PG 13 · cols. 544–606

Ex Origene selecta in Jeremiam

Editors' preface

ΕΚ ΤΩΝ ΩΡΙΓΕΝΟΥΣ

ΔΙΕΞΗΓΗΤΙΚΑΙ ΕΚΛΟΓΑΙ ΕΙΣ ΙΕΡΕΜΙΑΝ

FROM ORIGEN'S

EXPOSITORY SELECTIONS ON JEREMIAH

ΚΕΦ. Αʹ.

6. Καὶ εἶπα· Ὁ ὢν Δέσποτα Κύριε, ἰδοὺ οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι. Καὶ εἶπε Κύριος πρὸς μέ· Μὴ λέγε, ὅτι νεώτερος ἐγὼ

Chapter I.

6. And I said: O Sovereign Lord Who art, behold, I do not know how to speak, because I am too young. And the Lord said to me: Do not say, I am too young

Editors' notes and page, col. 544

Page

running head: EX ORIGENE 544
marginal letters: A ὅση δύναμις; B ἀλλ' εἴ τινες; C στον καὶ τὸ
old-edition numerals: (none)
other: four full-width title lines above ΚΕΦ. Αʹ. (cut off at left edge) not set
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at ΚΕΦ. Αʹ. 6. Καὶ εἶπα

PG 13:545

εἰμι. Ὁ γὰρ δίκαιος οὐκ ἔστιν ἐν νεότητι, ἐπεὶ τελειωθεὶς ἐν ὀλίγῳ, ἐπλήρωσε χρόνους μακρούς. Ὡς πρὸς μὴ ὄντα γὰρ ἐν ὁδοῖς ψεκταῖς τό· Μὴ λέγε, ὅτι νεώτερός εἰμι· ὁποῖος Ῥοβοὰμ ἐγκαταλιπὼν τὴν βουλὴν τῶν πρεσβυτέρων, καὶ ταῖς τῶν νέων ἀκολουθήσας· διὸ καὶ τὴν βασιλείαν οὐκ ἐτήρησεν, οἵαν παρέλαβεν.

For the righteous man is not in youth, since having been perfected in a short time, he fulfilled long times (Wisd. 4:13). For as to one not being in blameworthy ways is the saying: Say not, I am a youth (Jer. 1:7); such as Roboam was, having forsaken the counsel of the elders, and having followed those of the young men (3 Kgs. 12:8); wherefore also he did not keep the kingdom such as he received it.

13. Καὶ ἐγένετο λόγος Κυρίου ἐκ δευτέρου πρὸς μὲ λέγων· Τί σὺ ὁρᾷς; καὶ εἶπα· Λέβητα ὑποκαιόμενον, καὶ τὸ πρόσωπον αὐτοῦ ἀπὸ προσώπου Βοῤῥᾶ. Κατὰ θεωρίαν ὁ ὑποκαιόμενος λέβης ἀπὸ προσώπου τοῦ Βοῤῥᾶ ἀποκαίεται· ἐχθρὸς γὰρ οὗτος ἅμα καὶ ἐκδικητής ἐστιν. Διόπερ ὁ ἁμαρτήσας, εἴτ' ἐν βλασφημίᾳ, παραδίδοται τῷ Σατανᾷ ἵνα παιδευθῇ μὴ βλασφημεῖν· εἴτ' ἐν πορνείᾳ, παραδίδοται τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου. Τίνας δὲ ὑποκαίει; Τοὺς κατοικοῦντας, ἀλλ' οὐ τοὺς παροικοῦντας τὴν γῆν. Βέλη γὰρ ἀπολύει πεπυρωμένα ἐπὶ τοὺς μὴ πάσῃ φυλακῇ τηροῦντας τὰς ἑαυτῶν καρδίας, ὡς ὑφ' οἵας δηποτοῦν ἁμαρτίας πυροῦσθαι.

13. And the word of the Lord came a second time unto me, saying: What do you see? And I said: A caldron being kindled underneath, and its face from the face of the North (Jer. 1:13). According to contemplation, the caldron being kindled underneath is kindled from the face of the North; for this one is at once an enemy and an avenger (Ps. 8:3). Wherefore he who has sinned, whether in blasphemy, is delivered unto Satan that he may be taught not to blaspheme (1 Tim. 1:20); or in fornication, is delivered unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord (1 Cor. 5:5). And whom does it kindle underneath? Those who dwell in, and not those who sojourn in the earth. For he shoots fiery darts (Eph. 6:16) against those who do not keep their own hearts with all watchfulness (Prov. 4:23), so as to be set on fire by any sin whatsoever.

ΚΕΦ. Βʹ.

Chapter II.

21. Ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον πᾶσαν ἀληθινήν· πῶς ἐστράφης εἰς πικρίαν ἄμπελος ἡ ἀλλοτρία; Εἰ ὁ Θεὸς θάνατον οὐκ ἐποίησε, φθόνῳ δὲ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον· εἴ τι περὶ ἡμᾶς ἄριστον πεποίηκεν ὁ Θεὸς, ἡμεῖς ἄρα τὴν κακίαν ἐκτίσαμεν ἑαυτοῖς. Διόπερ ἐπαπορεῖ, Πῶς ἐστράφης, οὐκ ἀγνοῶν, ἀλλ' ἀνθρωπίνως. Πᾶσαν δέ φησιν, οὐκ ἐκ μέρους, ὡς τὸν μὲν εἶναι ἀληθινὴν ἄμπελον, τὸν δὲ ψευδῆ. Διὰ γὰρ τοῦ Ἀδὰμ κατ' εἰκόνα Θεοῦ γεγόναμεν ἅπαντες. Τοιοῦτον δὲ καὶ τὸ Ἠσαΐου· Πῶς ἐγένετο πόλις πόρνη πιστὴ Σιών;

21. Yet I planted you a fruit-bearing vine, all true: how are you turned into bitterness, O strange vine? (Jer. 2:21). If God did not make death (Wisd. 1:13), and by the envy of the devil death entered into the world (Wisd. 2:24), whatever is best about us God has made, so we ourselves created wickedness for ourselves. Wherefore He asks in perplexity, How are you turned, not as being ignorant, but after the manner of men. And He says All, not in part, as though one were a true vine and another false. For through Adam we have all come into being according to the image of God. Such also is that of Esaias: How has the faithful city Sion become a harlot? (Isa. 1:21).

32. Μὴ ἐπιλήσεται νύμφη τὸν κόσμον αὐτῆς; καὶ παρθένος τὴν στηθοδεσμίδα αὐτῆς; Ὁ δὲ λαός μου ἐπελάθετό μου ἡμέρας, ὧν οὐκ ἔστιν ἀριθμός. Φησὶν οὖν ἐντρεπτικῶς· Μὴ τοῖς εἰδώλοις ὁμοίως ἀνόνητος αὐτοῖς γέγονα, οὗ δὴ χάριν τὴν ἐμὴν ἀπέδρασαν δεσποτείαν; Καίτοι καὶ ἀποστάντες ἐμοῦ, καὶ δόξης ἑαυτοὺς ἀπεστέρησαν· Δόξα γὰρ αἰώνιος ὑπὲρ κεφαλῆς τῶν δικαίων.

32. Will a bride forget her ornament, and a virgin her breast-band? Yet My people have forgotten Me for days without number (Jer. 2:32). He speaks therefore to put them to shame: Have I become unprofitable to them like the idols, on account of which indeed they have fled from My lordship? And yet in departing from Me, they have also deprived themselves of glory; For everlasting glory is upon the head of the righteous.

ΚΕΦ. Γʹ.

Chapter III.

7. Καὶ εἶπα μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα· «Πρὸς μὲ ἀνάστρεψον,» καὶ οὐκ ἀνέστρεψε· καὶ εἶδε τὴν ἀσυνθεσίαν αὐτῆς ἡ ἀσύνθετος Ἰούδα. Ἐπὶ πᾶν ὄρος ψεκτῶς ἀναβαίνουσι καὶ οἱ τὴν ὑπερηφανίαν νοσοῦντες, καὶ γίνονται ὑπὸ παντὸς ξύλου ἀλσώδους οὐ καρπίμου. Ἐξ ἀκάρπων γὰρ τὰ ἄλση δένδρων, τέρψεως χάριν φυτευομένων, οἷς ἐοίκασι τῶν ἑτεροδόξων οἱ λόγοι, κάλλος ἔχοντες πιθανότητος, οὐ τῶν ἀκουόντων ἐπιστροφὴν, οἷς ὁ ἐπιδοὺς ἑαυτὸν ὑποκάτω πορεύεται παντὸς ξύλου ἀλσώδους, δι' οὗ δῆλον ὅ φησιν ὁ νομοθέτης· Οὐ φυτεύσεις πᾶν ξύλον ὑπὸ τὸ θυσιαστήριον Κυρίου τοῦ Θεοῦ σου, καὶ οὐ ποιήσεις ἄλσος.

7. And I said after she had committed all these fornications: "Return unto Me," and she returned not; and faithless Juda saw her faithlessness (Jer. 3:7). Upon every mountain blameworthily do those also go up who suffer from the disease of pride, and they come to be under every shady tree that bears no fruit. For groves are of unfruitful trees, planted for the sake of pleasure, to which the words of the heterodox are like, having a beauty of persuasiveness, not the conversion of the hearers; to which he who gives himself up goes under every shady tree (Jer. 2:20), whereby is clear what the lawgiver says: You shall not plant any tree under the altar of the Lord your God, and you shall not make a grove (Deut. 16:21).

Τοῦ αὐτοῦ. Αὔξει τὴν κατηγορίαν τῆς Ἰούδα φυλῆς, ὅτι μηδὲ ταῖς τοῦ Ἰσραὴλ συμφοραῖς ἐπαιδεύθη.

Of the same. He increases the accusation of the tribe of Juda, because it was not even instructed by the calamities of Israel.

Editors' notes and page, col. 545

Footnotes

(70) ‹anchor: Simile illud Isaiae› · call in col 546

Isa. I, 21.

Isaiah 1:21.

(printed under page 278)

(71) ‹anchor: super caput justorum› · call in col 546

Eccl. XXXI, 10.

Ecclesiasticus 31:10.

(printed under page 278)

(72) ‹anchor: legislator ait› · call in col 546

Deut. XVI, 21.

Deuteronomy 16:21.

(printed under page 278)

Footnotes

(73) ‹anchor: verba Scripturae› · call in col 547

Psal. L, 19.

Psalm 50:19 (Vulgate numbering).

(printed under page 279)

(74) ‹anchor: contritum, et› · call in col 547

Psal. IV, 6.

Psalm 4:6.

(printed under page 279)

(75) ‹anchor: Salvator dicens› · call in col 547

Matth. XII, 7.

Matthew 12:7.

(printed under page 279)

(76) ‹anchor: Paulus dicens› · call in col 547

Hebr. VIII, 5.

Hebrews 8:5.

(printed under page 279)

Page

running head: 547 EX ORIGENE
marginal letters: A addictorum stupiditatem; B tura conjunctis; C diripuit, et; D 7. Turtur et
old-edition numerals: 289 before CAP. VII.
other: facing Latin version, not set

PG 13:548

Τὸ δὲ τῶν εἰδωλολατρούντων ἀναίσθητον ἐμφαίνων, ξύλα, καὶ λίθους καλεῖ τὰ εἴδωλα, σκοπήσας τοὺς ἐν αὐτοῖς ἐμφωλεύοντας δαίμονας. Καίτοι μᾶλλον ἐπιστρέφειν ἐχρῆν τὸν Ἰούδαν, ὥσπερ ἐπεισελθοῦσαν γυναῖκα τὴν διὰ πορνείαν ἐκβεβλημένην· μεῖζον γὰρ ἔγκλημα τῆς ἐκείνης εἰ μιμοῖτο πορνείαν. Τοιαύτη τῶν Ἰουδαίων ἡ κατοικία· δέον ἐπιστρέφειν ἐξ ἀληθείας, ἡ δὲ ψευδῶς ὑπεπλάττετο τὸν Θεὸν τιμῶσα τοῖς χείλεσιν, ἣν ἀσύνθετον καλεῖ, ὡς τὰς πρὸς Θεὸν παραβᾶσαν συνθήκας· καίτοι παιδεύεσθαι μᾶλλον ἐχρῆν, τὸν ναὸν ἔχουσα, καὶ τὰ ἐν αὐτῷ κατὰ νόμον ἐπιτελούμενα. Οὕτω καὶ ἡμῖν κινδύνων ὁ μέγιστος, ἐὰν ἁμαρτάνωμεν μετὰ τὴν Χριστοῦ παρουσίαν, καὶ λύτρωσιν ἁμαρτιῶν, καὶ μέθεξιν ἁγίου Πνεύματος, καὶ μάλιστα τὴν Ἰουδαίων ὁρῶντες ἀποβολήν· εἰ γὰρ τῶν κατὰ φύσιν κλάδων ὁ Θεὸς οὐκ ἐφείσατο, πολλῷ μᾶλλον ἁμαρτανόντων ἡμῶν ὁ Θεὸς οὐκ ἀνέξεται.

And showing the senselessness of those who worship idols, he calls the idols stocks and stones (Jer. 3:9), having regard to the demons lurking in them. And yet Juda ought rather to have turned back, like a wife who has come in after her who was cast out for fornication; for the charge is greater if she should imitate that one's fornication. Such was the settlement of the Jews: when it was needful to turn back in truth, she falsely pretended, honouring God with her lips (Isa. 29:13), whom he calls faithless, as having transgressed the covenants with God; and yet she ought rather to have been instructed, having the temple and the things performed in it according to the law. So for us also the danger is greatest, if we sin after the coming of Christ, and the redemption from sins, and the partaking of the Holy Spirit (Heb. 6:4), and especially seeing the rejection of the Jews; for if God spared not the natural branches (Rom. 11:21), much more will God not bear with us when we sin.

ΚΕΦ. Εʹ.

Chapter V.

6. Διὰ τοῦτο ἔπαισεν αὐτοὺς λέων, κ. τ. ε. Τὸν περιπαίσαντα αὐτοὺς λέγει λέοντα, καὶ λύκον καὶ πάρδαλιν. Δοκεῖ δὲ ἡ μὲν κατὰ τὰς πράξεις ἐπιβουλὴ ὑπὸ τῶν τροπικῶς λεγομένων λεόντων γίνεσθαι· ἡ δὲ κατὰ τὴν γνῶσιν ὑπὸ τῶν βλάψαι τὸ διορατικὸν τῆς ψυχῆς βουλομένων. Ἡ γὰρ πάρδαλις ἐπιπηδᾷν μάλιστα λέγεται τοῖς ὀφθαλμοῖς· ὁ δὲ λέων, ὡς ἱστορεῖται, γηράσας περὶ τὰς πόλεις νέμεται, θηρεύειν θέλων ἀνθρώπους. Λέγεται δὲ, ὅτι καὶ ἐκ τῶν ὀστῶν αὐτοῦ κοπτομένων ἢ πτισσομένων πῦρ ἐξέρχεται. Καὶ ἴσως λέων ἂν εἴη καὶ πάρδαλις ὁ Ναβουχοδονόσορ τὴν πόλιν ἑλὼν, καὶ ὡς πάρδαλις τοὺς ὀφθαλμοὺς αὐτῆς ἐξαίρων, τὸν βασιλέα σὺν τοῖς πρώτοις, ὕστερον δὲ Σεδεκίου τοὺς ὀφθαλμοὺς ἐκκόψας. Ὀστᾶ δὲ αὐτοῦ νοηθείη Ναβουζαρδὰν τὴν πόλιν ἐμπρήσας.

6. Wherefore a lion has smitten them, etc. (Jer. 5:6). Him who smote them round about he calls a lion, and a wolf, and a leopard. And the plot as regards actions seems to take place from those figuratively called lions; whereas that as regards knowledge is from those wishing to harm the perceptive faculty of the soul. For the leopard is said especially to leap upon the eyes; and the lion, as is recorded, when grown old ranges about the cities, wishing to hunt men. And it is said that from his bones also, when struck or pounded, fire comes forth. And perhaps Nabuchodonosor would be a lion and a leopard, having taken the city, and like a leopard taking out its eyes—the king together with the chief men—and afterwards having put out the eyes of Sedecias (Jer. 39:7). And his bones might be understood as Nabuzardan, who burned the city (Jer. 52:13).

ΚΕΦ. Ζʹ.

Chapter VII.

21. Τὰ ὁλοκαυτώματα ὑμῶν συνάγετε. Σαφῶς ἐξετάζειν διδάσκει τίς ὁ περὶ θυσιῶν λόγος. Ἀφορμάς τε τὰ λόγια δίδωσι λέγοντα· Θυσία τῷ Θεῷ πνεῦμα συντετριμμένον· καὶ, Θύσατε θυσίαν δικαιοσύνης. Τοὺς δὲ μὴ οὕτως ἔχοντας, περὶ δὲ θυσίας ἐπτοημένους σωματικῆς ἐπέστρεφεν ὁ Σωτὴρ λέγων· Εἰ δὲ ἐγνώκειτε τί ἐστιν, Ἔλεον θέλω, καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. Ὅτι δὲ περὶ μυστικῶν ἡ τοιαύτη νομοθεσία, Παῦλος ἐδίδαξε λέγων· Οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων.

21. Gather your whole burnt-offerings (Jer. 7:21). He teaches us to examine clearly what the principle concerning sacrifices is. And the oracles give starting-points, saying: A sacrifice to God is a broken spirit (Ps. 50:19); and, Offer the sacrifice of righteousness (Ps. 4:6). And those who are not so disposed, but are excited about bodily sacrifice, the Saviour corrected, saying: But if you had known what this is, I desire mercy, and not sacrifice, you would not have condemned the guiltless (Matt. 12:7). And that such legislation is concerned with mystical things, Paul taught, saying: Who serve the copy and shadow of the heavenly things (Heb. 8:5).

ΚΕΦ. Ηʹ.

Chapter VIII.

7. Τρυγὼν καὶ χελιδὼν ἀγροῦ στρουθία. Τρυγὼν καὶ χελιδὼν ἀγροῦ στρουθία· οἱ συνετοὶ ἀκροαταὶ καὶ οἱ εἰς τὸ λέγειν τὰ κρείττονα ἱκανοὶ ἐφύλαξαν ἐν καιρῷ ποιεῖσθαι τὰς ἰδίας εἰσόδους, ὥστε τὸ λεγόμενον καθικνεῖσθαι τῶν ἀκουόντων, συντρεχούσης τῆς εἰσόδου τῆς χελιδόνος τῇ εἰσόδῳ τῆς τρυγόνος.

7. The turtle-dove and swallow, sparrows of the field (Jer. 8:7). The turtle-dove and swallow, sparrows of the field: intelligent hearers and those competent to speak the better things have observed to make their own entrances in season, so that what is said reaches the hearers, the entrance of the swallow concurring with the entrance of the turtle-dove.

ΚΕΦ. Ιʹ.

Chapter X.

Καὶ ἀνήγαγε νεφέλας ἐξ ἐσχάτου τῆς γῆς. Ἀνάγει δὲ καὶ νεφέλας ἐξ ἐσχάτου τῆς γῆς, προσκαλούμενος τὸ ὕδωρ τῆς θαλάττης καὶ ἐκχέων αὐτὸ ἐπὶ πρόσωπον τῆς γῆς. Καὶ ἄλλως δὲ τοὺς ἁγίους ἡ Γραφὴ

And He brought up clouds from the extremity of the earth (Jer. 10:13). And He also brings up clouds from the extremity of the earth, calling forth the water of the sea and pouring it out upon the face of the earth (Amos 5:8). And in another sense also Scripture

Editors' notes and page, col. 548

Page

running head: EX ORIGENE 548
marginal letters: A Τὸ δὲ τῶν; B τῶν κατὰ φύσιν; C λιν ἑλὼν, καὶ; D 7. Τρυγὼν καὶ
old-edition numerals: (none)
other: Ends mid-sentence at column break (ἡ Γραφὴ). Initial Ὀ in Ὀστᾶ (sec. 6, end) is slightly broken at top.

PG 13:549

νεφέλας καλεῖ, ἐφ' ἃς ἀνάγεται τὸ τῆς ἀληθείας ὕδωρ ἕως τῶν νεφελῶν. Πῶς γὰρ ἂν ἐπὶ τὰς ἀψύχους ἀνάγοιτο; Ἀλλ' ἐπὶ τοὺς ἀκούοντας τῆς ἐντολῆς τοῦ Θεοῦ.

calls the saints clouds, unto which the water of truth is brought up even to the clouds (Ps. 35:6). For how could it be brought up unto lifeless things? Rather, unto those who hear the commandment of God.

13. Ἀστραπὰς εἰς ὑετὸν ἐποίησεν. Λέγουσιν οἱ περὶ ταῦτα δεινοὶ, νεφῶν ἀλλήλοις συγκρουομένων, ὡς ἐπὶ λίθων πυρογόνων, ἦχόν τε γενέσθαι βροντῆς, καὶ φῶς ἀστραπῆς.

13. He made lightnings into rain (Jer. 10:13). Those who are skilled in these matters say that when clouds clash against one another, as with fire-producing stones, both the sound of thunder and the light of lightning come to be.

13. Καὶ ἐξήγαγε φῶς ἐκ θησαυρῶν αὐτοῦ. Κατὰ μὲν τὸ πρόχειρον, θησαυρὸν δεῖ λέγειν τὸ βούλημα τοῦ Θεοῦ. Αὐτὸς γὰρ εἶπε, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν. Εἴποις δὲ καὶ ἀνέμων εἶναι θησαυροὺς, τουτέστι πνευμάτων. Πνεῦμα γὰρ σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, πνεῦμα φόβου Θεοῦ, πνεῦμα δυνάμεως ἀγάπης τε καὶ σωφρονισμοῦ, ὧν οἱ θησαυροὶ Χριστὸς, ἐν ᾧ οἱ θησαυροὶ τῆς σοφίας ἀπόκρυφοι· ἐκεῖθεν οὖν χορηγοῦνται. Τῷ μὲν γὰρ δίδοται λόγος σοφίας, ἄλλῳ δὲ πνεῦμα γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, καὶ τὰ ἑξῆς.

13. And He brought forth light out of His treasures (Jer. 10:13). According to the obvious sense, one must call the will of God a treasure. For He Himself spoke, and they were made; He Himself commanded, and they were created (Ps. 32:9). And one might say that they are also treasures of winds, that is, of spirits. For there is a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and godliness, a spirit of the fear of God (Isa. 11:2–3), a spirit of power and of love and of a sound mind (2 Tim. 1:7), of which the treasures are Christ, in Whom are the hidden treasures of wisdom (Col. 2:3); from thence, therefore, they are supplied. For to one is given the word of wisdom, and to another the spirit of knowledge according to the same Spirit (1 Cor. 12:8), and so forth.

16. Ὁ πλάσας τὰ πάντα, αὐτὸς κληρονομία αὐτοῦ. Ἀκύλας καὶ Θεοδοτίων ἐξέδωκαν, ὅτι ὁ πλάσας τὰ πάντα αὐτός ἐστι, καὶ Ἰσραὴλ ῥάβδος κληρονομίας αὐτοῦ. (Εἶπε δὲ Ἰσραὴλ ῥάβδος κληρονομίας αὐτοῦ.) Εἴληφε δὲ καὶ τὰ ἔθνη κληρονομίαν, κατὰ τό· Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου. Ἔσται καὶ τὰ ἔθνη Ἰσραήλ.

16. He Who formed all things, He is His inheritance (Jer. 10:16). Aquila and Theodotion rendered it that He Who formed all things is He Himself, and Israel is the rod of His inheritance. (And he said: Israel is the rod of His inheritance.) And He has also taken the nations as an inheritance, according to the saying: Ask of Me, and I will give Thee the nations for Thine inheritance (Ps. 2:8). The nations also shall be Israel.

ΚΕΦ. ΙΑʹ.

Chapter XI.

4. Καὶ ἔσεσθέ μοι εἰς λαόν. Τοιγαροῦν ὁ ἐπαγγειλάμενος εἶναι λαὸς γέγονεν οὐ λαὸς, καὶ οἱ οὐ πρὶν λαὸς γεγόναμεν λαός· παραζηλωθεὶς γὰρ ἐπ' οὐ Θεῷ, παρεζήλωσεν αὐτοὺς ἐπ' οὐκ ἔθνει, καὶ γέγονεν ἡ δικαιοσύνη λαῷ τῷ τεχθησομένῳ, ὃν εὐλόγησεν ὁ Κύριος, περὶ οὗ φησὶν Ἠσαΐας· Ἦ ἐτέχθη ἔθνος εἰσάπαξ· ἐτέχθη δὲ ὅτε ἐπίστευσαν ἐν μιᾷ ἡμέρᾳ πεντακισχίλιοι. Μισθὸς δὲ τοῦ ἔσεσθαι αὐτῷ εἰς λαὸν τὸ ἔσεσθαι ἡμῖν εἰς Θεόν. Θεὸς γὰρ ὢν κατὰ φύσιν, οὐ πάντων ἐστὶ κατ' ἀξίαν Θεὸς, ἀλλὰ τοῖς κατὰ τὸν πατριάρχην· ὡς, Εἴπερ ἐγὼ Θεός σου, περὶ ὧν φησιν· Ἔσομαι αὐτῶν Θεὸς, ἐγὼ, καί φησιν· Ὁ Θεὸς Ἀβραὰμ καὶ ὁ Θεὸς Ἰσαὰκ καὶ ὁ Θεὸς Ἰακὼβ, ᾧ ἐπήνεγκεν ὁ Χριστός· Θεὸς δὲ οὐκ ἔστι νεκρῶν, ἀλλὰ ζώντων. Νεκρὸς δὲ πᾶς ἁμαρτωλὸς οὐκ ἔχων τὸν εἰπόντα· Ἐγώ εἰμι ἡ ζωή.

4. And you shall be to Me for a people (Jer. 11:4). Therefore the people that promised to be a people has become not a people, and we who before were not a people have become a people (Hos. 2:23; 1 Pet. 2:10); for having been provoked to jealousy by what is not God, He provoked them to jealousy by what is not a nation (Deut. 32:21), and righteousness has come to a people that shall be born, whom the Lord has blessed (Ps. 21:32), concerning whom Esaias says: Was a nation born at once? (Isa. 66:8); and it was born when five thousand believed in one day (Acts 4:4). And the reward of being to Him for a people is His being to us for a God. For though He is God by nature, He is not worthily God of all, but to those who are after the manner of the patriarch; as, If indeed I am your God, concerning whom He says: I will be their God, I (Jer. 31:33), and He says: The God of Abraham, and the God of Isaac, and the God of Jacob (Exod. 3:6), to which Christ added: Now He is not the God of the dead, but of the living (Matt. 22:32). And every sinner is dead who does not have Him Who said: I am the life (John 14:6).

5. Ὅπως στήσω τὸν ὅρκον μου ὃν ὤμοσα τοῖς πατράσιν ὑμῶν, τοῦ δοῦναι αὐτοῖς γῆν ῥέουσαν γάλα καὶ μέλι. Τῶν γὰρ ἀπογόνων λαμβανόντων οἱ πατέρες ἔλαβον· οὕτω καὶ ἡμῶν βασιλευόντων, Χριστὸς βασιλεύει. Σημειοῦνται δέ τινες, ὅτι, Στήσω, λέγει ὡς μηδέπω δεδωκώς· οὐ γὰρ περὶ τῆς αἰσθητῆς, ἀλλὰ περὶ ἧς φησιν ὁ Σωτήρ· Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν.

5. That I may establish My oath which I swore to your fathers, to give them a land flowing with milk and honey (Jer. 11:5). For when the descendants receive, the fathers received; so also when we reign, Christ reigns. And some note that He says, I will establish, as not yet having given it; for He speaks not concerning the perceptible land, but concerning that of which the Saviour says: Blessed are the meek, for they shall inherit the earth (Matt. 5:4).

6. Ἀνάγνωθι τοὺς λόγους τούτους... καὶ οὐκ ἐποίησαν. Ἀναγινώσκωμεν καὶ τοῖς ἔξω τοὺς Θεοῦ

6. Read these words... and they did them not (Jer. 11:6, 8). Let us read to those outside also the words of God

Editors' notes and page, col. 549

Footnotes

(77) · call in col 550

Psal. XXXII, 9.

Psalm 32:9 (Vulgate numbering).

(printed under page 280)

(78) · call in col 550

Isa. XI, 2.

Isaiah 11:2.

(printed under page 280)

(79) ‹anchor: juxta illud› · call in col 550

Psal. II, 8.

Psalm 2:8.

(printed under page 280)

(80) ‹anchor: 4.› · call in col 550

Homel. 9.

Homily 9.

(printed under page 280)

(81) ‹anchor: bus ait› · call in col 550

Jerem. XXXI, 33.

Jeremiah 31:33.

(printed under page 280)

(82) ‹anchor: Ego, inquit› · call in col 550

Exod. III, 6.

Exodus 3:6.

(printed under page 280)

(83) ‹anchor: subjunxit Christus› · call in col 550

Matth. XXII, 32.

Matthew 22:32.

(printed under page 280)

(84) ‹anchor: qui dixit› · call in col 550

Joan. XIV, 6.

John 14:6.

(printed under page 280)

(85) ‹anchor: Salvator dixit› · call in col 550

Matth. V, 4.

Matthew 5:4.

(printed under page 280)

(86) ‹anchor: 6.› · call in col 550

Hom. 9.

Homily 9.

(printed under page 280)

Footnotes

(87) · call in col 551

Hom. 9.

Homily 9.

(printed under page 281)

(88) · call in col 551

Joan. VIII, 44.

John 8:44.

(printed under page 281)

(89) · call in col 551

Psal. XLIV, 11.

Psalm 44:11 (Vulgate numbering).

(printed under page 281)

(90) · call in col 551

ibid.

Same place.

(printed under page 281)

(91) · call in col 551

I Joan. III, 8.

1 John 3:8.

(printed under page 281)

(92) ‹anchor: 3.› · call in col 551

Hom. 10.

Homily 10.

(printed under page 281)

(93) ‹anchor: Deus, castigat› · call in col 551

Hebr. XII, 6.

Hebrews 12:6.

(printed under page 281)

(94) ‹anchor: 4.› · call in col 551

Hom. 10.

Homily 10.

(printed under page 281)

(95) ‹anchor: 11.› · call in col 551

Hom. 10.

Homily 10.

(printed under page 281)

(96) ‹anchor: 12.› · call in col 551

Hom. 10.

Homily 10.

(printed under page 281)

Page

running head: 551 EX ORIGENE
marginal letters: A tis, ad salutem; B olim eramus,; C pus calamitatum; D utentis, angelum
old-edition numerals: 291 after Quotiescunque
other: facing Latin version, not set

PG 13:552

λόγους, εἰς σωτηρίαν αὐτοὺς προτρεπόμενοι· μὴ ποιησάντων δὲ τοὺς λόγους τῆς Διαθήκης, φησὶν ὁ Θεὸς, εὑρέθη σύνδεσμος ἐν ἀνδράσιν Ἰούδα, καὶ ἐν τοῖς κατοικοῦσιν Ἱερουσαλήμ.

exhorting them unto salvation; but when they did not do the words of the Covenant, says God, a conspiracy was found among the men of Juda, and among the inhabitants of Jerusalem (Jer. 11:8–9).

9. Εὑρέθη σύνδεσμος. Κἂν γὰρ τοῖς ἀπὸ τῆς Ἐκκλησίας ἐστὶν ἁμαρτημάτων δεσμὸς, σειραῖς τῶν ἰδίων ἁμαρτιῶν σφιγγομένοις. Καὶ δεῖ λῦσαι πάντα σύνδεσμον ἀδικίας, διαλύειν δὲ στραγγαλίας βιαίων συνανταλλαγμάτων, κατὰ τὸ γεγραμμένον. Ὅρα δὲ, πῶς ὡς περὶ μελλούσης ἑτέρας διαθήκης ἐπισημαινόμενος, διαθήκης λέγων, ἀεὶ τὸ ταύτης προσέθηκεν.

9. A conspiracy was found (Jer. 11:9). For even among those of the Church there is a bond of sins, as they are bound fast by the cords of their own sins (Prov. 5:22). And one must loose every bond of iniquity, and undo the knots of violent contracts, according to what is written (Isa. 58:6). And see how, indicating as it were concerning another future covenant, when speaking of a covenant He always added this.

10. Ἐπεστράφησαν ἐπὶ τὰς ἀδικίας τῶν πατέρων αὐτῶν τῶν προτέρων. Καὶ ἐφ' ἡμῶν δὲ διττοὶ πατέρες· οἱ μὲν γὰρ πρὸ τῆς πίστεως, οἱ δὲ μετὰ ταύτην. Φησὶ δὲ ὁ Χριστός· Ὑμεῖς ἐκ τοῦ πατρὸς ὑμῶν τοῦ διαβόλου ἐστέ· ὥσπερ οὖν καὶ ἡμεῖς ἦμεν, πιστεύσαντες δὲ γεγόναμεν υἱοὶ Χριστοῦ· καὶ ἐν ψαλμῷ δὲ λέγεται μδʹ· Ἄκουσον, θύγατερ· ὁρᾷς ὡς πατρὸς ἡ φωνή. Εἶτα λέγει· Καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου. Πατὴρ ἀγαθὸς περὶ πατρὸς λέγει ψεκτοῦ. Λέγει δὲ καὶ Ἰωάννης ἐν τῇ Καθολικῇ· Πᾶς ὁ ποιῶν τὸ πονηρὸν ἐκ τοῦ διαβόλου γεγένηται. Ὁσάκις οὖν ἁμαρτάνομεν, ἐκ τοῦ διαβόλου γεννώμεθα· ἐκ τοῦ Θεοῦ δὲ πάλιν, ὁσάκις ἀρετὴν κατορθώσωμεν.

10. They have turned back to the iniquities of their forefathers (Jer. 11:10). Among us also there are twofold fathers: for some are before the faith, and others after it. And Christ says: You are of your father the devil (John 8:44); just as we also were, therefore, but having believed we have become sons of Christ; and in the forty-fourth Psalm also it is said: Hear, O daughter (Ps. 44:11); you see how it is the voice of a father. Then He says: And see, and incline your ear, and forget your people and the house of your father (Ps. 44:11). A good Father speaks concerning a blameworthy father. And John also says in the Catholic Epistle: Every one who does evil has been born of the devil (1 John 3:8). As often, therefore, as we sin, we are born of the devil; and of God again, as often as we achieve virtue.

11. Καὶ κεκράξονται πρός με, καὶ οὐκ εἰσακούσομαι αὐτῶν. Ὁ μὲν Θεὸς δικαίως οὐκ ἀκούει τῶν μὴ ἀκουσάντων αὐτοῦ· οἱ δὲ δαίμονες τὸ δίκαιον σῶσαι τοῖς θυμιάσασιν αὐτοῖς οὐ δυνήσονται, ὅταν ὁ καιρὸς τῶν κακῶν ἐπέλθῃ. Ὅταν οὖν μὴ ἐπακούσῃ Θεὸς, δεινὸν τὸ ζητεῖν παρὰ δαιμόνων βοήθειαν. Ἀλλ' ἐξέχεσθαι δεῖ Θεοῦ, διὰ τὰ ἡμαρτημένα ἀπεστραμμένου, τὴν δὲ πολλὴν ἐπ' αὐτὸν καὶ ἐπίμονον καταφυγὴν οὐχ ὑπερορῶντος.

11. And they shall cry unto Me, and I will not hearken unto them (Jer. 11:11). God justly does not hear those who have not heard Him; and the demons will not be able to preserve justice for those who have burned incense to them, when the time of evils comes upon them (Jer. 11:12). When, therefore, God does not hearken, it is a terrible thing to seek help from demons. Rather, one must cling to God, Who has turned away on account of the sins committed, yet does not overlook much and persistent refuge in Him.

14. Ὅτι οὐκ εἰσακούσομαι. Οὐκ εἶπεν, Οὐκ εἰσακούσομαί σου, ἀλλ' αὐτῶν, δεικνὺς, ὅτι καὶ τότε μετανοούντων, ἐὰν αἰτήσῃς ὑπὲρ αὐτῶν, εἰσακούσομαι.

14. For I will not hearken (Jer. 11:14). He did not say, I will not hearken unto you, but unto them, showing that even then, if they repent and you ask on their behalf, I will hearken.

ΚΕΦ. ΙΒʹ.

Chapter XII.

3. Ἅγνισον αὐτοὺς εἰς ἡμέραν σφαγῆς. Δι' αὐτῆς αὐτοὺς ἅγνισον τῆς σφαγῆς· Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει.

3. Purify them for the day of slaughter (Jer. 12:3). Through the slaughter itself purify them: For whom the Lord loves, He chastens (Heb. 12:6).

4. Ἕως πότε πενθήσει ἡ γῆ; Εἰ λογικοῦ τὸ πένθος, τὸν ἄγγελον ὁμωνύμως δηλοῖ τὸν ἐφεστηκότα τῇ γῇ πρὸς διάταξιν. Ἡ δὲ τοιαύτη γῆ ἢ πενθεῖ ἀπὸ κακίας τῶν κατοικούντων ἐν αὐτῇ, ἢ εὐφραίνεται ἀπὸ τῆς αὐτῶν ἀρετῆς.

4. How long shall the land mourn? (Jer. 12:4). If mourning belongs to a rational being, He indicates by the same name the angel set over the land for its ordering. And such a land either mourns from the wickedness of those who dwell in it, or rejoices from their virtue.

11. Δι' ἐμὲ ἀφανισμῷ ἠφανίσθη πᾶσα ἡ γῆ. Εἴποις δ' ἂν ὑψηλότερον τὸ, δι' ἐμὲ ἠφανίσθη πᾶσα ἡ γῆ. Χριστοῦ γὰρ ἐλθόντος καὶ διὰ τῆς αὐτοῦ διδασκαλίας νεκρωθέντων ἡμῶν τῶν μελῶν, ἡ ἐν ἡμῖν ἠφάνισται γῆ, τῆς σαρκὸς μηκέτι ποιούσης τὰ ἑαυτῆς.

11. Because of Me the whole land has been laid waste with desolation (Jer. 12:11). And one might expound in a loftier sense the saying, because of Me the whole land has been laid waste. For when Christ came and our members were put to death (Col. 3:5) through His teaching, the land within us has been laid waste, the flesh no longer doing its own works.

12. Ὅτι μάχαιρα Κυρίου καταφάγεται. Ὁ γὰρ ἐλθὼν βαλεῖν μάχαιραν, διέτεμεν ἀλλήλων τὰ πρότερον

12. Because the sword of the Lord shall devour (Jer. 12:12). For He Who came to cast a sword (Matt. 10:34) severed from one another the things that formerly

Editors' notes and page, col. 552

Page

running head: EX ORIGENE 552
marginal letters: A λόγους, εἰς; B ὑμῶν τοῦ διαβόλου; C σῶσαι τοῖς; D θος, τὸν ἄγγελον
old-edition numerals: (none)
other: Begins mid-sentence (λόγους) and ends mid-word (πρότε-) across column breaks.

PG 13:553

εἰρηνεύοντα κακῶς πνεῦμα καὶ σάρκα· τότε γὰρ οὐκ ἐπεθύμουν κατ' ἀλλήλων. Ὁ δὲ διδάξας τὰ ἑκατέρου ἔργα βέβληκε μάχαιραν ἐν ἡμῖν τὸν ἴδιον λόγον· καὶ τὴν Χριστοῦ νέκρωσιν ἐν ἑαυτοῖς περιφέρομεν, καὶ ζῇ τὸ πνεῦμα, θανούσης ἡμῖν τῆς σαρκός· ἐν ἐκείνῳ γὰρ, οὐκ ἐν ταύτῃ σπείρομεν, ἵνα μὴ θερίσωμεν φθορὰν, ἀλλὰ ζωὴν αἰώνιον.

kept an evil peace, spirit and flesh; for then they did not lust against one another (Gal. 5:17). But He Who taught the works of each has cast a sword in us, His own word; and we bear about in ourselves the dying of Christ (2 Cor. 4:10), and the spirit lives, our flesh having died; for in that, not in this, we sow, that we may not reap corruption, but life everlasting (Gal. 6:8).

13. Σπείρατε πυρούς. Σπείρουσι δὲ πυροὺς καὶ θερίζουσιν ἀκάνθας οἱ τοῖς μὲν λόγοις ὁμιλοῦντες τοῦ Θεοῦ, μὴ ζῶντες δὲ κατ' αὐτὰ, ἢ πιστεύοντες ὡς παῖδες αἱρετικῶν.

13. Sow wheat (Jer. 12:13). And those sow wheat and reap thorns who converse with the words of God, yet do not live according to them, or who believe as children of heretics.

13. Καὶ κλῆροι αὐτῶν οὐκ ὠφελήσουσιν αὐτούς. Λέγοις δ' ἂν μηδὲ τοὺς ἔχοντας κλῆρον ἐκκλησιαστικὸν ὀφείλειν ἐπὶ τούτῳ θαῤῥεῖν, ὡς σώζειν δυναμένῳ πάντας τοὺς ἔχοντας. Πόσοι γὰρ δι' ἔργων γεγόνασιν ἄθλιοι; ἐκ λαϊκῶν δὲ πόσοι μακάριοι; Πλὴν δυνατοὶ δυνατῶς ἐτασθήσονται. Καθὰ γὰρ Παῦλός φησι· Ζητεῖται δὲ ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ.

13. And their lots shall not profit them (Jer. 12:13). And one might say that neither ought those who have an ecclesiastical lot to be confident in this, as though it were able to save all who have it. For how many through their works have become wretched? And from among laymen how many blessed? Nevertheless, mighty men shall be mightily examined (Wisd. 6:6). For even as Paul says: Moreover, it is required in stewards, that a man be found faithful (1 Cor. 4:2).

13. Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν. Καύχησιν ὀνειδισμοῦ καὶ αἰσχύνης φησὶ τὴν ἐπὶ πλούτῳ καὶ ῥώμῃ καὶ κάλλει καὶ τῶν ὁμοίων σωματικῶν. Κἂν ἔχῃς δέ τι προτέρημα ψυχικὸν, οὐ καυχήσῃ πειθόμενος τῷ λέγοντι· Μὴ καυχάσθω ὁ φρόνιμος ἐν τῇ φρονήσει αὐτοῦ, ἰσχύϊ τε καὶ πλούτῳ, ἀλλ' ἐν τῷ συνιέναι καὶ γινώσκειν τὸν Κύριον, λέγων· Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· καὶ πάλιν· ἥδιστα καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ' ἐμὲ ἡ δύναμις τοῦ Χριστοῦ.

13. Be ashamed of your boasting (Jer. 12:13). A boasting of reproach and shame He calls that which is in wealth and strength and beauty and the like bodily things. And even if you have some advantage of soul, you will not boast, obeying him who says: Let not the wise man boast in his wisdom, nor in his strength and wealth, but in understanding and knowing the Lord (Jer. 9:23–24), saying: But far be it from me to boast, save in the cross of our Lord Jesus Christ (Gal. 6:14); and again: Most gladly will I boast in my weaknesses, that the power of Christ may tabernacle upon me (2 Cor. 12:9).

ΚΕΦ. ΙΓʹ.

Chapter XIII.

12. Πᾶς ἀσκὸς πληρωθήσεται οἴνου. Δευτέρῳ χρῆται παραδείγματι τῶν ἀσκῶν, ὅτι πᾶς ἀσκὸς πληρωθήσεται οἴνου, καί τοι καὶ ἐλαίου καὶ ἄλλων ὑγρῶν· τινὲς δὲ καὶ μένουσι κενοὶ, ἐὰν γνῶμεν τὰς τῶν οἴνων διαφορὰς, καὶ τὸ παρὸν ἀληθὲς δειχθήσεται. Ἔστιν οὖν οἶνος θυμὸς δρακόντων ἐκ βότρυος πικρίας, καὶ ἀμπέλου Σοδόμων, ὡς γέγραπται· ἔστι καὶ ἄμπελος Αἰγυπτίων ἣν πατάσσει ὁ Θεὸς ἐν χαλάζῃ· ἔστι καὶ ποτήριον Κυρίου μεθύσκον, ὡς γέγραπται, κράτιστον· καὶ ἡ σοφία συγκαλεῖ ἐπὶ τὸν ἑαυτῆς κρατῆρα, Δεῦτε, λέγουσα, φάγετε τῶν ἐμῶν ἄρτων, καὶ πίετε οἶνον ὃν κεκέρακα ὑμῖν· καὶ πάλιν· Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ· ἔστι καὶ ἄμπελος Σωρὴκ ἐκλεκτή. Πᾶς οὖν ἄνθρωπος τροπικῶς χρηματίζων ἀσκὸς οἴνου χωρητικός ἐστι κρείττονος, ἢ χείρονος, ἢ ἀναμὶξ ἀμφοτέρων, καὶ ἢ ἐπίσης, ἢ μᾶλλον, καὶ ἧττον θατέρου· τοῦ μὲν φαύλου δεχομένου τὸ ἐξ ἀμφοτέρων, Σοδόμων καὶ Αἰγυπτίων, τῶν ἐχθρῶν Ἰσραὴλ, τοῦ δὲ ἀγαθοῦ τὸν ἐκ ποτηρίου Κυρίου καὶ κρατῆρα τῆς σοφίας· καὶ τῷ μὲν παρέπεται τιμωρία κατὰ τὸ, Λάβε τὸ ποτήριον τοῦ οἴνου, καὶ ἀκράτου τούτου, καὶ ποτιεῖς πάντα τὰ ἔθνη, πρὸς ἃ ἐγὼ ἐπιστέλλω σε πρὸς αὐτοὺς, τῷ Ἱερεμίᾳ φησίν· ᾧ ἐπιφέρει·

12. Every wineskin shall be filled with wine (Jer. 13:12). He uses a second example of the wineskins, that every wineskin shall be filled with wine, although they are also filled with oil and other liquids, and some even remain empty; if we know the differences of wines, the present saying also will be shown to be true. There is, therefore, a wine that is the wrath of dragons from the cluster of bitterness, and from the vine of Sodom, as it is written (Deut. 32:32–33); there is also the vine of the Egyptians which God smites with hail (Ps. 77:47); there is also the intoxicating cup of the Lord, which, as it is written, is best (Ps. 22:5); and Wisdom calls together to her mixing-bowl, saying, Come, eat of my loaves, and drink the wine which I have mingled for you (Prov. 9:5); and again: A vineyard was made for the Beloved (Isa. 5:1); there is also the choice vine Sorec (Isa. 5:2). Every man, therefore, being figuratively termed a wineskin, is receptive of better wine, or worse, or both mixed together, and either equally, or more and less of the one or the other: the bad man receiving that from both, of Sodom and of the Egyptians, the enemies of Israel, and the good man that from the cup of the Lord and the mixing-bowl of Wisdom; and punishment attends the former according to the saying, Take the cup of this wine, even of unmixed wine, and you shall cause all the nations to drink, unto whom I send you unto them (Jer. 25:15), He says to Jeremias; to which He subjoins:

Editors' notes and page, col. 553

Footnotes

(97) · call in col 554

Hom. 10.

Homily 10.

(printed under page 282)

(98) · call in col 554

Hom. 11.

Homily 11.

(printed under page 282)

(99) · call in col 554

Sap. VI, 7.

Wisdom 6:7.

(printed under page 282)

(1) · call in col 554

I Cor. IV, 2.

1 Corinthians 4:2.

(printed under page 282)

(2) · call in col 554

Hom. 11.

Homily 11.

(printed under page 282)

(3) ‹anchor: obtemperans dicenti› · call in col 554

Jerem. IX, 23.

Jeremiah 9:23.

(printed under page 282)

(4) ‹anchor: Domini, dicens› · call in col 554

Gal. VI, 14.

Galatians 6:14.

(printed under page 282)

(5) ‹anchor: et iterum› · call in col 554

II Cor. XII, 9.

2 Corinthians 12:9.

(printed under page 282)

(6) ‹anchor: implebitur vino› · call in col 554

Hom. 12.

Homily 12.

(printed under page 282)

(7) ‹anchor: ut scriptum› · call in col 554

Deuter. XXXII, 32, 33.

Deuteronomy 32:32–33.

(printed under page 282)

(8) ‹anchor: Deus in grandine› · call in col 554

Psal. LXXVII, 47.

Psalm 77:47 (Vulgate numbering).

(printed under page 282)

(9) ‹anchor: est, praeclarissimus› · call in col 554

Psal. XXII, 5.

Psalm 22:5 (Vulgate numbering).

(printed under page 282)

(10) ‹anchor: commiscui vobis› · call in col 554

Prov. IX, 5.

Proverbs 9:5.

(printed under page 282)

(11) ‹anchor: factum est dilecti› · call in col 554

Isa. V, 1.

Isaiah 5:1.

(printed under page 282)

(12) ‹anchor: Sorec electa› · call in col 554

Jerem. II, 21.

Jeremiah 2:21.

(printed under page 282)

(13) ‹anchor: juxta illud› · call in col 554

Jerem. XXV, 15, 16.

Jeremiah 25:15–16.

(printed under page 282)

Footnotes

(14) · call in col 555

Psal. LXXIV, 9.

Psalm 74:9 (Vulgate numbering).

(printed under page 283)

(15) · call in col 555

Hom. 12.

Homily 12.

(printed under page 283)

(16) · call in col 555

Hom. 13.

Homily 13.

(printed under page 283)

(17) ‹anchor: nec non audierit› · call in col 555

Matth. XXIII, 37, 38.

Matthew 23:37–38.

(printed under page 283)

(18) ‹anchor: in manu mediatoris› · call in col 555

Act. VII, 53.

Acts 7:53.

(printed under page 283)

(19) ‹anchor: supplex deprecabitur› · call in col 555

I Reg. II, 25.

1 Kings (= 1 Samuel) 2:25.

(printed under page 283)

(20) ‹anchor: Illud vero› · call in col 555

Jerem. L, 6.

Jeremiah 50:6 (as printed).

(printed under page 283)

Page

running head: 555 EX ORIGENE
marginal letters: A vinum vocavit; B serpat veluti; C ties volui; D tabernaculum deserens
old-edition numerals: 293 after veluti ex
other: facing Latin version, not set; full-width Greek spillover lines from col. 556 after exhibuit. (δὲ καὶ ποτήριον εὐλογίας, ὃ πίνουσιν οἱ δίκαιοι· οἷον τὸ τῆς / ἄφεσιν ἁμαρτιῶν.) and after deprecabitur? (ται περὶ αὐτοῦ· ἐὰν δὲ εἰς Κύριον ἁμαρτήσῃ τίς προσεύξε-)

PG 13:556

Καὶ πίονται, καὶ ἐξεμέσονται, καὶ ἐκμανήσονται, καὶ πεσοῦνται. Τὴν γὰρ κόλασιν οἶνον ἐκάλεσεν ἄκρατον, ὃν πίνουσιν οἱ ἀκράτου κολάσεως ἄξιοι. Ἄλλοι δὲ κεκραμμένην πίνουσι κόλασιν, ἢ καὶ ἀκρατωτέραν· « Ποτήριον γὰρ ἐν χειρὶ Κυρίου οἴνου ἀκράτου, πλῆρες κεράσματος, καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο· πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη· πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς. » Ἔστι δὲ καὶ ποτήριον εὐλογίας, ὃ πίνουσιν οἱ δίκαιοι· οἷον τὸ τῆς σοφίας, καὶ ὅπερ δίδωσι τοῖς μαθηταῖς εἰς ἄφεσιν ἁμαρτιῶν.

And they shall drink, and vomit, and go mad, and fall (Jer. 25:16). For punishment he called unmixed wine, which those worthy of unmixed punishment drink. And others drink a mingled punishment, or even one more unmixed; "For there is a cup in the hand of the Lord of unmixed wine, full of mixture, and He has poured out from this into that; yet its dregs have not been emptied out; all the sinners of the earth shall drink" (Ps. 74:9). And there is also a cup of blessing (1 Cor. 10:16), which the righteous drink: such as that of Wisdom, and that which He gives to the disciples for the remission of sins (Matt. 26:27–28).

14. Καὶ οὐ φείσομαι, καὶ οὐκ οἰκτειρήσω. Τὸ δὲ, Οὐ φείσομαι, οὐδὲ οἰκτειρήσω· Οἱ ἀπὸ τῶν αἱρέσεων ἐπεμβαίνουσι τῷ δημιουργῷ, καὶ τῷ τῶν προφητῶν Θεῷ, ἀγνοοῦντες πόσον ἀγαθὸν τιμωρηθῆναι τοὺς ἁμαρτάνοντας καὶ αὐτοῖς καὶ τοῖς ἄλλοις, ὡς μὴ διὰ πάντων δοθῆναι τὴν λύμην ὡς ἐκ μέλους νενοσηκότος ἅπαν τὸ σῶμα· διὸ καὶ δικαστὴς κολάζει, καὶ τέμνουσιν ἰατροί.

14. And I will not spare, and I will not pity (Jer. 13:14). As for the saying, I will not spare, neither will I pity: those from the heresies inveigh against the Creator and the God of the prophets, being ignorant of how great a good it is, both for themselves and for others, that those who sin should be punished, so that the corruption may not spread through all, as the whole body is infected from a diseased member; wherefore both a judge punishes and physicians cut.

ΚΕΦ. ΙΕʹ.

Chapter XV.

5. Τίς φείσεται, ἢ τίς δειλιάσει ἐπὶ σοί; Ὡς γὰρ οὐδεὶς ἀνθρώπῳ πολεμίῳ βασιλέως συνέρχεται, τῷ μὴ δοκεῖν δυσαρεστεῖσθαι ψήφῳ βασιλικῇ, οὕτως οὐδὲ τὸν [ὃς?] ἐφ' ἁμαρτίαις ἀποβολῇ τοῦ Θεοῦ, ὡς μηδὲ χωραν ἔχειν ἐλέους παρὰ τῷ φιλανθρωποτάτῳ Θεῷ, τῶν ἀγγέλων οὐδεὶς ἂν ἐλεήσεεν· ὁποίαν νῦν τὴν Ἱερουσαλὴμ ὑποτίθεται, ἁμαρτοῦσαν μὲν εἰς τὸν Ἰησοῦν, ἀκούσασαν δὲ, Ἱερουσαλὴμ, ἡ ἀποκτείνασα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε! Ἰδοὺ ἀφίεται ὁ οἶκος ὑμῶν ἔρημος. Οἱ τοίνυν ἄγγελοι, οι ἀεὶ βοηθήσαντες τῇ Ἱερουσαλὴμ, δι' ὧν καὶ ἐτάγη ὁ Μωϋσέως νόμος, διαταγεὶς δι' ἀγγέλων ἐν χειρὶ μεσίτου, οὐ φείδονται, οὐ σκυθρωπάζουσιν, οὐκ ἐπανέρχονται, ὥστε παρακαλέσαι περὶ τῆς πρὸς τὴν τοιαύτην εἰρήνης. Σμικρῶν μὲν γὰρ ὄντων τῶν ἁμαρτημάτων ἐφείδοντο, μεγάλων δὲ γεγονότων, ὡς καὶ ἀποκτεῖναι τὸν Ἰησοῦν, ἐγκατέλιπον. Ἐὰν γὰρ ἁμαρτάνῃ ἀνὴρ πρὸς ἄνδρα, καὶ προσεύξονται περὶ αὐτοῦ· ἐὰν δὲ εἰς Κύριον ἁμαρτήσῃ τίς προσεύξεται περὶ αὐτοῦ;

5. Who shall spare, or who shall be dismayed over you? (Jer. 15:5). For just as no one associates with a man who is an enemy of the king, lest he seem to be displeased with the royal decree, so neither would any of the angels pity him who for his sins is in rejection from God, so as not even to have a place for mercy with the most philanthropic God; such as He now supposes Jerusalem to be, having sinned against Jesus, and having heard: O Jerusalem, who kill the prophets and stone those who are sent unto her, how often would I have gathered your children together, even as a bird gathers her brood under her wings, and you would not! Behold, your house is left desolate (Matt. 23:37–38). The angels, therefore, who always helped Jerusalem, through whom also the law of Moses was ordained, having been ordained through angels in the hand of a mediator (Gal. 3:19; Acts 7:53), do not spare, do not look sad, do not return to entreat for peace towards such a city. For while the sins were small they spared, but when they became great, so as even to kill Jesus, they forsook her. For if a man sin against a man, they will pray for him; but if a man sin against the Lord, who shall pray for him? (1 Kgs. 2:25).

6. Καὶ ἐκτενῶ τὴν χεῖρά μου, καὶ διαφθερῶ σε. Τὴν ἐγκατάλειψιν ἐνέργειαν εἶπε. Θεὸς γὰρ, ἑαυτοῦ τὴν σκηνὴν ἐπαίρων, λέγεται διαφθείρειν. Ἄλλως τε διαφθορὰ, χειρὸς ἀξία Θεοῦ, ἡ ἀπὸ κακίας εἰς ἀρετὴν μεταποίησις κατὰ τὸ, ἐποίσω ἐπὶ σὲ τὰς χεῖράς μου, καὶ πυρώσω σε εἰς καθαρὸν, τῶν πρὶν ἐν ἡμῖν ἐξ ἁμαρτίας λυμάτων διεφθαρμένων.

6. And I will stretch forth My hand, and destroy you (Jer. 15:6). Abandonment He called an operation. For God, taking away His own tabernacle, is said to destroy. Moreover, a destruction worthy of the hand of God is the transformation from wickedness into virtue, according to the saying: I will bring My hands upon you, and purge you by fire unto purity (Isa. 1:25), the defilements formerly in us from sin having been destroyed.

7. Καὶ διασπερῶ αὐτούς. Τοιοῦτον καὶ τὸ, Διασπερῶ αὐτούς. Ἐπεὶ γὰρ συμφώνως εἰς ἐμὲ ἠσέβησαν, τὴν κακίστην αὐτῶν διασκεδάσω σύνοδόν τε καὶ συμφωνίαν· ὥσπερ οὖν καὶ τῶν πυργοποιούντων διεῖλε τὰς γλώσσας, κωλύσας αὐξομένην συμφωνοῦσαν ἀσέβειαν. Τὸ δὲ, Ἠτεκνώθησαν, ἀπώλεσαν τὸν λαόν μου, κατηγορίαν τῶν ἀρχόντων ἔχει καὶ τῶν ἱερέων· Οὗτοι γὰρ, ἐν τάξει πατέρων ὑπάρχοντες

7. And I will scatter them (Jer. 15:7). Of this kind also is the saying, I will scatter them. For since with one accord they acted impiously against Me, I will disperse their most wicked assembly and concord; just as He also divided the tongues of those who built the tower (Gen. 11:7), hindering concordant impiety as it grew. And the saying, They have been bereaved of children, they have destroyed My people (Jer. 15:7), contains an accusation of the rulers and the priests; for these, being in the rank of fathers

Editors' notes and page, col. 556

Page

running head: EX ORIGENE 556
marginal letters: A φέρει· Καὶ; B τοὺς ἁμαρτάνοντας; C μένους πρὸς; D τὴν σκηνὴν
old-edition numerals: (none)
other: Begins mid-word (φέρει) and ends mid-sentence (ὑπάρχοντες) at column breaks. Full-width Greek lines at end of first paragraph (δὲ καὶ ποτήριον ... ἄφεσιν ἁμαρτιῶν.) and end of sec. 5 (ται περὶ αὐτοῦ ... περὶ αὐτοῦ;) extend across cols. 555-556 and are cut off on the left edge of col. 556 image.

PG 13:557

τοῖς λαοῖς, ἔρημοι τῶν τέκνων ἐγένοντο, ἀντ' εὐσεβοῦς διδασκαλίας ἀσέβειαν ὑποβάλλοντες. Τάχα δὲ οὐδέ ἐστιν ἀπολέσαι λαὸν μὴ πρότερον ἑαυτοῦ τὴν ψυχὴν ἐκ γεννημάτων τῶν κατ' ἀρετὴν ἀτεκνώσαντα· οὐδεὶς γὰρ, ὢν ἀγαθὸς, ἀπόλλυσιν ἕτερον.

to the peoples, became bereft of children, suggesting impiety instead of godly teaching. And perhaps it is not even possible for one to destroy a people without first having bereaved his own soul of the offspring that are according to virtue; for no one, while being good, destroys another.

8. Ἐπληθύνθησαν αἱ χῆραι αὐτῶν καὶ ὑπὲρ τὴν ἄμμον τῆς θαλάσσης. Εἶεν δ' ἂν χῆραι τῶν ἀσεβῶν αἱ ψυχαὶ, τὸν νυμφίον Χριστὸν ἀπολέσασαι.

8. Their widows have been multiplied even beyond the sand of the sea (Jer. 15:8). Now the widows would be the souls of the ungodly, having lost the Bridegroom Christ.

8. Ἐπήγαγον ἐπὶ τὴν μητέρα νεανίσκους. Ὧν ἀπολλυμένων ταλαιπωροῦσι καὶ μητέρες αἱ γεννήσασαι αὐτὰς ἐν Χριστῷ, καὶ ὠδινήσασαι μέχρι μορφωθῇ Χριστὸς ἐν αὐταῖς, κατὰ τὸ γάλα τῇ στερεᾷ τροφῇ πρὸς νεανίσκους ἐκθρέψασαι. Τῶν δὲ χηρῶν τὸ πλῆθος οὐχ ὡς τὰ ἄστρα τοῦ οὐρανοῦ, ἀλλ' ὡς ἡ ἄμμος τῆς θαλάσσης· κατὰ δὲ τὸ γράμμα, πλείστων ἐν πολέμῳ πιπτόντων, αἱ γυναῖκες ἐτύγχανον χῆραι, αἱ δὲ μητέρες ἐταλαιπώρουν.

8. I brought young men against the mother (Jer. 15:8). When these perish, mothers also are in distress, those who begot them in Christ (1 Cor. 4:15) and travailed in birth until Christ be formed in them (Gal. 4:19), having nourished them after milk with solid food (1 Cor. 3:2; Heb. 5:12) unto young men. And the multitude of the widows is not as the stars of heaven, but as the sand of the sea; and according to the letter, when very many fell in war, the wives became widows, and the mothers were in distress.

10. Οἴμοι ἐγώ! ὡς τίνα, μῆτερ, μὲ ἔτεκες; Ἐοίκασιν ἰατροῖς οἱ προφῆται· ὁρῶσι μὲν δεινὰ, θιγγάνουσι δὲ ἀηδέων, ἐπ' ἀλλοτρίαις συμφοραῖς ἰδίας καρπούμενοι λύπας, ἔτι δὲ καὶ μισούμενοι παρὰ τῶν οὐκ ἀρεσκομένων τοῖς αὐτῶν ἐπιτάγμασιν, ὡς τῶν καθ' ἡδονὴν ἀποτρέπουσι. Καὶ δεῖ ταῦτα προειδέναι τοὺς τὴν προφητείαν πρὸς ἰατρικὴν ἐπανῃρημένους. Ἰατρὸς γὰρ καὶ οὗτος ψυχῶν, τοῖς ἐν χρείᾳ θεραπείας προσκείμενος· οὐ γὰρ χρείαν ἔχουσιν ἰατροῦ οἱ ὑγιαίνοντες, ἀλλ' οἱ κακῶς ἔχοντες. Τοιοῦτος ἦν Ἱερεμίας ἀνθ' ὧν ἐλέγχων ἐπιστρέφειν ἤθελε, κατηγορούμενος ἐπὶ δικαστῶν τοῖς κατηγόροις ὁμοίων· καὶ ἦν ἐν δίκαις ἀεὶ ὑπὸ τῶν ὅσον ἧκεν εἰς αὐτὸν τεθεραπευμένων. Διὸ ποτὲ μὲν φησίν· Καὶ εἶπα, οὐ μὴ λαλήσω, οὐδὲ μὴ ὀνομάσω τὸ ὄνομα Κυρίου· ποτὲ δὲ, ὁρῶν ἑαυτὸν δικαζόμενον οὐ δικάζοντα, προσέτι καὶ ψευδομαρτυρούμενον, τὸ Οἴμοι, μῆτερ! Καὶ ἐπεὶ οἱ κάμνοντες οὐκ ἤκουον αὐτοῦ καλῶς συμβουλεύοντος, οὐκ ὠφέλησαν. Ὅπερ ἂν εἴποι ἰατρὸς ἐπ' ἀκολάστου νοσοῦντος, εἰκῆ προσαναλίσκων τὰ φάρμακα, καὶ μήτε ὠφελῶν, μήτε τι καρπούμενος. Μακάριος γὰρ διδάσκαλος ὁ λέγων εἰς ὦτα ἀκουόντων, ἔχων καρποὺς ἐν αὐτοῖς. Οὐδεὶς οὖν με ὠφέλησεν, ἐπεὶ μὴ ὠφελεῖται. Καὶ ἄλλως δέ τις κρείττων εἰς ὃ διδάσκει γίνεται, συνετοὺς ἔχων ἀκροατὰς, βεβασανισμένας αὐτῷ προσάγοντας ἐρωτήσεις. Τὸ δὲ Ἑβραϊκὸν οὕτως ἔχει· Οὐκ ὠφείλησα, οὐδὲ ὠφείλησέ μοι οὐδείς. Ἔλεγε γὰρ ὁ Ἀπόστολος· Ἕλλησί τε καὶ βαρβάροις ὀφειλέτης εἰμὶ, ἀποδιδοὺς ἑκάστῳ τὸ προσῆκον, καὶ τιμήσας, εἰ τύχοι, τοὺς μὲν ὡς γονεῖς, τοὺς δὲ ὡς ἀδελφοὺς, τοὺς δὲ ὡς υἱούς· καὶ τοῖς μὲν Ἑβραίοις ἀπὸ Γραφῶν διαλεγόμενος, τοῖς δὲ Ἕλλησιν ἐκ τῶν παρ' αὐτοῖς σεβασμάτων, ὥστε λέγειν· Τοῖς πᾶσι τὰ πάντα γέγονα, ἵνα τοὺς πάντας κερδήσω· ὁ δὲ καὶ παραινεῖ φάσκων· Μηδενὶ μηδὲν ὀφείλοντες, εἰ μὴ τὸ ἀλλήλους ἀγαπᾷν· καὶ τὸ πρὸ τούτων· Ἀπόδοτε πᾶσι τὰς ὀφειλάς. Οὕτω μὲν οὖν ὀφείλει διδάσκαλος· ὀφείλεται δὲ, εἰ δανείζει πνευματικὰ ἀργύρια. Μὴ δεχομένων δὲ ταῦτα, ἵνα ὀφείλωσιν, οὐδὲν ἐποφείλεται. Γίνεται γὰρ

10. Woe is me! as what, O mother, did you bear me? (Jer. 15:10). The prophets are like physicians: they see terrible things and touch unpleasant things, reaping sorrows of their own over others' calamities, and moreover being hated by those who are not pleased with their injunctions, as turning them away from the things that are according to pleasure. And those who have undertaken prophecy for healing must know these things beforehand. For this man also is a physician of souls, attending to those in need of therapy; for those who are in health have no need of a physician, but those who are ill (Matt. 9:12). Such was Jeremias: in return for wishing to convert them by reproving, he was accused before judges who were like the accusers; and he was continually in lawsuits at the hands of those who, so far as lay in him, had been healed. Wherefore at one time he says: And I said, I will by no means speak, nor will I name the name of the Lord (Jer. 20:9); and at another time, seeing himself judged and not judging, and furthermore borne false witness against, he utters that Woe is me, O mother! (Jer. 15:10). And since the sick did not hear him when he counselled well, they did not profit. Which is what a physician might say over an intemperate sick man, spending his medicines in vain, and neither profiting him nor reaping anything himself. For blessed is the teacher who speaks into the ears of hearers (Sir. 25:9), having fruits in them (Rom. 1:13). No one, therefore, has profited me, since he is not profited. And in another way also, one becomes better in what he teaches when he has intelligent hearers who bring to him well-tested questions. And the Hebrew reads thus: I have not owed, neither has anyone owed to me (Jer. 15:10). For the Apostle used to say: Both to Greeks and to barbarians I am a debtor (Rom. 1:14), rendering to each what is due, and honouring, as the case may be, some as parents, others as brothers, and others as sons; and reasoning with the Hebrews from the Scriptures, and with the Greeks from the objects of worship among them (Acts 17:23), so as to say: I have become all things to all men, that I may gain all (1 Cor. 9:22); and he also exhorts, saying: Owing no man anything, save to love one another (Rom. 13:8); and what precedes this: Render to all their dues (Rom. 13:7). Thus, therefore, a teacher owes; and a debt is owed to him, if he lends spiritual money. But when they do not receive these things so as to owe, nothing is owed in return. For there becomes

Editors' notes and page, col. 557

Footnotes

(21) · call in col 558

Hom. 14.

Homily 14.

(printed under page 284)

(22) ‹anchor: se sentiunt› · call in col 558

Matth. IX, 12.

Matthew 9:12.

(printed under page 284)

(23) ‹anchor: nunc quidem ait› · call in col 558

Jerem. XX, 9.

Jeremiah 20:9.

(printed under page 284)

(24) ‹anchor: sic habet› · call in col 558

Jerem. XV, 10.

Jeremiah 15:10.

(printed under page 284)

(25) ‹anchor: Aiebat enim Apostolus› · call in col 558

Rom. I, 14.

Romans 1:14.

(printed under page 284)

(26) ‹anchor: ut diceret› · call in col 558

I Cor. IX, 19.

1 Corinthians 9:19.

(printed under page 284)

(27) ‹anchor: tatur dicens› · call in col 558

Rom. XIII, 8.

Romans 13:8.

(printed under page 284)

(28) ‹anchor: ante dixerat› · call in col 558

ibid. 7.

Same place, verse 7.

(printed under page 284)

Footnotes

(29) · call in col 559

Luc. XIX, 23.

Luke 19:23.

(printed under page 285)

(30) · call in col 559

hom. 14.

Homily 14.

(printed under page 285)

(31) · call in col 559

Matth. XXI, 43.

Matthew 21:43.

(printed under page 285)

(32) ‹anchor: post Christi adventum› · call in col 559

Matth. XIII, 15.

Matthew 13:15.

(printed under page 285)

(33) ‹anchor: recordare mei.› · call in col 559

homil. 14.

Homily 14.

(printed under page 285)

(34) ‹anchor: Consumma eos.› · call in col 559

homil. 14.

Homily 14.

(printed under page 285)

(35) ‹anchor: in laetitiam.› · call in col 559

homil. 14.

Homily 14.

(printed under page 285)

Page

running head: 559 EX ORIGENE
marginal letters: A vero hos, ne; B lethaliqe veneno; C bitis, et non; D quæ propter te
old-edition numerals: 295 before ponere
other: facing Latin version, not set

PG 13:560

ἕκαστος ὧν ἤκουσεν ὀφειλέτης, τοὺς τῶν εἰρημένων ἀπαιτούμενος τόκους. Τοιοῦτον καὶ τὸ τοῦ Σωτῆρος πρὸς τὸν ὀκνηρὸν διδάσκαλον, ὅτι ἔδει σε βαλεῖν τὸ ἀργύριόν μου τοῖς τραπεζίταις, καὶ ἐγὼ ἐλθὼν ἀπήτησα ἂν αὐτὸ σὺν τόκῳ.

each man a debtor for the things which he has heard, being required to pay the interest on the things spoken. Such also is the saying of the Saviour to the slothful teacher, that you ought to have put my money to the bankers, and at my coming I should have required it with interest (Matt. 25:27; Luke 19:23).

11. Γένοιτο, Δέσποτα, κατευθυνόντων αὐτῶν. Τί γένοιτο; δηλονότι ἡ ἰσχὺς ἡ ἐκλείπουσα ἐν τοῖς καταρωμένοις, ὅτε, μετὰ τὴν κατάραν μετανοήσαντες, τραπῶσι τὴν εὐθεῖαν καὶ αὐτὴν ὁδεύσωσιν. Ἡ γὰρ πρὸς μετάνοιαν ῥοπὴ καθαίρεσίς ἐστι τῆς ἐν ἀσεβείαις ἰσχύος.

11. So be it, O Sovereign Lord, while they prosper (Jer. 15:11). What should be? Clearly the strength that fails in those who curse, when, having repented after the curse, they turn to the straight way and walk in it. For the inclination towards repentance is the pulling down of strength in ungodliness.

12. Σίδηρον καὶ περιβόλαιον χαλκοῦν ἡ ἰσχύς σου. Ταῦτά φησιν ὁ Θεὸς πρὸς τὸν ἐναρασάμενον τῷ προφήτῃ λαὸν, ὡς τῆς ψυχῆς αὐτῶν ἐν κακοῖς ἀνενδότου οὔσης, καὶ πλήρους ἰοῦ φθαρτικοῦ.

12. Iron and a brazen covering is your strength (Jer. 15:12). These things God says to the people that cursed the prophet, inasmuch as their soul is unyielding in evils, and full of destructive rust.

13. Καὶ τοὺς θησαυρούς σου εἰς προνομὴν δώσω. Οἱ θησαυροὶ γὰρ αὐτῶν οὐκ ἐν οὐρανοῖς ἦσαν, ἀλλ' ἐπὶ γῆς. Τούτους καὶ δίδωσιν εἰς προνομὴν ὁ Θεός. Εἴποις δ' ἂν καὶ κρείττονας τοῦ λαοῦ ἐκείνου θησαυροὺς εἰς προνομὴν ἐκδίδοσθαι. Θησαυροὺς γὰρ εἶχον Μωϋσῆν καὶ τοὺς προφήτας, οὓς ἔλαβεν ἀπ' αὐτῶν ὁ Χριστὸς, ὃ καί φησιν· Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. Πρῶτοι γὰρ ἐκεῖνοι ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ, καὶ μετ' ἐκείνους ἡμεῖς. Ἤρθη δὲ ἀπ' αὐτῶν· καὶ νῦν ἔχουσιν αὐτῶν τὰς Γραφὰς τὸ μὴ θεωρεῖν τὸν ἐν αὐτοῖς νοῦν. Πεπλήρωται γὰρ μετὰ τὴν Ἰησοῦ ἐπιδημίαν· Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου.

13. And your treasures I will give for a spoil (Jer. 15:13). For their treasures were not in the heavens, but upon earth (Matt. 6:19–20). These also God gives for a spoil. And one might say that better treasures of that people are also given up for a spoil. For they had as treasures Moses and the prophets, whom Christ took from them, which He also says: The kingdom of God shall be taken away from you, and shall be given to a nation producing the fruits thereof (Matt. 21:43). For they first were entrusted with the oracles of God (Rom. 3:2), and after them we. And it was taken away from them; and now they have their Scriptures without beholding the mind that is in them. For after the sojourn of Jesus has been fulfilled the saying: By hearing you shall hear, and shall in no wise understand; and seeing you shall see, and shall in no wise perceive; for the heart of this people has grown fat (Isa. 6:9–10; Matt. 13:14–15).

14. Καὶ καταδουλώσω σε ἐν πᾶσι τοῖς ἐχθροῖς. Καταδεδούλωται ὁ λαὸς ἐκεῖνος ἐν τοῖς ἐχθροῖς, καὶ γέγονεν ἐν τῇ γῇ ἣν οὐκ ᾔδει.

14. And I will enslave you among all your enemies (Jer. 15:14). That people has been enslaved among its enemies, and has come to be in a land which it knew not.

15. Κύριε, μνήσθητί μου. Ταῦτα ὁ προφήτης φησὶν ὁρῶν ἑαυτὸν μηδὲν ὠφελοῦντα καὶ μάτην ταλαιπωρούμενον ταῖς ἐξ αὐτῶν πυκνοτέραις ἐπιβουλαῖς. Ἐχθρὸς γὰρ γέγονε τοῖς ἀκούουσιν, ἀληθεύων αὐτοῖς. Ἐμακροθύμησας δὲ, φησὶν, ἐπὶ τὸν λαὸν ἐπὶ τοῖς ἁμαρτήμασιν· ἐπὶ δὲ τοῖς κατ' ἐμοῦ τετολμημένοις μὴ μακροθυμήσῃς· τοῖς γὰρ οὕτω μὴ πειθομένοις ὁ σὸς θυμὸς εἰς κάθαρσιν ὑπολείπεται. Τύχοιμι τοίνυν ἀνθ' ὧν ὠνειδίσθην ὑπὲρ σοῦ τῆς σῆς μακροθυμίας!

15. O Lord, remember me (Jer. 15:15). These things the prophet says, seeing himself profiting nothing and suffering distress in vain through the more frequent plots from them. For he has become an enemy to his hearers by telling them the truth (Gal. 4:16). Thou hast been long-suffering, he says, towards the people over their sins; but over the things dared against me be not long-suffering; for to those who thus disobey, Thy wrath remains for cleansing. May I, therefore, in return for the reproaches I have suffered for Thy sake, obtain Thy long-suffering!

15. Συντέλεσον αὐτούς. Συντέλεια κακοῖς τὸ πέρας τὴν κακίαν λαβεῖν. Καὶ αἰσθητῶς δὲ συνετελέσθησαν ἐπὶ τῇ κατὰ τοῦ Σωτῆρος ἐπιβουλῇ· Οὐκέτι γὰρ Ἱερουσαλὴμ μητρόπολις τῆς Ἰουδαίας βασιλικὴ, οὐδὲ Ἰσραὴλ Θεοῦ χρηματίζει λαός.

15. Bring them to an end (Jer. 15:15). An end for the wicked is for their wickedness to receive its limit. And perceptibly also they were brought to an end upon their plot against the Saviour; for no longer is Jerusalem the royal metropolis of Judaea, nor is Israel termed the people of God.

16. Καὶ ἔσται ὁ λόγος σου ἐμοὶ εἰς εὐφροσύνην. Εἰ γὰρ καὶ ἐπὶ τοῦ παρόντος ὁ λόγος σου εἰς δεσμὰ, εἰς δίκας, εἰς πράγματα, εἰς δυσφημίας, εἰς πόνους, ἀλλὰ τὸ τέλος τούτων εἰς εὐφροσύνην ἔσται· ὅπερ ἁρμόττει Χριστιανοῖς ταλαιπωρουμένοις καὶ

16. And Thy word shall be to me for joy (Jer. 15:16). For even if for the present Thy word is for bonds, for lawsuits, for troubles, for evil reports, for labours, yet the end of these things shall be for joy; which befits Christians who suffer distress and

Editors' notes and page, col. 560

Page

running head: EX ORIGENE 560
marginal letters: A ἕκαστος ὧν; B δότου οὔσης,; C ἀκούσετε, καὶ; D θυμίας!
old-edition numerals: (none)
other: Begins and ends mid-sentence at column breaks. In line 1, κ of ἤκουσεν is partially uninked. After σὺν τόκῳ., a line of facing Latin spills over from col. 559 (usura exegissem illud.), not set. Punctuation mark missing after ἴδητε in sec. 13.

PG 13:561

προσδοκῶσι τὰς ἀμοιβάς· οὓς καὶ μάλιστα λέγειν εἰκός· ὅτι ἐπικέκληται τὸ ὄνομά σου ἐπ' ἐμὲ, Κύριε παντόκρατορ, Χριστὸς αὐτοῖς ὄνομα.

look for the rewards; whom also it especially befits to say: Because Thy name has been called upon me, O Lord Almighty (Jer. 15:16), Christ being their name.

17. Οὐκ ἐκάθισα ἐν συνεδρίῳ τούτων παιζόντων. Συνέδριον σπουδαζόντων πάντα ποιεῖν μετὰ σπουδῆς, καὶ σπουδῆς ἄξια, καὶ κατὰ τὸ λεγόμενον, σπουδὴ ὁ βίος, σπουδὴ ἡ πρᾶξις. Παιζόντων δὲ συνέδριον, καταλιπὸν τὴν σπουδὴν τὴν περὶ τὰ ἀναγκαῖα, τοῖς παιγνίοις σχολάζει τοῦ αἰῶνος τούτου.

17. I sat not in the assembly of these as they played (Jer. 15:17). An assembly of those who are in earnest is to do all things with earnestness, and things worthy of earnestness, and according to the saying, life is earnestness, action is earnestness. But an assembly of those who play, having forsaken earnestness about necessary things, devotes its leisure to the playthings of this age.

17. Καταμόνας ἐκαθήμην. Μιμείσθω τις τοῦτο πλῆθος ὁρῶν ἁμαρτωλῶν, μὴ φέρον αὐτοῦ δικαιοῦντος τὸν βίον. Τοιοῦτος ἦν καὶ ὁ λέγων Ἠλίας· Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μονώτατος, καὶ ζητοῦσι τὴν ψυχήν μου λαβεῖν αὐτήν. Τάχα δὲ ὁ τῶν πολλῶν μὴ ἔχων ἀνακεχωρηκότα βίον οὐ δύναται λέγειν· Καταμόνας ἐκαθήμην. Ὁ δὲ βίον ἔχων δυσμίμητον, ὡς μηδένα παραπλήσιον ἔχειν ἐν ἔθει, ἐν λόγῳ, ἐν πράξεσι καὶ σοφίᾳ, λέγοι ἂν εἰκότως καταμόνας καθέζεσθαι. Ἔτι δὲ μόνος κάθηται ὁ μὴ τῷ τῶν παθῶν παρενοχλούμενος πλήθει, ἀλλ' εἰς νοῦν ὅλος καὶ τὸ ἓν ἀναχωρήσας τὸ ἐν αὐτῷ.

17. I sat alone (Jer. 15:17). Let one imitate this when seeing a multitude of sinners not enduring him as he lives a righteous life. Such also was Elias, who said: O Lord, they have killed Thy prophets, they have dug down Thine altars, and I am left all alone, and they seek my life to take it (3 Kgs. 19:10). And perhaps he who does not have a life withdrawn from the many cannot say: I sat alone. But he who has a life hard to imitate, so as to have no one like him in custom, in word, in actions, and in wisdom, might reasonably say that he sits alone. And furthermore, he sits alone who is not troubled by the multitude of the passions, but has withdrawn wholly into the mind and the one that is within him.

17. Ὅτι πικρίας ἐνεπλήσθην. Στενὴ καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν. Δεῖ πικρίας ἀπολαῦσαι κατὰ τὸν παρόντα βίον, καὶ μηδενὸς ἀπολαῦσαι γλυκέος. Ὅταν γὰρ ἑορτάζῃς, φησὶν, Ἄζυμα, ἐπὶ πικρίδων φάγεσαι, καὶ εἰ τὰ Ἄζυμα εἰλικρινείας ἐστὶ καὶ ἀληθείας κατὰ τὸν θεῖον Ἀπόστολον ὃς φαγὼν οὕτως αὐτὰ Παῦλος καὶ πικρίδας ἤσθιε λέγων· Ἐχθρὸς γέγονα ὑμῖν ἀληθεύων· καὶ πάλιν· Ἐν κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις, καὶ λιμῷ, καὶ δίψῃ χωρὶς τῶν παρεκτός. Ὁ μὲν νόμος εἶπεν· Ἄζυμα μετὰ πικρίδων ἔδεσθε, καὶ οὐκ εἶπεν, Ἕως πλησθῆτε, ὥσπερ ἐπ' ἄλλων, Φάγεσθε, καὶ ἐμπλησθήσεσθε. Ὁ δὲ προφήτης προσεπιτείνει λέγων, ὅτι, Οὐχὶ πικρίαν ἔφαγον, ἀλλὰ, Πικρίας ἐνεπλήσθην.

17. Because I was filled with bitterness (Jer. 15:17). Narrow and straitened is the way that leads unto life (Matt. 7:14). One must partake of bitterness during the present life, and partake of nothing sweet. For when you keep the feast of Unleavened Bread, He says, with bitter herbs shall you eat it (Exod. 12:8); and if the Unleavened Bread is of sincerity and truth according to the divine Apostle (1 Cor. 5:8), Paul, eating it thus, also ate bitter herbs, saying: Have I become your enemy by telling you the truth? (Gal. 4:16); and again: In labour and travail, in watchings, in hunger and thirst, beside those things that are without (2 Cor. 11:27–28). Now the law said: Unleavened bread with bitter herbs you shall eat (Exod. 12:8), and did not say, Until you be filled, just as in other cases, You shall eat, and be filled (Lev. 26:5). But the prophet intensifies it further, saying: Not, I ate bitterness, but, I was filled with bitterness.

18. Ἵνα τί οἱ λυποῦντές με κατισχύουσί μου; Ἐπεβουλεύετο γὰρ ὑπὸ τῶν τῇ ἀληθείᾳ δυσαρεστουμένων τοῦ λόγου· καὶ ἦσαν αὐτοῦ ἐν τῷ αἰῶνι τούτῳ δυνατώτεροι. Οὐ γάρ ἐστιν ἡ βασιλεία τοῦ δικαίου ἐκ τοῦ αἰῶνος τούτου, ὡς ἐπὶ τῶν μαρτύρων ὁ μὲν δικαστὴς ἐκάθητο τρυφῶν ἐν τῷ δικαστηρίῳ, Χριστιανὸς δὲ, ἐν ᾧ Χριστός ἐστι δικαζόμενος, πικρίας ἐνεπίμπλατο πρὸς τοῦ ἀδίκου κατακρινόμενος. Εἰ δὲ καὶ πληγὴ στερεὰ, ἀλλὰ μετὰ ταύτην ἴασις ἕπεται.

18. Why do those who grieve me prevail against me? (Jer. 15:18). For he was plotted against by those who were displeased with the truth of the word; and they were stronger than he in this age. For the kingdom of the righteous man is not of this world (John 18:36), as in the case of the martyrs the judge sat revelling on the judgement-seat, whereas the Christian, in whom Christ is judged, was filled with bitterness on being condemned by the unjust man. Yet even if the wound is severe (Jer. 15:18), nevertheless after this healing follows.

ΚΕΦ. ΙϚʹ.

Chapter XVI.

16. Ἰδοὺ ἐγὼ ἀποστέλλω τοὺς ἁλιεῖς τοὺς πολλούς. Πέμπει γὰρ ὁ Θεὸς ἁλιέας ἀνθρώπων, καθάπερ τοὺς ἀποστόλους, τέχνην αὐτοῖς ἐμβαλὼν ἁλιευτικὴν, καθ' ἣν ἐκ τῶν θείων Γραφῶν πλέκουσι τῆς ἁλείας τὰ ὄργανα, καὶ δι' αὐτῶν τῆς ἁλμυρᾶς τοῦ βίου ἀνέλκουσι θαλάττης καὶ θανατοῦσι τῷ κόσμῳ καθάπερ ἰχθύας θαλάττης. Ζωοποιεῖ δὲ Θεὸς

16. Behold, I send the many fishers (Jer. 16:16). For God sends fishers of men (Matt. 4:19), even as He sent the apostles, putting into them the fisher's art, according to which from the divine Scriptures they weave the instruments of fishing, and through them draw men up out of the salt sea of life and put them to death unto the world like fishes of the sea. And God makes alive

Editors' notes and page, col. 561

Footnotes

(36) · call in col 562

homil. 14.

Homily 14.

(printed under page 286)

(37) · call in col 562

homil. 14.

Homily 14.

(printed under page 286)

(38) · call in col 562

III Reg. XIX, 10.

3 Kings (= 1 Kings) 19:10.

(printed under page 286)

(39) ‹anchor: amaritudine repletus sum.› · call in col 562

homil. 14.

Homily 14.

(printed under page 286)

(40) ‹anchor: cas dicens› · call in col 562

Galat. IV, 16.

Galatians 4:16.

(printed under page 286)

(41) ‹anchor: et iterum› · call in col 562

II Cor. VI, 6.

2 Corinthians 6:6 (as printed).

(printed under page 286)

(42) ‹anchor: Lex quidem dixit› · call in col 562

Exod. XII, 8.

Exodus 12:8.

(printed under page 286)

(43) ‹anchor: adversum me?› · call in col 562

homil. 14.

Homily 14.

(printed under page 286)

(44) ‹anchor: piscatores multos.› · call in col 562

homil. 16.

Homily 16.

(printed under page 286)

Footnotes

(45) · call in col 563

II Cor. III, 18.

2 Corinthians 3:18.

(printed under page 287)

(46) · call in col 563

homil. 16.

Homily 16.

(printed under page 287)

(47) · call in col 563

I Cor. X, 4.

1 Corinthians 10:4.

(printed under page 287)

(48) ‹anchor: sicuti loquitur› · call in col 563

Zach. II, 3.

Zechariah 2:3.

(printed under page 287)

(49) ‹anchor: erat ait› · call in col 563

Exod. III, 6.

Exodus 3:6.

(printed under page 287)

(50) ‹anchor: dicitur illud› · call in col 563

Luc. XII, 20.

Luke 12:20.

(printed under page 287)

(51) ‹anchor: projectus dicebat› · call in col 563

ibid. 19.

Same place, verse 19.

(printed under page 287)

(52) ‹anchor: vias eorum.› · call in col 563

homil. 16.

Homily 16.

(printed under page 287)

(53) ‹anchor: secundum apostolum› · call in col 563

I Joan. III, 21.

1 John 3:21.

(printed under page 287)

(54) ‹anchor: patres nostri idola.› · call in col 563

hom. 16.

Homily 16.

(printed under page 287)

Page

running head: 563 EX ORIGENE
marginal letters: A quam qui transformatur,; B 16. Et de cavernis; C sicuti loquitur; D Super hujusmodi
old-edition numerals: 298 before 19. Quam falsa
other: facing Latin version, not set

PG 13:564

τούτους τὴν ἀμείνω ζωήν· καθ' ἥν τις μεταμορφωθεὶς οὐκέτι σὺν τοῖς ἀνάλογον ἰχθύσιν ἐν ἁλμυρᾷ διάγει θαλάττῃ κατὰ τὸ, Εἰς τὴν αὐτὴν εἰκόνα μεταμορφούμεθα, καθάπερ ἀπὸ κυρίου πνεύματος· ἀναδράμωμεν δὲ ἐντεῦθεν τὴν ἐν ὄρεσι ποιοῦντες διατριβὴν, δηλαδὴ τοῖς προφήταις, καὶ τὴν ἐν βουνοῖς τοῖς δικαίοις· ὅθεν ὑπὸ ἁλιέων μὲν οὐκέτι λαμβάνεται, ὑπὸ θηρευτῶν δὲ ἀγγέλων, ὑφ' ὧν εἰ δεῖ διάγειν ἐν ὄρεσι καὶ βουνοῖς. Ἐκεῖθεν γὰρ θηρῶσιν ἄγγελοι τὰς ἐκ τοῦ σώματος τοιαύτας ἐξιούσας ψυχὰς, ἀλλ' οὐ τὰς κάτω κειμένας. Ὅθεν ἀνιτέον εἰς ὄρος, ἔνθα μετεμορφώθη Χριστὸς, ἔνθα τοὺς μαθητὰς ἐδίδασκε τοὺς μακαρισμοὺς, ὅτε τοὺς ὄχλους ἑωράκαμεν.

these men unto the better life; according to which, when one has been transformed, he no longer lives with those analogous to fishes in the salt sea, according to the saying: We are transformed into the same image, even as from the Lord the Spirit (2 Cor. 3:18); but let us run up from hence, making our abode in the mountains, namely the prophets, and in the hills, the righteous; whence one is no longer caught by fishers, but by angel hunters (Jer. 16:16), by whom if one is to be caught, one must live in the mountains and hills. For from thence angels hunt such souls as go forth from the body, and not those lying below. Whence we must go up into the mountain where Christ was transfigured (Matt. 17:1–2), where He taught the disciples the beatitudes when we saw the multitudes (Matt. 5:1).

16. Καὶ ἐκ τῶν τρυμαλιῶν τῶν πετρῶν. Τίνες δὲ πάλιν αἱ τρυμαλιαὶ τῶν πετρῶν; Καὶ ἀπὸ τούτων γὰρ θηρεύσουσιν ἄγγελοι. Εἰς ὀπὴν τοίνυν πέτρας ἔθηκε τὸν Μωϋσῆν ὁ Θεός· ἦν δὲ αὕτη Χριστὸς ἡ μία τρυμαλιὰ, κατὰ μὲν τὴν θεότητα πέτρα χρηματίζων, κατὰ τὸ, Ἡ δὲ πέτρα ἦν Χριστός· κατὰ δὲ τὴν οἰκονομίαν ὀπὴ, δι' ἧς τὰ μετὰ Θεὸν θεωρεῖται. Αἱ πολλαὶ δὲ πέτραι, περὶ ὧν νῦν ὁ λόγος, οἵ τε προφῆται καὶ ἀπόστολοι, καὶ μειζόνως οἱ ἄγγελοι, μιμηταὶ ὑπάρχοντες Χριστοῦ, καὶ ἔχοντες ὀπὴν δι' ἧς κατανοεῖται τὰ ὀπίσθια τοῦ Θεοῦ. Καὶ ἕκαστος δὲ δι' ὧν λέγει περὶ Θεοῦ, νόησιν ἐμποιούντων αὐτοῦ, ποιεῖ ἐν ἑαυτῷ ὀπὴν τοῦ νοεῖσθαι Θεόν· ἤγουν διὰ μὲν Μωϋσέως τὸν νόμον, διὰ δὲ Ἡσαΐου τὴν προφητείαν νοοῦμεν, δι' ἄλλου δὲ ἄλλο τι. Ἔστι δὲ καὶ ἐπ' ἀγγέλου λαλοῦντος ἱστάμενον, κατὰ τὸ, Ἄγγελος ὁ λαλῶν ἐν ἐμοὶ, ὡς ἀπὸ πέτρας καὶ ὀπῆς ἀγγελικῶς ἰδεῖν τὸν Θεὸν, οὕτως ἐπὶ τῆς βάτου ἄγγελος μὲν ὁ φανεὶς, ἀλλ' ὁ ἐν αὐτῷ φησιν· Ἐγὼ Θεὸς Ἀβραάμ. Ἀλλὰ τῶν θηρευτῶν τὴν ἄφιξιν ἀγνοοῦντες, μὴ καταβῶμεν ἀπὸ τῶν εἰρημένων. Τῷ γὰρ ἔξω τυγχάνοντι λέγεται τό· Ἄφρον, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ· ἃ δὲ ἑτοίμασας, τίνι ἔσται; Ὡς γὰρ κάτω κείμενος ἔλεγεν· Ἔχεις ἀγαθὰ κείμενα εἰς ἔτι πολλὰ, ἐν τῇ τῶν ἀγαθῶν πλανώμενος κρίσει. Ἠγνόει γὰρ, ὅτι τὰ ὄντως ἀγαθὰ οὐκ ἐν τῇ κατηραμένῃ γῇ, ἀλλ' ἐν οὐρανῷ. Ἐν τούτῳ γὰρ ἡ τῶν μακαρίων ἀνάπαυσις ἐν Χριστῷ Ἰησοῦ.

16. And out of the holes of the rocks (Jer. 16:16). And what again are the holes of the rocks? For from these also angels will hunt. Now God placed Moses in a hole of the rock (Exod. 33:22); and this one hole was Christ, according to His divinity being termed a rock, according to the saying, And the rock was Christ (1 Cor. 10:4); and according to the economy a hole, through which the things after God are beheld. And the many rocks, concerning which the word now is, are both the prophets and apostles, and in a greater degree the angels, being imitators of Christ (1 Cor. 11:1), and having a hole through which the back parts of God (Exod. 33:23) are perceived. And each one, through the things which he speaks concerning God that produce an understanding of Him, makes in himself a hole for God to be understood: that is to say, through Moses we understand the law, and through Esaias prophecy, and through another something else. And it is also possible, standing by an angel speaking, according to the saying, The angel that speaks in me (Zech. 1:9), as from a rock and a hole angelically to see God; thus at the bush it was an angel that appeared, yet He Who was in him says: I am the God of Abraham (Exod. 3:2, 6). But being ignorant of the arrival of the hunters, let us not come down from the places spoken of. For to him who is outside is said the word: You fool, this night they require your soul of you; and the things which you have prepared, whose shall they be? (Luke 12:20). For as lying below he said: You have many good things laid up for many years (Luke 12:19), erring in his judgement of good things. For he was ignorant that the truly good things are not in the cursed earth (Gen. 3:17), but in heaven. For in this is the rest of the blessed in Christ Jesus.

47. Ὅτι οἱ ὀφθαλμοί μου ἐπὶ πάσας τὰς ὁδοὺς αὐτῶν. Τῶν δὲ τοιούτων ἐπὶ τὰς ὁδοὺς οἱ ὀφθαλμοὶ τοῦ Κυρίου· οὐ κρύπτονται γὰρ ἀπ' αὐτοῦ, καθάπερ οἱ φαῦλοι, καθάπερ Ἀδὰμ ἐν τῷ παραδείσῳ. Κατὰ γὰρ τὸν Ἀπόστολον, Ἐὰν μὴ ἡ συνείδησις καταγινώσκῃ ἡμῶν, παῤῥησίαν ἔχομεν πρὸς τὸν Θεόν.

17. Because My eyes are upon all their ways (Jer. 16:17). Upon the ways of such men are the eyes of the Lord; for they are not hidden from Him, as the bad are, as Adam was in paradise (Gen. 3:8). For according to the Apostle, If our conscience condemn us not, we have boldness towards God (1 John 3:21).

19. Ὡς ψευδῆ ἐκτήσαντο οἱ πατέρες ἡμῶν εἴδωλα. Ψευδῆ δὲ εἴδωλά φησι τὸ ὂν λέγων, ἀλλ' οὐχ ὡς ἀληθέσιν ἐναντία διαστέλλων ἑτέροις. Ποιεῖ δὲ ἑαυτῷ θεοὺς οὐ μόνον ὁ κατασκευάζων ἀγάλματα, ἀλλὰ καὶ ὁ ψευδῆ δόγματα ἑαυτῷ συστησάμενος, καὶ ὡς ἀληθῆ προσκυνῶν τὰ τῆς ψυχῆς ἀναπλάσματα.

19. How false are the idols which our fathers have possessed! (Jer. 16:19). He calls them false idols, speaking what is the fact, and not as distinguishing them in contrast to other true ones. And not only does he who fashions statues make gods for himself (Jer. 16:20), but also he who has framed false doctrines for himself, and worships as true the figments of his soul.

Editors' notes and page, col. 564

Page

running head: EX ORIGENE 564
marginal letters: A τούτους τὴν; B δὲ πάλιν αἱ; C Ἄγγελος ὁ; D αὐτῶν. Τῶν δὲ
old-edition numerals: (none)
other: Begins mid-sentence (τούτους) at column break.

PG 13:565

ΚΕΦ. ΙΖʹ.

Chapter XVII.

5. Στηρίξει δὲ τὴν σάρκα βραχίονος αὐτοῦ. Ὁ κατὰ σάρκα στρατευόμενος καὶ ἐν σαρκὶ πεποιθώς. Ὁ γὰρ ἅγιος πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι αὐτοῦ ἔχει, νεκρῶν τὰ μέλη τὰ ἐπὶ τῆς γῆς.

5. And he shall make the flesh his arm (Jer. 17:5). He who wars according to the flesh (2 Cor. 10:3) and puts his confidence in the flesh (Phil. 3:3). For the saint always has the dying of Jesus in his body (2 Cor. 4:10), putting to death the members that are upon the earth (Col. 3:5).

11. Ἐφώνησε πέρδιξ. 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 ἑαυτόν· καὶ ὅταν στοχάζηται πεφευγότας τοὺς νεοσσοὺς, καὶ αὐτὸς αἰφνιδίως ἀφίπταται. Ἔστι δὲ καὶ ἀκάθαρτον, ὥστε τοὺς θηρεύοντας μονομαχεῖν ἀλλήλοις περὶ τῆς μίξεως, καὶ ἄῤῥενα μετὰ νίκην ἐπιβαίνειν τοῦ ἄῤῥενος. Ἀσεβὲς ἄρα τὸ τοιοῦτον ζῶον ἐπὶ τοῦ Σωτῆρος μεταλαβεῖν, καὶ μάλιστα διὰ τὴν εἰρημένην ἐγκατάλειψίν τε καὶ ἀφροσύνην. Περὶ τοῦ διαβόλου τοίνυν ὁ λόγος, οὐ τὰ ἴδια συνάγοντος κτίσματα, ἴδια δὲ ποιουμένου τὰ τοῦ Θεοῦ· φωνεῖ δὲ διὰ τῶν ἑτεροδόξων, ὧν οὐδεὶς ἠδύνατο λέγειν· Τὰ ἐμὰ πρόβατα τῆς ἐμῆς φωνῆς ἀκούει. Ἀλλ' ἦν ἡ φωνὴ τοῦ Ἰησοῦ ἐν Πέτρῳ καὶ Παύλῳ. Διὸ καί φησιν· Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; Ἐπλούτησε δὲ ὁ πέρδιξ, καὶ πολλαὶ τῶν ἀδιακρίτων αὐτῷ ἀνθρώπων μυριάδες ἐγένοντο· ἃς δὲ συνήγαγεν, οὐ κρίσεως μεριμνῶν, οὐδὲ κρίσιν ἔχων, ἀκρίτως δὲ πράττων. Ὁ δὲ τοῦ Χριστοῦ πλοῦτος κεκριμένος ἐξήλεγκται· οἳ καὶ ἐν ἡμίσει τῶν ἡμερῶν τοῦ πέρδικος ἐγκατέλιπον αὐτὸν, ὅτε ἐξείλετο ἡμᾶς ἐκ τοῦ ἐνεστῶτος πονηροῦ αἰῶνος Χριστὸς Ἰησοῦς, ἐν ᾧ αἰῶνι μόνῳ τοῦ πέρδικός εἰσιν αἱ ἡμέραι ἃς δὴ πρὶν πληρωθῆναι, τοῦτον ἐγκατελίπομεν· διό φησιν· Ἐν ἡμίσει τῶν ἡμερῶν αὐτοῦ, αἵτινές εἰσιν αἱ τοῦ παρόντος αἰῶνος ἡμέραι· καὶ μὴ ὢν καθ' ἑαυτὸν φρόνιμος, ἀλλ' ἡμῖν τοῖς ἠπατημένοις δοκῶν. Διὸ καὶ φρονιμώτατος εἴρηται τῶν θηρίων ὁ ὄφις· ὅτε δὲ τοῦτον ἐγκατελίπομεν, εἰκότως ἄφρων ἠλέγχετο.

11. The partridge cried out (Jer. 17:11). In the history of animals the partridge is said to be most malicious. For wheeling about the feet of the hunter, and giving hope of being caught, it draws him away from its nest; and when it conjectures that the young birds have fled, it also suddenly flies away itself. And it is also an unclean creature, so that those hunting fight one-on-one with one another over copulation, and after victory the male mounts the male. It is impious, therefore, to apply such an animal to the Saviour, and especially on account of the aforesaid abandonment and folly. The word, therefore, is concerning the devil, who does not gather his own creatures, but makes the things of God his own; and he cries out through the heterodox, none of whom was able to say: My sheep hear My voice (John 10:27). But the voice of Jesus was in Peter and Paul. Wherefore he also says: Do you seek a proof of Christ Who speaks in me? (2 Cor. 13:3). And the partridge became rich, and many myriads of indiscriminating men came to belong to him; and he gathered them, caring nothing for judgement, nor having judgement, but acting without judgement (Jer. 17:11). But the wealth of Christ has been proved to be judged; and in the midst of the days of the partridge they forsook him, when Christ Jesus delivered us out of the present evil age (Gal. 1:4), in which age alone are the days of the partridge, before the fulfilment of which we forsook him; wherefore he says: In the midst of his days (Jer. 17:11), which are the days of the present age; and not being wise in himself, but seeming so to us who were deceived. Wherefore also the serpent is said to be the most subtle of the beasts (Gen. 3:1); but when we forsook him, he was reasonably convicted of being a fool (Jer. 17:11).

12. Θρόνος δόξης ὑψωμένος ἁγίασμα ἡμῶν. Ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες. Οὐδὲ γὰρ ἅγιον εἶναι χωρὶς αὐτοῦ, οὔτε ὑπομένειν ἔστι μὴ ἔχοντα τὸν Χριστόν. Ὡς γάρ ἐστιν αὐτοδικαιοσύνη καὶ αὐτοαλήθεια, οὕτως αὐτοαγιασμὸς καὶ αὐτοϋπομονή· διὸ καὶ εἴρηται· Ἁγίασμα ἡμῶν καὶ ὑπομονὴ Ἰσραὴλ, Κύριε.

12. An exalted throne of glory is our sanctuary (Jer. 17:12). For both He Who sanctifies and those who are sanctified are all of One (Heb. 2:11). For neither is it possible to be holy apart from Him, nor to endure without having Christ. For just as He is righteousness itself and truth itself, so He is sanctification itself and endurance itself; wherefore also it is said: Our sanctuary and the endurance of Israel, O Lord (Jer. 17:12–13).

13. Πάντες οἱ καταλιπόντες σε καταισχυνθήτωσαν. Ἕκαστος γὰρ ἡμῶν δι' ὧν ἁμαρτάνει, καταλιμπάνει τὸν Χριστὸν, καὶ δι' αὐτοῦ τὸν Πατέρα. Ἀδικῶν γὰρ δικαιοσύνην καταλείπει, καὶ βεβηλωθεὶς ἁγιασμὸν, καὶ πολεμῶν εἰρήνην, καὶ ὑπὸ πολεμίῳ γενόμενος ἀπολύτρωσιν, καὶ τὴν σοφίαν ὁ μὴ ὢν κατὰ Θεὸν καὶ θέλων εἶναι σοφός. Τοῖς οὖν καταλιποῦσι τὸν Θεὸν ἀρᾶται ὁ προφήτης, αἰσχύνην τὸ ἐσόμενον αὐτοῖς λέγει ἐν σχήματι τῆς ἀρᾶς. Καὶ ἐπὶ γῆς γραφήτωσαν, φησί. Πάντες γὰρ ἄνθρωποι

13. Let all who forsake Thee be put to shame (Jer. 17:13). For each of us, through the things wherein he sins, forsakes Christ, and through Him the Father. For in doing wrong he forsakes righteousness, and in being profaned, sanctification, and in making war, peace, and in coming under the enemy, redemption, and he who is not according to God and wishes to be wise forsakes wisdom (1 Cor. 1:30). Upon those, therefore, who forsake God the prophet pronounces a curse; he states what will happen to them—shame—in the form of a curse. And let them be written upon the earth (Jer. 17:13), he says. For all men

Editors' notes and page, col. 565

Footnotes

(55) · call in col 566

hom. 17.

Homily 17.

(printed under page 288)

(56) · call in col 566

hom. 17

Homily 17.

(printed under page 288)

(57) · call in col 566

Joan. X, 27.

John 10:27.

(printed under page 288)

(58) ‹anchor: Christi?› · call in col 566

II Cor. XIII, 3.

2 Corinthians 13:3.

(printed under page 288)

(59) ‹anchor: ideo ait› · call in col 566

Jerem. XVII, 11.

Jeremiah 17:11.

(printed under page 288)

(60) ‹anchor: ex uno omnes› · call in col 566

Hebr. II, 11.

Hebrews 2:11.

(printed under page 288)

(61) ‹anchor: dictum est› · call in col 566

Jerem. XVII, 13.

Jeremiah 17:13.

(printed under page 288)

(62) ‹anchor: te confundantur.› · call in col 566

homil. 17.

Homily 17.

(printed under page 288)

Footnotes

(63) · call in col 567

Jerem. XVII, 13.

Jeremiah 17:13.

(printed under page 289)

(64) · call in col 567

hom. 17.

Homily 17.

(printed under page 289)

(65) · call in col 567

Marc. II, 17.

Mark 2:17.

(printed under page 289)

(66) · call in col 567

Psal. XXXII, 17.

Psalm 32:17 (Vulgate numbering).

(printed under page 289)

(67) · call in col 567

Jerem. XVII, 14.

Jeremiah 17:14.

(printed under page 289)

(68) · call in col 567

ibid.

Same place.

(printed under page 289)

(69) · call in col 567

Jerem. IX, 23, 24.

Jeremiah 9:23–24.

(printed under page 289)

(70) · call in col 567

Jerem. XVII, 16.

Jeremiah 17:16.

(printed under page 289)

(71) · call in col 567

Joan. V, 11, 12.

John 5:11–12.

(printed under page 289)

(72) · call in col 567

Luc. XVIII, 22.

Luke 18:22.

(printed under page 289)

(73) · call in col 567

Matth. X, 37, 38.

Matthew 10:37–38.

(printed under page 289)

(74) ‹anchor: dolor in Israel› · call in col 567

Isa. XXXV, 10, et LI, 11.

Isaiah 35:10, and 51:11.

(printed under page 289)

(75) ‹anchor: Sed ego, ait› · call in col 567

Jerem. XVII, 15, 16.

Jeremiah 17:15–16.

(printed under page 289)

(76) ‹anchor: Apostolus, dicens› · call in col 567

I Cor. III, 9.

1 Corinthians 3:9.

(printed under page 289)

(77) ‹anchor: Ait vero› · call in col 567

ibid. 11, 12.

Same place, verses 11–12.

(printed under page 289)

(78) ‹anchor: cum justitia› · call in col 567

Jerem. XXII, 13.

Jeremiah 22:13.

(printed under page 289)

Page

running head: 567 EX ORIGENE
marginal letters: A scribantur, ait; B Is autem hoc; C mala minabatur,; D lapides pretiosos
old-edition numerals: 300 after ædificium
other: facing Latin version, not set

PG 13:568

γράφονται, οἱ μὲν ἅγιοι ἐν οὐρανοῖς, οἱ δὲ ἁμαρτωλοὶ ἐπὶ γῆς.

are written down, the saints in the heavens (Luke 10:20; Heb. 12:23), and the sinners upon the earth.

14. Ἴασαί με, Κύριε, καὶ ἰαθήσομαι. Οὐκ ἄν τις εἴποι τοῦτο σὺν ἀληθείᾳ ἢ τῷ εἰπόντι· Οὐ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες, τῷ καὶ διὰ τούτους ἐληλυθότι. Τοῦτο γὰρ εἶπε δικαίως ἡ αἱμοῤῥοοῦσα τὸ, Ἴασαί με, Κύριε, καὶ ἰαθήσομαι, ἀλλ' οὐ τοῖς ἰατροῖς, εἰς οὓς κατηνάλωσε τὴν οὐσίαν· οὐδ' εἴ τις ἄλλος ἐπαγγέλλεται τὴν τῶν ψυχῶν ἰατρικὴν, ἀλλ' ἢ ἐκείνῳ μόνῳ, οὗ ἀρκεῖ ἅψασθαι τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ. Οὗτος γὰρ ἐὰν ἰάσηται, τὸ τέλος ἀκουλουθεῖ τῇ ἀπ' αὐτοῦ ἰάσει, τουτέστιν ἡ θεραπεία. Μόνη δὲ καὶ ἀληθὴς σωτηρία, ἐὰν σώσῃ Χριστός. Ψευδὴς γὰρ ἵππος εἰς σωτηρίαν, καὶ τὰ ἄλλὰ δὲ πάντα. Διὸ καὶ μόνῳ εἰρητέον· Σῶσόν με, καὶ σωθήσομαι. Ἐρεῖ δὲ τοῦτο ὁ τῷ ἀποτετάχθαι παντὶ καυχήματι δυνάμενος λέγειν· Ὅτι καύχημά μου εἶ σὺ, ὁ κατὰ τὴν ἐντολὴν μὴ ἐπὶ σοφίᾳ, μὴ ἐπὶ ἰσχύϊ, μὴ ἐπὶ πλούτῳ, ἀλλ' ἢ ἐν τούτῳ καυχώμενος τῷ συνιεῖν καὶ γινώσκειν, ὅτι ἐγώ εἰμι Κύριος. Ὁ δὲ τοιοῦτος ἐρεῖ τὸ, Οὐκ ἐκοπίασα κατακολουθῶν ὀπίσω σου· πρὸς ὃν ὁ Ἰησοῦς ἐρεῖ· Ἆρον τὸν κράββατόν σου, καὶ περιπάτει, καὶ, Ἄφες πάντα, καὶ ἀκολούθει μοι· καὶ, Ὅστις οὐ καταλείπει τὸν πατέρα καὶ τὴν μητέρα, καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος. Οὐ κοπιᾷ δὲ οὕτως ἀκολουθῶν. Καὶ οὐκ ἔσται γὰρ μόχθος ἐν Ἰακὼβ, οὐδὲ ὀφθήσεται πόνος ἐν Ἰσραήλ.

14. Heal me, O Lord, and I shall be healed (Jer. 17:14). No one could say this with truth save to Him Who said: Those who are in health have no need of a physician, but those who are ill (Matt. 9:12; Mark 2:17), Who also came for their sakes. For the woman with an issue of blood justly said this, Heal me, O Lord, and I shall be healed, and not to the physicians upon whom she had spent all her living (Luke 8:43); nor if anyone else professes the healing art of souls, save to Him alone, the border of Whose garment it suffices to touch (Matt. 9:20–21). For if He heals, the end follows the healing that is from Him, that is, the cure. And the only and true salvation is if Christ saves. For a horse is a vain thing for salvation (Ps. 32:17), and all other things besides. Wherefore to Him alone must it be said: Save me, and I shall be saved (Jer. 17:14). And he will say this who, by having renounced all boasting, is able to say: Because Thou art my boast (Jer. 17:14), he who according to the commandment boasts not in wisdom, nor in strength, nor in wealth, save in this, in understanding and knowing that I am the Lord (Jer. 9:23–24). And such a one will say the words, I have not laboured following after Thee (Jer. 17:16); to whom Jesus will say: Take up your bed, and walk (John 5:8, 11), and, Leave all things, and follow Me (Luke 18:22); and, Whosoever does not leave father and mother, and follow after Me, is not worthy of Me (Matt. 10:37–38). And he who follows thus does not labour. For there shall not be toil in Jacob, neither shall pain be seen in Israel (Num. 23:21; Isa. 35:10; 51:11).

Τοῦ αὐτοῦ. Τί δήποτε τοῦτ' ἐστίν; Ἐπειδὴ συνεχῶς ἀπειλεῖ τὰ δεινὰ, αὐτοὶ δὲ διηπίστουν τοῖς λεγομένοις, σκώπτοντες εἰς αὐτὸν ἀεὶ ἔλεγον· Ἐλθέτω. Ἀλλ' ἐγὼ, φησὶν, οὐκ ἀπέκαμον καὶ ὀνειδιζόμενος.

Of the same. What ever is this? Since he continually threatens terrible things, and they disbelieved the things spoken, mocking at him they always said: Let it come (Jer. 17:15). Yet I, he says, did not grow weary even when reproached (Jer. 17:16).

ΚΕΦ. ΚΒʹ.

Chapter XXII.

13. Ὁ οἰκοδομῶν οἰκίαν αὐτοῦ καὶ οὐ μετὰ δικαιοσύνης. Τὴν μετὰ δικαιοσύνης οἰκοδομουμένην οἰκίαν ἐδήλωσεν εἰπὼν ὁ Ἀπόστολος· Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε. Λέγει δὲ, ὅτι, Θεμέλιον οὐδεὶς δύναται θεῖναι παρὰ τὸ κείμενον, ὅς ἐστι Χριστὸς Ἰησοῦς. Εἰ δέ τις οἰκοδομεῖ, καὶ τὰ ἑξῆς. Οὐκοῦν διὰ τοῦ διδάξαντος ὁ πιστεύων θεμέλιον ἔσχε τὸν Χριστὸν Ἰησοῦν. Ἐποικοδομεῖ δέ τις, εἰ μὲν καλῶς, χρυσὸν τῆς ἀληθείας τὰ δόγματα, ἀργύριον λόγον σωτήριον, λίθους τιμίους οἰκοδομίαν ἐξ ἀρετῶν· εἰ δὲ κακῶς ἐποικοδομῶν τῷ Ἰησοῦ, πονηρὰ λέγω ξύλα, χόρτον, καλάμην, πῶς οὐκ ἀσεβεῖ, ἐφ' ὃν ἔρχεται τὸ οὐαί; Ὁ οἰκοδομῶν οἰκίαν αὐτοῦ οὐ μετὰ δικαιοσύνης. Ὁ ποιῶν ὑψηλὸν οἰκοδόμημα, οὐ κατὰ λόγον δὲ Θεοῦ καὶ ἀλήθειαν, οὐκ ἐν κρίματι ὑπερῷα ποιεῖ. Ἀναλόγως νόει καὶ τοὺς διδάσκοντας ἢ ἀλήθειαν, ἢ ψευδώνυμον γνῶσιν· οἷον Παῦλον μὲν οἰκίαν τὴν Ἐκκλησίαν οἰκοδομεῖν μετὰ δικαιοσύνης, ὑπερῷα δὲ Τιμόθεον καὶ Λουκᾶν, καὶ τοὺς τοιούτους ἐν κρίματι.

13. He who builds his house, and not with righteousness (Jer. 22:13). The house that is built with righteousness the Apostle indicated when he said: You are God's tilled land, God's building (1 Cor. 3:9). And he says that other foundation can no man lay than that which is laid, which is Christ Jesus. But if any man builds upon it (1 Cor. 3:11–12), and so forth. Therefore through him who taught, the believer had Christ Jesus as a foundation. And one builds upon it, if well, gold, the doctrines of the truth; silver, the saving word; precious stones, a building out of virtues; but if building badly upon Jesus—I mean evil wood, hay, stubble—how does he not act impiously, upon whom comes the woe: He who builds his house not with righteousness (Jer. 22:13)? He who makes a lofty building, yet not according to the word of God and truth, makes upper chambers not in judgement (Jer. 22:13). Analogously understand also those who teach either truth or knowledge falsely so called (1 Tim. 6:20): as, for instance, that Paul builds the Church as a house with righteousness, and Timothy and Luke and such men build upper chambers in judgement.

14. ᾨκοδόμησας σεαυτῷ οἶκον σύμμετρον.

14. You have built for yourself a well-proportioned house (Jer. 22:14).

Editors' notes and page, col. 568

Page

running head: EX ORIGENE 568
marginal letters: A γράφονται, οἱ; B εἰρητέον· Σῶσόν; C εχῶς ἀπειλεῖ; D γύριον λόγον
old-edition numerals: (none)
other: Begins mid-sentence (γράφονται) at column break.

PG 13:569

Εἴποις δ' ἂν καὶ περὶ τῶν ψευδοδιδασκάλων ἀκολούθως τοῖς πρόσθεν εἰρῆσθαι. Ὡς γάρ φησιν ὁ Σολομών· Ὅς ἐνεργεῖ θησαυρίσματα γλώσσῃ ψευδεῖ, μάταια διώκει, καὶ ἐλεύσεται εἰς παγίδα θανάτου. Οἱ γὰρ τοιοῦτοι οἰκοδομοῦσιν ἑαυτοῖς οἰκίας ὀνόματι Ἐκκλησίαν, ἥτις ἐστὶ πονηρευομένων, πρὸς οὓς λέγεται μετὰ εἰρωνείας· ᾨκοδόμησας σεαυτῷ οἶκον σύμμετρον, ὑπερῷα ῥιπιστά· ἐν οἷς ᾠήθησαν ἀναψυχὴν ᾠκοδομηκέναι. Διὰ δὲ τῶν θυρίδων οἴει πεφωτικέναι φωτὶ γνώσεως τὰ οἰκοδομήματά σου, καὶ ἀσήπτοις ξύλοις εἰς τὴν οἰκοδομὴν τῆς οἰκίας κεχρῆσθαι, καὶ χρίεις διὰ μίλτου μιμούμενος τὸ αἷμα Χριστοῦ.

And one might say that this has been spoken also concerning the false teachers, in accordance with what went before. For as Solomon says: He who gets treasures by a lying tongue pursues vanities, and shall come into the snare of death (Prov. 21:6). For such men build for themselves houses, in name a Church, which is an assembly of evil-doers (Ps. 21:17; 25:5), to whom it is said with irony: You have built for yourself a well-proportioned house, airy upper chambers (Jer. 22:14), in which they supposed that they had built a refreshing rest. And through the windows you think to have illuminated your buildings with the light of knowledge, and to have used incorruptible timbers for the building of the house, and you paint it with vermilion (Jer. 22:14), imitating the blood of Christ.

15. Μὴ βασιλεύσεις, ὅτι σὺ παροξυνῇ. Ἀλλ' οὐ βασιλεύεις, εἰ καὶ παρωξύνθης ἐν κέδρῳ τοῦ πατρός σου. Κέδρος ὁ πατὴρ τοῦ ἁμαρτωλοῦ, δένδρον τι ὑψηλὸν, ὑπερήφανον, ἀντικείμενον, ὁ διάβολος, ἢ ὁ λόγων μοχθηρῶν ἄρχων. Οἱ δὲ τοιαῦτα οἰκοδομήσαντες λιμῷ ἀπολοῦνται. Οὐ γὰρ φάγονται, οὐδὲ πίονται, ἀλλ' οὐδὲ δικαιοσύνην ἔγνωσαν, μὴ ἐγνωκότες Χριστόν· τὸ δὲ τὰ δίκαια πράττειν ἴδιον, φησὶ, τῶν γινωσκόντων τὸν Θεόν. Τῶν δὲ μὴ τοιούτων οὔτε οἱ ὀφθαλμοὶ καλοὶ, μὴ βλέποντες τὴν ἀλήθειαν, οὔτε ἡ καρδία, ψευδῶν πεπληρωμένη δογμάτων, δι' ὧν σφάλλοντες ἑτέρους, φονεύουσιν αὐτῶν τὰς ψυχὰς, αἷμα ἀθῶον ἐκχέοντες τῇ γλώττῃ ψευδεῖ καὶ δολίᾳ· τοῦτο δὲ τῆς διὰ τριφυοῦς χεῖρον σφαγῆς.

15. Shall you reign, because you are provoked? (Jer. 22:15). Nay, you do not reign, even though you were provoked in the cedar of your father. The cedar is the father of the sinner, a certain lofty, proud, opposing tree, the devil, or the ruler of wicked words. And those who have built such things shall perish by famine. For they shall neither eat nor drink, nor have they known righteousness (Jer. 22:15), not having known Christ; and to do righteous things, he says, is proper to those who know God (Jer. 22:16). But of those who are not such, neither are the eyes good, not seeing the truth, nor the heart (Jer. 22:17), being filled with false doctrines, through which, tripping up others, they murder their souls, shedding innocent blood (Jer. 22:17) with a lying and deceitful tongue; and this is worse than slaughter by a three-pronged weapon.

24. Ἐὰν γενόμενος γένηται Ἰεχονίας υἱὸς Ἰωακείμ. Τὸν Ἰωακεὶμ τοῦτον Ἰεχονίαν Ἱερεμίας καλεῖ· τὸν δὲ τούτου πατέρα Ἐλιακεὶμ προσαγορευόμενον Ἰωακεὶμ ἐκάλεσε Νεχαὼ Φαραὼ, ὃν ἀνελὼν ὁ Βαβυλώνιος πρὸ τῆς πύλης ἀπέῤῥιψεν, ὡς ὁ παρὼν προφήτης λέγει, καὶ Ἰώσηπος ἐν τῇ δεκάτῃ τῆς Ἀρχαιολογίας. Τὸ δὲ ἀποσφράγισμα σφραγὶς ἐξέδωκαν οἱ λοιποί· σφραγὶς δὲ ἤτοι σφενδόνη ἐν τῇ δεξιᾷ τοῦ Θεοῦ γίνεταί πως ὁ τὸ κατ' εἰκόνα διὰ μετανοίας ἀναλαμπρύνων· ἔργα γὰρ ἀγαθὰ νοεῖται τὰ δεξιὰ τοῦ Θεοῦ, τοῦ τὰ πρόβατα ἱστῶντος ἐκ δεξιῶν. Ἣν δὲ σφραγῖδα τῷ ἀσώτῳ υἱῷ δέδωκεν ὁ πατὴρ ἐπιστρέψαντι. Ὅπερ εἰ γέγονεν Ἰεχονίας, τύπος τοῖς ὑπηκόοις εὐσεβείας ἐγένετο. Ἀλλ' οὐ γέγονε. Πλὴν ἔδοξε τῷ προφήτῃ πείθεσθαι φήσαντι· Ὁ ἐκπορευόμενος πρὸς τὸ χωρῆσαι πρὸς τοὺς Χαλδαίους τοὺς συγκεκλεικότας ὑμᾶς, ζήσεται. Ἐξῆλθε γὰρ ἐπαγόμενος καὶ τὴν μητέρα καὶ τοὺς δυνατοὺς αὐτομολήσας πρὸς τοὺς Βαβυλωνίους. Εἰ δὲ γὰρ τελείαν, φησὶν, ἐπεδείξατο τὴν μετάνοιαν, ὥστε καὶ σφραγῖδα γενέσθαι τῆς ἐν περιτομῇ δικαιοσύνης κατὰ τὸν θεῖον Ἀπόστολον, ὡς κατὰ τοῦτο δοκεῖν ἐν δεξιᾷ τοῦ Θεοῦ, πάντως ἂν παρεδόθη δίκην ὑφέξων τῶν πρώην ἡμαρτημένων, εἰ καὶ μετριωτέραν. Ἐν Βαβυλῶνι γὰρ σωφρονισθεὶς ἐν εἱρκτῇ καὶ δεσμοῖς πάλιν Εὐϊλὰδ Μερωδὰχ μετέστη πρὸς ἄνεσιν, ὁμοδίαιτος γενόμενος τῷ βασιλεῖ· καὶ οὕτως ἐν ἀλλοτρίᾳ καταλύσας τὸν βίον.

24. If Jechonias the son of Joacim should certainly become (Jer. 22:24). This Joacim Jeremias calls Jechonias; and his father, who was called Eliacim, Pharaoh Nechao called Joacim (4 Kgs. 23:34), whom the Babylonian slew and cast forth before the gate, as the present prophet says (Jer. 22:19; 36:30), and Josephus in the tenth book of the Antiquities. And the word signet-ring the rest rendered seal; and he who brightens anew that which is according to the image through repentance becomes in a way a seal or bezel on the right hand of God (Jer. 22:24); for good works are understood as the right hand of God, Who sets the sheep on His right hand (Matt. 25:33). And this seal the father gave to the prodigal son when he returned (Luke 15:22). Which if Jechonias had become, he would have become a pattern of godliness to his subjects. Yet he did not become so. Nevertheless, he seemed to obey the prophet when he said: He who goes forth to go over to the Chaldeans who have besieged you shall live (Jer. 21:9). For he went forth, taking with him both his mother and the mighty men, deserting to the Babylonians (4 Kgs. 24:12). For even if, he says, he had displayed a complete repentance, so as even to become a seal of the righteousness that is in circumcision according to the divine Apostle (Rom. 4:11), so as according to this to seem to be on the right hand of God, he would by all means have been delivered up to suffer punishment for his former sins, even if a more moderate one (Jer. 22:24–25). For having been chastened in Babylon in prison and bonds, again under Evilad Merodach he was removed to ease, becoming a table-companion to the king (4 Kgs. 25:27–29; Jer. 52:31–33); and thus ending his life in a strange land.

Editors' notes and page, col. 569

Footnotes

(79) · call in col 570

Prov. XXI, 6.

Proverbs 21:6.

(printed under page 290)

(80) · call in col 570

Jerem. XXII, 15.

Jeremiah 22:15.

(printed under page 290)

(81) ‹anchor: obedire dicenti› · call in col 570

Jerem. XXI, 9.

Jeremiah 21:9.

(printed under page 290)

Footnotes

(82) · call in col 571

I Cor. XIV, 15.

1 Corinthians 14:15.

(printed under page 291)

(83) · call in col 571

Psal VI, 2, et XXXVII, 2.

Psalm 6:2, and 37:2 (Vulgate numbering).

(printed under page 291)

(84) ‹anchor: Illud vero› · call in col 571

Jerem. XXIII, 20.

Jeremiah 23:20.

(printed under page 291)

(85) ‹anchor: orbem terrarum› · call in col 571

Sapient. I, 7.

Wisdom 1:7.

(printed under page 291)

(86) ‹anchor: et sumus› · call in col 571

Act. XVII, 28.

Acts 17:28.

(printed under page 291)

(87) ‹anchor: et illud› · call in col 571

Jerem. XXIII, 24.

Jeremiah 23:24.

(printed under page 291)

(88) ‹anchor: dicitur› · call in col 571

Joan. I, 10.

John 1:10.

(printed under page 291)

(89) ‹anchor: et dixit› · call in col 571

Matth. XVIII, 20.

Matthew 18:20.

(printed under page 291)

(90) ‹anchor: etiam dicit› · call in col 571

Matth. XXVIII, 20.

Matthew 28:20.

(printed under page 291)

Page

running head: 571 EX ORIGENE
marginal letters: A 16. Nolite audire; B 19. Ecce commotio; C vit quæ erant; D gati in nomine
old-edition numerals: 302 after vivimus,
other: facing Latin version, not set

PG 13:572

ΚΕΦ. ΚΓʹ.

Chapter XXIII.

16. Μὴ ἀκούετε τοὺς λόγους τῶν προφητῶν. Ἀπαγορεύει οὐ προφήτην ἁπλῶς ἀκούειν, ἀλλὰ λόγους προφητῶν ἐν μιμήσει προφερομένους. Ὁ γὰρ ἀκούων προφήτου, οἷον Μωϋσέως, οὐκ αὐτοῦ, ἀλλὰ Κυρίου ἀκούει διὰ τούτου λαλοῦντος. Οἱ δὲ ψευδοπροφῆται ματαιοῦσι· τῷ γὰρ μὴ ἐπιστρέφειν ποιοῦσι τὸν ἀκούοντα μάταιον, ὅρασιν καρδίας λαλοῦντες. Νοῦς γὰρ, ἐπιβάλλων πράγμασι χωρὶς Θεοῦ βοηθείας ὅρασιν καρδίας, οὐκ ἀπὸ στόματος λαλεῖ τοῦ χορηγοῦντος εἰπεῖν καὶ φωτίζοντος. Ἔστι δὲ ὅτε συντρέχει καρδίας ὅρασις καὶ στήματος Κυρίου λόγος· ὅθεν οὐχ ἁπλῶς ψέγει τὴν ὅρασιν τῆς καρδίας, ἀλλ' ὅταν μὴ προσείη τὸ ἕτερον· συντρέχει δὲ παρὰ τῷ λέγοντι· Προσεύχομαί τε τῷ στόματι, προσεύχομαι δὲ τῷ νοΐ.

16. Hearken not to the words of the prophets (Jer. 23:16). He forbids hearing, not a prophet simply, but words of prophets uttered in imitation. For he who hears a prophet, such as Moses, hears not him, but the Lord speaking through him. But the false prophets make vain (Jer. 23:16); for by not converting him they make the hearer vain, speaking a vision of their heart (Jer. 23:16). For a mind, applying a vision of its heart to matters apart from the help of God, does not speak from the mouth of Him Who supplies utterance and enlightens (Jer. 23:16). Yet sometimes the vision of the heart and the word of the mouth of the Lord concur; whence He does not simply blame the vision of the heart, but when the other is not present; and it concurs in him who says: I pray with the mouth, and I pray with the mind also (1 Cor. 14:15).

19. Ἰδοὺ σεισμὸς παρὰ Κυρίου. Προφητεύει περὶ τοῦ σεισμοῦ καὶ ὀργῆς Κυρίου ἐκπορευομένης ἐπὶ τοὺς ἀσεβεῖς. Ὁ θυμὸς οὐκ ἀπεστράφη, οὐχ ἁπλῶς, ἀλλ' ἕως ἂν ποιήσῃ αὐτό· ὡς ἀποστρέφοντος, ἐπὰν ποιήσῃ. Ὃ δὲ μὴ πεποίηκε λόγος Κυρίου, θυμὸς Κυρίου ποιεῖ. Τί δὲ θυμὸς Κυρίου ποιεῖ, λέγει Δαυῒδ ἐν τῷ· Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με. Οὐκοῦν ἐλέγχων οὐ παύσεται, ἕως ποιήσῃ δι' οὗ ἐλέγχει· ὡς οὐδὲ ἡ ὀργὴ μέχρι τελείως παιδεύσῃ. Οὐ μόνον δὲ ποιήσει, ἀλλὰ καὶ στήσει καὶ βεβαιώσει. Τὸ δὲ, ἀπὸ ἐγχειρήματος καρδίας αὐτοῦ, αἴνιγμα ὂν ἐπ' ἐσχάτου, φησὶ, νοηθήσεται, δηλαδὴ περὶ τῶν εἰρημένων περί τε θυμοῦ καὶ ὀργῆς. Χάρις οὖν τῷ ἡμῖν ἀποκαλύψαντι τὰ μέχρι τοῦ παρόντος κεκρυμμένα.

19. Behold, an earthquake from the Lord (Jer. 23:19). He prophesies concerning the earthquake and wrath of the Lord going forth upon the ungodly (Jer. 23:19). The wrath turned not back (Jer. 23:20), not simply, but until it has done it: as turning back whenever it has done it. And what the word of the Lord has not done, the wrath of the Lord does. And what the wrath of the Lord does, David says in the words: O Lord, rebuke me not in Thy wrath (Ps. 6:2; 37:2). Therefore in rebuking He will not cease until He does that on account of which He rebukes; just as neither will His anger cease until it has completely chastened. And not only will He do it, but He will also establish and confirm it. And the saying, from the purpose of His heart, being a dark saying, in the last days, he says, shall be understood (Jer. 23:20), namely concerning the things spoken about wrath and anger. Thanks be, therefore, to Him Who has revealed to us the things hidden until the present!

23. Θεὸς ἐγγίζων ἐγώ εἰμι. Διὰ τοῦτο οὐκ ἔλαθόν με εἰς πονηρίαν τὸν λαόν μου ὠθήσαντες. Ὁ γὰρ καὶ προφήτῃ διδοὺς εἰδέναι τὰ πανταχοῦ, πολλῷ μᾶλλον οἶδεν αὐτός. Πνεῦμα γὰρ Κυρίου πεπλήρωκε τὴν οἰκουμένην· καὶ ἐν αὐτῷ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμὲν, ὡς ὁ Παῦλος πρὸς Ἀθηναίους ἔφη. Τοιοῦτον καὶ τὸ, Οὐχὶ τὸν οὐρανὸν, καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος; Τῇ δυνάμει γὰρ αὐτοῦ πᾶσιν ἐγγίζει. Καὶ εὐχαὶ ἄρα οὐχ ὡς πρὸς πόῤῥω ὄντα γίγνονται τὸν Θεόν. Καὶ περὶ τοῦ Υἱοῦ δὲ λέγεται· Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο. Αὐτὸς γὰρ ὁ καὶ λέγων· Θεὸς ἐγγίζων ἐγώ εἰμι. Καὶ γὰρ ἔφησεν· Ὅπου δύο καὶ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, κἀγώ εἰμι ἐν μέσῳ αὐτῶν· ὁ καὶ λέγων· Ἰδοὺ ἐγώ εἰμι μεθ' ὑμῶν πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.

23. I am a God drawing nigh (Jer. 23:23). Wherefore those who thrust My people into wickedness have not escaped My notice. For He Who gives even to a prophet to know the things that are everywhere, much more knows them Himself. For the Spirit of the Lord has filled the inhabited earth (Wisd. 1:7); and in Him we live, and move, and have our being, as Paul said to the Athenians (Acts 17:28). Such also is the saying: Do I not fill heaven and earth? says the Lord (Jer. 23:24). For by His power He draws nigh to all. And prayers, therefore, are not made as to a God Who is far off (Jer. 23:23). And concerning the Son also it is said: He was in the world, and the world was made through Him (John 1:10). For He Himself is also the One Who says: I am a God drawing nigh (Jer. 23:23). For indeed He said: Where two or three are gathered together in My name, there am I in the midst of them (Matt. 18:20); Who also says: Behold, I am with you all the days, even unto the consummation of the age (Matt. 28:20).

24. Μὴ οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; Ὡς γὰρ τῆς ἡμετέρας ψυχῆς οὐδὲν τοῦ σώματος ἔρημον, ἀλλ' ὅπου αἴσθησις, ἐκεῖ καὶ ψυχὴ, καὶ ἐπὶ πᾶν φθάνει τὸ σῶμα, οὕτω καὶ οὐδὲν κενὸν τοῦ Θεοῦ· Καὶ ὅμως καὶ πάντα πληρῶν οὐ πληροῖ τὸν ἁμαρτωλόν· πνευμάτων γὰρ ἀκαθάρτων πεπλήρωται, καὶ τὸν τοιοῦτον ἀδύνατον ὑπὸ Θεοῦ πληρωθῆναι, μὴ τῶν ἄλλων τῶν πληρούντων ἀπηλλαγμένον. Τοὺς γὰρ ἀξίους πληροῖ ἐν οὐρανῷ τε καὶ γῇ.

24. Do not I fill heaven and earth? (Jer. 23:24). For just as no part of our body is devoid of soul, but wherever there is sensation, there also is soul, and it reaches over the whole body, so also nothing is empty of God. And nevertheless, though filling all things, He does not fill the sinner; for he is filled with unclean spirits, and it is impossible for such a one to be filled by God unless he has been freed from the other things that fill him. For He fills the worthy both in heaven and on earth.

Editors' notes and page, col. 572

Page

running head: EX ORIGENE 572
marginal letters: A ΚΕΦ. ΚΓʹ.; B χομαι δὲ τῷ; C μένα.; D ηγμένοι εἰς
old-edition numerals: (none)
other: (none)

PG 13:573

Τοῦ γὰρ Κυρίου οὐχὶ ἡ γῆ καὶ πάντα τὰ ἐν αὐτῇ, ἀλλ' ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, ὡς ὄντων ἐν αὐτῇ τινων οἳ οὐκ εἰσι πλήρωμα γῆς. Πλήρωμα γὰρ τῆς γῆς οἱ πεπληρωμένοι ἀπὸ τοῦ εἰπόντος· Οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος;

For the verse does not say, The earth and all the things in it are the Lord's, but, The earth is the Lord's and the fulness thereof (Ps. 23:1), inasmuch as there are some in it who are not the fulness of the earth. For the fulness of the earth are those who have been filled by Him Who said: Do I not fill heaven and earth? says the Lord (Jer. 23:24).

28. Προφήτης, ἐν ᾧ τὸ ἐνύπνιόν ἐστι, διηγησάσθω. Ἐπειδὴ καὶ οἱ ψευδοπροφῆται κατεχρῶντο τῷ, Τάδε λέγει Κύριος, τοὺς ἀληθεῖς προφήτας ὑποκρινόμενοι, ἔδει δὴ σημείων διαστελλόντων ἑκατέρους. Ἦν μὲν οὖν κατὰ τὸν Ἀπόστολον πνευμάτων διακρίσεως χάρισμα, καὶ ὁ τοῦτο ἔχων διέκρινε πνεύματα, τά τε θεῖα ὄντα καὶ τὰ πονηρὰ, καθάπερ ἀργυραμοιβὸς τὸ νόμισμα τὸ δόκιμόν τε καὶ κίβδηλον. Χωρὶς δὲ τῆς καθολικῆς ἐπιστήμης καὶ τὸ νῦν εἰρημένον ἀρκεῖ πρὸς διάκρισιν. Ὁ γὰρ λόγος μου, φησὶν, οὐ διάκενος καὶ τρόφιμος ἀλόγων, ἀλλ' οἱονεὶ σῖτος καὶ λογικῶν τροφή.

28. The prophet in whom there is a dream, let him tell it (Jer. 23:28). Since the false prophets also misused the phrase, Thus says the Lord (Jer. 23:31), feigning to be true prophets, there was need of signs distinguishing each. Now there was, according to the Apostle, a gift of discerning of spirits (1 Cor. 12:10), and he who had this discerned spirits, both those that are divine and those that are evil, even as a money-changer discerns coin, both the genuine and the counterfeit. And apart from general science, what is now spoken also suffices for discernment. For My word, He says, is not empty and nourishing irrational creatures, but as it were wheat (Jer. 23:28) and food of rational beings.

28. Τί τὸ ἄχυρον πρὸς τὸν σῖτον; Τί δὲ, Τί τὸ ἄχυρον πρὸς τὸν σῖτον εἶπεν, ἀλλ' οὐ πρὸς κριθήν; Παρέθηκε γὰρ ὁ Κύριος ἄρτους, τοὺς μὲν κριθίνους τοῖς ἀλογωτέροις, τοὺς δὲ πυρίνους τοῖς λογικοῖς. Διὸ καὶ νῦν οὐκ ἔφη· Τί τὸ ἄχυρον πρὸς σὴν κριθήν; ἀλλὰ πρὸς τὸν σῖτον, τὴν λογικὴν ἀκριβῶς παρέστησε τροφήν. Ἔστι δὲ καὶ ἄλλο σημεῖον· ὅτι εἰ λόγοι Κυρίου ὡς πέλυξ κόπτων πέτραν· ὅταν ὁ ἀκροατὴς ἐλεγχόμενος καίηται, ὥστε λέγειν· Οὐχὶ ἡ καρδία μου καιομένη ἦν ἐν ἐμοί; πῦρ καὶ σῖτός ἐστιν ὁ λόγος. Εἰ δὲ τέρπεται τῶν καθ' ἡδονὴν ἀκροώμενος, οὐκ ἄχυρα, ἀλλὰ πέλυξ ἐστὶν, οὐ ξύλα μόνον δυνατὸς, ἀλλὰ καὶ πέτραν διελεῖν, οὐ τὴν κατὰ Χριστὸν νοουμένην, ἀλλὰ τὴν ἐναντίαν, ἣν δεῖ τέμνεσθαι κατὰ τὸ, Συντριβήσονται πέτραι ἐνώπιον Κυρίου.

28. What is the chaff to the wheat? (Jer. 23:28). And why did He say, What is the chaff to the wheat, and not to the barley? For the Lord set forth loaves, the barley ones for the more irrational, and the wheaten ones for the rational. Wherefore now also He did not say: What is the chaff to the barley? but to the wheat, accurately presenting the rational food. And there is also another sign: that the words of the Lord are as an axe cutting a rock (Jer. 23:29): when the hearer, being reproved, burns so as to say: Was not my heart burning within me? (Luke 24:32), the word is fire (Jer. 23:29) and wheat. And if he is delighted when hearing the things that are according to pleasure, it is not chaff, but an axe, able to cleave not wood only, but also a rock—not that understood according to Christ (1 Cor. 10:4), but the opposite one, which must be cut according to the saying: Rocks shall be shattered before the face of the Lord (1 Kgs. 19:11; Nah. 1:6; Jdt. 16:18).

30. Ἰδοὺ ἐγὼ διὰ τοῦτο πρὸς τοὺς προφήτας τοὺς κλέπτοντας τοὺς λόγους μου. Ὥσπερ ὁ πριάμενος ἱμάτιον, εἰ τύχοι παρ' οὗ δεῖ, νομίμως ἔχει τοῦτο· ὁ δὲ κλέψας ἔχει μὲν, ἀλλ' οὐ δικαίως· οὕτω τῶν διδασκόντων ἀπὸ Γραφῆς οἱ νόθῳ ψυχῇ καὶ κεκηλιδωμένῃ τὰ ῥήματα φέροντες κλέπτουσι· περὶ ὧν λέγοιτ' ἄν· Πάντες ὅσοι ἦλθον πρὸ ἐμοῦ, κλέπται εἰσὶ καὶ λησταὶ, καὶ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. Τοιοῦτος ὁ λόγῳ χρώμενος εὐαγγελικῷ, μὴ πίστει διακείμενος πρὸς αὐτὸν, μηδὲ βιοὺς κατ' αὐτὸν, ἀλλοτρίᾳ δὲ προαιρέσει χρώμενος τῇ τοῦ λόγου ἀπαγγελίᾳ· κλέπτης γάρ ἐστι, καὶ λεχθήσεται πρὸς αὐτόν· Ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις.

30. Behold, I am therefore against the prophets who steal My words (Jer. 23:30). Just as he who has bought a garment, if it so happen, from whom he ought, possesses it lawfully, whereas he who has stolen it possesses it indeed, yet not justly; so among those who teach from Scripture, those who bring forth the words with a counterfeit and stained soul steal them; concerning whom it might be said: All that ever came before Me are thieves and robbers, and the sheep did not hear them (John 10:8). Such is he who uses the evangelical word while not disposed in faith towards it, nor living according to it, but with an alien purpose using the proclamation of the word; for he is a thief, and it will be said to him: You who preach that one should not steal, do you steal? (Rom. 2:21).

ΚΕΦ. ΚΔʹ.

Chapter XXIV.

6. Καὶ στηριῶ τοὺς ὀφθαλμούς μου. Ὅπερ ὁ κόσμος ὅλος, τοῦτο κατά τινα ἀναλογίαν ἐστὶ μόνος ὁ ἄνθρωπος· Εὑρήσεις τινὰ μὲν οὐρανὸν λεγόμενον, ὅταν φορῇ τὴν εἰκόνα τοῦ ἐπουρανίου, ἄλλον δὲ γῆν, ἐὰν ἔχῃ τὴν εἰκόνα τοῦ χοϊκοῦ· τῷ γὰρ ἡμαρτηκότι λέλεκται· Γῆ εἶ· ἄλλον ἔχοντα ποταμοὺς ἐν αὐτῷ ἁλλομένους εἰς ζωὴν αἰώνιον, ἐὰν ἔχῃ λόγους ποτιμωτάτους· ἄλλον ἔχοντα θάλατταν ἁλμυρὰν, κυμάτων

6. And I will fix My eyes (Jer. 24:6). What the whole world is, this according to a certain analogy is a single man: you will find one man called heaven, when he bears the image of the heavenly (1 Cor. 15:49), and another earth, if he has the image of the earthy (1 Cor. 15:49); for to him who has sinned it has been said: Earth you are (Gen. 3:19); another having rivers in him springing up into life everlasting (John 4:14; 7:38), if he has most drinkable words; another having a salt sea, of waves

Editors' notes and page, col. 573

Footnotes

(91) · call in col 574

Psal. XXIII, 1.

Psalm 23:1 (Vulgate numbering).

(printed under page 292)

(92) ‹anchor: ita ut dicat› · call in col 574

Luc. XXIV, 32.

Luke 24:32.

(printed under page 292)

(93) ‹anchor: juxta illud› · call in col 574

Judith, XVI, 18.

Judith 16:18.

(printed under page 292)

(94) ‹anchor: dici possit› · call in col 574

Joan. X, 8.

John 10:8.

(printed under page 292)

(95) ‹anchor: dicitur ad illum› · call in col 574

Rom. II, 21.

Romans 2:21.

(printed under page 292)

(96) ‹anchor: Terra es› · call in col 574

Gen. III, 19.

Genesis 3:19.

(printed under page 292)

Footnotes

(97) · call in col 575

I Cor. XV, 42.

1 Corinthians 15:42.

(printed under page 293)

(98) · call in col 575

I Cor. V, 8.

1 Corinthians 5:8.

(printed under page 293)

(99) ‹anchor: dictum est› · call in col 575

Isa. XLV, 13.

Isaiah 45:13.

(printed under page 293)

(1) ‹anchor: itaque Dominus› · call in col 575

Jerem. XXIV, 6.

Jeremiah 24:6.

(printed under page 293)

(2) ‹anchor: omnes palmites, ait› · call in col 575

Joan. XV, 1, 2, 5, 6.

John 15:1–2, 5–6.

(printed under page 293)

Page

running head: 573 EX ORIGENE
marginal letters: A sum et æstuosum,; B est ficus mala,; C sunt, post hanc; D terca et agricola
old-edition numerals: 304 after Jerusalem,
other: facing Latin version, not set

PG 13:576

πλήρη, ἔχουσαν δράκοντα, ὃν ἔπλασεν ὁ Θεὸς ἐμπαίζειν αὐτῷ. Καὶ κατὰ μέρος εὑρήσεις τὸν μὲν ἥλιον, τὸν δὲ σελήνην λεγόμενον καὶ ἀστέρας, ἐπεὶ οὕτως ἡ ἀνάστασις τῶν νεκρῶν. Καὶ μετ' ὀλίγα. Νῦν δέ φησιν αὐτὸν ἡ παραβολὴ σῦκον εἶναι πονηρὸν λίαν· γλυκάζει μὲν γὰρ αὐτὸν διὰ πεπάνσεως ἡ ἀρετὴ, ὡς εἶναι ψυχὴν ὅλην, καὶ πνεῦμα καὶ σῶμα γλυκὺ τῆς ἐξ ἀρετῶν ποιότητος ἐντιθεμένης αὐτῷ· ἡ δὲ πονηρία κακὸν αὐτὸν καὶ ἄβρωτον ἀπεργάζεται. Ἀλλ' ἐὰν μὲν σῦκα ζητῇ τις μὴ λίαν χρηστὰ, ἔξω ζητεῖ ταῦτα τῶν τῆς θεοσεβείας μυστηρίων, καὶ τοῦ ναοῦ τοῦ Θεοῦ, ὡσπεροῦν καὶ τὰ μὴ λίαν πονηρά. Ἐὰν γὰρ ἔλθῃ ἐπὶ τὸν μαθητὴν πρὸ προσώπου τοῦ ναοῦ Κυρίου, ἔστι σῦκα χρηστὰ λίαν, οἷα ποιεῖν οἶδε Χριστὸς, ἢ πονηρά. Οὐδὲ γὰρ τὸ ἔξω πονηρὸν σῦκον ἐξέβαλε τοὺς λόγους τοῦ Θεοῦ εἰς τὰ ὀπίσω. Περὶ τὸν ναὸν τοίνυν τοῦ Θεοῦ καὶ τὰ θεῖα δόγματα δύο κάλαθοι κεῖνται· καὶ οἶδεν ὁ ἐκλεγόμενος πῶς ἕκαστον κατατάσσει, μὴ ἀνεχόμενος πονηροῦ σύκου ποιότητα τοῖς λίαν ἐγκαταμίξαι χρηστοῖς. Μικρὰ γὰρ ζύμη ὅλον τὸ φύραμα ζυμοῖ· εἰ δὲ μὴ, τοὐναντίον. Καὶ τάχα ὁ κάλαθος τῶν σύκων τῶν πονηρῶν ἡ γέεννά ἐστι τοῦ αἰωνίου πυρός· ὁ δὲ τῶν χρηστῶν ἡ βασιλεία τῶν οὐρανῶν. Καὶ μετ' ὀλίγα· Ἀλλὰ πότε τοὺς καλάθους ὁ προφήτης ἑώρακε; Μετὰ τὴν αἰχμαλωσίαν, φησίν. Ἐὰν γὰρ ἴδῃς τὴν ἐπιδημίαν τοῦ Σωτῆρος καὶ τοῦ λαοῦ τὴν αἰχμαλωσίαν καὶ ἡμᾶς τοὺς ἀλλοτρίους φύσει καὶ ἔξω τῆς Ἱερουσαλὴμ, νῦν δὲ διὰ τὴν πίστιν τὴν εἰς Θεὸν καὶ γλυκύτητα τῆς ἀληθείας γενομένους σῦκα χρηστὰ, ὄψει τῶν χρηστῶν σύκων τὸν κάλαθον· ἐὰν δὲ τοὺς ἐκ περιτομῆς μετὰ τὴν αἰχμαλωσίαν ταύτην θεάσοιο, τῶν πονηρῶν ὄψει καὶ ἀβρώτων σύκων τὸν κάλαθον. Οὐκ ἀρκεῖ δὲ χρηστὰ λίαν εἶναι τὰ σῦκα, ἀλλὰ καὶ τοῖς πρωΐμοις ὡμοιοῦσθαι προσήκει· ὄψιμον γὰρ σῦκον οὐκ ἔστιν ᾧ παραβάλλεται ὁ σωζόμενος.

full, having a dragon which God formed to play in it (Ps. 103:26). And in detail you will find one man called sun, and another moon and stars, since so also is the resurrection of the dead (1 Cor. 15:41–42). And a little further on: Now the parable says that he is a very bad fig (Jer. 24:2–3); for virtue sweetens him through ripening, so that the whole soul, and spirit, and body is sweet as the quality arising from virtues is implanted in him; whereas wickedness renders him bad and uneatable. Yet if anyone seeks figs that are not very good, he seeks them outside the mysteries of godliness and the temple of God, just as also those that are not very bad. For if one comes to the disciple before the face of the temple of the Lord (Jer. 24:1), there are figs either very good, such as Christ knows how to make, or bad. For neither did the bad fig outside cast the words of God behind it (Ps. 49:17). Around the temple of God, therefore, and the divine doctrines, two baskets lie (Jer. 24:1); and He Who chooses knows how He arranges each, not enduring to mix the quality of a bad fig with the very good ones. For a little leaven leavens the whole lump (1 Cor. 5:6; Gal. 5:9); and if not, the contrary. And perhaps the basket of the bad figs is the Gehenna of everlasting fire (Matt. 18:8); and that of the good ones, the kingdom of the heavens. And a little further on: But when did the prophet see the baskets? After the captivity (Jer. 24:1), he says. For if you look upon the sojourn of the Saviour and the captivity of the people, and us who by nature were aliens and outside Jerusalem (Eph. 2:12), but now through faith in God and the sweetness of the truth have become good figs, you will see the basket of the good figs; but if you should behold those of the circumcision after this captivity, you will see the basket of the bad and uneatable figs. Yet it does not suffice for the figs to be very good, but it befits them also to be likened to the early-ripe ones (Jer. 24:2); for it is not a late fig to which he who is being saved is compared.

6. Καὶ ἀνοικοδομήσω αὐτούς. Ὁ Χριστὸς οἰκοδόμος καὶ ἀρχιτέκτων περὶ οὗ ἐν προφήταις λέλεκται· Οὗτος οἰκοδομήσει τὴν πόλιν μου, καὶ τὴν αἰχμαλωσίαν τοῦ λαοῦ μου ἐπιστρέψει. Φησὶν οὖν ὁ Κύριος· Καὶ οἰκοδομήσω αὐτοὺς, καὶ οὐ μὴ καθελῶ· ἀγαθὸς γὰρ ὢν ὁ Θεὸς οἰκοδομήματά τινα καθαιρεῖ· δεῖ γὰρ τὴν ἐν ἡμῖν οἰκοδομὴν τῶν ἀκαθάρτων πνευμάτων καταλυθῆναι, καὶ οὕτω τὸν ναὸν οἰκοδομηθῆναι Θεῷ ἐξ ἀρετῶν τε καὶ δογμάτων ὀρθῶν, ἵνα ὀφθῇ ἡ δόξα αὐτοῦ ἐν αὐτῷ. Ἔστι δὲ καὶ γεωργὸς καταφυτεύων, καὶ ἐγκεντρίζων, οὓς ἄξιον. Φησὶ γὰρ ὁ Σωτὴρ, ὡς ῥίζα τοὺς κλάδους πάντας ἀνέχων· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, ὑμεῖς τὰ κλήματα· ὁ δὲ Πατήρ μου ὁ γεωργός ἐστι. Πᾶν κλῆμα ἐν ἐμοὶ μένον, καὶ ποιοῦν καρπὸν καλὸν ὁ Πατήρ μου καθαίρει, ἵνα πλείονα καρπὸν φέρῃ· πᾶν δὲ κλῆμα ἐν ἐμοὶ μένον, μὴ φέρον δὲ καρπὸν, ὁ Πατήρ μου ἐκκόπτει, καὶ εἰς πῦρ αὐτὸ βάλλει. Οὐκ ἐν ἐθνικοῖς, ἀλλ' ἐν τοῖς πιστοῖς ἐστι τὸ, Ἐν αὐτῷ μένον καὶ μὴ φέρον καρπὸν, οἷός ἐστιν ὁ λέγων εἶναι πιστὸς καὶ πλημμελῶν ἐπ' ἀδείας·

6. And I will build them up (Jer. 24:6). Christ is the builder and architect concerning Whom it has been said in the prophets: He shall build My city, and shall turn back the captivity of My people (Isa. 45:13). The Lord therefore says: And I will build them up, and will by no means pull them down (Jer. 24:6); for because God is good, He pulls down certain buildings; for the building of the unclean spirits within us must be dissolved, and thus the temple must be built to God out of virtues and right doctrines, so that His glory may appear in it. And He is also a husbandman planting down (Jer. 24:6) and grafting in (Rom. 11:17–24) those whom it is worthy. For the Saviour says, upholding all the branches as a root (Rom. 11:18): I am the true vine, you are the branches; and My Father is the husbandman. Every branch abiding in Me, and bearing good fruit, My Father cleanses, that it may bear more fruit; and every branch abiding in Me, and not bearing fruit, My Father cuts off, and casts it into the fire (John 15:1–2, 6). Not among the Gentiles, but among the believers is that which abides in Him and does not bear fruit, such as is he who says that he is a believer and sins with impunity;

Editors' notes and page, col. 576

Page

running head: EX ORIGENE 576
marginal letters: A πλήρη, ἔχουσαν; B ἐξέβαλε τοὺς; C κων τὸν κάλαθον·; D ναὸν οἰκοδομηθῆναι
old-edition numerals: (none)
other: Begins and ends mid-sentence at column breaks. At the right margin of lines 3-4, ἡ and δὲ are partially uninked.

PG 13:577

ὅστις εἰκότως ἐκκόπτεται· καὶ καθαίρει δὲ τὸν καρπὸν φέρον, ἵνα, κἂν τι παρορᾷ ὡς ἄνθρωπος, διορθώσειεν.

who is reasonably cut off; and He cleanses that which bears fruit, so that, even if he overlooks anything as a man, He may set it right.

ΚΕΦ. ΚΘʹ.

Chapter XXIX.

4. Ἐπὶ τὴν ἀποικίαν, ἣν ἀπῴκισα. Ἱερουσαλὴμ, καθὰ πολλάκις εἴρηται, εἰς τὴν Ἐκκλησίαν μεταλαμβάνεται, ἥτις ἐστὶ πόλις Θεοῦ, οἰκοδομηθεῖσα ἐκ λίθων ζώντων, ἀφ' ἧς τις ἁμαρτάνων ἐκβάλλεται, παραδιδόμενος Ναβουχοδονόσορ τῷ Σατανᾷ. Λέγει γὰρ περὶ τοῦ πεπορνευκότος ὁ Παῦλος· Παραδοῦναι τὸν τοιοῦτον τῷ Σατανᾷ εἰς ὄλεθρον τῆς σαρκὸς, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου· καὶ ἐν τῇ πρὸς Τιμόθεον πρώτῃ περὶ τῶν βλασφήμων· Οὓς παρέδωκα τῷ Σατανᾷ, ἵνα παιδευθῶσι μὴ βλασφημεῖν. Ἴστω δὲ ὁ τῆς Ἱερουσαλὴμ ἐκβληθεὶς, ὡς, ἐὰν μὲν ποιήσῃ χρόνον αὐτάρκη πράττων ἔξω τῆς Ἐκκλησίας ἃ δεῖ, οὐκ ἐπάνεισιν ἐπὶ τὴν Ἱερουσαλήμ· ἐκβάλλεται δέ τις ἁμαρτάνων, κἂν μὴ ὑπ' ἀνθρώπων ἐκβληθῇ. Δεῖ δὲ αὐτὸν ἔξω γεγονέναι τοῦ μὴ ἀμελεῖν τοῦ οἰκοδομεῖν οἰκίαν καὶ φυτεύειν παραδείσους· ταῦτα γὰρ μὴ ποιῶν, μηδὲ πληρώσας τὸν συμβολικὸν ἀριθμὸν τῶν ἐτῶν τῶν ἑβδομήκοντα, Σαββάτου καὶ ἀναπαύσεως ὄντα, οὐκ ἐπάνεισι κοινωνήσων τῇ Ἐκκλησίᾳ, μένει δὲ καταδεδικασμένος ἔξω εἶναι τῆς Ἱερουσαλήμ.

4. Unto the colony which I carried away (Jer. 29:4 [LXX 36:4]). Jerusalem, even as has often been said, is transferred in sense to the Church, which is the city of God (Ps. 45:5; 86:3; Heb. 12:22), built of living stones (1 Pet. 2:5), from which anyone who sins is cast out, being delivered unto Nabuchodonosor, that is, Satan. For Paul says concerning him who committed fornication: To deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord (1 Cor. 5:5); and in the First Epistle to Timothy concerning the blasphemers: Whom I delivered unto Satan, that they may be taught not to blaspheme (1 Tim. 1:20). And let him who has been cast out of Jerusalem know that if he does not spend a sufficient time doing outside the Church the things that he ought, he does not return to Jerusalem; and one who sins is cast out, even though he be not cast out by men. And he who has come to be outside must not neglect to build a house and to plant gardens (Jer. 29:5 [LXX 36:5]); for if he does not do these things, nor fulfil the symbolic number of the seventy years (Jer. 29:10 [LXX 36:10]), which belongs to Sabbath and rest, he does not return to communicate with the Church, but remains condemned to be outside Jerusalem.

6. Καὶ λάβετε γυναῖκας. Τί δέ ἐστι τὸ λαβεῖν γυναῖκας; Ἐδήλωσεν ὁ περὶ τῆς σοφίας εἰπών· Ταύτην ἐζήτησα νύμφην ἀγαγέσθαι ἐμαυτῷ, καὶ ἐραστὴς ἐγενόμην τοῦ κάλλους αὐτῆς. Δεῖ ταύτης ἐρᾷν, ὡς ἐν Παροιμίαις Σολομὼν εἰσηγήσατο, φήσας· Ἐράσθητι αὐτῆς, καὶ τηρήσει σε· καὶ περιχαράκωσον αὐτὴν, καὶ ὑψώσει σε. Καὶ ἄλλας δὲ νόει παρὰ τὴν σοφίαν γυναῖκας, τὰς λοιπὰς ἀρετάς. Οὕτω γὰρ ἐξέσται πολλὰς γυναῖκας λαβεῖν ἐξ ὧν δεῖ τεκνοποιεῖν. ἀπὸ σοφίας λόγον σοφίας, ὡς ἂν καὶ ἄλλους οἰκοδομήσῃς· ἀπὸ σωφροσύνης ἔργα σωφροσύνης, ἵνα σώφρονας ποιήσῃς βίῳ καὶ λόγῳ· ἀπὸ δικαιοσύνης ἔργα δικαιοσύνης ἐν κοινωνίᾳ καὶ συναλλάγμασι· ἀλλὰ καὶ δικαίους διδάσκων τεκνοποιήσεις ἀπὸ δικαιοσύνης. Υἱοὺς δὲ ποιήσεις ἀπὸ τῶν υἱῶν καὶ θυγατέρας· υἱοὺς μὲν τὰ θεῖα νοήματα καὶ τὰ δόγματα, θυγατέρας δὲ τὰς πράξεις.

6. And take wives (Jer. 29:6 [LXX 36:6]). And what is it to take wives? He who spoke concerning Wisdom indicated it: Her I sought to take as a bride for myself, and I became a lover of her beauty (Wisd. 8:2). One must love her, as Solomon instructed in Proverbs, saying: Love her, and she shall keep you; encompass her, and she shall exalt you (Prov. 4:6, 8). And understand also other wives beside Wisdom, the rest of the virtues. For thus it will be lawful to take many wives from whom one must beget children: from wisdom a word of wisdom (1 Cor. 12:8), so that you may build up others also; from temperance works of temperance, that you may make men temperate in life and word; from righteousness works of righteousness in fellowship and dealings; and teaching righteous men also, you will beget children from righteousness. And you will make sons from your sons, and daughters (Jer. 29:6 [LXX 36:6]): sons, the divine thoughts and doctrines; and daughters, the actions.

8. Μὴ ἀναπειθέτωσαν ὑμᾶς οἱ μάντεις ὑμῶν. Ταραττομένης γὰρ Ἱερουσαλὴμ, ἐπικειμένου τοῦ Βαβυλωνίου, οἷον εἰκὸς, ἐπὶ προγνώσει κατέφευγον τὸ μέλλον εἰδέναι βουλόμενοι· ἀλλ' οἱ μὲν ψευδοπροφῆται ἐξ ἁγίου Πνεύματος προλέγειν διισχυρίζοντο· τῶν δὲ ἄλλων οἱ μὲν μαντείας, οἱ δὲ πάλιν ἐνύπνια προέφερον. Διὰ τοῦτο δεῖ καθόλου πάσης ἀσεβοῦς προγνώσεως μὴ ἀνέχεσθαι. Εἰ γὰρ ἀστέρες τυχὸν ἐνεργοῦσι, μάτην καυχώμεθα. Διό φησιν· Εἴπωσιν οἱ ἀστρολόγοι τοῦ οὐρανοῦ τί βούλεται Κύριος περὶ σοῦ· καὶ, Οὐκ ἔσται οἰωνισμὸς ἐν Ἰακὼβ, οὐδὲ μαντεία ἐν Ἰσραήλ. Γενοῦ τοίνυν ἄξιος θείας προγνώσεως· ἐπάγει γὰρ μετὰ τὸ, Οὐκ ἔσται μαντεία ἐν Ἰσραήλ· Κατὰ καιρὸν ῥηθήσεται τῷ Ἰακὼβ καὶ τῷ Ἰσραὴλ, ἐπιτελέσει ὁ Θεός.

8. Let not your diviners persuade you (Jer. 29:8 [LXX 36:8]). For when Jerusalem was troubled as the Babylonian pressed upon her, as was natural, they had recourse to foreknowledge, wishing to know the future; and the false prophets affirmed that they foretold by the Holy Spirit, while of the others some brought forward divinations, and others again dreams (Jer. 29:8 [LXX 36:8]). Wherefore one must altogether refuse to tolerate any ungodly foreknowledge. For if perchance the stars operate, we boast in vain. Wherefore he says: Let the astrologers of the heaven tell what the Lord counsels concerning you (Isa. 47:13); and, There shall be no augury in Jacob, nor divination in Israel (Num. 23:23). Become worthy, therefore, of divine foreknowledge; for he adds after the words, There shall be no divination in Israel: In season it shall be told to Jacob and to Israel what God will accomplish (Num. 23:23).

Editors' notes and page, col. 577

Footnotes

(3) · call in col 578

I Cor. V, 5.

1 Corinthians 5:5.

(printed under page 294)

(4) · call in col 578

I Tim. I, 20.

1 Timothy 1:20.

(printed under page 294)

(5) ‹anchor: de sapientia dixit› · call in col 578

Sap. VIII, 2.

Wisdom 8:2.

(printed under page 294)

(6) ‹anchor: verbis docuit› · call in col 578

Prov. IV, 6.

Proverbs 4:6.

(printed under page 294)

(7) ‹anchor: Quare ait› · call in col 578

Isa. XLVII, 13.

Isaiah 47:13.

(printed under page 294)

(8) ‹anchor: de te; et› · call in col 578

Num. XXIII, 23.

Numbers 23:23.

(printed under page 294)

(9) ‹anchor: post illud› · call in col 578

ibid.

Same place.

(printed under page 294)

Footnotes

(10) · call in col 579

Psal. XXV, 4.

Psalm 25:4 (Vulgate numbering).

(printed under page 295)

(11) · call in col 579

Matth. V, 14.

Matthew 5:14.

(printed under page 295)

(12) ‹anchor: Quare ait› · call in col 579

Jerem. XXIII, 20.

Jeremiah 23:20.

(printed under page 295)

(13) ‹anchor: ipsi consolabuntur› · call in col 579

Matth. V, 5.

Matthew 5:5.

(printed under page 295)

(14) ‹anchor: cervicem illius› · call in col 579

Isa. IX, 4.

Isaiah 9:4.

(printed under page 295)

(15) ‹anchor: quoque dixit› · call in col 579

Isa. X, 14.

Isaiah 10:14.

(printed under page 295)

(16) ‹anchor: Christum dicimus› · call in col 579

I Cor. XV, 55.

1 Corinthians 15:55.

(printed under page 295)

(17) ‹anchor: Spiritu sancto› · call in col 579

Psal. CXXXVI, 1.

Psalm 136:1 (Vulgate numbering).

(printed under page 295)

Page

running head: 579 EX ORIGENE
marginal letters: A 21. Sic dixit; B montem posita; C vult Deus.; D enim, quod
old-edition numerals: 306 after quo
other: facing Latin version, not set

PG 13:580

21. Οὕτως εἶπε Κύριος ἐπὶ Ἀχιάβ. Τοιαῦτα πείσεται πᾶς πράσσων πρεσβύτερος ὑπὸ βασιλέως Βαβυλῶνος. Εἰ γὰρ ὁ ἀναξίως τις μεταλαμβάνων Εὐχαριστίαν εἰς κρῖμα λήψεται, πόσῳ μᾶλλον ὁ καθεζόμενος ἐν πρεσβυτερίῳ συνειδότι μεμιασμένῳ, καὶ τὸ Χριστοῦ μολύνων συνέδριον; Τίς γὰρ αὐτῷ συγκαθήμενος εὐλαβὴς λέγειν τολμήσει τὸ, Οὐκ ἐκάθισα μετὰ συνεδρίου ματαιότητος, καὶ τὰ ἐπὶ τούτοις;

21. Thus said the Lord upon Ahab. Such things will every elder who does these things suffer at the hands of the king of Babylon. For if anyone who partakes unworthily of the Eucharist will receive unto judgement, how much more he who sits in the presbytery with a defiled conscience, and pollutes the council of Christ? For what devout man sitting with him will dare to say, I have not sat with the council of vanity, and what follows upon these words?

ΚΕΦ. Λʹ. 18. Καὶ οἰκοδομηθήσεται ἡ πόλις ἐπὶ τὸ ὕψος αὐτῆς. Εἴποις δ' ἂν, ὅτι καὶ τὴν ἰδίαν ἐπιδείκνυσιν ἀγαθότητα, δι' ἣν καὶ τὴν ἀποτομίαν ἐπάγει τοῖς αὐτῆς ἐν χρείᾳ τυγχάνουσι. Διὸ, μετὰ τὸ εἰς ἀλγεινὸν θεραπευθῆναι, οἰκοδομηθήσεται, φησὶν, ἡ πόλις ἐπὶ τὸ ὕψος αὐτῆς. Ποῖον ὕψος; Οὐ δύναται πόλις ἐπάνω ὄρους κειμένη κρυβῆναι, ὁποία ἐστὶν, ἡ μηδὲν φρονοῦσα ταπεινὸν ἢ ἀνθρώπινον, ἡδονάς φησι καὶ πλοῦτον ἐν γῇ καὶ δοξάρια. Συνηγέρθη γὰρ τῷ Χριστῷ, καὶ τὰ ἄνω ζητεῖ. Ταῦτά σου ποιοῦντος, οἰκοδομηθήσεται ἡ πόλις σου ἐπὶ τὸ ὕψος αὐτῆς.

Chapter XXX. 18. And the city shall be built upon her height. And you might say that He also displays His own goodness, on account of which He brings severity also upon those who stand in need of it. Wherefore, after being healed to the point of pain, the city, He says, shall be built upon her height. What height? A city set on top of a mountain cannot be hidden, such as is she who minds nothing lowly or human—pleasures, He means, and wealth on earth and petty glories. For she was raised together with Christ, and seeks the things above. When you do these things, your city shall be built upon her height.

21. Τίς ἐστιν οὗτος, ὃς δέδωκε τὴν καρδίαν αὐτοῦ ἀποστρέψαι πρὸς μέ; Ὡς ἐπὶ σπανίου φησίν. Ἔθος δὲ τῇ θείᾳ Γραφῇ μετὰ τὰ πικρὰ λέγειν φιλάνθρωπα πρὸς παραμυθίαν, καὶ μετὰ τὰ χρηστὰ λέγειν πικρότερα, ἵνα μὴ τοῦ πλούτου τῆς χρηστότητος τοῦ Θεοῦ καταφρονήσαντες θησαυρίσωσιν ἑαυτοῖς ὀργὴν ἐν ἡμέρᾳ ὀργῆς. Διό φησιν· Ἐὰν ἔλθη ἡ ὀργὴ, οὐκ ἀποστήσεται, ἐὰν μὴ δράσειεν ἃ θέλει Θεός. Θέλει δὲ ὁ Θεὸς, καὶ ὀργὴ γίνεται, ἵνα γένηται ἃ θέλει Θεός. Ἐὰν γάρ τις μὴ θέλῃ γενέσθαι ἐν τῷ θελήματι τοῦ Θεοῦ λόγου, ἀπολύεται ἐπ' αὐτὸν ἡ ὀργή. Μὴ δεηθῶμεν οὖν παιδευούσης.

21. Who is this, who has given his heart to return to Me? He speaks as in the case of something rare. Now it is the custom of divine Scripture after bitter things to speak humane things for consolation, and after kindly things to speak more bitter things, lest, despising the riches of the kindness of God, men treasure up for themselves wrath in the day of wrath. Wherefore He says: If wrath comes, it will not depart unless it has done what God wills. Now God wills, and wrath comes about, in order that what God wills may come to pass. For if anyone does not will to be in the will of the word of God, wrath is loosed upon him. Let us not, therefore, stand in need of chastening wrath.

ΚΕΦ. ΛΑʹ 9. Αὐλίζων ἐπὶ διώρυγας ὑδάτων. Οὐ γὰρ δι' ἐρήμου καθάπερ πρόσθεν, ἀλλὰ διὰ τῆς νομίμου καὶ οἰκουμένης. Καὶ τροπικῶς δὲ ἐν παρακλήσει, ὅτι μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.

Chapter XXXI. 9. Encamping by channels of waters. For not through a desert as formerly, but through the lawful and inhabited land. And figuratively also in consolation, because blessed are those who mourn, for they shall be comforted.

10. Ἀγγείλατε εἰς νήσους τὰς μακρόθεν. Νῆσοι μακρὰν αἱ κλυδωνιζόμεναι πρὸς τῶν τοῦ βίου κυμάτων, αἳ μακράν εἰσιν ἀληθείας πρὶν ἐπὶ τὴν σωτηρίαν ἐλθεῖν. Ἐλυτρώσατο δὲ τὸν Ἰακὼβ ὁ Θεός. Ἀφῄρηται γὰρ ὁ ζυγὸς ὁ ἐπ' αὐτὸν κείμενος, καὶ ἡ ῥάβδος ἡ ἐπὶ τοῦ τραχήλου αὐτοῦ· καθά φησιν Ἠσαΐας. Δηλοῖ δὲ, ὅτι καὶ αὐτὸς τῆς διαβολικῆς ἐξουσίας ἐῤῥύσατο. Τί γὰρ ἂν ἐδύναμεθα πρὸς τὸν εἰπόντα τά τε ἄλλα καὶ τὸ, Τὴν οἰκουμένην ὅλην λήψομαι τῇ χειρὶ ὡς νοσσιάν· πρὸς ὃν διὰ Χριστοῦ φαμεν· Ποῦ σου, θάνατε, τὸ νῖκος; Ποῦ σου, ᾅδη, τὸ κέντρον;

10. Declare it to the islands that are afar off. Islands afar off are those tossed by the waves of life, which are far from truth before coming to salvation. And God ransomed Jacob. For the yoke that lay upon him has been taken away, and the rod that was upon his neck, as Isaiah says. And He shows that He Himself also rescued us from the devilish power. For what could we have done against him who said, among other things, I will take the whole inhabited earth with my hand as a nest; to whom through Christ we say: Where, O death, is your victory? Where, O Hades, is your sting?

16. Διαλιπέτω ἡ φωνή σου ἀπὸ κλαυθμοῦ. Τοῖς ἀξίοις μακαρισμοῦ κλαίουσι λεγέσθω τό· Διαλιπέτω ἡ φωνή σου ἀπὸ κλαυθμοῦ· τοῖς λέγουσιν

16. Let your voice cease from weeping. To those weeping who are worthy of beatitude let it be said: Let your voice cease from weeping; to those who say

Editors' notes and page, col. 580

Page

running head: EX ORIGENE 580
marginal letters: A 21. Οὕτως εἶπε; B ἐπὶ τὸ ὕψος; C ἡ ὀργὴ, οὐκ; D σωτηρίαν ἐλθεῖν.
old-edition numerals: (none)
other: (none)

PG 13:581

ἐν ἁγίῳ Πνεύματι· Ἐπὶ τῶν ποταμῶν Βαβυλῶνος ἐκεῖ ἐκαθίσαμεν, καὶ ἐκλαύσαμεν ἐν τῷ μνησθῆναι ἡμᾶς τὴν Σιών.

in the Holy Spirit: By the rivers of Babylon, there we sat down and wept when we remembered Zion.

16. Καὶ ἐπιστρέψουσιν ἐκ γῆς ἐχθρῶν. Γέγραπται ἐν τῷ Βαρούχ· Τί ὅτι ἐν γῇ τῶν ἐχθρῶν εἶ καὶ συνεμιάνθης τοῖς νεκροῖς; Ὅταν μὲν γὰρ δίκαιοι ἐπιβαίνωσι, γῆ ἁγίων ἐστίν· ὅταν δὲ πολλοὶ ἁμαρτωλοί εἰσι, γῆ τῶν ἐχθρῶν. Οὕτω δὲ, φησὶν, ἐπιστρέψουσι, ὡς εἶναι μόνιμον τοῖς σοῖς τέκνοις τὸ ἐπιστρέψαι ἀπὸ γῆς ἐχθρῶν, τοῖς ὑπὸ σοῦ ὠφεληθεῖσι καὶ σοῖς καρποῖς. Καὶ ἐν Ἐξόδῳ γέγραπται, ὅτι, Εἰσήκουσεν ὁ Θεὸς τοῦ λαοῦ τοῦ στεναγμοῦ αὐτῶν ἀπὸ τῶν ἔργων· ὅμοιον τῷ ἐνταῦθα κειμένῳ, ἀλλ' οὐ περὶ πάντων, ἀλλὰ περὶ Ἐφραῒμ ὀδυρομένου. Ἐφραῒμ δὲ ἑρμηνεύεται καρποφόρος.

16. And they shall return from the land of enemies. It is written in Baruch: Why is it that you are in the land of enemies and have been defiled together with the dead? For when righteous men walk upon it, it is a land of saints; whereas when there are many sinners, it is a land of enemies. And thus, He says, they shall return, so that returning from the land of enemies is lasting for your children, those benefited by you and your fruits. And in Exodus it is written that God heard the groaning of the people from their works; which is like what stands here, yet not concerning all, but concerning Ephraim lamenting. Now Ephraim is interpreted fruitful.

18. Ἀκοῇ ἤκουσα Ἐφραῒμ ὀδυρόμενον. Φωνῆς κλαυθμοῦ μετανοούντων ἀκούει ὁ Θεός. Διὰ τί δὲ τὸν Ἐφραῒμ ὀδυρόμενον ἐφ' ἁμαρτήμασιν εἶπε; τῶν Βασιλειῶν τοίνυν ἡ τρίτη δηλοῖ ὡς πικρῶς αὐτῶν ἄρχοντος τοῦ Ῥοβοὰμ, δέον αὐτοὺς καρτεροῦντας μὴ ἀποστῆναι· Οὐκ ἔστιν ἡμῖν μερὶς ἐν Δαυῒδ, ἀνεβόησαν, ὅτε Ἱεροβοὰμ τῶν ἀποστάντων ἡγήσατο τῆς φυλῆς ὑπάρχων Ἐφραῒμ, ὅστις δαμάλεις ποιήσας ἀπέστησεν ἀπὸ τοῦ Θεοῦ λατρείας τὰς δέκα φυλάς· ἐφ' οἷς εἰκότως μετανοοῦντες ὠδύροντο, καὶ τῇ ἁλώσει παιδευθέντες ἐβόων· Ἐπαίδευσάς με, Κύριε, καὶ ἐπαιδεύθην. Οἷα γάρ τις μόσχος ἀποσκιρτήσας τοῦ βουκολίου τῆς σῆς ἀπέστην νομῆς καὶ δέομαι τῆς βοηθείας· σοῦ γὰρ μὴ δυναμοῦντος, ἀτονῶ πρὸς ἐπιστροφὴν, δέον δέ με μετανοεῖν πρὶν ἁλῶ καὶ πειθαρχεῖν σου τοῖς προφήταις, μετὰ τὴν ἅλωσιν μετενόησα. Γνοὺς δὲ στενάζει. Πῶς γὰρ ἄν τις, ἀγνοῶν ὡς ἁμαρτάνων, στενάξειεν, ἄξια πράξας αἰσχύνης ἐν ἁμαρτήμασι καὶ μάλιστα ταῖς ἀσελγείαις; Τοσοῦτον δὲ μετενόησα ὡς ἄλλοις ὑποδεῖξαί σε. Μεγάλη τοῦ Ἐφραῒμ ἡ μετάνοια, ὥστε τὸν Θεὸν ἀναλαβεῖν ἐκ στόματος αὐτοῦ τοὺς λόγους τῆς ἐξομολογήσεως, αὐτὸν δὲ ἀκοῦσαι φωνῆς τῆς λεγούσης· Ἐκ νεότητός μοι υἱὸς ἀγαπητὸς εἶ, Ἐφραΐμ.

18. Hearing I have heard Ephraim lamenting. God hears the voice of weeping of those who repent. And why did He speak of Ephraim lamenting over sins? The third book of Kings, then, shows how, when Rehoboam ruled them harshly, whereas they ought to have endured and not revolted, they cried out: We have no portion in David, when Jeroboam, being of the tribe of Ephraim, led the rebels, who, having made heifers, led the ten tribes away from the worship of God; over which things they reasonably lamented in repentance, and, chastened by the captivity, cried out: Thou hast chastened me, O Lord, and I was chastened. For like some calf leaping away from the herd I departed from Thy pasture and stand in need of help; for unless Thou strengthenest me, I am too weak for return, and whereas I ought to have repented before being captured and obeyed Thy prophets, I repented after the captivity. And having come to know it, he groans. For how would anyone groan while ignorant that he is sinning, having done things worthy of shame in sins and especially in licentiousness? And so greatly did I repent that Thou didst show me forth as an example to others. Great is the repentance of Ephraim, so that God takes up out of his mouth the words of confession, and he hears a voice saying: From youth you are a beloved son to Me, Ephraim.

23. Εὐλογημένος Κύριος ἐπὶ δίκαιον ὄρος τὸ ἅγιον αὐτοῦ. Πάντας ἀνθρώπους εἶχε Ναβουχοδονόσορ τις Ἀσσύριος, ἀφ' οὗ Χριστὸς ἡμᾶς ἐλυτρώσατο. Διὸ Ματθαῖος ἐξ Ἠσαΐου φησί· Κήρυξαι αἰχμαλώτοις ἄφεσιν· οὐ γὰρ καθ' ἱστορίαν αἰχμαλώτοις ἐκήρυξεν. Αὐτὸς δὲ καὶ τὸ δίκαιον καὶ ἅγιον ὄρος. Ἀψύχῳ γὰρ πῶς ἂν ἁρμόσειεν; εἰ δὲ ἐν αὐτῷ ἐσμεν κατὰ τό· Καὶ ὑμεῖς ἐν ἐμοί· οἰκοδομήσωμεν ἐν τῷ δικαίῳ ὄρει. Τὸ δὲ ποιεῖ τις ἐν Ἰουδαίᾳ γινόμενος, ἣ ἑρμηνεύεται ἐξομολογουμένη τῷ Θεῷ· ἐξομολογούμενος τὰς ἁμαρτίας καὶ εὐχαριστῶν· Λέγε γὰρ σὺ πρῶτος τὰς ἀνομίας σου, ἵνα δικαιωθῇς. Εἰσὶ γάρ τινες πόλεις τοῦ Θεοῦ καὶ οἰκοδομαὶ καὶ γεώργια αὐτοῦ· καὶ γὰρ ὁ Παῦλός φησι· Θεοῦ γεώργιον, Θεοῦ οἰκοδομή ἐστε. Ἐν ᾧ γὰρ οἰκοδομεῖται τὰ περὶ τοῦ Θεοῦ μυστήρια καὶ ἄῤῥητα δόγματα,

23. Blessed is the Lord upon His righteous, holy mountain. Some Assyrian Nebuchadnezzar held all men, from whom Christ ransomed us. Wherefore Matthew from Isaiah says: Proclaim release to captives; for according to history He did not proclaim it to captives. And He Himself is both the righteous and holy mountain. For how could this fit an inanimate thing? And if we are in Him according to the saying, And you in Me, let us build on the righteous mountain. And someone does this by coming to be in Judea, which is interpreted confessing to God: confessing sins and giving thanks; For tell your iniquities first, that you may be justified. For there are certain cities of God and buildings and tilled fields of His; for Paul too says: You are God's tilled field, God's building. For that in which are built the mysteries concerning God and ineffable doctrines,

Editors' notes and page, col. 581

Footnotes

(18) · call in col 582

Baruch. III, 10. 11

Baruch 3:10–11.

(printed under page 296)

(19) · call in col 582

Exod. II, 23, 24.

Exodus 2:23–24.

(printed under page 296)

(20) · call in col 582

III Reg. XII, 16.

3 Kings (= 1 Kings) 12:16.

(printed under page 296)

(21) ‹anchor: castigati clamabant› · call in col 582

Jerem. XXXI, 18.

Jeremiah 31:18.

(printed under page 296)

(22) ‹anchor: vocem dicentem› · call in col 582

ibid. 9.

Same place, verse 9 (as printed).

(printed under page 296)

(23) ‹anchor: Matthaeus ait› · call in col 582

Luc. IV, 19; Isa. LXI, 1.

Luke 4:19; Isaiah 61:1.

(printed under page 296)

(24) ‹anchor: juxta illud› · call in col 582

Joan. XIV, 20.

John 14:20.

(printed under page 296)

(25) ‹anchor: ut justificeris› · call in col 582

Isa. XLIII, 26.

Isaiah 43:26.

(printed under page 296)

(26) ‹anchor: Paulus ait› · call in col 582

I Cor. III, 9.

1 Corinthians 3:9.

(printed under page 296)

Footnotes

(17) ‹anchor: genus Israel deficiet› · call in col 583

Jerem. XXXI, 36.

Jeremiah 31:36.

(printed under page 297)

(18) ‹anchor: in vasis fictilibus› · call in col 583

II Cor. IV, 7.

2 Corinthians 4:7.

(printed under page 297)

(19) ‹anchor: libellum habet possessionis› · call in col 583

I Cor. II, 4.

1 Corinthians 2:4.

(printed under page 297)

Page

running head: 583 EX ORIGENE
marginal letters: A in hoc templum; B mur, tunc; C hoc est, labores; D Sed vide prophetae
old-edition numerals: 308 before Poteris vero
other: facing Latin version, not set

PG 13:584

ἐν τούτῳ ναός ἐστι τοῦ Θεοῦ, καὶ τὰ Ἅγια τῶν ἁγίων, καὶ ὅλης οὗτος τῆς Ἰουδαίας μητρόπολις.

in this is the temple of God, and the Holy of Holies, and this man is the metropolis of all Judea.

34. Καὶ ἐγὼ οὐκ ἀποδοκιμῶ τὸ γένος Ἰσραήλ. Δοκεῖ τὸ, Οὐκ ἀποδοκιμῶ τὸν Ἰσραὴλ, ἐναντίον τῷ πρὸς αὐτοὺς λέγοντι· Καὶ τὸ γένος Ἰσραὴλ παύσεται. Μήποτε τοίνυν τὸ μὲν περὶ τοῦ σαρκικοῦ λέλεκται, τὸ δὲ περὶ τοῦ πνευματικοῦ Ἰσραήλ. Πλὴν ἡ, οὐκ, ἀπόφασις προσκειμένη τῷ, ἀποδοκιμῶ, παρὰ τοῖς λοιποῖς ἑρμηνευταῖς οὐκ ἔστιν, ἀλλὰ παρὰ τοῖς Ἑβδομήκοντα. Νοήσεις δὲ καὶ οὕτως, ὅτι νῦν μὲν ἀποδοκιμῶ, ἐὰν δὲ ὑψωθῇ, οὐκ ἀποδοκιμῶ.

34. And I will not reject the race of Israel. The saying, I will not reject Israel, seems contrary to that which says to them: And the race of Israel shall cease. Perhaps, therefore, the latter is said concerning the fleshly, and the former concerning the spiritual Israel. However, the negation, not, attached to, I will reject, is not in the rest of the translators, but in the Seventy. Yet you will also understand it thus: that now indeed I reject, but if it is exalted, I will not reject.

ΚΕΦ. ΛΒʹ. 8. Καὶ ἦλθε πρὸς μὲ Ἀναμεὴλ υἱὸς Σαλώμ. Ἐν φυλακῇ πάντες ἐσμὲν, καὶ μάλιστα πειραζόμενοι· τότε κτᾶταί τις ἀγρὸν, ἀλλ' οὐ τῆς φυλακῆς ἐξελθών· ἡ δὲ κτῆσις βουλήματι Θεοῦ τοῖς καλῶς ἀγωνιζομένοις. Ἀδελφοὶ δὲ Χελκίας ὁ τοῦ Ἱερεμίου πατὴρ καὶ Ἀναμεὴλ, ἄμφω παῖδες ὄντες Σαλώμ. Ἀδελφαὶ γὰρ καὶ εἰρήνη καὶ μερὶς Θεοῦ. Χελκίας γὰρ ἑρμηνεύεται μερὶς Θεοῦ, Σαλὼμ δὲ εἰρήνη. Καρπὸς δὲ τῆς μερίδος τοῦ Θεοῦ μετεωρισμὸς Θεοῦ· οὕτω γὰρ Ἱερεμίας ἑρμηνεύεται. Καρπὸς δὲ τῆς εἰρήνης χάρις Θεοῦ· τοῦτο γὰρ δηλοῖ τὸ Ἀναμεήλ. Οὐκοῦν ἡ χάρις τοῦ Θεοῦ, εἰρήνης γέννημα τυγχάνουσα, προσφέρει τῷ ἐν φύλακῇ προφήτῃ τὸν ἴδιον ἀγρὸν κατὰ πρόσταγμα τοῦ Θεοῦ.

Chapter XXXII. 8. And Hanamel the son of Shallum came to me. We are all in prison, and especially when we are tempted; then someone acquires a field, yet not having gone out of the prison; and the acquisition is by the will of God for those who contend well. Now Hilkiah the father of Jeremiah and Hanamel were brothers, both being sons of Shallum. For peace and portion of God are sisters. For Hilkiah is interpreted portion of God, and Shallum peace. And the fruit of the portion of God is exaltation of God; for so Jeremiah is interpreted. And the fruit of peace is grace of God; for this is what Hanamel signifies. Therefore the grace of God, being the offspring of peace, offers to the prophet in prison his own field according to the command of God.

10. Καὶ ἔγραψα εἰς βιβλίον, ἐσφραγισάμην. Οὗτος ποιεῖ βιβλίον κτήσεως, ὅπερ ἴσως ἐστὶν αἱ νοήσεις, αἱ μνῆμαι, τὰ δόγματα, δι' ὧν κεκτήμεθα τὸν ἀγρὸν, τουτέστι τῆς πολιτείας τοὺς πόνους. Δεῖ γὰρ τὸν πράξοντα δικαιοσύνην προειδέναι περὶ δικαιοσύνης· ὅπερ λεγέσθω καὶ περὶ τῶν λοιπῶν ἀρετῶν. Φροντίζει δὲ Θεὸς ἐν ἀγγείῳ τὸ βιβλίον βληθῆναι πρὸς διαμονὴν πλείονα· ἔχομεν γὰρ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν ἢ τοῖς ἡμετέροις ἀγγείοις ἢ τῷ εὐτελεῖ τῆς γραφικῆς λέξεως. Ὅθεν ὁ ἄρχων ἠπάτηται τοῦ κόσμου τούτου, καταφρονήσας τοῦ λόγου τῆς θεοσεβείας, ἐπεὶ μὴ ἦν ἐν χρυσοῖς σκεύεσι κεκαλλωπισμένοις λέξει καὶ πιθανότητι φράσεως· διὸ καὶ πλείους ἡμέρας διέμεινεν ὁ λόγος. Καὶ τὸ κήρυγμά μου, φησὶν ὁ ἔχων τὸ βιβλίον τῆς κτήσεως, οὐκ ἐν πειθοῖς σοφίας λόγοις, ἐν ἀποδείξει δὲ μᾶλλον πνεύματος καὶ δυνάμεως· τὸ ἐνταλθὲν δὲ ποιήσας Ἱερεμίας, εὐχαριστεῖ τῷ Θεῷ. Ὅρα δὲ τὴν ὑπακοὴν τοῦ προφήτου πρὸ τοῦ φαινομένου συμφέροντος, ὅπερ ἐπάγει, προθεσπίζων τῆς γῆς τὴν ἀνάκτησιν. Ἡ γὰρ δι' ἔργον προφητεία τὸ ἀκουστὸν καθίστησιν ὁρατὸν, καὶ τὸ μέλλον οἱονεὶ παρὸν, ἐν τῷ μέρει δηλοῦσα τὸ ὅλον.

10. And I wrote in a book, and sealed it. This man makes a book of acquisition, which perhaps is the conceptions, the memories, the doctrines, through which we have acquired the field, that is, the labours of our way of life. For he who is going to practise righteousness must know beforehand about righteousness; which let also be said concerning the remaining virtues. And God takes care that the book be cast into a vessel for longer preservation; for we have this treasure in earthen vessels, either our own vessels or the plainness of scriptural diction. Whence the ruler of this world has been deceived, having despised the word of godliness, since it was not in golden vessels embellished with diction and persuasiveness of speech; wherefore also the word remained for many days. And my proclamation, says he who has the book of acquisition, was not in persuasive words of wisdom, but rather in demonstration of spirit and power; and having done what was commanded, Jeremiah gives thanks to God. And see the obedience of the prophet before the apparent benefit, which he brings forward, foretelling the recovery of the land. For prophecy through deeds renders the audible visible, and the future as though present, showing the whole in the part.

17. Οὐ μὴ ἀποκρυβῇ ἀπὸ σοῦ οὐδέν. Οὐ πιθανὸν τὸν προφήτην τοσαύτην εὐχαριστίαν προσάγειν ἐπὶ τῷ δέκα καὶ ἑπτὰ σίκλων ἐωνῆσθαι τὸ χωρίον, τὸν ἐκ μήτρας ἁγιασθέντα καὶ θείου Πνεύματος ὑπάρχοντα πλήρη. Ἀλλὰ ὅρα τὸν Σαββατικὸν ἀριθμὸν, τὸ τῆς ἀναπαύσεως σύμβολον, καὶ τὸν δέκατον τέλειον

17. Nothing shall be hidden from Thee. It is not plausible that the prophet offers so great a thanksgiving over having bought the plot of land for seventeen shekels, he who was sanctified from the womb and was full of the divine Spirit. But see the sabbatical number, the symbol of rest, and the tenth, which is perfect

Editors' notes and page, col. 584

Page

running head: EX ORIGENE 584
marginal letters: A γματα, ἐν τούτῳ; B τότε κτᾶταί τις; C τὸν ἀγρὸν, τουτέστι; D Ὅρα δὲ τὴν
old-edition numerals: (none)
other: begins with γματα from δόγματα

PG 13:585

ὄντα καὶ οἰκεῖον Θεοῦ (δεκάται γὰρ ἐν τῇ δεκάτῃ τῶν ἱλασμῶν ἀναφέρονται, καὶ Δεκάλογος ἐν τῇ πρώτῃ νομοθεσίᾳ). Καὶ γνώσῃ τὸν ἀγρὸν, τὸν πλήρη καρπῶν πρεπόντων τοῖς ἁγίοις. Τοιοῦτος ἦν ἀγρὸς Ἰακὼβ, ὅνπερ ὀσφρανθεὶς Ἰσαὰκ, Ἰδοὺ, φησὶν, ὀσμὴ τοῦ υἱοῦ μου ὡς ὀσμὴ ἀγροῦ πλήρους, ὃν εὐλόγησεν ὁ Κύριος. Ὁποῖός ἐστιν ὃς καρποὺς ἔχει τοῦ πνεύματος, ἵνα σπείρῃ τὰ τοῦ πνεύματος, καὶ θερίσῃ ζωὴν αἰώνιον. Ἔπνει γὰρ Ἰακὼβ οὐκ ἀμπέλων ὀσμὴ ἢ σύκων, ἀλλ' ἀγάπης, χαρᾶς, εἰρήνης, μακροθυμίας, χρηστότητος, ἀγαθοσύνης, πίστεως, ἐγκρατείας. Ἐπὶ τοιούτῳ τοίνυν ἀγρῷ Ἱερεμίας εὐχαριστεῖ λέγων· Ὁ ὢν, Κύριε. Ἐσκόπει γὰρ τὸν ὄντως ὄντα, μὴ σκοπῶν τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα.

and proper to God (for tithes are offered on the tenth day of propitiations, and the Decalogue in the first legislation). And you will know the field that is full of fruits befitting the saints. Such was the field of Jacob, which when Isaac smelled, Behold, he says, the smell of my son is as the smell of a full field, which the Lord has blessed. Such is he who has the fruits of the spirit, that he may sow the things of the spirit and reap eternal life. For Jacob breathed not the smell of vines or figs, but of love, joy, peace, long-suffering, kindness, goodness, faith, self-control. Over such a field, therefore, Jeremiah gives thanks, saying: Thou Who art, O Lord. For he looked at Him Who truly is, looking not at the things seen, but at the things not seen.

ΚΕΦ. ΛΗʹ. 3. Παραδι⟨δ⟩ομένη παραδοθήσεται ἡ πόλις αὕτη. Οὐ μόνον προφητείας Ἱερεμίας ἀνέγραψεν, ἀλλὰ καὶ ἴδια πάθη, τοὺς μὲν διδάσκων βασιλείας οὐρανῶν μυστήρια, τοὺς δὲ διδάσκων ὑπομονῆς παραδείγματα, τῶν ψευδοπροφητῶν τοιοῦτον οὐδὲν διὰ τὴν κολακείαν πασχόντων. Ἑτοιμασώμεθα τοίνυν ἐν καιρῷ διωγμοῦ μετὰ Ἱερεμίου τετάχθαι καὶ τοῦ εἰπόντος Ἀποστόλου· Ἐν φυλακαῖς πολλάκις. Τὸ δὲ, ὅτι, Οὐκ ἠδύνατο ὁ βασιλεὺς, φιλανθρωποτέραν αὐτοῦ τὴν προαίρεσιν μεμήνυκε. Καὶ δεῖ τὸν ὀρθὸν βασιλέα μὴ τοῖς περὶ αὐτὸν πονηροῖς συναλλαγέσθαι. Χρήσιμον δὲ πολλάκις καὶ ἡ παρὰ τοῖς κρατοῦσι προστασία, δι' ἧς πολλάκις εὐεργετεῖ ὁ Θεός.

Chapter XXXVIII. 3. Being delivered up, this city shall be delivered up. Not only prophecies did Jeremiah record, but also his own sufferings, teaching some the mysteries of the kingdom of the heavens, and teaching others examples of endurance, while the false prophets suffered nothing of the kind on account of their flattery. Let us prepare ourselves, therefore, in time of persecution to be ranged with Jeremiah and the Apostle who said: In prisons often. And the saying that the king could not has indicated his more humane disposition. And the upright king must not go along with the wicked men around him. Yet often the patronage among rulers is also useful, through which God often bestows benefits.

19. Ἐγὼ λόγον ἔχω τῶν Ἰουδαίων τῶν πεφευγότων. Δέδια, φησὶ, μὴ τοῖς αὐτομόλοις καταγέλαστος γένωμαι. Τούτου γὰρ λόγον καὶ φροντίδα ποιοῦμαι. Ὡς δὲ δι' ἁμαρτίας Ἱερουσαλὴμ παραδέδοται, οὕτω καὶ ἡ Ἐκκλησία. Καὶ εἰ μέν τις κατ' Ἐζεκίαν αὐτῆς ἄρχῃ, σώζεται· εἰ δὲ κατὰ Σεδεκίαν, ἀφοριζόμενος μὲν σώζει, μένων δὲ ταύτην ἀπόλλυσιν. Εἴ τις οὖν μολύνων τὴν Ἐκκλησίαν ἐξέλθοι, αὐτήν τε σώζει καὶ τὴν ψυχὴν αὐτοῦ· ἐὰν δὲ μέλλῃ κατὰ τὸν Σεδεκίαν πρὸς ἔξοδον, μικρὰ ζύμη, ὅλον τὸ φύραμα ζυμοῖ.

19. I take account of the Jews who have fled. I fear, he says, lest I become a laughing-stock to the deserters. For of this I take account and care. Now as Jerusalem has been delivered up on account of sins, so also the Church. And if someone rules her after the manner of Hezekiah, she is saved; whereas if after the manner of Zedekiah, by separating himself he saves her, but by remaining he destroys her. If anyone, therefore, who defiles the Church should go out, he saves both her and his own soul; whereas if, after the manner of Zedekiah, he delays going out, a little leaven leavens the whole lump.

22. Καὶ ἰδοὺ πᾶσαι γυναῖκες αἱ καταλειφθεῖσαι. Φησὶ πρὸς αὐτὸν Ἱερεμίας ὡς ἐροῦσιν αἱ γυναῖκες εἰς ἀποικίαν ἀγόμεναι· Ἠπάτησάν σε οἱ πρὸς σὲ φήσαντες εἰρηνικῶς, ὡς οὐ παραδώσουσι τῷ Βαβυλωνίῳ. Συστήσονται δὲ μετὰ σοῦ, ὡς αἴτιοι γενόμενοι πτώσεως· πάντως γὰρ ληφθήσῃ. Τάχα δὲ καὶ τοὺς ψευδοπροφήτας αἰτιᾶται, λόγῳ τὴν εἰρήνην ὑπισχνουμένους. Ὁ δὲ προφήτης φιλανθρώπως ἀπέκρυψε τοῖς ἄρχουσι τὴν ἀλήθειαν, τοῦ βασιλέως κηδόμενος. Οὐ γὰρ ἔβλαπτε, ταύτην νῦν σιωπῶν, ἤδη τοὺς αὐτοῦ λόγους ἀναγνοὺς ἐν κοινῷ.

22. And behold, all the women who were left behind. Jeremiah says to him how the women being led into exile will say: Those who spoke peaceably to you have deceived you, saying that they will not deliver you up to the Babylonian. And they will band together with you, as having become the causes of your fall; for you will certainly be captured. And perhaps he also blames the false prophets, who promised peace in word. Yet the prophet humanely concealed the truth from the rulers, caring for the king. For he did no harm in keeping silent about this now, having already read his words in public.

ΚΕΦ. Μʹ. 4. Εἰ καλὸν ἐναντίον σου ἐλθεῖν μετ' ἐμοῦ. Ὁ προφήτης, αἵρεσιν λαβὼν ἔνθα βούλεται ζῆν, ὑπερορᾷ μὲν Βαβυλῶνος, αἱρεῖται δὲ τὴν Ἰουδαίαν, φεύγων τὴν ἐκ βασιλείας τιμὴν, καὶ διὰ τοὺς πτωχοὺς τοὺς πρὸς γεωργίαν ἐμμείναντας, ὡς ἂν καὶ τῆς γῆς ἐπιμελῆται διὰ τοὺς πένητας καὶ τὰς τούτων ταῖς

Chapter XL. 4. If it is good before you to come with me. The prophet, having received the choice of where he wishes to live, disdains Babylon and chooses Judea, fleeing the honour from the kingdom, and on account of the poor who remained for tillage, so that he might both care for the land on account of the needy and their

Editors' notes and page, col. 585

Footnotes

(20) ‹anchor: not visible in the page-foot image› · call in col 586

Genes. XXVII, 27.

Genesis 27:27.

(printed under page 298)

(21) ‹anchor: not visible in the page-foot image› · call in col 586

Jerem XXXI, 17.

Jeremiah 31:17.

(printed under page 298)

(22) ‹anchor: not visible in the page-foot image› · call in col 586

II Cor. XI, 23.

2 Corinthians 11:23.

(printed under page 298)

(23) ‹anchor: omnem fermentat› · call in col 586

Galat. V, 9.

Galatians 5:9.

(printed under page 298)

(24) ‹anchor: ducendae dicent› · call in col 586

Jerem. XXXVIII, 22.

Jeremiah 38:22.

(printed under page 298)

Footnotes

(35) ‹anchor: not visible in the page-foot image› · call in col 587

Jerem. XL, 9.

Jeremiah 40:9.

(printed under page 299)

(36) ‹anchor: dici non potest› · call in col 587

Genes. VIII, 21.

Genesis 8:21.

(printed under page 299)

(37) ‹anchor: illud animo cogitantes› · call in col 587

Psal. CXL, 2.

Psalm 140:2 (Vulgate numbering; 141:2 in the Hebrew numbering).

(printed under page 299)

(38) ‹anchor: in Apocalypsi ait› · call in col 587

Apoc. V, 8.

Revelation 5:8.

(printed under page 299)

(39) ‹anchor: contingit illud› · call in col 587

Psal. CVIII, 7.

Psalm 108:7 (Vulgate numbering; 109:7 in the Hebrew numbering).

(printed under page 299)

(40) ‹anchor: ob peccata dicunt› · call in col 587

Psal. XXXVII, 6.

Psalm 37:6 (Vulgate numbering; 38:5 in the Hebrew numbering).

(printed under page 299)

(41) ‹anchor: Isaias dixit› · call in col 587

Isa. I, 13.

Isaiah 1:13.

(printed under page 299)

(42) ‹anchor: Apostolus, dicens› · call in col 587

I Tim. II, 8.

1 Timothy 2:8.

(printed under page 299)

(43) ‹anchor: sit dictum illud› · call in col 587

Isa. LVIII, 9.

Isaiah 58:9.

(printed under page 299)

Page

running head: 587 EX ORIGENE
marginal letters: A enim diviserant; B Etenim si dicenti; C non potest; D iis qui ob
old-edition numerals: 311 after leritis
other: facing Latin version, not set

PG 13:588

προφητείαις γεωργήσαι ψυχάς. Ἐμερίσαντο γὰρ οἱ προφῆται, οὗτος μὲν τὴν Ἰουδαίαν, τὴν δὲ Βαβυλῶνα Δανιὴλ, καὶ οἱ τρεῖς παῖδες.

cultivate their souls with prophecies. For the prophets divided the places: this one having Judea, and Daniel and the three youths Babylon.

ΚΕΦ. ΜΑʹ. 2. Καὶ ἀνέστη Ἰσμαὴλ καὶ οἱ δέκα ἄνδρες. Ὁ χρηστὸς ἄνθρωπος οὐδένα ὑποπτεύει οὕτως εἶναι πονηρὸν, ὡς καὶ τοὺς μηδὲν ἀδικήσαντας φονεύειν. Διὰ τί δὲ συνεχώρησεν ὁ Θεὸς ἀναιρεθῆναι τὸν Γοδολίαν, ἑτέρου ἂν εἴη λόγου καὶ τῶν ἀνεφίκτων κριμάτων τοῦ Θεοῦ.

Chapter XLI. 2. And Ishmael arose, and the ten men. The good man suspects no one of being so wicked as to murder even those who have done no wrong. Why God permitted Gedaliah to be slain would belong to another inquiry and to the unsearchable judgements of God.

Τοῦ αὐτοῦ. Τὸν ἄνθρωπον ὄντα καὶ ἐπιεικῆ καὶ τοσαύτης Ἰουδαίοις προστασίας μεταδιδόντα. Καίτοι προεῖπον πολλοὶ, ὅτι, Ἀναιρήσομεν αὐτόν. Οὗτος δὲ οὐκ ἠνέσχετο, ἀλλ' ἀπώλετο. Ἀλλ' οὐ τοῦτο γέγονεν αἴτιον τῆς καθόδου τοῖς Ἰουδαίοις, ἀλλ' οἰκεία πονηρία. Εἰ γὰρ ἐκείνῳ λέγοντι, Μὴ φοβηθῆτε ἀπὸ προσώπου τῶν Χαλδαίων, ἐπείσθησαν, πολλῷ μᾶλλον τῷ Θεῷ προλέγοντι. Ἢ ἄνθρωπος μὲν ἀξιόπιστος ἦν, ὁ δὲ Θεὸς οὐκέτι;

Of the same. The man being both gentle and imparting so great protection to the Jews. And yet many foretold, saying, We will slay him. But this man did not suffer it, and perished. Yet this did not become the cause of the descent for the Jews, but their own wickedness. For if they were persuaded by him when he said, Fear not from the face of the Chaldeans, much more should they have been by God foretelling it. Or was a man trustworthy, and God no longer so?

ΚΕΦ. ΜΔʹ. 21. Οὐχὶ τοῦ θυμιάματος, οὗ ἐθυμιάσατε. Σύνταξον τὸ, οὐχὶ τοῦ θυμιάματος, πρὸς τὸ, ἐμνήσθη Κύριος. Δῆλον μὲν οὖν ἐστιν, ὡς περὶ τῶν τοῖς εἰδώλοις θυμιώντων φησί. Τοῦτο γὰρ αὐτῶν ὁμολογησάντων, ἐπάγεται τὰ προκείμενα. Πλὴν ἐξετάσωμεν εἰ καὶ Θεῷ τις θυμιῶν, ὡς οὐ δεῖ, τοῦ ἄβατον γενέσθαι γῆν αἴτιος γίνεται. Καὶ τὸ αἰσθητὸν τοίνυν εἰ προσάγεις κατὰ τοὺς Ἰουδαίους θυμίαμα ἀρετὴν μὲν ἔχων, προσάγεις καλὸν σύμφωνον ἔχων τὴν ἔ⟨ν⟩δοθεν εὐωδίαν, μετὰ κακίας προσφέρων, οἱονεί πως καὶ τὴν εὐωδίαν τὴν ἔξω χρωννύων πρὸς δυσωδίαν μεταποιεῖς· ὅτε οὐκ ἂν λεχθείη τὸ, Ὠσφράνθη Κύριος ὀσμὴν εὐωδίας, ἀλλὰ τοὐναντίον. Ὀσμὴ δὲ εὐωδίας παρὰ Θεῷ οὐ τῶν προσενεχθέντων παρὰ Νῶε ζώων καθαρῶν εἰρημένων, ἀλλὰ τῆς δικαιοσύνης αὐτοῦ καὶ τῆς τελειότητος, ἅπερ ἦν αὐτὸς ἐν τῇ γενεᾷ αὐτοῦ. Θεὸς γὰρ αἵματι καὶ κνίσσαις οὐ τέρπεται, καθάπερ οἱ δαίμονες. Πλὴν ὡς συνεγερθέντες Χριστῷ, τὰ ἄνω ζητήσωμεν, εἰς νοῦν εἰληφότες τό· Γενηθήτω ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου· καθὰ γὰρ Ἰωάννης ἐν Ἀποκαλύψει φησί· Θυμιάματά εἰσιν αἱ προσευχαὶ τῶν ἁγίων. Ἀλλ' εἰ μὲν λογισμοῖς ταύτην μολύνωμεν πονηροῖς, συμβαίνει τό· Ἡ προσευχὴ αὐτῶν γενέσθω εἰς ἁμαρτίαν, ἢ εἰς τὸ ἐναντίον, ἐὰν ἀπὸ δικαιοσύνης εὐξώμεθα ἐπὶ τῶν δι' ἁμαρτίας λεγόντων· Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προσώπου τῆς ἀφροσύνης μου, γίνεται τὸ θυμίαμα δυσῶδες. Διόπερ Ἠσαΐας εἶπεν· Ἐὰν φέρητε σεμίδαλιν, μάταιον θυμίαμα, βδέλυγμά μοι ἐστί. Τίνα δὲ τρόπον εὐκτέον, ἐδίδαξεν ὁ Ἀπόστολος λέγων· Βούλομαι τοὺς ἄνδρας προσεύχεσθαι ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. Τοιούτων χειρῶν ἐπαιρομένων τοῦ Μωϋσέως, ἐνίκα Ἰσραήλ· καταιρουμένων δὲ ἐνίκα ὁ Ἀμαλήκ. Ὁ οὕτως εὐχόμενος οὐκ ἀποτυγχάνει, ἀληθεύοντος τοῦ ῥητοῦ· Ἔτι λαλοῦντός σου

Chapter XLIV. 21. Was it not the incense that you burned? Construe the words, was it not the incense, with the words, the Lord remembered. Now it is plain that He speaks concerning those who burned incense to idols. For after they confessed this, what lies before us is subjoined. However, let us examine whether even someone burning incense to God, as he ought not, becomes the cause of the land's becoming untrodden. If therefore you offer even the sensible incense after the manner of the Jews while possessing virtue, you offer what is good, having the inward fragrance in harmony; whereas in offering with wickedness, as it were tainting even the outward fragrance, you turn it into a stench; when there could not be said, The Lord smelled a smell of sweet fragrance, but the opposite. And a smell of sweet fragrance with God is not of the animals offered by Noah that are called clean, but of his righteousness and perfection, which he himself had in his generation. For God takes no delight in blood and the savour of burnt fat, as the demons do. However, as having been raised together with Christ, let us seek the things above, taking to mind the saying: Let my prayer be set forth as incense before Thee; for as John says in the Apocalypse: The prayers of the saints are incense. Yet if we defile this with evil thoughts, there comes to pass the saying: Let their prayer become sin; or on the contrary, if out of righteousness we pray over those who on account of sins say: My bruises have stunk and rotted from the face of my folly, the incense becomes foul-smelling. Wherefore Isaiah said: If you bring fine flour, it is vain incense, it is an abomination to Me. And in what manner one must pray, the Apostle taught, saying: I will that the men pray in every place, lifting up holy hands without wrath and disputings. When such hands of Moses were lifted up, Israel prevailed; and when they were let down, Amalek prevailed. He who prays thus does not fail, the saying proving true: While you are still speaking,

Editors' notes and page, col. 588

Page

running head: EX ORIGENE 588
marginal letters: A προφητείαις γεωργήσαι; B ρία. Εἰ γὰρ; C καὶ τὴν εὐωδίαν; D μεθα ἐπὶ τῶν
old-edition numerals: (none)
other: damaged ν in ἔ⟨ν⟩δοθεν

PG 13:589

ἐρεῖ· Ἰδοὺ πάρειμι. Τῶν οὖν πονηρῶν τὸ θυμίαμα, φησὶν, οὐκ ἠδύνατο Κύριος ἔτι φέρειν, καθάπερ ἡμεῖς, κἂν ὑπομείνωμέν τινα δυσωδίαν, ἀλλ' οὖσαν πλείονα φεύγομεν. Καὶ ὁ Θεὸς οὖν, μέτρον ἀνοχῆς ἔχων, μὴ μετανοοῦντας μετέρχεται· ὅπερ ἐπὶ Νῶε πεποίηκε, τῶν τότε πλημμελούντων τὴν δυσωδίαν μηκέτι φέρειν δυνάμενος. Διό φησιν ἐν προφήταις· Ἐσιώπησα, μὴ καὶ ἀεὶ σιωπήσομαι;

He will say: Behold, here I am. The incense of the wicked, therefore, He says, the Lord could no longer bear, just as we, even if we endure some stench, yet flee it when it becomes greater. And God, therefore, having a measure of forbearance, visits with punishment those who do not repent; which He did in the time of Noah, being no longer able to bear the stench of those who then transgressed. Wherefore He says in the prophets: I have kept silent; shall I also always keep silent?

21. Καὶ ἐγενήθη ἡ γῆ ὑμῶν εἰς ἐρήμωσιν. Ὡς γὰρ σωμάτων σεσηπότων ὁ παρακείμενος παραλαμβάνων ἀὴρ καὶ φθειρόμενος λυπηρὸν ποιεῖ τοῖς ἐντυγχάνουσι, καὶ τὸ χωρίον ἄβατον γίνεται, οὕτω λοιπὸν καὶ ψυχῶν ἁμαρτίαι ἀπεργάζονται.

21. And your land became a desolation. For as when bodies have rotted, the adjacent air receiving it and being corrupted makes it grievous for those who come near, and the place becomes untrodden, so too do the sins of souls bring this about.

ΚΕΦ. ΜΕʹ. 3. Ὅτι εἶπας· Οἴμοι, οἴμοι! Τῷ λαῷ συμπάσχων Βαροὺχ ἀπωδύρετο, καὶ ἀξιοῖ περὶ αὐτῶν τὸν Θεόν. Διὸ λαμβάνει τῆς ἐν κακοῖς βοηθείας ἀπαγγελίαν λέγοντος οὕτω τοῦ Θεοῦ· Οὓς καθαιρῶ, πάλιν οἰκοδομήσω. Πρῶτον γὰρ ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησι, καὶ τὰ ἐπὶ τούτοις. Οὐ γὰρ δεκτὰ τὰ χρηστὰ μὴ τῶν κακῶν προανῃρημένων. Λύει γὰρ καὶ τὰς μοχθηρὰς τῶν ἀπίστων οἰκοδομὰς ὡς ἀρχιτέκτων τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν αὐτὸς καὶ οὐκ ἄνθρωπος· περὶ ἧς φησιν ὁ Παῦλος· Θεοῦ οἰκοδομή ἐστε· καὶ ὡς γεωργὸς ἐκτίλας τὸ μὴ ποιοῦν καρπόν· (Πᾶσα γὰρ φυτεία, ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ ἐν οὐρανοῖς, ἐκριζωθήσεται·) καταφυτεύει ἄμπελον καρποφόρον, οὐ κατὰ τὴν εἰς πικρίαν μεταστραφεῖσαν καὶ ἄκαρπον, ἣν ἐκκόπτει, ἵνα πάλιν αὐτὴν ἀληθινὴν ἀπεργάσηται καὶ Θεοῦ γεώργιον. Οὕτω τῆς ἐξ Αιγύπτου καθεῖλε τὸν φραγμὸν, ὑπὲρ ἧς εὔχεται κατὰ τὸν Δαυῒδ· Ἐπίβλεψον ἐξ οὐρανοῦ, καὶ ἐπίτρεψαι τὴν ἄμπελον ταύτην. Καὶ οὗτοι τοίνυν ἐπ' ὠφελείας παιδεύονται· Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει. Τίς γάρ ἐστιν ὁ εὐφραίνων με εἰ μὴ ὁ λυπούμενος ἐξ ἐμοῦ; Ἡ γὰρ κατὰ Θεὸν λύπη μετάνοιαν ἀμετάβλητον εἰς σωτηρίαν κατεργόζεται. Διὰ τοῦτο γὰρ ἐπάγω κακὰ ἐπὶ πᾶσαν σάρκα, τοὺς φρονοῦντας τὰ γήϊνα.

Chapter XLV. 3. Because you said: Woe is me, woe is me! Suffering together with the people, Baruch lamented, and entreats God concerning them. Wherefore he receives the promise of help in evils, God speaking thus: Those whom I pull down, I will build up again. For first He causes pain, and again He restores, and what follows upon these words. For good things are not acceptable unless the evil things have first been taken away. For He also dissolves the wicked buildings of the unbelievers as architect of the true tabernacle, which He Himself pitched and not man; concerning which Paul says: You are God's building; and as a husbandman having plucked up what bears no fruit (For every plant which My Father Who is in the heavens did not plant shall be rooted up), He plants a fruitful vine, not like the one turned into bitterness and fruitless, which He cuts down, in order that He may again make it true and God's tilled field. Thus He pulled down the hedge of the vine out of Egypt, on behalf of which one prays according to David: Look down from heaven, and care for this vine. And these, therefore, are chastened for benefit: For whom the Lord loves, He chastens. For who is he that makes me glad except he that is grieved by me? For godly grief works repentance not to be regretted unto salvation. For on this account I bring evils upon all flesh, those who mind earthly things.

5. Καὶ δώσω τὴν ψυχήν σου. Εὑρίσκει γὰρ τὰς ψυχὰς τῶν δικαίων ὁ Θεός· ψυχαὶ γὰρ δικαίων ἐν χειρὶ Θεοῦ· αἱ δὲ τῶν ἁμαρτωλῶν ὡς μηδὲ οὖσαι λογίζονται.

5. And I will give you your soul. For God finds the souls of the righteous; for the souls of the righteous are in the hand of God; whereas those of sinners are reckoned as not even existing.

ΚΕΦ. ΜΗʹ. 12. Καὶ διὰ τοῦτο ἰδοὺ ἡμέραι αὐτοῦ ἔρχονται. Τὸ, Κλινοῦσιν αὐτὸν καὶ τὰ σκεύη αὐτοῦ λεπτυνοῦσι. Σύμμαχος ἔφη· Καὶ στρώσουσιν αὐτὸν, καὶ τὰ σκεύη αὐτοῦ ἐκκενώσουσιν· ἐνέμεινε γὰρ τῇ τροπῇ τοῦ οἴνου, δηλῶν ὡς τῶν ἀγαθῶν κενωθήσεται. Οὐκ ἀγαθὸν τοίνυν καὶ ἡ εὐθηνία τοῖς ἀλαζόσιν, ὡς καὶ τῷ ἐν ᾅδῃ πλουσίῳ, δι' ἣν ἐκολάζετο. Τὰ δὲ κεράσματα, ὡς ἐπὶ οἴνου ῥηθέντα, Ἀκύλας ἐξέδωκε κέρατα, ὅπερ ἀρχαῖον ποτηρίου ἐτύγχανεν εἶδος· κέρασι γὰρ ἔπινον· ὅθεν καὶ τὸ κεράσαι λέγειν παρέμεινεν. Ἀγγεῖα μὲν οὖν αἱ πόλεις, τὰ δὲ ἔνδον ἄνθρωποί τε καὶ πλοῦτος· ὡς τοὺς μὲν ἀπήγαγον, τὸν δὲ

Chapter XLVIII. 12. And on this account behold, his days are coming. As for the words, They shall tilt him and shatter his vessels, Symmachus said: And they shall lay him flat, and empty out his vessels; for he remained in the metaphor of wine, showing that he will be emptied of good things. Prosperity, therefore, is not good for the boastful either, as also for the rich man in Hades, on account of which he was punished. And the mixtures, as spoken with reference to wine, Aquila rendered horns, which was an ancient kind of cup; for they used to drink with horns, whence also the expression to mix remained. Vessels, therefore, are the cities, and the things within are men and wealth; as they led the former away, and the latter

Editors' notes and page, col. 589

Footnotes

(44) ‹anchor: not visible in the page-foot image› · call in col 590

Jerem. XLV, 4.

Jeremiah 45:4.

(printed under page 300)

(45) ‹anchor: Paulus› · call in col 590

I Cor. III; 9.

1 Corinthians 3:9.

(printed under page 300)

(46) ‹anchor: caelestis, eradicabitur› · call in col 590

Matth. XV, 13.

Matthew 15:13.

(printed under page 300)

(47) ‹anchor: David precatur› · call in col 590

Psal. LXXIX, 15.

Psalm 79:15 (Vulgate numbering; 80:14 in the Hebrew numbering).

(printed under page 300)

(48) ‹anchor: Deus, castigat› · call in col 590

Hebr. XII,6.

Hebrews 12:6.

(printed under page 300)

(49) ‹anchor: maerore afficitur› · call in col 590

II Cor. II, 2.

2 Corinthians 2:2.

(printed under page 300)

(50) ‹anchor: salutem operatur› · call in col 590

II Cor. VII, 10.

2 Corinthians 7:10.

(printed under page 300)

(51) ‹anchor: manu Dei sunt› · call in col 590

Sap. III, 1.

Wisdom 3:1.

(printed under page 300)

Footnotes

(52) ‹anchor: not visible in the page-foot image› · call in col 591

Rom. V, 5.

Romans 5:5.

(printed under page 301)

(53) ‹anchor: not visible in the page-foot image› · call in col 591

Psal. XXXII, 16.

Psalm 32:16 (Vulgate numbering; 33:16 in the Hebrew numbering).

(printed under page 301)

(54) ‹anchor: not visible in the page-foot image› · call in col 591

Jerem. XLII, 26.

Jeremiah 42:26 (as printed; the Septuagint chapter order differs from the Vulgate's).

(printed under page 301)

(55) ‹anchor: not visible in the page-foot image› · call in col 591

Jac. IV, 6.

James 4:6.

(printed under page 301)

(56) ‹anchor: Non est Deus› · call in col 591

Psal. XIII, 1.

Psalm 13:1 (Vulgate numbering; 14:1 in the Hebrew numbering).

(printed under page 301)

(57) ‹anchor: non salvabit me› · call in col 591

Psal. XLIII, 7.

Psalm 43:7 (Vulgate numbering; 44:6 in the Hebrew numbering).

(printed under page 301)

(58) ‹anchor: secundum Apostolum› · call in col 591

Rom. I, 28.

Romans 1:28.

(printed under page 301)

(59) ‹anchor: describit inquiens› · call in col 591

Ephes. IV, 14.

Ephesians 4:14.

(printed under page 301)

Page

running head: 591 EX ORIGENE
marginal letters: A tradiderunt. Calamitas; B nibus quibus; C hanc, ut dicebam,; D net, altera in
old-edition numerals: 313 before Ejusdem.
other: facing Latin version, not set

PG 13:592

ἐνέπρησαν. Καταισχύνει δὲ τὰς ἐπὶ δαίμοσιν ἐλπίδας ἡ συμφορά· ἡ δὲ ἐπὶ Θεὸν ἐλπὶς οὐ καταισχύνει. Ἐν δὲ τῇ Βαιθὴλ ἔστησε τὰς δαμάλεις ὁ Ἱεροβοὰμ ἐν τῇ Σαμαρείᾳ. Οὐχ ὁ λέγων δὲ ἰσχυρὸς εἶναι σώζεται. Οὐ γὰρ σώζεται βασιλεὺς διὰ πολλὴν δύναμιν. Ἡμέρα δὲ Μωὰβ τῆς κολάσεως ὁ καιρός· πονηρία δὲ τὰ καταληψόμενα τοῦτον ἐπίπονα. Ἀξιοῖ δὲ τοὺς κύκλῳ πάντας ἐπεμβαίνειν αὐτῷ· τοῦτο γὰρ τὸ, κινήσατε, δηλονότι πρὸς αἰσχύνην καὶ λύπην. Ὑπερηφάνοις γὰρ ὁ Θεὸς ἀντιτάσσεται.

they burned. Now calamity puts to shame hopes placed in demons; whereas hope in God does not put to shame. And in Bethel Jeroboam set up the heifers in Samaria. Yet not he who says he is strong is saved. For a king is not saved by much power. And the day of Moab is the time of punishment; and wickedness is the painful things that will overtake him. And He calls upon all those round about to trample upon him; for this is what is meant by, shake the head, namely for shame and grief. For God resists the proud.

25. Καὶ τὸ ἐπίχειρον αὐτοῦ συνετρίβη. Ἐπίχειρον ἢ τὸ σκῆπτρον παρίστησιν, ἢ τοὺς ὑπὸ τὴν ἀρχὴν, ἢ τοὺς μισθωτούς. Ἐπίχειρα γὰρ ὁ μισθός.

25. And his arm-reward was shattered. Arm-reward represents either the sceptre, or those under rule, or the hirelings. For arm-rewards means wages.

26. Καὶ ἐπικρούσει Μωὰβ ἐν χειρὶ αὐτοῦ. Ἐπικροτήσει ταῖς χερσὶν, αἷς ἐπιχαίρων τῷ Ἰσραὴλ καὶ κατὰ Θεοῦ θρασυνόμενος ἐπεκρότει. Οἱ δὲ τοῖς ὀχυρώμασι πεποιθότες τῶν πόλεων, ταύτας ἀφέντες, ἐν πέτραις ᾤκουν παρακειμέναις ταῖς φάραγξιν, μιμούμενοι περιστερὰς κατὰ τὴν ἀσέλγειαν καὶ κατὰ τὴν ἄνοιαν. Ἐμφωλεύουσι γὰρ ἔσθ' ὅτε τόποις, ἐξ ὧν οἱ βουλόμενοι ῥᾳδίως ἀφαιροῦνται τοὺς νεοττούς. Ἀσελγὴς δὲ καὶ ὁ τελούμενος τῷ Βεελφεγὸρ, καὶ ἄνους καὶ τοῖς ματαίοις καὶ ἀνωφελέσιν εἰδώλοις προσκείμενος· ὁποῖος ἦν ὁ Μωάβ. Εἶπε γὰρ ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεὸς, ἢ καθόλου ἄθεος ὢν, ἢ τὸν ὄντως ὄντα Θεὸν μὴ εἰδέναι παντελῶς λογιζόμενος.

26. And Moab shall clap with his hand. He will clap with the hands with which, rejoicing over Israel and growing insolent against God, he used to clap. And those who trusted in the strongholds of the cities, leaving these behind, dwelt in rocks adjacent to the ravines, imitating doves in licentiousness and in folly. For sometimes they nest in places from which those who wish easily take away their young. And licentious too is he who is initiated to Baal-peor, and foolish and devoted to vain and unprofitable idols; such as Moab was. For the fool said in his heart: There is no God, either being altogether godless, or reckoning that the God Who truly is knows nothing at all.

ΚΕΦ. ΜΘ.ʹ 34. Ἃ προεφήτευσεν Ἱερεμίας. Ταύτην, ὡς ἔλεγον, οἱ μὲν Ἑβδομήκοντα τῶν κατὰ τῶν ἐθνῶν ὁράσεων προὔταξαν· οἱ δὲ λοιποὶ τοὐναντίον. Αἰλὰμ δὲ ἔθνος Ἀραβικὸν πρὸς τῇ Ἐρυθρᾷ κείμενον θαλάσσῃ.

Chapter XLIX. 34. What Jeremiah prophesied. This vision, as I was saying, the Seventy placed first among the visions against the nations; whereas the rest did the opposite. Now Elam is an Arabian nation lying by the Red Sea.

35. Συνετρίβη τὸ τόξον Αἰλάμ. Ἐφρόνουν γὰρ ἐπὶ τοξείᾳ μὴ μαθόντες ψάλλειν. Οὐ γὰρ ἐπὶ τὸ τόξον μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με. Ἔθνη δὲ πανταχόθεν ἀπειλεῖ κινεῖν ἐπ' αὐτόν. Ὅθεν ἀνέμους ἐκ τῶν ὅθεν ὡρμῶντο καλεῖ.

35. The bow of Elam has been shattered. For they prided themselves on archery, not having learned to sing psalms. For I will not hope in my bow, and my sword will not save me. And He threatens to stir up nations from all sides against him. Whence He calls winds after the quarters from which they set out.

Τοῦ αὐτοῦ. Ἕκαστος ἡμῶν ἀναλόγως τῇ καταστάσει ἢ Αἰλαμίτης ὁμώνυμός ἐστιν, ἢ Ἰδουμαῖος, ἢ Μωαβίτης, ἢ Αἰγύπτιος, ἢ Ἰσραηλίτης. Δυνατὸν δὲ μεταβάλλειν ἐξ ἑτέρου ἔθνους εἰς ἕτερον κρεῖττον ἢ χεῖρον· τὰ ψυχικὰ γὰρ ἔθνη μεταπίπτειν οἶδεν εἰς ἄλληλα. Πλὴν ἕκαστος ἡμῶν ἀναλόγως οἷς ἐθησαύρισε πίεται τὸ τῆς ὀργῆς Κυρίου ποτήριον ἀκράτου ἢ κεκερασμένης. Πάντες γὰρ ἡμάρτομεν πλέον ἢ ἔλαττον. Ὡς δὲ Ἰσραὴλ ἐπώνυμος γέγονεν ᾧ πεποίηκεν, ἰσχύσας πρὸς τὸν Θεὸν ἐν τῇ πάλῃ, οὕτω τινές εἰσι περιβεβλημένοι, ψεκτοὶ Αἰλαμῖται· οὕτω γὰρ ἑρμηνεύονται. Παραβάλλονται δὲ οὓς κατὰ τὸν Ἀπόστολον παρέδωκεν ὁ Θεὸς εἰς ἀδόκιμον νοῦν, εἰς πάθη ἀτιμίας, ἀνέμοις· δῆλοι δὲ τίνες οἱ περὶ ὧν ὁ λόγος Παῦλος εἰπών· Ἵνα μηκέτι ὦμεν κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ διδασκαλίας ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν τῇ μεθοδείᾳ τοῦ

Of the same. Each of us, in proportion to his condition, is called by the name either of Elamite, or Idumean, or Moabite, or Egyptian, or Israelite. And it is possible to change from one nation into another, better or worse; for the nations of the soul are wont to pass over into one another. However, each of us, in proportion to what he has treasured up, will drink the cup of the wrath of the Lord, unmixed or mixed. For we have all sinned more or less. And as Israel got his name from what he did, having prevailed with God in wrestling, so some are cast about, blameworthy Elamites; for so they are interpreted. And those whom, according to the Apostle, God gave up to a reprobate mind, to passions of dishonour, are compared to winds; and Paul shows who those are concerning whom the word is spoken, saying: That we may no longer be tossed by waves and carried about by every wind of teaching in the sleight of men, in craftiness towards

Editors' notes and page, col. 592

Page

running head: EX ORIGENE 592
marginal letters: A ἐνέπρησαν. Καταισχύνει; B Ἐπικροτήσει ταῖς; C ἔλεγον, οἱ μὲν; D ἄλληλα. Πλὴν ἕκαστος
old-edition numerals: (none)
other: (none)

PG 13:593

πλάνους. Περιφέρεται δὲ παντὶ ἀνέμῳ ὁ παραβεβλημένος εἴτε διδασκαλίας, εἴτε θυμοῦ, εἴτε ἐπιθυμίας ἀνέμῳ. Ἄνεμοι δὲ τέσσαρες γενικοὶ ταράσσοντες τὴν ἀνθρώπου ψυχὴν, ἐπιθυμία, φόβος, ἡδονὴ, λύπη, οἷς Αἰλαμίτης ἐκ τοῦ Θεοῦ καταλειφθεὶς παραδέδοται. Ἀλλὰ τί τὸ τόξον Αἰλὰμ, ἐν ᾧ ἡ ἀρχὴ τῆς δυναστείας, αὐτὸς ἔφη μελῳδῶν ὁ Δαυΐδ· Ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον, ἡτοίμασαν βέλη εἰς φαρέτραν τοῦ κατατοξεῦσαι ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ. Καὶ μετ' ὀλίγα· Ἀλλ' ὁ Σωτὴρ ἐπιδημήσας τοὺς τέσσαρας ἀνέμους ἐπὶ τοὺς Αἰλαμίτας ἐπῆγε κυκλοῦντας ἡμᾶς, ἵνα τούτους διασκορπίσειε. Παραδίδονται γὰρ δυνάμεις ἀντικείμεναι δυνάμεσιν ἑτέραις ἀντικειμέναις εἰς κόλασιν, ὡς ὁ Φαραὼ τῷ Ναβουχοδονόσορ· καὶ ὄφεις γὰρ ἰοβόλους εἰ κατακλείσεις, ὄψει τοὺς ἀσθενεῖς ὑπὸ τῶν δυνατωτέρων ἀπὸ λιμοῦ κατεσθιομένους, ἕως οὗ ὁ πάντων ἰσχυρότατος, πληρωθεὶς ὑπὸ τῶν ὄφεων οὓς κατέδηδεν, ὁ καλούμενος γένηται βασιλίσκος, ἰὸν ἔχων ἐκ μόνης θέας καρποφόρον δένδρον ξηραίνοντα. Οὕτως αἱ πονηραὶ δυνάμεις ὑπ' ἀλλήλων κολάζονται, μέχρι καταλειφθῇ τελευταῖον ὁ ἐχθρὸς Κυρίου θάνατος, βασιλίσκος, περὶ οὗ φησιν· Ἐπὶ ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ. Ὁ γὰρ Χριστὸς, ἰσχυρότερος ὢν τοῦ βασιλίσκου, ἐπιβέβηκεν αὐτῷ, καὶ δέδωκεν ἡμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων.

the wiles of error. And he who has been given over is carried about by every wind, whether by a wind of teaching, or of anger, or of desire. Now there are four generic winds that trouble the soul of man—desire, fear, pleasure, grief—to which the Elamite, forsaken by God, is delivered up. But what the bow of Elam is, in which is the beginning of their dominion, David himself said in singing: Behold, the sinners have bent a bow, they have prepared arrows for the quiver, to shoot in the dark moonless night at the upright in heart. And a little further on: But the Saviour, having come to sojourn, brought the four winds upon the Elamites who surrounded us, that He might scatter them. For opposing powers are delivered up to other opposing powers for punishment, as Pharaoh to Nebuchadnezzar; for if you shut up venomous serpents too, you will see the weak ones devoured out of hunger by the stronger ones, until the strongest of all, filled with the serpents which it has eaten up, becomes what is called a basilisk, having venom that from mere sight withers a fruitful tree. Thus the evil powers are punished by one another, until at last there is left behind the enemy of the Lord, death, the basilisk, concerning which it says: Upon the asp and the basilisk you shall tread. For Christ, being stronger than the basilisk, has trodden upon it, and has given us authority to tread upon serpents and scorpions.

ΚΕΦ. Νʹ.

Chapter L.

16. Ἐξολοθρεύσασθε σπέρμα ἐκ Βαβυλῶνος. Ἔστι τις ἀνὴρ Βαβυλώνιος, καὶ νήπιον Βαβυλώνιον· καὶ δεῖ πρὸς τούτοις ἀγωνίζεσθαι, τουτέστιν ἢ πρὸς μεγάλα ἢ πρὸς νῦν ἀρχόμενα πάθη. Πλὴν, Μακάριος ὃς ἂν κρατήσας ἐδαφίσῃ πρὸς τὴν πέτραν, τὸν Χριστὸν, τὰ νήπια Βαβυλῶνος, πρὶν εἰς ἄνδρας προέλθωσιν. Ἔτι δὲ μακαριώτερον ἐξολοθρεῦσαι Βαβυλώνιον σπέρμα, λογισμὸν δηλονότι συγχυτικόν. Ἐναντίον δὲ τούτῳ σπέρμα περὶ οὗ λέλεκται· Μακάριος ὃς ἔχει σπέρμα ἐν Σιών· καὶ, Μακάριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ, οὗ βοῦς καὶ ὄνος πατεῖ. Οὐ μόνον ἄνδρα τινὰ, οὐδὲ παιδίον, ἀλλὰ καὶ μόνον σπέρμα· δύναται γὰρ καρποφορεῖν γεωργούμενον. Ποῖον δὲ τὸ ὕδωρ, ἐφ' ὃ σπείρειν δεῖ τὸ καλὸν σπέρμα; τὸ τῆς παλιγγενεσίας λουτρόν. Ἐκεῖ βοῦς καὶ ὄνος πατεῖ, βοῦς ὁ καθαρὸς καὶ Ἰσραηλίτης, ὄνος ὁ ἐκ γένους ἀκάθαρτός τε καὶ ἐθνικός. Σύμβολα δὲ ταῦτα τὰ ζῶα τοῦ καταγγελλομένου λόγου τοῖς Ἰσραηλίταις καὶ τοῦ κεκηρυγμένου τοῖς ἔθνεσιν.

16. Destroy seed out of Babylon. There is a certain Babylonian man, and a Babylonian infant; and one must contend against these, that is, either against great passions or against those now beginning. However, Blessed is he who shall seize and dash against the rock, Christ, the infants of Babylon, before they advance to manhood. And still more blessed is it to destroy Babylonian seed, namely a confusing thought. And opposite to this is the seed concerning which it has been said: Blessed is he who has seed in Zion; and, Blessed are those who sow upon every water, where ox and ass tread. Not only a certain man, nor a little child, but even mere seed; for when cultivated it is able to bear fruit. And what is the water upon which one must sow the good seed? The laver of regeneration. There ox and ass tread: the ox, which is clean and an Israelite; the ass, which by race is both unclean and Gentile. And these animals are symbols of the word announced to the Israelites and of that proclaimed to the nations.

16. Κατέχοντα δρέπανον ἐν καιρῷ θερισμοῦ. Κατέχει δὲ δρέπανον ὁ Βαβυλώνιος οὐκ ἐπὶ τῷ σῶσαι, ἀλλ' ἐπὶ τῷ ἐκτεμεῖν τῆς γῆς τῆς ἁγίας καὶ θερίσαι Ἐκκλησίας· ὃν, πρὶν τοῦτο παθεῖν, ὀλοθρεύσωμεν, τοὺς τῶν αἱρετικῶν ἐξαφανίσαντες λόγους· οἷος ἦν ὁ Παῦλος λέγων· Ἑτοίμως ἔχοντες ἐκδικῆσαι πᾶσαν παρακοήν· ὁ λέγων· Πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως καθαιροῦντες. Εἶτα μαρτυρεῖ τῷ Ἑλληνικῷ λόγῳ δύναμιν, ὡς πάντα τὰ ἔθνη τούτῳ παραχωρεῖν, ἀποδεικτικῷ πως εἶναι δοκοῦντι.

16. Holding a sickle in time of harvest. Now the Babylonian holds a sickle not in order to save, but in order to cut off from the holy land and to reap from the Church; whom, before we suffer this, let us destroy, wiping out the words of the heretics; such as Paul was when he said: Being ready to avenge all disobedience; who says: Casting down every high thing that is lifted up against knowledge. Then he bears witness to a power in Greek discourse, such that all the nations yield to it, since it seems to be in a way demonstrative.

Editors' notes and page, col. 593

Footnotes

(60) ‹anchor: not visible in the page-foot image› · call in col 594

Psal. X, 3.

Psalm 10:3 (Vulgate numbering).

(printed under page 302)

(61) ‹anchor: not visible in the page-foot image› · call in col 594

Psal. XC, 13.

Psalm 90:13 (Vulgate numbering; 91:13 in the Hebrew numbering).

(printed under page 302)

(62) ‹anchor: allidet ad petram› · call in col 594

Psal. CXXXVI, 9.

Psalm 136:9 (Vulgate numbering; 137:9 in the Hebrew numbering).

(printed under page 302)

(63) ‹anchor: dictum est› · call in col 594

Isa. XXXII, 20.

Isaiah 32:20.

(printed under page 302)

(64) ‹anchor: Paulus dicens› · call in col 594

II Cor. X, 6, 5.

2 Corinthians 10:6, 5.

(printed under page 302)

Footnotes

(65) ‹anchor: not visible in the page-foot image› · call in col 595

Luc. XIX, 10.

Luke 19:10.

(printed under page 303)

(66) ‹anchor: quaerens quem devoret› · call in col 595

I Pet. V, 8.

1 Peter 5:8.

(printed under page 303)

(67) ‹anchor: escam sibi› · call in col 595

Psal, CIII, 21.

Psalm 103:21 (Vulgate numbering; 104:21 in the Hebrew numbering).

(printed under page 303)

(68) ‹anchor: vocatur aut colitur› · call in col 595

II Thess. II, 3, 4.

2 Thessalonians 2:3–4.

(printed under page 303)

Page

running head: 595 EX ORIGENE
marginal letters: A 16. A facie; B tuit numero; C novit, non errat;; D vissimus. Primus
old-edition numerals: 315 before panis,
other: facing Latin version, not set

PG 13:596

16. Ἀπὸ προσώπου μαχαίρας Ἑλληνικῆς. Τὸ, Ἑλληνικῆς, οἱ λοιποὶ περιστερᾶς ἐξέδωκαν. Πάλιν δὲ ὁ κατὰ Βαβυλωνίων ἰσχύων περιστερὰ κέκληται, ὡς ἐκεῖνοι πρότερον. Ὁ γὰρ ἀεὶ συντασσόμενος τῇ θείᾳ κρίσει πρὸς ὑποζυγίαν, οὗτος ἐν κάλλει καὶ τιμῇ· εἰ μὴ παρὰ τὸν χρηματισμὸν ὃν εἶχον διὰ τὸ σέβας οἱ Βαβυλώνιοι, τοῖς ἐπιοῦσιν αὐτοῖς ἀποδίδωσιν, ὡς ἐναλλαγείσης τῆς τάξεως καὶ δυνάμεως.

16. From the face of the Greek sword. The word, Greek, the rest rendered of a dove. And again he who prevails against the Babylonians is called a dove, as they were formerly. For he who is always ranged with the divine judgement for subjection under the yoke, this man is in beauty and honour; unless contrary to the title which the Babylonians had on account of reverence, He assigns it to those who attack them, as though their rank and power had been exchanged.

17. Πρόβατον πλανώμενον Ἰσραήλ· λέοντες ἐξώσαντο αὐτόν. Πρόβατόν φησιν, ὡς ἑνὸς πεπλανημένου. Καὶ ἐν Εὐαγγελίῳ δέ φησιν· Ὁ Υἱὸς τοῦ ἀνθρώπου ἦλθεν ἐκζητῆσαι καὶ σῶσαι τὸ ἀπολωλός. Καὶ ἐν τῇ παραβολῇ δὲ, ἓν ἐκ τῶν ἑκατὸν ἀπώλετο μόνον, ὅπερ ἦλθεν εὑρεῖν ὁ ἐπιδημήσας ποιμὴν, ὃ καὶ ἐπὶ τῶν ὤμων ἀναλαβὼν ἀπέδωκε τῷ ἀριθμῷ τῶν ἐνενήκοντα ἐννέα. Εἰ γὰρ πάντες ἓν σῶμά ἐσμεν καὶ ἓν πρόβατον· ὁ μέν τις ἐστὶ ποῦς, ὁ δὲ κεφαλὴ, ὁ δὲ ἄλλο τι· ὁ δὲ ποιμὴν ἐλθὼν συνήγαγεν ὀστέον πρὸς ὀστέον, καὶ ἁρμονίαν πρὸς ἁρμονίαν, καὶ ἑνώσας ἀνέλαβεν ἐπὶ τὴν χώραν αὐτοῦ· ἡ δὲ ἑνότης γίνεται δι' ἀγάπης καὶ ἀληθείας καὶ προαιρέσεως ἀγαθῆς. Τῷ ἰδίῳ μὲν οὖν λόγῳ πάντας ἥνωσεν. Εἰ δέ τινες ἀπειθοῦντες ἐφάνησαν, ἀνίατον τὸ πάθος ἐκτήσαντο. Εἷς οὖν ὁ πᾶς Ἰσραηλίτης κατὰ τὴν συγγένειαν τὴν ἀληθινὴν, εἰ πάντες ἓν σῶμά ἐσμεν καὶ εἷς ἄρτος, καὶ τοῦ ἑνὸς μετέχομεν πνεύματος. Πλανώμενον δὲ πρόβατον ὁ μὴ τυγχάνων τῆς τοῦ καθήκοντος θήρας ἔν τε λόγῳ καὶ πράξει, ἢ τῷ μὴ ζητεῖν ἢ τῷ μὴ εὑρεῖν. Ὁ δὲ εἰδὼς καὶ ποιῶν τὰ τῆς ἐπιγνώσεως οὐ πλανᾶται· ὁ δὲ πλανώμενος ἀπὸ λεόντων ἐξωθεῖται. Ὁ γὰρ ἀντίδικος ἡμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν τίνα καταπίῃ. Ἤδη δὲ καὶ σκύμνοι λέοντος ὠρυόμενοι ἁρπάσαι καὶ ζητῆσαι παρὰ Θεῷ βρῶσιν αὐτοῖς ἐπιβουλεύουσι τοῖς δικαίοις, βουλόμενοι ἐξῶσαι ἡμᾶς ἀπὸ τῶν ὀρῶν τῆς εἰρήνης. Ἀλλ' ὡς Δαυῒδ λαβὼν τοῦ πώγωνος τὸν λέοντα ἔπνιξεν, οὕτω τὸν πνευματικὸν Δαυῒδ τὸν Χριστὸν ἐκζητήσωμεν λαβόντα τὸν λέοντα καὶ πᾶν τὸ τῶν θηρίων συνέδριον ἀνελόντα. Δύο δὲ νῦν λαμβάνει λέοντας γενικοὺς, τόν τε Ἀσσύριον καὶ τὸν Βαβυλώνιον. Κατὰ τὴν ἱστορίαν τὴν ἐν τῇ τετάρτῃ τῶν Βασιλειῶν δύο εἰσίν· ὁ μὲν γὰρ Ἀσσύριος ἀπῴκισε τοὺς υἱοὺς Ἰσραὴλ εἰς Ἀσσυρίους ἕως τῆς σήμερον· ὁ δὲ Βαβυλώνιος τοὺς υἱοὺς Ἰούδα εἰς Βαβυλῶνα. Πλὴν οὐκ ἔφη νῦν πρῶτος καὶ δεύτερος, ἀλλὰ πρῶτος καὶ ἔσχατος. Πρῶτος γὰρ λέων ὁ ἀντικείμενος διάβολος, αὐτὸς ὁ ἀνθρωποκτόνος· τελευταῖος δὲ ὁ ἐπὶ συντελείᾳ τοῦ αἰῶνος ὁ ἄνθρωπος τῆς ἁμαρτίας, ὁ υἱὸς τῆς ἀπωλείας, ὁ ἐπαιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν ἢ σέβασμα.

17. Israel is a wandering sheep; lions have driven him out. He says sheep, as of one gone astray. And in the Gospel too He says: The Son of man came to seek out and to save that which was lost. And in the parable too, one out of the hundred alone was lost, which the shepherd who came to sojourn came to find, and taking it up on his shoulders he restored it to the number of the ninety-nine. For if we are all one body and one sheep—one is a foot, another a head, another something else—then the shepherd coming gathered bone to bone, and joint to joint, and having united it took it up to his own country; and the unity comes about through love and truth and good purpose. By His own word, therefore, He united all. Yet if some appeared disobedient, they acquired an incurable passion. All Israel, therefore, is one according to true kinship, if we are all one body and one bread, and partake of the one spirit. And a wandering sheep is he who fails to attain the pursuit of duty in both word and deed, either by not seeking or by not finding. Whereas he who knows and does the things of full knowledge does not wander; but he who wanders is thrust out by lions. For our adversary the devil walks about as a roaring lion, seeking whom he may devour. And already too the whelps of the lion, roaring to seize and to seek food for themselves from God, plot against the righteous, wishing to drive us out from the mountains of peace. But as David, taking the lion by the beard, strangled it, so let us seek out the spiritual David, Christ, Who took the lion and destroyed the whole council of the wild beasts. Now He takes two generic lions, the Assyrian and the Babylonian. According to the history in the fourth book of Kings they are two: for the Assyrian deported the sons of Israel to the Assyrians until this day, and the Babylonian the sons of Judah to Babylon. However, He did not say now first and second, but first and last. For the first lion is the opposing devil, he who is the manslayer; and the last is he who is at the consummation of the age, the man of sin, the son of perdition, who is lifted up against all that is called God or an object of worship.

18. Ἰδοὺ ἐγὼ ἐκδικῶ ἐπὶ τὸν βασιλέα Βαβυλῶνος. Οὐ δύναται ὁ Ἰσραὴλ ἀποκαταστῆναι εἰς τὴν νομὴν αὐτοῦ, ἐὰν μὴ πάθωσιν οἱ δύο βασιλεῖς ἃ δεῖ παθεῖν ὑπὲρ τῆς πεπονθότων κακῶς ἐκδικήσεως. Πάντως δεῖ ἐπὶ τὸν διάβολον ἢ τὸν Ἀντίχριστον ἐκλαμβάνειν τὸν λόγον. Ἐν ἐμοὶ γὰρ ἀναιρεθήτω συντριβόμενος

18. Behold, I take vengeance upon the king of Babylon. Israel cannot be restored to his pasture unless the two kings suffer what they must suffer for the vengeance of those who have suffered ill. By all means one must understand the word as referring to the devil or the Antichrist. For in me let there be destroyed, crushed

Editors' notes and page, col. 596

Page

running head: EX ORIGENE 596
marginal letters: A 16. Ἀπὸ προσώπου; B ποιμὴν, ὃ καὶ; C ἢ τῷ μὴ; D συρίους ἕως τῆς
old-edition numerals: (none)
other: συντρι- split at end of column
other: the word συντριβόμενος was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 597

PG 13:597

ὁ Σατανᾶς ὑπὸ τοὺς πόδας μου ἐν τάχει. Ὅταν δὲ ἀνέλῃ τοὺς δύο τούτους καὶ τοὺς μεταξὺ, ἀποκαταστήσει τὸν Ἰσραὴλ εἰς τὴν νομὴν αὐτοῦ· ὅτε δὲ νεμήσεται ἐν τῷ Καρμήλῳ, καὶ τῇ Βασὰν, καὶ ἐν ὄρει Ἐφραῒμ, καὶ ἐν Γαλαάδ. Τοσούτων τόπων ὄντων τῆς Ἰουδαίας καὶ τῆς γῆς τῆς κληρονομουμένης, ταῦτα μόνον ὠνόμασε.

Satan under my feet shortly (Rom. 16:20). And when He destroys these two and those between, He will restore Israel to his pasture; and then he shall feed in Carmel, and in Bashan, and in Mount Ephraim, and in Gilead. Although there are so many places of Judea and of the inherited land, He named only these.

23. Πῶς ἐκλάσθη καὶ συνετρίβη ἡ σφῦρα πάσης τῆς γῆς. Σφῦραν τὴν Βαβυλῶνα καλεῖ ταῖς ἰδίαις πλεονεξίαις τοὺς ἐπὶ γῆς κατατρίψασαν. Ὅτε δὲ τὸν θεῖον νεὼν ὁ Σολομὼν κατεσκεύασεν, ἐν ἐπαίνῳ τῶν Βασιλειῶν ἡ τρίτη φησὶν, ὅτι σφῦρα καὶ πέλεκυς οὐκ ἠκούσθη ἐν τῷ οἴκῳ Κυρίου. Οἶκος δὲ ἡ Ἐκκλησία Θεοῦ, ἐν ᾗ μὴ δεῖ ἀκούεσθαι σφῦραν. Ἔστι δὲ σφῦρα πάσης τῆς γῆς ὁ διάβολος, καὶ ἔστιν ὁ μὴ φροντίζων αὐτῆς, οἱονεί τις ὕλη τυπτομένη παρ' αὐτῆς καὶ μὴ πάσχουσα. Ἰδοὺ γὰρ, φησὶν, ἀνὴρ ἑστηκὼς ἐπὶ τείχους ἀδαμαντίνου, καὶ ἐν τῇ χειρὶ αὐτοῦ ἀδάμας· ὅστις ἀδάμας ὑπ' οὐδεμιᾶς συντρίβεται σφύρας. Κἂν ἐφεστήκῃ γοῦν ὁ διάβολος ἡ σφῦρα καὶ ὑποκείμενος ᾖ δράκων ὥσπερ ἄκμων ἀνήλατος, οὐδὲν ὁ ἐν τῇ χειρὶ Κυρίου καὶ ὑπὸ τὴν σκέπην αὐτοῦ ἀδάμας πείσεται. Τεῖχος γὰρ ὁ ἅγιος ἀδαμάντινον καὶ ἐν χειρὶ Κυρίου μένων ἀπαθὴς, κἂν μέσος ληφθῇ τῆς τε σφύρας καὶ τοῦ δράκοντος. Ὅσον δὲ τύπτεται, λαμπρότερον αὐτοῦ τὴν ἀρετὴν ὑποδείκνυσιν· ὁ γὰρ διάβολος, οἷά τις λίθων ἀγνοῶν φύσιν, διὰ πολλῶν δοκιμάζει πληγῶν τὸν οἷον ἀδάμαντα, Θεοῦ μόνου καλῶς τὴν τούτων φύσιν εἰδότος. Εἰ σφῦρα μὴ ᾖ, οὐκ ἔσται σάλπιγξ ἐλατὴ, ἣ κατὰ τὸν νόμον ἦν διεγείρουσα ἐπὶ τὰς ἑορτὰς τοῦ Θεοῦ ἢ παροξύνουσα εἰς πόλεμον τοὺς ἀκούοντας. Τοιοῦτον ἐποίησε τὸν Παῦλον διὰ πειρασμῶν ποικίλων ἡ σφῦρα, μηδὲν μὲν ἐξ αὐτῆς παθόντα, μεγάλῃ δὲ φωνῇ πρὸς τῆς κακίας διεγείροντα πόλεμον. Ἐργάζεται μὲν ἡ σφῦρα τὸν πειρασμὸν, ὑπηρετεῖ δὲ τῇ σφύρᾳ ὁ ἀπὸ τοῦ Κάϊν σφυροκόπος, ὁ χαλκεὺς χαλκοῦ καὶ σιδήρου. Τοιοῦτος ὁ ἐπὶ τοῦ Σωτῆρος Ἰούδας, καὶ οἱ, Σταύρου, σταύρου αὐτὸν, κεκραγότες, διὰ τῶν τοιούτων ὑπηρετούντων τῇ σφύρᾳ.

23. How the hammer of all the earth has been broken and shattered! He calls Babylon a hammer, as having worn down those upon earth by her own greedy exactions. Now when Solomon built the divine temple, in praise the third book of Kings says that hammer and axe were not heard in the house of the Lord. And the house is the Church of God, in which a hammer must not be heard. Now the hammer of all the earth is the devil, and he who pays no heed to it is as it were some material struck by it and not suffering. For behold, it says, a man standing upon an adamantine wall, and in his hand an adamant; which adamant is shattered by no hammer. Even if, therefore, the devil, the hammer, stands over him and the dragon lies beneath like an unyielding anvil, the adamant in the hand of the Lord and under His shelter will suffer nothing. For the saint is an adamantine wall and remains impassible in the hand of the Lord, even if caught in the middle between the hammer and the dragon. And the more he is struck, the more brightly he displays his virtue; for the devil, like someone ignorant of the nature of stones, tests the quasi-adamant with many blows, while God alone knows their nature well. If there is no hammer, there will be no beaten trumpet, which according to the law used to rouse the hearers to the feasts of God or stir them up to war. Such did the hammer make Paul through manifold temptations, suffering nothing from it, but with a loud voice rousing war against wickedness. The hammer works temptation, and the hammer-beater from Cain, the coppersmith of bronze and iron, serves the hammer. Such was Judas in the time of the Saviour, and those who cried out, Crucify, crucify Him, through such men serving the hammer.

25. Καὶ ἐξήνεγκε τὰ σκεύη ὀργῆς αὐτοῦ. Σκεύη ὀργῆς καὶ ὁ Ἀπόστολος οἶδε κατηρτισμένα εἰς ἀπώλειαν, ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους· πάντας γὰρ ἀνθρώπους εἰς δύο ταῦτα διεῖλε σκεύη, τὰ μὲν ὀργῆς, τὰ δὲ ἐλέους· τὰ μὲν οἷος ὁ Φαραὼ καὶ οἱ Αἰγύπτιοι, τὰ δὲ οἷος ὁ Παῦλος καὶ οἱ πιστεύσαντες. Ἀλλὰ τίς ὁ θησαυρὸς Κυρίου, ἐν ᾧ τὰ σκεύη τῆς ὀργῆς; Ἴσως ἡ Ἐκκλησία, ἐν ᾗ τοιοῦτοι πολλάκις λανθάνουσιν. Ἔστι δὲ ὁ καιρὸς, ὅτε ἀνοίγει τὴν Ἐκκλησίαν· νῦν γὰρ κέκλεισται, καὶ τὰ σκεύη τῆς ὀργῆς μετὰ τῶν σκευῶν τοῦ ἐλέους νέμεται, καὶ τὰ ἄχυρα μετὰ τοῦ σίτου εἰσὶ καὶ ἐν μιᾷ σαγήνῃ οἵ τε ἀπόβλητοι, καὶ οἱ ἐκλεκτοὶ ἰχθύες. Ἀνοίγει δὲ τὸν θησαυρὸν αὐτοῦ ὁ Κύριος κατὰ τὸν καιρὸν τῆς κρίσεως, ὅτε, τῶν σκευῶν τῆς ὀργῆς ἐκβαλλομένων, ὁ ἐλέους σκεῦος ὑπάρχων εἴποι ἂν εἰκότως· Ἐξῆλθον ἀφ' ἡμῶν· οὐ γὰρ ἦσαν ἐξ ἡμῶν.

25. And He brought out the vessels of His wrath. Vessels of wrath the Apostle too knows, fitted for destruction, that He might make known the riches of His glory upon vessels of mercy; for He divided all men into these two vessels, those of wrath and those of mercy: the former such as Pharaoh and the Egyptians, the latter such as Paul and those who believed. But what is the treasury of the Lord, in which are the vessels of wrath? Perhaps the Church, in which such men often lie hidden. And there is the time when He opens the Church; for now it is closed, and the vessels of wrath feed together with the vessels of mercy, and the chaff is with the wheat, and in one dragnet are both the castaway and the chosen fishes. And the Lord opens His treasury at the time of judgement, when, as the vessels of wrath are cast out, he who is a vessel of mercy might reasonably say: They went out from us, for they were not of us.

Editors' notes and page, col. 597

Footnotes

(69) ‹anchor: crucifige clamarunt› · call in col 598

Luc. XXIII, 21; Joan. XIX, 6.

Luke 23:21; John 19:6.

(printed under page 304)

(70) ‹anchor: congruenter dixerit› · call in col 598

I Joan. II, 19.

1 John 2:19.

(printed under page 304)

Footnotes

(71) ‹anchor: not visible in the page-foot image› · call in col 599

Deut. VII, 7.

Deuteronomy 7:7.

(printed under page 305)

(72) ‹anchor: ideoque ait› · call in col 599

Jerem. L, 31.

Jeremiah 50:31.

(printed under page 305)

(73) ‹anchor: in vasis fictilibus› · call in col 599

II Cor. IV, 7.

2 Corinthians 4:7.

(printed under page 305)

(74) ‹anchor: in manu Domini est› · call in col 599

Jerem. LI, 7.

Jeremiah 51:7.

(printed under page 305)

Page

running head: 599 EX ORIGENE
marginal letters: A Etenim servi sunt; B bus paucissimi estis.; C dam igni absumpsit,; D donosoris calix
old-edition numerals: 317 after dilexit vos
other: facing Latin version, not set

PG 13:600

Τὰ δὲ ἔξω τοῦ θησαυροῦ ἁμαρτάνοντα σκεύη ὀργῆς ἐστιν, ἀλλ' ἐλάττονα. Δοῦλοι γάρ εἰσι μὴ εἰδότες τὸ θέλημα τοῦ Κυρίου αὐτῶν, καὶ μὴ ποιοῦντες αὐτό. Σκεύη τοίνυν εἰσὶν ἁπλῶς εἰς ἄλλο τηρούμενα.

And those who sin outside the treasury are vessels of wrath, yet lesser ones. For they are servants who do not know the will of their Lord, and do not do it. They are, therefore, simply vessels kept for another purpose.

27. Ὅτι ἥκει ἡ ἡμέρα αὐτῶν. Ἥξουσι, φησὶ, τῶν αἰχμαλώτων τινὲς τῆς Ἰουδαίας, εὐαγγελιζόμενοι τὴν κατὰ Βαβυλῶνος ἐκδίκησιν. Λέγοι δ' ἂν καὶ περὶ τῶν ἐξ εἰδωλολατρείας ἐπιστρεφόντων, ἣν καλεῖ Βαβυλῶνα· οἵτινες, ἐλθόντες εἰς Σιὼν τὸ σκοπευτήριον, τὴν Ἐκκλησίαν, τὴν παρὰ Κυρίου Θεοῦ ἡμῶν ἐκδίκησιν ἀναγγέλλουσι.

27. Because their day has come. Some of the captives of Judea will come, He says, bringing good tidings of the vengeance against Babylon. And one might also speak concerning those who turn back from idolatry, which He calls Babylon; who, coming to Zion the watchtower, the Church, declare the vengeance from the Lord our God.

29. Παραγγείλατε ἐπὶ Βαβυλῶνα πολλοῖς. Οἱ μὲν ἐν Βαβυλῶνι πολλοὶ, οἱ δὲ ἐν Ἱερουσαλὴμ ἐλάχιστοι· εἴρηται γάρ· Οὐ παρὰ τοῦτο ἠγάπησεν ὑμᾶς Κύριος ὁ Θεὸς ἡμῶν παρὰ τὸ εἶναι πολλοστούς· ὑμεῖς γάρ ἐστε ὀλιγοστοὶ παρὰ πάντα τὰ ἔθνη. Ὀλίγοι γὰρ ὄντως οἱ σωζόμενοι καὶ διὰ τῆς στενῆς εἰσερχόμενοι θύρας. Παραγγέλλεται δὲ πᾶς ἐπὶ τὴν πλατεῖαν καὶ εὐρύχωρον Βαβυλῶνα τόξον ἐκτείνειν, καὶ μηδένα ταύτης περιποιεῖσθαι.

29. Give orders against Babylon to many. Those in Babylon are many, whereas those in Jerusalem are very few; for it has been said: Not on this account did the Lord our God love you, because you were numerous; for you are the fewest of all the nations. For few indeed are those who are saved and enter through the narrow door. And everyone is ordered to bend the bow against broad and spacious Babylon, and to spare no one of her.

29. Ἀνταπόδοτε αὐτῇ κατὰ τὰ ἔργα αὐτῆς. Ὅσους τις ἔχει λογισμοὺς ἀνθεστηκότας θεοσεβείᾳ. Πολλοί εἰσι Βαβυλώνιοι, οὓς ἀναιρετέον, ἁμαρτωλοὺς ὄντας τῆς γῆς, ἐξ ὧν ὁ καθαρεύσας ἐν τῇ πόλει γίνεται τοῦ Θεοῦ τοῦ ἐκδικοῦντος τῆς Βαβυλῶνος τὴν ὕβριν· ᾤετο γὰρ οἰκείᾳ δυνάμει κεκρατηκέναι, καὶ κατηλαζονεύετο τοῦ Θεοῦ. Ἐμπρησθέντος δὲ τοῦ ναοῦ, τὰ σκεύη τὰ ἱερὰ ταῖς παλλακαῖς εἰς χρῆσιν ἐδόθη. Διόπερ πυρὶ τὸ ἄκαρπον ἔθνος καθάπερ δή τινα δρυμὸν κατηνάλωσε. Ταύτῃ τοί φησιν· Ἰδοὺ ἐγὼ ἐπὶ σὲ τὴν ὑβρίστριαν, λέγει Κύριος τῶν δυνάμεων.

29. Recompense her according to her works. As many thoughts as anyone has that resist godliness. Many are the Babylonians whom one must slay, being sinners of the earth, from whom he who keeps himself pure comes to be in the city of God Who avenges the insolence of Babylon; for she supposed that she had prevailed by her own power, and boasted arrogantly against God. And when the temple was burned, the sacred vessels were given to the concubines for use. Wherefore He consumed the fruitless nation with fire just like some thicket. On this account He says: Behold, I am against you, the insolent one, says the Lord of hosts.

ΚΕΦ. ΝΑʹ. 3. Καὶ μὴ φείσεσθε ἐπὶ τοὺς νεανίσκους αὐτῆς. Προφητεύει τὴν συντέλειαν ἀθρόως γενηθησομένην· ὥσπερ γὰρ ἐν ταῖς ἡμέραις τοῦ κατακλυσμοῦ καὶ ταῖς ἡμέραις τοῦ Λὼτ τὰ βιωτικὰ πάντες ἐποίουν, ἕως ἦλθεν ὁ κατακλυσμὸς καὶ τὸ πῦρ, καὶ ἦρεν ἅπαντας· οὕτως ἔσται τὸ τῆς συντελείας αἰφνίδιον· οὗ δὴ σύμβολον ἦν ἡ ἀθρόως πεσοῦσα φωνῇ καὶ μόνῃ σαλπίγγων Ἱεριχώ. Καὶ παρὰ τὸν καιρὸν δὲ τοῦ σωτηρίου πάθους, ἄφνω ἔπεσε Βαβυλὼν, Χριστοῦ τὰ περὶ τῶν ἐθνικῶν εἰδώλων καταργήσαντος δόγματα, καὶ τοὺς ἀπὸ τῶν ἐθνῶν ῥυσαμένου πιστεύσαντας.

Chapter LI. 3. And do not spare her young men. He prophesies the consummation that will come to pass all at once; for just as in the days of the flood and in the days of Lot all were doing the business of life until the flood and the fire came and took them all away, so the consummation will be sudden; a symbol of which was Jericho, falling all at once at the mere sound of trumpets. And at the time of the saving passion too, Babylon fell suddenly, when Christ abolished the doctrines concerning the Gentile idols and rescued those from the nations who believed.

7. Ποτήριον χρυσοῦν ἡ Βαβυλών. Χρυσοῦν ἐστι τοῦ Ναβουχοδονόσορ τὸ ποτήριον εἰς ἀπάτην ἀνθρώπων, ἵνα δεξάμενοι πίωσιν, ὁρῶντες τὸ χρυσὸν, ὅτι καλὸν τοῖς ὀφθαλμοῖς ἰδεῖν καὶ ὡραῖον τοῦ κατανοῆσαι· τὸ δὲ κρῖμα τὸ ἐν τούτῳ μὴ λογιζόμενοι. Τὰ μοχθηρὰ γὰρ αὐτοῦ δόγματα καλλιλεξίᾳ κεκόσμηται, τῷ τῆς φράσεως δελεάζοντα κάλλει καὶ τῇ μεθόδῳ τῇ τεχνικῇ. Καὶ πᾶς δὲ ποιητὴς ἄκρος εἶναι δοκῶν, ποτήριον χρυσοῦν κατεσκεύασε, δηλητήριον ἐμβαλὼν εἰδωλολατρείας, αἰσχρολογίας καὶ τῶν ψυχικῶν ἁπάντων κακῶν. Ὁ δὲ Ἰησοῦς οὐ χρυσοῦ ποτηρίου προενοήσατο, μήποτε καὶ δόξῃ ἐκείνῳ ὅμοιον εἶναι· διόπερ ἔχομεν τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἀλλὰ τῆς ἐν αὐτῷ σωτηρίας. Τὸ δὲ χρυσοῦν

7. Babylon is a golden cup. Golden is the cup of Nebuchadnezzar for the deceit of men, that receiving it they may drink, seeing the gold, that it is good to behold with the eyes and fair to contemplate, yet not reckoning the judgement that is in it. For his wicked doctrines have been adorned with elegance of diction, luring by beauty of phrasing and by artful method. And every poet who seems to be supreme has fashioned a golden cup, casting in the poison of idolatry, foul speech, and all the evils of the soul. Whereas Jesus did not provide a golden cup, lest it even seem to be like that one; wherefore we have this treasure in earthen vessels, yet of the salvation that is in it. And the golden

Editors' notes and page, col. 600

Page

running head: EX ORIGENE 600
marginal letters: A Τὰ δὲ ἔξω; B στούς· ὑμεῖς γάρ; C μὸν κατηνάλωσε. Ταύτῃ; D τοῦ Ναβουχοδονόσορ τὸ
old-edition numerals: (none)
other: χρυ- split at end of column

PG 13:601

ποτήριον ἡ Βαβυλὼν, ὅταν ἐπὶ τὴν ἐκδίκησιν ἔλθῃ, ἐν χειρὶ Κυρίου γίνεται, τῇ ἁψαμένῃ ποτὲ τοῦ Ἰὼβ, μεθύσκον πᾶσαν τὴν γῆν ἀπὸ ὀργῆς, ἀπὸ λύπης, ἐρώτων, κενοδοξίας· ὅσα γὰρ ἁμαρτήματα, τοσαῦται καὶ μέθαι, καθάπερ ἐξ οἴνου πάντων σαλευομένων, καὶ βέβαιον οὐδὲν ἐχόντων. Ὁ δὲ δίκαιος οὐκ ἔστι γῆ· ὢν γὰρ ἐπὶ γῆς, ἔχει ἐν οὐρανοῖς τὸ πολίτευμα, καὶ οὐκ ἂν ἀκούσειε· Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ, ἀλλ' ἐκ τῶν εἰκότων· Οὐρανὸς εἶ, καὶ εἰς οὐρανοὺς ἀπελεύσῃ· φορεῖς γὰρ τὴν εἰκόνα τοῦ ἐπουρανίου, καὶ πάγιος ἕστηκας.

cup, Babylon, when it comes to vengeance, comes to be in the hand of the Lord, which once touched Job, making all the earth drunk from anger, from grief, loves, vainglory; for as many as are the sins, so many also are drunkennesses, all things reeling as though from wine, and having nothing stable. Whereas the righteous man is not earth; for while he is upon earth, he has his citizenship in the heavens, and will not hear: Earth you are, and to earth you shall depart; but in all likelihood: Heaven you are, and to the heavens you shall depart; for you bear the image of the heavenly, and stand firm.

9. Ἰατρεύσαμεν Βαβυλῶνα, καὶ οὐκ ἰάθη. Ἡ δὲ Βαβυλὼν οὐκ ἀπέγνωσται· οὐ γὰρ ἂν ἔλεγεν, Εἴ πως ἰαθήσεται. Ποίαν ψυχὴν ἑτέραν ἀπογνωσόμεθα; Εἰ δὲ μὴ σέσωσται, τοῦτο γέγονε παρ' αὐτῇ· ὡς τοὺς ἀρίστους ἰατροὺς ἀπολογεῖσθαι καὶ λέγειν· Ἰατρεύσαμεν τὴν Βαβυλῶνα, καὶ οὐκ ἰάθη· ἐγκαταλίπωμεν αὐτήν. Οὐ παρ' αὐτοὺς γὰρ οὐδὲ παρὰ τὴν ἰατρικὴν, οὐδὲ παρὰ τὴν ῥητίνην τὸ μὴ ταύτην θεραπεύεσθαι. Ἰατροὶ δὲ ἄγγελοι, ὑπὸ τὸν μέγαν ὄντες ἰατρὸν τὸν Θεὸν, καὶ θεραπεῦσαι τοὺς πειθομένους ἐθέλοντες· εἰ δὲ μὴ, ἐροῦσιν· Ἐγκαταλίπωμεν αὐτὴν, ἀπέλθωμεν ἕκαστος εἰς τὴν γῆν αὐτοῦ, καὶ τὸν οἰκεῖον τόπον καὶ τὴν οἰκείαν πρᾶξιν, ὅτι ἤγγικεν εἰς τὸν οὐρανὸν τὸ κρῖμα αὐτῆς, καταδικάσαντες αὐτὴν ὡς ἀνίατον, καὶ πεισομένην τὰ τῆς ἀπογνώσεως. Καὶ οἱ τῶν σωμάτων γὰρ ἰατροὶ τοὺς ἀνιάτους ἐγκαταλείπουσι, μήπως ἐν ταῖς αὐτῶν χερσὶ τελευτήσωσιν· ὃ δὲ ποιοῦσιν ἄγγελοι. Ὅσα δὲ ἁμαρτάνομεν, τὸ κρῖμα ἡμῶν αὔξει καὶ ἐξαίρει ἕως τῶν ἄστρων, τῶν ἁγίων δηλαδή· καὶ τότε ὁ Θεὸς ἐκφέρει τὸ κρῖμα αὐτοῦ εἰς ταπείνωσιν τοῦ ὑψωθέντος κρίματος ἀπὸ τῆς ἁμαρτίας, ταπεινῶν τὴν ἁμαρτίαν, καὶ τὰ πρὸς ἀξίαν ἀποδιδούς.

9. We healed Babylon, and she was not healed. Now Babylon is not despaired of; for it would not have said, If perhaps she may be healed. What other soul shall we despair of? Yet if she has not been saved, this has happened through her own fault; so that the best physicians defend themselves and say: We healed Babylon, and she was not healed; let us forsake her. For her not being cured is not due to them, nor to the medical art, nor to the balm. Now the physicians are angels, who are under the great Physician, God, and wish to cure those who obey; but if not, they will say: Let us forsake her, let us depart each to his own land, and his own place and his own work, because her judgement has reached unto heaven, condemning her as incurable and about to suffer the things of despair. For the physicians of bodies also forsake the incurable, lest they die in their hands; and this the angels do. And in so far as we sin, our judgement grows and is lifted up to the stars, namely the saints; and then God brings forth His judgement for the humbling of the judgement exalted by sin, humbling the sin and rendering what is according to desert.

10. Δεῦτε, καὶ ἀναγγείλωμεν ἐν Σιών. Καὶ ὁ Ἠσαΐας ἐθέσπισεν· Ἐπ' ὄρους πεδινοῦ ἄρατε σημεῖον, ὑψώσατε τὴν φωνὴν αὐτοῖς· παρακαλεῖτε τῇ χειρί. Ταῦτα δὲ Πέρσαις καὶ Μήδοις οἱ προφῆται παρεκελεύοντο, ὡς κρατήσασιν ἤδη Βαβυλῶνος, ἐπὶ τῶν αὐτῆς τειχῶν ἁλωσομένης ἀνατείνειν τοῦ πολέμου τὸ σύνθημα, δι' οὗ δηλοῦσι τοῖς στρατιώταις τὴν ἔφοδον. Καὶ τὰ ὅπλα ἔχειν ἐν ἑτοίμῳ παρακελεύεται· τὰ τόξα τοῖς Μήδοις φησίν.

10. Come, and let us declare in Zion. Isaiah also prophesied: Upon a level mountain lift up a standard, raise your voice to them; beckon with the hand. Now the prophets exhorted the Persians and Medes to do these things, as having already gained mastery over Babylon, to raise up on the walls of her who was about to be captured the signal of war, through which they indicate the assault to the soldiers. And He exhorts them to hold their weapons in readiness; He means the bows for the Medes.

17. Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως. Συμφώνως δὲ τῷ, Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως, ὁ Παῦλός φησιν· Οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου; Καιρὸς δὲ ἐπισκέψεως μάλιστα ἡ τῆς εἰδωλολατρείας ἀπὸ τῆς Χριστοῦ παρουσίας καθαίρεσις. Σκεύη δὲ πολέμου ἅπερ ὁ Βαβυλώνιος διεσκόρπισεν οἱ τοῦ Ἰσραὴλ καὶ Ἰούδα πολέμων ἔμπειροι ἄνδρες, ἀνθ' ὧν ἀπειλεῖ μηδενὸς ποιεῖσθαι φειδώ.

17. Every man has been made foolish from knowledge. And in harmony with the saying, Every man has been made foolish from knowledge, Paul says: Did not God make foolish the wisdom of this world? And the time of visitation is above all the overthrow of idolatry since the coming of Christ. And the weapons of war which the Babylonian scattered are the men of Israel and Judah experienced in wars, in return for whom He threatens to spare no one.

21. Καὶ διασκορπιῶ ἐπὶ σοὶ. κ. τ. ἑ. Ἀναβάται ἵππων οἱ δαίμονες, οἱ ταῖς σαρκικαῖς ἡδοναῖς ἐπικαθήμενοι. Καὶ πάλαι μὲν τῆς Αἰγύπτου ἵππον καὶ ἀναβάτην ἔῤῥιψεν εἰς θάλασσαν· οὗτοι δὲ, ζευγνύντες ἐν ἡμῖν διάφορα πάθη, ταῖς τέτρασιν

21. And I will scatter upon you, and so forth. Riders of horses are the demons, who sit upon fleshly pleasures. And of old indeed He cast the horse and rider of Egypt into the sea; whereas these, yoking various passions in us, fashion chariots opposed to the four

Editors' notes and page, col. 601

Footnotes

(75) ‹anchor: not visible in the page-foot image› · call in col 602

Jerem. LI, 7.

Jeremiah 51:7.

(printed under page 306)

(76) ‹anchor: not visible in the page-foot image› · call in col 602

Genes. III, 19.

Genesis 3:19.

(printed under page 306)

(77) ‹anchor: not visible in the page-foot image› · call in col 602

Jerem. LI, 8.

Jeremiah 51:8.

(printed under page 306)

(78) ‹anchor: not visible in the page-foot image› · call in col 602

ibid. 9.

Ibid. (Jer. 51), verse 9.

(printed under page 306)

(79) ‹anchor: ad caelum judicium ejus› · call in col 602

ibid.

Ibid. (Jer. 51:9).

(printed under page 306)

(80) ‹anchor: vaticinatus est› · call in col 602

Isa. XIII, 2.

Isaiah 13:2.

(printed under page 306)

(81) ‹anchor: Paulus habet› · call in col 602

I Cor. I, 20.

1 Corinthians 1:20.

(printed under page 306)

(82) ‹anchor: projecit in mare› · call in col 602

Exod. XV, 1.

Exodus 15:1.

(printed under page 306)

Footnotes

(83) ‹anchor: Isaias dicit› · call in col 603

Isa. XL, 30.

Isaiah 40:30.

(printed under page 307)

(84) ‹anchor: Et contra› · call in col 603

ibid., 31.

Ibid. (Isa. 40), verse 31.

(printed under page 307)

(85) ‹anchor: illud est› · call in col 603

Habac. I, 16.

Habakkuk 1:16.

(printed under page 307)

(86) ‹anchor: et potestates› · call in col 603

Ephes. VI, 12.

Ephesians 6:12.

(printed under page 307) (86*) ‹anchor: ut apud Zachariam› · call in col 603 Zach. IV, 7.

Zechariah 4:7.

(printed under page 307)

(87) ‹anchor: aiebat Salvator› · call in col 603

Matth. XVII, 19.

Matthew 17:19 (17:20 in modern numbering).

(printed under page 307)

(88) ‹anchor: per Isaiam ait› · call in col 603

Isa. XLV, 4.

Isaiah 45:4.

(printed under page 307)

Page

running head: 603 EX ORIGENE
marginal letters: A currus. Et iracundus; B culturae spinarum; C urbem ascendebatur; D 27. Sanctificate super
old-edition numerals: 319 before et senex; 320 after soliditate
other: facing Latin version, not set

PG 13:604

ἀρεταῖς ἀντικείμενα κατασκευάζουσιν ἅρματα. Καὶ ὁ μὲν θυμώδης καὶ πρὸς κακίαν ἐῤῥωμένος ἀνήρ· ὁ δὲ πρὸς ἡδονὰς λελυμένος γυνή· καὶ πρεσβύτης μὲν ὁ πεπαλαιωμένος κακῶν ἡμερῶν· νεανίσκοι δὲ περὶ ὧν Ἠσαΐας φησί· Πεινάσουσι νεώτεροι καὶ κοπιάσουσι νεανίσκοι, καὶ ἐκλεκτοὶ ἀνίσχυες ἔσονται· καὶ τοὐναντίον· Οἱ δὲ ὑπομένοντες τὸν Θεὸν ἀλλάξουσιν ἰσχὺν, πτεροφυήσουσιν ὡς ἀετοὶ, δραμοῦνται, καὶ οὐ κοπιάσουσι. Τοὺς ἐκλεκτοὺς δὲ νῦν ἐν κακίᾳ φησίν· ὁποῖόν ἐστι τό· Καὶ τὰ βρώματα αὐτοῦ ἐκλεκτά. Οἱ κατ' ἀρετὴν ὄντες ἐκλεκτοὶ ὑπὸ τοῦ Ναβουχοδονόσορ καταπίνονται. Ἔσχε δὲ καὶ παρθένους, τὰς μὲν Ἑστιατικὰς, τὰς δὲ Πυθίας, τὰς δὲ ἄλλως. Καὶ ψυχὴ δὲ μὴ δεξαμένη τὸν θεῖον σπόρον παρθένος ἐστὶν αὐτῷ. Ἔχει δὲ καὶ ποιμένας, καὶ διδασκάλους τοὺς ἑπομένους παιδεύοντας· ἀλλὰ καὶ γεωργοὺς τοὺς τὰ ζιζάνια σπείροντας καὶ γεωργοῦντας ἀκάνθας τε καὶ τριβόλους, τὰς βιωτικὰς ἐν ἀνθρώποις μερίμνας. Ἔχει καὶ ἡγεμόνας ἐν κακίᾳ καὶ ἄρχοντας, καὶ μάλιστα πρὸς οὓς ἡμῖν ἐστιν ἡ πάλη πρὸς τὰς ἀρχὰς καὶ τὰς ἐξουσίας. Τούτοις οὖν πᾶσιν ὁ Θεὸς ἀποδίδωσιν ἐνώπιον τῶν ἔναγχος εἰρηκότων· Δεῦτε, καὶ ἀναγγείλωμεν ἐν Σιὼν τὰ μεγαλεῖα τοῦ Θεοῦ.

virtues. And the wrathful man who is strong for wickedness is a man; whereas he who is dissolute towards pleasures is a woman; and an old man is he who has grown old in evil days; and young men are those concerning whom Isaiah says: The younger shall hunger and the young men shall be weary, and the chosen shall be powerless; and on the contrary: But those who wait upon God shall renew their strength, they shall put forth wings like eagles, they shall run and not be weary. Now He calls them chosen in wickedness, such as is the saying: And his meats are choice. Those who are chosen according to virtue are swallowed up by Nebuchadnezzar. And he also had virgins, some Vestals, others Pythians, others in other ways. And a soul that has not received the divine seed is a virgin for him. And he also has shepherds, and teachers who instruct their followers; and also husbandmen who sow the tares and cultivate thorns and thistles, the cares of life among men. He also has leaders in wickedness and rulers, and especially those against whom our wrestling is, against the principalities and the authorities. To all these, therefore, God renders recompense before those who recently said: Come, and let us declare in Zion the mighty works of God.

25. Ἰδοὺ ἐγὼ πρὸς σὲ τὸ ὄρος τὸ διεφθαρμένον. Ὄρος τὴν Βαβυλῶνα διὰ τὸ τῆς βασιλείας ὕψος καλεῖ· ὅπερ ἦν ἐξ εἰδωλολατρείας καὶ τῶν ἀδίκων ἔργων, δι' ὧν διέφθειρε τοὺς ἄλλους διεφθαρμένον. Ἦν δὲ καὶ ἐφ' ὕψους ἡ πόλις διὰ τὸν παρακείμενον ποταμὸν, ἐξ οὗ τινες ἀναβαθμοὶ πρὸς τὴν πόλιν ἀνέφερον, διμερῆ τε οὖσαν καὶ ἐξ ἑκατέρας ὄχθης παρακειμένην τῷ ποταμῷ, πρὸς τῷ καὶ εἶναι τὰ τείχη τῆς πόλεως ὑψηλότατα. Χεῖρα δὲ τὴν τιμωρητικὴν δύναμιν τὴν τῆς ἰδίας αὐτὴν ὡς ἐκ πετρῶν καθαιροῦσαν ἀσφαλείας τε καὶ φρουρᾶς εἰς ἄχρηστον δὲ καὶ τοὺς λίθους αὐτῆς διὰ τὸ πῦρ ἀφανίζουσαν, ὡς μὴ συνίστασθαι λίθον πρὸς στεῤῥοτέραν οἰκοδομίαν. Ἀναγωγῆς δὲ λόγῳ καὶ ὁ διάβολος ὄρος ὠνόμασται, ὡς ἐν τῷ Ζαχαρίᾳ· Τίς εἶ σὺ τὸ ὄρος τὸ μέγα, τὸ πρὸ προσώπου Ζοροβάβελ; Καὶ περὶ τοῦ ἔχοντος κωφὸν καὶ ἄλαλον δαιμόνιον ἔλεγεν ὁ Σωτήρ· Ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ· Μετάβηθι, καὶ μεταβήσεται. Ὄρος οὖν ὁ διάβολος ἀπὸ τῆς ἰδίας διεφθαρμένον κακίας, καὶ διαφθεῖρον τοὺς, ὅσοι φρονοῦσι τὰ γήϊνα.

25. Behold, I am against you, the corrupted mountain. He calls Babylon a mountain on account of the height of her kingdom; which was corrupted from idolatry and unjust works, through which she corrupted others. Moreover, the city was also situated on a height on account of the adjacent river, from which certain steps led up to the city, which was divided into two parts and lay beside the river on either bank, in addition to the walls of the city being very high. And He calls His hand the punitive power that pulls her down as though from rocks from her own security and guard, and destroys her stones through fire so as to be useless, so that no stone holds together for a firmer building. And by way of anagogy the devil too has been named a mountain, as in Zechariah: Who are you, the great mountain before the face of Zerubbabel? And concerning him who had a deaf and dumb demon the Saviour used to say: If you have faith as a grain of mustard seed, you will say to this mountain: Remove, and it will remove. The devil, therefore, is a mountain corrupted from his own wickedness, and corrupting as many as mind earthly things.

27. Ἁγιάσατε ἐπ' αὐτὴν ἔθνη. Τὸ, Ἁγιάσατε τὰ ἔθνη, ἀντὶ τοῦ, Ἀφορίσατε· ἁγιασμὸς γὰρ ἡ Θεοῦ ὑπηρεσία, κἂν ᾖ τιμωρητική· βέβηλος γὰρ ὁ πρὸς ταύτην ἀφωρισμένος, ὁποῖος ἦν ὁ Κῦρος, πρὸς ὃν φησι διὰ Ἠσαΐου· Σὺ δὲ οὐκ ἔγνως με. Τινὰ δὲ τῶν ἐπὶ Βαβυλῶνος στρατευσάντων ἐκάλεσεν ἔθνη, ἐν οἷς Ἀραρὲτ τοὺς Ἀρμενίους καλεῖ.

27. Sanctify nations against her. The expression, Sanctify the nations, stands for, Set apart; for the service of God is sanctification, even if it is punitive; for he who has been set apart for this is profane, such as Cyrus was, to whom He says through Isaiah: Yet you did not know Me. And He called certain of those who campaigned against Babylon nations, among whom He calls the Armenians Ararat.

29. Ἐσείσθη ἡ γῆ. Ἐσείσθη δὲ ἡ γῆ τῶν ἐπ' αὐτῆς ἀνθρώπων, ἐν τοῖς προάγουσι χρόνοις παγίως ἱδρυμένων καὶ βεβαιότητα ἐχόντων ἐν αἷς ἦσαν δυναστείαις τε καὶ βασιλείαις· τὰ δὲ νῦν μεταβολὴν

29. The earth was shaken. Now the earth of the men upon it was shaken, who in preceding times were firmly established and had stability in the dominions and kingdoms in which they were; whereas now they undergo a

Editors' notes and page, col. 604

Page

running head: EX ORIGENE 604
marginal letters: A ἀρεταῖς ἀντικείμενα; B Ἔχει δὲ καὶ; C ἐξ οὗ τινες; D τοὺς, ὅσοι φρονοῦσι
old-edition numerals: (none)
other: (none)

PG 13:605

πονηρὰν καὶ ἐπώδυνον δεχομένων τὴν ἐρημίαν. Καὶ πᾶσα δὲ διάνοια Βαβυλωνίαν γῆν ἐσχηκυῖα, ἐκ τῆς πρὸς τὴν τοιαύτην ἀσέβειαν καὶ σύγχυσιν προσσυμπαθείας σειομένη, ἀποβάλλει τὴν τοιαύτην διάθεσιν ἐπὶ τῷ πνευματικὴν καὶ ἐπουράνιον ἕξιν ἀναλαβεῖν.

grievous and painful change, the desolation. And every mind that has had Babylonian earth, being shaken out of its sympathy towards such ungodliness and confusion, casts off such a disposition in order to take up a spiritual and heavenly habit.

30. Ἐνεπυρίσθη τὰ σκηνώματα αὐτῆς. Θεὸς γὰρ ἦν ὁ τοῦτο ποιῶν, ὁ καὶ διὰ Ἠσαΐου πρὸς Κῦρον εἰπών· Ἐγὼ ἔμπροσθέν σου πορεύσομαι, καὶ ὄρη ὁμαλιῶ, θύρας χαλκᾶς συντρίψω, μοχλοὺς σιδηροῦς συνθλάσω. Καὶ παρὰ τοῖς ἔξω γὰρ τοιαύτας ἱστόρηται πύλας ἔχειν ἡ Βαβυλὼν, καὶ ἐκ τῶν εἰς τὸν ποταμὸν μέσον ὄντων καταβάσεων ἑαλωκέναι, μέρους ἑκατέρου συναπτομένου γεφύραις παρὰ τὰς ἀναγούσας ἐπὶ τὴν πόλιν ἀνόδους πρὸς ἑκάτερον μέρος διῃρημένας τῆς πόλεως. Καί φησιν ἡ ἱστορία, ὡς τῶν παρ' ἔσχατα τῆς πόλεως ἁλισκομένων, οἱ ἄλλοι, πανήγυριν ἄγοντες, διὰ τὸ μέγεθος τῆς πόλεως οὐκ ᾐσθάνοντο, ὅτε εἰκὸς, τῶν μὲν εἰς ἀγγελίαν τρεχόντων, τῶν δὲ λοιπῶν ἐκ ταύτης ὑποστρεφόντων, θορύβου πλήρη τὴν πόλιν ὑπάρχειν. Συστήματα δὲ νῦν τὰς οἰκίας λέγειν ἔοικε. Τῇ γὰρ συνεχείᾳ πρὸς ἀλλήλας συνίσταντο. Διὸ ἐπιφέρει· Οἱ οἶκοι βασιλέως Βαβυλῶνος, καὶ τὰ ἑξῆς· ἤγουν ἀπὸ τῶν ἐν αὐτοῖς συνισταμένων τὰ φρούρια.

30. Her tabernacles have been burned with fire. For it was God Who did this, Who also said through Isaiah to Cyrus: I will go before you, and level mountains, I will shatter bronze doors, I will break in pieces iron bars. For among secular writers too Babylon is recorded to have had such gates, and to have been captured from the descents that led into the middle of the river, each part being joined by bridges beside the ascents leading up to the city, divided towards each part of the city. And history says that while the outskirts of the city were being captured, the others, holding a festival, did not perceive it on account of the size of the city; when in all likelihood, as some ran to bring word and the rest turned back from it, the city was full of tumult. And by structures He now seems to mean the houses. For by their continuity with one another they stood together. Wherefore He subjoins: The houses of the king of Babylon, and so forth; that is, the forts from those banded together in them.

Editors' notes and page, col. 605

Footnotes

(89) ‹anchor: Cyrum dixerat› · call in col 606

Isa. XLV, 2.

Isaiah 45:2.

(printed under page 308)

(90) ‹anchor: Quare et subdit› · call in col 606

Jerem. LI, 31.

Jeremiah 51:31.

(printed under page 308)