον, καὶ εἴ τις ἄλλος πεπάτακται, παραστῆσαι καὶ τὰ περὶ αὐτὸν τὸν Ἰησοῦν. Ἐπάταξεν οὖν Πασχὼρ τὸν Ἱερεμίαν τὸν προφήτην, καὶ ἔβαλεν αὐτὸν εἰς καταῤῥάκτην, ὃς ἦν ἐν τῇ πύλῃ Βενιαμίν. Τοῦ ὑπερῴου τοῦ Βενιαμὶν ὁ καταῤῥάκτης ἦν· τοῦ Βενιαμὶν κληροδοσία ἐστὶν Ἱερουσαλὴμ, ἐν ᾗ ὁ ναὸς τοῦ Θεοῦ τῶν θείων ἀναγνωσμάτων, ὡς εὑρήσεις ἐκ τῆς ἀναγεγραμμένης κληροδοσίας ἐν τῇ τοῦ Ναυῆ. Ἐπεὶ οὖν ὁ ναὸς ἦν τῇ κληροδοσίᾳ τοῦ Βενιαμὶν, ὃς ἑρμηνεύεται υἱὸς δεξιᾶς (οὐδὲν γάρ ἐστιν ἀριστερὸν περὶ τὸν ναὸν τοῦ Θεοῦ)· διὰ τοῦτο οὗτος βάλλει εἰς τὸν καταῤῥάκτην, ὃς ἦν ἐν πύλῃ Βενιαμὶν τοῦ ὑπερῴου ἐν οἴκῳ Κυρίου. Ἔβαλε τὸν προφήτην εἰς τὸν καταῤῥάκτην. Καὶ ἡμεῖς παρακαλῶμεν, ἵνα, λαβόντες νῦν τὸν Ἱερεμίαν, εἰς τὸ ὑπερῷον ἀναβιβάσωμεν ἐν οἴκῳ Κυρίου. Ὑπερῷον δὲ τὸν νοῦν ὑψηλὸν καὶ ἐπηρμένον δείξω τῆς Γραφῆς, ὅτε μαρτυρεῖ τοῖς ἁγίοις, ὅτι εἰς τὰ ὑπερῷα τοὺς προφήτας ὑπεδέξαντο. Ἐν τῇ τρίτῃ τῶν Βασιλειῶν ἀναγέγραπται χήρα ὑποδεξαμένη τὸν Ἠλίαν τὸν προφήτην ἐν Σαρεφθᾷ τῆς Σιδωνίας, ἥτις εἰς τὸ ὑπερῷον αὐτῆς ἐξένισε τὸν προφήτην· καὶ ἐν τῇ τετάρτῃ ἡ τὸν Ἐλισσαῖον ὑποδεξαμένη εὐτρέπισεν αὐτῷ

Now it follows upon the prophet's having been struck to recount those who were struck, as for instance the Apostle, and if anyone else has been struck, and to present also the things concerning Jesus Himself. Pashhur, therefore, struck Jeremiah the prophet, and cast him into the stocks-prison, which was in the gate of Benjamin. The stocks-prison belonged to the upper chamber of Benjamin; the allotment of Benjamin is Jerusalem, in which is the temple of God of the divine readings, as you will find from the allotment recorded in the book of Joshua the son of Nun. Since, therefore, the temple was in the allotment of Benjamin, who is interpreted son of the right hand (for there is nothing left-handed about the temple of God), on this account this man casts him into the stocks-prison, which was in the gate of Benjamin of the upper chamber in the house of the Lord. He cast the prophet into the stocks-prison. Let us too pray that, taking Jeremiah now, we may bring him up into the upper chamber in the house of the Lord. And I will show from Scripture that the upper chamber is the lofty and exalted sense, when it bears witness to the saints that they received the prophets into the upper chambers. In the third book of Kings a widow is recorded as having received Elijah the prophet in Zarephath of Sidonia, who entertained the prophet in her upper chamber; and in the fourth, she who received Elisha prepared for him

Editors' notes and page, col. 488

Footnotes

(1) ‹anchor: Ἢ ἀκολουθεῖ› · call in col 488 (call printed in the Greek only)

Ἢ ἀκολουθεῖ. Lego, ἤδη ἀκολουθεῖ.

"Or it follows." I read "now it follows."

(printed under page 249)

(2) ‹anchor: παραστῆσαι› · call in col 488 (call printed in the Greek only)

Παραστῆσαι. Lego, καὶ παραστῆσαι τά.

"To present." I read "and to present the things."

(printed under page 249)

(3) ‹anchor: τῆς Γραφῆς› · call in col 488 (call printed in the Greek only)

Τῆς Γραφῆς. Lego, ἐκ τῆς Γραφῆς.

"Of the Scripture." I read "from the Scripture."

(printed under page 249)

Page

running head: ORIGENIS 488
marginal letters: A ἀρχιερέως λόγου; B ελθε εἰς τὰς; C Ἢ ἀκολουθεῖ; D προφήτην εἰς
old-edition numerals: (none)
other: the two full-width Greek lines after μέχρι τοῦ are set, read whole from the foot images p249 (Q10a); αὐ- split at end of column
other: the column ends with the half-word αὐ-; its rest τῷ stands at the top of col 489, so αὐτῷ is set whole here and the tail is not repeated in col 489 (Q10a)

PG 13:489

οἶκον εἰς τὸ ὑπερῷον. Ὁ δὲ ἁμαρτωλὸς Ὀχοζίας ἔπεσεν ἀπὸ τοῦ ὑπερῴου. Καί σοι δὲ Ἰησοῦς ἐντέλλεται μὴ καταβαίνειν ἐκ τοῦ δώματος. Ὅταν γὰρ, φησὶ, τάδε καὶ τάδε γένηται, τότε ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ. Ὁ ἐν τοῖς διωγμοῖς φεύγων οὐχὶ εἰς δῶμα μὴ ἀναβαινέτω, ἀλλ' ἐκ τοῦ δώματος μὴ καταβαινέτω ἆραι τὰ ἐκ τῆς οἰκίας αὐτοῦ. Καλὸν οὖν ἐν ὑπερῴοις εἶναι, καλὸν ἐν δώμασιν εἶναι, καὶ ἄνω που τυγχάνειν. Καὶ οἱ θαυμάσιοι δὲ ἀπόστολοι, ὡς ἐν ταῖς Πράξεσιν ἀναγέγραπται αὐτῶν, ἡνίκα ἐπὶ τὸ αὐτὸ ὄντων αὐτῶν ἐσχόλαζον ταῖς εὐχαῖς καὶ τῷ λόγῳ τοῦ Θεοῦ, ἐν ὑπερῴῳ ἦσαν· καὶ ἐπεὶ ἦσαν ἐν ὑπερῴῳ, οὐκ ἦσαν κάτω· διὰ τοῦτο ὤφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός. Ἀλλὰ καὶ Πέτρος ἡνίκα ἀνέπεμπε τὴν εὐχὴν τῷ Θεῷ, ἀνέβη εἰς τὸ δῶμα· καὶ εἰ μὴ ἀναβεβήκει εἰς τὸ δῶμα, οὐκ ἂν εἶδεν ἐξ οὐρανοῦ καταβαῖνον σκεῦος ὡς ὀθόνην τέσσαρσιν ἀρχαῖς καθιέμενον ἐκ τοῦ οὐρανοῦ. Ἀλλὰ καὶ ἡ τὰς ἐλεημοσύνας ποιήσασα Ταβιθὰ, ἥτις ἑρμηνευομένη λέγεται Δορκὰς, κάτω οὐκ ἦν, ἀλλ' ἐν τῷ ὑπερῴῳ, ὅπου ἀναβὰς Πέτρος ἀνέστησεν αὐτὴν ἀπὸ τῶν νεκρῶν. Ἀλλὰ καὶ Ἰησοῦς, ταύτην τὴν ἑορτὴν, ἧς τὸ σύμβολον ποιοῦμεν τὸ Πάσχα, μέλλων ἑορτάζειν μετὰ τῶν μαθητῶν, πυνθανομένων αὐτῶν· Ποῦ θέλεις ἑτοιμάσωμέν σοι τὸ Πάσχα; εἶπε· Πορευομένοις ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων· ἐκείνῳ ἀκολουθήσατε. Ἐκεῖνος ὑμῖν δείξει ἀνώγεον μέγα, ἐστρωμμένον, σεσαρωμένον, ἕτοιμον· ἐκεῖ ἑτοιμάσατε. Οὐδεὶς οὖν, τὸ Πάσχα ποιῶν ὡς Ἰησοῦς βούλεται, κάτω ἐστὶ τοῦ ἀνωγέου· ἀλλ' εἴ τις ἑορτάζει μετὰ τοῦ Ἰησοῦ, ἄνω ἐστὶν ἐν ἀνωγέῳ μεγάλῳ, ἐν ἀνωγέῳ σεσαρωμένῳ, ἐν ἀνωγέῳ κεκοσμημένῳ καὶ ἑτοίμῳ. Ἐὰν δὲ ἀναβῇς μετ' αὐτοῦ ἵνα ἑορτάσῃς τὸ Πάσχα, δίδωσί σοι καὶ τὸν ἄρτον τῆς εὐλογίας τὸ σῶμα ἑαυτοῦ, καὶ τὸ αἷμα ἑαυτοῦ χαρίζεται. Διὰ τοῦτο παρακαλοῦμεν ὑμᾶς, ἀναβαίνετε εἰς ὕψος, αἴρετε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν. Κἀμοὶ δὲ, ἐὰν διδάσκω τὸν θεῖον λόγον, φησὶν ὁ λόγος· Ἐπ' ὄρος ὑψηλὸν ἀνάβηθι ὁ εὐαγγελιζόμενος Σιών· ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου ὁ εὐαγγελιζόμενος Ἱερουσαλήμ. Ὑψώσατε, μὴ φοβεῖσθε. Ταῦτα διὰ τὸν Πασχὼρ, ὅτι, παρακειμένου ὑπερῴου ἐν οἴκῳ Κυρίου, ἐν πύλῃ Βενιαμὶν, οὐκ εἰς τὸ ὑπερῷον ἀνεβίβασε τὸν προφήτην, ἀλλὰ ἔβαλεν αὐτὸν εἰς τὸν καταῤῥάκτην κάτω.

a house in the upper chamber (2 Kgs. 4:10). Whereas the sinner Ahaziah fell from the upper chamber. And Jesus commands you too not to come down from the housetop. For when, He says, such and such things come to pass, then let him who is on the housetop not come down to take the things out of his house. Let him who flees in persecutions not refrain from going up to the housetop, but let him not come down from the housetop to take the things out of his house. It is good, therefore, to be in upper chambers, it is good to be on housetops, and to be somewhere above. And the wonderful apostles too, as is recorded in their Acts, when, being together, they devoted themselves to prayers and to the word of God, were in an upper chamber; and since they were in an upper chamber, they were not below; on this account there appeared to them parted tongues as if of fire. Moreover, Peter also, when he was sending up prayer to God, went up on the housetop; and had he not gone up on the housetop, he would not have seen a vessel descending out of heaven like a linen sheet let down by four corners out of heaven. Moreover, Tabitha also, who did almsdeeds, who being interpreted is called Dorcas, was not below, but in the upper chamber, where Peter, having gone up, raised her from the dead. Moreover, Jesus also, being about to celebrate with the disciples this feast whose symbol we make the Passover, when they asked: Where do You will that we prepare for You the Passover? said: As you go, a man bearing a pitcher of water will meet you; follow him. He will show you a large upper room, spread with couches, swept, ready; there prepare it (Mark 14:12–15). No one, then, who keeps the Passover as Jesus wishes is below the upper room; but if anyone keeps the feast with Jesus, he is above, in a large upper room, in an upper room swept, in an upper room adorned and ready. And if you go up with Him to keep the Passover, He gives you also the bread of blessing, His own body, and He bestows His own blood. Therefore we exhort you: go up on high, lift up your eyes on high. And to me also, when I teach the divine word, the word says: Go up on a high mountain, you who bring good tidings to Zion; lift up your voice with strength, you who bring good tidings to Jerusalem; lift it up, do not fear (Isa. 40:9). These things are said on account of Pashhur, because, though there was an upper chamber at hand in the house of the Lord, in the gate of Benjamin, he did not bring the prophet up into the upper chamber, but cast him down into the stocks-prison.

Καὶ ἐγένετο τῇ ἐπαύριον, καὶ ἐξήγαγε Πασχὼρ τὸν Ἱερεμίαν ἐκ τοῦ καταῤῥάκτου. Ὦ Κύριε Ἰησοῦ, πάλιν ἧκε· σαφήνιζέ μοι καὶ ταῦτα καὶ τοῖς ἐληλυθόσιν ἐπὶ τὴν πνευματικὴν τροφήν. Πῶς τῇ ἐπαύριον ἐξάγει αὐτὸς τὸν Ἱερεμίαν ἐκ τοῦ καταῤῥάκτου; Ὅσον μὲν γὰρ ἐνέστηκεν ἡ σήμερον ἡμέρα (σήμερον δέ ἐστι πᾶς οὗτος ὁ αἰὼν), εἰς τὸν καταῤῥάκτην κάτω βάλλει τὸν προφήτην ὁ ἁμαρτωλός· ἐὰν δὲ πέσῃ ἡ ἐνεστῶσα ἡμέρα, καὶ ἡ αὔριον ἔλθῃ, τότε αὐτὸν ἐξάγει μετανοήσας ἀπὸ τοῦ καταῤῥάκτου. Εἶτα λέγει αὐτῷ ὁ Ἱερεμίας ἃ πείσεται ὁ Πασχώρ. Τί λέγει αὐτῷ; Οὐ Πασχὼρ ἐκάλεσε τὸ ὄνομά σου, ἀλλ' ἢ Μέτοικον· διότι τάδε λέγει Κύριος. Μέλλει

And it came to pass on the morrow that Pashhur brought Jeremiah out of the stocks-prison (Jer. 20:3). O Lord Jesus, come again: make these things plain to me also, and to those who have come for the spiritual food. How is it that on the morrow he himself brings Jeremiah out of the stocks-prison? For as long as the present day lasts (and this whole age is today), the sinner casts the prophet down into the stocks-prison; but if the present day falls and the morrow comes, then, having repented, he brings him out of the stocks-prison. Then Jeremiah tells him what Pashhur will suffer. What does he say to him? Not Pashhur has He called your name, but Migrant; for thus says the Lord (Jer. 20:3–4). It is going to

Editors' notes and page, col. 489

Page

running head: 489 IN JEREMIAM HOMILIA XVIII.
marginal letters: A τῷ οἶκον; B χὴν τῷ Θεῷ; C τὸ Πάσχα ποιῶν; D Καὶ ἐγένετο τῇ
old-edition numerals: (none)
other: the printed tail τῷ of αὐτῷ at the head of the column is set whole at the end of col 488 (Q10a); the full-width Greek line (with overflow word κάτω.) above Καὶ ἐγένετο is set, read whole from the foot images p250 (Q10a)

PG 13:490

Οὐδεὶς οὖν, τὸ Πάσχα ποιῶν ὡς Ἰησοῦς βούλεται, κάτω ἐστὶ τοῦ ἀνωγέου· ἀλλὰ εἴ τις ἑορτάζει μετὰ τοῦ Ἰησοῦ, ἄνω ἐστὶν ἐν ἀνωγέῳ μεγάλῳ, ἐν ἀνωγέῳ σεσαρωμένῳ, ἐν ἀνωγέῳ κεκοσμημένῳ καὶ ἑτοίμῳ. Ἐὰν δὲ ἀναβῇς μετ' αὐτοῦ ἵνα ἑορτάσῃς τὸ Πάσχα, δίδωσί σοι καὶ τὸν ἄρτον τῆς εὐλογίας τὸ σῶμα ἑαυτοῦ, καὶ τὸ αἷμα ἑαυτοῦ χαρίζεται. Διὰ τοῦτο παρακαλοῦμεν ὑμᾶς, ἀναβαίνετε εἰς ὕψος, αἴρετε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν. Κἀμοὶ δὲ, ἐὰν διδάσκω τὸν θεῖον λόγον, φησὶν ὁ λόγος· Ἐπ' ὄρος ὑψηλὸν ἀνάβηθι ὁ εὐαγγελιζόμενος Σιών· ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου ὁ εὐαγγελιζόμενος Ἱερουσαλήμ. Ὑψώσατε, μὴ φοβεῖσθε. Ταῦτα διὰ τὸν Πασχὼρ, ὅτι, παρακειμένου ὑπερῴου ἐν οἴκῳ Κυρίου, ἐν πύλῃ Βενιαμὶν, οὐκ εἰς τὸ ὑπερῷον ἀνεβίβασε τὸν προφήτην, ἀλλὰ ἔβαλεν αὐτὸν εἰς τὸν καταῤῥάκτην κάτω.

No one, therefore, who keeps the Passover as Jesus wills, is below the upper room; but if anyone keeps the feast with Jesus, he is above, in a large upper room, in a swept upper room, in an upper room adorned and ready. And if you go up with Him to keep the Passover, He gives you also the bread of blessing, His own body, and bestows on you His own blood. On this account we exhort you: go up on high, lift up your eyes on high. And to me also, if I teach the divine word, the word says: Get you up upon a high mountain, you that bring good tidings to Sion; lift up your voice with strength, you that bring good tidings to Jerusalem. Lift it up, fear not (Isa. 40:9). These things on account of Pashhur, because, though there was an upper chamber at hand in the house of the Lord, in the gate of Benjamin, he did not bring the prophet up into the upper chamber, but cast him down into the stocks-prison.

Καὶ ἐγένετο τῇ ἐπαύριον, καὶ ἐξήγαγε Πασχὼρ τὸν Ἱερεμίαν ἐκ τοῦ καταῤῥάκτου. Ὦ Κύριε Ἰησοῦ, πάλιν ἧκε· σαφήνιζέ μοι καὶ ταῦτα καὶ τοῖς ἐληλυθόσιν ἐπὶ τὴν πνευματικὴν τροφήν. Πῶς τῇ ἐπαύριον ἐξάγει αὐτὸς τὸν Ἱερεμίαν ἐκ τοῦ καταῤῥάκτου; Ὅσον μὲν γὰρ ἐνέστηκεν ἡ σήμερον ἡμέρα (σήμερον δέ ἐστι πᾶς οὗτος ὁ αἰών), εἰς τὸν καταῤῥάκτην κάτω βάλλει τὸν προφήτην ὁ ἁμαρτωλός· ἐὰν δὲ πέσῃ ἡ ἐνεστῶσα ἡμέρα, καὶ ἡ αὔριον ἔλθῃ, τότε αὐτὸν ἐξάγει μετανοήσας ἀπὸ τοῦ καταῤῥάκτου. Εἶτα λέγει αὐτῷ ὁ Ἱερεμίας ἃ πείσεται ὁ Πασχώρ. Τί λέγει αὐτῷ; Οὐ Πασχὼρ ἐκάλεσε τὸ ὄνομά σου, ἀλλ' ἢ Μέτοικον· διότι τάδε λέγει Κύριος. Μέλλει

And it came to pass on the morrow, that Pashhur brought Jeremiah out of the stocks-prison (Jer. 20:3). O Lord Jesus, come again; make plain these things also to me and to those who have come for the spiritual food. How does he himself bring Jeremiah out of the stocks-prison on the morrow? For as long as the day of today stands (and today is the whole of this age), the sinner casts the prophet down into the stocks-prison; but when the present day is past, and the morrow comes, then, having repented, he brings him out of the stocks-prison. Then Jeremiah tells him what Pashhur will suffer. What does he say to him? He has not called your name Pashhur, but Migrant; for thus says the Lord (Jer. 20:3–4). Pashhur is about

Editors' notes and page, col. 490

Footnotes

(35s) ‹anchor: not visible› · call in col 490 (scripture reference, numeral 35)

Matth. XXIV, 17.

Matthew 24:17.

(printed under page 250)

(36s) ‹anchor: not visible› · call in col 490 (scripture reference, numeral 36)

Act. I, 13.

Acts 1:13.

(printed under page 250)

(37s) ‹anchor: not visible› · call in col 490 (scripture reference, numeral 37)

Act. II, 3.

Acts 2:3.

(printed under page 250)

(38s) ‹anchor: not visible› · call in col 490 (scripture reference, numeral 38)

Act. X, 9.

Acts 10:9.

(printed under page 250)

(39s) ‹anchor: not visible› · call in col 490 (scripture reference, numeral 39)

Act. IX, 36.

Acts 9:36.

(printed under page 250)

(40s) ‹anchor: ibi parate› · call in col 490 (scripture reference, numeral 40)

Marc. XIV, 12, 13, 15; Luc. XXII, 9, 10, 12.

Mark 14:12, 13, 15; Luke 22:9, 10, 12.

(printed under page 250)

(41s) ‹anchor: dicitur› · call in col 490 (scripture reference, numeral 41)

Isa. XL, 9.

Isaiah 40:9.

(printed under page 250)

(42s) ‹anchor: de cataracta› · call in col 490 (scripture reference, numeral 42)

Jerem. XX, 3.

Jeremiah 20:3.

(printed under page 250)

Footnotes

(43s) ‹anchor: not visible› · call in col 491 (scripture reference, numeral 43)

Jerem. XX, 4.

Jeremiah 20:4.

(printed under page 251)

(44s) ‹anchor: not visible› · call in col 491 (scripture reference, numeral 44)

Ibid.

The same.

(printed under page 251)

(45s) ‹anchor: not visible› · call in col 491 (scripture reference, numeral 45)

I Tim. I, 20.

1 Timothy 1:20.

(printed under page 251)

(46s) ‹anchor: Congregatis, inquit› · call in col 491 (scripture reference, numeral 46)

I Cor. V, 4, 5.

1 Corinthians 5:4–5.

(printed under page 251)

(47s) ‹anchor: civitatis hujus› · call in col 491 (scripture reference, numeral 47)

Jerem. XX, 4, 5.

Jeremiah 20:4–5.

(printed under page 251)

(48s) ‹anchor: Et omnes labores› · call in col 491 (scripture reference, numeral 48)

Jerem. XX, 5.

Jeremiah 20:5.

(printed under page 251)

Page

running head: 491 ORIGENIS
marginal letters: A est ut pro; B ita peccatis; C in Babylonem; D sis Jerusalem
old-edition numerals: 257 before in confusionem; 258 before minae
other: facing Latin version, not set

PG 13:492

μετοικίζεσθαι κατὰ τὴν ἀξίαν τῶν ἁμαρτημάτων ὁ Πασχὼρ οὗτος εἰς Βαβυλῶνα, οὐ μόνος, ἀλλὰ καὶ μετὰ τῶν φίλων αὐτοῦ· παραδίδοται γὰρ τῷ Ναβουχοδονόσορ, καὶ εἰς τὴν σύγχυσιν ἄπεισι, καὶ κολάζεται ἐπὶ τοῖς ἁμαρτήμασιν αὐτοῦ, ἐπεὶ ἔβαλε τὸν προφήτην εἰς τὴν καταῤῥάκτην. Τίνες οὖν οἱ φίλοι τοῦ Πασχὼρ τοῦ ἐπωνύμου τῆς μελανίας τοῦ στόματος; Πάντες οἱ τοὺς λόγους αὐτοῦ παραδεξάμενοι συμμελανωθέντες τῷ στόματι αὐτοῦ τῷ μεμελανωμένῳ, οἱ δόγματα μελανότητος παραδεξάμενοι. Καὶ πεσοῦνται μαχαίρᾳ ἐχθρῶν αὐτῶν. Οἱ ἐπὶ τῶν κολάσεων τεταγμένοι, οὗτοί εἰσιν οἱ τὰς μαχαίρας ἔχοντες, καὶ ποιοῦντες πίπτειν αὐτούς· περὶ ὧν ὁ λόγος προφητεύει, καί φησι· Καὶ οἱ ὀφθαλμοί σου ὄψονται. Ταῦτα, φησὶ, τὰ προφητευόμενα ὄψονταί σου οἱ ὀφθαλμοί. Καὶ σὲ καὶ πάντα Ἰούδαν δώσω εἰς χεῖρας βασιλέως Βαβυλῶνος. Ὃς ἐὰν καταληφθῇ τοῦ Ἰούδα οὕτως ἁμαρτωλὸς, ὡς ἄξιος εἶναι τοῦ βασιλέως Βαβυλῶνος, τουτέστι τῆς συγχύσεως, παραδοθήσεται αὐτῷ. Καὶ ὁ βασιλεὺς Βαβυλῶνος παραλαμβάνει τοὺς ἁμαρτάνοντας. Βασιλεὺς δὲ Βαβυλῶνος κατὰ μὲν τὴν ἱστορίαν, Ναβουχοδονόσορ· κατὰ δὲ τὴν ἀναγωγὴν, ὁ πονηρός. Τούτῳ δὲ παραδίδοται ὁ ἁμαρτωλὸς, ἐπεί ἐστιν ἀμφότερα ἐχθρὸς καὶ ἐκδικητής. Ὅτι δὲ αὐτῷ παραδίδοται ὁ ἁμαρτωλὸς, Παῦλός σε διδαξάτω, ὅπου μὲν λέγων περὶ Φυγέλλου καὶ Ἑρμογένους, Οὓς παρέδωκα, φησὶ, τῷ Σατανᾷ, ἵνα παιδευθῶσι μὴ βλασφημεῖν· ὅπου δὲ περὶ τοῦ πεπορνευκότος, Συναχθέντων ὑμῶν, καὶ τοῦ ἐμοῦ πνεύματος, σὺν τῇ δυνάμει τοῦ Κυρίου Ἰησοῦ Χριστοῦ, κέκρικα παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Οὐκοῦν παραδίδοται ὁ Πασχὼρ οὗτος τῇ τοῦ στόματος μελανίᾳ εἰς χεῖρας τοῦ βασιλέως τῆς Βαβυλῶνος. Καὶ μετοικιοῦσιν αὐτὸν εἰς Βαβυλῶνα, καὶ κατακόψουσιν αὐτοὺς ἐν μαχαίρᾳ, καὶ δώσω τὴν ἰσχὺν πᾶσαν τῆς πόλεως ταύτης. Εὐχερῶς εἰπεῖν ὅτι προφητεύεται περὶ τῆς Ἱερουσαλὴμ ταῦτα. Παραδέδοται γὰρ πᾶσα ἡ ἰσχὺς αὐτῆς, καὶ τὰ ἐπιφερόμενα, τότε τῷ τῶν Βαβυλωνίων βασιλεῖ. Εὐχερὲς εἰπεῖν ὅτι προφητεύεται ταῦτα περὶ τῆς πόλεως ταύτης, ἐν τοῖς κατὰ τὸν Σωτῆρα χρόνοις παραδοθείσης τοῖς πολεμίοις. Καὶ εἰς αἰχμαλωσίαν ἀναπεληλύθασιν οἱ υἱοὶ τῆς Ἱερουσαλὴμ, καὶ κατεσκάφη ἡ πόλις. Ἐὰν δὲ ἐξετάσῃς τὰ πράγματα, καὶ πόλιν βλέπῃς, μὴ τοὺς λίθους, ἀλλὰ τοὺς ἀνθρώπους, ὄψει ὅτι κἀκείνη ἡ Ἱερουσαλὴμ, οἱ ἄνθρωποι παρεδόθησαν εἰς χεῖρας βασιλέως Βαβυλῶνος διὰ τὴν ἐπὶ τῷ Χριστῷ ἀσέβειαν καὶ ἁμαρτίαν. Καὶ σὺ Ἱερουσαλὴμ εἶ νῦν. Ἐὰν οὖν ἀπειλῇ τῇ Ἱερουσαλὴμ νῦν ὁ λόγος, φοβήθητι, μήποτε

to be deported according to the desert of his sins to Babylon, not alone, but also with his friends; for he is delivered up to Nebuchadnezzar, and goes away into confusion, and is punished for his sins, since he cast the prophet into the stocks-prison. Who then are the friends of Pashhur, who takes his name from the blackness of the mouth? All who have received his words, blackened together with his blackened mouth, who have received doctrines of blackness. And they will fall by the sword of their enemies. Those appointed over punishments, these are they who hold the swords and make them fall; concerning whom the word prophesies, and says: And your eyes will see. These things that are prophesied, He says, your eyes will see. And I will give you and all Judah into the hands of the king of Babylon. Whoever of Judah is caught as such a sinner as to be worthy of the king of Babylon, that is, of confusion, will be delivered up to him. And the king of Babylon takes over those who sin. Now the king of Babylon according to history is Nebuchadnezzar; whereas according to the mystical sense, the evil one. And to him the sinner is delivered up, since he is both enemy and avenger. And that the sinner is delivered up to him, let Paul teach you, in one place saying concerning Phygellus and Hermogenes, Whom I have delivered up, he says, to Satan, that they may be taught not to blaspheme; and in another concerning him who had committed fornication, When you are gathered together, and my spirit, with the power of the Lord Jesus Christ, I have judged to deliver such a one to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ. Therefore this Pashhur is delivered up by the blackness of his mouth into the hands of the king of Babylon. And they will deport him to Babylon, and will cut them down with the sword, and I will give all the strength of this city. It is easy to say that these things are prophesied concerning Jerusalem. For all her strength, and the things that follow, were delivered up at that time to the king of the Babylonians. It is easy to say that these things are prophesied concerning this city, which in the times of the Saviour was delivered up to the enemies. And the sons of Jerusalem have gone away into captivity, and the city was razed. Yet if you examine the realities, and look at a city—not the stones, but the human beings—you will see that that Jerusalem too, the human beings, were delivered up into the hands of the king of Babylon on account of their impiety and sin against Christ. And you are Jerusalem now. If, therefore, the word now threatens Jerusalem, fear, lestperchance

Editors' notes and page, col. 492

Footnotes

(1) ‹anchor: not visible› · call in col 492 (call printed in the Greek only)

Πασχὼρ τοῦ ἐπωνύμου τῆς μελανίας τοῦ στόματος. Πασχὼρ est פשחור. Id derivat Origenes a פה os, et שחור, nigrum. Ita et Hieronymus De nomin. Hebraic., in Jeremia: Fesor, os nigredinis.

"Pashhur, named for the blackness of the mouth." Pashhur is Pashḥur in Hebrew. Origen derives it from peh, "mouth," and shaḥor, "black." So too Jerome, On the Hebrew Names, under Jeremiah: "Fesor, mouth of blackness."

(printed under page 251)

(2) ‹anchor: Ἑρμογένους› · call in col 492 (call printed in the Greek only)

Περὶ Φυγέλλου καὶ Ἑρμογένους, etc. Memoria lapsus est Origenes: ibi enim nempe I Tim. I, 20, Hymenaeum a se et Alexandrum Satanae traditos scribit Paulus; at II Tim. I, 15, Phygellum illum et Hermogenem sese fuisse aversatos.

"About Phygelus and Hermogenes," etc. Origen's memory has slipped: in that place, namely 1 Timothy 1:20, Paul writes that Hymenaeus and Alexander were handed over by him to Satan; but at 2 Timothy 1:15, that this Phygelus and Hermogenes had turned away from him.

(printed under page 251)

(3) ‹anchor: Εὐχερῶς› · call in col 492 (call printed in the Greek only)

Εὐχερῶς. Lege εὐχερές.

"Easily" (adverb). Read "it is easy."

(printed under page 251)

(4) ‹anchor: καὶ πόλιν› · call in col 492 (call printed in the Greek only)

Codex Vatican., πάλιν.

The Vatican manuscript has "again" (for "city").

(printed under page 251)

Page

running head: ORIGENIS 492
marginal letters: A μετοικίζεσθαι κατὰ; B ὄψονταί σου; C νάμει τοῦ Κυρίου; D εἰς αἰχμαλωσίαν
old-edition numerals: (none)
other: μή- split at end of column

PG 13:493

σὺ, ἐὰν ἁμαρτάνῃς, Ἱερουσαλὴμ ἡ ἁμαρτωλὸς, καὶ παραδίδοσαι, ἵνα μηκέτι ᾖς Ἱερουσαλὴμ, ἀλλὰ Βαβυλὼν γίνῃ καὶ σύγχυσις, παραλαβόντος σε Ναβουχοδονόσορ τοῦ Βαβυλωνίων βασιλέως. Καὶ πάντας τοὺς πόνους Ἱερουσαλὴμ παραδίδωσι. Πῶς πάντας τοὺς πόνους παραδίδωσιν; Ἐὰν μετὰ τὸ ἀθλῆσαι καὶ ἀγωνίσασθαι παραπέσῃς, καὶ ἁμάρτῃς, πάντες οἱ πόνοι σου ἐληλύθασιν εἰς τὰς χεῖρας Ναβουχοδονόσορ. Πῶς πάντες οἱ πόνοι σου ἀπαχθήσονταί σοι; Ἐὰν πέσῃς μετὰ τὸ πολλὰ καμεῖν ὑπὲρ ἀληθείας, τοσαῦτα ἐπάθετε εἰκῆ. Μάλιστα οἱ συνιδόντες ἑαυτοῖς πολλοὺς πόνους ἀνηντληκέναι ὑπὲρ ἀρετῆς, ὀφείλουσι φοβεῖσθαι, μήποτε τοὺς πόνους αὐτῶν, ἢ γενομένων Ἱερουσαλὴμ, παραλάβῃ ἁμαρτίας τινὸς γενομένης Ναβουχοδονόσορ ὁ τῆς Βαβυλῶνος βασιλεύς. Ἵνα δὲ σαφέστερον ἴδῃς πῶς τοὺς πόνους Ἱερουσαλὴμ ἁμαρτούσης παραλαμβάνει Ναβουχοδονόσορ, συγχρήσομαι τοῖς ἐν τῷ Ἰεζεκιὴλ γεγραμμένοις, οὕτως ἔχουσιν· Ὁ δίκαιος ὅσπερ ἐὰν ἀποστρέψῃ ἀπὸ τῶν δικαιοσυνῶν αὐτοῦ, καὶ ποιήσῃ παράπτωμα, οὐ μὴ μνησθήσομαι τῶν δικαιοσυνῶν αὐτοῦ ὧν ἐποίησε. Διὰ τί; Πάσας γὰρ δικαιοσύνας τὰς μετὰ πόνου γενομένας παραλαμβάνει Ναβουχοδονόσορ, καὶ ἀφανίσει Ναβουχοδονόσορ βασιλεὺς Βαβυλῶνος, καὶ πᾶσαν τιμὴν τῆς Ἱερουσαλὴμ παραλαμβάνει, ὅτε ἄνθρωπος γενόμενος ἐν τιμῇ ὑπὸ Θεοῦ, καὶ ἐν τιμῇ ὢν οὐ συνῆκε, καὶ ἥμαρτεν.

you, if you sin, are Jerusalem the sinner, and are delivered up, that you may no longer be Jerusalem, but become Babylon and confusion, when Nebuchadnezzar the king of the Babylonians takes you over. And he delivers up all the labours of Jerusalem. How does he deliver up all the labours? If after contending and struggling you fall away and sin, all your labours have come into the hands of Nebuchadnezzar. How will all your labours be carried away from you? If you fall after toiling much for the truth, you have suffered so many things in vain. Above all, those who are conscious within themselves of having endured many labours for virtue ought to fear, lest perchance, when some sin occurs, Nebuchadnezzar the king of Babylon should take over their labours, or those of them that have become Jerusalem. And that you may see more clearly how Nebuchadnezzar takes over the labours of sinning Jerusalem, I will make use of the things written in Ezekiel, which run thus: The righteous man, if ever he turns away from his righteous deeds, and commits a trespass, I will by no means remember his righteous deeds which he has done (Ezek. 18:24). Why? For Nebuchadnezzar takes over all the righteous deeds done with labour, and Nebuchadnezzar king of Babylon will blot them out, and takes over all the honour of Jerusalem, when a man, having been placed in honour by God, and being in honour, did not understand (Ps. 48:13), and sinned.

Editors' notes and page, col. 493

Footnotes

(1) ‹anchor: not visible› · call in col 493 (call printed in the Greek only)

Ἡ ἁμαρτωλός. Lege ἧς ἡ ἁμαρτωλός.

"The sinful (city)." Read "of which the sinful one."

(printed under page 252)

(2) ‹anchor: not visible› · call in col 493 (call printed in the Greek only)

Ἡ γενομένων Ἱερουσαλήμ. Lego cum Ghislerio, τῶν γενομένων ἐν Ἱερουσαλήμ.

"The ... of those who came to be, Jerusalem." With Ghislieri I read "of those who were in Jerusalem."

(printed under page 252)

(3) ‹anchor: not visible› · call in col 493 (call printed in the Greek only)

Codex Scorial., ἐν γραφῇ Ἰεζεκιήλ.

The Escorial manuscript has "in the writing of Ezekiel."

(printed under page 252)

(4) ‹anchor: ὅτε ἄνθρωπος› · call in col 493 (call printed in the Greek only)

Codex Vatican., ὅτι.

The Vatican manuscript has "because" (for "when").

(printed under page 252)

(5) ‹anchor: καὶ κληθεὶς› · call in col 493 (call printed in the Greek only)

Idem, ἴσης ἐν τιμῇ ὢν καὶ βληθείς.

The same: "being of equal honour and cast" [for "and called"].

(printed under page 252)

(6) ‹anchor: διαρπῶνται› · call in col 493 (call printed in the Greek only)

Ghislerius legebat, διαρπάζουσι.

Ghislieri read "they plunder."

(printed under page 252)

Page

running head: 493 IN JEREMIAM HOMILIA XVIII.
marginal letters: A ποτε σὺ, ἐὰν; B πόνους Ἱερουσαλὴμ; C Βαβυλώνιος βασιλεύς·; D Καὶ δὴ τετέλεσται
old-edition numerals: (none)
other: begins with ποτε from μήποτε; eight full-width Greek lines above Καὶ δὴ τετέλεσται are set in c494_a.md, which carries this column's Greek from Ἐὰν οὖν ἤδη to the end; πρέ- split at end of column (set whole as πρέπει in c494_a.md)

PG 13:494

Ἐὰν οὖν ἤδη ἐν τιμῇ ὢν καὶ κληθεὶς εἰς τὴν τιμὴν, πάλιν σεαυτὸν διὰ τῶν ἁμαρτημάτων ὑβρίσῃς, τὴν τιμὴν τῆς Ἱερουσαλὴμ παραλαμβάνει ὁ Βαβυλώνιος βασιλεύς· Καὶ πάντας μὲν τοὺς θησαυροὺς βασιλέως Ἰούδα. Πλουτεῖ ἡ Ἱερουσαλὴμ, ἀλλ' ἐὰν ἁμάρτῃ, τοὺς θησαυροὺς αὐτῆς λαμβάνει ὁ Βαβυλώνιος. Καὶ διαρπῶνται αὐτοὺς, καὶ λήψονται αὐτοὺς, καὶ ἄξουσιν αὐτοὺς εἰς Βαβυλῶνα. Καὶ σὺ Πασχὼρ, καὶ πάντες οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου πορεύσεσθε ἐν αἰχμαλωσίᾳ εἰς Βαβυλῶνα, κἀκεῖ ἀποθανῇ, κἀκεῖ ταφήσῃ. Ὁ ἐν συγχύσει καταλαμβανόμενος, ἐν Βαβυλῶνι ἀποθνήσκει. Καὶ ὁ ἐναντίως διακείμενος τῷ συνθάπτεσθαι τῷ Χριστῷ, οὗτος ἐν Βαβυλῶνι θάπτεται. Ἔστι γὰρ καὶ ταφῆναι μετὰ Χριστοῦ καλῶς διὰ τοῦ βαπτίσματος, κατὰ τό· Συνετάφημεν τῷ Χριστῷ, καὶ συνανέστημεν αὐτῷ. Ὡς μυστήριόν ἐστι συνταφῆναι τῷ Χριστῷ, οὕτω μυστήριόν ἐστι κατὰ ἀνομίαν γενόμενον ἐπὶ τῷ ἁμαρτωλὸν ὄντα ταφῆναι εἰς Βαβυλῶνα· Καὶ πάντες, φησὶν, οἱ φίλοι σου ἐκεῖ ἀπελεύσεσθε, οἷς ἐπροφήτευσας αὐτοῖς ψευδῆ. Ὁ διηγούμενος κακῶς τὰ λόγια τοῦ Θεοῦ, καὶ τοὺς προφητικοὺς λόγους βάλλων εἰς καταῤῥάκτην, προφητεύει μὲν οὗτος, προφητεύει δὲ ψευδῆ· διηγούμενος γάρ τις τοὺς προφητικοὺς λόγους, ἐὰν μὲν ἀληθεύῃ, καὶ αὐτὸς προφητεύει, καὶ προφητεύει ἀληθῆ. Εἰ δὲ ψεύδεται, ψευδοπροφήτης ἐστὶ καταψευδόμενος τῶν λόγων τῶν προφητικῶν.

If, therefore, being already in honour and called to honour, you again dishonour yourself through sins, the Babylonian king takes over the honour of Jerusalem. And all the treasures of the king of Judah (Jer. 20:5). Jerusalem is rich, but if she sins, the Babylonian takes her treasures. And they shall plunder them, and take them, and carry them to Babylon. And you, Pashhur, and all that dwell in your house, shall go into captivity to Babylon, and there you shall die, and there you shall be buried (Jer. 20:5–6). He who is overtaken in confusion dies in Babylon. And he who is disposed contrary to being buried with Christ, he is buried in Babylon. For it is possible also to be buried well with Christ through baptism, according to the words: We were buried with Christ, and rose again with Him (Rom. 6:4). As it is a mystery to be buried with Christ, so it is a mystery, come about through lawlessness, for one who is a sinner to be buried in Babylon. And all your friends, he says, shall go away there, to whom you prophesied falsehoods (Jer. 20:6). He who expounds the oracles of God badly, and casts the prophetic words into the stocks-prison, prophesies indeed, but prophesies falsehoods; for when someone expounds the prophetic words, if he speaks the truth, he too prophesies, and prophesies true things. But if he lies, he is a false prophet, lying against the prophetic words.

Καὶ δὴ τετέλεσται ἡ μία περικοπὴ, ἤδη δὲ καὶ τῆς δευτέρας ἀρξώμεθα. Καὶ γὰρ ἔχει πράγματα εὐθέως ἀπὸ τῆς πρώτης λέξεως, οὐ τὰ τυχόντα. Καὶ προσέχοντες τῇ λέξει πάλιν αἰτήσωμεν ἥκειν τὸν Ἰησοῦν, καὶ ἐπιφανέστερόν τε καὶ λαμπρότερον ἥκειν αὐτὸν παρακαλῶμεν, ἵνα ἐλθὼν διδάξῃ πάντας ἡμᾶς, πότερον ἀληθεύων ἔλεγεν ὁ προφήτης, ὡς πρέπει

And now the one passage is finished; let us now begin the second as well. For it holds matters, right from its first word, that are no ordinary ones. And attending to the wording, let us again ask Jesus to come, and entreat Him to come more manifestly and more brightly, that coming He may teach us all whether the prophet spoke truly, as it befits

Editors' notes and page, col. 494

Footnotes

(49s) ‹anchor: not visible› · call in col 494 (scripture reference, numeral 49)

Ezech. XVIII, 24.

Ezekiel 18:24.

(printed under page 252)

(50s) ‹anchor: not visible› · call in col 494 (scripture reference, numeral 50)

Psalm. XLVIII, 13.

Psalm 48:13 (Vulgate numbering; 49:12 in the Hebrew).

(printed under page 252)

(51s) ‹anchor: not visible› · call in col 494 (scripture reference, numeral 51)

Jerem. XX, 5.

Jeremiah 20:5.

(printed under page 252)

(52s) ‹anchor: et ibi sepelieris› · call in col 494 (scripture reference, numeral 52)

ibid. 5, 6.

The same, verses 5–6.

(printed under page 252)

(53s) ‹anchor: juxta illud› · call in col 494 (scripture reference, numeral 53)

Rom. VI, 4.

Romans 6:4.

(printed under page 252)

(54s) ‹anchor: Et omnes, inquit› · call in col 494 (scripture reference, numeral 54)

Jerem. XX, 6.

Jeremiah 20:6.

(printed under page 252)

Footnotes

(55) ‹anchor: Decepisti me, Domine› · call in col 495

Jerem. xx, 7 et seq.

Jeremiah 20:7 ff.

(printed under page 253)

(56) ‹anchor: Qui dicebat› · call in col 495

Jon. III, 4.

Jonah 3:4.

(printed under page 253)

(1) ‹anchor: not visible on this page foot› · call in col 495

Ἠσχύνθησαν. Corderius, confortati sunt, legebat, ἰσχύνθησαν.

Ἠσχύνθησαν ("they were put to shame"). Corderius, rendering "they were strengthened", read ἰσχύνθησαν.

(printed under page 253)

(2) ‹anchor: δι' ἀπάτης (Greek col 496)› · call in col 495

Εἰ γὰρ δύναμαι δι' ἀπάτης, etc. Corrupta haec sunt, quae iis sananda relinquimus quibus κριτικώτερον ῥῖνα largitus est Deus. Quid si legamus: οὐ γὰρ δύναται δι' ἀπάτης αὐτὸ παιδαγωγεῖσθαι.

"For if I can by deception," etc. These words are corrupt, and we leave them to be healed by those on whom God has bestowed a more critical nose. What if we read: "for it cannot be trained by deception"?

(printed under page 253)

Page

running head: 495 ORIGENIS
marginal letters: A an vero falsa; B stram ex eo.; C institui ut; D ipsis erudiamur.
old-edition numerals: 260 after sed tanquam
other: facing Latin version, not set

PG 13:496

νοεῖν περὶ προφήτου, τὰ ἑξῆς, ἢ ψευδόμενος· ὃ οὐ θεμιτὸν λέγειν περὶ προφήτου ἁγίου. Λέγει δὲ πρὸς τὸν Θεόν· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην· ἐκράτησας, καὶ ἠδυνάσθης. Ἐγενόμην εἰς γέλωτα, πᾶσαν τὴν ἡμέραν διετέλεσα μυκτηριζόμενος· ὅτι πικρῷ λόγῳ μου γελάσομαι ἀθεσίαν, καὶ ταλαιπωρίαν ἐπικαλέσομαι· ὅτι ἐγενήθη ὁ λόγος Κυρίου εἰς ὀνειδισμὸν ἐμοὶ, καὶ χλευασμὸν πᾶσαν ἡμέραν, καὶ εἶπα· οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου, καὶ οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ, καὶ ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ φλεγόμενον, καῖον ἐν τοῖς ὀστέοις μου. Καὶ παρεῖμαι πάντοθεν, καὶ οὐ δύναμαι φέρειν, ὅτι ἤκουσα ψόγον πολλῶν συναθροιζομένων κύκλωθεν, καὶ λεγόντων δηλονότι· Ἐπισύστητε, καὶ ἐπισυστῶμεν ἐπ' αὐτῷ ἄνδρες φίλοι αὐτοῦ. Τηρήσατε τὴν ἐπίνοιαν αὐτοῦ εἰ ἀπατηθήσεται. Καὶ δυνησόμεθα αὐτῷ, καὶ ληψόμεθα τὴν ἐκδίκησιν ἡμῶν ἐξ αὐτοῦ. Ἀλλὰ ταῦτα ἐκείνων λεγόντων φησὶν ὁ προφήτης· Καὶ Κύριος μετ' ἐμοῦ καθὼς μαχητὴς ἰσχύων. Διὰ τοῦτο ἐδίωξαν, καὶ νοῆσαι οὐκ ἠδύναντο, ἠσχύνθησαν σφόδρα, ὅτι οὐκ ἐνόησαν ἀτιμίας αὐτῶν, αἳ δι' αἰῶνος οὐκ ἐπιλησθήσονται. Αὕτη ἡ περικοπὴ ἡ δευτέρα τοῦ ἀναγνώσματος. Πῶς οὖν λέγει ὁ προφήτης, Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην; Θεὸς ἀπατᾷ; Πῶς οἰκονομήσω τὸν λόγον ἀπορῶ· ἐὰν γὰρ διὰ τὸν Θεὸν καὶ τὸν λόγον αὐτοῦ βλέπω τι εἰς αὐτὸν, οἰκονομίας δεῖται γενναίας τὰ λεχθησόμενα. Παυσάμενος τοῦ ἀπατᾶσθαι λέγει ὁ προφήτης, Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην. Ὡς τῆς στοιχειώσεως καὶ εἰσαγωγῆς γεγενημένης αὐτῷ ἐν ἀπάτῃ, καὶ μὴ δυναμένῳ αὐτῷ στοιχειωθῆναι καὶ εἰσαχθῆναι εἰς θεοσέβειαν, ἵνα ἥκῃ ὕστερον ἐπὶ τὸ συνησθῆναι τῆς ἀπάτης, ἐὰν μὴ πρότερον ἀπατηθῇ. Ἀρκεῖ δὲ μόνον παράδειγμά τι εἰπεῖν χρήσιμον εἰς τὰ προκείμενα. Παιδίοις λαλοῦμεν ἄγοντες τὰ παιδία, καὶ οὐχ ὡς τελείοις λαλοῦμεν. Ἀλλ' ὡς παιδίοις δεομένοις τῆς παιδεύσεως λαλοῦμεν αὐτοῖς, καὶ ἀπατῶμεν τὰ παιδία φοβοῦντες τὰ παιδία, ἵνα παύσηται τῆς ἐν παισὶν ἀπαιδευσίας, καὶ φοβοῦμεν τὰ παιδία ἀπάτης λόγους λέγοντες διὰ τὸ ὑποκείμενον τῇ νηπιότητι αὐτῶν, ἵνα διὰ τῆς ἀπάτης ποιήσωμεν αὐτὰ φοβηθῆναι, καὶ διδασκάλους φοιτῆσαι, καὶ ἀπαγγεῖλαι, καὶ ποιῆσαι τὰ ἐπιβάλλοντα προκοπῇ παιδίων. Πάντες ἐσμὲν παιδία τῷ Θεῷ, καὶ δεόμεθα ἀγωγῆς παιδίων. Διὰ τοῦτο ὁ Θεὸς φειδόμενος ἡμῶν ἀπατᾷ ἡμᾶς καὶ εἰ μὴ αἰσθανόμεθα τῆς ἀπάτης προκαιροῦ, ἵνα μὴ ὡς ὑπερβεβηκότες τὸ νήπιον, μηκέτι δι' ἀπάτης παιδευώμεθα, ἀλλὰ διὰ τῶν πραγμάτων. Ἄλλως τὸ παιδίον εἰς φόβον ἄγεται, ἄλλως τὸ προκόψαν τῇ ἡλικίᾳ, καὶ διαβεβηκὸς τὴν παιδικὴν ἡλικίαν· εἰ γὰρ δύναμαι δι' ἀπάτης αὐτὸ παιδαγωγεῖν ἵνα εἴπῃ ὁ ἀπατῶν Θεός· Παιδεύσω αὐτοὺς ἐν τῇ ἀκοῇ τῆς θλίψεως αὐτῶν.

think concerning a prophet, in what follows, or speaking falsely—which it is unlawful to say concerning a holy prophet. Now he says to God: Thou hast deceived me, O Lord, and I was deceived; Thou hast laid hold and hast prevailed. I have become a laughing-stock, all the day I have continued being mocked; because with my bitter word I will laugh at faithlessness, and will call upon misery; because the word of the Lord has become a reproach to me and a derision all the day, and I said: I will by no means name the name of the Lord, and I will no longer speak in His name; and it became in my heart like a burning fire, flaming in my bones. And I amslackened on every side, and cannot bear it, because I have heard the blame of many gathering together round about, and saying, plainly: Band together, and let us band together against him, men who are his friends. Watch his mind, whether he will be deceived. And we shall prevail against him, and take our vengeance upon him. Yet while they say these things, the prophet says: And the Lord is with me as a mighty warrior. On this account they persecuted, and could not understand; they were put to great shame, because they did not understand their disgraces, which through eternity will not be forgotten. This is the second passage of the reading. How then does the prophet say, Thou hast deceived me, O Lord, and I was deceived? Does God deceive? How I shall manage the argument I am at a loss; for if on account of God and His word I look into anything concerning it, the things to be said require a noble management. Having ceased to be deceived, the prophet says, Thou hast deceived me, O Lord, and I was deceived—as though his elementary instruction and introduction had taken place for him in deception, and it were impossible for him to be instructed in the elements and introduced to godliness, so as to come later to perceive the deception, unless he were first deceived. And it suffices only to state a certain example useful for the matters at hand. We speak to little children in leading the little children, and we do not speak as to the mature. Rather, we speak to them as to little children in need of instruction, and we deceive the little children, frightening the little children, that they may cease from childish lack of discipline; and we frighten the little children by speaking words of deception on account of what belongs to their infancy, that through the deception we may make them fear, and resort to teachers, and report, and do the things that belong to the progress of little children. We are all little children to God, and stand in need of the training of little children. On this account God, sparing us, deceives us, even if we do not perceive the deception ahead of time, lest, as having passed beyond infancy, we should no longer be instructed through deception, but through actual events. In one way the little child is led to fear, in another way one who has advanced in age and passed beyond the age of childhood; if indeed I am able through deception to train him, so that the God Who deceives may say: I will chasten them in the hearing of their affliction.

Editors' notes and page, col. 496

Page

running head: ORIGENIS 496
marginal letters: A πει νοεῖν περὶ; B ἐπισυστῶμεν ἐπ'; C πάτησάς με; D ἀπαγγεῖλαι, καὶ
old-edition numerals: (none)
other: begins with πει from πρέπει

PG 13:497

Ἱστορίας παραθήσομαι πῶς ὁ Θεὸς ἐπὶ σωτηρίᾳ ἀπατᾷ, καὶ λέγει τινὰ, ἵνα παύσηται ὁ ἁμαρτωλὸς τοῦ ποιεῖν ἃ ἐποίησεν ἂν, εἰ μὴ ἠκηκόει τῶνδε τινῶν τῶν λόγων. Ὁ λέγων, Ἔτι τρεῖς ἡμέραι, καὶ Νινευὴ καταστραφήσεται, ἀληθεύων, ἢ ἀπατῶν ἀπάτην ἐπιστρέφουσαν, ἥτις ἐπιστροφὴ εἰ μὴ ἐγεγόνει, οὐκέτι ἀπάτη ἦν, ἀλλ' ἤδη ἀλήθεια τὸ λεγόμενον, καὶ ἦν ἂν ἀκολουθήσασα καταστροφὴ τῇ Νινευῇ· Ἦν ἐπὶ τοῖς ἀκούουσι, ἢ τοῖς ἀπατηθεῖσι, καὶ πιστεύσασι τοῖς λεγομένοις, ὡς ἀληθέσιν, εὐεργετηθῆναι, καὶ μὴ καταστραφῆναι· ἢ μὴ γινομένου ἀληθοῦς τοῦ εἰρημένου, καὶ μὴ ἀπατηθεῖσιν, ἀλλὰ καταλαβοῦσιν ὅτι τὰ εἰρημένα οὐκ ἔσται, καταφρονῆσαι τῶν εἰρημένων ὡς ἀπάτης, καὶ παθεῖν, οὐχὶ τὸ, Ἔτι τρεῖς ἡμέραι, καὶ Νινευὴ καταστραφήσεται, ἀλλὰ τολμῶ καὶ λέγω πολλῷ χαλεπώτερα τοῦ· Ἔτι τρεῖς ἡμέραι, καὶ Νινευὴ καταστραφήσεται. Τῇ γὰρ ὑποθέσει ἡμαρτηκότες εἰ μὴ μετενενοήκεισαν Νινευῖται, τάχα μὲν, Ἔτι τρεῖς ἡμέραι, καὶ Νινευὴ καταστραφήσεται, ἐγίνετο. Ἀλλ' ἔστω ὅτι οὐκ ἐγίνετο τόδε, τούτου χεῖρον ἐγίνετο, πυρὶ αἰωνίῳ παρεδίδοντο. Διὰ τοῦτο ἄλλη κόλασις κατὰ τὸν νόμον εἴρηται τοῖς ὡς παιδίοις παιδαγωγουμένοις· οἷς δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἄλλαι κολάσεις ἀναγεγραμμέναι εἰσίν. Σύγκρινον τὰς κατὰ τὸν νόμον κολάσεις ἁμαρτωλῶν ταῖς κατὰ τὸ εὐαγγέλιον κολάσεσιν ἁμαρτωλῶν, ὄψει ὅτι ἐκεῖνοι μὲν ὡς νήπιοι ἤκουσαν κολάσεων ἐκείνοις νηπίοις ἁρμοζουσῶν, ἡμεῖς δὲ ὡς τέλειοι τὴν ἡλικίαν ἀκούομεν κολάσεων χαλεπωτέρων. Μοιχὸς εἰ τότε γεγένηται, ἢ μοιχαλὶς, ἡ ἀπειλὴ, οὐ γέεννα, οὐ πῦρ αἰώνιον, ἀλλὰ λίθοις λιθοβοληθήσεται. Λιθοβολείτω, φησὶν, αὐτὸν πᾶσα ἡ συναγωγή. Ἐρεῖ ἀπελθὼν ὁ ἐν τούτοις εὑρεθεὶς μοιχὸς, ἢ ἐν τούτοις εὑρεθεῖσα μοιχαλίς· Εἴθε καὶ ἐπ' ἐμοῦ ὁ λόγος ἐρεῖ· Ὁ λαὸς λίθοις με ἔβαλλε, καὶ μὴ τετηρημένος ἤμην εἰς τὸ αἰώνιον πῦρ. Ἔνοχος γὰρ εἰς τὴν γέενναν τοῦ πυρὸς, οὐ μόνον ὁ μοιχὸς, ἀλλὰ καὶ ὁ εἰπὼν τῷ ἀδελφῷ αὐτοῦ, μωρέ. Εἰ δὲ ὁ εἰπὼν τῷ ἀδελφῷ αὐτοῦ, μωρὲ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρὸς, ὁ μοιχὸς τίνι ἔνοχος ἔσται; Μεῖζόν τι ζητῶ κολαστήριον τῆς γεέννης τοῦ πυρός· καὶ τάχα εἴποιμι ἂν, ὅτι ἡ γέεννα τῶν ἀκουσίων, τῶν δυναμένων καθαρθῆναί ἐστιν Ὥσπερ δὴ ἐπὶ τῶν ἀγαθῶν τῶν δικαίων ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν· οὕτως ἃ ἡτοίμασε τοῖς ἁμαρτωλοῖς τῷ πορνεύειν, τῷ μοιχεύειν, ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη. Εἰ γὰρ ἔνοχος γίνεται ὁ εἰπὼν τῷ ἀδελφῷ αὐτοῦ, μωρέ· δηλονότι μεῖζόν ἐστι τοῦ ἀναβαίνοντος ἐπὶ καρδίαν τὸ ἡμαρτημένον τοῖς τὰ χείρονα ἡμαρτηκόσιν. Οὐ δύναμαι δὲ νοῆσαι μεῖζόν τι γεέννης, ἀλλὰ μόνον πιστεύω, ὅτι μεῖζόν τί ἐστι γεέννης, τὸ ἡτοιμασμένον τοῖς μοιχεύουσιν. Οὕτως ἔρχομαι καὶ ἐπὶ τὰς λοιπὰς τὰς κατὰ τὸν νόμον κολάσεις, καὶ λαμβάνω λέξιν ἀποστολικὴν συνᾴδουσαν

I will set forth histories of how God deceives for salvation, and says certain things so that the sinner may cease from doing what he would have done had he not heard those particular words. He Who says, Yet three days, and Nineveh shall be overthrown, either speaking the truth, or deceiving with a deception that turns men back—which turning back, had it not taken place, what was said was no longer a deception, but already truth, and overthrow would have followed for Nineveh—it lay with those who heard, either, being deceived and believing the things said as true, to be benefited and not overthrown; or, if what was said did not come true, and they were not deceived, but grasped that the things said would not come to pass, to despise the things said as a deception, and to suffer, not, Yet three days, and Nineveh shall be overthrown, but I dare and say things much more grievous than: Yet three days, and Nineveh shall be overthrown. For on the supposition that the Ninevites, having sinned, had not repented, perhaps indeed, Yet three days, and Nineveh shall be overthrown, would have come to pass. Yet grant that this did not come to pass: something worse than this would have come to pass, they would have been delivered up to eternal fire. On this account one punishment is spoken of according to the law for those trained as little children; whereas for those to whom the fulness of time has come, other punishments are recorded. Compare the punishments of sinners according to the law with the punishments of sinners according to the Gospel: you will see that they as infants heard of punishments suited to those infants, whereas we as mature in age hear of more grievous punishments. If someone then became an adulterer, or an adulteress, the threat was not Gehenna, not eternal fire, but he shall be stoned with stones. Let all the congregation, it says, stone him with stones. The adulterer found in these things, or the adulteress found in these things, will go away and say: Would that the word might say over me too: The people stoned me with stones, and I had not been kept for the eternal fire. For liable to the Gehenna of fire is not only the adulterer, but also he who says to his brother, Fool. And if he who says to his brother, Fool, shall be liable to the Gehenna of fire, to what shall the adulterer be liable? I seek some place of punishment greater than the Gehenna of fire; and perhaps I might say that Gehenna is for involuntary sins, which are able to be cleansed. Just as in the case of the good things of the righteous, the things which God has prepared for those who love Him have not entered into the heart of man; so the things which He has prepared for sinners in committing fornication, in committing adultery, have not entered into the heart of man. For if he who says to his brother, Fool, becomes liable, plainly the sin of those who have sinned worse things is greater than what enters into the heart. Yet I cannot conceive anything greater than Gehenna, but I only believe that what is prepared for those who commit adultery is something greater than Gehenna. Thus I come also to the remaining punishments according to the law, and I take an apostolic saying that accords

Editors' notes and page, col. 497

Footnotes

(57) ‹anchor: Lapidet eum, inquit› · call in col 498

Levit. XXIV, 14.

Leviticus 24:14.

(printed under page 254)

(58) ‹anchor: reus erit gehennae ignis› · call in col 498

Matth. V, 22.

Matthew 5:22.

(printed under page 254)

(59) ‹anchor: de bonis justorum dicitur› · call in col 498

I Cor. II, 9.

1 Corinthians 2:9.

(printed under page 254)

(60) ‹anchor: Filium Dei conculcaverit› · call in col 498

Hebr. X, 28, 29.

Hebrews 10:28–29.

(printed under page 254)

(1) ‹anchor: ἡ γέεννα τῶν ἀκουσίων (Greek col 497)› · call in col 498

Ἡ γέεννα τῶν ἀκουσίων. Errorem suum iterat Origenes de poenis damnatorum temporariis.

"Gehenna is for involuntary sins." Origen repeats his error about the temporary punishments of the damned.

(printed under page 254)

Page

running head: IN JEREMIAM HOMILIA XVIII. 498
marginal letters: A operante; quae; B pejus aliud; C his deprenhensa; D majora peccantium.
old-edition numerals: 261 before intentabatur,
other: facing Latin version, not set

PG 13:499

τούτοις, καὶ σιωπήσασάν μου τὴν κόλασιν, ἐὰν ἁμάρτω. Ἐπειδὴ οὐ θέλω τό· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην, παραδεξάμενος ἀπατηθῆναι καλῶς. Τί δὲ λέγει ὁ Ἀπόστολος; Ἀθετήσας τις νόμον Μωϋσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶ καὶ τρισὶ μάρτυσιν ἀποθνήσκει· πόσῳ δοκεῖτε χείρονος ἀξιωθήσεται τιμωρίας ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας; Ὀνόμασον, ὦ Παῦλε, τὴν τιμωρίαν· εἶπον αὐτήν. Ἀλλ' οὐ λέγω αὐτὴν, φησί· μεῖζόν ἐστι τῶν λεγομένων τὸ τῆς κολάσεως τῶν ἐν Εὐαγγελίῳ ἁμαρτανόντων, μεῖζον τῶν ἀκουομένων, μεῖζον νοουμένων. Διὰ τοῦτο εἰσήχθη ὡς παιδίον ὁ προφήτης, ἀκούσας καὶ φοβηθεὶς καὶ παιδευθεὶς, καὶ μετὰ τοῦτο τελειωθεὶς λέγων· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην. Καὶ σὺ ὅσον εἶ παιδίον, φοβήθητι τὰς ἀπειλὰς, ἵνα μὴ πάθῃς τὰ ὑπὲρ τὰς ἀπειλὰς, τὰς κολάσεις τὰς αἰωνίους, τὸ ἄσβεστον πῦρ, ἢ τάχα τι τούτου μεῖζον τὸ ἀποκείμενον τοῖς παρὰ τὸν ὀρθὸν λόγον ἐπὶ πλεῖον βεβιωκόσιν· ὧν πάντων μηδαμῶς πειραθείημεν, ἀλλ' ἐν Χριστῷ Ἰησοῦ τελειούμενοι δικαιωθείημεν ἀξίως τῶν ἑορτῶν τῶν ἐπουρανίων, καὶ Πάσχα, τοῦ ἐκεῖ, ἐπὶ τὴν ἀναγωγὴν, ἐν Χριστῷ Ἰησοῦ, ᾧ ἐστιν ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

with these things, and that kept silent about my punishment, if I sin. Since I do not wish the words: Thou hast deceived me, O Lord, and I was deceived (Jer. 20:7), having accepted to be deceived for good. And what does the Apostle say? He who sets at nought the law of Moses dies without mercy under two or three witnesses; of how much sorer punishment, think ye, shall he be thought worthy who has trodden under foot the Son of God? (Heb. 10:28–29). Name the punishment, O Paul; tell it. But I do not tell it, he says; the punishment of those who sin under the Gospel is greater than what is spoken, greater than what is heard, greater than what is thought. On this account the prophet was brought in as a little child, having heard and feared and been instructed, and after this, having been made perfect, saying: Thou hast deceived me, O Lord, and I was deceived. And you, so long as you are a little child, fear the threats, lest you suffer what is beyond the threats, the eternal punishments, the unquenchable fire, or perhaps something greater than this, laid up for those who have lived long against right reason. May we never have experience of any of these, but being made perfect in Christ Jesus may we be justified, worthy of the heavenly feasts, and of the Passover there, understood by anagoge, in Christ Jesus, to Whom is the glory and the dominion unto the ages of ages. Amen.

Editors' notes and page, col. 499

Footnotes

(61) ‹anchor: istud : Dominus probans justa› · call in col 499

Jerem. xx, 7-12.

Jeremiah 20:7–12.

(printed under page 255)

(1) ‹anchor: not visible on this page foot› · call in col 499

Καὶ Πάσχα τοῦ ἐκεῖ, ἐπὶ τὴν ἀναγωγήν. Hoc est, secundum anagogen, per anagogen; haec autem ipso Paschae die ad populum peroravit Origenes.

"And the Pasch of the one there, according to the anagoge." That is, according to the anagogical sense, by way of anagoge; and Origen delivered this homily to the people on Easter Day itself.

(printed under page 255)

(2) ‹anchor: τὸ πρῆσθαι (Greek col 500)› · call in col 499

Codex Vaticanus, χρῆσθαι.

The Vatican codex reads χρῆσθαι ("to use").

(printed under page 255)

(3) ‹anchor: τοὺς γάρ (Greek col 500)› · call in col 499

Codex Vaticanus, αὐτοῦ παιδεύει· τοὺς γάρ, etc.

The Vatican codex reads "of him, instructs; for those," etc.

(printed under page 255)

(4) ‹anchor: τὸ ἐφεστηκέναι καθ' ἑαυτό (Greek col 500)› · call in col 499

Lego, λόγος ὁ ζῶν, τὸ ὑφεστηκέναι καθ' ἑαυτόν, etc. Ghisl. legebat, λόγος ζωὴ τῷ ὑφεστηκέναι καθ' ἑαυτόν, τῷ ὑπηρετεῖν.

I read "the living Word, to subsist in himself," etc. Ghislerius read "the Word, life, in subsisting in himself, in serving."

(printed under page 255)

(5) ‹anchor: εἰ γάρ (Greek col 500)› · call in col 499

Εἰ γάρ. Lego cum Ghislerio, ἔστι γάρ, etc.

Εἰ γάρ ("for if"). With Ghislerius I read ἔστι γάρ ("for it is"), etc.

(printed under page 255)

(6) ‹anchor: ὡς παιδεύει λόγος (Greek col 500)› · call in col 499

Λόγος. Codex Vaticanus, θυμός.

Λόγος ("word"). The Vatican codex reads θυμός ("wrath").

(printed under page 255)

Page

running head: 499 ORIGENIS
marginal letters: A Paule, supplicium; B agitur, in; C que ab eo; D semel nominata
old-edition numerals: 262 before HOMILIA XIX.
other: facing Latin version, not set; three full-width Greek lines above HOMILIA XIX. not set

PG 13:500

ΟΜΙΛΙΑ ΙΘʹ.

Homily XIX.

Εἰς τό·

On the words:

Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην· μέχρι τοῦ· Κύριε, δοκιμάζων δίκαια.

Thou hast deceived me, O Lord, and I was deceived; as far as the words: O Lord, proving righteous things (Jer. 20:7–12).

Πάντα τὰ ἀναγεγραμμένα περὶ τοῦ Θεοῦ, κἂν ἀπεμφαίνοντα αὐτόθεν ᾖ, χρὴ ἄξια νοῆσαι, οἶμαι, Θεοῦ ἀγαθοῦ. Τίς γὰρ οὐκ ἐρεῖ ἀπεμφαίνοντα εἶναι ἀναφερόμενα ἐπὶ Θεὸν τὸ ἔχειν αὐτὸν ὀργὴν, τὸ πρῆσθαι αὐτὸν θυμῷ, τὸ μεταμελεῖσθαι αὐτὸν, ἤδη δὲ καὶ τὸ ὑπνοῦν αὐτόν; Ἀλλ' ἕκαστον τούτων παρὰ τῷ εἰδότι ἀκούειν σκοτεινῶν λόγων εὑρεθήσεται ἄξιον Θεοῦ. Ἡ γὰρ ὀργὴ μὲν αὐτοῦ οὐκ ἄκαρπός ἐστιν, ἀλλ' ὡς ὁ λόγος αὐτοῦ παιδεύει, οὕτω καὶ ἡ ὀργὴ αὐτοῦ· τοὺς γὰρ μὴ παιδευθέντας λόγῳ παιδεύει ὀργή· καὶ ἀναγκαῖόν ἐστι τὸν Θεὸν πρῆσθαι τῇ καλουμένῃ ὀργῇ, ὡς χρῆται τῷ ὀνομαζομένῳ λόγῳ. Οὔτε γὰρ ὁ λόγος αὐτοῦ τοιοῦτός ἐστιν, ὁποῖος ὁ πάντων λόγος· οὐδενὸς γὰρ ὁ λόγος ζῶν, οὐδενὸς ὁ λόγος Θεός· οὐδενὸς γὰρ ὁ λόγος ἐν ἀρχῇ πρὸς ἐκεῖνον ἦν, οὗ ὁ λόγος ἦν. Κἂν ἦν μόνος, ἀπό τινος ἦν ἀρχῆς. Οὕτω δὲ καὶ ἡ ὀργὴ τοῦ Θεοῦ ὀργὴ οὐδενὸς, οὕτινος ὀργή. Καὶ ὥσπερ ξένον τι ἔχει ὁ λόγος τοῦ Θεοῦ παρὰ πάντα τὸν οὑτινοσοῦν λόγον, καὶ ἔχει ξένον, τὸ εἶναι Θεὸς, καὶ τὸ εἶναι Λόγος, ὢν ζῶν τὸ ἐφεστηκέναι καθ' ἑαυτὸ, τὸ ὑπηρετεῖν τῷ Πατρί· οὕτως ἐπεὶ ἅπαξ ὠνομάσθη Θεοῦ ἡ καλουμένη αὐτοῦ ὀργὴ, ξένον τι ἔχει καὶ ἀλλότριον πάσης τοῦ ὀργιζομένου ὀργῆς. Οὕτω καὶ ὁ θυμὸς αὐτοῦ ἴδιόν τι ἔχει· εἰ γὰρ ὁ θυμὸς τῆς προθέσεως, τῆς τοῦ θυμῷ ἐλέγχοντος, βουλομένης τὸν ἐλεγχόμενον διὰ τοῦ ἐλέγχου ἐπιστρέφειν. Ἐλέγχει καὶ λόγος ὡς παιδεύει λόγος, ἀλλ' οὐχ οὕτως ἐλέγχει λόγος ὡς ἐλέγχει θυμός. Οἱ γὰρ τῷ

All the things recorded concerning God, even if at first sight they appear incongruous, must, I think, be understood in a manner worthy of a good God. For who will not say that when referred to God these things are incongruous: His having anger, His being inflamed with wrath, His repenting, and even His sleeping? Yet each of these, with one who knows how to hear dark sayings, will be found worthy of God. For His anger is not unfruitful, but just as His word instructs, so also does His anger; for those not instructed by word, anger instructs; and it is necessary for God to be inflamed with what is called anger, just as He uses what is named word. For neither is His word such as the word of all men; for the word of no one is living, the word of no one is God; for the word of no one was in the beginning with him whose word it was. Even if it were alone, it was from some beginning. And so too the anger of God is the anger of no one whose anger it is. And just as the Word of God has something strange beyond every word of anyone whosoever, and has as something strange its being God, and its being Word, being living, its subsisting by itself, its ministering to the Father; so, since what is called His anger has once been named of God, it has something strange and foreign to all the anger of one who is angry. So too His wrath has something peculiar; for the wrath belongs to the purpose of Him Who reproves in wrath, which wills to turn back through the reproof the one who is reproved. Word too reproves, just as word instructs, yet word does not reprove in the same way as wrath reproves. For those who by the

Editors' notes and page, col. 500

Page

running head: ORIGENIS 500
marginal letters: A τούτοις, καὶ; B τὰ ὑπὲρ τὰς; C καὶ τὸ ὑπνοῦν; D τὸ, τὸ ὑπηρετεῖν
old-edition numerals: (none)
other: ἀποκείμε- split before three full-width Greek lines above ΟΜΙΛΙΑ ΙΘʹ. (this column's Greek above the title, with the full-width lines, is set in c499_a.md; footnotes (2)–(6), called in this column, are listed in n499.md)

PG 13:501

ἀπὸ τοῦ λόγου ἐλέγχῳ μὴ ὠφεληθέντες δεήσονται ἐλέγχου τοῦ ἀπὸ τοῦ θυμοῦ. Ἔλεγχον μέν τινα εἶναι καὶ μεταμέλειαν Θεοῦ αὐτόθεν ἀπεμφαίνουσαν, ἐπεὶ γέγραπται· Μεταμεμέλημαι, ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα. Ἀξίως δὲ ζητήσεις καὶ τὴν μεταμέλειαν. Καὶ μὴ νομίσῃς συγγένειάν τινα ἔχειν τὴν μεταμέλειαν αὐτοῦ τῇ μεταμελείᾳ τῶν μεταμελουμένων. Ὡς γὰρ ἐξαίρετόν τι εἶχεν ὁ λόγος αὐτοῦ, ἐξαίρετόν τι ἡ ὀργὴ αὐτοῦ, ὑπερέχον τι ὁ θυμὸς αὐτοῦ, καὶ οὐδὲν τούτοις συγγενὲς ἦν ὁμωνύμοις· τὸν αὐτὸν τρόπον καὶ ἡ μεταμέλεια αὐτοῦ ὁμώνυμός ἐστι τῇ ἡμετέρᾳ μεταμελείᾳ· ὁμώνυμα γάρ ἐστιν ὧν ὄνομα μόνον κοινόν. Ὁ δὲ κατὰ τοὔνομα τῆς οὐσίας λόγος ἕτερος. Μόνον οὖν ὄνομα κοινὸν θυμοῦ Θεοῦ καὶ θυμοῦ οὑτινοσοῦν, καὶ μόνον ὄνομα κοινὸν ὀργῆς οὑτινοσοῦν καὶ ὀργῆς Θεοῦ. Οὕτω καὶ ἐπὶ μεταμελείᾳ νοητέον. Καὶ ζητήσει ὁ δυνάμενος, τί μεταμέλεια ἐργάζεται Θεοῦ, τί εἰργάσατο. Τὸν Σαοὺλ καθεῖλε βασιλεύοντα παρανόμως, ἀνέτειλε βασιλέα τῷ λαῷ τὸν κατὰ τὴν καρδίαν τοῦ Θεοῦ. Εἶπε γὰρ διὰ τὴν ἀγαθὴν ἐκείνην μεταμέλειαν· Εὗρον ἄνδρα κατὰ τὴν καρδίαν μου Δαυὶδ υἱὸν Ἰεσσαί. Ἀλλὰ ταῦτά μοι προοίμια πάντα ἐστὶ διὰ τὸ τὴν ἀρχὴν τῆς ἀπὸ τοῦ Ἱερεμίου ἀναγνώσεως οὕτως ἔχειν· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην.

reproof from the word have not been benefited will stand in need of the reproof from wrath. And I said that there is a certain reproof and repentance of God which at first sight appears incongruous, since it is written: I have repented that I anointed Saul to be king. And worthily will you investigate the repentance also. And do not suppose that His repentance has any kinship with the repentance of those who repent. For just as His word had something exceptional, His anger something exceptional, His wrath something surpassing, and nothing in these was akin to things of the same name; in the same way His repentance also is of the same name with our repentance; for things of the same name are those of which the name alone is common, whereas the definition of the essence corresponding to the name is different. Only the name, therefore, is common to the wrath of God and the wrath of anyone whosoever, and only the name is common to the anger of anyone whosoever and the anger of God. So also must we understand in the case of repentance. And he who is able will investigate what the repentance of God works, what it has wrought. It deposed Saul who was reigning lawlessly, it raised up as king for the people the man after the heart of God. For through that good repentance He said: I have found a man after My heart, David the son of Jesse. Yet all these things are prefaces for me, because the beginning of the reading from Jeremiah runs thus: Thou hast deceived me, O Lord, and I was deceived.

Ζητοῦμεν γὰρ μήποτε, ὡς ὁ πάντων θυμὸς κακὸν, ὁ δὲ τοῦ Θεοῦ ἐλεγκτικός· καὶ πάντων μὲν ὀργὴ χαλεπὴ, ἡ δὲ καλουμένη τοῦ Θεοῦ παιδευτική· καὶ πάντων μὲν ἡμῶν μεταμέλεια κατηγορεῖ ἀσθενείας τοῦ πρὸ τῆς μεταμελείας· ἐπὶ δὲ τοῦ Θεοῦ οὐ τοῦ Θεοῦ κατηγορεῖ ἡ μεταμέλεια αὐτοῦ, ἀλλὰ τῶν ἔξω πραγμάτων, ἐφ' οἷς ἡ μεταμέλεια λαμβάνεται· οὕτω δεῖ νοῆσαι καὶ τὴν ἀπάτην τοῦ Θεοῦ, ἑτερογενῆ τυγχάνουσαν παρὰ τὴν ἡμετέραν ἀπάτην, ἣν ἀπατῶμεν. Τίς οὖν ἡ παρὰ τοῦ Θεοῦ ἀπάτη, ἥντινα νοήσας ὁ προφήτης, ὅτε ἐπαύσατο ἀπατώμενος, φησὶ, γνοὺς τὴν ὠφέλειαν τὴν ἀπὸ τοῦ ἠπατῆσθαι, τό· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην. Καὶ πρῶτον χρήσομαι παραδόσει Ἑβραϊκῇ ἐληλυθυίᾳ εἰς ἡμᾶς διά τινος φυγόντος διὰ τὴν Χριστοῦ πίστιν, καὶ διὰ τὸ ἐπαναβεβηκέναι ἀπὸ τοῦ λόγου, καὶ ἐληλυθότος, ἔνθα διατρίβομεν. Ἔλεγε δή τινα, εἴτε μῦθον φαινόμενον, εἴτε λόγον δυνάμενον προσάγειν τοὺς ἀκούοντας τῷ· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην· ἔλεγε δή τινα τοιαῦτα· Ὁ Θεὸς οὐ τυραννεῖ, ἀλλὰ βασιλεύει, καὶ βασιλεύων οὐ βιάζεται, ἀλλὰ πείθει, καὶ βούλεται ἑκουσίως παρέχειν ἑαυτοὺς τοὺς ἐπ' αὐτῷ τῇ οἰκονομίᾳ αὐτοῦ, ἵνα μὴ κατὰ ἀνάγκην τὸ ἀγαθόν τινος ᾖ, ἀλλὰ κατὰ τὸ ἑκούσιον αὐτοῦ· ὅπερ καὶ ὁ Παῦλος ἐπιστάμενος, ἔλεγεν ἐν τῇ πρὸς Φιλήμονα ἐπιστολῇ τῷ Φιλήμονι περὶ τοῦ Ὀνησίμου· Ἵνα μὴ κατ' ἀνάγκην τὸ ἀγαθόν σου ᾖ, ἀλλὰ κατὰ ἑκούσιον. Ἠδύνατο τοίνυν ὁ τῶν ὅλων Θεὸς ποιῆσαι νομιζόμενον ἀγαθὸν ἐν ἡμῖν, ἵνα ἐξ ἀνάγκης ἐλεημοσύνην

For we inquire whether perchance, just as the wrath of all men is an evil thing, whereas that of God is reproving; and the anger of all men is harsh, whereas what is called the anger of God is instructive; and the repentance of all of us accuses of weakness the state prior to the repentance, whereas in the case of God His repentance does not accuse God, but the external matters over which the repentance is taken; so too must we understand the deception of God as being of a different kind beside our deception wherewith we deceive. What then is the deception from God, having understood which the prophet, when he ceased being deceived, says, having come to know the benefit from having been deceived: Thou hast deceived me, O Lord, and I was deceived? And first I will make use of a Hebrew tradition that has come down to us through a certain man who fled on account of the faith of Christ, and on account of having ascended from the word, and who came where we dwell. Now he told something, whether appearing as a myth, or an account able to lead the hearers to the words: Thou hast deceived me, O Lord, and I was deceived; he told something of this sort: God does not play the tyrant, but reigns as king, and in reigning as king He does not use force, but persuades, and wills that those under Him should voluntarily yield themselves to His stewardship, so that the good of anyone may not be by necessity, but according to his free will; knowing which, Paul also said in the Epistle to Philemon to Philemon concerning Onesimus: That your good might not be by necessity, but voluntary. The God of the universe, therefore, could have produced what is reckoned good in us, so that by necessity we might give almsand

Editors' notes and page, col. 501

Footnotes

(62) ‹anchor: not visible on this page foot› · call in col 502

I Reg. XV, 11.

1 Kings (1 Samuel) 15:11.

(printed under page 256)

(63) ‹anchor: not visible on this page foot› · call in col 502

Act. XIII, 22.

Acts 13:22.

(printed under page 256)

(64) ‹anchor: not visible on this page foot› · call in col 502

Jerem. xx, 7.

Jeremiah 20:7.

(printed under page 256)

(65) ‹anchor: Philemoni de Onesimo› · call in col 502

Philem. 14.

Philemon 14.

(printed under page 256)

(1) ‹anchor: not visible on this page foot› · call in col 502

Ἔλεγχον. Lege cum Ghislerio Ἔλεγον.

Ἔλεγχον ("they refuted"). Read, with Ghislerius, Ἔλεγον ("they said").

(printed under page 256)

(2) ‹anchor: ἡ παρὰ τοῦ Θεοῦ ἀπάτη (Greek col 501)› · call in col 502

Codex Vaticanus, παρὰ τὴν τοῦ Θεοῦ ἀπάτην, male.

The Vatican codex reads "beside the deception of God", wrongly.

(printed under page 256)

(3) ‹anchor: ἀπὸ τοῦ λόγου (Greek col 501)› · call in col 502

Ἐπαναβεβηκέναι ἀπὸ τοῦ λόγου. Lego, cum Ghislerio, ἐπινενοηκέναι τὰ τοῦ λόγου.

"To have gone up from the word." With Ghislerius I read "to have come to understand the things of the Word."

(printed under page 256)

Footnotes

(66) ‹anchor: not visible on this page foot› · call in col 503

Jerem. xxv, 15.

Jeremiah 25:15.

(printed under page 257)

(67) ‹anchor: Deum … dicentem› · call in col 503

Isa. vi, 8.

Isaiah 6:8.

(printed under page 257)

(68) ‹anchor: et audit› · call in col 503

ibid. ix, 10.

Ibid. [Isaiah] 9:10 [as printed; the words quoted are Isaiah 6:9–10].

(printed under page 257)

(69) ‹anchor: vox dicentis : Clama› · call in col 503

Isa. xl, 6.

Isaiah 40:6.

(printed under page 257)

(70) ‹anchor: sicut flos feni› · call in col 503

ibid.

Ibid.

(printed under page 257)

(71) ‹anchor: utilia potest tradere› · call in col 503

Matth. XXV, 25; Luc. XIX, 20.

Matthew 25:25; Luke 19:20.

(printed under page 257)

Page

running head: 503 ORIGENIS
marginal letters: A stitia aut ex; B omnes gentes; C cietis, incrassatum; D 3. Ego vero
old-edition numerals: 264 before in se haberent; 265 before cogitanti
other: facing Latin version, not set; three full-width Greek lines above section 3 not set

PG 13:504

δίδωμεν, καὶ ἐξ ἀνάγκης σωφρονῶμεν, ἀλλ' οὐ βεβούληται· διὸ μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης προστάσσει ἡμῖν ποιεῖν ἃ ποιοῦμεν, ἵνα ἑκούσιον ᾖ τὸ γινόμενον. Ὁδὸν οὖν, ἵνα οὕτως εἴπω, ζητεῖ, πῶς ἂν ἑκουσίως τις ποιήσαι ἃ ὁ Θεὸς βούλεται. Ἔλεγεν οὖν μοι καὶ ἡ παράδοσις τοιοῦτόν τι· Ἐβούλετο τὸν Ἱερεμίαν πέμψαι προφητεύσοντα πᾶσι τοῖς ἔθνεσι, καὶ πρὸ πάντων τῶν ἐθνῶν τῷ λαῷ. Ἐπεὶ δὲ αἱ προφητεῖαι σκυθρωπότερόν τι εἶχον (ἀπήγγελλον γὰρ κολάσεις, ὡς ἕκαστος κατὰ τὴν ἀξίαν κολασθήσεται), καὶ ᾔδει τὴν προαίρεσιν τοῦ προφήτου μὴ βουλομένου τὰ χείρονα προφητεῦσαι τῷ λαῷ Ἰσραήλ· διὰ τοῦτο ᾠκονόμησεν εἰπεῖν· Λάβε τὸ ποτήριον τοῦτο, καὶ ποτιεῖς πάντα τὰ ἔθνη πρὸς ἃ ἐγὼ ἐξαποστελῶ σε πρὸς αὐτούς. Προσέταξεν οὖν ὁ Θεὸς τῷ Ἱερεμίᾳ λαβεῖν ποτήριον, προτρεπόμενος δὲ αὐτὸν ἐπὶ τὸ λαβεῖν τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου, φησί· Καὶ ἐξαποστελῶ σε πρὸς πάντα τὰ ἔθνη ἔχοντα τοῦτο τὸ ποτήριον τοῦ οἴνου τοῦ ἀκράτου. Ἀκούσας δὲ ὁ Ἱερεμίας, ὅτι ἀποστέλλεται πρὸς πάντα τὰ ἔθνη, ὅτι διακονήσων αὐτοῖς ποτήριον ὀργῆς, ποτήριον κολάσεων, μὴ ὑπονοήσας, ὅτι Ἰσραὴλ μέλλει πίνειν ἀπὸ τοῦ τῆς κολάσεως ποτηρίου, ἀπατηθεὶς ἔλαβε τὸ ποτήριον τοῦ ποτίσαι πάντα τὰ ἔθνη. Λαβὼν τὸ ποτήριον ἤκουσε· Καὶ ποτιεῖς πρῶτον τὴν Ἱερουσαλήμ. Ἐπεὶ δὲ ἄλλο μὲν προσεδόκησεν, ἄλλο δὲ αὐτῷ ἀπήντησεν, ἐπὶ τούτῳ δέ φησιν· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην. Παραπλήσιον ταύτῃ τῇ διηγήσει ἀπεδίδου καὶ ἐν τῷ Ἠσαΐᾳ· κἀκεῖνος γὰρ οὐκ εἰδὼς τί μέλλει προστάσσεσθαι λέγειν τῷ λαῷ, ἀκούει τοῦ Θεοῦ κατὰ τὰ γεγραμμένα λέγοντος· Τίνα ἀποστείλω, καὶ τίς πορεύσεται κατὰ τὸν λαὸν τοῦτον; Ὁ δὲ, φησὶν, ἀπεκρίνατο· Ἰδοὺ ἐγώ εἰμι· ἀπόστειλόν με. Ἀκούει· Πορεύθητι, καὶ εἶπον τῷ λαῷ τούτῳ· Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε· καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε· ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τὰ ἑξῆς. Ἐπεὶ οὖν, μὴ εἰδὼς ὃ μέλλει προφητεύειν, καὶ ὅτι μέλλει ἀπειλεῖν τῷ λαῷ, τοιάδε εἶπεν· Ἰδοὺ ἐγώ εἰμι· ἀπόστειλόν με· διὰ τοῦτό φησιν ἐν τοῖς ἑξῆς φωνὴ λέγοντος· Βόησον Ὁ δὲ οὐκ ἀπεκρίνατο, ὡς πρόθυμος ποιῆσαι τὸ ὑποτασσόμενον, ἀλλ' εἶπε· Τί βοήσω; Εὐλαβεῖτο γὰρ μήποτε πάλιν ἀκούσῃ ὡς ἐπὶ τῆς προτέρας προφητείας· Πορεύθητι, καὶ εἶπον τῷ λαῷ τούτῳ· Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε. Τί οὖν βοήσω; Πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα αὐτῆς ὡς ἄνθος χόρτου, καὶ τὰ ἑξῆς. Οὐδὲν ἤκουσεν ἐν τούτοις κατὰ τοῦ Ἰσραήλ. Ταῦτ' ἔλεγεν ἡμῖν ἐκεῖνος παραδοὺς τό· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην.

by necessity be temperate, yet He has not willed it; wherefore He commands us to do what we do, not out of sorrow or out of necessity, so that what takes place may be voluntary. He seeks a way, therefore, so to speak, how someone might voluntarily do what God wills. Accordingly, the tradition also told me something of this sort: He willed to send Jeremiah to prophesy to all the nations, and before all the nations to the people. But since the prophecies contained something rather gloomy (for they announced punishments, how each will be punished according to his desert), and He knew the disposition of the prophet, who did not wish to prophesy the worse things to the people of Israel; on this account He arranged to say: Take this cup, and you shall make all the nations drink to whom I shall send you unto them. God, therefore, commanded Jeremiah to take a cup, and exhorting him to take the cup of unmixed wine, He says: And I shall send you to all the nations, holding this cup of unmixed wine. And Jeremiah, having heard that he is sent to all the nations, as about to minister to them a cup of anger, a cup of punishments, not suspecting that Israel is about to drink from the cup of punishment, being deceived took the cup to make all the nations drink. Having taken the cup, he heard: And you shall make Jerusalem drink first. And since he expected one thing, and another met him, over this he says: Thou hast deceived me, O Lord, and I was deceived. Something similar to this narrative he rendered in Isaiah also; for he too, not knowing what he is about to be commanded to say to the people, hears God saying according to what is written: Whom shall I send, and who will go to this people? And he, he says, answered: Behold, here am I; send me. He hears: Go, and say to this people: With hearing you shall hear, and shall by no means understand; and seeing you shall see, and shall by no means perceive; for the heart of this people has grown thick, and so forth. Since, therefore, not knowing what he is about to prophesy, and that he is about to threaten the people, he spoke thus: Behold, here am I; send me; on this account in what follows a voice of one saying says: Cry out. And he did not answer as eager to do what was enjoined, but said: What shall I cry? For he was cautious lest perchance he should again hear as in the former prophecy: Go, and say to this people: With hearing you shall hear, and shall by no means understand. What then shall I cry? All flesh is grass, and all its glory as the flower of grass, and so forth. In these he heard nothing against Israel. This is what that man told us, handing down the saying: Thou hast deceived me, O Lord, and I was deceived.

Ἐγὼ δὲ εὔχομαι ἃ λαμβάνω ἀπὸ τῶν διδόντων μὴ τηρῆσαι μόνα, μηδὲ κατορύξαι τὸ τάλαντον τῶν λεγόντων μοι εἰς τὴν γῆν, μηδὲ τὴν μνᾶν τῶν διδασκόντων τι χρήσιμον ἀποδῆσαι ἐν σουδαρίῳ, ἀλλὰ πλεονασμὸν ποιῆσαι τῶν μαθημάτων, ὧν λαμβάνω ἀπὸ τοῦ παραδιδόντος καὶ δυναμένου παραδοῦναι χρήσιμα· εὔχομαι τὴν μνᾶν εἴτε Εὐαγγελίου, εἴτε ἀποστόλου, εἴτε προφήτου, εἴτε νόμου ποιῆσαι πολλαπλασίονα. Ταῦτ' οὖν ἀκούσας, ἐσκόπουν κατ' ἐμαυτὸν περὶ τοῦ· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην

Yet I pray that the things which I receive from those who give I may not keep alone, nor bury in the earth the talent of those who speak to me, nor tie up in a napkin the mina of those who teach something useful, but make an increase of the teachings which I receive from him who hands down and is able to hand down useful things; I pray that I may make manifold the mina whether of the Gospel, or of the apostle, or of the prophet, or of the law. Having heard these things, therefore, I was considering within myself concerning the saying: Thou hast deceived me, O Lord, and I was deceived

Editors' notes and page, col. 504

Page

running head: ORIGENIS 504
marginal letters: A σύνην δίδωμεν; B λαβεῖν ποτήριον; C γραμμένα λέγοντος·; D Ἐγὼ δὲ εὔχομαι
old-edition numerals: (none)
other: begins with σύνην from ἐλεημοσύνην (set whole at the end of col 502); Πορεύθη- runs into three full-width Greek lines across cols 503-504 above Ἐγὼ δὲ εὔχομαι (set here by Q1f from the page foot images); ἠπα- split at end of column without hyphen, set whole here as ἠπατήθην (Q1f), so its tail at the top of col 506 is not to be restored there

PG 13:505

τήθην· καὶ σκοπῶν εὔχομαι εὑρίσκειν τι εἰς τὸν τόπον ἀληθές. Μήποτε οὖν ὡς πατὴρ υἱὸν ἔτι νήπιον ὄντα ἀπατᾷν ἐπὶ τῷ συμφέροντι βούλεται, οὐκ ἄλλως δυνάμενον ὠφεληθῆναι, ἐὰν μὴ ὁ παῖς ἀπατηθῇ· ὡς ἰατρὸς ἀπατᾷν τὸν κάμνοντα πραγματεύεται, μὴ δυνάμενον θεραπευθῆναι, ἐὰν μὴ ἀπάτης παραδέξηται λόγους· οὕτω καὶ ὁ τῶν ὅλων Θεὸς, ἐπεὶ προκείμενον ἔχει ὠφελῆσαι τὸ τῶν ἀνθρώπων γένος; Λεγέτω ὁ ἰατρὸς τῷ κάμνοντι· Τμηθῆναί σε δεῖ, καυτηριασθῆναί σε δεῖ, ἄλλα χαλεπώτερα παθεῖν σε δεῖ· οὐκ ἂν παράσχοι ἑαυτὸν ἐκεῖνος· ἀλλ' ἐνίοτε ἄλλο λέγει, καὶ ἔκρυψεν ὑπὸ τὸν σπόγγον ἐκεῖνο τὸ τέμνον τὸ διαιροῦν σιδήριον. Καὶ πάλιν κρύπτει, ἵν' οὕτως ὀνομάσω, ὑπὸ τὸ μέλι τὴν τοῦ πικροῦ φύσιν, καὶ τὸ ἀηδὲς φάρμακον, βουλόμενος μὴ βλάψαι, ἀλλ' ἰάσασθαι τὸν θεραπευόμενον. Τοιούτων φαρμάκων πεπλήρωται ὅλη ἡ θεία Γραφή· καί τινα μέν ἐστι χρηστὰ κρυπτόμενα, τινὰ δὲ πικρὰ κρυπτόμενα. Ἐὰν ἴδῃς πατέρα ἀπειλοῦντα, ὡς μισοῦντα τὸν υἱὸν, καὶ λέγοντα τῷ υἱῷ φοβερὰ, καὶ μὴ ἐπιδεικνύμενον τὴν φιλοστοργίαν, ἀλλὰ κρύπτοντα τὴν ἀγάπην τὴν πρὸς τὸν υἱὸν, ὄψει, ὅτι ἀπατᾷν βούλεται τὸ νήπιον· οὐ γὰρ συμφέρει τῷ υἱῷ τὸ ἐπίστασθαι τὴν ἀγάπην τοῦ πατρὸς, τὴν προαίρεσιν τὴν φιλικήν· ἐκλυθήσεται γὰρ, καὶ οὐ παιδευθήσεται. Διὰ τοῦτο κρύπτει μὲν τὸ γλυκὺ τῆς φιλοστοργίας, δείκνυσι δὲ τὸ πικρὸν τῆς ἀπειλῆς. Τοιοῦτόν τι ποιεῖ ἐκ τοῦ ἀναλόγου πατρὶ καὶ ἰατρῷ ὁ Θεός. Ἔστι πικρά τινα, ἃ καὶ τὸν δικαιότατον μὲν ἰᾶται καὶ τὸν σοφώτατον. Πάντα γὰρ τὸν ἁμαρτήσοντα ἐπὶ ταῖς ἁμαρτίαις κολασθῆναι δεῖ. Μὴ πλανᾶσθε, Θεὸς οὐ μυκτηρίζεται. Εἴτε πόρνος, εἴτε μοιχὸς, εἴτε μαλακὸς, εἴτε ἀρσενοκοίτης, εἴτε κλέπτης, εἴτε μέθυσος, εἴτε λοίδορος, εἴτε ἅρπαξ, βασιλείαν Θεοῦ οὐ κληρονομήσουσι. Τοῦτο ἐὰν νοηθῇ καὶ ἀκριβωθῇ ὑπὸ τῶν μὴ δυναμένων ἰδεῖν τὸ ἰατρικὸν σιδήριον ὑπὸ τὸν σπόγγον, ὑπὸ τῶν μὴ δυναμένων πιεῖν τὸ πικρὸν φάρμακον ὑπὸ τὸ μέλι, ἐκκακήσει τις. Τίς γὰρ ἡμῶν οὐ σύνοιδεν ἑαυτῷ πίνοντι οὐ μετὰ βουλῆς, καὶ μεθυσθέντι; Τίς ἡμῶν καθαρεύει ἀπὸ κλοπῆς, καὶ ἀπὸ τοῦ μὴ πεπορικέναι τὰ ἐπιτήδεια δεόντως; Ἀλλ' ὅρα τί λέγει ὁ λόγος· Μὴ πλανᾶσθε, ὅτι οὗτοι βασιλείαν Θεοῦ οὐ κληρονομήσουσι. Τὸ κατὰ τὸν τόπον μυστήριον κεκρύφθαι δεῖ, ἵνα μὴ ἐκκακήσῃ ὁ πολύς· ἵνα μὴ μαθὼν τὰ πράγματα προσδοκήσῃ τὴν ἔξοδον, οὐχ ὡς ἀνάπαυσιν, ἀλλ' ὡς κόλασιν. Ἢ τίς εὑρεθήσεται Παῦλος ὁ δυνάμενος λέγειν· Κάλλιον γὰρ ἀναλῦσαι, καὶ σὺν Χριστῷ εἶναι; Ἐγὼ δὲ οὐ δύναμαι τοῦτο λέγειν· οἶδα γὰρ ὅτι, ἐὰν ἐξέλθω τὰ ἐμὰ ξύλα καυθῆναι ἐν ἐμοὶ δεῖ. Ξύλα δὲ ἔχω τάς λοιδορίας, ξύλα ἔχω τὰς μέθας, ξύλα τὰς κλοπὰς, καὶ ἄλλα μυρία ξύλα ἐπῳκοδόμησά μου τῇ οἰκοδομῇ. Ὁρᾷς, ὅτι ταῦτα πάντα λανθάνει τοὺς πολλοὺς τῶν πεπιστευκότων; καὶ καλῶς λανθάνει. Καὶ ἕκαστος ἡμῶν οἴεται, ὅτι μὴ εἰδωλολάτρευσεν, ἐπεὶ μὴ πεπόρνευκεν (εἴθε κἂν ἐπὶ τῶν τοιούτων καθαρεύωμεν!), ὅτι ἀπαλλαγεὶς τοῦ βίου σωθήσεται. Οὐ βλέπομεν, ὅτι τοὺς πάντας ἡμᾶς παρασταθῆναι

deceived; and in considering I pray that I may find something true upon the passage. Is it perchance, then, that just as a father wills to deceive for his benefit a son who is still an infant, who cannot otherwise be benefited unless the child is deceived; just as a physician contrives to deceive the sick man, who cannot be healed unless he accepts words of deception; so also does the God of the universe, since He has it set before Him to benefit the race of men? Let the physician say to the sick man: You must be cut, you must be cauterized, you must suffer other more grievous things; that man would not submit himself; rather, sometimes he says something else, and has hidden under the sponge that cutting, dividing iron instrument. And again He hides, so to speak, under honey the nature of the bitter thing and the unpleasant drug, willing not to harm, but to heal the one being treated. The whole divine Scripture is filled with such drugs; and some are kindly things hidden, while some are bitter things hidden. If you see a father threatening, as though hating his son, and speaking fearful things to his son, and not displaying his tender affection, but hiding his love towards his son, you will see that he wills to deceive the infant; for it is not expedient for the son to know the love of his father, his friendly disposition; for he will grow slack, and will not be disciplined. On this account he hides the sweetness of his tender affection, and shows the bitterness of his threat. Something of this sort, by analogy with a father and a physician, God does. There are certain bitter things, which heal even the most righteous and the wisest man. For everyone who will sin must be punished for his sins. Be not deceived, God is not mocked. Whether fornicator, or adulterer, or effeminate, or abuser of himself with men, or thief, or drunkard, or reviler, or extortioner, they shall not inherit the kingdom of God. If this is understood and scrutinized closely by those who are unable to see the medical iron under the sponge, by those who are unable to drink the bitter drug under the honey, someone will lose heart. For who of us is not conscious within himself of drinking without deliberation, and getting drunk? Who of us is pure from theft, and from not having procured necessities as he ought? Yet see what the word says: Be not deceived, that these shall not inherit the kingdom of God. The mystery at this passage must be hidden, lest the multitude lose heart; lest, having learned the realities, a man should await his departure, not as rest, but as punishment. Or what Paul will be found who is able to say: For it is better to depart, and to be with Christ? Yet I am not able to say this; for I know that, if I depart, my own wood must be burned in me. And as wood I have revilings, as wood I have drunkennesses, as wood thefts, and countless other pieces of wood have I built upon my building. Do you see that all these things escape the notice of the multitude of believers? And it is well that they escape their notice. And each of us supposes, because he has not committed idolatry, since he has not committed fornication (would that we were pure even in such things!), that when released from life he will be saved. We do not see that we must all be made to standbefore

Editors' notes and page, col. 505

Footnotes

(72) ‹anchor: Dei non possidebunt› · call in col 506

Galat. vi, 7; I Cor. VI, 9, 10.

Galatians 6:7; 1 Corinthians 6:9–10.

(printed under page 258)

(73) ‹anchor: qui possit dicere› · call in col 506

Philipp. I, 23.

Philippians 1:23.

(printed under page 258)

(74) ‹anchor: sive malum› · call in col 506

II Cor. V, 10.

2 Corinthians 5:10.

(printed under page 258)

(75) ‹anchor: Non attendimus dicenti› · call in col 506

Amos. III, 2.

Amos 3:2.

(printed under page 258)

Page

running head: IN JEREMIAM HOMILIA XIX. 506
marginal letters: A contingat. Num; B dam item amara; C sive ebriosus; D Scio enim fore
old-edition numerals: 266 before habeo ebrietates
other: facing Latin version, not set

PG 13:507

δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ· ἵνα κομίσηται ἕκαστος τὰ ἴδια τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε φαῦλον. Οὐ βλέπομεν τὸν εἰρηκότα· Πλὴν ὑμᾶς ἔγνων ἐκ πάντων τῶν φυλῶν τῆς γῆς· διὰ τοῦτο ἐκδικήσω ἐφ' ὑμᾶς ἐπὶ πάντα τὰ ἐπιτηδεύματα ὑμῶν· οὐχί τινα μὲν, τινὰ δὲ οὔ. Ἐπεὶ τοίνυν ὁ ἰατρὸς ἐνίοτε ἀποκρύπτει τὸν ἰατρικὸν σίδηρον ὑπὸ τὸν ἁπαλὸν καὶ τρυφερὸν σπόγγον, κρύπτει δὲ καὶ ὁ πατὴρ τὴν φιλοστοργίαν διὰ τῆς ἐκφράσεως τῆς ἀπειλῆς· καὶ αἱ ἀπάται αἱ μὲν ἀφαιροῦσι τὰ στεατώματα, καὶ τοὺς κιρσοὺς, καὶ εἴ τι ἄλλο βλάπτει τὴν τοῦ σώματος παρασκευήν· ἡ δὲ περιαιρεῖ τὴν ἀπαιδευσίαν καὶ τὴν χαύνωσιν· τοιοῦτον δέ τι νενόηκε ποιεῖν τὸν Θεὸν ὁ προφήτης μυστικῶς, καὶ ἰδὼν ἃ ἠπατήθη ὑπὸ τοῦ Θεοῦ ἐπὶ καλῷ λέγει· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην. Ἤγαγεν αὐτὸν ἐπὶ τὴν τηλικαύτην ἔκστασιν, ὥστε καὶ εἰπεῖν τῷ Θεῷ· Ἀπάτησόν με, εἰ τοῦτο συμφέρει. Ἄλλη γὰρ ἀπάτη ἡ ἀπὸ τοῦ Θεοῦ, ἄλλη ἡ ἀπάτη ἡ ἀπὸ τοῦ ὄφεως. Ὅρα, τί λέγει ἡ γυνὴ τῷ Θεῷ· Ὁ ὄφις ἠπάτησέ με, καὶ ἔφαγον. Καὶ ἡ μὲν ἀπάτη ἡ ἀπὸ τοῦ ὄφεως ἐξεῖλε τὸν Ἀδὰμ καὶ τὴν γυναῖκα αὐτοῦ ἀπὸ τοῦ παραδείσου τοῦ Θεοῦ· ἡ δὲ ἀπάτη ἡ γενομένη τῷ προφήτῃ εἰπόντι, Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην, ἤγαγεν αὐτὸν ἐπὶ τηλικαύτην τῆς προφητείας χάριν, ἐπὶ τῷ αὐξῆσαι ἐν αὐτῷ τὴν δύναμιν, ἐπὶ τῷ τελειωθῆναι αὐτὸν, καὶ δυνηθῆναι ὑπηρετήσασθαι μετὰ τοῦ μὴ φοβεῖσθαι ἄνθρωπον, τῷ βουλήματι τοῦ λόγου τοῦ Θεοῦ. Ταῦτα μὲν οὖν καὶ ἡμεῖς νοοῦντες καὶ ἐπὶ τοῦ παρόντος, καὶ εὐξώμεθα ἀπατᾶσθαι ὑπὸ τοῦ Θεοῦ. Μόνον μὴ ὁ ὄφις ἀπατησάτω ἡμᾶς. Καὶ ἀλλαχοῦ τούτῳ συγγενὲς γέγραπται, ὅτι εἴρηται ἐν τῷ Ἠσαΐᾳ· Κύριος γὰρ ἐκέρασεν αὐτοῖς πνεῦμα πλανήσεως. Ἐπιστήσεις κἀκεῖ τί ποιεῖ τὸ πνεῦμα τῆς πλανήσεως κιρνάμενον ἀπὸ τοῦ Θεοῦ. Καλῶς δὲ, ὅτι οὐκ ἄκρατον δέδωκεν ὁ Θεὸς τὸ πνεῦμα τῆς πλανήσεως, ἀλλ', ὡς ὠνόμασεν ὁ προφήτης, ἐκέρασεν αὐτό.

must appear before the judgement seat of Christ, that every one may receive the things done in his body, according to what he has done, whether it be good or bad (2 Cor. 5:10). Do we not see Him Who said: You only have I known of all the families of the earth; therefore I will punish you for all your doings (Amos 3:2)—not for some and not for others? Since, then, the physician sometimes hides the surgeon's iron under the soft and tender sponge, and the father too hides his tenderness under the utterance of a threat; and some deceptions remove fatty growths, and varicose veins, and whatever else harms the body's condition, while another takes away want of discipline and slackness: the prophet understood that God does something of this sort in a mystery, and seeing the things in which he had been deceived by God for good, he says: Thou hast deceived me, O Lord, and I was deceived. It led him to such ecstasy as even to say to God: Deceive me, if this is profitable. For one is the deception that comes from God, another the deception that comes from the serpent. See what the woman says to God: The serpent deceived me, and I did eat (Gen. 3:13). And the deception from the serpent cast Adam and his wife out of the paradise of God; but the deception that befell the prophet who said: Thou hast deceived me, O Lord, and I was deceived, led him to so great a grace of prophecy, to the increase of the power in him, to his being made perfect, and to his being able to serve the will of the word of God without fearing man. Understanding these things, then, let us too, both for the present, pray to be deceived by God. Only let not the serpent deceive us. And elsewhere something akin to this is written, in what is said in Isaiah: For the Lord has mingled for them a spirit of error (Isa. 19:14). There too you will mark what the spirit of error does, mingled by God. And it is well that God did not give the spirit of error unmixed, but, as the prophet named it, mingled it.

Editors' notes and page, col. 507

Footnotes

(76) ‹anchor: not visible on this page foot› · call in col 507

Gen. III, 13.

Genesis 3:13.

(printed under page 259)

(77) ‹anchor: in Isaia legitur› · call in col 507

Isa. xix, 14.

Isaiah 19:14.

(printed under page 259)

(1) ‹anchor: not visible on this page foot› · call in col 507

Codex Vatican., καύχησιν.

The Vatican codex reads καύχησιν ("boasting").

(printed under page 259)

(2) ‹anchor: ἐπὶ τοῦ παρόντος (Greek col 508)› · call in col 507

Post παρόντος addo cum Ghislerio καὶ εἰς τὸ μέλλον.

After παρόντος ("the present") I add, with Ghislerius, "and for the future".

(printed under page 259)

Page

running head: 507 ORIGENIS
marginal letters: A men vos cognovi; B quid dicat mulier; C 4. Periculum facere; D nubit, non tamen
old-edition numerals: 267 before nuptias nolunt
other: facing Latin version, not set; four full-width Greek lines above section 4 not set

PG 13:508

Παρακινδυνεῦσαι θέλω, καὶ παράδειγμα δοῦναι ὠφελημένων ἠπατημένων. Εἰσί τινες οἱ διὰ τοῦτο ἀσκοῦντες ἁγνείαν καὶ τὴν καθαρότητα, καὶ ἄλλοι οἱ διὰ τοῦτο ἀσκοῦσι τὴν μονογαμίαν, ἐπεὶ προσεδόκησαν ἀπόλλυσθαι τὸν συνουσιάσαντα γαμικῶς, ἀπόλλυσθαι τὸν διγαμήσαντα. Συγκρίνομεν καθ' ἑαυτούς. Ὅτι λυσιτελεῖ τῇ μονογάμῳ ἠπατῆσθαι καὶ οἴεσθαι κολάζεσθαι, καὶ αἰωνίῳ κολάσει παραδίδοσθαι τὴν δίγαμον, ἵνα μείνῃ μονόγαμος καὶ καθαρὰ, ἢ γνῶναι τὸ ἀληθὲς, καὶ διγαμῆσαι νομίζω. Παντὸς οὑτινοσοῦν βλέποντος τὸ ἀκόλουθόν ἐστιν εἰπεῖν, ὅτι μακαριώτερον μὲν ἦν τὸ καθαρεύειν, καὶ μὴ διγαμεῖν μὴ ἠπατημένην, καὶ ὁρᾷν, ὅτι μετέχει μὲν σωτηρίας τινὸς καὶ ἡ δίγαμος, οὐ μὴν τοσαύτης μακαριότητος, ὅσης ἡ καθαρεύσασα· εἰ δὲ μὴ δύναται τοῦτο, βέλτιον τὸ ἠπατῆσθαι, ὡς ἀπολλυμένων διγάμων καὶ διὰ τὴν ἀπάτην καθαρεύειν, ἢ τὸ ἀληθὲς ἐγνωκέναι, καὶ ἐν ἐλάττονι γεγονέναι τῷ τῶν διγάμων τάγματι. Τοιοῦτόν τι εὑρήσεις καὶ ἐπί τινων ἀσκούντων τὴν ἁγνείαν, καὶ τὴν καθαρότητα τὴν παντελῆ. Πολλὰ δ' ἂν καὶ ἄλλα εὑρεθείη κατὰ ἀπάτην ἀφ' ἡμῶν γενόμενα, καὶ

I wish to venture a risk, and give an example of persons benefited when deceived. There are some who on this account practise chastity and purity, and others who on this account practise monogamy, because they expected that one who has had marital intercourse perishes, that one who has married a second time perishes. We compare them among ourselves. I think that it is more advantageous for the monogamous woman to have been deceived and to suppose that the woman who marries a second time is punished and delivered up to eternal punishment, so that she may remain monogamous and pure, than to know the truth and marry a second time. When anyone whosoever looks at what follows, it is possible to say that it were more blessed to keep pure and not marry a second time without having been deceived, and to see that even the woman who marries a second time partakes of a certain salvation, yet not of such blessedness as she who has kept pure; but if she cannot do this, it is better to have been deceived, as though those who marry a second time perish, and through the deception to keep pure, than to have known the truth and to have come to be in the lesser rank of those who marry a second time. Something of this sort you will find also in the case of some who practise chastity and complete purity. And many other things too might be found that are done by us by way of deception, and

Editors' notes and page, col. 508

Footnotes

- (1) at χαύνωσιν: Codex Vatican., χαύχησιν.

(1) Vatican codex: χαύχησιν.

- (2) at τοῦ παρόντος: Post παρόντος addo cum Ghislerio καὶ εἰς τὸ μέλλον.

(2) After παρόντος I add, with Ghislieri, καὶ εἰς τὸ μέλλον ("and for the future").

Page

running head: ORIGENIS 508
marginal letters: A ναι δεῖ ἔμπροσθεν; B καλῷ λέγει·; C Παρακινδυνεῦσαι θέλω; D τιον τὸ ἠπατῆσθαι
old-edition numerals: (none)
other: begins with ναι from παρασταθῆναι; the Greek of this column's paragraphs A-B (δεῖ … τοῦ παρόντος) and the four full-width Greek lines across cols 507-508 above Παρακινδυνεῦσαι (καὶ εὐξώμεθα … ἐκέρασεν αὐτό) stand on the page in col 508 but are filed under c507 (col 507 is the unset facing Latin); Q11a checked that text against the page and left it in c507 (not its file to edit): RELABEL to col 508; ναι of παρασταθῆναι belongs at the end of col 506 (that file is empty)

PG 13:509

ὠφελοῦντα ἡμᾶς. Πόσοι δὲ νομιζόμενοι σοφοὶ, εὑρόντες τὸ περὶ κολάσεως ἀληθὲς, καὶ διελθόντες δῆθεν τὰ τῆς ἀπάτης, ἐν χείρονι γεγόνασι βίῳ; Ἐλυσιτέλει αὐτοὺς φρονεῖν, ὡς ἐφρόνουν πρότερον, περὶ τοῦ, ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ ὅτι τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ὅτι ἔσονται εἰς ὅρασιν πάσῃ σαρκί· καὶ ὅτι τὸ ἄχυρον κατακαυθήσεται πυρὶ ἀσβέστῳ. Ἐὰν δὲ ἄλλο τι φαντασθέντες παρὰ τὴν πρώτην αὐτῶν, ἐν οἷς μέλλουσι τοῦ πλούτου τῆς χρηστότητος τοῦ Θεοῦ καὶ ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖν, ὅρα εἰ μὴ ἀληθῶς διὰ τοῦτο, ἐπεὶ μὴ ἔδοξαν ἠπατῆσθαι, ἐθησαύρισαν αὐτοῖς ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως καὶ δικαιοκρισίας τοῦ Θεοῦ, οὐκ ἂν θησαυρίσαντες εἰ ἠπατήθησαν. Ταῦτα διὰ τὴν ἀπὸ Θεοῦ ἀπάτην, ἐπεὶ εἶπεν ὁ προφήτης· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην. Παρέλθωμεν δὲ ἰδίᾳ καὶ τὸ, Ἠπατήθην. Διὰ τί οὐκ εἶπε μόνον, Ἠπάτησάς με, Κύριε, ἀλλὰ προσέθηκε καὶ τὸ, Ἠπατήθην; Ἔστιν ἐνίοτε ἐπινοῆσαι τὸ ἀπατᾷν ἐνεργοῦντά τινα τὴν ἀπάτην, ἄλλον δὲ φυλασσόμενον ἀπατηθῆναι, καὶ οὐκ ἀπατώμενον. Ὅταν δὲ ὁ μὲν ἐνεργήσῃ τὸ ἀπατᾷν, ὁ δὲ μὴ φυλάξηται ἀπατηθῆναι, ἀλλ' ἐμπέσῃ εἰς τὴν ἀπάτην, εἴποι ἄν· Ἐπάτησάς με, Κύριε, καὶ ἠπατήθην. Ἐγὼ δὲ γενόμενος κατὰ τὸν τόπον, καὶ τοιαῦτά τινα εἴποιμι· Ὑ ἐὰν λέγῃ μοι ὁ ὄφις, κἂν ἀληθῆ μοι λέγῃ, κἂν ἀπατᾷν με θέλῃ, ὑφορῶμαι αὐτοῦ τοὺς λόγους, πειθόμενος, ὅτι, εἴτε ἀπατᾷ με, εἴτε ἀληθεύει, βλάπτει με· καὶ ἡ ἀλήθεια γὰρ αὐτοῦ βλάπτει· οὐδὲν ὠφέλιμον ἀπὸ τοῦ ὄφεως γίνεται· ἐπεὶ μὴ δύναται δένδρον πονηρὸν καρποὺς ἀγαθοὺς ἐνεγκεῖν. Ὃ ἐὰν δὲ λέγῃ μοι ὁ Θεὸς, καὶ πείθομαι, ὅτι Θεός ἐστιν ὁ λέγων, ἕτοιμός εἰμι παρέχειν ἐμαυτόν. Ἀληθεύει, δέχομαι. Ἀπατᾷν με βούλεται, ἑκὼν ἀπατῶμαι, Θεός με μόνος ἀπατάτω· καὶ ἐπεὶ παρέχω ἐμαυτὸν, πειθόμενος Θεὸν εἶναι τὸν λέγοντα, καὶ ἀπατᾶσθαι, καὶ οὐ περιεργάζομαι, θέλω ἀπατώμενος μὴ ὑπ' ἄλλου ἀλλ' ὑπὸ τοῦ Θεοῦ ἀπατηθῆναι. Διὰ τοῦτο λέγω, ὅτι, Οὐ μόνον σὺ ἐνήργησας τὸ ἀπατᾷν, ἀλλ' ὅτι κἀγὼ πέπονθα τὸ ὑπὸ σοῦ ἀπατᾶσθαι· καὶ κατὰ τοῦτο λέγω, ὅτι, Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην. Τί δὲ ἀκολουθεῖ τῷ τὸν Θεὸν εἶναι ἀπατῶντα, καὶ ἄνθρωπον εἶναι τὸν ἀπατώμενον; Ἐκράτησας, καὶ ἐδυνάσθης. Τότε με κρατεῖ, ἐάν με κατ' ἀρχὰς ἔτι νήπιον ἐν Χριστῷ ἀπατήσῃ, καὶ κρατήσας δύναται. Ἐὰν δὲ μὴ κρατήσῃς, τότε μοι χρεία πόνων. Ἐκράτησας, καὶ ἐδυνάσθης.

benefiting us. And how many who are reckoned wise, having found the truth concerning punishment, and having passed through, forsooth, the matters of deception, have come to be in a worse life? It was more advantageous for them to think as they thought formerly concerning the saying, Their worm shall not die, and that their fire shall not be quenched, and that they shall be for a spectacle to all flesh; and that the chaff shall be burned up with unquenchable fire. But if, having imagined something else beside their first conception, wherein they are about to despise the riches of the goodness of God and His forbearance and long-suffering, see whether they have not truly on this account, since they did not seem to have been deceived, treasured up for themselves wrath in the day of wrath and revelation and righteous judgement of God, which they would not have treasured up had they been deceived. These things on account of the deception from God, since the prophet said: Thou hast deceived me, O Lord, and I was deceived. Let us also go over separately the word, I was deceived. Why did he not say only, Thou hast deceived me, O Lord, but added also, I was deceived? Sometimes one may conceive of someone working deception in the act of deceiving, while another guards against being deceived, and is not deceived. But when the one works the deceiving, and the other does not guard against being deceived, but falls into the deception, he might say: Thou hast deceived me, O Lord, and I was deceived. And having come to the passage, I too might say some such things as these: Whatever the serpent may say to me, even if he speaks true things to me, even if he wishes to deceive me, I suspect his words, being persuaded that, whether he deceives me or speaks the truth, he harms me; for even his truth harms; nothing beneficial comes from the serpent, since an evil tree cannot bear good fruits. Whatever, on the other hand, God may say to me, when I am persuaded that it is God Who speaks, I am ready to yield myself. Does He speak the truth? I accept it. Does He will to deceive me? Willingly am I deceived; let God alone deceive me; and since I yield myself, being persuaded that it is God Who speaks, even to be deceived, and I do not pry curiously, when I am deceived I wish to be deceived by none other than by God. On this account I say: Not only hast Thou wrought the deceiving, but I too have undergone the being deceived by Thee; and according to this I say: Thou hast deceived me, O Lord, and I was deceived. And what follows upon God's being the one who deceives, and man's being the one who is deceived? Thou hast laid hold, and hast prevailed. Then does He lay hold of me, if at the beginning, while I am still an infant in Christ, He deceives me, and having laid hold He prevails. But if Thou dost not lay hold, then I have need of labours. Thou hast laid hold, and hast prevailed.

Ἑξῆς τούτοις λέγει· Ἐγενόμην εἰς γέλωτα, πᾶσαν ἡμέραν διετέλεσα μυκτηριζόμενος. Καὶ εἰς τοῦτον τὸν τόπον ταῦτα ἤκουον, ὅτι Ἱερεμίας γέγονε κατὰ χρόνους ἁμαρτωλοτάτων· ἐπ' αὐτοῦ γοῦν γέγονεν ἡ αἰχμαλωσία· καὶ οὕτως ἦσαν ἁμαρτωλοὶ, ὥστε μυκτηρίζειν, καὶ γελᾷν, καὶ χλευάζειν, εἴ ποτε ὁ προφήτης τὸ προοίμιον ἔλεγε τὸ προφητικὸν, τὸ,

Next after these things he says: I have become a laughing-stock, all the day I have continued being mocked. Upon this passage too I heard these things, that Jeremiah lived in the times of most sinful men—at any rate, the captivity took place in his time—and they were so sinful as to mock, and laugh, and jeer, whenever the prophet spoke the prophetic preface, the words,

Editors' notes and page, col. 509

Footnotes

(78) ‹anchor: not visible on this page foot› · call in col 510

Isa. lxvi, 24.

Isaiah 66:24.

(printed under page 260)

(79) ‹anchor: not visible on this page foot› · call in col 510

Matth iii, 12.

Matthew 3:12.

(printed under page 260)

(80) ‹anchor: not visible on this page foot› · call in col 510

Rom. II, 5.

Romans 2:5.

(printed under page 260)

(81) ‹anchor: fructus bonos ferre› · call in col 510

Matth. VII, 18.

Matthew 7:18.

(printed under page 260)

(82) ‹anchor: Post haec ait› · call in col 510

Jerem. xx, 7.

Jeremiah 20:7.

(printed under page 260)

(83) ‹anchor: propheticum istud› · call in col 510

Ibid., ix, 10.

Ibid. [Jeremiah] 9:10.

(printed under page 260)

(1) ‹anchor: not visible on this page foot› · call in col 510

Forte legendum : αὐτῶν οἴησιν, μέλλουσι.

Perhaps read: "their conceit, they are about to."

(printed under page 260)

Page

running head: IN JEREMIAM HOMILIA XIX. 510
marginal letters: A descendat bigamorum; B justi judicii; C suasum est; D decipiat, et
old-edition numerals: 268 before Vera
other: facing Latin version, not set

PG 13:511

Τάδε λέγει Κύριος. Ἐγέλων οἱ ἀκούοντες, καὶ ἐμυκτήριζον τὰ λεγόμενα. Ἐφυλάξατο εἰπεῖν τὸ, Τάδε λέγει Κύριος, ὁ ἀπατηθεὶς, καὶ ὠφεληθεὶς ἐκ τοῦ ἀπατᾶσθαι. Διὸ καὶ αὐτὸς, βουλόμενος ἀπατᾷν ἐπὶ τῷ ὠφελεῖσθαι ἐκ τοῦ ἀπατᾷν, ἔλεγεν, ὅτι, Ἐμοὺς ὑμῖν λαλῶ, ἐπεὶ οὐκ ἀκούετε τοῦ Κυρίου λόγους. Εἶτα ἐκεῖνοι παρεῖχον τὰς ἀκοὰς, ὡς λόγοις Ἱερεμίου, καὶ ἤκουον λόγων Θεοῦ. Ταῦτα δέ μοι ἔλεγεν ὁ παραδιδούς μοι τὸν τόπον, ἐξετάζων τὰ προοίμια καὶ τὰς ἀρχὰς τῶν προφητειῶν. Ἔστι τοίνυν καὶ ἀρχὴ τῆς προφητείας Ἱερεμίου παρὰ μὲν ἡμῖν, ὡς οἱ Ἑβδομήκοντα παραδεδώκασιν, οὐκ οἶδ' ὅ τι σκοπήσαντες· Τὸ ῥῆμα τοῦ Θεοῦ, ὃ ἐγένετο ἐπὶ Ἱερεμίαν τὸν τοῦ Χελκίου ἐκ τῶν ἱερέων· ἐν δὲ τῷ Ἑβραϊκῷ καὶ ταῖς λοιπαῖς ἐκδόσεσι Λόγοι Ἱερεμίου υἱοῦ Χελκίου· καὶ πάντες συνεφώνησαν τῷ εἰπεῖν· Λόγοι Ἱερεμίου υἱοῦ Χελκίου. Διὰ τί οὖν λόγοι Ἱερεμίου; Ἐπειδήπερ τὸ προοίμιον αὐτῷ ἐν τῷ λέγειν πρὸς τοὺς μὴ βουλομένους ἀκοῦσαι ἦν· Ἀκούσατέ μου τοὺς λόγους. Καὶ ἡμεῖς ἔσθ' ὅτε τοιαῦτα, ὅταν λυσιτελὲς ἡμῖν φανῇ, ποιοῦμεν. Ἐνίοτε λόγους ἀπὸ τῶν ἐθνῶν προσάγομεν, βουλόμενοι αὐτοὺς προσαγαγεῖν τῇ πίστει· καὶ ἐὰν ἴδωμεν, ὅτι διαβεβλημένοι εἰσὶ πρὸς Χριστιανισμὸν, καὶ βδελύσσονται τὸ ὄνομα, καὶ μισοῦσι τὸ ἀκοῦσαι, ὅτι οὗτος ὁ λόγος Χριστιανῶν ἐστιν, οὐ προσποιούμεθα Χριστιανὸν λέγειν λόγον ὠφέλιμον· ἀλλ' ὅταν ὁ λόγος ἐκεῖνος κατασκευασθῇ κατὰ δύναμιν ὑφ' ἡμῶν, καὶ δοκοῦμεν ὁρᾷν τὸν ἀκροατὴν οὐχ ὡς ἔτυχε τοῦ λεγομένου ἀκούσαντα, τότε ὁμολογοῦμεν, ὅτι οὗτος ὁ ἐπαινετὸς λόγος Χριστιανῶν λόγος ἦν· καὶ ποιοῦμέν τι παραπλήσιον τῷ εἰπόντι οὐκέτι, Τάδε λέγει Κύριος, ἀλλὰ, Ἀκούσατε λόγους ἐμοῦ Ἱερεμίου.

Thus saith the Lord. The hearers laughed, and mocked at what was said. He who had been deceived, and had profited from being deceived, took care not to say: Thus saith the Lord. Wherefore he too, wishing to deceive, so that they might profit from his deceiving, said: I speak to you my own words, since you do not hear the words of the Lord. Then they gave their ears, as to the words of Jeremiah, and heard words of God. These things he told me who handed down the passage to me, examining the prefaces and the beginnings of the prophecies. Now the beginning of the prophecy of Jeremiah with us, as the Seventy have handed it down, with I know not what in view, is: The word of God which came to Jeremiah the son of Hilkiah, of the priests; but in the Hebrew and in the remaining editions: The words of Jeremiah son of Hilkiah (Jer. 1:1); and all agreed in saying: The words of Jeremiah son of Hilkiah. Why then the words of Jeremiah? Because his preface, in speaking to those unwilling to hear, was: Hear my words. And we too sometimes do such things, when it seems profitable to us. Sometimes we bring forward words from the Gentiles, wishing to bring them over to the faith; and if we see that they are prejudiced against Christianity, and loathe the name, and hate to hear that this teaching is the Christians', we do not let on that we are speaking a profitable Christian teaching; but when that teaching has been established by us as far as we are able, and we seem to see that the hearer has listened to what was said with more than ordinary attention, then we confess that this praiseworthy teaching was the teaching of Christians; and we do something like him who no longer said: Thus saith the Lord, but: Hear the words of me, Jeremiah.

Editors' notes and page, col. 511

Footnotes

(84) ‹anchor: not visible on this page foot› · call in col 511

Jerem. i, 1.

Jeremiah 1:1.

(printed under page 261)

(85) ‹anchor: Audiebant enim, inquit› · call in col 511

Luc. XVI, 14.

Luke 16:14.

(printed under page 261)

(86) ‹anchor: verbo meo ridebo› · call in col 511

Jerem. xx, 7.

Jeremiah 20:7.

(printed under page 261)

(1) ‹anchor: δηλονότι (Greek col 512)› · call in col 511

Δηλονότι Forte legendum, δῆλόν ἐστιν.

Δηλονότι ("clearly"). Perhaps read δῆλόν ἐστιν ("it is clear").

(printed under page 261)

Page

running head: 511 ORIGENIS
marginal letters: A Haec dicit Dominus.; B dicendo : Verba; C norum esse; D in fugam conjecti.
old-edition numerals: 269 after Christianorum
other: facing Latin version, not set; one full-width Greek line above section 6 not set

PG 13:512

Ταῦτα διὰ τό· Ἐγενόμην εἰς γέλωτα. Καὶ ἡμεῖς ἀγανακτοῦμεν, ἐάν ποτε λαλοῦντες γελασθῶμεν, ὅπου ὁ Ἱερεμίας ὁ τοιοῦτός φησιν· Ἐγενόμην εἰς γέλωτα, πᾶσαν ἡμέραν διετέλεσα μυκτηριζόμενος. Τί λέγω, Ἱερεμίας; Καὶ ὁ ἐμὸς Ἰησοῦς ἐμυκτηρίζετο· Ἤκουον γὰρ, φησὶ, ταῦτα πάντα οἱ Φαρισαῖοι, φιλάργυροι ὑπάρχοντες, καὶ ἐμυκτήριζον αὐτόν. Ἀλλ' ὁ Κύριος ἐκμυκτηρίζει ἐκμυκτηρίζοντας τοὺς πάντας τοὺς λόγους τοῦ Θεοῦ. Ἐγενόμην εἰς γέλωτα. Ὅρα ποταποὺς βίους ἐβίωσαν οἱ προφῆται, πῇ μὲν καταγελώμενοι, πῇ δὲ κινδυνεύοντες, καὶ καταβαλλόμενοι, καὶ λιθοβολούμενοι ὑπὸ τοῦ λαοῦ, ἀναιρούμενοι, μισούμενοι, ἐκδιωκόμενοι, καὶ πάνυ ἔπασχον, καὶ ὑπέμενον, ἵνα κατὰ τὸ βούλημα τοῦ Θεοῦ δόξαν τὴν παρ' αὐτοῦ μόνου ζητοῦντες, κηρύσσοντες τὸν Λόγον, τύχωσι τοῦ τέλους τοῦ παρὰ Θεοῦ. Πᾶσαν τὴν ἡμέραν διετέλεσα μυκτηριζόμενος. Κατηγορία τῶν κατὰ τὴν γενεὰν ἐκείνην, ὅτι οὐδὲ ἡμέρας ὀλίγας τινὰς ἐποίησε προφήτης ὁ μυκτηριζόμενος, ἀλλὰ πᾶσαν ἡμέραν διετέλεσε μυκτηριζόμενος.

These things on account of: I became a laughing-stock. And we are indignant if ever while speaking we are laughed at, whereas Jeremiah, being such a man, says: I became a laughing-stock, all the day I continued being sneered at. Why do I say Jeremiah? My Jesus too was sneered at; For the Pharisees, it says, who were lovers of money, heard all these things, and they sneered at Him. But the Lord sneers at all those who sneer at the words of God. I became a laughing-stock. See what sort of lives the prophets lived, partly being laughed down, partly in peril, and cast down, and stoned by the people, slain, hated, driven out, and they suffered greatly and endured, so that according to the will of God, seeking the glory that is from Him alone, proclaiming the Word, they might attain the end that is from God. All the day I continued being sneered at. An accusation against those of that generation, that the prophet who was mocked spent not even a few days so, but continued all the day being mocked.

Ὅτι πικρῷ λόγῳ μου γελάσομαι. Ἔστι τις ἐπαγγελία γέλως, ἧς ἐπαγγελίας ἐπώνυμός ἐστιν ὁ πατριάρχης Ἰσαάκ. Ἑρμηνεύεται γὰρ γέλως. Ὅτι δὲ ἐπαγγελία γέλως, δηλονότι ἐκ τοῦ, Μακάριοι

Because with my bitter word I will laugh. There is a certain promise that is laughter, after which promise the patriarch Isaac is named. For he is interpreted laughter. And that a promise is laughter is plain from the words, Blessed are

Editors' notes and page, col. 512

Footnotes

- (1) at δηλονότι: Δηλονότι Forte legendum, δῆλόν ἐστιν.

(1) Δηλονότι: perhaps read δῆλόν ἐστιν.

Page

running head: ORIGENIS 512
marginal letters: A Τάδε λέγει; B υἱοῦ Χελκίου·; C ἀκούσαντα, τότε; D ταβαλλόμενοι, καὶ
old-edition numerals: (none)
other: one full-width Greek line across cols 511-512 after ὅτι οὐδὲ (ἡμέρας ὀλίγας … μυκτηριζόμενος) is set in the text; the Greek of this column's paragraphs A-C (Τάδε λέγει Κύριος … Ἀκούσατε λόγους ἐμοῦ Ἱερεμίου) stands on the page in col 512 but is filed under c511 (col 511 is the unset facing Latin): RELABEL to col 512; Q11a left it in c511 (not its file to edit) and notes that c511 reads ὁρᾷν where the page appears to print ἐρᾷν (UNSURE), and a comma after παραδεδώκασιν where the page prints a full stop

PG 13:513

οἱ κλαίοντες νῦν, ὅτι γελάσετε. Ἡ δὲ ἐπαγγελία· Ὅτι γελάσετε. Ὥσπερ ἐπαγγελία· Υἱοὶ Θεοῦ κληθήσονται, καὶ, Τὸν Θεὸν ὄψονται, καὶ, Κληρονομήσουσι τὴν γῆν, καὶ, Αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν· οὕτως ἐστὶν ἐπαγγελία γέλως, ᾗ ἐπαγγελίᾳ τὸ ἐναντίον ὁ μακαριζόμενός ἐστι κλαυθμός. Ζητήσεις δὲ εἰ τούτῳ τῷ ἀγαθῷ γέλωτι καθ' ἑτέραν καὶ ἑτέραν ἐπίνοιαν συνᾴδει μὲν ὁ μακαριζόμενος κλαυθμὸς, ἐναντιοῦται δὲ ὁ τοῖς ἐναντίοις ταλανιζόμενος ἀποκείμενος κλαυθμὸς ἕτερος. Οὐαὶ γὰρ οἱ γελῶντες νῦν, ὅτι πενθήσουσι καὶ κλαύσονται. Ἄλλος γὰρ κλαυθμὸς ὁ μακαριζόμενος, ἄλλος ὁ ἀποκείμενος τοῖς κακῶς βεβιωκόσιν. Εἰ δέ τι κἀκεῖνος τέλος ἔχει ὠφέλιμον, οὐκ οἶδα. Τί λέγω; Ἄκουε Παύλου. Ὅτε ἐδίδασκεν, ἐπραγματεύετο λέγων λυπῆσαι τοὺς ἀκούοντας· καὶ ὁμολογεῖ, ὅτι τότε μάλιστα εὐφραίνετο, ὅτε ἐλυπεῖτό τις ἐξ αὐτοῦ· φησὶ γάρ· Καὶ τίς ἐστιν ὁ εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; Καὶ εἴ τίς τε ἱκανός ἐστι κινῆσαι ψυχὴν ἀκροατοῦ μάλιστα ἡμαρτηκότος, τοιούτους εὔχεται λόγους λέγειν, οἵτινες ἀπὸ δυνάμεως, καὶ παρατάξεως καὶ θειότητος, καὶ νοημάτων ἀπαγγελλόμενοι ἱερῶν σείσουσι τὴν ψυχὴν τοῦ ἀκούοντος, καὶ κινοῦσιν ἐπὶ πένθος, καὶ ἐπὶ κλαυθμὸν, καὶ ἐπὶ δάκρυα, ὡς χαίρειν τὸν λέγοντα, ὅτε ἴδῃ τὸ ἀκροατήριον τερπόμενον, καὶ γελῶν ἐπὶ τοῖς λεγομένοις. Ὅπου μὲν γὰρ εἰς ἐπαγγελίας ἄγει, ὡς διὰ στενῆς καὶ τεθλιμμένης τῆς ἐν τῷ λυπεῖσθαι ὁδοῦ ἐπὶ τὴν ζωὴν, καὶ διὰ τοῦ κλαυθμοῦ ἄγει ἐπὶ τὸν μακαριζόμενον γέλωτα· ὅτε δὲ οὐ τοῦτο ἀνύει, φοβοῦμαι μὴ τοιαῦτα λέγῃ· Οἷα οἱ γελῶντες νῦν, ὅτι πενθήσετε, καὶ κλαύσετε. Πρὸς τί δέ μοι τοῦτο εἴρηται ἢ βουλομένῳ ὑπαινίξασθαι, ὅτι λέγει, Πικρῷ λόγῳ μου γελάσομαι, καὶ παραστῆναι γέλωτα κλαυθμοῦ, καὶ κλαυθμὸν ἐκεῖνον ὃν κλαύσονται οἱ ἐνταῦθα γελῶντες, τάχα τοῦ Θεοῦ πραγματευομένου ἐγγεννῆσαι αὐτοῖς κλαυθμόν; Ἐκεῖ γὰρ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. Καὶ τοῦτο πραγματεύεται ὁ Θεὸς ὁρῶν, ὅτι ὁ κλαίων ἐπὶ τοῖς ἰδίοις ἁμαρτήμασιν, ὁ θρηνῶν ἐπὶ τοῖς ἰδίοις παρανομήμασιν, ἤδη εἰς συναίσθησιν ἐλήλυθε τῶν ἰδίων κακῶν. Ὡς εἴθε ἕκαστος ἡμῶν καθ' ἕκαστον ἁμάρτημα ἔλεγε· Λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω. Ὡς εἴθε ἕκαστος ἡμῶν ἔλεγεν ἐπὶ τοῖς ἰδίοις ἁμαρτήμασι κλαίων· Ἐγενήθη μοι τὰ δάκρυά μου ἄρτος ἡμέρας καὶ νυκτός. Ἐάν μου ὁ λόγος πικρότερος ἐνταῦθα ᾖ, πικρότερος δὲ διὰ τὸ θλίβεσθαί με, δι' αὐτὸν ἀηδίζονται οἱ ἀκούοντες οἱ ἐλεγχόμενοι. Ὅταν βαρῶνται τὸν λέγοντα, οἶδα, ὅτι ἐπὶ τῷ πικρῷ λόγῳ μου τὸ τέλος ἐστὶ γελᾷν, γελᾷν δὲ τὸν τῶν μακαριζομένων γέλωτα. Καὶ τοῦτο τάχα εἰδὼς ὁ προφήτης ἔλεγεν· ὅτι, Πικρῷ λόγῳ μου γελάσομαι· ἤδη μὲν πικρῷ λόγῳ, ἀλλ' οὐχ ἤδη γελῶ, ἀλλὰ πικρῷ λόγῳ μου γελάσομαι.

you who weep now, for you shall laugh. And the promise is: For you shall laugh. Just as there is a promise: They shall be called sons of God, and, They shall see God, and, They shall inherit the earth, and, Theirs is the kingdom of heaven; so laughter is a promise, to which promise the opposite is the weeping that is called blessed. And you will inquire whether with this good laughter, according to one and another conception, the weeping that is called blessed is in harmony, whereas the other weeping that is laid up in store and pronounced wretched for the opposite sort is opposed to it. For woe to those who laugh now, for they shall mourn and weep. For one thing is the weeping that is called blessed, another that which is laid up for those who have lived wickedly. Whether that too has any profitable end, I do not know. What do I say? Hear Paul. When he taught, he took pains in speaking to grieve his hearers; and he confesses that he rejoiced most of all then, when someone was grieved by him; for he says: And who is he who makes me glad except he who is grieved by me? And if anyone is able to move the soul of a hearer, especially one who has sinned, he prays to speak such words as, being proclaimed from power, and battle-array and divinity, and sacred thoughts, will shake the soul of the hearer, and move it to mourning, and to weeping, and to tears, so that the speaker rejoices when he sees the audience delighted and laughing at what is said (Luke 6:21; Matt. 5:3–9; Luke 6:25; 2 Cor. 2:2). For where he leads them to promises, as through the narrow and straitened way of grieving unto life, through weeping too he leads them to the laughter that is called blessed; whereas when he does not accomplish this, I fear lest he say such things: Woe to you who laugh now, for you shall mourn and weep. And to what end has this been said by me, except that I wished to hint at why he says: With my bitter word I will laugh, and to set forth the laughter that comes of weeping, and that weeping which those who laugh here shall weep, God perhaps taking pains to beget weeping in them? For there shall be weeping and gnashing of teeth (Matt. 8:12). And God takes pains over this, seeing that he who weeps over his own sins, he who laments over his own transgressions, has already come to a sense of his own evils. O that each of us said for each sin: Every night I will wash my bed; I will water my couch with my tears (Ps. 6:7). O that each of us said, weeping over his own sins: My tears have been my bread day and night (Ps. 41:4). If my word here is somewhat bitter, and bitter because I am afflicted, the hearers who are reproved find it distasteful on that account. When they find the speaker burdensome, I know that the end of my bitter word is to laugh, and to laugh the laughter of the blessed. And perhaps knowing this the prophet said: With my bitter word I will laugh; already indeed with a bitter word, but not yet do I laugh; but with my bitter word I will laugh.

Ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι. Θεὸν ἐπικαλεῖται ὁ δίκαιος, τὴν σοφίαν ἐπικαλεῖται καὶ ὁ ἄδικος· Ἔσται γὰρ, φησὶν, ὅτε ἐπικαλέσεσθέ με·

Faithlessness and misery will I call upon (Jer. 20:8). The righteous man calls upon God; the unrighteous man too calls upon wisdom: For it shall be, it says, when you shall call upon me (Prov. 1:28),

Editors' notes and page, col. 513

Footnotes

- (2) at Οἷα: Οἷα. Lego οὐαί.

(2) Οἷα: I read οὐαί.

Footnotes

(87) ‹anchor: not visible on this page foot› · call in col 514

Luc. VI, 21.

Luke 6:21.

(printed under page 262)

(88) ‹anchor: not visible on this page foot› · call in col 514

Matth. V, 9, 8, 4, 3.

Matthew 5:9, 8, 4, 3.

(printed under page 262)

(89) ‹anchor: not visible on this page foot› · call in col 514

Luc. VI, 25.

Luke 6:25.

(printed under page 262)

(90) ‹anchor: not visible on this page foot› · call in col 514

II Cor. II, 2.

2 Corinthians 2:2.

(printed under page 262)

(91) ‹anchor: ne dicat talia› · call in col 514

Luc. VI, 25.

Luke 6:25.

(printed under page 262)

(92) ‹anchor: stridor dentium› · call in col 514

Matth. VIII, 12.

Matthew 8:12.

(printed under page 262)

(93) ‹anchor: peccatis diceret› · call in col 514

Psal. VI, 7.

Psalm 6:7.

(printed under page 262)

(94) ‹anchor: flendo diceret› · call in col 514

Psal. XLI, 4.

Psalm 41 (42):4.

(printed under page 262)

(95) ‹anchor: miseriam invocabo› · call in col 514

Jerem. xx, 8.

Jeremiah 20:8.

(printed under page 262)

(96) ‹anchor: Erit enim, inquit› · call in col 514

Prov. I, 28.

Proverbs 1:28.

(printed under page 262)

Page

running head: IN JEREMIAM HOMILIA XIX. 514
marginal letters: A Sequitur promissio; B tur, et confitetur; C tem haec a me; D angor, auditores
old-edition numerals: 270 after orator,
other: on page 262 the Greek stands in col 513 (left) and col 514 is the facing Latin version, not set; the Greek from Πρὸς τί δέ μοι to ἐπικαλέσεσθέ με·, with the two full-width Greek lines across cols 513-514, was filed here in error and was moved to col 513 by Q11a (English "weighed down by the speaker" corrected to "find the speaker burdensome", "ye" to "you" in the move); footnote (2) on Οἷα, called only in the Greek, moved to n513

PG 13:515

Editors' notes and page, col. 515

Footnotes

(97) ‹anchor: not visible on this page foot› · call in col 515

Joel. II, 32.

Joel 2:32.

(printed under page 263)

(98) ‹anchor: not visible on this page foot› · call in col 515

Rom. VII, 24.

Romans 7:24.

(printed under page 263)

(99) ‹anchor: bonus Deus dicit› · call in col 515

Gen. III, 15.

Genesis 3:15.

(printed under page 263)

(1) ‹anchor: ἀπὸ τῆς Γραφῆς (Greek col 516)› · call in col 515

Θέλω παράδειγμα δοῦναι ἀπὸ τῆς Γραφῆς, etc. Librum Judith vides ab Origene scripturam appellari; id quod a Nicaena quoque postmodum synodo factum legimus apud Hieronymum Praefat. in Judith. Huetius.

"I wish to give an example from Scripture," etc. You see that the book of Judith is called Scripture by Origen; and we read in Jerome, Preface to Judith, that the synod of Nicaea later did the same. Huet.

(printed under page 263)

Page

running head: 515 ORIGENIS
marginal letters: A exaudiam vos.; B dico : Miseriam; C seriam nondum; D ctum cum Holopherne
old-edition numerals: 271 before ad angustam
other: facing Latin version, not set

PG 13:516

ἐγὼ δὲ οὐκ εἰσακούσομαι ὑμῶν. Ἐκεῖ μὲν οἱ ἄδικοι καὶ οἱ δίκαιοι δὲ δηλονότι ἐπικαλοῦνταί ποτε τὴν σοφίαν· Καὶ πᾶς ὃς ἐὰν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται· ἔνθα δὲ ὁ προφήτης φησὶν, Ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι· ὡς τὸν Θεὸν, οὕτω τὴν ἀθεσίαν, ὡς τὸν Κύριον, οὕτω τὴν ταλαιπωρίαν. Ἆρα καλὸν πρᾶγμα ἐπικαλεῖ Ἱερεμίας, ὅτε ἐπαγγέλλει λέγων· Ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι; Ἀλλὰ δεῖ κατανοῆσαι συνθήκας ἃς τιθέμεθα, καὶ τὰς ἀθεσίας αὐτῶν· ὅτι ἔστι ποτὲ συνθήκας θέσθαι κακῶς, καὶ μετὰ τὸ θέσθαι συνθήκας κακῶς, εἴθε ἐπικαλοῖμεν τὴν ἀθεσίαν! Οὕτω δὲ καὶ ἐὰν κατανοήσω τὴν πλατεῖαν καὶ εὐρύχωρον, τὴν ἀπάγουσαν εἰς ἀπώλειαν, καὶ ὅτι ὁδεύων ἐν αὐτῇ οὐ ταλαιπωρῶ, μεταβαίνω ἀπὸ τῆς πλατείας καὶ εὐρυχώρου ὁδοῦ, καὶ ἔρχομαι ἐπὶ τὴν στενὴν καὶ τεθλιμμένην, καὶ ταλαιπωρῶν λέγω· Ταλαιπωρίαν ἐπικαλέσομαι. Ἀθετεῖν μέλλω τὰς συνθήκας τὰς πρὸς τὸν κόσμον καὶ τὰ κοσμικὰ πράγματα, ἵνα ἀναλάβω οὐρανίους συνθήκας. Ἀθεσίαν ἐπικαλέσομαι· οὕτω δὲ καταλιπὼν τὸν βίον τὸν τῆς πλατείας καὶ εὐρυχώρου ὁδοῦ, καὶ ἐρχόμενος ἐπὶ τὴν στενὴν καὶ τεθλιμμένην, ἵνα γένωμαι ταλαίπωρος ὡς Παῦλος, λέγω· Ταλαιπωρίαν ἐπικαλέσομαι. Οὐ γὰρ πᾶς ἄνθρωπος ἐρεῖ· Ταλαίπωρος ἐγὼ ἄνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; Ἀλλ' ὁ νοήσας τὸ σῶμα τοῦ θανάτου, ὁ ῥυσθῆναι βουλόμενος ἀπὸ τοῦ σώματος τοῦ θανάτου τούτου, ἐρεῖ τὸ, Ταλαίπωρος ἐγὼ ἄνθρωπος. Ὁ δὲ φιλοσωματῶν, ὁ πολὺς, ὁ ἀπιστῶν τῷ μέλλοντι αἰῶνι, οὐ λέγει, Ταλαίπωρος ἐγὼ ἄνθρωπος, ἀλλὰ μακαρίζει ἑαυτὸν, ὅτι ἐστὶν ἄνθρωπος, καὶ ἐπὶ τῷ εἶναι ἐν τῷ τοῦ θανάτου σώματι. Ἐὰν οὖν δυνηθῶ νοῆσαι πῶς Παῦλος εἶπε, Ταλαίπωρος ἐγὼ ἄνθρωπος, μηδέπω ἐπικαλεσάμενος τὴν ταλαιπωρίαν, ἐπικαλέσομαι αὐτὴν ἐκ τοῦ ἀθετῆσαι τὰς πρὸς τὴν κακίαν συνθήκας, καὶ λέγω ὡς ὁ Ἱερεμίας· Ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι. Οὐ γὰρ εἶπεν· Ἀθεσίαν Θεοῦ ἐπικαλέσομαι. Θέλω παράδειγμα δοῦναι ἀπὸ τῆς Γραφῆς δικαίου τοῦ συνθήκας ἀθετοῦντος, ἵνα παραστήσω πῶς ἐκεῖνος τῷ ἔργῳ ἀθεσίαν ἐπεκαλέσατο. Ἰουδὴθ συνθήκας ἔθετο πρὸς τὸν Ὁλοφέρνην, ὥστε τοσῶνδε ἡμερῶν ἐξερχομένη εὔχεσθαι τῷ Θεῷ, καὶ μετὰ τοσάσδε ἡμέρας ἑαυτὴν παρέξειν τῇ κοίτῃ τοῦ Ὁλοφέρνου. Ταύτας τὰς συνθήκας ὁ Ὁλοφέρνης ὑπεδέξατο· ἀπέλυσε τὴν Ἰουδὴθ ἐπὶ τὰς εὐχὰς ἔξω τῆς παρεμβολῆς. Τί ἐχρῆν ποιῆσαι τὴν Ἰουδήθ; Τηρῆσαι τὰς συνθήκας, ἢ ἀθετῆσαι αὐτάς; Ὡμολόγηται, ὅτι ἀθετῆσαι· τὰς γὰρ πρὸς Ὁλοφέρνην ἀθετῆσαι μακάριον ἦν ἐπὶ τοῦ Θεοῦ. Ἔμελλεν ἀθετεῖν τὰς πρὸς Ὁλοφέρνην συνθήκας ἡ Ἰουδήθ· εἶπεν· Ἀθεσίαν ἐπικαλέσομαι, καὶ ἐπεκαλέσατό γε τὴν ἀθεσίαν. Ὄφελον κἀγὼ τοιοῦτος γένωμαι, ἵνα εἴπω. Ἀθεσίαν ἐπικαλέσομαι, καὶ ἐπικαλέσομαι τὴν ἀθεσίαν τὴν πρὸς τὸν ὄφιν, τὴν πρὸς τὸν διάβολον

yet I will not hear you. There indeed both the unrighteous and the righteous plainly call at some time upon wisdom; And everyone who calls upon the name of the Lord shall be saved; whereas here the prophet says, Breach of faith and misery I will call upon: as upon God, so upon breach of faith; as upon the Lord, so upon misery. Does Jeremiah call upon a good thing when he promises, saying: Breach of faith and misery I will call upon? Yet we must consider the covenants that we make, and the breaches of them: that it is possible at times to make covenants badly, and after making covenants badly, would that we might call upon breach of faith! And so too, if I consider the broad and spacious way that leads away to destruction, and that while travelling on it I do not suffer misery, I pass over from the broad and spacious way, and come to the narrow and straitened one, and suffering misery I say: Misery I will call upon. I am going to break the covenants made with the world and worldly things, that I may take up heavenly covenants. Breach of faith I will call upon; and thus leaving behind the life of the broad and spacious way, and coming to the narrow and straitened one, that I may become wretched like Paul, I say: Misery I will call upon. For not everyone will say: Wretched man that I am, who will deliver me from the body of this death? But he who has understood the body of death, who wishes to be delivered from the body of this death, will say, Wretched man that I am. Whereas the lover of the body, the multitude, who disbelieves in the age to come, does not say, Wretched man that I am, but counts himself blessed because he is a man, and for being in the body of death. If therefore I am able to understand how Paul said, Wretched man that I am, when I have not yet called upon misery, I will call upon it from breaking the covenants made with wickedness, and I say like Jeremiah: Breach of faith and misery I will call upon. For he did not say: Breach of faith with God I will call upon. I wish to give an example from Scripture of a righteous person breaking covenants, that I may show how in deed that person called upon breach of faith. Judith made covenants with Holofernes, that going out for so many days she should pray to God, and after so many days should yield herself to the bed of Holofernes. Holofernes accepted these covenants; he let Judith go out for her prayers outside the camp. What ought Judith to have done? Keep the covenants, or break them? It is agreed, break them; for to break the covenants made with Holofernes was blessed before God. Judith was about to break the covenants made with Holofernes; she said: Breach of faith I will call upon, and she did call upon breach of faith. Would that I too might become such a one, that I might say: Breach of faith I will call upon, and I will call upon the breach of faith towards the serpent, that towards the devil

Editors' notes and page, col. 516

Page

running head: ORIGENIS 516
marginal letters: A ἐγὼ δὲ οὐκ; B τείας καὶ εὐρυχώρου; C λέγει, Ταλαίπωρος; D τοῦ Ὁλοφέρνου.
old-edition numerals: (none)
other: (none)

PG 13:517

Συνθήκας ποτὲ ὁ ὄφις πρὸς τὴν Εὔαν ἐποιήσατο, καὶ ἦν αὐτῷ φίλη, καὶ ὁ ὄφις τῇ γυναικί. Ἀλλ' ὁ Θεὸς ἐπραγματεύσατο, ὡς ἀγαθὸς, τὰς συνθήκας ταύτας λυθῆναι, καὶ τὴν φιλίαν ταύτην τὴν κακὴν διασκεδάσαι, καὶ ὡς ἀγαθὸς Θεὸς λέγει· Ἐχθρὰν θήσω ἀναμέσον σου, καὶ ἀναμέσον τῆς γυναικὸς, καὶ ἀναμέσον τοῦ σπέρματός σου, καὶ ἀναμέσον τοῦ σπέρματος αὐτῆς. Εὐγνωμόνως οὖν ἀκούοιμεν, πῶς ὁ Θεὸς ἐχθρὰν ποιεῖ τὴν πρὸς τόνδε, ἵνα φιλίαν ποιήσῃ τὴν πρὸς τὸν Χριστόν· ἀδύνατον γὰρ ἅμα εἶναι φίλον τῶν ἐναντίων. Καὶ ὥσπερ οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν, οὕτως οὐδεὶς δύναται εἶναι φίλος καὶ Θεῷ καὶ Μαμμωνᾷ, φίλος καὶ Χριστῷ καὶ ὄφει· ἀλλὰ ἀνάγκη καὶ τὴν φιλίαν τὴν πρὸς Χριστὸν ἐχθρὰν ποιῆσαι πρὸς τὸν ὄφιν, καὶ τὴν φιλίαν τὴν πρὸς τὸν ὄφιν ἔχθραν γεννῆσαι τὴν πρὸς τὸν Χριστόν. Ἀθεσίαν καὶ ταλαιπωρίαν ἐπικαλέσομαι. Ἵνα δὲ μᾶλλον νοήσῃς τό· Ταλαιπωρίαν ἐπικαλέσομαι, διαγράψω ὅ τι γινόμενον τοῖς ἀσκηταῖς· πολλάκις γὰρ παρακειμένου τοῦ γῆμαι, καὶ μὴ ἔχειν πρᾶγμα ἐπανισταμένης τῆς σαρκὸς τῷ πνεύματι, αἱρεῖταί τις οὐ καταχρήσασθαι τῇ τοῦ γαμεῖν ἐξουσίᾳ, ἀλλὰ ταλαιπωρεῖν καὶ κάμνειν, ὑπωπιάζειν τὸ σῶμα νηστείαις, καὶ δουλαγωγεῖν αὐτὸ ἀποχαῖς τοιῶνδε βρωμάτων, καὶ παντὶ τρόπῳ τῷ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦν. Ἆρ' ὁ τοιοῦτος οὐ τὴν ταλαιπωρίαν ἐπεκαλέσατο, παρὸν ἐπιδοῦναι ἑαυτὸν τρυφῇ καὶ ἡδονῇ, καὶ μὴ ἐπικαλεῖσθαι τὴν ταλαιπωρίαν; Εἴ τις οὖν δύναται μιμεῖσθαι τὸν προφήτην, καὶ ἀθεσίαν, ὡς διηγησάμεθα, ἐπικαλείσθω, καὶ ταλαιπωρίαν δὲ ἐν ταῖς ἀσκήσεσι ἐπικαλείσθω. Ἔτυχε δὲ τὴν ἱστορίαν εἶναι ἀληθῆ καὶ περὶ Ἱερεμίου, ὅτι καὶ ἐν ἁγνείᾳ ἔζησεν· εἶπε γὰρ αὐτῷ ὁ Κύριος· Οὐ μὴ λάβῃς γυναῖκα, οὐδ' οὐ μὴ ποιήσῃς τέκνα· καὶ ἐν ἁγνείᾳ ἔζησεν. Ἀθεσίαν γὰρ καὶ ταλαιπωρίαν ἐπεκαλέσατο.

Once the serpent made covenants with Eve, and she was a friend to him, and the serpent to the woman. But God took pains, as being good, that these covenants should be dissolved, and to scatter this evil friendship, and as a good God He says: I will put enmity between you and the woman, and between your seed and her seed. Let us therefore hear considerately how God makes enmity towards this one, that He may make friendship towards Christ; for it is impossible at the same time to be a friend of opposites. And just as no one can serve two masters, so no one can be a friend both to God and to Mammon, a friend both to Christ and to the serpent; but of necessity friendship towards Christ must make enmity towards the serpent, and friendship towards the serpent must beget enmity towards Christ. Breach of faith and misery I will call upon. And that you may understand better the words: Misery I will call upon, I will describe what happens with ascetics; for often when it lies open to marry, and not to have trouble as the flesh rises up against the spirit, someone chooses not to make full use of the right to marry, but to suffer misery and toil, to buffet the body with fastings, and to bring it into bondage by abstinences from such and such foods, and in every way by the spirit to put to death the deeds of the body (Rom. 8:13). Has not such a one called upon misery, when he might have given himself to luxury and pleasure, and not called upon misery? If then anyone can imitate the prophet, let him call upon faithlessness, as we have explained, and let him call upon misery in his ascetic exercises. And the history happens to be true of Jeremiah also, that he too lived in chastity; for the Lord said to him: You shall not take a wife, neither shall you beget children (Jer. 16:2); and he lived in chastity. For he called upon faithlessness and misery.

Ὅτι ἐγενήθη λόγος Κυρίου ἐμοὶ εἰς ὀνειδισμόν. Μακάριος Ἱερεμίας, μὴ ἔχων ἄλλον ὀνειδισμὸν ἢ τὸν λόγον τοῦ Κυρίου· ἡμεῖς δὲ οἱ τάλανες ἔχομεν ὀνειδισμοὺς οὐ διὰ τὸν λόγον τοῦ Κυρίου, ἀλλὰ διὰ τὰ ἡμέτερα ἁμαρτήματα! καὶ ὀνειδιζόμεθα ἐφ' οἷς πταίομεν, καὶ ἐπταίσαμεν, καὶ λοιδορούμεθα ἐπὶ ταῖς κακίαις ἡμῶν. Ὁ δὲ Σωτὴρ οὐ τοιούτους ἡμᾶς ὀνειδισμοὺς θέλει ὀνειδίζεσθαι λέγων· Μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς, καὶ διώξωσι, καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ἕνεκέν μου. Χαίρετε ἐν ἐκείνῃ τῇ ἡμέρᾳ, καὶ σκιρτήσατε. Ὁ Λόγος οὖν, φησὶ, τοῦ Κυρίου ἐγενήθη ἐμοὶ εἰς ὀνειδισμὸν καὶ εἰς χλευασμὸν πᾶσαν ἡμέραν. Εἶτα κατανόησον ὡς εἰσιν οἱ προφῆται εὐγνώμονες ἄνθρωποι, καὶ οὐκ ἀποκρυπτόμενοι τὰ ἴδια ἁμαρτήματα ὡς ἡμεῖς, καὶ λέγοντες οὐκ ἐπὶ τῶν τότε μόνον, ἀλλ' ἐπὶ πασῶν τῶν γενεῶν, εἰ ἡμαρτήκασι. Κἀγὼ μὲν ὀκνῶ ἐξομολογήσασθαι τὰ ἁμαρτήματά μου ἐπὶ τῶν ὀλίγων ἐνταῦθα, ἐπεὶ μέλλουσί μου καταγινώσκειν οἱ ἀκούοντες· ὁ δὲ Ἱερεμίας τι παθὼν ἁμαρτητικὸν οὐκ ᾐδέσθη, ἀλλὰ ἀνέγραψεν αὐτοῦ τὴν ἁμαρτίαν· ἁμαρτία γὰρ ἦν τὸ ἐπιφερόμενον ἐν τῷ, Καὶ εἶπα· Οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου, καὶ οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ. Ἐδιδάχθης πάντα ποιεῖν ἐν ὀνόματι Κυρίου,

For the word of the Lord is become a reproach to me (Jer. 20:8). Blessed is Jeremiah, having no other reproach than the word of the Lord; but we wretched ones have reproaches, not on account of the word of the Lord, but on account of our own sins! And we are reproached for the things in which we stumble and have stumbled, and we are reviled for our wickednesses. But the Saviour does not wish us to be reproached with such reproaches, when He says: Blessed are ye when they shall reproach you, and persecute you, and speak every evil word against you for My sake. Rejoice in that day, and leap for joy (Matt. 5:11–12; Luke 6:23). The word of the Lord, then, he says, was made for me a reproach and a derision all the day long (Jer. 20:8). Then consider how candid the prophets are as men, not hiding their own sins as we do, but declaring, not before the men of their time only but before all generations, whether they have sinned. I for my part shrink from confessing my sins before the few here, since those who hear me are going to condemn me; but Jeremiah, having fallen into something sinful, was not ashamed, but wrote down his sin; for what follows was a sin, in the words: And I said: I will not name the name of the Lord, nor speak any more in His name (Jer. 20:9). You were taught to do all things in the name of the Lord,

Editors' notes and page, col. 517

Footnotes

(1) ‹anchor: ἀκούοιμεν› · call in col 517

Ἀκούοιμεν. Codex Scorial., ἀκούεις μέν.

Ἀκούοιμεν ("let us hear"). The Escorial manuscript reads ἀκούεις μέν ("you hear").

(printed under page 264)

(2) ‹anchor: τοῖς ἀσκηταῖς› · call in col 517

Codex Scorial., διαγράψω ὅ τι γινόμενον τοῖς ἀσκηταῖς.

The Escorial manuscript reads "I will describe what happens with ascetics".

(printed under page 264)

(3) ‹anchor: Σωτὴρ› · call in col 517

Σωτήρ. Codex Vatican., Κύριος.

Σωτήρ ("Saviour"). The Vatican manuscript reads Κύριος ("Lord").

(printed under page 264)

Page

running head: 517 IN JEREMIAM HOMILIA XIX.
marginal letters: A Συνθήκας ποτὲ; B πρὸς τὸν ὄφιν; C Ὅτι ἐγενήθη; D τῶν τότε μόνον,
old-edition numerals: (none)
other: πρά- split before six full-width Greek lines above Ὅτι ἐγενήθη (full-width lines now set in the source, Q11b)

PG 13:518

Ὁ λόγος οὖν, φησὶ, τοῦ Κυρίου ἐγενήθη ἐμοὶ εἰς ὀνειδισμὸν καὶ εἰς χλευασμὸν πᾶσαν ἡμέραν. Εἶτα κατανόησον ὥς εἰσιν οἱ προφῆται εὐγνώμονες ἄνθρωποι, καὶ οὐκ ἀποκρυπτόμενοι τὰ ἴδια ἁμαρτήματα ὡς ἡμεῖς, καὶ λέγοντες οὐκ ἐπὶ τῶν τότε μόνον, ἀλλ' ἐπὶ πασῶν τῶν γενεῶν, εἰ ἡμαρτήκασι. Κἀγὼ μὲν ὀκνῶ ἐξομολογήσασθαι τὰ ἁμαρτήματά μου ἐπὶ τῶν ὀλίγων ἐνταῦθα, ἐπεὶ μέλλουσί μου καταγινώσκειν οἱ ἀκούοντες· ὁ δὲ Ἱερεμίας τι παθὼν ἁμαρτητικὸν οὐκ ἠδέσθη, ἀλλὰ ἀνέγραψεν αὐτοῦ τὴν ἁμαρτίαν· ἁμαρτία γὰρ ἦν τὸ ἐπιφερόμενον ἐν τῷ, Καὶ εἶπα· Οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου, καὶ οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ. Ἐδιδάχθης πάντα ποιεῖν ἐν ὀνόματι Κυρίου,

The word of the Lord, then, he says, is become to me a reproach and a derision all the day. Then consider how candid men the prophets are, not hiding their own sins as we do, but telling, not before the men of that time only but before all generations, whether they have sinned. I for my part shrink from confessing my sins before the few here, since the hearers are going to condemn me; but Jeremiah, having suffered something sinful, was not ashamed, but wrote down his sin; for a sin was what follows in the words: And I said: I will not name the name of the Lord, and I will no more speak in His name (Jer. 20:9). Thou wast taught to do all things in the name of the Lord,

Editors' notes and page, col. 518

Footnotes

(1) ‹anchor: not visible on this page foot› · call in col 518

Jer. XVI, 2.

Jeremiah 16:2.

(printed under page 264)

(2) ‹anchor: in opprobrium mihi› · call in col 518

Jer. XX, 8.

Jeremiah 20:8.

(printed under page 264)

(3) ‹anchor: cum dicit› · call in col 518

Matth. V, 11, 12.

Matthew 5:11–12.

(printed under page 264)

(4) ‹anchor: quod subditur› · call in col 518

Jer. XX, 9.

Jeremiah 20:9.

(printed under page 264)

(1) ‹anchor: not visible on this page foot› · call in col 518

Ἀκούοιμεν. Codex Scorial., ἀκούεις μέν.

Ἀκούοιμεν ("may we hear"). The Escorial codex reads ἀκούεις μέν ("you hear, indeed").

(printed under page 264)

(2) ‹anchor: not visible on this page foot› · call in col 518

Codex Scorial., διαγράφω ὅ τι γινόμενον τοῖς ἀσκηταῖς.

The Escorial codex reads "I describe what happens to the ascetics."

(printed under page 264)

(3) ‹anchor: ὁ δὲ Σωτήρ (Greek col 517)› · call in col 518

Σωτήρ. Codex Vatican., Κύριος.

Σωτήρ ("Saviour"). The Vatican codex reads Κύριος ("Lord").

(printed under page 264)

Footnotes

(5) ‹anchor: not visible on this page foot› · call in col 519

Jer. XX, 9.

Jeremiah 20:9.

(printed under page 265)

(6) ‹anchor: Salvator cum dixit› · call in col 519

Luc. XII, 49.

Luke 12:49.

(printed under page 265)

Page

running head: 519 ORIGENIS
marginal letters: A Domini. Sed; B cem, sed voluit; C meis, ita ut; D permeat per
old-edition numerals: 274 after Quis
other: facing Latin version, not set

PG 13:520

ἐν ὀνόματι Θεοῦ πράττειν· σὺ δὲ λέγεις· Μὴ ὀνομάσω τὸ ὄνομα Κυρίου. Ἀλλὰ ποῖον ὄνομα μέλλεις ὀνομάζειν; Ὄνομα θεῶν ἑτέρων οὐκ ἀναμνήσεσθε ἐν ταῖς καρδίαις ὑμῶν· καὶ λέγεις· Οὐκ ὀνομάσω ὄνομα Κυρίου, καὶ οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ. Λέγει οὖν πεπονθώς τι ἀνθρώπινον, ὃ καὶ ἡμεῖς κινδυνεύομεν πολλάκις πεπονθέναι. Καὶ μάλιστα εἴ τις σύνοιδεν ἑαυτῷ διὰ τὴν διδασκαλίαν ποτὲ καὶ τὸν λόγον ταλαιπωρήσαντι καὶ παθόντι καὶ μισηθέντι· πολλάκις λέγει· Ἀναχωρῶ, τί μοι καὶ πράγμασιν, εἰ ἐκ τούτου μισητός εἰμι, ἐκ τοῦ διδάσκειν, ἐκ τοῦ προΐεσθαι τὸν λόγον; Διὰ τί οὐχὶ μᾶλλον ἀναχωρῶ ἐπὶ τὴν ἐρημίαν καὶ τὴν ἡσυχίαν; Τοιοῦτόν τι πέπονθε καὶ ὁ προφήτης λέγων· Καὶ εἶπα· Οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου, καὶ οὐ μὴ λαλήσω ἐπὶ τῷ ὀνόματι αὐτοῦ. Ἀλλ' ἐπὶ τούτῳ ἀγαθὸς Κύριος ὁ κωλύων τὰς τοιαύτας ἁμαρτίας τῶν τηλικούτων οὐκ ἀφῆκε τὸν προφήτην ἀληθεῦσαι εἰπόντα τὰ προκείμενα, ἀλλὰ καὶ ἐν τούτῳ ἀθεσίαν ἐπικαλέσασθαι, καὶ ἀθετῆσαι τὸ εἰρημένον πεποίηκεν Ἱερεμίαν· εἶπε μὲν γάρ· Οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου, καὶ οὐ μὴ λαλήσω ἔτι ἐπὶ τῷ ὀνόματι αὐτοῦ. Ἐγένετο δὲ, φησὶν, ἐν τῇ καρδίᾳ μου ὡς πῦρ καιόμενον, φλεγόμενον ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν, καὶ οὐ δύναμαι φέρειν. Ὁ λόγος ὁ τοῦ Κυρίου γέγονε καίων αὐτοῦ τὴν καρδίαν. Καὶ ἐγένετο ἡ καρδία μου ὡς πῦρ φλεγόμενον, καιόμενον ἐν τοῖς ὀστέοις μου. Ὑπέβαλε τὴν ἁμαρτίαν ἣν πεποίηκεν εἰπών· Οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου, καὶ οὐ μὴ λαλήσω ἐπὶ τῷ ὀνόματι αὐτοῦ ἔτι· καὶ ἀπέβαλε τὴν ἁμαρτίαν Ἱερεμίας ἅμα τῷ εἰπεῖν. Εἴθε κἀγὼ ἅμα τῷ ἁμαρτῆσαι, καὶ εἰπεῖν λόγον ἁμαρτητικὸν ᾐσθανόμην, ὅτι γέγονε πῦρ ἐν τῇ καρδίᾳ μου ὡς πῦρ καιόμενον, φλεγόμενον ἐν τοῖς ὀστέοις μου, ὥστε με μὴ δύνασθαι φέρειν! Μέλλει τι ὁ λόγος τολμᾷν, οὐκ οἶδα δὲ εἰ συμφέρον τῷ τοιούτῳ ἀκροατηρίῳ. Εἴρηκέ τι εἶναι εἶδος πυρὸς, πυρὸς οὐκ αἰσθητοῦ, κολάζοντος τὸν κολαζόμενον τοῦ πόνου εἰς τὸ μὴ φέρειν αὐτόν. Εἶπε γάρ· Ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ φλεγόμενον καὶ καιόμενον οὐκ ἐν τῇ καρδίᾳ μου μόνον, ἀλλὰ καὶ ἐν τοῖς ὀστέοις μου· καὶ παρεῖμαι πάντοθεν, καὶ οὐ δύναμαι φέρειν. Ἐγὼ φοβοῦμαι μὴ τοιοῦτό ἐστι τὸ ἀποκείμενον ἡμῖν πῦρ γινόμενον, ὡς ἐν τῇ καρδίᾳ γέγονεν Ἱερεμίου. Οὐ πεπόνθαμεν δὲ αὐτό· εἰ ἐπεπόνθειμεν τοῦτο, καὶ προέκειτο τὰ δύο πυρὰ, τοῦτο τὸ πῦρ, καὶ τὸ ἔξωθεν πῦρ, ὃ βλέπομεν ἐπὶ τῶν καιομένων ὑπὸ τῶν ἡγουμένων τῶν ἐθνῶν, εἱλόμεθα ἂν ἐκεῖνο μᾶλλον τὸ πῦρ ἢ τοῦτο· ἐκεῖνο μὲν γὰρ καίει τὴν ἐπιφάνειαν, τοῦτο δὲ καίει τὴν καρδίαν, καὶ ἀρξάμενον ἀπὸ τῆς καρδίας διικνεῖται ἐπὶ πάντα τὰ ὀστᾶ, καὶ ἱκνούμενον ἐπὶ τὰ ὀστᾶ ἔρχεται ἐπὶ ὅλον τὸν καιόμενον, καὶ οὕτως ἔρχεται, ὥς μὴ δύνασθαι τὸν καιόμενον φέρειν. Τίς ἐπὶ τοιούτῳ πυρὶ δύναται λέγειν· Καὶ οὐ δύναμαι φέρειν; Οἶδα καὶ λῃστὰς τοῦτο τὸ πῦρ μὴ δυνηθέντας ὑπομεῖναι διὰ τὸν πόνον ἀπὸ τούτου τοῦ πυρός. Ἄλλος ἐστὶν ὁ

to act in the name of God; whereas you say: Let me not name the name of the Lord. Yet what sort of name are you going to name? The name of other gods you shall not remember in your hearts; and you say: I will not name the name of the Lord, and I will no longer speak in His name. He speaks therefore having suffered something human, which we too are often in danger of having suffered. And especially if anyone is conscious within himself of having once suffered misery and undergone hardship and been hated on account of his teaching and the word; he often says: I withdraw, what have I to do with troubles, if from this I am hated, from teaching, from uttering the word? Why do I not rather withdraw to the wilderness and to quiet? Something of this sort the prophet too has suffered when he says: And I said: I will not name the name of the Lord, and I will not speak in His name. Yet in this the good Lord Who hinders such sins of men so great did not suffer the prophet to prove true when he spoke the aforesaid words, but in this too made Jeremiah call upon breach of faith, and break what was spoken; for he indeed said: I will not name the name of the Lord, and I will no longer speak in His name. But it became, he says, in my heart as a burning fire, flaming in my bones, and I am exhausted on every side, and cannot bear it. The word of the Lord became a burner of his heart. And my heart became as a flaming fire, burning in my bones. He put under himself the sin which he had committed in saying: I will not name the name of the Lord, and I will no longer speak in His name; and Jeremiah cast away the sin as soon as he spoke it. Would that I too, as soon as I sinned and spoke a sinful word, perceived that a fire had come to be in my heart as a burning fire, flaming in my bones, so that I could not bear it! Our discourse is about to venture something, though I do not know whether it is expedient for such an audience. He has said that there is a certain kind of fire, a fire not perceptible to the senses, punishing the one punished with pain to the point of his not bearing it. For he said: It became in my heart as a flaming and burning fire, not in my heart only, but also in my bones; and I am exhausted on every side, and cannot bear it. I fear lest such is the fire laid up in store for us, coming to be as it came to be in the heart of Jeremiah. Yet we have not suffered it; if we had suffered this, and the two fires were set before us, this fire and the outward fire which we see in the case of those burned by the rulers of the nations, we would have chosen that fire rather than this one; for that one burns the surface, whereas this one burns the heart, and beginning from the heart it pierces through to all the bones, and reaching the bones it comes upon the whole burning man, and comes in such a way that the burning man cannot bear it. Who in such a fire can say: And I cannot bear it? I know even robbers who were not able to endure this fire because of the pain from this fire. Different is the

Editors' notes and page, col. 520

Page

running head: ORIGENIS 520
marginal letters: A ἐν ὀνόματι; B μὴ λαλήσω; C μὴ ὀνομάσω; D ἐν τῇ καρδίᾳ
old-edition numerals: (none)
other: (none)

PG 13:521

πόνος ὁ ἀπὸ τοῦ πυρὸς ὃν διέγραψεν Ἱερεμίας, λέγων· Καὶ ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ καιόμενον, φλεγόμενον ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν, καὶ οὐ δύναμαι φέρειν. Ἐκεῖνο τὸ πῦρ ἐκκαίει ὁ Σωτὴρ ὁ εἰπών· Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν. Καὶ ἐπεὶ ἐκεῖνο τὸ πῦρ ἐκκαίει ὁ Σωτὴρ, διὰ τοῦτο τοῖς ἀρχομένοις ἀκούειν αὐτοῦ ἄρχεται ἀπὸ τοῦ πυρὸς, καὶ πρῶτον πῦρ βάλλει αὐτῶν ἐπὶ τὴν καρδίαν· ὥσπερ ὁμολογοῦσι Σίμων καὶ Κλεώπας λέγοντες ἐπὶ τοῖς λόγοις αὐτοῦ· Οὐχ ἡ καρδία ἡμῶν καιομένη ἦν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς Γραφάς; Ἐνθάδε ἡ καρδία καίεται πυρὶ καὶ Σίμωνος καὶ Κλεώπα· ἄκουε λεγόντων· Οὐχ ἡ καρδία ἡμῶν καιομένη ἦν;

pain from the fire which Jeremiah described, saying: And there was in my heart as it were a burning fire, flaming in my bones, and I am faint on every side, and cannot bear it (Jer. 20:9). That fire the Saviour kindles, Who said: I am come to cast fire upon the earth (Luke 12:49). And since the Saviour kindles that fire, therefore with those who are beginning to hear Him He begins from the fire, and first casts fire upon their heart; as Simon and Cleopas confess, saying at His words: Was not our heart burning within us in the way, while He opened to us the Scriptures? (Luke 24:32). Here the heart of both Simon and Cleopas burns with fire; hear them saying: Was not our heart burning?

Τίς ἄξιος ἤδη λαβεῖν ἐκεῖνο τὸ πῦρ ἐν τῇ καρδίᾳ; Ἵνα μὴ εἰκῆ αὐτὸ λάβῃ, θέλω διαγράψαι τίς ἐστιν ὁ ἔχων τοῦτο πῦρ ἐν τῇ καρδίᾳ. Διάγραψόν μοι δύο ἡμαρτηκότας τὴν αὐτὴν τῷ γένει ἁμαρτίαν, τὴν μιαρὰν καὶ τὴν ἀκάθαρτον πορνείαν, καὶ ἐν τούτοις τοῖς δύο τοῖς πεπορνευκόσι, τὸν μὲν ἕτερον μὴ λυπούμενον, μηδὲ ὀδυνώμενον, μηδὲ δακνόμενον, ἀλλὰ τὸ εἰρημένον ἐν Παροιμίαις περὶ τῆς πόρνης γυναικὸς πάσχοντα, ἥτις ἐὰν πράξῃ, ἀπονιψαμένη, οὐδέν φησι πεπραχέναι ἄτοπον. Ἴδε μοι τὸν ἕτερον μετὰ τὸ πτῶμα μὴ δυνάμενον στέγειν. ἀλλὰ κολαζόμενον τὴν συνείδησιν, βασανιζόμενον τὴν καρδίαν, φαγεῖν καὶ πιεῖν οὐ δυνάμενον, οὐ κρίσει νηστεύοντα, ἀλλὰ ἀλγηδόνι τῆς μετανοίας. Διάγραψόν μοι τὸν τοιοῦτον ὅλην τὴν ἡμέραν σκυθρωπάζοντα, καὶ καταπονούμενον, καὶ πορευόμενον, ὠρυόμενον ἀπὸ στεναγμοῦ τῆς καρδίας αὐτοῦ, βλέποντα αὐτοῦ τὴν ἁμαρτίαν ἐνώπιον αὐτοῦ, διὰ παντὸς ἔμπροσθεν ἐλέγχουσαν. Καὶ ἴδε τὸν τοιοῦτον οὐκ ἐπὶ μίαν ἡμέραν, οὐδὲ ἐπὶ μίαν νύκτα, ἀλλ' ἐπὶ χρόνον πολὺν κολαζόμενον. Τίνα τῶν δύο προκρίνεις; τίνα λέγεις ἐλπίδας ἔχειν παρὰ Θεῷ; Ἆρ' ἐκεῖνον τὸν πορνεύσαντα, καὶ μὴ φροντίσαντα, ἀλλ' ἀπαλγοῦντα, ὡς καὶ παραδόντα αὐτὸν τῇ ἀσελγείᾳ; ἢ τοῦτον τὸν μετὰ τὴν μίαν ἁμαρτίαν πενθοῦντα, θρηνοῦντα; Οὗτος δηλονότι ἐλπίδων κρειττόνων ἐστίν. Ὅσον γὰρ πλέον καίεται ὑπὸ τῆς λύπης τοῦ πυρὸς, τοσοῦτον μᾶλλον ἐλεεῖται, καὶ ἔστιν αὐτῷ χρόνος αὐτάρκης τῆς κολάσεως οὗτος, ὅσος ἐκείνῳ δίδοται χρόνος κολάσεως τῷ πορνεύσαντι καὶ λυπηθέντι. Καὶ ἐπεὶ χρόνος ἐστὶ τούτῳ τῆς ἐνταῦθα κολάσεως λυσιτελὴς, διὰ τοῦτο ἐπραγματεύσατο κολάσαι τὸν πεπορνευκότα, καὶ ἡνίκα ἐκόλασεν αὐτὸν ἡ λύπη. καὶ εἶδε τὴν λύπην αὐτάρκη, φησί· Μήποτε τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος, κυρώσατε εἰς αὐτὸν ἀγάπην. Ἕκαστος ἡμῶν ἐξετασάτω τὴν συνείδησιν ἑαυτοῦ, καὶ ἰδέτω τί ἥμαρτεν. Ὅτι δεῖ αὐτὸν κολασθῆναι, εὐχέσθω τῷ Θεῷ τοῦτο τὸ πῦρ τὸ ἐν τῷ Ἱερεμίᾳ ἥκειν ἐπ' αὐτόν· εἶτα τὸ ἐπὶ Σίμωνα καὶ Κλεώπαν ἐληλυθὸς, ἵνα μὴ τηρηθῇ τῷ ἄλλῳ πυρί· εἰ γὰρ μὴ ἔλαβεν ἐνθάδε τὸ πῦρ, ἀλλὰ καὶ ἥμαρτε, καὶ οὐ πεφρόντικε, τηρηθήσεται ἐκείνῳ τῷ πυρί. Καὶ ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ καιόμενον, φλεγόμενον ἐν τοῖς ὀστέοις μου· καὶ παρεῖμαι πάντοθεν, καὶ οὐ δύναμαι φέρειν· ὅτι ἤκουσα ψόγον πολλῶν συναθροιζομένων κυκλόθεν. Ὁ ἄμεμπτος, ὁ μακάριος Ἱερεμίας, καθ' ὑπεξαίρεσιν λέγω τούτου τοῦ μικροῦ ἁμαρτήματος, καὶ

Who is worthy already to receive that fire in his heart? Lest he receive it in vain, I wish to describe who it is that has this fire in his heart. Describe for me two men who have sinned the same sin in kind, foul and unclean fornication, and among these two who have committed fornication, the one not grieving, nor pained, nor stung, but experiencing what is said in Proverbs concerning the harlot woman, who, when she has acted, having washed herself, says she has done nothing amiss (Prov. 30:20). See for me the other after his fall not able to contain it, but punished in his conscience, tormented in his heart, not able to eat and drink, fasting not by judgement, but by the anguish of repentance. Describe for me such a man looking gloomy all the day, and worn down, and going about, roaring from the groaning of his heart, seeing his sin before him, continually convicting him to his face. And see such a man punished not for one day, nor for one night, but for a long time. Which of the two do you prefer? Which do you say has hopes with God? Is it that one who committed fornication, and did not care, but ceased to feel pain, so as even to give himself over to licentiousness; or this one who after the one sin mourns, laments? This one plainly is of better hopes. For the more he is burned by the pain of the fire, the more he is pitied, and that time of punishment which is given to the man who committed fornication and grieved is sufficient for him. And since the time of punishment here is profitable to him, therefore [the Apostle] took care that the man who had committed fornication should be punished, and when grief had punished him and he saw that the grief was sufficient, he says: Lest perhaps such a one be swallowed up with overmuch sorrow, confirm your love towards him (2 Cor. 2:7–8). Let each of us examine his own conscience, and see what he has sinned. Since he must be punished, let him pray God that this fire which was in Jeremiah may come upon him, and then the fire that came upon Simon and Cleopas, so that he may not be kept for the other fire; for if he did not receive the fire here, but sinned and took no thought, he will be kept for that fire. And there was in my heart as it were a burning fire, flaming in my bones; and I am faint on every side, and cannot bear it: for I heard the censure of many gathering round about (Jer. 20:9–10). The blameless, the blessed Jeremiah, setting aside, I say, this small sin, and

Editors' notes and page, col. 521

Page

running head: 521 IN JEREMIAM HOMILIA XIX.
marginal letters: A πόνος ὁ ἀπὸ; B τοῖς δύο τοῖς; C δύο προκρίνεις; D τὴν συνείδησιν
old-edition numerals: (none)
other: Σω- split before four full-width Greek lines above Τίς ἄξιος (full-width lines set in the source; their right-hand ends lie outside the lean column image, Q11b)

PG 13:522

Ὅσον γὰρ πλέον καίεται ὑπὸ τῆς λύπης τοῦ πυρὸς, τοσοῦτον μᾶλλον ἐλεεῖται, καὶ ἔστιν αὐτῷ χρόνος αὐτάρκης τῆς κολάσεως οὗτος, ὅσος ἐκείνῳ δίδοται χρόνος κολάσεως τῷ πορνεύσαντι καὶ λυπηθέντι. Καὶ ἐπεὶ χρόνος ἐστὶ τούτῳ τῆς ἐνταῦθα κολάσεως λυσιτελὴς, διὰ τοῦτο ἐπραγματεύσατο κολάσαι τὸν πεπορνευκότα, καὶ ἡνίκα ἐκόλασεν αὐτὸν ἡ λύπη, καὶ εἶδε τὴν λύπην αὐτάρκη, φησί· Μήποτε τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος, κυρώσατε εἰς αὐτὸν ἀγάπην. Ἕκαστος ἡμῶν ἐξετασάτω τὴν συνείδησιν ἑαυτοῦ, καὶ ἰδέτω τί ἥμαρτεν. Ὅτι δεῖ αὐτὸν κολασθῆναι, εὐχέσθω τῷ Θεῷ τοῦτο τὸ πῦρ τὸ ἐν τῷ Ἱερεμίᾳ ἥκειν ἐπ' αὐτόν· εἶτα τὸ ἐπὶ Σίμωνα καὶ Κλεώπαν ἐληλυθὸς, ἵνα μὴ τηρηθῇ τῷ ἄλλῳ πυρί· εἰ γὰρ μὴ ἔλαβεν ἐνθάδε τὸ πῦρ, ἀλλὰ καὶ ἥμαρτε, καὶ οὐ πεφρόντικε, τηρηθήσεται ἐκείνῳ τῷ πυρί. Καὶ ἐγένετο ἐν τῇ καρδίᾳ μου ὡς πῦρ καιόμενον, φλεγόμενον ἐν τοῖς ὀστέοις μου· καὶ παρεῖμαι πάντοθεν, καὶ οὐ δύναμαι φέρειν· ὅτι ἤκουσα ψόγον πολλῶν συναθροιζομένων κυκλόθεν. Ὁ ἄμεμπτος, ὁ μακάριος Ἱερεμίας, καθ' ὑπεξαίρεσιν λέγω τούτου τοῦ μικροῦ ἁμαρτήματος, καὶ

For the more he is burned by the grief of the fire, the more mercy he obtains, and this time of punishment is sufficient for him, as much time of punishment as is given to the one who committed fornication and grieved. And since the time of punishment here is profitable to him, on this account he took pains to punish the man who had committed fornication; and when grief had punished him, and he saw the grief sufficient, he says: Lest perhaps such a one be swallowed up with overmuch sorrow, confirm your love towards him (2 Cor. 2:7–8). Let each of us examine his own conscience, and see what he has sinned. Since he must be punished, let him pray God that this fire that was in Jeremiah may come upon him, and then that which came upon Simon and Cleopas, so that he may not be kept for the other fire; for if he has not received the fire here, but has both sinned and not cared, he will be kept for that fire. And there was in my heart as it were a burning fire, flaming in my bones; and I am faint on every side, and cannot bear it; for I heard the blame of many gathered round about (Jer. 20:9–10). The blameless, the blessed Jeremiah—with the exception, I say, of this small sin, and

Editors' notes and page, col. 522

Footnotes

(7) ‹anchor: not visible on this page foot› · call in col 522

Luc. XXIV, 32.

Luke 24:32.

(printed under page 266)

(8) ‹anchor: not visible on this page foot› · call in col 522

Prov. XXX, 20.

Proverbs 30:20.

(printed under page 266)

(9) ‹anchor: satis esse, ait› · call in col 522

II Cor. II, 7, 8.

2 Corinthians 2:7–8.

(printed under page 266)

(10) ‹anchor: congregatorum undique› · call in col 522

Jer. XX, 9, 10.

Jeremiah 20:9–10.

(printed under page 266)

(11) ‹anchor: vituperatores isti› · call in col 522

ibid. 10.

Ibid. [Jeremiah 20:]10.

(printed under page 266)

Footnotes

(12) ‹anchor: not visible on this page foot› · call in col 523

Jerem. xx, 7.

Jeremiah 20:7.

(printed under page 267)

(13) ‹anchor: not visible on this page foot› · call in col 523

ibid. 10.

Ibid. [Jeremiah 20:]10.

(printed under page 267)

(14) ‹anchor: not visible on this page foot› · call in col 523

ibid. 11.

Ibid. [Jeremiah 20:]11.

(printed under page 267)

(15) ‹anchor: not visible on this page foot› · call in col 523

ibid.

Ibid.

(printed under page 267)

(16) ‹anchor: not visible on this page foot› · call in col 523

ibid.

Ibid.

(printed under page 267)

(17) ‹anchor: revocamus istud› · call in col 523

Rom. XI, 20. 21.

Romans 11:20–21.

(printed under page 267)

(18) ‹anchor: renes et corda› · call in col 523

Jerem. xx, 12.

Jeremiah 20:12.

(printed under page 267)

(1) ‹anchor: τραπεζίτης (Greek col 524)› · call in col 523

Τραπεζίτης. Alludit ad dictum illud: δόκιμοι τραπεζῖται γίνεσθε, quod Christo a Patribus antiquis tribuitur, nec in Novo tamen Testamento reperitur.

Τραπεζίτης ("money-changer"). He alludes to the saying "Become approved money-changers", which the ancient Fathers attribute to Christ, though it is not found in the New Testament.

(printed under page 267)

(2) ‹anchor: νεφροὺς καὶ καρδίας (Greek col 524)› · call in col 523

Ζητῶ τί διαφέρει τὸ συνιέναι νεφροὺς καὶ καρδίας. Haec desunt in codice Scorialensi

"I ask what difference there is in understanding reins and hearts." These words are missing in the Escorial codex.

(printed under page 267)

Page

running head: 523 ORIGENIS
marginal letters: A Alia perniciosa; B secus ac in; C intellexerunt ignominias; D corda. Quaero
old-edition numerals: 276 before saeculo
other: facing Latin version, not set

PG 13:524

εἴ τι ἄλλο βραχὺ πεποίηκεν, ἐψέγετο ὑπὸ πολλῶν· ἀλλὰ ὁ ὑπὸ τῶν πολλῶν ψόγος αὐτῷ ἐγκώμιον παρὰ Θεῷ ἦν· Ἔλεγον γὰρ οἱ ψέγοντες· Ἐπισύστητε, καὶ ἐπισυστῶμεν αὐτῷ πάντες ἄνδρες φίλοι αὐτοῦ· τηρήσατε τὴν ἐπίνοιαν αὐτοῦ, εἰ ἀπατηθήσεται. Ἄλλην ἀπάτην ἐβούλοντο αὐτὸν ἀπατῆσαι ὀλέθριον, ἐναντίαν τῇ ἀπάτῃ, περὶ ἧς εἶπεν· Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην. Λέγουσι δὲ οὗτοι ἐπισυνιστάμενοι αὐτῷ· Καὶ δυνησόμεθα αὐτῷ, καὶ ληψόμεθα τὴν ἐκδίκησιν ἡμῶν ἐξ αὐτοῦ. Οἴονται ἠδικῆσθαι οἱ ἐλεγχθέντες ἐπὶ ταῖς ἰδίαις ἁμαρτίαις· καὶ διὰ τοῦτο, οἰηθέντες ἠδικῆσθαι, λέγουσι· Ληψόμεθα τὴν ἐκδίκησιν ἡμῶν ἐξ αὐτοῦ. Τοιοῦτόν τι πεποιήκασιν οἱ καὶ τὸν Ἠσαΐαν πρίσαντες. Ὡς ἀδικηθέντες γὰρ, ἐπειδήπερ αἱ προφητεῖαι ἐπέστρεφον αὐτοὺς, καὶ ἐκόλαζον αὐτοὺς, ἤλεγχον, ἐπετίμων, ἔπρισαν αὐτὸν, καὶ κατεδίκασαν αὐτοῦ ψῆφον θανατικήν. Ἀλλά φησιν ὁ Ἱερεμίας ἐπὶ τούτοις τοῖς ἐπισυστᾶσιν· Ὁ δὲ Κύριος μετ' ἐμοῦ καθὼς μαχητὴς ἰσχύων. Ἐὰν γενώμεθα ὁποίους ἡμᾶς εἶναι χρὴ, καὶ τὸ πῦρ ἐκεῖνο παραδεξώμεθα, ἐπὶ ταῖς ἡμετέραις ἁμαρτίαις ἐρχόμενον, ὡς τῷ Ἱερεμίᾳ καὶ τοῖς ὁμοίοις, Κύριος γίνεται μετὰ ταῦτα μεθ' ἡμῶν καθὼς μαχητὴς ἰσχύων. Καὶ διὰ τοῦτο ἐδίωξαν, καὶ νοῆσαι οὐκ ἠδύναντο. Οἱ διώκοντες αὐτὸν Ἰουδαῖοι, ᾐσχύνθησαν σφόδρα, καὶ οὐκ ἐνόησαν ἀτιμίας αὐτῶν. Ἐν τοσούτῳ χρόνῳ ἀτιμαζόμενοι οὐ λέγουσιν ἑαυτῶν τὰς ἁμαρτίας. Ὅτι Κύριος ἦν μετὰ τοῦ διωκομένου, καὶ οὐ δύναται ὑποχείριος αὐτοῖς γενέσθαι διωκόμενος. Μήποτε οὖν ὡς πολλὰ τοῦ Ἱερεμίου ἀναφέρεται εἰς τὸν Σωτῆρα, καὶ τοῦτο δύναται τοιοῦτον εἶναι; Ἐπισύστητε γὰρ, καὶ ἐπισυστῶμεν αὐτῷ, εἴρηται καὶ ἐπὶ τοῦ Σωτῆρος. Καὶ Κύριος ἦν μετ' αὐτοῦ καθὼς μαχητὴς ἰσχύων. Διὰ τοῦτο ἐδίωξαν, καὶ νοῆσαι οὐκ ἠδύναντο οἱ διώκοντες αὐτὸν Ἰουδαῖοι· ᾐσχύνθησαν σφόδρα, καὶ οὐκ ἐνόησαν ἀτιμίας αὐτῶν. Ἐν τοσούτῳ χρόνῳ ἀτιμαζόμενοι οὐ λέγουσιν ἑαυτῶν τὰς ἁμαρτίας, αἳ δι' αἰῶνος οὐκ ἐπιλησθήσονται· ἀλλ' οἴονται, ὅτι ἐν τῷ αἰῶνι τούτῳ ἐπιλησθήσονται αὐτῶν αἱ ἀνομίαι. Ἡμεῖς δὲ ὁρῶμεν, ὅτι δι' αἰῶνος αὐτῶν αἱ ἀνομίαι οὐκ ἐπιλησθήσονται· καὶ ὁρῶντες μεμνήμεθα τοῦ, Μὴ ὑψηλοφρόνει, ἀλλὰ φοβοῦ. Εἰ γὰρ ὁ Θεὸς τῶν κατὰ φύσιν κλάδων οὐκ ἐφείσατο, πόσῳ μᾶλλον τῶν παρὰ φύσιν οὐ φείσεται; Κύριος οὖν τῶν δυνάμεων μεθ' ἡμῶν, δοκιμάζων δίκαια, συνιὼν νεφροὺς καὶ καρδίας. Ὁ Κύριος δοκιμάζει μὲν δίκαια, ἀποδοκιμάζει δὲ ἄδικα, καὶ ἔστιν, ἵνα οὕτως ὀνομάσω, τραπεζίτης δικαίων καὶ ἀδίκων· οὗτος δὲ ὁ Κύριος καὶ συνιών ἐστι νεφροὺς καὶ καρδίας. Ζητῶ τί διαφέρει τὸ συνιέναι νεφροὺς καὶ καρδίας. Ἐνθάδε μὲν οὖν γέγραπται, ὅτι συνιών ἐστι νεφροὺς καὶ καρδίας. Καὶ μήποτε ἄλλο ἐστὶ τὸ συνιέναι νεφροὺς καὶ καρδίας, ἄλλο τὸ ἐτάζειν καρδίας καὶ νεφρούς. Οὐ πάντων ἐτάζει καρδίας καὶ νεφροὺς, ἀλλὰ τῶν ἡμαρτηκότων·

if he has done any other slight thing, was blamed by many; yet the blame from the many was praise to him before God; for those who blamed him said: Band together, and let us band together against him, all you men who are his friends; watch his purpose, whether he will be deceived (Jer. 20:10). With another, destructive deceit they wished to deceive him, opposite to the deceit concerning which he said: Thou hast deceived me, O Lord, and I was deceived (Jer. 20:7). And these men banding together against him say: And we shall prevail against him, and we shall take our vengeance upon him (Jer. 20:10). Those who are convicted of their own sins think that they have been wronged; and on this account, thinking that they have been wronged, they say: We shall take our vengeance upon him. Something of this sort those too did who sawed Isaiah asunder. For as though wronged, since the prophecies turned them back, and punished them, convicted them, rebuked them, they sawed him asunder, and passed a sentence of death against him. Yet Jeremiah says over these who banded together: But the Lord is with me as a mighty warrior (Jer. 20:11). If we become such as we ought to be, and receive that fire coming upon our sins, as with Jeremiah and those like him, the Lord comes to be thereafter with us as a mighty warrior. And on this account they persecuted, and could not understand. The Jews who persecuted him were put to shame exceedingly, and did not understand their disgraces. Being disgraced for so long a time, they do not tell their own sins. Because the Lord was with the persecuted one, even when persecuted he cannot come under their hand. Perhaps then, just as many things of Jeremiah are referred to the Saviour, this too can be of such a sort? For Band together, and let us band together against him, has been said also in the case of the Saviour. And the Lord was with Him as a mighty warrior. On this account they persecuted, and could not understand, the Jews who persecuted Him; they were put to shame exceedingly, and did not understand their disgraces. Being disgraced for so long a time, they do not tell their own sins, which throughout eternity will not be forgotten; yet they think that in this age their iniquities will be forgotten. Whereas we see that throughout eternity their iniquities will not be forgotten; and seeing this we remember the words, Be not high-minded, but fear. For if God did not spare the natural branches, how much more will He not spare those contrary to nature? (Rom. 11:20–21). The Lord of hosts therefore is with us, proving righteous things, understanding reins and hearts (Jer. 20:12). The Lord proves righteous things, and rejects unrighteous things, and is, so to call Him, a money-changer of righteous and unrighteous things; and this Lord also understands reins and hearts. I inquire what difference there is in understanding reins and hearts. Now here it is written that He understands reins and hearts. And perhaps it is one thing to understand reins and hearts, another to examine hearts and reins. Not of all does He examine hearts and reins, but of those who have sinned;

Editors' notes and page, col. 524

Footnotes

(1) ‹anchor: τραπεζίτης› · call in col 524

Τραπεζίτης. Alludit ad dictum illud: δόκιμοι τραπεζῖται γίνεσθε, quod Christo a Patribus antiquis tribuitur, nec in Novo tamen Testamento reperitur.

Τραπεζίτης ("money-changer"). He alludes to the saying, "Be approved money-changers", which the ancient Fathers ascribe to Christ, though it is not found in the New Testament.

(printed under page 267)

(2) ‹anchor: Ζητῶ τί διαφέρει› · call in col 524

Ζητῶ τί διαφέρει τὸ συνιέναι νεφροὺς καὶ καρδίας. Haec desunt in codice Scorialensi

"I inquire what difference there is in understanding reins and hearts." These words are lacking in the Escorial manuscript.

(printed under page 267)

Page

running head: ORIGENIS 524
marginal letters: A εἴ τι ἄλλο; B ἐκόλαζον αὐτοὺς,; C Σωτῆρα, καὶ; D δοκιμάζων δίκαια,
old-edition numerals: (none)
other: (none)

PG 13:525

ἐφίστημι γὰρ τῷ σημαινομένῳ τοῦ, ἐτάζειν, ὅπερ λέγεται ἐν τῷ βίῳ τούτῳ ἐπὶ τῶν βασανιζομένων ἐπὶ τοῖς δικαστηρίοις, ὅπου οἱ μὲν ἐτάζουσιν, οἱ δὲ ἐτάζονται, οὗτοι δέ εἰσι καὶ ἐν πόνοις βαρυτάτοις. Οἱ μὲν οὖν κολασταὶ ἐτάζουσι πλευρὰς, ἐτάζουσι σώματα· Κύριος δὲ μόνος καινὸν ἔχει τρόπον ἐτασμῶν· ἐτάζων γάρ ἐστι καρδίας, καὶ μόνῳ τῷ Κυρίῳ πρόσεστι τὸ ἐξετάζειν καρδίας καὶ νεφρούς. Λῃσταὶ ἐνταῦθα ἐτάζονται κατὰ πρόσταξιν ἡγουμένου πλευρά· ἐκεῖ δὲ οὐκ ἐκ προστάξεως Θεοῦ, ἀλλ' ὑπ' αὐτοῦ τοῦ Κυρίου ἐτάζεταί τις νεφροὺς καὶ καρδίας· εἰ μὴ ἄρα ἐνταῦθα λέγω τὸν μὲν προστασσόμενον εἶναι τὸν Υἱὸν, τὸν δὲ προστάσσοντα εἶναι τὸν Πατέρα, καὶ τὸν Λόγον εἶναι τὸν ἐτάζοντα καρδίας καὶ νεφροὺς, καὶ πασῶν γε νομίζω βασάνων, πάντων τῶν πόνων βαρύτερα τὰ ἀπὸ τοῦ Λόγου, ὅταν ἐτάζηται καρδίας καὶ νεφρούς. Διὸ πάντα πράττωμεν, ἵνα μὴ παραδοθῶμεν ἐκείνῳ τῷ ἐτασμῷ, οὗ ἐτασμοῦ οἴομαι ἔλαττον πάσχειν τοὺς παραδιδομένους τοῖς λεγομένοις ἐν τῷ Εὐαγγελίῳ βασανισταῖς Πολλοῖς γὰρ παραδίδονται, τάχα πλείοσι βασανισταῖς κατὰ τὴν ἀρχὴν, οὐδέπω ἄξιοι γενόμενοι παραδίδοσθαι ἑνὶ Λόγῳ τῷ ἐτάζοντι καρδίας καὶ νεφρούς. Ὁ πλούσιος ἐκεῖνος οὐδέπω ἄξιος ἦν παραδοθῆναι τῷ ἐτάζοντι καρδίας καὶ νεφρούς· διὰ τοῦτο ὑπὸ πλειόνων ἐβασανίζετο. Ὕστερον δὲ εἰ καὶ ἐκεῖνος τοῦτο πάσχει ἢ μὴ, ὁ δυνάμενος ἐξεταζέτω. Πλὴν τὰ περιμένοντα ἡμᾶς ἐστι βασανισταὶ, καὶ ἐτάζων τὰς καρδίας καὶ νεφροὺς ἐπὶ τοῖς ἁμαρτήμασιν ἡμῶν· ὧν ἁμαρτημάτων εἰ μὴ τάχιον ἀπαλλαγῶμεν, ἐν τούτοις ἐσόμεθα. Διὸ ἀναστάντες τὴν ἀπὸ Θεοῦ βοήθειαν αἰτήσωμεν, ἵνα ἐν Χριστῷ Ἰησοῦ μακαρισθῶμεν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν

for I attend to the meaning of the word examine, which is used in this life in the case of those tortured in the courts of justice, where some examine and others are examined, and these are in the heaviest pains. Now the punishers examine sides, they examine bodies; whereas the Lord alone has a new mode of examinations; for He examines hearts, and to the Lord alone belongs the examining of hearts and reins. Robbers here are examined in their sides at the command of a ruler; whereas there, not by command of God, but by the Lord Himself, one is examined in reins and hearts; unless perhaps here I say that the One commanded is the Son, and the One commanding is the Father, and the Word is the One examining hearts and reins, and heavier than all tortures, than all pains, I think, are the things from the Word, when one is examined in hearts and reins. Wherefore let us do all things that we may not be delivered over to that examination, than which examination I think those suffer less who are delivered over to the torturers spoken of in the Gospel. For they are delivered over to many, perhaps to several torturers at the beginning, not yet having become worthy to be delivered over to the one Word Who examines hearts and reins. That rich man was not yet worthy to be delivered over to Him Who examines hearts and reins; on this account he was tortured by several. Whether afterwards he too suffers this or not, let him who is able inquire. But what awaits us are torturers, and One Who examines the hearts and reins for our sins; and unless we are quickly rid of these sins, we shall be among them. Wherefore let us rise and ask the help that comes from God, that we may be made blessed in Christ Jesus, to Whom be the glory unto the ages of ages. Amen.

HOMILIA XX.

Homily XX.

De eo quod scriptum est : Quomodo confractus et contritus est malleus universae terrae.

On that which is written: How is the hammer of the whole earth broken and crushed!

Quomodo, ait, confractus et contritus est malleus universae terrae? quomodo facta est in exterminium Babylon? Quaerendum inter haec quis sit malleus universae terrae, quaeve ejus contritio : unde ait propheta, quia ante confractus est quam contritus, ut congregantes ea quae alicubi de malleo scripta sunt, cum invenerimus nomen ejus, investigemus etiam nominis voluntatem ex his quae afferimus exemplis. Domus quondam componebatur Dei, juxta tertium Regnorum librum, et Salomon erat construens et aedificans eam. Ubique quasi in laude dicitur de domo Dei, quia malleus et securis non sunt auditi in domo Dei. Ergo quomodo malleus non auditur in domo Dei, sic quia domus Dei Ecclesia est, malleus in Ecclesia non auditur. Quis est iste malleus volens quantum in se est impedire lapides aedificationis templi, ut contriti non conveniant fundamentis ejus? Vide mihi Zabulum si non ipse est malleus universae terrae. Ego autem pronuntiabo confidens, esse aliquem qui non magnopere curet de malleo universae terrae. Et quoniam exemplum

How, he says, is the hammer of the whole earth broken and crushed! How is Babylon become a desolation! (Jer. 50:23). We must inquire among these things who the hammer of the whole earth is, and what its crushing is; and why the prophet says that it was broken before it was crushed; so that, gathering what is written anywhere about the hammer, when we have found its name, we may trace also the meaning of the name from the examples we bring forward. Once the house of God was being put together, according to the third book of Kings, and Solomon was raising and building it. Everywhere it is said of the house of God, as if in praise, that hammer and axe were not heard in the house of God (1 Kgs. 6:7). Therefore, as the hammer is not heard in the house of God, so, since the house of God is the Church, the hammer is not heard in the Church. Who is this hammer that wishes, as far as in him lies, to hinder the stones for the building of the temple, so that, crushed, they may not fit its foundations? See for me whether the devil is not himself the hammer of the whole earth. But I will declare with confidence that there is one who does not greatly care about the hammer of the whole earth. And since the example

Editors' notes and page, col. 525

Footnotes

(19) ‹anchor: Quomodo, ait› · call in col 525

Jerem. l, 23.

Jeremiah 50:23.

(printed under page 268)

(20) ‹anchor: in domo Dei› · call in col 525

III Reg. VI, 7.

1 Kings 6:7.

(printed under page 268)

Page

running head: 525 IN JEREMIAM HOMILIA XX.
marginal letters: A ἐφίστημι γὰρ; B ρύτερα τὰ ἀπὸ; C HOMILIA XX.; D in domo Dei
old-edition numerals: 277 before HOMILIA XX.
other: δυ- split before four full-width Greek lines above HOMILIA XX. (spanning cols 525-526; set in this column's text); from HOMILIA XX. Latin only, no Greek printed; Greek variant notes (1)-(7) are called in this column's Greek and listed in n526 (printed under page 268)

PG 13:526

ad sanctum Spiritum est de sensibili malleo, quaero materiam malleo fortiorem, quae nihil ab eo percussa patiatur. Quam quidem quaerens reperi in eo quod scriptum est : Ecce vir stans super muros adamantinos, et in manu ejus adamas. Refert autem de adamante historia, quia fortior sit omni caedenti se malleo, incontritus et inconvincibilis permanens. Licet supra stet malleus Zabulus, et suppositus sit draco, qui est quasi incus indomabilis, nihil tamen in manu Dei, et in conspectu ejus consistens adamas perpetitur. Duo itaque contraria sunt adamanti isti malleus et incus improducibilis. Jam quoddam est et apud nationes tritum vulgi sermone proverbium, ut de his qui anxietatibus et ingentibus malis premuntur, dicant, inter malleum sunt et incudem. Tu autem hoc refers ad Zabulum et draconem, qui istiusmodi semper in Scripturis pro varietate causarum nominibus insigniuntur; et dicis quia sanctus, qui quasi murus adamantinus, vel in manu Domini adamas est, non curet neque de malleo, neque de incude, sed quanto plus caesus fuerit, tanto plus ejus virtutem splendescere. Aiunt eos qui mercimoniam lapidum exercent, cum voluerint probare adamantem, ignorantes utrum sit adamas,

according to the Holy Spirit is from a perceptible hammer, I seek a substance stronger than the hammer, which when struck by it suffers nothing. And seeking this, I found it in that which is written: Behold a man standing upon walls of adamant, and in his hand an adamant. Now history relates concerning the adamant that it is stronger than every hammer that strikes it, remaining uncrushed and unconquerable. Although the devil stands above as a hammer, and the dragon is placed beneath, who is like an untamable anvil, nevertheless the adamant resting in the hand of God and in His sight suffers nothing. Two things, therefore, are contrary to this adamant: the hammer and the unyielding anvil. Now there is also a certain proverb worn smooth in the speech of the common folk among the nations, that of those who are pressed by anxieties and vast evils they say, they are between the hammer and the anvil. You, however, refer this to the devil and the dragon, who are always marked out in the Scriptures by names of this sort according to the variety of causes; and you say that the saint, who is like a wall of adamant, or an adamant in the hand of the Lord, cares neither about the hammer nor about the anvil, but the more he has been struck, the more his virtue shines forth. They say that those who carry on the trade of stones, when they wish to test an adamant, not knowing whether it is an adamant

Editors' notes and page, col. 526

Footnotes

(1) ‹anchor: τῷ βίῳ (Greek col 525)› · call in col 525

Ἐν τῷ βίῳ. In codice Scorialensi deest ἐν.

Ἐν τῷ βίῳ ("in this life"). In the Escorial codex ἐν is missing.

(printed under page 268)

(2) ‹anchor: οἱ μὲν ἐτάζουσιν (Greek col 525)› · call in col 525

Codex Vaticanus, τοῖς δικαστηρίοις ἐτάζουσιν, οἱ δὲ ἐτάζονται.

The Vatican codex reads "they examine in the law-courts, and others are examined."

(printed under page 268)

(3) ‹anchor: τὸ ἐξετάζειν (Greek col 525)› · call in col 525

Idem ἔξεστιν ἐτάζειν.

The same [codex] reads "it is permitted to examine."

(printed under page 268)

(4) ‹anchor: ὅταν ἐτάζηται (Greek col 525)› · call in col 525

Idem, ἐτάζῃ.

The same [codex] reads ἐτάζῃ ("examines").

(printed under page 268)

(5) ‹anchor: ὑπὸ πλειόνων (Greek col 525)› · call in col 525

Codex Scorialensis, ἐπὶ πλειόνων.

The Escorial codex reads ἐπὶ πλειόνων ("over more").

(printed under page 268)

(6) ‹anchor: τὰ περιμένοντα (Greek col 525)› · call in col 525

Idem, παραμένοντα.

The same [codex] reads παραμένοντα ("remaining").

(printed under page 268)

(7) ‹anchor: αἰῶνας τῶν αἰώνων (Greek col 525)› · call in col 525

In codice Vaticano deest τῶν αἰώνων.

In the Vatican codex "of the ages" is missing.

(printed under page 268)

Page

running head: IN JEREMIAM HOMILIA XX. 526
marginal letters: A tur corpora;; B tium, cum necdum; C ad sanctum Spiritum; D dem. Tu autem
old-edition numerals: (none)
other: facing Latin version at top (tur corpora ... Amen.) not set; the three full-width Greek lines spanning cols 525-526 are set in col 525; from C ad sanctum Spiritum Latin only, no Greek printed

PG 13:527

annon sit, quandiu malleum et incudem non invenerint; tunc autem persuaderi esse verissimum adamantem, si indomitus lapis, si inter incudem et malleum perseverat, si percutiente desuper malleo, et incude supposita durior lapidum natura compingit. Talis vir est : ante tentationes ab his qui probare lapides nesciunt, ignoratur. Certissime autem novit adamantinorum lapidum naturam solus Deus plurimis ignoratam. Ego ipse adhuc nescio utrum, veniente malleo et percutiente me, confringar et conterar, convictus quia non sum adamas; an certe verus adamas ostendar si ingruentibus persecutionibus, periculis, tentationibus, tam contritus fuero ad ictus mallei quam probatus. Et tu ipse percurre Scripturas, et quaere si quod potes invenire vestigium bene a Deo promitti, ut malleus percutienda percutiat. Verbi gratia dictum sit. Ad intelligentiam enim obscuriorum sumuntur exempla. Si malleus non esset, non esset tuba productilis, quae juxta legem ad solemnitates Dei excutiat, quae audientium animos clangore suo accendit ad bellum. Necessarius est malleus ut tuba productilis fiat. Multa cooperatus est iste malleus tubae productili Paulo, ut eum per varia tentamenta produceret et approbaret, quia illaesus posset excudi, figuramque assumere tubae magnisonae, non incertam dans vocem in audientes, ut praeparentur ad militiae bellum. Et quoniam malleus invenitur contraria fortitudo, et draco incus producibilis, istiusmodi semper in Scripturis malleo, vel quacunque alia materia compositum nomen assumens, instabo sermone. Cain generavit filios, et de Cain ortus est faber aeris et ferri. Ergo ut Zabulus qui omnium tentationum operator est, malleus dicitur, ita qui ministrat, malleator est filius Cain. Quotiescunque enim in tentationem incideris, scito malleum diabolum esse, et malleatorem eum per quem te Zabulus insequitur. Velut in proditione Salvatoris malleus Zabulus, malleator Judas fuit. Et multi erant malleatores in tempore illo quo Dominus passus est, clamantes : Tolle de terra talem, crucifige, crucifige eum. Omnia malleatoribus plena sunt. Quotquot enim in actu suo Zabulum suscipiunt et ministrant ei ad probandum justum, et injustum coarguendum, omnes malleatores sunt. Idcirco si heri malleator eras, et in manu malleum continebas, nunc discens quia a Cain fratricida oriuntur malleatores, projice malleum de manu tua, et transmigra ad malleatorum quae spiritalis est generationem, sicut Enos, et reliquorum qui Scripturarum laudibus efferuntur. Verumtamen finis confractio est atque contritio. Et sciendum quidem, quoniam prophetatus nunc malleus Zabulus sit, malleus non partis alicujus terrae, sed universae terrae, pro eo quod in omni terra malitia ejus dispersa sit, et ubique malleus iste malum operatur. Est autem etiam hoc dicendum, Zabulum universae terrae malleum esse, non

or not, so long as they have not found a hammer and an anvil; but that they are then persuaded that it is a most true adamant, if the stone is untamed, if it endures between the anvil and the hammer, if with the hammer striking from above and the anvil placed beneath, the harder nature of the stones drives into them. Such is the man: before temptations he is unknown to those who do not know how to test stones. But God alone knows most certainly the nature of adamantine stones, which is unknown to most. I myself do not yet know whether, when the hammer comes and strikes me, I shall be broken and crushed, convicted that I am not an adamant; or whether indeed I shall be shown a true adamant if, when persecutions, perils, and temptations assail, I shall be as much bruised at the blows of the hammer as tested. And do you yourself run through the Scriptures, and seek whether you can find any trace of a good promise by God that the hammer strikes the things that ought to be struck. Let it be said by way of example. For examples are taken for the understanding of more obscure things. If there were no hammer, there would be no hammered trumpet, which according to the law sounds forth for the solemnities of God, which kindles the minds of the hearers with its blast for war. The hammer is necessary so that the hammered trumpet may be made. That hammer worked much together for the hammered trumpet Paul, to hammer him out and prove him through various trials, because he could be forged unharmed, and take on the shape of a loud-sounding trumpet, giving no uncertain sound to the hearers, that they might prepare themselves for the war of service. And since the hammer is found to be the opposing power, and the dragon a malleable anvil, taking up a name compounded in this way always in the Scriptures with a hammer or any other material whatever, I will press on with my discourse. Cain begot sons, and from Cain sprang the smith of brass and iron. Therefore, as the devil, who is the worker of all temptations, is called the hammer, so he who ministers is the hammerer, the son of Cain. For whenever you fall into temptation, know that the devil is the hammer, and the hammerer is he through whom the devil pursues you. Just as in the betrayal of the Saviour the devil was the hammer, Judas was the hammerer. And there were many hammerers at that time when the Lord suffered, crying out: Away with such a one from the earth, crucify, crucify Him! All things are full of hammerers. For all who in their action receive the devil and minister to him for proving the righteous and convicting the unrighteous are all hammerers. On this account, if yesterday you were a hammerer, and held the hammer in your hand, learning now that hammerers spring from Cain the fratricide, cast away the hammer from your hand, and pass over to the generation of hammerers that is spiritual, like Enosh and the rest who are extolled with the praises of the Scriptures. Nevertheless the end is breaking and crushing. And indeed we must know why the devil is now prophesied as a hammer, a hammer not of some part of the earth, but of the whole earth, because his malice is dispersed in all the earth, and everywhere that hammer works evil. Moreover, this too must be said, that the devil is the hammer of the whole earth, not

Editors' notes and page, col. 527

Footnotes

(21) ‹anchor: aeris et ferri› · call in col 527

Gen. IV.

Genesis 4.

(printed under page 269)

(22) ‹anchor: passus est, clamantes› · call in col 527

Joan. XIX, 15.

John 19:15.

(printed under page 269)

Page

running head: 527 ORIGENIS
marginal letters: A annon sit,; B nire vestigium; C positum nomen; D malleatores sunt.
old-edition numerals: 278 after omnes
other: Latin only, no Greek printed

PG 13:528

coeli malleum. Neque enim tenuiori substantiae convenit malleus, sed crassiori. Si portas imaginem terreni, malleus te, quia terrenus es, percutit; si peccas, et terra es, et in terram ibis, experieris malleum universae terrae et in te operantem. Juxta illum intellectum, illud quoque animadvertendum est, universae terrae malleum, quia adversum cuncta terrena potentiam suam exerceat, Zabulum esse; posse autem etiam minorem malleum intelligi, qui non universae terrae sit malleus, sed illius, ut ita dicam, et illius partis terrae. Et si quidem una aliqua contraria fortitudo mihi repugnat, et colluctatur mecum, non valens cum universis simul hominibus congredi ut Zabulus, tunc est quidem malleus in me, sed non universae terrae malleus, verum, ut ita dicam, meae tantum malleus terrae. Confracto autem et contrito malleo universae terrae, quid necesse est arbitrari de malleo partium terrae? Simulque existimo admiratione dignum, quoniam universae terrae malleus sit comminutus. Quid enim magnum si fractus fuisset, et contritus malleus partium terrae? Sed vere nunc admirandum est, quia universae terrae malleus confractus atque contritus est.

the hammer of heaven. For a hammer does not suit a subtler substance, but a grosser one. If you bear the image of the earthly, the hammer strikes you, because you are earthly; if you sin, and are earth, and into earth shall go, you will experience the hammer of the whole earth working in you too. According to that understanding, this too must be noticed, that the hammer of the whole earth, because he exercises his power against all earthly things, is the devil; whereas a lesser hammer can also be understood, who is the hammer not of the whole earth, but of this, so to speak, and that part of the earth. And if indeed some one opposing power fights against me and wrestles with me, not being able to engage with all men at once like the devil, then he is indeed a hammer against me, yet not the hammer of the whole earth, but, so to speak, the hammer of my earth only. Now when the hammer of the whole earth has been broken and crushed, what must we think concerning the hammer of the parts of the earth? And at the same time I think it worthy of wonder that the hammer of the whole earth has been shattered. For what great thing would it be if the hammer of the parts of the earth had been broken and crushed? But now it is truly to be wondered at that the hammer of the whole earth has been broken and crushed.

2. Post haec quaero quis sit iste qui universae terrae malleum confregerit, et contriverit; et dicam Moysen non potuisse confringere atque conterere malleum universae terrae, neque ante eum Abraham, neque post eum Jesum Nave, neque alium quemquam prophetarum. Quis ergo potuit talem, tantumque virum, et universae terrae malleum confringere et conterere? Quis est iste? Jesus Christus confregit atque contrivit malleum universae terrae. Et hoc nunc admirans in Spiritu sancto prophetes, ait : Quomodo confractus et contritus est malleus universae terrae? Primo confractus, et contritus est deinde. Et quoniam reperi Salvatorem esse qui confregerit malleum universae terrae, et contriverit eum, veniam ad Evangelium, ut videam primam tentationem, quando dixit ei Zabulus : Ista omnia tibi dabo, si procidens adoraveris me, et reliqua; et dicam quia in illo tempore non contriverit Jesus malleum universae terrae, sed tantum confregit eum. Cum vero recessit ab eo usque ad tempus, et tempore postea venit instante, tunc contritus est, non solum confractus ut primum, malleus universae terrae. Et quia contritus est qui fuerat ante confractus malleus universae terrae, idcirco per unumquemque nostrum confringitur quidem quando introducimur in Ecclesiam, et proficimus ad fidem; conteritur autem et comminuitur, quando ad profectum venimus. Quod si dubites conteri Zabulum ad profectum venientibus nobis, audi Apostolum benedictione quadam benedicentem justum atque dicentem : Deus autem conterat Satanam sub pedibus vestris velociter. Animalis est iste malleus, fortasse nunc furit adversum

2. After these things I inquire who this is who has broken and crushed the hammer of the whole earth; and I will say that Moses could not break and crush the hammer of the whole earth, nor Abraham before him, nor Joshua the son of Nun after him, nor any other of the prophets. Who then was able to break and crush such and so great a one, even the hammer of the whole earth? Who is this? Jesus Christ broke and crushed the hammer of the whole earth. And marvelling at this now in the Holy Spirit, the prophet says: How is the hammer of the whole earth broken and crushed! First broken, and thereafter crushed. And since I have found that it is the Saviour Who has broken the hammer of the whole earth and crushed it, I will come to the Gospel, that I may see the first temptation, when the devil said to Him: All these things I will give Thee, if falling down Thou wilt worship me, and the rest; and I will say that at that time Jesus did not crush the hammer of the whole earth, but only broke it. Whereas when he departed from Him for a season, and afterwards came when the time was at hand, then the hammer of the whole earth was crushed, not merely broken as at first. And because the hammer of the whole earth, which had previously been broken, was crushed, on this account through each one of us it is indeed broken when we are brought into the Church and advance to the faith; and it is crushed and shattered when we come to proficiency. And if you doubt that the devil is crushed when we come to proficiency, hear the Apostle blessing the righteous man with a certain blessing and saying: And may God crush Satan under your feet speedily. This hammer is a living being; perhaps he now rages against

Editors' notes and page, col. 528

Footnotes

(23) ‹anchor: dixit ei Zabulus› · call in col 528

Matth. IV, 9.

Matthew 4:9.

(printed under page 269)

(24) ‹anchor: justum atque dicentem› · call in col 528

Rom. XVI, 20.

Romans 16:20.

(printed under page 269)

Page

running head: ORIGENIS 528
marginal letters: A coeli malleum.; B ita dicam,; C quam prophetarum.; D et tempore
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:529

nos, et quaerit, quia ista de eo pandimus et conteritur a nobis (neque enim confringitur tantum, et non etiam conteritur per nos), confringere nos econtrario et conterere. Et multos quidem contrivit, eos qui non attendunt sibi, neque custodia servaverunt cor suum. Verum nos confidentes in Deo, credentes in Christum Dei, non timeamus Zabulum. Timor Dei facit nos non timentes Zabulum, nihilque ab eo perpeti, sed et dicere non tantum generaliter, verum de nobis ipsis : Quomodo confractus est et contritus malleus universae terrae? Illo autem confracto et comminuto, Babylon fit in exterminium; nec prius confusionis civitas dissipatur, quam malleus universae terrae confringatur et conteratur. Unde et mirabiliter et praeclaro ordine propheta usus est dicens : Quomodo confractus est et contritus malleus universae terrae? Quomodo facta est in exterminium Babylon? Quod primo factum est, primum enarravit; quod secundo, consequenter exposuit. Et hoc oportet per singulos Scripturarum observare sermones. Quando itaque fit in exterminium Babylon? Quando exterminantur omnes confusiones de anima mea, neque ulterius me confundit mors filii, aut uxoris; cum non est qui me irritet et provocet ad tristitiam, ad iram, ad concupiscentiam, ad voluptatem, quando maneo inconfusus, assumens rationem quae me confirmet et roboret, tunc mihi accidit quod dictum est : Facta est in exterminium Babylon, hoc est universa confusio. Fiunt autem ista, id est, confringi, et conteri malleum omnis terrae, et demoliri Babylonem, cum gentes superponuntur malleo, et Babyloni. Scriptum est enim : In gentibus superponentur tibi, hoc est, ii qui de gentibus sunt superponentur tibi, o Babylon, superponentur tibi, o mallee, ut confringaris, et conteraris. Quando ista facta sunt? In adventu Domini mei Jesu Christi, cum Evangelium cunctis gentibus praedicatum est, tunc superpositi sunt Pater et Filius et Spiritus sanctus Babyloni, et malleo universae terrae, et impletum est hoc quod scriptum est : In gentibus superponentur tibi, et capieris, Babylon, et non cognoscis. Utinam caperetur Babylon et per singulos nostrum. Ex anterioribus autem potest intelligi captivitas Babylonis, quando capta suffoditur, subvertitur, desolatur, ut nihil in nobis resideat confusionis. Et capieris, Babylon, et non cognoscis; inventa es, et comprehensa, quia Domino restitisti. Ergone sola Babylon Domino restitit, et non potius omnes gentes, dum, Creatore deserto, idola veneratae sunt, Domino restiterunt? An figuraliter dicit omnem animam contrariam Jerusalem visioni pacis, Babylonem esse? Unde et sancti in Jerusalem, peccatores in Babylone erant. Et si peccabant Jerosolymitae, mittebantur in Babylonem, et sic convertebantur ad poenitentiam in Babylone consistentes. Sancti vero regrediebantur in Jerusalem. Capitur ergo

us, and seeks, because we lay open these things concerning him and he is crushed by us (for he is not merely broken, and not also crushed through us), on the contrary to break and crush us. And many indeed he has crushed, those who do not take heed to themselves, and have not kept their heart with watchfulness. But let us, trusting in God, believing in the Christ of God, not fear the devil. The fear of God makes us not fear the devil, and suffer nothing from him, and even say not only generally, but concerning ourselves: How is the hammer of the whole earth broken and crushed! And when he has been broken and shattered, Babylon becomes an utter desolation; nor is the city of confusion scattered before the hammer of the whole earth is broken and crushed. Whence the prophet used both a wonderful and a splendid order when he said: How is the hammer of the whole earth broken and crushed! How has Babylon become an utter desolation! What was done first, he recounted first; what second, he set forth next in sequence. And this we ought to observe through each utterance of the Scriptures. When, therefore, does Babylon become an utter desolation? When all confusions are utterly banished from my soul, and no longer does the death of a son or of a wife confound me; when there is no one who irritates and provokes me to sadness, to anger, to lust, to pleasure, when I remain unconfounded, taking up reason to confirm and strengthen me, then there happens to me what was said: Babylon has become an utter desolation, that is, all confusion. And these things come to pass, that is, that the hammer of all the earth is broken and crushed, and Babylon demolished, when the nations are set over the hammer and over Babylon. For it is written: Among the nations they shall be set over you, that is, those who are from the nations shall be set over you, O Babylon, they shall be set over you, O hammer, that you may be broken and crushed. When were these things done? At the coming of my Lord Jesus Christ, when the Gospel was preached to all nations, then the Father and the Son and the Holy Spirit were set over Babylon and over the hammer of the whole earth, and this which is written was fulfilled: Among the nations they shall be set over you, and you shall be taken, O Babylon, and you do not know it. Would that Babylon were taken through each one of us also! Now from the foregoing can be understood the captivity of Babylon, when upon being taken she is dug under, overturned, made desolate, so that nothing of confusion remains in us. And you shall be taken, O Babylon, and you do not know it; you have been found and seized, because you resisted the Lord. Did Babylon alone, then, resist the Lord, and did not rather all nations, while forsaking the Creator they worshipped idols, resist the Lord? Or does he say figuratively that every soul contrary to Jerusalem, the vision of peace, is Babylon? Whence also the saints were in Jerusalem, the sinners in Babylon. And if the inhabitants of Jerusalem sinned, they were sent to Babylon, and thus were converted to repentance while dwelling in Babylon. The saints, however, returned to Jerusalem. Therefore there is taken

Editors' notes and page, col. 529

Footnotes

(25) ‹anchor: quod scriptum est› · call in col 529

Jerem. l, 24.

Jeremiah 50:24.

(printed under page 270)

(26) ‹anchor: quia Domino restitisti› · call in col 529

ibid.

Ibid.

(printed under page 270)

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running head: 529 IN JEREMIAM HOMILIA XX.
marginal letters: A nos, et quaerit,; B propheta usus; C malleum omnis; D lonis, quando
old-edition numerals: 279 after praedicatum
other: Latin only, no Greek printed

PG 13:530

Babylon, et non cognoscit. Babylon quippe legi non subjicitur; neque enim potest non inventa Babylon comprehensa esse; sed ob id comprehensa est cum inventa est, quia Domino restitit.

Babylon, and she does not know it. For Babylon is not subject to the law; for Babylon cannot be seized without having been found; but on this account she was seized when she was found, because she resisted the Lord.

3. Deinde exordium alterius capituli. Aperuit Dominus thesaurum suum, et protulit vasa irae suae, quia opus Domino virtutum in terra Chaldaeorum. Quoniam venerunt tempora ejus aperire apothecas ejus, scrutamini eam quasi speluncam, et disperdite eam ne sint ejus reliquiae. Exsiccate omnes fructus ejus, et descendat in occisionem. Vae eis quoniam venit dies eorum, tempus vindictae eorum. Volens intelligere hoc quod dictum est : Aperuit thesaurum suum, et protulit vasa irae suae, quaero de alia Scriptura vasa irae Dei, et invenio ad pleniorem comparationem istius Scripturae Scripturam apostolicam, ibique invenio Apostolum mihi subjicientem quae sint vasa irae Dei. Ait enim : Si autem volens Deus ostendere iram suam, et notam facere potentiam suam, pertulit in multa patientia vasa irae praeparata ad perditionem, ut ostenderet divitias gloriae suae in vasa misericordiae quae praeparavit in gloriam, quos et vocavit non solum ex Judaeis, verum etiam ex gentibus. Generaliter Apostolus omnes homines divisit bifariam, dicens quosdam esse vasa misericordiae, quosdam vasa irae. Verbi gratia, Pharaonem et Aegyptios vasa irae; rursus qui primus misericordiam consecutus est, et eos qui in tempore de Judaeis et gentibus crediderunt, vasa misericordiae nuncupavit. Sunt ergo in thesauro Dei vasa irae. Scriptum est enim : Aperuit Dominus thesaurum suum, et protulit vasa irae suae. Quis est iste thesaurus Domini in quo vasa irae inveniuntur? Aliquis forsan quaeret, utrum in thesauro Domini tantum vasa irae sint, et thesaurus Dei qui est thesaurus omnium, non habeat vasa misericordiae; an aliud quid intelligi oporteat de thesauro Dei, unde efferantur vasa irae ejus? Thesaurum Domini ego confidens dicam esse Ecclesiam ejus, et in isto thesauro, id est, Ecclesia saepe homines latitare qui sunt vasa irae. Veniet igitur tempus quando aperiat Dominus thesaurum Ecclesiae : nunc enim clausa est Ecclesia, et vasa irae cum vasis misericordiae inhabitant, et paleae cum frumento sunt, et pisces perdendi ac projiciendi, cum bonis piscibus qui in retia inciderunt, continentur. Quam cum aperuerit judicii tempore, et protulerit exinde vasa irae suae, dicet forsitan is qui est vas misericordiae, de egredientibus vasis irae suae : Exierunt ex nobis, non enim erant ex nobis. Si enim fuissent ex nobis, permansissent utique nobiscum. Sed ideo egressi sunt a nobis, ut ostenderetur quia non erant omnes ex nobis. In aliud quiddam cupit sermo prorumpere; quod autem audemus dicere, istiusmodi est. In thesauro Dei vasa irae sunt; extra thesaurum vasa peccantia non sunt vasa irae, sed vasis irae minora sunt. Servi enim sunt ignorantes

3. Next, the beginning of another passage. The Lord has opened His treasury, and brought forth the vessels of His wrath, because the Lord of hosts has a work in the land of the Chaldeans. Because her times have come, open her storehouses, search her out like a cave, and destroy her utterly that there may be no remnants of her. Dry up all her fruits, and let her go down to slaughter. Woe to them, because their day has come, the time of their vengeance. Wishing to understand this that was said: He has opened His treasury, and brought forth the vessels of His wrath, I seek the vessels of the wrath of God from another Scripture, and I find for a fuller comparison of this Scripture the apostolic Scripture, and there I find the Apostle suggesting to me what the vessels of the wrath of God are. For he says: What if God, wishing to show His wrath and to make known His power, endured with much patience the vessels of wrath prepared for destruction, that He might show the riches of His glory upon the vessels of mercy which He prepared unto glory, whom also He called not only from the Jews, but also from the nations? Generally the Apostle divided all men into two classes, saying that some are vessels of mercy, others vessels of wrath. For example, Pharaoh and the Egyptians he called vessels of wrath; again, him who first obtained mercy, and those who in time believed from the Jews and the nations, he called vessels of mercy. There are, therefore, in the treasury of God vessels of wrath. For it is written: The Lord has opened His treasury, and brought forth the vessels of His wrath. What is this treasury of the Lord in which vessels of wrath are found? Someone perhaps will ask whether in the treasury of the Lord there are only vessels of wrath, and the treasury of God, which is the treasury of all things, does not have vessels of mercy; or whether something else ought to be understood concerning the treasury of God, whence the vessels of His wrath are brought forth. The treasury of the Lord I will confidently say is His Church, and that in this treasury, that is, the Church, men often lie hid who are vessels of wrath. The time will therefore come when the Lord opens the treasury of the Church: for now the Church is closed, and vessels of wrath dwell together with vessels of mercy, and the chaff is with the wheat, and the fishes that are to be destroyed and cast away are contained with the good fishes that have fallen into the nets. And when He has opened it at the time of judgement, and brought forth thence the vessels of His wrath, perhaps he who is a vessel of mercy will say concerning the vessels of His wrath going out: They went out from us, for they were not of us. For if they had been of us, they would surely have remained with us. But on this account they went out from us, that it might be shown that they were not all of us. Our discourse desires to break forth into something else; and what we venture to say is of this sort. In the treasury of God there are vessels of wrath; outside the treasury sinning vessels are not vessels of wrath, but are lesser than vessels of wrath. For they are servants who do not know

Editors' notes and page, col. 530

Footnotes

(27) ‹anchor: not visible on this page foot› · call in col 530

Jerem. l, 25, 26, 27.

Jeremiah 50:25–27.

(printed under page 270)

(28) ‹anchor: not visible on this page foot› · call in col 530

Rom. IX, 22, 23, 24.

Romans 9:22–24.

(printed under page 270)

(29) ‹anchor: vasis irae suae› · call in col 530

I Joan. II, 19.

1 John 2:19.

(printed under page 270)

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running head: IN JEREMIAM HOMILIA XX. 530
marginal letters: A Babylon, et non; B parationem istius; C misericordiae nuncupavit.; D mento sunt, et
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PG 13:531

voluntatem domini sui, et non facientes voluntatem ejus. Qui autem ingreditur Ecclesiam, aut vas irae aut vas misericordiae. Qui extra Ecclesiam est, neque vas misericordiae est, neque irae. Aliud quoddam nomen inquiro, qui extra Ecclesiam commoratur; et quomodo decerno confidens non esse eum vas misericordiae, sic econtrario ex rationis veritate communitus aperte promo sententiam, neque vas irae posse eum dici, sed vas in aliud quiddam reservatum. Ergone potero de Scripturis approbare nec misericordiae eum esse vas, nec irae; ut et secunda expositio aliquid nobis utile in praesenti loco interponat, et sane rursus audeat in id quod jamdudum conatur sermo prorumpere? Ait Apostolus : In domo autem magna non sunt tantum vasa aurea et argentea, sed et lignea, et fictilia, alia quidem in honorem, alia porro in contumeliam. Si igitur quis mundaverit se ipsum ab his, erit vas in honorem, et sanctificatum, utile Domino, ad omne bonum opus praeparatum. Putasne magna domus in praesenti est, et in ea sunt vasa in honorem, et alia in contumeliam? An in illa quae futura est domo, vasa quidem aurea, et argentea quae sunt in honorem, invenientur vasa esse misericordiae; reliqua autem, id est, mediocres homines, qui extra thesaurum sunt, ne sint vasa irae, seu misericordiae, hi poterunt juxta dispensationem quamdam profundam Dei vasa esse in magna domo, quae mundata non sunt, sed sunt vasa testea in contumeliam, attamen necessaria domui? Vide autem si valuero et hoc ipsum exemplum ex alio Scripturae testimonio comprobare. Inhonoratus est, inquit, Jechonias quasi vas cujus nulla est utilitas. Non ait, est quidem ejus utilitas, in contumeliam autem ejus est utilitas; sed quia erat ex domo Dei et peccavit, in totum non est ejus utilitas. Habeo et aliam Scripturam in qua dicitur de alio quodam peccatore : Et erit quasi testa in qua attrahes aquae pusillum, et in qua carbonem bajulabis. Et rursum affirmat non necessarium penitus, et ex omni parte esse vas inutile. Nunquid non igitur nos qui in domo ista Dei sumus, quando aperire coeperit Dominus thesaurum suum, incipiemus mundari si tantum fuerimus vasa misericordiae, projectis vasis a nobis irae? An certe jam exordium est oportere nos satagere non solum ut non simus vasa irae, sed ut ii qui sunt projiciantur a nobis? Tale enim quiddam est hoc quod apostolus Paulus Corinthiis ait : In tantum auditur inter vos fornicatio, quae nec in gentibus, ut uxorem quidem patris aliquis habeat, et non magis planxistis ut auferatur de medio vestrum qui hoc opus gessit; quasi diceret, aperto thesauro Dei egrediantur vasa irae suae. Aperuit siquidem Dominus thesaurum, et protulit vasa irae suae. Legi alicubi quasi Salvatore dicente, et quaero sive quis personam figuravit Salvatoris, sive in memoriam adduxit, an verum sit hoc quod

the will of their lord, and do not do his will. Whereas he who enters the Church is either a vessel of wrath or a vessel of mercy. He who is outside the Church is neither a vessel of mercy nor of wrath. I seek some other name for him who dwells outside the Church; and just as I decide confidently that he is not a vessel of mercy, so on the contrary, fortified by the truth of reason, I openly put forth the opinion that neither can he be called a vessel of wrath, but a vessel reserved for something else. Shall I then be able to prove from the Scriptures that he is neither a vessel of mercy nor of wrath, so that a second exposition too may interpose something profitable to us in the present passage, and our discourse may indeed again venture upon that into which it has long been striving to break forth? The Apostle says: Now in a great house there are not only golden and silver vessels, but also wooden and earthen ones, and some indeed unto honour, and others unto dishonour. If anyone therefore cleanses himself from these, he shall be a vessel unto honour, sanctified, useful to the Lord, prepared for every good work. Do you think the great house is in the present, and in it there are vessels unto honour, and others unto dishonour? Or in that house which is to come, will the golden and silver vessels which are unto honour be found to be vessels of mercy; whereas the rest, that is, ordinary men who are outside the treasury, so as not to be vessels of wrath or of mercy, will these be able according to a certain deep dispensation of God to be vessels in the great house which have not been cleansed, but are earthen vessels unto dishonour, yet necessary to the house? See, moreover, whether I shall be able to establish this very example from another testimony of Scripture also. Jeconiah, it says, is dishonoured like a vessel of which there is no usefulness. It does not say, there is indeed some usefulness of him, and his usefulness is unto dishonour; but because he was from the house of God and sinned, there is altogether no usefulness of him. I have also another Scripture in which it is said concerning a certain other sinner: And he shall be like a potsherd with which you will draw a little water, and in which you will carry a coal. And again it affirms that a vessel is not altogether unnecessary and in every respect useless. Shall not we, therefore, who are in this house of God, when the Lord begins to open His treasury, begin to be cleansed if only we have been vessels of mercy, when the vessels of wrath have been cast out from us? Or is it indeed already the beginning that we ought to take pains not only that we ourselves may not be vessels of wrath, but that those who are such may be cast out from us? For something of this sort is what the apostle Paul says to the Corinthians: Fornication is actually heard of among you, and such fornication as is not even among the nations, that someone has his father's wife; and have you not rather mourned, that he who has done this deed may be taken away from your midst?—as if he were saying, when the treasury of God is opened, let the vessels of His wrath go out. For the Lord has opened His treasury, and brought forth the vessels of His wrath. I have read somewhere as though the Saviour were speaking, and I inquire, whether someone framed the person of the Saviour or recalled it to memory, whether this is true which

Editors' notes and page, col. 531

Footnotes

(30) ‹anchor: not visible on this page foot› · call in col 531

II Tim. II, 20, 21.

2 Timothy 2:20–21.

(printed under page 271)

(31) ‹anchor: Inhonoratus est, inquit› · call in col 531

Jerem. xxii, 28.

Jeremiah 22:28.

(printed under page 271)

(32) ‹anchor: quodam peccatore› · call in col 531

Isa. xxx, 14.

Isaiah 30:14.

(printed under page 271)

(33) ‹anchor: Corinthiis ait› · call in col 531

I Cor. V, 1, 2.

1 Corinthians 5:1–2.

(printed under page 271)

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marginal letters: A voluntatem domini; B vasa aurea et; C valuero et hoc; D projectis vasis
old-edition numerals: 280 after Inhonoratus
other: Latin only, no Greek printed

PG 13:532

dictum est. Ait autem ipsi Salvator : Qui juxta me est, juxta ignem est; qui longe est a me, longe est a regno. Ut enim qui juxta me est, juxta salutem est, ita et juxta ignem est. Et qui audiens me, et audita praevaricans factus est vas irae praeparatum in perditionem, cum juxta me est, juxta ignem est. Si vero quis cavens, quoniam qui juxta me est, juxta ignem est, longe factus fuerit a me ne juxta ignem sit, talis quidem longe futurus est et a regno. Et quomodo athleta qui non est in agone conscriptus, neque flagella metuit, neque exspectat coronam; qui autem semel nomen professus est, si victus fuerit, verberatur atque projicitur, si vero vicerit coronatur; eodem modo qui ingressus est Ecclesiam, o catechumene, ausculta, qui accessit ad sermonem Dei, nihil aliud quam conscriptus est in certamine pietatis; et conscriptus, si non legitime certaverit, caeditur flagellis, quibus non verberantur ii qui non in principio conscripti sunt. Si autem contenderit fortiter ad fugienda verbera et contumelias, non solum injuria liberabitur, sed incorruptam gloriae accipiet coronam.

was said. Now the Saviour says to him: He who is near Me is near the fire; he who is far from Me is far from the kingdom. For just as he who is near Me is near salvation, so also he is near the fire. And he who hears Me, and transgressing the things heard has become a vessel of wrath prepared for destruction, since he is near Me, is near the fire. Whereas if anyone, taking precautions because he who is near Me is near the fire, puts himself far from Me lest he be near the fire, such a one will indeed be far from the kingdom also. And just as an athlete who is not enrolled in the contest neither fears the scourges nor looks for the crown, whereas he who has once given in his name, if he is vanquished, is beaten and cast out, but if he conquers, is crowned; in the same way he who has entered the Church—listen, O catechumen!—he who has drawn near to the word of God, is nothing other than enrolled in the contest of godliness; and having been enrolled, if he does not strive lawfully, he is beaten with scourges, with which those are not beaten who were not enrolled at the beginning. But if he strives bravely to escape the blows and insults, not only will he be freed from injury, but he will receive an incorruptible crown of glory.

4. Opus Domino virtutum in terra Chaldaeorum. Juxta diversos intellectus terrenus locus multipliciter nominatur, et quomodo differenti inter se ratione plura Salvator habet vocabula, cum unus in subjacenti sit, varius autem in virtutibus; sic et propter malitiam generis humani terrena negotia cum unum sint in subjacenti, intellectus diversitate sunt plurima. Quod autem dico, sic fiet manifestius, cum exemplum quod a Salvatore assumpsi edisserens, ad ea quae sunt subjecta explananda transcendero. Unum subjacens est Domino meo Jesu Salvatori. Hoc uno subjacente, alio intellectu medicus est, juxta quod scriptum est : Non necesse habent sani medicum, sed male habentes. Alio intellectu pastor, secundum quod irrationabilibus praeest. Alio intellectu rex, secundum quod rationabilibus principatur. Alio intellectu vitis vera, secundum quod inserti in eam homines uberrimos afferunt fructus, et exculti a Patre agricola pinguedinem vitis verae ex unius radicis consortio assumunt. Juxta alium intellectum sapientia, juxta alium veritas, juxta alium justitia. Verumtamen subjacens unum est. Quomodo ergo in Salvatore uno subjacente plurimi intellectus sunt diversorum ejus nominum; sic et terrena negotia, juxta subjacens quidem unum sunt, juxta autem intellectum plurima. Frequenter allegorizantes Babylonem diximus negotia esse terrena, quae semper confusa sunt vitiis, Aegyptum similiter affligentia. Chaldaeorum vero terram ob id quia plurima quae geruntur in terris, stellis consecrent, et peccatorum nostrorum causas, sive virtutem eorum quae accidunt nobis, ex earum motibus asserant fieri, eos esse diximus qui talibus se superstitionibus dedicaverunt. Omnis igitur qui his credit, in terra Chaldaeorum est. Si

4. The Lord of hosts has a work in the land of the Chaldeans. According to different understandings the earthly place is named in manifold ways, and just as by a principle differing within itself the Saviour has many titles, though He is one in underlying subject, yet varied in powers; so too on account of the malice of the human race earthly affairs, though they are one in underlying subject, are very many by diversity of understanding. Now what I say will become clearer in this way, when, setting forth the example which I have taken from the Saviour, I pass over to explain the things that are before us. There is one underlying subject to my Lord Jesus the Saviour. While this one subject underlies, in one understanding He is a physician, according to that which is written: Those who are well have no need of a physician, but those who are sick. In another understanding He is a shepherd, inasmuch as He rules over the irrational. In another understanding He is a king, inasmuch as He holds sovereignty over the rational. In another understanding He is the true vine, inasmuch as men grafted into it bear most abundant fruits, and cultivated by the Father the husbandman take up the richness of the true vine from fellowship in the one root. According to another understanding He is wisdom, according to another truth, according to another righteousness. Nevertheless the underlying subject is one. Just as, therefore, in the Saviour, while one subject underlies, there are very many understandings of His diverse names; so too earthly affairs, according to the underlying subject indeed are one, whereas according to the understanding they are very many. Frequently allegorizing Babylon we have said that it is earthly affairs, which are always confounded with vices, and Egypt similarly, things that afflict. And the land of the Chaldeans—because they consecrate to the stars most of the things that are done on earth, and assert that the causes of our sins, or the force of the things that happen to us, come about from their motions—we have said is those who have dedicated themselves to such superstitions. Everyone, therefore, who believes these things is in the land of the Chaldeans. If

Editors' notes and page, col. 532

Footnotes

(34) ‹anchor: quod scriptum est› · call in col 532

Matth. IX, 12.

Matthew 9:12.

(printed under page 271)

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PG 13:533

quis vestrum mathematicorum deliramenta sectatur, in terra Chaldaeorum est. Si quis nativitatis diem supputat, et variis horarum momentorumque rationibus credens hoc dogma suscipit, quia stellae taliter et taliter figuratae faciunt homines luxuriosos, adulteros, castos aut certe quodcunque eorum, iste in terra Chaldaeorum est. Jam quidam existimant ex astrorum cursibus Christianos fieri. Quotquot autem ista sapitis, quotquot dictis istis creditis, in terra Chaldaeorum estis. Comminans ergo Deus his qui in terra Chaldaeorum sunt, his spiritualiter comminatur qui seipsos genealogiis et fato consecraverint, asserentes cuncta quae inter mortales fiunt, aut ex astrorum motibus, aut ex fati necessitate pendere. Sed Deus Abraham promovens ad meliora, dixit ei : Ego sum qui te educo de terra Chaldaeorum. Potens est enim Deus qui et nobis tribuat de terra Chaldaeorum exire, ut nullum alium absque eo esse credamus, qui dispensans universa, et regens vitam nostram pro qualitatibus meritorum, accidentium diversa moderetur. Neque enim micans aliquod sidus, vel Phaëthontis, ut aiunt, vel corrupti catamiti stella nostrorum causam continet negotiorum. Et juxta unum quidem argumentum in terra Chaldaeorum est qui supradictis ratiocinationibus credidit; juxta aliud vero ascendit quis super tecta, et veneratur militiam coeli. Invenimus autem in Jeremia multam et his fieri comminationem, qui libant militiae Dei. Opus ergo Domino virtutum in terra Chaldaeorum, quia venerunt tempora ejus.

any of you follows the ravings of the astrologers, he is in the land of the Chaldeans. If anyone calculates the day of his birth, and believing in various reckonings of hours and moments accepts this dogma, that the stars configured in such and such a way make men dissolute, adulterers, chaste, or certainly any one of these things, that man is in the land of the Chaldeans. Already some think that men become Christians from the courses of the stars. As many of you as hold these views, as many as believe these sayings, you are in the land of the Chaldeans. When God therefore threatens those who are in the land of the Chaldeans, He spiritually threatens those who have consecrated themselves to horoscopes and fate, asserting that all things that happen among mortals depend either on the motions of the stars or on the necessity of fate. But God, advancing Abraham to better things, said to him: I am He Who brings you out from the land of the Chaldeans. For God is able to grant to us also to go out from the land of the Chaldeans, that we may believe that there is none other beside Him Who, dispensing all things and ruling our life according to the qualities of merits, governs the diverse turns of events. For neither does some gleaming star, either of Phaëthon, as they say, or the star of a corrupt catamite, contain the cause of our affairs. And according to one argument indeed he is in the land of the Chaldeans who has believed the aforesaid reasonings; whereas according to another someone goes up upon the housetops and worships the host of heaven. And we find in Jeremiah that much threatening is made against those also who pour libations to the host of God. The Lord of hosts, therefore, has a work in the land of the Chaldeans, because her times have come.

5. Aperite apothecas ejus. Manifestum est quia terrae Chaldaeorum. Sunt autem apothecae Chaldaeorum, doctrinae nativitatum. Scrutamini eam quasi speluncam, et disperdite. Qui respuit supputationem natalium, qui veritatis sermone utitur adversum eam, qui ostendit nihil eorum quae mathematici dicunt verum esse, qui docet inscrutabilia judicia Dei, nec ea posse ab hominibus comprehendi, qui asserit quia sidera non sunt causae eorum quae fiunt super terram, minus autem eorum quae nobis Christianis accidunt, iste exsequitur praeceptum Domini dicentis : Disperdite eam. Quid autem sit hoc quod sequitur : Non fiant ei reliquiae, quaerendum est. Ne aliqua, inquit, rescindatis Chaldaeorum, aliqua reservetis. Ob id jubet ne pusillum quidem relinquatur in ea. Exsiccate omnes fructus ejus. Quis ita beatus est ut possit exsiccare omnes fructus terrae Chaldaeorum, et descendant in occisionem? Vae eis quia venit dies eorum et est tempus vindictae eorum.

5. Open her storehouses. It is plain that this means of the land of the Chaldeans. Now the storehouses of the Chaldeans are the doctrines of nativities. Search her out like a cave, and destroy her utterly. He who rejects the calculation of nativities, who uses the word of truth against it, who shows that nothing of what the astrologers say is true, who teaches that the judgements of God are unsearchable and cannot be comprehended by men, who asserts that the stars are not the causes of the things that happen upon the earth, and still less of the things that happen to us Christians, that man carries out the command of the Lord Who says: Destroy her utterly. Now what this is that follows: Let there be no remnants left to her, must be inquired. Do not, He says, abolish some things of the Chaldeans and keep others. On this account He commands that not even a little thing be left in her. Dry up all her fruits. Who is so blessed as to be able to dry up all the fruits of the land of the Chaldeans, and let them go down to slaughter? Woe to them, because their day has come and it is the time of their vengeance.

6. Post haec rursus alterius capituli continentia : Vox fugientium, et resalvatorum de terra Babylonis, ad annuntiandum Domino nostro in Sion vindictam. De his nunc prophetat, qui mores patrios relinquentes, et leges gentium, et incredulitatem veterem,

6. After these things, again the content of another passage: A voice of those who flee and of those who are saved again from the land of Babylon, to declare in Zion the vengeance from our Lord. Concerning those he now prophesies who, leaving behind their ancestral customs, and the laws of the nations, and their old unbelief,

Editors' notes and page, col. 533

Footnotes

(35) ‹anchor: not visible on this page foot› · call in col 533

Genes. xv, 7.

Genesis 15:7.

(printed under page 272)

(36) ‹anchor: Invenimus autem in Jeremia› · call in col 533

Jerem. vii, et xliv.

Jeremiah 7 and 44.

(printed under page 272)

(37) ‹anchor: Aperite apothecas ejus› · call in col 533

Jerem. l, 26.

Jeremiah 50:26.

(printed under page 272)

(38) ‹anchor: et disperdite› · call in col 533

ibid

Ibid.

(printed under page 272)

(39) ‹anchor: Domini dicentis› · call in col 533

ibid.

Ibid.

(printed under page 272)

(40) ‹anchor: omnes fructus ejus› · call in col 533

ibid. 27.

Ibid. [Jeremiah 50:]27.

(printed under page 272)

(41) ‹anchor: tempus vindictae eorum› · call in col 533

ibid.

Ibid.

(printed under page 272)

(42) ‹anchor: capituli continentia› · call in col 533

ibid, 28.

Ibid. [Jeremiah 50:]28.

(printed under page 272)

Page

running head: 533 IN JEREMIAM HOMILIA XXI.
marginal letters: A quis vestrum; B ad meliora, dixit; C quia venerunt; D aliqua reservetis.
old-edition numerals: 281 after ratiocinationibus
other: Latin only, no Greek printed

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veniunt ad sermonem Dei. Tale enim quiddam significatur in eo quod dicit : Vox fugientium et resalvatorum de terra Babylonis. Utinam et vestra, catechumeni, vox fugientium esset de Babylone, fugientium vitia, fugientium peccata. Vox enim fugientium est resalvatorum. Non sufficit fugere de terra Babylonis, sed et resalvari ex terra Babylonis ad annuntiandum in Sion vindictam Domino Deo nostro, ut fugientes de terra Babylonis veniatis ad Sion speculatorium, Ecclesiam Dei. Ad annuntiandum in Sion, id est, Ecclesiam, vindictam a Domino Deo nostro. Vindictam populi ejus denuntiate in Babylone multis, omni intendenti arcum. Significanter positum est multis. Multi enim sunt qui in Babylone sunt, in Jerusalem vero pauci. Non enim idcirco, ait, dilexit vos Dominus Deus vester quia multi eratis : vos quippe estis pauci ab omnibus. Et bene his qui ex parte Dei erant, dictum est, Pauci estis ex omnibus gentibus. Intellige porro et hoc. Pauci sunt qui salvantur. Sed et illud : Contendite intrare per angustam portam. In lata autem et patenti annuntiate in Babylone multis, omni intendenti arcum. Non sit ex ea qui salvetur, disperdite, interficite omnia Babylonis. Nuper diximus de parabolis Babylonis, de viris Babylonis, de semine Babylonio. Non sit et qui resalvetur de semine Babylonis, retribuite ei juxta opera ejus, secundum omnia quae fecit et facite ei, quia Domino restitit, et adversum Dominum Deum sanctum Israel. Quandiu habes in te cogitationes nequam resistentes pietati et fidei verae, habes in te Babylonios. Sed fac vindictam, et interfice omnes peccatores terrae quae in te est, id est, omnes Babylonios, ut possis mundatus in Jerusalem transgredi civitatem Dei in Christo Jesu, cui est gloria et imperium in saecula saeculorum. Amen.

come to the word of God. For something of this sort is signified in what he says: A voice of those who flee and of those who are saved again from the land of Babylon. Would that your voice too, O catechumens, were a voice of those who flee from Babylon, fleeing vices, fleeing sins! For the voice of those who flee is that of those who are saved again. It is not enough to flee from the land of Babylon, but also to be saved again out of the land of Babylon to declare in Zion the vengeance from the Lord our God, so that fleeing from the land of Babylon you may come to the watchtower of Zion, the Church of God. To declare in Zion, that is, the Church, the vengeance from the Lord our God. Declare the vengeance of His people in Babylon to many, to everyone who bends the bow. Significantly is it put, to many. For many are those who are in Babylon, whereas in Jerusalem there are few. For not on this account, He says, did the Lord your God love you, because you were many; for you are few out of all. And well was it said to those who were on the side of God: You are few out of all nations. Understand further this also: Few are those who are saved. And that too: Strive to enter through the narrow gate. But in the broad and wide way declare in Babylon to many, to everyone who bends the bow. Let there be none from her who is saved; destroy utterly, slay all the things of Babylon. Recently we spoke concerning the parables of Babylon, concerning the men of Babylon, concerning the Babylonian seed. And let there be none who is saved again from the seed of Babylon; repay her according to her works, according to all that she has done do also to her, because she resisted the Lord, and against the Lord God, the Holy One of Israel. So long as you have within you wicked thoughts resisting godliness and true faith, you have Babylonians within you. But execute vengeance, and slay all the sinners of the earth that is within you, that is, all the Babylonians, that cleansed you may be able to cross over into Jerusalem, the city of God, in Christ Jesus, to Whom is the glory and the dominion unto the ages of ages. Amen.

HOMILIA XXI.

Homily XXI.

( Juxta Hieronymum secunda. )

(According to Jerome the second.)

De eo quod scriptum est : Fugite de medio Babylonis.

On that which is written: Flee from the midst of Babylon.

1. Quomodo corpus nostrum in aliquo terrae loco consistit, eodem modo et anima secundum statum suum de aliquo nuncupativo terrae loco est. Quod dico, sic fiet manifestius. Corpus nostrum aut in Aegypto est, aut in Babylone, aut in Palaestina, aut in Syria, aut certe ubicunque. Similiter et anima in aliquo ejusdem terrae nominis loco est, alia in Babylone, alia in Aegypto, alia in Ammanitarum regione : et sic segregatim secundum sententiam Scripturarum, pro qualitate vitae locorum diversitates distinguuntur. In Babylone est quando confunditur, quando turbatur, quando, pace deserta, bella sustinet passionum, quando tumultus militiae circa eam fremit; tunc, ut diximus, in Babylone est, et ad istam animam prophetalis sermo dirigitur dicens : Fugite de medio Babylonis, et resalvate

1. Just as our body abides in some place of the earth, in the same way the soul also, according to its state, belongs to some place of the earth that bears a name. What I say will become clearer in this way. Our body is either in Egypt, or in Babylon, or in Palestine, or in Syria, or certainly wherever it may be. Similarly the soul also is in some place of the same name of the earth, one in Babylon, another in Egypt, another in the region of the Ammonites; and thus separately, according to the meaning of the Scriptures, diversities of places are distinguished according to the quality of life. It is in Babylon when it is confounded, when it is troubled, when, peace having been forsaken, it endures the wars of the passions, when the tumult of warfare roars around it; then, as we have said, it is in Babylon, and to that soul the prophetic word is directed, saying: Flee from the midst of Babylon, and save again

Editors' notes and page, col. 534

Footnotes

(43) ‹anchor: Sed et illud› · call in col 534

Luc. XIII, 24.

Luke 13:24.

(printed under page 272)

(44) ‹anchor: interficite omnia Babylonis› · call in col 534

Jerem. l, 29.

Jeremiah 50:29.

(printed under page 272)

(45) ‹anchor: De eo quod scriptum est› · call in col 534

Jerem. li, 6.

Jeremiah 51:6.

(printed under page 272)

Page

running head: IN JEREMIAM HOMILIA XXI. 534
marginal letters: A veniunt ad; B idcirco, ait,; C pietati et fidei; D Aegypto est,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:535

unusquisque animam suam. Donec enim quis in Babylone est, salvari non potest. Quod et si recordatus ibi fuerit Jerusalem, ingemiscit et dicit : Quomodo cantabimus canticum Domini in terra aliena? Et quia impossibile est in Babylone constitutum Deo organis canere, otiosa quippe ibi sunt organa hymnorum Dei, propterea dicitur per prophetam : Super flumina Babylonis, illic sedimus et flevimus, dum recordaremur tui, Sion : in salicibus in medio ejus suspendimus organa nostra. Suspensa sunt organa nostra quandiu in Babylone sumus, in salicibus fluminum Babylonum. Si autem venerimus in Jerusalem, in locum visionis et pacis, organa quae ante otiosa pendebant, tunc assumuntur in manibus, tunc jugiter citharizamus, et non est tempus quando non laudemus Deum per organa quae habemus in manibus. Igitur, ut dicere coeperamus, semper anima in aliquo nuncupativo terrae loco est; et sicut peccatores in Babylone, sic econtrario justi in Judaea. Verumtamen juxta qualitatem vitae et fidei et in ipsa Judaea locis inter se variis separantur. Sive enim in Dan est, quae extremae Judaeae partes sunt, sive in superioribus paululum locis, melioribusque quam Dan, sive in mediis finibus Judaeae, sive circa Jerusalem : et est omnium beatissima, quae in media Jerusalem urbe consistit. Qui vero peccator est et nimiis sceleribus oppressus, hic in Babylone est; hoc autem modico minor, et necdum usque ad summum peccatorum culmen ascendens, in Aegypto et in partibus Aegypti commoratur. Et sicut qui in Judaea sunt, non aequalia cuncti possident loca; alius quippe in Jerusalem est, et alius in Dan, alius in Nephtali, alius in finibus Gad : sic omnes qui in Aegypto sunt, non aequales Aegypti partes incolunt. Alius in Taphni, alius in Memphi, alius in Syene, alius in Bubasti habitat. Quae loca propheta Ezechiel plena mysteriis voce testatur, nomina quoque partium Aegypti exponens : de quibus si quis lector fuerit spiritalis dijudicans omnia, et ipse a nemine dijudicatus, non solum majores regiones allegorizabit, veluti Judaeam et Aegyptum et Babylonem, sed particulas quoque terrae; et quomodo in Judaea, Jerusalem et Bethlehem, caeterasque civitates, ita in Aegypto legens Diospolim, Bubastim, Taphnim, Memphim, Syenen, pro intellectu rerum figurabit. Quis sapiens et intelligit ista? aut quis intelligens et cognoscit ea? Quis saltem in tenuiori sensu constitutus cognoscere poterit voluntatem quam Spiritus sanctus habet litterae?

each one his own soul. For so long as anyone is in Babylon, he cannot be saved. And even if he remembers Jerusalem there, he groans and says: How shall we sing the song of the Lord in a strange land? And because it is impossible for one set in Babylon to sing to God with instruments, since the instruments of the hymns of God are idle there, on this account it is said through the prophet: By the rivers of Babylon, there we sat down and wept, when we remembered you, O Zion; upon the willows in the midst of her we hung up our instruments. Our instruments are hung up so long as we are in Babylon, upon the willows of the rivers of Babylon. But if we come into Jerusalem, into the place of vision and of peace, the instruments which before hung idle are then taken up in our hands, then we play the harp continually, and there is no time when we do not praise God through the instruments which we have in our hands. Therefore, as we had begun to say, the soul is always in some place of the earth that bears a name; and just as sinners are in Babylon, so on the contrary the righteous are in Judaea. Nevertheless, according to the quality of life and of faith, even in Judaea itself they are separated in places varied among themselves. For either it is in Dan, which is the furthest parts of Judaea, or in places a little higher and better than Dan, or in the middle territories of Judaea, or around Jerusalem; and most blessed of all is she who abides in the midst of the city of Jerusalem. Whereas he who is a sinner and weighed down by excessive crimes is in Babylon; and he who is a little lesser than this, and not yet ascending to the highest summit of sinners, dwells in Egypt and in the parts of Egypt. And just as those who are in Judaea do not all possess equal places—for one is in Jerusalem, and another in Dan, another in Naphtali, another in the territories of Gad—so all who are in Egypt do not inhabit equal parts of Egypt. One dwells in Tahpanhes, another in Memphis, another in Syene, another in Bubastis. Which places the prophet Ezekiel witnesses with a voice full of mysteries, setting forth also the names of the parts of Egypt: concerning which, if any reader is spiritual, judging all things and himself judged by no one, he will allegorize not only the greater regions, such as Judaea and Egypt and Babylon, but also the smaller parts of the earth; and just as in Judaea he will figure Jerusalem and Bethlehem and the other cities, so in Egypt, reading Diospolis, Bubastis, Tahpanhes, Memphis, Syene, he will figure them according to the understanding of the things. Who is wise and understands these things? Or who is discerning and knows them? Who at least, set in a subtler sense, will be able to know the meaning of the letter which the Holy Spirit holds?

2. Verum nunc aliud propositum est, quid his qui in Babylone sunt Dei sermone praecipiatur : Fugite de medio Babylonis. Non gradatim, non pedetentim, sed cum velocitate, cum cursu fugite, hoc est enim fugere. Fugite de medio Babylonis, Quicunque confusam habetis animam a variorum

2. But now another subject is set before us, what is commanded by the word of God to those who are in Babylon: Flee from the midst of Babylon. Not step by step, not little by little, but with speed, at a run, flee; for this is what it is to flee. Flee from the midst of Babylon, whoever have a soul confounded by the passion of various

Editors' notes and page, col. 535

Footnotes

(46) ‹anchor: not visible in the page-foot image› · call in col 535

Psal. CXXXVI, 4.

Psalm 136 (137):4.

(printed under page 273)

(47) ‹anchor: not visible in the page-foot image› · call in col 535

ibid., 1, 2.

Same Psalm, verses 1–2.

(printed under page 273)

(48) ‹anchor: cognoscit ea› · call in col 535

Osc. XIV, 10.

Hosea 14:10 (printed "Osc.", for "Ose.").

(printed under page 273)

Page

running head: 535 ORIGENIS
marginal letters: A unusquisque animam; B quando non laudemus; C ascendens, in; D Diospolim, Bubastim,
old-edition numerals: 282 after juxta
other: Latin only, no Greek printed

PG 13:536

passione vitiorum, ad vos dirigitur sermo. Et mihi quoque id ipsum jubetur : siquidem adhuc sum in confusione inveteratus, et ideo in Babylone sum. Quid ergo praecipit Deus? Non dicit, exite de medio Babylonis; hoc enim potest fieri et gradatim, sed, Fugite de medio Babylonis. Ego quidem et in eo quod dicitur de medio, rationem quaero sermonis. Potest quippe evenire ut aliquis in Babylone sit, sed cum in extremis ejus finibus commoretur, quodammodo extra Babylonem esse videatur. Aliud autem est in medietate Babylonis consistere, ut ex omni parte aequale sit spatium, et ita in umbilico ejus quasi medio cordis animalis habitet. Sicuti enim animalis medietas cor est, et in Evangelio secundum Lucam, cor terrae medietas terrae nominatur; sic mihi videtur et in Ezechiele dictum, in cor maris posita Tyrus; et nunc peccatores de medio Babylonis, hoc est, de corde ejus fugere debere. Fugite ergo de medio Babylonis, ut medietatem Babylonis deserentes, in finibus ejus incipiatis esse, non in medio. Quod si cui videtur obscurum, sic fiet manifestius; quia qui valde demersus est in vitiis, hic medius habitator est. Qui vero paulatim relinquens malum, et naturam suam ad meliora convertens non tam coeperit virtutes possidere quam cupere, iste licet ex medio fugerit Babylonis, tamen necdum de Babylone discessit. Secundum istiusmodi expositiones decet sacras litteras credere nec unum quidem apicem habere vacuum sapientia Dei. Qui enim mihi homini praecipit, dicens : Non apparebis ante conspectum meum vacuus, multo plus hoc ipse agit, ne aliquid vacuum loquatur. Ex plenitudine ejus accipientes prophetae, ea quae erant de plenitudine sumpta, cecinerunt; et idcirco sacra volumina Spiritus plenitudinem spirant, nihilque est sive in prophetia, sive in lege, sive in Evangelio, sive in Apostolo, quod non a plenitudine divinae majestatis descendat. Quamobrem spirant in Scripturis sanctis hodieque plenitudinis verba. Spirant autem his qui habent et oculos ad videnda coelestia, et aures ad audienda divina, et nares ad ea quae sunt plenitudinis sentienda.

vices, to you the word is directed. And to me also the very same thing is commanded, since I am still grown old in confusion, and therefore am in Babylon. What then does God command? He does not say, go out from the midst of Babylon—for this can be done even step by step—but, Flee from the midst of Babylon. And I indeed seek the reason of the expression in the words from the midst also. For it can happen that someone is in Babylon, yet because he dwells on its furthest borders he seems in a certain way to be outside Babylon. Whereas it is another thing to abide in the middle of Babylon, so that the distance is equal on every side, and thus he dwells in its navel, as if in the middle of the heart of a living creature. For just as the middle of a living creature is the heart, and in the Gospel according to Luke the middle of the earth is called the heart of the earth, so it seems to me that in Ezekiel also Tyre is said to be set in the heart of the sea, and that now sinners ought to flee from the midst of Babylon, that is, from her heart. Flee therefore from the midst of Babylon, so that forsaking the middle of Babylon you may begin to be on her borders, not in the midst. And if this seems obscure to anyone, it will become clearer in this way: because he who is deeply plunged in vices is an inhabitant of the midst. Whereas he who little by little leaves evil behind, and turning his nature to better things has begun not so much to possess virtues as to desire them, although he has fled from the midst of Babylon, nevertheless has not yet departed from Babylon. According to expositions of this sort it is fitting to believe that the sacred letters do not have even a single stroke empty of the wisdom of God. For He Who commands me, a man, saying: You shall not appear before My face empty, much more does this Himself, that He should not speak anything empty. Receiving from His fullness, the prophets sang those things that were taken from the fullness; and on this account the sacred volumes breathe the fullness of the Spirit, and there is nothing either in prophecy, or in the law, or in the Gospel, or in the Apostle, which does not come down from the fullness of the divine majesty. Wherefore the words of fullness breathe even today in the holy Scriptures. Yet they breathe for those who have both eyes to see heavenly things, and ears to hear divine things, and nostrils to perceive the things that belong to fullness.

Haec dixi, quia non sit simpliciter positum, Fugite de Babylone, sed cum additamento necessario : Fugite de medio Babylonis, et resalvate unusquisque animam suam. Primum oportet fugere de medio Babylonis, deinde singulos animas suas resalvare cum fugerint. Neque vero dixit salvare, sed resalvare. Appositio syllabae significat sacramentum, quia quondam gustantes salutem, et de ea propter peccata postea corruentes, venerunt ad Babylonem. Cujus rei causa oportet resalvare animam suam, ut incipiat recuperare quod perdidit, secundum apostolum Petrum dicentem : Ita reportavimus finem fidei salutem, de qua salute exquisierunt et scrutati sunt prophetae, qui propter nostram prophetaverunt gratiam.

I have said these things because it is not put simply, Flee from Babylon, but with a necessary addition: Flee from the midst of Babylon, and save again each one his own soul. First one must flee from the midst of Babylon, and next each one must save his own soul again when they have fled. Nor did he say to save, but to save again. The prefixing of the syllable signifies a mystery, because having once tasted salvation, and afterwards falling from it on account of sins, they came to Babylon. For which reason one must save his own soul again, that he may begin to recover what he lost, according to the apostle Peter, who says: Thus we have won the end of faith, salvation, concerning which salvation the prophets inquired and searched, who prophesied of the grace that was for

Editors' notes and page, col. 536

Footnotes

(49) ‹anchor: not visible in the page-foot image› · call in col 536

Luc. VIII, 15.

Luke 8:15.

(printed under page 273)

(50) ‹anchor: not visible in the page-foot image› · call in col 536

Ezech. XXVII, 32.

Ezekiel 27:32.

(printed under page 273)

(51) ‹anchor: praecipit, dicens› · call in col 536

Exod. XXIII, 15.

Exodus 23:15.

(printed under page 273)

(52) ‹anchor: Petrum dicentem› · call in col 536

I Pet. I, 9, 10.

1 Peter 1:9–10.

(printed under page 273)

Page

running head: ORIGENIS 536
marginal letters: A passione vitiorum,; B detur et in; C homini praecipit,; D Fugite de medio
old-edition numerals: (none)
other: Latin only, no Greek printed; gra- split at end of column
other: the word gratiam. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 537

PG 13:537

Verumtamen in nobis est fugere de Babylone, et in nostra positum est potestate, si velimus, resuscitare quod corruit.

us. Nevertheless it lies in us to flee from Babylon, and it is placed in our power, if we wish, to raise up again what has fallen.

4. Tertium mandatum est : Et neque projiciamini in iniquitatem ejus. Cum quis fugerit injustitiam Babylonis, et non egerit poenitentiam, tunc consequens est ut projiciatur. Observa vero Scripturam, quomodo, licet ex Hebraea lingua in Graecam sit translata, nihilominus, quantum recipere potest, differentias verborum significanter expresserit. Dicit quippe in alio loco : Elegi abjectus esse in domo Domini, et non ait projectus. In praesenti autem non posuit, et ne abjiciamini in injustitiam ejus, sed ne projiciamini in injustitiam ejus. Aliud est enim projici, aliud abjici. Quod enim in despectione est et neglectu, hoc non projicitur, sed abjicitur. Quod vero foris est a salute, et beatitudine alienum, hoc projicitur. Quod et in alio loco declarat Scriptura divina dicens : Duces populi mei projicientur ex domicilio rerum suarum propter pessimas voluntates suas. Cleri enim eorum non proderunt eis. Sed et tu ipse poteris congregare, sicubi in Scripturis projectionis et abjectionis nomen inveneris, ut ex comparatione verborum magis possis confidens ferre sententiam. Quia dispensatio Providentiae etiam si non magnopere curavit ut disertitudinem, quae in Graeco sermone laudatur ; Graece interpretando sequeretur, curavit tamen ea quae significantia sunt exhibere, et differentiam eorum explanare dilucide his qui Scripturas diligentissime perscrutantur.

4. The third commandment is: And be not cast forth into her iniquity. When someone has fled the unrighteousness of Babylon, and has not done penance, then it follows that he is cast forth. Observe, moreover, how Scripture, although translated from the Hebrew tongue into Greek, has nevertheless, so far as it can admit, significantly expressed the differences of words. For it says in another place: I have chosen to be cast down in the house of the Lord, and it does not say cast forth. And in the present passage it did not put, and be not cast down into her unrighteousness, but be not cast forth into her unrighteousness. For it is one thing to be cast forth, another to be cast down. For what is in contempt and neglect is not cast forth, but cast down. Whereas what is outside of salvation, and alien to blessedness, this is cast forth. Which the divine Scripture declares in another place also, saying: The leaders of My people shall be cast forth from the dwelling of their possessions on account of their worst wills. For their lots shall not profit them. And you yourself also will be able to gather together, wherever in the Scriptures you find the word casting forth and casting down, so that from the comparison of the words you may be able with greater confidence to pass judgement. Because the dispensation of Providence, even if it did not greatly care in translating into Greek to follow the elegance of speech that is praised in the Greek tongue, cared nevertheless to set forth the things that are significant, and to explain their difference clearly to those who search the Scriptures most diligently.

5. Ne projiciamini in iniquitatem Babylonis, quia tempus vindictae ejus est a Domino. Miro sensu supplicia dicit irrogari propter ejus qui ea patitur ultionem. Quando enim quis non vindicatur et relinquitur impunitus, frequenter me dixisse memini id quod in duodecim Prophetis scriptum est : Et non visitabo super filias vestras quando fornicantur, et super nurus vestras quando adulterantur. Non ergo, ut quidam existimant, Deus peccatores punit iratus; sed, si sic expedit loqui, magna ira est a Deo tormenta non perpeti. Qui enim punitur, etiamsi ab ea quae vocatur ira Dei corripitur, ad hoc punitur ut emendetur. Domine, ait David, ne in ira tua arguas me, neque in furore tuo corripias me. Sed etiamsi argues, argue nos in judicio, et non in furore, dixit Jeremias. Invenies autem etiam ex repromissione Dei in quosdam correptionem dari. Ideo cum peccantibus Christi filiis poena promittitur, misericordia non denegatur, ut scriptum est : Si dereliquerint filii ejus legem meam, et in judiciis meis non ambulaverint; si justitias meas profanaverint, et mandata mea non custodierint, visitabo in virga facinora eorum, et in flagellis iniquitates eorum; misericordiam autem meam non dispergam ab eis. Ista considerans vide quomodo necdum poena dignus sit,

5. Be not cast forth into the iniquity of Babylon, because the time of her vengeance is from the Lord. In a wonderful sense he says that punishments are inflicted for the avenging of him who suffers them. For when someone is not avenged and is left unpunished, I remember that I have frequently said that which is written in the Twelve Prophets: And I will not visit upon your daughters when they commit fornication, and upon your daughters-in-law when they commit adultery. Not therefore, as some think, does God punish sinners in anger; but, if it is fitting to speak thus, it is a great anger not to suffer torments from God. For he who is punished, even if he is rebuked by that which is called the wrath of God, is punished for this purpose, that he may be amended. O Lord, says David, rebuke me not in Thy wrath, nor chasten me in Thy fury. Yet even if Thou wilt rebuke, rebuke us in judgement, and not in fury, said Jeremiah. And you will find that even from the promise of God chastisement is given upon some. On this account, when punishment is promised to the sinning sons of Christ, mercy is not denied, as it is written: If his sons forsake My law, and do not walk in My judgements; if they profane My ordinances, and do not keep My commandments, I will visit their transgressions with a rod, and their iniquities with scourges; but My mercy I will not scatter away from them. Considering these things, see how he is not yet worthy of punishment

Editors' notes and page, col. 537

Footnotes

(53) ‹anchor: not visible in the page-foot image› · call in col 537

Jerem. LI, 6.

Jeremiah 51:6.

(printed under page 274)

(54) ‹anchor: not visible in the page-foot image› · call in col 537

Psal. LXXXIII, 11.

Psalm 83 (84):11.

(printed under page 274)

(55) ‹anchor: not visible in the page-foot image› · call in col 537

Jerem. XXIII.

Jeremiah 23 (no verse printed).

(printed under page 274)

(56) ‹anchor: quando adulterantur› · call in col 537

Osc. IV, 14.

Hosea 4:14 (printed "Osc.", for "Ose.").

(printed under page 274)

(57) ‹anchor: ait David› · call in col 537

Psal. IV, 2.

Psalm 4:2 (as printed; the words quoted are those of Ps. 6:2).

(printed under page 274)

(58) ‹anchor: ut scriptum est› · call in col 537

Psal. LXXXVIII, 31, 32, 33, 34.

Psalm 88 (89):31–34.

(printed under page 274)

Page

running head: 537 IN JEREMIAM HOMILIA XXI.
marginal letters: A tiam. Verumtamen; B ctione est et; C perscrutantur.; D ira tua arguas
old-edition numerals: 283 before projicitur
other: Latin only, no Greek printed; begins with tiam from gratiam

PG 13:538

qui usque ad praesens tempus committit scelera, nec punitur. Visitatio quippe Dei per visitati tormenta monstratur; qui autem peccans corripitur, nescis quid ei excurrat pro poena. Haec propter hoc quod dictum est, quia tempus vindictae ejus a Domino est.

who up to the present time commits crimes and is not punished. For the visitation of God is shown through the torments of him who is visited; whereas when one who sins is rebuked, you do not know what accrues to him in return for the punishment. These things on account of what was said, because the time of her vengeance is from the Lord.

6. Sequitur : Retributionem ipse retribuet ei. Non per ministros retribuet Babyloni Deus, sed ipse retribuet quod meretur. Volo quiddam dicere in additamento pronominis in eo quod scribitur ipse : ait enim, Retributionem ipse retribuet ei. Non omnibus Deus ipse retribuit quae merentur, sed sunt quidam quibus per alios restituit, sive puniens, sive medicans per dolorem, ut in Psalmis continetur : Misit in eos iram indignationis suae, furorem, et iram, et angustiam, immissionem per angelos pessimos. His enim non ipse restituit, sed ad retributionem illorum ministris usus est angelis pessimis, et aliis forsitan non per malos reddit, sed per bonos, ut in eis qui pro sceleribus puniuntur. Multaque similia istiusmodi per Scripturas, si scruteris, invenies. Est autem quando ministrorum officium refutatur, retributionem Deus ipse restituit, ut nunc Babyloni. Timeo quiddam obscuri in loco manifesto interponere, quod mihi videtur latere, si taceam. Verumtamen audendum est saltem pauca perstringere. Quando sunt vulnera facilia et prompta curationi, medicus mittit servum suum, mittit discipulum, ut per eum languentem medicetur; neque enim magna sunt vulnera. Evenit quoque aliquoties ut sectionis et ferri indigeat qui sanatur; attamen non ipse medicus pergit ad curam, sed eligens unum ex discipulis qui curare valeat, eo utitur ministro. Quando vero insanabiles plagae sunt, ut et emortua carne putredo contabuerit, et in tantum mala valetudo est, ut non servi vel discipuli qui jam prope eum per scientiam artis accessit, sed ipsius magistri manibus indigeat, tunc ipse magnus medicus praecinctus lumbos ad sectionem teterrimi vulneris concitatur. Similiter itaque, quando sunt minora peccata, non restituit Deus ipse peccantibus, sed aliis utitur ministris. Quando vero per merita sua ingens hominem aegritudo comprehendit, ut nunc Babylonem, quae gravibus propriae malitiae est confusa vulneribus, tunc ad retributionem Deus ipse festinat. Similia quaedam huic si requiris, invenies et de Jerusalem, quae ei acciderunt post prophetas, ob id quia insidiata sit Christo. Sic finita est primi capituli continentia.

6. There follows: He Himself will repay her a recompense. Not through ministers will God repay Babylon, but He Himself will repay what she deserves. I wish to say something on the addition of the pronoun in that which is written, Himself: for he says, He Himself will repay her a recompense. Not to all does God Himself repay what they deserve, but there are some to whom He repays through others, whether punishing or healing through pain, as is contained in the Psalms: He sent upon them the wrath of His indignation, fury, and wrath, and distress, a visitation through evil angels. For to these He did not Himself repay, but for their recompense He used evil angels as ministers; and to others perhaps He renders not through evil ones, but through good ones, as in the case of those who are punished for crimes. And many similar things of this sort you will find throughout the Scriptures, if you search. Yet there is a time when the office of ministers is set aside, and God Himself renders the recompense, as now to Babylon. I fear to interpose something obscure in a plain passage, which seems to me to lie hid if I keep silent. Nevertheless I must venture to touch lightly upon at least a few things. When wounds are easy and ready for healing, the physician sends his servant, he sends a disciple, that through him he may heal the sick man; for the wounds are not great. It also happens at times that he who is being healed has need of cutting and the knife; yet the physician does not himself proceed to the treatment, but choosing one of his disciples who is able to treat it, uses him as a minister. Whereas when the sores are incurable, so that with the flesh dead rot has festered, and the illness is so great that it needs the hands not of a servant or of a disciple who has already come near him in knowledge of the art, but of the master himself, then the great physician himself, girding up his loins, is roused to the cutting of the most hideous wound. Similarly therefore, when sins are smaller, God does not Himself repay those who sin, but uses other ministers. Whereas when through his deserts a vast sickness seizes a man, as now Babylon, which is confounded with the grievous wounds of her own malice, then God Himself hastens to the recompense. If you seek certain things similar to this, you will find them also concerning Jerusalem, which happened to her after the prophets, because she laid snares for Christ. Thus is finished the content of the first passage.

7. Videamus et caetera : Calix aureus Babylon in manu Dei inebrians omnem terram. De vino ejus biberunt gentes. Propter hoc commotae sunt gentes, et subito cecidit Babylon, et contrita est. Nabuchodonosor volens decipere homines per calicem Babylonis dolosum, non miscuit in vase fictili quod parabat potari, sed neque in paulo meliore, et aereo

7. Let us see the rest also: Babylon is a golden cup in the hand of the Lord, making drunken all the earth. Of her wine the nations have drunk. On this account the nations have been moved, and suddenly Babylon has fallen and been crushed. Nebuchadnezzar, wishing to deceive men through the deceitful cup of Babylon, did not mingle what he was preparing to be drunk in an earthen vessel, nor even in a slightly better and brazen

Editors' notes and page, col. 538

Footnotes

(59) ‹anchor: not visible in the page-foot image› · call in col 538

Jerem. LI, 6.

Jeremiah 51:6.

(printed under page 274)

(60) ‹anchor: not visible in the page-foot image› · call in col 538

Psal. LXXVII, 49.

Psalm 77 (78):49.

(printed under page 274)

(61) ‹anchor: Videamus et caetera› · call in col 538

Jerem. LI, 7, 8.

Jeremiah 51:7–8.

(printed under page 274)

Page

running head: IN JEREMIAM HOMILIA XXI. 538
marginal letters: A qui usque ad; B sionem per angelos; C ferri indigeat; D neribus, tunc
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:539

vase, vel stanneo, et quod ista praecellit argenteo; verum eligens vas aureum, in eo poculum temperavit, ut quis videns decorem auri, dum radiantis metalli pulchritudine delectatur, et totus oculis haeret in specie, non consideret quid intrinsecus latitet, et accipiens calicem bibat nesciens calicem Nabuchodonosor, intelligens autem calicem aureum in praesenti nominatum. Sed animadvertas pessimorum dogmatum verba mortifera qualem habeant compositionem, qualem decorem eloquentiae, qualem rerum divisionem; cognosces quomodo unusquisque poetarum qui putantur apud vos disertissimi, calicem aureum temperavit, et in calicem aureum venenum injecerit idololatriae, et venenum turpiloquii, venenum eorum quae animam hominis interimunt dogmatum, venenum falsi nominis scientiae. Sed meus Jesus contra fecit, sciens aureum calicem Zabuli, et praecavens ne aliquis ad fidem suam veniens, suspicaretur etiam Christi talem esse calicem, qualem esse requirat, et per similitudinem materiae formidaret errorem; ideo curavit ut haberemus thesaurum istum in vasis fictilibus. Saepe vidi aureum calicem in pulchro sermonis ornatu, et dogmatum venena considerans deprehendi calicem Babylonis.

vessel, or one of tin, and what excels these, one of silver; but choosing a golden vessel, he tempered his draught in it, so that anyone seeing the beauty of the gold, while he is delighted by the loveliness of the gleaming metal and clings wholly with his eyes to its appearance, may not consider what lies hid within, and taking the cup may drink without knowing the cup of Nebuchadnezzar, yet understanding the golden cup named in the present passage. Only notice what sort of composition, what beauty of eloquence, what division of subjects the deadly words of the worst doctrines have; you will recognize how each of the poets who are accounted most eloquent among you has tempered a golden cup, and into the golden cup has cast the poison of idolatry, and the poison of foul speech, the poison of doctrines that slay the soul of man, the poison of knowledge falsely so called. But my Jesus did the opposite, knowing the golden cup of the devil, and taking precaution lest anyone coming to His faith should suspect that the cup of Christ also was such as he might require it to be, and through the likeness of the material should dread error; on this account He took care that we should have this treasure in earthen vessels. Often have I seen a golden cup in the fair adornment of speech, and considering the poisons of the doctrines I have detected the cup of Babylon.

8. Calix aureus Babylon in manu Dei. Non semper calix aureus Babylon. Cum autem venerit ad vindictam, et in manu Dei posita fuerit, tunc efficitur terra quae quondam tacta est in Jubath. Neque vero jugiter in manu Dei continetur, sed ultionis tantum tempore, cum coeperit Dominus ei restituere quod meretur, tunc in manu ejus inebrians omnem terram iste calix aureus Babylon inebriabit. Quomodo autem universam terram inebriabit, facile scies, si consideraveris omnes homines ebrios. Inebriamur ira, inebriamur tristitia, inebriamur mente, excedimus amore, concupiscentiis et vana gloria. Quanta pocula temperaverit, quot inebriantes porrexerit calices calix iste, quid necesse est dicere?

8. Babylon is a golden cup in the hand of God. Not always is Babylon a golden cup. But when she has come to vengeance, and has been placed in the hand of God, then she becomes the earth that was once touched in Jubath. Nor indeed is she held continually in the hand of God, but only at the time of vengeance; when the Lord begins to repay her what she deserves, then in His hand, making drunken all the earth, this golden cup Babylon will make drunken. And how she will make drunken the whole earth you will easily know, if you consider all men drunken. We are made drunken with anger, we are made drunken with sadness, we are made drunken in mind, we go out of our senses with love, lusts, and vainglory. How great draughts this cup has tempered, how many intoxicating cups it has held out, what need is there to say?

9. Calix aureus Babylon inebrians omnem terram. Animadverte omnem terram plenam esse peccatis, et non quaeres quomodo Babylon omnem terram inebriaverit. Sed si forte te videris justum ebrium non esse de calice peccatorum, noli putare Scripturam esse mentitam quae dixerit, inebrians omnem terram, cum iste non ebrietur a Babylone, et tamen consistat in terra. Audi quia justus non sit terra. Omnem terram inebriat calix iste aureus. Justus vero cum sit super terram, conversationem in coelis habet. Et propter hoc non convenit ulterius justo dici : Terra es, et in terram ibis. Sed necesse est audenter loqui, dicit justo Deus adhuc consistenti super terram : Coelum es, et in coelum ibis. Portat enim imaginem coelestis. Igitur ut concludam, calix aureus inebriat omnem terram, id est, omnes ab eo inebriamur quandiu terra sumus.

9. Babylon is a golden cup making drunken all the earth. Notice that all the earth is full of sins, and you will not ask how Babylon has made drunken all the earth. Yet if perhaps you see that a righteous man is not drunken from the cup of sinners, do not think that Scripture has lied in saying, making drunken all the earth, when that man is not made drunken by Babylon, and nevertheless abides on earth. Hear how the righteous man is not earth. This golden cup makes drunken all the earth. Whereas the righteous man, though he is upon the earth, has his citizenship in heaven. And on this account it is no longer fitting for it to be said to the righteous man: Earth you are, and into earth you shall go. Rather, one must speak boldly: God says to the righteous man while he still abides upon the earth: Heaven you are, and into heaven you shall go. For he bears the image of the heavenly. Therefore, to conclude, the golden cup makes drunken all the earth, that is, we are all made drunken by it so long as we are earth.

Editors' notes and page, col. 539

Footnotes

(62) ‹anchor: justo dici› · call in col 539

Gen. III, 19.

Genesis 3:19.

(printed under page 275)

Page

running head: 539 ORIGENIS
marginal letters: A vase, vel stanneo,; B tiae. Sed meus; C tantum tempore,; D ram, cum iste
old-edition numerals: 284 before calicem
other: Latin only, no Greek printed

PG 13:540

10. De vino ejus biberunt gentes, propter hoc commotae sunt. Sicut in his qui bibunt istum qui in usu est vini liquorem, si super sitim et super mensuram biberint, videmus ebrii corpus motum, vacillantes pedes, caput ac tempora praegravata, os dissolutum, linguam significantem sermones ebrii et haerentibus labiis verba praecisa : similiter est videre eos qui de calice aureo biberint Babylonis, quomodo moveantur, quomodo instabiles gressu sint, quomodo debilitata mente et fluctuante cogitatu nihil firme teneant, sed semper in turbationibus agantur incerti. Quamobrem Scriptura divina de istiusmodi hominibus in alio loco ita ait : Propterea commoti sunt. Interponamus aliquid mysterii, quid de peccatore dicatur Cain. Cum egressus est a facie Dei, habitavit in terra Naid, contra Eden. Naid in Graeca lingua interpretatur commotio. Qui enim derelinquit Deum, qui deserit sensum de eo jugiter cogitandi, iste in terra Naid hodieque habitat, id est, in tribulatione mali cordis et mentis commotione consistit.

10. Of her wine the nations have drunk; on this account they have been moved. Just as in those who drink this liquid of wine that is in common use, if they drink beyond thirst and beyond measure, we see the body of the drunken man tossed about, his feet tottering, his head and temples weighed down, his mouth slack, his tongue uttering the speeches of a drunken man, and his words cut short with stammering lips; similarly one may see those who have drunk from the golden cup of Babylon, how they are moved, how unsteady they are in their step, how with weakened mind and wavering thought they hold nothing firmly, but are always driven about uncertainly in commotions. Wherefore the divine Scripture speaks thus in another place concerning men of this sort: Therefore they have been moved. Let us interpose something of a mystery, what is said concerning the sinner Cain. When he went out from the face of God, he dwelt in the land of Nod, over against Eden. Nod in the Greek tongue is interpreted commotion. For he who forsakes God, who abandons the mind of thinking continually of Him, that man dwells even today in the land of Nod, that is, abides in the distress of an evil heart and commotion of mind.

11. Biberunt gentes, propterea commotae sunt, et subito cecidit Babylon, et contrita est. Quando dicit : Repente cecidit Babylon, videtur mihi prophetizare consummationem mundi subito futuram. Quomodo enim diebus diluvii comedebant et bibebant, emebant et vendebant, plantabant et aedificabant, donec veniret diluvium, et tulit omnes, et subito venit inundatio, similiter autem et in diebus Lot; sic et consummatio mundi non per partes fiet, sed repente. Huic conferendum existimato id quod scriptum est in Jesu Nave, quando a voce sola tubae, Jericho civitas corruens subito disperiit; et juxta hanc similitudinem Babylonem quoque in consummatione saeculi casuram esse, et subito conterendam. Et haec quidem de consummatione dicta sint. Si vero veneris ad adventum Domini mei Jesu Christi, et videris ejus magnum opus, quomodo subverterit omnia gentium de idolis dogmata, ut credentes de erroris eximeret jugo, intelliges quia in tempore passionis ejus Babylon extemplo corruit, et contrita est. Unusquisque nostrum consideret se ipsum, et animadvertat Babylonem in suo pectore corruisse. Si autem et in alicujus corde non cecidit civitas confusionis, huic Christus necdum advenit. Veniente quippe eo, Babylon ruere consuevit. Propter hoc, ad orationum praesidia confugientes, petite ut veniat Jesus in corda vestra, et conterat Babylonem et faciat ruere omnem malitiam ejus, et reaedificet pro his quae subversa sunt, pro Babylone quae fuerat ante constructa, in ipso principali cordis vestri, Jerusalem civitatem sanctam Dei.

11. The nations have drunk, therefore they have been moved, and suddenly Babylon has fallen and been crushed. When he says: Suddenly Babylon has fallen, he seems to me to prophesy that the consummation of the world will be sudden. For just as in the days of the flood they were eating and drinking, buying and selling, planting and building, until the flood came and took them all away, and suddenly the deluge came, and similarly also in the days of Lot; so too the consummation of the world will not come about in parts, but suddenly. Consider that with this must be compared that which is written in Joshua the son of Nun, when at the sound alone of the trumpet the city of Jericho collapsed and suddenly perished; and that according to this likeness Babylon also at the consummation of the age will fall and suddenly be crushed. And let these things indeed be said concerning the consummation. But if you come to the coming of my Lord Jesus Christ, and see His great work, how He overturned all the doctrines of the nations concerning idols, that He might free believers from the yoke of error, you will understand that at the time of His passion Babylon forthwith collapsed and was crushed. Let each one of us consider himself, and observe that Babylon has collapsed in his own breast. Whereas if in anyone's heart the city of confusion has not fallen, to this man Christ has not yet come. For when He comes, Babylon is wont to fall in ruin. On this account, fleeing for refuge to the defences of prayers, ask that Jesus may come into your hearts, and crush Babylon, and make all her malice fall in ruin, and rebuild in place of the things that have been overturned, in place of Babylon which had been built before, in the very ruling part of your heart, Jerusalem, the holy city of God.

12. Plangite eam, et accipite resinam correptionis ejus, si quo modo sanabitur. Plangite, ait, Babylonem. Deinde quia omnis anima recipere potest salutem, et neque una apud Deum est insanabilis, idcirco consilium dat his qui possunt transmigrare in

12. Lament over her, and take balm for her chastisement, if by any means she may be healed. Lament, he says, over Babylon. Next, because every soul can receive salvation, and not a single one with God is incurable, on this account he gives counsel to those who are able to pass over into

Editors' notes and page, col. 540

Footnotes

(63) ‹anchor: not visible in the page-foot image› · call in col 540 (inferred from the numbering; the call is not visible in the crop, and Genesis 4 matches "in Jubath" in col 539, where no call is printed)

Gen. IV.

Genesis 4 (no verse printed).

(printed under page 275)

(64) ‹anchor: si quo modo sanabitur› · call in col 540

Jerem. LI, 8.

Jeremiah 51:8.

(printed under page 275)

Page

running head: ORIGENIS 540
marginal letters: A 10. De vino; B Dei, habitavit; C pente. Huic; D civitas confusionis,
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 13:541

Jerusalem ad testimonium, habere resinam ad emplastra facienda, ut assumant medicamina, et quanto valent studio, sanitati restituant Babylonem. Hoc experiamur et nos facere, deprecantes Deum, ut det nobis resinam rationabilem, et de rationabili resina discamus ei malagma imponere, et oleum et alligaturas, et imponentes alligemus vulnera Babylonis, imitantes Samaritanum, et sanetur misera civitas, et curata desinat esse quod fuerat. Istud est quod ait accipere resinam correptionis ejus, si quo modo sanabitur. Ubi sunt haeretici? Ubi sunt qui naturas quasdam introducentes, asserunt esse naturam desperabilem quae penitus non recipiat salutem? Si est natura quae pereat, quae alia talis erit ut Babylon? Attamen neque istam despicit Deus. Praecipit enim medicis Deus, ut accipiant resinam super Babylonem, si quo modo sanetur. Quidam igitur eorum qui mandatum acceperant, accipientes resinam correptioni Babylonis, si quo modo sanetur, fecerunt quod fuerat imperatum, receperunt resinam ad correptionem ejus, audientes posse fieri ut Babylon reciperet sanitatem. Et quia quod putaverunt non effecerunt : Babylon quippe in pristina malitia perseverans, noluit se curari : satisfaciunt boni medici, et dicunt : Curavimus Babylonem, et non est sanata. Relinquamus eam. Vide autem, homo, nequando angelis praecipiat Deus, ut ad languorem animae tuae medicaminum emplastra conficiant, si quo modo possis ab aegrotatione sanari, et respondeant angeli : Curavimus Babylonem, istam ostendentes a passionibus confusam animam tuam, et non est sanata. Non scientiam artis suae, neque resinae vim criminantur, sed te qui praeceptis eorum obsequi noluisti, dicentes : Curavimus Babylonem, et non est sanata. Relinquamus eam. Steterunt medici sub magno medico angeli Dei, volentes curare imbecillitates nostras, volentes animam liberare de vitiis, sed nos ipsi repellimus eos, dum consiliis eorum non acquiescimus. Vident se operam perdere, cum loquuntur invicem, et dicunt : Relinquamus eam, et abeamus unusquisque in terram suam. Hoc est, credita nobis est a Deo medicina, ut animam curaremus humanam; adhibuimus adjutorium,

Jerusalem for a testimony, to have balm for making plasters, that they may take medicines, and with all the zeal they can, restore Babylon to health. Let us too try to do this, entreating God that He may give us rational balm, and from the rational balm let us learn to lay an emollient upon her, and oil and bandages, and laying them on let us bind up the wounds of Babylon, imitating the Samaritan, so that the wretched city may be healed, and having been cured may cease to be what she had been. This is what he means when he says, take balm for her chastisement, if by any means she may be healed. Where are the heretics? Where are those who, introducing certain natures, assert that there is a hopeless nature which altogether cannot receive salvation? If there is a nature that perishes, what other will be such as Babylon? Yet not even her does God despise. For God commands the physicians to take balm for Babylon, if by any means she may be healed. Some, therefore, of those who had received the command, taking balm for the chastisement of Babylon, if by any means she might be healed, did what had been commanded, they took balm for her chastisement, hearing that it was possible that Babylon should recover health. And because they did not effect what they had thought—for Babylon, persevering in her former malice, refused to be cured—the good physicians clear themselves, and say: We have treated Babylon, and she was not healed. Let us forsake her. See, moreover, O man, lest at some time God command the angels to prepare plasters of medicines for the sickness of your soul, if by any means you may be healed from your illness, and the angels answer: We have treated Babylon—pointing to that soul of yours confounded by passions—and she was not healed. They do not blame the knowledge of their art, nor the power of the balm, but you who refused to obey their precepts, saying: We have treated Babylon, and she was not healed. Let us forsake her. There stood as physicians under the great Physician the angels of God, wishing to cure our weaknesses, wishing to free the soul from vices, but we ourselves drive them away while we do not assent to their counsels. They see that they are wasting their labour, when they speak to one another and say: Let us forsake her, and let us go each one to his own land. That is, medicine has been entrusted to us by God, that we might cure the human soul; we have applied help,

ΕΚ ΤΗΣ ΛΘʹ ΟΜΙΛΙΑΣ

From the Thirty-Ninth Homily

Τῶν εἰς τὸν Ἱερεμίαν Ἐξηγητικῶν εἰς τό· Οὐκ ἠδύνατο Κύριος φέρειν ἀπὸ προσώπου πονηρίας ὑμῶν.

Of the Exegetical Notes on Jeremiah, on the words: The Lord could not bear because of the face of your evil deeds.

Ἐάν ποτε ἀναγινώσκων τὴν Γραφὴν προσκόψῃς νοήματι ὄντι καλῷ, λίθῳ δὲ προσκόμματος, καὶ πέτρᾳ σκανδάλου, αἰτιῶ σαυτόν· μὴ ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον τοῦ προσκόμματος καὶ τὴν πέτραν τοῦ σκανδάλου ἔχειν νοήματα, ὥστ' ἂν γενέσθαι τὸ εἰρημένον· Καὶ ὁ πιστεύων οὐ καταισχυνθήσεται. Πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ νομιζόμενον σκάνδαλον πολλὴν ὠφέλειαν ἁγίαν. Ει γὰρ ἡμεῖς ἐντολὴν ἐλάβομεν μὴ λέγειν ῥῆμα ἀργὸν, ὡς δώσοντες περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως, καὶ

If ever while reading Scripture you stumble at a thought that is good, yet a stone of stumbling and a rock of offence, blame yourself; for do not despair that this stone of stumbling and rock of offence has thoughts, so that what is said may come to pass: And he who believes shall not be put to shame. Believe first, and you will find beneath the supposed offence much holy profit. For if we received a commandment not to speak an idle word, as being about to give an account concerning it in the day of judgement, and

Editors' notes and page, col. 541

Footnotes

(65) ‹anchor: not visible in the page-foot image› · call in col 541

Jerem. LI, 9.

Jeremiah 51:9.

(printed under page 276)

(66) ‹anchor: et dicunt› · call in col 541

ibid.

Same place.

(printed under page 276)

Page

running head: 541 IN JEREMIAM HOMILIA XXXIX
marginal letters: A Jerusalem ad; B enim medicis; C et respondeant; D ΕΚ ΤΗΣ ΛΘʹ
old-edition numerals: 285 after resinam
other: first paragraph (Jerusalem ad testimonium ... adjutorium,) Latin only, no Greek printed

PG 13:542

medicinam imposuimus, multum contumax est, non vult observare quod dicimus, studium nostrum non sequitur effectus. Relinquamus eam, et abeamus unusquisque in terram suam, id est, domesticum locum et proprium. Cave, homo, nequando relinquat te medicus, sive angelus Dei, sive quicunque hominum, cui credita est cura sermonum ad salutis medicinam deferendam. Si enim te dereliquerint et dixerint : Abeamus unusquisque in terram suam, quia appropinquavit in coelum judicium ejus; manifestum est quia abscessio eorum condemnatio tua sit, ut irremediabilis, nolentisque curari. Cum autem te deseruerint, quid tibi aliud eventurum est, nisi quod solet his accidere qui a medicis desperantur, utentes voluntate morbi sui, ut ad pejora demergantur? Sic et his similiter in consuetudine istius vitae a prudentibus medicis. Accedit aliquis eorum ad languentem : quantum ars patitur, et industria, medicamina non cessant; sed si aut aegritudo tanta sit, ut repugnet curationi, aut ipse invalidus per impatientiam doloris contra faciat quam jubetur, relinquit medicus, desperat hujusmodi hominem et recedit, ne inter manus suas exspirans causam interitus ejus ad se retorqueat. Si ergo et nos, ne in sanctorum angelorum manibus qui ad nos curandos a Domino destinati sunt, moriamur, relinquunt nos desperantes animam nostram, et aiunt : Non est malagma imponere, neque oleum, neque alligaturas, quia appropinquavit in coelum judicium ejus, et elevatum est usque ad astra. Qui parvum habet peccatum, non usque ad coelum et sidera judicium ejus effertur. Pusillum enim et humile est. Qui vero crescit in scelere, crescit et in judicio, simulque cum vitiis augetur et poena; et quia in tantum deliquit, ut judicium ejus usque ad coelestia sublevetur, et per impietatem suam resistens Deo ad superiora conscendat, profert Deus judicium suum in humiliationem ejus judicii quod celatum est a peccatore; et proferens judicium suum, humiliat quidem peccatorem, retribuit autem justo digna vitae ejus, in Christo Jesu Domino nostro, cui est gloria et imperium in saecula saeculorum. Amen.

we have applied medicine, she is very stubborn, she refuses to observe what we say, no effect follows our zeal. Let us forsake her, and let us go each one to his own land, that is, to our own home and proper place. Beware, O man, lest at some time the physician forsake you, whether an angel of God, or any man whatever to whom has been entrusted the care of words for bringing the medicine of salvation. For if they forsake you and say: Let us go each one to his own land, because her judgement has reached unto heaven; it is plain that their departure is your condemnation, as incurable and refusing to be cured. And when they have forsaken you, what else is going to happen to you save what is wont to happen to those who are despaired of by physicians, indulging the will of their own disease, so that they sink to worse things? So too in like manner with these in the custom of this life at the hands of prudent physicians: one of them comes to a sick man; so far as art and diligence allow, medicines do not cease; but if either the sickness is so great that it resists treatment, or the sick man himself through impatience of pain acts contrary to what he is bidden, the physician leaves him, despairs of such a man, and withdraws, lest dying in his hands he should turn the blame of his death upon him. If therefore with us too, lest we die in the hands of the holy angels who have been appointed by the Lord to cure us, they leave us despairing of our soul, and say: It is not possible to lay on an emollient, nor oil, nor bandages, because her judgement has reached unto heaven, and has been lifted up even to the stars. He who has a small sin does not have his judgement lifted up even to heaven and the stars; for it is tiny and lowly. Whereas he who grows in crime grows also in judgement, and together with his vices the punishment also increases; and because he has transgressed so greatly that his judgement is lifted up even to heavenly things, and resisting God through his ungodliness mounts up to the higher regions, God brings forth His judgement for the humiliation of that judgement which was hidden by the sinner; and bringing forth His judgement, He humbles the sinner indeed, but repays to the righteous man things worthy of his life, in Christ Jesus our Lord, to Whom is the glory and the dominion unto the ages of ages. Amen.

Editors' notes and page, col. 542

Footnotes

(67) ‹anchor: elevatum est usque ad astra› · call in col 542

ibid.

Same place.

(printed under page 276)

(68) ‹anchor: in illud› · call in col 542

Jerem. XLIV, 22.

Jeremiah 44:22.

(printed under page 276)

(69) ‹anchor: ut fiat quod dictum est› · call in col 542

Rom. IX, 33.

Romans 9:33.

(printed under page 276)

Page

running head: 543 EX ORIGENE
marginal letters: A id studemus; B herbaria versantur,; C Considera itaque
old-edition numerals: 287 before CAP. I.
other: facing Latin version, not set; four full-width title lines above 287 CAP. I. (cut off at right edge) not set

PG 13:544

ὅση δύναμις φιλοτιμούμεθα πᾶν ῥῆμα τὸ ἐξιὸν ἐκ τοῦ στόματος ἡμῶν ποιεῖν ἐργάζεσθαι καὶ ἐν ἡμῖν τοῖς λέγουσι καὶ ἐν τοῖς ἀκούουσι· τί χρὴ νοεῖν περὶ τῶν προφητῶν, ἢ ὅτι πᾶν ῥῆμα λαληθὲν διὰ στόματος αὐτῶν ἐργατικὸν ἦν; Καὶ οὐ θαυμαστὸν εἰ πᾶν ῥῆμα τὸ λαλούμενον ὑπὸ τῶν προφητῶν εἰργάζετο ἔργον τὸ πρέπον ῥήματι· ἀλλὰ γὰρ οἶμαι, ὅτι καὶ πᾶν θαυμάσιον γράμμα τὸ γεγραμμένον ἐν τοῖς λογίοις τοῦ Θεοῦ ἐργάζεται· καὶ οὐκ ἔστιν ἰῶτα ἓν, ἢ μία κεραία γεγραμμένη ἐν τῇ Γραφῇ, ἥτις τοῖς ἐπισταμένοις χρῆσθαι τῇ δυνάμει τῶν γραμμάτων οὐκ ἐργάζεται τὸ ἑαυτῆς ἔργον. Ὥσπερ δὲ ἐπὶ τῶν βοτανῶν ἑκάστη μὲν ἔχει δύναμιν εἴτε εἰς τὴν ὑγίειαν σωμάτων, εἴτε εἰς ὅ τι δήποτε· οὐ πάντων δέ ἐστιν ἐπίστασθαι εἰς ὃ ἑκάστη τῶν βοτανῶν ἐστι χρήσιμος, ἀλλ' εἴ τινες ἐπιστήμην εἰλήφασιν, οὗτοι οἱ περὶ τὰς βοτάνας διατρίβοντες, ἵνα ἴδωσι καὶ πότε παραλαμβανομένη, καὶ ποῦ τῶν σωμάτων ἐπιθεμένη, καὶ τίνα τρόπον σκευαζομένη ὀνίνησι τὸν χρώμενον· οὕτως οἱονεί τις βοτανικός ἐστιν ὁ ἅγιος καὶ πνευματικὸς, ἀναλεγόμενος ἀπὸ τῶν ἱερῶν γραμμάτων ἕκαστον ἰῶτα, καὶ ἕκαστον τὸ τυχὸν στοιχεῖον, καὶ εὑρίσκων τὴν δύναμιν τοῦ γράμματος, καὶ εἰς ὅ τι ἐστὶ χρήσιμον, καὶ ὅτι οὐδὲν παρέλκει τῶν γεγραμμένων. Εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι εἰς τοῦτο παραδείγματος, ἕκαστον μέλος τοῦ σώματος ἡμῶν ἐπί τινι ἔργῳ ὑπὸ τοῦ τεχνίτου Θεοῦ γεγένηται· ἀλλ' οὐ πάντων ἐστὶν εἰδέναι τίς ἡ ἑκάστου τῶν μελῶν μέχρι τῶν τυχόντων δύναμις καὶ χρεία. Οἱ γὰρ περὶ τὰς ἀνατομὰς πραγματευσάμενοι τῶν ἰατρῶν δύνανται λέγειν ἕκαστον καὶ τὸ ἐλάχιστον μόριον εἰς τί χρήσιμον ὑπὸ τῆς Προνοίας γεγένηται. Νόει μοι τοίνυν καὶ τὰς Γραφὰς τοῦτον τὸν τρόπον πάσας βοτάνας, ἢ ἓν τέλειον λόγου σῶμα· εἰ δὲ σὺ μήτε βοτανικὸς εἶ Γραφῶν, μήτε ἀνατομεὺς τῶν προφητικῶν λόγων, μὴ νόμιζε παρέλκειν τι τῶν γεγραμμένων, ἀλλὰ σαυτὸν μόνον ἢ τὰ ἱερὰ γράμματα αἰτιῶ, ὅτε μὴ εὑρίσκεις τὸν λόγον τῶν γεγραμμένων. Τοῦτό μοι τὸ προοίμιον εἴρηται καθολικῶς, χρήσιμον εἶναι δυνάμενον εἰς ὅλην τὴν Γραφὴν, ἵνα προτραπῶσιν οἱ θέλοντες προσέχειν τῇ ἀναγνώσει, μηδὲν παραπέμπεσθαι ἀνεξέταστον καὶ ἀνεξερεύνητον γράμμα.

with all our power we strive to make every word that goes out of our mouth do work both in us who speak and in those who hear, what must we think concerning the prophets, save that every word spoken through their mouth was effective? And it is no wonder if every word spoken by the prophets wrought a work befitting a word; for indeed I think that every wonderful letter written in the oracles of God also does work; and there is not one iota or one stroke written in Scripture which, for those who know how to use the power of the letters, does not work its own work. And just as in the case of herbs each one has a power either for the health of bodies or for whatever else it may be, yet it does not belong to all to know for what each of the herbs is useful, but if some have acquired knowledge, namely those who occupy themselves with herbs, so that they know both when it is taken, and where on the bodies it is applied, and in what way prepared it benefits him who uses it; so the holy and spiritual man is as it were a herbalist, gathering from the sacred letters each iota and each ordinary element, and finding the power of the letter, and for what it is useful, and that nothing of the things written is superfluous. And if you wish to hear a second example also for this, each member of our body has been made for some work by God the Craftsman; yet it does not belong to all to know what the power and use of each of the members is, down to the most ordinary ones. For those of the physicians who have occupied themselves with dissections are able to say for what useful purpose each and the very least part has been made by Providence. Understand for me, therefore, the Scriptures also in this way as all herbs, or one perfect body of reason; and if you are neither a herbalist of the Scriptures nor a dissector of the prophetic words, do not think that anything of the things written is superfluous, but blame yourself alone rather than the sacred letters when you do not find the reason of the things written. This preface has been spoken by me generally, as being able to be useful for the whole of Scripture, so that those who wish to attend to the reading may be urged on to pass by no letter unexamined and unsearched.

Editors' notes and page, col. 544