PG 14 · cols. 184–196

Origenes, Ex tomis IV et V Commentariorum in Evangelium Joannis

Editors' preface

ΕΚ ΤΟΥ ΤΕΤΑΡΤΟΥ ΤΟΜΟΥ ΤΩΝ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ

FROM THE FOURTH TOME OF THE [COMMENTARIES] ON THE [GOSPEL] ACCORDING TO JOHN

Μετὰ τρία φύλλα τῆς ἀρχῆς.

Three leaves after the beginning.

1. Ὁ διαιρῶν παρ' ἑαυτῷ φωνὴν, καὶ σημαινόμενα, καὶ πράγματα, καθ' ὧν κεῖται τὰ σημαινόμενα, οὐ προσκόψει τῷ τῶν φωνῶν σολοικισμῷ, ἐπὰν ἐρευνῶν εὑρίσκῃ τὰ πράγματα, καθ' ὧν κεῖνται αἱ φωναὶ, ὑγιῆ· καὶ μάλιστα ἐπὰν ὁμολογῶσιν οἱ ἅγιοι ἄνδρες τὸν λόγον αὐτῶν « καὶ τὸ κήρυγμα, οὐκ ἐν πειθοῖ σοφίας τῶν λόγων, ἀλλ' ἐν ἀποδείξει πνεύματος καὶ δυνάμεως. »

1. He who distinguishes within himself the utterance, and the things signified, and the realities to which the things signified refer, will not stumble at the solecism of the utterances when, on searching, he finds the realities to which the utterances refer sound; and especially when the holy men confess that their word "and preaching [was] not in the persuasiveness of the wisdom of words, but in demonstration of the Spirit and of power."

Editors' notes and page, col. 184

Footnotes

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Joan. I, 1.

John 1:1.

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ibid. 14.

Ibid., 14.

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I Cor. XIII, 12.

1 Corinthians 13:12.

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Joan. I, 7.

John 1:7.

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ibid.

Ibid.

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ibid. 18.

Ibid., 18.

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Matth. XI, 27.

Matthew 11:27.

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Joan. VI, 44.

John 6:44.

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I Cor. II, 4.

1 Corinthians 2:4.

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Ἐγίνετο. Lege ἐδύνατο.

Ἐγίνετο ("came to be"): read ἐδύνατο ("was able").

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Εἰκὸς μέντοιγε πρὸ τῆς δευτέρας. Vide quae supra ad Comm. in Matth. XVII super hoc argumento observata sunt.

Εἰκὸς μέντοιγε πρὸ τῆς δευτέρας ("it is likely, however, before the second"): see what was observed on this subject above, on the Commentary on Matthew XVII.

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Hocce fragmentum, quod e secundo tomo depromptum fertur, nullibi tamen in eo tomo reperies; unde vel detruncatum eum esse concludendum est, vel suspicandum fragmentum istud e tomo quinto esse depromptum, quemadmodum et illud quod ex eodem tomo infra afferimus. Et revera idem est utriusque fragmenti initium, eadem fere verba; sed cum prius Pamphilo probandum incumberet ex Deo Patre (juxta Origenem) Filium esse natum, et unius esse cum Patre substantiae, alienum vero a substantiis creaturarum, postquam dixit : « Unigenitus Filius Salvator noster, qui solus ex Patre natus est, solus natura et non adoptione Filius est, » relicto quodam intervallo, ad posteriora, quae ad rem probandam pertinent, statim progreditur his verbis : « Item in eodem libro. Unus ergo est, » etc. Paulo post vero, ut probet ex Origene Filium Dei per prolationem natum non esse, idem hocce initium resumit, cujus contextum, quem hic exhibemus, ubi ea de re agitur, ad finem usque transcribit. Deinde quamvis nulla auctoritas, nullae variantes lectiones admoneant tomum II pro tomo V positum esse in Apologia Pamphili, Rufinus ipse hujus interpres facile potuit decipi. Ex littera enim Π unde quintus numerus apud Graecos exprimitur, facile fit numerus II, si linea superius transversa aut non advertatur aut deleatur.

This fragment, which is said to be drawn from the second tome, you will nevertheless find nowhere in that tome; so one must conclude either that the tome is truncated, or suspect that this fragment was drawn from the fifth tome, like the one we cite below from the same tome. And in fact both fragments begin the same way, with almost the same words; but since it fell to Pamphilus first to prove that (according to Origen) the Son was born of God the Father, and is of one substance with the Father but foreign to the substances of creatures, after saying: "The only-begotten Son our Saviour, who alone was born of the Father, alone is Son by nature and not by adoption," he leaves a certain gap and at once passes on to the later matter that bears on the proof, with these words: "Likewise in the same book. He is therefore one," etc. A little later, however, to prove from Origen that the Son of God was not born by emission, he takes up this same opening again and copies out its whole context, which we give here, where that question is dealt with, to the end. Further, although no authority and no variant readings suggest that tome II was put for tome V in Pamphilus's Apology, Rufinus himself, its translator, could easily have been misled. For the letter Π, by which the number five is expressed among the Greeks, easily becomes the numeral II if the stroke across the top is either overlooked or rubbed out.

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Ἐκ τοῦ τετάρτου, etc. Exstat hoc fragmentum cap. 4 Philocaliae.

Ἐκ τοῦ τετάρτου ("From the fourth"), etc.: this fragment survives in chapter 4 of the Philocalia.

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Εὑρίσκῃ. Sic mss.; libb. editi, εὑρίσκει.

Εὑρίσκῃ: so the manuscripts; the printed books have εὑρίσκει.

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Τῶν λόγων. Legendum videtur εἶναι τῶν λόγων.

Τῶν λόγων: it seems we should read εἶναι τῶν λόγων ("to be of words").

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Page

running head: ORIGENIS 184
marginal letters: A ‹Θεὸν Λόγον· ἐπὶ γῆς› (previous unit); B ‹στοῦ ἐπινοιῶν. Ταῦτα› (previous unit); C ‹ΕΚ ΤΟΥ ΤΕΤΑΡΤΟΥ ΤΟΜΟΥ›; D ‹posteriora, quae ad rem› (foot apparatus)
old-edition numerals: (none)

PG 14:185

Εἶτα, εἰπὼν τὸν τοῦ Εὐαγγελίου σολοικισμὸν, ἐπάγει.

Then, having spoken of the solecism of the Gospel, he adds:

2. Ἅτε δὲ οὐκ ἀσυναίσθητοι οἱ ἀπόστολοι τυγχάνοντες τῶν ἐν οἷς προσκόπτουσι, καὶ περὶ ἃ οὐκ ἐσχόληνται, φασὶν ἰδιῶται εἶναι τῷ λόγῳ, ἀλλ' οὐ τῇ γνώσει· νομιστέον γὰρ αὐτὸ οὐχ ὑπὸ Παύλου μόνον, ἀλλὰ καὶ ὑπὸ τῶν λοιπῶν ἀποστόλων λέγεσθαι ἄν· « Ἡμεῖς δέ· » καὶ τό· « Ἔχομεν δὲ τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ Θεοῦ, καὶ μὴ ἐξ ἡμῶν, » ἐξειλήφαμεν, ὡς « θησαυροῦ » μὲν λεγομένου τοῦ ἀλλαχόσε θησαυροῦ τῆς γνώσεως καὶ σοφίας τῆς ἀποκρύφου· « ὀστρακίνων δὲ σκευῶν, » τῆς εὐτελοῦς καὶ εὐκαταφρονήτου παρ' Ἕλλησι λέξεως τῶν Γραφῶν ἀληθῶς ὑπερβολῆς δυνάμεως τοῦ Θεοῦ ἐμφαινομένης· ὅτι ἴσχυσε τὰ τῆς ἀληθείας μυστήρια, καὶ ἡ δύναμις τῶν λεγομένων οὐκ ἐμποδιζομένη ὑπὸ τῆς εὐτελοῦς φράσεως, φθάσαι ἕως περάτων γῆς, καὶ ὑπαγαγεῖν τῷ Χριστοῦ λόγῳ οὐ μόνον τὰ μωρὰ τοῦ κόσμου, ἀλλ' ἔστιν ὅτε καὶ τὰ σοφὰ αὐτοῦ. Βλέπομεν γὰρ τὴν κλῆσιν, οὐχ ὅτι οὐδεὶς σοφὸς κατὰ σάρκα, ἀλλ' « ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα. » Ἀλλὰ καὶ ὀφειλέτης ἐστὶ Παῦλος καταγγέλλων τὸ Εὐαγγέλιον, οὐ μόνον βαρβάροις παραδιδόναι τὸν λόγον, ἀλλὰ καὶ Ἕλλησι· καὶ οὐ μόνον ἀνοήτοις τοῖς εὐχερέστερον συγκατατιθεμένοις, ἀλλὰ καὶ σοφοῖς· ἱκάνωτο γὰρ ὑπὸ Θεοῦ διάκονος εἶναι τῆς Καινῆς Διαθήκης, χρώμενος ἀποδείξει πνεύματος καὶ δυνάμεως, ἵνα ἡ τῶν πιστευόντων συγκατάθεσις μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων, ἀλλ' ἐν δυνάμει Θεοῦ. Ἴσως γὰρ εἰ κάλλος καὶ περιβολὴν φράσεως, ὡς τὰ παρ' Ἕλλησι θαυμαζόμενα, εἶχεν ἡ Γραφὴ, ὑπενόησεν ἄν τις οὐ τὴν ἀλήθειαν κεκρατηκέναι τῶν ἀνθρώπων, ἀλλὰ τὴν ἐμφαινομένην ἀκολουθίαν καὶ τὸ τῆς φράσεως κάλλος ἐψυχαγωγηκέναι τοὺς ἀκροωμένους, καὶ ἠπατηκὸς αὐτοὺς προσειληφέναι.

2. And since the apostles are not unaware of the things in which they stumble and with which they have not occupied themselves, they say that they are unskilled in speech, yet not in knowledge; for we must consider that this would be said not by Paul alone, but also by the rest of the apostles: "But we"; and the saying, "But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves," we have understood as though "treasure" meant that which elsewhere is called the treasure of hidden knowledge and wisdom, and "earthen vessels" meant the humble and, among the Greeks, contemptible diction of the Scriptures, wherein the exceeding greatness of the power of God truly appears; because the mysteries of the truth and the power of the things spoken prevailed, unhindered by the humble phrasing, to reach unto the ends of the earth, and to subject to the word of Christ not only the foolish things of the world, but sometimes also its wise things. For we see the calling, not that no one is wise according to the flesh, but "that not many are wise according to the flesh." Moreover Paul, proclaiming the Gospel, is debtor to deliver the word not only to barbarians, but also to Greeks; and not only to the foolish who more readily assent, but also to the wise; for he had been made sufficient by God to be a minister of the New Covenant, using demonstration of the Spirit and of power, that the assent of those who believe might not be in the wisdom of men, but in the power of God. For perhaps if the Scripture had possessed beauty and compass of phrasing, like the things admired among the Greeks, someone would have suspected that not the truth had laid hold of men, but that the apparent sequence and the beauty of the phrasing had charmed the hearers, and had won them over by deceiving them.

ΕΚ ΤΟΥ ΠΕΜΠΤΟΥ ΤΟΜΟΥ ΤΩΝ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ.

From the Fifth Tome of the Commentaries on the Gospel according to John.

Εἰς τὸ προοίμιον.

On the Preface.

1. Ἐπεὶ μὴ ἀρκούμενος τὸ παρὸν ἀνειληφέναι πρὸς ἡμᾶς ἔργον τῶν τοῦ Θεοῦ ἐργοδιωκτῶν, καὶ ἀπόντας τὰ πολλά σοι σχολάζειν καὶ τῷ πρὸς σὲ καθήκοντι ἀξιοῖς, ἐγὼ, ἐκκλίνων τὸν κάματον, καὶ περιστάμενος τὸν παρὰ Θεοῦ τῶν ἐπὶ τὸ γράφειν εἰς τὰ θεῖα ἑαυτοὺς ἐπιδεδωκότων κίνδυνον, συναγορεύσαιμι ἂν ἐμαυτῷ ἀπὸ τῆς Γραφῆς παραιτούμενος τὰ πολλὰ ποιεῖν βιβλία. Φησὶ γὰρ ἐν τῷ Ἐκκλησιαστῇ Σολομῶν· « Υἱέ μου, φύλαξαι τοῦ ποιῆσαι βιβλία πολλά· οὐκ ἔστι περασμὸς, καὶ μελέτη πολλὴ κόπωσις σαρκός. » Ἡμεῖς γὰρ, εἰ μὴ ἔχει νοῦν τινα κεκρυμμένον,

1. Since, not being content to have taken up for the present towards us the work of God's taskmasters, even when we are absent you demand that we devote most of our time to you and to our duty towards you, I, shunning the toil and avoiding the danger from God that attends those who have given themselves over to writing on divine things, might plead on my own behalf from the Scripture in begging off from making many books. For Solomon says in Ecclesiastes: "My son, beware of making many books; there is no end, and much study is a weariness of the flesh." For we, unless the passage before us has some hidden

Editors' notes and page, col. 185

Footnotes

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Εὐαγγελίου. Codex Thuanus, εὐαγγελιστοῦ.

Εὐαγγελίου ("of the Gospel"): the Thuanus codex has εὐαγγελιστοῦ ("of the evangelist").

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Ἐπεὶ μὴ ἀρκούμενος, etc. In Petaviano Philocaliae codice, quem Holmiae vidimus, eadem haec ad oram adtexta erant, quae in Reg. ms. deprehendit Tarinus, ea scilicet : τὸν Ἀμβρόσιον αἰνίττεται, πρὸς ὃν πάντα τὰ ἐξηγηματικὰ σχεδὸν αὐτοῦ πεποίηται γράμματα. HUETIUS.

Ἐπεὶ μὴ ἀρκούμενος ("Since, not being content"), etc.: in Petau's codex of the Philocalia, which we saw at Stockholm, the same words were added in the margin that Tarin found in the Royal manuscript, namely: "He is hinting at Ambrose, to whom he addressed almost all his exegetical writings." HUET.

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Ἐργοδιωκτῶν. Luculenta id Origenis epistola declarat.

Ἐργοδιωκτῶν ("taskmasters"): a letter of Origen's shows this clearly.

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Ἀπόντας. Alexandria enim tunc temporis aberat Ambrosius, cum haec scriberet Origenes : sic enim ipse tomo primo in Joann., num. 4, affatur Ambrosium : Ποίαν ἐχρῆν εἶναι μετὰ τὸ κατὰ τὸ σῶμα κεχωρίσθαι ἡμᾶς ἀλλήλων διαφέρουσαν (ἀπαρχὴν) ἢ τὴν περὶ Εὐαγγελίου ἐξέτασιν; HUETIUS.

Ἀπόντας ("absent"): for Ambrose was away from Alexandria at the time Origen wrote this; so he himself addresses Ambrose in tome I on John, no. 4: "What (first-fruits) ought there to be, now that we are separated from one another in body, more excellent than the examination of the Gospel?" HUET.

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Υἱέ μου, φύλαξαι τοῦ, etc. Aliter locus hic interpungitur in vulgatis τῶν Ο' editionibus. ID.

Υἱέ μου, φύλαξαι τοῦ ("My son, beware of"), etc.: this passage is punctuated differently in the common editions of the Seventy. THE SAME.

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Footnotes

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I Cor. II, 12.

1 Corinthians 2:12.

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II Cor. IV, 7.

2 Corinthians 4:7.

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I Cor. I, 27.

1 Corinthians 1:27.

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ibid. 26.

Ibid., 26.

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Rom. I, 14.

Romans 1:14.

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II Cor. III, 6.

2 Corinthians 3:6.

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Eccle. XII, 12.

Ecclesiastes 12:12.

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Εὐαγγελίου. Codex Thuanus, εὐαγγελιστοῦ.

Εὐαγγελίου ("of the Gospel"): the Thuanus codex has εὐαγγελιστοῦ ("of the evangelist").

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Exstat hoc fragmentum cap. 5 Philocaliae.

This fragment survives in chapter 5 of the Philocalia.

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Ἐπεὶ μὴ ἀρκούμενος ("Since, not content"), etc.: in the Petau codex of the Philocalia, which we saw at Stockholm, the same words were written in the margin that Tarin found in the Royal manuscript, namely: "He is hinting at Ambrose, to whom almost all his exegetical writings are addressed." HUET.

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Ἐργοδιωκτῶν. Luculenta id Origenis epistola declarat.

Ἐργοδιωκτῶν ("taskmasters"): a letter of Origen shows this clearly.

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Ἀπόντας ("absent"): for Ambrose was away from Alexandria at the time Origen wrote this; so Origen himself addresses Ambrose in the first tome on John, no. 4: "What [first-fruit] should be more excellent, now that we are separated from one another in body, than the examination of the Gospel?" HUET.

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Υἱέ μου, φύλαξαι τοῦ, etc. Aliter locus hic interpungitur in vulgatis τῶν Ο' editionibus. ID.

Υἱέ μου, φύλαξαι τοῦ ("My son, beware of"), etc.: this passage is punctuated differently in the common editions of the Seventy. The same [Huet].

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Footnotes

(75) ‹anchor: Evangelium adimplevit› · call in col 187

Rom. XV, 19.

Romans 15:19.

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(76) ‹anchor: praevaliturae sunt› · call in col 187

Matth. XVI, 18.

Matthew 16:18.

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Δόξομεν. Codex Thuan. δείξομεν.

Δόξομεν ("we shall seem"): the Thuanus codex has δείξομεν ("we shall show").

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Τὴν Γραφήν. Thuan. codex, τῶν Γραφῶν.

Τὴν Γραφήν ("the Scripture"): the Thuanus codex has τῶν Γραφῶν ("of the Scriptures").

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Τὸν τηλικοῦτον Μωϋσέα φήσει. Hoc etiam argumento, praeter alia, probare possumus alterutrum e Commentariis in Job Origeni vulgo tributis supposititium esse, cum posterius a Perionio interpretatum Moysem librum Jobi scripsisse, prius vero hebraice convertisse doceat. HUETIUS.

Τὸν τηλικοῦτον Μωϋσέα φήσει ("he will say that so great a man as Moses"): by this argument too, among others, we can prove that one or the other of the Commentaries on Job commonly attributed to Origen is spurious, since the latter, translated by Périon, teaches that Moses wrote the book of Job, and the former that he translated it from Hebrew. HUET.

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Exhibet hocce fragmentum Eusebius Hist. eccles. lib. VI, c. 25.

Eusebius gives this fragment in the Ecclesiastical History, book 6, chapter 25.

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Ἔστω δὲ καὶ δευτέραν, etc. Eam admittit Origenes homil. 7 in Josue : « Petrus etiam duabus Epistolarum suarum personat tubis. » Eusebius lib. III Hist., cap. 3 : Τὴν δὲ φερομένην αὐτοῦ (Πέτρου) δευτέραν οὐκ ἐνδιάθηκον μὲν εἶναι παρειλήφαμεν· ὅμως δὲ πολλοῖς χρήσιμος φανεῖσα, μετὰ τῶν ἄλλων ἐσπουδάσθη Γραφῶν. « Quae vero secunda appellatur, eam quidem inter sacros Novi Testamenti libros positam non esse a majoribus accepimus. Sed (continues)

Ἔστω δὲ καὶ δευτέραν ("let there be a second as well"), etc.: Origen admits it in Homily 7 on Joshua: "Peter too sounds through the two trumpets of his Epistles." Eusebius, History book 3, chapter 3: "The so-called second epistle of his (Peter's) we have received as not canonical; yet since it seemed useful to many, it has been studied with the other Scriptures." "The one called the second, we have received from our elders, was not placed among the sacred books of the New Testament. But (continues)

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Page

running head: ORIGENIS
marginal letters: A trusum et nobis; B his sub aciem; C mentarios ediderit,; D quas docuerat
old-edition numerals: 95 after juxta fœdus inter
other: facing Latin version, not set; full-width heading (EX EODEM TOMO QUINTO COMMENTAR / Interprete Henrico V) cut off at right edge

PG 14:188

καὶ ἔτι ἡμῖν ἀσαφῆ ἡ λέξις ἡ προκειμένη, ἄντικρυς παραβεβήκαμεν τὴν ἐντολὴν, μὴ φυλαξάμενοι ποιῆσαι βιβλία πολλά.

meaning and is still obscure to us, have flatly transgressed the commandment, not having guarded against making many books.

Εἶτα, εἰπὼν, ὡς εἰς ὀλίγα τοῦ Εὐαγγελίου ῥητὰ τέσσαρες αὐτῷ διηνύθησαν τόμοι, ἐπιφέρει.

Then, having said that four tomes had been completed by him on a few sayings of the Gospel, he adds:

2. Ὅσον γὰρ ἐπὶ τῇ λέξει δύο σημαίνεται ἐκ τοῦ· « Υἱέ μου, φύλαξαι τοῦ ποιῆσαι βιβλία πολλά· » ἓν μὲν, ὅτι οὐ δεῖ κεκτῆσθαι βιβλία πολλά· ἕτερον δὲ, ὅτι οὐ δεῖ συντάξαι βιβλία πολλά· καὶ εἰ μὴ τὸ πρῶτον, πάντως τὸ δεύτερον· εἰ δὲ τὸ δεύτερον, οὐ πάντως τὸ πρῶτον· πλὴν ἑκατέρωθεν δόξομεν μανθάνειν μὴ δεῖν ποιεῖν βιβλία πλείονα. Ἠδυνάμην δὲ, πρὸς τὸ νῦν ἡμῖν ὑποπεπτωκὸς ἱστάμενος, ἐπιστεῖλαί σοι ὡς ἀπολογίαν τὸ ῥητόν· καὶ κατασκευάσας τὸ πρᾶγμα, ἐκ τοῦ μηδὲ τοὺς ἁγίους πολλῶν βιβλίων συντάξεσιν ἐσχολακέναι, παύσασθαι πρὸς τὸ ἑξῆς τοῦ κατὰ τὰς συνθήκας ἃς ἐποιησάμεθα πρὸς ἀλλήλους ὑπαγορεύειν τὰ διαπεμφθησόμενά σοι· καὶ τάχα σὺ, πληγεὶς ὑπὸ τῆς λέξεως, πρὸς τὸ ἑξῆς ἂν ἡμῖν ξυνεχώρησας· ἀλλ' ἐπεὶ τὴν Γραφὴν εὐσυνειδότως δεῖ ἐξετάζειν, μὴ προπετῶς ἑαυτῷ καταχαριζόμενον τὸ νενοηκέναι, ἐκ τοῦ ψιλὴν τὴν λέξιν ἐξειληφέναι, οὐχ ὑπομένω, μὴ τὴν φαινομένην μοι ὑπὲρ ἐμαυτοῦ ἀπολογίαν, ᾗ χρήσαιο ἂν κατ' ἐμοῦ, εἰ παρὰ τὰς συνθήκας ποιήσαιμι παρατιθείς. Καὶ πρῶτόν γε, ἐπεὶ δοκεῖ τῇ λέξει συναγορεύειν ἡ ἱστορία, οὐδενὸς τῶν ἁγίων ἐκδεδωκότος συντάξεις πλείονας, καὶ ἐν πολλαῖς βίβλοις τὸν νοῦν αὐτοῦ ἐκτιθεμένου, περὶ τούτου λεκτέον. Ὁ δὲ ἐγκαλῶν μοι εἰς σύνταξιν πλειόνων ἐρχομένῳ, τὸν τηλικοῦτον Μωϋσέα φήσει πέντε μόνας βίβλους καταλελοιπέναι.

2. For so far as the wording goes, two things are signified by the saying: "My son, beware of making many books": one, that one ought not to possess many books; the other, that one ought not to compose many books; and if not the first, altogether the second; while if the second, not altogether the first; yet from either side we shall seem to learn that one ought not to make many books. And I might have, taking my stand upon what has now occurred to us, sent you the saying as a defence; and having established the point from the fact that not even the saints occupied themselves with the composition of many books, have ceased henceforth from dictating according to the agreements we made with one another the things to be sent across to you; and perhaps you, struck by the wording, would have granted us this for the future; but since one must examine the Scripture conscientiously, not rashly gratifying oneself with having understood it from having taken the bare wording, I cannot endure not setting forth the defence that appears to me on my own behalf, which you might use against me if I should act contrary to our agreements. And first of all, since history seems to support the wording, no one of the saints having published many compositions or set forth his mind in many books, we must speak concerning this. And he who accuses me when I come to the composition of many books will say that Moses, so great a man, left behind only five books.

3. Ὁ δὲ ἱκανωθεὶς διάκονος γενέσθαι τῆς Καινῆς Διαθήκης, οὐ γράμματος ἀλλὰ πνεύματος, Παῦλος, ὁ πεπληρωκὼς τὸ Εὐαγγέλιον ἀπὸ Ἱερουσαλὴμ, καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ, οὐδὲ πάσαις ἔγραψεν αἷς ἐδίδαξεν Ἐκκλησίαις· ἀλλὰ καὶ αἷς ἔγραψεν, ὀλίγους στίχους ἐπέστειλε. Πέτρος δὲ ἐφ' ᾧ οἰκοδομεῖται ἡ Χριστοῦ Ἐκκλησία, ἧς πύλαι ᾅδου οὐ κατισχύσουσι, μίαν ἐπιστολὴν ὁμολογουμένην καταλέλοιπεν. Ἔστω δὲ καὶ δευτέραν· ἀμφιβάλλεται γάρ. Τί δεῖ περὶ τοῦ ἀναπεσόντος λέγειν ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ, Ἰωάννου; Ὅς Εὐαγγέλιον ἓν καταλέλοιπεν,

3. And he who was made sufficient to become a minister of the New Covenant, not of the letter but of the spirit, Paul, who fulfilled the Gospel from Jerusalem and round about unto Illyricum, did not even write to all the Churches that he taught; and even to those to which he wrote, he sent but few lines. And Peter, upon whom is built the Church of Christ, against which the gates of Hades shall not prevail, has left behind one acknowledged epistle. And let it be granted that he also left a second; for it is doubted. What need is there to speak concerning him who leaned back on the breast of Jesus, John? Who has left behind one Gospel,

Editors' notes and page, col. 188

Editors' prose

EX EODEM TOMO QUINTO COMMENTARIORUM IN JOANNEM (42). Interprete Henrico Valesio.

FROM THE SAME FIFTH TOME OF THE COMMENTARIES ON JOHN (42).

Page

running head: ORIGENIS
marginal letters: A κρυμμένον, καὶ ἔτι; B λαί σοι ὡς; C λεκτέον. Ὁ δὲ; D αἷς ἐδίδαξεν
old-edition numerals: (none)
other: begins with -κρυμμένον from 185; editors' matter: Εἶτα, εἰπὼν, ὡς εἰς ὀλίγα ... ἐπιφέρει.; full-width Latin heading (O COMMENTARIORUM IN JOANNEM (42). / prete Henrico Valesio.) cut off at left edge before para 3, not set; ends mid-word καταλέλοι-
other: the word καταλέλοιπεν, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 189

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ὁμολογῶν δύνασθαι τοσαῦτα ποιήσειν, ἃ οὐδὲ ὁ κόσμος χωρῆσαι ἐδύνατο. Ἔγραψε δὲ καὶ τὴν Ἀποκάλυψιν, κελευσθεὶς σιωπῆσαι, καὶ μὴ γράψαι τὰς τῶν ἑπτὰ βροντῶν φωνάς. Καταλέλοιπε δὲ καὶ ἐπιστολὴν πάνυ ὀλίγων στίχων· ἔστω δὲ καὶ δευτέραν, καὶ τρίτην· ἐπεὶ οὐ πάντες φασὶ γνησίους εἶναι ταύτας. Πλὴν οὐκ εἰσὶ στίχων ἀμφότεραι ἑκατόν.

confessing that he could make so many that not even the world could contain them. And he wrote also the Apocalypse, having been commanded to keep silence and not to write the voices of the seven thunders. And he has left behind also an epistle of very few lines; and let it be granted also a second and a third, since not all say that these are genuine. Yet both together are not of a hundred lines.

Εἶτα, ἀπαριθμησάμενος προφήτας καὶ ἀποστόλους, ὀλίγα ἑκάστου, ἢ οὐδὲ ὀλίγα γράψαντος, ἐπάγει.

Then, having enumerated prophets and apostles, each of whom wrote few things, or not even a few, he adds:

4. Μετὰ ταῦτα ἰλιγγιᾷν μοι ἐπέρχεται σκοτοδινιῶντι, μὴ ἄρα πειθαρχῶν σοι οὐκ ἐπειθάρχησα θεῷ, οὐδὲ τοὺς ἁγίους ἐμιμησάμην· εἰ μὴ σφάλλομαι τοίνυν ἐμαυτῷ συναγορεύων διὰ τὸ πάνυ σε φιλεῖν, καὶ ἐν μηδενὶ ἐθέλειν λυπεῖν, τοιαύτας εὑρίσκω εἰς ταῦτα ἀπολογίας. Πρὸ πάντων παρεθέμεθα τὸ ἐκ τοῦ Ἐκκλησιαστοῦ λέγοντος· « Υἱέ μου, φύλαξαι τοῦ ποιῆσαι βιβλία πολλά. » Τούτῳ ἀντιπαραβάλλω ἐκ τῶν Παροιμιῶν τοῦ αὐτοῦ Σολομῶντος ῥητὸν, ὅ φησιν· « Ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν· φειδόμενος δὲ χειλέων νοήμων ἔσῃ. » Καὶ ζητῶ εἰ τὸ ὁποιαποτοῦν λέγειν πολλὰ πολυλογεῖν ἐστι, κἂν ἅγιά τις καὶ σωτήρια λέγῃ πολλά. Εἰ γὰρ τοῦθ' οὕτως ἔχει, καὶ πολυλογεῖ ὁ πολλὰ διεξιὼν ὠφέλιμα, αὐτὸς « ὁ Σολομὼν » οὐκ ἐκπέφευγε τὴν ἁμαρτίαν, λαλήσας « τρεῖς χιλιάδας παραβολῶν, καὶ ᾠδὰς πεντακισχιλίας, καὶ περὶ τῶν ξύλων ἀπὸ τῆς κέδρου τῆς ἐν τῷ Λιβάνῳ, καὶ ἕως τῆς ὑσσώπου τῆς ἐκπορευομένης διὰ τοίχου· ἔτι δὲ καὶ περὶ τῶν κτηνῶν, καὶ περὶ τῶν πετεινῶν, καὶ περὶ τῶν ἑρπετῶν, καὶ περὶ τῶν ἰχθύων. » Πῶς γὰρ δύναται διδασκαλίαν ἀνύειν τις χωρὶς τῆς ἁπλούστερον νοουμένης πολυλογίας, καὶ αὐτῆς τῆς Σοφίας φασκούσης τοῖς ἀπολλυμένοις· « Ἐξέτεινον λόγους, καὶ οὐ προσείχετε; » Ὁ δὲ Παῦλος φαίνεται διατελῶν ἕωθεν μέχρι μεσονυκτίου ἐν τῷ διδάσκειν, ὅτε καὶ Εὔτυχος, καταφερόμενος ὕπνῳ, καταπεσὼν ἐτάραξε τοὺς ἀκούοντας, ὡς τεθνηκώς. Εἰ τοίνυν ἀληθὲς τό· « Ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν, » ἀληθὲς δὲ καὶ τὸ μὴ ἡμαρτηκέναι πολλὰ περὶ τῶν προειρημένων

4. After these things dizziness comes over me and my head swims, lest haply in obeying you I have not obeyed God, nor imitated the saints; unless then I am mistaken in pleading on my own behalf because I love you exceedingly and wish to grieve you in nothing, I find such defences as these for these matters. Before all things we set forth the saying from Ecclesiastes, which says: "My son, beware of making many books." Over against this I set a saying from the Proverbs of the same Solomon, which says: "Out of much speaking you shall not escape sin; but if you spare your lips you shall be sensible." And I inquire whether speaking many things of whatever kind is much speaking, even if one speaks many holy and saving things. For if this is so, and he who goes through many profitable things commits much speaking, "Solomon" himself did not escape sin, having spoken "three thousand proverbs, and five thousand songs, and concerning trees from the cedar that is in Lebanon even unto the hyssop that comes out through the wall; and further also concerning cattle, and concerning birds, and concerning creeping things, and concerning fishes." For how can anyone accomplish teaching without much speaking understood in the simpler sense, when Wisdom herself also says to those who are perishing: "I stretched out words, and you did not give heed"? And Paul appears continuing from morning until midnight in teaching, when Eutychus also, borne down with sleep, fell down and troubled the hearers as being dead. If then the saying, "Out of much speaking you shall not escape sin," is true, and it is also true that neither Solomon sinned in having spoken many things concerning the aforesaid

Editors' notes and page, col. 189

Editors' prose

Interprete Joanne Tarino.

Translated by Jean Tarin.

Footnotes

(77) ‹anchor: not visible on this page› · call in col 190

Joan. XXI, 20.

John 21:20.

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ibid. 25.

Ibid., 25.

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Apoc. X, 4.

Revelation 10:4.

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(80) ‹anchor: multos libros componas› · call in col 190

Eccle. XII, 12.

Ecclesiastes 12:12.

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(81) ‹anchor: sapiens eris› · call in col 190

Prov. X, 19.

Proverbs 10:19.

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(82) ‹anchor: de piscibus› · call in col 190

III Reg. IV, 32, 33.

3 Kings (1 Kings) 4:32–33.

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(83) ‹anchor: dicat perditis› · call in col 190

Prov. I, 24.

Proverbs 1:24.

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(84) ‹anchor: utpote mortuus› · call in col 190

Act. XX, 7, 9.

Acts 20:7, 9.

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(85) ‹anchor: non effugies peccatum› · call in col 190

Prov. X 19.

Proverbs 10:19.

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tamen cum utilis esse videretur quamplurimis, una cum reliquis sacrae Scripturae libris studiose lectitata est; » et cap. 25 : Τῶν δὲ ἀντιλεγομένων, γνωρίμων δ' οὖν τοῖς πολλοῖς, ἡ λεγομένη Ἰακώβου φέρεται, καὶ ἡ Ἰούδα, ἥ τε Πέτρου δευτέρα ἐπιστολή, καὶ ἡ ὀνομαζομένη δευτέρα καὶ τρίτη Ἰωάννου. « Ex iis vero quae in dubium revocantur, a multis tamen commemorari videmus, est Epistola quae dicitur Jacobi, et quae Judae, et secunda Petri, Joannis item altera et tertia. » HUETIUS.

(continued) yet since it seemed useful to very many, it has been diligently read together with the other books of holy Scripture"; and chapter 25: "Among the disputed books, which are nonetheless known to most, are the one called James's, and Jude's, and the second epistle of Peter, and the so-called second and third of John." "Of those that are called in question, yet which we see mentioned by many, are the Epistle said to be James's, and Jude's, and the second of Peter, and likewise John's second and third." HUET.

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Ἐπεὶ οὐ πάντες φασὶ γνησίους εἶναι. Origenes homil. 7 in Jos. : « Addit nihilominus adhuc et Joannes tuba canere per Epistolas suas, » et Eusebius loco proxime laudato. ID.

Ἐπεὶ οὐ πάντες φασὶ γνησίους εἶναι ("since not all say they are genuine"): Origen, Homily 7 on Joshua: "John too adds his trumpet-call through his Epistles," and Eusebius in the place just cited. The same [Huet].

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Ex cap. 5 Philocaliae.

From chapter 5 of the Philocalia.

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(46) ‹anchor: σωτήρια λέγῃ πολλά› · call in col 190

Κἂν ἅγιά τις καὶ σωτήρια λέγῃ πολλά. Haec desunt in codice Regio, sed restituuntur e codice Thuan.

Κἂν ἅγιά τις καὶ σωτήρια λέγῃ πολλά ("even if one says many holy and saving things"): these words are missing in the Royal codex but are restored from the Thuanus codex.

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(47) ‹anchor: Ἐξέτεινον λόγους› · call in col 190

Ἐξέτεινον λόγους. Id secuti sunt Syrus et Arabs. Reliqui interpretes legerunt, χεῖρά μου, quod ad idem recidit, nam qui verba facturi erant, manu sibi audientiam faciebant. Sic Paulus Act. XIII, 16 : Κατασείσας τῇ χειρὶ εἶπεν· et Pers. satyr. 4 : Fert animus calidae fecisse silentia turbae Majestate manus..... Et Caesar apud Luc. : ..... Tumultum Composuit vultu dextraque silentia jussit. Huic observationi hoc adde, significationem illam erectis primoribus digitis tribus, pollice, indice et medio, conclusis medio et auriculari fieri solitam.

Ἐξέτεινον λόγους ("I stretched out words"): the Syriac and Arabic followed this. The other translators read χεῖρά μου ("my hand"), which comes to the same thing, for those about to speak gained a hearing with the hand. So Paul, Acts 13:16: "Beckoning with his hand, he said"; and Persius, Satire 4: "His spirit moves him to have made silence in the hot crowd by the majesty of his hand....." And Caesar in Lucan: "..... The uproar he calmed with his look, and with his right hand commanded silence." Add to this observation that the sign was usually made with the first three fingers raised, thumb, index and middle, and the middle [sic] and little fingers closed.

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Footnotes

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Joan. I, 1.

John 1:1.

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(87) ‹anchor: remittens nos, dicit› · call in col 191

ibid. V, 39.

Ibid. 5:39.

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(88) ‹anchor: appellat, dicens› · call in col 191

Psal. XXXIX, 8.

Psalm 39(40):8.

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(89) ‹anchor: Quid? vidisse› · call in col 191

Apoc. V, 1. 4.

Revelation 5:1, 4.

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Hoc gestu cum populum alloquerentur episcopi, eodem ipsi benedicebant e salutatorio, qui mos ad haec tempora deductus est. HUETIUS.

(continued) When bishops addressed the people with this gesture, they also used it to bless from the salutatorium, a custom that has come down to our own times. HUET.

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Ὁ πᾶς δὴ τοῦ Θεοῦ Λόγος, etc. Eadem habebat Petavianus ille codex Holmiensis, quae repraesentavit Tarinus, ea nimirum : Λόγον ἐνταῦθα τοῦ Θεοῦ οὐ τὸν οὐσιώδη νοήσεις, (ἀμερὴς γὰρ ἐκεῖνος, ἢ Θεός·) ἀλλὰ τὸν περὶ αὐτοῦ Λόγον ἐκ ποικίλων θεωρημάτων συγκείμενον, ὃ καὶ αὐτὸς τῷ πρώτῳ ὁμωνύμως (Petav. ὁμώνυμος) ἐν ἀρχῇ πρὸς τὸν Θεὸν λέγεται. Eadem quoque ad oram suae interpretationis Genebrardus exhibuit Latine ita conversa : « Verbum hic Dei essentiale ne intelligas (expers enim partium est, tanquam Deus), sed Verbum quod de ipso exsistit e variis contemplationibus compositum, quod etiam cum priore illo nomine communicans, in principio apud Deum fuisse dicitur. » ID.

Ὁ πᾶς δὴ τοῦ Θεοῦ Λόγος ("the whole Word of God"), etc.: that Petau codex at Stockholm had the same words that Tarin reproduced, namely: "By the Word of God here you will understand not the essential Word (for he is without parts, as God), but the word about him, composed of various insights, which, sharing the name with the first, is itself said to be in the beginning with God" (Petau's codex: ὁμώνυμος). Génébrard too gave the same in the margin of his translation, rendered into Latin thus: "Do not understand here the essential Word of God (for he is without parts, as God), but the word that exists about him, composed of various contemplations, which, sharing that former name, is also said to have been in the beginning with God." The same [Huet].

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Τὰ περὶ αὐτοῦ. Haec desunt in vulgato Philocaliae textu, sed restituuntur e mss.

Τὰ περὶ αὐτοῦ ("the things concerning him"): these words are missing in the common text of the Philocalia but are restored from the manuscripts.

(printed under page 102)

Page

running head: ORIGENIS
marginal letters: A mediam noctem; B cem esse ; qui; C remittens nos,; D quod in unum
old-edition numerals: 97 after compositus,
other: facing Latin version, not set

PG 14:192

τὸν Σολομῶντα ἀπαγγείλαντα, μηδὲ τὸν Παῦλον παρατείναντα μέχρι μεσονυκτίου· ζητητέον τίς ἡ πολυλογία, κἀκεῖθεν μεταβατέον ἐπὶ τὸ ἰδεῖν τίνα τὰ πολλὰ βιβλία. Ὁ πᾶς δὴ τοῦ Θεοῦ Λόγος, ὁ ἐν ἀρχῇ πρὸς τὸν Θεὸν, οὐ πολυλογία ἐστὶν, οὐ λόγοι· λόγος γὰρ εἷς συνεστὼς ἐκ πλειόνων θεωρημάτων, ὧν ἕκαστον θεώρημα μέρος ἐστὶ τοῦ ὅλου λόγου. Οἱ δὲ ἔξω τούτου ἐπαγγελλόμενοι περιέχειν διέξοδον καὶ ἀπαγγελίαν ὁποίαν δήποτε, εἰ καὶ ὡς περὶ ἀληθείας εἰσὶ λόγοι, καὶ παραδοξότερόν γε ἐρῶ, οὐδεὶς αὐτῶν λόγος, ἀλλ' ἕκαστοι λόγοι. Οὐδαμοῦ γὰρ ἡ μονὰς, καὶ οὐδαμοῦ τὸ σύμφωνον, καὶ ἕν· ἀλλὰ παρὰ τὸ διεσπᾶσθαι καὶ μάχεσθαι τὸ ἓν ἀπ' ἐκείνων ἀπώλετο, καὶ γεγόνασιν ἀριθμοὶ, καὶ τάχα ἀριθμοὶ ἄπειροι. Ὥστε κατὰ τοῦτ' ἂν ἡμᾶς εἰπεῖν, ὅτι ὁ φθεγγόμενος ὃ δήποτε τῆς θεοσεβείας ἀλλότριον πολυλογεῖ· ὁ δὲ λέγων τὰ τῆς ἀληθείας, κἂν εἴπῃ τὰ πάντα ὡς μηδὲν παραλιπεῖν, ἕνα ἀεὶ λέγει λόγον· καὶ οὐ πολυλογοῦσιν οἱ ἅγιοι τοῦ σκοποῦ τοῦ κατὰ τὸν ἕνα ἐχόμενοι λόγον. Εἰ τοίνυν ἡ πολυλογία ἐκ τῶν δογμάτων κρίνεται, καὶ οὐκ ἐκ τῆς τῶν πολλῶν λέξεων ἀπαγγελίας, ὅρα εἰ οὕτω δυνάμεθα ἓν βιβλίον τὰ πάντα ἅγια εἰπεῖν, πολλὰ δὲ τὰ ἔξω τούτων. Ἀλλ' ἐπεὶ μαρτυρίου μοι δεῖ τοῦ ἀπὸ τῆς θείας Γραφῆς, ἐπίσκεψαι εἰ πληκτικώτατα δύναμαι τοῦτο παραστῆσαι, κατασκευάσας, ὅτι περὶ Χριστοῦ καθ' ἡμᾶς οὐκ ἐν ἑνὶ γέγραπται βιβλίῳ κοινότερον ἡμῶν τὰ βιβλία νοούντων. Γέγραπται γὰρ καὶ ἐν τῇ Πεντατεύχῳ· εἴρηται δὲ καὶ ἐν ἑκάστῳ τῶν προφητῶν, καὶ ἐν τοῖς Ψαλμοῖς, καὶ ἁπαξαπλῶς, ὥς φησιν αὐτὸς ὁ Σωτὴρ, ἐν πάσαις ταῖς Γραφαῖς, ἐφ' ἃς ἀναπέμπων ἡμᾶς φησιν· « Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν. Καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ. » Εἰ τοίνυν ἀναπέμπει ἡμᾶς ἐπὶ τὰς Γραφὰς ὡς μαρτυρούσας περὶ αὐτοῦ, οὐκ ἐπὶ τήνδε μὲν πέμπει, ἐπὶ τήνδε δὲ οὔ· ἀλλ' ἐπὶ πάσας τὰς ἀπαγγελλούσας περὶ αὐτοῦ ἅστινας ἐν τοῖς Ψαλμοῖς κεφαλίδα ὀνομάζει βιβλίου λέγων· « Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ. » Ὁ γὰρ ἁπλῶς θέλων ἐκλαβεῖν τό· « Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, » ἐπὶ οἵου δήποτε ἑνὸς τῶν περιεχόντων τὰ περὶ αὐτοῦ, ἀπαγγελλέτω τίνι λόγῳ τήνδε τὴν βίβλον ἑτέρας προκρίνει. Ἵνα γὰρ μὴ ὑπολαμβάνῃ τις ἐπ' αὐτὴν τὴν τῶν Ψαλμῶν βίβλον ἀναφέρειν ἡμᾶς τὸν λόγον, λεκτέον πρὸς αὐτὸν, ὅτι ἐχρῆν εἰρῆσθαι· « Ἐν ταύτῃ τῇ βίβλῳ γέγραπται περὶ ἐμοῦ. » Νῦν δέ φησι πάντα μίαν κεφαλίδα, τῷ ἀνακεφαλαιοῦσθαι τὸν περὶ αὐτοῦ εἰς ἡμᾶς ἐληλυθότα λόγον εἰς ἕν. Τί δέ; καὶ τὸ βιβλίον ἑωρᾶσθαι γεγραμμένον ὑπὸ τοῦ Ἰωάννου ἔμπροσθεν

things, nor Paul in having prolonged his discourse until midnight, we must inquire what much speaking is, and pass on from there to see what the many books are. Now the whole Word of God, Who was in the beginning with God, is not much speaking, is not words; for He is one Word consisting of many theorems, each theorem of which is a part of the whole Word. But those outside of this that profess to contain any narrative and declaration whatsoever, even if they are discourses as it were concerning truth—and I shall say something even more paradoxical—none of them is a word, but in each case words. For nowhere is there the monad, and nowhere the harmonious and one; but because of being torn asunder and at war, the one has perished from them, and they have become numbers, and perhaps infinite numbers. So that according to this we might say that he who utters anything whatsoever foreign to godliness commits much speaking; whereas he who speaks the things of the truth, even if he should say all things so as to leave nothing out, always speaks one word; and the saints, holding fast to the aim that is according to the one Word, do not commit much speaking. If then much speaking is judged by the doctrines, and not by the utterance of many words, see whether in this way we can call all the holy Scriptures one book, and those outside of them many. But since I have need of testimony from the divine Scripture, consider whether I can establish this most strikingly by showing that concerning Christ, according to us, it is not written in one book when we understand books in the more ordinary sense. For it is written both in the Pentateuch, and it is spoken in each of the prophets, and in the Psalms, and in a word, as the Saviour Himself says, in all the Scriptures, to which referring us He says: "Search the Scriptures, because you think that in them you have eternal life. And these are they which bear witness concerning Me." If then He refers us to the Scriptures as bearing witness concerning Him, He does not send us to this one and not to that one, but to all that declare concerning Him, which in the Psalms He names the roll-head of a book, saying: "In the head of the book it is written concerning Me." For let him who wishes to take the saying, "In the head of the book it is written concerning Me," simply of any one book whatsoever of those that contain the things concerning Him, declare by what reason he prefers this book to another. For lest anyone should suppose that we refer the saying to the book of Psalms itself, it must be said to him that it ought to have been said: "In this book it is written concerning Me." But as it is, He calls all of them one head, because the word concerning Him that has come down to us is summed up into one. And what more? The book also was seen by John written on the front

Editors' notes and page, col. 192

Page

running head: ORIGENIS
marginal letters: A μένων τὸν; B γόμενος ὃ δήποτε; C ἐν πάσαις ταῖς; D τὸν, ὅτι ἐχρῆν
old-edition numerals: (none)
other: begins with -μένων from 189; ends mid-sentence

PG 14:193

καὶ ὄπισθεν, καὶ κατεσφραγισμένον, ὅπερ οὐδεὶς ἠδύνατο ἀναγνῶναι, καὶ λῦσαι τὰς σφραγῖδας αὐτοῦ, εἰ μὴ ὁ λέων ὁ ἐκ τῆς φυλῆς τοῦ Ἰούδα, ἡ ῥίζα Δαυῖδ, « ὁ ἔχων τὴν κλεῖν τοῦ Δαυῖδ, καὶ ἀνοίγων, καὶ οὐδεὶς κλείσει, καὶ κλείων, καὶ οὐδεὶς ἀνοίξει; » Ἡ γὰρ πᾶσα Γραφή ἐστιν ἡ δηλουμένη διὰ τῆς βίβλου, ἔμπροσθεν μὲν γεγραμμένη διὰ τὴν πρόχειρον αὐτῆς ἐκδοχὴν, ὄπισθεν δὲ διὰ τὴν ἀνακεχωρηκυῖαν καὶ πνευματικήν. Παρατηρητέον πρὸς τούτοις, εἰ δύναται ἀποδεικτικὸν τοῦ τὰ ἅγια μίαν τυγχάνειν βίβλον, τὰ δὲ ἐναντίως ἔχοντα πολλὰς, τὸ ἐπὶ μὲν τῶν ζώντων, μίαν εἶναι τὴν βίβλον, ἀφ' ἧς ἀπαλείφονται οἱ ἀνάξιοι αὐτῆς γεγενημένοι, ὡς γέγραπται· « Ἐξαλειφθήτωσαν ἐκ βίβλου ζώντων· » ἐπὶ δὲ τῶν κρίσει ὑποκειμένων βίβλους φέρεσθαι· φησὶ γὰρ ὁ Δανιήλ· « Κριτήριον ἐκάθισε, καὶ βίβλοι ἠνεῴχθησαν. » Τῷ δὲ ἑνικῷ τῆς θείας βίβλου καὶ Μωϋσῆς μαρτυρεῖ λέγων· « Εἰ μὲν ἀφῇς τῷ λαῷ τὴν ἁμαρτίαν, ἄφες· εἰ δὲ μὴ, ἐξάλειψόν με ἐκ τῆς βίβλου, ἧς ἔγραψας. » Ἐγὼ καὶ τὸ παρὰ τῷ Ἠσαΐᾳ οὕτως ἐκλαμβάνω. Οὐ γὰρ ἴδιον τῆς τούτου προφητείας τὸ εἶναι τοὺς λόγους τοῦ βιβλίου ἐσφραγισμένους, μήτε ὑπὸ τοῦ μὴ ἐπισταμένου γράμματα ἀναγινωσκομένους, διὰ τὸ μὴ εἰδέναι αὐτὸν γράμματα, μήτε ὑπὸ τοῦ ἐπισταμένου, διὰ τὸ ἐσφραγίσθαι τὴν βίβλον. Ἀλλὰ τοῦτο ἐπὶ πάσης Γραφῆς ἀληθεύεται δεομένης τοῦ κλείσαντος λόγου ἀνοίξοντος· οὗτος γὰρ « κλείσει καὶ οὐδεὶς ἀνοίξει· » καὶ ἐπὰν ἀνοίξῃ, οὐκέτι οὐδεὶς ἀπορίαν δύναται τῇ ἀπ' αὐτοῦ σαφηνείᾳ προσενεγκεῖν. Διὰ τοῦτο λέγεται, ὅτι « ἀνοίξει, καὶ οὐδεὶς κλείσει. » Τὸ παραπλήσιον δὲ καὶ ἐπὶ τῆς εἰρημένης βίβλου παρὰ τῷ Ἰεζεχιὴλ ἐκλαμβάνω, ἐν ᾗ « ἐγέγραπτο θρῆνος, καὶ μέλος, καὶ οὐαί. » Πᾶσα γὰρ βίβλος περιέχει τὸ τῶν ἀπολλυμένων οὐαὶ, καὶ τὸ περὶ τῶν σωζομένων μέλος, καὶ τὸν περὶ τῶν μεταξὺ θρῆνον. Ἀλλὰ καὶ ὁ ἐσθίων Ἰωάννης μίαν κεφαλίδα, ἐν ᾗ γέγραπται τὰ ἔμπροσθεν καὶ τὰ ὄπισθεν, τὴν πᾶσαν νενόηκε Γραφὴν, ὡς βίβλον μίαν ἡδίστην, κατὰ τὰς ἀρχὰς νοουμένην, ὅτε τις αὐτὴν μασᾶται, πικρὰν δὲ τῇ ἑκάστου τῶν ἐγνωκότων συναισθήσει τῇ περὶ ἑαυτοῦ ἀναφαινομένην. Ἔτι προσθήσω εἰς τὴν τούτου ἀπόδειξιν ῥητὸν ἀποστολικὸν μὴ νενοημένον ὑπὸ τῶν τοῦ Μαρκίωνος, καὶ διὰ τοῦτο ἀθετούντων τὰ Εὐαγγέλια· τὸ γὰρ τὸν Ἀπόστολον λέγειν· « Κατὰ τὸ Εὐαγγέλιόν μου ἐν Χριστῷ Ἰησοῦ, » καὶ μὴ φάσκειν Εὐαγγέλια, ἐκεῖνοι ἐφιστάντες φασὶν, οὐκ ἂν πλειόνων ὄντων Εὐαγγελίων, τὸν Ἀπόστολον ἑνικῶς τὸ Εὐαγγέλιον εἰρηκέναι· οὐ συνιέντες, ὅτι ὡς εἷς ἐστιν ὃν εὐαγγελίζονται πλείονες, οὕτως ἕν ἐστι τῇ δυνάμει τὸ ὑπὸ τῶν πολλῶν Εὐαγγέλιον ἀναγεγραμμένον· καὶ τὸ ἀληθῶς διὰ τεσσάρων ἕν ἐστιν Εὐαγγέλιον. Εἰ τοίνυν ταῦτα πεῖσαι ἡμᾶς δύναται τί ποτέ ἐστι τὸ ἓν βιβλίον, καὶ τί τὰ πολλὰ, νῦν μᾶλλον φροντίζω οὐ διὰ τὸ πλῆθος τῶν γραφομένων,

and on the back, and sealed down, which no one was able to read, nor to loose its seals, save the Lion that is of the tribe of Juda, the Root of David, "He Who has the key of David, both opening and no one shall shut, and shutting and no one shall open"? For the whole Scripture is what is signified by the book, written on the front on account of its obvious interpretation, and on the back on account of its remote and spiritual sense. Beside these things we must observe whether it can be a proof that the holy Scriptures are one book, while those that stand contrariwise are many, that in the case of the living the book is one, from which those who have become unworthy of it are blotted out, as it is written: "Let them be blotted out of the book of the living"; whereas in the case of those subject to judgement books are brought forward; for Daniel says: "The court sat, and books were opened." And to the singular number of the divine book Moses also bears witness, saying: "If Thou wilt forgive the people their sin, forgive; but if not, blot me out of Thy book which Thou hast written." I also take the saying in Isaias in this way. For it is not peculiar to his prophecy that the words of the book are sealed, neither read by him who does not know letters, because he does not know letters, nor by him who knows them, because the book is sealed. Rather, this is true of all Scripture, which needs the Word that shut it to open it; for He "shall shut and no one shall open"; and whenever He opens, no one can any longer bring any difficulty against the clearness that comes from Him. Therefore it is said that "He shall open, and no one shall shut." And in like manner I also take the book spoken of in Ezechiel, in which "was written lamentation, and song, and woe." For every book contains the woe of those who perish, and the song concerning those who are saved, and the lamentation concerning those between. Moreover John also, eating one roll of a book in which are written the things on the front and the things on the back, has understood the whole Scripture as one most sweet book when understood in its beginnings, when one chews it, yet appearing bitter to the self-awareness of each of those who have come to know it. Further I shall add for the proof of this an apostolic saying not understood by the followers of Marcion, who on this account reject the Gospels; for since the Apostle says, "According to my Gospel in Christ Jesus," and does not say "Gospels," they, fixing upon this, say that if there were several Gospels the Apostle would not have spoken of the Gospel in the singular; not understanding that just as He Whom many preach is one, so the Gospel recorded by the many is one in power; and that which is truly through four is one Gospel. If then these things can persuade us what the one book is, and what the many are, I am now more anxious not on account of the multitude of the things written,

Editors' notes and page, col. 193

Footnotes

(90) ‹anchor: nemo aperiet ?› · call in col 194

Apoc. III, 7.

Revelation 3:7.

(printed under page 103)

(91) ‹anchor: ut scriptum est› · call in col 194

Psal. LXVIII, 29.

Psalm 68(69):29.

(printed under page 103)

(92) ‹anchor: ait enim Daniel› · call in col 194

Cap. VII, vers. 10.

Chapter 7, verse 10.

(printed under page 103)

(93) ‹anchor: Moyses dicens› · call in col 194

Exod. XXXII, 32.

Exodus 32:32.

(printed under page 103)

(94) ‹anchor: sic interpretor› · call in col 194

Isa. XXIX, 11, 12.

Isaiah 29:11–12.

(printed under page 103)

(95) ‹anchor: nemo aperiet› · call in col 194

ibid. XXII, 22.

Ibid. 22:22.

(printed under page 103)

(96) ‹anchor: nemo claudet› · call in col 194

ibid.

Ibid.

(printed under page 103)

(97) ‹anchor: modulatio, et vae› · call in col 194

Ezech. II, 9.

Ezekiel 2:9.

(printed under page 103)

(98) ‹anchor: perscripta erant› · call in col 194

Apoc. X, 9, 10.

Revelation 10:9–10.

(printed under page 103)

(99) ‹anchor: ait Apostolus› · call in col 194

Rom. II, 16.

Romans 2:16.

(printed under page 103)

(50) ‹anchor: not visible on this page› · call in col 193

Γεγεννημένοι. Ita codex Thuanus; Regius, γενόμενοι.

Γεγεννημένοι ("begotten"): so the Thuanus codex; the Royal has γενόμενοι ("having become").

(printed under page 103)

(51) ‹anchor: ἐὰν ἀνοίξῃ› · call in col 193

Ἀνοίξῃ. Ita mss. Tarinus vero in textu, ἀνοίξει.

Ἀνοίξῃ: so the manuscripts; but Tarin in his text has ἀνοίξει.

(printed under page 103)

(52) ‹anchor: τὰ Εὐαγγέλια› · call in col 193

Ἀθετούντων τὰ Εὐαγγέλια. Non omnia, sed Matthaei, Marci et Joannis. Lucae autem Evangelium admittebant quidem, sed ita ut a dictatore suo Marcione interpolatum fuerat. Epiphanius haeres. XLII, cap. 9, 10. HUETIUS.

Ἀθετούντων τὰ Εὐαγγέλια ("who reject the Gospels"): not all of them, but those of Matthew, Mark and John. Luke's Gospel they did accept, but only as it had been interpolated by their dictator Marcion. Epiphanius, Heresy 42, chapters 9–10. HUET.

(printed under page 103)

(53) ‹anchor: πεῖσαι ἡμᾶς› · call in col 193

Ἡμᾶς. Ita mss. Tarinus in textu, ὑμᾶς.

Ἡμᾶς ("us"): so the manuscripts; Tarin in his text has ὑμᾶς ("you").

(printed under page 103)

Page

running head: NT. IN JOAN. TOMUS II.
marginal letters: A David, qui aperit,; B dimitte ; si non; C tur, et de iis; D Apostolum numero
old-edition numerals: 98 after Universa enim Scriptura; 99 after multitudinem scriptorum,
other: facing Latin version, not set

PG 14:195

ἀλλὰ διὰ τὴν δύναμιν τῶν νοουμένων, μήποτε περιπέσω τῷ παραβαίνειν τὴν ἐντολὴν, ἐάν τι παρὰ τὴν ἀλήθειαν ὡς ἀλήθειαν ἐκθῶμαι, κἂν ἐν ἑνὶ τῶν γραφομένων. Ἐκεῖ γὰρ ἔσομαι γράψας βιβλία πολλά· καὶ νῦν δὲ προφάσει γνώσεως ἐπανισταμένων τῶν ἑτεροδόξων τῇ ἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ, καὶ πολυβίβλους συντάξεις φερόντων, ἐπαγγελλομένας διήγησιν τῶν εὐαγγελικῶν καὶ ἀποστολικῶν διατάξεων, ἐὰν σιωπήσωμεν μὴ παρατιθέντες αὐτοῖς τὰ ὑγιῆ καὶ ἀληθῆ δόγματα, ἐπικρατήσουσι τῶν λίχνων ψυχῶν ἀπορίᾳ τροφῆς σωτηρίου, ἐπὶ τὰ ἀπηγορευμένα σπευδουσῶν, καὶ ἀληθῶς ἀκάθαρτα καὶ βδελυκτὰ βρώματα. Διόπερ ἀναγκαῖόν μοι δοκεῖ εἶναι τὸν δυνάμενον πρεσβεύειν ὑπὲρ τοῦ ἐκκλησιαστικοῦ λόγου ἀπαραχαράκτως, καὶ ἐλέγχειν τοὺς τὴν ψευδώνυμον γνῶσιν μεταχειριζομένους, ἵστασθαι κατὰ τῶν αἱρετικῶν ἀναπλασμάτων ἀντιπαραβάλλοντα τὸ ὕψος τοῦ εὐαγγελικοῦ κηρύγματος, πεπληρωμένον συμφωνίας δογμάτων κοινῶν τῇ καλουμένῃ Παλαιᾷ πρὸς τὴν ὀνομαζομένην Καινὴν Διαθήκην. Αὐτὸς γοῦν ἀπορίᾳ τῶν πρεσβευόντων τὰ κρείττονα, μὴ φέρων τὴν ἄλογον καὶ ἰδιωτικὴν πίστιν διὰ τὴν πρὸς τὸν Ἰησοῦν ἀγάπην, ἐπεδεδώκεις ποτὲ σαυτὸν λόγοις, ὧν ὕστερον, τῇ δεδομένῃ σοι συνέσει καταχρησάμενος εἰς δέον, καταγνοὺς ἀπέστης. Ταῦτα δέ φημι κατὰ τὸ φαινόμενόν μοι ἀπολογούμενος περὶ τῶν δυναμένων λέγειν καὶ γράφειν. Περὶ δὲ ἐμαυτοῦ ἀπολογούμενος, μὴ ἄρα οὐ τοιαύτης ὢν ἕξεως ὁποίαν ἐχρῆν τὸν παρὰ Θεοῦ ἱκανούμενον διάκονον τῆς Καινῆς Διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος, τολμηρότερον ἐμαυτὸν τῷ ὑπαγορεύειν ἐπιδίδωμι.

but on account of the power of the things understood, lest haply I should fall into transgressing the commandment if I should set forth anything contrary to the truth as truth, even in one of my writings. For there I shall have written many books; and now too, when under pretext of knowledge the heterodox are rising up against the holy Church of God, and bringing forward many-volumed compositions that profess an exposition of the evangelical and apostolic ordinances, if we keep silence and do not set before them sound and true doctrines, they will prevail over greedy souls that for lack of saving nourishment hasten to forbidden and truly unclean and abominable meats. Wherefore it seems to me necessary that he who is able to be an ambassador for the ecclesiastical word without falsification, and to refute those who handle the knowledge falsely so called, should stand against the heretical figments, setting over against them the sublimity of the evangelical preaching, filled with the harmony of doctrines common to the so-called Old Covenant with that named the New. You yourself, at any rate, for lack of those who represented the better things, not enduring an irrational and unlearned faith because of your love towards Jesus, had once given yourself over to doctrines from which afterwards, having used the understanding given to you as was fitting, you condemned them and departed. These things I say in defence, as it appears to me, of those who are able to speak and write. And defending myself, I fear lest, not being of such a habit as he ought to have who is made sufficient by God as a minister of the New Covenant, not of the letter, but of the spirit, I give myself over too boldly to dictating.

Unigenitus Filius Salvator noster, qui solus ex Patre natus est, solus natura et non adoptione Filius est.

The Only-begotten Son our Saviour, Who alone is born of the Father, alone is Son by nature and not by adoption.

« Item in eodem libro. »

"Likewise in the same book."

Unus ergo est verus Deus, « qui solus habet immortalitatem, lucem habitat inaccessibilem. » Unus et verus Deus, ne scilicet multis veri Dei nomen convenire credamus. Ita ergo et hi qui accipiunt « spiritum adoptionis filiorum, in quo clamamus : Abba Pater, » filii quidem Dei sunt, sed non sicut unigenitus Filius. Unigenitus enim natura Filius,

There is therefore one true God, "Who alone has immortality, and dwells in light unapproachable." One and true God, lest forsooth we should believe the name of the true God to belong to many. So therefore those also who receive "the spirit of adoption of sons, in which we cry: Abba, Father," are indeed sons of God, yet not as the Only-begotten Son. For the Only-begotten is by nature Son,

Editors' notes and page, col. 195

Footnotes

(90*) ‹anchor: litterae, sed spiritus› · call in col 195 II Cor. III, 6.

2 Corinthians 3:6.

(91*) ‹anchor: lucem habitat inaccessibilem› · call in col 195 I Tim. VI, 16.

1 Timothy 6:16.

(92*) ‹anchor: Abba Pater› · call in col 195 Rom. VIII, 15.

Romans 8:15.

(93*) ‹anchor: ex Deo nati sint› · call in col 195 Joan. I, 12.

John 1:12.

(94*) ‹anchor: Dii estis› · call in col 195 Psal. LXXXI, 6.

Psalm 81(82):6.

(95*) ‹anchor: Filii Excelsi omnes› · call in col 195 ibid.

Ibid.

(printed under page 104)

(54) ‹anchor: not visible on this page› · call in col 195

Θεοῦ. Ita mss. Tarinus, Χριστοῦ.

Θεοῦ ("of God"): so the manuscripts; Tarin has Χριστοῦ ("of Christ").

(printed under page 104)

(55) ‹anchor: not visible on this page› · call in col 195

Βρώματα. Forte legendum, δόγματα.

Βρώματα ("foods"): perhaps read δόγματα ("doctrines").

(printed under page 104)

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Πεπληρωμένον. Sic mss. Tarinus πεπληρωμένου.

Πεπληρωμένον: so the manuscripts; Tarin has πεπληρωμένου.

(printed under page 104)

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Αὐτὸς γοῦν ἀπορίᾳ, etc. Ambrosium alloquitur, qui cum Valentiniana haeresi esset infectus, virus illud Origenis cura evomuit, et saniorem doctrinam amplexus est. HUETIUS.

Αὐτὸς γοῦν ἀπορίᾳ ("you yourself, then, for want"), etc.: he is addressing Ambrose, who, having been infected with the Valentinian heresy, vomited out that poison through Origen's care and embraced sounder doctrine. HUET.

(printed under page 104)

Editors' prose

EX EODEM TOMO V, APUD PAMPHILUM MARTYREM IN APOLOGIA PRO ORIGENE.

FROM THE SAME FIFTH TOME, IN PAMPHILUS THE MARTYR, IN THE APOLOGY FOR ORIGEN.

Page

running head: ORIGENIS
marginal letters: A eo prolabar; B falsam sibi; C tus, audacius
old-edition numerals: (none)
other: top (eo prolabar ... projiciam.) facing Latin version, not set; full-width heading (EX EODEM TOMO V, APUD PAMPHILUM MARTYR) cut off at right edge, not set; bottom fragment Latin only, no Greek printed (ends mid-word Fi-, continues in 196); editors' matter: « Item in eodem libro. »
other: a full-width band stands across cols 195/196 in mid-page: the 1 paragraph(s) above it in col 196 are set here, after the 0 above it in col 195 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the word Filius, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 196

PG 14:196

et semper et inseparabiliter Filius est; caeteri vero pro eo quod susceperunt in se Filium Dei, potestatem acceperunt filii Dei fieri. « Qui » licet « non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati » sint, non tamen ea nativitate sunt nati qua natus est unigenitus Filius. Propter quod quantam differentiam verus Deus habet ad eos, quibus dicitur : « Ego dixi, Dii estis : » tantam differentiam habet verus Filius ad eos qui audiunt : « Filii Excelsi omnes. »

and always and inseparably is Son; whereas the rest, in virtue of having received into themselves the Son of God, received power to become sons of God. "Who," although they "were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God," nevertheless were not born by that birth whereby the Only-begotten Son was born. On which account, as great a difference as the true God has towards those to whom it is said, "I said, You are gods," so great a difference has the true Son towards those who hear: "You are all sons of the Most High."

Editors' notes and page, col. 196