PG 14 · cols. 21–104

Origenes, Commentariorum in Evangelium Joannis tomus primus (interprete Ambrosio Ferrario)

Editors' preface

ΠΡΟΟΙΜΙΟΝ.

PREFACE.

1. Ὃν τρόπον, οἶμαι, ὁ πάλαι λαὸς ἐπικληθεὶς Θεοῦ εἰς φυλὰς διῄρητο δυοκαίδεκα, καὶ τὴν ὑπὲρ τὰς λοιπὰς φυλὰς τάξιν Λευϊτικὴν, καὶ αὐτὴν κατὰ πλείονα τάγματα ἱερατικὰ καὶ Λευϊτικὰ τὸ Θεῖον θεραπεύουσαν· οὕτως νομίζω κατὰ τὸν κρυπτὸν τῆς καρδίας ἄνθρωπον πάντα τὸν Χριστοῦ λαὸν, χρηματίζοντα ἐν κρυπτῷ Ἰουδαῖον καὶ ἐν πνεύματι περιτετμημένον, ἔχειν τὰς ἰδιότητας μυστικώτερον τῶν φυλῶν, ὡς ἔστι γυμνότερον ἀπὸ Ἰωάννου ἐκ τῆς Ἀποκαλύψεως μαθεῖν, οὐδὲ τῶν λοιπῶν προφητῶν τοῖς ἀκούειν ἐπισταμένοις τὰ τοιαῦτα ἀποσιωπησάντων. Φησὶ δὲ οὕτως ὁ Ἰωάννης· Καὶ εἶδον ἄλλον ἄγγελον ἀναβαίνοντα ἀπὸ ἀνατολῆς ἡλίου, ἔχοντα σφραγῖδα Θεοῦ ζῶντος· καὶ ἔκραξε φωνῇ μεγάλῃ τοῖς δʹ ἀγγέλοις, οἷς ἐδόθη αὐτοῖς ἀδικῆσαι τὴν γῆν καὶ τὴν θάλασσαν, λέγων· Μὴ ἀδικήσητε μήτε τὴν γῆν, μήτε τὴν θάλασσαν, μήτε τὰ δένδρα, ἄχρι σφραγίσωμεν τοὺς δούλους τοῦ Θεοῦ ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν. Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων· ρμδʹ χιλιάδες ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ. Ἐκ φυλῆς Ἰούδα ιβʹ χιλιάδες ἐσφραγισμένοι. Ἐκ φυλῆς Ῥουβὴν ιβʹ χιλιάδες· Καὶ μετὰ τὸ διῃρῆσθαι τὰς λοιπὰς φυλὰς παρὲξ τοῦ Δὰν, ἑξῆς μετὰ πλείονα ἐπιφέρει· Καὶ εἶδον, καὶ ἰδοὺ, τὸ Ἀρνίον ἑστὼς ἐπὶ τὸ ὄρος Σιὼν, καὶ μετ' αὐτοῦ ρμδʹ χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ, καὶ τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν. Καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦ ὡς φωνὴν ὑδάτων πολλῶν, καὶ ὡς φωνὴν βροντῆς μεγάλης. Καὶ ἡ φωνὴ ἣν ἤκουσα, ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν· καὶ ᾄδουσιν ᾠδὴν καινὴν ἐνώπιον τοῦ θρόνου, καὶ ἐνώπιον τῶν δʹ ζώων, καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο

1. In the same way, I think, as the people of old who were called the people of God were divided into twelve tribes, and into the Levitical order above the rest of the tribes, itself also worshipping the Divine according to several priestly and Levitical ranks; so I suppose that, according to the hidden man of the heart, the whole people of Christ, bearing the name of Jew in secret and circumcised in spirit (Rom. 2:29), possess in a more mystical manner the distinct properties of the tribes, as one may learn more plainly from John out of the Apocalypse, nor have the rest of the prophets kept silence concerning such things for those who know how to hear. For John speaks thus: And I saw another angel ascending from the rising of the sun, having the seal of the living God: and he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea, saying: Hurt neither the earth, nor the sea, nor the trees, until we have sealed the servants of our God upon their foreheads. And I heard the number of the sealed: a hundred and forty-four thousand sealed out of every tribe of the sons of Israel. Out of the tribe of Judah twelve thousand sealed. Out of the tribe of Reuben twelve thousand (Rev. 7:2–5); And after the remaining tribes have been distinguished apart from Dan, next after several things he adds: And I saw, and behold, the Lamb standing upon Mount Sion, and with Him a hundred and forty-four thousand having His name, and the name of His Father, written upon their foreheads. And I heard a voice out of heaven as the voice of many waters, and as the voice of great thunder. And the voice which I heard was as of harpers harping with their harps: and they sing a new song before the throne, and before the four living creatures, and the elders: and no one was able (Rev. 14:1–3)

Editors' notes and page, col. 21

Footnotes

(18) ‹et spiritu circumcisus› · call in col 22

Rom. II, 29.

Rom. 2:29.

(printed under page 17)

(19) ‹inquit Joannes› · call in col 22

Apoc. VII, 2, 3 et seq.

Rev. 7:2, 3 and following.

(printed under page 17)

(20) ‹plura subjungit› · call in col 22

Apoc. XIV, 1, 2 et seq.

Rev. 14:1, 2 and following.

(printed under page 17)

(1) ‹κατὰ τὸν κρυπτὸν› · call in col 22

Κατὰ τὸν κρυπτόν, etc. Ita legitur in codicibus mss. Bodleiano et Barberino. Sicque legendum monuit Huetius qui in textu habet κατὰ τὸ κρυπτόν.

Κατὰ τὸν κρυπτόν, etc. So it reads in the Bodleian and Barberini manuscripts. And Huet, who has κατὰ τὸ κρυπτόν in his text, advised that it be read so.

(printed under page 17)

(2) ‹καὶ ἔκραξε› · call in col 22

Καὶ ἔκραξε. Codd. Bodleianus et Barberinus, καὶ ἐκέκραξε.

Καὶ ἔκραξε. The Bodleian and Barberini manuscripts have καὶ ἐκέκραξε.

(printed under page 17)

(3) ‹τὸ ὄρος Σιὼν› · call in col 22

Ἐπὶ τὸ ὄρος Σιών. Hæc non vertit interpres Ferrarius qui forte ea non viderat in suo exemplari.

Ἐπὶ τὸ ὄρος Σιών. The translator Ferrari did not render these words; perhaps he had not seen them in his copy.

(printed under page 17)

(4) ‹ᾠδὴν καινὴν› · call in col 22

Ὠδὴν καινήν. Interpres legebat ὡς ᾠδὴν καινήν.

Ὠδὴν καινήν. The translator read ὡς ᾠδὴν καινήν ("as it were a new song").

(printed under page 17)

Footnotes

(21) · call in col 23

Apoc. VII, 3, 4.

Rev. 7:3, 4.

(printed under page 18)

(22) ‹Nam subjungitur› · call in col 23

Apoc. XIV, 4, 5.

Rev. 14:4, 5.

(printed under page 18)

(5) · call in col 23

Ferrarius interpres post hæc verba ἄμωμοι γάρ εἰσιν, quæ vertit sine macula enim sunt, addit, ante thronum Dei, quod in nostris mss. desideratur.

After the words ἄμωμοι γάρ εἰσιν, which he rendered "for they are without spot," the translator Ferrari adds "before the throne of God," which is lacking in our manuscripts.

(printed under page 18)

(6) · call in col 23

Codd. Barberinus et Bodleianus ἐσφραγισμένοι, Huetius edidit ἐσφραγισμένων.

The Barberini and Bodleian manuscripts have ἐσφραγισμένοι; Huet printed ἐσφραγισμένων.

(printed under page 18)

(7) · call in col 23

Interpres legebat καὶ τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ.

The translator read καὶ τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ ("and the name of his Father").

(printed under page 18)

(8) · call in col 23

Οὐ μολυνθέντες. Legendum videtur οὐ μολυνθεῖσαι.

Οὐ μολυνθέντες. It seems one should read οὐ μολυνθεῖσαι.

(printed under page 18)

(9) · call in col 23

Καὶ τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ. Apud Huetium deest τὸ ὄνομα, sed restituitur ex codice Barberino.

Καὶ τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ. In Huet τὸ ὄνομα is missing, but it is restored from the Barberini manuscript.

(printed under page 18)

(10) ‹μὴ συμπληροῦσθαι› · call in col 23

Codex Barberinus, ἐμπληροῦσθαι.

The Barberini manuscript has ἐμπληροῦσθαι.

(printed under page 18)

(11) ‹ὥστε μὴ ἐὰν ἀποπεσεῖν› · call in col 23

Ὥστε μὴ ἐὰν ἀποπεσεῖν. Lego ὥστε μὴ ἂν ἀποπεσεῖν.

Ὥστε μὴ ἐὰν ἀποπεσεῖν. I read ὥστε μὴ ἂν ἀποπεσεῖν.

(printed under page 18)

(12) ‹ἡμῖν βούλεται› · call in col 23

Codex Bodleianus πάντα ταῦτα βούλεται.

The Bodleian manuscript has πάντα ταῦτα βούλεται (without ἡμῖν).

(printed under page 18)

(13) ‹ἐν Χριστῷ ἄνθρωπε› · call in col 23

Καὶ ἐν Χριστῷ ἄνθρωπε. Legendum videtur, καὶ ἐν Χριστῷ ἀδελφέ. Et in Christo frater. Mox etiam lego: καὶ οὐκέτι ἄνθρωπος.

Καὶ ἐν Χριστῷ ἄνθρωπε. It seems one should read καὶ ἐν Χριστῷ ἀδελφέ, "and brother in Christ." A little after I also read καὶ οὐκέτι ἄνθρωπος.

(printed under page 18)

Page

running head: 23 ORIGENIS
marginal letters: A ierit. Hi empti; B 2. Qui igitur signantur; C quis dicere ne numerum; D idem de iis qui
old-edition numerals: 3 after quadraginta
other: facing Latin version, not set; three full-width Greek lines above 2. cut off at right edge, not set: ἐπιλογίσασθαι· Μὴ ἀδικήσητε, φησὶ, τὴν γῆν, μήτε τ[ὴν] / γίσωμεν τοὺς δούλους τοῦ Θεοῦ ἡμῶν ἐπὶ τῶν μετώπ[ων] / ἐσφραγισμένων· ρμδʹ χιλιάδες ἐσφραγισμένοι (6) ἐκ πάσ[ης]

PG 14:24

μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ρμδʹ χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. Οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν· παρθένοι γάρ εἰσιν. Οὗτοι οἱ ἀκολουθοῦντες τῷ Ἀρνίῳ ὅπου ἐὰν ὑπάγῃ. Οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ Θεῷ καὶ τῷ Ἀρνίῳ, καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος· ἄμωμοι γάρ εἰσιν. Ὅτι δὲ ταῦτα παρὰ τῷ Ἰωάννῃ περὶ τῶν εἰς Χριστὸν πεπιστευκότων λέγεται, καὶ αὐτῶν ὑπαρχόντων ἀπὸ φυλῶν, κἂν μὴ δοκῇ τὸ σωματικὸν αὐτῶν γένος ἀνατρέχειν ἐπὶ τὸ σπέρμα τῶν πατριαρχῶν, ἔστιν οὕτως ἐπιλογίσασθαι· Μὴ ἀδικήσητε, φησὶ, τὴν γῆν, μήτε τὴν θάλασσαν, μήτε τὰ δένδρα, ἄχρι σφραγίσωμεν τοὺς δούλους τοῦ Θεοῦ ἡμῶν ἐπὶ τῶν μετώπων αὐτῶν. Καὶ ἤκουσα τὸν ἀριθμὸν τῶν ἐσφραγισμένων· ρμδʹ χιλιάδες ἐσφραγισμένοι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ.

to learn the song save the hundred and forty-four thousand, who had been purchased from the earth. These are they who were not defiled with women; for they are virgins. These are they who follow the Lamb whithersoever He goes. These were purchased from among men as firstfruits to God and to the Lamb, and in their mouth was found no lie; for they are blameless (Rev. 14:3–5). Now that these things in John are said concerning those who have believed in Christ, they themselves also being from the tribes, even though their bodily race does not seem to trace back to the seed of the patriarchs, may be reckoned up in this way: Hurt not, he says, the earth, nor the sea, nor the trees, until we have sealed the servants of our God upon their foreheads. And I heard the number of the sealed: a hundred and forty-four thousand sealed out of every tribe of the sons of Israel (Rev. 7:3–4).

2. Οὐκοῦν οἳ ἐκ πάσης φυλῆς υἱῶν Ἰσραὴλ σφραγίζονται ἐπὶ τῶν μετώπων αὐτῶν ρμδʹ εἰσὶ χιλιάδες τὸν ἀριθμόν· αἵτινες ρμδʹ χιλιάδες ἐν τοῖς ἑξῆς παρὰ τῷ Ἰωάννῃ λέγονται ἔχειν τὸ ὄνομα τοῦ Ἀρνίου καὶ τοῦ Πατρὸς αὐτοῦ γεγραμμένον ἐπὶ τῶν μετώπων αὐτῶν, οὖσαι παρθένοι, καὶ μετὰ γυναικῶν οὐ μολυνθέντες. Τίς οὖν ἄλλη εἴη ἡ σφραγὶς ἡ ἐπὶ τῶν μετώπων ἢ τὸ ὄνομα τοῦ Ἀρνίου καὶ τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ, ἐν ἀμφοτέροις τοῖς τόποις τῶν μετώπων λεγομένων ἔχειν πὴ μὲν τὴν σφραγῖδα, πὴ δὲ τὰ γράμματα περιέχοντα τὸ ὄνομα τοῦ Ἀρνίου καὶ τὸ ὄνομα τοῦ Πατρὸς αὐτοῦ ; Ἀλλὰ καὶ οἱ ἀπὸ φυλῶν εἰ οἱ αὐτοί εἰσι τοῖς παρθένοις, ὡς προαπεδείξαμεν, σπάνιος δὲ ὁ ἐκ τοῦ κατὰ σάρκα Ἰσραὴλ πιστεύων, ὡς τάχα τολμῆσαι ἄν τινα εἰπεῖν μὴ συμπληροῦσθαι ἀπὸ τῶν ἐκ τοῦ κατὰ σάρκα Ἰσραὴλ πιστευόντων, μηδὲ τὸν τῶν ρμδʹ χιλιάδων ἀριθμόν· δῆλον, ὅτι ἐκ τῶν ἀπὸ τῶν ἐθνῶν τῷ θείῳ προσερχομένων λόγῳ συνίστανται αἱ ρμδʹ χιλιάδες μετὰ γυναικῶν οὐ μολυνομένων· ὥστε μὴ ἐᾷν ἀποπεσεῖν τῆς ἀληθείας τὸν φάσκοντα ἀπαρχὴν ἑκάστης εἶναι φυλῆς τοὺς παρθένους αὐτῆς. Καὶ γὰρ ἐπιφέρεται· Οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ Θεῷ καὶ τῷ Ἀρνίῳ, καὶ ἐν τῷ στόματι αὐτῶν οὐχ εὑρέθη ψεῦδος· ἄμωμοι γάρ εἰσιν. Οὐκ ἀγνοητέον δὲ, ὅτι ὁ περὶ τῶν ρμδʹ χιλιάδων παρθένων λόγος ἐπιδέχεται ἀναγωγήν· περιττὸν δὲ νῦν καὶ οὐ κατὰ τὸν προκείμενον λόγον τὸ παρατίθεσθαι λέξεις προφητικὰς ταυτὸν περὶ τῶν ἐξ ἐθνῶν ἡμᾶς διδασκούσας.

2. Therefore those out of every tribe of the sons of Israel who are sealed upon their foreheads are a hundred and forty-four thousand in number; which hundred and forty-four thousand in what follows in John are said to have the name of the Lamb and of His Father written upon their foreheads, being virgins, and not defiled with women. What other seal therefore upon the foreheads could there be than the name of the Lamb and the name of His Father, since in both passages the foreheads are said to have in the one case the seal, and in the other the letters containing the name of the Lamb and the name of His Father? Moreover, if those from the tribes are the same as the virgins, as we showed before, and rare is he from Israel according to the flesh who believes, so that perhaps someone might venture to say that not even the number of the hundred and forty-four thousand is filled up from those of Israel according to the flesh who believe; it is clear that out of those from the Gentiles who come to the divine word are constituted the hundred and forty-four thousand who are not defiled with women; so as not to let him fall away from the truth who affirms that the firstfruits of each tribe are its virgins. For indeed it is added: These were purchased from among men as firstfruits to God and to the Lamb, and in their mouth was found no lie; for they are blameless (Rev. 14:4–5). Now one must not be ignorant that the account concerning the hundred and forty-four thousand virgins admits of an anagogical sense; but it is superfluous now and not in accordance with the discourse before us to adduce prophetic utterances teaching us the same thing concerning those from the Gentiles.

3. Τί δὲ πάντα ταῦτα ἡμῖν βούλεται, ἐρεῖς ἐντυγχάνων τοῖς γράμμασιν, Ἀμβρόσιε, ἀληθῶς Θεοῦ ἄνθρωπε καὶ ἐν Χριστῷ ἄνθρωπε, καὶ σπεύδων εἶναι πνευματικὸς, οὐκέτι ἄνθρωπος· οἱ μὲν ἀπὸ τῶν

3. What then do all these things mean for us, you will say when you light upon these writings, O Ambrose, truly a man of God and a man in Christ, and hastening to be spiritual, no longer a man: those on the one hand from the

Editors' notes and page, col. 24

Page

running head: ORIGENIS 24
marginal letters: A μαθεῖν τὴν ᾠδὴν; B 2. Οὐκοῦν οἳ ἐκ; C πληροῦσθαι ἀπὸ τῶν; D σας.
old-edition numerals: (none)
other: three full-width Greek lines at end of section 1 (printed across cols. 23-24 above 2.) cut off at left edge, not set: [ἐπιλογίσασθαι· Μὴ ἀδικήσητε, φησὶ, τὴν] γῆν, μήτε τὴν θάλασσαν, μήτε τὰ δένδρα, ἄχρι σφρα[γίσωμεν τοὺς δούλους τοῦ Θεοῦ ἡμῶν ἐ]πὶ τῶν μετώπων αὐτῶν. Καὶ ἤκουσα τὸν ἀριθμὸν τῶν [ἐσφραγισμένων· ρμδʹ χιλιάδες ἐσφραγισμέν]οι ἐκ πάσης φυλῆς υἱῶν Ἰσραήλ.

PG 14:25

φυλῶν δεκάτας καὶ ἀπαρχὰς ἀναφέρουσι τῷ Θεῷ διὰ τῶν λευιτῶν καὶ ἱερέων, οὐ πάντα ἔχοντες ἀπαρχὰς ἢ δεκάτας · οἱ δὲ λευῖται καὶ ἱερεῖς, πάντα δεκάταις καὶ ἀπαρχαῖς χρώμενοι, δεκάτας ἀναφέρουσι τῷ Θεῷ διὰ τοῦ ἀρχιερέως, οἶμαι δ' ὅτι καὶ ἀπαρχάς. Ἡμῶν δὴ τῶν προσιόντων τοῖς Χριστοῦ μαθήμασιν οἱ μὲν πλεῖστοι τὰ πολλὰ τῷ βίῳ σχολάζοντες, καὶ ὀλίγας πράξεις τῷ Θεῷ ἀνατιθέντες, τάχα εἶεν ἂν οἱ ἀπὸ τῶν φυλῶν ὀλίγην πρὸς τοὺς ἱερεῖς ἔχοντες κοινωνίαν, καὶ ἐν βραχέσι τὸ θεραπευτικὸν τοῦ Θεοῦ τρέφοντες· οἱ δὲ ἀνακείμενοι τῷ θείῳ λόγῳ καὶ πρὸς μόνῃ τῇ θεραπείᾳ τοῦ Θεοῦ γινόμενοι γνησίως κατὰ τὴν εἰς τοῦτο διαφορὰν τῶν εἰς τοῦτο κινημάτων Λευῖται καὶ ἱερεῖς οὐκ ἀτόπως λεχθήσονται. Τάχα δὲ οἱ διαφέροντες καὶ τῶν τῆς καθ' ἑαυτοὺς γενεᾶς ἔχοντες ἀρχιερεῖς ἔσονται κατὰ τὴν τάξιν Ἀαρὼν, καὶ οὐ κατὰ τὴν τάξιν Μελχισεδέκ. Ἐὰν γάρ τις ἀνθυποφέρῃ πρὸς τοῦτο νομίζων ἡμᾶς ἀσεβεῖν τὸ τοῦ ἀρχιερέως ὄνομα τάσσοντας ἐπ' ἀνθρώπων, ἐπεὶ πολλαχοῦ Ἰησοῦς μέγας Ἱερεὺς προφητεύεται · Ἔχομεν γὰρ ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ· λεκτέον πρὸς αὐτὸν, ὅτι ὁ Ἀπόστολος ἐπεσημήνατο λέγων τὸν Προφήτην εἰρηκέναι περὶ τοῦ Χριστοῦ· Σὺ Ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδὲκ, καὶ οὐ κατὰ τὴν τάξιν Ἀαρών · ἀφ' οὗ καὶ ἡμεῖς λαβόντες φαμὲν κατὰ μὲν τὴν τάξιν Ἀαρὼν ἀνθρώπους δύνασθαι εἶναι ἀρχιερεῖς· κατὰ δὲ τὴν τάξιν Μελχισεδὲκ τὸν Χριστὸν τοῦ Θεοῦ.

tribes offer tithes and firstfruits to God through the Levites and priests, not having all things as firstfruits or tithes; whereas the Levites and priests, using tithes and firstfruits in all things, offer tithes to God through the high priest, and I think firstfruits also. Now of us who approach the teachings of Christ, the greater part, devoting most of their time to the affairs of life, and dedicating few actions to God, would perhaps be those from the tribes who have little fellowship with the priests, and nourish the service of God in few things; whereas those who are dedicated to the divine word and are genuinely engaged in the sole service of God, in accordance with the difference towards this end of their movements towards this end, will not unfitly be called Levites and priests. And perhaps those who excel and hold pre-eminence over the men of their own generation will be high priests according to the order of Aaron, and not according to the order of Melchizedek. For if anyone objects to this, supposing that we act impiously in applying the name of high priest to men, since in many places Jesus is prophesied as a great Priest: For we have a great high priest, Who has passed through the heavens, Jesus the Son of God (Heb. 4:14); it must be said to him that the Apostle pointed this out when he said that the Prophet had spoken concerning Christ: Thou art a Priest for ever according to the order of Melchizedek, and not according to the order of Aaron (Ps. 109:4; Heb. 7:11); taking our cue from which, we also say that according to the order of Aaron men can be high priests, but according to the order of Melchizedek the Christ of God.

4. Πάσης τοίνυν ἡμῖν πράξεως ἀνακειμένης Θεῷ, καὶ παντὸς τοῦ βίου, ἐπεὶ σπεύδομεν ἐπὶ τὰ κρείττονα, καὶ βουλομένων ἡμῶν ἔχειν πᾶσαν αὐτὴν ἀπαρχὴν τῶν πολλῶν ἀπαρχῶν, εἴ γε μὴ σφαλλόμεθα τοῦτο νομίζοντες, ποίαν ἐχρῆν εἶναι, μετὰ τὸ κατὰ τὸ σῶμα κεχωρίσθαι ἡμᾶς ἀλλήλων, διαφέρουσαν ἢ τὴν περὶ Εὐαγγελίου ἐξέτασιν ; Καὶ γὰρ τολμητέον εἰπεῖν πασῶν τῶν Γραφῶν εἶναι ἀπαρχὴν τὸ Εὐαγγέλιον. Ἀπαρχὴν οὖν πράξεων, ἐξ οὗ τῇ Ἀλεξανδρείᾳ ἐπιδεδημήκαμεν, τίνα ἄλλην ἢ τὴν εἰς τὴν ἀπαρχὴν τῶν Γραφῶν ἐχρῆν γεγονέναι ; Χρὴ δὲ ἡμᾶς εἰδέναι οὐ ταυτὸν εἶναι ἀπαρχὴν καὶ πρωτογέννημα. Μετὰ γὰρ τοὺς πάντας καρποὺς ἀναφέρεται ἡ

4. Since therefore our every action is dedicated to God, and our whole life, seeing that we hasten towards better things, and since we wish to have all of it as the firstfruits of many firstfruits, if indeed we are not mistaken in holding this opinion, what ought there to have been, after we were separated from one another in body, more excellent than the examination concerning the Gospel? For indeed one must venture to say that the Gospel is the firstfruits of all the Scriptures. What other firstfruits therefore of our actions, since we came to stay in Alexandria, ought there to have been than that which is upon the firstfruits of the Scriptures? Now we must know that firstfruits and first-produce are not the same thing. For after all the fruits is offered the

Editors' notes and page, col. 25

Footnotes

(23) · call in col 26

Hebr. IV, 14.

Heb. 4:14.

(printed under page 19)

(24) ‹cum inquit› · call in col 26

Psal. CIX, 4.

Ps. 109 (110):4.

(printed under page 19)

(14) · call in col 26

Γνησίως, κατὰ τὴν εἰς τοῦτο διαφορὰν.... Τάχα δὲ οἱ διαφέροντες καὶ τῶν. Hæc desunt apud Huetium, sed restituuntur ex codd. Barberino et Bodleiano.

Γνησίως, κατὰ τὴν εἰς τοῦτο διαφορὰν.... Τάχα δὲ οἱ διαφέροντες καὶ τῶν. These words are missing in Huet, but are restored from the Barberini and Bodleian manuscripts.

(printed under page 19)

(15) ‹περὶ τοῦ Χριστοῦ› · call in col 26

Περὶ τοῦ Χριστοῦ. Apud Huetium deest τοῦ, sed legitur in nostris mss.

Περὶ τοῦ Χριστοῦ. In Huet τοῦ is missing, but it is read in our manuscripts.

(printed under page 19)

(16) ‹πράξεως› · call in col 26

Πράξεως. Codex Bodleianus, τάξεως. Mox pro ἐπεὶ σπεύδομεν quod nostri habent codices, legitur in textu apud Huetium ἐπὶ σπεύδομεν.

Πράξεως. The Bodleian manuscript has τάξεως. Just after, for ἐπεὶ σπεύδομεν, which our manuscripts have, Huet's text reads ἐπὶ σπεύδομεν.

(printed under page 19)

(17) ‹ἐξ οὗ› · call in col 26

Ἀπαρχὴν οὖν πράξεων, ἐξ οὗ, etc. Nimirum postquam Antiochia rediit, quo a Mammea, Alexandri Severi matre, fuerat accersitus. Tunc enim commentariis illustrare Scripturam exorsus est. Id vero munus, Achaico itinere intermissum, resumpsit Alexandriam denuo reversus, ut fusius in Origenianis ostendimus. HUETIUS.

Ἀπαρχὴν οὖν πράξεων, ἐξ οὗ, etc. That is, after he returned from Antioch, where he had been summoned by Mammaea, mother of Alexander Severus. For it was then that he began to illustrate Scripture with commentaries. This task, interrupted by his journey to Achaia, he took up again when he had returned once more to Alexandria, as we have shown more fully in the Origeniana. HUET.

(printed under page 19)

(18) ‹ταὐτὸν εἶναι› · call in col 26

Χρὴ δὲ ἡμᾶς εἰδέναι οὐ ταὐτὸν εἶναι, etc. Quæ πρωτογεννήματα Origenes et LXX Interpretes appellant, dicuntur Hebræis בכורם [Hebrew as it appears at this resolution; probably בכורים] eaque e frugibus integris necdum elaboratis Deo offerenda excipiebantur, neque magna copia, neque certa. Offerebantur autem festo primitiarum tempore πρὸ τῶν πάντων καρπῶν, juxta præceptum Exodi XXIII, 16, 19. Eorum vero offerendorum ritus traditur Levit. II, 14. At ἀπαρχαὶ Judæis sunt תרומות quæ ex universis frugibus jam elaboratis sepositæ, sacerdotibus tradebantur ea copia quæ amplior esset sexagesima parte, minor quadragesima. Ut ex omnibus igitur frugibus excernerentur THERUMOTH, fruges universas jam ante collectas esse oportuit, quod contingebat in festo Pentecostes, ut est Levit. XXIII, 15; Num. XXVIII, 26; Deuter. XVI, 9, 10. Sunt qui primitias novorum fructuum oblatas volunt mense TISRI, festo Scenopegiæ. Nam tum uni- (continues)

Χρὴ δὲ ἡμᾶς εἰδέναι οὐ ταὐτὸν εἶναι, etc. What Origen and the Seventy Translators call πρωτογεννήματα are called bikkurim by the Hebrews; these were set aside from whole, not yet processed produce to be offered to God, in no great quantity and no fixed amount. They were offered at the time of the feast of firstfruits, "before all the fruits," according to the precept of Exodus 23:16, 19. The rite of offering them is given in Leviticus 2:14. But ἀπαρχαί for the Jews are the terumoth, which were set apart from all the produce once processed and handed to the priests, in a quantity greater than a sixtieth part and less than a fortieth. So for the terumoth to be separated from all the produce, all the produce had to have been gathered already, which happened at the feast of Pentecost, as in Leviticus 23:15; Numbers 28:26; Deuteronomy 16:9, 10. Some hold that the firstfruits of the new crops were offered in the month of Tishri, at the feast of Tabernacles. For then uni- (continues)

(printed under page 19)

Footnotes

(25) ‹Dominus omnipotens› · call in col 27

II Cor. VI, 18.

2 Cor. 6:18.

(printed under page 20)

(26) ‹cum dicit› · call in col 27

II Tim. III, 16.

2 Tim. 3:16.

(printed under page 20)

(27) ‹cum ait› · call in col 27

I Cor. VII, 12.

1 Cor. 7:12.

(printed under page 20)

(28) ‹et illud› · call in col 27

ibid. 17.

Ibid., verse 17.

(printed under page 20)

(29) ‹itemque› · call in col 27

II Tim. III, 11.

2 Tim. 3:11.

(printed under page 20)

(30) ‹peccata mundi› · call in col 27

Joan. I, 29;

John 1:29;

(30*) ‹pastoresque et doctores› · call in col 27 Ephes. IV, 11.

Eph. 4:11.

(printed under page 20)

(19) · call in col 27

Legendum videtur, ὠφελημένων μὲν ἐν ταῖς φερομέναις ἐπιστολαῖς, δεομένων δέ, etc.

It seems one should read ὠφελημένων μὲν ἐν ταῖς φερομέναις ἐπιστολαῖς, δεομένων δέ, etc.

(printed under page 20)

(20) · call in col 27

Codex Bodleianus pro ἐπιτεταγμένα habet ἐπιτετευγμένα.

The Bodleian manuscript has ἐπιτετευγμένα for ἐπιτεταγμένα.

(printed under page 20)

(21) ‹Κἀγὼ λέγω› · call in col 27

Ἢ οὐ τό· Κἀγὼ λέγω, κ. τ. λ. Sic nostri codices mss. Male autem Huetius in textu habet, ἢ οὕτω· Λέγω, etc.

Ἢ οὐ τό· Κἀγὼ λέγω, etc. So our manuscripts. Huet wrongly has in his text ἢ οὕτω· Λέγω, etc.

(printed under page 20)

(22) ‹θείας ἐπιπνοίας› · call in col 27

Γραφέντα καὶ κατ' ἐξουσίαν, οὐ μὴν τὸ εἰλικρινὲς τῶν ἐκ θείας ἐπιπνοίας. Hæc apud Huetium desunt, sed restituuntur ex codicibus Bodleiano et Barberino.

Γραφέντα καὶ κατ' ἐξουσίαν, οὐ μὴν τὸ εἰλικρινὲς τῶν ἐκ θείας ἐπιπνοίας. These words are missing in Huet, but are restored from the Bodleian and Barberini manuscripts.

(printed under page 20)

(23) ‹τούτῳ παραστατέον› · call in col 27

Τούτῳ παραστατέον. Ita codd. Regius, Barberinus et Bodleianus. Perionius tamen legit τοῦτο, cui nos cum Tarino assentimur.

Τούτῳ παραστατέον. So the Royal, Barberini and Bodleian manuscripts. Périon, however, reads τοῦτο, and with Tarin we agree with him.

(printed under page 20)

(24) ‹φάσκουσα› · call in col 27

Φάσκουσα. Codex Barberinus, φράζουσα.

Φάσκουσα. The Barberini manuscript has φράζουσα.

(printed under page 20)

(25) ‹Εὐαγγέλιόν ἐστιν› · call in col 27

Διδασκαλίας τοῦ δι' ὃν τὸ Εὐαγγέλιον Εὐαγγέλιόν ἐστιν, κ. τ. λ. Sic recte habet codex Bodleianus, sicque legit Ferrarius; in codice Barberino pro δι' ὃν legitur δι' οὗ. Apud Huetium vox Εὐαγγέλιον semel exstat.

Διδασκαλίας τοῦ δι' ὃν τὸ Εὐαγγέλιον Εὐαγγέλιόν ἐστιν, etc. So the Bodleian manuscript rightly has it, and so Ferrari read; in the Barberini manuscript δι' οὗ is read for δι' ὅν. In Huet the word Εὐαγγέλιον occurs only once.

(printed under page 20)

Page

running head: 27 ORIGENIS
marginal letters: A χὴν [primitias] et; B esse quod superius; C 5 Iconii, Lystris,; D enarrare quonam pacto
old-edition numerals: 5 before Iconii, Lystris,
other: facing Latin version, not set; two full-width Latin lines above 5. cut off at right edge, not set: genituram ], Evangelium vero ἀπαρχὴν [primitias], quandoqu[idem] / fuerunt usque ad Dominum Jesum, perfectus ille sermo germi[navit.]

PG 14:28

ἀπαρχὴ, πρὸ δὲ πάντων τὸ πρωτογέννημα. Τῶν τοίνυν φερομένων Γραφῶν καὶ ἐν πάσαις Ἐκκλησίαις Θεοῦ πεπιστευμένων εἶναι θείων οὐκ ἂν ἁμάρτοι τις λέγων πρωτογέννημα μὲν τὸν Μωϋσέως νόμον, ἀπαρχὴν δὲ τὸ Εὐαγγέλιον· μετὰ γὰρ τοὺς πάντας τῶν προφητῶν καρποὺς, τῶν μέχρι τοῦ Κυρίου Ἰησοῦ, ὁ τέλειος ἐβλάστησε λόγος.

firstfruits, but before all things the first-produce. Of the Scriptures, therefore, which are current and are believed in all the Churches of God to be divine, one would not err in saying that the law of Moses is the first-produce, and the Gospel the firstfruits; for after all the fruits of the prophets, those until the Lord Jesus, the perfect word sprouted forth.

5. Ἐὰν δέ τις ἀνθυποφέρῃ διὰ τὴν ἔννοιαν τῆς ἀναπτύξεως τῶν ἀπαρχῶν φάσκων μετὰ τὰ Εὐαγγέλια τὰς Πράξεις καὶ τὰς Ἐπιστολὰς φέρεσθαι τῶν ἀποστόλων, καὶ κατὰ τοῦτο μὴ ἂν ἔτι σώζεσθαι τὸ προαποδεδομένον περὶ ἀπαρχῆς, τὸ ἀπαρχὴν πάσης Γραφῆς εἶναι τὸ Εὐαγγέλιον· λεκτέον ἤτοι νοῦν εἶναι σοφῶν ἐν Χριστῷ, ὠφελημένων ἐν ταῖς φερομέναις Ἐπιστολαῖς, δεομένων ἵνα πιστεύωνται μαρτυριῶν τῶν ἐν τοῖς νομικοῖς καὶ προφητικοῖς λόγοις κειμένων, ὥστε σοφὰ μὲν καὶ πιστὰ λέγειν καὶ σφόδρα ἐπιτεταγμένα τὰ ἀποστολικὰ, οὐ μὴν παραπλήσια τῷ· Τάδε λέγει Κύριος παντοκράτωρ· καὶ κατὰ τοῦτο ἐπίστησον εἰ, ἐπὰν λέγῃ ὁ Παῦλος· Πᾶσα Γραφὴ θεόπνευστος καὶ ὠφέλιμος, ἐμπεριλαμβάνει καὶ τὰ ἑαυτοῦ γράμματα, ἢ οὐ τό· Κἀγὼ λέγω, καὶ οὐχ ὁ Κύριος, καὶ τό· Ἐν πάσαις Ἐκκλησίαις διατάσσομαι, καὶ τό· Οἷα ἔπαθον ἐν Ἀντιοχείᾳ, ἐν Ἰκονίῳ, ἐν Λύστροις, καὶ τὰ τούτοις παραπλήσια ἐνίοτε ὑπ' αὐτοῦ γραφέντα καὶ κατ' ἐξουσίαν, οὐ μὴν τὸ εἰλικρινὲς τῶν ἐκ θείας ἐπιπνοίας λόγων· ἢ καὶ τούτῳ παραστατέον, ὅτι ἡ Παλαιὰ μὲν οὐκ Εὐαγγέλιον, οὐ δεικνύουσα τὸν ἐρχόμενον, ἀλλὰ προαγγέλλουσα καὶ προκηρύσσουσα· πᾶσα δὲ ἡ Καινὴ τὸ Εὐαγγέλιόν ἐστιν, οὐ μόνον ὁμοίως τῇ ἀρχῇ τοῦ Εὐαγγελίου φάσκουσα · Ἰδοὺ ὁ Ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ἀλλὰ καὶ ποικίλας δοξολογίας περιέχουσα καὶ διδασκαλίας τοῦ δι' ὃν τὸ Εὐαγγέλιον Εὐαγγέλιόν ἐστιν. Ἔτι δὲ εἰ ὁ Θεὸς ἔθετο ἐν τῇ Ἐκκλησίᾳ ἀποστόλους, καὶ προφήτας, καὶ εὐαγγελιστὰς, ποιμένας τε καὶ διδασκάλους, ἐπὰν ἐξετάσωμεν τί τὸ ἔργον τοῦ εὐαγγελιστοῦ, ὅτι οὐ πάντως διηγήσασθαι τίνα τρόπον ὁ Σωτὴρ τυφλὸν ἀπὸ γενετῆς ἰάσατο, ὀδωδότα νεκρὸν ἀνέστησεν, ἤ τι τῶν παραδόξων πεποίηκεν· οὐκ ὀκνήσομεν χαρακτηριζομένου τοῦ εὐαγγελιστοῦ, καὶ ἐν προτρεπτικῷ

5. But if anyone objects on account of the meaning of the explanation of the firstfruits, affirming that after the Gospels are current the Acts and the Epistles of the apostles, and that according to this what was previously laid down concerning the firstfruits, namely that the Gospel is the firstfruits of all Scripture, would no longer hold good; we must say either that the mind of wise men in Christ, who have been profited in the current Epistles, stands in need, in order to be believed, of testimonies which lie in the legal and prophetic words, so that the apostolic writings speak things wise indeed and trustworthy and exceedingly authoritative, yet not on a par with: Thus says the Lord Almighty (2 Cor. 6:18); and in accordance with this consider whether, when Paul says: All Scripture is inspired by God and profitable (2 Tim. 3:16), he includes his own writings also, or whether he does not include: And I say, and not the Lord (1 Cor. 7:12), and: So I ordain in all the Churches (1 Cor. 7:17), and: What things I suffered at Antioch, at Iconium, at Lystra (2 Tim. 3:11), and things similar to these written at times by him even according to his authority, yet not having the pureness of words proceeding from divine inspiration; or this also must be established, that the Old Testament is not Gospel, since it does not show Him Who comes, but foretells and proclaims beforehand; whereas the whole New Testament is the Gospel, not only saying in like manner as the beginning of the Gospel: Behold the Lamb of God Who takes away the sin of the world (John 1:29), but also containing manifold doxologies and teachings of Him on account of Whom the Gospel is Gospel. Moreover, if God has set in the Church apostles, and prophets, and evangelists, and pastors and teachers (Eph. 4:11), when we examine what the work of the evangelist is, namely that it is not solely to relate in what way the Saviour healed a man blind from birth, raised a dead man who stank, or wrought some marvellous work; we shall not hesitate, as the office of the evangelist is characterized, in exhortatory

Editors' notes and page, col. 28

Page

running head: ORIGENIS 28
marginal letters: A ἀπαρχὴ, πρὸ δὲ; B ποδεδομένον περὶ ἀπαρχῆς,; C ἐνίοτε ὑπ' αὐτοῦ; D σεν, ἤ τι
old-edition numerals: (none)
other: two full-width Latin lines above 5. cut off at left edge, not set: [prim]itias], quandoquidem post omnes prophetarum fructus qui / [fuerunt usque ad Dominum Jesum, perfectus] ille sermo germinavit.; word split at column break: προ-[τρεπτικῷ]

PG 14:29

λόγῳ τῷ εἰς πιστοποίησιν τῶν περὶ Ἰησοῦ Εὐαγγέλιόν πως εἰπεῖν τὰ ὑπὸ τῶν ἀποστόλων γεγραμμένα. Ἀλλ' ὅσον ἐπὶ τῇ δευτέρᾳ ἀποδόσει τῷ ἀνθυποφέροντι διὰ τὸ μὴ ἐπιγεγράφθαι τὰς Ἐπιστολὰς Εὐαγγέλιον, ὡς οὐ καλῶς πᾶσαν τὴν καινήν Διαθήκην Εὐαγγέλιον ἡμῶν ὀνομασάντων, λεκτέον, ὅτι πολλαχοῦ τῶν Γραφῶν δύο τινῶν ἢ πλειόνων τῷ αὐτῷ ὀνόματι ὀνομαζομένων, κυριώτερον ἐπὶ τοῦ ἑτέρου τῶν λεγομένων κεῖται τὸ ὄνομα · οἷον λέγοντος τοῦ Σωτῆρος · Μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς, ὁ Ἀπόστολός φησι τετάχθαι ἐν τῇ Ἐκκλησίᾳ καὶ διδασκάλους. Οὐκ ἔσονται οὖν οὗτοι διδάσκαλοι ὅσον ἐπὶ τῇ ἀκριβείᾳ τῆς τοῦ Εὐαγγελίου φωνῆς· οὕτως οὐκ ἔσται Εὐαγγέλιον τὸ κατὰ τὰς Ἐπιστολὰς πᾶν γράμμα, ὅταν παραβάλληται τῇ διηγήσει τῶν περὶ Ἰησοῦ πράξεων καὶ παθημάτων καὶ λόγων αὐτοῦ. Πλὴν ἀπαρχὴ πάσης Γραφῆς τὸ Εὐαγγέλιον, καὶ πασῶν τῶν κατ' εὐχὴν ἡμῶν πράξεων ἐσομένων ἀπαρχὴν ποιούμεθα εἰς τὴν ἀπαρχὴν τῶν Γραφῶν.

discourse also aiming at the confirmation of the things concerning Jesus, to call in a certain sense Gospel the things written by the apostles. But as regards the second explanation, in reply to him who objects on the ground that the Epistles are not entitled Gospel, as though we had not rightly named the whole New Testament Gospel, it must be said that in many places of the Scriptures, when two or more things are named by the same name, the name applies more properly to one of the things mentioned; as for example, although the Saviour says: Call no man teacher upon the earth (Matt. 23:8–9), the Apostle says that teachers also have been appointed in the Church (Eph. 4:11). These therefore will not be teachers as regards the strictness of the utterance of the Gospel; so neither will every writing in the Epistles be Gospel, when it is compared with the narrative of the deeds concerning Jesus and His sufferings and words. Nevertheless the Gospel is the firstfruits of all Scripture, and of all the actions of ours that shall be in accordance with our prayer we make the firstfruits upon the firstfruits of the Scriptures.

6. Ἐγὼ δ' οἶμαι, ὅτι καὶ, τεσσάρων ὄντων τῶν Εὐαγγελίων, οἱονεὶ στοιχείων τῆς πίστεως τῆς Ἐκκλησίας, ἐξ ὧν στοιχείων ὁ πᾶς συνέστηκε κόσμος, ἐν Χριστῷ καταλλαγεὶς τῷ Θεῷ, καθά φησιν ὁ Παῦλος· Θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, οὗ κόσμου τὴν ἁμαρτίαν ἦρεν Ἰησοῦς· περὶ γὰρ τοῦ κόσμου τῆς Ἐκκλησίας ὁ λόγος ἐστὶν ὁ γεγραμμένος· Ἰδοὺ ὁ Ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ἀπαρχὴν τῶν Εὐαγγελίων εἶναι τὸ προστεταγμένον ἡμῖν ὑπὸ σοῦ κατὰ δύναμιν ἐρευνῆσαι τὸ κατὰ Ἰωάννην · τὸν γενεαλογούμενον εἰπὼν, καὶ ἀπὸ τοῦ ἀγενεαλογήτου ἀρχόμενον· Ματθαῖος μὲν γὰρ, τοῖς προσδοκῶσι τὸ ἐξ Ἀβραὰμ καὶ Δαυῒδ Ἑβραίοις γράφων, Βίβλος, φησὶ, γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυῒδ, υἱοῦ Ἀβραάμ· καὶ Μάρκος εἰδὼς ὃ γράφει, ἀρχὴν διηγεῖται τοῦ Εὐαγγελίου, τάχα εὑρισκόντων ἡμῶν τὸ τέλος αὐτοῦ παρὰ τῷ Ἰωάννῃ ἐν ἀρχῇ Λόγον Θεὸν Λόγον. Ἀλλὰ καὶ Λουκᾶς εἰρηκὼς ἐν ἀρχῇ τῶν Πράξεων · Τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν καὶ διδάσκειν, ἀλλά γε τηρεῖ τῷ ἐπὶ τὸ στῆθος ἀναπεσόντι τοῦ Ἰησοῦ τοὺς μείζονας καὶ τελειοτέρους περὶ Ἰησοῦ λόγους· οὐδεὶς γὰρ ἐκείνων ἀκρατῶς ἐφανέρωσεν αὐτοῦ τὴν θεότητα, ὡς Ἰωάννης παραστήσας αὐτὸν λέγοντα · Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή· Ἐγώ εἰμι ἡ ἀνάστασις· Ἐγώ εἰμι ἡ θύρα· Ἐγώ εἰμι ὁ παιμὴν

6. And I for my part think that even though the Gospels are four, as it were the elements of the faith of the Church, out of which elements the whole world is compacted, reconciled in Christ to God, according as Paul says: God was in Christ reconciling the world to Himself (2 Cor. 5:19), of which world Jesus took away the sin; for the written word is concerning the world of the Church: Behold the Lamb of God Who takes away the sin of the world (John 1:29), the firstfruits of the Gospels is that according to John, which we have been enjoined by you to search out according to our power; speaking of Him Who has a genealogy, and beginning from Him Who is without genealogy. For Matthew indeed, writing for the Hebrews who await the descendant of Abraham and David, says: The book of the generation of Jesus Christ, the son of David, the son of Abraham (Matt. 1:1); and Mark, knowing what he writes, relates the beginning of the Gospel (Mark 1:1), while we perhaps find its end in John in the beginning, the Word, God the Word. Moreover Luke also, having said in the beginning of the Acts: The first treatise indeed I made concerning all things which Jesus began to do and to teach (Acts 1:1), nevertheless reserves for him who leaned back upon the breast of Jesus the greater and more perfect discourses concerning Jesus; for none of those manifested His divinity in an unmixed manner, as John does when he presents Him saying: I am the light of the world (John 8:12); I am the way, and the truth, and the life (John 14:6); I am the resurrection (John 11:25); I am the door (John 10:7, 9); I am the good

Editors' notes and page, col. 29

Page

running head: 29 COMMENT. IN JOAN. T
marginal letters: A τρεπτικῷ λόγῳ τῷ; B διηγήσει τῶν περὶ; C Ἰδοὺ ὁ Ἀμνὸς; D τοὺς μείζονας καὶ
old-edition numerals: (none)
other: begins with word fragment [προ-]τρεπτικῷ from col. 28; ends with word fragment παι-[μὴν] (printed παι- for ποι-) split at column break; two full-width Latin lines above 6. cut off at right edge, not set: monesque Jesu contineat. Attamen totius Scripturae primit[iae] / quae ex animi sententia nobis cessurae sunt, primitias facim[us]
other: the word παιμὴν was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 32

PG 14:30

Editors' notes and page, col. 30

Footnotes

(31) · call in col 30

Matth. XXIII, 8, 9.

Matt. 23:8, 9.

(printed under page 21)

(32) · call in col 30

Ephes. IV, 11.

Eph. 4:11.

(printed under page 21)

(33) ‹inquit Paulus› · call in col 30

II Cor. V, 19.

2 Cor. 5:19.

(printed under page 21)

(34) ‹sermo ille est scriptus› · call in col 30

Joan. I, 30.

John 1:30 [as printed; the words quoted are John 1:29].

(printed under page 21)

(35) ‹filii Abraham› · call in col 30

Matth. I, 1.

Matt. 1:1.

(printed under page 21)

(36) ‹cum dixisset› · call in col 30

Act. I, 1.

Acts 1:1.

(printed under page 21)

(37) ‹Ego sum pastor bonus› · call in col 30

Joan. VIII, 12; XIV, 6; XI, 25; X, 7, 9, 11.

John 8:12; 14:6; 11:25; 10:7, 9, 11.

(printed under page 21)

(38) ‹et in Apocalypsi› · call in col 30

Apoc. I, 8; XXII, 13.

Rev. 1:8; 22:13.

(printed under page 21)

(26) · call in col 30

Μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς. Locus habetur Matth. XXIII, 8, ubi pro καθηγητὴς exemplaria quædam habent διδάσκαλος. Hunc autem versum cum sequenti confudit Origenes. HUETIUS.

Μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς. The passage is at Matthew 23:8, where for καθηγητής some copies have διδάσκαλος. Origen has run this verse together with the next. HUET.

(printed under page 21)

(27) · call in col 30

Τοῦ Εὐαγγελίου. Tarinus censebat legendum τοῦ διδασκάλου.

Τοῦ Εὐαγγελίου. Tarin thought one should read τοῦ διδασκάλου.

(printed under page 21)

(28) · call in col 30

Εἰς τὴν ἀπαρχήν, etc. Omittendum videtur εἰς.

Εἰς τὴν ἀπαρχήν, etc. It seems εἰς should be omitted.

(printed under page 21)

(29) ‹γενεαλογούμενον εἰπὼν› · call in col 30

Pro εἰπών Ferrarius legit σκοπῶν, ego vero legendum censeo εἰπόν, quod refero ad præcedens τὸ κατὰ Ἰωάννην.

For εἰπών Ferrari read σκοπῶν; but I think one should read εἰπόν, which I refer to the preceding τὸ κατὰ Ἰωάννην.

(printed under page 21)

(30) ‹ποιεῖν καὶ διδάσκειν› · call in col 30

Τέλος αὐτοῦ παρὰ τῷ Ἰωάννῃ.... ἤρξατο ὁ Ἰησοῦς ποιεῖν καὶ διδάσκειν. Hæc omnia apud Huetium desiderantur, sed restituuntur partim ex codice Bodleiano, partim ex Barberino.

Τέλος αὐτοῦ παρὰ τῷ Ἰωάννῃ.... ἤρξατο ὁ Ἰησοῦς ποιεῖν καὶ διδάσκειν. All this is lacking in Huet, but is restored partly from the Bodleian manuscript, partly from the Barberini.

(printed under page 21)

(31) ‹καὶ τελειοτέρους› · call in col 30

Codex Bodleianus, τελεωτέρους.

The Bodleian manuscript has τελεωτέρους.

(printed under page 21)

Footnotes

(39) · call in col 31

Joan. XIX, 26.

John 19:26.

(printed under page 22)

(40) · call in col 31

Galat. II, 20.

Gal. 2:20.

(printed under page 22)

(41) ‹donata sunt nobis› · call in col 31

I Cor. II, 12, 16.

1 Cor. 2:12, 16.

(printed under page 22)

(42) ‹alicubi› · call in col 31

Rom. II, 16.

Rom. 2:16.

(printed under page 22)

(32) · call in col 31

Κατὰ τοὺς ὑγιῶς περὶ αὐτῆς δοξάζοντας. Tum ex hoc loco, tum ex iis quæ habet Origenes tom. XI in Matthæum et homilia 7 in Lucam, liquet ipsum pro heterodoxis habuisse eos qui perpetuam Mariæ virginitatem negabant. In eo certe errore, inquit Huetius, fuisse Tertullianus creditur, eumque duobus locis prodidisse, libro De monogamia, cap. 8, et lib. De carne Christi, cap. 7; sed obscure, nec satis aperte. At clare eum cum aliis professus est Apollinarius, teste Epiphanio, qui Antidicomarianitas eos appellabat, hæres. LXXVII, cap. 26, et hæres. LXXVIII, cap. 1. Post Apollinarium eadem vesania laborarunt Eunomius, Helvidius, Jovinianus et Bonosus. Sed hanc hæresim luculento adversus Helvidium opere contrivit Hieronymus.

Κατὰ τοὺς ὑγιῶς περὶ αὐτῆς δοξάζοντας. Both from this passage and from what Origen says in tome 11 on Matthew and homily 7 on Luke, it is clear that he held as heterodox those who denied Mary's perpetual virginity. Tertullian, says Huet, is believed to have been in that error and to have betrayed it in two places, in the book On Monogamy, ch. 8, and in the book On the Flesh of Christ, ch. 7; but obscurely and not quite openly. Apollinaris, however, professed it clearly along with others, on the testimony of Epiphanius, who called them Antidicomarianites, Heresy 77, ch. 26, and Heresy 78, ch. 1. After Apollinaris, Eunomius, Helvidius, Jovinian and Bonosus suffered from the same madness. But Jerome crushed this heresy in a brilliant work against Helvidius.

(printed under page 22)

(33) · call in col 31

Λόγον. Forte legendum νοῦν.

Λόγον. Perhaps one should read νοῦν.

(printed under page 22)

(34) ‹τὰ Εὐαγγέλια› · call in col 31

Τὰ Εὐαγγέλια. Ferrarius legit τὸ Εὐαγγέλιον. Paulo post nostri codices habent: οὐκ ἔχομεν βιβλίον εὐαγγέλιον. Huetii editio omisit βιβλίον.

Τὰ Εὐαγγέλια. Ferrari reads τὸ Εὐαγγέλιον. A little after, our manuscripts have οὐκ ἔχομεν βιβλίον εὐαγγέλιον; Huet's edition left out βιβλίον.

(printed under page 22)

(35) ‹ἂν καὶ› · call in col 31

Ἔστιν, ἂν καί. Hæc desunt in codice quem secutus est Huetius.

Ἔστιν, ἂν καί. These words are missing in the manuscript Huet followed.

(printed under page 22)

Page

running head: 31 ORIGENIS
marginal letters: A vissimus. Audeamus igitur; B Ecce filius tuus; C quidquid vel praedicavit; D qui rerum nuntium
old-edition numerals: 7 before auditum praebent
other: facing Latin version, not set

PG 14:32

ὁ καλός · καὶ ἐν τῇ Ἀποκαλύψει· Ἐγώ εἰμι τὸ Α καὶ τὸ Ω, ἡ ἀρχὴ καὶ τὸ τέλος· ὁ πρῶτος καὶ ὁ ἔσχατος. Τολμητέον τοίνυν εἰπεῖν ἀπαρχὴν μὲν πασῶν Γραφῶν εἶναι τὰ Εὐαγγέλια, τῶν δὲ Εὐαγγελίων ἀπαρχὴν τὸ κατὰ Ἰωάννην· οὗ τὸν νοῦν οὐδεὶς δύναται λαβεῖν μὴ ἀναπεσὼν ἐπὶ τὸ στῆθος Ἰησοῦ, μηδὲ λαβὼν ἀπὸ Ἰησοῦ τὴν Μαρίαν γινομένην καὶ αὐτοῦ μητέρα· καὶ τηλικοῦτον δὲ γενέσθαι δεῖ τὸν ἐσόμενον ἄλλον Ἰωάννην, ὥστε οἱονεὶ τὸν Ἰωάννην δειχθῆναι ὄντα Ἰησοῦν ἀπὸ Ἰησοῦ. Εἰ γὰρ οὐδεὶς υἱὸς Μαρίας, κατὰ τοὺς ὑγιῶς περὶ αὐτῆς δοξάζοντας, ἢ Ἰησοῦς, φησὶ δὲ Ἰησοῦς τῇ μητρί· Ἴδε ὁ υἱός σου, καὶ οὐχί · Ἴδε καὶ οὗτος υἱός σου · ἴσον εἴρηκε τῷ· Ἴδε οὗτός ἐστιν Ἰησοῦς ὃν ἐγέννησας. Καὶ γὰρ πᾶς ὁ τετελειωμένος ζῇ οὐκέτι, ἀλλ' ἐν αὐτῷ ζῇ Χριστός· καὶ ἐπεὶ ζῇ ἐν αὐτῷ Χριστὸς, λέγεται περὶ αὐτοῦ τῇ Μαρίᾳ · Ἴδε ὁ υἱός σου ὁ Χριστός. Ἡλίκου τοίνυν νοῦ ἡμῖν δεῖ, ἵνα τὸν ἐν τοῖς ὀστρακίνοις τῆς εὐτελοῦς λέξεως θησαυροῖς ἐναποκείμενον λόγον τοῦ ὑπὸ πάντων τῶν ἐντυγχανόντων ἀναγινωσκομένου γράμματος, καὶ ὑπὸ πάντων τῶν παρεχόντων τάς σωματικὰς ἀκοὰς ἀκουομένου, αἰσθητοῦ διὰ φωνῆς λόγου, ἐκλαβεῖν κατ' ἀξίαν δυνηθῶμεν, τί δεῖ καὶ λέγειν ; Τὸν γὰρ μέλλοντα ταῦτα ἀκριβῶς καταλαμβάνειν μετὰ ἀληθείας εἰπεῖν δεῖ· Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν. Ἔστι δὲ προσαχθῆναι ἀπὸ τῶν ὑπὸ Παύλου λεγομένων περὶ τοῦ πᾶσαν τὴν Καινὴν εἶναι τὰ Εὐαγγέλια, ὅταν που γράφῃ · Κατὰ τὸ Εὐαγγέλιόν μου· ἐν γράμμασι γὰρ Παύλου οὐκ ἔχομεν βιβλίον Εὐαγγέλιον συνήθως καλούμενον. Ἀλλὰ πᾶν ὃ ἐκήρυσσε καὶ ἔλεγε, τὸ Εὐαγγέλιον ἦν· ἃ καὶ ἐκήρυσσε καὶ ἔλεγε, ταῦτα καὶ ἔγραφε · καὶ ἃ ἔγραφε ἄρα Εὐαγγέλιον ἦν. Εἰ δὲ τὰ Παύλου Εὐαγγέλιον ἦν, ἀκόλουθον λέγειν, ὅτι καὶ τὰ Πέτρου Εὐαγγέλιον ἦν, καὶ ἁπαξαπλῶς τὰ συνιστάντα τὴν Χριστοῦ ἐπιδημίαν, καὶ κατασκευάζοντα τὴν παρουσίαν αὐτοῦ, ἐμποιοῦντά τε αὐτὴν ταῖς ψυχαῖς τῶν βουλομένων παραδέξασθαι τὸν ἑστῶτα ἐπὶ τὴν θύραν, καὶ κρούοντα, καὶ εἰσελθεῖν βουλόμενον εἰς τὰς ψυχὰς λόγον Θεοῦ.

shepherd (John 10:11); and in the Apocalypse: I am the Alpha and the Omega, the beginning and the end, the first and the last (Rev. 1:8; 22:13). One must therefore venture to say that the Gospels are the firstfruits of all the Scriptures, and the firstfruits of the Gospels is that according to John; whose meaning no one can grasp unless he has leaned back upon the breast of Jesus, and has received from Jesus Mary becoming his mother also; and so great must he become who is to be another John, that John is shown to be as it were Jesus from Jesus. For if there is no son of Mary, according to those who hold a sound opinion concerning her, save Jesus, and Jesus says to His mother: Behold your son (John 19:26), and not: Behold this man also is your son; He has said the equivalent of: Behold this is Jesus Whom you bore. For indeed everyone who has been perfected no longer lives, but Christ lives in him (Gal. 2:20); and since Christ lives in him, it is said concerning him to Mary: Behold your son the Christ. What great mind therefore we need, in order that we may be able worthily to interpret the word stored up in the earthen treasures of the paltry letter—of the writing read by all who light upon it, and of the word perceptible through the voice heard by all who lend their bodily ears—what need is there even to say? For he who is to apprehend these things accurately must say with truth: But we have the mind of Christ, that we may know the things freely given to us by God (1 Cor. 2:16, 12). Moreover, one may be led from the things said by Paul to see that the whole New Testament is the Gospels, when he writes somewhere: According to my Gospel (Rom. 2:16); for among the writings of Paul we do not have a book customarily called a Gospel. But everything that he preached and said was the Gospel; and the things that he preached and said, these he also wrote; and what he wrote therefore was Gospel. And if the writings of Paul were Gospel, it follows to say that the writings of Peter also were Gospel, and in a word the things that establish the sojourn of Christ, and prepare His coming, and produce it in the souls of those who are willing to receive the Word of God Who stands at the door, and knocks, and wishes to enter into their souls (Rev. 3:20).

7. Τί δὲ βούλεται δηλοῦν ἡ Εὐαγγέλιον προσηγορία, καὶ διὰ τί ταύτην ἔχει τὴν ἐπιγραφὴν ταῦτα τὰ βιβλία, ἤδη καιρὸς ἐξετάσαι. Ἔστι τοίνυν τὸ Εὐαγγέλιον λόγος περιέχων ἀπαγγελίαν πραγμάτων κατὰ τὸ εὔλογον διὰ τὸ ὠφελεῖν εὐφραινόντων τὸν ἀκούοντα, ἐπὰν παραδέξηται τὸ ἀπαγγελλόμενον· οὐδὲν δ' ἧττον ὁ τοιοῦτος λόγος Εὐαγγέλιόν ἐστιν, ἂν καὶ πρὸς τὴν σχέσιν τοῦ ἀκούοντος ἐξετάζηται· ἢ Εὐαγγέλιόν

7. Now what the appellation Gospel means to signify, and wherefore these books have this title, it is now time to examine. The Gospel, then, is a discourse containing a report of things which with good reason, because they confer benefit, gladden the hearer, whenever he receives what is reported; and none the less is such a discourse Gospel, if it also be examined with reference to the disposition of the hearer; or Gospel

Editors' notes and page, col. 32

Page

running head: ORIGENIS 32
marginal letters: A μὴν ὁ καλός ·; B ζῇ οὐκέτι, ἀλλ'; C γράφῃ · Κατὰ; D γέλιον λόγος περιέχων
old-edition numerals: (none)
other: begins with word fragment [ποι-]μὴν from col. 29

PG 14:33

ἐστι λόγος περιέχων ἀγαθοῦ τῷ πιστεύοντι παρουσίαν ἢ λόγος ἐπαγγελλόμενος παρεῖναι τὸ ἀγαθὸν τὸ προσδοκώμενον. Πάντες δὲ οἱ προειρημένοι ἡμῖν ὅροι ἐφαρμόζουσι τοῖς ἐπιγραφομένοις Εὐαγγελίοις· ἕκαστον γὰρ Εὐαγγέλιον σύστημα ἀπαγγελλομένων ὠφελίμων τῷ πιστεύοντι, καὶ μὴ παρεκδεξαμένῳ, τυγχάνον ὠφέλειαν ἐμποιοῦν, κατὰ τὸ εὔλογον εὐφραίνει διδάσκον τὴν δι' ἀνθρώπους τοῦ πρωτοτόκου πάσης κτίσεως Χριστοῦ Ἰησοῦ σωτήριον αὐτοῖς ἐπιδημίαν. Ἀλλὰ καὶ ὅτι λόγος ἐστὶν ἕκαστον Εὐαγγέλιον διδάσκων τὴν τοῦ ἀγαθοῦ Πατρὸς ἐν Υἱῷ τοῖς βουλομένοις παραδέξασθαι ἐπιδημίαν, παντὶ τῷ πιστεύοντι σαφές· ὅτι δὲ καὶ ἀγαθὸν ἐπαγγέλλεται διὰ τῶν βιβλίων τούτων τὸ προσδοκηθὲν οὐκ ἀσαφές· σχεδὸν γὰρ ὁ Βαπτιστὴς Ἰωάννης τὴν παντὸς τοῦ λαοῦ λαβὼν φωνήν φησι πέμψας τῷ Ἰησοῦ· Σὺ εἶ ὁ ἐρχόμενος, ἢ ἕτερον προσδοκῶμεν; Προσδοκώμενον γὰρ ἀγαθὸν τῷ λαῷ ὁ Χριστὸς ἦν, περὶ οὗ κηρυσσόντων τῶν προφητῶν, μέχρι καὶ τῶν τυχόντων πάντες εἰς αὐτὸν ἔσχον οἱ ὑπὸ νόμον καὶ προφήτας τὰς ἐλπίδας, ὡς μαρτυρεῖ ἡ Σαμαρεῖτις λέγουσα· Οἶδα, ὅτι Μεσσίας ἔρχεται ὁ λεγόμενος Χριστός· Ὅταν ἔλθῃ ἐκεῖνος, ἀπαγγελεῖ ἡμῖν ἅπαντα. Ἀλλὰ καὶ Σίμων καὶ Κλεόπας, ὁμιλοῦντες πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τῷ Ἰησοῦ αὐτῷ τῷ Χριστῷ ἀναστάντι, οὐδέπω γινώσκοντες ἐγηγέρθαι αὐτὸν ἐκ νεκρῶν φασι· Σὺ μόνος παροικεῖς ἐν Ἰερουσαλὴμ, καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις ; Εἰπόντος δὲ, Ποῖα ; ἀποκρίνονται, Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης, δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ Θεοῦ καὶ παντὸς τοῦ λαοῦ, ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρῖμα θανάτου, καὶ ἐσταύρωσαν αὐτόν. Ἡμεῖς δὲ ἠλπίζομεν, ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ. Πρὸς τούτοις Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου, εὑρὼν τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, λέγει · Εὑρήκαμεν τὸν Μεσσίαν, ὅ ἐστι, μεθερμηνευόμενον, Χριστός. Καὶ μετ' ὀλίγα ὁ Φίλιππος, εὑρὼν τὸν Ναθαναὴλ, λέγει αὐτῷ · Ὃν ἔγραψε Μωϋσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται, εὑρήκαμεν τὸν Ἰησοῦν τὸν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ.

is a discourse containing the presence of a good for the believer, or a discourse promising that the awaited good is present. Now all the definitions we have mentioned before fit the books entitled Gospels; for every Gospel, being a system of beneficial things reported to him who believes and does not misconstrue it, producing benefit, with good reason gladdens him, teaching the saving sojourn among men, for their sake, of Christ Jesus the firstborn of all creation (Col. 1:15). Moreover, that each Gospel is a discourse teaching the sojourn of the good Father in the Son for those who are willing to receive it, is clear to every believer; and that the awaited good is also promised through these books is not unclear; for John the Baptist, taking up almost the voice of the whole people, says when he sends to Jesus: Art Thou He Who comes, or do we look for another? (Matt. 11:3). For the Christ was the good awaited by the people, concerning Whom, as the prophets proclaimed Him, all who were under the law and the prophets, down to ordinary folk, had their hopes set on Him, as the Samaritan woman testifies when she says: I know that Messias comes, Who is called Christ; when He comes, He will declare all things to us (John 4:25). Moreover Simon and Cleopas also, conversing with one another concerning all the things that had happened to Jesus the Christ Himself after He had risen, not yet knowing that He had been raised from the dead, say: Dost Thou alone sojourn in Jerusalem, and hast Thou not known the things that have come to pass in it in these days? And when He said, What things? they answer, The things concerning Jesus of Nazareth, Who was a man, a prophet mighty in deed and word before God and all the people, and how our chief priests and rulers delivered Him up to sentence of death, and crucified Him. But we hoped that it was He Who was about to redeem Israel (Luke 24:18–21). Besides these, Andrew the brother of Simon Peter, having found his own brother Simon, says: We have found the Messias, which is, being interpreted, Christ (John 1:41). And a little after, Philip, having found Nathanael, says to him: Him of Whom Moses in the law and the prophets wrote, we have found, Jesus the son of Joseph, from Nazareth (John 1:45).

8. Δόξαι δ' ἄν τις ἐνίστασθαι τῷ πρώτῳ ὅρῳ, ἐπεὶ καὶ τὰ μὴ ἐπιγεγραμμένα Εὐαγγέλια ὑποπίπτει αὐτῷ· ὁ γὰρ νόμος καὶ οἱ προφῆται λόγοι πιστεύονται εἶναι περιέχοντες ἀπαγγελίαν πραγμάτων κατὰ τὸ εὔλογον διὰ τὸ ὠφελεῖν εὐφραινόντων τοὺς ἀκούοντας, ἐπὰν παραδέξωνται τὰ ἀπαγγελλόμενα. Λεχθείη δ' ἂν πρὸς τοῦτο ὅτι πρὸ τῆς Χριστοῦ ἐπιδημίας ὁ νόμος καὶ οἱ προφῆται, ἅτε μηδέπω ἐληλυθότος τοῦ τὰ ἐν αὐτοῖς μυστήρια σαφηνίζοντος, οὐκ εἶχον τὸ ἐπάγγελμα τοῦ περὶ τοῦ Εὐαγγελίου ὅρου· ὁ δὲ Σωτὴρ, ἐπιδημήσας καὶ τὸ Εὐαγγέλιον σωματοποιηθῆναι ποιήσας, τῷ Εὐαγγελίῳ

8. Now someone might seem to object to the first definition, since writings not entitled Gospels also fall under it; for the law and the prophets are believed to be discourses containing a report of things which with good reason, because they confer benefit, gladden the hearers whenever they receive the things reported. To this it might be said that before the sojourn of Christ the law and the prophets, inasmuch as He Who makes clear the mysteries in them had not yet come, did not possess the promise belonging to the definition of the Gospel; but the Saviour, having sojourned among us and having caused the Gospel to be embodied, by the Gospel

Editors' notes and page, col. 33

Footnotes

(43) · call in col 34

Matth. XI, 3.

Matt. 11:3.

(printed under page 23)

(44) · call in col 34

Joan. IV, 25.

John 4:25.

(printed under page 23)

(45) ‹inquiunt› · call in col 34

Luc. XXIV, 18, 19 et seqq.

Luke 24:18, 19 and following.

(printed under page 23)

(46) ‹Simone, dicit› · call in col 34

Joan. I, 41.

John 1:41.

(printed under page 23)

(47) ‹dicit illi› · call in col 34

Joan. I, 45.

John 1:45.

(printed under page 23)

(36) · call in col 34

Λόγος περιέχων ἀγαθοῦ τῷ πιστεύοντι παρουσίαν.... Πάντες δὲ οἱ. Hæc omnia desiderantur in editione Huetii, restituuntur ex codicibus Barberino et Bodleiano.

Λόγος περιέχων ἀγαθοῦ τῷ πιστεύοντι παρουσίαν.... Πάντες δὲ οἱ. All this is lacking in Huet's edition; it is restored from the Barberini and Bodleian manuscripts.

(printed under page 23)

(37) · call in col 34

Ὅροι. Codex Bodleianus, λόγοι.

Ὅροι. The Bodleian manuscript has λόγοι.

(printed under page 23)

Footnotes

(48) · call in col 35

I Cor. X, 11.

1 Cor. 10:11.

(printed under page 24)

(38) · call in col 35

Καὶ οὐκ ἂν ἀπὸ σκοποῦ χρησαίμην τῷ παραδείγματι τοῦ μικρὰ καὶ ὅτι ὅλον.... Ὅταν γάρ.... υἱούς, etc. Hæc omnia desunt apud Huetium, sed restituuntur ex codicibus Bodleiano et Barberino, in quibus adhuc lacuna inest.

Καὶ οὐκ ἂν ἀπὸ σκοποῦ χρησαίμην τῷ παραδείγματι τοῦ μικρὰ καὶ ὅτι ὅλον.... Ὅταν γάρ.... υἱούς, etc. All this is missing in Huet, but is restored from the Bodleian and Barberini manuscripts, in which there is still a gap.

(printed under page 24)

(39) · call in col 35

Codex Bodleianus, τὸ ἐν προφήταις καὶ τοῦ νόμου κάλυμμα. Mox pro πάντων τὸ Θεῖον legendum videtur πάντως τὸ Θεῖον.

The Bodleian manuscript has τὸ ἐν προφήταις καὶ τοῦ νόμου κάλυμμα. Just after, for πάντων τὸ Θεῖον it seems one should read πάντως τὸ Θεῖον.

(printed under page 24)

(40) · call in col 35

Ὄρει. Hæc vox restituitur ex codice Barberino.

Ὄρει. This word is restored from the Barberini manuscript.

(printed under page 24)

Page

running head: 35 ORIGENIS
marginal letters: A Evangelio, ut omnia; B universorum mundique opificem; C ctioribus, minimeque parvulis,; D homines divinitatem illius
old-edition numerals: 9 before deducti sunt
other: facing Latin version, not set

PG 14:36

πάντα ὡσεὶ Εὐαγγέλιον πεποίηκεν · καὶ οὐκ ἂν ἀπὸ σκοποῦ χρησαίμην τῷ παραδείγματι τοῦ μικρὰ καὶ ὅτι ὅλον.... Ὅταν γὰρ. . . . υἱοὺς τῶν ἀνθρώπων τῇ θειότητι αὐτοῦ περιελὼν τὸ ἐν τῷ νόμῳ καὶ προφήταις κάλυμμα πάντων τὸ Θεῖον ἀπέδειξε, φανερῶς παραστήσας τοῖς βουληθεῖσι τῆς σοφίας αὐτοῦ γενέσθαι μαθηταῖς τίνα τὰ ἀληθινὰ τοῦ Μωϋσέως νόμου, ὧν ὑποδείγματι καὶ σκιᾷ ἐλάτρευον οἱ πάλαι, καὶ τίς ἡ ἀλήθεια τῶν ἐν ταῖς ἱστορίαις πραγμάτων, ἅτινα τυπικῶς συνέβαινεν ἐκείνοις · ἐγράφη δὲ δι' ἡμᾶς, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησε. Πᾶς οὖν ᾧ Χριστὸς ἐπιδεδήμηκεν, οὔτε ἐν Ἰεροσολύμοις οὔτε ἐν τῷ τῶν Σαμαρειτῶν ὄρει προσκυνεῖ τῷ Θεῷ · ἀλλὰ μαθὼν, ὅτι πνεῦμα ὁ Θεὸς, πνευματικῶς λατρεύων αὐτῷ πνεύματι καὶ ἀληθείᾳ, οὐκέτι δὲ τυπικῶς, προσκυνεῖ τὸν τῶν ὅλων Πατέρα καὶ δημιουργόν. Οὐκοῦν πρὸ τοῦ Εὐαγγελίου, ὃ γέγονε διὰ τὴν Χριστοῦ ἐπιδημίαν, οὐδὲν τῶν πάλαι Εὐαγγέλιον ἦν. Τὸ δὲ Εὐαγγέλιον, ὅπερ ἐστὶ Διαθήκη Καινὴ, ἀποστῆσαν ἡμᾶς παλαιότητος τοῦ γράμματος, τὴν μηδέποτε παλαιουμένην καινότητα τοῦ πνεύματος, οἰκείαν τῆς Καινῆς Διαθήκης τυγχάνουσαν, ἐν πάσαις ἀνακειμένην Γραφαῖς, τῷ φωτὶ τῆς γνώσεως ἀνέλαμψεν. Ἐχρῆν δὲ τὸ ποιητικὸν τοῦ καὶ ἐν τῇ Παλαιᾷ Διαθήκῃ νομιζομένου Εὐαγγελίου ἐξαιρέτως καλεῖσθαι Εὐαγγέλιον.

has made all things as it were Gospel; and not wide of the mark would I use the example of how a little ... makes the whole.... For when ... the sons of men by His divinity, having taken away the veil that was in the law and the prophets (2 Cor. 3:14–16), He showed forth what is divine in all things, clearly setting before those who wished to become disciples of His wisdom what are the true things of the law of Moses, the copy and shadow of which the men of old served (Heb. 8:5), and what is the truth of the events in the histories, which happened to them by way of figure, and were written for our sakes, upon whom the ends of the ages have come (1 Cor. 10:11). Everyone therefore with whom Christ has sojourned worships God neither in Jerusalem nor on the mountain of the Samaritans; but having learned that God is spirit, religiously serving Him spiritually in spirit and truth (John 4:21, 24), and no longer in figures, he worships the Father and Creator of all. Therefore before the Gospel, which came into being through the sojourn of Christ, none of the old things was Gospel. But the Gospel, which is the New Testament, having removed us from the oldness of the letter (Rom. 7:6), caused the never-ageing newness of the spirit, which is proper to the New Testament and is stored up in all the Scriptures, to shine forth by the light of knowledge. And that which produces what even in the Old Testament is accounted Gospel ought pre-eminently to be called Gospel.

9. Πλὴν οὐκ ἀγνοητέον Χριστοῦ ἐπιδημίαν καὶ πρὸ τῆς κατὰ σῶμα ἐπιδημίας τὴν νοητὴν γεγονέναι τοῖς τελειοτέροις καὶ οὐ νηπίοις, οὐδὲ ὑπὸ παιδαγωγοὺς καὶ ἐπιτρόπους ἐπιτυγχάνουσιν, οἷς τὸ νοητὸν τοῦ χρόνου πλήρωμα ἐνέστη, πατριάρχαις, καὶ Μωϋσεῖ τῷ θεράποντι, καὶ τοῖς τεθεαμένοις Χριστοῦ τὴν δόξαν προφήταις. Ὥσπερ δὲ πρὸ τῆς ἐμφανοῦς καὶ κατὰ σῶμα ἐπιδημίας ἐπεδήμησε τοῖς τελείοις, οὕτω καὶ μετὰ τὴν κεκηρυγμένην παρουσίαν τοῖς ἔτι νηπίοις, ἅτε ὑπὸ ἐπιτρόπους τυγχάνουσι καὶ οἰκονόμους, καὶ μηδέπω ἐπὶ τὸ πλήρωμα τοῦ χρόνου ἐφθακόσιν, οἱ μὲν πρόδρομοι Χριστοῦ ἐπιδεδημήκασι παισὶ ψυχαῖς ἁρμόζοντες λόγοι, εὐλόγως ἂν κληθέντες παιδαγωγοί· αὐτὸς δὲ ὁ Υἱὸς ὁ δεδοξασμένος Θεὸς Λόγος οὐδέπω, περιμένων τὴν δέουσαν γενέσθαι προπαρασκευὴν τοῖς μέλλουσι χωρεῖν αὐτοῦ τὴν θεότητα ἀνθρώποις Θεοῦ. Καὶ τοῦτο δὲ εἰδέναι ἐχρῆν, ὅτι, ὥσπερ ἐστὶ νόμος σκιὰν περιέχων τῶν μελλόντων ἀγαθῶν ὑπὸ τοῦ κατὰ ἀλήθειαν καταγγελλομένου νόμου δηλουμένων, οὕτω καὶ Εὐαγγέλιον σκιὰν μυστηρίων Χριστοῦ διδάσκει τὸ νομιζόμενον ὑπὸ πάντων τῶν ἐντυγχανόντων νοεῖσθαι. Ὃ δέ φησιν Ἰωάννης Εὐαγγέλιον αἰώνιον, οἰκείως ἂν λεχθησόμενον πνευματικὸν, σαφῶς παρίστησι τοῖς νοοῦσι τὰ πάντα ἐνώπιον περὶ αὐτοῦ τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ τὰ παριστάμενα μυστήρια ὑπὸ τῶν λόγων αὐτοῦ, τά τε πράγματα ὧν αἰνίγματα ἦσαν αἱ πράξεις αὐτοῦ. Τούτοις δὲ ἀκόλουθόν ἐστιν ἐκλαμβάνειν, ὅτι ὃν τρόπον ἐν φανερῷ

9. Nevertheless one must not be ignorant that before His bodily sojourn an intelligible sojourn of Christ also took place for those who were more perfect and not infants, nor still under tutors and governors, for whom the intelligible fulness of time was present (Gal. 4:1–4)—for the patriarchs, and Moses the servant, and the prophets who beheld the glory of Christ. And just as before His manifest and bodily sojourn He sojourned with the perfect, so also after His proclaimed coming, to those who are still infants, inasmuch as they are under governors and stewards and have not yet arrived at the fulness of time, the forerunners of Christ have sojourned—discourses suited to childlike souls, which might reasonably be called tutors; but the Son Himself, the glorified God the Word, has not yet come, awaiting the fitting preparation that must take place in the men of God who are about to receive His divinity. And this also one ought to know, that just as there is a law containing a shadow of the good things to come (Heb. 10:1) which are manifested by the law proclaimed according to truth, so also a Gospel teaches a shadow of the mysteries of Christ, namely that Gospel which is supposed to be understood by all who light upon it. But what John calls the eternal Gospel (Rev. 14:6), which would properly be called spiritual, clearly sets face to face before those who understand all things concerning the Son of God Himself, and the mysteries presented by His words, and the realities of which His deeds were riddles. And in accordance with these things we must understand that in the way in which, openly,

Editors' notes and page, col. 36

Page

running head: ORIGENIS 36
marginal letters: A πάντα ὡσεὶ Εὐαγγέλιον; B πνεύματι καὶ ἀληθείᾳ,; C καὶ ἐπιτρόπους ἐπιτυγχάνουσιν,; D ὑπὸ τοῦ κατὰ
old-edition numerals: (none)
other: Ἰεροσολύμοις with smooth breathing set as printed; lacuna dots in line 3 set as printed

PG 14:37

Ἰουδαῖός τίς εστι καὶ περιτετμημένος, οὕτω Χριστιανὸς καὶ βάπτισμα. Παῦλος μὲν καὶ Πέτρος ἐν φανερῷ πρότερον ὄντες οἱ Ἰουδαῖοι, καὶ περιτετμημένοι, ὕστερον καὶ ἐν τῷ κρυπτῷ τοιοῦτοι τυγχάνειν ἀπὸ Ἰησοῦ εἰλήφασι, τὸ ἐν φανερῷ εἶναι Ἰουδαῖοι διὰ τὴν τῶν πολλῶν σωτηρίαν, κατ' οἰκονομίαν, οὐ μόνον λόγοις ὁμολογοῦντες, ἀλλὰ καὶ διὰ τῶν ἔργων δεικνύντες. Τὸ δ' αὐτὸ καὶ περὶ τοῦ Χριστιανισμοῦ αὐτῶν λεκτέον. Καὶ ὥσπερ οὐκ ἔστιν ὠφελῆσαι δυνατὸν Παῦλον τοὺς κατὰ σάρκα Ἰουδαίους, ἐὰν μὴ, ὅτε ὁ λόγος αἱρεῖ, περιτέμῃ τὸν Τιμόθεον, καὶ ὅτε εὔλογόν ἐστι ξυράμενον, καὶ προσφορὰν ποιήσαντα, καὶ ἁπαξαπλῶς τοῖς Ἰουδαίοις Ἰουδαῖον γενόμενον, ἵνα τοὺς Ἰουδαίους κερδήσῃ · οὕτως τὸν ἐκκείμενον εἰς πολλῶν ὠφέλειαν οὐκ ἔστι διὰ τοῦ ἐν Χριστῷ Χριστιανισμοῦ μόνον δυνατὸν τοὺς στοιχειουμένους ἐν τῷ φανερῷ Χριστιανισμῷ βελτιῶσαι καὶ προαγαγεῖν ἐπὶ τὰ κρείττονα καὶ ἀνωτέρω. Διόπερ ἀναγκαῖον πνευματικῶς καὶ σωματικῶς Χριστιανίζειν, καὶ ὅπου μὲν χρὴ τὸ σωματικὸν κηρύσσειν Εὐαγγέλιον, φάσκοντα μηδὲν εἶναι τοῖς σαρκίνοις ἢ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον, τοῦτο ποιητέον· ἐπὰν δὲ εὑρεθῶσι κατηρτισμένοι τῷ πνεύματι, καὶ καρποφοροῦντες ἐν αὐτῷ, ἐρῶντές τε τῆς οὐρανίου σοφίας, μεταδοτέον αὐτοῖς τοῦ λόγου ἐπανελθόντος ἀπὸ τοῦ σεσαρκῶσθαι, ἐφ' ὃ ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν.

someone is a Jew and circumcised, so there is a Christian and a baptism (Rom. 2:28–29). For Paul and Peter, having formerly been Jews in outward show and circumcised, afterwards received from Jesus to be such in secret also, confessing not only in words but also showing through their deeds that they were Jews in outward show for the salvation of the many, by way of dispensation. And the same thing must be said concerning their Christianity also. And just as it is not possible for Paul to benefit the Jews according to the flesh unless, when reason requires, he circumcises Timothy (Acts 16:3), and when it is reasonable shaves his head and makes an offering, and in a word becomes a Jew to the Jews, that he may gain the Jews (Acts 21:24, 26; 1 Cor. 9:20); so it is not possible for him who is set forth for the benefit of many, through the Christianity in Christ alone, to improve those who are being instructed in the rudiments of outward Christianity and to lead them forward to things better and higher. Wherefore it is necessary to practise Christianity both spiritually and bodily; and where one must preach the bodily Gospel, affirming that among the carnal one knows nothing save Jesus Christ, and Him crucified (1 Cor. 2:2; 3:1), this must be done; but when they are found perfected in the spirit, and bearing fruit in it, and in love with the heavenly wisdom, one must impart to them the Word Who has returned from having become flesh to that which He was in the beginning with God (John 1:1–2, 14).

10. Ταῦτα δὲ ἐξετάζοντες περὶ τοῦ Εὐαγγελίου οὐ μάτην εἰρηκέναι ἡγούμεθα, οἱονεὶ αισθητὸν Εὐαγγέλιον νοητοῦ καὶ πνευματικοῦ τῇ ἐπινοίᾳ διακρίνοντες · καὶ γὰρ νῦν πρόκειται τὸ αισθητὸν Εὐαγγέλιον μεταλαβεῖν εἰς πνευματικόν. Τίς γὰρ ἡ διήγησις τοῦ αἰσθητοῦ εἰ μὴ μεταλαμβάνοιτο εἰς πνευματικόν; Ἤτοι οὐδεμία ἢ ὀλίγη καὶ τῶν τυχόντων ἀπὸ τῆς λέξεως αὐτοὺς πεπεικότων λαμβάνειν τὰ δηλούμενα. Ἀλλὰ πᾶς ἀγὼν ἡμῖν ἐνέστηκε πειρωμένοις εἰς τὰ βάθη τοῦ εὐαγγελικοῦ νοῦ φθάσαι καὶ ἐρευνῆσαι τὴν ἐν αὐτῷ γυμνὴν τύπων ἀλήθειαν. Τῶν δὴ εὐαγγελιζομένων ἐν ἀγαθῶν ἀπαγγελίᾳ νοουμένων, οι μὲν ἀπόστολοι τὸν Ἰησοῦν εὐαγγελίζονται · λέγονται μέντοι ὡς ἀγαθὸν καὶ τὴν ἀνάστασιν εὐαγγελίζεσθαι, καὶ αὐτήν πως οὖσαν Ἰησοῦν · Ἰησοῦς γάρ φησιν · Ἐγώ εἰμι ἡ ἀνάστασις · Ἰησοῦς δὲ τὰ τοῖς ἁγίοις ἀποκείμενα εὐαγγελίζεται τοῖς πτωχοῖς, παρακαλῶν αὐτοὺς ἐπὶ τὰς θείας ἐπαγγελίας. Καὶ μαρτυροῦσιν αἱ θεῖαι Γραφαὶ τοῖς ὑπὸ τῶν ἀποστόλων εὐαγγελισμοῖς, καὶ τῷ ὑπὸ τοῦ Σωτῆρος ἡμῶν · ὁ μὲν

10. Now in examining these things concerning the Gospel we consider that we have not spoken in vain, distinguishing in thought between a sensible Gospel, so to speak, and an intelligible and spiritual one; for indeed our present task is to translate the sensible Gospel into a spiritual one. For what is the exposition of the sensible Gospel if it be not translated into a spiritual one? Either none at all or of little worth, when even ordinary people have persuaded themselves that they grasp the things signified from the bare text. But our whole struggle lies before us as we endeavour to reach into the depths of the evangelical meaning and to search out the truth in it stripped of types. Now since the things preached as good tidings are understood to consist in a report of good things, the apostles on the one hand preach Jesus as good tidings; yet they are also said to preach the resurrection as a good thing (Acts 17:18), it also being in a certain sense Jesus; for Jesus says: I am the resurrection (John 11:25); while Jesus preaches to the poor the good tidings of the things laid up for the saints (Luke 4:18), exhorting them unto the divine promises. And the divine Scriptures bear witness both to the good tidings preached by the apostles, and to that preached by our Saviour; for

Editors' notes and page, col. 37

Footnotes

(49) ‹dicente Jesu› · call in col 38

Joan. XI, 25.

John 11:25.

(printed under page 25)

(41) · call in col 38

Ἐν φανερῷ Ἰουδαῖός τίς ἐστι καὶ περιτετμημένος, οὕτω Χριστιανός. Hæc desunt apud Huetium, sed restituuntur e codd. Bodleiano et Barberino.

Ἐν φανερῷ Ἰουδαῖός τίς ἐστι καὶ περιτετμημένος, οὕτω Χριστιανός. These words are missing in Huet, but are restored from the Bodleian and Barberini manuscripts.

(printed under page 25)

(42) · call in col 38

Κατ' οἰκονομίαν. Ferrarius vertit, propter ædificationem; legebat κατ' οἰκοδομίαν. Sed in nostris codicibus legitur κατ' οἰκονομίαν.

Κατ' οἰκονομίαν. Ferrari translated "for edification"; he read κατ' οἰκοδομίαν. But in our manuscripts κατ' οἰκονομίαν is read.

(printed under page 25)

(43) · call in col 38

Τοῦ ἐν Χριστῷ Χριστιανισμοῦ. Omnino legendum τοῦ ἐν κρυπτῷ Χριστιανισμοῦ.

Τοῦ ἐν Χριστῷ Χριστιανισμοῦ. One should certainly read τοῦ ἐν κρυπτῷ Χριστιανισμοῦ ("of the hidden Christianity").

(printed under page 25)

(44) · call in col 38

Εἶναι. Ferrarius legebat εἰδέναι· quæ lectio melior videtur.

Εἶναι. Ferrari read εἰδέναι, which seems the better reading.

(printed under page 25)

(45) ‹τῷ πνεύματι› · call in col 38

Κατηρτισμένοι τῷ πνεύματι. Ferrarius legebat κατηρμένοι, elevati.

Κατηρτισμένοι τῷ πνεύματι. Ferrari read κατηρμένοι [as printed], "raised up."

(printed under page 25)

(46) ‹οὖσαν Ἰησοῦν› · call in col 38

Καὶ αὐτὴν πως οὖσαν Ἰησοῦν. Sic recte habet codex Bodleianus, nec aliter legisse videtur Ferrarius. Male in textu Huetii legitur, καὶ αὐτὴν πως οὖν Ἰησοῦν.

Καὶ αὐτὴν πως οὖσαν Ἰησοῦν. So the Bodleian manuscript rightly has it, and Ferrari seems to have read no differently. Huet's text wrongly reads καὶ αὐτὴν πως οὖν Ἰησοῦν.

(printed under page 25)

(47) ‹Σωτῆρος ἡμῶν› · call in col 38

Καὶ τῷ ὑπὸ τοῦ Σωτῆρος ἡμῶν. Sic habet codex Bodleianus, nec aliter legebat Ferrarius; veruntamen in codd. Regio et Barberino legitur καὶ τὸ ὑπὸ τοῦ Σωτῆρος ἡμῶν.

Καὶ τῷ ὑπὸ τοῦ Σωτῆρος ἡμῶν. So the Bodleian manuscript has it, and Ferrari read no differently; in the Royal and Barberini manuscripts, however, καὶ τὸ ὑπὸ τοῦ Σωτῆρος ἡμῶν is read.

(printed under page 25)

Footnotes

(50) · call in col 39

Psal. LXVII, 12, 13.

Ps. 67 (68):12, 13.

(printed under page 26)

(51) · call in col 39

I Cor. IV, 19, 20.

1 Cor. 4:19, 20.

(printed under page 26)

(52) · call in col 39

I Cor. II, 4.

1 Cor. 2:4.

(printed under page 26)

(53) · call in col 39

Luc. XXIV, 32.

Luke 24:32.

(printed under page 26)

(54) · call in col 39

Psal. LXVIII, 12.

Ps. 68 [as printed], verse 12.

(printed under page 26)

(55) · call in col 39

Isa. LII, 7; Rom. X, 15.

Isa. 52:7; Rom. 10:15.

(printed under page 26)

(56) ‹qui dixit› · call in col 39

Joan. XIV, 6.

John 14:6.

(printed under page 26)

(57) ‹dicens› · call in col 39

ibid.

Ibid.

(printed under page 26)

(58) ‹Ego sum resurrectio› · call in col 39

Joan. XI, 25.

John 11:25.

(printed under page 26)

(59) ‹Ego sum ostium› · call in col 39

Joan. X, 9.

John 10:9.

(printed under page 26)

(60) ‹in opera sua› · call in col 39

Prov. VIII, 22.

Prov. 8:22.

(printed under page 26)

(48) · call in col 39

Καιομένη ἦν ἐν τῇ ὁδῷ. Codex Regius καιομένη ἦν ἐν ἡμῖν τῇ ὁδῷ. Legendum videtur, καιομένη ἦν ἐν ἡμῖν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ.

Καιομένη ἦν ἐν τῇ ὁδῷ. The Royal manuscript has καιομένη ἦν ἐν ἡμῖν τῇ ὁδῷ. It seems one should read καιομένη ἦν ἐν ἡμῖν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ ("was burning within us while he talked with us on the way").

(printed under page 26)

Page

running head: 39 CRIGENIS
marginal letters: A missa. Quibus 11; B in via, cum; C 11. Nec miretur quispiam; D excusso pulvere et
old-edition numerals: 11 after Quibus; 12 after excusso pulvere et
other: facing Latin version, not set

PG 14:40

Δαυΐδ περὶ τῶν ἀποστόλων, τάχα δὲ καὶ εὐαγγελιστῶν λέγων· Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ· ὁ βασιλεὺς τῶν δυνάμεων τοῦ ἀγαπητοῦ· ἅμα καὶ διδάσκων, ὅτι οὐ σύνθεσις λόγου, καὶ προφορὰ φωνῶν, καὶ ἡσκημένη καλλιλεξία ἀνύει πρὸς τὸ πείθειν, ἀλλὰ δυνάμεως θείας ἐπιχορηγία. Διόπερ καὶ ὁ Παῦλός που φησί· Γνώσομαι οὐ τὸν λόγον τὸν πεφυσιωμένον, ἀλλὰ τὴν δύναμιν· οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ Θεοῦ, ἀλλ' ἐν δυνάμει· καὶ ἐν ἄλλοις· Καὶ ὁ λόγος μου, καὶ τὸ κήρυγμά μου οὐκ ἐν πειθοῖς σοφίας λόγοις, ἀλλ' ἐν ἀποδείξει πνεύματος καὶ δυνάμεως. Ταύτῃ τῇ δυνάμει μαρτυροῦντες ὁ Σίμων καὶ ὁ Κλεόπας φασίν· Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς Γραφάς; Οἱ δὲ ἀπόστολοι, ἐπεὶ καὶ ποσότης ἐστὶ δυνάμεως ἐπιχορηγουμένης ὑπὸ Θεοῦ διαφέρουσα τοῖς λέγουσιν, εἶχον κατὰ τὸ παρὰ τῷ Δαυΐδ λεγόμενον· Κύριος δώσει ῥῆμα τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ, πολλὴν δύναμιν. Ἠσαΐας δὲ φάσκων· Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθὰ, τὸ ὡραῖον καὶ ἐν καιρῷ γινόμενον τῶν ἀποστόλων ὁδευόντων τὸν εἰπόντα· Ἐγώ εἰμι ἡ ὁδὸς, κήρυγμα νοήσας, ἐπαινεῖ πόδας τοὺς διὰ τῆς νοητῆς ὁδοῦ Χριστοῦ Ἰησοῦ βαδίζοντας, διά τε τῆς θύρας εἰσιόντας πρὸς τὸν Θεόν· ἀγαθὰ δὲ εὐαγγελίζονται οὗτοι ὧν ὡραῖοί εἰσιν οἱ πόδες, τὸν Ἰησοῦν.

David speaking concerning the apostles, and perhaps also the evangelists: The Lord will give a word to those who proclaim good tidings with great power; the King of the powers of the beloved; at the same time also teaching that it is not composition of speech, and utterance of sounds, and practised elegance of diction that avails towards persuading, but a supply of divine power. Wherefore Paul also says somewhere: I will know, not the speech that is puffed up, but the power; for the kingdom of God is not in speech, but in power; and in other places: And my speech and my proclamation were not in persuasive words of wisdom, but in demonstration of spirit and of power. Bearing witness to this power, Simon and Cleopas say: Was not our heart burning in the way, as He opened to us the Scriptures? And the apostles, since there is also a differing measure of power supplied by God to those who speak, had, according to what is said in David, The Lord will give a word to those who proclaim good tidings with great power, great power. And Isaiah, saying, How beautiful are the feet of those who proclaim good things, having understood the beautiful and timely proclamation of the apostles who walk upon Him Who said, I am the way, praises the feet that walk through the intelligible way, Christ Jesus, and enter through the door towards God; and these, whose feet are beautiful, proclaim as good things Jesus.

11. Καὶ μὴ θαυμάσῃ τις εἰ πληθυντικῷ ὀνόματι τῷ τῶν ἀγαθῶν τὸν Ἰησοῦν ἐξειλήφαμεν εὐαγγελίζεσθαι· ἐκλαβόντες γὰρ τὰ πράγματα καθ' ὧν τὰ ὀνόματα κεῖται ἃ ὁ Υἱὸς τοῦ Θεοῦ ὀνομάζεται, συνήσομεν πῶς πολλὰ ἀγαθά ἐστιν Ἰησοῦς, ὃν εὐαγγελίζονται οὗτοι ὧν ὡραῖοί εἰσιν οἱ πόδες· ἓν μὲν γὰρ ἀγαθὸν ζωὴ, Ἰησοῦς δὲ ζωή. Καὶ ἕτερον ἀγαθὸν φῶς τοῦ κόσμου, φῶς τυγχάνον ἀληθινὸν, καὶ φῶς τῶν ἀνθρώπων· ἅπερ πάντα ὁ Υἱὸς εἶναι λέγεται τοῦ Θεοῦ. Καὶ ἄλλο ἀγαθὸν κατ' ἐπίνοιαν παρὰ τὴν ζωὴν καὶ τὸ φῶς, ἡ ἀλήθεια. Καὶ τέταρτον παρὰ ταῦτα ἡ ἐπὶ ταύτην φέρουσα ὁδός. Ἅπερ πάντα ὁ Σωτὴρ ἡμῶν διδάσκει ἑαυτὸν εἶναι λέγων· Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή. Πῶς δὲ οὐκ ἀγαθὸν τὸ ἀποτιναξάμενον τὸν χοῦν καὶ τὴν νεκρότητα ἀναστῆναι τούτου τυγχάνοντα ἀπὸ τοῦ Κυρίου, καθὸ ἀνάστασίς ἐστιν, ὃς καί φησιν· Ἐγώ εἰμι ἡ ἀνάστασις; Ἀλλὰ καὶ ἡ θύρα, δι' ἧς τις εἰς τὴν ἄκραν εἰσέρχεται μακαριότητα, ἀγαθόν· ὁ δὲ Χριστός φησιν· Ἐγώ εἰμι ἡ θύρα. Τί δὲ δεῖ περὶ σοφίας λέγειν, ἣν ἔκτισεν ὁ Θεὸς ἀρχὴν ὁδὸν αὐτοῦ εἰς ἔργα αὐτοῦ, ᾗ προσέχαιρεν ὁ Πατὴρ αὐτῆς, ἐνευφραινόμενος τῷ πολυποικίλῳ νοητῷ κάλλει αὐτῆς, ὑπὸ νοητῶν ὀφθαλμῶν μόνων βλεπομένῳ, καὶ εἰς ἔρωτα τὸν τὸ θεῖον κάλλος κατανοοῦντα οὐράνιον προσκαλουμένῳ; Ἀγαθὸν γὰρ ἡ σοφία τοῦ

11. And let no one marvel if we have taken Jesus to be proclaimed under the plural name of good things; for when we take up the realities to which the names apply by which the Son of God is named, we shall understand how Jesus, Whom these whose feet are beautiful proclaim, is many good things: for one good thing is life, and Jesus is life. And another good thing is the light of the world, which is the true light, and the light of men; all of which the Son of God is said to be. And another good thing in conception besides life and light is the truth. And a fourth besides these is the way that leads to it. All of which our Saviour teaches that He Himself is, saying: I am the way, and the truth, and the life. And how is it not a good thing, having shaken off dust and deadness, to rise again, obtaining this from the Lord insofar as He is resurrection, Who also says: I am the resurrection? Moreover, the door, through which one enters into supreme blessedness, is also a good thing; and Christ says: I am the door. And what need is there to speak concerning wisdom, which God created as the beginning of His ways for His works, in which her Father took delight, rejoicing in her manifold intelligible beauty, seen by intelligible eyes alone, and calling him who contemplates the divine beauty to a heavenly love? For a good thing is the wisdom of

Editors' notes and page, col. 40

Page

running head: CRIGENIS 40
marginal letters: A Δαυΐδ περὶ τῶν; B ἀπόστολοι, ἐπεὶ καὶ; C 11. Καὶ μὴ θαυμάσῃ; D τυγχάνοντα ἀπὸ τοῦ
old-edition numerals: (none)
other: (none)

PG 14:41

Θεοῦ, ὅπερ μετὰ τῶν προειρημένων εὐαγγελίζονται ὧν ὡραῖοι οἱ πόδες. Ἀλλὰ καὶ ἡ δύναμις τοῦ Θεοῦ ἤδη ὄγδοον ἡμῖν ἀγαθὸν καταλέγεται, ἥτις ἐστὶν ὁ Χριστός. Οὐ σιωπητέον δὲ οὐδὲ τὸν μετὰ τὸν Πατέρα τῶν ὅλων Θεὸν Λόγον· οὐδενὸς γὰρ ἔλαττον ἀγαθοῦ καὶ τοῦτο τὸ ἀγαθόν. Μακάριοι μὲν οὖν οἱ χωρήσαντες ταῦτα τὰ ἀγαθὰ, καὶ παραδεξάμενοι ἀπὸ τῶν ὡραίων τοὺς πόδας καὶ εὐαγγελιζομένων αὐτά. Πλὴν κἂν Κορίνθιός τις ὢν, κρίνοντος Παύλου οὐδὲν εἰδέναι παρ' αὐτῷ ἢ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον, τὸν δι' ἡμᾶς ἄνθρωπον μανθάνων παραδέξηται τὰ ἐν ἀρχῇ τῶν ἀγαθῶν γίνεται ὑπὸ τοῦ ἀνθρώπου Ἰησοῦ ἄνθρωπος γινόμενος Θεοῦ, καὶ ἀπὸ τοῦ θανάτου αὐτοῦ ἀποθνήσκων τῇ ἁμαρτίᾳ· καὶ γὰρ ἐκεῖνος, ὃ ἀπέθανε τῇ ἁμαρτίᾳ, ἀπέθανεν ἐφάπαξ· ἀπὸ δὲ τῆς ζωῆς αὐτοῦ, ἐπεὶ ὁ Ἰησοῦς ὃ ζῇ, ζῇ τῷ Θεῷ, πᾶς ὁ σύμμορφος γενόμενος τῆς ἀναστάσεως αὐτοῦ, λαμβάνει τὸ ζῇν τῷ Θεῷ. Τίς δὲ διστάξει εἰ αὐτοδικαιοσύνη ἀγαθόν ἐστι, καὶ αὐτοαγιασμὸς, καὶ αὐτοαπολύτρωσις; ἅπερ καὶ αὐτὰ οἱ Ἰησοῦν εὐαγγελιζόμενοι εὐαγγελίζονται, λέγοντες αὐτὸν γεγονέναι ἡμῖν δικαιοσύνην ἀπὸ Θεοῦ, καὶ ἁγιασμὸν, καὶ ἀπολύτρωσιν. Παρέσται δὲ ἀπὸ τούτων τὰ γεγραμμένα περὶ αὐτοῦ δυσεξαρίθμητα, παριστάντα πῶς πλῆθος ἀγαθῶν ἐστιν Ἰησοῦς, ἀπὸ τῶν δυσεξαριθμήτων καὶ γεγραμμένων καταστοχάζεσθαι τῶν ὑπαρχόντων μὲν ἐν αὐτῷ, εἰς ὃν εὐδόκησεν ἅπαν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι σωματικῶς, οὐ μὴν ὑπὸ γραμμάτων κεχωρημένων· καὶ τί λέγω ὑπὸ γραμμάτων; ὅτε καὶ περὶ ὅλου τοῦ κόσμου φησὶν ὁ Ἰωάννης· ὅτι, οὐδὲ αὐτὸν οἶμαι τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία. Ταυτὸν οὖν ἐστιν εἰπεῖν, ὅτι τὸν Σωτῆρα οἱ ἀπόστολοι εὐαγγελίζονται, καὶ τὰ ἀγαθὰ εὐαγγελίζονται· οὗτος γάρ ἐστιν ὁ ἀπὸ τοῦ ἀγαθοῦ Πατρὸς τὸ ἀγαθὰ εἶναι λαβὼν, ἵνα ἕκαστος ὃ χωρεῖ, ἢ ἃ χωρεῖ διὰ Ἰησοῦ λαβὼν, ἐν ἀγαθοῖς τυγχάνῃ. Οὐχ οἷοί τε δὲ ἦσαν οἱ ἀπόστολοι, ὧν ὡραῖοι οἱ πόδες, καὶ οἱ τούτων ζηλωταὶ εὐαγγελίζεσθαι τὰ ἀγαθὰ, μὴ πρότερον Ἰησοῦ αὐτοῖς αὐτὰ εὐαγγελισαμένου· ὡς ὁ Ἠσαΐας φησί· Αὐτὸς ὁ λαλῶν πάρειμι, ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθὰ, ὅτι ἀκουστὴν ποιήσω τὴν σωτηρίαν σου, λέγων· Σιὼν βασιλεύσει σου ὁ Θεός. Τίνα γὰρ τὰ ὄρη, ἐφ' ὧν αὐτὸς ὁ λαλῶν παρεῖναι

God, which along with the aforesaid things those proclaim whose feet are beautiful. Moreover, the power of God is now reckoned by us as an eighth good thing, which is Christ. Nor must we pass over in silence the Word Who is God of the universe after the Father; for this good thing too is inferior to no good thing. Blessed therefore are those who have received room for these good things, and have accepted them from those who are beautiful in their feet and proclaim them. Yet even if someone, being a Corinthian, since Paul judged to know nothing among him save Jesus Christ, and Him crucified, learning the man who is for our sake, should accept what is at the beginning of the good things, he comes to be under the man Jesus, becoming a man of God, and from His death dying to sin; for He also, in that He died to sin, died once for all; and from His life, since in that Jesus lives, He lives to God, everyone who has become conformed to His resurrection receives living to God. And who will doubt whether righteousness-itself is a good thing, and sanctification-itself, and redemption-itself?—which very things also those who proclaim Jesus proclaim, saying that He became for us righteousness from God, and sanctification, and redemption. And from these things it will be possible, through the things written concerning Him that are hard to number, showing how Jesus is a multitude of good things, to conjecture from the things hard to number and written the things that exist indeed in Him, in Whom all the fullness of deity was pleased to dwell bodily, yet are not contained by letters; and why do I say by letters, when even concerning the whole world John says: I suppose that not even the world itself could contain the books that would be written. It is the same thing, therefore, to say that the apostles proclaim the Saviour, and that they proclaim the good things; for He is the One Who received from the good Father His being good things, so that each one, having received through Jesus what he has room for, or the things he has room for, may be among good things. Yet the apostles, whose feet are beautiful, and the imitators of these, were not able to proclaim the good things unless Jesus had first proclaimed them to them; as Isaiah says: I Myself Who speak am present, as seasonableness upon the mountains, as the feet of one proclaiming a report of peace, as one proclaiming good things, for I will make your salvation heard, saying: O Sion, your God shall reign. For what are the mountains, upon which He Himself Who speaks

Editors' notes and page, col. 41

Footnotes

(61) · call in col 42

I Cor. II, 2.

1 Cor. 2:2.

(printed under page 27)

(62) · call in col 42

Rom. VI, 10.

Rom. 6:10.

(printed under page 27)

(63) ‹et redemptionem› · call in col 42

I Cor. I, 30.

1 Cor. 1:30.

(printed under page 27)

(64) ‹scriberentur libros› · call in col 42

Joan. XXI, 25.

John 21:25.

(printed under page 27)

(65) ‹loquitur Isaias› · call in col 42

Isa. LII, 6, 7.

Isa. 52:6, 7.

(printed under page 27)

(49) · call in col 42

Μετὰ τὸν Πατέρα. Ferrarius, cum Patre, perperam. Verte secundum Patrem, post Patrem. Unde locum hunc conciliare poteris cum illo altero tomi [reading uncertain at this resolution] octavi Contra Celsum: Ἔστω δέ τινας, ὡς ἐν πλήθει πιστευόντων, καὶ δεχομένων διαφωνίαν, διὰ τὴν προπέτειαν ὑποτίθεσθαι τὸν Σωτῆρα εἶναι τὸν ἐπὶ πᾶσι Θεόν· ἀλλ' οὔτι γε ἡμεῖς τοιοῦτον, οἱ πειθόμενοι αὐτῷ λέγοντι· Ὁ Πατὴρ ὁ πέμψας μείζων μου ἐστί. Supremum universorum Deum Filium non esse affirmat, sed Patrem; Filium vero universorum quidem Deum esse, sed post Patrem. Quæ quamvis male sonent, excusari tamen possunt, si omnia Filium a Patre accepisse meminerimus, ac proinde se esse universorum Deum Patri acceptum referre. Primo ergo et per se universorum Deus est Pater, quia a se Deus est: Filius secundo et per alium est universorum Deus, quia habet a Patre sic tanquam ab origine et principio ut sit Deus: est enim Deus de Deo, ut habet Symbolum. Sed hæc alibi. HUETIUS.

Μετὰ τὸν Πατέρα. Ferrari has "with the Father," wrongly. Translate "next to the Father," "after the Father." So you may reconcile this passage with that other one in the eighth book Against Celsus: "Granted that some, as among a multitude of believers who admit disagreement, rashly suppose the Saviour to be the God over all; yet we do not, who obey him when he says, 'The Father who sent me is greater than I.'" He affirms that the supreme God of all things is not the Son but the Father; the Son is indeed God of all things, but after the Father. Though these words sound ill, they can still be excused if we remember that the Son received all things from the Father, and therefore owes it to the Father that he is God of all things. First, then, and of himself the Father is God of all things, because he is God from himself; the Son secondarily and through another is God of all things, because he has it from the Father, as from his origin and source, that he is God: for he is God from God, as the Creed has it. But of this elsewhere. HUET.

(printed under page 27)

(50) · call in col 42

Τὸν δι' ἡμᾶς ἄνθρωπον μανθάνων παραδέξηται τὰ ἐν ἀρχῇ τῶν ἀγαθῶν, etc. Hunc locum, in editione Huetii luxatum, sic restituit codex Barberinus.

Τὸν δι' ἡμᾶς ἄνθρωπον μανθάνων παραδέξηται τὰ ἐν ἀρχῇ τῶν ἀγαθῶν, etc. This passage, dislocated in Huet's edition, the Barberini manuscript restored thus.

(printed under page 27)

(51) ‹ἀπὸ τούτων› · call in col 42

Παρέσται δὲ ἀπὸ τούτων, etc. Locum hunc sanaveris, si legeris, καὶ ἀπὸ τῶν δυσεξαριθμήτων γεγραμμένων, quemadmodum videtur legisse Perionius cujus interpretationem Ferrarianæ hoc loco prætuli.

Παρέσται δὲ ἀπὸ τούτων, etc. You will heal this passage if you read καὶ ἀπὸ τῶν δυσεξαριθμήτων γεγραμμένων, as Périon seems to have read; at this place I have preferred his translation to Ferrari's.

(printed under page 27)

(52) ‹χεχωρημένων› · call in col 42

Κεχωρημένων. Codd. Regius et Barberinus κεχωρημένῳ.

Κεχωρημένων. The Royal and Barberini manuscripts have κεχωρημένῳ.

(printed under page 27)

Footnotes

(66) · call in col 43

Isa. XL, 2.

Isa. 40:2.

(66*) · call in col 43 Matth. V, 45.

Matt. 5:45.

(printed under page 28)

(67) ‹in auribus vestris› · call in col 43

Luc. IV, 18, 19, 21.

Luke 4:18, 19, 21.

(printed under page 28)

(68) ‹ad memoriam suam› · call in col 43

Matth. XXVI, 13.

Matt. 26:13.

(printed under page 28)

(69) ‹mihi fecistis› · call in col 43

Matth. XXV, 40.

Matt. 25:40.

(printed under page 28)

(70) ‹crucifige eum› · call in col 43

Joan. XIX, 6, 15.

John 19:6, 15.

(printed under page 28)

(53) ‹εὐωδίαν δεδυνημένης› · call in col 43

Ἐμπεριλαμβάνεται.... εὐωδίαν δεδυνημένης. Ita codd. Bodleianus et Barberinus supplent lacunam quæ in editione Huetiana conspicitur.

Ἐμπεριλαμβάνεται.... εὐωδίαν δεδυνημένης. So the Bodleian and Barberini manuscripts fill the gap that is seen in Huet's edition.

(printed under page 28)

(54) ‹τῶν μαθητῶν› · call in col 43

Ὁ τῶν μαθητῶν, etc. Deest apud Huetium τῶν μαθητῶν, sed exstat ad marginem codicis Barberini, quemadmodum Ferrarii et Perionii interpretatio et ipsa sententia postulant.

Ὁ τῶν μαθητῶν, etc. Τῶν μαθητῶν is missing in Huet, but it stands in the margin of the Barberini manuscript, as the translations of Ferrari and Périon and the sense itself require.

(printed under page 28)

Page

running head: 43 ORIGENIS
marginal letters: A evangelizantis pacem, sicut; B qui solem suum; C καταχέαι (in Greek col); D habiti fuerint : cum
old-edition numerals: 14 after tota domus,
other: facing Latin version, not set

PG 14:44

ὁμολογεῖ, ἢ οἱ μηδενὸς τῶν ἐπὶ γῆς ὑψηλοτάτων καὶ μεγίστων ἥττονες; οὕστινας ζητεῖσθαι δεῖ ὑπὸ τῶν ἱκανῶν διακόνων τῆς καινῆς Διαθήκης, ἵνα τηρήσωσι τὴν λέγουσαν ἐντολήν· Ἐπ' ὄρος ὑψηλὸν ἀνάβηθι ὁ εὐαγγελιζόμενος Σιὼν, ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου ὁ εὐαγγελιζόμενος Ἱερουσαλήμ. Οὐ θαυμαστὸν δὲ εἰ τοῖς μέλλουσιν εὐαγγελίζεσθαι τὰ ἀγαθὰ Ἰησοῦς εὐαγγελίζεται τὰ ἀγαθὰ, οὐκ ἄλλα τυγχάνοντα ἑαυτοῦ· ἑαυτὸν γὰρ εὐαγγελίζεται ὁ Υἱὸς τοῦ Θεοῦ τοῖς δυναμένοις οὐ δι' ἄλλων αὐτὸν μαθεῖν· πλὴν ὁ ἐπιβαίνων τῶν ὀρῶν καὶ εὐαγγελιζόμενος αὐτοῖς τὰ ἀγαθὰ, μαθητευθεὶς τῷ ἀγαθῷ Πατρὶ, ἀνατέλλοντι τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχοντι ἐπὶ δικαίους καὶ ἀδίκους, τοὺς τὴν ψυχὴν πτωχοὺς οὐχ ὑπερηφανεῖ· καὶ τούτοις γὰρ εὐαγγελίζεται, ὡς αὐτὸς μαρτυρεῖ λαβὼν τὸν Ἠσαΐαν καὶ ἀναγνούς· Τὸ πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ ἕνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρῦξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν· πτύξας γὰρ τὸ βιβλίον καὶ ἀποδοὺς τῷ ὑπηρέτῃ, ἐκάθισε· καὶ πάντων ἐνατενιζόντων αὐτῷ φησι· Σήμερον πεπλήρωται ἡ Γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.

professes to be present, other than those who are inferior to none of the highest and greatest upon earth?—whom the sufficient ministers of the new Covenant must seek out, that they may keep the commandment which says: Go up upon a high mountain, you who proclaim good tidings to Sion; lift up your voice with strength, you who proclaim good tidings to Jerusalem. And it is no wonder if to those who are about to proclaim the good things Jesus proclaims the good things, which are none other than Himself; for the Son of God proclaims Himself to those who are able to learn Him not through others; nevertheless, He Who goes up upon the mountains and proclaims to them the good things, having been instructed by the good Father, Who makes His sun rise upon evil and good, and sends rain upon just and unjust, does not disdain those who are poor in soul; for to these also He proclaims good tidings, as He Himself bears witness when He took Isaiah and read: The spirit of the Lord is upon Me, because He has anointed Me; to proclaim good tidings to the poor has He sent Me, to proclaim release to captives and recovery of sight to the blind; for having rolled up the book and given it back to the attendant, He sat down; and as all were gazing intently at Him, He says: Today this Scripture has been fulfilled in your ears.

12. Ἀναγκαῖον δὲ εἰδέναι, ὅτι ἐμπεριλαμβάνεται τῷ τοιούτῳ Εὐαγγελίῳ καὶ πᾶσα ἡ εἰς Ἰησοῦν γινομένη πρᾶξις ἀγαθὴ, ὥσπερ καὶ τῆς τὰ πονηρὰ ἔργα πεποιηκυίας καὶ μετανενοηκυίας εὐωδίαν δεδυνημένης διὰ τὴν ἀπὸ τῶν κακῶν γνησίαν μετάστασιν καταχέαι τοῦ Ἰησοῦ, καὶ παντὶ τῷ οἴκῳ τὴν τοῦ μύρου πνοὴν εἰς αἴσθησιν πάντων τῶν ἐν αὐτῷ ἐμπεποιηκυίας· διὸ καὶ γέγραπται· Ὅπου ἂν κηρυχθῇ τὸ Εὐαγγέλιον τοῦτο, ἐν πᾶσι τοῖς ἔθνεσι, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς. Σαφὲς δὲ, ὅτι εἰς Ἰησοῦν γίνεται τὰ εἰς τοὺς μαθητευθέντας αὐτῷ ἐπιτελούμενα. Δεικνὺς γοῦν τοὺς εὖ πεπονθότας φησὶ τοῖς πεποιηκόσι· Τούτοις ὃ ἐποιήσατε, ἐμοὶ ἐποιήσατε· ὥστε πᾶσα πρᾶξις ἀγαθὴ ἡ εἰς τὸν πλησίον ὑφ' ἡμῶν ἐπιτελουμένη εἰς τὸ Εὐαγγέλιον ἀναφέρεται, τὸ ἐν ταῖς πλαξὶ τοῦ οὐρανοῦ γραφόμενον, καὶ ὑπὸ πάντων τῶν ἡξιωμένων τῆς τῶν ὅλων γνώσεως ἀναγινωσκόμενον· ἀλλὰ καὶ ἐκ τοῦ ἐναντίου μέρος ἐστὶ τοῦ Εὐαγγελίου εἰς κατηγορίαν τῶν πραξάντων τὰ εἰς Ἰησοῦν ἁμαρτανόμενα. Ἡ γοῦν Ἰούδα προδοσία, καὶ ἡ τοῦ ἀσεβοῦς λαοῦ καταβόησις, φάσκοντος· Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, καὶ σταύρου, σταύρου αὐτὸν, καὶ οἱ ἐμπαιγμοὶ τῶν αὐτὸν τῇ ἀκάνθῃ στεφανωσάντων, καὶ τὰ τούτοις παραπλήσια ἐγκατατέτακται τοῖς Εὐαγγελίοις. Ἀκόλουθον δὲ τούτοις ἐστὶ νοῆσαι, ὅτι πᾶς ὁ τῶν μαθητῶν τοῦ Ἰησοῦ προδότης, εἶναι λελόγισται τοῦ Ἰησοῦ προδότης. Πρὸς γοῦν τὸν ἔτι

12. And it is necessary to know that there is included in such a Gospel also every good deed done towards Jesus, just as also that of her who had done evil works and had repented, who was able, because of her genuine turning away from evils, to pour down fragrance upon Jesus, and produced throughout the whole house the scent of the ointment for the perception of all who were in it; wherefore also it is written: Wherever this Gospel may be proclaimed, in all the nations, what this woman did shall also be spoken of for a memorial of her. And it is clear that the things performed towards those who have become His disciples are done towards Jesus. Pointing, at any rate, to those who have received kindness, He says to those who have done it: What you did to these, you did to Me; so that every good deed performed by us towards our neighbour is referred to the Gospel, which is written on the tablets of heaven, and is read by all who have been deemed worthy of the knowledge of all things; and on the contrary also, a part of the Gospel is for the accusation of those who have done the sins committed against Jesus. Thus the betrayal by Judas, and the outcry of the impious people, saying: Away with such a man from the earth, and crucify, crucify Him, and the mockeries of those who crowned Him with thorns, and the things similar to these have been set down in order in the Gospels. And it follows upon these things to understand that every betrayer of the disciples of Jesus has been reckoned to be a betrayer of Jesus. Thus to him who was still

Editors' notes and page, col. 44

Page

running head: ORIGENIS 44
marginal letters: A ὁμολογεῖ, ἢ οἱ; B τοις γὰρ εὐαγγελίζεται; C καταχέαι τοῦ Ἰησοῦ; D κατηγορίαν τῶν πραξάντων
old-edition numerals: (none)
other: full-width Latin line above 12 (nium in eum defixi essent oculi dixit : Hodie Scriptura haec) cut off at left edge, not set; final word ἔτι slightly clipped at right rule

PG 14:45

διώκοντα Σαῦλον· Σαοὺλ, Σαοὺλ, τί με διώκεις; καί· Ἐγώ εἰμι Ἰησοῦς, ὃν σὺ διώκεις. Τινὲς δὲ τὰς ἀκάνθας ἔχουσιν, αἷς τὸν Ἰησοῦν ἀτιμάζοντες στεφανοῦσιν, οἱ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου συμπνιγόμενοι, λαβόντες τὸν λόγον τοῦ Θεοῦ οὐ τελεσφοροῦσι. Διόπερ φυλακτέον μήποτε καὶ ἡμεῖς ὡς ταῖς ἰδίαις ἀκάνθαις στεφανοῦντες τὸν Ἰησοῦν ἀναγραφόμενοι, τοιοῦτοι ἀναγινωσκώμεθα παρὰ τοῖς τὸν ἐν πᾶσι, καὶ παρὰ πᾶσι λογικοῖς ἢ ἁγίοις Ἰησοῦν μανθάνουσι, τίνι τε τρόπῳ μύρῳ ἀλείφεται, καὶ δειπνίζεται, καὶ δοξάζεται, ἢ ἐκ τῶν ἐναντίων ἀτιμάζεται, καὶ ἐμπαίζεται, καὶ τύπτεται. Ἀναγκαίως δὲ ταῦθ' ἡμῖν εἴρηται δεικνύουσιν ὡς ἀγαθαὶ ἡμῶν πράξεις, καὶ αἱ ἁμαρτίαι τῶν πταιόντων τῷ Εὐαγγελίῳ ἐγκατατάσσονται, ἤτοι εἰς ζωὴν αἰώνιον, ἢ εἰς ὀνειδισμὸν, καὶ εἰς αἰσχύνην αἰώνιον.

persecuting, Saul: Saul, Saul, why are you persecuting Me? and: I am Jesus, Whom you are persecuting. And some have the thorns with which, dishonouring Jesus, they crown Him—those who, being choked by cares and riches and pleasures of life, having received the word of God, do not bring it to perfection. Wherefore we must beware lest ever we also, being recorded as crowning Jesus with our own thorns, be read of as such among those who learn Jesus Who is in all, and among all rational or holy beings, and in what way He is anointed with ointment, and is entertained at supper, and is glorified, or on the contrary is dishonoured, and is mocked, and is struck. And necessarily have these things been said by us as we show how our good deeds, and the sins of those who stumble, are set down in order in the Gospel, either for eternal life, or for reproach and for eternal shame.

13. Εἰ δὲ ἐν ἀνθρώποις εἰσὶν οἱ τετιμημένοι διακονίᾳ τῇ τῶν εὐαγγελιστῶν, καὶ αὐτὸς ὁ Ἰησοῦς εὐαγγελίζεται ἀγαθὰ, καὶ πτωχοῖς εὐαγγελίζεται, οὐκ ἔδει τοὺς πεποιημένους ὑπὸ τοῦ Θεοῦ πνεύματα ἀγγέλους, καὶ τοὺς ὄντας πυρὸς φλόγα λειτουργοὺς τοῦ τῶν ὅλων Πατρὸς, ἐστερῆσθαι τοῦ καὶ αὐτοὺς εἶναι εὐαγγελιστάς. Διὰ τοῦτο καὶ ἄγγελος, ἐπιστὰς τοῖς ποιμέσι φησὶ, δόξαν ποιήσας περιλάμπειν αὐτούς· Μὴ φοβεῖσθε, ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην, ἥτις ἔσται παντὶ τῷ λαῷ, ὅτι ἐτέχθη ὑμῖν σήμερον Σωτὴρ, ὅς ἐστι Χριστὸς Κύριος ἐν πόλει Δαυΐδ· ὅτε καὶ μηδέπω ἀνθρώπων συνιέντων τὸ τοῦ Εὐαγγελίου μυστήριον οἱ κρείττονες αὐτῶν, οὐρανὸς τυγχάνοντες στρατεία Θεοῦ, αἰνοῦντες τὸν Θεὸν λέγουσι· Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία. Καὶ ταῦτα εἰπόντες ἀπέρχονται ἀπὸ τῶν ποιμένων εἰς τὸν οὐρανὸν οἱ ἄγγελοι, καταλιπόντες ἡμῖν νοεῖν, πῶς ἡ εὐαγγελισθεῖσα ἡμῖν διὰ τῆς γενέσεως Χριστοῦ Ἰησοῦ χαρὰ, δόξα ἐστὶν ἐν ὑψίστοις Θεῷ· τῶν ταπεινωθέντων εἰς χοῦν ἐπιστρεφόντων εἰς τὴν ἀνάπαυσιν αὐτῶν, καὶ ἐν ὑψίστοις διὰ Χριστοῦ μελλόντων δοξάζειν τὸν Θεόν. Ἀλλὰ καὶ θαυμάζουσιν οἱ ἄγγελοι τὴν ἐπὶ γῆς ἐσομένην διὰ Ἰησοῦν εἰρήνην, τοῦ πολεμικοῦ χωρίου, εἰς ὃ ἐκπεσὼν ἐκ τοῦ οὐρανοῦ ὁ Ἑωσφόρος ὁ πρωῒ ἀνατέλλων, ὑπὸ Ἰησοῦ συντρίβεται.

13. And if among men there are those who have been honoured with the ministry of the evangelists, and Jesus Himself proclaims good things, and proclaims good tidings to the poor, it was not right that the angels who have been made spirits by God, and the ministers of the Father of all who are a flame of fire, should be deprived of being evangelists themselves also. On this account an angel also, having stood by the shepherds, says, after making glory shine around them: Fear not, for behold, I proclaim to you good tidings of great joy, which shall be to all the people, because there was born to you today a Saviour, Who is Christ the Lord, in the city of David; when also, mientras men did not yet understand the mystery of the Gospel, their superiors, being heaven, the host of God, praising God say: Glory in the highest to God, and on earth peace, among men good pleasure. And having said these things, the angels depart from the shepherds into heaven, leaving us to understand how the joy proclaimed to us through the birth of Christ Jesus is glory in the highest to God, since those who were humbled to the dust return to their rest, and are about to glorify God in the highest through Christ. Moreover, the angels also marvel at the peace that is to be on earth on account of Jesus—that warlike place, into which Lucifer, who rises at morn, having fallen out of heaven, is crushed by Jesus.

14. Πρὸς τοῖς εἰρημένοις καὶ τοῦτο περὶ Εὐαγγελίου ἰστέον, ὅτι πρῶτον τῆς κεφαλῆς τοῦ ὅλου τῶν σωζομένων σώματος Χριστοῦ Ἰησοῦ ἐστι τὸ Εὐαγγέλιον, ὥς φησιν ὁ Μάρκος· Ἀρχὴ τοῦ Εὐαγγελίου Χριστοῦ Ἰησοῦ· ἤδη δὲ καὶ τῶν ἀποστόλων τυγχάνει· διὸ λέγει ὁ Παῦλος· Κατὰ τὸ Εὐαγγέλιόν

14. In addition to the things that have been said, this also must be known concerning the Gospel, that first the Gospel is of Christ Jesus, the head of the whole body of those who are being saved, as Mark says: The beginning of the Gospel of Christ Jesus; and next it is also of the apostles; wherefore Paul says: According to my Gospel

Editors' notes and page, col. 45

Footnotes

(71) · call in col 46

Act. IX, 4.

Acts 9:4.

(printed under page 29)

(72) · call in col 46

ibid. 5.

Ibid., verse 5.

(printed under page 29)

(73) ‹in civitate David› · call in col 46

Luc. II, 10, 11.

Luke 2:10, 11.

(printed under page 29)

(74) ‹bona voluntas› · call in col 46

Luc. II, 14.

Luke 2:14.

(printed under page 29)

(75) ‹mane oriebatur› · call in col 46

Isa. XIV, 12.

Isa. 14:12.

(printed under page 29)

(76) ‹Evangelii Jesu Christi› · call in col 46

Marc. I, 1.

Mark 1:1.

(printed under page 29)

(77) ‹Evangelium meum› · call in col 46

Rom. II, 16.

Rom. 2:16.

(printed under page 29)

(55) · call in col 46

Τινὲς δέ, etc. Legebat Ferrarius τίνες δέ, et paulo post, ἢ οἱ ὑπὸ μεριμνῶν, etc.

Τινὲς δέ, etc. Ferrari read τίνες δέ, and a little after, ἢ οἱ ὑπὸ μεριμνῶν, etc.

(printed under page 29)

(56) · call in col 46

Συμπνιγόμενοι. Forte legendum συμπνιγόμενον.

Συμπνιγόμενοι. Perhaps one should read συμπνιγόμενον.

(printed under page 29)

(57) · call in col 46

Τίνι τε τρόπῳ. Codex Bodleianus, τίνα δὲ τρόπον.

Τίνι τε τρόπῳ. The Bodleian manuscript has τίνα δὲ τρόπον.

(printed under page 29)

(58) ‹οἱ κρείττονες› · call in col 46

Συνιέντων τὸ τοῦ Εὐαγγελίου μυστήριον οἱ κρείττονες. Hæc desunt in editione Huetii, sed restituuntur e codd. Bodleiano et Barberino.

Συνιέντων τὸ τοῦ Εὐαγγελίου μυστήριον οἱ κρείττονες. These words are missing in Huet's edition, but are restored from the Bodleian and Barberini manuscripts.

(printed under page 29)

(59) ‹στρατεία Θεοῦ› · call in col 46

Οὐρανὸς τυγχάνοντες στρατεία Θεοῦ. Legendum videtur, οὐράνιος τυγχάνοντες στρατεία Θεοῦ, vel οὐρανὸς τυγχάνοντες καὶ στρατεία Θεοῦ.

Οὐρανὸς τυγχάνοντες στρατεία Θεοῦ. It seems one should read οὐράνιος τυγχάνοντες στρατεία Θεοῦ, or οὐρανὸς τυγχάνοντες καὶ στρατεία Θεοῦ.

(printed under page 29)

(60) ‹συντρίβεται› · call in col 46

Συντρίβεται. Ferrarius legit συντριβήσεται.

Συντρίβεται. Ferrari reads συντριβήσεται ("will be crushed").

(printed under page 29)

Footnotes

(78) · call in col 47

Marc. I, 1-3.

Mark 1:1–3.

(printed under page 30)

(79) ‹fontes aquarum› · call in col 47

Apoc. XIV, 6, 7.

Rev. 14:6, 7.

(printed under page 30)

(80) ‹Dominum Jesum› · call in col 47

Act. VIII, 32, 35.

Acts 8:32, 35.

(printed under page 30)

(61) · call in col 47

Πλὴν ἡ ἀρχὴ τοῦ Εὐαγγελίου, etc. Origenes l. II Contra Celsum: Τί δὲ ἄτοπον τὸ ἀρχὴν τοῦ ἡμετέρου δόγματος, τουτέστι τοῦ Εὐαγγελίου εἶναι νόμον; etc.

Πλὴν ἡ ἀρχὴ τοῦ Εὐαγγελίου, etc. Origen, Against Celsus, book 2: "What is absurd in the law being the beginning of our doctrine, that is, of the Gospel?" etc.

(printed under page 30)

(62) · call in col 47

Ὅθεν θαυμάζειν μοι ἔπεισι, etc. Hæc sunt e Basilidianorum, Valentinianorum, Cerdonianorum, Marcionitarum aliorumque hujusmodi hæreticorum theologia.

Ὅθεν θαυμάζειν μοι ἔπεισι, etc. These things come from the theology of the Basilidians, Valentinians, Cerdonians, Marcionites and other heretics of that kind.

(printed under page 30)

(63) · call in col 47

Ἀλλὰ γὰρ ἐπὶ τέλει μετέωρος, etc. Hic suam de pœnis damnatorum sententiam non obscure declarat Origenes.

Ἀλλὰ γὰρ ἐπὶ τέλει μετέωρος, etc. Here Origen declares, not obscurely, his opinion on the punishments of the damned.

(printed under page 30)

(64) ‹ἐν τῇ Ἀποκαλύψει› · call in col 47

Φησὶν οὖν ἐν τῇ Ἀποκαλύψει, etc. Vides Apocalypsim Joanni apostolo tribui contra Marcionitarum opinionem. Ita supra in Matth. XX.

Φησὶν οὖν ἐν τῇ Ἀποκαλύψει, etc. You see the Apocalypse attributed to John the apostle, against the opinion of the Marcionites. So too above, on Matthew 20.

(printed under page 30)

(65) ‹καὶ φυλὴν› · call in col 47

Φυλήν. Sic omnino legendum, quemadmodum habent universa Apocalypseos exemplaria, pro φυλαχὴν quod antea legebatur. EDIT. PATR.

Φυλήν. So one must certainly read, as all copies of the Apocalypse have it, instead of φυλαχήν [as printed], which was read before. EDITOR OF THE PATROLOGIA.

(65*) ‹ἀρχὴ› · call in col 47 Forlasse ἀρχὴν legendum.

Perhaps one should read ἀρχήν. [The Latin prints "Forlasse" for "Fortasse".]

(printed under page 30)

(66) ‹εἶναι› · call in col 47

Μίαν ἐκδοχὴν τὴν πᾶσαν παρεστήσαμεν εἶναι. Hæc desunt in editione Huetii, sed restituuntur e codd. Bodleiano et Barberino.

Μίαν ἐκδοχὴν τὴν πᾶσαν παρεστήσαμεν εἶναι. These words are missing in Huet's edition, but are restored from the Bodleian and Barberini manuscripts.

(printed under page 30)

Page

running head: 47 ORIGENIS
marginal letters: A vel totum Vetus; B ἀρχὴ (in Greek col); C ὥρα τῆς κρίσεως; D lizans evangelizat bona
old-edition numerals: 16 after ad
other: facing Latin version, not set; two full-width Greek lines at C (ὥρα τῆς κρίσεως ... τῶν ὑδάτων.) cut off at right edge, not set

PG 14:48

μου. Πλὴν ἡ ἀρχὴ τοῦ Εὐαγγελίου (ἔστι γὰρ αὐτοῦ μέγεθος ἀρχὴν, καὶ τὰ ἑξῆς, καὶ μέσα, καὶ τέλη ἔχοντος), ἤτοι πᾶσά ἐστιν ἡ Παλαιὰ Διαθήκη, τύπου αὐτῆς ὄντος Ἰωάννου, ἢ διὰ τὴν συναφὴν τῆς Καινῆς πρὸς τὴν Παλαιὰν τὰ τέλη τῆς Παλαιᾶς διὰ Ἰωάννου παριστάμενα· φησὶ γὰρ ὁ αὐτὸς Μάρκος· Ἀρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, καθὼς γέγραπται ἐν Ἠσαΐᾳ τῷ προφήτῃ· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου, ὃς κατασκευάσει τὴν ὁδόν σου. Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. Ὅθεν θαυμάζειν μοι ἔπεισι, πῶς δυσὶ θεοῖς προσάπτουσιν ἀμφοτέρας τὰς Διαθήκας οἱ ἑτερόδοξοι, οὐκ ἔλαττον καὶ ἐκ τούτου τοῦ ῥητοῦ ἐλεγχόμενοι. Πῶς γὰρ δύναται ἀρχὴ εἶναι τοῦ Εὐαγγελίου, ὡς αὐτοὶ οἴονται, ἑτέρου τυγχάνων Θεοῦ ὁ Ἰωάννης ὁ τοῦ δημιουργοῦ ἄνθρωπος, καὶ ἀγνοῶν, ὡς νομίζουσι, τὴν καινὴν θεότητα; Οὐ μίαν δὲ καὶ βραχεῖαν ἐκπιστεύονται διακονίαν εὐαγγελικὴν ἄγγελοι, οὐδὲ μόνην τὴν πρὸς τοὺς ποιμένας γεγενημένην· ἀλλὰ γὰρ ἐπὶ τέλει μετέωρος καὶ ἱπτάμενος ἄγγελος Εὐαγγέλιον ἔχων εὐαγγελιεῖται πᾶν ἔθνος, τοῦ ἀγαθοῦ Πατρὸς οὐ πάντη καταλιπόντος τοὺς ἀποπεπτωκότας αὐτοῦ. Φησὶν οὖν ἐν τῇ Ἀποκαλύψει ὁ τοῦ Ζεβεδαίου Ἰωάννης· Καὶ εἶδον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα Εὐαγγέλιον αἰώνιον, εὐαγγελίσασθαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς, καὶ ἐπὶ πᾶν ἔθνος, καὶ φυλὴν, καὶ γλῶσσαν, καὶ λαὸν, λέγοντα ἐν φωνῇ μεγάλῃ· Φοβήθητε τὸν Θεὸν, καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατε τὸν ποιήσαντα τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὴν θάλασσαν, καὶ πηγὰς τῶν ὑδάτων.

[according to] my [Gospel]. Yet the beginning of the Gospel (for it has a magnitude possessing a beginning, and what follows, and middle parts, and ends) is either the whole Old Covenant, John being a type of it, or, because of the joining of the New to the Old, the ends of the Old presented through John; for the same Mark says: The beginning of the Gospel of Jesus Christ, even as it is written in Isaiah the prophet: Behold, I send My messenger before Thy face, who shall prepare Thy way. The voice of one crying in the wilderness: Prepare the way of the Lord, make straight His paths. Whence it comes upon me to marvel how the heterodox attach the two Covenants to two gods, being refuted no less from this passage also. For how can John, the man of the Demiurge, if he belongs to another God, as they suppose, and is ignorant, as they think, of the new deity, be the beginning of the Gospel? Moreover, angels are entrusted with not one brief evangelical ministry only, nor only that which took place towards the shepherds; for at the end an angel aloft and flying, having a Gospel, will proclaim good tidings to every nation, since the good Father does not altogether abandon those who have fallen away from Him. Accordingly, John the son of Zebedee says in the Apocalypse: And I saw an angel flying in mid-heaven, having an eternal Gospel, to proclaim good tidings to those who sit upon the earth, and to every nation, and tribe, and tongue, and people, saying in a great voice: Fear God, and give Him glory, because there has come the hour of His judgement; and worship Him who made the heaven, and the earth, and the sea, and the fountains of the waters (Rev. 14:6–7).

15. Ἐπεὶ τοίνυν ἀρχὴ τοῦ Εὐαγγελίου κατὰ μίαν ἐκδοχὴν τὴν πᾶσαν παρεστήσαμεν εἶναι Παλαιὰν Διαθήκην διὰ τοῦ ὀνόματος Ἰωάννου σημαινομένην, ὑπὲρ τοῦ μὴ ἀμάρτυρον εἶναι τὴν ἐκδοχὴν ταύτην, παραθησόμεθα τὸ ἐκ Πράξεων περὶ τοῦ τῆς Αἰθιόπων βασιλίδος εὐνούχου εἰρημένον καὶ Φιλίππου· Ἀρξάμενος γὰρ, φησὶν, ὁ Φίλιππος ἀπὸ τῆς Ἠσαΐου Γραφῆς τῆς· Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐνώπιον τοῦ κείροντος ἄφωνος, εὐηγγελίσατο αὐτῷ τὸν Κύριον Ἰησοῦν. Πῶς γὰρ ἀρχόμενος ἀπὸ τοῦ προφήτου εὐαγγελίζεται Ἰησοῦν, εἰ μὴ τῆς ἀρχῆς τοῦ Εὐαγγελίου μέρος τι ὁ Ἠσαΐας ἦν; Ἅμα δὲ καὶ τὰ ἐν πρώτοις ἡμῖν εἰρημένα περὶ τοῦ δύνασθαι Εὐαγγέλιον εἶναι πᾶσαν θείαν Γραφὴν, ἐντεῦθεν δύναται δηλοῦσθαι. Καὶ γὰρ εἰ ὁ εὐαγγελιζόμενος, ἀγαθὰ εὐαγγελίζεται, πάντες

15. Since, therefore, according to one interpretation we have shown the whole Old Covenant, signified through the name of John, to be the beginning of the Gospel, in order that this interpretation may not be without witness, we shall set forth what is said in Acts concerning the eunuch of the queen of the Ethiopians and Philip; for Philip, it says, beginning from the Scripture of Isaiah which says, As a sheep to slaughter he was led, and as a lamb before its shearer is dumb, proclaimed to him the good tidings of the Lord Jesus. For how, beginning from the prophet, does he proclaim the good tidings of Jesus, unless Isaiah was some part of the beginning of the Gospel? And at the same time also the things said by us at the outset concerning how all divine Scripture can be Gospel can be shown from this. For indeed, if he who proclaims good tidings proclaims good things, and all

Editors' notes and page, col. 48

Page

running head: ORIGENIS 48
marginal letters: A μου. Πλὴν ἡ; B ἀρχὴ εἶναι τοῦ; C θητε τὸν Θεὸν; D θείαν Γραφὴν, ἐντεῦθεν
old-edition numerals: (none)
other: full-width Greek line below C (σατε τὸν ποιήσαντα τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὴν) cut off at left edge, not set

PG 14:49

δὲ οἱ πρὸ τῆς σωματικῆς Χριστοῦ ἐπιδημίας Χριστὸν εὐαγγελίζονται ὄντα τὰ ἀγαθὰ, ὡς ἀπεδείξαμεν, πάντων πώς εἰσιν οἱ λόγοι τοῦ Εὐαγγελίου μέρος. Ὅπερ Εὐαγγέλιον λεγόμενον λαλεῖσθαι ἐν ὅλῳ τῷ κόσμῳ ἡμεῖς ἐκλαμβάνομεν ἀπαγγέλλεσθαι ἐν ὅλῳ τῷ κόσμῳ, οὐ μόνον τῷ περιγείῳ τόπῳ, ἀλλὰ καὶ παντὶ τῷ συστήματι τῷ ἐξ οὐρανοῦ καὶ γῆς, ἢ ἐξ οὐρανῶν καὶ γῆς. Καὶ τί δεῖ ἐπὶ πλεῖον μηκύνειν τὸν περὶ τοῦ τί τὸ Εὐαγγέλιόν ἐστι λόγον; Αὐτάρκως δὲ τούτων εἰρημένων, καὶ ἐκ τούτων τῶν μὴ ἀνεντρεχῶν δυναμένων τὰ παραπλήσια συναγαγεῖν ἀπὸ τῶν Γραφῶν, καὶ βλέπειν, τίς ἡ δόξα τῶν ἐν Ἰησοῦ Χριστῷ ἀγαθῶν ὑπὸ τοῦ Εὐαγγελίου, διακονουμένου ὑπὸ ἀνθρώπων καὶ ἀγγέλων, ἐγὼ δ' οἶμαι, ὅτι καὶ ἀρχῶν, καὶ ἐξουσιῶν, καὶ θρόνων, καὶ κυριοτήτων, καὶ παντὸς ὀνόματος ὀνομαζομένου, οὐ μόνον ἐν τούτῳ τῷ αἰῶνι, ἀλλὰ καὶ ἐν τῷ μέλλοντι, εἴ γε καὶ ὑπ' αὐτοῦ τοῦ Χριστοῦ· αὐτοῦ που καταπαύσομεν τὰ πρὸ τῆς συναναγνώσεως τῶν γεγραμμένων. Ἤδη δὲ Θεῷ αἰτώμεθα συνεργῆσαι διὰ Χριστοῦ ἡμῖν ἐν ἁγίῳ Πνεύματι πρὸς ἀνάπτυξιν τοῦ ἐν ταῖς λέξεσιν ἐναποτεθησαυρισμένου μυστικοῦ νοῦ.

those before the bodily sojourn of Christ proclaim Christ Who is the good things, as we demonstrated, the words of all of them are in a way a part of the Gospel. Which Gospel, being said to be spoken in the whole world, we understand to be announced in the whole world, not only in the earthly place, but also in the whole system composed of heaven and earth, or of heavens and earth. And what need is there to prolong further the discourse concerning what the Gospel is? Since these things have been sufficiently stated, and from these things those who are not unready can gather similar things from the Scriptures, and see what is the glory of the good things in Jesus Christ through the Gospel, ministered by men and angels—and I suppose also by principalities, and authorities, and thrones, and lordships, and every name that is named, not only in this age, but also in that which is to come, if indeed also by Christ Himself—somewhere here we shall bring to a close the preliminary matters before the reading together of the things written. And now let us ask God to work with us through Christ in the Holy Spirit towards the unfolding of the mystical sense treasured up in the words.

16. Ἐν ἀρχῇ ἦν ὁ Λόγος. Οὐ μόνον Ἕλληνες πολλά φασι σημαινόμενα εἶναι ἀπὸ τῆς ἀρχῆς προσηγορίας, ἀλλὰ γὰρ εἴ τις τηρήσαι συνάγων πάντοθεν τοῦτο τὸ ὄνομα, καὶ ἀκριβῶς ἐξετάζων βούλοιτο κατανοεῖν ἐν ἑκάστῳ τόπῳ τῶν Γραφῶν ἐπὶ τίνος τέτακται, εὑρήσει καὶ κατὰ τὸν θεῖον λόγον τὸ πολύσημον τῆς φωνῆς· ἡ μὲν γάρ τις ὡς μεταβάσεως, αὕτη δέ ἐστιν ἡ ὡς ὁδοῦ καὶ μήκους, ὅπερ δηλοῦται ἐκ τοῦ· Ἀρχὴ ὁδοῦ ἀγαθῆς τὸ ποιεῖν τὰ δίκαια. Τῆς γὰρ ἀγαθῆς ὁδοῦ μεγίστης τυγχανούσης, κατὰ μὲν τὰ πρῶτα νοητέον εἶναι τὸ πρακτικὸν, ὅπερ παρίσταται διὰ τοῦ, ποιεῖν τὰ δίκαια· κατὰ δὲ τὰ ἑξῆς τὸ θεωρητικὸν, εἰς ὃ καταλήγειν οἶμαι καὶ τὸ τέλος αὐτῆς ἐν τῇ λεγομένῃ ἀποκαταστάσει, διὰ τὸ μηδένα καταλείπεσθαι τότε ἐχθρὸν, εἴ γε ἀληθὲς τό· Δεῖ γὰρ αὐτὸν βασιλεύειν ἕως ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ, ἔσχατος δὲ ἐχθρὸς καταργεῖται ὁ θάνατος. Τότε γὰρ μία πρᾶξις ἔσται τῶν πρὸς Θεὸν διὰ τὸν πρὸς αὐτὸν Λόγον φθασάντων, ἡ τοῦ κατανοεῖν τὸν Θεόν· ἵνα γένωνται οὕτω, ἐν τῇ γνώσει τοῦ Πατρὸς μορφωθέντες πάντες ἀκριβῶς Υἱὸς, ὡς νῦν μόνος ὁ Υἱὸς ἔγνωκε τὸν Πατέρα. Εἰ γὰρ ἐπιμελῶς τις ἐξετάζοι πότε γνώσονται, οἷς ἀποκαλύπτει ὁ ἐγνωκὼς τὸν Πατέρα, καὶ βλέπει τὸ νῦν δι' ἐσόπτρου καὶ ἐν αἰνίγματι τὸν βλέποντα βλέπειν, οὐδέπω ἐγνωκότα καθὼς δεῖ γνῶναι, οὐκ ἂν ἁμάρτοι λέγων μηδένα ἐγνωκέναι, κἂν ἀπόστολος, κἂν προφήτης τις ᾖ, τὸν Πατέρα, ἀλλ' ὅταν γένωνται ἓν, ὡς Υἱὸς καὶ Πατὴρ ἕν

16. In the beginning was the Word. Not only do the Greeks say that many meanings are signified by the appellation beginning, for indeed if anyone should observe, gathering this word from everywhere, and examining accurately should wish to understand in each place of the Scriptures to what it is applied, he will find according to the divine word also the manifold meaning of the term; for one beginning is as of transition, and this is that which is as of a way and length, which is shown from: The beginning of a good way is to do just things. For since the good way is very great, in its first parts must be understood to be the practical, which is presented through to do just things; and in what follows, the contemplative, in which I suppose its end also terminates in the so-called restoration, because no enemy is left at that time, if indeed that saying is true: For He must reign until He has put His enemies under His feet; the last enemy to be abolished is death. For then there will be one activity of those who have come to God through the Word Who is with Him, that of contemplating God; so that, having been formed in the knowledge of the Father, all may thus become accurately a Son, as now the Son alone has known the Father. For if anyone should diligently examine when those to whom He Who has known the Father reveals Him will know, and sees that he who sees now sees through a mirror and in a riddle, not yet having known even as one ought to know, he would not err in saying that no one has known the Father, even if he be an apostle or a prophet, save when they become one, as Son and Father are one

Editors' notes and page, col. 49

Footnotes

(81) ‹erat Verbum› · call in col 50

Joan. I, 1.

John 1:1.

(printed under page 31)

(82) ‹facere justa› · call in col 50

Prov. XVI, 5.

Prov. 16:5 [as printed; LXX numbering].

(printed under page 31)

(83) ‹aboleatur mors› · call in col 50

I Cor. XV, 25, 26.

1 Cor. 15:25, 26.

(printed under page 31)

(67) ‹νοητέον εἶναι› · call in col 50

Εἶναι. Exstat in codicibus Barberino et Bodleiano, deest vero in editione Huetii.

Εἶναι. It stands in the Barberini and Bodleian manuscripts, but is missing in Huet's edition.

(printed under page 31)

(68) ‹Τότε γὰρ› · call in col 50

Τότε ἐχθρὸν, εἴγε ἀληθὲς τό· Δεῖ γὰρ αὐτὸν βασιλεύειν ἕως ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ, ἔσχατος δὲ ἐχθρὸς καταργεῖται ὁ θάνατος. Τότε γάρ. Sic codices Barberinus et Bodleianus restituunt quæ desunt in editione Huetii.

Τότε ἐχθρὸν, εἴγε ἀληθὲς τό· Δεῖ γὰρ αὐτὸν βασιλεύειν ἕως ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ, ἔσχατος δὲ ἐχθρὸς καταργεῖται ὁ θάνατος. Τότε γάρ. So the Barberini and Bodleian manuscripts restore what is missing in Huet's edition.

(printed under page 31)

(69) ‹τὸν Πατέρα› · call in col 50

Κἂν προφήτης τις ᾖ, τὸν Πατέρα. Sic recte habet codex Bodleianus; et ita legerunt Ferrarius et Perionius; male autem in codd. Regio et Barberino legitur, κἂν προφήτης, ἢ τὸν Πατέρα.

Κἂν προφήτης τις ᾖ, τὸν Πατέρα. So the Bodleian manuscript rightly has it, and so Ferrari and Périon read; but in the Royal and Barberini manuscripts it wrongly reads κἂν προφήτης, ἢ τὸν Πατέρα.

(printed under page 31)

Ancient version (Latin)

Explicit praefatio.

Footnotes

(84) · call in col 51

Gen. I, 1.

Gen. 1:1.

(printed under page 32)

(85) · call in col 51

Job XL, 14.

Job 40:14.

(printed under page 32)

(86) ‹appellatur draco› · call in col 51

Job III, 8.

Job 3:8.

(printed under page 32)

(87) ‹ab angelis suis› · call in col 51

Job XL, 14.

Job 40:14.

(printed under page 32)

(88) ‹usque in præsens› · call in col 51

Rom. VIII, 22.

Rom. 8:22.

(printed under page 32)

(89) ‹eam in spe› · call in col 51

ibid. 20.

Ibid., verse 20.

(69*) · call in col 51 Fortasse legendum ᾗ. EDIT.

Perhaps one should read ᾗ. EDITOR.

(printed under page 32)

(70) · call in col 51

Βέλτιον δέ, ὡς πρός τό, etc. Alia proponit Origenes homil. I in Genesim: Cum enim ea quæ facturus erat Deus, ex spiritu constarent et corpore, ista de causa in principio et ante omnia cœlum dicitur factum, id est, omnis spiritalis substantia, super quam velut in throno quodam et sede Deus requiescit. Nec satis aliquando tempus quo creati sunt angeli cognoscere se profitetur procem. libri De principiis. Est etiam illud, inquit, in ecclesiastica prædicatione esse angelos Dei quosdam, et virtutes bonas, quæ ei ministrent ad salutem hominum consummandam; sed quando isti creati sint, et quomodo sint, non satis manifesto distinguitur. HUETIUS.

Βέλτιον δέ, ὡς πρός τό, etc. Origen proposes something else in Homily 1 on Genesis: "Since the things God was to make were to consist of spirit and body, for that reason heaven is said to have been made in the beginning and before all things, that is, all spiritual substance, on which God rests as on a kind of throne and seat." And in the preface of the book On First Principles he admits that he does not sufficiently know the time at which the angels were created. "This too," he says, "is in the Church's preaching, that there are certain angels of God and good powers who serve him for bringing the salvation of men to completion; but when these were created, and what they are like, is not set out clearly enough." HUET.

(printed under page 32)

(71) ‹ἀναγκαῖον› · call in col 51

Καὶ ἀναγκαῖον, etc. Notandum hic angelis corpus et materiam detrahi ab Origene, quam iis in Matth. XXII circumposuit; sed hæc proponit, non asserit. ID.

Καὶ ἀναγκαῖον, etc. Note that here Origen takes away from the angels the body and matter that he put about them on Matthew 22; but he proposes this, he does not assert it. THE SAME [Huet].

(printed under page 32)

(72) ‹τοῦ ἡλίου› · call in col 51

Καὶ γὰρ ἡ ψυχὴ τοῦ ἡλίου, etc. Sideribus vitam non uno loco tribuere Origenem, idemque olim multis fuisse persuasum e Pamphylo supra docuimus ad Origen. Comment. in Matthæum XVIII. Verterat Ferrarius Eliæ, sed nullo sensu. ID.

Καὶ γὰρ ἡ ψυχὴ τοῦ ἡλίου, etc. That Origen ascribes life to the stars in more than one place, and that many were once convinced of the same, we showed above from Pamphilus, on Origen's Commentary on Matthew 18. Ferrari had translated "of Elijah," which makes no sense. THE SAME.

(printed under page 32)

(73) ‹τῷ ἐν σώματι› · call in col 51

Τῇ ἐλπίδι, ἵνα ἐν ματαιότητι τὰ σώματα ᾖ, καὶ τὸ ποιεῖν τὰ σωματικά· ὅπερ ἀναγκαῖον..... τῷ ἐν σώματι. Hæc desunt apud Huetium, sed restituuntur e codd. Barberino et Bodleiano.

Τῇ ἐλπίδι, ἵνα ἐν ματαιότητι τὰ σώματα ᾖ, καὶ τὸ ποιεῖν τὰ σωματικά· ὅπερ ἀναγκαῖον..... τῷ ἐν σώματι. These words are missing in Huet, but are restored from the Barberini and Bodleian manuscripts.

(printed under page 32)

(74) ‹ὁ ἐν σώματι› · call in col 51

Ὑπάρχει ὁ ἐν σώματι. Legendum videtur, ὁ ὑπάρχων ἐν σώματι.

Ὑπάρχει ὁ ἐν σώματι. It seems one should read ὁ ὑπάρχων ἐν σώματι.

(printed under page 32)

Page

running head: 51 ORIGENIS
marginal letters: A nondum cognoscentem, quemadmodum; B datur ab angelis; C angelis suis ; D est non volens ;
old-edition numerals: 18 before Nam si; 19 before cor-
other: facing Latin version, not set; three full-width Latin lines above 17 (18 Nam si principium ... et quomodo contemplationem.) cut off at right edge, not set

PG 14:52

εἰσιν. Εἰ καὶ δόξει τις ἡμᾶς παρεκβεβηκέναι ἓν σημαινόμενον τῆς ἀρχῆς σαφηνίζοντας καὶ ταῦτα εἰρηκότας, δεικτέον, ὅτι καὶ παρέκβασις πρὸς τὸ προκείμενον ἀναγκαία καὶ χρήσιμος ἦν· εἰ γὰρ ἀρχὴ ὡς μεταβάσεώς ἐστι καὶ ὁδοῦ καὶ μήκους, ἀρχὴ δὲ ὁδοῦ ἀγαθῆς τὸ ποιεῖν τὰ δίκαια, ἔστιν εἰδέναι ἡ πᾶσα ὁδὸς ἀγαθὴ πῶς ἀρχὴν μὲν ἔχει τὸ ποιεῖν τὰ δίκαια, μετὰ δὲ τὴν ἀρχὴν τὴν θεωρίαν, καὶ τίνα τρόπον τὴν θεωρίαν.

are. And even if someone should think that we have digressed in explaining one meaning of beginning and having said these things, it must be shown that even a digression was necessary and useful for the matter at hand; for if beginning is as of transition and of a way and length, and the beginning of a good way is to do just things, it is possible to know how the whole good way has as its beginning to do just things, and after the beginning contemplation, and in what manner contemplation.

17. Ἔστι δὲ ἀρχὴ καὶ ἡ ὡς γενέσεως, ἣ δόξαι ἂν ἐπὶ τοῦ· Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. Οἶμαι δὲ σαφέστερον ἐν τῷ Ἰὼβ τοῦτο καταγγέλλεσθαι τὸ σημαινόμενον κατὰ τό· Τουτέστιν ἀρχὴ πλάσματος πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων αὐτοῦ. Ὑπολάβοι γὰρ ἄν τις τῶν ἐν γενέσει τῇ τοῦ κόσμου τυγχανόντων ἐν ἀρχῇ πεποιῆσθαι τὸν οὐρανὸν καὶ τὴν γῆν. Βέλτιον δὲ, ὡς πρὸς τὸ δεύτερον ῥητὸν, πολλῶν ὄντων τῶν ἐν σώματι γεγενημένων, πρῶτον τῶν ἐν σώματι τὸν καλούμενον εἶναι δράκοντα, ὀνομαζόμενον δέ που καὶ μέγα κῆτος, ὅπερ ἐχειρώσατο ὁ Κύριος. Καὶ ἀναγκαῖον ἐπιστῆσαι εἰ ἄϋλον πάντη καὶ ἀσώματον ζωὴν ζώντων ἐν μακαριότητι τῶν ἁγίων, ὁ καλούμενος δράκων ἄξιος γεγένηται, ἀποπεσὼν τῆς καθαρᾶς ζωῆς, πρὸ πάντων ἐνδεθῆναι ὕλῃ καὶ σώματι, ἵνα διὰ τοῦτο χρηματίζων ὁ Κύριος διὰ λαίλαπος καὶ νεφῶν λέγῃ· Τουτέστιν ἀρχὴ πλάσματος Κυρίου πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων αὐτοῦ. Δυνατὸν μέντοιγε τὸν δράκοντα μὴ ἁπαξαπλῶς εἶναι ἀρχὴν πλάσματος Κυρίου, ἀλλὰ, πολλῶν ἐν σώματι ἐγκαταπαίζεσθαι πεποιημένων ὑπὸ τῶν ἀγγέλων, τοῦτον ἀρχὴν τῶν τοιούτων εἶναι, δυναμένων τινῶν ὑπάρχειν ἐν σώματι· οὐχ οὕτως· καὶ γὰρ ἡ ψυχὴ τοῦ ἡλίου ἐν σώματι, καὶ πᾶσα ἡ κτίσις, περὶ ἧς ὁ Ἀπόστολός φησι· Πᾶσα ἡ κτίσις στενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν· καὶ τάχα περὶ ἐκείνης ἐστὶ τό· Τῇ ματαιότητι ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα, ἀλλὰ διὰ τὸν ὑποτάξαντα τῇ ἐλπίδι, ἵνα ἐν ματαιότητι τὰ σώματα ᾖ, καὶ τὸ ποιεῖν τὰ σωματικά· ὅπερ ἀναγκαῖον ...... τῷ ἐν σώματι ... ὑπάρχει ὁ ἐν σώματι οὐχ ἑκὼν ποιεῖ τὰ τοῦ σώματος. Διὰ τοῦτο τῇ ματαιότητι ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα, καὶ ὁ οὐχ ἑκὼν ποιῶν τὰ σώματος, ὃ ποιεῖ, ποιεῖ διὰ τὴν ἐλπίδα, ὡς εἰ λέγοιμεν

17. And there is also a beginning as of generation, which might appear in: In the beginning God made the heaven and the earth. Yet I suppose this meaning to be declared more clearly in Job according to the saying: This is the beginning of the creation, made to be mocked by His angels. For one might suppose that of the things that are in the generation of the world, the heaven and the earth were made in the beginning. Better, however, with respect to the second passage, is it that whereas there are many things that have come to be in a body, the first of the things in a body is he who is called the dragon, who is also named somewhere the great sea-monster, which the Lord subdued. And it is necessary to consider whether, while the saints were living an altogether immaterial and incorporeal life in blessedness, he who is called the dragon became worthy, having fallen away from the pure life, to be bound before all things in matter and a body, so that on this account the Lord, giving His oracle through whirlwind and clouds, says: This is the beginning of the Lord's creation, made to be mocked by His angels. It is possible, however, that the dragon is not absolutely the beginning of the Lord's creation, but that whereas many have been made in a body to be mocked by the angels, he is the beginning of such beings, while some are able to exist in a body not in this way; for indeed the soul of the sun is in a body, and the whole creation, concerning which the Apostle says: The whole creation groans and travails in pain together until now; and perhaps concerning it is the saying: The creation was subjected to vanity, not willingly, but because of Him Who subjected it in hope, in order that bodies might be in vanity, and the doing of bodily things—which is necessary ...... for him who is in a body ... exists he who is in a body unwillingly does the things of the body. On this account the creation was subjected to vanity not willingly, and he who unwillingly does the things of the body does what he does because of hope, as if we should

Editors' notes and page, col. 52

Page

running head: ORIGENIS 52
marginal letters: A εἰσιν. Εἰ καὶ; B ὑπὸ τῶν ἀγγέλων; C ἀγγέλων αὐτοῦ. Δυνατὸν; D τὰ σώματος, ὃ
old-edition numerals: (none)
other: three full-width Latin lines above 17 (et viae et longitudinis ... em.) cut off at left edge, not set
other: the word λέγοιμεν was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 53

PG 14:53

Παῦλον θέλειν ἐπιμένειν τῇ σαρκὶ οὐχ ἑκόντα, ἀλλὰ διὰ τὴν ἐλπίδα. Προτιμῶντα γὰρ κατ' αὐτὸ τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, οὐκ ἄλογον ἦν βούλεσθαι ἐπιμένειν τῇ σαρκὶ διὰ τὴν ἑτέρων ὠφέλειαν, καὶ προκοπὴν τὴν ἐν τοῖς ἐλπιζομένοις οὐ μόνον αὐτοῦ, ἀλλὰ καὶ τῶν ὠφελουμένων ὑπ' αὐτοῦ. Κατὰ τοῦτο δὲ τὸ ὡς γενέσεως σημαινόμενον τὴν ἀρχὴν, καὶ τὸ ὑπὸ τῆς σοφίας ἐν Παροιμίαις λεγόμενον ἐκδέξασθαι δυνησόμεθα Ὁ Θεὸς γὰρ, φησὶν, ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. Δύναται μέντοιγε καὶ ἐπὶ τὸ πρῶτον ἀνάγεσθαι, τουτέστι τὸ ὡς ὁδοῦ διὰ τὸ λέγεσθαι· Ὁ Θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ. Οὐκ ἀτόπως δὲ καὶ τὸν τῶν ὅλων Θεὸν ἐρεῖ τις ἀρχὴν, σαφῶς προπίπτων, ὅτι ἀρχὴ Υἱοῦ ὁ Πατὴρ, καὶ ἀρχὴ δημιουργημάτων ὁ δημιουργὸς, καὶ ἁπαξαπλῶς ἀρχὴ τῶν ὄντων ὁ Θεός. Παραμυθήσεται δὲ διὰ τοῦ· Ἐν ἀρχῇ ἦν ὁ Λόγος, Λόγον νοῶν τὸν Υἱὸν παρὰ τὸ εἶναι ἐν τῷ Πατρὶ λεγόμενον εἶναι ἐν ἀρχῇ.

say that Paul wishes to remain in the flesh not willingly, but because of hope. For although he preferred in itself to depart and be with Christ, it was not unreasonable that he should wish to remain in the flesh on account of the benefit of others, and the progress in the things hoped for not only of himself, but also of those benefited by him. And according to this meaning of beginning as of generation, we shall be able to understand also what is said by wisdom in Proverbs; For God, she says, created me as the beginning of His ways for His works. Yet it can also be referred to the first meaning, that is, as of a way, because it is said: God created me as the beginning of His ways. And not absurdly will someone also call the God of all the beginning, clearly advancing to the point that the Father is the beginning of the Son, and the Creator is the beginning of things created, and absolutely God is the beginning of things that are. And he will confirm this through: In the beginning was the Word, understanding the Son as the Word, Who from His being in the Father is said to be in the beginning.

18. Τρίτον δὲ τὸ ἐξ οὗ οἴονται ἐξ ὑποκειμένης ὕλης, ἀρχὴ παρὰ τοῖς ἀγένητον αὐτὴν ἐπισταμένοις, ἀλλ' οὐ παρ' ἡμῖν τοῖς πειθομένοις, ὅτι ἐξ οὐκ ὄντων τὰ ὄντα ἐποίησεν ὁ Θεὸς, ὡς ἡ μήτηρ τῶν ἑπτὰ μαρτύρων ἐν Μακκαβαϊκοῖς, καὶ ὁ τῆς μετανοίας ἄγγελος ἐν τῷ Ποιμένι ἐδίδαξε.

18. And third is the sense out of which, as from underlying matter, they suppose there is a beginning among those who hold it to be unbegotten, but not among us who are persuaded that God made the things that are out of things that are not, as the mother of the seven martyrs in Maccabees and the angel of repentance in the Shepherd taught.

19. Πρὸς τούτοις ἀρχὴ καὶ τὸ καθ' οἷον κατὰ τὸ εἶδος, οὕτως· εἴπερ εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου ὁ πρωτότοκος πάσης κτίσεως, ἀρχὴ αὐτοῦ ὁ Πατήρ ἐστιν. Ὁμοίως δὲ καὶ Χριστὸς ἀρχὴ τῶν κατ' εἰκόνα γενομένων Θεοῦ. Εἰ γὰρ οἱ ἄνθρωποι κατ' εἰκόνα, ἡ εἰκὼν δὲ κατὰ τὸν Πατέρα, τὸ μὲν καθὸ τοῦ Χριστοῦ ὁ Πατὴρ ἀρχή· τὸ δὲ καθὸ τῶν ἀνθρώπων ὁ Χριστὸς, γενομένων οὐ κατὰ τὸ οὗ ἐστιν εἰκὼν, ἀλλὰ κατὰ τὴν εἰκόνα. Ἁρμόσει δὲ τὸ, Ἐν ἀρχῇ ἦν ὁ Λόγος, εἰς τὸ αὐτὸ παράδειγμα.

19. In addition to these, beginning is also that according to which, as according to form, thus: if the firstborn of all creation is the image of the invisible God, the Father is His beginning. And likewise Christ also is the beginning of those who are made according to the image of God. For if men are according to the image, and the image is according to the Father, in the one respect the Father is the beginning of Christ, and in the other respect Christ is the beginning of men, who are made not according to That of Which He is the image, but according to the image. And the saying, In the beginning was the Word, will fit the same pattern.

20. Ἔστιν ἀρχὴ καὶ ὡς μαθήσεως, καθὸ τὰ στοιχεῖά φαμεν ἀρχὴν εἶναι γραμματικῆς. Κατὰ τοῦτό φησιν ὁ Ἀπόστολος, ὅτι, Ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ. Διττὴ δὲ ἡ ὡς μαθήσεως ἀρχὴ, ἡ μὲν τῇ φύσει, ἡ δὲ ὡς πρὸς ἡμᾶς· ὡς εἰ λέγοιμεν ἐπὶ Χριστοῦ· φύσει μὲν αὐτοῦ ἀρχὴ ἡ θεότης· πρὸς ἡμᾶς δὲ, μὴ ἀπὸ τοῦ μεγέθους αὐτοῦ δυναμένους ἄρξασθαι τῆς περὶ αὐτοῦ ἀληθείας, ἡ ἀνθρωπότης αὐτοῦ, καθὸ τοῖς νηπίοις καταγγέλλεται Ἰησοῦς Χριστὸς, καὶ οὗτος ἐσταυρωμένος· ὡς κατὰ τοῦτο εἰπεῖν ἀρχὴν εἶναι μαθήσεως τῇ μὲν φύσει Χριστὸν, καθὸ σοφία καὶ δύναμις Θεοῦ, πρὸς

20. There is a beginning also as of learning, according as we say that the elements are the beginning of grammar. According to this the Apostle says: Whereas by reason of the time you ought to be teachers, you again have need that someone teach you what are the elements of the beginning of the oracles of God. And twofold is the beginning as of learning, the one by nature, the other in relation to us; as if we should say in the case of Christ: by nature His beginning is the deity; but in relation to us, who are not able from His greatness to begin upon the truth concerning Him, it is His humanity, according as among babes Jesus Christ is proclaimed, and He crucified; so that according to this one may say that Christ is the beginning of learning by nature indeed, insofar as He is the wisdom and power of God, while in relation to

Editors' notes and page, col. 53

Footnotes

(90) · call in col 54

Phillip. I, 23.

Phil. 1:23.

(printed under page 33)

(91) · call in col 54

Prov. VIII, 22.

Prov. 8:22.

(printed under page 33)

(92) · call in col 54

Joan. I, 1.

John 1:1.

(printed under page 33)

(93) ‹Maccabæorum gestis› · call in col 54

Mach. VII, 28.

2 Macc. 7:28.

(printed under page 33)

(94) ‹sermonum Dei› · call in col 54

Hebr. V, 12.

Heb. 5:12.

(printed under page 33)

(75) · call in col 54

Οἴονται. Legendum videtur οἷόν τε.

Οἴονται. It seems one should read οἷόν τε.

(printed under page 33)

(76) · call in col 54

Παρὰ τοῖς, etc. Marcionitis.

Παρὰ τοῖς, etc. That is, among the Marcionites.

(printed under page 33)

(77) ‹μὴ ἀπὸ τοῦ› · call in col 54

Πρὸς ἡμᾶς δέ, μὴ ἀπὸ τοῦ, etc. Sic recte hunc locum restituit codex Bodleianus; male apud Huetium legitur πρὸς ἡμᾶς δέ, ἢ ἀπὸ τοῦ.

Πρὸς ἡμᾶς δέ, μὴ ἀπὸ τοῦ, etc. So the Bodleian manuscript rightly restores this passage; in Huet it wrongly reads πρὸς ἡμᾶς δέ, ἢ ἀπὸ τοῦ.

(printed under page 33)

(78) ‹δύναμις Θεοῦ› · call in col 54

Ἐσταυρωμένος· ὡς κατὰ τοῦτο εἰπεῖν ἀρχὴν εἶναι μαθήσεως τῇ μὲν φύσει Χριστόν, καθὸ σοφία καὶ δύναμις Θεοῦ. Hæc omnia desunt apud Huetium, sed restituuntur e codd. Bodleiano et Barberino.

Ἐσταυρωμένος· ὡς κατὰ τοῦτο εἰπεῖν ἀρχὴν εἶναι μαθήσεως τῇ μὲν φύσει Χριστόν, καθὸ σοφία καὶ δύναμις Θεοῦ. All this is missing in Huet, but is restored from the Bodleian and Barberini manuscripts.

(printed under page 33)

Footnotes

(95) · call in col 55

I Cor. XV, 45.

1 Cor. 15:45.

(printed under page 34)

(96) · call in col 55

Joan. I, 1.

John 1:1.

(printed under page 34)

(97) · call in col 55

Psal. CXLVIII, 5.

Ps. 148:5.

(printed under page 34)

(98) · call in col 55

Gen. I, 3.

Gen. 1:3.

(printed under page 34)

(99) · call in col 55

ibid. 6.

Ibid., verse 6.

(printed under page 34)

(1) ‹ad opera ejus› · call in col 55

Prov. VIII, 22.

Prov. 8:22.

(printed under page 34)

(2) ‹in ipso vita erat› · call in col 55

Joan. I, 3, 4.

John 1:3, 4.

(printed under page 34)

(3) ‹veritas et vita› · call in col 55

Joan. XIV, 6.

John 14:6.

(printed under page 34)

(4) ‹erat Verbum› · call in col 55

Joan. I, 1.

John 1:1.

(printed under page 34)

(79) · call in col 55

Δημιουργὸς δὲ ὁ Χριστὸς ὡς ἀρχή, etc. Hic Origenem castigat Petavius lib. I De Trinitate, cap. 4, n. 4, et lib. VI, cap. 3, n. 6. HUETIUS.

Δημιουργὸς δὲ ὁ Χριστὸς ὡς ἀρχή, etc. Petau censures Origen for this, On the Trinity, book 1, ch. 4, no. 4, and book 6, ch. 3, no. 6. HUET.

(printed under page 34)

(80) ‹τῶν τεθεωρημένων› · call in col 55

Τῶν τεθεωρημένων. Ita recte habent codd. Bodleianus et Barberinus, male autem codex Regius, τῶν τεθεωρημάτων. Mox τοῦ Λόγου λαμβανομένου. Alludit ad alteram λόγου notationem, qua ratio significetur.

Τῶν τεθεωρημένων. So the Bodleian and Barberini manuscripts rightly have it; the Royal manuscript wrongly has τῶν τεθεωρημάτων. Just after, τοῦ Λόγου λαμβανομένου: he alludes to the other sense of λόγος, in which it means "reason."

(printed under page 34)

(81) ‹ἡ ζωὴ› · call in col 55

Οὔτε ἡ ζωή, etc. Sic recte legitur in codd. Bodleiano et Barberino; male autem in codice Regio deest οὔτε, et pro ἡ ζωὴ legitur ἢ ζωή.

Οὔτε ἡ ζωή, etc. So it rightly reads in the Bodleian and Barberini manuscripts; in the Royal manuscript οὔτε is wrongly missing, and ἢ ζωή is read for ἡ ζωή.

(printed under page 34)

(82) ‹τέ ἐστι› · call in col 55

Εἰ οἷόν τέ ἐστι καὶ κατὰ τό, etc. Sic recte habent codd. Bodleianus et Barberinus; corrupte autem codex Regius, οἷόν τέ ἐστι καὶ κατὰ τό, etc.

Εἰ οἷόν τέ ἐστι καὶ κατὰ τό, etc. So the Bodleian and Barberini manuscripts rightly have it; the Royal manuscript corruptly has οἷόν τέ ἐστι καὶ κατὰ τό, etc.

(printed under page 34)

(83) ‹οὕτως εἴπω› · call in col 55

Κτίσας, ἵν' οὕτως εἴπω. Ita recte codd. Barberinus et Regius; male autem Bodleianus, κτή- (continues)

Κτίσας, ἵν' οὕτως εἴπω. So the Barberini and Royal manuscripts rightly; but the Bodleian wrongly has κτή- (continues)

(printed under page 34)

Page

running head: 55 ORIGENIS
marginal letters: A est : quoad nos; B principium transitus ,; C platarum communionem,; D In principio erat
old-edition numerals: 21 before significatum
other: facing Latin version, not set

PG 14:56

ἡμᾶς δὲ ὁ Λόγος σὰρξ ἐγένετο, ἵνα σκηνώσῃ ἐν ἡμῖν, οὕτω μόνον πρῶτον αὐτὸν χωρῆσαι δυναμένοις. Καὶ τάχα διὰ τοῦτο οὐ μόνον πρωτότοκός ἐστι πάσης κτίσεως, ἀλλὰ καὶ Ἀδὰμ ἑρμηνεύεται ἄνθρωπος. Ὅτι δὲ Ἀδάμ ἐστι, φησὶν ὁ Παῦλος· Ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν.

us the Word became flesh, that He might tabernacle among us, who only thus at first are able to receive room for Him. And perhaps on this account not only is He the firstborn of all creation, but Adam also is interpreted man. And that He is Adam, Paul says: The last Adam became a life-giving spirit.

21. Ἔστι δὲ ἀρχὴ καὶ ὡς ἡ πράξεως, ἐν ᾗ πράξει ἔστι τι τέλος μετὰ τὴν ἀρχήν. Καὶ ἐπίστησον εἰ ἡ σοφία, ἀρχὴ τῶν πράξεων οὖσα τοῦ Θεοῦ, οὕτω δύναται νοεῖσθαι ἀρχή.

21. And there is a beginning also as that of an action, in which action there is a certain end after the beginning. And consider whether wisdom, being the beginning of the actions of God, can thus be understood as a beginning.

22. Τοσούτων σημαινομένων ἐπὶ τοῦ παρόντος ἡμῖν ὑποπεσόντων περὶ ἀρχῆς, ζητοῦμεν ἐπὶ τίνος δεῖ λαμβάνειν τό· Ἐν ἀρχῇ ἦν ὁ Λόγος. Καὶ σαφὲς, ὅτι οὐκ ἐπὶ τοῦ ὡς μεταβάσεως, ἢ ὡς ὁδοῦ καὶ μήκους. Οὐκ ἄδηλον δὲ, ὅτι οὐδὲ ἐπὶ τοῦ ὡς γενέσεως. Πλὴν δυνατὸν ὡς τὸ ὑφ' οὗ, ὅπερ ἐστὶ ποιοῦν, εἴ γε ἐνετείλατο ὁ Θεὸς, καὶ ἐκτίσθησαν· δημιουργὸς γάρ πως ὁ Χριστός ἐστιν, ᾧ λέγει ὁ Πατήρ· Γενηθήτω φῶς, καὶ, Γενηθήτω στερέωμα. Δημιουργὸς δὲ ὁ Χριστὸς ὡς ἀρχὴ, καθὸ σοφία ἐστὶ, τῷ σοφία εἶναι καλούμενος ἀρχή· ἡ γὰρ σοφία παρὰ τῷ Σολομῶντί φησιν· Ὁ Θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, ἵνα ἐν ἀρχῇ ᾖ ὁ Λόγος, ἐν τῇ σοφίᾳ· κατὰ μὲν τὴν σύστασιν τῆς περὶ τῶν ὅλων θεωρίας καὶ νοημάτων, τῆς σοφίας νοουμένης, κατὰ δὲ τὴν πρὸς τὰ λογικὰ κοινωνίαν τῶν τεθεωρημένων, τοῦ Λόγου λαμβανομένου. Καὶ οὐ θαυμαστὸν εἰ, ὡς προειρήκαμεν, πολλὰ ὢν ἀγαθὰ ὁ Σωτὴρ, ἐνεπινοούμενα ἔχει ἐν αὐτῷ πρῶτα, καὶ δεύτερα, καὶ τρίτα. Ὁ γοῦν Ἰωάννης ἐπήνεγκε φάσκων περὶ τοῦ Λόγου· Ὃ γέγονεν, ἐν αὐτῷ ζωὴ ἦν. Γέγονεν οὖν ἡ ζωὴ ἐν τῷ Λόγῳ. Καὶ οὔτε ὁ Λόγος ἕτερός ἐστι τοῦ Χριστοῦ, ὁ Θεὸς Λόγος, ὁ πρὸς τὸν Πατέρα, δι' οὗ τὰ πάντα ἐγένετο· οὔτε ἡ ζωὴ ἑτέρα τοῦ Υἱοῦ τοῦ Θεοῦ, ὅς φησιν· Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή. Ὥσπερ οὖν ἡ ζωὴ γέγονεν ἐν τῷ Λόγῳ, οὕτως ὁ Λόγος ἦν ἐν ἀρχῇ. Ἐπίστησον δὲ εἰ οἷόν τέ ἐστι καὶ κατὰ τὸ σημαινόμενον τοῦτο ἐκδέχεσθαι ἡμᾶς τὸ Ἐν ἀρχῇ ἦν ὁ Λόγος, ἵνα κατὰ τὴν σοφίαν καὶ τοὺς τύπους τοῦ συστήματος τῶν ἐν αὐτῷ νοημάτων τὰ πάντα γίνηται. Οἶμαι γὰρ, ὥσπερ κατὰ τοὺς ἀρχιτεκτονικοὺς τύπους οἰκοδομεῖται ἢ τεκταίνεται οἰκία καὶ ναῦς, ἀρχὴν τῆς οἰκίας καὶ τῆς νεὼς ἐχόντων τοὺς ἐν τῷ τεχνίτῃ τύπους καὶ λόγους· οὕτω τὰ σύμπαντα γεγονέναι κατὰ τοὺς ἐν τῇ σοφίᾳ προτρανωθέντας ὑπὸ Θεοῦ τῶν ἐσομένων λόγους. Πάντα γὰρ ἐν σοφίᾳ ἐποίησε. Καὶ λεκτέον, ὅτι κτίσας, ἵν' οὕτως εἴπω, ἔμψυχον σοφίαν ὁ Θεὸς, αὐτῇ

22. Since so many meanings concerning beginning have occurred to us at present, we inquire in what sense we must take the saying: In the beginning was the Word. And it is clear that it is not in the sense of transition, or of a way and length. And it is not obscure that neither is it in the sense of generation. Yet it is possible to take it as that by which, which is the maker, if indeed God commanded, and they were created; for in a way Christ is Demiurge, to Whom the Father says: Let there be light, and, Let there be a firmament. And Christ is Demiurge as beginning, insofar as He is wisdom, being called beginning by His being wisdom; for wisdom in Solomon says: God created me as the beginning of His ways for His works, so that the Word may be in the beginning, in wisdom: wisdom being understood according to the structure of the contemplation and thoughts concerning the universe, while the Word is taken according to the communication of the things contemplated to rational beings. And it is no wonder if, as we have said before, the Saviour, being many good things, has within Himself things conceived as first, and second, and third. John, at any rate, added, saying concerning the Word: That which has come to be, in Him was life. Life, therefore, came to be in the Word. And neither is the Word other than Christ—God the Word, Who is with the Father, through Whom all things came to be—nor is the life other than the Son of God, Who says: I am the way, and the truth, and the life. Just as, therefore, the life came to be in the Word, so the Word was in the beginning. And consider whether it is possible for us according to this meaning also to understand In the beginning was the Word, so that all things come to be according to wisdom and the models of the system of the thoughts within Him. For I suppose that just as a house or a ship is built or framed according to architectural models, the house and the ship having as their beginning the models and reasons within the craftsman, so all things together have come to be according to the reasons of the things that were to be, made clear beforehand by God in wisdom. For in wisdom has He made all things. And we must say that God, having created, so to speak, living wisdom, entrusted to her

Editors' notes and page, col. 56

Page

running head: ORIGENIS 56
marginal letters: A ἡμᾶς δὲ ὁ; B μήκους. Οὐκ ἄδηλον; C καὶ τρίτα. Ὁ; D καὶ ναῦς, ἀρχὴν
old-edition numerals: (none)
other: (none)

PG 14:57

ἐπέτρεψεν ἀπὸ τῶν ἐν αὐτῇ τύπων τοῖς οὖσι καὶ τῇ ὕλῃ, οἶμαι, παρασχεῖν τὴν ὕπαρξιν καὶ τὴν πλάσιν καὶ τὰ εἴδη. Ἐγὼ δὲ ἐφίστημι εἰ καὶ ἔστιν εἰπεῖν ἀρχὴν τῶν ὄντων εἶναι τὸν Υἱὸν τοῦ Θεοῦ λέγοντα· Ἐγώ εἰμι ἡ ἀρχὴ καὶ τὸ τέλος, τὸ α καὶ τὸ ω, ὁ πρῶτος καὶ ὁ ἔσχατος. Ἀναγκαῖον δὲ εἰδέναι, ὅτι οὐ κατὰ πᾶν ὃ ὀνομάζεται, ἀρχή ἐστιν αὐτός. Πῶς γὰρ, καθὸ ζωή ἐστι, δύναται εἶναι ἀρχὴ, ἥτις ζωὴ γέγονεν ἐν τῷ Λόγῳ, δηλονότι ἀρχὴ τυγχάνοντι αὐτῆς; Ἔτι δὲ σαφέστερον, ὅτι καθὸ πρωτότοκός ἐστιν ἐκ τῶν νεκρῶν, οὐ δύναται εἶναι ἀρχή. Καὶ ἐὰν ἐπιμελῶς ἐξετάζωμεν αὐτοῦ πάσας τὰς ἐπωνυμίας, μόνον κατὰ τὸ εἶναι σοφία ἀρχή ἐστιν, οὐδὲ κατὰ τὸ εἶναι λόγος ἀρχὴ τυγχάνων, εἴ γε ὁ Λόγος ἐν ἀρχῇ ἦν· ὡς εἰπεῖν ἄν τινα τεθαρῥηκότως πρεσβύτερον πάντων τῶν ἐπινοουμένων ταῖς ὀνομασίαις τοῦ πρωτοτόκου πάσης κτίσεώς ἐστιν ἡ σοφία. Ὁ Θεὸς μὲν οὖν πάντη ἕν ἐστι καὶ ἁπλοῦν· ὁ δὲ Σωτὴρ ἡμῶν διὰ τὰ πολλὰ, ἐπεὶ προέθετο αὐτὸν ὁ Θεὸς ἱλαστήριον καὶ ἀπαρχὴν πάσης τῆς κτίσεως, πολλὰ γίνεται· ἢ καὶ τάχα πάντα ταῦτα καθαρίζει αὐτοῦ ἡ ἐλευθεροῦσθαι δυναμένη πᾶσα κτίσις. Καὶ διὰ τοῦτο γίνεται φῶς τῶν ἀνθρώπων, ὅτε ἄνθρωποι ὑπὸ τῆς κακίας σκοτισθέντες δέονται φωτὸς τοῦ ἐν τῇ σκοτίᾳ φαίνοντος, καὶ ὑπὸ σκοτίας μὴ καταλαμβανομένου, οὐκ ἂν, εἰ μὴ γεγόνεισαν ἐν τῷ σκότῳ οἱ ἄνθρωποι, γενόμενος ἀνθρώπων φῶς. Τὸ δ' ὅμοιόν ἐστι νοῆσαι καὶ ἐπὶ τοῦ εἶναι αὐτὸν πρωτότοκον τῶν νεκρῶν. Εἰ γὰρ καθ' ὑπόθεσιν ἡ γυνὴ μὴ ἠπάτητο, καὶ ὁ Ἀδὰμ μὴ παραπέπτωκε, κτισθεὶς δὲ ὁ ἄνθρωπος ἐπὶ ἀφθαρσίᾳ κεκρατήκει τῆς ἀφθαρσίας, οὔτ' ἂν εἰς χοῦν θανάτου καταβεβήκει, οὔτ' ἂν ἀπέθανεν οὐκ οὔσης ἁμαρτίας, ἢ διὰ τὴν φιλανθρωπίαν αὐτὸν ἐχρῆν ἀποθανεῖν. Ταῦτα δὲ μὴ ποιήσας, οὐκ ἐγίνετο πρωτότοκος ἐκ τῶν νεκρῶν. Ἐξεταστέον δὲ μήποτε καὶ ποιμὴν οὐκ ἂν ἐγίνετο, τοῦ ἀνθρώπου μὴ παρασυμβληθέντος τοῖς κτήνεσι τοῖς ἀνοήτοις, μηδ' ὁμοιωθέντος αὐτοῖς. Εἰ γὰρ ἀνθρώπους καὶ κτήνη σώζει ὁ Θεὸς, σώζει ἃ σώζει κτήνη, ποιμένα αὐτοῖς χαρισάμενος τοῖς μὴ χωροῦσι τὸν βασιλέα. Βασανιστέον οὖν συναγαγόντα τὰς ὀνομασίας τοῦ Ἰησοῦ, ὁποῖαι αὐτῶν ἐπιγεγόνασιν, οὐκ ἂν ἐν μακαριότητι ἀρξαμένων καὶ μεινάντων τῶν ἁγίων γενόμεναι τὰ τοσάδε. Τάχα γὰρ σοφία ἔμενε μόνον, ἢ καὶ Λόγος, ἢ καὶ ζωὴ, πάντως δὲ καὶ ἀλήθεια· οὐ μὴν δὲ καὶ τὰ ἄλλα ὅσα δι' ἡμᾶς προσείληφε. Καὶ μακάριοί γε, ὅσοι δεόμενοι τοῦ Υἱοῦ τοιοῦτοι γεγόνασιν,

from the models within her to furnish to the things that are and to matter, I suppose, their existence and moulding and forms. And I consider whether it is also possible to say that the Son of God is the beginning of the things that are, when He says: I am the beginning and the end, the alpha and the omega, the first and the last. Yet it is necessary to know that He is not the beginning according to every name by which He is named. For how, insofar as He is life, can He be the beginning, seeing that life came to be in the Word, Who is manifestly its beginning? And still more clearly, insofar as He is the firstborn from the dead, He cannot be the beginning. And if we diligently examine all His appellations, only according to His being wisdom is He the beginning, not even according to His being word being the beginning, if indeed the Word was in the beginning; so that someone might boldly say that older than all the things conceived under the names of the firstborn of all creation is wisdom. Now God is altogether one and simple; but our Saviour on account of the many things, since God set Him forth as a propitiation and firstfruits of all creation, becomes many things; or perhaps even the whole creation that is able to be set free purges away all these things from Him. And on this account He becomes the light of men, when men, having been darkened by wickedness, have need of the light that shines in the darkness and is not overtaken by darkness—whereas, had men not come to be in the darkness, He would not have become the light of men. And the like may be understood also in the case of His being the firstborn of the dead. For if by hypothesis the woman had not been deceived, and Adam had not fallen into transgression, and man, having been created for incorruption, had laid hold of incorruption, He would neither have descended into the dust of death, nor would He have died when there was no sin, or out of love for mankind would He have had to die. And had He not done these things, He would not have become the firstborn from the dead. And we must examine whether perhaps He would not have become a shepherd either, had man not been compared to the senseless beasts, nor made like to them. For if God saves men and beasts, He saves the beasts that He saves by bestowing a shepherd upon those who do not have room for the King. One must therefore test, after gathering together the names of Jesus, what sort of them have accrued afterwards, which would not have come to be so many if the saints had begun and remained in blessedness. For perhaps wisdom alone would have remained, or also Word, or also life, and by all means also truth, yet surely not also all the other names that He has taken on for our sake. And blessed indeed are as many as, having need of the Son, have become such

Editors' notes and page, col. 57

Footnotes

(5) · call in col 58

Psal. CIII, 24.

Ps. 103 (104):24.

(printed under page 35)

(6) · call in col 58

Apoc. XXII, 13.

Rev. 22:13.

(printed under page 35)

(7) ‹propitiationem› · call in col 58

Rom. III, 25.

Rom. 3:25.

(printed under page 35)

(8) ‹similis illis factus› · call in col 58

Psal. XLVIII, 13, 21.

Ps. 48 (49):13, 21.

(printed under page 35)

(9) ‹servat Deus› · call in col 58

Psal. XXXV, 7.

Ps. 35 (36):7.

(printed under page 35)

(84) · call in col 58

Τύπων τοῖς οὖσι.... εἶναι τὸν Υἱὸν τοῦ Θεοῦ λέγοντα. Hæc omnia desunt in editione Huetii, restituuntur autem e codicibus Bodleiano et Barberino.

Τύπων τοῖς οὖσι.... εἶναι τὸν Υἱὸν τοῦ Θεοῦ λέγοντα. All this is missing in Huet's edition, but it is restored from the Bodleian and Barberini manuscripts.

(printed under page 35)

(85) · call in col 58

Τὰς ἐπωνυμίας. Ita codex Bodleianus, Regius autem habet ἐπινοίας, atque ita Barberinus.

Τὰς ἐπωνυμίας. So the Bodleian manuscript; the Royal, however, has ἐπινοίας, and so does the Barberini.

(printed under page 35)

(86) · call in col 58

Πρεσβύτερον. Legendum videtur ὅτι πρεσβύτερον.

Πρεσβύτερον. It seems one should read ὅτι πρεσβύτερον.

(printed under page 35)

(87) · call in col 58

Ὁ Θεὸς μὲν οὖν πάντῃ ἕν ἐστι, etc. Hæc quoque lib. I De Trinit., cap. 4, n. 4, confutat Petavius, quasi divinæ Verbi naturæ multiplices proprietates affingat Origenes; in quo sane magni viri judicium non sequor; nam hæc Christo, ut Deus simul et homo est, universa Origenes attribuit; et ut ad divinam Verbi naturam pertinere voluisset, verisimilius est hæc pro variis potius considerandi Verbi modis, quam pro divinæ ipsi naturæ insitis qualitatibus habenda credidisse. HUETIUS.

Ὁ Θεὸς μὲν οὖν πάντῃ ἕν ἐστι, etc. Petau refutes this too, On the Trinity, book 1, ch. 4, no. 4, as if Origen were ascribing many properties to the divine nature of the Word. In this I do not follow that great man's judgement; for Origen attributes all these things to Christ as he is at once God and man; and even had he meant them to belong to the divine nature of the Word, it is more likely that he believed they should be taken as various ways of considering the Word rather than as qualities inherent in the divine nature itself. HUET.

(printed under page 35)

(88) ‹universa liberare valet› · call in col 58

Αὐτοῦ ἡ ἐλευθεροῦσθαι δυναμένη πᾶσα κτίσις. Legisse videtur Ferrarius, ἡ ἐλευθεροῦν δυναμένη πάντα κτίσις. ID.

Αὐτοῦ ἡ ἐλευθεροῦσθαι δυναμένη πᾶσα κτίσις. Ferrari seems to have read ἡ ἐλευθεροῦν δυναμένη πάντα κτίσις ("his creation, which can set all things free"). THE SAME.

(printed under page 35)

(89) ‹ὁποῖαι› · call in col 58

Ὁποῖαι. Ita codex Barberinus, sicque legit Ferrarius; codex Regius male habet οὐ ποῖαι.

Ὁποῖαι. So the Barberini manuscript, and so Ferrari read; the Royal manuscript wrongly has οὐ ποῖαι.

(printed under page 35)

Footnotes

(10) ‹Ego sum lux mundi› · call in col 59

Joan. VIII, 12.

John 8:12.

(printed under page 36)

(11) ‹Ego sum resurrectio› · call in col 59

Joan. XI, 25.

John 11:25.

(printed under page 36)

(12) ‹veritas et vita› · call in col 59

Joan. XIV, 6.

John 14:6.

(printed under page 36)

(13) ‹Ego sum ostium› · call in col 59

Joan. X, 9.

John 10:9.

(printed under page 36)

(14) ‹Ego sum pastor bonus› · call in col 59

ibid. 11

Ibid., verse 11.

(printed under page 36)

(15) ‹nuntiabit nobis omnia› · call in col 59

Joan. IV, 25.

John 4:25.

(printed under page 36)

(16) ‹qui loquor tecum› · call in col 59

ibid. 26.

Ibid., verse 26.

(printed under page 36)

(17) ‹sum etenim› · call in col 59

Joan. XIII, 13.

John 13:13.

(printed under page 36)

(18) ‹Filius Dei sum ego› · call in col 59

Joan. X, 36.

John 10:36.

(printed under page 36)

(19) ‹glorificet te› · call in col 59

Joan. XVII, 1.

John 17:1.

(printed under page 36)

(20) ‹Rex es tu Judæorum› · call in col 59

Joan. XVIII, 33.

John 18:33.

(printed under page 36)

(21) ‹non est hinc› · call in col 59

ibid. 36.

Ibid., verse 36.

(printed under page 36)

(22) ‹Pater meus agricola› · call in col 59

Joan. XV, 1.

John 15:1.

(printed under page 36)

(23) ‹vos palmites› · call in col 59

ibid. 5.

Ibid., verse 5.

(printed under page 36)

(24) ‹Ego sum panis vitæ› · call in col 59

Joan. VI, 33.

John 6:33.

(printed under page 36)

(25) ‹vitam mundo præbeo› · call in col 59

ibid. 35, 41.

Ibid., verses 35, 41.

(printed under page 36)

(90) · call in col 59

Ἄλλο. Deest apud Huetium, exstat vero in codd. Bodleiano et Barberino.

Ἄλλο. Missing in Huet, but it stands in the Bodleian and Barberini manuscripts.

(printed under page 36)

(91) · call in col 59

Ἴδωμεν δὲ ἐπιμελέστερον τίς ὁ ἐν αὐτῇ Λόγος. Θαυμάζειν μοι πολλάκις ἐπέρχεται. Hæc desunt in editione Huetii, restituuntur vero e codd. Bodleiano et Barberino.

Ἴδωμεν δὲ ἐπιμελέστερον τίς ὁ ἐν αὐτῇ Λόγος. Θαυμάζειν μοι πολλάκις ἐπέρχεται. These words are missing in Huet's edition, but are restored from the Bodleian and Barberini manuscripts.

(printed under page 36)

(92) · call in col 59

Ἀβελτηρίαν. Deest apud Huetium, sed exstat in codice Bodleiano, et ita legit Ferrarius.

Ἀβελτηρίαν. Missing in Huet, but it stands in the Bodleian manuscript, and so Ferrari read.

(printed under page 36)

Page

running head: 59 ORIGENIS
marginal letters: A gem capere nequeunt.; B cipio esse dicitur.; C et rursum : Ego; D tem regem, veluti
old-edition numerals: 23 before dicentem
other: facing Latin version, not set; four full-width Latin lines above 23 (Verum ... Sed haec sufficiant de) cut off at right edge, not set

PG 14:60

ὡς μηκέτι αὐτοῦ χρήζειν ἰατροῦ τοὺς κακῶς ἔχοντας θεραπεύοντος, μηδὲ ποιμένος, μηδὲ ἀπολυτρώσεως, ἀλλὰ σοφίας, καὶ λόγου, καὶ δικαιοσύνης, ἢ εἴ τι ἄλλο τοῖς διὰ τελειότητα χωρεῖν αὐτοῦ τὰ κάλλιστα δυναμένοις. Τοσαῦτα περὶ τοῦ Ἐν ἀρχῇ.

as no longer to have need of Him as a physician healing those who are ill, nor as a shepherd, nor as redemption, but as wisdom, and word, and righteousness, or whatever else there is for those who because of perfection are able to contain His fairest things. So much concerning In the beginning.

23. Ἴδωμεν δὲ ἐπιμελέστερον τίς ὁ ἐν αὐτῇ Λόγος. Θαυμάζειν μοι πολλάκις ἐπέρχεται σκοποῦντι τὰ ὑπό τινων πιστεύειν εἰς τὸν Χριστὸν βουλομένων λεγόμενα περὶ αὐτοῦ, τί δήποτε, δυσεξαριθμήτων ὀνομάτων τασσομένων ἐπὶ τοῦ Σωτῆρος ἡμῶν, τὰ μὲν πλεῖστα παρασιωπῶσιν, ἀλλὰ καὶ εἴ ποτε μνήμη αὐτῶν γένοιτο, μεταλαμβάνουσιν οὐ κυρίως, ἀλλὰ τροπικῶς ταῦτα αὐτὸν ὀνομάζεσθαι· ἐπὶ δὲ μόνης τῆς Λόγος προσηγορίας ἱστάμενοι, οἱονεὶ Λόγον μόνον φασὶν εἶναι τὸν Χριστὸν τοῦ Θεοῦ, καὶ οὐχὶ ἀκολούθως τοῖς λοιποῖς τῶν ὀνομαζομένων ἐρευνῶσι τοῦ σημαινομένου τὴν δύναμιν ἐκ τῆς Λόγος φωνῆς· ὃ δέ φημι θαυμάζειν τὴν ἀβελτηρίαν τῶν πολλῶν (σαφέστερον γὰρ ἐρῶ), τοιοῦτόν ἐστι. Φησί που ὁ Υἱὸς τοῦ Θεοῦ· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· καὶ ἐν ἄλλοις· Ἐγώ εἰμι ἡ ἀνάστασις· καὶ πάλιν· Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή· γέγραπται δὲ καὶ τό· Ἐγώ εἰμι ἡ θύρα· εἴρηται καὶ τό· Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· καὶ πρὸς τὴν Σαμαρεῖτιν φάσκουσαν, Οἴδαμεν, ὅτι Μεσσίας ἔρχεται ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν πάντα, ἀποκρίνεται· Ἐγώ εἰμι ὁ λαλῶν σοι. Πρὸς τούτοις ὅτε ἔνιψε τοὺς πόδας τῶν μαθητῶν, Κύριος καὶ διδάσκαλος αὐτῶν εἶναι διὰ τούτων ὁμολογεῖ· Ὑμεῖς φωνεῖτέ με ὁ διδάσκαλος καὶ ὁ Κύριος· καὶ καλῶς λέγετε, εἰμὶ γάρ. Ἀλλὰ καὶ Υἱὸν εἶναι Θεοῦ σαφῶς ἑαυτὸν καταγγέλλει, λέγων· Ὃν ὁ Πατὴρ ἡγίασε, καὶ ἀπέστειλεν εἰς τὸν κόσμον, ὑμεῖς λέγετε, ὅτι, Βλασφημεῖς· ὅτι εἶπον· Υἱὸς τοῦ Θεοῦ εἰμι; καί· Πάτερ, ἐλήλυθεν ἡ ὥρα· δόξασόν σου τὸν Υἱὸν, ἵνα ὁ Υἱὸς δοξάσῃ σε. Εὑρίσκομεν δὲ καταγγέλλοντα ἑαυτὸν καὶ βασιλέα· ὡς ἐπὰν, ἀποκρινόμενος τῷ Πιλάτῳ πρὸς τὸ, Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; λέγῃ· Ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· εἰ ἐκ τοῦ κόσμου τούτου ἦν ἡ βασιλεία ἡ ἐμὴ, οἱ ὑπηρέται οἱ ἐμοὶ ἠγωνίζοντο ἂν, ἵνα μὴ παραδοθῶ τοῖς Ἰουδαίοις· νῦν δὲ ἡ βασιλεία ἡ ἐμὴ οὐκ ἔστιν ἐντεῦθεν. Ἀνέγνωμεν καὶ τό· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστι· καὶ πάλιν· Ἐγώ εἰμι ἄμπελος, ὑμεῖς τὰ κλήματα. Συναριθμείσθω τούτοις καὶ τό· Ἐγώ εἰμι ὁ ἄρτος

23. Now let us see more diligently Who the Word is Who is in it. It often comes upon me to marvel, when I consider the things said concerning Him by some who wish to believe in Christ, why ever, when names hard to number are applied to our Saviour, they pass over the greatest part in silence, and even if ever mention of them should be made, they alter their sense to say that He is named by these not properly, but figuratively; whereas, stopping at the appellation Word alone, they say as it were that the Christ of God is Word alone, and do not, consistently with the rest of the names by which He is named, investigate the force of what is signified from the term Word; and that wherein I say I marvel at the stupidity of the multitude (for I will speak more clearly) is of this sort. The Son of God says somewhere: I am the light of the world; and in other places: I am the resurrection; and again: I am the way, and the truth, and the life; and there is written also: I am the door; and there is said also: I am the good shepherd; and to the Samaritan woman saying, We know that Messias comes, Who is called Christ; when He comes, He will declare all things to us, He answers: I that speak to you am He. In addition to these, when He washed the feet of the disciples, He professes through these words that He is their Lord and Teacher: You call Me the Teacher and the Lord; and you say well, for so I am. Moreover, He clearly declares Himself to be the Son of God also, saying: Do you say of Him Whom the Father sanctified and sent into the world, You blaspheme, because I said, I am the Son of God? and: Father, the hour has come; glorify Thy Son, that the Son may glorify Thee. And we find Him declaring Himself also a king; as when, answering Pilate in reply to, Art Thou the King of the Jews? He says: My kingdom is not of this world; if My kingdom were of this world, My servants would have fought, that I should not be delivered to the Jews; but now is My kingdom not from hence. We have read also: I am the true vine, and My Father is the husbandman; and again: I am the vine, you are the branches. Let there be numbered with these also: I am the bread

Editors' notes and page, col. 60

Page

running head: ORIGENIS 60
marginal letters: A σιν, ὡς μηκέτι; B τι τὰ ὑπό; C γραπται δὲ καὶ; D ἀποκρινόμενος τῷ Πιλάτῳ
old-edition numerals: (none)
other: four full-width Latin lines above 23 (mpsit. Verum enimvero ... In principio.) cut off at left edge, not set

PG 14:61

τῆς ζωῆς· καὶ πάλιν· Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, καὶ ζωὴν διδοὺς τῷ κόσμῳ. Καὶ ταῦτα μὲν ἐπὶ τοῦ παρόντος ὑποπεσόντα ἀπὸ τῶν ἐν τοῖς Εὐαγγελίοις κειμένων παρεθέμεθα, τοσαῦτα αὐτὸν λέγοντος εἶναι τοῦ Υἱοῦ τοῦ Θεοῦ. Ἀλλὰ καὶ ἐν τῇ Ἰωάννου Ἀποκαλύψει λέγει· Ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος, καὶ ὁ ζῶν, καὶ ἐγενόμην νεκρός· ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας τῶν αἰώνων· καὶ πάλιν· Γέγονα τὸ α καὶ τὸ ω, καὶ ὁ πρῶτος καὶ ὁ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος. Ἔστι δὲ οὐκ ὀλίγα τὸν μετὰ παρατηρήσεως ἐντυγχάνοντα ταῖς ἁγίαις βίβλοις καὶ ἀπὸ τῶν προφητῶν παραπλήσια λαβεῖν, οἷον, ὅτι βέλος ἐκλεκτὸν ἑαυτὸν καλεῖ, καὶ δοῦλον τοῦ Θεοῦ, καὶ φῶς ἐθνῶν. Λέγει δὲ οὕτω Ἠσαΐας· Ἐκ κοιλίας μητρός μου ἐκάλεσέ με τὸ ὄνομά μου, καὶ ἔθηκε τὸ στόμα μου ὡς μάχαιραν ὀξεῖαν, καὶ ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ ἔκρυψέ με. Ἔθηκέ με ὡς βέλος ἐκλεκτὸν, καὶ ἐν τῇ φαρέτρᾳ αὐτοῦ ἔκρυψέ με, καὶ εἶπέ μοι· Δοῦλός μου εἶ σὺ, Ἰσραὴλ, καὶ ἐν σοὶ δοξασθήσομαι. Καὶ μετ' ὀλίγα· Καὶ ὁ Θεός μου ἔσται μοι ἰσχύς· καὶ εἶπέ μοι· Μέγα σοί ἐστι τοῦτο κληθῆναί σε παῖδά μου, τοῦ στῆσαι τὰς φυλὰς Ἰακὼβ, καὶ τὴν διασπορὰν τοῦ Ἰσραὴλ ἐπιστρέψαι. Ἰδοὺ τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς. Ἀλλὰ καὶ ἐν τῷ Ἱερεμίᾳ οὕτως αὐτὸν ἀρνίῳ ὁμοιοῖ· Ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι. Ταῦτα μὲν οὖν καὶ τὰ τούτοις παραπλήσια αὐτὸς ἑαυτόν φησιν. Ἔστι δὲ καὶ παρὰ τοῖς Εὐαγγελίοις, καὶ παρὰ τοῖς ἀποστόλοις, καὶ διὰ τῶν προφητῶν μυρίας ὅσας προσηγορίας συναγαγεῖν, ἃς καλεῖται ὁ Υἱὸς τοῦ Θεοῦ, ἤτοι τῶν τὰ Εὐαγγέλια γραψάντων τὴν ἰδίαν διάνοιαν τῶν περὶ τοῦ ὅ τί ποτέ ἐστιν ἐκτιθεμένων, ἢ τῶν ἀποστόλων ἐξ ὧν μεμαθήκασι δοξολογούντων αὐτὸν, καὶ τῶν προφητῶν προκηρυσσόντων αὐτοῦ τὴν ἐσομένην ἐπιδημίαν, καὶ τὰ περὶ αὐτοῦ ἀπαγγελλόντων διαφόροις ὀνόμασιν· οἷον ὁ Ἰωάννης αὐτὸν Ἀμνον Θεοῦ ἀναγορεύει, λέγων· Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· καὶ ἄνδρα διὰ τούτων· Οὗτός ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον, ὅτι, Ὀπίσω μου ἔρχεται ἀνὴρ, ὃς ἔμπροσθέν μου γέγονεν· ὅτι πρῶτός μου ἦν· κἀγὼ οὐκ ᾔδειν αὐτόν. Ἐν δὲ τῇ καθολικῇ Ἐπιστολῇ ὁ Ἰωάννης παράκλητον περὶ τῶν ψυχῶν ἡμῶν πρὸς τὸν Πατέρα φησὶ αὐτὸν εἶναι, λέγων· Καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα Ἰησοῦν Χριστὸν δίκαιον. Ἐπιφέρει δὲ, ὅτι καὶ ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν· ᾧ παραπλησίως ὁ Παῦλος λέγει αὐτὸν εἶναι ἱλαστήριον, φάσκων· Ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ πίστεως ἐν τῷ αἵματι αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων ἐν τῇ ἀνοχῇ τοῦ Θεοῦ. Κεκήρυκται δὲ κατὰ τὸν Παῦλον σοφία εἶναι καὶ δύναμις Θεοῦ, ὡς ἐν τῇ

of life; and again: I am the living bread, which came down out of heaven, and gives life to the world. And these things, which have occurred to us at present from what lies in the Gospels, we have set forth, the Son of God saying that He is so many things. Moreover, in the Apocalypse of John also He says: I am the first and the last, and the living One, and I became dead; behold, I am living unto the ages of the ages; and again: I have become the alpha and the omega, and the first and the last, the beginning and the end. And there are not a few similar things which one who reads the holy books with observation can take from the prophets also, as for instance that He calls Himself a chosen arrow, and servant of God, and light of the nations. For Isaiah speaks thus: From my mother's womb He called me by my name, and made my mouth as a sharp sword, and under the shelter of His hand He hid me. He made me as a chosen arrow, and in His quiver He hid me, and said to me: Thou art My servant, O Israel, and in Thee I will be glorified. And a little further on: And my God shall be my strength; and He said to me: It is a great thing for Thee to be called My servant, to establish the tribes of Jacob, and to turn back the dispersion of Israel. Behold, I have set Thee for a light of the nations, that Thou mayest be for salvation unto the end of the earth. Moreover, in Jeremiah also He thus likens Himself to a lamb: I as an innocent lamb led to be sacrificed. These things, therefore, and the things similar to these He Himself says that He is. And it is possible both in the Gospels, and in the apostles, and through the prophets to gather countless appellations by which the Son of God is called, whether by those who wrote the Gospels setting forth their own understanding of what He is, or by the apostles glorifying Him from the things that they have learned, and by the prophets proclaiming beforehand His coming sojourn, and announcing the things concerning Him under different names; as for instance John proclaims Him Lamb of God, saying: Behold the Lamb of God, Who takes away the sin of the world; and a man, through these words: This is He on behalf of Whom I said, After me comes a man Who has come to be before me, because He was before me; and I knew Him not. And in the catholic Epistle John says that He is an advocate concerning our souls with the Father, saying: And if anyone sin, we have an advocate with the Father, Jesus Christ the righteous. And he adds that He is also a propitiation concerning our sins; similarly to which Paul says that He is a propitiation, saying: Whom God set forth as a propitiation through faith in His blood, on account of the passing over of the sins done aforetime in the forbearance of God. And He has been proclaimed according to Paul to be the wisdom and power of God, as in the

Editors' notes and page, col. 61

Footnotes

(26) ‹anchor: not visible› · call in col 62

Apoc. I, 17.

Revelation 1:17.

(printed under page 37)

(27) ‹anchor: not visible› · call in col 62

Apoc. XXII, 13.

Revelation 22:13.

(printed under page 37)

(28) ‹anchor: not visible› · call in col 62

Cap. XLIX, vers. 1, 2 et seq.

Chapter 49, verses 1, 2 and following [of Isaiah].

(printed under page 37)

(29) ‹anchor: ducitur ad sacrificandum› · call in col 62

Jer. XI, 19.

Jeremiah 11:19.

(printed under page 37)

(30) ‹anchor: tollit peccatum mundi› · call in col 62

Joan. I, 29.

John 1:29.

(printed under page 37)

(31) ‹anchor: ego nesciebam eum› · call in col 62

ibid. 30.

Ibid., verse 30.

(printed under page 37)

(32) ‹anchor: Jesum Christum justum› · call in col 62

I Joan. II, 1.

1 John 2:1.

(printed under page 37)

(33) ‹anchor: quae Deus toleravit› · call in col 62

Rom. III, 25, 26.

Romans 3:25–26.

(printed under page 37)

(34) ‹anchor: potentia et sapientia› · call in col 62

I Cor. I, 24.

1 Corinthians 1:24.

(printed under page 37)

(35) ‹anchor: sanctificatio, et redemptio› · call in col 62

ibid. 30

Ibid., verse 30.

(printed under page 37)

(36) ‹anchor: teneamus confessionem› · call in col 62

Hebr. IV, 14.

Hebrews 4:14.

(printed under page 37)

(93) ‹anchor: not visible› · call in col 62

Codd. Bodleianus et Barberinus, λαβεῖν. Regius, quem secutus est Huetius, λέγειν.

The Bodleian and Barberini manuscripts read λαβεῖν; the Regius, which Huet followed, reads λέγειν.

(printed under page 37)

(94) ‹anchor: not visible› · call in col 62

Σε. Ita codd. Bodleian. et Barberinus, non μοι, ut legitur in editione Huetii.

Σε: so the Bodleian and Barberini manuscripts, not μοι as is read in Huet's edition.

(printed under page 37)

Footnotes

(37) ‹anchor: not visible› · call in col 63

Gen. XLIX, 8, 9.

Genesis 49:8–9.

(printed under page 38)

(38) ‹anchor: not visible› · call in col 63

ibid. 10.

Ibid., verse 10.

(printed under page 38)

(39) ‹anchor: not visible› · call in col 63

Isa. Cap. XLII, vers. 1-4.

Isaiah 42:1–4.

(printed under page 38)

(40) ‹anchor: et non clamabit› · call in col 63

Matth. Cap. XII, vers. 17, 19.

Matthew 12:17, 19.

(printed under page 38)

(41) ‹anchor: qui reget eos› · call in col 63

Ezech. XXXIV, 23.

Ezekiel 34:23.

(printed under page 38)

(42) ‹anchor: spiritus timoris Dei› · call in col 63

Isa. XI, 1-2, 3.

Isaiah 11:1–2, 3.

(printed under page 38)

(43) ‹anchor: in oculis nostris› · call in col 63

Psal. CXVII, 22, 23.

Psalm 117 (118):22–23.

(printed under page 38)

(44) ‹anchor: conteret eum› · call in col 63

Matth. XXI, 42-44.

Matthew 21:42–44.

(printed under page 38)

(45) ‹anchor: factus est caput anguli› · call in col 63

Act. IV, 11.

Acts 4:11.

(printed under page 38)

(95) ‹anchor: not visible› · call in col 63

Ἕως ἂν ἔλθῃ ᾧ ἀπόκειται. Haec desunt in editione Huetii, sed restituuntur e codice Bodleiano.

"Until he comes for whom it is laid up." These words are missing in Huet's edition, but are restored from the Bodleian manuscript.

(printed under page 38)

Page

running head: 63 ORIGENIS
marginal letters: A haec diversis eum; B que clamabit, neque; C rem appellat Christum; D conteret eum . In
old-edition numerals: 25 after Judicium
other: facing Latin version, not set

PG 14:64

πρὸς Κορινθίους, ὅτι, Χριστὸς δύναμίς ἐστι καὶ Θεοῦ σοφία. Πρὸς τούτοις ὅτι καὶ ἁγιασμός ἐστι καὶ ἀπολύτρωσις· Ὃς ἐγενήθη γὰρ, φησὶ, σοφία ἡμῖν ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις. Ἀλλὰ καὶ ἀρχιερέα μέγαν διδάσκει ἡμᾶς αὐτὸν τυγχάνειν πρὸς Ἑβραίους γράφων· Ἔχοντες οὖν ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ, κρατῶμεν τῆς ὁμολογίας. Οἱ δὲ προφῆται παρὰ ταῦτα καὶ ἑτέροις ὀνόμασιν αὐτὸν καλοῦσιν· ὁ μὲν Ἰακὼβ ἐν τῇ πρὸς τοὺς υἱοὺς εὐλογίᾳ Ἰούδαν· τὸ γάρ· Ἰούδα, σὲ αἰνέσαισαν οἱ ἀδελφοί σου, αἱ χεῖρές σου ἐπὶ νώτου τῶν ἐχθρῶν σου. Σκύμνος λέοντος Ἰούδα· ἐκ βλαστοῦ, υἱέ μου, ἀνέβης· ἀναπεσὼν ἐκοιμήθης ὡς λέων, καὶ ὡς σκύμνος. Τίς ἐγερεῖ αὐτόν; Οὐ κατὰ τὸν ἐνεστηκότα δὲ καιρὸν ἔστι πρὸς λέξιν παραστῆσαι, πῶς τὰ τῷ Ἰούδᾳ λεγόμενα περὶ Χριστοῦ ἐστιν. Ἀλλὰ καὶ ἀνθυποφορὰ εὐλόγως ἐπενεχθῆναι δυναμένη, Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται, ἐν ἄλλοις εὐκαιρότερον λυθήσεται. Οἶδε δὲ τὸν Χριστὸν Ἰακὼβ καὶ Ἰσραὴλ ὀνομαζόμενον Ἠσαΐας, λέγων· Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ· Ἰσραὴλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου. Κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ· οὐκ ἐρίσει, οὐδὲ κράξει, οὐδὲ ἀκούσει τις ἐν ταις πλατείαις τὴν φωνὴν αὐτοῦ. Κάλαμον συντετριμμένον οὐ κατεάξει, καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ ἐκ νίκους τὴν κρίσιν, καὶ τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν· ὅτι γὰρ ὁ Χριστός ἐστι περὶ οὗ ταῦτα προφητεύεται, σαφῶς ὁ Ματθαῖος δηλοῖ ἐν τῷ Εὐαγγελίῳ μνησθεὶς ἀπὸ μέρους τῆς περικοπῆς, εἰπών· Ἵνα πληρωθῇ τὸ εἰρημένον· Οὐκ ἐρίσει, οὐδὲ κράξει, καὶ τὰ ἑξῆς. Καλεῖται δὲ καὶ Δαυΐδ ὁ Χριστὸς ὡς ἐπὰν Ἰεζεκιὴλ προφητεύσας πρὸς τοὺς ποιμένας ἐπιφέρῃ ἐκ προσώπου Θεοῦ· Ἀναστήσω Δαυΐδ τὸν παῖδά μου, ὃς ποιμανεῖ αὐτούς· οὐ γὰρ Δαυΐδ ὁ πατριάρχης ἀναστήσεται ποιμαίνειν μέλλων τοὺς ἁγίους, ἀλλὰ Χριστός. Ἔτι δὲ ὁ Ἠσαΐας ῥάβδον καὶ ἄνθος ὀνομάζει τὸν Χριστὸν ἐν τῷ· Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται, καὶ ἐπαναπαύσεται ἐπ' αὐτὸν πνεῦμα τοῦ Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου Θεοῦ. Καὶ λίθος δὲ ἐν τοῖς Ψαλμοῖς ὁ Κύριος ἡμῶν εἶναι λέγεται οὕτως· Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας. Παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστι θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν. Δηλοῖ δὲ τὸ Εὐαγγέλιον, καὶ ἐν ταῖς Πράξεσιν ὁ Λουκᾶς, οὐκ ἄλλον ἢ τὸν Χριστὸν εἶναι τὸν λίθον· τὸ μὲν Εὐαγγέλιον οὕτως· Οὐδέποτε ἀνέγνωτε· Λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν

Epistle to the Corinthians, that Christ is the power and the wisdom of God. In addition to these, that He is also sanctification and redemption; For He became to us, he says, wisdom from God, and righteousness and sanctification, and redemption. Moreover, writing to the Hebrews, he teaches us that He is also a great high priest: Having therefore a great high priest Who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. And the prophets besides these things call Him by other names also: Jacob, in his blessing upon his sons, calls Him Juda; for there is the saying: Juda, may Thy brethren praise Thee; Thy hands shall be upon the back of Thine enemies. A lion's whelp is Juda; from a shoot, my son, Thou hast gone up; having lain down, Thou hast slept as a lion, and as a whelp. Who shall rouse him up? Yet it does not belong to the present occasion to show word by word how the things said to Juda are concerning Christ. And the objection also that could reasonably be brought forward, A ruler shall not fail from Juda, nor a leader from his thighs, until he come for whom it is reserved, will be solved more seasonably in other places. And Isaiah knows that Christ is named Jacob and Israel, saying: Jacob is My servant, I will uphold him; Israel is My chosen, My soul has accepted him. He will declare judgement to the nations; He will not strive, nor cry aloud, nor will anyone hear His voice in the streets. A bruised reed He will not break, and smoking flax He will not quench, until He bring forth judgement unto victory, and in His name shall the nations hope; for that it is Christ concerning Whom these things are prophesied, Matthew clearly shows in the Gospel, having mentioned a part of the passage, saying: That what was spoken might be fulfilled: He will not strive, nor cry aloud, and what follows. And Christ is also called David, as when Ezekiel, having prophesied to the shepherds, adds in the person of God: I will raise up My servant David, who shall shepherd them; for it is not David the patriarch who will rise up about to shepherd the saints, but Christ. And further, Isaiah names Christ a rod and a flower in the saying: There shall come forth a rod out of the root of Jesse, and a flower shall come up out of his root, and there shall rest upon Him the spirit of God, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of the fear of God shall fill Him. And in the Psalms also our Lord is said to be a stone, thus: The stone which the builders rejected, the same has become the head of the corner. This has come to pass from the Lord, and it is marvellous in our eyes. And the Gospel, and Luke in the Acts, show that the stone is none other than Christ; the Gospel thus: Did you never read: The stone which the builders rejected, the same has become the head

Editors' notes and page, col. 64

Page

running head: ORIGENIS 64
marginal letters: A πρὸς Κορινθίους, ὅτι; B Οὐ κατὰ τὸν; C τὴν κρίσιν, καὶ; D πνεῦμα βουλῆς καὶ
old-edition numerals: (none)
other: (none)

PG 14:65

γωνίας; Πᾶς ὁ πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται· ἐφ' ὃν δ' ἂν πέσῃ, λικμήσει αὐτόν. Ἐν δὲ ταῖς Πράξεσιν ὁ Λουκᾶς γράφει· Οὗτός ἐστιν ὁ λίθος ὁ ἐξουδενωθεὶς ὑφ' ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας. Ἓν δὲ τῶν ἐπὶ τοῦ Σωτῆρος τεταγμένων ὀνομάτων, ἀλλ' οὐχ ὑπ' αὐτοῦ λεγόμενον, ὑπὸ δὲ τοῦ Ἰωάννου ἀναγεγραμμένον, ἔστι καὶ ὁ ἐν ἀρχῇ Λόγος πρὸς τὸν Θεὸν Θεὸς Λόγος. Καὶ ἔστιν ἄξιον ἐπιστῆσαι τοῖς τὰ τοσαῦτα τῶν ὀνομαζομένων παραπεμπομένοις, καὶ τούτῳ ὡς ἐξαιρέτῳ χρωμένοις, καὶ πάλιν ἐπικείμενον μὲν διήγησιν ζητοῦσιν, εἴ τις αὐτοῖς προσάγοι αὐτὰ, ἐπὶ δὲ τούτῳ, ὡς σαφὲς προσιεμένοις τὸ τί ποτέ ἐστιν ὁ Υἱὸς τοῦ Θεοῦ Λόγος ὀνομαζόμενος, καὶ μάλιστα ἐπεὶ συνεχῶς χρῶνται τῷ, Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθὸν, οἰόμενοι προφορὰν πατρικὴν οἱονεὶ ἐν συλλαβαῖς κειμένην εἶναι τὸν Υἱὸν τοῦ Θεοῦ, καὶ κατὰ τοῦτο ὑπόστασιν αὐτῷ, εἰ ἀκριβῶς αὐτῶν πυνθανοίμεθα, οὐ διδόασιν, οὐδὲ οὐσίαν αὐτοῦ σαφηνίζουσιν, οὐδέπω φαμὲν τοιόνδε, ἢ τοιάνδε, ἀλλ' ὅπως ποτὲ οὐσίαν. Λόγον γὰρ ἀπαγγελλόμενον υἱὸν εἶναι νοῆσαι καὶ τῷ τυχόντι ἐστὶν ἀμήχανον· καὶ Λόγον τοιοῦτον ζῶντα καὶ ἤτοι οὐ κεχωρισμένον τοῦ Πατρὸς, καὶ κατὰ τοῦτο τῷ μὴ ὑφεστάναι οὐδὲ Υἱὸν τυγχάνοντα, ἢ καὶ κεχωρισμένον καὶ οὐσιωμένον, ἀπαγγελλέτωσαν ἡμῖν Θεὸν Λόγον. Λεκτέον οὖν, ὅτι, ὥσπερ καθ' ἕκαστον τῶν προειρημένων ὀνομάτων ἀπὸ τῆς ὀνομασίας ἀναπτυκτέον τὴν ἔννοιαν τοῦ ὀνομαζομένου, καὶ ἐφαρμοστέον μετὰ ἀποδείξεως, πῶς ὁ Υἱὸς τοῦ Θεοῦ τοῦτο τὸ ὄνομα εἶναι λέγεται, οὕτως καὶ ἐπὶ τοῦ Λόγον αὐτὸν ὀνομάζεσθαι ποιητέον. Τίς γὰρ ἡ ἀποκλήρωσις ἐφ' ἑνὸς μὲν ἑκάστου μὴ ἵστασθαι ἐπὶ τῆς λέξεως, ἀλλὰ φέρε εἰπεῖν ζητεῖν, πῶς αὐτὸν ἐκδεκτέον θύραν, καὶ τίνα τρόπον ἄμπελον, τίνα τε αἰτίαν ὁδὸν, ἐπὶ δὲ μόνου τοῦ Λόγον αὐτὸν ἀναγεγράφθαι τὸ παραπλήσιον οὐ ποιητέον; Ἵνα τοίνυν μᾶλλον δυσωπητικώτερον παραδεξώμεθα τὰ λεχθησόμενα εἰς τὰ περὶ τοῦ πῶς Λόγος ἐστὶν ὁ Υἱὸς τοῦ Θεοῦ, ἀρκτέον ἀπὸ τῶν ἐξ ἀρχῆς ἡμῖν προτεθέντων ὀνομάτων αὐτοῦ. Καὶ ὅτι μὲν δόξει τισὶ σφόδρα παρεκβατικὸν εἶναι τὸ τοιοῦτον, οὐκ ἀγνοοῦμεν· πλὴν ἐπιστήσαντι καὶ πρὸς τὸ προκείμενον χρήσιμον ἔσται τὸ βασανίσαι τὰς ἐννοίας, καθ' ὧν τὰ ὀνόματα κεῖται, καὶ προόδου τῶν ἐπιφερομένων ὑπάρξει ἡ κατανόησις τῶν πραγμάτων. Ἅπαξ δὲ εἰς τὴν περὶ τοῦ Σωτῆρος θεολογίαν ἐμπεσόντες, ἀναγκαίως ὅση δύναμις τὰ περὶ αὐτοῦ μετὰ ἐρεύνης εὑρίσκοντες, πληρέστερον αὐτὸν οὐ μόνον ᾗ Λόγος ἐστὶ νοήσομεν, ἀλλὰ καὶ τὰ λοιπά.

of the corner? Everyone who falls upon this stone shall be broken to pieces; but on whomsoever it shall fall, it will scatter him as dust. And in the Acts Luke writes: This is the stone which was set at nought by you the builders, which has become the head of the corner. Now one of the names applied to the Saviour, yet not spoken by Him, but recorded by John, is also the Word in the beginning with God, God the Word. And it is worth giving attention to those who pass by so many of the names by which He is named, and use this one as special, and again seek an annexed explanation if anyone should bring those names before them, whereas in the case of this one they accept as clear what ever the Son of God is when named Word, and especially since they continually use the saying, My heart has poured forth a good word, supposing the Son of God to be a paternal utterance situated as it were in syllables; and according to this, if we inquire of them accurately, they do not grant Him hypostasis, nor do they make clear His essence—we do not yet say of such or such a sort, but essence in any way whatever. For to understand a word that is uttered to be a son is impossible even for an ordinary person; and let them declare to us God the Word as such a living Word, either not separated from the Father, and according to this, by not subsisting, not being a Son either, or else separated and invested with essence. It must be said, therefore, that just as for each of the aforesaid names one must unfold from the appellation the conception of that which is named, and adapt it with demonstration how the Son of God is said to be this name, so also must one do in the case of His being named Word. For what sort of arbitrary selection is it, in the case of each single name not to stop at the letter, but, say, to inquire how He is to be understood as a door, and in what manner a vine, and for what reason a way, while in the sole case of His having been recorded as Word not to do the like? In order, therefore, that we may more readily be won over to accept the things that will be said regarding how the Son of God is Word, we must begin from His names set before us from the beginning. And that such a course will seem to some to be very much of a digression, we are not ignorant; nevertheless, to one who pays attention, it will be useful for the matter at hand also to test the conceptions to which the names are applied, and as what follows proceeds there will come the understanding of the realities. And once we have entered upon the theology concerning the Saviour, of necessity finding out by searching, as far as we are able, the things concerning Him, we shall understand Him more fully, not only as He is Word, but in the rest also.

24. Ἔλεγεν οὖν ἑαυτὸν εἶναι φῶς τοῦ κόσμου, καὶ

24. Since He said, therefore, that He was the light of the world, the

Editors' notes and page, col. 65

Footnotes

(46) ‹anchor: not visible› · call in col 66

Psal. XLIV, 1.

Psalm 44 (45):1.

(printed under page 39)

(96) ‹anchor: not visible› · call in col 66

Καὶ ἔστιν ἄξιον ἐπιστῆσαι τοῖς, etc. Valentinianos, Marcosios et Colarbasios suggillat. Vide Irenaeum, lib. I, cap. 10; Epiphanium, haeres. XXXIV, quae est Marcosiorum, cap. 4, et Hilarium lib. X De Trinit. Quam impiorum haereticorum nefariam doctrinam post Origenis tempora renovavit Paulus Samosatenus. Philastrius, haeres. LXIV. Hic vero Origenis locus iis adjungendus est quos collegit Pamphilus in Apologia, ut eorum confutaret calumniam qui perverso huic Valentini dogmati Origenem haesisse jactabant. Ad haec autem ejus verba cum non satis attendisset praestantissimus aetatis nostrae theologus, eadem in illo reprehendit quae in Valentinianis ipse carpebat, quasi suam, non illorum sententiam protulisset. HUETIUS.

"And it is worth attending to those …", etc. He is taunting the Valentinians, Marcosians and Colarbasians. See Irenaeus, book 1, chapter 10; Epiphanius, heresy 34, which is that of the Marcosians, chapter 4; and Hilary, On the Trinity, book 10. This nefarious doctrine of impious heretics was revived after Origen's time by Paul of Samosata (Philastrius, heresy 64). This passage of Origen should be added to those which Pamphilus collected in his Apology, to refute the slander of those who boasted that Origen had clung to this perverse dogma of Valentinus. But the most eminent theologian of our age, not having attended closely enough to these words of his, censured in him the very things he himself was attacking in the Valentinians, as though Origen had put forward this view as his own and not as theirs. HUET.

(printed under page 39)

(97) ‹anchor: not visible› · call in col 66

Ἐπικείμενον μέν, etc. Legendum fortasse vel ἐπ' ἐκείνοις μέν, quod opponetur huic ἐπὶ δὲ τούτῳ quod proxime sequitur.

Ἐπικείμενον μέν, etc. Perhaps read ἐπ' ἐκείνοις μέν, which would be set against the ἐπὶ δὲ τούτῳ that follows immediately.

(printed under page 39)

(98) ‹anchor: not visible› · call in col 66

Ἐπὶ δὲ τούτῳ. Sic recte habet codex Bodleianus; male in editione Huetii ἐπὶ δὲ τούτων.

Ἐπὶ δὲ τούτῳ: so the Bodleian manuscript rightly reads; Huet's edition wrongly has ἐπὶ δὲ τούτων.

(printed under page 39)

(99) ‹anchor: τίνα τε αἰτίαν› · call in col 66

Τίνα τε αἰτίαν. Codex Bodleianus, τίνι δὲ αἰτίᾳ.

Τίνα τε αἰτίαν: the Bodleian manuscript has τίνι δὲ αἰτίᾳ.

(printed under page 39)

(1) ‹anchor: ὅση δύναμις› · call in col 66

Ὅση δύναμις. Apud Huetium legitur ἡ δύναμις, in codice Bodleiano, ὡς ἡ δύναμις, sed omnino legendum ὅση δύναμις, ut in nostro textu.

Ὅση δύναμις: Huet reads ἡ δύναμις, the Bodleian manuscript ὡς ἡ δύναμις; but ὅση δύναμις ("as far as we are able") is certainly to be read, as in our text.

(printed under page 39)

Footnotes

(47) ‹anchor: not visible› · call in col 67

Joan. I, 3, 4.

John 1:3–4.

(printed under page 40)

(48) ‹anchor: not visible› · call in col 67

Joan. I, 9.

John 1:9.

(printed under page 40)

(49) ‹anchor: not visible› · call in col 67

Isa. XLIX, 6.

Isaiah 49:6.

(printed under page 40)

(50) ‹anchor: lux sum mundi› · call in col 67

Joan. IX, 4, 5.

John 9:4–5.

(printed under page 40)

(51) ‹anchor: coram hominibus› · call in col 67

Matth. V, 14.

Matthew 5:14.

(printed under page 40)

(2) ‹anchor: not visible› · call in col 67

Ἡ σελήνη. Deest apud Huetium, sed exstat in codd. Bodleiano et Barberino.

Ἡ σελήνη ("the moon"): missing in Huet, but present in the Bodleian and Barberini manuscripts.

(printed under page 40)

(3) ‹anchor: not visible› · call in col 67

Ὁ δὲ Σωτὴρ, ἐλλάμπων, etc. Persuasum fuit Origeni Patris vim ad res omnes creatas, Filii ad res rationis compotes, Spiritus sancti ad sanctos duntaxat pertinere. Verba ipsius e lib. I Περὶ ἀρχῶν profert Justinianus in calce epistolae ad Mennam. Quamobrem acriter a Theophilo castigatus est in Paschali I. Nos vero id in Origenianis accurate perpendimus. HUETIUS.

"But the Saviour, shining …", etc. Origen was persuaded that the power of the Father extends to all created things, that of the Son to rational beings, and that of the Holy Spirit to the saints only. Justinian quotes his words from book 1 of On First Principles at the end of his letter to Menas. For this he was sharply rebuked by Theophilus in his first Paschal letter. We have weighed the matter carefully in the Origeniana. HUET.

(printed under page 40)

(4) ‹anchor: μεγάλης Κυρίου› · call in col 67

Κυρίου. Codd. Bodleianus et Barberinus, Κυρίου· editio Huetii, Χριστοῦ.

Κυρίου ("of the Lord"): so the Bodleian and Barberini manuscripts; Huet's edition has Χριστοῦ.

(printed under page 40)

(5) ‹anchor: Ἐργάζεσθε ἕως› · call in col 67

Ἕως. Iidem codd., recte, ἕως; editio Huetii, ὡς.

Ἕως: the same manuscripts rightly read ἕως; Huet's edition has ὡς.

(printed under page 40)

Page

running head: 67 ORIGENIS
marginal letters: A etiam proxima, et; B Caeterum lux mundi; C ad eos dicit; D mentem incorporea potentia
old-edition numerals: 27 after Evangelii
other: facing Latin version, not set

PG 14:68

τὰ παρακείμενα ταύτῃ τῇ ὀνομασίᾳ συνεξεταστέον, δόξαντα ἄν τισιν οὐχὶ παρακείμενα μόνον, ἀλλὰ καὶ τὰ αὐτὰ τυγχάνειν. Ἔστι δὲ τὸ φῶς τὸ ἀληθινὸν, καὶ φῶς ἐθνῶν· φῶς μὲν ἀνθρώπων ἐν τῇ τοῦ προκειμένου Εὐαγγελίου ἀρχῇ· Ὃ γέγονε γὰρ, φησὶν, ἐν αὐτῷ ζωὴ ἦν· καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων, καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβε· φῶς δὲ ἀληθινὸν ἐν τοῖς ἑξῆς τῆς αὐτῆς γραφῆς ἐπιγέγραπται· Ἦν τὸ φῶς ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον· φῶς δὲ ἐθνῶν ἐν τῷ Ἠσαΐᾳ, ὡς προείπομεν, παρατιθέμενοι τό· Ἰδοὺ τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς. Φῶς δὲ κόσμου αἰσθητὸν ὁ ἥλιός ἐστι, καὶ μετὰ τοῦτον οὐκ ἀπᾳδόντως ἡ σελήνη καὶ οἱ ἀστέρες τῷ αὐτῷ ὀνόματι προσαγορευθήσονται· ἀλλὰ φῶς μὲν αἰσθητὸν τυγχάνοντες οἱ γεγονέναι παρὰ Μωσεῖ λεγόμενοι τῇ τετάρτῃ ἡμέρᾳ, καθὸ φωτίζουσι τὰ ἐπὶ γῆς, οὔκ εἰσι φῶς ἀληθινόν· ὁ δὲ Σωτὴρ, ἐλλάμπων τοῖς λογικοῖς καὶ ἡγεμονικοῖς, ἵνα αὐτῶν ὁ νοῦς τὰ ἴδια ὁρατὰ βλέπῃ, τοῦ νοητοῦ κόσμου ἐστὶ φῶς· λέγω δὲ τῶν λογικῶν ψυχῶν τῶν ἐν τῷ αἰσθητικῷ κόσμῳ, καὶ εἴ τι παρὰ ταῦτα συμπληροῖ τὸν κόσμον, ἀφ' οὗ ὁ Σωτὴρ εἶναι ἡμᾶς διδάσκει· τάχα μέρος αὐτοῦ τὸ κυριώτατον καὶ διαφέρον τυγχάνων, καὶ, ὡς ἔστιν εἰπεῖν, ἥλιος ἡμέρας μεγάλης Κυρίου ποιητής· δι' ἣν ἡμέραν φησὶ τοῖς τοῦ φωτὸς αὐτοῦ μεταλαμβάνουσιν· Ἐργάζεσθε ἕως ἡμέρα ἐστίν· ἔρχεται νὺξ, ὅτε οὐκέτι οὐδεὶς δύναται ἐργάζεσθαι· ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμι τοῦ κόσμου. Ἐπεὶ δὲ καὶ τοῖς μαθηταῖς φησιν· Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου· καί· Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων· τὸ δ' ἀνάλογον σελήνῃ καὶ ἄστροις ὑπολαμβάνομεν εἶναι περὶ τὴν νύμφην Ἐκκλησίαν, καὶ τοὺς μαθητὰς ἔχοντας οἰκεῖον φῶς, ἢ ἀπὸ τοῦ ἀληθινοῦ ἡλίου ἐπίκτητον, ἵνα φωτίσωσι μὴ δεδυνημένους πηγὴν ἐν αὐτοῖς κατασκευάσαι φωτός. Οἷον Παῦλον μὲν καὶ Πέτρον φῶς ἐροῦμεν τοῦ κόσμου· τοὺς δὲ τυχόντας τῶν παρ' αὐτοῖς μαθητευομένων, φωτιζομένους μὲν, οὐ μὴν φωτίζειν ἑτέρους δυναμένους, τὸν κόσμον, οὗ κόσμου φῶς οἱ ἀπόστολοι ἦσαν. Ὁ δὲ Σωτὴρ φῶς ὢν τοῦ κόσμου φωτίζει οὐ σώματα, ἀλλὰ ἀσωμάτῳ δυνάμει τὸν ἀσώματον νοῦν, ἵνα ὡς ὑπὸ ἡλίου ἕκαστος ἡμῶν φωτιζόμενος καὶ τὰ ἄλλα δυνηθῇ βλέπειν νοητά. Ὥσπερ δὲ ἡλίου φωτίζοντος ἀμαυροῦται τὸ δύνασθαι φωτίζειν σελήνην καὶ ἀστέρας, οὕτως οἱ ἐλλαμπόμενοι ὑπὸ Χριστοῦ καὶ τὰς αὐγὰς αὐτοῦ κεχωρηκότες, οὐδέν τινων διακονουμένων ἀποστόλων καὶ προφητῶν δέονται, τολμητέον γὰρ λέγειν τὴν ἀλήθειαν, οὐδὲ ἀγγέλων, προσθήσω δὲ, ὅτι οὐδὲ τῶν κρειττόνων δυνάμεων αὐτῷ τῷ πρωτογενήτῳ

things adjacent to this appellation must also be examined together, which might seem to some not merely adjacent, but even to be the same things. Now there is the true light, and the light of the nations: the light of men at the beginning of the Gospel before us—For that which has come to be, he says, in Him was life, and the life was the light of men, and the light shines in the darkness, and the darkness overtook it not; and the true light is written in what follows of the same passage: There was the true light, which enlightens every man coming into the world; and the light of the nations in Isaiah, as we said before, citing the saying: Behold, I have set Thee for a light of the nations, that Thou mayest be for salvation unto the end of the earth. Now the sensible light of the world is the sun, and after it not incongruously the moon and the stars will be addressed by the same name; yet, being sensible light, those said in Moses to have come to be on the fourth day, insofar as they enlighten the things upon earth, are not true light; whereas the Saviour, shining upon rational and ruling faculties so that their mind may see its proper visible objects, is the light of the intelligible world—I mean of the rational souls that are in the sensible world, and whatever besides these completes the world from which the Saviour teaches us that He is; being perhaps its most sovereign and pre-eminent part, and, so to speak, the sun that makes the great day of the Lord; on account of which day He says to those who partake of His light: Work while it is day; the night comes, when no one can any longer work; while I am in the world, I am the light of the world. And since He says to the disciples also: You are the light of the world; and: Let your light shine before men; we suppose that which is analogous to moon and stars to belong to the bride, the Church, and the disciples, who have their own light, or light acquired from the true sun, that they may enlighten those who have not been able to establish a fountain of light within themselves. For instance, Paul and Peter we shall call the light of the world; while ordinary persons among those instructed by them, who are indeed enlightened, yet are not able to enlighten others, we shall call the world, of which world the apostles were the light. But the Saviour, being the light of the world, enlightens not bodies, but by incorporeal power the incorporeal mind, in order that each of us, being enlightened as by a sun, may be able to see the other intelligible things also. And just as when the sun gives light the power of the moon and stars to give light is dimmed, so those who are shone upon by Christ and have received room for His rays have no need at all of any ministering apostles and prophets—for one must dare to speak the truth—nor of angels, and I will add that not even of the superior powers, when they are instructed by the firstborn

Editors' notes and page, col. 68

Page

running head: ORIGENIS 68
marginal letters: A τὰ παρακείμενα ταύτῃ; B τῷ αὐτῷ ὀνόματι; C δὲ καὶ τοῖς; D δυνηθῇ βλέπειν νοητά.
old-edition numerals: (none)
other: (none)

PG 14:69

μαθητευόμενοι φωτί. Τοῖς δὲ μὴ χωροῦσι τὰς ἡλιακὰς Χριστοῦ ἀκτῖνας οἱ ἅγιοι διακονοῦντες παρέχουσι φωτισμὸν πολλῷ τοῦ προειρημένου ἐλάττονα, μόγις καὶ τοῦτον χωρεῖν δυναμένοις, καὶ ὑπ' αὐτοῦ πληρουμένοις. Ἔστι δὲ ὁ Χριστὸς φῶς τυγχάνων κόσμου, φῶς ἀληθινὸν πρὸς ἀντιδιαστολὴν αἰσθητοῦ, οὐδενὸς αἰσθητοῦ ὄντος ἀληθινοῦ, ἀλλ' οὐχὶ, ἐπεὶ οὐκ ἀληθινὸν τὸ αἰσθητὸν, ψεῦδος τὸ αἰσθητόν· δύναται γὰρ ἀναλογίαν ἔχειν τὸ αἰσθητὸν πρὸς τὸ νοητὸν, οὐ μὴν τὸ ψεῦδος ὑγιῶς παντὸς κατηγορεῖσθαι τοῦ οὐκ ἀληθινοῦ. Ζητῶ δὲ εἰ ταυτόν ἐστι τὸ φῶς τοῦ κόσμου τῷ φωτὶ τῶν ἀνθρώπων, καὶ ἡγοῦμαι πλείονα δύναμιν παρίστασθαι τοῦ φωτὸς, ὅτε φῶς τοῦ κόσμου προσαγορεύεται, ἤπερ φῶς τῶν ἀνθρώπων· ὁ γὰρ κόσμος κατὰ μίαν ἐκδοχὴν, οὐ μόνον ἄνθρωποι. Καὶ παραστήσει τὸ πλεῖον ἢ ἕτερον εἶναι τὸν κόσμον παρὰ τοὺς ἀνθρώπους ὁ Παῦλος πρὸς Κορινθίους προτέρᾳ λέγων· Θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις. Ἐπίστησον δὲ εἰ κατὰ μίαν ἐκδοχὴν κόσμος ἐστὶν ἡ ἐλευθερουμένη κτίσις ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ, ἧς ἡ ἀποκαραδοκία τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται. Ἐπίστησον δὲ, προσεθήκαμεν, διὰ τὸ παρακεῖσθαι τὸ δυνάμενον τό· Ἐγὼ φῶς εἰμι τοῦ κόσμου, συνεξετάζεσθαι ἐπὶ τῶν μαθητῶν ὑπὸ Ἰησοῦ λεγόμενον· Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. Εἰσὶ γὰρ ὑπολαμβάνοντες μείζονας εἶναι τοὺς ἀνθρώπους τοὺς τῷ Ἰησοῦ γνησίως μεμαθητευμένους τῶν ἄλλων κτισμάτων, οἱ μὲν φύσει τοιούτους γεγενημένους, οἱ δὲ καὶ ἐν λόγῳ τῷ κατὰ τὸν χαλεπώτερον ἀγῶνα. Πλείους γὰρ οἱ πόνοι, καὶ ἐπισφαλὴς ἡ ζωὴ τῶν ἐν σαρκὶ καὶ αἵματι παρὰ τοὺς ἐν αἰθερίῳ σώματι· οὐκ ἂν τῶν ἐν οὐρανῷ φωστήρων ἐν τῷ ἀναλαβεῖν τὰ γήϊνα σώματα ἀκινδύνως καὶ πάντως ἀναμαρτήτως διανυσάντων τὴν ἐνταῦθα ζωήν. Οἱ δὲ τῷ λόγῳ τούτῳ παριστάμενοι τὰ μέγιστα περὶ ἀνθρώπων, ἀποφαινομέναις χρήσονται λέξεσι τῶν Γραφῶν, τὸ ἀνυπέρθετον τῆς ἐπαγγελίας ὅτι τὸν ἄνθρωπον φθάνει φασκούσαις, οὐ μὴν ταυτὸν τοῦτο καὶ περὶ τῆς κτίσεως, ἢ, ὡς ἐδεξάμεθα, κόσμου ἀπαγγελλούσαις· τὸ γὰρ δέ· Ὡς ἐγὼ καὶ σὺ ἕν ἐσμεν, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσι, καί· Ὅπου εἰμὶ ἐγὼ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται, σαφῶς περὶ ἀνθρώπων ἀναγέγραπται· περὶ δὲ τῆς κτίσεως, ὅτι ἐλευθεροῦται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ, καὶ προσθήσουσιν, ὅτι οὐχὶ, εἰ ἐλευθεροῦται, ἤδη καὶ κοινωνεῖ τῆς δόξης τῶν τέκνων τοῦ Θεοῦ. Οὐκ ἀποσιωπήσουσι δὲ οὗτοι καὶ τὸ τὸν πρωτότοκον πάσης κτίσεως διὰ τὴν πρὸς τὸν ἄνθρωπον ὑπὲρ πάντα τιμὴν

light itself. But to those who do not have room for the solar rays of Christ, the saints, ministering, furnish an illumination much inferior to that aforesaid, to those who are barely able to receive room even for this, and are filled by it. Now Christ, being the light of the world, is true light in contradistinction to sensible light, nothing sensible being true; yet not, because the sensible is not true, is the sensible a falsehood; for the sensible can have an analogy to the intelligible, whereas falsehood cannot soundly be predicated of everything that is not true. And I inquire whether the light of the world is the same as the light of men, and I consider that a greater power of the light is presented when He is addressed as the light of the world than when He is called the light of men; for the world, according to one interpretation, is not men alone. And Paul in the first Epistle to the Corinthians will show that the world is more than, or other than, men, when he says: We have become a spectacle to the world, both to angels and to men. And consider whether according to one interpretation the world is the creation that is being set free from the bondage of corruption into the liberty of the glory of the children of God, whose earnest expectation awaits the revelation of the sons of God. And we added, Consider, because there lies near that which can be examined together with I am the light of the world, spoken by Jesus in the case of the disciples: You are the light of the world. For there are some who suppose that men who have genuinely become disciples to Jesus are greater than the other creatures—some having become such by nature, and others also in the reckoning that is according to the more difficult contest. For more numerous are the labours, and precarious is the life of those in flesh and blood in comparison with those in an ethereal body; since the luminaries in heaven, if they took up earthly bodies, would not accomplish the life here without danger and altogether without sin. And those who by this argument maintain the greatest things concerning men will use declarations of the Scriptures which say that the unsurpassed character of the promise reaches to man, yet do not announce this same thing concerning the creation, or, as we took it, the world; for the saying, As I and Thou are one, that they also may be one in Us, and, Where I am, there also shall My servant be, has clearly been recorded concerning men; whereas concerning the creation it is written that it is set free from the bondage of corruption into the liberty of the glory of the children of God, and they will add that it is not the case that, if it is set free, it thereby also shares in the glory of the children of God. Nor will these pass over in silence the fact that the firstborn of all creation, because of His honour towards man above all things, became

Editors' notes and page, col. 69

Footnotes

(52) ‹anchor: et angelis, et hominibus› · call in col 70

I Cor. IV, 9.

1 Corinthians 4:9.

(printed under page 41)

(53) ‹anchor: gloriae filiorum Dei› · call in col 70

Rom. VII, 19.

Romans 8:19. [Printed "VII", a misprint for VIII.]

(printed under page 41)

(54) ‹anchor: filiorum Dei exspectat› · call in col 70

ibid. 21.

Ibid., verse 21.

(printed under page 41)

(55) ‹anchor: Ego sum lux mundi› · call in col 70

Joan. VIII, 12.

John 8:12.

(printed under page 41)

(56) ‹anchor: Vos estis lux mundi› · call in col 70

Matth. V, 14.

Matthew 5:14.

(printed under page 41)

(57) ‹anchor: Illud enim› · call in col 70

Joan. XVII, 21

John 17:21.

(printed under page 41)

(6) ‹anchor: not visible› · call in col 70

Οὐδενὸς αἰσθητοῦ ὄντος ἀληθινοῦ. Haec ex adolescentiori Academia deprompta sunt. Vid. Cicer. Academ. IV. HUETIUS.

"Since nothing perceptible by the senses is true." This is drawn from the younger Academy. See Cicero, Academica 4. HUET.

(printed under page 41)

(7) ‹anchor: not visible› · call in col 70

Ἀλλ' οὐχὶ, ἐπεὶ οὐκ ἀληθινὸν τὸ αἰσθητὸν, etc. Ἀληθινόν quippe, et οὐκ ἀληθινόν opponuntur ἀντιφατικῶς. Ἀληθινόν autem et ψεῦδος, ἐναντίως. Eorum vero quae ἀντιφατικῶς opponuntur alterutrum verum est; quae ἐναντίως, non item. ID.

"But not, since the perceptible is not true," etc. For "true" and "not true" are opposed as contradictories; "true" and "false" as contraries. Of things opposed as contradictories one or the other is true; of contraries, not so. The same [Huet].

(printed under page 41)

(8) ‹anchor: φύσει τοιούτους γεγενημένους› · call in col 70

Οἱ μὲν φύσει τοιούτους γεγενημένους. Ea erat Valentinianorum doctrina, qui tres diversa hominum naturas fingebant. ID.

"Some, that they were born such by nature." This was the doctrine of the Valentinians, who invented three different natures of men. The same [Huet].

(printed under page 41)

(9) ‹anchor: τὸ ἀνυπέρθετον τῆς ἐπαγγελίας› · call in col 70

Τὸ ἀνυπέρθετον τῆς ἐπαγγελίας. Male Ferrarius, supervenientiam promissionis; vix tamen Latine reddere possis: illud enim est quo promissa habent ut minime differri possint. ID.

Τὸ ἀνυπέρθετον τῆς ἐπαγγελίας: Ferrari renders it badly as "the supervening of the promise"; yet one could hardly put it into Latin, for it is that quality by which promises are such that they cannot in any way be deferred. The same [Huet].

(printed under page 41)

(10) ‹anchor: κόσμου ἀπαγγελλούσαις› · call in col 70

Ἀπαγγελλούσαις. Ferrarius legit ἐπαγγελλούσαις.

Ἀπαγγελλούσαις ("announcing"): Ferrari reads ἐπαγγελλούσαις ("promising").

(printed under page 41)

Footnotes

(58) ‹anchor: not visible› · call in col 71

Joan. XII, 26.

John 12:26.

(printed under page 42)

(59) ‹anchor: not visible› · call in col 71

Rom. VIII, 21.

Romans 8:21.

(printed under page 42)

(60) ‹anchor: not visible› · call in col 71

Rom. V, 3-5.

Romans 5:3–5.

(printed under page 42)

(61) ‹anchor: not visible› · call in col 71

Rom. VIII, 20.

Romans 8:20.

(printed under page 42)

(62) ‹anchor: Christo per baptismum› · call in col 71

Rom. VI, 4.

Romans 6:4.

(printed under page 42)

(11) ‹anchor: not visible› · call in col 71

Καταχεχαρίσθαι, ἄλλοσε χωρήσας τῷ θελήματι. Ita recte hunc locum sanat codex Bodleianus; male in editione Huetii legitur καταχαρίσθαι.... χωρήσας τῷ προσλήματι,

Καταχεχαρίσθαι, ἄλλοσε χωρήσας τῷ θελήματι: so the Bodleian manuscript rightly heals this passage; Huet's edition wrongly reads καταχαρίσθαι.... χωρήσας τῷ προσλήματι.

(printed under page 42)

(12) ‹anchor: προσήκοι τῷ χωρὶς› · call in col 71

Καὶ προσήκοι τῷ χωρὶς, etc. Locus hiulcus et corruptus, cui absque melioribus codicibus medicinam facere velle temerarium est.

"And it should belong to that which apart from …", etc. A gaping and corrupt passage, which it would be rash to try to heal without better manuscripts.

(printed under page 42)

Page

running head: 71 ORIGENIS
marginal letters: A 29 ut et; B bationem vero spem; C et solvitur, receptura; D 25. Ut autem
old-edition numerals: 29 before ut et ipsi
other: facing Latin version, not set; five full-width Latin lines above 25 (lucem hominum ... quae in medium protulimus.) cut off at right edge, not set

PG 14:72

ἄνθρωπον μὲν γεγονέναι, οὐ μὴν ζῶόν τι τῶν ἐν οὐρανῷ. Ἀλλὰ καὶ δεύτερον, καὶ διάκονον, καὶ δοῦλον τῆς γνώσεως Ἰησοῦ τὸν ἐν τῇ ἀνατολῇ φανέντα ἀστέρα δεδημιουργῆσθαι, ἤτοι ὅμοιον ὄντα τοῖς λοιποῖς ἄστροις, ἢ τάχα καὶ κρείττονα, ἅτε τοῦ πάντων διαφέροντος γενόμενον σημεῖον. Καὶ εἰ τὰ καυχήματα τῶν ἁγίων ἐστὶν ἐν θλίψεσιν, εἰδότων, ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει οὔτε ὑπομονὴν, οὔτε δοκιμὴν, οὔτε ἐλπίδα ἕξει ἡ μὴ τεθλιμμένη κτίσις τὴν ἴσην, ἀλλὰ ἑτέραν· Ἐπεὶ τῇ ματαιότητι ἡ κτίσις ὑπετάγη οὐχ ἑκοῦσα, ἀλλὰ διὰ τὸν ὑποτάξαντα ἐπ' ἐλπίδι. Ὁ δὲ μὴ τολμῶν τὰ τηλικαῦτα τῷ ἀνθρώπῳ κατακεχαρίσθαι, ἄλλοσε χωρήσας τῷ θελήματι, φήσει τῇ ματαιότητι τὴν κτίσιν ὑποτασσομένην θλίβεσθαι μᾶλλον στενάζουσαν, ἢ οἱ ὄντες ἐν τῷ σκήνει στενάζουσιν, ἅτε καὶ πλεῖστον ὅσον χρόνον καὶ πολλαπλασίονα τοῦ ἀνθρωπίνου ἀγῶνος τῇ ματαιότητι δουλεύουσαν. Διὰ τί γὰρ οὐχ ἑκοῦσα τοῦτο ποιεῖ, ἢ ὅτι παρὰ φύσιν ἐστὶν αὐτῇ τῇ ματαιότητι ὑποτετάχθαι, καὶ μὴ τὴν προηγουμένην ἔχειν τῆς ζωῆς κατάστασιν; ἣν ἀπολήψεται ἐλευθερουμένη ἐν τῇ τοῦ κόσμου φθορᾷ, καὶ τῆς τῶν σωμάτων ματαιότητος ἀπολυομένη. Ἀλλ' ἐπεὶ πλείονα καὶ οὐ κατὰ τὸ προκείμενον πρόβλημα δοκοῦμεν εἰρηκέναι, ἐπανελευσόμεθα ἐπὶ τὸ ἐξ ἀρχῆς, ὑπομιμνήσκοντες διὰ τί φῶς τοῦ κόσμου ὁ Σωτὴρ λέγεται, καὶ φῶς ἀληθινὸν, καὶ φῶς τῶν ἀνθρώπων. Ἀποδέδοται μὲν γὰρ, ὅτι διὰ τὸ φῶς τοῦ κόσμου τὸ αἰσθητὸν λέγεται φῶς ἀληθινὸν, καὶ ὅτι ἤτοι ταυτόν ἐστι τὸ φῶς τοῦ κόσμου τῷ φωτὶ τῶν ἀνθρώπων, ἢ ἐπιδέχεται ἐξέτασιν ὡς ταυτόν. Ἀναγκαίως δὲ διὰ τοὺς μηδὲν ἐξειληφότας ἐκ τοῦ Λόγον εἶναι τὸν Σωτῆρα ταῦτα ἠρεύνηται, ἵνα πειθώμεθα μὴ κατὰ ἀποκλήρωσιν ἵστασθαι μὲν ἐπὶ τῆς Λόγος ἐννοίας, καὶ προσήκοι τῷ χωρὶς μεταλήψεως τῆς δυναμένης μεταλαμβάνεσθαι, ἀνάγειν δὲ καὶ ἀλληγορεῖν τὴν, φῶς τοῦ κόσμου, φωνὴν, καὶ τὰ λοιπὰ τῶν πολλῶν ἃ παρεθέμεθα.

man, yet did not become any living being among those in heaven. And secondly also, that the star which appeared in the east was created as a minister and servant of the knowledge of Jesus, being either like the rest of the stars, or perhaps even superior, inasmuch as it became the sign of Him Who excels all things. And if the boastings of the saints are in afflictions, since they know that affliction works endurance, and endurance approval, and approval hope, and hope does not put to shame, the creation that has not been afflicted will have neither endurance, nor approval, nor hope equal to theirs, but another; since the creation was subjected to vanity, not willingly, but because of Him Who subjected it in hope. Yet he who does not dare to grant that such great benefits have been bestowed upon man, inclining elsewhere in his judgement, will say that the creation, being subjected to vanity, is afflicted more as it groans than those who are in the tabernacle groan, inasmuch as for the longest time, and many times greater than the human contest, it serves vanity. For why does it do this unwillingly, save because it is contrary to nature for it to have been subjected to vanity, and not to have its primary state of life?—which it will recover when it is set free in the destruction of the world, and is released from the vanity of bodies. But since we seem to have said more than belongs to the question before us, we shall return to our starting-point, recalling why the Saviour is called the light of the world, and the true light, and the light of men. For it has been explained that because of the sensible light of the world He is called the true light, and that the light of the world either is the same as the light of men, or admits of examination as being the same. And necessarily have these things been investigated on account of those who have understood nothing further from the Saviour's being the Word, so that we may be persuaded not by arbitrary selection to stop at the literal sense of Word—and let this apply to him who takes it without the figurative interpretation that can be taken—while we refer upwards and allegorize the expression light of the world, and the rest of the many names that we have set forth.

25. Ὥσπερ δὲ παρὰ τὸ φωτίζειν καὶ καταλάμπειν τὰ ἡγεμονικὰ τῶν ἀνθρώπων, ἢ ἁπαξαπλῶς τῶν λογικῶν, φῶς ἐστιν ἀνθρώπων, καὶ φῶς ἀληθινὸν, καὶ φῶς τοῦ κόσμου· οὕτως ἐκ τοῦ διὰ τοῦ ἐνεργεῖσθαι τὴν ἀπόθεσιν πάσης νεκρότητος, καὶ ἐμφύεσθαι τὴν κυρίως καλουμένην ζωὴν ἐκ νεκρῶν ἀνισταμένων τῶν αὐτὸν γνησίως κεχωρηκότων, καλεῖται ἡ ἀνάστασις. Τοῦτο δὲ οὐ μόνον ἐπὶ τοῦ παρόντος ἐνεργεῖ τοῖς δυναμένοις λέγειν· Συνετάφημεν τῷ Χριστῷ διὰ τοῦ βαπτίσματος, καὶ συνανέστημεν

25. And just as from His enlightening and shining upon the ruling faculties of men, or simply of rational beings, He is the light of men, and the true light, and the light of the world; so from the fact that through Him there is wrought the putting off of all deadness, and there is implanted the life properly so called as those who have genuinely received room for Him rise from the dead, He is called the resurrection. And this He works not only at present for those who are able to say: We were buried with Christ through baptism, and were raised together with Him

Editors' notes and page, col. 72

Page

running head: ORIGENIS 72
marginal letters: A μὴν ἄνθρωπον μὲν; B κτίσιν ὑποτασσομένην θλίβεσθαι; C ἐστι τὸ φῶς; D 25. Ὥσπερ δὲ
old-edition numerals: 30 after Verbum, (in overhanging Latin line)
other: five full-width Latin lines above 25 (dat, sit necne idem ... multa alia quae in medium protulimus.) cut off at left edge, not set

PG 14:73

αὐτῷ· ἀλλὰ πολλῷ μᾶλλον ὅτε ἄκρως πᾶσάν τις ἀποθέμενος νεκρότητα, ἐν τῇ αὐτοῦ τοῦ Υἱοῦ καινότητι ζωῆς περιπατεῖ· Τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι πάντοτε ἐνταῦθα περιφέρομεν, ὅτε ἀξιολόγως ὠφελήμεθα, ἵνα ἡ ζωὴ τοῦ Ἰησοῦ ἐν τοῖς σώμασιν ἡμῶν φανερωθῇ.

Him; but much more when, having utterly put off all deadness, one walks in the newness of life of the Son Himself: We always carry about here in the body the dying of Jesus, when we have been notably benefited, so that the life of Jesus may be manifested in our bodies (2 Cor. 4:10).

26. Ἀλλὰ καὶ ἡ ἐν σοφίᾳ πορεία, καὶ πρακτικὴ τῶν σωζομένων ἐν αὐτῷ γινομένη κατὰ τὰς περὶ ἀληθείας ἐν λόγῳ θείῳ διεξόδους, καὶ πράξεις τὰς κατὰ τὴν ἀληθῆ δικαιοσύνην, παρίστησιν ἡμῖν νοεῖν πῶς αὐτός ἐστιν ἡ ὁδὸς, ἐφ' ἣν ὁδὸν οὐδὲν αἴρειν δεῖ, οὔτε πήραν, οὔτε ἱμάτιον, ἀλλ' οὐδὲ ῥάβδον ἔχοντα ὁδεύειν χρὴ, οὐδὲ ὑποδήματα ὑποδεδέσθαι κατὰ τοὺς πόδας. Αὐτάρκης γάρ ἐστι παντὸς ἐφοδίου αὐτὴ ἡ ὁδὸς, καὶ ἀνενδεὴς τυγχάνει πᾶς ὁ ταύτης ἐπιβαίνων, κεκοσμημένος ἐνδύματι ᾧ πρέπει κεκοσμῆσθαι τὸν ἐπὶ τὴν κλῆσιν τοῦ γάμου ἀπιόντα, οὐδενός τε χαλεποῦ δυναμένου ἀπαντῆσαι κατὰ ταύτην τὴν ὁδόν. Ἀμήχανον γὰρ ὁδοὺς ὄφεως ἐπὶ πέτρας εὑρεῖν, κατὰ τὸν Σολομῶντα, φημὶ δ' ἐγὼ, ὅτι καὶ οὗ δήποτε θηρίου· διὸ οὐδὲ χρεία ῥάβδου ἐν ὁδῷ, οὐδὲ ἴχνη τῶν ἐναντίων ἐχούσῃ, καὶ ἀνεπιδέκτῳ διὰ τὸ στεῤῥὸν, διόπερ καὶ πέτρα λέγεται, τῶν χειρόνων τυγχανούσῃ.

26. Moreover, the journey in wisdom, and the practical conduct of those who are being saved coming to pass in Him according to the discourses concerning truth in the divine word, and the actions according to true righteousness, present to us to understand how He Himself is the way, upon which way one must take nothing, neither scrip nor cloak, nor even must one travel holding a staff, nor have sandals bound upon the feet (Matt. 10:10). For this way itself is self-sufficient for every provision for the journey, and everyone who sets foot upon it is in want of nothing, being adorned with the garment wherewith it befits him who goes off to the invitation of the marriage feast to be adorned, and since nothing grievous is able to meet him along this way. For it is impossible to find the ways of a serpent upon a rock, according to Solomon (Prov. 30:19)—and I say, of any wild beast whatsoever; wherefore there is not even need of a staff on a way that does not even have tracks of the adversaries, and that through its firmness—on account of which it is also called a rock—is incapable of admitting worse things.

27. Ἀλήθεια δὲ ὁ Μονογενής ἐστι πάντα ἐμπεριειληφὼς τὸν περὶ τῶν ὅλων κατὰ τὸ βούλημα τοῦ Πατρὸς μετὰ πάσης τρανότητος λόγον, καὶ ἑκάστῳ κατὰ τὴν ἀξίαν αὐτοῦ ᾗ ἀλήθειά ἐστι μεταδιδούς. Ἐὰν δέ τις ζητῇ ει πᾶν ὅ τί ποτε ἐγνωσμένον ὑπὸ τοῦ Πατρὸς κατὰ τὸ βάθος τοῦ πλούτου καὶ τῆς σοφίας καὶ τῆς γνώσεως αὐτοῦ, ἐπίσταται ὁ Σωτὴρ ἡμῶν, καὶ φαντασίᾳ τοῦ δοξάζειν τὸν Πατέρα ἀποφαίνηταί τινα γινωσκόμενα ὑπὸ τοῦ Πατρὸς ἀγνοεῖσθαι ὑπὸ τοῦ Υἱοῦ, διαρκοῦντος ἐξισωθῆναι ταῖς καταλήψεσι τοῦ ἀγενήτου Θεοῦ· ἐπιστατέον αὐτὸν ἐκ τοῦ ἀλήθειαν εἶναι τὸν Σωτῆρα, καὶ προσακτέον, ὅτι, εἰ ὁλόκληρός ἐστιν ἡ ἀλήθεια, οὐδὲν ἀληθὲς ἀγνοεῖ, ἵνα μὴ σκάζῃ λείπουσα ἡ ἀλήθεια οἷς οὐ γινώσκει, κατ' ἐκείνους, τυγχάνουσιν ἐν μόνῳ τῷ Πατρί· ἢ δεικνύτω τις, ὅτι ἔστιν ἃ γινωσκόμενα τῆς ἀληθείας προσηγορίας οὐ τυγχάνοντα, ἀλλὰ ὑπὲρ αὐτὴν ὄντα.

27. And the Only-begotten is truth, having comprehended in Himself with all clearness the entire account concerning the universe according to the will of the Father, and imparting to each one according to his worth, in so far as He is truth. And if anyone should inquire whether our Saviour knows all that is known by the Father according to the depth of the riches and of the wisdom and of the knowledge of Him, and under the impression of glorifying the Father should declare that certain things known by the Father are unknown by the Son, though He is sufficient to be made equal to the comprehensions of the unbegotten God: one must halt him from the fact that the Saviour is truth, and urge that, if the truth is complete, He is ignorant of nothing true, lest the truth limp by falling short in the things which He does not know, which according to them exist in the Father alone; or else let someone show that there are things known which do not obtain the appellation of truth, but are above it.

28. Σαφὲς δὲ, ὅτι κυρίως τῆς εἰλικρινοῦς καὶ ἀμιγοῦς πρός τι ἕτερον ζωῆς ἡ ἀρχὴ ἐν τῷ Πρωτοτόκῳ πάσης κτίσεως τυγχάνει, ἀφ' ἧς οἱ μέτοχοι τοῦ Χριστοῦ λαμβάνοντες τὴν ἀληθῶς ζῶσι ζωὴν, τῶν παρ' αὐτὴν νομιζομένων ζῇν ὥσπερ οὐκ ἐχόντων τὸ ἀληθινὸν φῶς, οὕτως οὐδὲ τὸ ἀληθινὸν ζῇν.

28. And it is clear that properly the beginning of the life that is pure and unmixed with anything else is in the Firstborn of all creation, receiving from which the partakers of Christ live the truly living life, whereas those who are supposed to live apart from it, just as they do not have the true light, so neither do they have the true living.

29. Καὶ ἐπεὶ ἐν τῷ Πατρὶ οὐκ ἔστι γενέσθαι ἢ

29. And since it is not possible to come to be in the Father or

Editors' notes and page, col. 73

Footnotes

(63) ‹anchor: not visible› · call in col 74

II Cor. IV, 10.

2 Corinthians 4:10.

(printed under page 43)

(64) ‹anchor: not visible› · call in col 74

Matth. X, 10.

Matthew 10:10.

(printed under page 43)

(65) ‹anchor: not visible› · call in col 74

Prov. XXX, 19.

Proverbs 30:19.

(printed under page 43)

(66) ‹anchor: et cognitionis ejus› · call in col 74

I Cor. II, 10.

1 Corinthians 2:10.

(printed under page 43)

(13) ‹anchor: not visible› · call in col 74

Ἐφ' ἣν ὁδὸν οὐδὲν αἱρεῖν. Ita recte habet codex Bodleianus; apud Huetium legitur ἐφ' ἧς ὁδὸν αἱρεῖν.

Ἐφ' ἣν ὁδὸν οὐδὲν αἱρεῖν: so the Bodleian manuscript rightly has it; Huet reads ἐφ' ἧς ὁδὸν αἱρεῖν.

(printed under page 43)

(14) ‹anchor: not visible› · call in col 74

Idem codex Bodleianus, ἐστί· editio Huetii, ἐπί.

The same Bodleian manuscript has ἐστί; Huet's edition, ἐπί. [Last word faint in the scan.]

(printed under page 43)

(15) ‹anchor: Ἐὰν δέ τις ζητῇ› · call in col 74

Ἐὰν δέ τις ζητῇ, etc. Valere haec possunt adversus Origeni intentari solitam criminationem, quod Patris cognitionem majorem esse cognitione Filii statuerit. Quam quoniam in Origenianis excutimus, plura non addam. HUETIUS.

"But if anyone asks," etc. These words can serve against the charge commonly brought against Origen, that he held the Father's knowledge to be greater than the Son's. Since we examine this in the Origeniana, I shall add no more. HUET.

(printed under page 43)

(16) ‹anchor: εἰ πᾶν› · call in col 74

Codex Bodleianus et Barberinus πᾶν· editio Huetii, ἐπάν.

The Bodleian and Barberini manuscripts have πᾶν; Huet's edition, ἐπάν.

(printed under page 43)

(17) ‹anchor: ἃ γινωσκόμενα› · call in col 74

Ἃ γινωσκόμενα. Forte legendum τά vel τινά.

Ἃ γινωσκόμενα: perhaps read τά or τινά.

(printed under page 43)

Footnotes

(67) ‹anchor: not visible› · call in col 75

Psal. XXXV, 7.

Psalm 35 (36):7.

(printed under page 44)

(68) ‹anchor: not visible› · call in col 75

Jer. XXXI, 27.

Jeremiah 31:27.

(printed under page 44)

(69) ‹anchor: not visible› · call in col 75

Vers. 8.

Verse 8.

(printed under page 44)

(70) ‹anchor: septuagesimo psalmo› · call in col 75

Vers 2.

Verse 2.

(printed under page 44)

(71) ‹anchor: utraque unum› · call in col 75

Ephes. II, 14.

Ephesians 2:14.

(printed under page 44)

(18) ‹anchor: not visible› · call in col 75

Οὐκ ἔστι γενέσθαι ἢ παρὰ τῷ, etc. Sic recte habet codex Bodleianus, male autem editio Huetii, οὐκέτι γενέσθαι ἢ παρὰ τῷ.

Οὐκ ἔστι γενέσθαι ἢ παρὰ τῷ, etc.: so the Bodleian manuscript rightly has it, but Huet's edition wrongly οὐκέτι γενέσθαι ἢ παρὰ τῷ.

(printed under page 44)

(19) ‹anchor: not visible› · call in col 75

Codex Bodleianus, τὸ οὕτω· editio Huetii, τούτῳ.

The Bodleian manuscript has τὸ οὕτω; Huet's edition, τούτῳ.

(printed under page 44)

(20) ‹anchor: not visible› · call in col 75

Male editio Huetii in textu habet οὖν ὑπάρχουσαν. Ibidem pro συγκτηθεῖσαν legit Ferrarius συγκτισθεῖσαν.

Huet's edition wrongly has οὖν ὑπάρχουσαν in the text. In the same place Ferrari reads συγκτισθεῖσαν for συγκτηθεῖσαν.

(printed under page 44)

(21) ‹anchor: καὶ ἐκτυπούμενον› · call in col 75

Καὶ ἐκτυπούμενον. Ita habet codex Bodleianus: in editione Huetii desideratur καί

Καὶ ἐκτυπούμενον: so the Bodleian manuscript has it; in Huet's edition καί is wanting.

(printed under page 44)

(22) ‹anchor: κατὰ τὴν ἀπαρχὴν› · call in col 75

Κατὰ τὴν ἀπαρχὴν, etc. Deleo κατά et lego τὴν ἀπαρχὴν τῶν γινομένων ἀμφοτέρων ἓν ἐν ἑαυτῷ πρὸ πάντων ποιήσας, quae sic verto: cum eorum quae fiunt utraque unum, primitias in se ante omnia fecisset.

Κατὰ τὴν ἀπαρχὴν, etc. I delete κατά and read τὴν ἀπαρχὴν τῶν γινομένων ἀμφοτέρων ἓν ἐν ἑαυτῷ πρὸ πάντων ποιήσας, which I translate thus: "since, of the things that are made both one, he had made the firstfruits in himself before all."

(printed under page 44)

Page

running head: 75 ORIGENIS
marginal letters: A licet esse ei; B que in quarto; C referri ad divinitatem; D contractum sit utrumque
old-edition numerals: 32 after cum sit
other: facing Latin version, not set

PG 14:76

παρὰ τῷ Πατρὶ, μὴ φθάσαντα, πρῶτον κάτωθεν ἀναβαίνοντα, ἐπὶ τὴν τοῦ Υἱοῦ θεότητα, δι' ἧς τις χειραγωγηθῆναι δύναται καὶ ἐπὶ τὴν πατρικὴν μακαριότητα, θύρα ὁ Σωτὴρ ἀναγέγραπται· φιλάνθρωπος δὲ ὢν, καὶ τὴν ὅπως ποτὲ ἐπὶ τὸ βέλτιον ἀποδεχόμενος τῶν ψυχῶν ῥοπὴν, τῶν ἐπὶ τὸν Λόγον μὴ σπευδόντων, ἀλλὰ δίκην προβάτων οὐκ ἐξητασμένον, ἀλλὰ ἄλογον τὸ ἥμερον καὶ πρᾶον ἐχόντων, ποιμὴν γίνεται· Ἀνθρώπους γὰρ καὶ κτήνη σώζει ὁ Κύριος· καὶ ὁ Ἰσραὴλ δὲ καὶ ὁ Ἰούδας σπείρεται σπέρμα οὐ μόνον ἀνθρώπων, ἀλλὰ καὶ κτηνῶν.

with the Father unless one first ascends from below and arrives at the divinity of the Son, through which one can be led by the hand even to the paternal blessedness, the Saviour is recorded as the door; and being a lover of mankind, and welcoming any inclination whatsoever of souls towards the better, even of those who do not hasten to the Word, but like sheep possess a tameness and gentleness that is unexamined and irrational, He becomes a shepherd: For the Lord saves men and beasts (Ps. 35:7); and both Israel and Judah are sown with the seed not only of men, but also of beasts (Jer. 31:27).

30. Πρὸς τούτοις ἐπισκοπητέον ἐξ ἀρχῆς τὴν Χριστὸς προσηγορίαν, καὶ προσληπτέον τὴν βασιλεὺς, ἵνα τῇ παραθέσει ἡ διαφορὰ νοηθῇ. Λέγεται δὲ ἐν τῷ μδʹ ψαλμῷ· ὁ ἠγαπηκὼς τὴν δικαιοσύνην, καὶ ἀνομίαν μεμισηκὼς παρὰ τοὺς μετόχους, αἰτίαν τοῦ κεχρίσθαι τὸ οὕτω δικαιοσύνην προσεληλυθέναι, ἐσχηκέναι, καὶ τὴν ἀνομίαν μεμισηκέναι, ὡς οὐχ ἅμα τῷ εἶναι τὴν χρίσιν συνυπάρχουσαν καὶ συγκτηθεῖσαν λαβὼν, ἥτις χρίσις βασιλείας ἐπὶ γενητοῖς ἐστι σύμβολον, ἔσθ' ὅτε δὲ καὶ ἱερωσύνης· ἆρ' οὖν ἐπιγενητή ἐστιν ἡ τοῦ Υἱοῦ τοῦ Θεοῦ βασιλεία, καὶ οὐ συμφυὴς αὐτῷ; Καὶ πῶς οἴονται τὸν Πρωτότοκον πάσης κτίσεως, οὐκ ὄντα βασιλέα, ὕστερον βασιλέα γεγονέναι, διὰ τὸ ἠγαπηκέναι δικαιοσύνην, καὶ ταῦτα τυγχάνοντα δικαιοσύνην; Μήποτε δὲ λανθάνει ἡμᾶς ὁ μὲν ἄνθρωπος αὐτοῦ Χριστὸς ὢν, κατὰ τὴν ψυχὴν διὰ τὸ ἀνθρώπινον καὶ τεταραγμένην, καὶ περίλυπον γεγενημένην μάλιστα νοούμενος, ὁ δὲ βασιλεὺς κατὰ τὸ θεῖον; Παραμυθοῦμαι δὲ τοῦτο ἐξ ἑβδομηκοστοῦ πρώτου ψαλμοῦ λέγοντος· Ὁ Θεὸς τὸ κρίμα σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως, κρινεῖν τὸν λαόν σου ἐν δικαιοσύνῃ, καὶ τοὺς πτωχούς σου ἐν κρίσει· σαφῶς γὰρ εἰς Σολομῶντα ἐπιγεγραμμένος ὁ ψαλμὸς περὶ Χριστοῦ προφητεύεται· καὶ ἄξιον ἰδεῖν τίνι βασιλεῖ τὸ κρίμα εὔχεται δοθῆναι ὑπὸ Θεοῦ ἡ προφητεία, καὶ τίνι υἱῷ βασιλέως, καὶ ποίου βασιλέως τὴν δικαιοσύνην. Ἡγοῦμαι οὖν βασιλέα μὲν λέγεσθαι τὴν προηγουμένην τοῦ Πρωτοτόκου πάσης κτίσεως φύσιν, ᾗ δίδοται διὰ τὸ ὑπερέχειν τὸ κρίνειν· τὸν δὲ ἄνθρωπον ὃν ἀνείληφεν, ὑπ' ἐκείνης μορφούμενον κατὰ δικαιοσύνην καὶ ἐκτυπούμενον, υἱὸν τοῦ βασιλέως. Καὶ προσάγομαι εἰς τὸ τοῦθ' οὕτως ἔχειν παραδέξασθαι ἀπὸ τοῦ εἰς ἕνα λόγον συνῆχθαι ἀμφότερα, καὶ τὰ ἐπιφερόμενα, οὐκέτι ὡς περὶ δύο τινῶν ἀπαγγέλλεσθαι, ἀλλ' ὡς περὶ ἑνός. Πεποίηκε γὰρ ὁ Σωτὴρ τὰ ἀμφότερα ἓν, κατὰ τὴν ἀπαρχὴν τῶν γινομένων ἀμφοτέρων ἐν ἑαυτῷ πρὸ πάντων ποιήσας. Ἀμφοτέρων δὲ λέγω καὶ ἐπὶ τῶν ἀνθρώπων, ἐφ' ὧν

30. In addition to these things, we must examine from the beginning the appellation Christ, and take alongside it the appellation King, so that by the comparison the difference may be understood. Now it is said in the forty-fourth Psalm (Ps. 44:8) that He who loved righteousness and hated iniquity beyond His fellows had as the cause of His having been anointed that He thus approached righteousness and hated iniquity, as though He did not receive the anointing as coexisting and acquired together with His being—which anointing among created beings is a symbol of kingship, and sometimes also of priesthood: is the kingship of the Son of God, then, subsequently acquired, and not innate to Him? And how do they suppose that the Firstborn of all creation, not being a king, afterwards became a king on account of having loved righteousness, even though He Himself is righteousness? Or does it perhaps escape our notice that His manhood is Christ, understood especially according to the soul which on account of its humanity was both troubled and became exceeding sorrowful, whereas He is King according to the divine nature? And I confirm this from the seventy-first Psalm, which says: O God, give Thy judgement to the king, and Thy righteousness to the king's son, to judge Thy people in righteousness, and Thy poor in judgement (Ps. 71:2); for the Psalm, though inscribed for Solomon, clearly prophesies concerning Christ; and it is worthwhile to see to what king the prophecy prays that judgement be given by God, and to what king's son, and of what sort of king, righteousness be given. I consider, therefore, that the primary nature of the Firstborn of all creation, to which judging is given on account of its pre-eminence, is called king; while the man whom He assumed, being formed and moulded by that nature according to righteousness, is called the king's son. And I am led to accept that this is so from the fact that both have been brought together into one account, and that what follows is no longer declared as concerning two certain persons, but as concerning one. For the Saviour has made both one (Eph. 2:14), having made them before all things in Himself according to the firstfruits of the two that are being made one. And I say of both also in the case of men, in whom

Editors' notes and page, col. 76

Page

running head: ORIGENIS 76
marginal letters: A παρὰ τῷ (18) Πατρὶ; B μδʹ ψαλμῷ·; C σιλεὺς κατὰ τὸ θεῖον; D βασιλέως. Καὶ
old-edition numerals: (none)
other: begins and ends mid-sentence across column breaks; βα-σιλεὺς split across line break without hyphen

PG 14:77

ἀνακέκραται τῷ ἁγίῳ Πνεύματι ἡ ἑκάστου ψυχὴ, καὶ γέγονεν ἕκαστος τῶν σωζομένων πνευματικός. Ὥσπερ οὖν εἰσί τινες ποιμαινόμενοι ὑπὸ Χριστοῦ διὰ τὸ σφῶν αὐτῶν, ὡς προειρήκαμεν, πρᾶον μὲν καὶ εὐσταθὲς, ἀλογώτερον δέ· οὕτω καὶ βασιλευόμενοι οἱ κατὰ λογικώτερον προσιέναι τῇ θεοσεβείᾳ· καὶ βασιλευομένων διαφοραὶ, ἤτοι μυστικώτερον καὶ ἀποῤῥητότερον καὶ θεοπρεπέστερον βασιλευομένων, ἢ ὑποδεέστερον. Καὶ εἴποιμ' ἂν τοὺς μὲν τεθεωρηκότας τὰ ἔξω σωμάτων, καλούμενα παρὰ τῷ Παύλῳ ἀόρατα καὶ μὴ βλεπόμενα, ἔξω παντὸς αἰσθητοῦ λόγῳ γεγενημένους, βασιλευομένους ὑπὸ τῆς προηγουμένης φύσεως τοῦ Μονογενοῦς· τοὺς δὲ μέχρι τοῦ περὶ τῶν αἰσθητῶν λόγου ἐφθακότας, καὶ διὰ τούτων δοξάζοντας τὸν πεποιηκότα καὶ αὐτοὺς ὑπὸ λόγου βασιλευομένους, ὑπὸ τοῦ Χριστοῦ βασιλεύεσθαι. Μηδεὶς δὲ προσκοπτέτω διακρινόντων ἡμῶν τὰς ἐν τῷ Σωτῆρι ἐπινοίας, οἰόμενος καὶ τῇ οὐσίᾳ ταυτὸν ἡμᾶς ποιεῖν.

the soul of each one has been mingled with the Holy Spirit, and each of those who are being saved has become spiritual. Just as, therefore, there are some who are shepherded by Christ on account of their own—as we have said before—gentle and steady, yet more irrational disposition, so also there are those ruled as by a king who approach godliness in a more rational manner; and there are differences among those who are ruled as by a king, according as they are ruled more mystically and more ineffably and in a manner more worthy of God, or more imperfectly. And I would say that those who have contemplated the things outside bodies, called by Paul invisible (Col. 1:16) and not seen, having come by reason to be outside everything perceptible by the senses, are ruled by the primary nature of the Only-begotten; whereas those who have reached as far as the account concerning things perceptible by the senses, and through these glorify the Maker, being themselves also ruled by reason, are ruled by Christ. And let no one take offence when we distinguish the conceptions in the Saviour, supposing that we do the same thing in substance also.

31. Πάνυ δὲ καὶ τοῖς τυχοῦσιν σαφὲς, πῶς ἐστι διδάσκαλος καὶ σαφηνιστὴς τῶν εἰς εὐσέβειαν συντεινόντων ὁ Κύριος ἡμῶν, καὶ Κύριος δούλων τῶν ἐχόντων πνεῦμα δουλείας εἰς φόβον, προκοπτόντων, καὶ ἐπὶ τὴν σοφίαν σπευδόντων, καὶ ταύτης ἀξιουμένων· Ἐπεὶ ὁ δοῦλος οὐκ οἶδε τί θέλει ὁ κύριος αὐτοῦ, οὐ μένει κύριος, γινόμενος αὐτῶν φίλος, καὶ αὐτὸς τοῦτο διδάσκει, ὅπου μὲν ἔτι δοῦλοι ὑπῆρχον οἱ ἀκροώμενοι, φάσκων· Ὑμεῖς φωνεῖτέ με ὁ διδάσκαλος, καὶ ὁ Κύριος, καὶ καλῶς λέγετε, εἰμὶ γάρ· ὅπου δέ· Οὐκέτι ὑμᾶς λέγω δούλους, ὅτι ὁ δοῦλος οὐκ οἶδε τί τὸ θέλημα τοῦ κυρίου αὐτοῦ· ἀλλ' ἐγὼ ὑμᾶς φίλους λέγω, ὅτι διαμεμενήκατε μετ' ἐμοῦ ἐν πᾶσι τοῖς πειρασμοῖς μου. Οἱ οὖν κατὰ φόβον βιοῦντες, ὃν ἀπαιτεῖ ἀπὸ τῶν οὐ καλῶν δούλων ὁ Θεὸς, ὡς ἀνέγνωμεν ἐν τῷ Μαλαχίᾳ· Εἰ Κύριός εἰμι ἐγὼ, ποῦ ἐστιν ὁ φόβος μου; δοῦλοι τυγχάνουσι Κυρίου τοῦ Σωτῆρος αὐτῶν καλουμένου.

31. And it is altogether clear even to ordinary people how our Lord is Teacher and explainer of the things that conduce to godliness, and Lord of servants who have a spirit of bondage unto fear (Rom. 8:15), yet who make progress, and hasten towards wisdom, and are deemed worthy of it; since the servant knows not what his lord wills (John 15:15), He does not remain Lord, becoming their friend, and He Himself teaches this: where the hearers were still servants, saying: You call Me Teacher and Lord, and you say well, for so I am (John 13:13); and elsewhere: No longer do I call you servants, because the servant knows not what is the will of his lord; but I call you friends (John 15:15), because you have continued with Me in all My trials (Luke 22:28). Those, therefore, who live according to fear, which God demands from servants who are not good, as we have read in Malachi: If I am a Lord, where is My fear? (Mal. 1:6) are servants of the Lord who is called their Saviour.

32. Ἀλλὰ διὰ τούτων πάντων οὐ σαφῶς ἡ εὐγένεια παρίσταται τοῦ Υἱοῦ· ὅτε δὲ τό· Υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε, λέγεται πρὸς αὐτὸν ὑπὸ τοῦ Θεοῦ, ᾧ ἀεί ἐστι τὸ σήμερον· οὐκ ἔνι γὰρ ἑσπέρα Θεοῦ, ἐγὼ δὲ ἡγοῦμαι, ὅτι οὐδὲ πρωΐα, ἀλλ' ὁ συμπαρεκτείνων τῇ ἀγενήτῳ καὶ ἀϊδίῳ αὐτοῦ ζωῇ, ἵν' οὕτως εἴπω, χρόνος ἡμέρα ἐστὶν αὐτῷ σήμερον, ἐν ᾗ γεγέννηται ὁ Υἱός· ἀρχῆς γενέσεως αὐτοῦ οὕτως οὐκ εὑρισκομένης, ὡς οὐδὲ τῆς ἡμέρας.

32. Yet through all these things the noble birth of the Son is not clearly set forth; whereas when the saying, Thou art My Son, today have I begotten Thee (Ps. 2:7), is spoken to Him by God, to Whom it is always today—for there is no evening of God, and I consider that there is no morning either, but the time, so to speak, that is co-extended with His unbegotten and eternal life is for Him the day today, in which the Son has been begotten—a beginning of His generation is thus no more found than is a beginning of the day.

33. Προσθετέον τοῖς εἰρημένοις πῶς ἐστιν ὁ Υἱὸς ἀληθινὴ ἄμπελος. Τοῦτο δὲ δῆλον ἔσται τοῖς συνιεῖσιν ἀξίως χάριτος προφητικῆς τό· Οἶνος εὐφραίνει καρδίαν ἀνθρώπου. Εἰ γὰρ ἡ καρδία τὸ διανοητικόν ἐστι, τὸ δὲ εὐφραῖνον αὐτὸ ὁ ποτιμώτατός ἐστι λόγος,

33. To what has been said we must add how the Son is the true vine (John 15:1). And this will be clear to those who understand in a manner worthy of prophetic grace the saying: Wine gladdens the heart of man (Ps. 103:15). For if the heart is the intellectual faculty, and that which gladdens it is the most drinkable word,

Editors' notes and page, col. 77

Footnotes

(72) ‹anchor: not visible› · call in col 78

Coloss. I, 16.

Colossians 1:16.

(printed under page 45)

(73) ‹anchor: servitutis habent ad timorem› · call in col 78

Rom. VIII, 15.

Romans 8:15.

(printed under page 45)

(74) ‹anchor: dominus ipsius› · call in col 78

Joan. XV, 15.

John 15:15.

(printed under page 45)

(75) ‹anchor: ipsius auditores, dicens› · call in col 78

Joan. XIII, 13.

John 13:13.

(printed under page 45)

(76) ‹anchor: dico vos amicos› · call in col 78

Joan. XV, 15.

John 15:15.

(printed under page 45)

(77) ‹anchor: tribulationibus meis› · call in col 78

Luc. XXII, 28.

Luke 22:28.

(printed under page 45)

(78) ‹anchor: legimus in Malachia› · call in col 78

cap. I, vers. 6.

Chapter 1, verse 6.

(printed under page 45)

(79) ‹anchor: ego hodie genui te› · call in col 78

Psal. II, 7.

Psalm 2:7.

(printed under page 45)

(80) ‹anchor: sit vitis vera› · call in col 78

Joan. XV, 1.

John 15:1.

(printed under page 45)

(81) ‹anchor: intelligunt illud› · call in col 78

Psal. CIII, 15.

Psalm 103 (104):15.

(printed under page 45)

(23) ‹anchor: not visible› · call in col 78

Lego: οἱ κατὰ λογικώτερον προσίενται τῇ θεοσεβείᾳ.

I read: οἱ κατὰ λογικώτερον προσίενται τῇ θεοσεβείᾳ ("who approach the worship of God more rationally").

(printed under page 45)

(24) ‹anchor: not visible› · call in col 78

Διακρινόντων ἡμῶν. Ita recte habet codex Bodleianus; male vero apud Huetium legitur in textu διακρίνων ἡμῶν.

Διακρινόντων ἡμῶν: so the Bodleian manuscript rightly has it; but in Huet the text wrongly reads διακρίνων ἡμῶν.

(printed under page 45)

(25) ‹anchor: not visible› · call in col 78

Τυχοῦσιν. Sic recte habet codex Bodleianus, male autem editio Huetii in textu τυγχάνων.

Τυχοῦσιν: so the Bodleian manuscript rightly has it, but Huet's edition wrongly has τυγχάνων in the text.

(printed under page 45)

(26) ‹anchor: συντεινόντων ὁ Κύριος› · call in col 78

Εὐσέβειαν. Deest in textu Huetii.

Εὐσέβειαν ("piety"): missing in Huet's text.

(printed under page 45)

Footnotes

(82) ‹anchor: not visible› · call in col 79

Gen. XLIII, 34.

Genesis 43:34.

(printed under page 46)

(83) ‹anchor: not visible› · call in col 79

Joan. XV, 5.

John 15:5.

(printed under page 46)

(84) ‹anchor: Deo deorum› · call in col 79

Psal. CXXXV.

Psalm 135 (136).

(printed under page 46)

(85) ‹anchor: vocavit terram› · call in col 79

Psal. XLIX, 1.

Psalm 49 (50):1.

(printed under page 46)

(86) ‹anchor: Evangelium tradit› · call in col 79

Matth. XXII, 32.

Matthew 22:32.

(printed under page 46)

(87) ‹anchor: domini multi› · call in col 79

I Cor. VIII, 5.

1 Corinthians 8:5.

(printed under page 46)

(88) ‹anchor: Dicente autem Paulo› · call in col 79

Ephes. I, 21.

Ephesians 1:21.

(printed under page 46)

(27) ‹anchor: not visible› · call in col 79

Ἐγγινόμενα. Sic codex Bodleianus; Huetius in textu ἐκπινόμενα.

Ἐγγινόμενα: so the Bodleian manuscript; Huet has ἐκπινόμενα in the text.

(printed under page 46)

(28) ‹anchor: not visible› · call in col 79

Ποθοῦσιν. Ita codex Bodleianus; Huetius in textu ποτιοῦσιν.

Ποθοῦσιν: so the Bodleian manuscript; Huet has ποτιοῦσιν in the text.

(printed under page 46)

(29) ‹anchor: not visible› · call in col 79

Τῷ, etc. Lego προσεκτέον τῷ.

Τῷ, etc. I read προσεκτέον τῷ.

(printed under page 46)

(30) ‹anchor: οὐ πάνυ› · call in col 79

Καὶ ἄλλα παρὰ ταῦτα οὐ πάνυ, etc. Origenes lib. I Περὶ ἀρχῶν, cap. 5, eumdem hunc Pauli locum exponens: Ex quo videlicet, inquit, ostendit esse quaedam praeter haec quae commemoravit, quae nominantur quidem in hoc saeculo, non tamen ab ipso enumerata fuerint, forte nec ab alio aliquo intellecta; esse vero alia quae in hoc saeculo quidem non nominentur, tamen nominabuntur. Nec unus id sibi persuasit Origenes praeter eos angelorum ordines qui nominantur in Scriptura, alios esse numero infinitos et hominibus ignotos: scripsit siquidem Chrysostomus hom. 4, De incomp.: Εἰσὶ γὰρ, εἰσὶ καὶ ἕτεραι δυνάμεις, ὧν οὐδὲ τὰ ὀνόματα ἴσμεν. Sunt (continues)

"And others besides these, not much …", etc. Origen, expounding this same passage of Paul in On First Principles, book 1, chapter 5, says: "By this he shows that there are some things besides those he mentioned which are named in this age, though not enumerated by him and perhaps not understood by anyone else; and that there are others which are not named in this age, but will be named." Origen was not alone in persuading himself that, besides the orders of angels named in Scripture, there are others infinite in number and unknown to men; for Chrysostom wrote in homily 4 On the Incomprehensible: "For there are, there are indeed other powers, whose very names we do not know." There are (continues)

(printed under page 46)

Page

running head: 79 ORIGENIS
marginal letters: A que laetificat sermo; B addiscenti atque operanti; C et tertium, et sic; D pretati sumus tanquam
old-edition numerals: 34 after diffundens animum
other: facing Latin version, not set

PG 14:80

ἐξιστῶν ἀπὸ τῶν ἀνθρωπικῶν, καὶ ἐνθουσιᾷν ποιῶν, καὶ μεθύειν μέθην οὐκ ἀλόγιστον, ἀλλὰ θείαν, ἣν, οἶμαι, καὶ Ἰωσὴφ τοὺς ἀδελφοὺς μεθύειν ποιεῖ, εὐλόγως ὁ τὸν εὐφραίνοντα καρδίαν ἀνθρώπου οἶνον φέρων ἄμπελός ἐστιν ἀληθινή· διὰ τοῦτο ἀληθινὴ, ἐπεὶ βότρυς ἔχει τὴν ἀλήθειαν, καὶ κλήματα τοὺς μαθητὰς, μιμητὰς αὐτοῦ, καὶ αὐτοὺς καρποφοροῦντας τὴν ἀλήθειαν. Ἔργον δὲ διαφορὰν παραστῆσαι ἄρτου καὶ ἀμπέλου, ἐπεὶ οὐ μόνον ἄμπελος, ἀλλὰ καὶ ἄρτος ζωῆς εἶναί φησιν. Ὅρα δὲ μήποτε ὥσπερ ὁ ἄρτος τρέφει, καὶ ἰσχυροποιεῖ, καὶ στηρίζειν λέγεται καρδίαν ἀνθρώπου, ὁ δὲ οἶνος ἥδει καὶ εὐφραίνει καὶ διαχεῖ· οὕτως τὰ μὲν ἠθικὰ μαθήματα, ζωὴν περιποιοῦντα τῷ μανθάνοντι, καὶ πράττοντι, ἄρτος ἐστὶ τῆς ζωῆς, οὐκ ἂν ταῦτα γεννήματα λέγοιτο τῆς ἀμπέλου· καὶ εὐφραίνοντα, καὶ ἐνθουσιᾷν ποιοῦντα, ἀπόῤῥητα καὶ μυστικὰ θεωρήματα κατατρυφῶσι τοῦ Κυρίου ἐγγινόμενα, καὶ οὐ μόνον τρέφεσθαι, ἀλλὰ καὶ τρυφᾷν ποθοῦσιν, ἐστὶν ἀπὸ τῆς ἀληθινῆς ἀμπέλου ἐρχόμενα οἶνος καλούμενα.

drawing it away from human things, and making it inspired, and intoxicating it with an intoxication that is not irrational, but divine, wherewith, I think, Joseph also makes his brothers drunk (Gen. 43:34), with good reason He who bears the wine that gladdens the heart of man is the true vine: true on this account, because He has truth as clusters of grapes, and the disciples as branches (John 15:5), imitators of Him, themselves also bearing truth as fruit. Now it is a task to set forth the difference between bread and vine, since He says that He is not only the vine, but also the bread of life. Consider, then, whether perhaps, just as bread nourishes and strengthens, and is said to confirm the heart of man, whereas wine pleases and gladdens and cheers, so ethical teachings, procuring life for him who learns and practises them, are the bread of life, yet would not be called products of the vine; whereas ineffable and mystical contemplations, which gladden and make inspired, arising in those who delight in the Lord and who desire not only to be nourished, but also to luxuriate, coming from the true vine, are called wine.

34. Πρὸς τούτοις τῷ πῶς πρῶτος καὶ ἔσχατος ἐν τῇ Ἀποκαλύψει ἀναγέγραπται, ἕτερος κατὰ τὸ πρῶτος εἶναι τυγχάνων τοῦ ἄλφα, καὶ τῆς ἀρχῆς, καὶ κατὰ τὸ ἔσχατος οὐχ ὁ αὐτὸς τῷ ω καὶ τῷ τέλει. Ἡγοῦμαι τοίνυν, τῶν λογικῶν ζώων ἐν πολλοῖς εἴδεσι χαρακτηριζομένων, εἶναί τι πρῶτον αὐτῶν, καὶ δεύτερον, καὶ τρίτον, καὶ τὰ καθεξῆς, ἕως ἐσχάτου· καὶ τὸ μὲν ἀκριβὲς εἰπεῖν τί πρῶτον, καὶ ποῖον τὸ δεύτερον, καὶ ἐπὶ τίνος ἀληθὲς τὸ τρίτον, καὶ οὕτως μέχρι τοῦ τελευταίου φθάσαι, οὐ πάνυ τι ἀνθρώπινον, ἀλλὰ ὑπὲρ τὴν ἡμετέραν ἐστὶ φύσιν· στῆναι δὲ καὶ περιλαλῆσαι τὰ εἰς τὸν τόπον, ὡς οἷοί τέ ἐσμεν, πειρασόμεθα. Εἰσί τινες θεοὶ ὧν ὁ Θεὸς Θεός ἐστιν, ὡς αἱ προφητεῖαί φασιν· Ἐξομολογεῖσθε τῷ Θεῷ τῶν θεῶν· καὶ, Θεὸς θεῶν ἐλάλησε Κύριος, καὶ ἐκάλεσε τὴν γῆν· Θεὸς δὲ κατὰ τὸ Εὐαγγέλιον οὐκ ἔστι νεκρῶν, ἀλλὰ ζώντων. Ζῶντες ἄρα καὶ οἱ θεοί εἰσιν, ὧν ὁ Θεὸς Θεός ἐστι. Καὶ ὁ Ἀπόστολος δὲ γράφων ἐν τῇ πρὸς Κορινθίους, Ὥσπερ εἰσὶ θεοὶ πολλοὶ, καὶ κύριοι πολλοὶ, κατὰ τὰ προφητικὰ, τὸ τῶν θεῶν ἐξειλήφαμεν ὄνομα ὡς τυγχανόντων. Εἰσὶ δὲ παρὰ τοὺς θεοὺς ὧν ὁ Θεὸς Θεός ἐστιν, ἕτεροί τινες οἳ καλοῦνται θρόνοι, καὶ ἄλλοι λεγόμενοι ἀρχαὶ, κυριότητές τε, καὶ ἐξουσίαι παρὰ τούτους ἄλλοι. Διὰ δὲ τὸ, Ὑπὲρ πᾶν ὄνομα ὀνομαζόμενον, οὐ μόνον ἐν τούτῳ τῷ αἰῶνι, ἀλλὰ καὶ ἐν τῷ μέλλοντι, καὶ ἄλλα παρὰ ταῦτα οὐ πάνυ συνήθως ἡμῖν ὀνομαζόμενα δεῖ πιστεύειν εἶναι λογικά· ὧν ἕν τι γένος

34. In addition to these things, we must attend to how He is recorded in the Apocalypse as the First and the Last, being according to His being First different from the Alpha and the beginning, and according to His being Last not the same as the Omega and the end. I consider, therefore, that since rational living beings are characterized in many species, there is a certain first among them, and a second, and a third, and so on in order, down to the last; and to state with exactness what is the first, and what sort is the second, and of what the third holds true, and thus to reach as far as the last, is not at all within human power, but is above our nature; yet we shall endeavour to pause and discourse upon the matters belonging to this passage so far as we are able. There are certain gods of whom God is God, as the prophecies say: Give thanks to the God of gods (Ps. 135:2); and: The God of gods, the Lord, has spoken, and has called the earth (Ps. 49:1); now God, according to the Gospel, is not the God of the dead, but of the living (Matt. 22:32). Living, therefore, are the gods also, of whom God is God. And the Apostle also, writing in the Epistle to the Corinthians, Just as there are gods many, and lords many (1 Cor. 8:5), we have understood the name of gods, in accordance with the prophetic scriptures, as of beings that actually exist. And besides the gods of whom God is God, there are certain others who are called thrones, and others called principalities, and lordships, and powers—others besides these. And on account of the saying, Above every name that is named, not only in this age, but also in that which is to come (Eph. 1:21), we must believe that there are also other rational beings besides these, not very familiarly named to us; one race of which

Editors' notes and page, col. 80

Page

running head: ORIGENIS 80
marginal letters: A γος, ἐξιστῶν; B ἀμπέλου· καὶ; C δεύτερον, καὶ ἐπὶ; D νες οἳ καλοῦνται
old-edition numerals: (none)
other: begins mid-word (γος) from col 77; ends mid-sentence at column break; ω in τῷ ω printed without breathing or accent

PG 14:81

ἐκάλει Σαβαὶ ὁ Ἑβραῖος, παρὸ ἐσχηματίσθαι τὸν Σαβαὼθ ἄρχοντα ἐκείνων τυγχάνοντα, οὐχ ἕτερον τοῦ Θεοῦ. Καὶ ἐπὶ πᾶσι θνητὸν λογικὸν ὁ ἄνθρωπος. Ὁ τοίνυν τῶν ὅλων Θεὸς πρῶτόν τι τῇ τιμῇ γένος λογικὸν πεποίηκεν, ὅπερ οἶμαι τοὺς καλουμένους θεοὺς, καὶ δεύτερον ἐπὶ τοῦ παρόντος καλείσθωσαν θρόνοι, καὶ τρίτον χωρὶς διαστάσεως ἀρχαί. Οὕτω δὲ τῷ λογικῷ καταβατέον ἐπὶ ἔσχατον λογικὸν, τάχα οὐκ ἄλλο τι τοῦ ἀνθρώπου τυγχάνον. Ὁ τοίνυν Σωτὴρ θειότερον πολλῷ ἢ ὁ Παῦλος γέγονε τοῖς πᾶσι πάντα, ἵνα πάντα ἢ κερδήσῃ, ἢ τελειώσῃ· καὶ σαφῶς γέγονεν ἀνθρώποις ἄνθρωπος, καὶ ἀγγέλοις ἄγγελος. Καὶ περὶ μὲν τοῦ ἄνθρωπον αὐτὸν γεγονέναι οὐδεὶς τῶν πεπιστευκότων διστάζει· περὶ δὲ τοῦ ἄγγελον, πειθώμεθα τηροῦντες τὰς τῶν ἀγγέλων ἐπιφανείας καὶ λόγους, ὅτε τῆς τῶν ἀγγέλων ἐξουσίας φαίνεται, ἔν τισι τόποις τῆς Γραφῆς ἀγγέλων λεγόντων, ὥσπερ ἐπὶ τοῦ· Ὤφθη ἄγγελος Κυρίου ἐν πυρὶ φλογὸς βάτου, καὶ εἶπεν· Ἐγὼ Θεὸς Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ. Ἀλλὰ καὶ ὁ Ἠσαΐας φησί· Καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος. Πρῶτος οὖν καὶ ἔσχατος ὁ Σωτὴρ οὐχ ὅτι οὐ τὰ μεταξὺ, ἀλλὰ τῶν ἄκρων, ἵνα δηλωθῇ, ὅτι τὰ πάντα γέγονεν αὐτός. Ἐπίστησον δὲ πότερον ἄνθρωπός ἐστι τὸ ἔσχατον ἢ τὰ καλούμενα καταχθόνια, ὧν εἰσι καὶ οἱ δαίμονες, ἤτοι πάντες, ἤ τινες. Ζητητέον τὰ εἰς ἃ καὶ αὐτὰ γενόμενος ὁ Σωτὴρ διὰ τοῦ προφήτου Δαυῒδ φησι· Καὶ ἐγενήθην ὡσεὶ ἄνθρωπος ἀβοήθητος ἐν νεκροῖς ἐλεύθερος· ὥσπερ πλέον ἔχων παρὰ ἀνθρώπους κατὰ τὴν ἐκ παρθένου γένεσιν, καὶ κατὰ τὸν λοιπὸν ἐν παραδόξοις βίον, οὕτως ἐν νεκροῖς κατὰ τὸ μόνος ἐκεῖ εἶναι ἐλεύθερος, οὐκ ἐγκαταλέλειπται ἡ ψυχὴ αὐτοῦ εἰς τὸν ᾅδην. Οὕτως μὲν οὖν πρῶτος καὶ ἔσχατος. Εἰ δέ ἐστι γράμματα Θεοῦ, ὥσπερ ἐστὶν, ἅπερ ἀναγινώσκοντες οἱ ἅγιοί φασιν ἀνεγνωκέναι τὰ ἐν ταῖς πλαξὶ

the Hebrew called Sabai, from which was formed Sabaoth, who is the ruler of those beings, no other than God. And after all these, the mortal rational being is man. The God of the universe, therefore, has made a certain first rational race in honour, which I think to be those who are called gods, and second for the present let thrones be called, and third without interval principalities. And thus by reason we must descend to the last rational being, which is perhaps nothing other than man. The Saviour, therefore, in a manner much more divine than Paul, has become all things to all (1 Cor. 9:22), that He might either gain all things or perfect them; and clearly He has become a man to men, and an angel to angels. And concerning His having become a man no one of those who have believed doubts; while concerning His having become an angel, let us be persuaded by observing the appearances and words of the angels, when He appears in the authority of the angels, in certain passages of Scripture where angels speak, as in the passage: An angel of the Lord appeared in a flame of fire out of a bush, and said: I am the God of Abraham, and of Isaac, and of Jacob (Exod. 3:2, 6). Moreover, Isaiah also says: His name is called Angel of great counsel (Isa. 9:6). The Saviour, therefore, is the First and the Last, not because He is not the intermediate things, but it is stated of the extremes in order that it may be shown that He Himself has become all things. But consider whether man is the last, or the beings called subterranean, among whom are also the demons, either all of them or some. We must inquire into those things among which also having Himself come to be, the Saviour says through the prophet David: And I became as a man without help, free among the dead (Ps. 87:5–6); just as having something more beyond men according to His birth from a virgin and according to the rest of His life in marvels, so among the dead, according to His alone being free there, His soul was not left in Hades. Thus, indeed, then, He is the First and the Last. And if there are letters of God, as there are, which the saints reading say that they have read the things written in the tablets

Editors' notes and page, col. 81

Footnotes

(89) ‹anchor: not visible› · call in col 82

I Cor. IX, 22.

1 Corinthians 9:22.

(printed under page 47)

(90) ‹anchor: illo in loco› · call in col 82

Exod. III, 2, 6.

Exodus 3:2, 6.

(printed under page 47)

(91) ‹anchor: Isaias dicit› · call in col 82

cap. IX, vers. 6.

Chapter 9, verse 6.

(printed under page 47)

(92) ‹anchor: per prophetam David inquit› · call in col 82

Psal. LXXXVII, 5, 6.

Psalm 87 (88):5–6.

(printed under page 47)

(30) ‹anchor: not visible› · call in col 82

(continued) enim, sunt et aliae virtutes, quarum ne nomina quidem scimus. Quod paulo post ex supra memorato Pauli ad Ephesios loco colligere se profitetur. Atque id ipsum iterat orat. V Contra Anomaeos, et homil. 3 in Epistol. ad Ephes. Assentiuntur Chrysostomo Theodoretus in eumdem ejusdem Epistolae locum, Oecumenius et Theophylactus. HUETIUS.

(printed under page 47)

(31) ‹anchor: not visible› · call in col 82

Διαστάσεως. Forte διστάσεως.

Διαστάσεως: perhaps διστάσεως.

(printed under page 47)

(32) ‹anchor: not visible› · call in col 82

Λογικῷ. Forte legendum λογισμῷ.

Λογικῷ: perhaps read λογισμῷ.

(printed under page 47)

(33) ‹anchor: not visible› · call in col 82

Καὶ σαφῶς γέγονεν ἀνθρώποις ἄνθρωπος, καὶ ἀγγέλοις ἄγγελος. Origenes lib. I in Epist. ad Rom.: Hoc quod apparuit angelis, non eis absque Evangelio apparuit, sicut nec nobis quidem hominibus, ad quos missum se dicit, evangelizare pauperibus, dimittere captivos in remissionem, et annuntiare annum Domini acceptum. Si ergo cum apparuit, nobis omnibus hominibus non sine Evangelio apparuit, consequentia videtur ostendere, quod etiam angelico ordini non sine Evangelio apparuerit, illo fortassis quod aeternum Evangelium a Joanne memoratum supra edocuimus. Si vero etiam in reliquis coelestibus ordinibus tale aliquid gestum esse ab eo suspicandum sit, in ea qua singuli quique sunt forma apparuit eis, annuntians pacem, quoniam quidem per sanguinem crucis suae pacificavit non solum quae in terra, sed quae in coelis sunt, etiam tu apud temetipsum discutito. Hunc errorem, jam ante Origenem, in aliquibus castigaverat Tertullianus lib. De carne Christi, cap. 14, et in ipso demum Origene damnatus est quarto e novem anathematismis Justiniani epistolae ad Mennam subjectis. Sed de his pluribus disputamus in Origenianis. HUETIUS.—Vide homil. 8 in Genes., n. 8.

"And plainly he became a man to men, and an angel to angels." Origen, book 1 on the Epistle to the Romans: "When he appeared to the angels, he did not appear to them without a Gospel, just as he did not to us men, to whom he says he was sent to preach good news to the poor, to set the captives free, and to proclaim the acceptable year of the Lord. If, then, when he appeared to all of us men he did not appear without a Gospel, consistency seems to show that he did not appear to the angelic order without a Gospel either, perhaps with that eternal Gospel mentioned by John, as we showed above. But whether we should suspect that he did something of the kind among the remaining heavenly orders as well, appearing to each in the form in which they are, proclaiming peace, since through the blood of his cross he made peace not only for the things on earth but for those in heaven: weigh that for yourself." Tertullian had already censured this error in certain people before Origen, in On the Flesh of Christ, chapter 14; and in Origen himself it was finally condemned in the fourth of the nine anathemas appended to Justinian's letter to Menas. But we discuss this more fully in the Origeniana. HUET.—See homily 8 on Genesis, no. 8.

(printed under page 47)

(34) ‹anchor: not visible› · call in col 82

Περὶ δὲ τοῦ ἀγγέλου, etc. Infra tom. II: Μήποτε δὲ, ὥς φαμεν τόνδε τινὰ πρὸς τόνδε γίνεσθαι, οὕτως ὁ νῦν θεολογούμενος Υἱὸς Λόγος ἐγενήθη πρὸς Ὠσηὲ ἀποσταλεὶς ὑπὸ τοῦ Πατρὸς πρὸς αὐτόν. Nempe ei quoque adhaesit opinioni Origenes, quam magna pars Patrum amplexa est, Filium ipsum Dei patriarchis et prophetis apparuisse. Vide Sixtum Senens. lib. V, adnot. 102. HUETIUS.

"But concerning the angel," etc. Below, in tome 2: "Perhaps, as we say that this person comes to that one, so the Son, the Word, now spoken of as God, came to Hosea, sent to him by the Father." Origen, that is, also held the opinion embraced by a large part of the Fathers, that the Son of God himself appeared to the patriarchs and prophets. See Sixtus of Siena, book 5, annotation 102. HUET.

(printed under page 47)

(35) ‹anchor: πλέον ἔχων› · call in col 82

Ὥσπερ πλέον ἔχων, etc. Triplex rerum ratione pollentium genus statuit, angelorum, hominum et τῶν καταχθονίων, inter quae daemones recenset. Cum autem omnia omnibus ratione praeditis factum dicat Sospitatorem; hominibus hominem, cum carnem assumpsit; angelis angelum, cum patriarchis et prophetis visus est; tertium divisionis membrum exsecutus est, et Christum ad lucrifacienda τὰ καταχθόνια, sese iis similem fecisse docet, quando factus est inter mortuos liber. Nam cum duplici genere constent καταχθόνια, daemonum et defunctorum hominum, cumque horum jam antea formam sumpsisset Christus quando homo factus est, illorum sumere debuit. ID.

"As having more," etc. He posits three kinds of beings endowed with reason: angels, men, and the subterranean beings, among which he counts the demons. And since he says the Saviour became all things to all rational beings, a man to men when he took flesh, an angel to angels when he was seen by the patriarchs and prophets, he carries through the third member of the division, and teaches that Christ, to win the subterranean beings, made himself like them when he became "free among the dead." For since the subterranean beings are of two kinds, demons and dead men, and Christ had already taken the form of the latter when he became man, he had to take the form of the former. The same [Huet].

(printed under page 47)

Footnotes

(93) ‹anchor: not visible› · call in col 83

Prov. VIII, 22.

Proverbs 8:22.

(printed under page 48)

(94) ‹anchor: not visible› · call in col 83

Joan. I, 3, 4.

John 1:3–4.

(printed under page 48)

(95) ‹anchor: lapide exsistente Christo› · call in col 83

Ephes. II, 20.

Ephesians 2:20.

(printed under page 48)

(96) ‹anchor: omnia et in omnibus› · call in col 83

I Cor. XV, 28.

1 Corinthians 15:28.

(printed under page 48)

(97) ‹anchor: juxta illud› · call in col 83

ibid. 45.

Ibid., verse 45.

(printed under page 48)

(98) ‹anchor: in saecula saeculorum› · call in col 83

Apoc. I, 17, 18.

Revelation 1:17–18.

(printed under page 48)

(99) ‹anchor: mortificationem circumferentes› · call in col 83

II Cor. IV, 10.

2 Corinthians 4:10.

(printed under page 48)

(1) ‹anchor: Apud Isaiam autem› · call in col 83

cap. XLIX, vers. 2, 3.

Chapter 49, verses 2–3.

(printed under page 48)

(36) ‹anchor: ἐν τῷ σώματι› · call in col 83

Ἐν τῷ σώματι. Deest in codice Bodleiano, neque redditum est ab interprete Ferrario.

Ἐν τῷ σώματι ("in the body"): missing in the Bodleian manuscript, and not rendered by the translator Ferrari.

(printed under page 48)

Page

running head: 83 ORIGENIS
marginal letters: A bus, quia natus; B ter principium, et sic; C 35. Caeterum si; D per Jesu mortificationem
old-edition numerals: 36 after sunt, in; 37 after habituri
other: facing Latin version, not set

PG 14:84

τοῦ οὐρανοῦ, τὰ στοιχεῖα ἐκεῖνα, ἵνα δι' αὐτῶν τὰ οὐράνια ἀναγνωσθῇ, αἱ ἔννοιαι τυγχάνουσιν, κατακερματιζόμεναι εἰς ἄλφα, καὶ τὰ ἑξῆς, μέχρι τοῦ ω, τοῦ Υἱοῦ τοῦ Θεοῦ. Πάλιν δὲ ἀρχὴ καὶ τέλος ὁ αὐτὸς, ἀλλ' οὐ κατὰ τὰς ἐπινοίας ὁ αὐτός. Ἀρχὴ γὰρ, ὡς ἐν ταῖς Παροιμίαις μεμαθήκαμεν, καθὸ σοφία τυγχάνει, ἐστί· γέγραπται γοῦν· Ὁ Θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ. Καθὸ δὲ λόγος ἐστὶν, οὐκ ἔστιν ἀρχή· ἐν ἀρχῇ γὰρ ἦν ὁ Λόγος. Οὐκοῦν αἱ ἐπίνοιαι αὐτοῦ ἔχουσιν ἀρχὴν, καὶ δεύτερόν τι παρὰ τὴν ἀρχὴν, καὶ τρίτον, καὶ οὕτως μέχρι τέλους· ὡσεὶ ἔλεγεν· Ἀρχή εἰμι, καθὸ σοφία εἰμί· δεύτερον δὲ, ει οὕτω τύχοι, καθὸ ἀόρατός εἰμι, καὶ τρίτον καθὸ ζωή· ἐπεὶ ὃ γέγονεν, ἐν αὐτῷ ζωὴ ἦν. Καὶ εἴ τις ἱκανὸς βασανίζων τὸν νοῦν τῶν Γραφῶν ὁρᾷν, τάχα εὑρήσει πολλὰ τῆς τάξεως καὶ τὸ τέλος· οὐκ οἶμαι γὰρ εἰ πάντα. Σαφέστερον δ' ἡ ἀρχὴ καὶ τέλος δοκεῖ κατὰ τὴν συνήθειαν ὡς ἐπὶ ἡνωμένου λέγεσθαι· οἷον ἀρχὴ οἰκίας ὁ θεμέλιος, καὶ τέλος ἡ στεφάνη. Καὶ ἐφαρμοστέον γε, διὰ τὸ ἀκρογωνιαῖον εἶναι λίθον τὸν Χριστὸν, τῷ ἡνωμένῳ παντὶ σώματι τῶν σωζομένων τὸ παράδειγμα τό· πάντα γὰρ καὶ ἐν πᾶσι Χριστὸς ὁ μονογενὴς, ὡς μὲν ἀρχὴ ἐν ᾧ ἀνείληφεν ἀνθρώπῳ, ὡς δὲ τέλος ἐν τῷ τελευταίῳ τῶν ἁγίων δηλονότι τυγχάνων, καὶ ἐν τοῖς μεταξύ· ἢ ὡς μὲν ἀρχὴ ἐν Ἀδάμ· ὡς δὲ τέλος ἐν τῇ ἐπιδημίᾳ, κατὰ τὸ ειρημένον· Ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν. Πλὴν τοῦτο τὸ ῥητὸν ἐφαρμόσει καὶ τῇ ἀποδόσει τοῦ πρῶτος καὶ ἔσχατος.

of heaven, those elements, in order that through them the heavenly things may be read, are the conceptions, broken up into small parts into Alpha, and those that follow, as far as Omega, of the Son of God. And again, the same One is beginning and end, yet not the same according to the conceptions. For He is the beginning, as we have learned in the Proverbs, in so far as He is wisdom; at any rate it is written: God created me the beginning of His ways for His works (Prov. 8:22). Whereas in so far as He is the Word, He is not the beginning; for in the beginning was the Word (John 1:1). Therefore His conceptions have a beginning, and something second besides the beginning, and a third, and thus as far as the end; as though He said: I am the beginning, in so far as I am wisdom; and second, should it so happen, in so far as I am invisible; and third, in so far as I am life; since what has come to be, in Him was life (John 1:3–4). And if anyone examining the mind of the Scriptures is capable of seeing, perhaps he will find many things of the order and the end, though I do not think he will find all. More clearly, however, the beginning and the end seem according to common usage to be spoken as of a united whole: just as the beginning of a house is the foundation, and the end is the coping. And indeed, because Christ is the chief cornerstone (Eph. 2:20), we must adapt to the whole united body of those who are being saved this example: for all and in all (1 Cor. 15:28) is the only-begotten Christ, being as beginning in the man whom He assumed, and as end in the last of the saints, clearly, and in those between; or as beginning in Adam, and as end in His advent, according to what is said: The last Adam became a life-giving spirit (1 Cor. 15:45). Yet this saying will also fit the explanation of the First and the Last.

35. Τηρήσαντες μέντοι τὰ εἰρημένα περὶ πρώτου καὶ ἐσχάτου, καὶ περὶ ἀρχῆς καὶ τέλους, ὅπου μὲν εἰς εἴδη λογικῶν ἀνηνέγκαμεν, ὅπου δὲ εἰς διαφόρους ἐπινοίας τοῦ Υἱοῦ τοῦ Θεοῦ, τὸν λόγον, καὶ ἔχομεν τὴν διαφορὰν πρώτου καὶ ἀρχῆς, καὶ ἐσχάτου καὶ τέλους, ἔτι δὲ καὶ τοῦ α καὶ τοῦ ω. Οὐκ ἄδηλον οὐδὲ τὸ ζῶν καὶ νεκρὸς, καὶ μετὰ τὸ νεκρὸς, ζῶν εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἐπεὶ γὰρ οὐκ ὠφελήμεθα ἀπὸ τῆς προηγουμένης ζωῆς αὐτοῦ, γενόμενοι ἐν ἁμαρτίᾳ, κατέβη ἐπὶ τὴν νεκρότητα ἡμῶν, ἵνα, ἀποθανόντος αὐτοῦ τῇ ἁμαρτίᾳ, τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, τὴν μετὰ τὴν νεκρότητα ζωὴν αὐτοῦ εἰς τοὺς αἰῶνας τῶν αἰώνων τάξει χωρῆσαι δυνηθῶμεν· οἱ γὰρ τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι πάντοτε περιφέροντες καὶ τὴν ζωὴν τοῦ Ἰησοῦ ἕξουσιν ἐν τοῖς σώμασιν αὐτῶν φανερουμένην.

35. Having observed, however, what has been said concerning the First and the Last, and concerning the beginning and the end, where in one case we referred the account to species of rational beings, and in another to different conceptions of the Son of God, we also have the difference between First and beginning, and between Last and end, and furthermore between Alpha and Omega. Nor is it unclear what is meant by the Living One, and dead, and after dead, living unto the ages of the ages (Rev. 1:17–18). For since we were not benefited by His primary life, having come to be in sin, He descended to our deadness, in order that, He having died to sin, we, carrying about in the body the dying of Jesus (2 Cor. 4:10), might be able in due order to receive His life after deadness unto the ages of the ages; for those who always carry about in the body the dying of Jesus will also have the life of Jesus manifested in their bodies.

36. Καὶ ταῦτα μὲν ἀπὸ τῶν τῆς Καινῆς Διαθήκης βιβλίων ἐλέγετο ὑπ' αὐτοῦ περὶ ἑαυτοῦ· ἐν δὲ τῷ

36. And these things, indeed, from the books of the New Testament were spoken by Him concerning Himself; and in

Editors' notes and page, col. 84

Page

running head: ORIGENIS 84
marginal letters: A τοῦ οὐρανοῦ; B λέγεσθαι· οἷον; C 35. Τηρήσαντες μέντοι; D ζωὴν τοῦ Ἰησοῦ
old-edition numerals: (none)
other: begins and ends mid-sentence across column breaks; α and ω printed as bare lower-case letters; five full-width Latin lines from col 83 (ori unito ... et ultimus.) after section 34 not set

PG 14:85

Ἠσαΐᾳ ἔφασκεν ὑπὸ τοῦ Πατρὸς τεθεῖσθαι αὐτοῦ τὸ στόμα ὡς μάχαιραν ὀξεῖαν, καὶ κεκρύφθαι ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ, βέλει ἐκλεκτῷ ὡμοιωμένος, καὶ ἐν τῇ φαρέτρᾳ τοῦ Πατρὸς κεκρυμμένος, δοῦλος τοῦ Θεοῦ τῶν ὅλων ὑπ' αὐτοῦ καλούμενος, καὶ Ἰσραὴλ, καὶ φῶς ἐθνῶν. Μάχαιρα μὲν οὖν ὀξεῖά ἐστι τὸ στόμα τοῦ Υἱοῦ τοῦ Θεοῦ, ἐπεὶ Ζῶν τυγχάνει ὁ Λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διικνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας· ἄλλως τε καὶ ἐλθὼν οὐκ εἰρήνην ἐπὶ τὴν γῆν, τουτέστιν ἐπὶ τὰ σωματικὰ καὶ αἰσθητὰ βαλεῖν, ἀλλὰ μάχαιραν, καὶ διακόπτων τὴν, ἵν' οὕτως εἴπω, ἐπιβλαβῆ φιλίαν ψυχῆς καὶ σώματος, ἵν' ἡ ψυχὴ, ἐπιδιδοῦσα αὑτὴν τῷ στρατευομένῳ κατὰ τῆς σαρκὸς πνεύματι, φιλιωθῇ τῷ Θεῷ· μάχαιραν, ἢ ὡς μάχαιραν ὀξεῖαν κατὰ τὸν προφητικὸν λόγον ἔσχε τὸ στόμα. Ἀλλὰ καὶ βλέπων τοσούτους τετρωμένους τῇ θείᾳ ἀγάπῃ, ὁμοίως τῇ ὁμολογούσῃ τοῦτο πεπονθέναι ἐν τῷ ᾌσματι τῶν ᾀσμάτων διὰ τοῦτο, ὅτι, τετρωμένη ἀγάπης ἐγὼ, τὸ τρῶσαν βέλος τὰς τῶν τοσούτων εἰς ἀγάπην Θεοῦ ψυχὰς οὐκ ἄλλο τι εὑρήσει ἢ τὸν εἰπόντα· Ἔθηκέ με ὡς βέλος ἐκλεκτόν.

Isaiah He said that His mouth had been set by the Father as a sharp sword, and that He had been hidden under the shadow of His hand, being likened to a chosen arrow, and hidden in the Father's quiver, called by Him the servant of the God of the universe, and Israel, and a light of the nations (Isa. 49:2, 3, 6). A sharp sword, then, is the mouth of the Son of God, since the Word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart (Heb. 4:12); and especially since He came not to cast peace upon the earth—that is, upon bodily and sensible things—but a sword (Matt. 10:34), and cutting asunder the harmful friendship, so to speak, of soul and body, so that the soul, giving itself over to the spirit that wars against the flesh, may be made a friend to God: He had His mouth as a sword, or like a sharp sword, according to the prophetic word. Moreover, anyone seeing so many wounded by divine love, like her who confesses in the Song of Songs that she has suffered this on this account, I am wounded with love (Song 2:5), will find the arrow that has wounded the souls of so many unto the love of God to be no other than Him who said: He has made Me as a chosen arrow (Isa. 49:2).

37. Ἔτι δὲ πᾶς ὁ συνιεὶς πῶς τοῖς μαθητευομένοις ὁ Ἰησοῦς γεγένηται οὐχ ὡς ὁ ἀνακείμενος, ἀλλ' ὡς ὁ διακονῶν, μορφὴν δούλου ὁ Υἱὸς τοῦ Θεοῦ ὑπὲρ ἐλευθερίας τῶν δουλευσάντων τῇ ἁμαρτίᾳ λαβὼν, οὐκ ἀγνοήσει τίνα τρόπον ὁ Πατήρ φησι πρὸς αὐτὸν τό· Δοῦλός μου εἶ σύ· καὶ μετ' ὀλίγα· Μέγα σοί ἐστι τοῦτο κληθῆναί σε παῖδά μου. Τολμητέον γὰρ εἰπεῖν πλείονα, καὶ θειοτέραν, καὶ ἀληθῶς κατ' εἰκόνα τοῦ Πατρὸς τὴν ἀγαθότητα φαίνεσθαι τοῦ Χριστοῦ, ὅτε Ἑαυτὸν ἐταπείνωσε, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ, ἢ εἰ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, καὶ μὴ βουληθεὶς ἐπὶ τῇ τοῦ κόσμου σωτηρίᾳ γενέσθαι δοῦλος. Διὰ τοῦτο, διδάξαι ἡμᾶς βουλόμενος μέγα δῶρον εἰληφέναι ἀπὸ τοῦ Πατρὸς τῷ οὕτως δεδουλευκέναι, φησί· Καὶ ὁ Θεός μου ἔσται μοι ἰσχύς· καὶ εἶπέ μοι· Μέγα σοί ἐστι τοῦτο κληθῆναί σε παῖδά μου. Μὴ γενόμενος γὰρ δοῦλος, οὐκ ἂν ἔστησε τὰς φυλὰς τοῦ Ἰακὼβ, οὐδὲ τὴν διασπορὰν τοῦ Ἰσραὴλ ἐπέστρεψεν, ἀλλ' οὐδὲ ἐγεγόνει ἂν εἰς φῶς ἐθνῶν τοῦ εἶναι εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς. Καὶ μέτριόν γε τὸ δοῦλον αὐτὸν γενέσθαι, εἰ καὶ μέγα ὑπὸ τοῦ Πατρὸς εἶναι τοῦτο λέγεται, συγκρίσει ἀρνίου ἀκάκου καὶ ἀμνοῦ· ὡς γὰρ ἀρνίον ἄκακον γεγένηται ἀγόμενον τοῦ θύεσθαι ὁ Ἀμνὸς τοῦ Θεοῦ, ἵνα ἄρῃ τὴν ἁμαρτίαν τοῦ κόσμου, ὁ πᾶσι τοῦ λόγου χορηγὸς, ὁμοιωθεὶς ἀμνῷ ἐνώπιον τοῦ κείροντος ἀφώνῳ, ὅπως τῷ θανάτῳ αὐτοῦ ἡμεῖς πάντες καθαρθῶμεν, ἀναδιδομένῳ τρόπον φαρμάκου

37. Furthermore, everyone who understands how Jesus has become to the disciples not as he who reclines at table, but as he who serves (Luke 22:27), the Son of God having taken the form of a servant for the freedom of those who were enslaved to sin, will not be ignorant in what way the Father says to Him: Thou art My servant (Isa. 49:3); and a little later: It is a great thing for Thee to be called My servant (Isa. 49:6). For we must dare to say that the goodness of Christ appears greater, and more divine, and truly according to the image of the Father, when He humbled Himself, becoming obedient unto death, even the death of the cross, than if He had counted it a prize to be on an equality with God (Phil. 2:6, 8) and had been unwilling to become a servant for the salvation of the world. On this account, wishing to teach us that He has received a great gift from the Father by having thus served, He says: And my God shall be my strength; and He said to me: It is a great thing for Thee to be called My servant (Isa. 49:5–6). For had He not become a servant, He would not have raised up the tribes of Jacob, nor turned back the dispersion of Israel, nor would He have become a light of the nations, to be for salvation unto the end of the earth (Isa. 49:6). And indeed His having become a servant, even though this is said by the Father to be a great thing, is a moderate thing in comparison with an innocent little lamb and a sheep; for as an innocent lamb led to be sacrificed (Jer. 11:19), the Lamb of God has come to be, that He may take away the sin of the world (John 1:29), He who supplies speech to all being likened to a lamb voiceless before its shearer (Isa. 53:7), so that by His death we may all be cleansed, which is given after the manner of a medicine

Editors' notes and page, col. 85

Footnotes

(2) ‹anchor: not visible› · call in col 86

Hebr. IV, 12.

Hebrews 4:12.

(printed under page 49)

(3) ‹anchor: not visible› · call in col 86

Matth. X, 34.

Matthew 10:34.

(printed under page 49)

(4) ‹anchor: not visible› · call in col 86

Cant. II, 5.

Song of Songs 2:5.

(printed under page 49)

(5) ‹anchor: eum qui dicit› · call in col 86

Isa. XLIX, 2.

Isaiah 49:2.

(printed under page 49)

(6) ‹anchor: Servus meus es tu› · call in col 86

Isa. XLIX, 3.

Isaiah 49:3.

(printed under page 49)

(7) ‹anchor: voceris servus meus› · call in col 86

ibid. 6.

Ibid., verse 6.

(printed under page 49)

(8) ‹anchor: mortem autem crucis› · call in col 86

Philip. II, 8.

Philippians 2:8.

(printed under page 49)

(9) ‹anchor: se aequalem Deo› · call in col 86

ibid. 6.

Ibid., verse 6.

(printed under page 49)

(10) ‹anchor: servierit, inquit› · call in col 86

Isa. XLIX, 5, 6.

Isaiah 49:5–6.

(printed under page 49)

(11) ‹anchor: ducitur ut sacrificetur› · call in col 86

Isa. LIII, 7.

Isaiah 53:7.

(printed under page 49)

(37) ‹anchor: not visible› · call in col 86

Ἀγάπης. Sic codex Bodleianus; Huetius in textu ἀγάπη.

Ἀγάπης: so the Bodleian manuscript; Huet has ἀγάπη in the text.

(printed under page 49)

(38) ‹anchor: τῷ οὕτως› · call in col 86

Τῷ οὕτως. Ita codd. mss.; editio autem Huetii, τὸ οὕτως.

Τῷ οὕτως: so the manuscripts; but Huet's edition has τὸ οὕτως.

(printed under page 49)

(39) ‹anchor: τοῦ Ἰακὼβ› · call in col 86

Ἰακώβ recte habet codex Bodleianus; male autem editio Huetii Ἰσραήλ.

The Bodleian manuscript rightly has Ἰακώβ; Huet's edition wrongly Ἰσραήλ.

(printed under page 49)

Footnotes

(12) ‹anchor: not visible› · call in col 87

Cap. I, vers. 29.

Chapter 1, verse 29.

(printed under page 50)

(13) ‹anchor: not visible› · call in col 87

I Cor. XV, 24.

1 Corinthians 15:24.

(printed under page 50)

(14) ‹anchor: not visible› · call in col 87

ibid. 28.

Ibid., verse 28.

(printed under page 50)

(15) ‹anchor: not visible› · call in col 87

Joan. I, 15, 27, 30.

John 1:15, 27, 30.

(printed under page 50)

(16) ‹anchor: dicit se nescire› · call in col 87

ibid. 30, 33.

Ibid., verses 30, 33.

(printed under page 50)

(17) ‹anchor: conjugis Zachariae› · call in col 87

Luc. I, 41, 44.

Luke 1:41, 44.

(printed under page 50)

(18) ‹anchor: se non nosse› · call in col 87

Joan. I, 31, 33.

John 1:31, 33.

(printed under page 50)

(19) ‹anchor: Spiritu sancto et igni› · call in col 87

Joan. I, 33.

John 1:33.

(printed under page 50)

(40) ‹anchor: not visible› · call in col 87

Ἔτι γὰρ τό, etc. Sic recte mss., male vero editio Huetii, ἐπὶ γὰρ τό, etc.

Ἔτι γὰρ τό, etc.: so the manuscripts rightly; but Huet's edition wrongly has ἐπὶ γὰρ τό, etc.

(printed under page 50)

(41) ‹anchor: not visible› · call in col 87

Ἵνα διδαχθῶμεν, καὶ τὸν ἄνθρωπον τοῦ Υἱοῦ, etc. Animas omnes corporibus antiquiores credidit Origenes, quod dogma ad ipsam quoque Christi animam pertinere voluit. Hanc autem Verbo conjunctam fuisse, antequam corpori adjungeretur, ipse quoque docuit lib. II, De principiis, c. 6. Illa anima, inquit, de qua dixit Jesus, quia nemo auferet a me animam meam, ab initio creaturae, et deinceps, inseparabiliter ei, atque indissociabiliter inhaerens, utpote sapientiae et Verbo Dei, et veritati, ac luci verae, et tota totum recipiens, atque in ejus lucem splendoremque ipsa cedens, facta est cum ipso principaliter unus spiritus. Sed haec disputantur in Origenianis. HUETIUS.

"That we may be taught that the man of the Son also," etc. Origen believed that all souls are older than their bodies, and he held that this dogma applies to the soul of Christ too. He also taught that this soul was joined to the Word before it was joined to a body, in On First Principles, book 2, chapter 6: "That soul," he says, "of which Jesus said, 'No one shall take my soul from me,' clinging inseparably and indissolubly to him from the beginning of creation and ever after, as to the Wisdom and Word of God, the truth and the true light, receiving the whole of him wholly and passing into his light and splendour, became with him in a principal way one spirit." But these matters are discussed in the Origeniana. HUET.

(printed under page 50)

(42) ‹anchor: ᾔδει ὁ Ἰωάννης› · call in col 87

Οὐκ ᾔδει. Οὐκ illud non agnoscit Ferrarius, quod Perionius post codicem Regium et Barberinum repraesentat.

Οὐκ ᾔδει ("did not know"): Ferrari does not recognize that οὐκ, which Périon gives following the Regius and Barberini manuscripts.

(printed under page 50)

(43) ‹anchor: ὡς ὁ παράκλητος› · call in col 87

Ὡς ὁ παράκλητος. Sic recte habent codd. Bodleianus et Barberinus. In editione Huetii deest ὡς.

Ὡς ὁ παράκλητος: so the Bodleian and Barberini manuscripts rightly have it. In Huet's edition ὡς is missing.

(printed under page 50)

Page

running head: 87 ORIGENIS
marginal letters: A quae datur instar; B Servator tradiderit; C Joannes dicit se; D 38. Verumenimvero
old-edition numerals: 39 after norat ipsum
other: facing Latin version, not set

PG 14:88

ἐπὶ τὰς ἀντικειμένας ἐνεργείας, καὶ τὴν τῶν βουλομένων ἀναδέξασθαι τὴν ἀλήθειαν ἁμαρτίαν· ἀτονῆσαι γὰρ ὁ θάνατος τοῦ Χριστοῦ τὰς πολεμούσας τῷ τῶν ἀνθρώπων γένει πεποίηκε δυνάμεις, καὶ ἐξελεύσεσθαι τὴν ἐν ἑκάστῳ τῶν πιστευόντων ζωὴν τῇ ἁμαρτίᾳ ἀφάτῳ δυνάμει. Ἐπεὶ δὲ, ἕως πᾶς ἐχθρὸς αὐτοῦ καταργηθῇ, καὶ τελευταῖός γε ὁ θάνατος, αἴρει τὴν ἁμαρτίαν, ἵν' ὁ πᾶς γένηται χωρὶς ἁμαρτίας κόσμος· διὰ τοῦτο ὁ Ἰωάννης δεικνὺς αὐτόν φησιν· Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· οὐχὶ ὁ μέλλων μὲν αἴρειν, οὐχὶ δὲ καὶ αἴρων ἤδη, καὶ οὐχὶ ὁ ἄρας μὲν, οὐχὶ δὲ καὶ αἴρων, ἔτι γὰρ τὸ αἴρειν ἐνεργεῖ ἀπὸ ἑνὸς ἑκάστου τοῦ ἐν τῷ κόσμῳ, ἕως ἀπὸ παντὸς τοῦ κόσμου ἀφαιρεθῇ ἡ ἁμαρτία, καὶ παραδῷ ἕτοιμον βασιλείαν τῷ Πατρὶ ὁ Σωτὴρ, τῷ μὴ εἶναι μηδὲ τὴν τυχοῦσαν ἁμαρτίαν χωροῦσαν τὸ ὑπὸ Πατρὸς βασιλεύεσθαι, καὶ πάλιν ἐπιδεχομένην τὰ πάντα τοῦ Θεοῦ ἐν ὅλῃ ἑαυτῇ καὶ πάσῃ, ὅτε πληροῦται τὸ, Ἵνα γένηται ὁ Θεὸς τὰ πάντα ἐν πᾶσιν. Ἀλλὰ καὶ ἀνὴρ πρὸς τούτοις λέγεται ὀπίσω Ἰωάννου ἐρχόμενος, ἔμπροσθεν αὐτοῦ γεγενημένος, καὶ πρὸ αὐτοῦ ὢν, ἵνα διδαχθῶμεν καὶ τὸν ἄνθρωπον τοῦ Υἱοῦ τοῦ Θεοῦ, τὸν τῇ θεότητι αὐτοῦ ἀνακεκραμμένον, πρεσβύτερον εἶναι τῆς ἐκ Μαρίας γενέσεως, ὅντινα ἄνθρωπόν φησιν ὁ Βαπτιστὴς ὅτι οὐκ ᾔδει. Πῶς δὲ οὐκ ᾔδει ὁ σκιρτήσας ἐν ἀγαλλιάσει ἔτι βρέφος τυγχάνων ἐν τῇ κοιλίᾳ τῆς Ἐλισάβετ, ὅτε ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ τῆς Μαρίας εἰς τὰ ὦτα τῆς Ζαχαρίου γυναικός; Ἐπίστησον οὖν εἰ δύναται τὸ « οὐκ ᾔδειν » κατὰ τὰ πρὸ σώματος λέγειν. Εἰ δὲ καὶ οὐκ ᾔδει μὲν αὐτὸν πρὸ τοῦ τότε ἥκειν εἰς σῶμα, ἔγνω δὲ ἔτι ὄντα ἐν τῇ κοιλίᾳ τῆς μητρὸς, τάχα μανθάνει τι περὶ αὐτοῦ ἕτερον παρ' ὃ ἐγίνωσκεν, ὅτι ἐφ' ὃν ἂν τὸ πνεῦμα καταβὰν μείνῃ ἐπ' αὐτὸν, οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι ἁγίῳ καὶ πυρί. Καὶ γὰρ εἰ ᾔδει αὐτὸν ἔτι ἐκ κοιλίας μητρὸς, οὔτι γε ἐγίνωσκε πάντα τὰ περὶ αὐτοῦ. Τάχα δὲ καὶ ἠγνόει, ὅτι οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι ἁγίῳ καὶ πυρὶ, ὅτε τεθέαται τὸ Πνεῦμα καταβαῖνον καὶ μένον ἐπ' αὐτόν. Πλὴν ἄνδρα αὐτὸν τυγχάνοντα καὶ πρῶτον οὐκ ᾔδει ὁ Ἰωάννης.

against the opposing powers, and the sin of those who wish to receive the truth; for the death of Christ has caused the powers that war against the human race to lose their strength, and the life in each of those who believe to depart from sin by an ineffable power. And since, until every enemy of His be abolished, and death the last of all, He takes away sin, so that the whole world may come to be without sin, on this account John, pointing Him out, says: Behold the Lamb of God, who takes away the sin of the world (John 1:29)—not He who is about to take it away, yet is not also taking it away already, and not He who took it away, yet is not also taking it away; for the taking away is still at work from each single person in the world, until sin be taken away from the whole world, and the Saviour deliver the kingdom prepared to the Father (1 Cor. 15:24), capable, because not even the slightest sin exists, of being ruled by the Father, and again admitting all the things of God in the whole and entirety of itself, when that saying is fulfilled: That God may be all in all (1 Cor. 15:28). Moreover, in addition to these things He is called a man coming after John, who has come to be before him, and was prior to him (John 1:15, 27, 30), so that we may be taught that even the man of the Son of God, mingled with His divinity, is older than the birth from Mary—which man the Baptist says that he did not know (John 1:31, 33). Yet how did he not know Him, he who leaped in exultation while still an infant in the womb of Elizabeth, when the voice of Mary's greeting came to the ears of the wife of Zacharias (Luke 1:41, 44)? Consider, therefore, whether he can say "I did not know" with reference to the things before the body. And even if he did not know Him before His coming into a body at that time, yet recognized Him while still in his mother's womb, perhaps he learns something else concerning Him beyond what he knew, namely, that He upon whom the Spirit descending should abide, this is He who baptizes with the Holy Spirit and fire (John 1:33). For even if he knew Him while yet from his mother's womb, he certainly did not know all the things concerning Him. And perhaps he was even ignorant that this is He who baptizes with the Holy Spirit and fire, until he beheld the Spirit descending and abiding upon Him. Nevertheless, John did not at first know that He was a man.

38. Οὐδὲν δὲ τῶν προειρημένων ὀνομάτων τὴν περὶ ἡμῶν πρὸς τὸν Πατέρα προστασίαν αὐτοῦ δηλοῖ παρακαλοῦντος ὑπὲρ τῆς ἀνθρώπων φύσεως καὶ ἱλασκομένου, ὡς ὁ παράκλητος, καὶ ἱλασμὸς,

38. Yet none of the aforesaid names shows His patronage on our behalf with the Father, interceding for the nature of men and making propitiation, as do the Advocate, and the propitiation,

Editors' notes and page, col. 88

Page

running head: ORIGENIS 88
marginal letters: A ἐπὶ τὰς ἀντικειμένας; B βασιλείαν τῷ Πατρὶ; C « οὐκ ᾔδειν »; D 38. Οὐδὲν δὲ
old-edition numerals: (none)
other: begins and ends mid-sentence across column breaks

PG 14:89

καὶ τὸ ἱλαστήριον· ὁ μὲν παράκλητος ἐν τῇ Ἰωάννου λεγόμενος Ἐπιστολῇ· Ἐὰν γάρ τις ἁμάρτη παράκλητον ἔχομεν πρὸς τὸν Πατέρα Ἰησοῦν Χριστὸν δίκαιον. Καὶ οὗτος ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν. Καὶ ὁ ἱλασμὸς ἐν τῇ αὐτῇ Ἐπιστολῇ λεγόμενος ἱλασμὸς εἶναι περὶ τῶν ἁμαρτιῶν ἡμῶν. Ὁμοίως δὲ καὶ ἐν τῇ πρὸς Ῥωμαίους, ἱλαστήριον· Ὃν προέθετο ὁ Θεὸς ἱλαστήριον διὰ πίστεως· οὗ ἱλαστηρίου εἰς τὰ ἐσώτατα καὶ Ἅγια τῶν ἁγίων σκιά τις ἐτύγχανε τὸ χρυσοῦν ἱλαστήριον, ἐπικείμενον τοῖς δυσὶ χερουβίμ. Πῶς δ' ἂν παράκλητος καὶ ἱλασμὸς καὶ ἱλαστήριον, χωρὶς δυνάμεως Θεοῦ ἐξαφανιζούσης ἡμῶν τὴν ἀσθένειαν γενέσθαι οἷός τε ἦν, ἐπιῤῥεούσης ταῖς τῶν πιστευόντων ψυχαῖς, ὑπὸ Ἰησοῦ διακονουμένης, ἧς πρῶτός ἐστιν αὐτοδύναμις Θεοῦ, δι' ὃν εἴποι τις ἄν· Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ; Διόπερ Σίμωνα τὸν μάγον αὑτὸν ἀναγορεύοντα δύναμιν Θεοῦ, τὴν καλουμένην μεγάλην, ἴσμεν ἅμα τῷ ἀργυρίῳ αὐτοῦ εἰς ὄλεθρον καὶ ἀπώλειαν κεχωρηκέναι· Χριστὸν δὲ ὁμολογοῦντες ἀληθῶς εἶναι δύναμιν Θεοῦ, πάντα τὰ ὅπου ποτὲ δυναμούμενα μετέχειν αὐτοῦ, καθὸ δύναμίς ἐστι, πεπιστεύκαμεν.

and the propitiatory: the Advocate being spoken of in the Epistle of John: For if anyone sin, we have an Advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins (1 John 2:1–2); and the propitiation in the same Epistle being said to be a propitiation for our sins. And similarly in the Epistle to the Romans, the propitiatory: Whom God set forth as a propitiatory through faith (Rom. 3:25); of which propitiatory the golden mercy-seat placed upon the two cherubim in the innermost sanctuary and Holy of Holies was a certain shadow. And how could He have been able to become Advocate and propitiation and propitiatory without the power of God, which blots out our weakness, flowing into the souls of those who believe, and ministered by Jesus, prior to which is the very power of God Himself, on account of Whom one might say: I can do all things in Christ Jesus who strengthens me (Phil. 4:13)? Wherefore we know that Simon Magus, who proclaimed himself to be the power of God that is called great, went together with his silver to destruction and perdition (Acts 8:9–10, 20); whereas confessing Christ to be truly the power of God, we have believed that all things, wherever they are empowered, partake of Him in so far as He is power.

39. Μὴ παρασιωπηθήτω δ' ἡμῖν, μηδὲ Θεοῦ σοφία εὐλόγως τυγχάνων, καὶ διὰ τοῦτο τοῦτ' εἶναι λεγόμενος· οὐ γὰρ ἐν ψιλαῖς φαντασίαις τοῦ Θεοῦ καὶ Πατρὸς τῶν ὅλων τὴν ὑπόστασιν ἔχει ἡ σοφία αὐτοῦ, κατὰ τὰ ἀνάλογον τοῖς ἀνθρωπίνοις ἐννοήμασι φαντάσματα. Εἰ δέ τις οἷός τέ ἐστιν ἀσώματον ὑπόστασιν ποικίλων θεωρημάτων, περιεχόντων τοὺς τῶν ὅλων λόγους, ζῶσαν, καὶ οἱονεὶ ἔμψυχον ἐπινοεῖν, εἴσεται τὴν ὑπὲρ πᾶσαν κτίσιν σοφίαν τοῦ Θεοῦ καλῶς περὶ αὑτῆς λέγουσαν· Ὁ Θεὸς ἔκτισέ με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ, δι' ἣν κτίσιν δεδύνηται καὶ πᾶσα κτίσις ὑφεστάναι, οὐκ ἀνένδοχος οὖσα θείας σοφίας καθ' ἣν γεγένηται· Πάντα γὰρ, κατὰ τὸν προφήτην Δαυῒδ, ἐν σοφίᾳ ἐποίησεν ὁ Θεός. Ἀλλὰ πολλὰ μὲν μετοχῇ σοφίας γεγένηται, οὐκ ἀντιλαμβανόμενα αὐτῆς ᾗ ἔκτισται· σφόδρα δὲ ὀλίγα οὐ μόνον τὴν περὶ αὐτῶν καταλαμβάνει σοφίαν, ἀλλὰ καὶ περὶ πολλῶν ἑτέρων Χριστοῦ τῆς πάσης τυγχάνοντος σοφίας. Ἕκαστος δὲ τῶν σοφῶν καθ' ὅσον χωρεῖ σοφίας, τοσοῦτον μετέχει Χριστοῦ, καθὸ σοφία ἐστίν· ὥσπερ ἕκαστος τῶν δύναμιν ἐχόντων κρείττονα ὅσον εἴληχε τῆς δυνάμεως, τοσοῦτον Χριστοῦ, καθὸ δύναμίς ἐστι, κεκοινώνηκε. Τὸ παραπλήσιον δὲ καὶ περὶ ἁγιασμοῦ καὶ ἀπολυτρώσεως νοητέον. Αὐτὸς μὲν γὰρ ἁγιασμὸς, ὅθεν οἱ ἅγιοι ἁγιάζονται, ἡμῖν ὁ Ἰησοῦς γεγένηται καὶ ἀπολύτρωσις· ἕκαστος δὲ ἡμῶν ἐκείνῳ τῷ ἁγιασμῷ ἁγιάζεται, καὶ κατ' ἐκείνην ἀπολύτρωσιν ἀπολυτροῦται. Ἐπίστησον δὲ εἰ μὴ μάτην τὸ ἡμῖν παρὰ τῷ Ἀποστόλῳ προσκαλεῖται, λέγοντι· Ὅς ἐγενήθη σοφία ἡμῖν ἀπὸ

39. Nor let Him be passed over in silence by us as being with good reason the wisdom of God, and on this account said to be this; for His wisdom does not have its subsistence in bare imaginings of the God and Father of the universe, after the manner of phantasms analogous to human thoughts. But if anyone is able to conceive of an incorporeal subsistence of varied contemplations that embrace the principles of the universe—living, and as it were animate—he will know the wisdom of God, which is above all creation, speaking well concerning herself: God created me the beginning of His ways for His works (Prov. 8:22), through which creation all creation also has been enabled to subsist, not being unreceptive of the divine wisdom according to which it has come to be; for God, according to the prophet David, made all things in wisdom (Ps. 103:24). Yet many things have come to be by participation in wisdom without apprehending her by whom they have been created; whereas very few apprehend the wisdom not only concerning themselves, but also concerning many other things, since Christ is the whole of wisdom. And each of the wise, in so far as he is capable of receiving wisdom, partakes to that extent of Christ, in so far as He is wisdom; just as each of those who possess a superior power, in so far as he has obtained a share of power, has to that extent shared in Christ, in so far as He is power. And the like must be understood also concerning sanctification and redemption. For Jesus Himself has become for us sanctification, whence the saints are sanctified, and redemption; and each of us is sanctified by that sanctification, and is redeemed according to that redemption. Consider, too, whether it is not in vain that "to us" is added in the Apostle, when he says: Who became to us wisdom from

Editors' notes and page, col. 89

Footnotes

(20) ‹anchor: not visible› · call in col 90

I Joan. II, 1.

1 John 2:1.

(printed under page 51)

(21) ‹anchor: not visible› · call in col 90

ibid. 2.

Ibid., verse 2.

(printed under page 51)

(22) ‹anchor: not visible› · call in col 90

cap. III, vers. 25.

Chapter 3, verse 25.

(printed under page 51)

(23) ‹anchor: not visible› · call in col 90

Philip. IV, 13.

Philippians 4:13.

(printed under page 51)

(24) ‹anchor: not visible› · call in col 90

Act. VIII, 9, 10, 20.

Acts 8:9, 10, 20.

(printed under page 51)

(25) ‹anchor: ad opera ejus› · call in col 90

Prov. VIII, 22.

Proverbs 8:22.

(printed under page 51)

(26) ‹anchor: teste Davide› · call in col 90

Psal. CIII, 24.

Psalm 103 (104):24.

(printed under page 51)

(44) ‹anchor: not visible› · call in col 90

Εἰς τὰ ἐσώτατα. Sic recte mss., male vero editio Huetii εἰς τὰ ἔσω, τά.

Εἰς τὰ ἐσώτατα: so the manuscripts rightly; but Huet's edition wrongly εἰς τὰ ἔσω, τά.

(printed under page 51)

(45) ‹anchor: τῷ Ἀποστόλῳ προσκαλεῖται› · call in col 90

Παρὰ τῷ Ἀποστόλῳ προσκαλεῖται. Codices Regius et Bodleianus, περὶ τῷ Ἀποστόλῳ προσκαλεῖται, sed codex Barberinus recte habet ad marginem παρὰ τῷ Ἀποστόλῳ πρόσκειται.

Παρὰ τῷ Ἀποστόλῳ προσκαλεῖται: the Regius and Bodleian manuscripts have περὶ τῷ Ἀποστόλῳ προσκαλεῖται, but the Barberini manuscript rightly has in the margin παρὰ τῷ Ἀποστόλῳ πρόσκειται ("is added in the Apostle").

(printed under page 51)

Footnotes

(27) ‹anchor: not visible› · call in col 91

I Cor. I, 30,

1 Corinthians 1:30.

(printed under page 52)

(28) ‹anchor: not visible› · call in col 91

Hebr. II, 11.

Hebrews 2:11.

(printed under page 52)

(29) ‹anchor: not visible› · call in col 91

Hebr. IV, 15.

Hebrews 4:15.

(printed under page 52)

(30) ‹anchor: et redemptio› · call in col 91

I Cor. I, 30,

1 Corinthians 1:30.

(printed under page 52)

(31) ‹anchor: est apud Deum› · call in col 91

Joan. VII, 18.

John 7:18.

(printed under page 52)

(32) ‹anchor: judicia ejus› · call in col 91

Apoc. XVI, 5, 7.

Revelation 16:5, 7.

(printed under page 52)

(33) ‹anchor: Filius hominis est› · call in col 91

Joan. V, 27.

John 5:27.

(printed under page 52)

(34) ‹anchor: terrarum in justitia› · call in col 91

Psal. XCVII, 9.

Psalm 97 (98):9.

(printed under page 52)

(35) ‹anchor: omnia in omnibus› · call in col 91

I Cor. XV, 28.

1 Corinthians 15:28.

(printed under page 52)

(46) ‹anchor: ἀπὸ τῶν› · call in col 91

Τὸ δὲ ὃ ἦν ἂν τούς, etc. Legendum fortasse τὸ δὲ κινῆσαν τούς, etc.

Τὸ δὲ ὃ ἦν ἂν τούς, etc. Perhaps read τὸ δὲ κινῆσαν τούς, etc. ("but what moved those …").

(printed under page 52)

(47) ‹anchor: οἶμαι μετ' ἐξετάσεως› · call in col 91

Οἶμαι μετ' ἐξετάσεως. Deest οἶμαι in textu Huetii, sed illud repraesentant codices Bodleianus et Barberinus.

Οἶμαι μετ' ἐξετάσεως: οἶμαι ("I think") is missing in Huet's text, but the Bodleian and Barberini manuscripts give it.

(printed under page 52)

Page

running head: 91 ORIGENIS
marginal letters: A sanctificatione sanctificatur; B sanctificat, et qui; C tus, perspicuum est; D Filio quidem exsistente
old-edition numerals: 41 after ditamento
other: facing Latin version, not set

PG 14:92

Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις· καὶ εἰ μὴ ἐν ἄλλοις περὶ τοῦ Χριστοῦ καθὸ σοφία ἐστὶν ἀπολελυμένως ἐλέγετο, καὶ καθὸ δύναμις, ὅτι Χριστὸς Θεοῦ δύναμίς ἐστι, καὶ Θεοῦ σοφία, κἂν ὑπενοήσαμεν μὴ καθάπαξ αὐτὸν εἶναι σοφίαν, μηδὲ δύναμιν Θεοῦ, ἀλλὰ ἡμῖν. Νῦν δὲ ἐπὶ μὲν τῆς σοφίας καὶ δυνάμεως πρὸς τῷ ἡμῖν καὶ τὸ ἀπόλυτον ἀναγέγραπται, ἐπὶ δὲ τοῦ ἁγιασμοῦ καὶ τῆς ἀπολυτρώσεως ἡ αὐτὴ ἀπόφασις οὐκ εἴρηται. Διόπερ ὅρα, ἐπεὶ ὁ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες, εἰ αὐτοῦ τοῦ ἡμετέρου ἁγιασμοῦ ἁγιασμός ἐστιν ὁ Πατήρ· ὥσπερ Χριστοῦ ὄντος ἡμετέρας κεφαλῆς, ὁ Πατὴρ αὐτοῦ ἐστι κεφαλή. Ἀπολύτρωσις δὲ ἡμῶν ὁ Χριστὸς τῶν διὰ τὸ ᾐχμαλωτεῦσθαι ἀπολυτρώσεως δεδεημένων. Αὐτοῦ δὲ τὴν ἀπολύτρωσιν οὐ ζητῶ, τοῦ πεπειραμένου κατὰ πάντα καθ' ὁμοιότητα χωρὶς ἁμαρτίας, καὶ μηδέποτε ὑπὸ τῶν ἐχθρῶν εἰς αἰχμαλωσίαν κεκρατημένου.

God, and righteousness, and sanctification, and redemption (1 Cor. 1:30); and if it had not been said elsewhere absolutely concerning Christ in so far as He is wisdom, and in so far as He is power, that Christ is the power of God and the wisdom of God (1 Cor. 1:24), we might even have suspected that He is not universally wisdom, nor the power of God, but only to us. As it is, however, in the case of wisdom and power, in addition to "to us", the absolute statement has also been recorded, whereas in the case of sanctification and redemption the same statement has not been uttered. Wherefore consider, since He who sanctifies and those who are sanctified are all of One (Heb. 2:11), whether the Father is the sanctification of our sanctification Himself, just as, while Christ is our head, the Father is His head (1 Cor. 11:3). And Christ is the redemption of us who on account of having been led captive stood in need of redemption. But I do not seek a redemption of Him who was tempted in all respects like us, without sin (Heb. 4:15), and was never mastered by the enemies into captivity.

40. Ἅπαξ δὲ διασταλέντων τοῦ ἡμῖν, καὶ τοῦ ἁπλῶς· ἡμῖν μὲν, καὶ οὐχ ἁπλῶς τοῦ ἁγιασμοῦ καὶ τῆς ἀπολυτρώσεως· καὶ ἡμῖν δὲ καὶ ἁπλῶς τῆς σοφίας καὶ τῆς δυνάμεως, οὐκ ἀνεξέταστον ἐατέον τὸν περὶ τῆς δικαιοσύνης λόγον. Καὶ ὅτι μὲν ἡμῖν δικαιοσύνη Χριστὸς, δῆλον ἐκ τοῦ· Ὅς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ, δικαιοσύνη τε, καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις· ἐὰν δὲ μὴ εὑρίσκωμεν ἁπλῶς αὐτὸν δικαιοσύνην, ὥσπερ ἁπλῶς σοφίαν καὶ δύναμιν Θεοῦ, βασανιστέον εἰ καὶ αὐτῷ τῷ Χριστῷ, ὥσπερ ἁγιασμὸς ὁ Πατὴρ, οὕτω καὶ δικαιοσύνη ὁ Πατήρ. Καὶ γὰρ οὐκ ἀδικία παρὰ τῷ Θεῷ, καὶ δίκαιος καὶ ὅσιος Κύριος, καὶ ἐν δικαιοσύνῃ τὰ κρίματα αὐτοῦ· δίκαιος δὲ ὢν, δικαίως τὰ πάντα διέπει. Τὸ δὲ ὃ ἦν ἂν τοὺς ἀπὸ τῶν αἱρέσεων εἰς τὸ ἕτερον εἰπεῖν τὸν δίκαιον τοῦ ἀγαθοῦ, μὴ τρανωθὲν δὲ παρ' αὐτοῖς, οἰηθεῖσι δίκαιον μὲν εἶναι τὸν δημιουργὸν, ἀγαθὸν δὲ τὸν τοῦ Χριστοῦ Πατέρα, οἶμαι μετ' ἐξετάσεως ἀκριβῶς βασανισθὲν δύνασθαι λέγεσθαι ἐπὶ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ· τοῦ μὲν Υἱοῦ τυγχάνοντος δικαιοσύνης, ὃς ἔλαβεν ἐξουσίαν κρίσιν ποιεῖν, Ὅτι Υἱὸς ἀνθρώπου ἐστὶ, καὶ κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ· τοῦ δὲ Πατρὸς τοὺς ἐν τῇ δικαιοσύνῃ τοῦ Υἱοῦ παιδευθέντας μετὰ τὴν Χριστοῦ βασιλείαν εὐεργετοῦντος, τὴν ἀγαθὸς προσηγορίαν ἔργοις δείξοντος, ὅταν γένηται ὁ Θεὸς τὰ πάντα ἐν πᾶσι. Καὶ τάχα τῇ αὑτοῦ δικαιοσύνῃ ὁ Σωτὴρ εὐτρεπίζει τὰ πάντα, καιροῖς ἐπιτηδείοις, καὶ λόγῳ, καὶ τάξει, καὶ κολάσεσι, καὶ τοῖς, ἵν' οὕτως εἴπω, πνευματικοῖς αὐτοῦ ἰατρικοῖς βοηθήμασι, πρὸς τὸ χωρῆσαι ἐπὶ τέλει τὴν ἀγαθότητα τοῦ Πατρὸς, ἥντινα νοήσας πρὸς τὸν Μονογενῆ λέγοντα,

40. Now that we have once distinguished between "to us" and "simply"—sanctification and redemption being "to us" and not "simply", while wisdom and power are both "to us" and "simply"—we must not leave unexamined the account concerning righteousness. And that Christ is righteousness to us is clear from the saying: Who became to us wisdom from God, and righteousness, and sanctification, and redemption (1 Cor. 1:30); but if we do not find Him called righteousness simply, just as He is called simply the wisdom and power of God, we must test whether to Christ Himself also, just as the Father is sanctification, so also the Father is righteousness. For indeed there is no unrighteousness with God (John 7:18), and righteous and holy is the Lord, and His judgements are in righteousness (Rev. 16:5, 7); and being righteous, He administers all things righteously. And that which might have moved those from the heresies to say that the righteous one is other than the good one—though it was not made clear among them, since they supposed that the Creator is righteous, whereas the Father of Christ is good—I think, when accurately tested with examination, can be said in the case of the Father and the Son: the Son being righteousness, Who received authority to execute judgement, because He is the Son of man (John 5:27), and will judge the inhabited earth in righteousness (Ps. 97:9); while the Father benefits after the kingdom of Christ those who have been trained in the righteousness of the Son, and will show the appellation "good" by works, when God becomes all in all (1 Cor. 15:28). And perhaps by His own righteousness the Saviour prepares all things, at fitting seasons, and by word, and order, and chastisements, and by His, so to speak, spiritual medical remedies, towards their becoming capable at the end of receiving the goodness of the Father, having perceived which, to the one who says to the Only-begotten

Editors' notes and page, col. 92

Page

running head: ORIGENIS 92
marginal letters: A Θεοῦ, δικαιοσύνη τε; B δὲ τὴν ἀπολύτρωσιν; C σύνην, ὥσπερ ἁπλῶς; D δευθέντας μετὰ
old-edition numerals: (none)
other: begins mid-sentence; two full-width Latin lines from col 91 (abducti opus ... hostibus factus) after section 39 not set; ends mid-word (λέ-) at column break
other: the word λέγοντα, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 93

PG 14:93

Διδάσκαλε ἀγαθέ· φησὶ, Τί με λέγεις ἀγαθόν; Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς, ὁ Θεὸς ὁ Πατήρ. Τὸ δ' ὅμοιον ἐν ἑτέροις ἐδείξαμεν, καὶ ἐπὶ τοῦ μείζονά τινα εἶναι τοῦ δημιουργοῦ, δημιουργὸν μὲν ἐκλαβόντες τὸν Χριστὸν, μείζονα δὲ τούτου τὸν Πατέρα. Ἐπεὶ δὴ ὁ τὰ τοσαῦτα τυγχάνων, ὁ παράκλητος, ὁ ἱλασμὸς, τὸ ἱλαστήριον, συμπαθήσας ταῖς ἀσθενείαις ἡμῶν, τῷ πεπειρᾶσθαι κατὰ πάντα τὰ ἀνθρώπινα καθ' ὁμοιότητα χωρὶς ἁμαρτίας, μέγας ἐστὶν ἀρχιερεὺς, οὐχ ὑπὲρ ἀνθρώπων μόνων, ἀλλὰ καὶ παντὸς λογικοῦ, τὴν ἅπαξ θυσίαν προσενεχθεῖσαν ἑαυτὸν ἀνενεγκών· Χωρὶς γὰρ Θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου (ὅπερ ἔν τισι κεῖται τοῖς πρὸς Ἑβραίους ἀντιγράφοις), χάριτι Θεοῦ· εἴτε δὲ χωρὶς Θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου, οὐ μόνον ὑπὲρ ἀνθρώπων ἀπέθανεν, ἀλλὰ καὶ ὑπὲρ τῶν λοιπῶν λογικῶν· εἴτε χάριτι Θεοῦ ἐγεύσατο τοῦ ὑπὲρ παντὸς θανάτου, ὑπὲρ πάντων χωρὶς Θεοῦ ἀπέθανε· χάριτι γὰρ Θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου· καὶ γὰρ ἄτοπον ὑπὲρ ἀνθρωπίνων μὲν αὐτὸν φάσκειν ἁμαρτημάτων γεγεῦσθαι θανάτου, οὐκ ἔτι δὲ καὶ ὑπὲρ ἄλλου τινὸς παρὰ τὸν ἄνθρωπον ἐν ἁμαρτήμασι γεγενημένου· οἷον ὑπὲρ ἄστρων· οὐδὲ τῶν ἄστρων πάντως καθαρῶν ὄντων ἐνώπιον τοῦ Θεοῦ, ὡς ἐν τῷ Ἰὼβ ἀνέγνωμεν· Ἄστρα δὲ οὐ καθαρὰ ἐνώπιον αὐτοῦ, εἰ μὴ ἄρα ὑπερβολικῶς τοῦτο εἴρηται. Διὰ τοῦτο μέγας ἐστὶν ἀρχιερεὺς, ἐπειδήπερ πάντα ἀποκαθίστησι τῇ τοῦ Πατρὸς βασιλείᾳ, οἰκονομῶν τὰ ἐν ἑκάστῳ τῶν γενητῶν ἐλλιπῆ ἀναπληρωθῆναι, πρὸς τὸ χωρῆσαι δόξαν πατρικήν. Οὗτος ὁ ἀρχιερεὺς κατά τινα ἑτέραν παρὰ τὰ εἰρημένα ἐπίνοιαν Ἰούδας ὀνομάζεται, ἵνα οἱ ἐν κρυπτῷ Ἰουδαῖοι μὴ ἀπὸ τοῦ Υἱοῦ Ἰακὼβ Ἰούδα Ἰουδαῖοι χρηματίζωσιν, ἀλλὰ ἀπὸ τούτου, ὄντες αὐτοῦ ἀδελφοὶ, καὶ αἰνοῦντες αὐτὸν, ἀντιλαμβανόμενοι τῆς ἐλευθερίας, ἣν ἐλευθεροῦνται ὑπ' αὐτοῦ, ῥυσθέντες ἀπὸ τῶν ἐχθρῶν αὐτοῦ, τὰς χεῖρας αὐτοῦ τῷ νώτῳ αὐτῶν ἐπιτιθέντος, καὶ ὑποτάξαντος αὐτούς. Ἀλλὰ καὶ πτερνίσας τὴν ἀντικειμένην ἐνέργειαν, μόνος τε ὁρῶν τὸν Πατέρα, καὶ ὅτε ἄνθρωπος γεγένηται, Ἰακώβ ἐστι καὶ Ἰσραὴλ, ἀφ' οὗ, ὥσπερ γινόμεθα φῶς, φωτὸς ὄντος τοῦ κόσμου, οὕτως Ἰακὼβ, καλουμένου Ἰακὼβ, καὶ Ἰσραὴλ, ὀνομαζομένου Ἰσραήλ.

Good Teacher, He says: Why do you call Me good? No one is good save One, God the Father (Matt. 19:16–17). And we showed the like in other places, also with reference to someone's being greater than the Creator, taking Christ as the Creator, and the Father as greater than He. Since, then, He who is so many things—the Advocate, the propitiation, the propitiatory—having sympathized with our weaknesses by having been tempted in all human respects like us, without sin (Heb. 4:15), is a great High Priest, having offered Himself as the sacrifice offered once for all, not for men only, but also for every rational being: For apart from God He tasted death for everyone (which stands in some copies of the Epistle to the Hebrews), or by the grace of God (Heb. 2:9); and whether He tasted death for everyone apart from God, He died not only for men, but also for the rest of rational beings; or whether by the grace of God He tasted death for everyone, He died for all apart from God, for by the grace of God He tasted death for everyone. For indeed it would be absurd to say that He tasted death for human sins, and not also for any other being besides man that has come to be in sins—for instance, for the stars; the stars themselves not being altogether pure before God, as we have read in Job: And the stars are not pure before Him (Job 25:5), unless perchance this is said hyperbolically. On this account He is a great High Priest, inasmuch as He restores all things to the Father's kingdom, ordering it that the things lacking in each of the created beings be filled up, so as to be capable of receiving the paternal glory. This High Priest, according to a certain other conception besides those that have been mentioned, is named Judah, so that those who are Jews in secret (Rom. 2:29) may not be styled Jews from Judah the son of Jacob, but from Him, being His brothers, and praising Him, laying hold of the freedom wherewith they are set free by Him, having been delivered from His enemies when He lays His hands upon their back and subjects them (Gen. 49:8). Moreover, having supplanted the opposing power, and alone seeing the Father—even when He has become man—He is Jacob and Israel, from Whom, just as we become light because He is the light of the world, so we become Jacob because He is called Jacob, and Israel because He is named Israel.

41. Ἐπεὶ δὲ παραλαμβάνει τὴν βασιλείαν ἀπὸ βασιλέως, ὃν ἑαυτοῖς ἐβασίλευσαν οἱ υἱοὶ Ἰσραὴλ, καὶ οὐ διὰ τοῦ Θεοῦ ἄρξαντες αὐτὸν, καὶ μὴ γνωρίσαντες τῷ Θεῷ, πολέμους τε τοῦ Κυρίου πολεμῶν ἑτοιμάζει εἰρήνην τῷ υἱῷ αὐτοῦ λαῷ, τάχα δὲ διὰ τοῦτο Δαυῒδ προσαγορεύεται· καὶ μετὰ ταῦτα ῥάβδος, τοῖς δεομένοις

41. And since He receives the kingdom from a king whom the sons of Israel made king for themselves, having both made him rule not through God and not having made him known to God (Hos. 8:4), and fighting the wars of the Lord prepares peace for the people His son, perhaps on this account He is called David; and after these things a rod (Isa. 11:1), to those who stand in need

Editors' notes and page, col. 93

Footnotes

(36) ‹anchor: not visible› · call in col 94

Matth. XIX, 16, 17.

Matthew 19:16–17.

(printed under page 53)

(37) ‹anchor: not visible› · call in col 94

Hebr. IV, 15.

Hebrews 4:15.

(printed under page 53)

(38) ‹anchor: not visible› · call in col 94

Hebr. II, 9.

Hebrews 2:9.

(printed under page 53)

(39) ‹anchor: legimus apud Job› · call in col 94

Cap. XXV, vers. 5.

Chapter 25, verse 5.

(printed under page 53)

(40) ‹anchor: in occulto sunt Judaei› · call in col 94

Rom. II, 29.

Romans 2:29.

(printed under page 53)

(41) ‹anchor: laudantes eum› · call in col 94

Genes. XLIX, 8.

Genesis 49:8.

(printed under page 53)

(42) ‹anchor: deinde virga› · call in col 94

Isa. XI, 1.

Isaiah 11:1.

(printed under page 53)

(48) ‹anchor: not visible› · call in col 94

Ὅπερ ἔν τισι κεῖται, etc. Lege ἢ ὅπερ. Origenes infra tom. XXVIII, n. 13, in Joan. XI, 49, 50: Καὶ συγχρήσεται τῷ, ὅπως χάριτι, ἤ, χωρὶς Θεοῦ ὑπὲρ παντὸς γεύσεται θανάτου. Posteriorem quoque hanc lectionem sequitur Ambrosius lib. II De fide, ad Gratianum, cap. 4. Immerito igitur Nestorianis loci hujus depravationem tribuit Graecus ille scholiastes quem laudat Beza, utpote quae jam longe ante Nestorium exstaret. HUETIUS.

"Which is found in some copies," etc. Read ἢ ὅπερ. Origen below, tome 28, no. 13, on John 11:49–50: "And he will make use of the words 'that by grace', or 'apart from God he might taste death for everyone.'" Ambrose also follows this latter reading, On the Faith, to Gratian, book 2, chapter 4. So that Greek scholiast whom Beza praises wrongly attributes the corruption of this passage to the Nestorians, since it existed long before Nestorius. HUET.

(printed under page 53)

(49) ‹anchor: not visible› · call in col 94

Γεγεῦσθαι. Sic codex Bodleianus. Editio Huetii, γεύσασθαι. Mox idem codex Bodleianus recte habet παρὰ τὸν ἄνθρωπον, male editio Huetii παρὰ τῶν ἀνθρώπων.

Γεγεῦσθαι: so the Bodleian manuscript; Huet's edition has γεύσασθαι. Just after, the same Bodleian manuscript rightly has παρὰ τὸν ἄνθρωπον; Huet's edition wrongly παρὰ τῶν ἀνθρώπων.

(printed under page 53)

(50) ‹anchor: not visible› · call in col 94

Οἷον ὑπὲρ ἄστρων. In Origenianis quaestio de morte a Christo pro sideribus obita ventilatur.

"As for the stars": the question of the death Christ underwent for the stars is debated in the Origeniana.

(printed under page 53)

Footnotes

(43) ‹anchor: not visible› · call in col 95

Psal. LXXXVIII, 33, 34.

Psalm 88 (89):33–34.

(printed under page 54)

(44) ‹anchor: in caput anguli ordinatus› · call in col 95

Psal. CXVII, 22.

Psalm 117 (118):22.

(printed under page 54)

(45) ‹anchor: summo angulari lapide› · call in col 95

Ephes. II, 20.

Ephesians 2:20.

(printed under page 54)

(46) ‹anchor: omnia facta sunt› · call in col 95

Joan. I, 2, 3.

John 1:2–3.

(printed under page 54)

(51) ‹anchor: not visible› · call in col 95

Ἐμπαρεσχηκόσιν. Sic codex Bodleianus; editio Huetii παρεσχηκόσιν.

Ἐμπαρεσχηκόσιν: so the Bodleian manuscript; Huet's edition has παρεσχηκόσιν.

(printed under page 54)

(52) ‹anchor: not visible› · call in col 95

Τετυχηκόσιν. Ita codex Bodleianus; editio Huetii τετευχόσιν.

Τετυχηκόσιν: so the Bodleian manuscript; Huet's edition has τετευχόσιν.

(printed under page 54)

(53) ‹anchor: not visible› · call in col 95

Ἔλεος. Sic codd. Bodleianus et Barberinus; perperam Huetiana editio in textu ἕλος.

Ἔλεος ("mercy"): so the Bodleian and Barberini manuscripts; Huet's edition wrongly has ἕλος ("marsh") in the text.

(printed under page 54)

(54) ‹anchor: not visible› · call in col 95

Πάντως καὶ ἄνθος, οὐ μὴν, etc. Sic recte habet codex Bodleianus, male autem editio Huetii, πάντως ἄνθος, ὃ μή, etc.

Πάντως καὶ ἄνθος, οὐ μὴν, etc.: so the Bodleian manuscript rightly has it; but Huet's edition wrongly πάντως ἄνθος, ὃ μή, etc.

(printed under page 54)

(55) ‹anchor: ῥάβδου αὐτοῦ› · call in col 95

Οἱ δὲ ῥάβδου αὐτοῦ, etc. Sic optime legitur in codice Bodleiano, male autem in Regio ἡ δὲ ῥάβδος αὐτοῦ, etc.

Οἱ δὲ ῥάβδου αὐτοῦ, etc.: so it reads very well in the Bodleian manuscript; but the Regius wrongly has ἡ δὲ ῥάβδος αὐτοῦ, etc.

(printed under page 54)

(56) ‹anchor: ἵστανται ἐπὶ μόνης› · call in col 95

Ἵστανται ἐπὶ μόνης, etc. Valentinianos intellige, qui Filium per prolationem genitum esse arbitrabantur. HUETIUS.

"They stop at the single [name]," etc. Understand the Valentinians, who held that the Son was begotten by emanation. HUET.

(printed under page 54)

Page

running head: 95 ORIGENIS
marginal letters: A rum his qui; B tibus punitione, florem; C natus. Quoniam; D 42. Ut igitur
old-edition numerals: 43 after misericordiam
other: facing Latin version, not set

PG 14:96

ἐπιπόνου καὶ σκληροτέρας ἀγωγῆς, καὶ μὴ ἐμπαρεσχηκόσιν ἑαυτοὺς τῇ ἀγάπῃ καὶ τῇ πραότητι τοῦ Πατρός. Διὰ τοῦτο, ἐὰν ῥάβδος καλεῖται, ἐξελεύσεται· οὐ γὰρ μένει ἐν αὑτῷ, ἀλλ' ἔξω τῆς προηγουμένης καταστάσεως εἶναι δοκεῖ. Ἐξελθὼν δὲ καὶ γενόμενος ῥάβδος, οὐ μένει ῥάβδος, ἀλλὰ μετὰ τὴν ῥάβδον ἄνθος γίνεται ἀναβαῖνον, καὶ πέρας τοῦ εἶναι ῥάβδος τὸ ἄνθος ἀποδείκνυται τοῖς διὰ τοῦ αὐτὸν γεγονέναι ῥάβδον ἐπισκοπῆς τετυχηκόσιν. Ἐπισκέψεται γὰρ ὁ Θεὸς ἐν ῥάβδῳ τῷ Χριστῷ τὰς ἀνομίας αὐτῶν ὧν ἐπισκέψεται· τὸ δὲ ἔλεος οὐ μὴ διασκεδάσει ἀπ' αὐτοῦ· αὐτὸν γὰρ ἐλεεῖ, ὅτε οὓς βούλεται ὁ Υἱὸς ἐλεεῖσθαι, ὁ Πατὴρ ἐλεεῖ. Ἔστι δὲ καὶ μὴ ἐπὶ τῶν αὐτῶν λαμβάνειν, ῥάβδον αὐτὸν γίνεσθαι καὶ ἄνθος, ἀλλὰ ῥάβδος μὲν τοῖς δεομένοις κολάσεως, ἄνθος δὲ τοῖς σωζομένοις· βέλτιον δ' οἶμαι τὸ πρότερον. Πλὴν τοῦτο προσθετέον κατὰ τὸν τόπον, ὅτι τάχα διὰ τὸ τέλος, εἴ τινι μὲν γίνεται ῥάβδος, ἐστὶ πάντως καὶ ἄνθος, οὐ μὴν, εἴ τινι ἄνθος, ἐκείνῳ πάντως καὶ ῥάβδος· εἰ μὴ ἄρα, ἐπεί ἐστιν ἄνθος τελειότερον τοῦ ἄνθους, καὶ τοῦ ἀνθεῖν ἐπὶ τῶν μηδέπω τελείως καρποφορούντων ὀνομαζομένου, οἱ τέλειοι τὸ ὑπὲρ τὸ ἄνθος χωροῦσι τοῦ Χριστοῦ· οἱ δὲ ῥάβδου αὐτοῦ πεπειραμένοι, ἅμα τῇ ῥάβδῳ οὐ τῆς τελειότητος αὐτοῦ, ἀλλὰ τοῦ ἄνθους τοῦ πρὸ τῶν καρπῶν αὐτοῦ μεταλήψονται. Τελευταῖον πρὸ τοῦ Λόγου ἦν λίθος ὁ Χριστὸς ἀποδοκιμαζόμενος ὑπὸ τῶν οἰκοδόμων, καὶ εἰς κεφαλὴν γωνίας κατατασσόμενος· ἐπεὶ γὰρ λίθοι ζῶντες οἰκοδομοῦνται ἐπὶ θεμελίῳ ἑτέροις λίθοις τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν, διὰ τὸ εἶναι αὐτὸν μέρος τῆς ἐκ λίθων ζώντων ἐν χώρᾳ ζώντων οἰκοδομῆς, λίθος προσαγορεύεται. Ταῦτα δὲ ἡμῖν πάντα εἴρηται τὸ τῶν πολλῶν ἀποκληρωτικὸν καὶ ἀβασάνιστον ἐλέγξαι βουλομένοις, ὅτι τοσούτων ὀνομάτων εἰς αὐτὸν ἀναφερομένων ἵστανται ἐπὶ μόνης τῆς Λόγος ὀνομασίας, οὐκ ἐξετάζοντες τί δήποτε Λόγος εἶναι Θεὸς ἐν ἀρχῇ πρὸς τὸν Πατέρα, δι' οὗ τὰ πάντα ἐγένετο, ἀναγέγραπται ὁ Υἱὸς τοῦ Θεοῦ.

of a laborious and harsher training, and who have not offered themselves to the love and gentleness of the Father. On this account, if He is called a rod, He shall come forth (Isa. 11:1); for He does not remain in Himself, but seems to be outside His primary state. And having come forth and become a rod, He does not remain a rod, but after the rod He becomes a flower rising up, and the flower is shown to be the end of His being a rod for those who have obtained visitation through His having become a rod. For God will visit with a rod—namely, Christ—the iniquities of those whom He will visit; but His mercy He will not scatter away from Him (Ps. 88:33–34); for He has mercy on Him when the Father has mercy on those on whom the Son wills that mercy be shown. It is also possible not to take His becoming a rod and a flower with reference to the same persons, but that He is a rod to those who need chastisement, and a flower to those who are being saved; yet I think the former is better. Nevertheless, this must be added at this place, that perhaps on account of the end, if to anyone He becomes a rod, He is by all means also a flower, yet not conversely, if to anyone He is a flower, is He to that one by all means also a rod; unless perchance, since there is something more perfect than the flower, and blossoming is named in the case of things that do not yet bear fruit perfectly, the perfect receive that of Christ which is above the flower; whereas those who have experienced His rod will partake, together with the rod, not of His perfection, but of the flower that is before His fruits. Finally, before the Word, Christ was a stone rejected by the builders, and set for the head of the corner (Ps. 117:22); for since living stones are built upon a foundation of other stones, those of the apostles and prophets, Christ Jesus our Lord Himself being the chief cornerstone (Eph. 2:20), on account of His being part of the building made of living stones in the land of the living, He is called a stone. Now all these things have been said by us because we wish to refute the arbitrary and unexamined way of the multitude, in that, although so many names are referred to Him, they stop at the naming of "Word" alone, not examining why the Son of God is recorded to be the Word, God in the beginning with the Father, through Whom all things came to be (John 1:1–3).

42. Ὥσπερ τοίνυν παρὰ τὴν ἐνέργειαν, ἐκ τοῦ φωτίζειν τὸν κόσμον, οὗ φῶς ἐστι, φῶς κόσμου προσαγορεύεται, καὶ παρὰ τὸ ποιεῖν ἀποτίθεσθαι τὴν νεκρότητα τοὺς γνησίως αὐτῷ προσιόντας, καὶ ἀναλαμβάνειν καινότητα ζωῆς ἀνισταμένους, ἀνάστασις καλεῖται, παρ' ἑτέραν πρᾶξιν ποιμὴν καὶ διδάσκαλος, καὶ βασιλεὺς, βέλος τε ἐκλεκτὸν καὶ δοῦλος, πρὸς τούτοις παράκλητος καὶ ἱλασμὸς, καὶ ἱλαστήριον, οὕτως καὶ Λόγος, καὶ πᾶν ἄλογον ἡμῶν περιαιρῶν, καὶ

42. Just as, therefore, from His activity—from His illuminating the world, of which He is the light—He is called the light of the world, and from His making those who genuinely approach Him put off deadness and take up newness of life when they rise again, He is called resurrection, and from another action shepherd, and teacher, and king, and chosen arrow, and servant, and in addition to these advocate, and propitiation, and propitiatory, so also He is called Word, both taking away from us everything irrational, and

Editors' notes and page, col. 96

Page

running head: ORIGENIS 96
marginal letters: A νοις ἐπιπόνου καὶ; B ἄνθος δὲ τοῖς; C ἀποστόλων καὶ προφητῶν; D 42. Ὥσπερ τοίνυν
old-edition numerals: (none)
other: begins mid-word (-νοις) from col 93; two full-width Latin lines from col 95 (d est rationis ... Λόγος per quem) after section 41 not set; ends mid-sentence at column break

PG 14:97

κατὰ ἀλήθειαν λογικοὺς κατασκευάζων, πάντα εἰς δόξαν Θεοῦ πράττοντας, μέχρι τοῦ ἐσθίειν, καὶ τοῦ πίνειν, εἰς δόξαν Θεοῦ ἐπιτελοῦντας διὰ τὸν Λόγον καὶ τὰ κοινωνικώτερα καὶ τελειότερα τοῦ βίου ἔργα. Εἰ γὰρ μετέχοντες αὐτοῦ ἀνιστάμεϑα καὶ φωτιζόμεθα, τάχα δὲ καὶ ποιμαινόμεθα ἢ βασιλευόμεθα, δῆλον, ὅτι καὶ ἐνθέως λογικοὶ γινόμεθα τὰ ἐν ἡμῖν ἄλογα καὶ τὴν νεκρότητα ἀφανίζοντος αὐτοῦ καθὸ λόγος ἐστὶ καὶ ἀνάστασις. Ἐπίστησον δὲ εἰ μετέχουσί πως αὐτοῦ πάντες ἄνθρωποι, καθὸ Λόγος ἐστί. Διόπερ ζητεῖσθαι οὐκ ἔξω τῶν ζητούντων ὑπὸ τῶν εὑρεῖν αὐτὸν προαιρουμένων διδάσκει ἡμᾶς ὁ Ἀπόστολος λέγων· Μὴ ἐιπῃς ἐν τῇ καρδίᾳ σου· Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τουτέστι Χριστὸν καταγαγεῖν· ἢ, Τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν· ἀλλὰ τί λέγει ἡ Γραφή; Ἐγγύς σου τὸ ῥῆμά ἐστι σφόδρα ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου, ὡς τοῦ αὐτοῦ ὄντος Χριστοῦ καὶ ῥήματος τοῦ ζητουμένου. Ἀλλὰ καὶ ὅτε αὐτός φησιν ὁ Κύριος· Εἰ μὴ ἦλθον, καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον· νῦν δὲ πρόφασιν οὐκ ἔχουσι περὶ τῆς ἁμαρτίας αὐτῶν, οὐκ ἄλλο νοητέον ἢ ὅτι ὁ λόγος φησὶν οἷς οὐδέπω συμπεπλήρωται, μὴ εἶναι ἁμαρτίαν, τούτους δὲ ἐνόχους αὐτῆς τυγχάνειν, οἳ ἂν μετεσχηκότες ἤδη αὐτοῦ πράττωσι παρὰ τὰς ἐννοίας τὰς ἐξ ὧν οὗτος ἐν ἡμῖν συμπληροῦται, καὶ μόνως οὕτως ἀληθὲς τό· Εἰ μὴ ἦλθον, καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον. Φέρε γὰρ ἐπὶ Ἰησοῦ τοῦ ὁρατοῦ, ὡς οἱ πολλοὶ οἰήσονται, τοῦτ' ἐξεταζέσθω, πῶς δὲ ἀληθὲς τὸ μὴ ἔχειν ἁμαρτίαν τούτους οἷς οὐκ ἐλήλυθε; Πάντες γὰρ οἱ πρὸ τῆς ἐπιδημίας τοῦ Σωτῆρος ἔσονται ἁμαρτίας πάσης ἀπολελυμένοι, ἐπεὶ οὐκ ἐληλύθει ὁ βλεπόμενος κατὰ σάρκα Ἰησοῦς. Ἀλλὰ καὶ πάντες οἷς οὐδαμῶς ἀνηγγέλη περὶ αὐτοῦ, οὐκ ἕξουσιν ἁμαρτίαν. Καὶ δῆλον, ὅτι οἱ μὴ ἔχοντες ἁμαρτίαν κρίσει οὐχ ὑπόκεινται. Λόγος δὲ ὁ ἐν ἀνθρώποις, οὗ μετέχειν εἰρήκαμεν τὸ γένος ἡμῶν, διχῶς λέγεται· ἤτοι κατὰ τὴν συμπλήρωσιν τῶν ἐννοιῶν, ἥτις ἐν παντὶ τῷ ὑπερβεβηκότι τὸν παῖδα τυγχάνει, ὑπεξαιρουμένων τῶν τεράτων· ἢ κατὰ τὴν ἀκρότητα, ἥτις ἐν μόνοις τοῖς τελείοις εὑρίσκεται. Κατὰ μὲν οὖν τὸ πρότερον τὸ, Εἰ μὴ ἦλθον, καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον· νῦν δὲ πρόφασιν οὐκ ἔχουσι περὶ τῆς ἁμαρτίας αὐτῶν, τὰ ῥητὰ ἐκλεκτέον· κατὰ δὲ τὸ δεύτερον, Πάντες ὅσοι πρὸ ἐμοῦ ἦλθον κλέπται εἰσὶ, καὶ λῃσταὶ, καὶ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα. Πρὸ γὰρ τῆς τελειώσεως τοῦ λόγου πάντα ψεκτὰ τὰ ἐν ἀνθρώποις, ἅτε ἐνδεῆ καὶ ἐλλιπῆ, οἷς τελείως οὐχ ὑπακούει τὰ ἐν ἡμῖν ἄλογα, πρόβατα τροπικώτερον εἰρημένα. Καὶ τάχα κατὰ μὲν τὸ πρότερον, ὁ λόγος σὰρξ ἐγένετο· κατὰ δὲ τὸ δεύτερον, Θεὸς ἦν ὁ λόγος. Τούτῳ δ' ἀκόλουθόν ἐστι ζητεῖν ἐστι μεταξὺ τοῦ, Ὁ Λόγος σὰρξ ἐγένετο, καὶ Θεὸς ἦν ὁ Λόγος, ἐν τοῖς ἀνθρωπίνοις ἰδεῖν, οἷον ἀναστοιχειουμένου τοῦ Λόγου ἀπὸ τοῦ γεγονέναι αὐ-

making us truly rational, doing all things to the glory of God, even down to eating and drinking (1 Cor. 10:31), performing to the glory of God on account of the Word both the more social and the more perfect works of life. For if by partaking of Him we rise again and are illuminated, and perhaps are also shepherded or ruled as by a king, it is clear that we also become divinely rational when He blots out the irrational elements in us and our deadness in so far as He is Word and resurrection. Consider, too, whether all men partake of Him in some way, in so far as He is Word. Wherefore the Apostle teaches us that He is sought not outside those who seek by those who choose to find Him, saying: Say not in your heart: Who shall ascend into heaven? that is, to bring Christ down; or, Who shall descend into the abyss? that is, to bring Christ up from the dead; but what does the Scripture say? The word is very near you, in your mouth, and in your heart (Rom. 10:6–8), as Christ and the word that is sought are the same. Moreover, when the Lord Himself says: If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin (John 15:22), we must understand nothing else than that the Word says that those in whom He has not yet been completed do not have sin, whereas those are guilty of it who, having already partaken of Him, act contrary to the conceptions out of which He is completed in us; and in this way alone is the saying true: If I had not come and spoken to them, they would not have sin. For come, let this be examined with reference to the visible Jesus, as the multitude will suppose: how is it true that those to whom He has not come do not have sin? For then all who lived before the advent of the Saviour will be absolved of every sin, since Jesus who was seen according to the flesh had not come. Moreover, all to whom report concerning Him has in no way been announced will not have sin. And it is clear that those who do not have sin are not subject to judgement. Now reason in men, of which we have said that our race partakes, is spoken of in two ways: either according to the completion of the conceptions, which takes place in everyone who has passed beyond childhood, prodigies excepted; or according to the summit of perfection, which is found in the perfect alone. According to the former, then, we must take the words: If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin; whereas according to the latter: All who came before Me are thieves and robbers, and the sheep did not hear them (John 10:8). For before the perfection of reason, all things in men are blameworthy, inasmuch as they are defective and lacking, to which the irrational elements in us—figuratively called sheep—do not perfectly yield obedience. And perhaps according to the former, the Word became flesh (John 1:14); whereas according to the latter, the Word was God (John 1:1). And consequent upon this it is to inquire whether it is possible to see among human affairs something intermediate between the Word became flesh and the Word was God, as the Word is gradually resolved back into His elements after His having become

Editors' notes and page, col. 97

Footnotes

(47) ‹anchor: not visible› · call in col 98

Rom. X, 6-8.

Romans 10:6–8.

(printed under page 55)

(48) ‹anchor: not visible› · call in col 98

Joan. XV, 22.

John 15:22.

(printed under page 55)

(49) ‹anchor: non audierunt eos oves› · call in col 98

Joan. X, 8.

John 10:8.

(printed under page 55)

(57) ‹anchor: not visible› · call in col 98

Εἴχον. Sic codex Bodleianus; Regius et Barberinus, εἴχοσαν.

Εἴχον: so the Bodleian manuscript; the Regius and Barberini have εἴχοσαν.

(printed under page 55)

(58) ‹anchor: μεταξὺ τοῦ› · call in col 98

Ζητεῖν ἐστι μεταξὺ τοῦ, etc. Lege cum Ferrario ζητεῖν εἴ τί ἐστι μεταξὺ τοῦ, etc.

Ζητεῖν ἐστι μεταξὺ τοῦ, etc. Read with Ferrari ζητεῖν εἴ τί ἐστι μεταξὺ τοῦ, etc. ("to ask whether there is anything between …").

(printed under page 55)

Footnotes

(50) ‹anchor: not visible› · call in col 99

Joan. I, 14.

John 1:14.

(printed under page 56)

(51) ‹anchor: not visible› · call in col 99

Joan. I, 1.

John 1:1.

(printed under page 56)

(52) ‹anchor: not visible› · call in col 99

Joan. I, 14.

John 1:14.

(printed under page 56)

(53) ‹anchor: not visible› · call in col 99

Matth. XI, 27.

Matthew 11:27.

(printed under page 56)

(54) ‹anchor: super humerum ejus› · call in col 99

Isa. IX, 6.

Isaiah 9:6.

(printed under page 56)

(55) ‹anchor: in Apocalypsi› · call in col 99

Cap. XIX, vers. 11.

Chapter 19, verse 11.

(printed under page 56)

(56) ‹anchor: equus est ad salutem› · call in col 99

Psal. XXXII, 17,

Psalm 32 (33):17.

(printed under page 56)

(57) ‹anchor: Dei nostri magnificabimur› · call in col 99

Psal. XIX, 8.

Psalm 19 (20):8.

(printed under page 56)

(58) ‹anchor: psalmo est scriptum› · call in col 99

Vers. 1.

Verse 1.

(printed under page 56)

(59) ‹anchor: not visible› · call in col 99

Ὅπερ. Sic codex Bodleianus; Regius, ὥσπερ.

Ὅπερ: so the Bodleian manuscript; the Regius has ὥσπερ.

(printed under page 56)

(60) ‹anchor: not visible› · call in col 99

Παριστᾶν. Lego παριστάς.

Παριστᾶν: I read παριστάς.

(printed under page 56)

(61) ‹anchor: not visible› · call in col 99

Ἐν ᾗ ἐστι τὰ προκείμενα, etc. Haec desunt in editione Huetii, sed revocantur e codd. Bodleiano et Barberino.

Ἐν ᾗ ἐστι τὰ προκείμενα, etc. ("in which are the things set forth"): these words are missing in Huet's edition, but are restored from the Bodleian and Barberini manuscripts.

(printed under page 56)

(62) ‹anchor: ἀντὶ τοῦ ἐξηρεύξατο› · call in col 99

Ἀντί. Deest in textu Huetii, sed legitur in codd. Bodleiano et Barberino.

Ἀντί ("instead of"): missing in Huet's text, but read in the Bodleian and Barberini manuscripts.

(printed under page 56)

(63) ‹anchor: πνεύματός τινος ἀποκρύφου› · call in col 99

Ἀποκρύφου. Sic codex Bodleianus; Huetius in textu, ἀποκρύπτου.

Ἀποκρύφου: so the Bodleian manuscript; Huet has ἀποκρύπτου in the text.

(printed under page 56)

Page

running head: 99 ORIGENIS
marginal letters: A sunt in nobis; B exsistit perinde atque; C pturae [in qua; D existimant, abunde constat
old-edition numerals: 45 before vero, Deus
other: facing Latin version, not set

PG 14:100

σάρκα, καὶ κατὰ βραχὺ λεπτυνομένου, ἕως γένηται ὅπερ ἦν ἐν ἀρχῇ Θεὸς Λόγος ὁ πρὸς τὸν Πατέρα, οὗ Λόγου τὴν δόξαν εἶδεν ὁ Ἰωάννης, ἀληθῶς Μονογενοῦς, ὡς ἀπὸ Πατρός. Δύναται δὲ καὶ ὁ Λόγος Υἱὸς εἶναι παρὰ τῷ ἀπαγγέλλειν τὰ κρύφια τοῦ Πατρὸς ἐκείνου, ἀνάλογον τῷ καλουμένῳ Υἱῷ Λόγῳ νοῦ τυγχάνοντος. Ὡς γὰρ ὁ παρ' ἡμῖν λόγος ἄγγελός ἐστι τῶν ὑπὸ τοῦ νοῦ ὁρωμένων, οὕτως ὁ τοῦ Θεοῦ Λόγος ἐγνωκὼς τὸν Πατέρα (οὐδενὸς τῶν γενητῶν προσβαλεῖν αὐτῷ χωρὶς ὁδηγοῦ δυναμένου), ἀποκαλύπτει ὃν ἔγνω Πατέρα. Οὐδεὶς γὰρ ἔγνω τὸν Πατέρα εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἂν Υἱὸς ἀποκαλύψῃ, καὶ καθὸ Λόγος ἐστὶ, μεγάλης τυγχάνει βουλῆς ἄγγελος ὢν, οὗ ἐγενήθη ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ· ἐβασίλευσε γὰρ διὰ τοῦ πεπονθέναι τὸν σταυρόν. Ἐν δὲ τῇ Ἀποκαλύψει ἐπὶ λευκοῦ ἵππου καθέζεσθαι λέγεται λόγος πιστὸς καὶ ἀληθινὸς, ὡς οἶμαι, παριστᾷν τὸ σαφὲς τῆς φωνῆς ὃ ἠχεῖται ὁ ἡμῖν ἐπιδημῶν ἀληθείας λόγος. Οὐ τοῦ παρόντος δὲ καιροῦ δεῖξαι, ὅτι ἐπὶ τῆς φωνῆς πολλαχοῦ τῆς Γραφῆς, ἐν ᾗ ἐστι τὰ προκείμενα, δι' ὧν ὠφελούμεθα θείων μαθημάτων ἀκροώμενοι, κεῖται ἡ ἵππος προσηγορία. Μόνον δὲ ἑνὸς καὶ δευτέρου ὑπομνηστέον, τοῦ· Ψευδὴς ἵππος εἰς σωτηρίαν· καί· Οὗτοι ἐν ἅρμασι, καὶ οὗτοι ἐν ἵπποις, ἡμεῖς δὲ ἐν ὀνόματι Κυρίου Θεοῦ ἡμῶν μεγαλυνθησόμεθα. Τὸ δέ· Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθὸν, λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ, ἐν τῷ μδʹ ψαλμῷ ἀναγεγραμμένον συνεχέστατα ὑπὸ τῶν πολλῶν φερόμενον ὡς νενοημένον, ἡμῖν οὐκ ἀβασάνιστον ἐατέον· ἔστω γὰρ τὸν Πατέρα ταῦτα λέγειν, τίς οὖν ἡ καρδία αὐτοῦ, ἵνα ἀκολούθως τῇ καρδίᾳ ὁ ἀγαθὸς λόγος φανῇ; Εἰ γὰρ ὁ λόγος οὐ δεῖται διηγήσεως, ὡς ἐκεῖνοι ὑπολαμβάνουσι, δηλονότι οὐδ' ἡ καρδία, ὅπερ ἐστὶν ἀτοπώτατον, νομίζειν τὴν καρδίαν ὁμοίως τῷ ἐν ἡμετέρῳ σώματι εἶναι μέρος τοῦ Θεοῦ. Ἀλλ' ὑπομνηστέον αὐτοὺς, ὅτι, ὥσπερ χεὶρ καὶ βραχίων καὶ δάκτυλος ὀνομάζεται Θεοῦ, οὐκ ἐρειδόντων ἡμῶν τὴν διάνοιαν εἰς ψιλὴν τὴν λέξιν, ἀλλ' ἐξεταζόντων πῶς ταῦτα ὑγιῶς ἐκλαμβάνειν καὶ ἀξίως Θεοῦ δεῖ, οὕτως καὶ τὴν καρδίαν τοῦ Θεοῦ τὴν νοητικὴν αὐτοῦ καὶ προθετικὴν περὶ τῶν ὅλων δύναμιν ἐκληπτέον· τὸν δὲ λόγον τῶν ἐν ἐκείνῃ τὸ ἀπαγγελτικόν. Τίς δὲ ἀπαγγέλλει τὴν βουλὴν τοῦ Πατρὸς τοῖς τῶν γενητῶν ἀξίοις καὶ παρ' αὐτοὺς γεγενημένοις ἢ ὁ Σωτήρ; Τάχα δὲ καὶ οὐ μάτην τὸ, ἐξηρεύξατο· μυρία γὰρ ἕτερα ἐδύνατο λέγεσθαι ἀντὶ τοῦ ἐξηρεύξατο. Προέβαλεν ἡ καρδία μου λόγον ἀγαθόν· ἐλάλησεν ἡ καρδία μου λόγον ἀγαθόν. Ἀλλὰ μήποτε, ὥσπερ πνεύματός τινος ἀποκρύφου εἰς φανερὸν πρόοδός ἐστιν ἡ ἐρυγὴ τοῦ ἐρευγομένου, οἱονεὶ διὰ τούτου ἀναπνέοντος, οὕτω τὰ τῆς ἀληθείας θεωρήματα οὐ συνέχων ὁ Πατὴρ ἐρεύγεται, καὶ ποιεῖ τὸν τύπον αὐτῶν ἐν τῷ λόγῳ, καὶ διὰ τοῦτο εἰκόνι καλουμένῳ τοῦ

flesh, and is little by little made subtle, until He becomes what He was in the beginning, God the Word who was with the Father, the glory of which Word John saw, truly of the Only-begotten, as from the Father (John 1:14). Moreover, the Word can also be Son from His announcing the secret things of that Father, by analogy with the word that is called the son of a mind. For just as the word among us is the messenger of the things seen by the mind, so the Word of God, having known the Father (since none of created beings is able to approach Him without a guide), reveals the Father whom He knew. For no one knew the Father save the Son, and he to whom the Son may reveal Him (Matt. 11:27), and in so far as He is Word, He is the Angel of great counsel, upon whose shoulder the government was set (Isa. 9:6); for He reigned through having endured the cross. And in the Apocalypse (Rev. 19:11, 13) the faithful and true Word is said to sit upon a white horse, presenting, as I think, the clearness of voice wherewith the word of truth that sojourns with us sounds forth. Now it does not belong to the present occasion to show that in many passages of Scripture the appellation "horse" is applied to the voice wherein the subjects before us are contained, through which we are benefited when we listen to divine teachings. Only let us recall one or two passages: A horse is a vain thing for safety (Ps. 32:17); and: Some in chariots, and some in horses, but we will glory in the name of the Lord our God (Ps. 19:8). Moreover, the saying recorded in the forty-fourth Psalm, My heart has uttered a good word, I speak my works to the king (Ps. 44:2), which is very constantly cited by the multitude as though understood, must not be left unexamined by us; for suppose that the Father speaks these words: what, then, is His heart, so that in keeping with the heart the good word may appear? For if "word" needs no interpretation, as those people suppose, clearly neither does "heart"—which is most absurd, to suppose that the heart is a part of God in the same way as that in our body. Rather, we must remind them that just as the hand and arm and finger of God are named, without our fixing our mind on the bare letter, but examining how one must take these things soundly and worthily of God, so also the heart of God must be taken as His intellectual and purposive power concerning the universe, and the Word as that which announces the things that are in it. And who announces the counsel of the Father to those of created beings who are worthy and have come to be beside them, other than the Saviour? And perhaps the word "uttered" (eructavit) is also not used in vain; for ten thousand other expressions could have been said instead of "uttered": "My heart put forth a good word," "My heart spoke a good word." Yet consider whether perhaps, just as the belching of one who belches is the coming forth into the open of a certain hidden breath, as though breathing out through this, so the Father, not holding back the contemplations of the truth, utters them, and produces the impress of them in the Word, who on this account is called the image of the

Editors' notes and page, col. 100

Page

running head: ORIGENIS 100
marginal letters: A τὸν σάρκα, καὶ; B ἐπὶ λευκοῦ ἵππου; C καρδία αὐτοῦ, ἵνα; D Τάχα δὲ καὶ
old-edition numerals: (none)
other: begins mid-word (-τὸν) from col 97; ends mid-sentence at column break

PG 14:101

ἀοράτου Θεοῦ· καὶ ταῦτα μὲν, ἵνα συμπεριφερόμενοι τῇ τῶν πολλῶν ἐκδοχῇ παραδεξώμεθα ἀπὸ τοῦ Πατρὸς λέγεσθαι τό· Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. Οὐ πάντη δὲ αὐτοῖς παραχωρητέον, ὡς ὁμολογουμένως ταῦτα ἀπαγγέλλοντος τοῦ Θεοῦ. Διὰ τί γὰρ οὐχὶ ὁ προφήτης ἔσται λέγων πληρωθεὶς τοῦ Πνεύματος, καὶ προφερόμενος λόγον ἀγαθὸν περὶ προφητείας τῆς περὶ Χριστοῦ, συνέχειν αὐτὸν οὐ δυνάμενος, τό· Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθὸν, λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ· ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου· ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων· εἶτα πρὸς αὐτὸν τὸν Χριστόν· Ἐξεχύθη ἡ χάρις ἐν χείλεσί σου; Πῶς γὰρ, εἰ ὁ Πατὴρ ταῦτ' ἔλεγεν, ἐπεφέρετο τῷ, Ἐξεχύθη ἡ χάρις ἐν χείλεσί σου, τὸ, Διὰ τοῦτο εὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα· καὶ μετ' ὀλίγα· Διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου; Ἀνθυπενέγκοι δέ τις (βουλόμενος ἐκ τοῦ Πατρὸς τὰ ἐν τῷ ψαλμῷ ἀπαγγέλλεσθαι) τό· Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ Πατρός σου· οὐ γὰρ ὁ Προφήτης πρὸς τὴν Ἐκκλησίαν ἐρεῖ τό· Ἄκουσον, θύγατερ. Οὐ χαλεπὸν δὲ δεῖξαι καὶ ἀπὸ ἑτέρων ψαλμῶν, ὅτι προσώπων γίνονται ἐπὶ πλεῖον ἐναλλαγαὶ, ὥστε καὶ ἐνθάδε δύνασθαι ἀπὸ τοῦ, Ἄκουσον, θύγατερ, τὸν Πατέρα λέγειν· παραθετέον δὲ εἰς τὴν περὶ τοῦ λόγου ἐξέτασιν καὶ τό· Τῷ λόγῳ τοῦ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν· ἅπερ τινὲς ἡγοῦνται ἐπὶ τοῦ Σωτῆρος καὶ τοῦ ἁγίου τάσσεσθαι Πνεύματος, δυνάμενα δηλοῦν τῷ λόγῳ Θεοῦ τοὺς οὐρανοὺς ἐστερεῶσθαι, ὡς εἰ λέγοιμεν λόγῳ ἀρχιτεκτονικῷ τὴν οἰκίαν, καὶ λόγῳ ναυπηγικῷ τὴν ναῦν γεγονέναι, οὕτως οὖν λόγῳ Θεοῦ τοὺς οὐρανοὺς, θειοτέρου τυγχάνοντος σώματος, καὶ διὰ τοῦτο καλουμένου στερεοῦ, οὐκ ἔχοντος τὸ ἐπιπολὺ ῥευστὸν καὶ εὐδιάλυτον τῶν λοιπῶν, καὶ κατωτέρω ἐστερεῶσθαι, καὶ διὰ τὸ διάφορον ἐσχηκέναι ἐξαιρέτως τῷ θείῳ λόγῳ. Ἐπεὶ οὖν πρόκειται τὸ, Ἐν ἀρχῇ ἦν ὁ Λόγος, σαφῶς ἰδεῖν, ἀρχὴ δὲ μετὰ μαρτυριῶν τῶν ἐκ τῶν Παροιμιῶν ἀποδέδοται εἰρῆσθαι ἡ σοφία, καὶ ἔστι προεπινοουμένη ἡ σοφία τοῦ αὐτὴν ἀπαγγέλλοντος λόγου, νοητέον τὸν λόγον ἐν τῇ ἀρχῇ, τουτέστι τῇ σοφίᾳ, ἀεὶ εἶναι, ὄντα δὲ ἐν τῇ σοφίᾳ καλουμένῃ ἀρχῇ μὴ κωλύεσθαι εἶναι πρὸς τὸν Θεὸν, καὶ αὐτὸν Θεὸν τυγχάνοντα, καὶ οὐ γυμνῶς εἶναι αὐτὸν πρὸς τὸν Θεὸν, ἀλλὰ ὄντα ἐν τῇ ἀρχῇ τῇ σοφίᾳ εἶναι πρὸς τὸν Θεόν· ἐπιφέρει γοῦν καί φησιν· Οὗτος ἐν ἀρχῇ πρὸς τὸν Θεόν· ἐδύνατο γὰρ εἰρηκέναι· Οὗτος ἦν πρὸς τὸν Θεόν. Ἀλλ' ὥσπερ ἦν ἐν ἀρχῇ, οὕτως καὶ πρὸς τὸν Θεὸν ἐν ἀρχῇ ἦν· καὶ Πάντα δι' αὐτοῦ ἐγένετο, ὄντος ἐν

invisible God (Col. 1:15). And these things we say in order that, accommodating ourselves to the interpretation of the multitude, we may accept the saying, My heart has uttered a good word, as spoken by the Father. Yet we must not altogether yield to them, as though God admittedly uttered these words. For why shall it not be the prophet who says, having been filled with the Spirit, and bringing forth a good word concerning the prophecy about Christ, being unable to hold it back: My heart has uttered a good word, I speak my works to the king; my tongue is the pen of a swift-writing scribe; Thou art fairer in beauty than the sons of men; and then to Christ Himself: Grace has been poured forth upon Thy lips (Ps. 44:2–3)? For if the Father spoke these words, how could there be added to Grace has been poured forth upon Thy lips the words: Therefore God has blessed Thee for ever (Ps. 44:3), and a little later: Therefore God, Thy God, has anointed Thee with the oil of gladness above Thy fellows (Ps. 44:8)? Yet someone (wishing the words in the Psalm to be uttered by the Father) might object with the saying: Hearken, O daughter, and see, and incline your ear, and forget your people and your father's house (Ps. 44:11); for the prophet will not say to the Church: Hearken, O daughter. Yet it is not difficult to show from other Psalms also that changes of speakers frequently take place, so that here too the Father can speak from the words, Hearken, O daughter. Moreover, for the examination concerning the Word we must also set alongside this the saying: By the word of the Lord the heavens were established, and all the power of them by the spirit of His mouth (Ps. 32:6); which words some consider to be applied to the Saviour and the Holy Spirit, though they are able to signify that the heavens were established by the reason of God—just as if we should say that a house has come to be by architectural reason, and a ship by shipbuilding reason, so then the heavens, being a more divine body, and on this account called firm, not having the largely fluid and easily dissolved character of the other and lower bodies, were established by the reason of God, and because of their excellence have held together pre-eminently by the divine reason. Since, therefore, it lies before us to see clearly the saying, In the beginning was the Word (John 1:1), and with testimonies from the Proverbs "beginning" has been explained to mean wisdom, and wisdom is conceived as prior to the Word that announces her, we must understand that the Word is always in the beginning, that is, in wisdom, and that while being in wisdom, which is called the beginning, He is not prevented from being with God, and being Himself God, and that He is not barely with God, but is with God while being in the beginning, namely wisdom; at any rate he goes on and says: This One was in the beginning with God (John 1:2); for he could have said: "This One was with God." But just as He was in the beginning, so also He was with God in the beginning; and All things came to be through Him (John 1:3), while He was in

Editors' notes and page, col. 101

Footnotes

(64) ‹anchor: call on the previous page; not visible› · call in col 101 (Greek only)

Codex Bodleianus ἀνθυπενέγκοι, Regius ἀνθυπενέγκῃ.

The Bodleian codex has ἀνθυπενέγκοι, the Royal codex ἀνθυπενέγκῃ.

(printed under page 57)

(65) ‹anchor: πνεύματι τοῦ στόματος› · call in col 101 (Greek only)

Τοῦ στόματος. Deest in editione Huetii, sed exstat in mss. Bodleiano et Barberino.

"Of the mouth": missing in Huet's edition, but present in the Bodleian and Barberini manuscripts.

(printed under page 57)

(66) ‹anchor: θειοτέρου τυγχάνοντος› · call in col 101 (Greek only)

Τυγχάνοντος. Ferrarius legit τυγχάνοντας.

Τυγχάνοντος: Ferrari read τυγχάνοντας.

(printed under page 57)

(67) ‹anchor: τὸ διάφορον ἐσχηκέναι› · call in col 101 (Greek only)

Ἐσχηκέναι. Tarinus legi volebat ἐστηκέναι.

Ἐσχηκέναι: Tarin wished it read ἐστηκέναι.

(printed under page 57)

(68) ‹anchor: Ἐπεὶ οὖν πρόκειται› · call in col 101 (Greek only)

Πρόκειται. Ita recte habet codex Bodleianus, male vero editio Huetii πρόσκειται.

Πρόκειται: so the Bodleian codex rightly has it; Huet's edition wrongly has πρόσκειται.

(printed under page 57)

(69) ‹anchor: νοητέον τὸν λόγον› · call in col 101 (Greek only)

Λόγον. Deest in editione Huetii, sed exstat in mss.

Λόγον: missing in Huet's edition, but present in the manuscripts.

(printed under page 57)

(70) ‹anchor: καὶ οὐ γυμνῶς› · call in col 101 (Greek only)

Γυμνῶς. Sic codex Bodleianus; editio Huetii, γυμνός.

Γυμνῶς: so the Bodleian codex; Huet's edition has γυμνός.

(printed under page 57)

Footnotes

(59) ‹anchor: not visible on this page foot› · call in col 102

Colos. I, 15.

Colossians 1:15.

(printed under page 57)

(60) ‹anchor: filiis hominum› · call in col 102

Psal. XLIV, 1-3.

Psalm 44 (45):1–3.

(printed under page 57)

(61) ‹anchor: in labiis tuis› · call in col 102

ibid. 3.

Ibid., verse 3.

(printed under page 57)

(62) ‹anchor: Deus in aeternum› · call in col 102

ibid.

Ibid.

(printed under page 57)

(63) ‹anchor: prae participibus tuis› · call in col 102

ibid.

Ibid.

(printed under page 57)

(64) ‹anchor: et domum patris› · call in col 102

ibid. 11.

Ibid., verse 11.

(printed under page 57)

(65) ‹anchor: omnis virtus eorum› · call in col 102

Psal. XXXII, 6.

Psalm 32 (33):6.

(printed under page 57)

Page

running head: T. IN JOAN. TOMUS I. 102
marginal letters: A debere, cor Dei; B invisibilis Dei imago; C Deus in aeternum; D firmatos fuisse, non
old-edition numerals: 46 after sermonem; 47 after ratione
other: facing Latin version, not set

PG 14:103

τῇ ἀρχῇ· πάντα γὰρ ἐν σοφίᾳ ὁ Θεὸς κατὰ τὸν Δαυῒδ ἐποίησε. Καὶ ἔτι εἰς τὸ παραδέξασθαι τὸν λόγον ἰδίαν περιγραφὴν ἔχοντα, οἷον τυγχάνοντα ζῇν καθ' ἑαυτὸν, λεκτέον καὶ περὶ δυνάμεων, οὐ μόνον δυνάμεως· Τάδε λέγει Κύριος τῶν δυνάμεων, πολλαχοῦ κεῖται, λογικῶν τινων θείων ζώων δυνάμεων ὀνομαζομένων, ὧν ἡ ἀνωτέρω καὶ κρείττων Χριστὸς ἦν, οὐ μόνον σοφία Θεοῦ, ἀλλὰ καὶ δύναμις προσαγορευόμενος· ὥσπερ οὖν δυνάμεις Θεοῦ πλείονές εἰσιν, ὧν ἑκάστη κατὰ περιγραφὴν, ὧν διαφέρει ὁ Σωτὴρ, οὕτω καὶ λόγος, εἰ καὶ ὁ παρ' ἡμῖν οὐκ ἔστι κατὰ περιγραφὴν ἐκτὸς ἡμῶν, νοηθήσεται ὁ Χριστὸς διὰ τὰ προεξητασμένα, ἐν ἀρχῇ τῇ σοφίᾳ τὴν ὑπόστασιν ἔχων. Ταῦτα ἡμῖν ἐπὶ τοῦ παρόντος ἀρκέσει εἰς τό· Ἐν ἀρχῇ ἦν ὁ Λόγος.

the beginning; for in wisdom God made all things according to David (Ps. 103:24). And further, in order to admit that the Word has His own circumscription, as one who happens to live by Himself, we must also speak concerning powers, not only power: Thus says the Lord of the powers, occurs in many places, certain rational divine living beings being named powers, of which the higher and better was Christ, who is addressed not only as wisdom of God, but also as power; just as, therefore, there are several powers of God, each of which is according to its circumscription, from which the Saviour differs, so also the Word, even if the word in us is not according to circumscription outside of us, Christ will be understood, because of what has been previously examined, as having His hypostasis in the beginning, which is wisdom. These things will suffice for us for the present upon the text: In the beginning was the Word (John 1:1).

Editors' notes and page, col. 103

Footnotes

(66) ‹anchor: in the upper part of the page, above this foot; not visible› · call in col 103

Joan. I, 1.

John 1:1.

(printed under page 58)

(67) ‹anchor: not visible› · call in col 103

ibid. 2.

Ibid., verse 2.

(printed under page 58)

(68) ‹anchor: not visible› · call in col 103

ibid. 3.

Ibid., verse 3.

(printed under page 58)

(69) ‹anchor: not visible› · call in col 103

Psal. CIII, 24.

Psalm 103 (104):24.

(printed under page 58)

(70) ‹anchor: Deus erat Verbum› · call in col 103

Joan. I, 1.

John 1:1.

(printed under page 58)

(71) ‹anchor: filium Beeri› · call in col 103

Ose. I, 1.

Hosea 1:1.

(printed under page 58)

(72) ‹anchor: de Judaea, et de Jerusalem› · call in col 103

Isai. I, 1.

Isaiah 1:1.

(printed under page 58)

Footnotes

(71) ‹anchor: Καὶ ἔτι εἰς τὸ παραδέξασθαι (call in the upper part of the Greek column, not visible)› · call in col 104 (Greek only)

Καὶ ἔτι εἰς τὸ παραδέξασθαι, etc. Ad marginem codicis Barberini haec leguntur: Φλυαρεῖς, μάταιε αἱρετικέ. Θεὸς γὰρ καὶ ἦν ἀεί, καὶ αὐτός ἐστιν ἡ σοφία· οὐχ ἄλλη ἡ σοφία καὶ αὐτὸς ἐν αὐτῇ. Οὔτε μὴν σύγκρισιν πρὸς τὰς λογικὰς δυνάμεις ἐπιδέχεται, ἀλλ' οὕτως Ἕλλην ὑπάρχεις.

"And further, to admit," etc. In the margin of the Barberini codex these words are read: "You talk nonsense, you foolish heretic. For He was God, and always was, and He Himself is the Wisdom; the Wisdom is not one thing and He another within it. Nor does He admit comparison with the rational powers; but in this you are a Greek."

(printed under page 58)

(72) ‹anchor: καὶ Θεὸς ἦν ὁ Λόγος› · call in col 104 (Greek only)

Καὶ Θεὸς ἦν ὁ Λόγος. Haec desunt in codice Bodleiano.

"And the Word was God": these words are missing in the Bodleian codex.

(printed under page 58)