PG 14 · cols. 197–304

Origenes, Commentariorum in Evangelium Joannis tomus VI

Editors' preface

PG 14:197

ΩΡΙΓΕΝΟΥΣ

Origen's

ΤΩΝ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ ΕΥΑΓΓΕΛΙΟΝ ΕΞΗΓΗΤΙΚΩΝ.

Exegetica on the Gospel according to John.

ΤΟΜΟΣ ϛʹ.

Tome VI.

ΠΡΟΟΙΜΙΟΝ.

Preface.

1. Πᾶσα μὲν οἰκία, ὡς ἔνι μάλιστα στεῤῥότατα κατασκευασθησομένη, ἐν εὐδίᾳ καὶ νηνεμίᾳ οἰκοδομεῖται, ἵνα μὴ ἐμποδίζηται τὴν δέουσαν πῆξιν ἀναλαβεῖν· ὅπως δύνηται καὶ τοιαύτη γενέσθαι, ὥστε ὑπομεῖναι πλημμύρας ὁρμὴν, καὶ πρόσρηξιν ποταμοῦ, καὶ ὅσα φιλεῖ, χειμῶνος συμβαίνοντος, ἐλέγχειν μὲν τὰ σαθρὰ τῶν οἰκοδομημάτων, δεικνύναι δὲ τὰ τὴν οἰκείαν ἀρετὴν ἀπειληφότα τῶν κατασκευασμάτων. Ἐξαιρέτως δὲ ἡ τῶν τῆς ἀληθείας θεωρημάτων δεκτική, λογικὴ ὡς ἐν ἐπαγγελίᾳ ἢ γράμμασιν οἰκοδομὴ, τότε μάλιστα οἰκοδομεῖται, καλῶς συνοικοδομοῦντος τῷ προθεμένῳ τὸ ἄριστον τοῦτο ἔργον ἐπιτελεῖν τοῦ Θεοῦ, ἐπὰν γαληνιάζῃ τῇ ὑπερεχούσῃ πάντα νοῦν εἰρήνῃ χρωμένη ἡ ψυχὴ, πάσης ταραχῆς ἀλλοτριουμένη, καὶ οὐδαμῶς κυματουμένη. Ταῦτα δή μοι δοκοῦσιν ἀκριβῶς κατανενοηκότες οἱ τοῦ προφητικοῦ πνεύματος ὑπηρέται, καὶ οἱ τοῦ εὐαγγελικοῦ κηρύγματος διάκονοι ἀξίους ἑαυτοὺς παρειληφέναι τοῦ λαβεῖν τὴν ἐν κρυπτῷ εἰρήνην ἀπὸ τοῦ ἀεὶ τοῖς ἀξίοις διδόντος αὐτὴν, τοῦ εἰρηκότος· « Εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος δίδωσιν εἰρήνην, κἀγὼ δίδωμι ὑμῖν. » Ἐπισκόπησον δὴ μήποτε τοιοῦτόν τι αἰνίττεται περὶ τὸν Δαυῖδ καὶ Σολομῶντα ἡ περὶ τοῦ ναοῦ ἱστορία. Δαυῖδ μὲν γὰρ, πολέμους Κυρίου πολεμῶν, καὶ πρὸς πλείονας ἱστάμενος ἐχθροὺς ἑαυτοῦ καὶ τοῦ Ἰσραὴλ, θέλων οἰκοδομῆσαι ναὸν τῷ Θεῷ, ὑπὸ Θεοῦ διὰ τοῦ Νάθαν κωλύεται, λέγοντος πρὸς αὐτόν· « Οὐχ οἰκοδομήσεις μοι οἶκον, ὅτι ἀνὴρ αἱμάτων σύ. » Σολομὼν δὲ ὄναρ τὸν Θεὸν ἰδὼν, καὶ ὄναρ τὴν σοφίαν λαβὼν, (ἐτηρεῖτο γὰρ τὸ ὕπαρ τῷ λέγοντι· « Ἰδοὺ πλεῖον Σολομῶντος ὧδε· ») ἐν βαθυτάτῃ γενόμενος εἰρήνῃ, ὡς ἀναπαύεσθαι τότε ἕκαστον ὑποκάτω τῆς ἀμπέλου αὐτοῦ, καὶ ὑποκάτω τῆς συκῆς αὐτοῦ, καὶ

1. Every house that is to be built as solidly as possible is built in fair weather and calm, so that it may not be hindered from receiving the due firmness, in order that it may also become such as to withstand the rush of a flood, and the dashing of a river, and all the things that, when winter comes on, are wont to expose the rotten among buildings and to show which of the structures have received their own proper excellence. And pre-eminently the rational building receptive of the theorems of the truth, as in promise or in letters, is then most of all built, when God builds well together with him who has purposed to accomplish this best work, whenever the soul is in calm, enjoying the peace that surpasses all mind, alienated from all disturbance, and in no way tossed by waves. Having accurately perceived these things, as it seems to me, the servants of the prophetic Spirit and the ministers of the evangelical preaching took themselves to be worthy of receiving the hidden peace from Him Who always gives it to the worthy, Who said: "Peace I leave with you, My peace I give to you; not as the world gives peace do I also give to you." Consider now whether the history concerning the temple hints at some such thing concerning David and Solomon. For David, warring the wars of the Lord, and standing against many enemies of himself and of Israel, wishing to build a temple to God, is hindered by God through Nathan, who says to him: "You shall not build a house for Me, because you are a man of blood." Whereas Solomon, having seen God in a dream, and having received wisdom in a dream (for the waking vision was kept for Him Who says: "Behold, a greater than Solomon is here"), having come to be in the deepest peace, so that each man then rested under his vine and under his fig-tree, and

Editors' notes and page, col. 197

Footnotes

(96*) ‹anchor: quique dixit› · call in col 198 Joan. XIV, 27.

John 14:27.

(97*) ‹anchor: vir sanguinum es tu› · call in col 198 I Paral. XXII, 8, 9; XXVIII, 3.

1 Chronicles 22:8–9; 28:3.

(98*) ‹anchor: Deum per somnium conspexit› · call in col 198 II Paral. I, 7.

2 Chronicles 1:7.

(99*) ‹anchor: sapientiam per somnium cepit› · call in col 198 ibid. 10, 12.

2 Chronicles 1:10, 12.

(printed under page 105)

(1) ‹anchor: Salomon hoc in loco› · call in col 198

Matth. XII, 42; Luc. XI, 31.

Matthew 12:42; Luke 11:31.

(printed under page 105)

(58) ‹anchor: tum probe aedificatur› · call in col 198

Haec a Ferrario praetermissa, ex interpretatione Perionii supplevimus.

These words, passed over by Ferrarius, we have supplied from Perionius's translation.

(printed under page 105)

Footnotes

(2) · call in col 199

Mich. IV, 4; I Mach. XIV, 12.

Micah 4:4; 1 Maccabees 14:12.

(printed under page 106)

(3) · call in col 199

I Paral. XXII, 9.

1 Chronicles 22:9.

(printed under page 106)

(4) · call in col 199

III Esd. iv, 37, 41, 47 et seqq.

3 Esdras 4:37, 41, 47 and following.

(printed under page 106)

(5) · call in col 199

Luc. XIV, 28 et seqq.

Luke 14:28 and following.

(printed under page 106)

Page

running head: ORIGENIS
marginal letters: A quiesceret, cognomen; B paraveramus, non; C ex Ægypto, Deo; D (in footnote block)
old-edition numerals: 101 after pacis habens quæ
other: facing Latin version, not set

PG 14:200

τῆς κατὰ τοὺς χρόνους αὐτοῦ εἰρήνης ἐπώνυμος τυγχάνων· (Σολομὼν γὰρ ἑρμηνεύεται εἰρηνικός·) διὰ τὴν εἰρήνην σχολάζει τὸν διαβόητον οἰκοδομῆσαι ναὸν τῷ Θεῷ. Καὶ κατὰ τοὺς Ἔσδρα χρόνους, ὅτε νικᾷ ἡ ἀλήθεια τὸν οἶνον, καὶ τὸν ἐχθρὸν βασιλέα, καὶ τὰς γυναῖκας, ἀνοικοδομεῖται ὁ ναὸς τῷ Θεῷ. Ταῦτα δ' ἡμῖν ἀπολογουμένοις πρὸς σὲ, ἱερὲ Ἀμβρόσιε, εἴρηται ἐπεὶ, τὸν εὐαγγελικὸν πύργον κατὰ τὴν ἁγίαν σου προτροπὴν ἐν γράμμασιν οἰκοδομῆσαι θελήσαντες, ἐψηφίσαμεν μὲν καθεσθέντες τὴν δαπάνην, εἰ ἔχομεν τὰ πρὸς ἀπαρτισμὸν, ἵνα μὴ ἐμποδιζώμεθα ὑπὸ τῶν θεωρούντων, καταβαλλόμενοι, ἐκτελέσαι δὲ τὸ ἔργον μὴ δεδυνημένοι. Ψηφίσαντες δὲ ἕτοιμα μὲν τὰ εἰς ἀπαρτισμὸν τῆς οἰκοδομῆς ἡμῖν παρόντα, οὐ κατειλήφαμεν, τῷ Θεῷ δὲ πεπιστεύκαμεν τῷ πλουτίζοντι ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει, ὅτι ἀγωνιζομένους ἡμᾶς αὐτοὺς τηρεῖν τοὺς πνευματικοὺς νόμους πλουτίζει, καὶ ἐκ τῶν ἐπιχορηγουμένων ὑπ' αὐτοῦ προκόπτοντες ἐν τῷ οἰκοδομεῖν, φθάσομεν καὶ ἐπὶ τὴν στεφάνην τοῦ οἰκοδομήματος, κωλύουσαν πίπτειν τὸν ἀνεληλυθότα ἐπὶ τὸ δῶμα τοῦ λόγου, ἀπὸ μόνων τῶν ἐστερημένων τῆς στεφάνης πιπτόντων τῶν πιπτόντων διὰ τὸ ἀτελὲς τῶν οἰκοδομημάτων, φόνων αἰτίων τοῖς ἐν αὐτῷ τυγχάνουσι, καὶ πτωμάτων γινομένων. Καὶ μέχρι γε τοῦ πέμπτου τόμου, εἰ καὶ ὁ κατὰ τὴν Ἀλεξάνδρειαν χειμὼν ἀντιπράττειν ἐδόκει, τὰ διδόμενα ὑπηγορεύσαμεν, ἐπιτιμῶντος τοῖς ἀνέμοις καὶ τοῖς κύμασι τῆς θαλάσσης τοῦ Ἰησοῦ. Καὶ ἐκ τοῦδε ἐπιπεσόντος προεληλυθότες, ἐξελκύσθημεν ἀπὸ τῆς Αἰγύπτου, ῥυσαμένου ἡμᾶς τοῦ Θεοῦ τοῦ ἐξαγαγόντος τὸν λαὸν αὐτοῦ ἀπ' αὐτῆς· ἔπειτα τοῦ ἐχθροῦ πικρότατα ἡμῶν καταστρατευσαμένου διὰ τῶν καινῶν αὐτοῦ γραμμάτων, τῶν ἀληθῶς ἐχθρῶν τῷ Εὐαγγελίῳ, καὶ πάντας τοὺς ἐν Αἰγύπτῳ ἀνέμους τῆς πονηρίας καθ' ἡμῶν ἐγείραντος, στῆναι μᾶλλόν με πρὸς τὸν ἀγῶνα παρεκάλει ὁ λόγος, καὶ τηρῆσαι τὸ ἡγεμονικὸν, μήποτε μοχθηροὶ λογισμοὶ ἐξισχύσωσι τὸν χειμῶνα καὶ τῇ ψυχῇ μου ἐπεισαγαγεῖν, ἤπερ ἀκαίρως πρὶν γαλήνην τὴν διάνοιαν λαβεῖν συνάπτειν τὰ ἑξῆς τῆς Γραφῆς. Καὶ οἱ συνήθεις δὲ ταχυγράφοι

being named after the peace that prevailed in his times (for Solomon is interpreted "peaceable"), on account of the peace he has leisure to build the famed temple to God. And in the times of Esdras, when truth conquers wine, and the hostile king, and women, the temple is rebuilt to God. Now these things have been said by us in making our defence to you, holy Ambrose, since, having wished to build the evangelical tower in letters according to your holy exhortation, we sat down indeed and reckoned the cost, whether we have the means to complete it, lest we be hindered by the onlookers when we have laid the foundation and are not able to finish the work. And having reckoned, we did not find the means for completing the building ready at hand to us, but we have trusted in God Who enriches in all utterance and all knowledge, that as we ourselves strive to keep the spiritual laws He enriches us, and that advancing in the building from the supplies furnished by Him, we shall reach even to the parapet of the building, which prevents him who has gone up onto the housetop of the word from falling, since those who fall fall only from houses deprived of the parapet because of the incompleteness of the buildings, which become causes of bloodshed to those who are in it, and of falls. And as far as the fifth tome, even though the storm in Alexandria seemed to oppose us, we dictated what was given to us, while Jesus rebuked the winds and the waves of the sea. And having gone forth from what then befell us, we were drawn out of Egypt, when God Who brought His people out of it delivered us; afterwards, when the enemy campaigned most bitterly against us through his new letters, truly hostile to the Gospel, and stirred up against us all the winds of wickedness in Egypt, reason exhorted me rather to stand fast for the contest, and to guard my ruling principle, lest haply wicked thoughts should prevail to bring the storm into my soul also, than unseasonably, before my mind received calm, to join on the following portions of the Scripture. Moreover the customary shorthand-writers,

Editors' notes and page, col. 200

Footnotes

(59) · call in col 200 (Greek; no call in the Latin)

Κατὰ τοὺς Ἔσδρα χρόνους. Ita legitur in codice Bodleiano, nec non Barberino. Corruptus est locus in codice Regio.

"In the times of Ezra." So it reads in the Bodleian manuscript, and also in the Barberini. The passage is corrupt in the Royal manuscript.

(printed under page 106)

(60) · call in col 200 (Greek; no call in the Latin)

Καθεσθέντες. Sic habent codd. Regius et Barberinus, Bodleianus autem καταθέντες, pro quo in margine habet καθίσαντες, et ita legendum ex Luc. XIV, 28.

"Having sat down." So the Royal and Barberini manuscripts have it; the Bodleian, however, has "having laid down", for which it has "having sat down" in the margin, and so it should be read, from Luke 14:28.

(printed under page 106)

(61) · call in col 200 (Greek; no call in the Latin)

Ἐμποδιζώμεθα. Lege ἐμπαιζώμεθα. Vide Luc. XIV, 29.

"We be hindered." Read "we be mocked." See Luke 14:29.

(printed under page 106)

(62) ‹anchor: τοῦ πέμπτου τόμου› · call in col 200 (Greek; no call in the Latin)

Καὶ μέχρι γε τοῦ πέμπτου τόμου, etc. Meminit loci hujus Eusebius lib. vi Hist., cap. 24, unde discas quinque priores Origenis in Joannem tomos Alexandro imperante fuisse lucubratos. Quod autem sex tomos in Joannem Alexandriae tunc scriptos fuisse prodit Nicephorus lib. v, cap. 15, sic intelligito, quinque priores tomos absolutos fuisse, sextum inchoatum, quem denuo exordiri necesse habuit, quod priorem scriptionem Alexandria discedens secum non asportasset. Id ipse de se scribit Origenes paulo inferius. Huetius.

"And as far as the fifth tome," etc. Eusebius mentions this passage in Book 6 of the History, chapter 24, from which you may learn that Origen's first five tomes on John were composed in the reign of Alexander. As for Nicephorus's report (Book 5, chapter 15) that six tomes on John were written at Alexandria at that time, understand it thus: the first five tomes were finished and the sixth begun, which he had to start afresh because on leaving Alexandria he had not taken the earlier draft with him. Origen writes this of himself a little further on. Huet.

(printed under page 106)

(63) ‹anchor: Ἀλεξάνδρειαν χειμὼν› · call in col 200 (Greek; no call in the Latin)

Εἰ καὶ ὁ κατὰ τὴν Ἀλεξάνδρειαν χειμών, etc. Nimirum postquam Caesarea et ex Achaia redux, presbyterii gradum jam assecutus, Demetrium multis de causis infensum expertus est, uti diximus in Origenianis. Fallitur sane Ferrarius, qui Maximini in Christianos διωγμὸν hic significari pertendit; deceptus nimirum loco Eusebii altero, qui est lib. vi, cap. 28, ubi tomo xxii Origenis in Joannem Maximini persecutionem commemorari tradit Eusebius: ex quibus palam exstat operis illius partem Alexandri temporibus, reliquam Maximini successorumve fuisse lucubratam. Id.

"Even if the storm at Alexandria," etc. That is, after he returned from Caesarea and from Achaia, having by then attained the rank of presbyter, he found Demetrius hostile to him for many reasons, as we said in the Origeniana. Ferrarius is certainly mistaken in insisting that Maximinus's persecution of the Christians is meant here; he was misled, no doubt, by another passage of Eusebius, Book 6, chapter 28, where Eusebius records that Maximinus's persecution is mentioned in Origen's twenty-second tome on John. From this it is plain that part of that work was composed in the time of Alexander, and the rest in the time of Maximinus or his successors. The same (Huet).

(printed under page 106)

(64) ‹anchor: ἐκ τοῦδε ἐπιπεσόντος› · call in col 200 (Greek; no call in the Latin)

Ἐκ τοῦδε ἐπιπεσόντος, etc. Cum enim gravissima in eum iracundia exarsisset Demetrius Alexandrinus episcopus, Alexandria migravit, Caesareae sedem posuit. Id.

"From this, when it befell," etc. For when Demetrius, bishop of Alexandria, had blazed up in the fiercest anger against him, he left Alexandria and settled at Caesarea. The same (Huet).

(printed under page 106)

(65) ‹anchor: τοῦ ἐχθροῦ› · call in col 200 (Greek; no call in the Latin)

Ἔπειτα τοῦ ἐχθροῦ, etc. Demetrium intellige, qui episcoporum Aegypti synodum adversus Origenem collegit, eumque litteris passim disseminatis traducere conatus est. Id.

"Then, the enemy," etc. Understand Demetrius, who assembled a synod of the bishops of Egypt against Origen and tried to discredit him by letters spread far and wide. The same (Huet).

(printed under page 106)

Page

running head: ORIGENIS
marginal letters: A τῆς κατὰ τοὺς; B πιστεύκαμεν τῷ; C σόντος προεληλυθότες,; D (in footnote block)
old-edition numerals: (none)
other: begins mid-sentence; ends mid-word ταχυγρά-

PG 14:201

μὴ παρόντες τοῦ ἔχεσθαι τῶν ὑπαγορεύσεων ἐκώλυον. Νῦν δ' ὅτε τὰ καθ' ἡμῶν πεπυρωμένα πολλὰ, σβεννύντος Θεοῦ, βέλη ἤμβλυνται, καὶ ἐνεθισθεῖσα ἡμῶν ἡ ψυχὴ τοῖς συμβεβηκόσι διὰ τὸν οὐράνιον λόγον, φέρειν ῥᾷον βιάζεται τὰς γεγενημένας ἐπιβουλὰς, ὡσπερεὶ ποσῆς εὐδίας λαβόμενοι, οὐκέτι ὑπερτιθέμενοι ὑπαγορεύειν τὰ ἀκόλουθα βουλόμεθα, Θεὸν διδάσκαλον ὑπηχοῦντα ἐν τῷ ἀδύτῳ τῆς ψυχῆς ἡμῶν παρεῖναι εὐχόμενοι, ἵνα τέλος λάβῃ ἡ τῆς κατὰ Ἰωάννην διηγήσεως τοῦ Εὐαγγελίου οἰκοδομή. Γένοιτο δ' ὁ Θεὸς ἐπήκοος ἡμῶν τῇ εὐχῇ, εἰς τὸ συνάψαι δυνηθῆναι τὸ σῶμα τοῦ ὅλου λόγου, μηκέτι μεσολαβούσης περιστάσεως, διακοπὴν τοῦ εἱρμοῦ τῆς γραφῆς ὁποίαν δήποτε ἐνεργήσασθαι δυναμένης. Ἴσθι δὲ, ὅτι ἀπὸ πολλῆς προθυμίας δευτέραν ταύτην ἀρχὴν ποιοῦμαι ἕκτου τόμου, διὰ τὸ τὰ προϋπαγορευθέντα ἡμῖν ἐν τῇ Ἀλεξανδρείᾳ οὐκ οἶδ' ὅπως μὴ ἐκκεκομίσθαι· βέλτιον γὰρ ἡγησάμην, ὑπὲρ τοῦ μὴ ἀπράκτως μοι τοῦδε τοῦ ἔργου παρελθεῖν, καὶ τοῦτον τὸν χρόνον ἤδη τῶν λοιπῶν ἄρξασθαι, καὶ μὴ, μετ' ἀδήλῳ τῷ εὑρεθήσεσθαι τὰ προϋπαγορευθέντα ἡμῖν ἀναμένων, κέρδος οὐκ ὀλίγον ἀπολέσαι τὸ τῶν μεταξὺ ἡμερῶν. Καὶ ταῦτα μὲν αὐτάρκως πεπροοιμιάσθω· ἤδη δὲ καὶ τῆς λέξεως ἐχώμεθα.

not being present, prevented us from holding to the dictations. But now, when the many fiery darts aimed against us have been blunted as God quenches them, and our soul, accustomed to the things that have happened through the heavenly word, constrains itself to bear more easily the plots that have taken place, having laid hold as it were of some measure of fair weather, we wish without further delay to dictate what follows, praying that God the Teacher may be present sounding in the sanctuary of our soul, so that the building of the exposition of the Gospel according to John may receive its completion. And may God hearken to our prayer, so that we may be able to join together the body of the whole work, with no circumstance intervening any longer that could effect any interruption whatsoever of the sequence of the writing. And know that with much eagerness I make this second beginning of the sixth tome, because the things previously dictated by us in Alexandria have somehow not been brought away; for I accounted it better, in order that this time also might not pass by for me without progress in this work, to make a beginning already of the remaining portions, and not, by waiting upon the uncertain prospect of the things previously dictated by us being found, to lose no small gain, that of the intervening days. And let these things suffice by way of preface; let us now take hold of the text itself.

2. « Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου. » Δευτέρα αὕτη ἀναγεγραμμένη Ἰωάννου τοῦ Βαπτιστοῦ περὶ Χριστοῦ μαρτυρία, τῆς προτέρας ἀρξαμένης ἀπὸ τοῦ, « Οὗτος ἦν ὃν εἶπον, ὁ ὀπίσω μου ἐρχόμενος, » καὶ ληγούσης εἰς τό· « Ὁ Μονογενὴς Υἱὸς τοῦ Θεοῦ, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ἐκεῖνος ἐξηγήσατο. » Οὐχ ὑγιῶς δὲ ὁ Ἡρακλέων ὑπολαμβάνει, « Οὐδεὶς τὸν Θεὸν ἑώρακεν πώποτε, » καὶ τὰ ἑξῆς φάσκων εἰρῆσθαι οὐκ ἀπὸ τοῦ μαθητοῦ, ἀλλ' ἀπὸ τοῦ Βαπτιστοῦ. Εἰ γὰρ καὶ κατ' αὐτὸν τὸ, « Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος, ὅτι ὁ νόμος διὰ Μωσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο, » ὑπὸ τοῦ Βαπτιστοῦ εἴρηται· πῶς οὐκ ἀκόλουθον τὸν ἐκ τοῦ πληρώματος τοῦ Χριστοῦ εἰληφότα, καὶ χάριν δευτέραν ἐπὶ προτέρας χάριτος, ὁμολογοῦντά τε διὰ Μωσέως μὲν δεδόσθαι τὸν νόμον, τὴν δὲ χάριν καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ γεγονέναι, ἐκ τῶν ἀπὸ τοῦ πληρώματος εἰς αὐτὸν ἐληλυθότων, νενοηκέναι πῶς « Θεὸν οὐδεὶς ἑώρακεν πώποτε, » καὶ τὸ « τὸν Μονογενῆ εἰς τὸν κόλπον ὄντα τοῦ Πατρὸς » τὴν ἐξήγησιν αὐτῷ καὶ πᾶσι τοῖς ἐκ τοῦ πληρώματος εἰληφόσι παραδεδωκέναι; Οὐ γὰρ νῦν πρῶτον ἐξηγήσατο ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ὡς οὐδενὸς ἐπιτηδείου πρότερον γεγενημένου λαβεῖν ἃ τοῖς

2. "And this is the witness of John." This is the second recorded witness of John the Baptist concerning Christ, the former having begun from the words, "This was He of Whom I said, He Who comes after me," and ending at the words: "The Only-begotten Son of God, Who is in the bosom of the Father, He has declared Him." And Heracleon does not soundly suppose, when he alleges that "No one has ever seen God" and the following words were spoken not by the disciple, but by the Baptist. For even if according to him the saying, "Of His fulness we have all received, and grace for grace, because the law was given through Moses, grace and truth came through Jesus Christ," was spoken by the Baptist, how does it not follow that he who had received of the fulness of Christ, and a second grace upon a former grace, and who confessed that the law was given through Moses, while grace and truth came through Jesus Christ, understood from the things that had come to him from the fulness how "no one has ever seen God," and that "the Only-begotten Who is in the bosom of the Father" had delivered the declaration to him and to all who have received from the fulness? For He Who is in the bosom of the Father did not now for the first time declare Him, as though no one before had been fit to receive the things that to the

Editors' notes and page, col. 201

Footnotes

(66) · call in col 201 (Greek; no call in the Latin)

Διὰ τὸ τὰ προϋπαγορευθέντα, etc. Hinc apparet reliquam hanc Commentariorum in Joannem partem tum scriptam fuisse, cum Alexandria Origenes discessisset. Sed haec in Origenianis disputata sunt. Huetius.

"Because what had been dictated before," etc. From this it is clear that the rest of the Commentaries on John was written after Origen had left Alexandria. But this has been discussed in the Origeniana. Huet.

(printed under page 107)

(67) ‹anchor: μὲν αὐτάρκως› · call in col 201 (Greek; no call in the Latin)

Αὐτάρκως. Sic codex Bodleianus; Regius αὔταρκες.

"Sufficiently." So the Bodleian manuscript; the Royal has "sufficient."

(printed under page 107)

(68) ‹anchor: τοῦ Θεοῦ, ὁ ὢν› · call in col 201 (Greek; no call in the Latin)

Υἱὸς τοῦ Θεοῦ, ὁ ὢν, etc. Sic codex Bodleianus; editio Huetii, υἱὸς Θεὸς ὁ ὢν, εἰς τόν, etc.

"Son of God, who is," etc. So the Bodleian manuscript; Huet's edition has "Son, God, who is, in the," etc.

(printed under page 107)

(69) ‹anchor: τοῦ μαθητοῦ› · call in col 201 (Greek; no call in the Latin)

Μαθητοῦ. Lege Βαπτιστοῦ.

"The disciple." Read "the Baptist."

(printed under page 107)

(70) ‹anchor: τοῦ Βαπτιστοῦ› · call in col 201 (Greek; no call in the Latin)

Βαπτιστοῦ. Lege μαθητοῦ.

"The Baptist." Read "the disciple."

(printed under page 107)

(71) ‹anchor: ἐξηγήσατο ὁ ὢν› · call in col 201 (Greek; no call in the Latin)

Ὁ ὤν. Deest in editione Huetiana, sed suppletur e cod. Bodleiano.

"He who is." Missing in Huet's edition, but supplied from the Bodleian manuscript.

(printed under page 107)

(72) ‹anchor: ὡς οὐδενὸς› · call in col 201 (Greek; no call in the Latin)

Ὡς οὐδενός. Ita recte habet in margine codex Barberinus; male autem editio Huetiana, ὡς οὐδέν.

"As though no one." So the Barberini manuscript rightly has it in the margin; Huet's edition wrongly has "as though nothing."

(printed under page 107)

(73) ‹anchor: λαβεῖν ἃ τοῖς› · call in col 201 (Greek; no call in the Latin)

Ἃ τοῖς. Ita codex Bodleianus; editio Huetii, ὑπὸ τοῖς.

"What to the." So the Bodleian manuscript; Huet's edition has "under the."

(printed under page 107)

Footnotes

(6) ‹anchor: testimonium Joannis› · call in col 202

Joan. I, 19.

John 1:19.

(printed under page 107)

(7) ‹anchor: post me venit› · call in col 202

ibid. 15.

Same, verse 15.

(printed under page 107)

(8) ‹anchor: ille enarravit› · call in col 202

ibid. 18.

Same, verse 18.

(printed under page 107)

(9) ‹anchor: vidit unquam› · call in col 202

ibid.

Same.

(printed under page 107)

(10) ‹anchor: facta est› · call in col 202

ibid. xvi, 17.

Same, xvi, 17 (so printed; the verses quoted are John 1:16–17).

(printed under page 107)

(11) ‹anchor: vidit unquam› · call in col 202

ibid. 18.

Same, verse 18.

(printed under page 107)

(12) ‹anchor: Patris exsistens› · call in col 202

ibid.

Same.

(printed under page 107)

Footnotes

(13) · call in col 203

Joan. VIII, 56.

John 8:56.

(printed under page 108)

(14) · call in col 203

Joan. I, 16.

John 1:16.

(printed under page 108)

(15) · call in col 203

Matth. XIII, 17.

Matthew 13:17.

(printed under page 108)

(16) ‹anchor: modo operatur› · call in col 203

Joan. V, 17.

John 5:17.

(printed under page 108)

(17) ‹anchor: resurrectione inquit› · call in col 203

Marc. XII, 26.

Mark 12:26.

(printed under page 108)

(18) ‹anchor: omnes credentes› · call in col 203

Rom. IV, 11.

Romans 4:11.

(printed under page 108)

(19) ‹anchor: omnes gentes› · call in col 203

Gen. XVII, 4; xxii, 18; xxvi, 4, 5; Rom. IV, 17.

Genesis 17:4; 22:18; 26:4–5; Romans 4:17.

(printed under page 108)

(20) ‹anchor: ante Luciferum genito› · call in col 203

Psal. CIX, 3.

Psalm 109:3 (Vulgate numbering; 110:3).

(printed under page 108)

(21) ‹anchor: Ego sum vita› · call in col 203

Joan. XIV, 6.

John 14:6.

(printed under page 108)

(22) ‹anchor: invisibilis Dei› · call in col 203

Colos. i, 15.

Colossians 1:15.

(printed under page 108)

(23) ‹anchor: vidit et Patrem› · call in col 203

Joan. XIV, 9.

John 14:9.

(printed under page 108)

Page

running head: ORIGENIS
marginal letters: A exsistens, docet; B petiverunt ea; C moni de resurrectione; D tanquam tantarum
old-edition numerals: 104 before quoniam participabant
other: facing Latin version, not set

PG 14:204

ἀποστόλοις διηγήσατο· εἴ γε πρὶν Ἀβραὰμ γενέσθαι ὢν διδάσκει ἡμᾶς τὸν Ἀβραὰμ ἠγαλλιᾶσθαι, ἵνα ἴδῃ τὴν ἡμέραν αὐτοῦ, καὶ ἐν χαρᾷ γεγονέναι. Καὶ τὸ « Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, » καὶ τὸ, « χάριν ἀντὶ χάριτος, » ὡς ἐν τοῖς πρὸ τούτων εἰρήκαμεν, δηλοῖ καὶ τοὺς προφήτας ἀπὸ τοῦ πληρώματος Χριστοῦ τὴν δωρεὰν κεχωρηκέναι, καὶ τὴν δευτέραν χάριν ἀντὶ τῆς προτέρας αὐτοὺς εἰληφέναι· ἐφθάκεισαν γὰρ κἀκεῖνοι ὑπὸ τοῦ Πνεύματος χειραγωγούμενοι, μετὰ τὴν ἐν τοῖς τύποις εἰσαγωγὴν, ἐπὶ τὴν τῆς ἀληθείας θέαν. Διόπερ οὐ πάντες « οἱ προφῆται, ἀλλὰ πολλοὶ ἐπεθύμησαν ἰδεῖν ἃ » οἱ ἀπόστολοι ἔβλεπον. Εἰ γὰρ ἦν προφητῶν διαφορὰ, οἱ τετελειωμένοι καὶ διαφέροντες οὐκ ἐπεθύμησαν ἰδεῖν ἃ εἶδον οἱ ἀπόστολοι· τεθεωρήκασι γὰρ αὐτά. Οἱ δὲ μὴ φθάσαντες ὁμοίως τούτοις εἰς τὸ ὕψος ἀναβῆναι τοῦ λόγου, ἐν ὀρέξει γεγόνασι τῶν τοῖς ἀποστόλοις διὰ Χριστοῦ ἐγνωσμένων. Τὸ γὰρ ἰδεῖν ἡμεῖς οὐ σωματικῶς εἰρῆσθαι ἐξειλήφαμεν, καὶ τὸ ἀκοῦσαι πνευματικῶς ἀπαγγελλόμενον νενοήκαμεν, μόνου τοῦ ὦτα κτησαμένου ἀκούειν παρεσκευασμένου τῶν λόγων τοῦ Ἰησοῦ· ὅπερ οὐ πάνυ ἀθρόως γίνεται. Ἔτι δὲ περὶ τοῦ τοὺς πρὸ τῆς σωματικῆς ἐπιδημίας τοῦ Ἰησοῦ ἁγίους, πλέον τι τῶν πολλῶν τῶν πιστευόντων ἐσχηκότας, τὰ τῆς θειότητος μυστήρια κατανενοηκέναι, τοῦ Λόγου τοῦ Θεοῦ διδάσκοντος αὐτοὺς, καὶ πρὶν γένηται σὰρξ (ἀεὶ γὰρ εἰργάζετο μιμητὴς τοῦ Πατρὸς ὢν, περὶ οὗ λέγει· « Ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται »), ἔστιν ἀπολογίσασθαι καὶ ἀπὸ τούτων τῶν λέξεων· φησί που πρὸς τοὺς Σαδδουκαίους ἀπιστοῦντας τῷ περὶ ἀναστάσεως λόγῳ· « Οὐκ ἀνέγνωτε τὸ ῥηθὲν ἐπὶ τῆς βάτου ὑπὸ τοῦ Θεοῦ· Ἐγὼ Θεὸς Ἀβραὰμ, καὶ Θεὸς Ἰσαὰκ, καὶ Θεὸς Ἰακώβ; Θεὸς δὲ οὐκ ἔστι νεκρῶν, ἀλλὰ ζώντων. » Εἰ τοίνυν ὁ Θεὸς οὐκ ἐπαισχύνεται Θεὸς τῶν ἀνδρῶν τούτων καλεῖσθαι, καὶ ἐν ζῶσιν ὑπὸ Χριστοῦ καταριθμοῦνται, υἱοί τε τοῦ Ἀβραὰμ πάντες εἰσὶν οἱ πιστεύοντες (ἐπεὶ ἐνευλογοῦνται τῷ πιστῷ Ἀβραὰμ πάντα τὰ ἔθνη, πατρὶ τῶν ἐθνῶν ὑπὸ τοῦ Θεοῦ τεθειμένῳ), διστάζομεν παραδέξασθαι ἐγνωκέναι τοὺς ζῶντας τὰ τῶν ζώντων μαθήματα, μαθητευθέντας Χριστῷ τῷ πρὸ ἑωσφόρου γεγενημένῳ πρὶν γένηται σάρξ; Διὰ τοῦτο δὲ ἔζων, ἐπεὶ μετεῖχον τοῦ εἰπόντος, « Ἐγώ εἰμι ἡ ζωὴ, » καὶ ἐχώρουν ὡς τηλικούτων κληρονόμοι ἐπαγγελιῶν, ἐπιφάνειαν οὐ μόνον ἀγγέλων, ἀλλὰ καὶ Θεοῦ ἐν Χριστῷ· καὶ τάχα ὁρῶντες τὴν εἰκόνα τοῦ Θεοῦ τοῦ ἀοράτου (ἐπεὶ ὁ ἑωρακὼς τὸν Υἱὸν ἑώρακε τὸν Πατέρα), ἀναγεγραμμένοι εἰσὶ Θεὸν νενοηκότες καὶ Θεοῦ λόγων θεοπρεπῶς ἀκηκοότες, ἑωρακέναι Θεὸν, καὶ ἀκηκοέναι αὐτοῦ. Ἐγὼ δ' οἶμαι, ὅτι οἱ τελείως καὶ γνησίως υἱοὶ τοῦ Ἀβραὰμ, τῶν πνευματικῶν νοουμένων πράξεων αὐτοῦ εἰσιν υἱοὶ, καὶ τῆς φανερωθείσης αὐτῷ γνώσεως, τῶν ἐκείνῳ γνωσθέντων καὶ πραχθέντων ἐγγινομένων τοῖς χρηματίζουσιν υἱοῖς τοῦ πατριάρχου, καθὰ διδάσκει τοὺς ἔχοντας

apostles He recounted; since indeed, existing before Abraham came to be, He teaches us that Abraham rejoiced to see His day, and was in joy. And the saying, "Of His fulness we have all received," and the words, "grace for grace," as we have said in what precedes, show that the prophets also received the gift from the fulness of Christ, and received the second grace in place of the former; for they too, guided by the Spirit, had arrived, after their introduction in types, at the vision of the truth. Wherefore not all "the prophets, but many desired to see the things" that the apostles saw. For if there was a difference among prophets, those who were perfected and excelled did not desire to see the things that the apostles saw; for they had beheld them. Whereas those who did not attain, like these, to ascend to the height of the Word, came to long for the things known to the apostles through Christ. For we have understood "to see" as not spoken bodily, and we have perceived "to hear" as declared spiritually, since he alone possesses ears who is prepared to hear the words of Jesus; which does not come to pass all at once. And further, concerning the fact that the saints before the bodily sojourn of Jesus, having possessed something more than the multitude of believers, understood the mysteries of the Godhead, as the Word of God taught them even before He became flesh (for He was always working, being an imitator of the Father, concerning Whom He says: "My Father works until now"), one may reckon also from these words: He says somewhere to the Sadducees, who disbelieved the teaching concerning the resurrection: "Have you not read that which was spoken at the bush by God: I am the God of Abraham, and the God of Isaac, and the God of Jacob? Now God is not the God of the dead, but of the living." If therefore God is not ashamed to be called the God of these men, and they are numbered by Christ among the living, and all who believe are sons of Abraham (since in faithful Abraham all the nations are blessed, as he was appointed father of the nations by God), do we hesitate to admit that the living knew the lessons of the living, having been instructed as disciples by Christ Who was begotten before the morning star, before He became flesh? And on this account they lived, since they partook of Him Who said, "I am the life," and as heirs of so great promises they received the manifestation not only of angels, but also of God in Christ; and perhaps, seeing the image of the invisible God (since he who has seen the Son has seen the Father), having understood God and having heard the words of God in a manner worthy of God, they are recorded to have seen God and to have heard Him. And I suppose that those who are perfectly and genuinely sons of Abraham are sons of his actions understood spiritually, and of the knowledge manifested to him, as the things known and done by him come to be in those who are styled sons of the patriarch, even as He teaches those who have

Editors' notes and page, col. 204

Page

running head: ORIGENIS
marginal letters: A ἀποστόλοις διηγήσατο·; B δὲ μὴ φθάσαντες; C καὶ ἀπὸ τούτων; D ἐχώρουν ὡς
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 14:205

ὦτα, λέγων· « Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε. » Καὶ εἰ « σοφὸς νοήσει τὰ ἀπὸ ἰδίου στόματος, ἐπὶ δὲ χείλεσι φορέσει ἐπιγνωμοσύνην, » ἀναγκαῖον ἤτοι προπετῶς ἀποφήνασθαί τινα περὶ προφητῶν, ὡς οὐ σοφῶν (εἰ μὴ νενοήκασι τὰ ἀπὸ τοῦ ἰδίου στόματος), ἢ τὸ εὔφημον καὶ ἀληθὲς παραδεξαμένους, ὅτι ἦσαν οἱ προφῆται σοφοὶ, ὁμολογεῖν νενοηκέναι αὐτοὺς ἀπὸ ἰδίου στόματος, καὶ ἐπὶ τοῖς χείλεσι πεφορηκέναι τὴν ἐπιγνωμοσύνην· καὶ δῆλον, ὅτι Μωσῆς ἑώρα τῷ νοῖ τὴν ἀλήθειαν τοῦ νόμου, καὶ τὰς κατὰ ἀναγωγὴν ἀλληγορίας τῶν ἀναγεγραμμένων παρ' αὐτῷ ἱστοριῶν. Ἰησοῦς δὲ τὴν ἀληθῆ κληροδοσίαν γενομένην μετὰ τὴν καθαίρεσιν τῶν εἴκοσι καὶ ἐννέα βασιλέων συνίει, μᾶλλον ἡμῶν δυνάμενος συνορᾷν τίνων ἀληθῶν σκιαὶ ἐτύγχανον τὰ δι' αὐτοῦ ἐπιτελούμενα. Δῆλον δ' ὅτι καὶ Ἠσαΐας τὸ μυστήριον ἑώρα τοῦ ἐπὶ τοῦ θρόνου καθεζομένου, καὶ τῶν δύο σεραφὶμ, καὶ τῶν πτερύγων αὐτοῦ, τοῦ τε θυσιαστηρίου καὶ τῆς λαβίδος, καὶ τῆς ἐπικαλύψεως τοῦ προσώπου, καὶ τῶν ποδῶν, γινομένης ὑπὸ τῶν σεραφίμ. Ἱεζεκιὴλ δὲ τὰ χερουβὶμ, καὶ τὴν πορείαν αὐτῶν, καὶ τὸ ἐπ' αὐτῶν στερέωμα, καὶ τῶν ἐπικαθεζομένων τῷ θρόνῳ, ὧν τί ἂν εἴη ἐνδοξότερον καὶ ὑψηλότερον; Καὶ ἵνα μὴ καθὲν λέγων ἐπὶ πολὺ μηκύνω τὸν λόγον, βουλόμενος κατασκευάζειν οὐκ ἔλαττον τῶν τοῖς ἀποστόλοις ἀπὸ Χριστοῦ ἀποκαλυφθέντων ἐγνωκέναι τοὺς τετελειωμένους ἐν ταῖς προτέραις γενεαῖς, ἀποκαλύπτοντος αὐτοῖς τοῦ καὶ τοὺς ἀποστόλους διδάξαντος τὰ ἀπόῤῥητα τῆς θεοσεβείας μυστήρια, ἔτι ὀλίγα προσθεὶς κρίνειν τοῖς ἐντυγχάνουσι καταλείψω καὶ ὃ βούλονται περὶ τούτων σκοπεῖν. Φησὶ γὰρ ἐν τῇ πρὸς τοὺς Ῥωμαίους Ἐπιστολῇ ὁ Παῦλος· « Τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ Εὐαγγέλιόν μου, κατὰ ἀποκάλυψιν μυστηρίου, χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν, καὶ τῆς ἐπιφανείας τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. » Εἰ γὰρ διὰ γραφῶν προφητικῶν τὸ πάλαι σεσιωπημένον μυστήριον πεφανέρωται τοῖς ἀποστόλοις, καὶ οἱ προφῆται ἐνόουν τὰ ἀπὸ ἰδίου στόματος, ἅτε ὄντες σοφοὶ, τὰ πεφανερωμένα τοῖς ἀποστόλοις οἱ προφῆται ᾔδεσαν. Ἐπεὶ δὲ πολλοῖς οὐκ ἀπεκαλύπτετο, διὰ τοῦτό φησιν ὁ Παῦλος· « Ετέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ, καὶ προφήταις ἐν Πνεύματι, εἶναι τὰ ἔθνη συγκληρονόμα, καὶ σύσσωμα. » Ὅρα δὲ εἰ καὶ οὕτως οἷον ἀνθυπενεχθησομένην ἀνθυποφορὰν ὑπὸ τῶν μὴ παραδεχομένων τὸν λόγον, τὴν λέξιν ταύτην οὕτως ἐκλαβεῖν τὸ ἀποκαλυπτόμενον, μήποτε διχῶς ἐστιν ἰδεῖν ἀποκαλυπτόμενον· καθ' ἕνα μὲν τρόπον ὅτε νοεῖται, καθ' ἕτερον δὲ ἐὰν ᾖ τοῦτο προφητευόμενον, ὥστε καὶ πληρωθῆναι αὐτό· τότε γὰρ ἀποκαλύπτεται,

ears, saying: "If ye were Abraham's children, ye would do the works of Abraham" (John 8:39). And if "a wise man will understand the things from his own mouth, and upon his lips will wear discretion" (Prov. 16:23), it is necessary either that one should rashly pronounce concerning the prophets that they were not wise (if they have not understood the things from their own mouth), or else that those who accept what is reverent and true, namely that the prophets were wise, should confess that they have understood the things from their own mouth, and upon their lips have worn discretion; and it is clear that Moses saw with his mind the truth of the law, and the allegories according to anagogy of the histories recorded in his writings. And Joshua understood the true allotment of inheritance that took place after the overthrow of the twenty-nine kings (Josh. 12), being able better than we to perceive of what true things the deeds accomplished through him were shadows. And it is clear that Isaiah also saw the mystery of Him Who sat upon the throne, and of the two seraphim, and of their wings, and of the altar and the tongs, and of the covering of the face and of the feet which was done by the seraphim (Isa. 6:1–6). And Ezekiel saw the cherubim, and their course, and the firmament above them, and of Him Who sat upon the throne (Ezek. 1:4–26)—than which things what could be more glorious and more lofty? And that I may not, by speaking of each one singly, prolong the discourse to a great length in wishing to establish that those who were perfected in the former generations knew no less than the things revealed by Christ to the apostles, since He Who also taught the apostles the ineffable mysteries of godliness revealed them to them, after adding a few things more I shall leave it to the readers to judge and to consider whatever they wish concerning these things. For Paul says in the Epistle to the Romans: "Now to Him that is able to stablish you according to my Gospel, according to the revelation of the mystery which has been kept in silence through times eternal, but now is manifested, both by the prophetic scriptures and by the appearing of our Lord Jesus Christ" (Rom. 16:25–26). For if through the prophetic scriptures the mystery kept in silence of old has been manifested to the apostles, and the prophets understood the things from their own mouth inasmuch as they were wise, the prophets knew the things manifested to the apostles. And since it was not revealed to many, on this account Paul says: "In other generations it was not made known unto the sons of men, as it has now been revealed unto His holy apostles and prophets in the Spirit, that the Gentiles are fellow-heirs, and of the same body" (Eph. 3:5–6). And see whether, against an objection that might as it were be brought forward in reply by those who do not accept our argument, we may also thus take this expression, "being revealed": whether perhaps it is possible to view "being revealed" in two ways—in one way when it is understood, and in another way if this is prophesied so that it is also fulfilled; for then it is

Editors' notes and page, col. 205

Footnotes

(74) ‹anchor: μυστήρια, ἔτι› · call in col 205 (Greek; no call in the Latin)

Ἔτι. Ita codex Bodleianus; Regius et Barberinus, ὅτι, male.

"Yet." So the Bodleian manuscript; the Royal and Barberini have "that", wrongly.

(printed under page 109)

(75) ‹anchor: οὐκ ἀπεκαλύπτετο› · call in col 205 (Greek; no call in the Latin)

Οὐκ ἀπεκαλύπτετο. Sic codd. Bodleianus et Barberinus; Regius, οὐ κατεκαλύπτετο.

"Was not revealed." So the Bodleian and Barberini manuscripts; the Royal has "was not covered over."

(printed under page 109)

(76) ‹anchor: οἷον ἀνθυπενεχθησομένην› · call in col 205 (Greek; no call in the Latin)

Εἰ καὶ οὕτως οἷον ἀνθυπενεχθησομένην, etc. Locus videtur hiulcus. Legendum fortasse: Εἰ οὕτως δι' ἀνθυπενεχθησομένην, etc.

"Whether also thus, as it were, [an objection] that will be raised in reply," etc. The passage seems to have a gap. Perhaps read: "Whether thus, because of [an objection] that will be raised in reply," etc.

(printed under page 109)

Footnotes

(24) · call in col 206

Joan. VIII, 39.

John 8:39.

(printed under page 109)

(25) · call in col 206

Prov. XVI, 23.

Proverbs 16:23.

(printed under page 109)

(26) · call in col 206

Jos. XII, et seq.

Joshua 12 and following.

(printed under page 109)

(27) · call in col 206

Isai. VI, 1, 2, 6.

Isaiah 6:1, 2, 6.

(printed under page 109)

(28) · call in col 206

Ezech. I, 4 et seq.

Ezekiel 1:4 and following.

(printed under page 109)

(29) ‹anchor: Romanorum Paulus Epistola› · call in col 206

Cap. XVI, vers. 25, 26.

Romans 16:25–26.

(printed under page 109)

(30) ‹anchor: inquit Paulus› · call in col 206

Ephes. III, 5, 6.

Ephesians 3:5–6.

(printed under page 109)

Footnotes

(31) ‹anchor: Quod autem ait› · call in col 207

Matth. XIII, 17.

Matthew 13:17.

(printed under page 110)

(32) ‹anchor: non licet homini loqui› · call in col 207

II Cor. XII, 4.

2 Corinthians 12:4.

(printed under page 110)

Page

running head: 207 ORIGENIS
marginal letters: A tum, quod futurum; B quod factum est; C niam passionis suae; D eos prudentiores beatioresque
old-edition numerals: 106 before « verba
other: facing Latin version, not set

PG 14:208

ὅτε ἐπιτελεῖται πληρούμενον. Τὸ τοίνυν « τὰ ἔθνη συγκληρονόμα, καὶ σύσσωμα, καὶ συμμέτοχα εἶναι τῆς ἐπαγγελίας ἐν Χριστῷ, » ὅσον μὲν ἐπὶ τῇ γνώσει, τοῦ ἔσεσθαι τὰ ἔθνη συγκληρονόμα, καὶ σύσσωμα, καὶ συμμέτοχα, καὶ πότε ἔσεσθαι, καὶ διὰ τί, καὶ τίνα ὄντα, καὶ πῶς ξένα τῶν Διαθηκῶν τυγχάνοντα, καὶ ἀλλότρια τῆς ἐπαγγελίας, σύσσωμα καὶ συμμέτοχα ὕστερον ἐσόμενα ᾔδεσαν οἱ προφῆται, ἀποκαλυφθέντος αὐτοῖς τούτου. Ἀλλ' οὐχ οὕτως τοῖς νοοῦσιν, οὐχ ὁρῶσι δὲ ἐπιτελούμενα τὰ προφητευόμενα ἀποκεκάλυπται τὰ ἐσόμενα, ὡς τοῖς ὑπ' ὄψιν θεωροῦσι τὴν ἔκβασιν αὐτῶν, ὅπερ γέγονεν ἐπὶ τῶν ἀποστόλων· οὕτω γὰρ, ὡς οἶμαι, ἐνόουν τὰ πράγματα οὐ μᾶλλον τῶν πατέρων καὶ προφητῶν· ἀληθεύεται δὲ περὶ αὐτῶν τό· « Ὁ ἑτέραις γενεαῖς οὐκ ἀπεκαλύφθη, ὡς νῦν τοῖς ἀποστόλοις καὶ προφήταις, εἶναι τὰ ἔθνη συγκληρονόμα, καὶ σύσσωμα, καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ· » τῷ πρὸς τῷ νοεῖν αὐτοὺς τὰ μυστήρια, καὶ τὴν ἐνέργειαν διὰ τοῦ πράγματος ἐπιτελουμένου κατανοεῖν. Δύναται δὲ καὶ τὸ, « Πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν, ἃ ὑμεῖς βλέπετε, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι, ἃ ἀκούετε, καὶ οὐκ ἤκουσαν, » τὴν ὁμοίαν ἔχειν διήγησιν· οἱονεὶ ἐπιθυμησάντων κἀκείνων ἰδεῖν οἰκονομούμενον τὸ μυστήριον τῆς τοῦ Υἱοῦ τοῦ Θεοῦ ἐνσωματώσεως καὶ καταβάσεως ἐπὶ τὴν οἰκονομίαν τοῦ σωτηρίου τοῖς πολλοῖς πάθους αὐτοῦ· ὡς ἐπὶ παραδείγματος καὶ ἄλλο τι τοιοῦτον ἐλαμβάνομεν· ἔστω τινὰ τῶν ἀποστόλων συνιέντα « τὰ ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἄνθρωπον λαλῆσαι, » μὴ ὀψόμενον τὴν παρὰ τοῖς πεπιστευκόσι κατηγγελμένην δευτέραν σωματικὴν Ἰησοῦ ἔνδοξον ἐπιδημίαν, ἐπιθυμεῖν αὐτὴν ὁρᾷν· ἕτερον δέ τινα οὐ μόνον τὰ αὐτὰ τῷ ἀποστόλῳ ἠκριβωκότα καὶ νενοηκότα, ἀλλὰ καὶ πολλῷ αὐτοῦ ἔλαττον ἀντεχόμενον τῆς θείας ἐλπίδος, καταλαμβάνειν τὴν δευτέραν τοῦ Σωτῆρος ἡμῶν ἐπιδημίαν (ἣν ἐπιτεθυμηκέτω μὲν, κατὰ τὸ παράδειγμα, ὁ Ἀπόστολος, μὴ τεθεωρηκέτω δέ)· οὐ ψεῦδος δὴ ἐροῦμεν, ὅτι οἵδε δύο ἃ ἐπεθύμησεν ὁ ἀπόστολος ἰδεῖν ἢ καὶ ἀπόστολοι, τεθέανται, καὶ οὐ πάντως παρὰ τοῦτο συνετωτέρους αὐτοὺς ἢ μακαριωτέρους ἀνάγκη λέγειν τῶν ἀποστόλων. Οὕτως οὐδὲ τοὺς ἀποστόλους σοφωτέρους τῶν πατέρων, ἢ Μωσέως, καὶ τῶν προφητῶν, καὶ μάλιστα τῶν ἐπιπλεῖον δι' ἀρετὴν ἀξιωθέντων ἐπιφανειῶν, καὶ ἐμφανειῶν θείων, καὶ ἀποκαλύψεων μυστηρίων μεγάλων.

revealed, when it is accomplished in being fulfilled. Now as for the fact "that the Gentiles are fellow-heirs, and of the same body, and partakers of the promise in Christ" (Eph. 3:6), so far as concerns knowledge—that the Gentiles would be fellow-heirs, and of the same body, and partakers, and when they would be so, and wherefore, and who they were, and how, though they were strangers from the covenants and alienated from the promise (Eph. 2:12), they would afterwards be of the same body and partakers—the prophets knew this, since it had been revealed to them. Yet future things have not been revealed in the same way to those who understand them, but do not see the things prophesied being accomplished, as to those who behold their outcome before their eyes, which was the case with the apostles; for thus, as I think, they understood the matters no more than the fathers and the prophets, while there is verified concerning them the saying: "Which in other generations was not revealed, as it has now been unto the apostles and prophets, that the Gentiles are fellow-heirs, and of the same body, and partakers of the promise in Christ" (Eph. 3:5–6), because in addition to understanding the mysteries they also perceived the working through the matter being accomplished. And the saying, "Many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not" (Matt. 13:17), can also have the like explanation: as though they too desired to see the mystery of the incarnation of the Son of God, and of His descent to the dispensation of His passion that brings salvation to the many, being carried into effect; just as, by way of example, we might take some other such case also: suppose one of the apostles, who understands "the unspeakable words, which it is not lawful for a man to utter" (2 Cor. 12:4), and who will not see the second bodily and glorious advent of Jesus proclaimed among those who have believed, desires to see it; and suppose someone else, who not only has [not] accurately mastered and understood the same things as the apostle, but also cleaves much less than he to the divine hope, overtakes the second advent of our Saviour (which let the apostle, according to the example, have desired indeed, yet not beheld); we shall certainly not speak falsely if we say that these two have beheld the things which the apostle, or even the apostles, desired to see, and yet it is by no means necessary on this account to call them more intelligent or more blessed than the apostles. So neither must we call the apostles wiser than the fathers, or Moses, and the prophets, and especially those who on account of virtue were counted worthy to a greater degree of divine manifestations and appearances, and of revelations of great mysteries.

3. Ἐπιπλέον δὲ διετρίψαμεν ἐξετάζοντες περὶ τούτων, ἐπὶ τῇ φαντασίᾳ τοῦ δοξάζειν τὴν Χριστοῦ ἐπιδημίαν πολλοὶ, σοφωτέρους τοὺς ἀποστόλους τῶν πατέρων καὶ τῶν προφητῶν λέγοντες, οἱ

3. Now we have dwelt at some length on examining these things, because under the imagination of glorifying the advent of Christ many, saying that the apostles were wiser than the fathers and the prophets, some

Editors' notes and page, col. 208

Footnotes

(77) ‹anchor: ἕτερον δέ τινα› · call in col 208 (Greek; no call in the Latin)

Ἕτερον δέ τινα, etc. Ferrarius: « Rursus sunto alii duo; » videtur aliter legisse.

"And another," etc. Ferrarius has "Again, let there be two others"; he seems to have read otherwise.

(printed under page 110)

(78) ‹anchor: τῷ ἀποστόλῳ ἠκριβωκότα› · call in col 208 (Greek; no call in the Latin)

Ἠκριβωκότα. Legendum videtur οὐκ ἠκριβωκότα.

"Having grasped exactly." It seems we should read "not having grasped exactly."

(printed under page 110)

(79) ‹anchor: ἃ ἐπεθύμησεν› · call in col 208 (Greek; no call in the Latin)

Ἃ ἐπεθύμησεν. Sic recte habet codex Bodleianus. In editione Huetiana deest ἅ.

"What he desired." So the Bodleian manuscript rightly has it. In Huet's edition "what" is missing.

(printed under page 110)

(80) ‹anchor: τούτων, ἐπὶ› · call in col 208 (Greek; no call in the Latin)

Ἐπί. Lege ἐπεί.

"Upon." Read "since."

(printed under page 110)

Page

running head: ORIGENIS 208
marginal letters: A καλύπτεται, ὅτε ἐπιτελεῖται; B οὐκ ἀπεκαλύφθη, ὡς; C νον τὴν παρὰ; D ἐμφανειῶν θείων, καὶ
old-edition numerals: (none)
other: begins mid-word (καλύπτεται) from col 205 and ends mid-sentence at column break; two full-width Latin lines from col 207 (hisque praecipue ... digni fuere habiti.) after first paragraph not set

PG 14:209

μὲν καὶ ἕτερον ἀναπεπλάκασι Θεὸν μείζονα, οἱ δὲ μὴ τοῦτο τολμήσαντες, ὅσον ἐπὶ τῷ αὐτῶν λόγῳ, διὰ τὸ ἀβασάνιστον τῶν δογμάτων χρεωκοποῦσι τὴν δεδομένην τοῖς πατράσι καὶ τοῖς προφήταις ἀπὸ Θεοῦ διὰ Χριστοῦ δωρεὰν, δι' οὗ τὰ πάντα ἐγένετο· εἰ δὲ τὰ πάντα, δηλονότι καὶ τὰ ἐκείνοις ἀποκαλυφθέντα καλὰ καὶ πεπραγμένα σύμβολα μυστηρίων θεοσεβείας ἁγίων. Ἐπειδὴ πάντη φράσσεσθαι δεῖ τοὺς γενναίους Χριστοῦ στρατιώτας ὑπὲρ ἀληθείας, οὐδαμοῦ κατὰ τὸ δυνατὸν παρείσδυσιν ἐῶντας ἐγγενέσθαι τῇ ἀπὸ τοῦ ψεύδους πιθανότητι· φέρε καὶ ταῦτα σκοπήσωμεν. Τάχα γὰρ φήσουσι τὴν προτέραν Ἰωάννου περὶ Χριστοῦ μαρτυρίαν εἶναι· « Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν· » τὸ δὲ, « Ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος, » καὶ τὰ ἑξῆς, εἰρῆσθαι ἐκ προσώπου τοῦ μαθητοῦ. Ἀναγκαῖον δὲ καὶ οὕτως διελέγξαι ὡς βεβιασμένην καὶ ἀνακόλουθον τὴν ἐκδοχήν· πάνυ γὰρ βίαιον τὸ οἴεσθαι αἰφνίδιον οἱονεὶ ἀκαίρως διακόπτεσθαι τὸν τοῦ Βαπτιστοῦ λόγον ὑπὸ τοῦ λόγου τοῦ μαθητοῦ, καὶ παντὶ τῷ καὶ ἐπὶ ποσὸν ἀκούειν συμφράσεως λεγομένων ἐπισταμένῳ σαφὲς τὸ τοῦ εἱρμοῦ τῆς λέξεως· « Οὗτος ἦν ὃν εἶπον· Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. » Διδάσκει δὲ ὁ Βαπτιστὴς πῶς ἔμπροσθεν αὐτοῦ γέγονεν Ἰησοῦς, τῷ πρῶτος αὐτοῦ, ἐπεὶ « πρωτότοκος πάσης κτίσεως, » εἶναι, διὰ τοῦ, « Ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν· » διὰ τοῦτο γάρ φησιν· « Ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν· » διὰ τοῦτο δὲ νοῶ αὐτὸν πρῶτόν μου ὄντα καὶ τιμιώτερον παρὰ τῷ Πατρὶ, ἐπεὶ ἐκ τοῦ πληρώματος αὐτοῦ ἐγώ τε καὶ οἱ πρὸ ἐμοῦ προφῆται εἰλήφαμεν χάριν τὴν θειοτέραν καὶ προφητικὴν, ἀντὶ χάριτος τῆς κατὰ τὴν προαίρεσιν ἡμῶν ἀποδεχθεῖσαν παρ' αὐτῷ· διὰ τοῦτο δὲ καὶ « ἔμπροσθεν γέγονεν, ὅτι πρῶτός μου ἦν· » ἐπεὶ καὶ νενοήκαμεν, ἐκ τοῦ πληρώματος αὐτοῦ εἰληφότες, τὸν μὲν νόμον διὰ Μωσέως δεδόσθαι, οὐχ ὑπὸ Μωσέως· τὴν δὲ χάριν καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ οὐ δεδόσθαι μόνον, ἀλλὰ καὶ γεγονέναι, τοῦ Θεοῦ καὶ Πατρὸς αὐτοῦ τόν τε νόμον διὰ Μωσέως δεδωκότος, τὴν χάριν καὶ τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ πεποιηκότος· χάριν δὲ καὶ ἀλήθειαν πεποιηκότος διὰ Ἰησοῦ Χριστοῦ τὴν ἐπ' ἀνθρώπους φθάσασαν. Εὐγνωμονέστερον γὰρ ἀκούσαντες τῆς λέξεως τῆς φασκούσης, « Ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο, » οὐ ταραχθησόμεθα, ὡς ὑπὸ ἐναντιώματος ταύτῃ τῇ φωνῇ ὄντος τοῦ « Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή. » Εἰ γὰρ Ἰησοῦς ἐστιν ὁ φάσκων, « Ἐγώ εἰμι ἡ ἀλήθεια, » πῶς ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ γίνεται; αὐτὸς γάρ τις δι' ἑαυτοῦ οὐ γίνεται. Ἀλλὰ νοητέον, ὅτι ἡ αὐτοαλήθεια ἡ οὐσιώδης, καὶ, ἵν' οὕτως εἴπω, πρωτότυπος τῆς ἐν ταῖς λογικαῖς ψυχαῖς ἀληθείας, ἀφ' ἧς ἀληθείας οἱονεὶ εἰκόνες ἐκείνης

on the one hand have even fashioned another greater God, while others who have not dared this, so far as lies in their argument, on account of the unexamined character of their doctrines defraud the gift given to the fathers and to the prophets from God through Christ, through Whom all things were made (John 1:3); and if all things, clearly also the noble things revealed to them and the enacted symbols of the holy mysteries of godliness. And since the noble soldiers of Christ must fence themselves in on every side on behalf of truth, nowhere so far as possible allowing an entrance to be made for the plausibility that comes from falsehood, come, let us examine these things also. For perhaps they will say that the former witness of John concerning Christ is: "He that comes after me is become before me, because He was before me" (John 1:15); whereas the words, "Because of His fulness we all received, and grace for grace" (John 1:16), and what follows, were spoken in the person of the disciple. Yet it is necessary here also to refute this interpretation as forced and inconsequent; for it is altogether forced to suppose that the discourse of the Baptist is suddenly, as it were unseasonably, interrupted by the discourse of the disciple, and to everyone who knows even in some measure how to listen to the sequence of things said, the continuity of the wording is clear: "This was He of Whom I said: He that comes after me is become before me, because He was before me" (John 1:15). And the Baptist teaches how Jesus is become before him by being first before him—since He is "the firstborn of all creation" (Col. 1:15)—through the words: "Because of His fulness we all received" (John 1:16); for on this account he says: "He is become before me, because He was before me"; and on this account I understand that He is before me and more honourable with the Father, since of His fulness both I and the prophets before me have received the more divine and prophetic grace, in return for the grace according to our choice that was accepted with Him; and on this account also "He is become before, because He was before me," since having received of His fulness we have also understood that the law indeed was given through Moses (John 1:17), not by Moses, whereas grace and truth were not only given through Jesus Christ, but also came to be through Him, since His God and Father both gave the law through Moses and made grace and truth through Jesus Christ—that is, made through Jesus Christ the grace and truth that reached unto men. For when we listen more candidly to the wording which says, "Grace and truth came to be through Jesus Christ" (John 1:17), we shall not be troubled as though the saying, "I am the way, and the truth, and the life" (John 14:6), were in contradiction to this utterance. For if Jesus is He Who says, "I am the truth," how does truth come to be through Jesus Christ? For no one comes to be through himself. But we must understand that very truth in itself, which is substantial and, so to speak, the prototype of the truth in rational souls, from which truth as it were images of that

Editors' notes and page, col. 209

Footnotes

(81) · call in col 209 (Greek; no call in the Latin)

Ἐπειδή. Lego ἐπεὶ δέ. Mox codex Bodleianus recte habet φράσσεσθαι, Regius et Barberinus, φράσεσθαι, male.

"Since." I read "but since." Just after, the Bodleian manuscript rightly has φράσσεσθαι; the Royal and Barberini have φράσεσθαι, wrongly.

(printed under page 111)

Footnotes

(33) · call in col 210

Joan. I, 3.

John 1:3.

(printed under page 111)

(34) · call in col 210

ibid. 15.

Same, verse 15.

(printed under page 111)

(35) · call in col 210

ibid. 16.

Same, verse 16.

(printed under page 111)

(36) ‹anchor: prior me erat› · call in col 210

Joan. I, 15.

John 1:15.

(printed under page 111)

(37) ‹anchor: omnis creaturae› · call in col 210

Colos. i, 15.

Colossians 1:15.

(printed under page 111)

(38) ‹anchor: nos omnes accepimus› · call in col 210

Joan. I, 16.

John 1:16.

(printed under page 111)

(39) ‹anchor: quoniam prior me erat› · call in col 210

ibid. 15.

Same, verse 15.

(printed under page 111)

(40) ‹anchor: datam fuisse› · call in col 210

ibid. 17.

Same, verse 17.

(printed under page 111)

(41) ‹anchor: facta est› · call in col 210

ibid.

Same.

(printed under page 111)

(42) ‹anchor: veritas, et vita› · call in col 210

Joan. XIV, 6.

John 14:6.

(printed under page 111)

Footnotes

(43) · call in col 211

Joan. I, 2.

John 1:2.

(printed under page 112)

(44) · call in col 211

Prov. VIII, 22.

Proverbs 8:22.

(printed under page 112)

(45) · call in col 211

Psal. XXX, 23.

Psalm 30:23 (Vulgate numbering).

(printed under page 112)

(46) ‹anchor: et redemptio› · call in col 211

I Cor. I, 30.

1 Corinthians 1:30.

(printed under page 112)

(47) ‹anchor: etiam scriptum est› · call in col 211

Psal. X, 8.

Psalm 10:8 (Vulgate numbering; 11:7).

(printed under page 112)

(48) ‹anchor: Servator ipse inquit› · call in col 211

Joan. XIV, 6.

John 14:6.

(printed under page 112)

(49) ‹anchor: et Apostolus› · call in col 211

Coloss. III, 4.

Colossians 3:4.

(printed under page 112)

(50) ‹anchor: in Psalmis scriptum› · call in col 211

Psal. LXII, 4.

Psalm 62:4 (Vulgate numbering; 63:3).

(printed under page 112)

(51) ‹anchor: loquitur Christus› · call in col 211

II Cor. XIII, 3.

2 Corinthians 13:3.

(printed under page 112)

(52) ‹anchor: christos meos› · call in col 211

I Paral. XVI, 22; Psal. CIV, 15.

1 Chronicles 16:22; Psalm 104:15 (Vulgate numbering; 105:15).

(printed under page 112)

(53) ‹anchor: Christum facta est› · call in col 211

Joan. I, 17.

John 1:17.

(printed under page 112)

(54) ‹anchor: Joannis testimonium› · call in col 211

ibid. 19.

Same, verse 19.

(printed under page 112)

Page

running head: 211 ORIGENIS
marginal letters: A per se veritas,; B fluere. Vidit enim; C ipso Hebraico invenimus.; D Christus invenitur, et
old-edition numerals: 108 before quae
other: facing Latin version, not set

PG 14:212

ἐντετύπωνται τοῖς φρονοῦσι τὴν ἀλήθειαν, οὐχὶ διὰ Ἰησοῦ Χριστοῦ ἐγένετο, οὐδ' ὅλως διά τινος, ἀλλ' ὑπὸ Θεοῦ ἐγένετο· ὡς καὶ ὁ Λόγος οὐ διά τινος, ὁ ἐν ἀρχῇ πρὸς τὸν Θεὸν, καὶ ἡ σοφία ἣν ἔκτισεν ἀρχὴν ὁδῶν αὐτοῦ ὁ Θεὸς, οὐ διά τινος· οὕτως οὐδὲ ἡ ἀλήθεια διά τινος. Ἡ δὲ παρ' ἀνθρώποις ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο· οἷον ἡ ἐν Παύλῳ ἀλήθεια καὶ τοῖς ἀποστόλοις διὰ Ἰησοῦ Χριστοῦ ἐγένετο. Καὶ οὐ θαυμαστὸν, μιᾶς οὔσης ἀληθείας, οἱονεὶ πολλὰς ἀπ' ἐκείνης λέγειν ἐῤῥυηκέναι. Οἶδε γοῦν ὁ προφήτης Δαυῖδ πολλὰς ἀληθείας λέγων· « Ἀληθείας ἐκζητεῖ Κύριος. » Οὐ γὰρ τὴν μίαν ἐκζητεῖ ἀλήθειαν ὁ πατὴρ αὐτῆς, ἀλλὰ τὰς πολλὰς, δι' ἃς σώζονται οἱ ἔχοντες αὐτάς. Τὸ δ' ὅμοιον τῷ περὶ τῆς ἀληθείας καὶ τῶν ἀληθειῶν λόγῳ, εὑρίσκομεν εἰρημένον περὶ δικαιοσύνης καὶ δικαιοσυνῶν. Τὸ γὰρ αὐτοδικαιοσύνη ἡ οὐσιώδης Χριστός ἐστιν, « ὃς ἐγενήθη σοφία ἡμῖν ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις. » Ἀπ' ἐκείνης δὲ τῆς δικαιοσύνης ἡ ἐν ἑκάστῳ δικαιοσύνη τυποῦται, ὡς γίνεσθαι ἐν τοῖς σωζομένοις πολλὰς δικαιοσύνας· διὸ καὶ γέγραπται· « Ὅτι δίκαιος Κύριος, καὶ δικαιοσύνας ἠγάπησεν· » οὕτω γὰρ ἐν τοῖς ἀκριβέσιν ἀντιγράφοις εὕρομεν, καὶ ταῖς λοιπαῖς παρὰ τοὺς Ἑβδομήκοντα ἐκδόσεσι, καὶ τῷ Ἑβραϊκῷ. Ἐπίστησον δὲ εἰ δύναται ὁμοίως καὶ τὰ ἄλλα, ὅσα Χριστὸς εἶναι λέγεται ἑνικῶς, πληθυόμενα ἀνάλογον ὀνομάζεσθαι πληθυντικῶς, οἷον Χριστός ἐστιν ἡ ζωὴ ἡμῶν, ὡς αὐτὸς ὁ Σωτήρ φησιν· « Ἐγώ εἰμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή· » καὶ ὁ Ἀπόστολος· « Ὅταν Χριστὸς φανερωθῇ ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. » Ἐν Ψαλμοῖς δὲ πάλιν ἀναγέγραπται· « Κρεῖττον τὸ ἔλεός σου ὑπὲρ ζωάς· » διὰ γὰρ τὸν ἐν ἑκάστῳ Χριστὸν ὄντα ζωὴν πληθύονται αἱ ζωαί. Τάχα δὲ οὕτω ζητητέον καὶ τό· « Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; » Οἱονεὶ γὰρ καθ' ἕκαστον ἅγιον Χριστὸς εὑρίσκεται, καὶ γίνονται διὰ τὸν ἕνα Χριστὸν πολλοὶ Χριστοὶ, οἱ ἐκείνου μιμηταὶ, καὶ κατ' αὐτὸν εἰκόνα ὄντα Θεοῦ μεμορφωμένοι· ὅθεν ὁ Θεὸς διὰ τοῦ προφήτου φησί· « Μὴ ἅψησθε τῶν Χριστῶν μου. » Ὃ τοίνυν ἐδόξαμεν παρεληλυθέναι διηγούμενοι τὸ, « Ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ χριστοῦ ἐγένετο, » τοῦτο νῦν κατὰ τὸ ἐμπεσὸν ἀνεπτύξαμεν· ἅμα δὲ παρεστήσαμεν, ὅτι τοῦ Βαπτιστοῦ Ἰωάννου ἐστὶν ἡ φωνή· ἔτι δὲ καὶ διὰ τούτων μαρτυροῦντος τῷ Υἱῷ τοῦ Θεοῦ.

truth have been stamped upon those who mind the truth, did not come to be through Jesus Christ, nor at all through anyone, but came to be from God; just as the Word also, Who was in the beginning with God (John 1:1–2), came to be not through anyone, and the wisdom which God created as the beginning of His ways (Prov. 8:22), not through anyone; so neither did the truth come to be through anyone. But the truth that is among men came to be through Jesus Christ; for instance, the truth in Paul and the apostles came to be through Jesus Christ. And it is nothing wonderful, though truth is one, to say that many truths as it were have flowed from it. At any rate, the prophet David knows many truths when he says: "The Lord requires truths" (Ps. 30:24). For the Father of truth does not require the one truth, but the many truths through which those who possess them are saved. And what is similar to the account concerning truth and truths we find spoken concerning righteousness and righteousnesses. For substantial righteousness in itself is Christ, "Who was made unto us wisdom from God, and righteousness, and sanctification, and redemption" (1 Cor. 1:30). And from that righteousness the righteousness in each one is formed, so that many righteousnesses come to be in those who are saved; wherefore also it is written: "For the Lord is righteous, and He loved righteousnesses" (Ps. 10:7); for so we have found in the accurate copies, and in the remaining editions besides the Septuagint, and in the Hebrew. And consider whether in like manner the other things also which Christ is said to be in the singular, when multiplied proportionally, can be named in the plural: for instance, Christ is our life, as the Saviour Himself says: "I am the way, and the truth, and the life" (John 14:6); and the Apostle: "When Christ, our life, shall be manifested, then shall ye also with Him be manifested in glory" (Col. 3:4). And in the Psalms again it is recorded: "Better is Thy mercy than lives" (Ps. 62:4); for on account of Christ, Who is life in each one, lives are multiplied. And perhaps in this way we must also investigate the saying: "Since ye seek a proof of Christ that speaks in me" (2 Cor. 13:3). For as it were in each saint Christ is found, and through the one Christ there come to be many Christs, who are imitators of Him and formed after Him Who is the image of God; whence God says through the prophet: "Touch not mine anointed ones [Christs]" (Ps. 104:15; 1 Chron. 16:22). What, therefore, we seemed to have passed over in explaining the saying, "Grace and truth came to be through Jesus Christ" (John 1:17), this we have now unfolded as occasion offered; and at the same time we have established that the utterance belongs to John the Baptist, who still through these words also bears witness to the Son of God.

4. Ἤδη οὖν ἴδωμεν τὴν δευτέραν Ἰωάννου μαρτυρίαν. Ἀπὸ Ἱεροσολύμων Ἰουδαῖοι, ὡς συγγενεῖς ὄντες τοῦ Βαπτιστοῦ, ἀπὸ γένους ἱερατικοῦ τυγχάνοντος, ἱερεῖς πέμπουσι καὶ Λευΐτας πευσομένους, ὅστις ποτὲ εἴη ὁ Ἰωάννης. Ὁ δὲ λέγων τὸ, « Ἐγὼ οὐκ εἰμὶ

4. Now therefore let us look at the second witness of John (John 1:19). The Jews from Jerusalem, as being kinsmen of the Baptist, who was of priestly race, send priests and Levites to inquire who John might be. And he, in saying, "I am not

Editors' notes and page, col. 212

Footnotes

(82) · call in col 212 (Greek; no call in the Latin)

Τὸ γὰρ αὐτοδικαιοσύνη. Legendum videtur, Ἡ γὰρ αὐτοδικαιοσύνη.

"For the (neuter) justice-itself." It seems we should read "For justice-itself" (with the feminine article).

(printed under page 112)

Page

running head: ORIGENIS 212
marginal letters: A νης ἐντετύπωνται τοῖς; B καιοσύνης καὶ δικαιοσυνῶν.; C καὶ ὑμεῖς σὺν; D ἐστὶν ἡ φωνή·
old-edition numerals: (none)
other: begins mid-word (νης) from col 209 and ends mid-sentence at column break; four full-width Latin lines from col 211 (de per prophetam ... reddentis Filio Dei.) after first paragraph not set

PG 14:213

ὁ Χριστὸς, » δι' αὐτοῦ τούτου ὁμολογίαν ἀληθείας πεποίηται, καὶ οὐχ, ὡς ἄν τις ὑπολάβοι, διὰ τὸ, « Οὐκ εἰμὶ ὁ Χριστὸς, » ἠρνήσατο· οὐ γάρ ἐστιν ἄρνησις τὸ εἰς δόξαν Χριστοῦ λέγειν μὴ αὑτὸν εἶναι Χριστόν. Ἅπαξ δὲ οἱ πεμφθέντες ἀπὸ Ἱεροσολύμων ἱερεῖς καὶ Λευΐται, ἀκούσαντες τὸ μὴ εἶναι αὐτὸν τὸν προσδοκώμενον Χριστὸν, πυνθάνονται περὶ τοῦ δευτέρου ἐλπιζομένου παρ' αὐτοῖς τιμίου ὀνόματος Ἠλίου, εἰ αὐτὸς εἴη ἐκεῖνος. Λέγει δὲ μὴ τυγχάνειν Ἠλίας, πάλιν ὁμολογῶν διὰ τοῦ, « Οὐκ εἰμί, » τὸ ἀληθές. Ἐπεὶ δὲ, πολλῶν προφητῶν γινομένων ἐν Ἰσραὴλ, εἷς τις ὁ ὑπὸ Μωσέως προφητευθεὶς ἐξαιρέτως προσεδοκᾶτο κατὰ τὸ φάσκον ῥητόν· « Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ἡμῶν ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ· αὐτοῦ ἀκούσεσθε· καὶ ἔσται πᾶσα ἡ ψυχὴ, ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ, » τρίτον ἐρωτῶσιν οὐχὶ εἰ προφήτης εἴη, ἀλλ' εἰ ὁ προφήτης. Καὶ τοῦτο τὸ ὄνομα ἐκείνων οὐκ ἐπὶ Χριστοῦ ταττόντων, ἀλλ' οἰομένων ἕτερον παρὰ τὸν Χριστὸν αὐτὸν εἶναι, αὐτὸς γινώσκων τὸν οὗ πρόδρομός ἐστιν (ὅτι καὶ ὁ Χριστὸς καὶ ὁ προφήτης ἐστὶν ὁ προφητευθείς), φησίν· Οὔ· τάχα τὸ, « Ναί, » ἀποκρινάμενος, εἰ χωρὶς τοῦ ἄρθρου ἠρωτήκεισαν· οὐ γὰρ ἠγνόει προφήτης ὤν. Καὶ ἐν ταύταις ὅλαις ταῖς ἀποκρίσεσιν ἡ δευτέρα οὐδέπω τετέλεσται μαρτυρία Ἰωάννου, ἕως τοῖς αἰτοῦσιν ἀπόκρισιν ἀπαγγελθησομένην τοῖς πέμψασιν, ἑαυτὸν ἀπὸ προφητικῆς κατήγγειλε φωνῆς, τῆς τοῦ Ἠσαΐου, οὕτως ἐχούσης· « Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Εὐθύνατε τὴν ὁδὸν Κυρίου. »

the Christ" (John 1:20), has by this very thing made a confession of truth, and did not, as one might suppose, make a denial by saying, "I am not the Christ"; for it is not a denial to say to the glory of Christ that he himself is not Christ. And once the priests and Levites sent from Jerusalem have heard that he is not the expected Christ, they inquire concerning the second honoured name hoped for among them, Elijah, whether he were he (John 1:21). And he says that he is not Elijah, again confessing the truth through the words, "I am not." And since, although many prophets had arisen in Israel, one particular prophet prophesied by Moses was especially expected according to the saying which declares: "A prophet shall the Lord our God raise up unto you from your brethren, like unto me; Him shall ye hear; and it shall be that every soul which shall not hear that prophet shall be utterly destroyed from among his people" (Deut. 18:15, 18–19; Acts 3:22–23), they ask a third time, not whether he were a prophet, but whether he were the prophet (John 1:21). And since they did not apply this name to Christ, but supposed him to be another besides the Christ, he himself, knowing Him Whose forerunner he is (that He is both the Christ and the prophet who was prophesied), says: "No" (John 1:21)—though perhaps he would have answered "Yea" if they had asked without the article; for he was not ignorant that he was a prophet. And in all these answers the second witness of John is not yet completed, until to those who asked for an answer to be reported to those who sent them he declared himself from a prophetic voice, that of Isaiah, which runs thus: "The voice of one crying in the wilderness: Make straight the way of the Lord" (John 1:22–23; Isa. 40:3).

5. Ἄξιον δὲ ζητῆσαι πότερον τετέλεσται ἡ δευτέρα μαρτυρία, καὶ τρίτη γίνεται πρὸς ἀπεσταλμένους ἐκ τῶν Φαρισαίων, καὶ βουλομένους τι μαθεῖν, τί δήποτε βαπτίζει, μήτε Χριστὸς, μήτε Ἠλίας, μήτε ὁ προφήτης τυγχάνων, ἐν τῷ· « Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος δὲ ὑμῶν ἕστηκεν, ὃν ὑμεῖς οὐκ οἴδατε, ὁ ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος· » ἢ μέρος τῆς δευτέρας ἐστὶ καὶ τὸ ἀπαγγελλόμενον πρὸς τοὺς Φαρισαίους. Ἐγὼ δ', ὅσον ἐκ τῆς λέξεως στοχάσασθαι, εἴποιμ' ἂν τρίτην εἶναι μαρτυρίαν τὸν πρὸς τοὺς ἀποσταλέντας ἀπὸ τῶν Φαρισαίων λόγον. Παρατηρητέον μέντοιγε, ὅτι ἡ πρώτη μαρτυρία τὸ ἔνθεον τοῦ Σωτῆρος παρίστησιν· ἡ δὲ δευτέρα τὴν ὑπόνοιαν τῶν δισταζόντων, μήποτε Ἰωάννης εἴη Χριστὸς, καθαιρεῖ· ἡ δὲ τρίτη τὸν ἀοράτως τοῖς ἀνθρώποις παρόντα κηρύττει ὅσον οὐδέπω ἐλευσόμενον. Πρὶν δὲ τῶν ἑξῆς μαρτυριῶν, καθ' ἃς δεικνύμενος μαρτυρεῖται, ἑκάστην λέξιν ἴδωμεν τῆς δευτέρας, καὶ τρίτης μαρτυρίας, τοῦτο πρῶτον ἐπιτηρήσαντες, ὅτι δύο ἀποστολαὶ γίνονται πρὸς τὸν Βαπτιστὴν, μία μὲν « ἀπὸ Ἱεροσολύμων » ὑπὸ Ἰουδαίων πεμπόντων « ἱερεῖς καὶ Λευΐτας, ἵνα ἐρωτήσωσιν αὐτόν· Σὺ τίς εἶ; » ἑτέρα δὲ Φαρισαίων ἀποστελλόντων, καὶ πρὸς τὴν γεγενημένην

5. Now it is worth inquiring whether the second witness has been completed, and a third takes place addressed to those sent from the Pharisees who wished to learn something—why ever he baptizes, since he is neither Christ, nor Elijah, nor the prophet (John 1:24–25)—in the words: "I baptize with water: but in the midst of you stands One Whom you do not know, He that comes after me, the latchet of Whose shoe I am not worthy to unloose" (John 1:26–27); or whether what is declared to the Pharisees is also a part of the second witness. For my part, so far as one may conjecture from the wording, I would say that the discourse addressed to those sent from the Pharisees is a third witness. Yet it must be observed that the first witness sets forth the divinity of the Saviour; the second overthrows the supposition of those who doubted whether perhaps John were Christ; and the third proclaims that He Who is invisibly present among men is all but immediately about to come. But before the following witnesses, in which He is pointed out and borne witness to, let us look at each expression of the second and third witness, observing this first, that two missions are made to the Baptist: one "from Jerusalem" by the Jews sending "priests and Levites, that they might ask him: Who are you?" (John 1:19); and another of the Pharisees sending, and in reference to the

Editors' notes and page, col. 213

Footnotes

(55) · call in col 214

Joan. I, 20.

John 1:20.

(printed under page 113)

(56) · call in col 214

ibid. 21.

Same, verse 21.

(printed under page 113)

(57) · call in col 214

Deut. XVIII, 18, 19.

Deuteronomy 18:18–19.

(printed under page 113)

(58) ‹anchor: Non› · call in col 214

Joan. I, 21.

John 1:21.

(printed under page 113)

(59) ‹anchor: Parate viam Domini› · call in col 214

Isa. xl, 3; Joan. I, 23.

Isaiah 40:3; John 1:23.

(printed under page 113)

(60) ‹anchor: cur tandem baptizaret› · call in col 214

Joan. I, 23.

John 1:23 (so printed; the question is in 1:25).

(printed under page 113)

(61) ‹anchor: in illis verbis› · call in col 214

ibid. 26, 27.

Same, verses 26–27.

(printed under page 113)

(62) ‹anchor: Tu quis es› · call in col 214

ibid. 19.

Same, verse 19.

(printed under page 113)

Footnotes

(63) · call in col 215

Joan. I, 21, 22.

John 1:21–22.

(printed under page 114)

(64) · call in col 215

ibid. 25.

Same, verse 25.

(printed under page 114)

(65) ‹anchor: ille Christus› · call in col 215

ibid. 19, 20.

Same, verses 19–20.

(printed under page 114)

(66) ‹anchor: discipulos interrogans› · call in col 215

Matth. XI, 3.

Matthew 11:3.

(printed under page 114)

(67) ‹anchor: subinde illud› · call in col 215

Joan. XI, 23.

John xi, 23 (so printed; the words are John 1:23).

(printed under page 114)

(68) ‹anchor: operibus, dicens› · call in col 215

Matth. XI, 4, 5.

Matthew 11:4–5.

(printed under page 114)

Page

running head: 215 ORIGENIS
marginal letters: A ram a Pharisaeis; B es Christus, neque; C Joannem Judaei debebant,; D « Ite, et
old-edition numerals: 110 before convenientia; 111 before illud
other: facing Latin version, not set

PG 14:216

ἀπόκρισιν τοῖς ἱερεῦσι καὶ Λευΐταις ἐπαπορούντων. Παρατήρει τοίνυν, πῶς κατὰ τὸ ἱερατικὸν καὶ Λευϊτικὸν πρόσωπόν ἐστι μεθ' ἡμερότητος λεγόμενα καὶ φιλομαθείας, τὸ, « Σὺ τίς εἶ; » καὶ τὸ, « Τί οὖν; σὺ Ἠλίας εἶ; » καὶ τὸ, « Ὁ προφήτης ἆρα εἶ σύ; » καὶ ἐπὶ τούτοις· « Τίς εἶ, ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς; τί λέγεις περὶ σεαυτοῦ; » Οὐδὲν γὰρ αὔθαδες οὐδὲ θρασὺ ἐν τῇ τούτων ἐστὶ πεύσει, ἀλλὰ πάντα ἁρμόττοντα ἀκριβέσι θεραπευταῖς Θεοῦ. Οἱ δὲ ἀπὸ τῶν Φαρισαίων ἀποστειλάμενοι, οὐδὲν περιεργασαμένων πρὸς τὰ εἰρημένα τῶν Λευϊτῶν καὶ ἱερέων, οἱονεὶ ὑβριστικὰς καὶ ἀπανθρωποτέρας προσάγουσι τῷ Βαπτιστῇ φωνὰς διὰ τοῦ· « Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς, οὐδὲ Ἠλίας, οὐδὲ ὁ προφήτης; » Καὶ σχεδὸν οὐ μαθεῖν βουλόμενοι, ὡς οἱ προειρημένοι ἱερεῖς καὶ Λευΐται ἀποστέλλουσιν, ἀλλὰ κωλῦσαι ἀπὸ τοῦ βαπτίζειν· ἴσως οἰόμενοι οὐδενὸς ἑτέρου ἔργον τυγχάνειν τὸ βαπτίζειν ἢ Χριστοῦ, καὶ Ἠλίου, καὶ τοῦ προφήτου. Καὶ πανταχοῦ ἐπιμέλειαν τὸν ἀκριβῶς ἐντευξόμενον τῇ Γραφῇ ποιητέον, τηρεῖν ἀναγκαίου ὄντος τὰ λεγόμενα ὑπὸ τίνων, καὶ πότε λέγεται, ἵνα εὑρίσκωμεν τὸ τοῖς προσώποις ἁρμοζόντως περιτεθεῖσθαι λόγους δι' ὅλων τῶν ἁγίων βιβλίων.

answer given to the priests and Levites, raising further questions. Observe, therefore, how in accordance with the priestly and Levitical character the words are spoken with gentleness and love of learning: "Who are you?" (John 1:19); and: "What then? Are you Elijah?" (John 1:21); and: "Are you then the prophet?" (John 1:21); and in addition to these: "Who are you, that we may give an answer to those who sent us? What do you say of yourself?" (John 1:22). For there is nothing self-willed or rash in their inquiry, but all things befitting accurate worshippers of God. Whereas those sent from the Pharisees, although the Levites and priests had made no captious ado at the things that were said, address as it were insolent and harsher words to the Baptist by saying: "Why then do you baptize, if you are not the Christ, neither Elijah, neither the prophet?" (John 1:25). And they send almost not wishing to learn, as the aforesaid priests and Levites did, but to hinder him from baptizing—perhaps supposing that baptizing was the work of no one else than Christ, and Elijah, and the prophet. And everywhere he who is to read the Scripture accurately must take care, since it is necessary to observe by whom the things said are spoken, and when they are spoken, so that we may find how discourses have been fittingly assigned to the characters throughout the whole of the holy books.

6. Τότε ἀπέστειλαν οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖς καὶ Λευΐτας, ἵνα ἐρωτήσωσιν αὐτόν· Σὺ τίς εἶ; Καὶ ὡμολόγησε, καὶ οὐκ ἠρνήσατο· καὶ ὡμολόγησεν, ὅτι Ἐγὼ οὐκ εἰμὶ ὁ Χριστός. Καὶ τίνας ἐχρῆν πρεσβύτας πεπέμφθαι πρὸς τὸν Ἰωάννην ἀπὸ Ἰουδαίων, καὶ πόθεν, ἢ τοὺς διαφέρειν νενομισμένους κατ' ἐκλογὴν Θεοῦ ἀπὸ τοῦ ἐξειλεγμένου παρὰ πᾶσαν τὴν λεγομένην γῆν ἀγαθὴν τόπου Ἱεροσολύμων, ἔνθα ὁ ναὸς ἦν τοῦ Θεοῦ; Ἰωάννου μὲν οὖν μετὰ τοσαύτης πυνθάνονται τιμῆς· περὶ Χριστοῦ δὲ οὐδὲν τοιοῦτον ἀναγέγραπται γεγονέναι ὑπὸ Ἰουδαίων· ἀλλ' ὥσπερ Ἰουδαῖοι πρὸς Ἰωάννην ποιοῦσι, τοῦτο Ἰωάννης πρὸς Χριστὸν διὰ τῶν ἰδίων μαθητῶν πυνθανόμενος· « Σὺ εἶ ὁ ἐρχόμενος, ἢ ἕτερον προσδοκῶμεν; » Καὶ Ἰωάννης μὲν πρὸς τοὺς ἐληλυθότας ὁμολογήσας καὶ μὴ ἀρνησάμενος ὕστερον τὸ, « Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, » ἀποφαίνεται· Χριστὸς δὲ τὴν ἀπόκρισιν ποιεῖται, ὡς μείζονα τὴν μαρτυρίαν Ἰωάννου ἔχων λόγοις καὶ ἔργοις φάσκων· « Πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ βλέπετε καὶ ἀκούετε· τυφλοὶ ἀναβλέπουσι, χωλοὶ περιπατοῦσι, λεπροὶ καθαρίζονται, κωφοὶ ἀκούουσι, πτωχοὶ εὐαγγελίζονται· » περὶ ὧν εὐκαιρότερον, Θεοῦ διδόντος, ἐν τοῖς οἰκείοις διαληψόμεθα τόποις. Ἴσως δ' ἂν οὐκ ἀλόγως τις ἐπιστήσει, τί δήποτε τῶν ἱερέων καὶ Λευϊτῶν πυνθανομένων Ἰωάννου οὐχὶ, εἰ αὐτὸς εἴη ὁ Χριστὸς, ἀλλά· « Σὺ τίς εἶ; » ἀποκρίνεται ὁ Βαπτιστὴς οὐχ ὅπερ ἐχρῆν πρὸς τὸ, « Σὺ τίς εἶ; »—« Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, » ἀλλ' ὅπερ οἰκείως ἂν ἐλέγετο εἰ ἦσαν πυθόμενοι· Σὺ εἶ ὁ Χριστός; Ἥρμοσε γὰρ πρὸς τὸ, Σὺ εἶ ὁ Χριστός; τὸ, « Ἐγὼ οὐκ εἰμὶ ὁ Χριστός· » πρὸς δὲ τὸ, « Σὺ τίς εἶ; » τὸ, « Ἐγὼ φωνὴ βοῶντος ἐν τῇ

6. Then the Jews sent priests and Levites from Jerusalem, that they might ask him: Who are you? And he confessed, and did not deny; and he confessed: I am not the Christ (John 1:19–20). And what elders ought to have been sent as ambassadors to John from the Jews, and whence, other than those who were accounted pre-eminent according to the election of God, from the place of Jerusalem chosen beyond all the land called good, where the temple of God was? Of John, then, they inquire with so great honour; whereas concerning Christ nothing of the sort is recorded to have been done by the Jews; but just as the Jews do towards John, this John does towards Christ, inquiring through his own disciples: "Art Thou He Who is to come, or do we look for another?" (Matt. 11:3). And John indeed, after having confessed and not denied to those who had come, afterwards declares: "I am the voice of one crying in the wilderness" (John 1:23); whereas Christ makes His answer, as having a witness greater than John (John 5:36), by words and works, saying: "Go your way and report to John what you see and hear: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the poor have good tidings preached to them" (Matt. 11:4–5)—concerning which things we shall treat more seasonably, God granting, in their proper places. Yet perhaps someone will not unreasonably pause to ask why ever, when the priests and Levites inquire of John, not whether he himself were the Christ, but, "Who are you?" (John 1:19), the Baptist answers not what was fitting to the question, "Who are you?"—namely, "I am the voice of one crying in the wilderness" (John 1:23)—but what would appropriately have been said if they had inquired: "Are you the Christ?" For to the question, "Are you the Christ?" the answer, "I am not the Christ" (John 1:20), was fitting; whereas to the question, "Who are you?" the answer, "I am the voice of one crying in the

Editors' notes and page, col. 216

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running head: ORIGENIS 216
marginal letters: A ἀπόκρισιν τοῖς ἱερεῦσι; B νοι ἱερεῖς καὶ; C ἐχρῆν πρεσβύτας πεπέμφθαι; D λόγοις καὶ ἔργοις
old-edition numerals: (none)
other: begins and ends mid-sentence across column breaks; two full-width Latin lines from col 215 (m sit quae ... utum sermonem.) after first paragraph not set

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ἐρήμῳ. » Λεκτέον δὲ πρὸς τοῦτο, ὅτι, ὡς εἰκὸς, ἑώρα ἀπὸ τῆς πεύσεως τὸ εὐλαβὲς τῶν ἱερέων καὶ Λευϊτῶν, ἐμφαινόντων μὲν ὑπόνοιαν ὑπολήψεως, μήποτ' εἴη βαπτίζων Χριστὸς, γυμνότερον δὲ ὀνομάσαι τοῦτο ὑπὲρ τοῦ μὴ δοκεῖν εἶναι προπετεῖς φυλαττομένων. Ὅθεν εὐλόγως ὑπὲρ τοῦ πᾶσαν ὑπόνοιαν αὐτῶν πρῶτον περιαιρεθῆναι ψευδῆ τὴν περὶ ἑαυτοῦ, εἶθ' οὕτως παραστῆσαι τὸ ἀληθὲς, τὸ οὐκ εἶναι Χριστὸς πρὸ πάντων ἀποφαίνεται. Δηλοῖ δὲ τὸ τοιοῦτόν τι αὐτοὺς ὑπονενοηκέναι ἡ δευτέρα ἐρώτησις, καὶ ἔτι ἡ τρίτη. Ἐπεὶ γὰρ καὶ δεύτερον τῇ τιμῇ ἐλπιζόμενον μὲν καὶ μετὰ Χριστὸν αὐτοῖς τετιμημένον Ἠλίαν εἶναι ὑπελάμβανον, ἀποφαινομένου τοῦ Ἰωάννου ὡς οὐκ εἴη ὁ Χριστὸς, ἠρώτησαν· « Τί οὖν; σὺ Ἠλίας εἶ; Καὶ εἶπεν· Οὐκ εἰμί. » Τὸ τρίτον εἰ αὐτὸς εἴη ὁ προφήτης βούλονται μαθεῖν· οὗ ἀποκριναμένου τὸ, « Οὔ, » οὐκέτι ἔχοντες ἰδικῶς ὄνομα ἐλπιζομένου ἐπιδημήσειν αὐτοῖς εἰπεῖν, φασί· « Τίς εἶ, ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς; τί λέγεις περὶ σεαυτοῦ; » τοῦτο δηλοῦντες· Ταῦτα μὲν οὐκ εἶ, ἅπερ ἐλπιζόμενα τῷ Ἰσραὴλ παρέσεσθαι προσδοκᾶται· ὅστις δὲ ὢν βαπτίζεις, οὐκ ἴσμεν. Διόπερ τοῦτο ἡμᾶς δίδαξον, ἵν' ἔχωμεν ἀπαγγεῖλαι τοῖς ἡμᾶς διὰ τοῦτο πέμψασι πρὸς σέ. Ἔτι δὲ καὶ τοῦτο ἐχόμενον τῶν προκειμένων προσθήσομεν, ὅτι ὁ καιρὸς τῆς Χριστοῦ ἐπιδημίας ἔσαινε τὸν λαὸν, ἤδη πως ἐνεστηκὼς περὶ τὰ ἔτη τὰ ἀπὸ τῆς γενέσεως τοῦ Ἰησοῦ, καὶ ὀλίγῳ ἀνωτέρω μέχρι τῆς ἀναδείξεως τοῦ κηρύγματος. Διόπερ, ὡς εἰκὸς, τῶν Γραμματέων καὶ νομικῶν τὸν ἐλπιζόμενον, ἀπὸ τῶν θείων Γραφῶν καταγαγόντων αὐτοῦ τὸν χρόνον, ἤδη προσδοκώντων, ἐπεφύησαν Θευδᾶς, οὐκ ὀλίγον πλῆθος, ὡς ὁ Χριστὸς, οἶμαι, συναγαγὼν, καὶ « μετ' ἐκεῖνον Ἰούδας ὁ Γαλιλαῖος ἐν ταῖς τῆς ἀπογραφῆς ἡμέραις. » Εἰκὸς οὖν, θερμότερον τῆς Χριστοῦ ἐπιδημίας προσδοκωμένης καὶ λαλουμένης, Ἰουδαῖοι ἀπὸ Ἱεροσολύμων τοὺς ἱερεῖς καὶ Λευΐτας πέμπουσι πρὸς τὸν Ἰωάννην, διὰ τοῦ· « Σὺ τίς εἶ; » μαθεῖν βουλόμενοι εἰ αὐτὸς Χριστὸς εἶναι ὁμολογήσει.

wilderness." Now to this it must be said that, as is likely, he saw from their question the reverence of the priests and Levites, who indicated indeed an underlying suspicion that perhaps he who baptized was Christ, yet guarded against naming this more openly so as not to seem rash. Wherefore reasonably, in order that every false suspicion of theirs concerning himself might first be removed, and then the truth might thus be set forth, he declares before all things that he is not Christ. And the second question, and still further the third, shows that they had suspected some such thing. For since they supposed that he was Elijah, who was hoped for as second in honour and honoured by them next after Christ, when John declared that he was not the Christ, they asked: "What then? Are you Elijah? And he said: I am not" (John 1:21). Thirdly, they wish to learn whether he himself were the prophet; and when he answered, "No" (John 1:21), having no longer the name of anyone specifically hoped for as about to come to them to mention, they say: "Who are you, that we may give an answer to them that sent us? What do you say of yourself?" (John 1:22), meaning this: "You are not these things which, being hoped for, are expected to come to Israel; but who you are that baptize, we know not. Wherefore teach us this, that we may have word to report to those who on this account sent us to you." And we shall add this also, which is closely connected with the matters before us: that the time of the advent of Christ was flattering the hopes of the people, being already in a way at hand about the years from the birth of Jesus, and a little earlier, down to the public manifestation of the preaching. Wherefore, as is likely, since the scribes and lawyers were already expecting Him Who was hoped for, having reckoned down His time from the divine Scriptures, there sprang up Theudas, who gathered together no small multitude as though he were the Christ, I think, and "after him Judas the Galilaean in the days of the enrolment" (Acts 5:36–37). Likely, therefore, since the advent of Christ was being more warmly expected and spoken of, the Jews from Jerusalem send the priests and Levites to John, wishing through the question, "Who are you?" (John 1:19), to learn whether he himself will confess that he is Christ.

7. Καὶ ἠρώτησαν αὐτόν· Τί οὖν; σὺ Ἠλίας εἶ; Καὶ λέγει· Οὐκ εἰμί. Τίς οὐκ ἂν ζητήσαι τῶν ἀκουόντων Ἰησοῦ λέγοντος περὶ Ἰωάννου, « Εἰ ἐθέλετε δέξασθαι, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι, » πῶς πρὸς τοὺς ἐρωτῶντας τὸ, « Σὺ Ἠλίας εἶ; » λέγει ὁ Ἰωάννης· « Οὐκ εἰμί; » πῶς δὲ καὶ νοῆσαι δεῖ τὸν Ἰωάννην αὐτὸν εἶναι Ἠλίαν τὸν μέλλοντα ἔρχεσθαι κατὰ τὸ εἰρημένον ὑπὸ τοῦ Μαλαχίου οὕτως ἔχον· « Καὶ ἰδοὺ ἐγὼ ἀποστέλλω ὑμῖν Ἠλίαν τὸν Θεσβίτην, πρὶν ἐλθεῖν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ, ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱὸν, καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ, μὴ ἔλθω καὶ πατάξω τὴν γῆν ἄρδην; » Καὶ ὁ τοῦ ὀφθέντος δὲ τῷ Ζαχαρίᾳ ἀγγέλου Κυρίου ἑστῶτος

7. And they asked him: What then? Are you Elijah? And he says: I am not (John 1:21). Who among those who hear Jesus saying concerning John, "If ye are willing to receive it, this is Elijah, that is to come" (Matt. 11:14), would not inquire how, to those who ask, "Are you Elijah?" John says, "I am not"? And how also must one understand that John himself is Elijah who is to come, according to what is spoken by Malachi, which runs thus: "And behold, I send you Elijah the Tishbite, before the great and notable day of the Lord come, who shall restore the heart of the father to the son, and the heart of a man to his neighbour, lest I come and smite the earth utterly" (Mal. 4:5–6 [LXX 3:22–23])? And the discourse of the angel of the Lord who appeared to Zechariah, standing

Editors' notes and page, col. 217

Footnotes

(83) ‹anchor: ἐπεφύησαν› · call in col 217 (Greek; no call in the Latin)

Ἐπεφύησαν. Legendum videtur, ἐπεφρύαξεν.

"Sprang up." It seems we should read "raged" (behaved insolently).

(printed under page 115)

Footnotes

(69) · call in col 218

Joan. I, 19, 23.

John 1:19, 23.

(printed under page 115)

(70) · call in col 218

ibid., 20.

Same, verse 20.

(printed under page 115)

(71) · call in col 218

ibid., 21.

Same, verse 21.

(printed under page 115)

(72) · call in col 218

ibid., 22.

Same, verse 22.

(printed under page 115)

(73) ‹anchor: in diebus professionis› · call in col 218

Act. V, 36, 37.

Acts 5:36–37.

(printed under page 115)

(74) ‹anchor: Tu quis es› · call in col 218

Joan. I, 19.

John 1:19.

(printed under page 115)

(75) ‹anchor: Non sum› · call in col 218

ibid. 21.

Same, verse 21.

(printed under page 115)

(76) ‹anchor: qui venturus est› · call in col 218

Matth. XI, 14.

Matthew 11:14.

(printed under page 115)

(77) ‹anchor: terram funditus› · call in col 218

Malach. IV, 5, 6.

Malachi 4:5–6.

(printed under page 115)

Footnotes

(78) · call in col 219

Luc. I, 13.

Luke 1:13.

(printed under page 116)

(79) · call in col 219

ibid. 17.

Same, verse 17.

(79*) · call in col 219 Matth. XVI, 14.

Matthew 16:14.

(printed under page 116)

(80) · call in col 219

Matth. XIII, 55.

Matthew 13:55.

(printed under page 116)

(81) ‹anchor: nem› · call in col 219

Gen. VII, 4.

Genesis 7:4.

(printed under page 116)

(82) ‹anchor: ad filios convertat› · call in col 219

Luc. I, 17.

Luke 1:17.

(printed under page 116)

(83) ‹anchor: Spiritu, illud› · call in col 219

Luc. I, 35.

Luke 1:35.

(printed under page 116)

(84) ‹anchor: mancipia esse, istud› · call in col 219

I Cor. XIV, 32.

1 Corinthians 14:32.

(printed under page 116)

(85) ‹anchor: et illud› · call in col 219

IV Reg. II, 15.

2 Kings 2:15 (4 Kings in the Vulgate).

(printed under page 116)

(86) ‹anchor: patrum ad filios› · call in col 219

Luc. I, 17.

Luke 1:17.

(printed under page 116)

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running head: 219 ORIGENIS
marginal letters: A incensi, quem ipse; B fortassis unum quempiam; C dicta oratione angeli; D cipia esse, istud
old-edition numerals: 113 before spiritus,
other: facing Latin version, not set

PG 14:220

ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος λόγος πρὸς τὸν Ζαχαρίαν παραπλήσιόν τι ἐμφαίνει τοῖς ὑπὸ τοῦ Μαλαχίου εἰρημένοις διὰ τούτων· « Καὶ ἡ γυνή σου Ἐλισάβετ γεννήσει υἱόν σοι· καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην· » καὶ μετ' ὀλίγα· « Αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα, καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον. » Πρὸς δὴ τὸ πρῶτον ὁ μέν τις ἐρεῖ, ὅτι ἑαυτὸν ἠγνόει Ἰωάννης Ἠλίαν ὄντα· καὶ τάχα τούτῳ χρήσονται οἱ ἐκ τούτων τῷ περὶ μετενσωματώσεως παριστάμενοι λόγῳ, ὡς τῆς ψυχῆς μεταμφιεννυμένης σώματι, καὶ οὐ πάντως μεμνημένης τῶν προτέρων βίων. Οἱ δ' αὐτοὶ οὗτοι ἐροῦσι καί τινας τῶν Ἰουδαίων τῷ δόγματι συγκατατιθεμένους περὶ Σωτῆρος εἰρηκέναι, ὡς ἄρα εἴ τις εἴη τῶν ἀρχαίων προφητῶν ἀναστὰς οὐκ ἀπὸ τῶν μνημείων, ἀλλ' ἀπὸ τῆς γενέσεως. Πῶς γὰρ ἐδύνατο, σαφῶς δεικνυμένης τῆς μητρὸς αὐτοῦ Μαρίας, ὑπολαμβανομένου τε πατρὸς αὐτῷ τυγχάνειν Ἰωσὴφ τοῦ τέκτονος, νομίζειν ἕνα τινὰ τῶν προφητῶν αὐτὸν τυγχάνοντα ἐγηγέρθαι ἀπὸ τῶν νεκρῶν; Καὶ τῷ, « Ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν, » ἀναγεγραμμένῳ ἐν τῇ Γενέσει οἱ αὐτοὶ χρώμενοι τὸν πεφροντικότα πιθανότητας ἀπατηλὰς προσαγομένας ἀπὸ τῶν Γραφῶν λύειν εἰς ἀγῶνα περιστήσουσιν ἱστάμενον πρὸς τὸ δόγμα. Ἕτερος δέ τις ἐκκλησιαστικὸς τὸν περὶ μετενσωματώσεως ἀποπτύων ὡς ψευδῆ λόγον, μὴ προσιέμενος τὸ τὴν ψυχὴν Ἰωάννου Ἠλίαν ποτὲ γεγονέναι, τῷ προειρημένῳ λόγῳ τοῦ ἀγγέλου χρήσεται, ψυχὴν Ἠλίου μὴ ὀνομάσαντος ἐπὶ τῆς Ἰωάννου γενέσεως, ἀλλὰ πνεῦμα καὶ δύναμιν διὰ τοῦ, « Καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι, καὶ δυνάμει Ἠλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα, » διὰ μυρίων δυνάμενος ἀποδεικνύναι Γραφῶν, ἕτερον εἶναι τὸ πνεῦμα τῆς ψυχῆς, καὶ τὴν ὀνομαζομένην δύναμιν τοῦ πνεύματος καὶ τῆς ψυχῆς, περὶ ὧν οὐκ εὔκαιρον νῦν παρατίθεσθαι τὰ πολλὰ, ἵνα μὴ πάνυ τὸν λόγον περισπάσωμεν. Ἀρκεσθήσεται δὲ ἐπὶ τοῦ παρόντος πρὸς μὲν τὸ διαφέρειν δύναμιν πνεύματος τὸ, « Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι· » πρὸς δὲ τὰ ἐν τοῖς προφήταις πνεύματα, ἅτε δεδωρημένα αὐτοῖς ὑπὸ Θεοῦ, οἱονεὶ ἐκείνων ὀνομάζεσθαι κτήματα, τὸ, « Πνεύματα προφητῶν προφήταις ὑποτάσσεται, » καὶ τὸ, « Ἀναπέπαυται τὸ πνεῦμα Ἠλίου ἐπὶ Ἐλισσαιέ. » Οὕτω γὰρ οὐδὲν ἄτοπον, φησὶν, ἔσται τὸν Ἰωάννην, ἐν πνεύματι καὶ δυνάμει Ἠλίου ἐπιστρέφοντα καρδίας πατέρων ἐπὶ

on the right side of the altar of incense (Luke 1:11), addressed to Zechariah, indicates something similar to the things spoken by Malachi, through these words: "And your wife Elizabeth shall bear you a son, and you shall call his name John" (Luke 1:13); and after a little: "He shall go before His face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a prepared people" (Luke 1:17). Now to the first question one person will say that John did not know that he himself was Elijah; and perhaps those who on the strength of these passages maintain the doctrine of transmigration of souls (μετενσωμάτωσις) will make use of this, on the ground that the soul puts on a body anew and does not at all remember its former lives. And these same persons will say that some of the Jews also, assenting to this doctrine, spoke concerning the Saviour as though He were one of the ancient prophets who had risen again (Luke 9:8, 19), not from the tombs, but from birth. For how was it possible, when His mother Mary was clearly pointed out, and Joseph the carpenter was supposed to be His father (Matt. 13:55), to think that He, being some one of the prophets, had been raised from the dead? And making use also of the saying recorded in Genesis, "I will blot out every rising up [ἐξανάστασιν]" (Gen. 7:4), the same persons will bring into a contest him who has taken thought to solve fallacious plausibilities brought forward from the Scriptures, as he stands against this doctrine. Another, however, a churchman, spurning the doctrine concerning transmigration of souls as a false account, and not admitting that the soul of John had ever been Elijah, will make use of the aforesaid discourse of the angel, who at the birth of John did not name the soul of Elijah, but spirit and power, through the words: "And he shall go before His face in the spirit and power of Elijah, to turn the hearts of the fathers to the children" (Luke 1:17)—being able through countless Scriptures to demonstrate that the spirit is other than the soul, and that what is named power is other than the spirit and the soul; concerning which things it is not seasonable now to cite the many passages, lest we distract our discourse too much. And for the present there will suffice, for showing that power differs from spirit, the saying: "The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you" (Luke 1:35); and for showing that the spirits in the prophets, inasmuch as they have been given to them by God, are named as it were their possessions, the saying: "The spirits of the prophets are subject to the prophets" (1 Cor. 14:32), and the saying: "The spirit of Elijah has rested upon Elisha" (4 Kgs. 2:15). For thus, he says, it will be nothing absurd that John, turning the hearts of the fathers to

Editors' notes and page, col. 220

Footnotes

(84) · call in col 220 (Greek; no call in the Latin)

Τινὰς τῶν Ἰουδαίων, etc. Origenes in Matth. XIV, 1, tom. x, pag. 468: Λέγοι δ' ἄν τις τὴν τῆς μετενσωματώσεως ψευδοδοξίαν γεγονέναι ἐν τῷ Ἡρώδῃ καὶ τισι τῶν ἀπὸ τοῦ λαοῦ, ἀφ' ἧς ᾤοντο τόν ποτε Ἰωάννην ἐν γενέσει γενέσθαι, καὶ ἐκ νεκρῶν ἐληλυθέναι εἰς τὸν βίον, ὡς Ἰησοῦν.

"Some of the Jews," etc. Origen on Matthew 14:1, tome 10, page 468: "One might say that the false opinion of transmigration arose in Herod and in some of the people, from which they supposed that the John of former time had come into being again and had come back from the dead into life, as Jesus."

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(85) · call in col 220 (Greek; no call in the Latin)

Πᾶσαν τὴν ἐξανάστασιν. Vulgo legitur apud τοὺς Ο', πᾶν τὸ ἀνάστημα. Vide Flamin. Nobilium.

"All the uprising." The common reading in the Seventy is "every standing thing." See Flaminius Nobilius.

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(86) ‹anchor: ἕτερος δέ τις› · call in col 220 (Greek; no call in the Latin)

Ἕτερος δέ τις, etc. Sic recte habet cod. Bodleian.; male autem Regius, ἕτερον δέ τις, etc. Origenes in Matth. XV, 26, tom. xi, pag. 506: Ἄλλοι μὲν οὖν ὑπολαμβανέτωσαν ξένοι τοῦ ἐκκλησιαστικοῦ λόγου μεταβαίνειν τὰς ψυχὰς ἀπὸ σωμάτων ἀνθρώπων ἐπὶ σώματα κύνεια κατὰ τὴν διάφορον κακίαν, etc. Et in Matth. XVII, 10, tom. xiii, p. 570: Ἠλίας οὖν ὁ Ἰωάννης οὐ διὰ τὴν ψυχὴν λέλεκται, ἀλλὰ διὰ τὸ πνεῦμα καὶ τὴν δύναμιν, ἅτινα οὐδὲν λυπεῖ τὸν ἐκκλησιαστικὸν λόγον.

"But another," etc. So the Bodleian manuscript rightly has it; the Royal wrongly has "but another (neuter)," etc. Origen on Matthew 15:26, tome 11, page 506: "Let others, then, strangers to the Church's teaching, suppose that souls pass from human bodies into dogs' bodies according to their differing wickedness," etc. And on Matthew 17:10, tome 13, page 570: "So John is called Elijah not because of the soul but because of the spirit and the power, which in no way offend the Church's teaching."

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(87) ‹anchor: ὡς ψευδῆ λόγον› · call in col 220 (Greek; no call in the Latin)

Ὡς ψευδῆ λόγον. Sic codex Bodleianus recte; male vero Regius, ὥστε λόγον.

"As a false teaching." So the Bodleian manuscript, rightly; the Royal wrongly has "so that teaching."

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Page

running head: ORIGENIS 220
marginal letters: A τος ἐκ δεξιῶν; B συγκατατιθεμένους περὶ Σωτῆρος; C Ἰωάννου Ἠλίαν ποτὲ; D ζεσθαι κτήματα, τὸ,
old-edition numerals: (none)
other: begins mid-word (τος) from col 217 and ends mid-sentence at column break; right edge slightly clipped

PG 14:221

τέκνα, διὰ τοῦτο τὸ πνεῦμα « Ἠλίαν » λέγεσθαι « τὸν μέλλοντα ἔρχεσθαι. » Εἰς παραμυθίαν δὲ τούτων καὶ τούτῳ χρήσεται τῷ λόγῳ· Εἰ ὁ τῶν ὅλων Θεὸς οἰκειωθεὶς τοῖς ἁγίοις αὐτῶν γίνεται, οὕτως ὀνομαζόμενος Θεὸς Ἀβραὰμ, καὶ Θεὸς Ἰσαὰκ, καὶ Θεὸς Ἰακὼβ, πόσῳ πλέον τὸ ἅγιον Πνεῦμα οἰκειωθὲν τοῖς προφήταις πνεῦμα αὐτῶν χρηματίζειν οἷόν τε ἔσται, ἵν' ᾖ οὕτως πνεῦμα Ἠλίου, καὶ πνεῦμα Ἠσαΐου, λεγόμενον τὸ πνεῦμα; Ὁ αὐτός τε οὗτος ἐκκλησιαστικὸς ἐρεῖ δύνασθαι μὲν τοὺς ὑπειληφότας τῶν προφητῶν εἶναι τὸν Ἰησοῦν ἀναστάντα ἐκ νεκρῶν ἠπατῆσθαι, κατά τε τὸ προειρημένον δόγμα, καὶ κατὰ τὸ ὑπολαμβάνειν αὐτὸν ἕνα τῶν προφητῶν τυγχάνειν, δύνασθαι δὲ, πρὸς τὸ κατὰ τὸ νομίζειν αὐτὸν τῶν προφητῶν εἶναι ἕνα, πταίειν, καὶ ψευδοδοξεῖν, καὶ κατὰ τὸ ἀγνοεῖν αὐτοῦ τὸν λεγόμενον πατέρα, καὶ τὴν οὖσαν μητέρα, οἴεσθαί τε αὐτὸν ἀπὸ τῶν μνημείων ἐγηγέρθαι. Καὶ πρὸς τὸ ἐν Γενέσει τε περὶ τῆς ἐξαναστάσεως ἀπαντήσεται ὁ ἐκκλησιαστικὸς χρώμενος τῷ, « Ἐξανέστησε γάρ μοι ὁ Θεὸς σπέρμα ἕτερον ἀντὶ Ἄβελ, ὃν ἀπέκτεινε Κάϊν, » τῆς ἐξαναστάσεως καὶ ἐπὶ γενέσεως κειμένης. Οὗτος δὲ πρὸς τὸ πρῶτον ἀπορηθὲν ἑτέρως παρὰ τὸν ὑπολαμβάνοντα μετενσωμάτωσιν ἀπολογούμενος ἐρεῖ διὰ μὲν τὰ ἀρτίως κατασκευασθέντα λόγῳ τινὶ εἶναι τὸν Ἰωάννην Ἠλίαν τὸν μέλλοντα ἔρχεσθαι, ἀποκεκρίσθαι δὲ πρὸς τοὺς ἱερεῖς καὶ Λευΐτας τὸ, « Οὐκ εἰμὶ, » στοχασάμενον τοῦ βουλήματος τῆς ἐρωτήσεως αὐτῶν. Οὐ γὰρ τοῦτο ἤθελεν ἡ προλεγομένη ἐξέτασις τῷ Ἰωάννῃ ἀπὸ τῶν ἱερέων καὶ Λευϊτῶν, τὸ μαθεῖν εἰ τὸ αὐτὸ πνεῦμα ἐν ἀμφοτέροις ἐτύγχανεν, ἀλλ' εἰ ὁ Ἰωάννης αὐτὸς Ἠλίας ὁ ἀναληφθεὶς, νῦν ἐπιφαινόμενος κατὰ τὸ Ἰουδαίοις προσδοκώμενον χωρὶς γενέσεως, ἣν τάχα καὶ ἠγνόουν οἱ ἀπὸ Ἱεροσολύμων ἀποσταλέντες· πρὸς ἣν πεῦσιν εἰκότως ἀποκρίνεται τὸ, « Οὐκ εἰμὶ, » οὐ γὰρ Ἠλίας ὁ ἀναληφθεὶς ἀμείψας σῶμα ἐληλύθει ὁ Ἰωάννης ὀνομαζόμενος. Ὁ δὲ πρῶτος, οὗ τὸν νοῦν παρεθήκαμεν, οἰομένου μετενσωμάτωσιν ἐντεῦθεν κατασκευάζεσθαι, προσδιατρίβων τῇ βασάνῳ τῆς λέξεως, ἐρεῖ πρὸς τὸν δεύτερον, ὅτι οὐκ ἀκόλουθον τὸν τηλικούτου ἱερέως Ζαχαρίου υἱὸν ἐπὶ γήρᾳ γεγενημένον ἀμφοτέροις γονεῦσι παρὰ πᾶσαν ἀνθρωπίνην προσδοκίαν ἀγνοεῖσθαι ὑπὸ τῶν τοσούτων ἐν Ἱεροσολύμοις Ἰουδαίων, καὶ τῶν πεμφθέντων ὑπ' αὐτῶν Λευϊτῶν καὶ ἱερέων, οὐ γινωσκόντων τὸ γεγενῆσθαι αὐτὸν, καὶ μάλιστα Λουκᾶ μαρτυροῦντος, ὅτι « ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς » (δῆλον δὲ, ὅτι τὸν Ζαχαρίαν καὶ τὴν Ἐλισάβετ), « καὶ ἐν ὅλῃ τῇ ὀρεινῇ τῆς Ἰουδαίας διελαλεῖτο πάντα τὰ ῥήματα ταῦτα. » Εἰ δὲ οὐκ ἠγνοεῖτο ἡ ἐκ Ζαχαρίου γένεσις Ἰωάννου, ἔπεμπον δὲ οἱ ἀπὸ Ἱεροσολύμων Ἰουδαῖοι διὰ τῶν Λευϊτῶν καὶ ἱερέων πευσόμενοι τὸ, « Σὺ Ἠλίας εἶ; » δῆλον, ὅτι τοῦτο ἔλεγον τὸ περὶ μετενσωματώσεως δόγμα οἰόμενοι εἶναι ἀληθὲς, ὡς πάτριον τυγχάνον, καὶ οὐκ ἀλλότριον τῆς ἐν ἀποῤῥήτοις διδασκαλίας αὐτῶν. Διὰ τοῦτο οὖν λέγει, « Οὐκ

the children in the spirit and power of Elijah (Luke 1:17), should on account of this spirit be called "Elijah, that is to come" (Matt. 11:14). And in confirmation of these things he will also make use of this argument: If the God of the universe, making Himself intimate with the saints, becomes their God, being thus named the God of Abraham, and the God of Isaac, and the God of Jacob (Exod. 3:6, 15–16; 4:5), how much more will the Holy Spirit, when made intimate with the prophets, be capable of being styled their spirit, so that the Spirit is thus called the spirit of Elijah and the spirit of Isaiah? And this same churchman will say that those who supposed that Jesus was one of the prophets risen from the dead (Luke 9:19) could indeed have been deceived both according to the aforesaid doctrine and in supposing Him to be one of the prophets, and that in addition to their thinking Him to be one of the prophets they could also err and hold a false opinion in being ignorant of His reputed father and His actual mother, and in supposing Him to have been raised from the tombs. And the churchman will also meet the passage in Genesis concerning "rising up" (ἐξανάστασις) by making use of the saying, "For God has raised up [ἐξανέστησε] for me another seed instead of Abel, whom Cain slew" (Gen. 4:25), since the word "rising up" is set down of birth also. And defending his position in reply to the first difficulty otherwise than he who supposes transmigration of souls, this man will say that on account of the points just now established John is in a certain sense "Elijah, that is to come," whereas he answered to the priests and Levites, "I am not" (John 1:21), because he conjectured the intent of their question. For the aforesaid examination of John by the priests and Levites did not wish to learn this—whether the same spirit was in both—but whether John was that very Elijah who was taken up (4 Kgs. 2:11), now appearing according to what was expected by the Jews without birth (of which perhaps those sent from Jerusalem were even ignorant); to which inquiry he reasonably answers, "I am not," for Elijah who was taken up had not come after changing his body, being named John. But the first disputant, whose meaning we have set forth as supposing that transmigration of souls is established from this passage, dwelling further on the testing of the wording, will say to the second that it is not consistent that the son of so great a priest as Zechariah, born in old age to both parents beyond all human expectation, should be unknown to so many Jews in Jerusalem, and to the Levites and priests sent by them, as though they did not know that he had been born—and especially when Luke bears witness that "fear came upon all that dwelt round about them" (clearly, Zechariah and Elizabeth), "and in all the hill country of Judaea all these sayings were spoken abroad" (Luke 1:65). And if the birth of John from Zechariah was not unknown, and yet the Jews from Jerusalem sent through the Levites and priests to inquire, "Are you Elijah?" (John 1:21), it is clear that they said this because they supposed the doctrine concerning transmigration of souls to be true, as being ancestral and not foreign to their secret teaching. On this account, therefore, John says, "I am not

Editors' notes and page, col. 221

Footnotes

(87) · call in col 222

Matth. XI, 14.

Matthew 11:14.

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(88) · call in col 222

Exod. III, 6, 15, 16; iv, 5.

Exodus 3:6, 15, 16; 4:5.

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(89) · call in col 222

Luc. IX, 19.

Luke 9:19.

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(90) · call in col 222

Gen. IV, 25.

Genesis 4:25.

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(91) ‹anchor: Non sum› · call in col 222

Joan. I, 21.

John 1:21.

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(92) ‹anchor: testificante Luca› · call in col 222

cap. i, vers. 65.

Chapter 1, verse 65 (of Luke).

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(93) ‹anchor: omnia verba haec› · call in col 222

ibid.

Same.

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(94) ‹anchor: Elias es tu› · call in col 222

Joan. I, 19, 21.

John 1:19, 21.

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Footnotes

(95) · call in col 223

Isai. XL, 3.

Isaiah 40:3.

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(96) · call in col 223

Luc. I, 13, 15.

Luke 1:13, 15.

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(97) · call in col 223

Joan. I, 16-18.

John 1:16–18.

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(98) ‹anchor: Es tu Elias› · call in col 223

Joan. I, 21.

John 1:21.

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(99) ‹anchor: Non sum› · call in col 223

ibid.

Same.

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(1) ‹anchor: per montana Judaeae› · call in col 223

Luc. I, 65.

Luke 1:65.

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(2) ‹anchor: dicerent› · call in col 223

Matth. XVI, 14.

Matthew 16:14.

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(3) ‹anchor: interroganti Domino› · call in col 223

ibid. 13.

Same, verse 13.

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(4) ‹anchor: surrexit a mortuis› · call in col 223

Marc. VI, 16.

Mark 6:16.

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Page

running head: 223 ORIGENIS
marginal letters: A cere, Non sum; B autem rationi consentaneum; C etiam multo magis; D latuisse sacerdotes ortum
old-edition numerals: 115 after tura
other: facing Latin version, not set

PG 14:224

εἰμὶ Ἠλίας, » ὁ Ἰωάννης, ἐπεὶ ἀγνοεῖ τὸν ἴδιον πρότερον βίον. Τούτων δὴ οὐκ εὐκαταφρόνητον πιθανότητα ἐχόντων, πάλιν ὁ ἐκκλησιαστικὸς ἀπορήσει πρὸς τὸν πρότερον, εἰ κατὰ τὸν προφήτην ἐστὶν ὑπὸ τοῦ Πνεύματος φωτιζόμενον, καὶ ὑπὸ Ἠσαΐου προφητευόμενον, ὑπό τε τηλικούτου τοῦ ἀγγέλου, πρὶν γεννηθῆναι, τεχθήσεσθαι προειρημένον, ἐκ τοῦ πληρώματος Χριστοῦ εἰληφότα, χάριτος τηλικαύτης μετεσχηκότα, τὴν ἀλήθειαν διὰ Ἰησοῦ Χριστοῦ γεγενῆσθαι νενοηκότα, περὶ Θεοῦ καὶ τοῦ Μονογενοῦς τοῦ εἰς τὸν κόλπον τοῦ Πατρὸς διηγησάμενον τὰ τοσαῦτα, τὸ ψεύσασθαι, καὶ ὅπερ ἦν οὐκ ἐγνωκότα κἂν ἐπισχεῖν. Ἐχρῆν γὰρ περὶ τῶν ἀδηλοτέρων ἐπέχειν ὁμολογεῖν, καὶ μήτε τιθέναι, μήτε αἴρειν τὴν πρότασιν. Πῶς δὲ οὐκ ἦν εὔλογον, εἰ πολλῶν τοῦτο δόγμα ἐτύγχανεν, ἐπισχεῖν τὸν Ἰωάννην περὶ αὐτοῦ, μήποτε ἡ ψυχὴ αὐτοῦ ποτε ἐν Ἠλίᾳ ἦν; Καὶ ἐπὶ τὴν ἱστορίαν δὲ ὁ ἐκκλησιαστικὸς προκαλέσεται τὸν πρότερον πευσόμενον παρὰ τῶν τὰ ἀπόῤῥητα ἐγνωκέναι παρ' Ἑβραίοις ἐπαγγελλομένων, εἰ τοιοῦτόν τι δόγμα ἐστὶ παρ' αὐτοῖς· ἐὰν γὰρ μηδαμῶς φαίνηται τοῦθ' οὕτως ἔχον, δῆλον, ὅτι ἐσκέδασται ὁ τοῦ προτέρου λόγος. Οὐδὲν τοίνυν ἧττον ὁ ἐκκλησιαστικὸς χρήσεται τῇ προαποδεδομένῃ λύσει, ἔτι καὶ αὐτὸς τὸ βούλημα τῶν πυθομένων παραστῆσαι ἀπαιτούμενος. Εἰ γὰρ ὡς κατεσκεύασαν οἱ πέμψαντες ἴσασι γεγενημένον ἐκ Ζαχαρίου καὶ Ἐλισάβετ τὸν Ἰωάννην, καὶ πολλῷ πλέον οἱ πεμφθέντες γένους ὄντες ἱερατικοῦ, οὓς οὐκ ἂν ἔλαθεν ἡ τοῦ οὕτως ἐπιφανοῦς συγγενοῦς Ζαχαρίου παράδοξος εὐπαιδία, τί νοήσαντες πυνθάνονται τὸ, « Σὺ Ἠλίας εἶ; » ἄνδρες ἀνεγνωκότες ἀνειλῆφθαι αὐτὸν ὡς εἰς τὸν οὐρανὸν, καὶ προσδοκῶντες ἐπιδημίαν αὐτοῦ; Τάχα οὖν ἐπεὶ πρὸς τῇ συντελείᾳ προσδοκῶσιν Ἠλίαν πρὸ Χριστοῦ, καὶ ἐπὶ τούτῳ Χριστὸν, οἱονεὶ τροπικώτερον φαίνονται ἐρωτῶντες· Εἰ σὺ εἶ ὁ προκαταγγέλλων τὸν πρὸ Χριστοῦ ἐπὶ συντελείᾳ ἐλευσόμενον λόγον; καὶ ἐπιστημόνως πρὸς τοῦτο ἀποκρίνεται τὸ, « Οὐκ εἰμί. » Ἔτι δὲ ὁ ἐκκλησιαστικὸς, ἱστάμενος πρὸς τὰ ἐξητασμένα ὑπὸ τοῦ ἑτέρου ἀποδεικνύναι πειρωμένου, μὴ ἂν λεληθέναι τοὺς ἱερεῖς οὕτως ἐπιφανῆ γεγενημένην τὴν Ἰωάννου γένεσιν διὰ τὸ ἐν τῇ ὀρεινῇ τῆς Ἰουδαίας διαλελαλῆσθαι πάντα τὰ ῥήματα ταῦτα, φήσει τὴν παραπλησίαν ἀπάτην πολλοῖς γεγονέναι καὶ περὶ τοῦ Σωτῆρος· ἐπεὶ « οἱ μὲν ἔλεγον αὐτὸν Ἰωάννην Βαπτιστὴν, ἄλλοι δὲ Ἠλίαν, ἄλλοι δὲ Ἱερεμίαν, ἢ ἕνα τῶν προφητῶν· » ὡς καὶ οἱ μαθηταὶ πυνθανομένῳ τῷ Κυρίῳ γενομένῳ ἐν τοῖς μέρεσι Καισαρείας τῆς Φιλίππου εἰρήκασι. Καὶ ὁ Ἡρώδης δὲ λέγων· « Ὃν ἐγὼ ἀπεκεφάλισα Ἰωάννην, αὐτὸς ἠγέρθη ἀπὸ τῶν νεκρῶν, » περὶ τοῦ Χριστοῦ ἔοικε μὴ εἰδέναι τὰ λεγόμενα ὑπὸ τῶν φασκόντων· « Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; Οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ, καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος, καὶ Ἰωσὴφ, καὶ Σίμων,

Elijah" (John 1:21), since he is ignorant of his own former life. Now since these arguments have a plausibility not to be lightly despised, the churchman will again raise the difficulty against the former disputant whether it is in keeping with the prophet who is enlightened by the Spirit, and prophesied by Isaiah (Isa. 40:3), and foretold before he was begotten by so great an angel as about to be born (Luke 1:13–15), who received of the fulness of Christ, who partook of so great a grace, who understood that truth came to be through Jesus Christ, and who declared so great things concerning God and the Only-begotten Who is in the bosom of the Father (John 1:16–18), to utter a falsehood, and when he did not know what he was, not even to suspend judgement. For concerning things that are obscure he ought to have confessed that he suspended judgement, and neither to affirm nor to deny the proposition. And how was it not reasonable, if this was the doctrine of many, that John should suspend judgement concerning himself, whether perhaps his soul had once been in Elijah? Moreover, the churchman will also challenge the former disputant to historical inquiry, bidding him inquire of those who profess to know the secret teachings among the Hebrews whether there is any such doctrine among them; for if this appears by no means to be so, it is clear that the argument of the former disputant has been scattered to the winds. None the less, therefore, the churchman will make use of the solution previously given, though he too is still required to set forth the intent of those who inquired. For if, as they have established, those who sent know that John had been born from Zechariah and Elizabeth, and much more those who were sent, being of priestly race, whom the paradoxical blessing of children given to so illustrious a kinsman as Zechariah would not have escaped, with what meaning do they inquire, "Are you Elijah?" (John 1:21)—men who had read that he had been taken up as into heaven (4 Kgs. 2:11), and who expected his advent? Perhaps, therefore, since towards the consummation they expect Elijah before Christ, and after him Christ, they appear to ask as it were more figuratively: "Are you he who proclaims beforehand the word that is to come before Christ at the consummation?" And with knowledge he answers to this: "I am not" (John 1:21). And further, the churchman, addressing himself to the points examined by the other who tries to demonstrate that the birth of John, which had taken place so illustriously, could not have escaped the priests because all these sayings had been spoken abroad in the hill country of Judaea (Luke 1:65), will say that the like error happened to many concerning the Saviour also; since "some said that He was John the Baptist, some Elijah, and others Jeremiah, or one of the prophets" (Matt. 16:14), as the disciples also said to the Lord when He inquired after coming into the parts of Caesarea Philippi (Matt. 16:13). And Herod also, in saying concerning Christ, "John, whom I beheaded, he is risen from the dead" (Mark 6:16), seems not to know the things said by those who declared: "Is not this the carpenter's son? Is not His mother called Mary, and His brethren James, and Joseph, and Simon,

Editors' notes and page, col. 224

Footnotes

(88) · call in col 224 (Greek; no call in the Latin)

Ἐσκέδασται ὁ τοῦ προτέρου λόγος. Sic codex Bodleianus; Regius et Barberinus, ἐσκέδασται ὁ τοῦ προτέρου λόγου. Perionius legebat, ἐσχεδίασται τὸ τοῦ προτέρου λόγου.

"The first one's argument has been scattered." So the Bodleian manuscript; the Royal and Barberini have the genitive "of the argument." Perionius read "what belongs to the first one's argument has been improvised."

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(89) ‹anchor: ὡς κατεσκεύασαν› · call in col 224 (Greek; no call in the Latin)

Κατεσκεύασαν. Legendum κατεσκεύασα.

"They established." Read "I established."

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running head: ORIGENIS 224
marginal letters: A εἰμὶ Ἠλίας, »; B ἐπισχεῖν τὸν Ἰωάννην; C παράδοξος εὐπαιδία, τί; D ρος· ἐπεὶ «
old-edition numerals: (none)
other: begins and ends mid-sentence across column breaks; right edge slightly clipped at bottom

PG 14:225

καὶ Ἰούδας; καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; » Οὐδὲν οὖν θαυμαστὸν, ὥσπερ ἐπὶ τοῦ Σωτῆρος, πολλῶν ἐγνωκότων τὴν ἐκ Μαρίας γένεσιν αὐτοῦ, ἄλλους ἠπατῆσθαι, οὕτω καὶ ἐπὶ τοῦ Ἰωάννου, οὓς μὲν μὴ λεληθέναι τὴν ἐκ Ζαχαρίου γένεσιν αὐτοῦ, ἑτέρους δὲ διστάζειν, μήποτε ὁ προσδοκώμενος Ἠλίας ἐπεφάνη κατὰ τὸν Ἰωάννην. Καὶ οὐ χώραν γε μᾶλλον ἔχει ἡ περὶ τοῦ Ἰωάννου ἐπαπόρησις, μήποτε εἴη Ἠλίας, ἤπερ ἡ περὶ τοῦ Σωτῆρος, μὴ ἄρα αὐτὸς τυγχάνῃ Ἰωάννης. Ὧν τοῦ Ἠλίου μὲν τὸν χαρακτῆρα ἀπὸ μόνης τῆς λέξεως, καὶ οὐχὶ ἀπὸ τῆς αἰσθήσεως ἀποβάλλεσθαι, διὰ τό· « Ἀνὴρ δασὺς, καὶ ζώνην δερματίνην περιεζωσμένος περὶ τὴν ὀσφὺν αὐτοῦ· » τοῦ δὲ Ἰωάννου τὸ εἶδος προεγνωσμένον τάχα, οὐδὲ παραπλήσιον τυγχάνον τῷ χαρακτῆρι τοῦ Ἰησοῦ, οὐδὲν ἧττον ὑπόνοιάν τισι παρεσχηκέναι, μήποτε ὁ Ἰωάννης ἀνέστη ἐκ νεκρῶν Ἰησοῦς μετονομαζόμενος. Καὶ περὶ μετωνυμίας γὰρ, ὡς ἐν ἀποῤῥήτοις, οὐκ οἶδα πόθεν κινούμενοι οἱ Ἑβραῖοι παραδιδόασι Φινεὲς, τὸν Ἐλεαζάρου υἱὸν, ὁμολογουμένως παρατείναντα τὴν ζωὴν ἕως πολλῶν κριτῶν, ὡς ἐν τοῖς Κριταῖς ἀνέγνωμεν, αὐτὸν εἶναι Ἠλίαν, καὶ τὸ ἀθάνατον ἐν τοῖς Ἀριθμοῖς αὐτῷ διὰ τῆς ὀνομαζομένης εἰρήνης ἐπηγγέλθαι· ἀνθ' ὧν ζηλώσας θείῳ ζήλῳ κεκινημένος ἐξεκέντησε τὴν Μαδιανῖτιν καὶ τὸν Ἰσραηλίτην, καὶ κατέπαυσε τὸν λεγόμενον θυμὸν τοῦ Θεοῦ, κατὰ τὸ γεγραμμένον· « Φινεὲς υἱὸς Ἐλεάζαρ υἱοῦ Ἀαρὼν κατέπαυσε τὸν θυμόν μου ἀνθ' ὧν ἐζήλωσε τὸν ζῆλόν μου. » Θαυμαστὸν οὖν οὐδὲν, εἰ οἱ τὸν αὐτὸν ὑπολαμβάνοντες Φινεὲς καὶ Ἠλίαν, ἤτοι ὑγιῶς λέγοντες, ἢ μὴ (οὐ γὰρ περὶ τούτου νῦν πρόκειται ἐξετάζειν), τὸν αὐτὸν ἐνόμιζον εἶναι Ἰωάννην καὶ Ἰησοῦν. Ἢ ἐδίσταζόν γε περὶ τούτου, μαθεῖν τ' ἐβούλοντο, εἰ ὁ αὐτός ἐστιν ὁ Ἰωάννης καὶ Ἠλίας. Προηγουμένως δὲ ἐν ἄλλοις ἐπιμελέστερον ἐξεταστέον, καὶ ἐπὶ πλεῖον τὸν λόγον ἐρευνητέον τὸν περὶ τῆς οὐσίας τῆς ψυχῆς, καὶ τῆς ἀρχῆς τῆς συστάσεως αὐτῆς, καὶ τῆς εἰς τὸ γήϊνον σῶμα εἰσκρίσεως αὐτῆς, τῶν τε ἐπιμερισμῶν τοῦ ἑκάστης βίου, καὶ τῆς ἐντεῦθεν ἀπαλλαγῆς· καὶ εἰ ἐνδέχεται αὐτὴν εἰσκριθῆναι δεύτερον ἐν σιώματι, ἢ μή· καὶ τῇ αὐτῇ περιόδῳ, καὶ τῇ αὐτῇ διακοσμήσει, ἢ οὔ· καὶ τῷ αὐτῷ σώματι, ἢ ἑτέρῳ· καὶ εἰ τῷ αὐτῷ, πότερον καθ' ὑποκείμενον μένοντι τῷ αὐτῷ, κατὰ δὲ ποιότητα μεταβαλλομένῳ· ἢ καὶ καθ' ὑποκείμενον, καὶ ποιότητα ἐσομένῳ τῷ αὐτῷ, καὶ εἰ ἀεὶ τῷ αὐτῷ σώματι χρήσεται, ἢ ἀμείψει αὐτό· ἐν οἷς καὶ τί ἐστι κυρίως μετενσωμάτωσις ἐξετάσαι δεήσει· τί τε αὕτη διαφέρει ἐνσωματώσεως, καὶ εἰ ἀκολουθεῖ

and Judas? And His sisters, are they not all with us?" (Matt. 13:55–56). It is nothing wonderful, therefore, if just as in the case of the Saviour, although many knew His birth from Mary, others were deceived, so also in the case of John, while his birth from Zechariah had not escaped some, others doubted whether perhaps the expected Elijah had appeared in the person of John. And certainly the question raised concerning John, whether perhaps he were Elijah, has no more place than that concerning the Saviour, whether perchance He Himself were John. Of whom the distinctive appearance of Elijah could be rejected from the wording alone, and not from perception, on account of the saying: "A hairy man, and girt with a leathern girdle about his loins" (4 Kgs. 1:8); whereas the appearance of John, though perhaps previously known, and not even resembling the distinctive appearance of Jesus, none the less gave some a suspicion whether perhaps John had risen from the dead, having had his name changed to Jesus. For concerning change of name also, as in secret traditions, moved I know not whence, the Hebrews hand down that Phinehas the son of Eleazar, who admittedly prolonged his life until many judges, as we have read in the Book of Judges (Judg. 20:28), is himself Elijah, and that immortality was promised to him in the Book of Numbers through the covenant of peace, as it is named (Num. 25:12), because having been jealous with a divine jealousy by which he was moved he pierced through the Midianitish woman and the Israelite, and stayed what is called the wrath of God, according to what is written: "Phinehas the son of Eleazar, the son of Aaron, has stayed My anger, because he was jealous with My jealousy" (Num. 25:11). It is nothing wonderful, therefore, if those who supposed Phinehas and Elijah to be the same—whether speaking soundly or not (for it is not our present business to examine concerning this)—thought John and Jesus to be the same. Or at least they doubted concerning this, and wished to learn whether John and Elijah are the same. Principally, however, in other treatises we must examine more carefully and investigate at greater length the account concerning the substance of the soul, and the beginning of its framing, and its entrance into the earthly body, and the allotments of the life of each soul, and its departure hence; and whether it is possible for it to enter a second time into a body, or not; and whether in the same cycle and in the same ordering of the world, or not; and whether in the same body, or in another; and if in the same, whether remaining the same in substrate while changed in quality, or whether it will be the same in both substrate and quality, and whether it will always use the same body, or will exchange it; among which inquiries it will also be necessary to examine what transmigration of souls (μετενσωμάτωσις) properly is, and how this differs from incarnation (ἐνσωμάτωσις), and whether it follows

Editors' notes and page, col. 225

Footnotes

(90) · call in col 225 (Greek; no call in the Latin)

Ἀποβάλλεσθαι, διὰ τό, etc. Videtur hic aliquid desiderari, quod respondeat his Ferrarii verbis, facile erat.

"To be cast off, because," etc. Something seems to be missing here, corresponding to these words of Ferrarius: "it was easy."

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(91) ‹anchor: καὶ εἰ ἀκολουθεῖ› · call in col 225 (Greek; no call in the Latin)

Καὶ εἰ ἀκολουθεῖ τῷ λέγοντι, etc. Origenes lib. ii in Cantic. cantic., p. 58: « Sed et illud requiritur, utrum semel tantum corpore induatur (anima), et id postmodum depositum ultra non quaerat; an cum semel susceptum deposuerit, iterum assumat; et si secundo sumptum semper habeat, an aliquando iterum abjiciat. Et si quidem secundum auctoritatem Scripturarum consummatio immineat mundi, et corruptibilis status hic in incorruptibilem mutabitur, ambiguum non videri quod in praesentis vitae statum secundo aut tertio in corpus venire non possit. Nam si recipitur hoc, necessario sequitur ut hujusmodi successionibus consequentibus finem nesciat mundus. » Consuli quoque velim quae ab eodem tom. xiii in Matth. XVII, 10, scripta sunt, maxime vero nostra Origeniana, in quibus id argumentum luculenter persequimur. Huetius.

"And whether it follows for one who says," etc. Origen, Book 2 on the Song of Songs, page 58: "But this too is asked: whether (the soul) is clothed with a body only once, and once it has laid it down does not seek it again; or whether, having laid down what it once took up, it takes it up again; and if it has taken it a second time, whether it keeps it for ever or at some point casts it off once more. And indeed if, on the authority of the Scriptures, the consummation of the world is at hand, and this corruptible state will be changed into incorruption, it seems beyond doubt that in the state of the present life it cannot come into a body a second or third time. For if this is accepted, it necessarily follows that, with such successions following one on another, the world would know no end." I would also have the reader consult what the same author wrote in tome 13 on Matthew 17:10, and above all our Origeniana, where we pursue this argument at length. Huet.

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Footnotes

(5) · call in col 226

Matth. XIII, 55, 56.

Matthew 13:55–56.

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(6) · call in col 226

IV Reg. I, 8.

2 Kings 1:8 (4 Kings in the Vulgate).

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(7) ‹anchor: libro Judicum› · call in col 226

cap. XX, vers. 28.

Judges 20:28.

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(8) ‹anchor: in Numerorum libro› · call in col 226

Num. XXV, 12.

Numbers 25:12.

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(9) ‹anchor: et Israelitam› · call in col 226

ibid. 14, 15.

Same, verses 14–15.

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(10) ‹anchor: quod scriptum est› · call in col 226

ibid. 11.

Same, verse 11.

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Footnotes

(11) · call in col 227

Joan. I, 21.

John 1:21.

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(12) · call in col 227

Luc. XVI, 16.

Luke 16:16.

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(13) · call in col 227

Luc. I, 76.

Luke 1:76.

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(14) ‹anchor: plusquam prophetam› · call in col 227

Matth. XI, 9.

Matthew 11:9.

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(15) ‹anchor: Propheta es tu› · call in col 227

Joan. I, 21.

John 1:21.

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(16) ‹anchor: in Deuteronomio scriptum est› · call in col 227

Deut. XVIII, 15, 18, 19; Act. III, 22, 23.

Deuteronomy 18:15, 18, 19; Acts 3:22–23.

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running head: 227 ORIGENIS
marginal letters: A jectum, et qualitatem,; B 8. Es tu; C pheta, etiam major; D simile quid Mosi
old-edition numerals: 117 after prophetam?
other: facing Latin version, not set

PG 14:228

τῷ λέγοντι μετενσωμάτωσιν ἄφθαρτον τηρεῖν τὸν κόσμον. Ἐν οἷς ἀναγκαῖον ἔσται παραθεῖναι καὶ τοὺς λόγους τῶν θελόντων κατὰ τὰς Γραφὰς συσπείρεσθαι τὴν ψυχὴν τῷ σώματι, καὶ τὰ ἀκολουθοῦντα αὐτοῖς, καὶ ἁπαξαπλῶς ὁ περὶ ψυχῆς λόγος πολὺς καὶ δυσερμήνευτος ὢν, ἀναλεχθησόμενος ἀπὸ τῶν ἐν ταῖς Γραφαῖς σποράδην κειμένων, ἰδίας δεῖται πραγματείας. Διόπερ νῦν, κατὰ τὸ παρῆκον ἐκ τῶν περὶ Ἠλίου καὶ Ἰωάννου ἐζητημένων ἐπὶ βραχὺ ἐξετάσαντες τὸ πρόβλημα, μετίωμεν ἐπὶ τὰ ἑξῆς.

for him who asserts transmigration of souls to maintain that the world is incorruptible. Among which inquiries it will be necessary to set forth also the arguments of those who wish, according to the Scriptures, that the soul is sown together with the body, and the consequences that follow for them; and in a word, the account concerning the soul, being large and difficult to interpret, to be gathered from the passages set down here and there in the Scriptures, requires a special treatise. Wherefore now, having briefly examined the problem so far as was pertinent from the questions investigated concerning Elijah and John, let us pass on to what follows.

8. Ὁ προφήτης εἶ σύ; Καὶ ἀπεκρίθη· Οὔ. Εἰ « ὁ Νόμος καὶ οἱ προφῆται ἕως Ἰωάννου, » καὶ τί ἄλλο ἂν λέγοιμεν εἶναι Ἰωάννην ἢ προφήτην; ὡς καὶ ὁ πατὴρ αὐτοῦ Ζαχαρίας, πλησθεὶς Πνεύματος ἁγίου, προφητεύων φησί· « Καὶ σὺ, παιδίον, προφήτης Ὑψίστου κληθήσῃ, προπορεύσῃ γὰρ ἐνώπιον Κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ· » εἰ μὴ ἄρα τις ἐπιλήψεται τοῦ « κληθήσῃ, » μὴ εἰρημένου τοῦ ἔσῃ, καὶ μάλιστα διὰ τὸ πρὸς τοὺς οἰομένους αὐτὸν προφήτην εἶναι εἰρηκέναι τὸν Σωτῆρα· « Ἀλλὰ τί ἐξήλθετε ἰδεῖν; Προφήτην; Ναὶ λέγω ὑμῖν, καὶ περισσότερον προφήτου. » Παρατηρητέον δὲ, ὅτι τὸ, « Ναὶ λέγω ὑμῖν, » τίθησι τὸ προφήτην εἶναι τὸν Ἰωάννην, καὶ οὐκ ἀναιρεῖται τὸ προφήτην αὐτὸν εἶναι. Ἐὰν δὲ πρὸς τῷ προφήτης τυγχάνειν καὶ περισσότερον προφήτου ὑπὸ τοῦ Σωτῆρος λέγηται, πῶς οὖν, εἰ προφήτης ἐστὶ, πρὸς τοὺς ἱερεῖς καὶ Λευΐτας ἐρωτῶντας, « Ὁ προφήτης εἶ σύ; » ἀπεκρίθη, « Οὔ; » Λεκτέον δὲ πρὸς τοῦτο, ὅτι οὐ ταυτόν ἐστιν, « Ὁ προφήτης εἶ σύ; » καὶ, « Προφήτης εἶ σύ; » Τὰ δὲ ὅμοια τετηρήκαμεν ἐξετάζοντες, τί διαφέρει τὸ Ὁ Θεὸς τοῦ Θεὸς, καὶ Ὁ Λόγος τοῦ Λόγος. Ἐπεὶ τοίνυν ἐν τῷ Δευτερονομίῳ γέγραπται· « Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμὲ, αὐτοῦ ἀκούσεσθε· καὶ ἔσται πᾶσα ψυχὴ, ἥτις ἂν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου, ἐξολοθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ· » προσεδοκᾶτο ἐξαιρέτως τις προφήτης ὅμοιον Μωσεῖ τι ἔχων, τὸ μεσιτεῦσαι Θεοῦ καὶ ἀνθρώπων, καὶ τὸ λαβὼν Διαθήκην ἀπὸ Θεοῦ δοῦναι τοῖς μαθητευομένοις τὴν καινήν· καὶ καθ' ἕκαστον τῶν προφητῶν ἐγίνωσκον ὁ λαὸς Ἰσραὴλ μηδένα ἐκείνων εἶναι τὸν ὑπὸ τοῦ Μωσέως προφητευθέντα. Ὥσπερ οὖν ἐδίσταζον περὶ Ἰωάννου, μήποτε ἄρα Χριστὸς αὐτὸς ἦν, οὕτως καὶ μήποτε ὁ προφήτης. Οὐ θαυμαστὸν δὲ εἰ μὴ ἠκρίβουν, ὅτι αὐτός ἐστι Χριστὸς καὶ προφήτης, οἱ διστάζοντες περὶ Ἰωάννου μήποτε αὐτὸς Χριστὸς ἦν· ἀκόλουθον γὰρ τῷ περὶ τούτου δισταγμῷ τὸ ἀγνοεῖν τὸν αὐτὸν εἶναι Χριστὸν καὶ τὸν προφήτην. Ἔλαθε δὲ τοὺς πολλοὺς ἡ διαφορὰ τοῦ ὁ προφήτης καὶ προφήτης, ὡς καὶ τὸν Ἡρακλέωνα, ὅστις αὐταῖς λέξεσί φησιν· « Ὡς ἄρα Ἰωάννης ὡμολόγησε μὴ εἶναι ὁ Χριστὸς, ἀλλὰ μηδὲ

8. Are you the prophet? And he answered: No (John 1:21). If "the law and the prophets were until John" (Luke 16:16), what else could we say that John was than a prophet? As his father Zechariah also, being filled with the Holy Spirit, says in prophesying: "And you, child, shall be called the prophet of the Most High: for you shall go before the face of the Lord to make ready His ways" (Luke 1:76)—unless indeed someone should lay hold of the word "shall be called," because "shall be" is not said, and especially because to those who supposed him to be a prophet the Saviour said: "But what went ye out to see? A prophet? Yea, I say unto you, and much more than a prophet" (Matt. 11:9). Yet it must be observed that the saying, "Yea, I say unto you," affirms that John is a prophet, and does not do away with his being a prophet. But if in addition to being a prophet he is also said by the Saviour to be much more than a prophet, how then, if he is a prophet, when the priests and Levites asked, "Are you the prophet?" did he answer, "No" (John 1:21)? Now to this it must be said that "Are you the prophet?" [with the article] and "Are you a prophet?" [without the article] are not the same thing. And we have observed similar points when examining how "the God" (ὁ Θεός) differs from "God" (Θεός), and "the Word" (ὁ Λόγος) from "Word" (Λόγος). Since, therefore, it is written in Deuteronomy: "A prophet shall the Lord your God raise up unto you from your brethren, like unto me; Him shall ye hear: and it shall be that every soul which shall not hear that prophet shall be utterly destroyed from among his people" (Deut. 18:15, 18–19; Acts 3:22–23), one particular prophet was especially expected who had something like unto Moses—namely, to mediate between God and men, and having received a covenant from God to give the new covenant to those who become disciples; and in the case of each of the prophets the people of Israel knew that none of them was he who had been prophesied by Moses. Just as, therefore, they doubted concerning John whether perchance he himself was Christ, so also they doubted whether perhaps he was the prophet. And it is nothing wonderful if those who doubted concerning John whether perhaps he himself was Christ did not accurately know that the Christ and the prophet are the same; for it was consistent with their doubt concerning this that they should be ignorant that the Christ and the prophet are the same. Moreover, the difference between "the prophet" and "a prophet" escaped the many, as it also escaped Heracleon, who says in these very words: "That John, therefore, confessed that he was not the Christ, nay, nor even

Editors' notes and page, col. 228

Footnotes

(92) ‹anchor: Προφήτης εἶ σύ;› · call in col 228 (Greek; no call in the Latin)

Vide supra tom. ii, num. 3, pp. 50, 51, 52.

See above, tome 2, number 3, pages 50, 51, 52.

(printed under page 120)

(93) ‹anchor: Ὡς ἄρα Ἰωάννης› · call in col 228 (Greek; no call in the Latin)

Ὡς ἄρα Ἰωάννης, etc. Ita codex Bodleianus, recte; libri editi, Ὡς ἄρ' εἰ Ἰωάννης.

"That John, then," etc. So the Bodleian manuscript, rightly; the printed books have "As if John."

(printed under page 120)

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old-edition numerals: (none)
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προφήτης, μηδὲ Ἠλίας. » Καὶ δέον αὐτὸν οὕτως ἐκλαβόντα ἐξετάσαι τὰ κατὰ τοὺς τόπους, πότερον ἀληθεύει λέγων μὴ εἶναι προφήτης, μηδὲ Ἠλίας, ἢ οὔ. Ὁ δὲ μὴ ἐπιστήσας τοῖς τόποις, ἐν οἷς καταλέλοιπεν ὑπομνήμασιν, ἀνεξετάστως παρελήλυθε τὰ τηλικαῦτα, σφόδρα ὀλίγα, καὶ μὴ βεβασανισμένα ἐν τοῖς ἑξῆς εἰπὼν, περὶ ὧν εὐθέως ἐροῦμεν.

a prophet, nor Elijah." And yet, having taken the passage thus, he ought to have examined the matters connected with the passages, whether he speaks the truth in saying that he is not a prophet, nor Elijah, or not. He, however, not having attended to the passages in the commentaries which he has left behind, has passed over matters of such importance without examination, saying very few and untested things in what follows, concerning which we shall speak immediately.

9. Εἶπον οὖν αὐτῷ· Τίς εἶ, ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς; τί λέγεις περὶ σεαυτοῦ; Δυνάμει τοῦτο λέγουσιν οἱ ἀποσταλέντες· Ὅπερ ὑπονοοῦντες εἶναί σε ἐληλύθαμεν μαθησόμενοι, ἔγνωμεν οὐκ ὄντα· λείπεται δὲ μετὰ ταῦτα ἀπὸ σοῦ ἀκοῦσαι τὸ, ὅστις εἶ, ἵνα τοῖς πέμψασι τὴν σὴν ἀπόκρισιν περὶ σοῦ ἀπαγγείλωμεν.

9. They said therefore unto him: Who are you, that we may give an answer to them that sent us? What do you say of yourself? (John 1:22). Virtually those who were sent say this: "What we came to learn, suspecting that you were it, we have found that you are not; it remains after this to hear from you who you are, that we may report to those who sent us your answer concerning yourself."

10. Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Εὐθύνατε τὴν ὁδὸν Κυρίου, καθὼς εἶπεν Ἠσαΐας ὁ προφήτης. Ὥσπερ ὁ κυρίως Υἱὸς τοῦ Θεοῦ, οὐχ ἕτερος Λόγος τυγχάνων, χρῆται λόγῳ· αὐτὸς γὰρ ὁ ἐν ἀρχῇ Λόγος ἦν ὁ πρὸς τὸν Θεὸν ὁ Λόγος Θεός· οὕτως ὁ Ἰωάννης, ὁ ὑπηρέτης ἐκείνου τοῦ Λόγου (εἰ κυρίως ἀκούοιμεν τῆς Γραφῆς), οὐχ ἕτερος ὢν φωνῆς, χρῆται φωνῇ δεικνυούσῃ τὸν Λόγον. Οὗτος δὴ, συνιεὶς τὴν περὶ ἑαυτοῦ προφητείαν παρὰ τῷ Ἠσαΐᾳ εἰρημένην, φησὶν εἶναι φωνὴ, οὐχὶ βοῶσα ἐν τῇ ἐρήμῳ, ἀλλὰ « βοῶντος ἐν τῇ ἐρήμῳ· τοῦ ἐνεστῶτος, καὶ κεκραγότος· Ἄν τις διψᾷ, ἐρχέσθω πρὸς μὲ, καὶ πινέτω· » λέγοντος καὶ τό· « Εὐθύνατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. » Πᾶσα φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται πάντα τὰ σκολιὰ « εἰς εὐθεῖαν. » Ὥσπερ γὰρ ἐν τῇ Ἐξόδῳ γέγραπται πρὸς Μωσέα λέγεσθαι ὑπὸ Θεοῦ, « Ἰδοὺ δέδωκά σε Θεὸν Φαραὼ, καὶ Ἀαρὼν ὁ ἀδελφός σου ἔσται σου προφήτης, » οὕτω νοητέον ἀνάλογόν τι τούτοις, εἰ καὶ μὴ πάντη ὅμοιον, εἶναι τὸν ἐν ἀρχῇ Λόγον Θεὸν καὶ Ἰωάννην· φωνὴ γὰρ δεικτικὴ καὶ παραστατικὴ ἐκείνου τοῦ λόγου ὁ Ἰωάννης ἦν. Διόπερ πάνυ ἁρμοζόντως οὐκ ἄλλῃ κολάσει περιβάλλεται Ζαχαρίας (εἰπὼν πρὸς τὸν ἄγγελον· « Κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης, καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς· ») ἢ τῇ στερήσει τῆς φωνῆς διὰ τὴν ἀπιστίαν τῆς γενέσεως τῆς φωνῆς, κατὰ τὸ εἰρημένον ὑπὸ τοῦ Γαβριὴλ πρὸς αὐτόν· « Ἰδοὺ ἔσῃ σιωπῶν, καὶ μὴ δυνάμενος λαλῆσαι, ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀνθ' ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πλησθήσονται εἰς τὸν καιρὸν αὐτῶν. » Οὗτος δὴ ὁ Ζαχαρίας, ὅτε αἰτήσας πινακίδιον ἔγραφε λέγων, « Ἰωάννης ἐστὶν ὄνομα αὐτοῦ, καὶ ἐθαύμασαν πάντες, » ἀπείληφε τὴν φωνήν· « Ἀνεῴχθη » γὰρ « τὸ στόμα αὐτοῦ παραχρῆμα, καὶ ἡ γλῶσσα αὐτοῦ, καὶ ἐλάλει εὐλογῶν τὸν Θεόν. » Ὥσπερ δὲ καὶ

10. I am the voice of one crying in the wilderness: Make straight the way of the Lord, as said Isaiah the prophet (John 1:23; Isa. 40:3). Just as He Who is properly the Son of God, being none other than the Word, uses a word—for He Himself was the Word in the beginning, the Word with God, the Word Who was God (John 1:1)—so John, the minister of that Word (if we understand the Scripture in its proper sense), being none other than a voice, uses a voice that points out the Word. He, then, understanding the prophecy spoken concerning himself in Isaiah, says that he is a voice—not a voice crying in the wilderness, but the voice "of one crying in the wilderness": namely, of Him Who stood and cried: "If any man thirst, let him come unto Me, and drink" (John 7:37); Who says also: "Make straight the way of the Lord, make straight His paths. Every valley shall be filled, and every mountain and hill shall be brought low, and all the crooked ways shall become straight" (Isa. 40:3–4; Luke 3:4–5). For just as in Exodus it is written that it was said to Moses by God: "Behold, I have made you a god to Pharaoh, and Aaron your brother shall be your prophet" (Exod. 7:1), so we must understand that the Word Who was God in the beginning and John bear a certain analogy to these, even if it is not in all respects similar; for John was a voice pointing out and presenting that Word. Wherefore very fittingly Zechariah (after saying to the angel: "Whereby shall I know this? for I am an old man, and my wife well stricken in her days" [Luke 1:18]) is visited with no other punishment than the deprivation of his voice, on account of his unbelief concerning the birth of the voice, according to what was spoken by Gabriel to him: "Behold, you shall be silent, and not able to speak, until the day that these things shall come to pass, because you did not believe my words, which shall be fulfilled in their season" (Luke 1:20). And this Zechariah, when he had asked for a writing-tablet and wrote, saying, "His name is John, and they all marvelled" (Luke 1:63), recovered his voice; for "his mouth was opened immediately, and his tongue, and he spake, blessing God" (Luke 1:64). And just as when

Editors' notes and page, col. 229

Footnotes

(94) · call in col 229 (Greek; no call in the Latin)

Ἀληθεύει λέγων. Sic codex Bodleianus; male libri editi, ἀληθεύει ἢ λέγων. Paulo post recte etiam codex Bodleianus habet ἢ οὔ. Ὁ δὲ ἐπιστήσας, ubi libri editi ferunt ἢ οὐδέ. Ἐπιστήσας.

"Speaks truly, saying." So the Bodleian manuscript; the printed books wrongly have "speaks truly or saying." A little after, the Bodleian manuscript also rightly has "or not. But he who considered," where the printed books give "or not even. Having considered."

(printed under page 121)

(95) · call in col 229 (Greek; no call in the Latin)

Λόγος. Ferrarius legebat Λόγου, quemadmodum recte legitur in margine codicis Bodleiani.

"Word" (nominative). Ferrarius read "of the Word," as is rightly read in the margin of the Bodleian manuscript.

(printed under page 121)

(96) ‹anchor: φωνὴ γὰρ δεικτικὴ› · call in col 229 (Greek; no call in the Latin)

Δεικτική. Sic codex Bodleianus; Barberinus διδακτική.

"Showing." So the Bodleian manuscript; the Barberini has "teaching."

(printed under page 121)

Footnotes

(17) · call in col 230

Joan. I, 22.

John 1:22.

(printed under page 121)

(18) · call in col 230

ibid. 23.

Same, verse 23.

(printed under page 121)

(19) ‹anchor: ad me, et bibat› · call in col 230

Joan. VII, 35.

John vii, 35 (so printed; the words are John 7:37).

(printed under page 121)

(20) ‹anchor: in viam rectam› · call in col 230

Luc. III, 4, 5.

Luke 3:4–5.

(printed under page 121)

(21) ‹anchor: a Deo dici› · call in col 230

Exod. VII, 1.

Exodus 7:1.

(printed under page 121)

(22) ‹anchor: dixisset angelo› · call in col 230

Luc. I, 18.

Luke 1:18.

(printed under page 121)

(23) ‹anchor: Gabrielis ad ipsum› · call in col 230

ibid. 20.

Same, verse 20.

(printed under page 121)

(24) ‹anchor: mirati fuissent omnes› · call in col 230

ibid. 63.

Same, verse 63.

(printed under page 121)

(25) ‹anchor: benedicens Deum› · call in col 230

ibid. 64.

Same, verse 64.

(printed under page 121)

Footnotes

(26) · call in col 231

Joan. I, 6, 7.

John 1:6–7.

(printed under page 122)

(27) · call in col 231

Joan. I, 7.

John 1:7.

(printed under page 122)

(28) · call in col 231

Matth. XI, 10.

Matthew 11:10.

(printed under page 122)

(29) ‹anchor: ad me, et bibat› · call in col 231

Joan. VII, 17.

John vii, 17 (so printed; the words are John 7:37).

(printed under page 122)

(30) ‹anchor: clamat dicens› · call in col 231

Joan. I, 15.

John 1:15.

(printed under page 122)

(31) ‹anchor: Quid clamabo› · call in col 231

Isai. XL, 6.

Isaiah 40:6.

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(32) ‹anchor: Mosi dicens› · call in col 231

Exod. XIV, 15.

Exodus 14:15.

(printed under page 122)

(33) ‹anchor: etiam inquit› · call in col 231

Psal. LXXXI, 1.

Psalm 81:1 (so printed; Vulgate numbering).

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(34) ‹anchor: per illud› · call in col 231

Act. XIII, 10.

Acts 13:10.

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other: facing Latin version, not set

PG 14:232

διαλαμβάνοντες περὶ τοῦ τίνα τρόπον νοητέον Λόγον εἶναι τὸν Υἱὸν τοῦ Θεοῦ, τὰ παριστάμενα ἐδηλώσαμεν, οὕτως κατὰ τὴν ἁρμόζουσαν ἀκολουθίαν, ἐπεὶ « ὁ Ἰωάννης ἦλθεν εἰς μαρτυρίαν ἄνθρωπος ἀπεσταλμένος παρὰ Θεοῦ ἵνα μαρτυρήσῃ περὶ τοῦ φωτὸς, ἵνα πάντες πιστεύσωσι δι' αὐτοῦ, » νοητέον φωνὴν εἶναι μόνην χωρῆσαι κατ' ἀξίαν τὸν ἀπαγγελλόμενον Λόγον δυναμένην τὸν Ἰωάννην· καὶ μάλιστα τοῦτο συνήσομεν, ἐὰν ὑπομνησθῶμεν ὧν προπαρεθέμεθα, διηγούμενοι τὸ, « Ἵνα πάντες πιστεύσωσι δι' αὐτοῦ, » περὶ τοῦ· « Οὗτός ἐστι περὶ οὗ γέγραπται· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. » Καλῶς δὲ καὶ τὸ μὴ εἶναι αὐτὸν τὴν φωνὴν λέγοντος ἐν τῇ ἐρήμῳ, ἀλλὰ « βοῶντος ἐν τῇ ἐρήμῳ· » ὁ μὲν γὰρ βοῶν τὸ, « Εὐθύνατε τὴν ὁδὸν Κυρίου, » καὶ λέγει· ἐνδέχεται δὲ τὸ αὐτὸ τοῦτο τὸ λέγειν μὴ βοῶντα. Βοᾷ δὲ καὶ κέκραγεν, ἵνα καὶ οἱ μακρὰν τοῦ λέγοντος ἀκούσωσι, καὶ οἱ βαρυήκοοι συνῶσι τοῦ μεγέθους τῶν λεγομένων, μετὰ μεγέθους ἀπαγγελλομένου φωνῆς, βοηθῶν τοῖς τε ἀφεστῶσι Θεοῦ, καὶ τοῦτο ὀξὺ τῆς ἀκοῆς ἀπολωλεκόσι. Διὰ τοῦτο γὰρ καὶ « εἱστήκει ὁ Ἰησοῦς, καὶ ἐκέκραζε λέγων· Ἐάν τις διψᾷ, ἐρχέσθω πρὸς μὲ, καὶ πινέτω. » Διὰ τοῦτο καὶ « ὁ Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ, καὶ κέκραγε λέγων. » Διὰ τοῦτο καὶ κελεύει ὁ Θεὸς τῷ Ἠσαΐᾳ βοᾷν ἐν τῇ φωνῇ « λέγοντος· Βόησον· » κἀγὼ εἶπον· « Τί βοήσω; » Ἐὰν δὲ μὴ παντελῶς ᾖ ἡ νοητὴ τῶν εὐχομένων φωνὴ μεγάλη, καὶ οὐ βραχεῖα, οὐδὲ ἂν αὐξήσωσι τὴν βοὴν καὶ τὴν κραυγὴν, ἀκούει τῶν οὕτως εὐχομένων ὁ Θεὸς, ὁ λέγων πρὸς Μωσέα, « Τί βοᾷς πρὸς μέ; » οὐκ αἰσθητῶς βεβοηκότα· οὐ γὰρ ἀναγέγραπται τοῦτο ἐν τῇ Ἐξόδῳ, μεγάλως δὲ τὴν ἀκουομένην μόνῳ Θεῷ φωνὴν βεβοηκότα διὰ τῆς εὐχῆς. Διὰ τοῦτο καὶ Δαυῖδ φησι· « Φωνῇ μου πρὸς Κύριον ἐκέκραξα, καὶ ἐπήκουσέ μου. » Χρεία δὲ τῆς φωνῆς τοῦ βοῶντος ἐν τῇ ἐρήμῳ, ἵνα καὶ ἡ ἐστερημένη Θεοῦ ψυχὴ, καὶ ἔρημος ἀληθείας (τίς γὰρ ἄλλη χαλεπωτέρα ἐρημία ψυχῆς Θεοῦ καὶ πάσης ἀρετῆς ἠρημωμένης;), διὰ τὸ ἔτι σκολιῶς πορεύεσθαι δεομένη διδασκαλίας, ἐπὶ τὸ εὐθύνειν τὴν ὁδὸν Κυρίου παρακαλῆται· ἥντινα ὁδὸν εὐθύνει μὲν ὁ μηδαμῶς τὴν σκολιότητα τῆς τοῦ ὄφεως πορείας μιμούμενος, ὁ δὲ τούτῳ ἐναντίος διαστρέφει· διόπερ καὶ ἐπιπλήσσεται ἅμα τοῖς ὁμοίοις ὁ τοιοῦτος διὰ τοῦ· « Ἵνα τί διαστρέφετε τὰς ὁδοὺς Κυρίου τὰς εὐθείας; »

treating of the way in which the Son of God is to be understood as the Word we set forth what occurred to us, so in accordance with the fitting sequence, since "John came for witness, a man sent from God, that he might bear witness of the light, that all might believe through him" (John 1:6–7), we must understand that John is a voice which alone is able worthily to contain the Word that is proclaimed; and we shall understand this especially if we call to mind what we previously set forth in explaining the words, "That all might believe through him" (John 1:7), in connection with the saying: "This is he of whom it is written: Behold, I send My messenger before Thy face, who shall prepare Thy way before Thee" (Matt. 11:10). And it is well also that he is not the voice of one speaking in the wilderness, but "of one crying in the wilderness" (John 1:23); for he who cries, "Make straight the way of the Lord," also speaks, whereas it is possible for one to say this same thing without crying aloud. But He cries aloud and shouts, in order that both those who are far from the Speaker may hear, and those who are dull of hearing may understand the greatness of the things spoken, since it is proclaimed with greatness of voice, helping both those who have departed from God and those who have lost the sharpness of their hearing. For on this account also "Jesus stood and cried, saying: If any man thirst, let him come unto Me, and drink" (John 7:37). On this account also "John bears witness of Him, and cries, saying" (John 1:15). On this account also God commands Isaiah to cry in the voice "of one saying: Cry; and I said: What shall I cry?" (Isa. 40:6). And unless thespiritual voice of those who pray is altogether great and not slight, and unless they increase their crying and shouting, God does not hear those who pray thus—Who says to Moses, "Why do you cry unto Me?" (Exod. 14:15), though he had not cried aloud sensibly (for this is not recorded in Exodus), but through prayer had cried aloud with great voice that voice which is heard by God alone. On this account David also says: "With my voice I cried unto the Lord, and He heard me" (Ps. 141:2 [76:2]). And there is need of the voice of one crying in the wilderness, in order that the soul also that is deprived of God and destitute of truth (for what other wilderness is more grievous than a soul laid waste of God and of all virtue?), standing in need of teaching because it still walks crookedly, may be exhorted to make straight the way of the Lord; which way he makes straight who in no wise imitates the crookedness of the serpent's course, whereas he who is contrary to this perverts it; wherefore also such a one, together with those like him, is rebuked through the saying: "Wherefore do ye pervert the right ways of the Lord?" (Acts 13:10).

11. Διχῶς δὲ ἡ ὁδὸς Κυρίου εὐθύνεται, κατά τε τὸ θεωρητικὸν, τρανούμενον ἐν ἀληθείᾳ ἀπαραμίκτως τοῦ ψεύδους, καὶ κατὰ τὸ πρακτικὸν, μετὰ τὴν ὑγιῆ θεωρίαν τοῦ πρακτέου, ἁρμοδίου πράξεως ἀποδιδομένης

11. Now the way of the Lord is made straight in two ways: both according to the contemplative part, when it is made clear in truth without any admixture of falsehood, and according to the practical part, when after the sound contemplation of what is to be done, fitting action is rendered

Editors' notes and page, col. 232

Footnotes

(97) · call in col 232 (Greek; no call in the Latin)

Καλῶς. Sic recte habent codd. Bodleianus et Barberinus; male vero editio Huetii in textu, καὶ ὡς.

"Well." So the Bodleian and Barberini manuscripts rightly have it; Huet's edition wrongly has "and as" in its text.

(printed under page 122)

(98) · call in col 232 (Greek; no call in the Latin)

Τὸ λέγειν. Τὸ videtur παρέλκειν.

"The saying." The article "the" seems to be redundant.

(printed under page 122)

(99) ‹anchor: οὐδὲ ἂν αὐξήσωσι› · call in col 232 (Greek; no call in the Latin)

Αὐξήσωσι. Sic codex Bodleianus; editio Huetii αὐξῆσαι.

"They should increase." So the Bodleian manuscript; Huet's edition has "to increase."

(printed under page 122)

(1) ‹anchor: ἀρετῆς ἠρημωμένης› · call in col 232 (Greek; no call in the Latin)

Ἠρημωμένης. Ita codex Barberinus, recte; male Regius, ἠρημωμένη.

"Bereft" (genitive). So the Barberini manuscript, rightly; the Royal wrongly has the nominative.

(printed under page 122)

(2) ‹anchor: καὶ ἐπιπλήσσεται› · call in col 232 (Greek; no call in the Latin)

Ἐπιπλήσσεται. Sic codex Barberinus; editio Huetii, ἐπεπλήσσετο.

"Is rebuked." So the Barberini manuscript; Huet's edition has "was rebuked."

(printed under page 122)

Page

running head: ORIGENIS 232
marginal letters: A διαλαμβάνοντες περὶ τοῦ; B τος ἐν τῇ; C καὶ οὐ βραχεῖα,; D διαστρέφει· διόπερ καὶ
old-edition numerals: (none)
other: begins mid-sentence from col 229 and ends mid-word (ἀποδιδο-) at column break; right edge slightly clipped
other: the word ἀποδιδομένης was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 233

PG 14:233

τῷ περὶ τῶν πρακτέων ὑγιεῖ λόγῳ. Καὶ ἵνα ἀκριβέστερον τό· « Εὐθύνατε τὴν ὁδὸν Κυρίου, » νοήσωμεν, εὔκαιρον ἔσται παραθέσθαι τὸ ἐν ταῖς Παροιμίαις εἰρημένον· « Μὴ ἐκκλίνῃς μήτε εἰς δεξιὰ, μήτε εἰς ἀριστερά. » Ὁ γὰρ ἐκκλίνων εἰς ὁποτέραν τὸ εὐθύνειν ἀπολώλεκεν, οὐκ ἔτι ἐπισκοπῆς ἄξιος γινόμενος, ὅταν παρεκβαίνῃ τὴν τῆς πορείας εὐθύτητα· « Ὅτι » γὰρ « δίκαιος ὁ Κύριος καὶ δικαιοσύνας ἠγάπησε, καὶ εὐθύτητας εἶδε τὸ πρόσωπον αὐτοῦ, » ὅπερ ὁρᾷ φωτίζει. Διὰ τοῦτο ὁ ἐπισκοπούμενος, ἀντιλαμβανόμενος τῆς ἀπὸ τῆς ἐπισκοπῆς ὠφελείας, φησίν· « Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε. » Στῶμεν τοίνυν, κατὰ τὰ ὑπὸ Ἱερεμίου εἰρημένα, ἐπὶ ταῖς ὁδοῖς, καὶ ἰδόντες ἐρωτήσωμεν τρίβους Κυρίου αἰωνίους, καὶ ἴδωμεν ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ πορευθῶμεν ἐν αὐτῇ· ὡς παρέστησαν οἱ ἀπόστολοι, καὶ ἠρώτησαν τὰς τοῦ Κυρίου αἰωνίους τρίβους, τοὺς πατριάρχας, καὶ τοὺς προφήτας· ὧν τὰ γράμματα ἐρωτήσαντες ὕστερον τῷ νενοηκέναι αὐτὰ εἶδον τὴν ἀγαθὴν ὁδὸν Ἰησοῦν Χριστὸν τὸν εἰπόντα· « Ἐγώ εἰμι ἡ ὁδὸς, » καὶ ἐπορεύθησαν ἐν αὐτῇ. Ἀγαθὴ γὰρ ὁδὸς ἡ ἀπάγουσα πρὸς τὸν ἀγαθὸν Πατέρα τὸν ἀγαθὸν ἄνθρωπον, ἐκ τοῦ ἀγαθοῦ θησαυροῦ προφέροντα τὰ ἀγαθὰ, καὶ τὸν ἀγαθὸν δοῦλον καὶ πιστόν. Αὕτη δὲ ὁδὸς στενὴ μὲν, τῶν πολλῶν οὐ χωρούντων ὁδεύειν αὐτὴν, καὶ φιλοσάρκων, ἀλλὰ καὶ τεθλιμμένη ὑπὸ τῶν βιαζομένων πορεύεσθαι δι' αὐτῆς ἐστιν ὁδός· ἐπεὶ οὐκ εἴρηται θλίβουσα, ἀλλὰ τεθλιμμένη. Θλίβει γὰρ ζῶσαν τὴν ὁδὸν καὶ αἰσθομένην τῶν ἰδιωμάτων τοῦ ὁδεύοντος ὁ μὴ ὑπολυσάμενος τὰ ὑποδήματα ἐκ τῶν ποδῶν, μηδὲ γνησίως παραδεχόμενος, ὅτι ὁ τόπος ἐν ᾧ ἕστηκεν ἢ καὶ ὃν βαδίζει, γῆ ἁγία ἐστίν. Ἀπάξει δὲ ἐπὶ τὴν ζωὴν ὄντα τὸν εἰπόντα· « Ἐγώ εἰμι ἡ ζωή. » Ὁ γὰρ Σωτὴρ, εἰς ὃν πᾶσά ἐστιν ἀρετὴ, ταῖς ἐπινοίαις πολύς. Διὰ τοῦτ' ἔστιν τῷ μὲν μηδέπω φθάσαντι ἐπὶ τὸ τέλος, ἀλλ' ἔτι προκόπτοντι, ὁδός· τῷ δ' ἤδη πᾶσαν νεκρότητα ἀποθεμένῳ ζωή. Ταύτην τὴν ὁδὸν ὁδεύων διδάσκεται μηδὲν αἴρειν εἰς αὐτὴν ἔχουσαν ἄρτους καὶ τὰ πρὸς ζωὴν, διὰ τὸ μηδὲν δύνασθαι τοὺς πολεμίους ἐν αὐτῇ οὐδὲ ῥάβδου χρῄζων· καὶ ἐπεὶ ἁγία ἐστὶν, οὐδ' ὑποδημάτων.

in accordance with the sound reason concerning the things to be done. And in order that we may understand more accurately the saying, "Make straight the way of the Lord" (John 1:23), it will be seasonable to cite what is spoken in Proverbs: "Turn not aside either to the right hand or to the left" (Prov. 4:27). For he who turns aside to either hand has lost the making straight, becoming no longer worthy of oversight when he transgresses the straightness of the course; for "because the Lord is righteous and loved righteousnesses, His countenance beheld uprightnesses" (Ps. 10:7), and what it beholds it enlightens. On this account he who is overseen, partaking of the benefit that comes from the oversight, says: "The light of Thy countenance, O Lord, hath been signed upon us" (Ps. 4:7). Let us therefore stand upon the ways, according to the things spoken by Jeremiah, and seeing let us ask for the eternal paths of the Lord, and let us see which is the good way, and walk in it (Jer. 6:16); just as the apostles stood beside and asked the eternal paths of the Lord—namely, the patriarchs and the prophets—and after asking their writings, by having understood them they saw the good way, Jesus Christ, Who said, "I am the way" (John 14:6), and they walked in it. For the good way is that which leads away to the good Father the good man, who out of his good treasure brings forth good things (Matt. 12:35), and the good and faithful servant (Matt. 25:21). And this way is narrow indeed, since the many and the lovers of the flesh have no room to travel it, and it is also a way pressed [straitened] by those who force their way to journey through it (Matt. 7:13–14; 11:12); since it is not called pressing, but pressed [τεθλιμμένη]. For he presses the way, which is living and perceives the qualities of the traveller, who has not loosed the shoes from off his feet, nor genuinely accepted that the place whereon he stands, or even whereon he walks, is holy ground (Exod. 3:5). And it will lead away to Him Who is the life, Who said: "I am the life" (John 14:6). For the Saviour, unto Whom is all virtue, is many in His aspects (ἐπίνοιαι). On this account, to him who has not yet attained unto the end, but is still advancing, He is the way; whereas to him who has already put off all deadness, He is the life. Travelling this way, one is taught to take nothing for the way (Matt. 10:10; Luke 9:3), since it has bread and the things pertaining to life, needing not even a staff, because the enemies have no power in it; and since it is holy, not even shoes.

12. Δύναται μέντοιγε τό· « Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, » καὶ τὸ ἑξῆς, ἴσον εἶναι τῷ· Ἐγώ εἰμι περὶ οὗ γέγραπται· « Φωνὴ βοῶντος, » ὡς βοῶντα εἶναι τὸν Ἰωάννην, καὶ τούτου τὴν φωνὴν ἐν τῇ ἐρήμῳ βοᾷν· « Εὐθύνατε τὴν ὁδὸν Κυρίου. » Δυσφημότερον δὲ ὁ Ἡρακλέων περὶ Ἰωάννου καὶ τῶν προφητῶν διαλαμβάνων, φησὶν, ὅτι ὁ Λόγος μὲν ὁ

12. Nevertheless the saying, "I am the voice of one crying in the wilderness" (John 1:23), and what follows, can be equivalent to: "I am he of whom it is written: The voice of one crying," so that John is he who cries, and his voice cries in the wilderness: "Make straight the way of the Lord." Heracleon, however, discoursing more disparagingly concerning John and the prophets, says that the Word indeed is the

Editors' notes and page, col. 233

Footnotes

(3) · call in col 233 (Greek; no call in the Latin)

Μὴ ἐκκλίνης μήτε εἰς δεξιά, μήτε εἰς ἀριστερά. Sic hunc Scripturae locum optime restituit codex Bodleianus; mendose in Regio legitur μὴ ἐκκλίνης μήτε ἀριστερά.

"Turn not aside, neither to the right nor to the left." So the Bodleian manuscript has restored this passage of Scripture excellently; in the Royal it is read, faultily, "turn not aside, neither left."

(printed under page 123)

(4) · call in col 233 (Greek; no call in the Latin)

Εὐθύτητας. Sic codex Bodleianus; editio Huetii, εὐθύτητα.

"Uprightnesses" (plural). So the Bodleian manuscript; Huet's edition has the singular.

(printed under page 123)

(5) · call in col 233 (Greek; no call in the Latin)

Ὅπερ ὁρᾷ φωτίζει. Ita codex Bodleianus; editio Huetii, ὅπερ δὲ ὁρᾷ φωτίζει.

"What it sees, it lights up." So the Bodleian manuscript; Huet's edition has "but what it sees, it lights up."

(printed under page 123)

(6) ‹anchor: καὶ φιλοσάρκων› · call in col 233 (Greek; no call in the Latin)

Φιλοσάρκων. Sic codex Bodleianus; editio Huetii, μεγαλοσάρκων.

"Lovers of the flesh." So the Bodleian manuscript; Huet's edition has "great of flesh."

(printed under page 123)

(7) ‹anchor: μὴ ὑπολυσάμενος› · call in col 233 (Greek; no call in the Latin)

Codex Bodleianus, ἀπολυσάμενος.

The Bodleian manuscript has "having loosed off."

(printed under page 123)

Footnotes

(35) · call in col 234

Joan. I, 23.

John 1:23.

(printed under page 123)

(36) · call in col 234

Prov. IV, 27.

Proverbs 4:27.

(printed under page 123)

(37) · call in col 234

Psal. X, 8.

Psalm 10:8 (Vulgate numbering; 11:7).

(printed under page 123)

(38) · call in col 234

Psal. IV, 7.

Psalm 4:7.

(printed under page 123)

(39) · call in col 234

Jer. VI, 16.

Jeremiah 6:16.

(printed under page 123)

(40) ‹anchor: Ego sum via› · call in col 234

Joan. XIV, 6.

John 14:6.

(printed under page 123)

(41) ‹anchor: proferentem bona› · call in col 234

Matth. XII, 35.

Matthew 12:35.

(printed under page 123)

(42) ‹anchor: servum et fidelem› · call in col 234

Matth. XXV, 21.

Matthew 25:21.

(printed under page 123)

(43) ‹anchor: per eam eant› · call in col 234

Matth. VII, 13, 14.

Matthew 7:13–14.

(printed under page 123)

(44) ‹anchor: terra sancta est› · call in col 234

Exod. III, 5.

Exodus 3:5.

(printed under page 123)

(45) ‹anchor: Ego sum vita› · call in col 234

Joan. XIV, 6.

John 14:6.

(printed under page 123)

(46) ‹anchor: ambulat, docetur› · call in col 234

Matth. X, 10.

Matthew 10:10.

(printed under page 123)

(47) ‹anchor: clamantis in deserto› · call in col 234

Joan. I, 23.

John 1:23.

(printed under page 123)

Footnotes

(48) · call in col 235

I Cor. XIV, 8.

1 Corinthians 14:8.

(printed under page 124)

(49) · call in col 235

I Cor. XIII, 1, 2.

1 Corinthians 13:1–2.

(printed under page 124)

(50) · call in col 235

Joan. V, 39.

John 5:39.

(printed under page 124)

(51) · call in col 235

ibid. 46.

Same, verse 46.

(printed under page 124)

(52) · call in col 235

Matth. XV, 7, 8.

Matthew 15:7–8.

(printed under page 124)

Page

running head: 235 ORIGENIS
marginal letters: A per Joannem intelligi;; B incertum sonum a; C transeuntem in sermonem,; D ipse interrogatus, de
old-edition numerals: 122 before Caeterum
other: facing Latin version, not set

PG 14:236

Σωτήρ ἐστιν, φωνὴ δὲ ἡ ἐν τῇ ἐρήμῳ ἡ διὰ Ἰωάννου διανοουμένη, ἦχος δὲ πᾶσα προφητικὴ τάξις. Λεκτέον δὲ πρὸς αὐτὸν, ὅτι, ὥσπερ ἐὰν ἄδηλον σάλπιγξ φωνὴν δῷ, οὐδεὶς παρασκευάζεται εἰς πόλεμον, καὶ ὁ χωρὶς ἀγάπης ἔχων γνῶσιν μυστηρίων ἢ προφητείαν γέγονε χαλκὸς ἠχῶν, ἢ κύμβαλον ἀλαλάζον· οὕτως, εἰ μηδέν ἐστιν ἕτερον ἢ ἦχος ἡ προφητικὴ φωνὴ, πῶς ἀναπέμπων ἡμᾶς ἐπ' αὐτὴν ὁ Σωτὴρ, « Ἐρευνᾶτε, » φησὶ, « τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι· » καί· « Εἰ ἐπιστεύετε Μωϋσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψε· » καί· « Καλῶς προεφήτευσε περὶ ὑμῶν Ἠσαΐας, λέγων· Ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ· » Οὐκ οἶδα γὰρ εἰ τὸν ἄσημον ἦχον παραδέξεταί τις εὐλόγως ὑπὸ τοῦ Σωτῆρος ἐπαινεῖσθαι, ἢ ἔνεστι παρασκευάσασθαι ἀπὸ τῶν Γραφῶν, ὡς ἀπὸ φωνῆς σάλπιγγος ἐφ' ἃς ἀναπεμπόμεθα εἰς τὸν πρὸς τὰς ἀντικειμένας ἐνεργείας πόλεμον, ἀδήλου φωνῆς ἤχου τυγχανούσης. Τίνα δὲ τρόπον εἰ μὴ ἀγάπην εἶχον οἱ προφῆται, καὶ διὰ τοῦτο χαλκὸς ἦσαν ἠχοῦντες, ἢ κύμβαλον ἀλαλάζον, ἐπὶ τὸν ἦχον αὐτῶν, ὡς ἐκεῖνοι εἰλήφασιν, ἀναπέμπει ὁ Κύριος ὠφεληθησομένους; Οὐκ οἶδα δ' ὅπως χωρὶς πάσης κατασκευῆς ἀποφαίνεται τὴν φωνὴν, οἰκειοτέραν οὖσαν τῷ λόγῳ, λόγον γίνεσθαι, ὡς καὶ τὴν γυναῖκα εἰς ἄνδρα μετατίθεσθαι. Καὶ ὡς ἐξουσίαν ἔχων τοῦ δογματίζειν, καὶ πιστεύεσθαι, καὶ προκόπτειν, τῷ ἤχῳ φησὶν ἔσεσθαι τὴν εἰς φωνὴν μεταβολὴν, μαθητοῦ μὲν χώραν διδοὺς τῇ μεταβαλλούσῃ εἰς λόγον φωνῇ, ἢ δούλου δὲ τῇ ἀπὸ ἤχου εἰς φωνήν. Καὶ εἰ μὲν ὅπως ποτὲ πιθανότητα ἔφερεν ἐπὶ τῷ αὐτὰ κατασκευάσαι, κἂν ἠγωνισάμεθα περὶ τῆς τούτων ἀνατροπῆς· ἀρκεῖ δὲ εἰς ἀνατροπὴν ἡ ἀπαραμύθητος ἀπόφασις. Ὅπερ δὲ ὑπερθέμεθα ἐν τοῖς πρὸ τούτων ἐξετάσαι πῶς κεκίνηται, νῦν φέρε διαλάβωμεν· ὁ μὲν γὰρ Σωτὴρ, κατὰ τὸν Ἡρακλέωνα, φησὶν αὐτὸν καὶ προφήτην καὶ Ἠλίαν· αὐτὸς δὲ ἑκάτερον τούτων ἀρνεῖται· καὶ προφήτην μὲν καὶ Ἠλίαν ὁ Σωτὴρ ἐπὰν αὐτὸν λέγῃ, οὐκ αὐτὸν, ἀλλὰ τὰ περὶ αὐτοῦ, φησὶ, διδάσκει· ὅταν δὲ μείζονα προφητῶν καὶ ἐν γεννητοῖς γυναικῶν, τότε αὐτὸν τὸν Ἰωάννην χαρακτηρίζει. Αὐτὸς δὲ, φησὶ, περὶ ἑαυτοῦ ἐρωτώμενος ἀποκρίνεται ὁ Ἰωάννης, οὐ τὰ περὶ αὐτόν. Ὅσην δὲ βάσανον ἡμεῖς περὶ τούτων κατὰ τὸ δυνατὸν πεποιήμεθα, οὐδὲν ἀπαραμύθητον ἐῶντες τῶν λεγομένων ὅρων συγκρῖναι τοῖς ὑπὸ Ἡρακλέωνος, ἅτε οὐκ ἐξουσίαν ἔχοντος τοῦ λέγειν ὃ βούλεται, ἀποφανθεῖσι. Πῶς γὰρ, ὅτι περὶ αὐτόν ἐστι τὸ Ἠλίαν αὐτὸν καὶ προφήτην εἶναι, καὶ περὶ αὐτοῦ τὸ φωνὴν αὐτὸν εἶναι βοῶντος ἐν τῇ ἐρήμῳ, οὐδὲ κατὰ τὸ τυχὸν πειρᾶται ἀποδεικνύναι, ἀλλὰ χρῆται παραδείγματι, ὅτι τὰ περὶ αὐτὸν οἱονεὶ ἐνδύματα ἦν ἕτερα αὐτοῦ· καὶ οὐκ ἂν ἐρωτηθεὶς περὶ τῶν ἐνδυμάτων, εἰ αὐτὸς εἴη τὰ ἐνδύματα, ἀπεκρίθη ἂν τὸ, Ναί· Πῶς γὰρ ἐνδύματα τὸ εἶναι τὸν Ἠλίαν τὸν μέλλοντα ἔρχεσθαι Ἰωάννου, οὐ πάνυ τι κατ' αὐτὸν θεωρῶ· τάχα καθ' ἡμᾶς ὡς δεδυνήμεθα διηγησαμένους τὸ, « ἐν πνεύματι

Saviour, while the voice in the wilderness is that which is signified through John, and the whole prophetic order is a sound (ἦχος). Now in reply to him it must be said that just as if a trumpet give an uncertain voice, no one prepares himself for war (1 Cor. 14:8), and he who without love has knowledge of mysteries or prophecy has become sounding brass, or a clanging cymbal (1 Cor. 13:1–2); so, if the prophetic voice is nothing else than a sound, how is it that the Saviour, referring us to it, says: "Search the Scriptures, because you think that in them you have eternal life; and these are they which bear witness [of Me]" (John 5:39); and: "If you believed Moses, you would believe Me; for he wrote of Me" (John 5:46); and: "Well did Isaiah prophesy of you, saying: This people honours Me with their lips" (Matt. 15:7–8)? For I do not know whether anyone will reasonably admit that an indistinct sound is praised by the Saviour, or whether it is possible to prepare oneself from the Scriptures, as from the voice of a trumpet—unto which we are referred for the war against the opposing powers—if their voice is an uncertain sound. And in what way, if the prophets did not have love, and on this account were sounding brass or a clanging cymbal, does the Lord refer us to their sound, as those men have taken it, as though we should be benefited thereby? And I do not know how, without any proof, he declares that the voice, being more akin to the word, becomes word, just as the woman also is changed into a man. And as though having authority to lay down dogmas, and to be believed, and to carry his point, he says that the sound will have a change into a voice, assigning the place of a disciple to the voice that changes into word, and that of a servant to the voice that comes from a sound into a voice. And if he had brought forward any plausibility whatever to establish these things, we too would have contended for their refutation; but for their refutation an unsupported denial suffices. Come now, let us treat of what we postponed examining in what preceded—how he was moved to say these things. For the Saviour, according to Heracleon, calls him both a prophet and Elijah; whereas he himself denies each of these; and whenever the Saviour calls him a prophet and Elijah, He teaches, says Heracleon, not what he himself is, but the things that are about him; whereas when He calls him greater than the prophets and among those born of women (Matt. 11:9, 11; Luke 7:26, 28), then He characterizes John himself. And John himself, says he, when asked concerning himself, answers what he is, not the things that are about him. Now compare what a thorough examination we have made concerning these things so far as possible, leaving none of the expressions set down unexplained, with the things pronounced by Heracleon, since he has no authority to say whatever he pleases. For how it is that his being Elijah and a prophet belongs to the things about him, and his being the voice of one crying in the wilderness belongs to himself, he does not even in the least attempt to demonstrate, but uses an example, that the things about him were as it were garments distinct from himself; and if asked concerning the garments whether he himself were the garments, he would not have answered, "Yes." For how being Elijah who is to come is the garments of John, I do not at all perceive according to him; though perhaps according to us, who have explained as best we could the words, "in the spirit

Editors' notes and page, col. 236

Page

running head: ORIGENIS 236
marginal letters: A Σωτήρ ἐστιν, φωνὴ; B ρος ἐπαινεῖσθαι, ἢ; C εἰς λόγον φωνῇ,; D πεποιήμεθα, οὐδὲν ἀπαραμύθητον
old-edition numerals: (none)
other: begins mid-sentence from col 233 and ends mid-word (πνεύ-) at column break
other: the word πνεύματι was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 237

PG 14:237

καὶ δυνάμει Ἠλίου, » δυναμένου πως λέγεσθαι τοῦτο τὸ πνεῦμα Ἠλίου ἐν δυνάμει εἶναι τῆς Ἰωάννου ψυχῆς. Θέλων δέ τις παραστῆσαι διὰ τί ἱερεῖς καὶ Λευΐται οἱ ἐπερωτῶντες ἀπὸ τῶν Ἰουδαίων πεμφθέντες εἰσὶν, οὐ κακῶς μὲν λέγοι τὸ, ὅτι τούτοις προσῆκον ἦν περὶ τούτων πολυπραγμονεῖν καὶ πυνθάνεσθαι τοῖς τῷ Θεῷ προσκαρτεροῦσιν. Οὐ πάνυ δὲ ἐξητασμένως τὸ, ὅτι καὶ αὐτὸς ἐκ τῆς Λευϊτικῆς φυλῆς ἦν, ὥσπερ ἀποροῦντες ἡμεῖς ἐξητάσαμεν· ὅτι, εἰ ᾔδεισαν τὸν Ἰωάννην οἱ πεμφθέντες, καὶ τὴν γένεσιν αὐτοῦ, πῶς χώραν εἶχον πυνθάνεσθαι περὶ τοῦ, εἰ αὐτὸς Ἠλίας ἐστίν; Καὶ πάλιν ἐν τῷ περὶ τοῦ, « Εἰ ὁ προφήτης εἶ σύ; » μηδὲν ἐξαίρετον οἰόμενος σημαίνεσθαι κατὰ τὴν προσθήκην τοῦ ἄρθρου, λέγει, ὅτι ἐπηρώτησαν εἰ προφήτης εἴη, τὸ κοινότερον βουλόμενοι μαθεῖν. Ἔτι δὲ οὐ μόνος Ἡρακλέων, ἀλλ' ὅσον ἐπ' ἐμῇ ἱστορίᾳ καὶ πάντες οἱ ἑτερόδοξοι εὐτελῆ ἀμφιβολίαν διαστείλασθαι μὴ δεδυνημένοι, μείζονα Ἠλίου καὶ πάντων τῶν προφητῶν τὸν Ἰωάννην ὑπειλήφασι, διὰ τό· « Μείζων ἐν γεννητοῖς γυναικῶν Ἰωάννου οὐδείς ἐστιν, » οὐκ ὁρῶντες, ὅτι ἀληθὲς τὸ, οὐδεὶς μείζων Ἰωάννου ἐν γεννητοῖς γυναικῶν, διχῶς γίνεται· οὐ μόνον τῷ αὐτὸν εἶναι πάντων μείζονα, ἀλλὰ καὶ τῷ ἴσους αὐτῷ εἶναί τινας· ἀληθὲς γὰρ ἴσων ὄντων αὐτῷ πολλῶν προφητῶν, κατὰ τὴν δεδομένην αὐτῷ χάριν τὸ μηδένα τούτου μείζονα εἶναι. Οἴεται δὲ τὸ κατασκευάζεσθαι τὸ μείζονα εἶναι προφητεύεσθαι ὑπὸ Ἠσαΐου, ὡς μηδενὸς ταύτης τῆς τιμῆς ἠξιωμένου ὑπὸ Θεοῦ τῶν πώποτε προφητευσάντων· ἀληθῶς ὡς καταφρονῶν τῆς παλαιᾶς χρηματιζούσης Διαθήκης, καὶ μὴ τηρήσας καὶ αὐτὸν Ἠλίαν προφητευόμενον τοῦτ' ἀπετόλμησεν εἰπεῖν. Καὶ γὰρ Ἠλίας προφητεύεται ὑπὸ Μαλαχίου λέγοντος· « Ἰδοὺ ἀποστέλλω ὑμῖν Ἠλίαν τὸν Θεσβίτην, ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱόν. » Καὶ Ἰωσίας δὲ, ὡς ἐν τῇ τρίτῃ τῶν Βασιλειῶν ἀνέγνωμεν, προφητεύεται ὀνομαστὶ ὑπὸ τοῦ ἐληλυθότος ἐξ Ἰούδα προφήτου λέγοντος, παρόντος καὶ τοῦ Ἱεροβοὰμ κατὰ τὸ θυσιαστήριον· « Τάδε λέγει Κύριος· Ἰδοὺ υἱὸς τίκτεται τῷ Δαυῖδ· Ἰωσίας ὄνομα αὐτῷ. » Φασὶ δέ τινες καὶ τὸν Σαμψὼν ὑπὸ τοῦ Ἰακὼβ προφητεύεσθαι λέγοντος· « Δὰν κρινεῖ τὸν ἑαυτοῦ λαὸν, ὡς εἷ καὶ μία φυλὴ ἐν Ἰσραήλ· » ἐπεὶ ἀπὸ τῆς φυλῆς τοῦ Δὰν γενόμενος ὁ Σαμψὼν ἔκρινε τὸν Ἰσραήλ. Καὶ ταῦτα δὲ εἰς ἔλεγχον τῆς προφητείας τοῦ ἀποφηναμένου μηδένα πλὴν Ἰωάννου προφητεύεσθαι εἰρήσθω, ταῦτα εἰρηκότος ἐν τῷ θέλειν αὐτὸν διηγεῖσθαι τί τό· « Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ. »

and power of Elijah" (Luke 1:17), this spirit of Elijah can in a way be said to be potentially (ἐν δυνάμει) the garments of the soul of John. And when someone [Heracleon] wishes to set forth why those sent from the Jews to question him are priests and Levites, he might not badly say that it belonged to these, who wait continually upon God, to busy themselves and inquire concerning these matters. Yet not very carefully considered is his statement, "Because he himself also was of the Levitical tribe," as we examined when raising the difficulty: if those who were sent knew John and his birth, how did they have room to inquire concerning whether he himself is Elijah? And again, in commenting on the words, "Are you the prophet?" (John 1:21), supposing that nothing special is signified by the addition of the article, he says that they asked whether he were a prophet, wishing to learn the more general point. And further, not only Heracleon, but so far as my inquiry goes all the heterodox also, not having been able to distinguish a simple ambiguity, have supposed John to be greater than Elijah and all the prophets on account of the saying: "Among them that are born of women there is none greater than John" (Luke 7:28; cf. Matt. 11:11)—not seeing that the statement, "There is none greater than John among them that are born of women," is true in two ways: not only by his being greater than all, but also by some being equal to him; for if many prophets are equal to him according to the grace given to him, it is true that none is greater than he. Moreover, he supposes that his being greater is established by his being prophesied by Isaiah, as though none of those who ever prophesied had been counted worthy of this honour by God; truly, as despising what is styled the Old Testament, and not having observed that Elijah himself also is prophesied, he dared to say this. For indeed Elijah is prophesied by Malachi, who says: "Behold, I send you Elijah the Tishbite, who shall restore the heart of the father to the son" (Mal. 4:5–6 [LXX 3:22–23]). And Josiah also, as we have read in the Third Book of Kings, is prophesied by name by the prophet who came out of Judah, saying, when Jeroboam also was present by the altar: "Thus says the Lord: Behold, a son is born unto David, Josiah by name" (3 Kgs. 13:2). And some say that Samson also is prophesied by Jacob, when he says: "Dan shall judge his own people, as one tribe in Israel" (Gen. 49:16), since Samson, springing from the tribe of Dan, judged Israel (Judg. 13:2, 24; 15:20). And let these things also be said in refutation of the rashness [printed: prophecy] of him who pronounced that no one except John is prophesied—who said these things in wishing to explain what the saying means: "I am the voice of one crying in the wilderness" (John 1:23).

Editors' notes and page, col. 237

Footnotes

(8) ‹call not visible in the image; Greek only› · call in col 237

Θέλων δέ τις, etc. Luxata haec sunt in codice Regio. Pro θέλων habet θέλω, pro Λευΐται, habet Λευΐτας, deinde pro λέγοι habet λέγων. Codex Bodleianus pro θέλων δέ τις habet θέλοντες δὲ, etc. Ferrarius videtur legisse θέλοντες et λέγοιεν, vel quid simile.

"Θέλων δέ τις," etc. These words are dislocated in the Royal manuscript. For θέλων it has θέλω, for Λευΐται it has Λευΐτας, then for λέγοι it has λέγων. The Bodleian manuscript has θέλοντες δὲ, etc., for θέλων δέ τις. Ferrarius seems to have read θέλοντες and λέγοιεν, or something similar.

(printed under page 125)

(9) ‹Οἴεται δὲ› · call in col 237

Οἴεται δέ, etc. Haec non cohaerent et hiulca sunt in editione Huetii, in qua deest εἶναι et legitur προφητεύεται pro προφητεύεσθαι. Nos sanam lectionem restituimus ex codice Bodleiano.

"Οἴεται δέ," etc. These words do not hang together and are gapped in Huet's edition, which lacks εἶναι and reads προφητεύεται for προφητεύεσθαι. We have restored the sound reading from the Bodleian manuscript.

(printed under page 125)

(10) ‹ὡς καταφρονῶν› · call in col 237

Ἀληθῶς ὡς καταφρονῶν, etc. In editione Huetii post ἀληθῶς legitur δέ, quod recte expungit codex Bodleianus.

"Ἀληθῶς ὡς καταφρονῶν," etc. In Huet's edition δέ is read after ἀληθῶς, which the Bodleian manuscript rightly strikes out.

(printed under page 125)

(11) ‹κατὰ τὸ θυσιαστήριον› · call in col 237

Κατὰ τὸ θυσιαστήριον. Sic habet codex Bodleianus; in Regio et Barberino deest κατὰ τό.

"Κατὰ τὸ θυσιαστήριον" ("at the altar"). So the Bodleian manuscript has it; in the Royal and the Barberini manuscripts κατὰ τό is missing.

(printed under page 125)

(12) ‹τῆς προφητείας› · call in col 237

Προφητείας. Legendum προπετείας.

"Προφητείας" ("prophecy"). Read προπετείας ("rashness").

(printed under page 125)

Footnotes

(53) ‹scripture; call not visible in the image› · call in col 238

Luc. I, 17.

Luke 1:17.

(printed under page 125)

(54) ‹scripture; call not visible in the image› · call in col 238

Joan. I, 21.

John 1:21.

(printed under page 125)

(55) ‹major Joanne› · call in col 238

Matth. XI, 11; Luc. VII, 28.

Matthew 11:11; Luke 7:28.

(printed under page 125)

(56) ‹a Malachia dicente› · call in col 238

Malach. IV, 5, 6.

Malachi 4:5–6.

(printed under page 125)

(57) ‹Josias nomine› · call in col 238

III Reg. XIII, 2.

3 Kings (1 Kings) 13:2.

(printed under page 125)

Footnotes

(58) ‹scripture; call not visible in the image› · call in col 239

Gen. XLIX, 16.

Genesis 49:16.

(printed under page 126)

(59) ‹scripture; call not visible in the image› · call in col 239

Joan. I, 23.

John 1:23.

(printed under page 126)

(60) ‹scripture; call not visible in the image› · call in col 239

ibid. 24, 25.

Ibid. [John 1:]24–25.

(printed under page 126)

(61) ‹scripture; call not visible in the image› · call in col 239

ibid. 19.

Ibid. [John 1:]19.

(printed under page 126)

(62) ‹fructum dignum poenitentiae› · call in col 239

Matth. III, 7, 8.

Matthew 3:7–8.

(printed under page 126)

(63) ‹Patrem habemus Abraham› · call in col 239

ibid. 9.

Ibid. [Matthew 3:]9.

(printed under page 126)

(64) ‹liberos Abrahae› · call in col 239

ibid.

Ibid.

(printed under page 126)

(65) ‹in ignem conjicitur› · call in col 239

ibid. 10.

Ibid. [Matthew 3:]10.

(printed under page 126)

Page

running head: 239 ORIGENIS
marginal letters: A 13. Et qui missi; B quantum in ipsis; C Eliae habente juxta; D exciditur, et in
old-edition numerals: 124 after illud :
other: facing Latin version, not set; four full-width Latin lines above 13. cut off at right edge, not set: etiam nonnulli Sampsonem a Jacob prophetatum fuisse, d[icente...] / pulum, quemadmodum etiam una tribus in Israel, » quoni[am...] / Israelem. Sed haec hactenus ad refellendam temeritatem ejus, [qui...] / fuisse neminem ; et haec dixit volens aliquid disserere in i[llud...]

PG 14:240

13. Καὶ οἱ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων. Καὶ ἠρώτησαν αὐτὸν, καὶ εἶπαν αὐτῷ· Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς, οὐδὲ Ἠλίας, οὐδὲ ὁ προφήτης; Οἱ μὲν ἀπὸ Ἱεροσολύμων πέμψαντες τοὺς ἐρωτήσαντας τὸν Ἰωάννην ἱερεῖς καὶ Λευΐτας, μαθόντες ὅστις τε οὐκ ἦν ὁ Ἰωάννης, καὶ ὃς ἦν, σεμνοπρεπέστατα ἡσυχάζουσιν· οἱονεὶ συγκατατιθέμενοι διὰ τῆς σιωπῆς, καὶ ἐμφαίνοντες τὸ παραδέχεσθαι τὰ εἰρημένα, ὅτι ἁρμόζει τῇ τοῦ βοῶντος ἐν τῇ ἐρήμῳ φωνῇ εἰς τὸ εὐθύνειν τὴν ὁδὸν Κυρίου, τὸ βαπτίζειν· οἱ δὲ Φαρισαῖοι, ἅτε κατὰ τὸ ὄνομα ὄντες διῃρημένοι τινὲς καὶ στασιώδεις, τὸ μὴ ὁμονοεῖν παριστᾶσι τοῖς ἐν τῇ μητροπόλει Ἰουδαίοις καὶ τοῖς λειτουργοῖς τῆς τοῦ Θεοῦ θεραπείας ἱερεῦσι καὶ Λευΐταις, διὰ τοῦ ἀποστεῖλαι οἱονεὶ ἐπιπληκτικῶς, καὶ τὸ ὅσον ἐπ' αὐτοῖς κωλυτικῶς τοῦ βαπτίζειν, τοὺς ἐρωτήσοντας· « Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς, οὐδὲ Ἠλίας, οὐδὲ ὁ προφήτης; » Καὶ τάχα εἰ συγκλώσαιμεν εἰς ἓν σωματοποιοῦντες τὰ ἐν τοῖς Εὐαγγελίοις γεγραμμένα, εἴποιμεν ἂν νῦν μὲν αὐτοὺς ταῦτα εἰρηκέναι, ὕστερον δὲ οὐκ οἶδ' ὅπως αὐτοὺς ἐπιδεδωκότας τῷ βαπτίσασθαι ἀκηκοέναι ὑπὸ τοῦ Ἰωάννου τό· « Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; Ποιήσατε οὖν ἀξίους καρποὺς τῆς μετανοίας. » Ταῦτα γὰρ ὑπὸ τοῦ Βαπτιστοῦ εἴρηται παρὰ τῷ Ματθαίῳ, ἰδόντος πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα· δηλονότι οὐκ ἔχοντας καρποὺς μετανοίας, καὶ Φαρισαϊκῶς ἀλαζονευομένους ἐν ἑαυτοῖς ἐπὶ τῷ Ἀβραὰμ ὡς πατρί· διόπερ ἐπιπλήσσονται ὑπὸ τοῦ τὸν ζῆλον Ἠλίου κατὰ τὴν κοινωνίαν τοῦ ἁγίου Πνεύματος ἔχοντος Ἰωάννου. Ἐπιπληκτικὸς γὰρ λόγος ὁ· « Μὴ δόξητε λέγειν ἐν ἑαυτοῖς· Πατέρα ἔχομεν τὸν Ἀβραάμ· » καὶ διδασκαλικὸς ὁ περὶ τοῦ καὶ τοὺς διὰ τὴν λιθίνην καρδίαν ἀπίστους λίθους ὀνομαζομένους δυνάμει Θεοῦ μεταβαλεῖν οἵους τε εἶναι ἀπὸ λίθων εἰς τέκνα Ἀβραὰμ, ἐπεὶ γεγόνασιν ἐν ὀφθαλμοῖς τοῦ προφήτου, μὴ φεύγοντες τὴν θείαν αὐτοῦ ὄψιν· διόπερ τό· « Λέγω ὑμῖν, ὅτι δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραὰμ, » ὑπ' αὐτοῦ λέγεται. Καὶ ἐπεὶ μὴ ποιήσαντες καρπὸν ἄξιον τῆς μετανοίας ἔρχονται ἐπὶ τὸ βάπτισμα, ἁρμονικώτατα πρὸς αὐτοὺς λέγεται τό· « Ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· Πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται, καὶ εἰς τὸ πῦρ βάλλεται· » οἱονεὶ γὰρ ἄντικρύς φησι πρὸς αὐτούς· Ἐπεὶ

13. And they who had been sent were of the Pharisees. And they asked him, and said to him: Why then do you baptize, if you are not the Christ, nor Elias, nor the prophet? (John 1:24–25). Those from Jerusalem, indeed, who had sent the priests and Levites who questioned John (John 1:19), having learned both who John was not and who he was, keep silence in the most becoming manner; as it were assenting through their silence, and showing that they accept what had been said, that it belongs to the voice of him who cries in the wilderness, in order to make straight the way of the Lord (John 1:23), to baptize; whereas the Pharisees, inasmuch as according to their name they are certain divided and seditious men, show that they do not agree with the Jews in the metropolis and with the ministers of the service of God, the priests and Levites, by sending, as it were rebukingly, and so far as in them lay by way of hindering his baptizing, those who should ask: "Why then do you baptize, if you are not the Christ, nor Elias, nor the prophet?" And perhaps, if we should weave together and form into one body the things written in the Gospels, we might say that now indeed they said these things, and afterwards, having somehow or other given themselves up to be baptized, they heard from John the saying: "Offspring of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance" (Matt. 3:7–8). For these things are said by the Baptist in Matthew, when he saw many of the Pharisees and Sadducees coming to his baptism: manifestly not having fruits of repentance, and in Pharisaic fashion boasting within themselves over Abraham as their father; wherefore they are rebuked by John, who has the zeal of Elias in accordance with the fellowship of the Holy Spirit. For a rebuking word is that: "Think not to say within yourselves: We have Abraham for our father" (Matt. 3:9); and a didactic word is that concerning how even those unbelievers who on account of their stony heart are called stones are able by the power of God to change from stones into children of Abraham, since they have come to be in the eyes of the prophet, not fleeing his divine gaze; wherefore the saying: "I say to you that God is able of these stones to raise up children to Abraham" (Matt. 3:9), is spoken by him. And since without having brought forth fruit worthy of repentance they come to his baptism, most fittingly is there spoken to them the saying: "And now the axe is laid to the root of the trees: every tree that brings not forth good fruit is hewn down, and cast into the fire" (Matt. 3:10); for it is as though he says outright to them: Since

Editors' notes and page, col. 240

Footnotes

(13) ‹call not visible in the image; Greek only› · call in col 240

Pro διὰ τῆς σιωπῆς codex Bodleianus habet τῇ σιωπῇ.

For διὰ τῆς σιωπῆς ("through the silence") the Bodleian manuscript has τῇ σιωπῇ ("by the silence").

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(14) ‹call not visible in the image; Greek only› · call in col 240

Οἱ δὲ Φαρισαῖοι, ἅτε, etc. Origenes tract. XXIV in Matth., pp. 835, 836: « Qui autem majus aliquid profitentes dividunt seipsos quasi meliores a multis, secundum hoc Pharisaei dicuntur, qui interpretantur divisi et segregati. » Et tractat. XXVI, pag. 847: « Quales fuerunt et Pharisaei, qui recte Pharisaei sunt appellati, id est praecisi, qui spiritualia prophetarum a corporali historia praeciderunt. » Hieronymus advers. Luciferianos, cap. 8: « Pharisaei a Judaeis divisi propter quasdam observationes superfluas, nomen quoque a Judaeis susceperunt. » A פרש, separavit. De seditioso et pervicaci eorum ingenio vide Joseph. Antiq. lib. XVII, cap. 3.

"Οἱ δὲ Φαρισαῖοι, ἅτε," etc. Origen, Tractate 24 on Matthew, pp. 835–836: "But those who, professing something greater, divide themselves off as better than the many are in this respect called Pharisees, which is interpreted 'divided' and 'set apart.'" And Tractate 26, p. 847: "Such too were the Pharisees, who are rightly called Pharisees, that is, 'cut off,' for they cut off the spiritual sense of the prophets from the bodily history." Jerome, Against the Luciferians, ch. 8: "The Pharisees, divided from the Jews because of certain superfluous observances, also took their name from the Jews." From פרש, "he separated." On their seditious and stubborn temper see Josephus, Antiquities, book 17, ch. 3.

(printed under page 126)

Page

running head: ORIGENIS 240
marginal letters: A 13. Καὶ οἱ ἀπεσταλμένοι; B αὐτοῖς κωλυτικῶς τοῦ; C Ἠλίου κατὰ τὴν; D ται · » οἱονεὶ γὰρ
old-edition numerals: (none)
other: four full-width Latin lines above 13. cut off at left edge, not set: [...prop]hetatum fuisse, dicente : « Dan judicabit suum ipsius po-[pulum...] / [...in] Israel, » quoniam e tribu Dan genitus Sampson judicavit / [...t]emeritatem ejus, qui enuntiavit praeter Joannem prophetatum / [...aliqu]id disserere in illud : « Ego vox clamantis in deserto. »

PG 14:241

ἐληλύθατε ἐπὶ τὸ βάπτισμα μὴ ποιήσαντες καρπὸν μετανοίας, δένδρον ἐστὲ μὴ ποιοῦν καρπὸν καλὸν, ἐκκοπησόμενον ἀπὸ τῆς ὀξυτάτης καὶ εὐτονωτάτης ἀξίνης τοῦ ζῶντος Λόγου, καὶ ἐνεργοῦς, καὶ τομωτέρου ὑπὲρ πᾶσαν μάχαιραν δίστομον. Παρέστησε δὲ τὸν τῶν Φαρισαίων περὶ αὐτῶν λόγον καὶ ὁ Λουκᾶς διὰ τοῦ· « Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι· ὁ εἷς Φαρισαῖος, καὶ ὁ ἕτερος τελώνης. Καὶ ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο· Ὁ Θεὸς, εὐχαριστῶ σοι, ὅτι οὐκ εἰμὶ ὡς οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοὶ, ἢ καὶ ὡς οὗτος ὁ τελώνης· » ὅτε διὰ τούτους τοὺς λόγους ὁ τελώνης « μᾶλλον αὐτοῦ εἰς τὸν οἶκον καταβαίνει δεδικαιωμένος, » καὶ ἐπιλέγεται πάντα τὸν ὑψοῦντα ἑαυτὸν ταπεινοῦσθαι. Ὡς ὑποκριταὶ τοίνυν, κατὰ τοὺς τοῦ Σωτῆρος πρὸς αὐτοὺς ἐλεγκτικοὺς λόγους, ἔρχονται ἐπὶ τὸ βάπτισμα, οὐ λανθάνοντες τὸν βαπτίζοντα, ἔτι ἔχοντες τῶν ἐχιδνῶν ἰὸν ὑπὸ τὰς γλώσσας αὐτῶν καὶ τὸν τῶν ἀσπίδων· « Ἰὸς » γὰρ « ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν. » Ἀληθῶς τε θυμὸς αὐτῆς κατὰ τὴν ὁμοίωσιν τοῦ ὄφεως ἦν ἐμφαινόμενος, καὶ διὰ τῆς πικρᾶς ταύτης ἐρωτήσεως τῆς· « Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς, οὐδὲ Ἠλίας, οὐδὲ ὁ προφήτης· » Πρὸς οὓς εἴποιμ' ἂν, ὡς Χριστοῦ, καὶ Ἠλίου, καὶ τοῦ προφήτου βαπτιζόντων, τῆς δὲ ἐν τῇ ἐρήμῳ φωνῆς τοῦ βοῶντος ταύτην τὴν ἐξουσίαν μὴ εἰληφυίας· Ὦ οὗτοι, ἀπηνῶς πυνθάνεσθε τοῦ ἀπεσταλμένου ἀγγέλου πρὸ προσώπου Χριστοῦ, κατασκευάσαι τὴν ὁδὸν αὐτοῦ ἔμπροσθεν αὐτοῦ, ὅλα τὰ κατὰ τὸν τόπον αὐτοῦ ἀγνοοῦντες μυστήρια· ὁ γὰρ Χριστὸς Ἰησοῦς ὢν, κἂν μὴ βούλησθε, αὐτὸς οὐκ ἐβάπτιζεν, ἀλλ' οἱ μαθηταὶ αὐτοῦ, αὐτὸς ὢν ὁ προφήτης. Πόθεν δὲ ὑμῖν πεπίστευται Ἠλίαν βαπτίσειν τὸν ἐλευσόμενον, οὐδὲ τὰ ἐπὶ τὰ τοῦ θυσιαστηρίου ξύλα, κατὰ τοὺς τοῦ Ἀχαὰβ χρόνους, δεόμενα λουτροῦ, ἵνα ἐκκαυθῇ, ἐπιφανέντος ἐν πυρὶ τοῦ Κυρίου, βαπτίσαντος; Ἐπικελεύεται γὰρ τοῖς ἱερεῦσι τοῦτο ποιῆσαι, οὐ μόνον ἅπαξ, λέγει γάρ· « Δευτερώσατε, ὅτε καὶ ἐδευτέρωσαν· καὶ τρισσώσατε, ὅτε καὶ ἐτρίσσωσαν. » Ὁ τοίνυν μὴ αὐτὸς βαπτίσας τότε, ἀλλ' ἑτέροις τοῦ ἔργου παραχωρήσας, πῶς κατὰ τὰ ὑπὸ τοῦ Μαλαχίου λεγόμενα ἐπιδημήσας βαπτίζειν ἔμελλε; Χριστὸς οὖν οὐκ ἐν ὕδατι βαπτίζει, ἀλλ' οἱ μαθηταὶ αὐτοῦ· ἑαυτῷ δὲ τηρεῖ τὸ ἁγίῳ Πνεύματι βαπτίζειν καὶ πυρί. Παραδεξάμενος δὲ ὁ Ἡρακλέων τὸν τῶν Φαρισαίων λόγον, ὡς ὑγιῶς εἰρημένον περὶ τοῦ ὀφείλεσθαι τὸ βαπτίζειν Χριστῷ, καὶ Ἠλίᾳ, καὶ παντὶ προφήτῃ, αὐταῖς λέξεσί φησιν, οἷς μόνοις ὀφείλεται τὸ βαπτίζειν· καὶ ἐκ τῶν εἰρημένων μὲν ἡμῖν ἔναγχος ἐλεγχόμενος, μάλιστα δὲ ὅτι κοινότερον τὸν προφήτην νενόηκεν (οὐ γὰρ ἔχει δεῖξαί τινα τῶν προφητῶν βαπτίσαντα·) οὐκ ἀπιθάνως δέ φησι πυνθάνεσθαι

you have come to the baptism without having brought forth fruit of repentance, you are a tree not bringing forth good fruit, about to be hewn down by the sharpest and most vigorous axe of the living Word, active and sharper than any two-edged sword (Heb. 4:12). Moreover Luke also presented the Pharisees' account concerning themselves through the passage: "Two men went up into the temple to pray; the one a Pharisee, and the other a publican. And the Pharisee standing prayed these things with himself: God, I thank Thee that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican" (Luke 18:10–11); when on account of these words the publican "goes down to his house justified rather than he," and it is added that everyone who exalts himself is humbled (Luke 18:14). As hypocrites therefore, according to the convicting words of the Saviour to them, they come to the baptism, not escaping the notice of him who baptizes, still having the poison of vipers under their tongues and that of asps; for "the poison of asps is under their lips" (Ps. 13:3). And truly their rage, after the likeness of the serpent (Ps. 57:5), was made manifest through this bitter question also: "Why then do you baptize, if you are not the Christ, nor Elias, nor the prophet?" (John 1:25). To whom I might say, since they speak as though Christ, and Elias, and the prophet baptize, whereas the voice of him who cries in the wilderness has not received this authority: O you men, you harshly question the messenger sent before the face of Christ to prepare His way before Him (Mark 1:2), being ignorant of all the mysteries belonging to his place; for Christ Jesus Himself, even though you be unwilling, did not Himself baptize, but His disciples (John 4:2), though He Himself is the prophet. And whence have you been persuaded that the Elias who is to come will baptize, when he did not even baptize the wood upon the altar in the times of Ahab, which needed a washing in order to be burned up when the Lord appeared in fire? For he bids the priests do this, not once only, for he says: "Do it the second time, when they also did it the second time; and do it the third time, when they also did it the third time" (3 Kgs. 18:34). How then was he, who did not himself baptize at that time, but yielded the task to others, about to baptize when he sojourned according to the things spoken by Malachi (Mal. 4:5)? Christ, therefore, does not baptize in water, but His disciples do; while He reserves for Himself the baptizing with the Holy Spirit and with fire (Matt. 3:11; Luke 3:16). Now Heracleon, accepting the word of the Pharisees as soundly spoken concerning the duty of baptizing belonging to Christ, and Elias, and every prophet, says in these very words, to whom alone it belongs to baptize; both being refuted by what we have just said, and especially because he has understood "the prophet" in a more general sense (for he cannot show any of the prophets who baptized); yet not implausibly he says that

Editors' notes and page, col. 241

Footnotes

(15) ‹call not visible in the image; Greek only› · call in col 241

Μὴ ποιήσαντες. Sic codex Bodleianus; in codd. Regio et Barberino perperam deest μή.

"Μὴ ποιήσαντες" ("not having made"). So the Bodleian manuscript; in the Royal and Barberini manuscripts μή is wrongly missing.

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(16) ‹call not visible in the image; Greek only› · call in col 241

Δένδρον ἐστέ. Ita codex Bodleianus; Regius et Barberinus, δένδρον ἔσται, male.

"Δένδρον ἐστέ" ("you are a tree"). So the Bodleian manuscript; the Royal and the Barberini have δένδρον ἔσται ("will be a tree"), wrongly.

(printed under page 127)

(17) ‹call not visible in the image; Greek only› · call in col 241

Codd. Regius et Barberinus perperam habent περὶ αὐτολόγων.

The Royal and Barberini manuscripts wrongly have περὶ αὐτολόγων.

(printed under page 127)

(18) ‹call not visible in the image; Greek only› · call in col 241

Αὐτῆς. Legendum vel αὐτοῖς, vel αὐτῶν.

"Αὐτῆς" ("her/its"). Read either αὐτοῖς ("to them") or αὐτῶν ("their").

(printed under page 127)

Footnotes

(66) ‹scripture; call not visible in the image› · call in col 242

Hebr. IV, 12.

Hebrews 4:12.

(printed under page 127)

(67) ‹scripture; call not visible in the image› · call in col 242

Luc. XVIII, 10, 11.

Luke 18:10–11.

(printed under page 127)

(68) ‹scripture; call not visible in the image› · call in col 242

ibid. 14.

Ibid. [Luke 18:]14.

(printed under page 127)

(69) ‹scripture; call not visible in the image› · call in col 242

Psal. XIII, 3.

Psalm 13 (14):3.

(printed under page 127)

(70) ‹amaram interrogationem› · call in col 242

Joan. I, 25.

John 1:25.

(70*) ‹ante faciem Christi› · call in col 242 Marc. I, 2.

Mark 1:2.

(printed under page 127)

(71) ‹id fecerunt› · call in col 242

III Reg. XVIII, 34, 38.

3 Kings (1 Kings) 18:34, 38.

(printed under page 127)

(72) ‹Malachiae vaticinium› · call in col 242

Malach. IV, 5.

Malachi 4:5.

(printed under page 127)

(73) ‹et igni› · call in col 242

Matth. III, 11; Luc. III, 16.

Matthew 3:11; Luke 3:16.

(printed under page 127)

Footnotes

(74) ‹scripture; call not visible in the image› · call in col 243

Joan. I, 23.

John 1:23.

(printed under page 128)

(75) ‹scripture; call not visible in the image› · call in col 243

Marc. I, 1-3; Malach. III, 1; Isa. XL, 3.

Mark 1:1–3; Malachi 3:1; Isaiah 40:3.

(printed under page 128)

(76) ‹a Malachia› · call in col 243

Malach. III, 1.

Malachi 3:1.

(printed under page 128)

(77) ‹interrogaverunt eum› · call in col 243

Joan. I, 24, 25.

John 1:24–25.

(printed under page 128)

Page

running head: 243 ORIGENIS
marginal letters: A tam illum intellexerit; B Isaiae voce hunc; C tuam, qui praeparabit; D angelum meum ante
old-edition numerals: 126 before Caeterum non
other: facing Latin version, not set; one full-width Latin line above 14. cut off at right edge, not set: aliquem baptizasse), non inscite ait Pharisaeos, non quia v[ellent discere, sed ex propria versutia in-]

PG 14:244

τοὺς Φαρισαίους κατὰ τὴν αὐτῶν πανουργίαν, οὐχὶ ὡς μαθεῖν θέλοντας.

the Pharisees inquire in accordance with their craftiness, not as wishing to learn.

14. Ἐπεὶ δὲ ἀναγκαῖον ἡμῖν φαίνεται παρατιθέναι τὰς ὁμοίας τῶν Εὐαγγελίων λέξεις τοῖς ἐν χερσὶ ῥητοῖς, (καὶ τοῦτο καθ' ἕκαστον μέχρι τέλους ποιεῖν ὑπὲρ τοῦ τὰ μὲν σύγκρουσιν δοκοῦντα ἀποδείκνυσθαι σύμφωνα, τὰ δ' ὅμως ὡς ἔχοντα ἕκαστον κατ' ἰδίαν σαφηνίζεσθαι·) φέρε τοῦτο καὶ ἐνταῦθα ποιήσωμεν. Τὸ γάρ· « Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Εὐθύνατε τὴν ὁδὸν Κυρίου, » παρὰ μὲν τῷ μαθητῇ τῷ Ἰωάννῃ ἐκ προσώπου τοῦ Βαπτιστοῦ λέγεται· παρὰ δὲ τῷ Μάρκῳ ὡς ἀρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ κατὰ τὴν Ἠσαΐου Γραφὴν ἀναγέγραπται οὕτως· « Ἀρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰ, τρίβους αὐτοῦ. » Οὐ κεῖται μέντοιγε ἐν τῷ προφήτῃ· « Εὐθύνατε τὴν ὁδὸν Κυρίου, » ὅπερ παρέθετο ὁ Μάρκος. Μήποτ' οὖν ὁ Ἰωάννης, ἐπιτεμνόμενος τό· « Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ Θεοῦ ἡμῶν, » ἀνέγραψεν· « Εὐθύνατε τὴν ὁδὸν Κυρίου· » ὅτι ὁ Μάρκος δύο προφητείας ἐν διαφόροις εἰρημένας τόποις ὑπὸ δύο προφητῶν εἰς ἓν συνάγων πεποίηκε· « Καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ· Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου· Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. » Τὸ μὲν γάρ· « Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, » μετὰ τὴν περὶ τοῦ Ἐζεκίου ἱστορίαν ἀναστάντος ἐκ τῆς νόσου εὐθέως γέγραπται· τὸ δέ· « Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, » ὑπὸ Μαλαχίου. Ὅπερ δὲ ἐποίησεν ὁ Ἰωάννης ἐπιτεμνόμενος ὃ παρέθετο ῥητὸν, τοῦτο ἐπ' ἄλλης λέξεως ὁ Μάρκος καὶ αὐτὸς ἐνέφηνεν· ὁ μὲν γὰρ προφήτης φησίν· « Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους τοῦ Θεοῦ ἡμῶν· » ὁ δὲ Μάρκος· « Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. » Τὴν δ' ὁμοίαν ἐπιτομὴν πεποίηται καὶ ἐπὶ τοῦ, « Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου· » παρέθετο γὰρ τὸ προκείμενον τό· « ἔμπροσθέν σου. » Ὅτι ἐπὶ τό· « Ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων, καὶ ἠρώτησαν αὐτὸν, » ἐξετάζοντες ἡμεῖς προετάξαμεν τὴν ἐρώτησιν τῶν Φαρισαίων, ὡς σεσιωπημένην παρὰ τῷ

14. Now since it seems necessary to us to set side by side the similar expressions of the Gospels with the passages in hand (and to do this in each instance until the end, in order that the things which seem to have a clash may be shown to be in harmony, while the things which each nevertheless has in a manner peculiar to itself may be made clear), come, let us do this here also. For the saying: "The voice of one crying in the wilderness: Make straight the way of the Lord" (John 1:23), in the disciple John indeed is spoken in the person of the Baptist; whereas in Mark it is recorded as the beginning of the Gospel of Jesus Christ according to the Scripture of Isaiah, thus: "The beginning of the Gospel of Jesus Christ, as it is written in Isaiah the prophet: Behold I send My messenger before Thy face, who shall prepare Thy way before Thee. The voice of one crying in the wilderness: Prepare the way of the Lord, make straight His paths" (Mark 1:1–3). Yet there does not stand in the prophet: "Make straight the way of the Lord," which Mark adduced. Perhaps therefore John, abridging the saying: "Prepare the way of the Lord, make straight the paths of our God" (Isa. 40:3), wrote: "Make straight the way of the Lord;" whereas Mark, bringing together into one two prophecies spoken in different places by two prophets, has made it: "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." For the saying: "The voice of one crying in the wilderness," is written immediately after the history concerning Hezekiah when he had recovered from his sickness (Isa. 39–40:3); whereas the saying: "Behold I send My messenger before Thy face," is spoken by Malachi (Mal. 3:1). And what John did in abridging the passage which he adduced, this Mark himself also exhibited in another expression; for the prophet indeed says: "Prepare the way of the Lord, make straight the paths of our God;" whereas Mark says: "Prepare the way of the Lord, make straight His paths." And a similar abridgement has also been made in the saying: "Behold I send My messenger before Thy face, who shall prepare Thy way before Thee;" for he added the phrase that stands there: "before Thee." Furthermore, in examining the passage: "They had been sent from the Pharisees, and they asked him" (John 1:24–25), we placed the question of the Pharisees, as passed over in silence in

Editors' notes and page, col. 244

Footnotes

(19) ‹call not visible in the image; Greek only› · call in col 244

Ἐπεὶ δὲ ἀναγκαῖον, etc. Vide Hieronym. in Malach. III. Mox ubi codex Bodleianus habet παρατιθέναι, in editione Huetii legitur προστιθέναι.

"Ἐπεὶ δὲ ἀναγκαῖον," etc. See Jerome on Malachi 3. Just after, where the Bodleian manuscript has παρατιθέναι ("to set beside"), Huet's edition reads προστιθέναι ("to add").

(printed under page 128)

(20) ‹call not visible in the image; Greek only› · call in col 244

Σύγκρουσιν δοκοῦντα. Legendum vel συγκρούειν δοκοῦντα, vel σύγκρουσιν δοκοῦντα ἔχειν.

"Σύγκρουσιν δοκοῦντα." Read either συγκρούειν δοκοῦντα ("seeming to clash") or σύγκρουσιν δοκοῦντα ἔχειν ("seeming to contain a clash").

(printed under page 128)

(21) ‹ὅπερ παρέθετο ὁ Μάρκος› · call in col 244

Ὅπερ παρέθετο ὁ Μάρκος. Ita codd. Regius, Bodleianus et Barberinus, quos assectatur Perionius; at Ferrarius, quod citavit Joannes, recte, nam Joannes habet I, 23, Εὐθύνατε, Marcus autem I, 3, Ἑτοιμάσατε, ut ea quae sequuntur apud Origenem, id evincunt. Videtur tamen Ferrarius emendasse Origenem, quem Marcum pro Joanne laudasse crediderim: quemadmodum infra Lucam pro Marco laudavit. HUETIUS.

"Ὅπερ παρέθετο ὁ Μάρκος" ("which Mark quoted"). So the Royal, Bodleian and Barberini manuscripts, whom Perion follows; but Ferrarius has "which John quoted," rightly, for John has (1:23) Εὐθύνατε ("make straight"), while Mark (1:3) has Ἑτοιμάσατε ("prepare"), as what follows in Origen proves. Yet Ferrarius seems to have corrected Origen, who, I should think, cited Mark in place of John, just as below he cited Luke in place of Mark. HUET.

(printed under page 128)

(22) ‹παρέθετο γάρ› · call in col 244

Codd. Bodleianus et Barberinus, οὐ παρέθετο γάρ, etc.

The Bodleian and Barberini manuscripts have οὐ παρέθετο γάρ ("for he did not set down"), etc.

(printed under page 128)

(23) ‹Ὅτι ἐπὶ τό› · call in col 244

Ὅτι ἐπὶ τό, etc. Legendum ἔτι ἐπὶ τό, etc.

"Ὅτι ἐπὶ τό," etc. Read ἔτι ἐπὶ τό ("further, on the words"), etc.

(printed under page 128)

Page

running head: ORIGENIS 244
marginal letters: A θάνεσθαι τοὺς Φαρισαίους; B Ἰησοῦ Χριστοῦ κατὰ; C ἐγὼ ἀποστέλλω τὸν; D ἄγγελόν μου πρὸ
old-edition numerals: (none)
other: begins with word fragment [πυν-]θάνεσθαι from col. 241; one full-width Latin line above 14. cut off at left edge, not set: [...Pharisae]os, non quia vellent discere, sed ex propria versutia in[terrogare.]; Ἐζεκίου with smooth breathing set as printed

PG 14:245

Ματθαίῳ, τοῦ ἀναγεγραμμένου γεγονέναι παρὰ τῷ Ματθαίῳ· ὅτι ἰδὼν ὁ Ἰωάννης πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ βάπτισμα, εἶπεν αὐτοῖς· « Γεννήματα ἐχιδνῶν, » καὶ τὰ ἑξῆς· ἀκόλουθον γάρ ἐστι πρῶτον πυθέσθαι, εἶτ' ἐληλυθέναι. Καὶ τοῦτο παρατηρητέον, ὅτι ὁ μὲν Ματθαῖος ἐκπορευομένους πρὸς τὸν Ἰωάννην, τὰ Ἱεροσόλυμα, καὶ πᾶσαν τὴν Ἰουδαίαν, καὶ πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου, ἐπὶ τῷ βαπτίσασθαι ἐν τῷ Ἰορδάνῃ ποταμῷ, ἐξομολογουμένους ἑαυτῶν τὰς ἁμαρτίας, οὐδένα λόγον ἐπιπληκτικὸν καὶ ἐλεγκτικόν φησιν ἀκηκοέναι ἀπὸ τοῦ Βαπτιστοῦ, μόνους δὲ τοὺς ἑωραμένους πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων ἐληλυθότας ἀκηκοέναι τό· « Γεννήματα ἐχιδνῶν, » καὶ τὰ ἑξῆς· ὁ δὲ Μάρκος οὐδέν φησιν ἐπιπληκτικὸν εἰρῆσθαι ὑπὸ τοῦ Ἰωάννου τοῖς ἐληλυθόσιν, οὖσι πάσῃ τῇ Ἰουδαίᾳ καὶ Ἱεροσολυμίταις πᾶσι, καὶ βαπτιζομένοις ὑπ' αὐτοῦ ἐν τῷ Ἰορδάνῃ, καὶ ἐξομολογουμένοις τὰς ἁμαρτίας αὐτῶν, ἀκολούθως τῷ μηδὲ ὠνομακέναι τοὺς Φαρισαίους καὶ Σαδδουκαίους. Ἔτι δὲ καὶ τοῦτο ἀναγκαῖον ἡμᾶς παραθέσθαι, ὅτι ἀμφότεροι μὲν, ὅ τε Ματθαῖος καὶ ὁ Μάρκος, ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν φασι βαπτίζεσθαι, πᾶσαν Ἱεροσόλυμα, καὶ πᾶσαν τὴν Ἰουδαίαν καὶ πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου, ἢ πᾶσαν τὴν Ἰουδαίαν χώραν, καὶ τοὺς Ἱεροσολυμίτας πάντας· ὁ δὲ Ματθαῖος εἰσάγει μὲν ἐρχομένους ἐπὶ τὸ βάπτισμα τοὺς Φαρισαίους καὶ Σαδδουκαίους, οὐ μὴν ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν· διόπερ εἰκὸς καὶ τοῦτο εὔλογον εἶναι αἴτιον τοῦ ἀκηκοέναι αὐτοὺς, « Γεννήματα ἐχιδνῶν. » Μὴ ὑπολάβῃς δ' ἡμᾶς καὶ ἀκαίρως τὰ ἀπὸ τῶν ἑτέρων Εὐαγγελίων παρατεθεῖσθαι τὰ ἐκ τῶν ἀπεσταλμένων ἐκ τῶν Φαρισαίων καὶ ἐρωτησάντων τὸν Ἰωάννην ἐξετάζοντας. Εἰ γὰρ καλῶς ἐφηρμόσαμεν τὴν τῶν Φαρισαίων πεῦσιν, ἀναγεγραμμένην παρὰ τῷ μαθητῇ Ἰωάννῃ, τῷ βαπτισμῷ αὐτῶν παρὰ τῷ Ματθαίῳ κειμένῳ, ἀκόλουθον ἦν ἐξετάσαι τὰ κατὰ τοὺς τόπους, καὶ παραθέσθαι τὰ εὑρεθέντα παρατηρήματα. Ὁμοίως δὲ τῷ Μάρκῳ καὶ ὁ Λουκᾶς τοῦ « Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, » μέμνηται ἀπὸ ἰδίου προσώπου οὕτως· « Εγένετο ῥῆμα Θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ. Καὶ ἦλθεν εἰς πᾶσαν περίχωρον τοῦ Ἰορδάνου, κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν, ὡς γέγραπται ἐν βίβλῳ λόγων Ἠσαΐου τοῦ προφήτου· Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. » Προέθηκε δὲ ὁ Λουκᾶς καὶ τὰ ἑξῆς τῆς προφητείας· « Πᾶσα φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος, καὶ βουνὸς ταπεινωθήσεται· καὶ ἔσται τὰ σκολιὰ εἰς εὐθείας, καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας, καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ· » ὁμοίως τῷ Μάρκῳ ἀναγράψας τό· « Εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, » ἐπιτεμνόμενος, ὡς προειρήκαμεν, τό· « Εὐθείας ποιεῖτε τὰς τρίβους τοῦ Θεοῦ ἡμῶν. » Ἀντὶ δὲ τοῦ, « Καὶ ἔσται πάντα σκολιὰ εἰς εὐθείας, » χωρὶς τοῦ « πάντα, »

Matthew, before what is recorded to have taken place in Matthew: that when John saw many of the Pharisees and Sadducees coming to his baptism, he said to them: "Offspring of vipers" (Matt. 3:7), and what follows; for it is consistent that they first inquired, and then came. And this also must be observed, that Matthew indeed says that when Jerusalem, and all Judaea, and all the region round about the Jordan went out to John to be baptized in the river Jordan, confessing their own sins (Matt. 3:5–6), they heard no rebuking and convicting word from the Baptist, and that only the many of the Pharisees and Sadducees who were seen to have come heard the saying: "Offspring of vipers," and what follows; whereas Mark says that nothing rebuking was spoken by John to those who had come, being all Judaea and all the inhabitants of Jerusalem, and who were baptized by him in the Jordan, confessing their sins (Mark 1:5), consistently with his not having even named the Pharisees and Sadducees. Moreover it is necessary for us to set down this also, that both of them indeed, Matthew and Mark, say that all Jerusalem, and all Judaea and all the region round about the Jordan, or all the country of Judaea and all the inhabitants of Jerusalem, were baptized confessing their sins; whereas Matthew introduces the Pharisees and Sadducees coming to the baptism, yet not confessing their sins; wherefore it is likely that this also is a reasonable cause of their having heard, "Offspring of vipers." And do not suppose that we have unseasonably adduced the things from the other Gospels while examining the things concerning those sent from the Pharisees who questioned John. For if we rightly fitted the inquiry of the Pharisees, recorded in the disciple John, to their baptism which stands in Matthew, it was consistent to examine the details of the passages, and to set down the observations that were found. And in like manner as Mark, Luke also makes mention in his own person of "The voice of one crying in the wilderness," thus: "The word of God came upon John the son of Zacharias in the wilderness. And he came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins, as it is written in the book of the words of Isaiah the prophet: The voice of one crying in the wilderness: Prepare the way of the Lord, make straight His paths" (Luke 3:2–4). And Luke added also what follows of the prophecy: "Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked things shall become straight, and the rough ways smooth, and all flesh shall see the salvation of God" (Luke 3:5–6); writing in like manner as Mark: "Make straight His paths," abridging, as we have said before, the saying: "Make straight the paths of our God." And instead of, "And all crooked things shall become straight" (Isa. 40:4), without "all,"

Editors' notes and page, col. 245

Footnotes

(24) ‹Προέθηκε› · call in col 245

Προέθηκε. Legendum προσέθηκε.

"Προέθηκε" ("set before"). Read προσέθηκε ("added").

(printed under page 129)

Footnotes

(78) ‹Progenies viperarum› · call in col 246

Matth. III, 7.

Matthew 3:7.

(printed under page 129)

(79) ‹Jordani circumjecta› · call in col 246

ibid. 5.

Ibid. [Matthew 3:]5.

(printed under page 129)

(80) ‹Marcum consequenter› · call in col 246

Marc. I, 5.

Mark 1:5.

(printed under page 129)

(81) ‹Marcum, dicere› · call in col 246

Matth. III, 5, 6; Marc. I, 5.

Matthew 3:5–6; Mark 1:5.

(printed under page 129)

(82) ‹Matthaeus› · call in col 246

Cap. III, vers. 7.

Chapter 3, verse 7.

(printed under page 129)

(83) ‹Progenies viperarum› · call in col 246

ibid.

Ibid.

(printed under page 129)

(84) ‹semitas ejus› · call in col 246

Luc. III, 2-4.

Luke 3:2–4.

(printed under page 129)

(85) ‹salutare Dei› · call in col 246

ibid. 5, 6.

Ibid. [Luke 3:]5–6.

(printed under page 129)

Footnotes

(86) ‹scripture; call not visible in the image› · call in col 247

Matth. III, 7.

Matthew 3:7.

(printed under page 130)

(87) ‹scripture; call not visible in the image› · call in col 247

Luc. III, 7.

Luke 3:7.

(printed under page 130)

(88) ‹scripture; call not visible in the image› · call in col 247

Matth. III, 7.

Matthew 3:7.

(printed under page 130)

(89) ‹scripture; call not visible in the image› · call in col 247

ibid. 8.

Ibid. [Matthew 3:]8.

(printed under page 130)

(90) ‹dignos poenitentia› · call in col 247

Luc. III, 8.

Luke 3:8.

(printed under page 130)

(91) ‹Pharisaeis dicitur› · call in col 247

Matth. III, 9.

Matthew 3:9.

(printed under page 130)

(92) ‹Abrahae ipsi› · call in col 247

ibid.

Ibid.

(printed under page 130)

(93) ‹apud prophetam› · call in col 247

Ose. X, 13; Matth. III, 10.

Hosea 10:13; Matthew 3:10.

(printed under page 130)

(94) ‹fructum, excidetur› · call in col 247

Luc. III, 9.

Luke 3:9.

(printed under page 130)

(27) ‹[ Multi enim› · call in col 247

Haec, a Ferrario praetermissa, e Perionii interpretatione supplevimus.

These words, passed over by Ferrarius, we have supplied from Perion's translation.

(printed under page 130)

(29) ‹exscinditur [› · call in col 247

Suppleta haec quoque ex Perionio.

These words too are supplied from Perion.

(printed under page 130)

Page

running head: 247 ORIGENIS
marginal letters: A mero « rectas » dicens,; B non facientem duos; C metipsos dicere :; D et in ignem
old-edition numerals: 128 before narrare, dictum
other: facing Latin version, not set

PG 14:248

τὴν λέξιν ἔθηκε, μετὰ τοῦ ἀντὶ ἑνικοῦ « εἰς εὐθεῖαν » πεποιηκέναι πληθυντικὸν « εὐθείας· » Ἔτι δὲ καὶ ἀντὶ τοῦ, « Ἡ τραχεῖα εἰς πεδία, » ἐποίησε, « Καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας· » παραλιπών τε, « Καὶ ὀφθήσεται ἡ δόξα Κυρίου, » παρέθετο τὸ ἑξῆς τό· « Καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ. » Χρήσιμοι δὲ αἱ παρατηρήσεις πρὸς ἀπόδειξιν περὶ τοῦ ἐπιτέμνεσθαι τοὺς εὐαγγελιστὰς τὰ προφητικά. Ἔτι δὲ καὶ τοῦτο παρατηρητέον, ὅτι τὰ « Γεννήματα ἐχιδνῶν, » καὶ τὰ ἑξῆς, ὁ μὲν Ματθαῖος τοῖς Φαρισαίοις καὶ Σαδδουκαίοις ἐρχομένοις ἐπὶ τὸ βάπτισμα εἰρῆσθαί φησιν, ἑτέροις οὖσιν παρὰ τοὺς ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν, καὶ μηδὲν τοιοῦτον ἀκούοντας· ὁ δὲ Λουκᾶς τοῖς ἐκπορευομένοις ὄχλοις βαπτισθῆναι ὑπ' αὐτοῦ ταῦτ' εἰρῆσθαι ἀναγράφει, οὐ ποιήσας δύο τάγματα βαπτιζομένων, ὅπερ παρὰ τῷ Ματθαίῳ εὕρομεν. Εἰκότως δὲ καὶ οὗτος, ἐπεὶ οἱ ὄχλοι οὐκ ἐν ἐπαίνῳ τάσσονται, ὡς τοῖς τηροῦσι σαφὲς ἔσται, τοῖς ὄχλοις εἰσάγει λέγοντα τὸν Βαπτιστὴν τό· « Γεννήματα ἐχιδνῶν, » καὶ τὰ ἑξῆς. Ἔτι δὲ πρὸς μὲν τοὺς Φαρισαίους, καὶ Σαδδουκαίους, « ποιήσταε, εἴρηται ἑνικῶς, « καρπὸν ἄξιον τῆς μετανοίας· » πρὸς δὲ τοὺς ὄχλους πληθυντικῶς, « ἀξίους καρποὺς τῆς μετανοίας. » Τάχα γὰρ οἱ μὲν Φαρισαῖοι τὸν ἐξαίρετον ἀπαιτοῦνται καρπὸν μετανοίας οὐκ ἄλλον ὄντα τοῦ Υἱοῦ, καὶ τῆς εἰς αὐτὸν πίστεως· οἱ δὲ ὄχλοι, οὐδὲ ἀρχὴν ἔχοντες ἀγαθῶν, πάντας ἀπαιτοῦνται τοὺς καρποὺς τῆς μετανοίας· διόπερ πρὸς αὐτοὺς τὸ πληθυντικὸν εἰρῆσθαι. Λέγεται πρὸς τούτοις τοῖς Φαρισαίοις· « Μὴ δόξητε λέγειν ἐν ἑαυτοῖς· Πατέρα ἔχομεν τὸν Ἀβραάμ. » Οἱ μὲν γὰρ ὄχλοι νῦν ἀρχὴν ἔχουσι, δοκοῦντες εἰσάγεσθαι εἰς τὸν θεῖον λόγον τοῦ προσιέναι τῇ ἀληθείᾳ. Διόπερ ἄρχονται λέγειν ἐν ἑαυτοῖς, « Πατέρα ἔχομεν τὸν Ἀβραάμ· » οι δὲ Φαρισαῖοι οὐκ ἄρχονται, ἀλλὰ πρὸ πολλοῦ τοῦτο δοξάζουσι. Πλὴν ἑκάτεροι τοὺς προειρημένους λίθους δεικνυμένους ἀκούουσιν, ὡς ἐκ τούτων δύνασθαι ἐγερθῆναι τέκνα τῷ Ἀβραὰμ, ἀπὸ τῆς ἀναισθησίας καὶ νεκρότητος ἀναστησομένους. Παρατήρει δὲ, ὅτι τοῖς μὲν Φαρισαίοις (κατὰ τὸ εἰρημένον ἐν τῷ προφήτῃ· « Ἐφάγετε καρπὸν ψευδῆ· ») ἔχουσι μὲν καρπὸν ψευδῆ λέγεται· « Πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται, καὶ εἰς πῦρ βάλλεται· » τοῖς ὅλως δὲ ὄχλοις οὐδὲ καρποφοροῦσι τὸ, « Πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν ἐκκόπτεται. » Τὸ μὲν γὰρ μὴ ἔχον καρπὸν οὐδὲ καλὸν ἔχει καρπόν· διόπερ ἐκκοπῆς ἐστιν ἄξιον· τὸ δὲ ἔχον καρπὸν, οὐ πάντως καλὸν ἔχει καρπὸν, διόπερ καὶ αὐτὸς εὐλόγως ὑπὸ τῆς ἀξίνης καταβάλλεται. Ἐὰν δὲ ἀκριβέστερον ἐρευνήσωμεν τὰ περὶ τοὺς καρποὺς, εὑρήσομεν, ὅτι ἀμήχανον τὸ ἄρτι τοῦ γεωργεῖσθαι ἀρχόμενον, κἂν καρποφορῇ, τοὺς πρώτους ἐνεγκεῖν καρποὺς καλούς. Ἀγαπᾷ δὲ

he set down the expression, besides having turned the singular "into a straight way" into the plural "straight ways." Moreover, instead of, "The rough way into plains" (Isa. 40:4), he made it, "And the rough ways into smooth ways" (Luke 3:5); and leaving out, "And the glory of the Lord shall be seen" (Isa. 40:5), he adduced what follows, namely: "And all flesh shall see the salvation of God" (Luke 3:6). Now these observations are useful for the proof that the evangelists abridge the prophetic sayings. And this also must be observed, that Matthew indeed says that the words "Offspring of vipers" (Matt. 3:7), and what follows, were spoken to the Pharisees and Sadducees coming to the baptism, being distinct from those who confessed their sins and heard nothing of the kind; whereas Luke records that these things were spoken to the crowds going out to be baptized by him (Luke 3:7), not making two classes of those who were baptized, which we found in Matthew. And reasonably does he also introduce the Baptist saying to the crowds: "Offspring of vipers," and what follows, since the crowds are not set down by way of praise, as will be clear to those who observe. Moreover, to the Pharisees and Sadducees indeed it is said in the singular, "Bring forth fruit worthy of repentance" (Matt. 3:8); whereas to the crowds in the plural, "fruits worthy of repentance" (Luke 3:8). For perhaps from the Pharisees is demanded the pre-eminent fruit of repentance, being none other than the Son, and faith in Him; whereas from the crowds, who do not even have a beginning of good things, are demanded all the fruits of repentance; wherefore the plural is spoken to them. Besides these things, it is said to the Pharisees: "Think not to say within yourselves: We have Abraham for our father" (Matt. 3:9). For the crowds indeed now have a beginning, supposing that they are being introduced to the divine word so as to approach the truth. Wherefore they begin to say within themselves, "We have Abraham for our father" (Luke 3:8); whereas the Pharisees do not begin, but long beforehand hold this opinion. Nevertheless both hear the aforesaid stones pointed out, as though from these children could be raised up to Abraham, about to rise up from insensibility and deadness. And observe that to the Pharisees indeed (according to what is said in the prophet: "You have eaten false fruit" [Hos. 10:13]), having false fruit, it is said: "Every tree therefore that brings not forth good fruit is hewn down, and cast into the fire" (Matt. 3:10); whereas to the crowds, who do not bear fruit at all, the saying: "Every tree therefore that brings not forth fruit is hewn down" (Luke 3:9). For that which does not have fruit does not have good fruit either; wherefore it is worthy of being hewn down; while that which has fruit does not in every case have good fruit, wherefore it also is reasonably cast down by the axe. But if we search out more accurately the things concerning the fruits, we shall find that it is impossible for that which is just beginning to be tilled, even if it bears fruit, to bring forth its first fruits good. Rather,

Editors' notes and page, col. 248

Footnotes

(25) ‹call not visible in the image; Greek only› · call in col 248

Εἴρηται ἑνικῶς, καρπὸν ἄξιον τῆς μετανοίας. Id praeferebant codices omnes quibus usus est Rob. Stephanus, et Vulgata, et Arabica, et Aethiopica, et Persica. At Syriaca numerum pluralem servat. Quod ait autem Ferrarius Origeni consentire Chrysostomum et Theophylactum, id nusquam reperio. HUETIUS.

"Εἴρηται ἑνικῶς, καρπὸν ἄξιον τῆς μετανοίας" ("it is said in the singular, 'fruit worthy of repentance'"). All the manuscripts used by Robert Estienne had this, as do the Vulgate, the Arabic, the Ethiopic and the Persian. But the Syriac keeps the plural. As for Ferrarius's statement that Chrysostom and Theophylact agree with Origen, I find it nowhere. HUET.

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(26) ‹εἰρῆσθαι› · call in col 248

Εἰρῆσθαι. Legendum εἴρηται.

"Εἰρῆσθαι" ("to have been said"). Read εἴρηται ("has been said").

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(28) ‹ὡς ἐκ τούτων› · call in col 248

Ὡς ἐκ τούτων. Haec in codice Bodleiano leguntur, sed desunt in codice Regio.

"Ὡς ἐκ τούτων" ("as if from these"). These words are read in the Bodleian manuscript but are missing in the Royal manuscript.

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Page

running head: ORIGENIS 248
marginal letters: A τὴν λέξιν ἔθηκε,; B οὐ ποιήσας δύο; C τοῖς Φαρισαίοις· « Μὴ; D μὴ ποιοῦν καρπὸν
old-edition numerals: (none)
other: (none)

PG 14:249

ὁ γεωργὸς πρῶτον τὸ ἐνεγκεῖν αὐτῷ τοὺς ἐπιβάλλοντας καρποὺς τὸ ἀρχόμενον γεωργίας· ὕστερον ὁδῷ διὰ τῶν πρεπόντων γεωργικῇ καθαρσίων μετὰ τοὺς ὁποίους δήποτε καρποὺς ληψόμενος καὶ καρποὺς καλούς. Καὶ ὁ νόμος δὲ ταύτῃ τῇ ἐκδοχῇ ἡμῶν μαρτυρεῖ λέγων δεῖν τὸν φυτεύσαντα τρία ἔτη ποιεῖν ἀπερικάθαρτον ἐῶντα τὸ πεφυτευμένον, οὐκ ἐσθιομένων αὐτοῦ τῶν καρπῶν· « Τρία » γὰρ, φησὶν, « ἔτη ὑμῖν ὁ καρπὸς ἀπερικάθαρτος, οὐ βρωθήσεται· τῷ δὲ τετάρτῳ ἔτει ἔσται πᾶς ὁ καρπὸς ἅγιος, αἰνετὸς τῷ Κυρίῳ. » Εὐλόγως τοίνυν πρὸς τοὺς ὄχλους χωρὶς τῆς τοῦ καλοῦ προσθήκης λέγεται· « Πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν ἐκκόπτεται, καὶ εἰς πῦρ βάλλεται· » Καὶ τὸ ἐπὶ πλεῖον δὲ φέρον καρπὸν ὅμοιον τῇ ἀρχῇ, δένδρον τυγχάνον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται, καὶ εἰς πῦρ βάλλεται· ἐπὰν, ἐνστάσης τῆς μετὰ τὴν τριάδα εἰσαγωγῆς, ἐν τῇ τετράδι γενόμενος μὴ ποιῇ καρπὸν ἅγιον, αἰνετὸν τῷ Κυρίῳ. Ταῦτα δὲ πάντα, εἰ καὶ μετὰ παρεκβάσεως ἡμῖν εἰρῆσθαι δοκεῖ παρατιθεμένοις καὶ τὰ ἀπὸ τῶν λοιπῶν Εὐαγγελίων, οὐκ ἄκαιρα δὲ ἐμοὶ φαίνεται, οὐδὲ ἀλλότρια τῆς ἐνεστηκυίας σκέψεως. Φαρισαῖοι γὰρ ἀποστέλλουσι πρὸς τὸν Ἰωάννην μετὰ τοὺς ἀπὸ Ἱεροσολύμων ἱερεῖς καὶ λευΐτας, πεμφθέντας ἐρωτῆσαι αὐτὸν ὅστις εἴη, ἐξετάζοντες· « Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς, οὐδὲ Ἠλίας, οὐδὲ ὁ προφήτης; » καὶ ἐξετάσαντες ἐνταῦθα ἑξῆς παραγινόμενοι βαπτισόμενοι, ὡς ὁ Ματθαῖος ἀναγράφει, ἀκούουσι δὲ τὰ ἁρμόζοντα αὐτῶν τῇ ἀλαζονείᾳ καὶ ὑποκρίσει. Ἐπεὶ δὲ ὅμοια ἦν τὰ τούτοις εἰρημένα τοῖς λεγομένοις πρὸς τοὺς ὄχλους, ἐχρῆν τὴν τῶν ῥητῶν σύγκρισιν καὶ σαφήνειαν ποιήσασθαι· ὧν γινομένων πλείονα ἀπῄτησεν ἡμᾶς ἡ ἀκολουθία θεωρῆσαι. Ἔτι δὲ καὶ ταῦτα τοῖς εἰρημένοις δεόντως προσθήσομεν δύο τάγματα πεμπόντων παρὰ τῷ Ἰωάννῃ ἀναγέγραπται, ἓν μὲν Ἰουδαίων τῶν ἀπὸ Ἱεροσολύμων ἀποστελλόντων ἱερεῖς καὶ λευΐτας· ἕτερον δὲ Φαρισαίων ἐπαπορούντων διὰ τί βαπτίζει. Καὶ ἀποδεδώκαμεν, ὅτι μετὰ τὴν πεῦσιν οἱ Φαρισαῖοι παραγίνονται βαπτισόμενοι. Μήποτ' οὖν πρὸ τούτων οἱ πρὸ τούτων ἀποστείλαντες ἀπὸ Ἱεροσολύμων Ἰουδαῖοι παραδεξάμενοι τοὺς Ἰωάννου λόγους, ἅτε πρότεροι τῶν Φαρισαίων πέμψαντες, καὶ πρότεροι ἔρχονται. Ἱεροσόλυμα γὰρ, πᾶσα Ἰουδαία, καὶ ἀκολούθως πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ' αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν· ἢ, ὡς ὁ Λουκᾶς φησιν· « Ἐξεπορεύετο πρὸς αὐτὸν πᾶσα ἡ Ἰουδαία χώρα, καὶ οἱ Ἱεροσολυμῖται πάντες, καὶ ἐβαπτίζοντο ὑπ' αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ, ἐξομολογούμενοι τὰς ἁμαρτίας

the husbandman is content at first that what is beginning cultivation should bring forth for him the fruits that belong to that stage; afterwards in due course, through the cleansings befitting husbandry, after fruits of whatever sort, he will receive good fruits also. And the law also bears witness to this interpretation of ours when it says that he who has planted must for three years leave what has been planted unpruned, its fruits not being eaten; for "Three years," it says, "shall its fruit be unpruned for you, it shall not be eaten; and in the fourth year all its fruit shall be holy, praiseworthy to the Lord" (Lev. 19:23–24). Reasonably therefore to the crowds, without the addition of "good," it is said: "Every tree therefore that brings not forth fruit is hewn down, and cast into the fire" (Luke 3:9); and that also which for a longer time bears fruit like the beginning, being a tree that brings not forth good fruit, is hewn down, and cast into the fire (Matt. 3:10); whenever, the introduction after the triad having set in, having come to be in the fourth stage, a man does not bring forth fruit holy, praiseworthy to the Lord. Now all these things, even if they seem to have been spoken by us by way of digression in setting side by side the things from the rest of the Gospels as well, yet appear to me not unseasonable, nor foreign to the inquiry in hand. For Pharisees send to John after the priests and Levites from Jerusalem, who had been sent to ask him who he was, inquiring: "Why then do you baptize, if you are not the Christ, nor Elias, nor the prophet?" (John 1:25); and having inquired here, coming next to be baptized, as Matthew records, they hear the things suited to their boastfulness and hypocrisy. And since the things spoken to these were similar to the things said to the crowds, it was necessary to make a comparison and explanation of the passages; and when this was done, the sequence required us to contemplate further points. And this also we shall fittingly add to what has been said: two classes of senders are recorded in John, one of Jews from Jerusalem sending priests and Levites (John 1:19); and another of Pharisees questioning why he baptizes (John 1:24–25). And we have explained that after the inquiry the Pharisees come to be baptized. Perhaps therefore before these, the Jews who had sent before them from Jerusalem, having accepted the words of John, inasmuch as they sent before the Pharisees, also come before them. For Jerusalem, all Judaea, and consequently all the region round about the Jordan were baptized by him in the river Jordan, confessing their sins (Matt. 3:5–6); or, as Luke says: "There went out to him all the country of Judaea, and all they of Jerusalem, and they were baptized by him in the river Jordan, confessing their

Editors' notes and page, col. 249

Footnotes

(30) ‹call not visible in the image; Greek only› · call in col 249

Αὐτῷ τοὺς ἐπιβάλλοντας καρποὺς τὸ ἀρχόμενον γεωργίας. Sic recte habet codex Bodleianus; editio autem Huetii, αὐτοὺς ἐπιβάλλοντας καρποὺς τῷ ἀρχομένῳ γεωργίας.

"Αὐτῷ τοὺς ἐπιβάλλοντας καρποὺς τὸ ἀρχόμενον γεωργίας." So the Bodleian manuscript rightly has it; Huet's edition, however, has αὐτοὺς ἐπιβάλλοντας καρποὺς τῷ ἀρχομένῳ γεωργίας.

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(31) ‹call not visible in the image; Greek only› · call in col 249

Δεῖν τὸν φυτεύσαντα. Sic codex Bodleianus; codex Regius, δεῖ τὸν φυτεύοντα.

"Δεῖν τὸν φυτεύσαντα" ("that the one who planted must"). So the Bodleian manuscript; the Royal manuscript has δεῖ τὸν φυτεύοντα ("the one who plants must").

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(32) ‹call not visible in the image; Greek only› · call in col 249

Παρεκβάσεως. Ita codd. Barberinus et Bodleianus; editio Huetii, παρεμφάσεως.

"Παρεκβάσεως" ("digression"). So the Barberini and Bodleian manuscripts; Huet's edition has παρεμφάσεως ("implication").

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(33) ‹ἀπήτησεν› · call in col 249

Ἀπήτησεν. Sic codex Bodleianus; Regius et Barberinus, ἀπήντησεν.

"Ἀπήτησεν" ("required"). So the Bodleian manuscript; the Royal and the Barberini have ἀπήντησεν ("met").

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(34) ‹προσθήσομεν› · call in col 249

Προσθήσομεν. Sic codex Bodleianus; editio Huetii, προσθήσομαι.

"Προσθήσομεν" ("we shall add"). So the Bodleian manuscript; Huet's edition has προσθήσομαι ("I shall add").

(printed under page 131)

(35) ‹βαπτισόμενοι› · call in col 249

Βαπτισόμενοι. Ita codices Barberinus et Bodleianus; editio Huetii, βαπτισάμενοι.

"Βαπτισόμενοι" ("to be baptized"). So the Barberini and Bodleian manuscripts; Huet's edition has βαπτισάμενοι ("having been baptized").

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(36) ‹ὁ Λουκᾶς φησιν› · call in col 249

Ὡς Λουκᾶς φησιν, etc. Haec habentur Marc. I, 5; altum apud Lucam de iis silentium. Vel memoria igitur lapsus est Origenes, ut saepe; vel manu ταχυγράφος, ut saepissime. HUETIUS.

"Ὡς Λουκᾶς φησιν" ("as Luke says"), etc. These words are found at Mark 1:5; Luke is entirely silent about them. So either Origen's memory slipped, as often, or the shorthand writer's hand did, as very often. HUET.

(printed under page 131)

Footnotes

(95) ‹scripture; call not visible in the image› · call in col 250

Levit. XIX, 23.

Leviticus 19:23.

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(96) ‹scripture; call not visible in the image› · call in col 250

Luc. III, 9.

Luke 3:9.

(printed under page 131)

(97) ‹ille propheta› · call in col 250

Joan. I, 25.

John 1:25.

(printed under page 131)

(98) ‹scribit Matthaeus› · call in col 250

Matth. III, 7.

Matthew 3:7.

(printed under page 131)

(99) ‹sacerdotes et Levitas› · call in col 250

Joan. I, 19.

John 1:19.

(printed under page 131)

(1) ‹quare baptizet› · call in col 250

ibid. 24, 25.

Ibid. [John 1:]24–25.

(printed under page 131)

(2) ‹peccata sua› · call in col 250

Matth. III, 5, 6.

Matthew 3:5–6.

(printed under page 131)

Footnotes

(3) ‹scripture; call not visible in the image› · call in col 251

Matth. III, 7.

Matthew 3:7.

(printed under page 132)

(4) ‹scripture; call not visible in the image› · call in col 251

Matth. XI, 18.

Matthew 11:18.

(printed under page 132)

(5) ‹scripture; call not visible in the image› · call in col 251

Matth. XXI, 23.

Matthew 21:23.

(printed under page 132)

(6) ‹scripture; call not visible in the image› · call in col 251

ibid. 24, 25.

Ibid. [Matthew 21:]24–25.

(printed under page 132)

(7) ‹scripture; call not visible in the image› · call in col 251

ibid. 26.

Ibid. [Matthew 21:]26.

(printed under page 132)

(8) ‹virtutes edidisse› · call in col 251

Luc. XI, 15.

Luke 11:15.

(printed under page 132)

(9) ‹corrigiam calceamenti› · call in col 251

Joan. I, 26, 27.

John 1:26–27.

(printed under page 132)

(10) ‹ille Christus› · call in col 251

Joan. I, 25.

John 1:25.

(printed under page 132)

(11) ‹baptizo in aqua› · call in col 251

ibid. 26.

Ibid. [John 1:]26.

(printed under page 132)

Page

running head: 251 ORIGENIS
marginal letters: A regio, et Hierosolymitae; B « Si dixerimus, e; C Joannem habere daemonium,; D Namque ad illud :
old-edition numerals: 131 before dicimus maxime
other: facing Latin version, not set

PG 14:252

αὐτῶν· » Οὔτε μέντοι Ματθαῖος τοὺς Φαρισαίους καὶ Σαδδουκαίους, πρὸς οὓς λέγεται, « Γεννήματα ἐχιδνῶν, » οὔτε Λουκᾶς τοὺς ὄχλους τὴν αὐτὴν ἐπίπληξιν ἀκούοντας εἰσάγουσι, ἐξομολογουμένους τὰς ἁμαρτίας αὐτῶν. Ἄξιον δὲ ἐπαπορῆσαι πῶς, πάσης τῆς Ἱεροσολυμιτῶν πόλεως, καὶ πάσης τῆς Ἰουδαίας, καὶ πάσης τῆς περιχώρου τοῦ Ἰορδάνου βαπτιζομένων ἐν τῷ Ἰορδάνῃ ὑπὸ Ἰωάννου, ὁ Σωτήρ φησιν· « Ἐλήλυθεν ὁ Ἰωάννης ὁ Βαπτιστὴς, μήτε ἐσθίων, μήτε πίνων, καὶ λέγετε· Δαιμόνιον ἔχει· » καὶ πρὸς τοὺς πυθομένους· « Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; » λέγει· « Κἀγὼ ἐρωτήσω ὑμᾶς ἕνα λόγον, ὃν ἐὰν εἴπητέ μοι, κἀγὼ ὑμῖν ἐρῶ, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ· Τὸ βάπτισμα τὸ Ἰωάννου πόθεν ἦν; ἐξ οὐρανοῦ, ἢ ἐξ ἀνθρώπων; ὅτε καὶ διαλογιζόμενοί φασιν· « Ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ· Διὰ τί οὐκ ἐπιστεύσατε αὐτῷ; » Λύεται δὲ τὸ ἀπορηθὲν οὕτως· Φαρισαῖοι, ὡς προτετηρήκαμεν, οἱ ἀκούσαντες, « Γεννήματα ἐχιδνῶν, » οὐ πεπιστευκότες αὐτῷ παραγίνονται ἐπὶ τὸ βάπτισμα, εἰκὸς, ὅτι τὸν ὄχλον φοβούμενοι, καὶ κατὰ τὴν πρὸς ἐκείνους ὑπόκρισιν ἀξιοῦντες λούσασθαι, ἵνα μὴ δοκοῖεν ἐναντιοῦσθαι τοῖς τοσούτοις. Φρονοῦντες γοῦν αὐτὸν ἀπ' ἀνθρώπων ἔχειν, καὶ οὐκ ἀπ' οὐρανοῦ τὸ βαπτίζειν, διὰ τὸν ὄχλον, μήποτε λιθασθῶσιν, φοβοῦνται ὅπερ ὑπολαμβάνουσιν εἰπεῖν· ὥστε οὐκ ἐναντιοῦται ὑπὸ τοῦ Σωτῆρος εἰρημένα πρὸς τοὺς Φαρισαίους, τοῖς ἀναγεγραμμένοις ἐν τοῖς Εὐαγγελίοις περὶ τοῦ πλήθους τῶν παρὰ τῷ Ἰωάννῃ βαπτισαμένων· τοῦ θράσους δὲ τῶν Φαρισαίων ἦν δαιμόνιον ἔχειν λέγειν τὸν Ἰωάννην, καὶ ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων τὰς δυνάμεις φάσκειν τὸν Ἰησοῦν πεποιηκέναι.

sins" (Mark 1:5). Yet neither does Matthew introduce the Pharisees and Sadducees, to whom it is said, "Offspring of vipers" (Matt. 3:7), nor Luke the crowds who hear the same rebuke (Luke 3:7), as confessing their sins. Now it is worth questioning how, when the whole city of the inhabitants of Jerusalem, and all Judaea, and all the region round about the Jordan were baptized in the Jordan by John, the Saviour says: "John the Baptist has come, neither eating nor drinking, and you say: He has a daemon" (Matt. 11:18); and to those who inquired: "By what authority dost Thou do these things?" He says: "I also will ask you one word, which if you tell Me, I also will tell you by what authority I do these things: The baptism of John, whence was it? from heaven, or from men?" when they also reasoning say: "If we say, from heaven, He will say: Why did you not believe him?" (Matt. 21:23–25). Now the difficulty is solved thus: Pharisees, as we have observed before, who heard, "Offspring of vipers," come to the baptism without having believed him, likely because they feared the crowd, and in accordance with their hypocrisy towards them asked to wash, lest they might seem to oppose so many. Thinking therefore that he has his baptizing from men, and not from heaven, on account of the crowd, lest they be stoned (Luke 20:6), they fear to say what they suppose; so that the things spoken by the Saviour to the Pharisees do not contradict the things recorded in the Gospels concerning the multitude of those baptized by John; while it belonged to the audacity of the Pharisees to say that John had a daemon, and to affirm that Jesus had wrought His mighty works by Beelzebul the ruler of the daemons (Luke 11:15).

15. Ἀπεκρίνατο αὐτοῖς ὁ Ἰωάννης λέγων· Ἐγὼ βαπτίζω ἐν ὕδατι· μέσος δὲ ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε. Αὐτός ἐστιν ὁ ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. Ὁ μὲν Ἡρακλέων οἴεται, ὅτι ἀποκρίνεται ὁ Ἰωάννης τοῖς ἐκ τῶν Φαρισαίων πεμφθεῖσιν, οὐ πρὸς ὃ ἐκεῖνοι ἐπηρώτων, ἀλλ' ὃ αὐτὸς ἐβούλετο, ἑαυτὸν λανθάνων, ὅτι κατηγορεῖ τοῦ προφήτου ἀμαθίας, εἴγε ἄλλο ἐρωτώμενος περὶ ἄλλου ἀποκρίνεται· χρὴ γὰρ καὶ τοῦτο φυλάττεσθαι ὡς ἐν κοινολογίᾳ ἁμάρτημα τυγχάνον. Ἡμεῖς δέ φαμεν, ὅτι μάλιστα πρὸς ἔπος ἐστὶν ἡ ἀπόκρισις. Πρὸς γὰρ τό· « Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστός; » τί ἄλλο ἐχρῆν εἰπεῖν, ἤ τε τὸ ἴδιον παραστῆναι βάπτισμα σωματικώτερον τυγχάνον· « Ἐγὼ » γὰρ, φησὶν, « βαπτίζω ἐν ὕδατι· » καὶ τοῦτο εἰπὼν πρὸς τό· « Τί οὖν βαπτίζεις; » πρὸς τὸ δεύτερον· « Εἰ σὺ οὐκ εἶ ὁ Χριστὸς, » δοξολογίαν περὶ τῆς προηγουμένης οὐσίας Χριστοῦ διηγεῖται, ὅτι δύναμιν τοσαύτην ἔχει, ὡς καὶ ἀόρατος εἶναι τῇ θειότητι αὐτοῦ, παρὼν παντὶ ἀνθρώπῳ, παντὶ δὲ καὶ ὅλῳ τῷ κόσμῳ συμπαρεκτεινόμενος· ὅπερ δηλοῦται διὰ τοῦ· « Μέσος ὑμῶν ἕστηκε. » Καὶ ἐπεὶ οὐδὲν οἱ προσδοκῶντες

15. John answered them, saying: I baptize in water; but in the midst of you stands One Whom you know not. He it is Who comes after me, the latchet of Whose shoe I am not worthy to unloose (John 1:26–27). Heracleon indeed supposes that John answers those sent from the Pharisees, not with reference to what they asked, but what he himself wished, not noticing that he accuses the prophet of ignorance, if when asked one thing he answers concerning another; for one must guard against this also as being a fault in conversation. But we say that the answer is most apposite. For to the question: "Why then do you baptize, if you are not the Christ?" (John 1:25), what else ought he to have said than to show that his own baptism was more bodily? For "I," he says, "baptize in water;" and having said this in reply to: "Why then do you baptize?" in reply to the second part: "If you are not the Christ," he relates a doxology concerning the pre-eminent essence of Christ, that He has so great power as even to be invisible by His divinity, being present to every man, and co-extended with every man and with the whole world; which is signified by the saying: "In the midst of you He stands." And since the Pharisees who

Editors' notes and page, col. 252

Footnotes

(37) ‹call not visible in the image; Greek only› · call in col 252

Ἐξ οὐρανοῦ, ἤ. Deest in editione Huetii, sed restituitur ex codd. Bodleiano et Barberino.

"Ἐξ οὐρανοῦ, ἤ" ("from heaven, or"). Missing in Huet's edition, but restored from the Bodleian and Barberini manuscripts.

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running head: ORIGENIS 252
marginal letters: A τίας αὐτῶν· » Οὔτε; B « Ἐὰν εἴπωμεν, ἐξ; C σαίων ἦν δαιμόνιον; D Πρὸς γὰρ τό·
old-edition numerals: (none)
other: begins with word fragment [ἁμαρ-]τίας from col. 249; ends with word fragment προσδο-[κῶντες] split at column break
other: the word προσδοκῶντες was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 253

PG 14:253

Χριστοῦ ἐπιδημίαν Φαρισαῖοι τηλικοῦτον περὶ αὐτοῦ ἑώρων, ἄνθρωπον τέλειον ἅγιον μόνον ὑπολαμβάνοντες αὐτὸν εἶναι, ἐμμελῶς ἐλέγχει τὴν περὶ τῆς ὑπεροχῆς αὐτοῦ Φαρισαίων ἄγνοιαν, προστιθεὶς τῷ· « Μέσος ὑμῶν ἕστηκε, » τὸ « Ὃν ὑμεῖς οὐκ οἴδατε. » Καὶ ἵνα μή τις ὑπολάβῃ ἕτερον εἶναι τὸν ἀόρατον καὶ διήκοντα ἐπὶ πάντα ἄνθρωπον, ἢ καὶ ἐπὶ ὅλον τὸν κόσμον, παρὰ τὸν ἐνανθρωπήσαντα, καὶ ἐπὶ τῆς γῆς ὀφθέντα, καὶ τοῖς ἀνθρώποις συναναστραφέντα, συνάπτει τῷ· « Μέσος ὑμῶν ἕστηκεν, ὃν ὑμεῖς οὐκ οἴδατε, » τό· « Ὁ ὀπίσω μου ἐρχόμενος, » τουτέστι μετ' ἐμὲ φανερωθησόμενος· οὗ καὶ τὴν ὑπερβάλλουσαν ὑπεροχὴν συνιεὶς παρὰ τὴν ἑαυτοῦ φύσιν, ἀμφιβαλλομένην ὑπό τινων, μήποτ' ἄρ' αὐτὸς εἴη Χριστὸς, ὅσον ἀπολείπεται τῆς τοῦ Χριστοῦ μεγαλειότητος παραστῆσαι βουλόμενος, ἵνα μή τις εἰς αὐτὸν λογίσηται ὑπὲρ ὃ βλέπει, ἢ ἀκούει ἐξ αὐτοῦ, λέγει καὶ τό· « Οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος, » αἰνιττόμενος τὸ οὐχ ἱκανὸς εἶναι τὸν περὶ τῆς ἐνσωματώσεως αὐτοῦ λόγον (οἱονεὶ δεδεμένον, καὶ κεκρυμμένον τοῖς μὴ νοοῦσι), λῦσαι καὶ σαφηνίσαι, ὥστε ἄξιόν τι τῆς τοσαύτης ἐπιδημίας εἰς οὕτω βραχύτητα συνεσταλμένης εἰπεῖν.

awaited the sojourn of Christ saw nothing so great concerning Him, supposing Him to be only a perfect holy man, he aptly convicts the ignorance of the Pharisees concerning His superiority, adding to: "In the midst of you He stands," the words: "Whom you know not." And lest anyone should suppose that He Who is invisible and reaches unto every man, or even unto the whole world, is another beside Him Who became man, and was seen upon the earth, and conversed with men (Bar. 3:38), he joins to: "In the midst of you stands One Whom you know not," the words: "He Who comes after me" (John 1:27), that is, Who shall be manifested after me; Whose surpassing superiority also in comparison with his own nature understanding—concerning which some doubted whether perhaps he himself might be the Christ (Luke 3:15)—and wishing to show how far he falls short of the majesty of Christ, lest anyone should account of him above what he sees or hears from him (2 Cor. 12:6), he says also the words: "The latchet of Whose shoe I am not worthy to unloose," hinting that he is not sufficient to unloose and make clear the account concerning His embodiment (which is as it were bound and hidden from those who do not understand), so as to speak anything worthy of so great a sojourn contracted into such brevity.

16. Οὐκ ἄκαιρον δὲ ἐξετάζουσιν ἡμῖν τό· « Ἐγὼ βαπτίζω ἐν ὕδατι, » τὰς ὁμοίας τῶν Εὐαγγελιστῶν παραθέσθαι περὶ τούτου λέξεις, καὶ συγκρῖναι τῇ προκειμένῃ. Φησὶ τοίνυν ὁ Ματθαῖος, ἰδὼν πολλοὺς τῶν Φαρισαίων καὶ Σαδδουκαίων, ἐρχομένους ἐπὶ τὸ βάπτισμα (μετὰ τὰ ἐπιπληκτικὰ περὶ ὧν ἐξετάσαμεν,) « Ἐγὼ μὲν ὑμᾶς ἐν ὕδατι βαπτίζω εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστὶν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί· » σύμφωνον τῷ κατὰ Ἰωάννην λόγῳ, τὴν ὁμολογίαν τοῦ ἐν ὕδατι βαπτίσματος πρὸς τοὺς πεμφθέντας ἐκ Φαρισαίων λέγοντι. Ὁ δὲ Μάρκος, « Ἐκήρυσσε, » φησὶν, Ἰωάννης« λέγων· Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω, οὗ οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ. Ἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν Πνεύματι ἁγίῳ· » πρὸς πλείονας καὶ πάντας τοὺς ἀκούοντας διδάσκων ταῦτα κεκηρύχθαι. Ὁ δὲ Λουκᾶς φησιν, ὅτι, προσδοκῶντος τοῦ λαοῦ, καὶ διαλογιζομένων πάντων ἐν ταῖς καρδίαις αὐτῶν περὶ τοῦ Ἰωάννου, μήποτε αὐτὸς εἴη ὁ Χριστὸς, ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάννης· « Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί. »

16. Now it is not unseasonable for us, as we examine the saying: "I baptize in water" (John 1:26), to set side by side the similar expressions of the Evangelists concerning this, and to compare them with the passage before us. Matthew, then, having seen many of the Pharisees and Sadducees coming to the baptism (after the rebuking words concerning which we examined), says: "I indeed baptize you in water unto repentance; but He Who comes after me is mightier than I, Whose shoes I am not sufficient to bear; He shall baptize you in the Holy Spirit and fire" (Matt. 3:11); in harmony with the account according to John, which speaks the confession of the baptism in water to those sent from the Pharisees. And Mark says: "John preached, saying: There comes after me He Who is mightier than I, the latchet of Whose shoes I am not sufficient to stoop down and unloose. I baptized you with water, but He shall baptize you in the Holy Spirit" (Mark 1:7–8); teaching that these things were preached to several and to all who heard. And Luke says that, while the people were in expectation, and all were reasoning in their hearts concerning John, whether perhaps he himself might be the Christ, John answered, saying to all: "I indeed baptize you with water; but there comes He Who is mightier than I, the latchet of Whose shoes I am not sufficient to unloose; He shall baptize you in the Holy Spirit and fire" (Luke 3:15–16).

17. Ἔχοντες τοίνυν τὰς ὁμοίας λέξεις τῶν τεσσάρων, φέρε κατὰ τὸ δυνατὸν ἴδωμεν ἰδίᾳ τὸν νοῦν ἑκάστης

17. Having therefore the similar expressions of the four, come, let us so far as possible see separately the meaning of each

Editors' notes and page, col. 253

Footnotes

(38) ‹βαπτίσει› · call in col 253

Βαπτίσει. Sic codex Bodleianus; editio Huetii βαπτίζει.

"Βαπτίσει" ("will baptize"). So the Bodleian manuscript; Huet's edition has βαπτίζει ("baptizes").

(printed under page 133)

Page

running head: 253 COMMENT. IN JOAN. TO
marginal letters: A κῶντες Χριστοῦ ἐπιδημίαν; B μεγαλειότητος παραστῆσαι βουλόμενος,; C παραθέσθαι περὶ τούτου; D πλείονας καὶ πάντας
old-edition numerals: (none)
other: begins with word fragment [προσδο-]κῶντες from col. 252; ends with word fragment ἑκά-[στης] split at column break; two full-width Latin lines above 16. cut off at right edge, not set: telligentibus) solvat explicetque, dignum aliquid dicendo[ de tanto adventu in tantam brevitatem] / contracto.; Ἰωάννης« set as printed
other: the word ἑκάστης was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 256

PG 14:254

Editors' notes and page, col. 254

Footnotes

(12) ‹scripture; call not visible in the image› · call in col 254

Joan. I, 26.

John 1:26.

(printed under page 133)

(13) ‹scripture; call not visible in the image› · call in col 254

Baruc. III, 38.

Baruch 3:38.

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(14) ‹scripture; call not visible in the image› · call in col 254

Joan. I, 27.

John 1:27.

(printed under page 133)

(15) ‹scripture; call not visible in the image› · call in col 254

ibid.

Ibid.

(printed under page 133)

(16) ‹in aqua baptizo› · call in col 254

ibid. 26.

Ibid. [John 1:]26.

(printed under page 133)

(17) ‹Spiritu sancto et igni› · call in col 254

Matth. III, 11.

Matthew 3:11.

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(18) ‹in Spiritu sancto› · call in col 254

Marc. I, 6-8.

Mark 1:6–8.

(printed under page 133)

(19) ‹sancto et igni› · call in col 254

Luc. III, 16.

Luke 3:16.

(printed under page 133)

Footnotes

(20) ‹scripture; call not visible in the image› · call in col 255

Luc. I, 17.

Luke 1:17.

(printed under page 134)

(21) ‹in deserto› · call in col 255

Isa. XL, 3.

Isaiah 40:3.

(printed under page 134)

(22) ‹ante faciem tuam› · call in col 255

Malach. III, 1.

Malachi 3:1.

(printed under page 134)

(23) ‹admirabiliter annuntiavit› · call in col 255

Luc. I, 7, 11 et seq.

Luke 1:7, 11 and following.

(printed under page 134)

(24) ‹per ipsam› · call in col 255

Luc. I, 63, 64, 67 et seq.

Luke 1:63, 64, 67 and following.

(printed under page 134)

(25) ‹testificatus est› · call in col 255

Matth. XI, 11.

Matthew 11:11.

(printed under page 134)

(26) ‹inconsutilis› · call in col 255

Joan. XIX, 23.

John 19:23.

(printed under page 134)

(27) ‹addiderit› · call in col 255

Matth. III, 11.

Matthew 3:11.

(printed under page 134)

Page

running head: 255 ORIGENIS
marginal letters: A sumpto a Matthaeo,; B Tanto autem est; C cujus ortum Gabriel; D ad baptizandum in
old-edition numerals: 133 after senectute
other: facing Latin version, not set

PG 14:256

καὶ τὰς διαφορὰς, ἀρξάμενοι ἀπὸ τοῦ Ματθαίου, ὃς καὶ παραδέδοται πρῶτος τῶν λοιπῶν τοῖς Ἑβραίοις ἐκδεδωκέναι τὸ Εὐαγγέλιον, τοῖς ἐκ περιτομῆς πιστεύουσιν· « Ἐγὼ μὲν, φησὶν, ὑμᾶς ἐν ὕδατι βαπτίζω εἰς μετάνοιαν, » οἱονεὶ καθαίρων, καὶ ἀποτρεπόμενος ἀπὸ τῶν χειρόνων, καὶ ἐπὶ μετάνοιαν παρακαλῶν· ἑτοιμάσαι γὰρ Κυρίῳ λαὸν κατεσκευασμένον ἐγὼ ἐλήλυθα, καὶ χώραν διὰ τοῦ βαπτίσματος τῆς μετανοίας εὐτρεπίσαι τῷ μετ' ἐμὲ ἥξοντι, καὶ διὰ τοῦτο ἰσχυρότερον πολλῷ τῆς ἐμῆς δυνάμεως, καὶ κρεῖττον ὑμᾶς ὠφελήσοντι· οὐ σωματικὸν γὰρ τὸ ἐκείνου βάπτισμα, τὸν μετανοοῦντα πληροῦντος ἁγίου Πνεύματος, καὶ θειοτέρου πυρὸς πᾶν ὑλικὸν ἀφανίζοντος, καὶ πᾶν γεῶδες ἐξαναλίσκοντος, οὐ μόνον ἀπὸ τοῦ χωρήσαντος αὐτὸ, ἀλλὰ καὶ ἀπὸ τοῦ τῶν ἐχόντων ἀκούοντος. Τοσοῦτον δέ ἐστιν ἐμοῦ ἰσχυρότερος ὁ μετ' ἐμὲ ἐρχόμενος, ὡς μηδὲ τὰ τῆς περιβολῆς τῶν περὶ αὐτὸν δυνάμεων ἐσχάτων, οὐχὶ γυμνῶν ἐκκειμένων, ὥστε καὶ τοὺς τυχόντας νοεῖν αὐτὰ δύνασθαι, ἱκανόν με τυγχάνειν βαστάσαι, μηδὲ ταῦτα ὑπομένοντας φέρειν. Οὐκ οἶδα δὴ ὁπότερον εἴπω, πότερον τὴν πολλήν μου ἀσθένειαν, τὰ εὐτελῆ τοῦ Χριστοῦ συγκρίσει τῶν περὶ ἑαυτὸν μειζόνων φέρειν μὴ δυναμένην, ἢ διὰ τὴν ἐκείνου ὑπερβάλλουσαν καὶ μείζονα παντὸς τοῦ κόσμου θειότητα· εἴτε ἐγὼ ὁ τηλικαύτην χωρήσας χάριν, ὡς καὶ προφητείας ἠξιῶσθαί με, προλεγούσης τὰ περὶ τῆς εἰς τὸν βίον τῶν ἀνθρώπων ἐπιδημίας μου, ἐν τῷ· « Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, » καὶ· « Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου· » Ἐγὼ, οὗ τὴν γένεσιν Γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ Θεοῦ παραδόξως εὐηγγελίσατο ἐν γήρᾳ γεγενημένῳ τῷ Πατρί μου· Ἐγὼ, ἐφ' οὗ τῷ ὀνόματι Ζαχαρίας ἅμα ἀπέλαβε τὴν φωνὴν, καὶ τὸ προφητεύειν δι' αὐτῆς· Ἐγὼ, ὁ ὑπὸ τοῦ Κυρίου μου μαρτυρούμενος, ὡς ἄρα μείζων ἐν γεννητοῖς γυναικῶν ἐμοῦ οὐδεὶς τυγχάνει, οὐδὲ τὰ ὑποδήματα βαστάσαι ἱκανός εἰμι. Εἰ δὲ μὴ τὰ ὑποδήματα, τί λεκτέον περὶ τῶν ἐνδυμάτων αὐτοῦ; Τίς οὗτος ὃς ὁλόκληρον αὐτοῦ τὸ ἱμάτιον τηρῆσαι δυνήσεται; Τίς, ὃς νοήσει τὸν ἐκ τῶν ἄνωθεν χιτῶνα ἄῤῥαφον διὰ τὸ δι' ὅλου ὑφαντὸν τυγχάνειν καταλαβεῖν ὃν ἔχει λόγον; Παρατηρητέον δὲ, ὅτι τῶν τεσσάρων εἰρηκότων τὸ ἐν ὕδατι ὁμολογεῖν Ἰωάννην ἐληλυθέναι βαπτίζειν, μόνος Ματθαῖος τούτῳ προσέθηκε τὸ, « εἰς μετάνοιαν· » διδάσκων τὸ ἀπὸ τοῦ βαπτίσματος ὠφέλειαν ἔχεσθαι τῆς προαιρέσεως τοῦ βαπτιζομένου, τῷ μετανοοῦντι μὲν ἐγγινομένην, τῷ δὲ μὴ μετανοοῦντι προσιόντι εἰς κρίμα χαλεπώτερον ἐσομένην. Χρὴ δὲ εἰδέναι, ὅτι, ὥσπερ αἱ κατὰ τὰς γεγενημένας ὑπὸ τοῦ Σωτῆρος θεραπείας τεράστιοι

and their differences, beginning from Matthew, who also is handed down to have published his Gospel first before the rest for the Hebrews who believed from the circumcision: "I indeed," he says, "baptize you in water unto repentance" (Matt. 3:11), as it were cleansing, and turning them away from worse things, and exhorting to repentance; for I have come to make ready for the Lord a prepared people (Luke 1:17), and through the baptism of repentance to prepare a place for Him Who is to come after me, and Who on this account will benefit you far more mightily than my power, and better; for His baptism is not bodily, since He fills him who repents with the Holy Spirit, and with a more divine fire that does away with everything material, and consumes everything earthy, not only from him who has received it, but also from him who hears those who have it. And so much mightier than I is He Who comes after me, that not even the things belonging to the vesture of the lowest powers around Him—which are not set forth nakedly, so that even ordinary people can understand them—am I sufficient to bear, nor to carry those who sustain them. I know not indeed which of the two I should state, whether my own great weakness, which is not able to bear the lowly things of Christ in comparison with the greater things around Him, or on account of His surpassing divinity, greater than the whole world; seeing that I who have received so great a grace as even to have been counted worthy of prophecy foretelling the things concerning my sojourn into the life of men, in the saying: "I am the voice of one crying in the wilderness" (John 1:23; Isa. 40:3), and: "Behold I send My messenger before Thy face" (Mal. 3:1); I, whose birth Gabriel, who stands in the presence of God, wondrously announced to my father when he was in old age (Luke 1:7, 11–19); I, at whose name Zacharias at once recovered his voice, and the power of prophesying through it (Luke 1:63–67); I, to whom witness is borne by my Lord that among those born of women there is no one greater than I (Matt. 11:11), am not sufficient even to bear His shoes. And if not His shoes, what must be said concerning His garments? Who is he that shall be able to keep His whole cloak? Who is he that shall understand the seamless tunic from above, to apprehend what meaning it has on account of its being woven throughout (John 19:23)? Now it must be observed that whereas the four have said that John confesses that he has come to baptize in water, Matthew alone added to this the phrase, "unto repentance;" teaching that the benefit from the baptism depends upon the purpose of him who is baptized, accruing to him who repents, but turning into a harsher judgement for him who approaches without repenting. And one must know that, just as the marvellous

Editors' notes and page, col. 256

Footnotes

(39) ‹παραδέδοται πρῶτος› · call in col 256

Ὃς καὶ παραδέδοται πρῶτος, etc. Eusebius, Hist. lib. III, c. 24, et lib. VI, c. 25; Chrysostomus, homil. 1 in Matth.

"Ὃς καὶ παραδέδοται πρῶτος" ("who is also handed down as the first"), etc. Eusebius, History, book 3, ch. 24, and book 6, ch. 25; Chrysostom, Homily 1 on Matthew.

(printed under page 134)

(40) ‹ἐν ὕδατι› · call in col 256

Ἐν ὕδατι. Restituitur e codice Bodleiano.

"Ἐν ὕδατι" ("in water"). Restored from the Bodleian manuscript.

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(41) ‹μετ' ἐμὲ ἐρχόμενος› · call in col 256

Μετ' ἐμὲ ἐρχόμενος. Sic cod. Bodleianus; editio Huetii, μετερχόμενος.

"Μετ' ἐμὲ ἐρχόμενος" ("coming after me"). So the Bodleian manuscript; Huet's edition has μετερχόμενος.

(printed under page 134)

(42) ‹ἱκανός εἰμι› · call in col 256

Εἰμί. Εἰ δὲ μὴ τὰ, etc. In editione Huetii deest εἰμί, et mox legitur Εἰ μὴ γὰρ τὰ, etc. Codex Bodleianus lectionem nostri textus repraesentat.

"Εἰμί. Εἰ δὲ μὴ τὰ," etc. In Huet's edition εἰμί is missing, and just after it reads Εἰ μὴ γὰρ τὰ, etc. The Bodleian manuscript gives the reading of our text.

(printed under page 134)

(43) ‹ὃς ὁλόκληρον› · call in col 256

Ὃς ὁλόκληρον. Sic codex Bodleianus; Regius, male, ὁ ὁλόκληρον.

"Ὃς ὁλόκληρον" ("who … the whole"). So the Bodleian manuscript; the Royal has ὁ ὁλόκληρον, wrongly.

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(44) ‹ἐν ὕδατι› · call in col 256

Ἐν ὕδατι. Sic codex Bodleianus, Regius perperam ἐνδύματι.

"Ἐν ὕδατι" ("in water"). So the Bodleian manuscript; the Royal wrongly has ἐνδύματι ("in a garment").

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(45) ‹τῷ δὲ μὴ μετανοοῦντι› · call in col 256

Τῷ δὲ μὴ μετανοοῦντι προσιόντι. Ita codex Bodleianus; Regius, μὴ οὕτω δὲ προσιόντι.

"Τῷ δὲ μὴ μετανοοῦντι προσιόντι" ("but to one who comes without repenting"). So the Bodleian manuscript; the Royal has μὴ οὕτω δὲ προσιόντι ("but to one who comes not so").

(printed under page 134)

Page

running head: ORIGENIS 256
marginal letters: A στης καὶ τὰς; B τῶν ἐχόντων ἀκούοντος.; C οὗ τὴν γένεσιν; D θηκε τὸ, « εἰς
old-edition numerals: (none)
other: begins with word fragment [ἑκά-]στης from col. 253

PG 14:257

δυνάμεις, σύμβολα τυγχάνουσαι τῶν ἀεὶ Λόγῳ τοῦ Θεοῦ ἀπαλλαττομένων πάσης νόσου καὶ μαλακίας, οὐδὲν ἧττον καὶ σωματικῶς γενόμεναι ὤνησαν, εἰς πίστιν προσκαλεσάμεναι τοὺς εὐεργετηθέντας· οὕτως καὶ τὸ διὰ τοῦ ὕδατος λουτρὸν, σύμβολον τυγχάνον καθαρσίου ψυχῆς, πάντα ῥύπον ἀπὸ κακίας ἀποπλυνομένης, οὐδὲν ἧττον καὶ κατ' αὐτὸ τῷ ἐμπαρέχοντι ἑαυτὸν τῇ θειότητι τῆς δυνάμεως τῶν τῆς προσκυνητῆς Τριάδος ἐπικλήσεών ἐστιν ἡ χαρισμάτων θείων ἀρχὴ καὶ πηγή· « Διαιρέσεις γὰρ χαρισμάτων εἰσί. » Μαρτυρεῖ δέ μου τῷ λόγῳ ἡ ἐν ταῖς τῶν ἀποστόλων Πράξεσιν ἀναγεγραμμένη ἱστορία, περὶ τοῦ οὕτως ἐναργῶς τότε τὸ πνεῦμα τοῖς βαπτιζομένοις ἐπιδεδημηκέναι, προευτρεπίσαντος αὐτῷ τοῦ ὕδατος τοῖς γνησίως προσιοῦσιν ὁδόν· ὡς καὶ τὸν μάγον Σίμωνα καταπλαγέντα θέλειν μὲν τὴν χάριν ταύτην ἀπὸ τοῦ Πέτρου λαβεῖν, ἐθέλειν δὲ τὸ δικαιότατον διὰ τοῦ μαμμωνᾶ τῆς ἀδικίας. Καὶ τοῦτο δὲ παρασημειωτέον, ὅτι τὸ Ἰωάννου βάπτισμα ὑποδεέστερον ἐτύγχανε τοῦ βαπτίσματος Ἰησοῦ διδομένου διὰ τῶν μαθητῶν αὐτοῦ. Οἱ γοῦν ἐν ταῖς Πράξεσι βεβαπτισμένοι εἰς τὸ Ἰωάννου βάπτισμα, μηδὲ εἰ Πνεῦμα ἅγιόν ἐστιν ἀκούσαντες, βαπτίζονται δεύτερον ὑπὸ τοῦ Ἀποστόλου. Τὸ γὰρ τῆς ἀναγεννήσεως οὐ παρὰ τῷ Ἰωάννῃ, ἀλλὰ παρὰ τῷ Ἰησοῦ διὰ τῶν μαθητῶν αὐτοῦ ἐγίνετο, καὶ παλιγγενεσίας ὀνομαζόμενον λουτρὸν, μετὰ ἀνακαινώσεως γινόμενον πνεύματος, τοῦ καὶ νῦν ἐπιφερομένου, ἐπειδὴ παρὰ Θεοῦ ἐστιν, ἐπάνω τοῦ ὕδατος, ἀλλ' οὐ πᾶσι μετὰ τὸ ὕδωρ ἐγγινομένου. Καὶ ταῦτα μὲν εἰς τὴν ἐξέτασιν τῶν ἐν τῷ κατὰ Ματθαῖον Εὐαγγελίῳ.

mighty works in the healings wrought by the Saviour, while being symbols of those who by the Word of God are ever being delivered from every disease and sickness (Matt. 4:23), none the less also conferred benefit when wrought bodily, calling those who had received the benefit to faith; so also the washing through water, being a symbol of the cleansing of a soul washing off every stain from wickedness, is none the less even in itself, for him who yields himself to the divinity of the power of the invocations of the adorable Trinity, the beginning and fountain of divine gifts of grace; "for there are diversities of gifts of grace" (1 Cor. 12:4). And witness is borne to my account by the history recorded in the Acts of the Apostles, concerning how manifestly at that time the Spirit sojourned with those who were baptized, the water having prepared beforehand a way for Him in those who approached genuinely; so that even Simon the Magian, being astonished, wished indeed to receive this grace from Peter, yet wished to receive what is most righteous through the mammon of unrighteousness (Acts 8:15–19; Luke 16:9). And this also must be noted by the way, that the baptism of John was inferior to the baptism of Jesus given through His disciples. Those, at any rate, in the Acts who had been baptized into the baptism of John, not having even heard whether there is a Holy Spirit, are baptized a second time by the Apostle (Acts 19:2–5). For the washing of regeneration did not take place with John, but with Jesus through His disciples, that which is called the washing of regeneration, taking place with renewal of the Spirit (Tit. 3:5), Who even now is borne, since He is from God, above the water (Gen. 1:2), yet does not come to be in all after the water. And so much for the examination of the things in the Gospel according to Matthew.

18. Ἤδη δὲ καὶ τὰ Μάρκου κατανοήσωμεν, ὃς ἀνέγραψε κηρύσσοντα τὸν Ἰωάννην ταῦτα μὲν εἰρηκέναι κατὰ τό· « Ἔρχεται ὁ ἰσχυρότερός μου ὀπίσω μου· » ἰσοδυναμεῖ γὰρ ταῦτα τῷ· « Ὁ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μού ἐστιν· » οὐκ ἔτι δὲ τὰ αὐτὰ ἐν τῷ· « Οὐκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ. » Ἕτερον μὲν γὰρ τὸ βαστάζειν τὰ ὑποδήματα, δηλονότι ἤδη λελυμένα ἀπὸ τῶν τοῦ ὑποδεδεμένου ποδῶν· ἕτερον δὲ τὸ κύψαντα λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ. Καὶ ἀκόλουθόν γε μηδενὸς σφαλλομένου τῶν Εὐαγγελιστῶν, μηδὲ ψευδομένου, ὡς εἴποιεν ἂν οἱ πιστεύοντες, ἀμφότερα κατὰ διαφόρους καιροὺς εὑρηκέναι τὸν Βαπτιστὴν καθ' ἕτερον καὶ ἕτερον νοῦν κινούμενον· οὐ γὰρ περὶ τῶν αὐτῶν, ὡς οἴονταί τινες οἱ ἀπομνημονεύοντες, διαφόρως ἠνέχθησαν μὴ ἀκριβοῦντες

18. And now let us consider the words of Mark also, who recorded that John in preaching spoke these things indeed in accordance with the saying: "There comes after me He Who is mightier than I" (Mark 1:7); for these words are equivalent to: "He Who comes after me is mightier than I" (Matt. 3:11); yet no longer the same in the saying: "I am not sufficient to stoop down and unloose the latchet of His shoes" (Mark 1:7). For it is one thing to bear the shoes, manifestly already unloosed from the feet of Him Who was shod; and another thing to stoop down and unloose the latchet of His shoes. And it is consistent, since none of the Evangelists errs or utters falsehood, as believers would say, that they found the Baptist at different times moved according to one and another meaning to utter both; for those who recorded these things were not carried in different ways concerning the same matters, as some suppose, through not accurately

Editors' notes and page, col. 257

Footnotes

(46) ‹call not visible in the image; Greek only› · call in col 257

Pro ὤνησαν perperam in codd. Regio et Barberino legitur ὧν ἦσαν.

For ὤνησαν ("they benefited") the Royal and Barberini manuscripts wrongly read ὧν ἦσαν ("of whom they were").

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(47) ‹call not visible in the image; Greek only› · call in col 257

Οὕτως καὶ τὸ διὰ τοῦ ὕδατος, etc. Locum hunc profert Basilius libro De Spiritu sancto, c. 29. Qui locus, quoniam aliter paulo apud ipsum conceptus est, hic a nobis recitabitur: Ὅς γε (Ὠριγένης) κατὰ τὸ ἕκτον οἶμαι τῶν εἰς τὸ κατὰ Ἰωάννην Εὐαγγέλιον Ἐξηγητικῶν, καὶ προσκυνητὸν αὐτὸ (Πνεῦμα [blank in the print] φανερῶς ἀπεφήνατο, οὑτωσὶ γράφων κατὰ λέξιν· [blank in the print] τὸ τοῦ ὕδατος λουτρὸν σύμβολον τυγχάνει καθαρσίου ψυχῆς, πάντα ῥύπον τὸν ἀπὸ κακίας ἀποπλυναμένης. Οὐδὲν δὲ ἧττον καὶ καθ' ἑαυτὸ τῷ ἐμπαρέχοντι ἑαυτὸν τῇ θεότητι τῆς προσκυνητῆς Τριάδος διὰ τῆς δυνάμεως τῶν ἐπικλήσεω[ν] χαρισμάτων ἀρχὴν ἔχει καὶ πηγήν.

"Οὕτως καὶ τὸ διὰ τοῦ ὕδατος" ("so too that which is through the water"), etc. Basil cites this passage in his book On the Holy Spirit, ch. 29. Since he frames it somewhat differently, we shall quote it here: "He (Origen), in the sixth, I think, of his Commentaries on the Gospel according to John, plainly declared it (the Spirit […]) worthy of worship, writing word for word as follows: […] the washing of water is a symbol of the cleansing of the soul, which washes off all the filth that comes from wickedness. But no less, of itself, for the one who gives himself to the divinity of the worshipful Trinity, through the power of the invocations it holds the beginning and the source of graces." [The print has two blank or worn stretches in this note, marked […]; the ending of ἐπικλήσεω[ν] is not legible.]

(printed under page 135)

(48) ‹παρὰ Θεοῦ› · call in col 257

Παρά. Ita codex Bodleianus; Regius et Barberinus, περί.

"Παρά" ("from"). So the Bodleian manuscript; the Royal and the Barberini have περί ("about").

(printed under page 135)

(49) ‹Εὐαγγελίῳ› · call in col 257

Εὐαγγελίῳ. Deest in codd. Regio et Barberino, sed restituitur e codice Bodleiano.

"Εὐαγγελίῳ" ("Gospel"). Missing in the Royal and Barberini manuscripts, but restored from the Bodleian manuscript.

(printed under page 135)

(50) ‹εὑρηκέναι› · call in col 257

Εὑρηκέναι. Legendum videtur cum Ferrario, εἰρηκέναι.

"Εὑρηκέναι" ("to have found"). It seems one should read, with Ferrarius, εἰρηκέναι ("to have said").

(printed under page 135)

Footnotes

(28) ‹scripture; call not visible in the image› · call in col 258

I Cor. XII, 4.

1 Corinthians 12:4.

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(29) ‹scripture; call not visible in the image› · call in col 258

Act. VIII, 15 et seq.

Acts 8:15 and following.

(printed under page 135)

(30) ‹Joannis baptismo› · call in col 258

Act. XIX, 2 et seq.

Acts 19:2 and following.

(printed under page 135)

(31) ‹post me› · call in col 258

Marc. I, 7.

Mark 1:7.

(printed under page 135)

(32) ‹potentior me est› · call in col 258

Matth. III, 11.

Matthew 3:11.

(printed under page 135)

(33) ‹calceamentorum ejus› · call in col 258

Marc. I, 7.

Mark 1:7.

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Footnotes

(34) ‹quinto decimo psalmo› · call in col 259

Vers. 10.

Psalm 15:10.

(printed under page 136)

(35) ‹apparabatur arca› · call in col 259

I Petr. III, 18-20.

1 Peter 3:18–20.

(printed under page 136)

Editors' prose

(53) Ὅστις ποτέ ἐστιν ὁ ᾅδης. Varie quippe veterum Patrum disputationibus agitata fuit ea quæstio. Origenes lib. II Περὶ ἀρχῶν, c. 11, p. 106, infernum in aliquo terræ loco statuit, ubi diuturnis exercitationibus purgati homines cœlo succedere mereantur. Tertullianus lib. De anima, cap. 55, et alibi sæpe, sanctos itidem et impios sub terram in diversa inferorum loca diem judicii exspectaturos detrudi docet; et superiori quidem inferorum contignationi paradisum assignat, inferiori gehennam. Nec mutavit sententiam, cum lib. De resurr., cap. 43, hæc ait: Paradiso scilicet, non inferis diversurus; quasi paradisus et inferi non idem sint: inferos quippe usitato modo et recepto pro gehenna hoc loco usurpavit; licet alias, ex ipsius sententia, ad paradisum et gehennam peræque pertineant. His consentit Hebræorum doctrina, qui paradisum illum appellant גן עדן, et, paradisum inferiorem; ut a paradiso superiore, cœlo nimirum, distinguant; eamque sedem assignant animis justorum corpore exutis. Unde Josephus præmia sub terra itidem ut pœnas servari docet. Intra terræ viscera inferos quoque collocarunt reliqui ferme Patres Græci et Latini, Ignatius, Irenæus, Gregorius Nyssenus, Theodoretus, Hieronymus, Victorinus martyr, et alii. At multum hic æstuat Augustinus: duplice⟨m⟩ siquidem infernum, superiorem et inferiorem statuit; animas autem diem judicii exspectantes secretis iis latibulis contineri, et piorum quidem in superiore loco: impiorum in inferiore: quibus vix star⟨e⟩ deinde potest. Cum autem de inferorum loco no⟨n⟩ constiterit apud veteres, ita neque de Christi a⟨d⟩ inferos descensu certa sententia fuit: at quamvi⟨s⟩ de inferorum sede inter ipsos non conveniret, neque certo constaret utram inferorum partem Christus adiisset, nemo tamen ad inferos Christum descendisse negabat. Clara est sententia Origenis lib. II Contra Celsum, p. 419, ubi ait de Christo γυμνῇ σώματος γενόμενος ψυχῇ ταῖς γυμναῖς σωμάτων ὡμίλει ψυχαῖς· et homil. 15 in Genes., p. 10⟨1⟩, ipsum scribit pro salute mundi usque ad inferna descendisse, et inde protoplastum revocasse; et homil⟨.⟩ 6 in Exod., p. 149: Sed et nos puto aliquando terr⟨a⟩ devoratos in inferni penetralibus retinebat, et propte⟨r⟩ ea Dominus noster descendit non solum usque a⟨d⟩ terras, sed usque ad inferiora terræ; et lib. VI i⟨n⟩ Epist. ad Rom., cap. VI, n. 6: Sed et inferni locus in quo animæ detinebantur a morte, etiam ipsa mor⟨s⟩ appellatur. Sed hæ fluctuationes Ecclesiæ catholic⟨æ⟩ definitionibus sopitæ demum ac compositæ sunt a qua qui dissentiunt, miris expositionibus desce⟨n⟩sus Christi ad inferos gratiam hodieque elevan⟨t⟩. HUETIUS.

(53) "Whatever Hades may be." This question was indeed variously debated in the disputations of the ancient Fathers. Origen, in book II of the Περὶ ἀρχῶν, ch. 11, p. 106, placed hell in some region of the earth, where men, purged by long exercises, may become worthy to pass into heaven. Tertullian, in the book De anima, ch. 55, and often elsewhere, teaches that the holy and the impious alike are thrust down under the earth into different places of the underworld, to await the day of judgement; and to the upper storey of the underworld he assigns paradise, to the lower Gehenna. Nor did he change his opinion when, in the book De resurrectione, ch. 43, he says this: "being to lodge, that is, in paradise, not in the underworld"; as if paradise and the underworld were not the same: for in this place he used "the underworld" in the customary and received way for Gehenna; although elsewhere, in his own view, it extends equally to paradise and to Gehenna. With this agrees the teaching of the Hebrews, who call that paradise גן עדן, and "the lower paradise", so as to distinguish it from the upper paradise, that is, heaven; and they assign that abode to the souls of the just stripped of the body. Hence Josephus teaches that rewards, like punishments, are kept under the earth. Within the bowels of the earth the rest of the Fathers, Greek and Latin, almost all placed the underworld too: Ignatius, Irenaeus, Gregory of Nyssa, Theodoret, Jerome, Victorinus the martyr, and others. But Augustine wavers greatly here: for he lays down a twofold hell, an upper and a lower; and holds that souls awaiting the day of judgement are kept in those secret hiding-places, those of the pious in the upper place, those of the impious in the lower: which position can scarcely stand thereafter. And since there was no agreement among the ancients about the place of the underworld, so neither was there a settled opinion about Christ's descent into the underworld: yet although they did not agree among themselves on the seat of the underworld, nor was it certainly established which part of the underworld Christ had visited, nobody denied that Christ had descended into the underworld. Clear is the opinion of Origen in book II Against Celsus, p. 419, where he says of Christ: "having become a soul naked of body, he conversed with the souls naked of bodies"; and in homily 15 on Genesis, p. 101, he writes that He descended even to the underworld for the salvation of the world, and from there called back the first-formed man; and in homily 6 on Exodus, p. 149: "But us too, I think, once swallowed up by the earth, it held in the depths of the underworld; and for this reason our Lord descended not only as far as the earth, but even to the lower parts of the earth"; and in book VI on the Epistle to the Romans, ch. VI, n. 6: "But the place of the underworld too, in which souls were held by death, is itself also called death." But these fluctuations were at last laid to rest and settled by the definitions of the Catholic Church; and those who dissent from her, with strange interpretations, diminish to this day the grace of Christ's descent into the underworld. HUET.

(54) Ἅπαξ ἐξεδέχετο. Codex Bodleianus, ἀπε⟨ξε⟩δέχετο.

(54) "Once waited." The Bodleian codex has "was waiting out" (ἀπεξεδέχετο).

Page

running head: 259 ORIGENIS
marginal letters: A rate non inquirentes; B nem et ossa; C torum Jesu idoneus; D (in footnote, beside scendisse negabat. Clara)
old-edition numerals: 135 before quisquis tandem
other: facing Latin version, not set

PG 14:260

τῇ μνήμῃ ἕκαστον τῶν εἰρημένων, ἢ γεγενημένων. Μέγα μὲν οὖν τὸ βαστάσαι τοῦ Ἰησοῦ τὰ ὑποδήματα, μέγα δὲ καὶ τὸ ἐπὶ τὰ σωματικὰ αὐτοῦ κάτω που γεγενημένα, κύψαντα ὑπὲρ τοῦ τὴν εἰκόνα κάτω θεάσασθαι, λῦσαι ἕκαστον τῶν περὶ τοῦ μυστηρίου τῆς ἐνσωματώσεως ἀσαφῶν, οἱονεὶ τὸν ἱμάντα τῶν ὑποδημάτων τυγχάνοντα· εἷς γὰρ ὁ τῆς ἀσαφείας δεσμὸς, ὥσπερ καὶ ἡ μία τῆς γνώσεως κλεὶς, ἅτινα οὐδὲ ὁ μείζων ἐν γεννητοῖς γυναικῶν καθ' αὑτὸν ἱκανὸς λῦσαι, ἢ ἀνοῖξαι, τοῦ δήσαντος καὶ κλείσαντος μόνου δωρουμένου οἷς βούλεται τὸ λῦσαι, καὶ ἀνοῖξαι τὸν ἱμάντα τῶν ὑποδημάτων, καὶ τὰ κεκλεισμένα. Εἰ δὲ μυστικὸς ὁ περὶ τῶν ὑποδημάτων τόπος, οὐδὲ τοῦτον παρελθεῖν ἄξιον. Οἶμαι τοίνυν τὴν μὲν ἐνανθρώπησιν, ὅτε σάρκα καὶ ὀστέα ἀναλαμβάνει ὁ τοῦ Θεοῦ Υἱὸς, τὸ ἕτερον εἶναι τῶν ὑποδημάτων, τὴν δὲ εἰς ᾅδου κατάβασιν, ὅστις ποτέ ἐστιν ὁ ᾅδης, καὶ τὴν εἰς φυλακὴν μετὰ τοῦ Πνεύματος πορείαν, τὸ λοιπόν. Περὶ τῆς εἰς ᾅδου καταβάσεως τό· « Οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς τὸν ᾅδην, » ἐν ιεʹ ψαλμῷ εἴρηται· καὶ περὶ τῆς ἐν φυλακῇ πορείας μετὰ Πνεύματος παρὰ τῷ Πέτρῳ ἐν τῇ καθολικῇ Ἐπιστολῇ· « Θανατωθεὶς γὰρ, φησὶ, σαρκὶ, ζωοποιηθεὶς δὲ Πνεύματι· ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασι πορευθεὶς ἐκήρυξεν, ἀπειθήσασί ποτε, ὅτε ἅπαξ ἐξεδέχετο ἡ τοῦ Θεοῦ μακροθυμία, ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ. » Ὁ τοίνυν κατ' ἀξίαν ἀμφοτέρων τῶν ἐπιδημιῶν τοὺς λόγους παραστῆσαι δυνάμενος, τὸν ἱμάντα λύειν τῶν Ἰησοῦ ἱκανός ἐστιν ὑποδημάτων, καὶ αὐτὸς τῷ νοῒ κύπτων, καὶ συγκαταβαίνων τῷ καταβεβηκότι εἰς ᾅδου, καὶ ἀπὸ οὐρανοῦ, καὶ τῶν περὶ τῆς θεότητος Χριστοῦ μυστηρίων καταβαίνων ἐπὶ τὴν ἀναγκαίως γεγενημένην παρ' ἡμῖν

keeping in memory each of the things spoken or done. It is indeed a great thing, then, to bear the shoes of Jesus, and a great thing also, stooping down to His bodily things wrought somewhere below, in order to behold the image below, to unloose each of the obscure points concerning the mystery of the embodiment, which are as it were the latchet of the shoes; for one is the bond of obscurity, just as also the one key of knowledge (Luke 11:52), which things not even he who is greater among those born of women (Matt. 11:11) is sufficient of himself to unloose or to open, since He alone Who bound and shut grants to whom He wills to unloose and to open the latchet of the shoes, and the things that have been shut. And if the passage concerning the shoes is mystical, not even this ought we to pass by. I think, therefore, that the inhomination, when the Son of God takes up flesh and bones, is the one of the shoes, and that the descent into Hades, whatever Hades is, and the journey with the Spirit to the prison, is the other. Concerning the descent into Hades the saying: "Thou wilt not leave my soul in Hades," is spoken in the fifteenth Psalm (Ps. 15:10); and concerning the journey in prison with the Spirit, in Peter in his Catholic Epistle: "For being put to death," he says, "in the flesh, but quickened in the Spirit; in which also He went and preached to the spirits in prison, who once were disobedient, when the longsuffering of God waited once in the days of Noah, while the ark was being prepared" (1 Pet. 3:18–20). He, therefore, who is able worthily to set forth the accounts of both sojourns is sufficient to unloose the latchet of the shoes of Jesus, himself also stooping down with his mind, and going down together with Him Who went down into Hades, and descending from heaven and from the mysteries concerning the divinity of Christ to the sojourn with us which necessarily took place

Editors' notes and page, col. 260

Footnotes

(51) ‹call not visible in the image; Greek only› · call in col 260

Μυστηρίου. Eodem modo corrigiam calceamenti interpretatur Origenes in Catena Corderiana in Joannem, ad capitis I vers. 27.

"Μυστηρίου" ("of the mystery"). Origen interprets the thong of the shoe in the same way in Corderius's Catena on John, at chapter 1, verse 27.

(printed under page 136)

(52) ‹call not visible in the image; Greek only› · call in col 260

Παρελθεῖν ἄξιον. Sic codex Bodleianus; Regius et Barberin., παρελθετέον.

"Παρελθεῖν ἄξιον" ("worth passing over"). So the Bodleian manuscript; the Royal and the Barberini have παρελθετέον ("one must pass over").

(printed under page 136)

(53) ‹call not visible in the image; Greek only› · call in col 260

Ὅστις ποτέ ἐστιν ὁ ᾅδης. Varie quippe veterum Patrum disputationibus agitata fuit ea quaestio. Origenes lib. II Περὶ ἀρχῶν, c. 11, p. 106, infernum in aliquo terrae loco statuit, ubi diuturnis exercitationibus purgati homines coelo succedere mereantur. Tertullianus lib. De anima, cap. 55, et alibi saepe, sanctos itidem et impios sub terram in diversa inferorum loca diem judicii exspectaturos detrudi docet; et superiori quidem inferorum contignationi paradisum assignat, inferiori gehennam. Nec mutavit sententiam, cum lib. De resurr., cap. 43, haec ait: Paradiso scilicet, non inferis diversurus; quasi paradisus et inferi non idem sint: inferos quippe usitato modo et recepto pro gehenna hoc loco usurpavit; licet alias, ex ipsius sententia, ad paradisum et gehennam peraeque pertineant. His consentit Hebraeorum doctrina, qui paradisum illum appellant גן עדן, et, paradisum inferiorem; ut a paradiso superiore, coelo nimirum, distinguant; eamque sedem assignant animis justorum corpore exutis. Unde Josephus praemia sub terra itidem ut poenas servari docet. Intra terrae viscera inferos quoque collocarunt reliqui ferme Patres Graeci et Latini, Ignatius, Irenaeus, Gregorius Nyssenus, Theodoretus, Hieronymus, Victorinus martyr, et alii. At multum hic aestuat Augustinus: duplicem siquidem infernum, superiorem et inferiorem statuit; animas autem diem judicii exspectantes secretis iis latibulis contineri, et piorum quidem in superiore loco: impiorum in inferiore: quibus vix stare deinde potest. Cum autem de inferorum loco non constiterit apud veteres, ita neque de Christi ad inferos descensu certa sententia fuit: at quamvis de inferorum sede inter ipsos non conveniret, neque certo constaret utram inferorum partem Christus adiisset, nemo tamen ad inferos Christum descendisse negabat. Clara est sententia Origenis lib. II Contra Celsum, p. 419, ubi ait de Christo γυμνὴ σώματος γενόμενος ψυχὴ ταῖς γυμναῖς σωμάτων ὡμίλει ψυχαῖς· et homil. 15 in Genes., p. 101, ipsum scribit pro salute mundi usque ad inferna descendisse, et inde protoplastum revocasse; et homil. 6 in Exod., p. 149: Sed et nos puto aliquando terra devoratos in inferni penetralibus retinebat, et propter ea Dominus noster descendit non solum usque ad terras, sed usque ad inferiora terrae; et lib. VI in Epist. ad Rom., cap. VI, n. 6: Sed et inferni locus in quo animae detinebantur a morte, etiam ipsa mors appellatur. Sed hae fluctuationes Ecclesiae catholicae definitionibus sopitae demum ac compositae sunt, a qua qui dissentiunt, miris expositionibus descensus Christi ad inferos gratiam hodieque elevant. HUETIUS.

"Ὅστις ποτέ ἐστιν ὁ ᾅδης" ("whatever Hades is"). That question was indeed tossed about in various ways in the disputations of the ancient Fathers. Origen, in book 2 of On First Principles, ch. 11, p. 106, placed the underworld in some region of the earth, where men purged by long exercises may deserve to pass on to heaven. Tertullian, in his book On the Soul, ch. 55, and often elsewhere, teaches that the saints and the wicked alike are thrust down beneath the earth into different regions of the underworld, to await the day of judgement; and to the upper storey of the underworld he assigns paradise, to the lower Gehenna. Nor did he change his view when, in his book On the Resurrection, ch. 43, he says: "to lodge, that is, in paradise, not in the underworld"; as though paradise and the underworld were not the same: for here he used "underworld" in the usual and accepted way for Gehenna, although elsewhere, on his own view, it covers paradise and Gehenna equally. The teaching of the Hebrews agrees with this: they call that paradise גן עדן, "the garden of Eden," and "the lower paradise," to distinguish it from the upper paradise, namely heaven; and they assign that abode to the souls of the just stripped of the body. Hence Josephus teaches that rewards, like punishments, are kept beneath the earth. Almost all the other Fathers, Greek and Latin, also placed the underworld within the bowels of the earth: Ignatius, Irenaeus, Gregory of Nyssa, Theodoret, Jerome, Victorinus the martyr, and others. But Augustine is much in turmoil here: he posits a twofold underworld, upper and lower; and holds that souls awaiting the day of judgement are kept in those hidden recesses, the godly in the upper place, the wicked in the lower; a view on which he can then scarcely stand firm. And as the ancients were not agreed about the place of the underworld, so neither was there a settled view of Christ's descent to it: yet although they did not agree among themselves on the seat of the underworld, and it was not certain which part of it Christ had visited, no one denied that Christ descended to the underworld. Origen's view is clear in book 2 Against Celsus, p. 419, where he says of Christ: "having become a soul bare of body, he conversed with souls bare of bodies"; and in Homily 15 on Genesis, p. 101, he writes that he descended even to the underworld for the salvation of the world, and called back the first-formed man from there; and in Homily 6 on Exodus, p. 149: "But us too, I think, it once held, swallowed by the earth, in the inmost depths of the underworld; and for this reason our Lord descended not only to the earth but to the lower parts of the earth"; and in book 6 on the Epistle to the Romans, ch. 6, n. 6: "But the place of the underworld too, in which souls were held by death, is itself also called death." But these wavering opinions were at last quieted and settled by the definitions of the Catholic Church; and those who dissent from her still today, by strange expositions, make light of the grace of Christ's descent to the underworld. HUET.

(printed under page 136)

(54) ‹ἅπαξ ἐξεδέχετο› · call in col 260

Ἅπαξ ἐξεδέχετο. Codex Bodleianus, ἀπεξεδέχετο.

"Ἅπαξ ἐξεδέχετο" ("once waited"). The Bodleian manuscript has ἀπεξεδέχετο ("waited eagerly"). [The image's right edge cuts the middle of this word; completed from the line-turn.]

(printed under page 136)

Page

running head: ORIGENIS 260
marginal letters: A βοῦντες τῇ μνήμῃ; B ὀστέα ἀναλαμβάνει ὁ; C τὸν ἱμάντα λύειν; D (in footnote, beside scendisse negabat. Clara)
old-edition numerals: (none)
other: begins with word fragment [ἀκρι-]βοῦντες from col. 257; right edge slightly clipped on last lines (οὐρανοῦ, / κα- / ἡμῖν)

PG 14:261

αὐτοῦ ἐπιδημίαν, ὅτε τὸν ἄνθρωπον ὑπεδήσατο. Ὁ δὲ τὸν ἄνθρωπον ὑποδησάμενος καὶ τὸν νεκρὸν ὑπεδήσατο· « Εἰς τοῦτο γὰρ Ἰησοῦς ἀπέθανε, καὶ ἀνέστη, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ· » καὶ διὰ τοῦτο ζῶντα καὶ νεκρὸν ὑπεδήσατο, τουτέστι τὸν ἐν γῇ, καὶ τὸν ἐν ᾅδου, ἵνα καὶ νεκρῶν καὶ ζώντων κυριεύσῃ. Τίς οὖν ἄρα ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν τοιούτων ὑποδημάτων, καὶ λύσας μὴ ἐᾶσαι, ἀλλὰ κατὰ δευτέραν ἱκανότητα ἀναλαβεῖν αὐτὰ, καὶ βαστάσαι, διὰ τοῦ ἐν τῇ μνήμῃ περιφέρειν τὰ νενοημένα;

on His part, when He bound on man as a shoe. And He Who bound on man as a shoe also bound on the dead; "For to this end Jesus died, and rose again, that He might be Lord both of the dead and of the living" (Rom. 14:9); and on this account He bound on as shoes both living and dead, that is, both him who is on earth and him who is in Hades, that He might be Lord both of the dead and of the living. Who then is sufficient to stoop down and unloose the latchet of such shoes, and having unloosed them not to leave them, but according to a second sufficiency to take them up, and bear them, by carrying about in memory the things that have been understood?

19. Μὴ ἀνεξέταστον δὲ ἐάσθω τὸ χωρὶς τοῦ « κύψας » ὁμοίως παρὰ τῷ Λουκᾷ καὶ Ἰωάννῃ εἰρημένον. Καὶ τάχα ἐνδέχεται μὲν κύψαντα λῦσαι κατὰ τὸ προειρημένον· δυνατὸν δὲ καὶ, τὸ ἀνάστημα τοῦ ἀπὸ τοῦ Λόγου ἐπάρματος φυλάττοντα, εὑρεῖν τὴν λύσιν τῶν ἐν τῷ ζητεῖσθαι δεδεμένων ὑποδημάτων· ἵνα, τὰ αὐτά τις λύσας τῶν χωριστῶν ὑποδημάτων, ἴδῃ Λόγον γυμνὸν τῶν ὑποδεεστέρων καθ' αὑτὸν Υἱὸν τοῦ Θεοῦ.

19. Nor let that go unexamined which is spoken similarly in Luke and John without the word "stooping down" (Luke 3:16; John 1:27). And perhaps it is possible indeed to stoop down and unloose according to what has been said before; and it is possible also, while keeping the elevation of the height that comes from the Word, to find the unloosing of the shoes which appear bound when they are investigated; in order that, having unloosed the same separable shoes, one may see the Word bare of the inferior things, the Son of God in Himself.

20. Οὐ ταυτὸν δὲ τὸ « μὴ εἶναι ἱκανὸν » τῷ « μὴ εἶναι ἄξιον, » ἀναγράφει ὁ Ἰωάννης· δυνατὸν γὰρ μὴ ὄντα ἄξιον γενέσθαι ἱκανόν· δυνατὸν δὲ καὶ ἄξιον ὄντα μηδέπω εἶναι ἱκανόν. Ει γὰρ καὶ πρὸς τὸ συμφέρον δίδοται τὰ χαρίσματα, καὶ οὐ μόνον κατὰ τὴν ἀναλογίαν τῆς πίστεως, φιλανθρώπου ἂν εἴη Θεοῦ ἔργον, προορωμένου βλάβην ἀπὸ οἰήματος ἐπακολουθήσοντος, ἢ φυσιώσεως, τὸ καὶ τῷ ἀξίῳ ποτὲ μὴ διδόναι τὴν ἱκανότητα. Οἰκεῖον δὲ τῆς χρηστότητος τοῦ Θεοῦ νικᾷν ἐν τῷ εὐεργετεῖν τὸν εὐεργετούμενον προλαμβάνοντα τὸν ἐσόμενον ἄξιον, καὶ πρὶν γένηται ἄξιος κοσμοῦντα αὐτὸν τῇ ἱκανότητι, ἵνα μετὰ τὴν ἱκανότητα ἔλθῃ ἐπὶ τὸ γενέσθαι ἄξιος, καὶ μὴ πάντως ἀπὸ τοῦ εἶναι ἄξιος φθάνων τὸν δωρούμενον, καὶ προλαβὼν αὐτοῦ τὰς χάριτας, ἔλθῃ ἐπὶ τὸ γενέσθαι ἱκανός. Ὁ τοίνυν Ἰωάννης φησὶ παρὰ μὲν τοῖς τρισὶν οὐκ εἶναι ἱκανὸς, παρὰ δὲ τῷ Ἰωάννῃ οὐκ εἶναι ἄξιος. Οὐκ ἀποκλείεται δὲ ὅς γε ἔλεγεν οὐδέπω ὢν ἱκανὸς γεγονέναι ἱκανὸς, εἰ καὶ μὴ ἄξιός πω ἦν· καὶ πάλιν ὅτε ἔλεγεν οὐκ εἶναι ἄξιος οὐκ ὢν ἄξιος, ἐφθακέναι ἐπὶ τὸ γεγονέναι ἄξιος· εἰ μὴ ἄρα τις ἐρεῖ ἐπὶ τὸ κατ' ἀξίαν τῆς λύσεως καὶ βαστάξεως αὐτῶν, μὴ χωροῦσαν τὴν θνητὴν φύσιν ἥκειν ποτὲ, ἀληθευόμενον ἔχειν τὸ μηδέποτε γενέσθαι ἱκανὸν λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων, καὶ ἄξιον τοῦ αὐτοῦ· ὅσα δὲ ἐὰν χωρήσωμεν, ἔτι ὑπολείπεται τὰ μηδέπω νενοημένα· « Ἐπεὶ ὅταν συντελέσῃ ἄνθρωπος, τότε ἄρχεται· καὶ ὅταν παύσῃ, τότε ἀπορηθήσεται, » κατὰ τὴν Ἰησοῦ υἱοῦ Σειρὰχ Σοφίαν.

20. Now John records that "not to be sufficient" (Matt. 3:11; Mark 1:7; Luke 3:16) is not the same as "not to be worthy" (John 1:27); for it is possible for one who is not worthy to become sufficient; and it is possible also for one who is worthy not yet to be sufficient. For if the gifts of grace are given also with a view to what is profitable (1 Cor. 12:7), and not only according to the proportion of faith (Rom. 12:6), it would be the work of a man-loving God, foreseeing harm from conceit or puffing up that would follow, sometimes not to give sufficiency even to him who is worthy. On the other hand, it belongs to the goodness of God to prevail in conferring benefits upon him who receives the benefit, anticipating him who will be worthy, and before he becomes worthy adorning him with sufficiency, in order that after the sufficiency he may come to become worthy, and not by any means, from being worthy, anticipating the Giver and forestalling His graces, come to become sufficient. John, therefore, says in the three indeed that he is not sufficient, whereas in John that he is not worthy. Now he who said when he was not yet sufficient is not excluded from having become sufficient, even if he was not yet worthy; and again, when he said that he was not worthy, not being worthy, he is not excluded from having attained to becoming worthy; unless perhaps someone will say that, because mortal nature is not capable of ever arriving at the worthiness of unloosing and bearing them, he speaks truly in saying that he never becomes sufficient to unloose the latchet of the shoes, and worthy of the same; for however many things we may grasp, there still remain the things not yet understood: "Since when a man has finished, then he begins; and when he ceases, then he shall be in perplexity," according to the Wisdom of Jesus the son of Sirach (Sir. 18:6).

Editors' notes and page, col. 261

Footnotes

(55) ‹call not visible in the image; Greek only› · call in col 261

Ὑπεδήσατο. In codice Bodleiano legitur ὑπεδύσατο, sicque legit Ferrarius; vertit enim subinduit; male, nam alluditur ad ὑποδήματα. Idem codex Bodleianus mox habet ὑποδησάμενος, et paulo post bis ὑπεδύσατο.

"Ὑπεδήσατο" ("he put on as a shoe"). In the Bodleian manuscript ὑπεδύσατο ("he slipped on") is read, and so Ferrarius read it, for he translates "subinduit" ("put on underneath"); wrongly, since the allusion is to ὑποδήματα ("shoes"). The same Bodleian manuscript has ὑποδησάμενος just after, and a little later ὑπεδύσατο twice.

(printed under page 137)

(57) ‹πάντως› · call in col 261

Πάντως. Codex Bodleianus, πάντα.

"Πάντως" ("altogether"). The Bodleian manuscript has πάντα ("all things").

(printed under page 137)

(58) ‹καὶ βαστάξεως› · call in col 261

Καὶ βαστάξεως. In codd. Regio et Barberino deest καί.

"Καὶ βαστάξεως" ("and of carrying"). In the Royal and Barberini manuscripts καί is missing.

(printed under page 137)

(59) ‹παύσῃ› · call in col 261

Codex Bodleianus, παύσηται.

The Bodleian manuscript has παύσηται.

(printed under page 137)

Footnotes

(36) ‹scripture; call not visible in the image› · call in col 262

Rom. XIV, 9.

Romans 14:9.

(printed under page 137)

(37) ‹scripture; call not visible in the image› · call in col 262

Marc. I, 7.

Mark 1:7.

(printed under page 137)

(38) ‹scripture; call not visible in the image› · call in col 262

Joan. I, 27.

John 1:27.

(printed under page 137)

(39) ‹et alibi? … bis› · call in col 262

Marc. I, 7.

Mark 1:7.

(printed under page 137)

(40) ‹data sunt dona› · call in col 262

Rom. XII, 6.

Romans 12:6.

(printed under page 137)

(56) ‹call not visible in the image› · call in col 262

Haec a Ferrario praetermissa, e Perionio supplevimus.

These words, passed over by Ferrarius, we have supplied from Perion.

(printed under page 137)

Footnotes

(41) ‹scripture; call not visible in the image› · call in col 263

Eccli. XVIII, 6.

Ecclesiasticus (Sirach) 18:6.

(printed under page 138)

(42) ‹scripture; call not visible in the image› · call in col 263

Joan. I, 27.

John 1:27.

(printed under page 138)

(43) ‹quem vos nescitis› · call in col 263

Joan. I, 26.

John 1:26.

(printed under page 138)

(44) ‹factum est nihil› · call in col 263

ibid. 3.

Ibid. [John 1:]3.

(printed under page 138)

(45) ‹in sapientia fecisti› · call in col 263

Psal. CIII, 24.

Psalm 103 (104):24.

(printed under page 138)

(46) ‹propheta ille› · call in col 263

Joan. I, 25.

John 1:25.

(printed under page 138)

Page

running head: 263 ORIGENIS
marginal letters: A 21. Adhuc de; B tius declaratur, etiam; C dubitat de eo,; D rogabant : « Quid
old-edition numerals: 137 after dignus,
other: facing Latin version, not set; two full-width Latin lines above 21. cut off at right edge, not set: multa nondum intellecta : « Quoniam cum absolverit homo[, tunc incipit : et cum quieverit, tunc incer-] / tus erit, » juxta Jesu filii Sirach Sapientiam.

PG 14:264

21. Ἔτι περὶ τῶν ὑποδημάτων τῶν παρὰ τοῖς τρισὶν οὕτως ὀνομασθέντων εὐαγγελισταῖς διαλάβωμεν, συγκρίνοντες ἐκεῖνα τῷ παρὰ τῷ μαθητῇ Ἰωάννῃ ἑνικῶς ὀνομασθέντι· « Οὐκ εἰμὶ » γὰρ, φησὶν, « ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. » Τάχα οὖν νικώμενος ὑπὸ τῆς τοῦ Θεοῦ χάριτος δωρεὰν εἴληφε, (μηδέπω ὅσον ἐφ' ἑαυτῷ ἄξιος ὢν λῦσαι τὸν ἱμάντα τοῦ ἑτέρου τῶν ὑποδημάτων,) νοήσας αὐτοῦ τὴν ἐν ἀνθρώποις ἐπιδημίαν, περὶ ἧς καὶ μαρτυρεῖ. Ἐπεὶ δὲ ἔλειπεν αὐτῷ ἡ περὶ τῶν ἑξῆς κατάληψις, οὐκ εἰδότι πότερον Ἰησοῦς ἐστιν ὁ κἀκεῖ ἐρχόμενος, ὅπου ἀπὸ τῆς φυλακῆς γίνεσθαι ἔμελλεν ἀποκεφαλισθεὶς, ἢ ἕτερον προσδοκᾷν ἐχρῆν, διὰ τοῦτο τὴν σαφέστερον ὕστερον ἐπαπόρησιν ἡμῖν δηλουμένην καὶ νῦν αἰνιττόμενος, φησὶ τό· « Οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος. » Ὁ δὲ οἰόμενος περιεργότερον τοῦτο εἰρῆσθαι, εἰς ταυτὸν συνάξει τὸ τῶν ὑποδημάτων καὶ τοῦ ὑποδήματος, ἵνα οἱονεὶ λέγῃ· Οὐδαμῶς ἄξιός εἰμι λῦσαι τὸν ἱμάντα, οὐδὲ κατὰ τὴν ἀρχὴν, κἂν τοῦ ἑνὸς ὑποδήματος· ἢ καὶ οὕτως δυνατὸν εἰς ἓν συνάγεσθαι τὰ παρὰ τοῖς τέσσαρσιν εἰρημένα. Εἰ γὰρ ὁ Ἰωάννης συνίει μὲν τὰ περὶ τῆς ἐνταῦθα αὐτοῦ ἐπιδημίας, ἐπηπόρει δὲ περὶ τῶν ἑξῆς, ἀληθεύει λέγων καὶ τὸ μὴ εἶναι ἱκανὸν λύειν τὸν ἱμάντα τῶν ὑποδημάτων· οὐ γὰρ λύει ἀμφότερα λύσας τοῦ ἑνός. Ἀληθεύει δὲ λέγων καὶ « τὸν ἱμάντα τοῦ ὑποδήματος, » ἐπεὶ, ὡς προείρηται, ἔτι διαπορεῖ περὶ τοῦ, πότερον αὐτός ἐστιν ἐρχόμενος, ἢ ἕτερος, ὁ κἀκεῖ προσδοκητέος.

21. Let us further treat concerning the shoes thus named in the three evangelists, comparing them with the shoe named in the singular in the disciple John; for "I am not," he says, "worthy to unloose the latchet of His shoe" (John 1:27). Perhaps therefore, overcome by the grace of God, he has received a free gift (though not yet, so far as in him lay, worthy to unloose the latchet of one of the shoes), having understood His sojourn among men, concerning which also he bears witness. But since there was lacking to him the apprehension concerning the things that were to follow, as he did not know whether Jesus is He Who comes there also, whither he was about to go from the prison when beheaded (Matt. 11:2–3), or whether he ought to look for another, on this account, hinting even now at the question which is more clearly shown to us afterwards, he says the words: "I am not worthy to unloose the latchet of His shoe." On the other hand, he who thinks that this has been spoken too curiously will bring together into the same meaning "the shoes" and "the shoe," so that it is as though he says: I am by no means worthy to unloose the latchet, not even at the beginning, even of the one shoe; or in this way also the things spoken in the four can be brought together into one. For if John understood indeed the things concerning His sojourn here, but was in doubt concerning the things that were to follow, he speaks truly both in saying that he is not sufficient to unloose the latchet of the shoes; for he who has unloosed that of the one does not unloose both. And he speaks truly also in saying, "the latchet of the shoe," since, as has been said before, he is still in doubt concerning whether He Himself is He Who comes, or another is to be looked for there also.

22. Καὶ περὶ τοῦ δέ· « Μέσος ὑμῶν ἕστηκεν, ὃν ὑμεῖς οὐκ οἴδατε, » ταῦτα διαληπτέον περὶ τοῦ Υἱοῦ τοῦ Θεοῦ τοῦ Λόγου, δι' οὗ τὰ πάντα γέγονεν, ὑφεστηκότος οὐσιωδῶς κατὰ τὸ ὑποκείμενον τοῦ αὐτοῦ ὄντος τῇ σοφίᾳ. Οὗτος γὰρ δι' ὅλης πεφοίτηκε τῆς κτίσεως, ἵνα ἀεὶ τὰ γινόμενα δι' αὐτοῦ γένηται· καὶ περὶ παντὸς οὑτινοσοῦν ἀεὶ ἀληθὲς ἦν τό· « Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν· » καὶ τό· « Πάντα ἐν σοφίᾳ ἐποίησας. » Εἰ δὲ δι' ὅλης τῆς κτίσεως πεφοίτηκε, δῆλον, ὅτι καὶ τῶν πυνθανομένων· « Τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς, οὐδὲ Ἠλίας, οὐδὲ ὁ προφήτης; » Μέσος ἕστηκεν ὁ αὐτὸς καὶ βέβαιος ὢν Λόγος, ὑπὸ τοῦ Πατρὸς ἐστηριγμένος πανταχοῦ. Ἢ τό· « Μέσος ὑμῶν ἕστηκεν, » ἀκουέσθω, ὅτι ὑμῶν τῶν ἀνθρώπων, διὰ τὸ εἶναι ὑμᾶς λογικοὺς, « μέσος ὑμῶν ἑστὼς, » τῷ τοῦ παντὸς σώματος ἐν μέσῳ εἶναι τὸ ἡγεμονικὸν, ἀποδείκνυται κατὰ τὰς Γραφὰς ἐν τῇ καρδίᾳ τυγχάνον. Οἱ τοίνυν ἔχοντες τὸν Λόγον ἐν μέσῳ ἑαυτῶν, μὴ διαλαμβάνοντες δὲ περὶ τῆς φύσεως αὐτοῦ, μηδὲ ἀπὸ ποίας πηγῆς καὶ ἀρχῆς ἐλήλυθε,

22. And concerning the saying: "In the midst of you stands One Whom you know not" (John 1:26), these things must be maintained concerning the Son of God, the Word, through Whom all things were made (John 1:3), subsisting substantially according to the underlying subject, being the same as Wisdom. For He has pervaded the whole creation, in order that the things that come to be may ever come to be through Him; and concerning anything whatsoever that saying was ever true: "All things were made through Him, and without Him was not anything made" (John 1:3); and the saying: "In wisdom hast Thou made them all" (Ps. 103:24). Now if He has pervaded the whole creation, it is manifest that in the midst also of those who inquired: "Why then do you baptize, if you are not the Christ, nor Elias, nor the prophet?" (John 1:25), stands the Word, Who is the same and steadfast, established everywhere by the Father. Or let the saying: "In the midst of you He stands," be understood thus: that of you men, because you are rational, "standing in the midst of you," inasmuch as the ruling principle is in the midst of the whole body, it is shown according to the Scriptures to be in the heart. Those, therefore, who have the Word in the midst of themselves, yet do not form any conception concerning His nature, nor from what fountain and beginning He has

Editors' notes and page, col. 264

Footnotes

(60) ‹τοῖς τέσσαρσιν› · call in col 264

Codex Regius, perperam, περὶ τοῦ τέσσαρσιν.

The Royal manuscript wrongly has περὶ τοῦ τέσσαρσιν.

(printed under page 138)

(61) ‹ἐπηπόρει› · call in col 264

Codex Bodleianus, ἐνηπόρει.

The Bodleian manuscript has ἐνηπόρει.

(printed under page 138)

(62) ‹Μέσος› · call in col 264

Idem, Περὶ δὲ τοῦ· Μέσος, etc.

The same manuscript has Περὶ δὲ τοῦ· Μέσος ("But concerning: 'In the midst'"), etc.

(printed under page 138)

Page

running head: ORIGENIS 264
marginal letters: A 21. Ἔτι περὶ; B φησὶ τό· « Οὐκ; C ἢ ἕτερος, ὁ; D σος ἕστηκεν ὁ
old-edition numerals: (none)
other: two full-width Latin lines above 21. cut off at left edge, not set: [...homo,] absolverit homo, tunc incipit : et cum quieverit, tunc incer-[tus] / [erit, » juxta Jesu filii Sirach Sapientiam]; right edge of sect. 22 slightly clipped by scan margin, restored from context and facing Latin; ends with word fragment ἐλή-[λυθε] split at column break
other: the word ἐλήλυθε, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 265

PG 14:265

μηδ' ὅπως ποτὲ συνέστησεν αὐτοῖς, οὗτοι μέσον αὐτὸν ἔχοντες οὐκ ἴσασιν· ὁ δὲ Ἰωάννης αὐτὸν οἶδε. Τὸ γάρ· « Ὃν ὑμεῖς οὐκ οἴδατε, » ὀνειδιστικῶς λεγόμενον πρὸς τοὺς Φαρισαίους, ἐμφαίνει τῷ λόγῳ τὸ ἐπιμελῶς ἐγνωκέναι τὸν ὑπ' ἐκείνων ἀγνοούμενον. Δι' ὃ καὶ γινώσκων αὐτὸν ὁ Βαπτιστὴς, οἶδεν ὀπίσω αὐτοῦ ἐρχόμενον, τὸν ἐν μέσῳ τυγχάνοντα, τουτέστι μεθ' αὑτὸν καὶ τὴν ὑφ' αὑτοῦ ἐν τῷ βαπτίσματι διδασκαλίαν ἐπιδημοῦντα τοῖς κατὰ Λόγον ἀπολουσαμένοις. Οὐ ταὐτὸν δὲ σημαίνεται ἐκ τῆς « ὀπίσω » φωνῆς ἐνθάδε, καὶ ὅταν ὁ Ἰησοῦς πέμπῃ ἡμᾶς ὀπίσω ἑαυτοῦ· ἐκεῖ μὲν γὰρ, ἵνα κατ' ἴχνη βαίνοντες αὐτοῦ φθάσωμεν πρὸς τὸν Πατέρα, ὀπίσω αὐτοῦ γίνεσθαι κελευόμεθα· ἐνθάδε δὲ, ἵνα δηλωθῇ τὸ μετὰ τὰς Ἰωάννου διδασκαλίας (ἐπεὶ ἐλήλυθεν οὗτος, « ἵνα πάντες πιστεύσωσι δι' αὐτοῦ ») τοῖς προευτρεπισαμένοις ἐπιδημεῖν, προκεκαθαρμένοις διὰ τῶν ἡττόνων, πρὸς τὸν τέλειον λόγον. Προηγουμένως μὲν οὖν ἕστηκεν ὁ Πατὴρ ἄτρεπτος, καὶ ἀναλλοίωτος ὤν· ἕστηκε δὲ καὶ ὁ Λόγος αὐτοῦ ἀεὶ ἐν τῷ σώζειν, κἂν γένηται σὰρξ, κἂν μέσος ᾖ ἀνθρώπων, οὐ καταλαμβανόμενος, ἀλλ' οὐδὲ βλεπόμενος· ἕστηκε δὲ καὶ διδάσκων, προκαλούμενος πάντας ἐπὶ τὸ πίνειν ἀπὸ τῆς ἀφθόνου πηγῆς αὐτοῦ· « Εἱστήκει » γὰρ « ὁ Ἰησοῦς, καὶ ἔκραξε λέγων· Ἐάν τις διψᾷ, ἐρχέσθω πρὸς μὲ, καὶ πινέτω. »

come, nor how at length He established Himself in them, these, though having Him in the midst, know Him not; whereas John knows Him. For the saying: "Whom you know not," spoken reproachfully to the Pharisees, shows by the expression that he carefully knew Him Who was unknown by them. Wherefore also, knowing Him, the Baptist knows that He Who is in the midst comes after him (John 1:26–27), that is, after himself and the teaching given by him in the baptism, sojourns with those who have washed themselves according to Reason. Now not the same thing is signified by the word "after" here, and when Jesus sends us after Himself (Matt. 16:24); for there indeed, in order that walking in His footsteps we may attain to the Father, we are bidden to come after Him; whereas here, in order that it may be shown that after the teachings of John (since this man has come, "that all might believe through him" [John 1:7]) He visits those who have prepared themselves beforehand, having been purified beforehand through the lesser things for the perfect Word. Primarily, therefore, stands the Father, being unchangeable and unalterable; and there stands also His Word ever in saving, even though He become flesh, even though He be in the midst of men, not apprehended, nor even seen; and He stands also teaching, inviting all to drink from His abundant fountain; for "Jesus stood, and cried saying: If any man thirst, let him come unto Me, and drink" (John 7:37).

23. Ὁ δὲ Ἡρακλέων τό· « Μέσος ὑμῶν ἕστηκε, » φησὶν, ἀντὶ τοῦ « Ἤδη πάρεστι, καὶ ἔστιν ἐν τῷ κόσμῳ, καὶ ἐν ἀνθρώποις, » καὶ ἐμφανής ἐστιν ἤδη πᾶσιν ὑμῖν· διὰ τούτων δὲ περιαιρεῖ τὸ παρασταθὲν περὶ τοῦ διαπεφοιτηκέναι αὐτὸν δι' ὅλου τοῦ κόσμου. Αεκτέον γὰρ πρὸς αὐτόν· Πότε γὰρ οὐ πάρεστι; πότε δ' οὐκ ἔστιν ἐν τῷ κόσμῳ; καὶ ταῦτα τοῦ Εὐαγγελίου λέγοντος· « Ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. » Καὶ διὰ τοῦτο καὶ οὗτοι, πρὸς οὓς ὁ λόγος, ὁ « ὃν ὑμεῖς οὐκ οἴδατε, » οὐκ οἴδασιν αὐτὸν, ἐπεὶ οὐδέπω τοῦ κόσμου ἐξεληλύθασιν, ὁ δὲ κόσμος αὐτὸν οὐκ ἔγνω. Ποῖον δὲ χρόνον διέλειπε τοῦ ἐν ἀνθρώποις εἶναι; Ἢ οὐκ ἐν Ἠσαΐᾳ ἦν λέγοντι· « Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με· » καί· « Ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσι; » Λεγέτωσαν δὲ εἰ μὴ καὶ ἐν Δαυῒδ ἦν, οὐκ ἀφ' αὑτοῦ λέγοντι· « Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ· » καὶ ὅσα ἐκ προσώπου Χριστοῦ ἐν Ψαλμοῖς ἀναγέγραπται; Καὶ τί με δεῖ καθ' ἕκαστον ἀποδεικνύναι δυσεξαρίθμητον ὄντως παραστῆσαι ἐναργῶς δυνάμενον, ὅτι ἀεὶ

23. But Heracleon says that the saying: "In the midst of you He stands" (John 1:26), is equivalent to: "He is already present, and is in the world, and among men," and is already manifest to all of you; and through these words he takes away what has been established concerning His having pervaded the whole world. For it must be said to him: When indeed is He not present? and when is He not in the world? especially since the Gospel says: "He was in the world, and the world was made through Him, and the world knew Him not" (John 1:10). And on this account these also, to whom the word: "Whom you know not," is addressed, do not know Him, since they have not yet gone out of the world, and the world knew Him not. And during what time did He cease from being among men? Or was He not in Isaiah when he said: "The Spirit of the Lord is upon Me, because He has anointed Me" (Isa. 61:1); and: "I became manifest to those who sought Me not" (Isa. 65:1)? And let them say whether He was not also in David, when not of himself he said: "Yet I have been set as king by Him upon Sion His holy mountain" (Ps. 2:6); and whatever things are recorded in the Psalms in the person of Christ? And what need is there for me to prove each detail, when it is scarcely possible to enumerate them, seeing that I can clearly show that always

Editors' notes and page, col. 265

Footnotes

(63) ‹call not visible in the image; Greek only› · call in col 265

Συνέστησεν αὐτοῖς. Legendum vel συνέστησεν αὐτούς, vel συνέστηκεν αὐτοῖς.

"Συνέστησεν αὐτοῖς." Read either συνέστησεν αὐτούς ("he commended them") or συνέστηκεν αὐτοῖς ("he stands with them").

(printed under page 139)

(64) ‹call not visible in the image; Greek only› · call in col 265

Codex Bodleianus, recte, λεγόμενον. Regius, male, γενόμενον.

The Bodleian manuscript rightly has λεγόμενον ("said"); the Royal wrongly has γενόμενον ("come to be").

(printed under page 139)

(65) ‹call not visible in the image; Greek only› · call in col 265

Editio Huetii habet, ἐμφαίνει τὸν λόγον, τῷ ἐπιμελῶς ἐγνωκέναι τὸ ὑπ' ἐκείνων, sed codex Bodleianus ut in nostro textu.

Huet's edition has ἐμφαίνει τὸν λόγον, τῷ ἐπιμελῶς ἐγνωκέναι τὸ ὑπ' ἐκείνων, but the Bodleian manuscript reads as in our text.

(printed under page 139)

(66) ‹call not visible in the image; Greek only› · call in col 265

Ἐνθάδε δέ. Sic codex Bodleianus; Regius, ἐνθάδε.

"Ἐνθάδε δέ" ("but here"). So the Bodleian manuscript; the Royal has ἐνθάδε.

(printed under page 139)

(67) ‹call not visible in the image; Greek only› · call in col 265

Πρός. Ita codex Bodleianus; male Regius, καί.

"Πρός" ("to"). So the Bodleian manuscript; the Royal wrongly has καί ("and").

(printed under page 139)

(68) ‹περιαιρεῖ τό› · call in col 265

Περιαιρεῖ τό. Sic codex Bodleianus; Regius, περιῃρεῖτο.

"Περιαιρεῖ τό" ("he takes away that which"). So the Bodleian manuscript; the Royal has περιῃρεῖτο.

(printed under page 139)

(69) ‹αὐτὸν οὐκ ἔγνω› · call in col 265

Καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. Haec verba, quae in codice Regio omissa sunt, restituuntur e codice Bodleiano.

"Καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω" ("and the world did not know him"). These words, omitted in the Royal manuscript, are restored from the Bodleian manuscript.

(printed under page 139)

(70) ‹δυσεξαρίθμητον ὄντως› · call in col 265

Codex Bodleianus, δυσεξαριθμήτου ὄντος.

The Bodleian manuscript has δυσεξαριθμήτου ὄντος ("being hard to count").

(printed under page 139)

Footnotes

(8?-86) ‹crederent per ipsum; first numeral of the range illegible, perhaps 85› · call in col 266 Joan. I, 7.

John 1:7.

(printed under page 139)

(87) ‹bibat› · call in col 266

Joan. VII, 37.

John 7:37.

(printed under page 139)

(88) ‹eum non cognovit› · call in col 266

Joan. I, 10.

John 1:10.

(printed under page 139)

(89) ‹unxit me› · call in col 266

Isai. LXI, 1

Isaiah 61:1.

(printed under page 139)

(90) ‹me non quaerebant› · call in col 266

Isai. LXV, 1.

Isaiah 65:1.

(printed under page 139)

(91) ‹sanctum ejus› · call in col 266

Psal. II, 6.

Psalm 2:6.

(printed under page 139)

Footnotes

(92) ‹scripture; call not visible in the image› · call in col 267

Joan. I, 27.

John 1:27.

(printed under page 140)

(93) ‹Jesus testatur› · call in col 267

Matth. XXII, 32.

Matthew 22:32.

(printed under page 140)

(94) ‹solus bonus› · call in col 267

Luc. XVIII, 19.

Luke 18:19.

(printed under page 140)

(95) ‹major est misso› · call in col 267

Joan. XIV, 28.

John 14:28.

(printed under page 140)

(96) ‹pedum meorum› · call in col 267

Isai. LXVI, 1.

Isaiah 66:1.

(printed under page 140)

(97) ‹pedum ejus est› · call in col 267

Matth. V, 34, 35.

Matthew 5:34–35.

(printed under page 140)

(98) ‹dicit Dominus› · call in col 267

Jerem. XXIII, 24.

Jeremiah 23:24.

(printed under page 140)

Page

running head: 267 ORIGENIS
marginal letters: A recte Heracleonem exponendo,; B nem reddere ego; C hic etiam solus; D utrum quia Sermo
old-edition numerals: 139 after Dominum.
other: facing Latin version, not set

PG 14:268

ἐν ἀνθρώπῳ ἦν, πρὸς τὸ ἐλέγξαι οὐχ ὑγιῶς εἰρημένον τό· « Ἤδη πάρεστι, καὶ ἔστιν ἐν κόσμῳ, καὶ ἐν ἀνθρώπῳ, » εἰς διήγησιν παρὰ τῷ Ἡρακλέωνι τοῦ· « Μέσος ὑμῶν ἕστηκεν; » Οὐκ ἀπιθάνως δὲ παρ' αὐτῷ λέγεται, ὅτι τὸ, « ὀπίσω μου ἐρχόμενος, » τὸ πρόδρομον εἶναι τὸν Ἰωάννην τοῦ Χριστοῦ δηλοῖ· ἀληθῶς γὰρ ὡσπερεὶ οἰκέτης ἐστὶ προτρέχων τοῦ Κυρίου. Πολὺ δὲ ἁπλούστερον τό· « Οὐκ εἰμὶ ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος, » ἐξείληφεν, ὅτι οὐδὲ τῆς ἀτιμοτάτης ὑπηρεσίας τῆς πρὸς τὸν Χριστὸν ἄξιος εἶναι διὰ τούτων ὁ Βαπτιστὴς ὁμολογεῖ. Πλὴν μετὰ ταύτην τὴν ἐκδοχὴν οὐκ ἀπιθάνως ὑποβέβληκε τό· Οὐκ ἐγώ εἰμι ἱκανὸς, ἵνα δι' ἐμὲ κατέλθῃ ἀπὸ μεγέθους, καὶ σάρκα λάβῃ, ὡς ὑπόδημα, περὶ ἧς ἐγὼ λόγον ἀποδοῦναι οὐ δύναμαι, οὐδὲ διηγήσασθαι, ἢ ἐπιλῦσαι τὴν περὶ αὐτῆς οἰκονομίαν. Ἁδρότερον δὲ καὶ μεγαλοφυέστερον ὁ αὐτὸς Ἡρακλέων κόσμον τὸ ὑπόδημα ἐκδεξάμενος, μετέστη ἐπὶ τὸ ἀσεβέστερον ἀποφήνασθαι ταῦτα πάντα δεῖν ἀκούεσθαι καὶ περὶ τοῦ προσώπου τούτου διὰ τοῦ Ἰωάννου νοουμένου. Οἴεται γὰρ τὸν Δημιουργὸν τοῦ κόσμου ἐλάττονα ὄντα τοῦ Χριστοῦ, τοῦτο ὁμολογεῖν διὰ τούτων τῶν λέξεων, ὅπερ ἐστὶ πάντων ἀσεβέστατον· ὁ γὰρ πέμψας αὐτὸν Πατὴρ, ὁ τῶν ζώντων Θεὸς, ὡς αὐτὸς Ἰησοῦς μαρτυρεῖ, τοῦ Ἀβραὰμ, καὶ τοῦ Ἰσαὰκ, καὶ τοῦ Ἰακὼβ, ὁ διὰ τοῦτο Κύριος τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι πεποίηκεν αὐτὰ, οὗτος καὶ μόνος ἀγαθὸς, καὶ μείζων τοῦ πεμφθέντος. Εἰ δὲ καὶ, ὡς προειρήκαμεν, ἁδρότερον νενόηται καὶ πᾶς ὁ κόσμος ὑπόδημα εἶναι τοῦ Ἰησοῦ τῷ Ἡρακλέωνι, ἀλλ' οὐκ οἶμαι δεῖν συγκατατίθεσθαι. Πῶς γὰρ μετὰ τῆς τοιαύτης ἐκδοχῆς σωθήσεται τό· « Οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου, » μαρτυρούμενον ὡς περὶ τοῦ Πατρὸς εἰρημένον ὑπὸ τοῦ Ἰησοῦ; « Μὴ γὰρ ὀμόσητε, φησὶ, τὸν οὐρανὸν, ὅτι θρόνος ἐστὶ τοῦ Θεοῦ, μηδὲ τὴν γῆν, ὅτι ὑποπόδιόν ἐστι τῶν ποδῶν αὐτοῦ. » Πῶς δὲ, μετὰ τοῦ τὸν ὅλον κόσμον ὑπόδημα νοεῖσθαι τοῦ Ἰησοῦ παραστῆσαι, νοήσεται τό· « Οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει Κύριος; » Πλὴν ἄξιον ἐπιστῆσαι πότερον, τῷ τὸν Λόγον καὶ τὴν Σοφίαν διαπεφοιτηκέναι δι' ὅλου τοῦ κόσμου, τὸν δὲ Πατέρα ἐν τῷ Υἱῷ εἶναι, ὡς παρεθέμεθα τὰ ῥητὰ δεῖ νοῆσαι· ἢ ὁ προηγουμένως περιζωσάμενος πᾶσαν τὴν κτίσιν, παρὰ τὸ τὸν Υἱὸν εἶναι ἐν αὐτῷ, ἐχαρίσατο τῷ Σωτῆρι ὡς μετ' αὐτὸν δευτέρῳ, καὶ Θεῷ Λόγῳ τυγχάνοντι, δι' ὅλης ἐφθακέναι τῆς κτίσεως. Καὶ μάλιστα τοῖς δυναμένοις κατανοεῖν τὴν τοῦ τηλικούτου οὐρανοῦ ἀδιάλειπτον κίνησιν, ἀπὸ ἀνατολῶν ἐπὶ δυσμὰς συμπεριάγοντος ἑαυτῷ τὸ τοσοῦτο τῶν ἀστέρων πλῆθος, ἄξιον ἔσται ζητήσεως περὶ τοῦ, τίς ἡ ἐνυπάρχουσα

He was in man, in order to refute as not soundly spoken the saying: "He is already present, and is in the world, and in man," given by Heracleon as an explanation of: "In the midst of you He stands"? Yet not implausibly is it said by him that the phrase, "Who comes after me" (John 1:27), signifies that John is the forerunner of Christ; for truly he is as it were a servant running before his Lord. And much more simply has he taken the saying: "I am not worthy to unloose the latchet of His shoe" (John 1:27), namely, that through these words the Baptist confesses that he is not worthy even of the most dishonourable service towards Christ. Nevertheless after this interpretation he has not implausibly suggested the meaning: I am not sufficient that on my account He should come down from greatness, and take flesh, as a shoe, concerning which I am not able to give an account, nor to relate or explain the dispensation concerning it. And when the same Heracleon in a bolder and grander way took the shoe to be the world, he passed over to the more impious assertion that all these things ought to be understood also concerning the person of him who is signified through John. For he supposes that the Demiurge of the world, being inferior to Christ, confesses this through these expressions, which is the most impious of all things; for the Father Who sent Him, the God of the living, as Jesus Himself bears witness, of Abraham, and of Isaac, and of Jacob (Matt. 22:32), Who on this account is Lord of heaven and earth (Matt. 11:25), because He has made them, He is both alone good (Luke 18:19), and greater than He Who was sent (John 14:28). And even if, as we have said before, in a bolder way the whole world also has been understood by Heracleon to be the shoe of Jesus, yet I do not think that we ought to assent to him. For how with such an interpretation will that saying be preserved: "Heaven is My throne, and the earth is the footstool of My feet" (Isa. 66:1), which is witnessed to by Jesus as spoken concerning the Father? "For swear not," He says, "by heaven, for it is the throne of God, nor by the earth, for it is the footstool of His feet" (Matt. 5:34–35). And how, along with maintaining that the whole world is understood to be the shoe of Jesus, will that saying be understood: "Do not I fill heaven and earth, says the Lord?" (Jer. 23:24). Nevertheless it is worth considering whether we ought to understand the passages as we set them down, because the Word and Wisdom has pervaded the whole world, and the Father is in the Son (John 14:10); or whether He Who primarily girded Himself with the whole creation, because the Son is in Him (John 14:10), granted to the Saviour, as second after Himself and being God the Word, to reach through the whole creation. And especially for those who are able to consider the unceasing motion of so great a heaven, carrying round with itself from east to west so great a multitude of stars, it will be worthy of inquiry as to what is the

Editors' notes and page, col. 268

Footnotes

(71) ‹call not visible in the image; Greek only› · call in col 268

Idem cod., ἀνθρώποις.

The same manuscript [the Bodleian] has ἀνθρώποις ("to men").

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(72) ‹call not visible in the image; Greek only› · call in col 268

Καὶ περὶ τοῦ προσώπου τούτου, etc. Sic habent codices mss. Regius, Barberinus et Bodleianus, a quibus non recessit Perionius; aliter tamen legendum esse suadet ipse orationis contextus et Ferrarii interpretatio. Huetius sic emendavit: Καὶ περὶ τοῦ δημιουργοῦ τοῦ κόσμου, τοῦ προσώπου τούτου διὰ τοῦ Ἰωάννου νοουμένου.

"Καὶ περὶ τοῦ προσώπου τούτου" ("and about this person"), etc. So the Royal, Barberini and Bodleian manuscripts have it, and Perion did not depart from them; yet the very context of the passage and Ferrarius's translation urge that it be read otherwise. Huet emended thus: Καὶ περὶ τοῦ δημιουργοῦ τοῦ κόσμου, τοῦ προσώπου τούτου διὰ τοῦ Ἰωάννου νοουμένου ("and about the maker of the world, this person being understood through John").

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(73) ‹μείζων τοῦ πεμφθέντος› · call in col 268

Οὗτος καὶ μόνος ἀγαθὸς, καὶ μείζων τοῦ πεμφθέντος. Joan. XIV, 28: Πορεύομαι πρὸς τὸν Πατέρα· ὅτι ὁ Πατήρ μου μείζων μου ἐστί. Adi Origeniana.

"Οὗτος καὶ μόνος ἀγαθὸς, καὶ μείζων τοῦ πεμφθέντος" ("he alone is good, and greater than the one sent"). John 14:28: "I go to the Father, for my Father is greater than I." See the Origeniana.

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(74) ‹ἐφθακέναι› · call in col 268

Ἐφθακέναι. Forte legendum πεφοιτηκέναι.

"Ἐφθακέναι" ("to have reached"). Perhaps read πεφοιτηκέναι ("to have pervaded").

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(75) ‹συμπεριάγοντος› · call in col 268

Συμπεριάγοντος. Sic codex Bodleianus; editio Huetii, συμπεριάγοντα.

"Συμπεριάγοντος" ("carrying round with it"). So the Bodleian manuscript; Huet's edition has συμπεριάγοντα.

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Page

running head: ORIGENIS 268
marginal letters: A ἐν ἀνθρώπῳ ἦν,; B ἢ ἐπιλῦσαι τὴν; C πᾶς ὁ κόσμος; D τὸν Υἱὸν εἶναι
old-edition numerals: (none)
other: word split at column break: ἐνυπάρ-[χουσα]
other: the word ἐνυπάρχουσα was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 269

PG 14:269

δύναμις τοσαύτη, καὶ τηλικαύτη τῷ παντὶ κόσμῳ. Ἕτερον γὰρ παρὰ τὸν Πατέρα καὶ τὸν Υἱὸν ταύτην τολμῆσαι εἰπεῖν, μήποτε οὐκ ἔστιν εὐσεβές.

power, so great and so mighty, existing in the whole world. For to dare to say that this is another beside the Father and the Son is perhaps not pious.

24. Ταῦτα ἐν Βηθαρᾷ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦν Ἰωάννης βαπτίζων. Ὅτι μὲν σχεδὸν ἐν πᾶσι τοῖς ἀντιγράφοις κεῖται· « Ταῦτα ἐν Βηθανίᾳ ἐγένετο, » οὐκ ἀγνοοῦμεν, καὶ ἔοικε τοῦτο καὶ ἔτι πρότερον γεγονέναι· καὶ παρὰ Ἡρακλέωνι γοῦν Βηθανίαν ἀνέγνωμεν. Ἐπείσθημεν δὲ μὴ δεῖν « Βηθανίᾳ » ἀναγινώσκειν, ἀλλὰ Βηθαβαρᾷ, γενόμενοι ἐν τοῖς τόποις ἐπὶ ἱστορίαν τῶν ἰχνῶν Ἰησοῦ, καὶ τῶν μαθητῶν αὐτοῦ, καὶ τῶν προφητῶν. Βηθανία γὰρ, ὡς ὁ αὐτὸς εὐαγγελιστής φησι, ἡ πατρὶς Λαζάρου, καὶ Μάρθας, καὶ Μαρίας, ἀπέχει τῶν Ἱεροσολύμων σταδίους δεκαπέντε· ἧς πόῤῥω ἐστὶν ὁ Ἰορδάνης ποταμὸς, ὡς ἀπὸ σταδίων πλατεῖ λόγῳ ρπʹ· ἀλλ' οὐδὲ ὁμώνυμος τῇ Βηθανίᾳ τόπος ἐστὶν περὶ τὸν Ἰορδάνην. Δείκνυσθαι δὲ λέγουσι παρὰ τῇ ὄχθῃ τοῦ Ἰορδάνου τὰ Βηθαρᾶ, ἔνθα ἱστοροῦσι τὴν Ἰωάννην βεβαπτικέναι· ἔστι τε ἡ ἑρμηνεία τοῦ ὀνόματος ἀκόλουθος τῷ βαπτίσματι τοῦ ἑτοιμάζοντος Κυρίῳ λαὸν κατεσκευασμένον· μεταλαμβάνεται γὰρ εἰς οἶκον κατασκευῆς· ἡ δὲ Βηθανία εἰς οἶκον ὑπακοῆς. Ποῦ γὰρ ἀλλαχόσε ἐχρῆν βαπτίζειν τὸν ἀποσταλέντα ἄγγελον πρὸ προσώπου τοῦ Χριστοῦ κατασκευάσαι τὴν ὁδὸν αὐτοῦ ἔμπροσθεν αὐτοῦ, ἢ εἰς τὸν τῆς κατασκευῆς οἶκον; Ποία δὲ οἰκειοτέρα πατρὶς τῇ τὴν ἀγαθὴν μερίδα ἐκλεξαμένῃ μὴ ἀφαιρουμένην αὐτῆς Μαριὰμ, καὶ τῇ περισπωμένῃ διὰ τὴν Ἰησοῦ ὑποδοχὴν Μάρθᾳ, καὶ τῷ τούτων ἀδελφῷ, φίλῳ ὑπὸ τοῦ Σωτῆρος εἰρημένῳ, Λαζάρῳ, ἢ Βηθανία ὁ τῆς ὑπακοῆς οἶκος; Οὐ καταφρονητέον οὖν τῆς περὶ τὰ ὀνόματα ἀκριβείας τῷ ἀπαραλείπτως βουλομένῳ συνιέναι τὰ ἅγια γράμματα. Τὸ μέντοιγε ἡμαρτῆσθαι ἐν τοῖς Ἑλληνικοῖς ἀντιγράφοις τὰ περὶ τῶν ὀνομάτων πολλαχοῦ, καὶ ἀπὸ τούτων ἄν τις πεισθείη ἐν τοῖς Εὐαγγελίοις· ἡ περὶ τοὺς ὑπὸ τῶν δαιμονίων κατακρημνιζομένους καὶ ἐν τῇ θαλάσσῃ συμπνιγομένους χοίρους οἰκονομία ἀναγέγραπται γεγονέναι ἐν τῇ χώρᾳ τῶν Γερασηνῶν. Γέρασα δὲ τῆς Ἀραβίας ἐστὶ πόλις, οὔτε θάλασσαν οὔτε λίμνην πλησίον ἔχουσα. Καὶ οὐκ ἂν οὕτως προφανὲς ψεῦδος καὶ εὐέλεγκτον οἱ εὐαγγελισταὶ εἰρήκεσαν, ἄνδρες ἐπιμελῶς γινώσκοντες τὰ περὶ τὴν Ἰουδαίαν. Ἐπεὶ δὲ

24. These things were done in Bethara beyond the Jordan, where John was baptizing (John 1:28). That in almost all the copies indeed there stands: "These things were done in Bethany," we are not ignorant, and it seems that this was so even earlier; and in Heracleon, at any rate, we read "Bethany." But we were persuaded that we ought not to read "Bethany," but "Bethabara," when we came to the places for the investigation of the footsteps of Jesus, and of His disciples, and of the prophets. For Bethany, as the same evangelist says, the native place of Lazarus, and Martha, and Mary, is fifteen furlongs distant from Jerusalem (John 11:1, 18); far from which is the river Jordan, about a hundred and eighty furlongs off at a broad computation; nor is there any place about the Jordan of the same name with Bethany. Whereas they say that Bethara is pointed out by the bank of the Jordan, where they relate that John baptized; and the interpretation of the name is consistent with the baptism of him who makes ready for the Lord a prepared people (Luke 1:17); for it is translated "house of preparation;" whereas Bethany, "house of obedience." For where else ought the messenger sent before the face of Christ to prepare His way before Him (Mal. 3:1; Luke 1:76) to baptize, than in the house of preparation? And what more fitting native place for Mary, who chose the good part which is not taken away from her, and for Martha, who was cumbered about the receiving of Jesus (Luke 10:40–42), and for their brother Lazarus, who was called a friend by the Saviour (John 11:11), than Bethany, the house of obedience? One who wishes to understand the holy Scriptures without omission, therefore, must not despise accuracy concerning names. Moreover, that errors have been made in the Greek copies in many places as regards names, one might be persuaded from these instances also in the Gospels: the dispensation concerning the swine driven down the steep by the daemons and drowned in the sea is recorded to have taken place in the country of the Gerasenes (Matt. 8:28, 32; Mark 5:1, 13; Luke 8:26, 33). Now Gerasa is a city of Arabia, having neither sea nor lake near it. And the evangelists, being men who carefully knew the parts about Judaea, would not have uttered so manifest and easily refuted a falsehood. But since

Editors' notes and page, col. 269

Footnotes

(76) ‹call not visible in the image; Greek only› · call in col 269

Editio Huetii, περὶ τὸν, etc., male.

Huet's edition has περὶ τὸν, etc., wrongly.

(printed under page 141)

(77) ‹call not visible in the image; Greek only› · call in col 269

Ταῦτα ἐν Βηθαρᾷ. Origenes in Catena quadam Regia in Joan. I, 28: Χρὴ δὲ γινώσκειν, ὅτι τὰ ἀκριβῆ τῶν ἀντιγράφων Βηθαβαρᾷ περιέχει. Ἡ γὰρ Βηθανία οὐχὶ πέραν τοῦ Ἰορδάνου, ἀλλ' ἐγγύς που τῶν Ἱεροσολύμων ἐστίν. Infra scriptum aliquando reperias, Βηθαραβᾶ, aliquando Βηθαβαρᾶ, quae vera lectio est, et quam secutum esse Origenem certum est, juxta codicum Graecorum fidem Joann. I, 28. Hanc enim vocem vertit, οἶκος κατασκευῆς, a בית et ברא, quod aliquando redditur κατασκευάζειν, ut Isaiae XL, 28, בורא קצות ארץ LXX verterunt: ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς. Ita et Isaiae XLIII, 7. Quod si scripsisset Βηθαραβᾶ, exposuisset, « domus humilis, » vel « domus vesperae, » quemadmodum exponit Hieronymus in libro De locis Hebraicis. Vertit utrobique Ferrarius, Bethabara, adeo ut sic ipsius habuisse codicem dubium non sit, inquit Huetius. Verumtamen in codice Bodleiano nec non in codice Barberino utrobique legitur Βηθαρᾶ, non Βηθαβαρᾶ.

"Ταῦτα ἐν Βηθαρᾷ" ("these things in Bethara"). Origen, in a certain Royal Catena on John 1:28: "One should know that the accurate copies contain 'Bethabara.' For Bethany is not beyond the Jordan, but somewhere near Jerusalem." Below you will sometimes find Βηθαραβᾶ written, sometimes Βηθαβαρᾶ, which is the true reading and the one Origen certainly followed, in keeping with the witness of the Greek manuscripts at John 1:28. For he renders this name οἶκος κατασκευῆς ("house of preparation"), from בית ("house") and ברא, which is sometimes rendered κατασκευάζειν ("to prepare"), as at Isaiah 40:28, בורא קצות ארץ, which the Seventy translated "who prepared the ends of the earth." So too at Isaiah 43:7. Had he written Βηθαραβᾶ, he would have explained it as "lowly house" or "house of evening," as Jerome explains it in his book On Hebrew Places. Ferrarius translates "Bethabara" in both places, so that there is no doubt his manuscript had it so, says Huet. Yet in the Bodleian manuscript, and in the Barberini manuscript too, Βηθαρᾶ is read in both places, not Βηθαβαρᾶ.

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(78) ‹call not visible in the image; Greek only› · call in col 269

Γενόμενοι ἐν τοῖς τόποις, etc. Id tum primum videtur contigisse, cum Alexandria pulsus Caesareae domicilium statuit. HUETIUS.

"Γενόμενοι ἐν τοῖς τόποις" ("having been in those places"), etc. This seems first to have happened when, driven from Alexandria, he made his home at Caesarea. HUET.

(printed under page 141)

Footnotes

(99) ‹scripture; call not visible in the image› · call in col 270

Joan. I, 28.

John 1:28.

(printed under page 141)

(1) ‹scripture; call not visible in the image› · call in col 270

Joan. I, 1, 18.

John 1:1, 18.

(printed under page 141)

(2) ‹populum instructum› · call in col 270

Luc. I, 17.

Luke 1:17.

(printed under page 141)

(3) ‹coram ipso› · call in col 270

ibid. 76.

Ibid. [Luke 1:]76.

(printed under page 141)

(4) ‹non auferendam› · call in col 270

Luc. X, 41.

Luke 10:41.

(printed under page 141)

(5) ‹suscipiendum Jesum› · call in col 270

ibid. 43.

Ibid. [Luke 10:]43.

(printed under page 141)

(6) ‹amicus dicitur› · call in col 270

Joan. XI, 11; Matth. VIII, 28, 32.

John 11:11; Matthew 8:28, 32.

(printed under page 141)

(7) ‹scribitur facta› · call in col 270

Marc. V, 1, 13; Luc. VIII, 26, 33, 37.

Mark 5:1, 13; Luke 8:26, 33, 37.

(printed under page 141)

Footnotes

(8) ‹scripture; call not visible in the image› · call in col 271

Matth. III, 34; Marc. V, 17; Luc. VIII, 37.

Matthew 3:34 [as printed; read 8:34]; Mark 5:17; Luke 8:37.

(printed under page 142)

(9) ‹scripture; call not visible in the image› · call in col 271

Gen. XLVI, 11; Exod. VI, 16; Num. III, 17; XXVI, 57; I Paral. VI, 1, 16; Exod. II, 22; I Paral. XXIII, 15.

Genesis 46:11; Exodus 6:16; Numbers 3:17; 26:57; 1 Chronicles 6:1, 16; Exodus 2:22; 1 Chronicles 23:15.

(printed under page 142)

(10) ‹Aunan esse dicitur› · call in col 271

Gen. XXXVIII, 4; XLVI, 12; Num. XXVI, 19; I Paral. II, 3.

Genesis 38:4; 46:12; Numbers 26:19; 1 Chronicles 2:3.

(printed under page 142)

(11) ‹invenimus› · call in col 271

Num. XXXIII, 6.

Numbers 33:6.

(printed under page 142)

Page

running head: 271 ORIGENIS
marginal letters: A invenimus, « in; B exemplaribus nostra comparantes,; C Aeman habeat. Et
old-edition numerals: (none)
other: facing Latin version, not set

PG 14:272

ἐν ὀλίγοις εὕρομεν « εἰς τὴν χώραν τῶν Γαδαρηνῶν, » καὶ πρὸς τοῦτο λεκτέον· Γάδαρα γὰρ πόλις μέν ἐστι τῆς Ἰουδαίας, περὶ ἣν τὰ διαβόητα θερμὰ τυγχάνει, λίμνη δὲ κρημνοῖς παρακειμένη οὐδαμῶς ἐστιν ἐν αὐτῇ ἢ θάλασσα. Ἀλλὰ Γέργεσα, ἀφ' ἧς οἱ Γεργεσαῖοι, πόλις ἀρχαία περὶ τὴν νῦν καλουμένην Τιβεριάδα λίμνην, περὶ ἣν κρημνὸς παρακείμενος τῇ λίμνῃ, ἀφ' οὗ δείκνυται τοὺς χοίρους ὑπὸ τῶν δαιμόνων καταβεβλῆσθαι. Ἑρμηνεύεται δὲ ἡ Γέργεσα παροικία ἐκβεβληκότων, ἐπώνυμος οὖσα τάχα προφητικῶς οὗ περὶ τὸν Σωτῆρα πεποιήκασι παρακαλέσαντες αὐτὸν μεταβῆναι ἐκ τῶν ὁρίων αὐτῶν οἱ τῶν χοίρων πολῖται. Τὸ δ' ὅμοιον περὶ τὰ ὀνόματα σφάλμα πολλαχοῦ τοῦ νόμου καὶ τῶν προφητῶν ἔστιν ἰδεῖν, ὡς ἠκριβώσαμεν ἀπὸ Ἑβραίων μαθόντες, καὶ τοῖς ἀντιγράφοις αὐτῶν τὰ ἡμέτερα συγκρίναντες, μαρτυρηθεῖσιν ὑπὸ τῶν μηδέπω διαστραφεισῶν ἐκδόσεων Ἀκύλου, καὶ Θεοδοτίωνος, καὶ Συμμάχου. Ὀλίγα τοίνυν παραθησόμεθα ὑπὲρ τοῦ τοὺς φιλομαθεῖς ἐπιστρεφεστέρους γενέσθαι περὶ ταῦτα. Εἷς τῶν υἱῶν Λευῒ ὁ πρῶτος Γεσὼν ἐν τοῖς πλείστοις τῶν ἀντιγράφων ὠνόμασται, ἀντὶ τοῦ Γηρσὼν, ὁμώνυμος τυγχάνων τῷ πρωτοτόκῳ Μωϋσέως, ἑκατέρων διὰ τὴν παροικίαν ἐν γῇ ἀλλοτρίᾳ γεννηθέντων τοῦ ὀνόματος ἑτοίμως κειμένου. Πάλιν τῷ Ἰούδᾳ παρ' ἡμῖν μὲν ὁ δεύτερος Αὐνὰν εἶναι λέγεται, παρὰ δὲ Ἑβραίοις Ὠνάν ἐστι, Πόνος αὐτῶν. Πρὸς τούτοις ἐν ταῖς ἀπάρσεσι τῶν υἱῶν Ἰσραὴλ ἐν τοῖς Ἀριθμοῖς εὕρομεν, ὅτι ἀπῆραν ἐκ Σοχὼθ, καὶ παρενέβαλον εις Βουθάν· τὸ δὲ Ἑβραϊκὸν, ἀντὶ Βουθὰν, Αἰμὰν λέγει. Καὶ τί με δεῖ διατρίβοντα πλείονα παρατίθεσθαι, παρόντος τῷ βουλομένῳ τοῦ ἐξετάζειν καὶ γινώσκειν τὰ κατὰ τὰ ὀνόματα ἀληθῆ ; Μάλιστα δὲ ὑποπτευτέον τοὺς τόπους τῶν Γραφῶν, ἔνθα κατάλογός ἐστιν ἅμα ὀνομάτων πλειόνων, ὡς ἐν τῷ Ἰησοῦ τὰ περὶ τῆς κληροδοσίας, καὶ ἐν τῇ πρώτῃ τῶν Παραλειπομένων ἀρχῆθεν ἑξῆς μέχρι τοῦ ἐγγύς που ὑπὲρ τὸν Δαυ . . . Ὁμοίως δὲ καὶ ἐν

in a few we have found "into the country of the Gadarenes" (Matt. 8:28; Mark 5:1; Luke 8:26), on this point also we must speak: for Gadara is indeed a city of Judaea, around which are the famous hot springs, but there is by no means in it a lake bordered by cliffs, or a sea. Whereas Gergesa, from which come the Gergesenes, is an ancient city around the lake now called Tiberias, around which is a cliff bordering the lake, from which it is pointed out that the swine were cast down by the demons. Now Gergesa is interpreted "sojourning of those who have cast out," being named perhaps prophetically after that which the citizens of the swine did with regard to the Saviour when they besought Him to depart out of their borders (Matt. 8:34; Mark 5:17; Luke 8:37). And the like mistake concerning names is to be seen in many places of the law and the prophets, as we have ascertained accurately through learning from the Hebrews, and comparing our copies with theirs, which are borne witness to by the not yet corrupted editions of Aquila, and Theodotion, and Symmachus. We shall therefore adduce a few instances in order that lovers of learning may become more attentive concerning these matters. One of the sons of Levi, the first, is named Geson in most of the copies, instead of Gerson (Gen. 46:11; Exod. 6:16), sharing the same name with the firstborn of Moses (Exod. 2:22), the name lying ready at hand for both because of their having been born during a sojourning in a strange land. Again, the second son of Judah among us indeed is said to be Aunan, whereas among the Hebrews he is Onan (Gen. 38:4; 46:12), "Their labour." Besides these, in the removals of the sons of Israel in Numbers we have found that they removed from Sochoth, and encamped in Buthan (Num. 33:6); whereas the Hebrew, instead of Buthan, says Aeman. And what need is there for me to linger and adduce more instances, when it is in the power of anyone who wishes both to examine and to know the truth regarding the names? Above all, one must suspect those passages of the Scriptures where there is a catalogue of many names together, as in Joshua the passages concerning the allotment of the inheritance, and in the First Book of Chronicles from the beginning in order as far as somewhere near beyond Dav... And similarly in

Editors' notes and page, col. 272

Footnotes

(79) ‹call not visible in the image; Greek only› · call in col 272

Ἐν αὐτῇ ἡ θάλασσα. Editio Huetii in textu habet ἐν αὐτῇ θάλασσα. Caeterum Origenis observationi adde Gadara civitatem fuisse Judaeorum, quibus ut vetitum erat porcos edere, ita superfluum fuisset alere.

"Ἐν αὐτῇ ἡ θάλασσα" ("the sea in it"). Huet's edition has ἐν αὐτῇ θάλασσα in the text. Further, add to Origen's observation that Gadara was a city of Jews, for whom, as it was forbidden to eat pigs, so it would have been pointless to raise them.

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Ἑρμηνεύεται δὲ ἡ Γέργεσα. Infra tom. X in Joann., num. 10: Ὥσπερ τὰ Γέργεσα, ἔνθα παρεκάλεσαν αὐτὸν μεταβῆναι ἐκ τῶν ὁρίων αὐτῶν οἱ τῶν χοίρων πολῖται, ἑρμηνεύεται, Παροικία ἐκβεβληκότων. Quasi ex hac expulsione id nominis tum primum sortita fuerit. Vocabulum illud derivat Origenes a גור, unde מגור, « habitatio, » et גרש, « expulit: » unde fieri debuit, « Gergeresa, » non « Gergesa. » At Matth. VIII, 28, τὴν χώραν τῶν Γεργεσηνῶν reperio; « Gergesa » autem nusquam reperio. HUETIUS.

"Ἑρμηνεύεται δὲ ἡ Γέργεσα" ("Gergesa is interpreted"). Below, tome 10 on John, no. 10: "Just as Gergesa, where the citizens of the swine begged him to leave their borders, is interpreted 'Sojourn of those who have cast out.'" As though it got that name for the first time from this expulsion. Origen derives the word from גור, whence מגור, "dwelling," and גרש, "he cast out": from which it should have become "Gergeresa," not "Gergesa." But at Matthew 8:28 I find "the country of the Gergesenes"; "Gergesa," however, I find nowhere. HUET.

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Χοίρων. Ita codex Regius et reliqui, cum Perionio; et infra tom. X in Joann., num. 10, οἱ τῶν χοίρων πολῖται. Ferrarius utrobique χωρίων, quod malim. HUETIUS.

"Χοίρων" ("of the swine"). So the Royal manuscript and the rest, with Perion; and below, tome 10 on John, no. 10, "the citizens of the swine." Ferrarius has χωρίων ("of the districts") in both places, which I should prefer. HUET.

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(82) ‹διὰ τὴν παροικίαν› · call in col 272

Διὰ τὴν παροικίαν, etc. A גר « peregrinus, » et שם « ibi. » Exod. II, 22: « Quae peperit ei filium, quem vocavit Gersam, dicens: Advena fui in terra aliena. » Hieronymus De nomin. Hebraic.: « Gerson, ejectio eorum, sive, advena ibi, aut advena pupillae. » ID.

"Διὰ τὴν παροικίαν" ("because of the sojourning"), etc. From גר, "stranger," and שם, "there." Exodus 2:22: "She bore him a son, whom he called Gersam, saying: I have been a stranger in a foreign land." Jerome, On Hebrew Names: "Gerson, their casting out; or, a stranger there; or, a stranger of the pupil." THE SAME [Huet].

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(83) ‹Πόνος αὐτῶν› · call in col 272

Παρὰ δὲ Ἑβραίοις Ὠνάν ἐστι, Πόνος αὐτῶν. Ab אן, cum affixo plurali feminino. Hieronymus De nomin. Hebraic.: « Onan, moeror eorum. »

"Παρὰ δὲ Ἑβραίοις Ὠνάν ἐστι, Πόνος αὐτῶν" ("but among the Hebrews it is Onan, 'their toil'"). From אן, with the feminine plural suffix. Jerome, On Hebrew Names: "Onan, their grief."

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(84) ‹τὸ δὲ› · call in col 272

Παρενέβαλον εἰς Βουθάν· τὸ δέ, etc. Hic hariolatus est Perionius pro Βουθάν scribendum Αἰθάν. Sed omnino retinendum Βουθάν, quod editiones omnes τῶν Ο' praeferunt, Num. XXXIII, 6, ex Hebraico באתם, in Etham. Itaque pro Αἰμάν, quod sequitur apud Origenem, legendum videtur Αἰθάμ, id enim Hebraici codices perpetuo consensu habent. HUETIUS.

"Παρενέβαλον εἰς Βουθάν· τὸ δέ" ("they encamped at Buthan; but the …"), etc. Here Perion guessed that Αἰθάν should be written for Βουθάν. But Βουθάν must by all means be kept, as all editions of the Seventy have it at Numbers 33:6, from the Hebrew באתם, "in Etham." So for Αἰμάν, which follows in Origen, it seems one should read Αἰθάμ, for the Hebrew manuscripts have that by constant agreement. HUET.

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(85) ‹τὸν Λαυ› · call in col 272

Ἐγγύς που ὑπὲρ τὸν Λαυ. Postremam hanc vocem non reddit Ferrarius, sive quod ex ipsius abfuerit codice, sive quod vocem nihili quomodo redderet non habuerit. Quid si legamus: ὑπὲρ τὸν Σαούλ, vel ὑπὲρ τὸν Δᾶδ, contracte pro Δαυΐδ. Sensus erit: Suspecta debent esse loca, ubi compluria nomina recensentur: velut in Jesu Nave, et in primo Paralipomenon, ab initio libri ad eum circi- (continues)

"Ἐγγύς που ὑπὲρ τὸν Λαυ." Ferrarius does not render this last word, either because it was missing from his manuscript or because he had no way to render a word of no meaning. What if we read ὑπὲρ τὸν Σαούλ ("past Saul"), or ὑπὲρ τὸν Δᾶδ, contracted for Δαυΐδ ("past David")? The sense will be: those passages must be suspect where a great many names are listed, as in Joshua son of Nun, and in the first book of Chronicles, from the beginning of the book to about … (continues)

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Page

running head: ORIGENIS 272
marginal letters: A ἐν ὀλίγοις εὕρομεν; B τες, καὶ τοῖς; C Βουθὰν, Αἰμὰν λέγει.; D τῶν. Ab
old-edition numerals: (none)

PG 14:273

τῷ Ἔσδρᾳ. Καὶ οὐ καταφρονητέον τῶν ὀνομάτων, πραγμάτων σημαινομένων ἀπ' αὐτῶν χρησίμων τῇ τῶν τόπων ἑρμηνείᾳ. Οὐκ εὔκαιρον δὲ νῦν τὸν περὶ τῆς θεωρίας τῶν ὀνομάτων ἐξετάσαι λόγον, ἀφέμενον τῶν προκειμένων.

Esdras also. And one must not despise the names, since things useful for the interpretation of the passages are signified by them. However, it is not seasonable now to examine the question concerning the contemplation of names, leaving aside the matters before us.

25. Ἴδωμεν τοίνυν τὰ τῆς εὐαγγελικῆς λέξεως. Ἰορδάνης μὲν ἑρμηνεύεται κατάβασις αὐτῶν. Τούτῳ δὲ, ἵν' οὕτως εἴπω, γειτνιᾷ τὸ ὄνομα τοῦ Ἰαρὲδ, ὃ καὶ αὐτὸ ἑρμηνεύεται καταβαίνων, ἐπειδήπερ γεγένηται τῷ Μαλελεὴλ, ὡς ἐν τῷ Ἐνὼχ γέγραπται (εἴ τῳ φίλον παραδέχεσθαι ὡς ἅγιον τὸ βιβλίον), ταῖς ἡμέραις τῆς τῶν υἱῶν τοῦ Θεοῦ καταβάσεως ἐπὶ τὰς θυγατέρας τῶν ἀνθρώπων· ἥντινα κατάβασιν αἰνίσσεσθαί τινες ὑπειλήφασι τὴν τῶν ψυχῶν κάθοδον ἐπὶ τὰ σώματα, θυγατέρας ἀνθρώπων τροπικώτερον τὸ γήϊνον σκῆνος λέγεσθαι ὑπειληφότες. Εἰ δὴ τοῦθ' οὕτως ἔχει, τίς ἂν εἴη ποταμὸς κατάβασις αὐτῶν, ἐφ' ὃν ἐρχόμενον καθαίρεσθαι δεῖ οὐκ ἰδίαν κατάβασιν καταβεβηκότα, ἀλλὰ τὴν τῶν ἀνθρώπων, ἢ ὁ Σωτὴρ ἡμῶν διορίζων τοὺς ὑπὸ Μωϋσέως κληροδοτουμένους ἀπὸ τῶν διὰ Ἰησοῦ τὰς οἰκείας ἀπολαμβανόντων μερίδας ; Τούτου δὴ τοῦ διὰ τοῦ καταβεβηκότος ποταμοῦ τὰ ὁρμήματα εὐφραίνουσιν, ὡς ἐν Ψαλμοῖς εὕρομεν, τὴν πόλιν τοῦ Θεοῦ τὴν αἰσθητὴν Ἰερουσαλὴμ (οὐ γὰρ ἔχει παρακείμενον ποταμόν), ἀλλὰ τὴν ἄμωμον τοῦ Θεοῦ Ἐκκλησίαν, οἰκοδομουμένην ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ τῶν προφητῶν, ὄντος ἀκρογωνιαίου Χριστοῦ Ἰησοῦ τοῦ Κυρίου ἡμῶν. Ἰορδάνην μέντοιγε νοητέον τοῦ Θεοῦ Λόγον τὸν γενόμενον σάρκα, καὶ σκηνώσαντα ἐν ἡμῖν, Ἰησοῦν δὲ τὸν κληροδοτήσαντα ὃ ἀνείληφεν ἀνθρώπινον· ὅπερ ἐστὶ καὶ ἀκρογωνιαῖος λίθος, ὃ καὶ αὐτὸς ἐν τῇ θεότητι τοῦ Υἱοῦ τοῦ Θεοῦ γενόμενος, τῷ ἀνειλῆφθαι ὑπ' αὐτοῦ λούεται, καὶ τότε χωρεῖ τὴν ἀκέραιον καὶ ἄδολον περιστερὰν τοῦ Πνεύματος, συνδεδεμένην αὐτῷ, καὶ μηκέτι ἀποπτῆναι δυναμένην· « Ἐφ' ὃν γὰρ, φησὶν, ἐὰν ἴδῃς τὸ Πνεῦμα καταβαῖνον καὶ μένον ἐπ' αὐτὸν, οὗτός ἐστιν ὁ βαπτίζων ἐν Πνεύματι ἁγίῳ. » Διὰ τοῦτο λαβὼν τὸ Πνεῦμα μένον ἐπ' αὐτὸν Ἰησοῦν, ἐν αὐτῷ μείναντι βαπτίζειν τοὺς προσερχομένους αὐτῷ δυνηθῇ. Πέραν δὲ τοῦ Ἰορδάνου, κατὰ τὰ ἔξω τῆς Ἰουδαίας νεύοντα κλίματα, ἐν τῇ Βηθαραβᾷ βαπτίζει ὁ Ἰωάννης, πρόδρομος ὢν τοῦ ἐληλυθότος καλέσαι οὐ δικαίους, ἀλλὰ ἁμαρτωλοὺς, διδάσκοντος μὴ χρείαν ἔχειν τοὺς ἰσχύοντας ἰατροῦ, ἀλλὰ τοὺς κακῶς ἔχοντας·

25. Let us see, therefore, the matters belonging to the evangelical text. Jordan indeed is interpreted "their descent." And akin to this, so to speak, is the name of Jared, which itself also is interpreted "descending," inasmuch as he was born to Maleleel, as it is written in Enoch (if anyone pleases to receive the book as holy), in the days of the descent of the sons of God unto the daughters of men (Gen. 5:15; 6:2); which descent some have supposed to hint at the descent of souls into bodies, supposing the earthly tabernacle to be called more figuratively "daughters of men." If then this is so, what river would be "their descent," coming unto which one must be purified, a river that has descended not by its own descent, but by that of men, save our Saviour, Who separates those who receive their inheritance through Moses from those who obtain their own portions through Joshua? Now the streams of this river, through Him Who has descended, make glad, as we have found in the Psalms, the city of God (Ps. 45:5)—[not] the perceptible Jerusalem (for it has no river beside it), but the blameless Church of God, built upon the foundation of the apostles and the prophets, Christ Jesus our Lord being the chief cornerstone (Eph. 2:20). By Jordan, however, we must understand the Word of God Who became flesh, and tabernacled among us (John 1:14), and by Joshua Him Who distributed as an inheritance the humanity which He assumed; which is also the chief cornerstone, which, itself also having come to be in the divinity of the Son of God, is washed by being assumed by Him, and then receives the guileless and uncorrupted dove of the Spirit, bound together with it, and no longer able to fly away: "For upon Whomsoever," he says, "you shall see the Spirit descending and abiding upon Him, this is He Who baptizes in the Holy Spirit" (John 1:33). On this account, having received the Spirit abiding upon Jesus Himself, He is able to baptize in It abiding upon Him those who come unto Him. And beyond the Jordan, in the regions inclining towards the parts outside Judaea, in Betharaba, John baptizes (John 1:28), being the forerunner of Him Who came to call not the righteous, but sinners, teaching that they who are strong have no need of a physician, but they who are sick (Matt. 9:12–13);

Editors' notes and page, col. 273

Footnotes

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Ἰορδάνης μὲν ἑρμηνεύεται, etc. A ירד, « descendit. » Hieronymus De nominib. Hebraic.: « Jarden, descensio eorum, vel, vide Judicium. » Alii dictum putant Jordanem a duobus fontibus Jor et Dan, unde hic amnis profluit; quo modo nomina sua adepti sunt Dordona et Tamesis. ID.

"Ἰορδάνης μὲν ἑρμηνεύεται" ("Jordan is interpreted"), etc. From ירד, "he went down." Jerome, On Hebrew Names: "Jarden, their going down; or, see the Judgement." Others think the Jordan is named from the two springs Jor and Dan, from which this river flows; in the way the Dordogne and the Thames got their names. THE SAME [Huet].

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Ὡς ἐν τῷ Ἐνὼχ γέγραπται, etc. Locus habetur libro primo Enochi, Περὶ τῶν ἐγρηγόρων, e quo fragmentum profert Scaliger ad Euseb. En verba: Καὶ ἐγένετο, ὅτε ἐπληθύνθησαν οἱ υἱοὶ τῶν ἀνθρώπων, ἐγεννήθησαν αὐτοῖς θυγατέρες ὡραῖαι, καὶ ἐπεθύμησαν αὐτὰς οἱ ἐγρήγοροι… Ἦσαν δὲ οὗτοι σʹ, οἱ καταβάντες ἐν ταῖς ἡμέραις Ἰαρέδ. Hunc librum Graece scriptum habuit Scaliger, aliaque ejusdem auctoris falsa et supposita, quemadmodum discimus ex Scaligerianis. ID.

"Ὡς ἐν τῷ Ἐνὼχ γέγραπται" ("as it is written in Enoch"), etc. The passage is found in the first book of Enoch, On the Watchers, from which Scaliger cites a fragment in his notes on Eusebius. Here are the words: "And it came to pass, when the sons of men had multiplied, that beautiful daughters were born to them, and the Watchers desired them… And these were two hundred, who came down in the days of Jared." Scaliger had this book written in Greek, and other spurious and supposititious works of the same author, as we learn from the Scaligerana. THE SAME [Huet].

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(88) ‹προσερχομένους› · call in col 273

Προσερχομένους. Ita codex Bodleianus; Regius, ἐρχομένους.

"Προσερχομένους" ("those coming to him"). So the Bodleian manuscript; the Royal has ἐρχομένους ("those coming").

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(89) ‹Βηθαραβᾷ› · call in col 273

Βηθαραβᾷ. Codex Barberinus, Βηθαρᾷ, sed omnino legendum ut supra Βηθαβαρᾷ.

"Βηθαραβᾷ." The Barberini manuscript has Βηθαρᾷ, but one must by all means read Βηθαβαρᾷ, as above.

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(90) ‹ἰατροῦ› · call in col 273

Ἰατροῦ. Sic codex Bodleianus; Regius ἰατρῶν.

"Ἰατροῦ" ("of a physician"). So the Bodleian manuscript; the Royal has ἰατρῶν ("of physicians").

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Footnotes

(12) ‹est scriptum› · call in col 274

Psal. XLV, 5.

Psalm 45 (46):5.

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(13) ‹Domino nostro› · call in col 274

Ephes. II, 20.

Ephesians 2:20.

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(14) ‹habitavit in nobis› · call in col 274

Joan. I, 14.

John 1:14.

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(15) ‹in Spiritu sancto› · call in col 274

ibid. 33.

Ibid. [John 1:]33.

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Footnotes

(16) ‹scripture; call not visible in the image› · call in col 275

Matth. IX, 12.

Matthew 9:12.

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(17) ‹scripture; call not visible in the image› · call in col 275

ibid. 13.

Ibid. [Matthew 9:]13.

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(18) ‹scripture; call not visible in the image› · call in col 275

Marc. I, 4; Luc. III, 3.

Mark 1:4; Luke 3:3.

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(19) ‹scripture; call not visible in the image› · call in col 275

Matth. III, 11.

Matthew 3:11.

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(20) ‹scripture; call not visible in the image› · call in col 275

Psal. CIII, 15.

Psalm 103 (104):15.

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(21) ‹scripture; call not visible in the image› · call in col 275

Joan. VI, 54.

John 6:54.

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(22) ‹scripture; call not visible in the image› · call in col 275

Luc. XII, 50.

Luke 12:50.

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(23) ‹in Epistola› · call in col 275

I Joan. V, 8.

1 John 5:8.

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(24) ‹se esse fateatur› · call in col 275

Joan. X, 9, et XIV, 6.

John 10:9 and 14:6.

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(25) ‹viam Domini› · call in col 275

Joan. I, 23.

John 1:23.

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(26) ‹mare Rubrum› · call in col 275

Exod. XIV, 22.

Exodus 14:22.

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(27) ‹per Jordanem› · call in col 275

Jos. III, 15, 16.

Joshua 3:15–16.

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(28) ‹ad Corinthios Epistola› · call in col 275

Cap. X, vers. 1 seq.

Chapter 10, verse 1 and following.

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Page

running head: 275 ORIGENIS
marginal letters: A vocaturus, quippe docet; B ipsum exsistere aliquibus; C ligenter praeparent se,; D be fuisse, omnesque
old-edition numerals: 144 before spiritualem comedisse
other: facing Latin version, not set

PG 14:276

καὶ γὰρ εἰς ἄφεσιν ἁμαρτιῶν τὸ λουτρὸν δίδοται.

for indeed the washing is given for the remission of sins (Mark 1:4; Luke 3:3).

26. Εἰκὸς δέ τινα τὰς διαφόρους ἐπινοίας τοῦ Σωτῆρος μὴ νενοηκότα προσκόψειν τῇ ἀποδοθείσῃ τῇ περὶ τοῦ Ἰορδάνου ἑρμηνείᾳ, διὰ τὸ λέγειν τὸν Ἰωάννην· « Ἐγὼ βαπτίζω ἐν ὕδατι· ὁ δὲ ἐρχόμενος μετ' ἐμὲ ἰσχυρότερός μου ἐστίν· αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ. » Πρὸς ὃν λεκτέον ὅτι ὥσπερ ποτὸν τυγχάνων ὁ τοῦ Θεοῦ Λόγος, οἷς μέν ἐστιν ὕδωρ, ἑτέροις δὲ οἶνος εὐφραίνων καρδίαν ἀνθρώπου, ἄλλοις δὲ αἷμα διὰ τό· « Ἐὰν μὴ πίητέ μου τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς· » ἀλλὰ καὶ τροφὴ λεγόμενος οὐ κατὰ τὸ αὐτὸ νοεῖται ἄρτος ζῶν καὶ σάρξ· οὕτως ὁ αὐτός ἐστι βάπτισμα ὕδατος, καὶ πνεύματος, καὶ πυρὸς, τισὶ δὲ καὶ αἵματος. Περὶ δὲ τοῦ τελευταίου βαπτίσματος, ὥς τινες, φησὶν ἐν τῷ· « Βαπτίσματι δὲ ἔχω βαπτισθῆναι, καὶ πῶς συνέχομαι, ἕως ὅτου τελεσθῇ ! Τούτῳ τε συμφώνως ἐν τῇ Ἐπιστολῇ ὁ μαθητὴς Ἰωάννης τὸ πνεῦμα, καὶ τὸ ὕδωρ, καὶ τὸ αἷμα ἀνέγραψε τὰ τρία εἰς ἓν γινόμενα. Καὶ ὁδὸς δήπου καὶ θύρα εἶναι ὁμολογῶν, σαφής ἐστι μηδέπω τυγχάνων θύρα ᾧ ἔτι ὁδός ἐστι, καὶ μηκέτι ὁδὸς ᾧ δὴ θύρα. Πάντες οὖν οἱ στοιχειούμενοι τῇ ἀρχῇ τῶν λογίων τοῦ Θεοῦ, τῇ φωνῇ « τοῦ ἐν τῇ ἐρήμῳ βοῶντος· Εὐθύνατε τὴν ὁδὸν Κυρίου, » προσιόντες, πέραν τοῦ Ἰορδάνου τυγχανούσῃ παρὰ τῷ οἴκῳ τῆς κατασκευῆς, εὐτρεπιζέσθωσαν πρὸς τὸ δυνηθῆναι διὰ τῆς προετοιμασίας χωρῆσαι τὸν πνευματικὸν λόγον, ἐγγινόμενον διὰ τοῦ φωτισμοῦ τοῦ πνεύματος. Ἐχομένως δὴ τοῦ προκειμένου τὰ περὶ τοῦ Ἰορδάνου συνάγοντες ἀκριβέστερον τὸν ποταμὸν νοήσωμεν. Ὁ Θεὸς τοίνυν διὰ Μωσέως διαβιβάζει τὸν λαὸν τὴν Ἐρυθρὰν θάλασσαν, αὐτὸ τὸ ὕδωρ αὐτοῖς ποιήσας τεῖχος ἐκ δεξιῶν καὶ ἐξ εὐωνύμων, διὰ δὲ τοῦ Ἰησοῦ τὸν Ἰορδάνην. Ἐντυχὼν δὲ τῇ Γραφῇ ὁ Παῦλος, οὐκέτι κατὰ τὴν σάρκα στρατευόμενος αὐτῆς (ᾔδει γὰρ ὅτι ὁ νόμος πνευματικός ἐστι)· πνευματικῶς διδάσκει ἡμᾶς ἐξειληφέναι τὰ τῆς κατὰ τὴν Ἐρυθρὰν θάλασσαν διόδου, λέγων ἐν τῇ πρὸς Κορινθίους προτέρᾳ· « Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν, καὶ πάντες διὰ τῆς θαλάσσης διῆλθον, καὶ πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ, καὶ πάντες τὸ αὐτὸ βρῶμα πνευματικὸν ἔφαγον, καὶ πάντες τὸ πνευματικὸν ἔπινον πόμα· ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ πέτρα δὲ ἦν ὁ Χριστός. » Οἷς ἀκολούθως καὶ ἡμεῖς αἰτήσωμεν λαβεῖν ἀπὸ τοῦ Θεοῦ τὸ νοῆσαι πνευματικῶς τὴν διὰ Ἰησοῦ δίοδον τοῦ Ἰορδάνου, λέγοντες, ὅτι εἶπεν ἂν καὶ περὶ ταύτης ὁ Παῦλος· Οὐ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοὶ, ὅτι οἱ πατέρες ἡμῶν πάντες διὰ τοῦ Ἰορδάνου διῆλθον, καὶ πάντες εἰς τὸν Ἰησοῦν ἐβαπτίσαντο ἐν τῷ πνεύματι, καὶ τῷ ποταμῷ. Τύπος δὲ ὁ διαδεξάμενος ἦν Μωσῆν Ἰησοῦς τοῦ διαδεξαμένου τὴν διὰ τοῦ νόμου οἰκονομίαν τῷ

26. Now it is likely that someone who has not understood the different conceptions of the Saviour will take offence at the interpretation given concerning the Jordan, because John says: "I baptize in water; but He Who comes after me is mightier than I; He Himself shall baptize you in the Holy Spirit" (Matt. 3:11). To whom it must be said that just as the Word of God, being drink, is to some water, and to others wine making glad the heart of man (Ps. 103:15), and to others blood on account of the saying: "Unless you drink My blood, you have no life in yourselves" (John 6:53); and again, when called food, He is not understood in the same way as living bread and as flesh (John 6:51); so the same One is a baptism of water, and of spirit, and of fire, and to some of blood also. And concerning the last baptism, as some hold, He speaks in the saying: "But I have a baptism to be baptized with, and how am I straitened until it be accomplished!" (Luke 12:50). And in agreement with this, in his Epistle the disciple John recorded the spirit, and the water, and the blood, the three becoming one (1 John 5:8). And since He confesses that He is both way and door (John 10:9; 14:6), He is manifestly not yet a door to him for whom He is still a way, and no longer a way to him for whom He is already a door. Let all those, therefore, who are being instructed in the rudiments of the beginning of the oracles of God (Heb. 5:12), coming unto the voice "of him who cries in the wilderness: Make straight the way of the Lord" (John 1:23), which is beyond the Jordan at the house of preparation, prepare themselves so as to be able through the previous preparation to receive the spiritual word, which is engendered through the illumination of the spirit. Holding closely, then, to the matter before us and gathering together the things concerning the Jordan, let us understand the river more accurately. God, therefore, through Moses leads the people across the Red Sea, having made the water itself a wall for them on the right hand and on the left (Exod. 14:22), and through Joshua across the Jordan (Josh. 3:15–17). And Paul, lighting upon the Scripture, no longer warring according to the flesh thereof (for he knew that the law is spiritual [Rom. 7:14]), teaches us to understand spiritually the events of the passage through the Red Sea, saying in the First Epistle to the Corinthians: "For I would not have you ignorant, brethren, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud, and in the sea, and all ate the same spiritual food, and all drank the spiritual drink; for they drank of a spiritual rock that followed them: and the rock was Christ" (1 Cor. 10:1–4). Following which, let us also ask to receive from God to understand spiritually the passage of the Jordan through Joshua, saying that Paul might have said concerning this also: I would not have you ignorant, brethren, that our fathers all passed through the Jordan, and all were baptized into Joshua in the spirit, and in the river. And Joshua, who succeeded Moses, was a type of Jesus the

Editors' notes and page, col. 276

Footnotes

(91) ‹Βαπτίσματι δὲ ἔχω› · call in col 276

Βαπτίσματι δὲ ἔχω. Ita Bodleianus codex; Regius pro βαπτίσματι habet βάπτισμα.

"Βαπτίσματι δὲ ἔχω" ("but I have a baptism"). So the Bodleian manuscript; the Royal has βάπτισμα for βαπτίσματι.

(printed under page 144)

Page

running head: ORIGENIS 276
marginal letters: A καὶ γὰρ εἰς; B καὶ πυρὸς, τισὶ; C ματος. Ἐχομένως δὴ; D καὶ ἐν τῇ
old-edition numerals: (none)
other: full-width Latin line below line 1 (continuation from col. 275) cut off at left edge, not set: [in remissione]m peccatorum datur lavacrum.

PG 14:277

εὐαγγελικῷ κηρύγματι Ἰησοῦ τοῦ Χριστοῦ· διόπερ, εἰ καὶ πάντες ἐκεῖνοι εἰς Μωσῆν βαπτίζονται ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ, πικρὸν μέν τι ἔχει καὶ ἁλμυρὸν τὸ ἐκείνων βάπτισμα, ἔτι φοβουμένων τοὺς ἐχθροὺς παρ' αὐτῶν, καὶ ἀναβοώντων πρὸς τὸν Κύριον καὶ τῷ Μωσῇ λεγόντων· « Παρὰ τὸ μὴ ὑπάρχειν μνήματα ἐν Αἰγύπτῳ, ἐξήγαγες ἡμᾶς θανατῶσαι ἐν τῇ ἐρήμῳ· τί τοῦτο ἐποίησας ἡμῖν, ἐξαγαγὼν ἐξ Αἰγύπτου ; » Τὸ δὲ εἰς Ἰησοῦν βάπτισμα, ἐν τῷ ἀληθῶς γλυκεῖ καὶ ποτίμῳ ποταμῷ, πολλὰ ἔχει παρ' ἐκεῖνο ἐξαίρετα, ἤδη τρανουμένης καὶ πρέπουσαν τάξιν λαμβανούσης τῆς θεοσεβείας· κιβωτὸς γὰρ τῆς Διαθήκης Κυρίου τοῦ Θεοῦ ἡμῶν καὶ ἱερεῖς καὶ Λευῖται πορεύονται, τοῦ λαοῦ ἑπομένου τοῖς θεραπευταῖς τοῦ Θεοῦ, κἀκείνου δὲ τοῖς χωροῦσι τὴν περὶ ἁγνείας ἐντολήν. Ἰησοῦς δὲ λέγει τῷ λαῷ· « Ἁγνίσασθε εἰς τὴν αὔριον, ποιήσει ἐν ἡμῖν Κύριος θαυμάσια· » καὶ τοῖς ἱερεῦσι μετὰ τῆς κιβωτοῦ τῆς Διαθήκης κελεύει προπορεύεσθαι ἔμπροσθεν τοῦ λαοῦ, ὅτε καὶ τὸ μυστήριον τῆς τοῦ Πατρὸς πρὸς τὸν Υἱὸν οἰκονομίας ἐμφαίνεται, ὑπερυψούμενον ὑπ' αὐτοῦ διδόντος χάρισμα, « ἵν' ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. » Διὰ γὰρ τούτων δηλοῦται ἐν τῷ Ἰησοῦ ἀναγεγραμμένῳ ταῦτα· « Καὶ εἶπε Κύριος πρὸς Ἰησοῦν· Ἐν τῇ ἡμέρᾳ ταύτῃ ἄρξομαι ὑψῶσαί σε κατενώπιον τῶν υἱῶν Ἰσραήλ· » καὶ ἀκουστέον τοῦ Κυρίου ἡμῶν Ἰησοῦ λέγοντος τοῖς υἱοῖς Ἰσραήλ· « Προσάγετε ὧδε, καὶ ἀκούσετε τὸ ῥῆμα Κυρίου τοῦ Θεοῦ ἡμῶν· ἐν τούτῳ γνώσεσθε, ὅτι Θεὸς ζῶν ἐν ὑμῖν ἐστιν. Ἐν γὰρ τῷ βαπτίσασθαι εἰς Ἰησοῦν γνωσόμεθα, ὅτι Θεὸς ζῶν ἐν ἡμῖν ἐστι. Κἀκεῖ μὲν τὸ Πάσχα ποιήσαντες, ἐν Αἰγύπτῳ, ἀρχὴν τῆς ἐξόδου ποιοῦνται· παρὰ δὲ τῷ Ἰησοῦ μετὰ τὴν δίοδον τοῦ Ἰορδάνου, τῇ δεκάτῃ τοῦ πρώτου μηνὸς κατεστρατοπέδευσαν ἐν Γαλγάλοις, ὅτε πρῶτον ἔδει λαβόντα τὸ πρόβατον ἐπονομάσαι τοὺς εὐωχηθησομένους μετὰ τὸ Ἰησοῦ βάπτισμα. Καὶ τῇ ἀκροτόμῳ πέτρᾳ ὑπὸ Ἰησοῦ οἱ υἱοὶ Ἰσραὴλ, ὅποι ποτὲ ἀπερίτμητοι ἦσαν τῶν ἐξεληλυθότων ἐξ Αἰγύπτου, περιτέμνονται· τὸν δὲ ὀνειδισμὸν τῆς Αἰγύπτου ἀφελεῖν Κύριος ὁμολογεῖ τῇ ἡμέρᾳ τοῦ εἰς Ἰησοῦν βαπτίσματος, ὅτε Ἰησοῦς περιεκάθαιρεν τοὺς υἱοὺς Ἰσραήλ. Γέγραπται γάρ· « Καὶ εἶπε Κύριος τῷ Ἰησοῦ υἱῷ Ναυῆ· Ἐν τῇ σήμερον ἡμέρᾳ ἀφεῖλον τὸν ὀνειδισμὸν Αἰγύπτου ἀφ' ὑμῶν. » Τότε ἐποίησαν οἱ υἱοὶ Ἰσραὴλ τὸ Πάσχα τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ τοῦ μηνὸς πολλῷ τοῦ ἐν Αἰγύπτῳ ἱλαρώτερον, ὅτε καὶ ἔφαγον ἀπὸ τοῦ σίτου τῆς ἁγίας γῆς ἄζυμα,

Christ, Who succeeded the dispensation through the law by the evangelical proclamation; wherefore, even if all those are baptized into Moses in the cloud and in the sea, their baptism has something bitter and salty, as they still fear the enemies behind them, and cry aloud to the Lord and say to Moses: "Because there were no graves in Egypt, have you brought us forth to slay us in the wilderness? Why have you done this to us, having brought us forth out of Egypt?" (Exod. 14:10–11). Whereas the baptism into Joshua, in the truly sweet and drinkable river, has many excellent things beyond that one, godliness now becoming clear and receiving its fitting order; for the ark of the Covenant of the Lord our God and the priests and Levites go on before, the people following the ministers of God, and he also following those who receive the commandment concerning purity. And Joshua says to the people: "Sanctify yourselves for tomorrow; the Lord will do wonders among us;" and he commands the priests to go on before the people with the ark of the Covenant (Josh. 3:5–6), when also the mystery of the Father's dispensation towards the Son is manifested, exalted exceedingly by Him Who gives a free gift, "that in the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Phil. 2:9–11). For through these things is signified what is recorded in the book entitled Joshua: "And the Lord said unto Joshua: In this day I will begin to exalt you before the sons of Israel" (Josh. 3:7); and we must hear our Lord Jesus saying to the sons of Israel: "Come hither, and you shall hear the word of the Lord our God; hereby you shall know that the living God is among you" (Josh. 3:9–10). For in being baptized into Jesus we shall know that the living God is among us. And there indeed, having kept the Passover in Egypt, they make the beginning of their exodus; whereas under Joshua, after the passage of the Jordan, on the tenth day of the first month they encamped in Gilgal (Josh. 4:19), when first one had to take the sheep (Exod. 12:3) and name those who were to feast after the baptism of Joshua. And with the sharp stone of flint the sons of Israel, as many as were uncircumcised of those who had come forth out of Egypt, are circumcised by Joshua (Josh. 5:2–8); and the Lord declares that He takes away the reproach of Egypt on the day of the baptism into Joshua, when Joshua thoroughly purified the sons of Israel. For it is written: "And the Lord said to Joshua the son of Nun: On this day have I taken away the reproach of Egypt from you" (Josh. 5:9). Then the sons of Israel kept the Passover on the fourteenth day of the month much more cheerfully than that in Egypt, when they also ate unleavened bread from the corn of the holy land (Josh. 5:10–11),

Editors' notes and page, col. 277

Footnotes

[scripture references] · calls in cols 277–278 ²⁹ Exod. XIV, 11. ³⁰ Jos. III, 5, 6. ³¹ Philipp. II, 9, 11. ³² Jos. III, 7. ³³ ibid. 9, 10. ³⁴ Jos. IV, 19. ³⁵ Jos. V, 2, 8. ³⁶ ibid. 9. ³⁷ ibid. 10-12.

²⁹ Exod. 14:11. ³⁰ Josh. 3:5–6. ³¹ Phil. 2:9–11. ³² Josh. 3:7. ³³ ibid. 9–10. ³⁴ Josh. 4:19. ³⁵ Josh. 5:2, 8. ³⁶ ibid. 9. ³⁷ ibid. 10–12.

(91*) ‹anchor: not visible in the crop› · call in col 278 Paraphrastice interpres vertit hunc locum, qui sic ad litteram reddi potest: ... et Levitae praecedunt, sequente populo cultores Dei, sequenteque illo eos qui percipiunt mandatum de sanctificatione: Dicit autem Jesus populo EDIT.

The translator rendered this passage by paraphrase; it can be rendered literally thus: "... and the Levites go before, the people, worshippers of God, following, and following them those who receive the command concerning sanctification: And Jesus says to the people." EDITOR.

(printed under page 145)

(92) ‹anchor: not visible in the crop› · call in col 278

Υἱόν. Ita codex Bodleianus; Regius, Ἰησοῦν.

"Son" (Υἱόν): so the Bodleian codex; the Regius has "Jesus" (Ἰησοῦν).

(printed under page 145)

(93) ‹anchor: ἔδει λαβόντα τὸ πρόβατον› · call in col 278

Ὅτε πρῶτον ἔδει λαβόντα τὸ πρόβατον, etc. Pascha intelligit, Jos. V, 10.

"When first it was necessary, having taken the sheep," etc.: he means the Passover, Josh. 5:10.

(printed under page 145)

(94) ‹anchor: Καὶ τῇ ἀκροτόμῳ πέτρᾳ› · call in col 278

Καὶ τῇ ἀκροτόμῳ πέτρᾳ. Et Jos. V, 2, et Exod. IV, 25, habetur צר, quae vox et petram et gladium sonat. Quem autem intellectum hic habeat, grammatici certant. Varius quidem est hodie circumcisionis ritus apud Judaeos, sed ferro fere utuntur. At silicem tamen olim adhibuisse negare non ausim. HUETIUS.

"And with the sharp rock." Both in Josh. 5:2 and in Exod. 4:25 the word צר stands, which means both "rock" and "sword". What sense it has here the grammarians dispute. The rite of circumcision among the Jews today indeed varies, but they generally use iron. Yet I would not dare deny that they once used flint. HUET.

(printed under page 145)

Footnotes

[scripture references] · calls in col 279 ³⁸ Joan. VI, 49, 52. ³⁹ Galat. iv, 2. ⁴⁰ Joan. IV, 38. ⁴¹ IV Reg. II, 8, 11. ⁴² I Cor. X, 2. ⁴³ IV Reg. II, 9. ⁴⁴ ibid. 8. ⁴⁵ ibid 14. ⁴⁶ I Cor. X, 4; Num. XX, 11.

³⁸ John 6:49, 52. ³⁹ Gal. 4:2. ⁴⁰ John 4:38. ⁴¹ 2 Kings (4 Kgdms) 2:8, 11. ⁴² 1 Cor. 10:2. ⁴³ 2 Kings (4 Kgdms) 2:9. ⁴⁴ ibid. 8. ⁴⁵ ibid. 14. ⁴⁶ 1 Cor. 10:4; Num. 20:11.

(printed under page 146)

(95) ‹anchor: not visible in the crop› · call in col 279

Ὑπό. Ita codex Bodleianus; Regius, ἀπό.

"By" (ὑπό): so the Bodleian codex; the Regius has "from" (ἀπό).

(printed under page 146)

(96) ‹anchor: not visible in the crop› · call in col 279

Κεκοπιακότων. Sic codex Bodleianus; Regius, κεκληκότων.

"Of those who have laboured" (κεκοπιακότων): so the Bodleian codex; the Regius has "of those who have called" (κεκληκότων).

(printed under page 146)

(97) ‹anchor: not visible in the crop› · call in col 279

Ἀπολαβεῖν. In codice Regio legitur δεῖ ἀπολαβεῖν, sed δεῖ omnino superfluum est et παρέλκει.

"To receive" (ἀπολαβεῖν): in the Regius codex one reads "one must receive" (δεῖ ἀπολαβεῖν), but δεῖ is wholly superfluous and redundant.

(printed under page 146)

(98) ‹anchor: not visible in the crop› · call in col 279

Ἔτι παιδευόμενος. Sic codex Bodleianus; Regius, ἐπιπαιδευόμενος.

"Still being instructed" (ἔτι παιδευόμενος): so the Bodleian codex; the Regius has ἐπιπαιδευόμενος.

(printed under page 146)

(99) ‹anchor: not visible in the crop› · call in col 279

Βηθαρᾷ. Legendum, ut supra, Βηθαβαρᾷ.

"Betharah" (Βηθαρᾷ): read, as above, "Bethabarah" (Βηθαβαρᾷ).

(printed under page 146)

(1) ‹anchor: ἐπεὶ δὶς› · call in col 279

Δίς. Deest in editione Huetii, sed restituitur e codice Bodleiano.

"Twice" (δίς): missing in Huet's edition, but restored from the Bodleian codex.

(printed under page 146)

(2) ‹anchor: Θεὸς Ἠλίου ἄφφω› · call in col 279

Ποῦ ὁ Θεὸς Ἠλίου ἄφφω; Non assecuti sunt haec contextus Hebraici verba LXX Senes, אף הוא, «etiam ipse.» Ita Deus Levit. XXVI, 16, 24, 41, de se ipse dicit: אף אני, «etiam ego.»

"Where is the God of Elijah, apphō?" The Seventy Elders did not grasp these words of the Hebrew text, אף הוא, "even he." So God in Lev. 26:16, 24, 41 says of himself: אף אני, "even I."

(printed under page 146)

Page

running head: 279 ORIGENIS
marginal letters: A comederunt e frumento; B mento terrae, ea; C Eliseus, aptior enim; D tradita de Jordane,
old-edition numerals: 146 before Propter hunc igitur
other: facing Latin version, not set; two full-width Latin lines above 27. cut off at right edge, not set: ipsum, is profecto in aeternum vivet. Haec autem omnia no[n intempestive...] / tes de baptismate quod efficiebatur a Joanne apud Jordan[em in Bethabara.]

PG 14:280

καὶ νέᾳ τροφῇ τοῦ μάννα κρείττονα. Οὐ γὰρ ὅτε τὴν κατ' ἐπαγγελίαν γῆν ἀπειλήφασι, τοῖς ἐλάττοσιν αὐτοὺς ἑστιᾷ Θεός· οὐδὲ διὰ τοῦ τηλικούτου Ἰησοῦ ὑποδεεστέρου ἄρτου τυγχάνουσι. Τό τ' ἔσται σαφὲς τῷ τὴν ἀληθῆ ἁγίαν νοήσαντι γῆν, καὶ τὴν ἄνω Ἰερουσαλήμ. Διὰ τοῦτο καὶ ἐν τῷ αὐτῷ Εὐαγγελίῳ κεῖται· « Οἱ πατέρες [ὑμῶν] ἐν τῇ ἐρήμῳ ἔφαγον τὸ μάννα, καὶ ἀπέθανον· ὁ φαγὼν τοῦτον τὸν ἄρτον, ζήσει εἰς τὸν αἰῶνα. » Τὸ μὲν γὰρ μάννα, εἰ καὶ ἀπὸ τοῦ Θεοῦ διδόμενος, ἄρτος ἦν προκοπῆς, ἄρτος τοῖς ἔτι παιδαγωγουμένοις χορηγούμενος, ἄρτος τοῖς ὑπὸ ἐπιτρόπους καὶ οἰκονόμους ἁρμονιώτατος. Ὁ καὶ ἐν τῇ ἁγίᾳ γῇ νέος ἀπὸ τοῦ σίτου τῆς γῆς, Ἰησοῦ προξενοῦντος, θεριζόμενος, ἄλλων μὲν κεκοπιακότων, τῶν δὲ μαθητῶν αὐτοῦ θεριζόντων, ἄρτος ἦν ἐκείνου ζωτικώτερος, τοῖς τὴν πατρῴαν κληρονομίαν διὰ τὴν τελειότητα ἀπολαβεῖν δυναμένοις ἀποδιδόμενος. Διόπερ ὁ μὲν ἐκείνῳ ἔτι παιδευόμενος τῷ ἄρτῳ, τῷ λόγῳ θάνατον δέξασθαι δύναται· ὁ δὲ φθάσας ἐπὶ τὸν μετ' ἐκεῖνον ἄρτον, φαγὼν αὐτὸν, ζήσεται εἰς τὸν αἰῶνα. Ταῦτα δὲ πάντα οὐκ ἀκαίρως οἶμαι παρατεθεῖσθαι, τοῦ παρὰ τῷ Ἰορδάνῃ βαπτίσματος, ἐν Βηθαρᾷ ὑπὸ τοῦ Ἰωάννου γινομένου, ἐξεταζομένου.

and fresh food better than the manna. For when they have received the land of promise, God does not feast them with inferior things; nor through so great a Joshua do they obtain an inferior bread. And this will be clear to him who understands the true holy land, and the Jerusalem above (Gal. 4:26). On this account also in the same Gospel it is written: "Your fathers ate the manna in the wilderness, and died; he who eats this bread shall live for ever" (John 6:49, 58). For the manna, even though given by God, was a bread of progress, a bread supplied to those still under a tutor, a bread most suited for those under governors and stewards (Gal. 4:2). Whereas the new bread in the holy land also, reaped from the corn of the land through the provision of Jesus, when others have laboured and His disciples reap (John 4:38), was a bread more life-giving than that one, rendered to those who are able on account of perfection to receive the paternal inheritance. Wherefore he who is still being educated with that bread can admit of death according to reason; whereas he who has attained unto the bread after that one, having eaten it, shall live for ever. Now all these things I think have been adduced not unseasonably, as we examine the baptism by the Jordan, performed in Bethara by John.

27. Ἔτι δὲ καὶ τοῦτο παρατηρητέον, ὅτι μέλλων ἀναλαμβάνεσθαι Ἠλίας ἐν συσσεισμῷ ὡς εἰς τὸν οὐρανὸν, λαβὼν τὴν μηλωτὴν αὐτοῦ, καὶ εἰλήσας ἐπάταξε τὸ ὕδωρ, ὅπερ διῃρέθη ἔνθα καὶ ἔνθα· καὶ διέβησαν ἀμφότεροι, δηλονότι αὐτὸς καὶ ὁ Ἐλισσαῖος· ἐπιτηδειότερος γὰρ πρὸς τὸ ἀναληφθῆναι γεγένηται ἐν τῷ Ἰορδάνῃ βαπτισάμενος, ἐπεὶ τὴν δι' ὕδατος παραδοξοτέραν διάβασιν βάπτισμα, ὡς προπαρεθέμεθα, ὠνόμασεν ὁ Παῦλος. Διὰ τὸν αὐτὸν δὴ τοῦτον Ἰορδάνην χωρεῖ ὃ βεβούληται χάρισμα διὰ Ἠλίου ὁ Ἐλισσαῖος λαβεῖν, εἰπών· « Γενηθήτω δὴ διπλᾶ ἐν πνεύματί σου ἐπ' ἐμέ. » Καὶ τάχα διὰ τοῦτο διπλοῦν ἔλαβε τὸ χάρισμα ἐν πνεύματι Ἠλίου ἐφ' ἑαυτὸν, ἐπεὶ δὶς διῆλθε τὸν Ἰορδάνην, ἅπαξ μὲν μετὰ τοῦ Ἠλίου, δεύτερον δὲ ὅτε λαβὼν τὴν μηλωτὴν τοῦ Ἠλίου « ἐπάταξε τὸ ὕδωρ, καὶ εἶπε· Ποῦ ὁ Θεὸς Ἠλίου ἄφφω ; καὶ ἐπάταξε τὰ ὕδατα, καὶ διεῖλεν ἔνθα καὶ ἔνθα. »

27. And this also must further be observed, that when Elijah was about to be taken up in a whirlwind as it were into heaven, having taken his sheepskin mantle and rolled it up, he struck the water, which was divided hither and thither; and they both crossed over, namely he himself and Elisha (4 Kgs. 2:8, 11); for he became more fit to be taken up after having been baptized in the Jordan, since Paul, as we set forth before, named the more marvellous passage through water a baptism (1 Cor. 10:2). Through this very same Jordan, then, Elisha becomes capable of the gift which he wished to receive through Elijah, when he said: "Let there be, I pray, a double portion in your spirit upon me" (4 Kgs. 2:9). And perhaps on this account he received the gift twofold in the spirit of Elijah upon himself, because he twice passed through the Jordan, once with Elijah, and a second time when, having taken the sheepskin mantle of Elijah, "he struck the water, and said: Where is the God of Elijah, aphppho? and he struck the waters, and divided them hither and thither" (4 Kgs. 2:14).

28. Ἐὰν δέ τις προσκόπτῃ τῷ, « ἐπάταξε τὸ ὕδωρ, » διὰ τὰ παραδεδομένα ἡμῖν περὶ τοῦ Ἰορδάνου, ὃς τύπος ἦν τοῦ τὴν κατάβασιν ἡμῶν καταβάντος λόγου· λεκτέον, ὅτι παρὰ τῷ Ἀποστόλῳ σαφῶς ἡ πέτρα Χριστὸς ἦν, ἥτις τῇ ῥάβδῳ δὶς πλήσσεται, ἵνα δυνηθῶσι πιεῖν ἀπὸ τῆς πνευματικῆς ἀκολουθούσης πέτρας. Ἔστιν οὖν τις καὶ ἀγαπώντων πληγὴ ἐν τῇ ἐπαπορήσει, πρὶν μαθεῖν τὸ ζητούμενον, τὰ ἐναντία

28. Now if anyone takes offence at the expression, "he struck the water," because of the things handed down by us concerning the Jordan, which was a type of the Word Who descended our descent; it must be said that in the Apostle clearly the rock was Christ, which is twice struck with the rod, that they may be able to drink from the spiritual rock that followed them (1 Cor. 10:4; Num. 20:11). There is therefore also a certain blow of those who love when, in raising difficulties before learning what is sought, they bring forward the opposite

Editors' notes and page, col. 280

Page

running head: ORIGENIS 280
marginal letters: A καὶ νέᾳ τροφῇ; B ζωτικώτερος, τοῖς τὴν; C διέβησαν ἀμφότεροι, δηλονότι; D 28. Ἐὰν δέ
old-edition numerals: (none)
other: Ἰερουσαλήμ with smooth breathing and Βηθαρᾷ set as printed; two full-width Latin lines above 27. cut off at left edge, not set: [Haec] autem omnia non intempestive apposita fuisse reor, inquiren-[tes de baptisma]te quod efficiebatur a Joanne apud Jordanem in Bethabara.

PG 14:281

προφερομένων τῷ τοῦ λόγου συμπεράσματι, ὧν ἀπαλλάττων ἡμᾶς ὁ Θεὸς, ὅπου μὲν διψῶσι δίδωσι ποτὸν, ὅπου δὲ τὸ ἄβατον ἡμῖν καὶ ἀχώρητον διὰ τὸ βάθος, διόδευτον τῇ διαιρέσει τοῦ λόγου παρασκευάζει, τῶν πλείστων τῷ διαιρετικῷ λόγῳ ἡμῖν σαφηνιζομένων. Ἔτι δὲ εἰς τὸ παραδέξασθαι τὴν περὶ τοῦ ποτιμωτάτου καὶ χαριστικωτάτου Ἰορδάνου ἑρμηνείαν, χρήσιμον παραθέσθαι τόν τε ἀπὸ τῆς λέπρας καθαριζόμενον Ναιμὰν τὸν Σύρον, καὶ τὰ λεγόμενα περὶ τῶν παρὰ τοῖς πολεμίοις τῆς θεοσεβείας ποταμῶν. Περὶ μὲν οὖν Ναιμὰν γέγραπται, ὅτι ἦλθεν ἵππῳ καὶ ἅρματι, καὶ ἔστη ἐπὶ θύραις οἴκου Ἐλισαιὲ, καὶ ἀπέστειλεν Ἐλισαιὲ ἄγγελον πρὸς αὐτὸν, λέγων· « Πορευθεὶς λοῦσαι ἑπτάκις ἐν τῷ Ἰορδάνῃ, καὶ ἐπιστρέψει ἡ σάρξ σου σοὶ, καὶ καθαρισθήσῃ. » Ὅτε καὶ θυμοῦται Ναιμὰν οὐ νοῶν, ὅτι ὁ Ἰορδάνης ἡμῶν ἐστιν ὁ ἀπολύων τοὺς διὰ τὴν λέπραν ἀκαθάρτους τῆς ἀκαθαρσίας καὶ ἰώμενος, οὐχὶ δὲ ὁ προφήτης· προφήτου γὰρ ἔργον πέμψαι ἐπὶ τὸ θεραπεῦον. Μὴ συνιεὶς τοίνυν τὸ τοῦ Ἰορδάνου μέγα μυστήριον ὁ Ναιμάν φησιν· « Ἰδοὺ δὴ ἔλεγον, ὅτι πάντως ἐξελεύσεται πρὸς μὲ, καὶ στήσεται, καὶ ἐπικαλέσεται ἐν ὀνόματι Κυρίου Θεοῦ αὐτοῦ, καὶ ἐπιθήσει τὴν χεῖρα αὐτοῦ ἐπὶ τὸν τόπον, καὶ ἀποσυνάξει τὸ λεπρόν· » τὸ γὰρ ἐπιθεῖναι τὴν χεῖρα τῇ λέπρᾳ, καὶ καθαρίσαι, μόνου τοῦ Κυρίου μου Ἰησοῦ ἔργον ἦν, οὐ μόνον εἰπόντος τῷ μετὰ πίστεως ἀξιώσαντι· « Ἐὰν θέλῃς, δύνασαί με καθαρίσαι, » τό· « Θέλω, καθαρίσθητι. » Πρὸς γὰρ τῷ λόγῳ καὶ ἥψατο αὐτοῦ, καὶ ἐκαθαρίσθη ἀπὸ τῆς λέπρας αὐτοῦ. Ἔτι δὴ πλανώμενος ὁ Ναιμὰν, καὶ οὐχ ὁρῶν ὅσον ἀπολείπονται οἱ ἕτεροι τοῦ Ἰορδάνου ποταμοὶ πρὸς θεραπείαν τῶν πεπονθότων, ἐπαινεῖ τοὺς τῆς Δαμασκοῦ ποταμοὺς Ἀρβανὰ καὶ Φαρφὰ, λέγων· « Οὐχὶ ἀγαθὸς Ἀρβανὰ καὶ Φαρφὰ ποταμοὶ Δαμασκοῦ ὑπὲρ πάντα τὰ ὕδατα Ἰσραήλ ; Οὐχὶ πορευθεὶς, λούσομαι ἐν αὐτοῖς, καὶ καθαρισθήσομαι ; » Ὥσπερ γὰρ οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Θεὸς ὁ Πατὴρ, οὕτως ἐν ποταμοῖς οὐδεὶς ἀγαθὸς εἰ μὴ ὁ Ἰορδάνης, καὶ λέπρας ἀπαλλάξαι δυνάμενος τὸν μετὰ πίστεως τὴν ψυχὴν λουόμενον εἰς τὸν Ἰησοῦν. Οἶμαι δὲ διὰ τοῦτον κλαίειν ἀναγεγράφθαι πᾶσι τοῖς Βαβυλῶνος ποταμοῖς καθεζομένους τοὺς μνησθέντας τῆς Σιών· ἄλλων γὰρ ὑδάτων γευσάμενοι μετὰ τὸν ἅγιον Ἰορδάνην οι διὰ τὴν κακίαν αἰχμαλωτευθέντες, εἰς ὑπόμνησιν καὶ ποθὴν ἔρχονται τοῦ οἰκείου καὶ σωτηρίου ποταμοῦ. Διόπερ ἐπὶ τῶν ποταμῶν Βαβυλῶνός φασιν· « Ἐκεῖ ἐκαθίσαμεν » (καὶ δῆλον ὅτι διὰ τὸ μὴ δύνασθαι στῆναι) « καὶ ἐκλαύσαμεν. » Καὶ ὁ Ἰερεμίας δὲ ἐπιπλήσσει τοῖς θέλουσιν Αἰγύπτιον ὕδωρ πιεῖν, καὶ καταλείπουσι τὸ ἐξ οὐρανοῦ καταβαῖνον, καὶ ἐπώνυμον τῆς καταβάσεως τυγχάνον, τὸν Ἰορδάνην, λέγων· « Τί σοι καὶ τῇ ὁδῷ Αἰγύπτου τοῦ πιεῖν ὕδωρ Γηῶν, καὶ τοῦ

to the conclusion of the argument, from which things God delivering us, in one place gives drink to those who thirst, and in another prepares what is impassable for us and unsearchable on account of its depth to be passable by the division of the Word, most things being made clear to us by the dividing Word. And further, for receiving the interpretation concerning the most drinkable and most gracious Jordan, it is useful to adduce both Naaman the Syrian, who is cleansed from his leprosy, and the things said concerning the rivers among the enemies of godliness. Concerning Naaman, then, it is written that he came with horse and chariot, and stood at the doors of the house of Elisha, and Elisha sent a messenger to him, saying: "Go and wash seven times in the Jordan, and your flesh shall return to you, and you shall be cleansed." When Naaman also is wroth, not understanding that our Jordan is He Who releases from uncleanness and heals those who are unclean on account of leprosy, and not the prophet; for it is the work of a prophet to send to that which heals. Not understanding, therefore, the great mystery of the Jordan, Naaman says: "Behold, I said that he will surely come out to me, and stand, and call upon the name of the Lord his God, and lay his hand upon the place, and recover the leprous part" (4 Kgs. 5:9–11); for to lay His hand upon the leprosy and cleanse it was the work of my Lord Jesus alone, Who not only said to him who besought Him with faith: "If Thou wilt, Thou canst cleanse me," the word: "I will, be cleansed;" for besides the word He also touched him, and he was cleansed from his leprosy (Matt. 8:2–3). Still erring, then, and not seeing by how much the other rivers fall short of the Jordan for the healing of those who suffer, Naaman praises the rivers of Damascus, Arbana and Pharpha, saying: "Are not Arbana and Pharpha, rivers of Damascus, good above all the waters of Israel? Shall I not go and wash in them, and be cleansed?" (4 Kgs. 5:12). For just as none is good save one, God the Father (Matt. 19:17; Mark 10:18; Luke 18:19), so among rivers none is good save the Jordan, which is able also to deliver from leprosy him who with faith washes his soul in Jesus. And on account of this river, I think, it is recorded that all who sat by the rivers of Babylon wept when they remembered Sion (Ps. 136:1); for having tasted of other waters after the holy Jordan, those who were led captive on account of their wickedness come into remembrance and longing for their own saving river. Wherefore by the rivers of Babylon they say: "There we sat down" (and clearly because they were unable to stand) "and wept." And Jeremiah also rebukes those who wish to drink Egyptian water, and forsake that which descends from heaven, and bears its name from descending, the Jordan, saying: "What have you to do with the way of Egypt, to drink the water of Geon, and to

Editors' notes and page, col. 281

Footnotes

[scripture references] · calls in col 282 ⁴⁷ IV Reg. V, 9. ⁴⁸ ibid. 10. ⁴⁹ ibid. 11. ⁵⁰ ibid. ⁵¹ Matth. VIII, 2. ⁵² IV Reg. V, 12. ⁵³ Matth. XIX, 17; Marc. X, 18; Luc. VIII, 19. ⁵⁴ Psal. CXXXVI, 1. ⁵⁵ Jerem. ii, 18.

⁴⁷ 2 Kings (4 Kgdms) 5:9. ⁴⁸ ibid. 10. ⁴⁹ ibid. 11. ⁵⁰ ibid. ⁵¹ Matt. 8:2. ⁵² 2 Kings (4 Kgdms) 5:12. ⁵³ Matt. 19:17; Mark 10:18; Luke 8:19 [as printed]. ⁵⁴ Ps. 136(137):1. ⁵⁵ Jer. 2:18.

(printed under page 147)

Footnotes

(3) ‹anchor: not visible in the crop› · call in col 282

Editio Huetii, ἅμα, codex Bodleianus, ἄβατον, sicque legit Ferrarius.

Huet's edition has "together" (ἅμα); the Bodleian codex has "impassable" (ἄβατον), and so Ferrarius reads.

(printed under page 147)

(4) ‹anchor: not visible in the crop› · call in col 282

Editio Huetii, καθαρισθῇ, codex Bodleianus, καθαρισθήσῃ.

Huet's edition has καθαρισθῇ ("may be cleansed"); the Bodleian codex has καθαρισθήσῃ ("you will be cleansed").

(printed under page 147)

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Δὴ ἔλεγον. Sic codex Bodleianus; Regius, διέλεγον.

"Then I said" (δὴ ἔλεγον): so the Bodleian codex; the Regius has διέλεγον.

(printed under page 147)

(6) ‹anchor: Ἀρβανὰ› · call in col 282

Codex Bodleianus bis habet Ἀρβανά, Regius utrobique, Ἀβανά.

The Bodleian codex twice has "Arbana" (Ἀρβανά); the Regius in both places "Abana" (Ἀβανά).

(printed under page 147)

(7) ‹anchor: ποθὴν ἔρχονται› · call in col 282

Εἰς ὑπόμνησιν καὶ ποθὴν ἔρχονται. Sic recte habet codex Bodleianus, atque ita legit Ferrarius; Perionius vero, ex perversa codicis Regii scriptura, ποθέν.

"They come to remembrance and longing": so the Bodleian codex rightly has it, and so Ferrarius reads; but Périon, from the corrupt writing of the Regius codex, has ποθέν ("from somewhere").

(printed under page 147)

Footnotes

[scripture references] · calls in col 283 ⁵⁶ Ezech. XXIX, 3 et seq. ⁵⁷ Psal. XLV, 5. ⁵⁸ Joan. X, 38 et xiv, 10.

⁵⁶ Ezek. 29:3 ff. ⁵⁷ Ps. 45(46):5. ⁵⁸ John 10:38 and 14:10.

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Ἢ, ὡς τὸ Ἑβραϊκὸν ἔχει, τοῦ πιεῖν τὸ ὕδωρ Σιώρ. Varietas haec lectionis pertinet ad illud: τοῦ πιεῖν ὕδωρ Γηῶν, non ad hoc, τοῦ πιεῖν ὕδωρ ποταμῶν. Codices Regius, Bodleianus, Barberinus et Perionius habent Σιών, ita ut nos edidimus: at Ferrarius, «bibere aquam Seor,» recte, Hebraice enim est שחור, unde Σῖρις, quo nomine Nilus appellatur, ab aquarum nigrore, unde a Graecis quibusdam Μέλας proprio nomine dictus est. LXX reddiderunt Γηῶν, ex vetusto errore, jam inde ab antiquis deducto temporibus, quo Phison et Gehon Ganges esse et Nilus existimabantur. At accuratioribus recentiorum hominum studiis compertum est quatuor capita fluvii paradisum irrigantis ea fuisse Tigrim et Euphratem, tum alveos illos duos, per quos Euphrates Tigridi permistus in sinum Persicum erumpit. Adi Josephi Scaligeri De emendat. temp. librum quintum, et epist. 441, qui Calvinum sententiae hujus auctorem et inventorem laudat. Vulgata: «Ut bibas aquam turbidam?» quod factum videtur ex Graeco τῶν Ο', apud quos pro ὕδωρ Γηῶν, perperam fortasse lectum est, ὕδωρ Γήϊον. HUETIUS.

"Or, as the Hebrew has it, to drink the water of Sior." This variant reading belongs to the words "to drink the water of Gihon", not to "to drink the water of rivers". The Regius, Bodleian and Barberini codices and Périon have "Sion" (Σιών), as we have printed; but Ferrarius has "to drink the water of Seor", rightly, for in Hebrew it is שחור, whence Siris, a name of the Nile, from the blackness of its waters, for which some Greeks called it by the proper name Melas ("Black"). The Seventy rendered "Gihon" (Γηῶν) from an old error, handed down from ancient times, by which the Pishon and the Gihon were thought to be the Ganges and the Nile. But the more exact studies of recent scholars have found that the four heads of the river watering paradise were the Tigris and Euphrates, and then those two channels through which the Euphrates, mingled with the Tigris, breaks out into the Persian Gulf. See the fifth book of Joseph Scaliger's De emendatione temporum, and epistle 441, where he praises Calvin as the author and discoverer of this view. The Vulgate: "That you may drink muddy water?", which seems to have come from the Greek of the Seventy, in which "water of Gihon" (ὕδωρ Γηῶν) was perhaps wrongly read "earthy water" (ὕδωρ Γήϊον). HUET.

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Προφητευομένων ἔστιν ἰδεῖν οὕτως ἐχόντων· Ἰδοὺ ἐγὼ ἐπὶ σὲ, Φαραὼ, βασιλεῦ Αἰγύπτου. Haec desiderantur in codice Regio, sed restituuntur e codice Bodleiano.

"One can see things prophesied that run thus: Behold, I am against you, Pharaoh, king of Egypt." These words are missing in the Regius codex, but are restored from the Bodleian.

(printed under page 148)

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Haec ex interpretatione Perionii supplevimus.

We have supplied these words from Périon's translation.

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Ποῖος γὰρ σωματικὸς δράκων, etc. Origenes lib. iv contra Celsum, num. 50, p. 542: Τίς δ' ἀναγιγνώσκων δράκοντα ἐν τῷ Αἰγυπτίῳ ποταμῷ ζῶντα, καὶ τοὺς ἰχθύας ἐμφωλεύοντας αὐτοῦ ταῖς φολίσιν, ἢ ἀπὸ τῶν προχωρημάτων τοῦ Φαραὼ πληρούμενα τὰ Αἰγύπτου ὄρη, οὐ προάγεται αὐτόθεν πρὸς τὸ ζητῆσαι, τίς ὁ τοσούτων δυσωδῶν προχωρημάτων αὐτοῦ πληρῶν τὰ Αἰγυπτίων ὄρη· καὶ τίνα τὰ τῶν Αἰγυπτίων ὄρη· καὶ τίνες οἱ ἐν Αἰγύπτῳ ποταμοὶ, περὶ ὧν αὐχῶν λέγει ὁ προειρημένος Φαραώ· «Ἐμοί εἰσιν οἱ ποταμοὶ, καὶ ἐγὼ ἐποίησα αὐτούς·» καὶ τίς ὁ ἀνάλογον τοῖς ἀποδειχθησομένοις ἀπὸ τῆς ἑρμηνείας ποταμοῖς δράκων· καὶ τίνες οἱ ἐν ταῖς φολίσιν αὐτοῦ ἰχθύες; Καὶ τί με δεῖ ἐπὶ πλείονα κατασκευάζειν τὰ μὴ δεόμενα κατασκευῆς; ἐφ' οἷς λέγεται τό· «Τίς σοφὸς, καὶ συνήσει ταῦτα; ἢ συνετὸς, καὶ ἐπιγνώσεται αὐτά;» Ezech. XXIX, 3, et xxxii, 2, pro eo quod LXX reddunt δράκων, Hebraice habetur התנים, quod non dracones solum, sed cete etiam, grandiores pisces et serpentes significat. In his recensetur crocodilus, quem hoc loco designavit Ezechiel. Haec autem bellua Aegypti regem expressit, quemadmodum eadem Aegyptiaci regni postmodum typus fuit et symbolum. Certe post adjectam Romano imperio Aegyptum, nummis suis crocodilum Augustus appingi voluit. Quid quod Pharaonem Aegyptiace crocodilum significare conjici ex eo potest, quod פרעון apud Arabes, qui multa ab Aegyptiis cum ipsa significatione vocabula mutuati sunt, crocodilum sonet. Nam quod scribit Josephus, Antiq. lib. viii, cap. 2, «Pharaonem,» apud Aegyptios regem significare, vix cuiquam probet qui animadvertit, quam saepe «rex Pharao» in sacris libris legatur. Nec simile est «Abba pater,» quod exstat Marc. XIV, 36, Rom. VII, 15, et Galat. iv, 6. Id enim geminarunt Hebraei Graeca utentes loquela, ut majorem affectus vim ea voce declararent, quam pueri patrem appellantes usurpant. Verius non est quod dant nominis illius etymon Philo Allegor. 2, Origenes homil. 6 in Genes. n. 2, p. 77, et Hieronymus De nominib. Hebraic., ab Hebraeo nempe פרע, cum «Pharao,» reddunt, σκεδαστής, «exterminator dissipans:» hujus enim vocis veriloquium ab Aegyptiis petendum est, non ab Hebraeis. Addit Ezechiel: הרבץ בתוך יאריו, «cubans in medio fluminum suorum:» in undis enim fere quietem capere solitus est crocodilus; Ammianus lib. xxii: «Noctibus quiescens per undas, diebus humi vescitur.» HUETIUS.

"For what bodily dragon," etc. Origen, Against Celsus book 4, no. 50, p. 542: "Who, reading of a dragon living in the river of Egypt, and of the fishes lurking in its scales, or of the mountains of Egypt filled with Pharaoh's excrements, is not led at once to ask who it is that fills the mountains of the Egyptians with such foul-smelling excrements; and what the mountains of the Egyptians are; and what the rivers in Egypt are, of which the said Pharaoh boasts, 'The rivers are mine, and I made them'; and who the dragon is that answers to the rivers that interpretation will disclose; and what the fishes in its scales are? But why need I labour further to establish what needs no establishing? Of such things it is said: 'Who is wise, and he will understand these things? or prudent, and he will know them?'" In Ezek. 29:3 and 32:2, where the Seventy render "dragon", the Hebrew has התנים, which means not only dragons but also sea-monsters, the larger fishes, and serpents. Among these is counted the crocodile, which Ezekiel meant in this place. This beast represented the king of Egypt, just as it later became the type and symbol of the Egyptian kingdom. Certainly, after Egypt was added to the Roman empire, Augustus had a crocodile stamped on his coins. Moreover, that "Pharaoh" in Egyptian meant crocodile may be conjectured from the fact that פרעון, among the Arabs (who borrowed many words from the Egyptians together with their meaning), signifies crocodile. For Josephus's statement, Antiquities book 8, chapter 2, that "Pharaoh" means king among the Egyptians will hardly convince anyone who notices how often "king Pharaoh" is read in the sacred books. Nor is "Abba, father" (Mark 14:36, Rom. 7:15 [as printed], Gal. 4:6) a parallel: the Hebrews who used Greek speech doubled that expression to declare by it a greater force of affection, as children use when they call their father. Nor is the etymology of that name given by Philo (Allegories 2), Origen (Homily 6 on Genesis, no. 2, p. 77) and Jerome (On Hebrew Names) any truer, namely from the Hebrew פרע, when they render "Pharaoh" as σκεδαστής, "a scattering destroyer": the true sense of this word must be sought from the Egyptians, not the Hebrews. Ezekiel adds: הרבץ בתוך יאריו, "lying in the midst of his rivers": for the crocodile usually takes its rest in the water; Ammianus, book 22: "By night it rests in the waters, by day it feeds on land." HUET.

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Ἀλλὰ μήποτε χωρίον ἐστὶ, etc. Origenes homil. 5 in Isaiam, n. 3, p. 115, a: «Vivit Rex malignus in pectore nostro, quandiu vivit Pharao Zabulus.»

"But perhaps it is a place," etc. Origen, Homily 5 on Isaiah, no. 3, p. 115a: "The wicked King lives in our breast as long as Pharaoh, the Devil, lives."

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πιεῖν ὕδωρ ποταμῶν ; » ἢ, ὡς τὸ Ἑβραϊκὸν ἔχει, « τοῦ πιεῖν ὕδωρ Σιὼν, » περὶ οὗ οὐ νῦν πρόκειται λέγειν.

drink the water of rivers?" (Jer. 2:18) or, as the Hebrew has it, "to drink the water of Sion," concerning which it is not our present task to speak.

29. Ὅτι δὲ οὐ περὶ αἰσθητῶν ποταμῶν ὁ προηγούμενος λόγος ἐστὶ τῷ ἐν ταῖς θεοπνεύστοις Γραφαῖς λαλοῦντι Πνεύματι, καὶ ἀπὸ τῶν ἐν τῷ Ἐζεκιὴλ ἐπὶ Φαραὼ βασιλέα Αἰγύπτου προφητευομένων ἔστιν ἰδεῖν, οὕτως ἐχόντων· « Ἰδοὺ ἐγὼ ἐπὶ σὲ, Φαραὼ, βασιλεῦ Αἰγύπτου, τὸν δράκοντα τὸν μέγαν, τὸν ἐγκαθήμενον ἐν μέσῳ ποταμῶν, αὐτὸν λέγοντα· Ἐμοί εἰσιν οἱ ποταμοὶ, καὶ ἐγὼ ἐποίησα αὐτούς· καὶ ἐγὼ δώσω παγίδας εἰς τὰς σιαγόνας σου, καὶ προσκολλήσω τοὺς ἰχθύας τοῦ ποταμοῦ πρὸς τὰς πτέρυγάς σου, καὶ ἀνάξω σε ἐκ μέσου τοῦ ποταμοῦ σου, καὶ πάντας τοὺς ἰχθύας τοῦ ποταμοῦ, καὶ καταβαλῶ σε ἐν τάχει· καὶ πάντας τοὺς ἰχθύας τοῦ ποταμοῦ ἐπὶ προσώπου τοῦ πεδίου σου πέσῃ, καὶ οὐ μὴ συναχθῇς, καὶ οὐ μὴ περισταλῇς. » Ποῖος γὰρ σωματικὸς δράκων ἐν τῷ σωματικῷ τῆς Αἰγύπτου ποταμῷ ὀφθεὶς ἱστόρηταί ποτε ; Ἀλλὰ μήποτε χωρίον ἐστὶ τοῦ ἐχθροῦ ἡμῶν δράκοντος ὁ τῆς Αἰγύπτου ποταμὸς, μηδὲ παιδίον ἀποκτεῖναι Μωϋσέα δυνηθείς. Ὥσπερ δὲ δράκων ἐν τῷ Αἰγυπτίῳ ἐστὶ ποταμῷ, οὕτως ὁ Θεὸς ἐν τῷ εὐφραίνοντι τὴν πόλιν τοῦ Θεοῦ ποταμῷ· ὁ Πατὴρ γὰρ ἐν τῷ Υἱῷ. Διὰ τοῦτο οἱ γενόμενοι ἐν αὐτῷ ἐπὶ τῷ λούσασθαι τὸν ὀνειδισμὸν ἀποτίθενται τῆς Αἰγύπτου, καὶ ἐπιτηδειότεροι πρὸς τὸ ἀναλαμβάνεσθαι γίνονται,

29. Now that the primary discourse of the Spirit speaking in the divinely inspired Scriptures is not concerning perceptible rivers, one may also see from the things prophesied in Ezekiel against Pharaoh king of Egypt, which run thus: "Behold, I am against you, Pharaoh, king of Egypt, the great dragon, that sits in the midst of his rivers, that says: The rivers are mine, and I have made them; and I will put hooks in your jaws, and I will cause the fishes of your river to cleave unto your fins, and I will bring you up out of the midst of your river, and all the fishes of your river, and I will cast you down swiftly; and with all the fishes of your river you shall fall upon the face of your plain, and you shall not be gathered together, and you shall not be buried" (Ezek. 29:3–5). For what bodily dragon has ever been recorded as seen in the bodily river of Egypt? Nay, haply the river of Egypt is the dwelling-place of the dragon our enemy, who was not able even to slay Moses when a little child. And just as a dragon is in the Egyptian river, so God is in the river that makes glad the city of God (Ps. 45:5); for the Father is in the Son (John 10:38; 14:10). On this account those who come to be in it in order to wash put off the reproach of Egypt, and become more fit to be taken up,

Editors' notes and page, col. 284

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running head: ORIGENIS 284
marginal letters: A πιεῖν ὕδωρ ποταμῶν ;; B καὶ πάντας τοὺς; C ταμοῖς δράκων ·; D gnificare, vix cuiquam
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καὶ ἀπὸ τῆς μιαρωτάτης λέπρας καθαρίζονται, καὶ διπλασιασμὸν χωροῦσι χαρισμάτων, καὶ ἕτοιμοι πρὸς Πνεύματος ἁγίου παραδοχὴν γίνονται, ἄλλῳ ποταμῷ οὐκ ἐφιπταμένης τῆς πνευματικῆς περιστερᾶς. Διόπερ θεοπρεπέστερον νοήσαντες τὸν Ἰορδάνην, καὶ τὸ ἐν αὐτῷ λουτρὸν, καὶ τὸν Ἰησοῦν ἐν αὐτῷ λουόμενον, καὶ τὸν τῆς κατασκευῆς οἶκον, ὅσον δεόμεθα τῆς τοιαύτης ὠφελείας ἀπὸ τοῦ ποταμοῦ ἀρυσώμεθα.

and are cleansed from the most foul leprosy, and become capable of a doubling of gifts, and become ready for the reception of the Holy Spirit, the spiritual dove not flying unto any other river. Wherefore, having understood in a manner more worthy of God the Jordan, and the washing in it, and Jesus washed in it, and the house of preparation, let us draw from the river as much of such benefit as we need.

30. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν. Πρότερον ἡ μήτηρ τοῦ Ἰησοῦ, ἅμα τῷ συλλαβεῖν αὐτὸν, τῇ μητρὶ τοῦ Ἰωάννου καὶ αὐτῇ ἐγκύμονι τυγχανούσῃ, ἐπεδήμει, ὅτε μορφούμενος τῷ μορφουμένῳ ἀκριβέστερον τὴν μόρφωσιν χαρίζεται, σύμμορφον ἐνεργῶν αὐτὸν γενέσθαι τῇ δόξῃ αὐτοῦ, ὥστε διὰ τὸ κοινὸν τῆς μορφῆς Ἰωάννην τε Χριστὸν ὑπονοεῖσθαι τυγχάνειν, καὶ Ἰησοῦν Ἰωάννην ἀναστάντα ἐκ νεκρῶν νομίζεσθαι, παρὰ τοῖς μὴ διακρίνουσι τὴν εἰκόνα ἀπὸ τοῦ κατὰ τὴν εἰκόνα· νῦν δὴ ὁ Ἰησοῦς μετὰ τὰ προεξετασθέντα μαρτύρια Ἰωάννου περὶ αὐτοῦ, αὐτὸς βλέπεται ὑπὸ τοῦ Βαπτιστοῦ ἐρχόμενος πρὸς αὐτόν. Παρατηρητέον δὲ, ὅτι ἐκεῖ μὲν διὰ τὴν τοῦ Μαρίας ἀσπασμοῦ φωνὴν ἐληλυθυῖαν εἰς τὰ ὦτα τῆς Ἐλισάβετ, σκιρτᾷ τὸ βρέφος Ἰωάννης ἐν τῇ κοιλίᾳ τῆς μητρὸς, τότε, ὡς ἀπὸ τῆς γῆς, λαμβανούσης Πνεῦμα ἅγιον· « Ἐγένετο γὰρ, φησὶν, ὡς ἤκουσε τὸν ἀσπασμὸν τῆς Μαρίας ἡ Ἐλισάβετ, ἐσκίρτησε τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη Πνεύματος ἁγίου ἡ Ἐλισάβετ, καὶ ἀνεφώνησε κραυγῇ μεγάλῃ, καὶ εἶπεν. » Ἔνθα δὲ « Βλέπει ὁ Ἰωάννης τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν, καὶ λέγει· Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου· » ἀκοῇ δὲ τῇ περὶ τῶν κρειττόνων πρότερόν τις παιδεύεται, καὶ μετὰ ταῦτα αὐτόπτης αὐτῶν γίνεται. Ὅτι μέντοιγε εἰς τὴν μόρφωσιν ὠφέληται ὁ Ἰωάννης ἀπὸ τοῦ ἔτι μορφουμένου τοῦ Κυρίου, γενομένου ἐν τῇ μητρὶ πρὸς τὴν Ἐλισάβετ, τῷ κεκρατηκότι τῶν εἰρημένων περὶ τοῦ φωνὴν μὲν εἶναι τὸν Ἰωάννην, λόγον δὲ τὸν Ἰησοῦν, δῆλον ἔσται· μεγάλη γὰρ φωνὴ γίνεται ἐν τῇ Ἐλισάβετ πληρωθείσῃ Πνεύματος ἁγίου διὰ τὸν ἀσπασμὸν τῆς Μαρίας, ὡς αὐτὴ ἡ λέξις παρίστησιν οὕτως ἔχουσα· « Καὶ ἀνεφώνησε κραυγῇ μεγάλῃ, » δῆλον ὅτι ἡ Ἐλισάβετ, « καὶ εἶπεν. » Ἡ γὰρ φωνὴ τοῦ ἀσπασμοῦ τῆς Μαρίας, γενομένη ἐν τοῖς ὠσὶ τῆς Ἐλισάβετ, ἐπλήρωσε τὸν Ἰωάννην ἑαυτῆς· διόπερ σκιρτᾷ ὁ Ἰωάννης, καὶ οἱονεὶ στόμα τοῦ υἱοῦ καὶ προφῆτις ἡ μήτηρ γίνεται, ἀναφωνοῦσα κραυγῇ μεγάλῃ, καὶ λέγουσα· « Εὐλογημένη σὺ ἐν γυναιξὶ, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. » Ἤδη οὖν δύναται δῆλος ἡμῖν γίνεσθαι καὶ ἡ μετὰ σπουδῆς πορεία τῆς Μαρίας εἰς τὴν ὀρεινὴν, καὶ ἡ εἴσοδος εις τὸν οἶκον Ζαχαρίου, καὶ ὁ ἀσπασμὸς ὃν ἀσπάζεται τὴν Ἐλισάβετ. Ἵνα γὰρ μεταδῷ ἀφ' ἧς ἔχει, ἐξ οὗ συνείληφε, δυνάμεως τῷ

30. On the next day he sees Jesus coming unto him (John 1:29). Previously the mother of Jesus, as soon as she had conceived Him, came to stay with the mother of John when she also was with child, when He Who is being formed bestows the formation more accurately upon him who was being formed, working in him to become conformed to His glory, so that on account of the community of form both John was supposed to be the Christ, and Jesus was thought to be John risen from the dead (Luke 3:15; Matt. 14:2; Mark 6:14, 16; Luke 9:7–8), among those who do not distinguish the image from him who is according to the image; now, however, Jesus, after the previously examined testimonies of John concerning Him, is Himself seen by the Baptist coming unto him. And it must be observed that there indeed, on account of the voice of Mary's salutation having come into the ears of Elizabeth, the babe John leaps in the womb of his mother, who then, as from the earth, receives the Holy Spirit: "For it came to pass," he says, "when Elizabeth heard the salutation of Mary, the babe leaped in her womb, and Elizabeth was filled with the Holy Spirit, and she lifted up her voice with a loud cry, and said" (Luke 1:41–42). Whereas here "John sees Jesus coming unto him, and says: Behold the Lamb of God, Who takes away the sin of the world" (John 1:29); for by hearing concerning better things one is first educated, and afterwards becomes an eyewitness of them. Now that John was benefited towards his formation by the Lord while still being formed, having come in His mother to Elizabeth, will be clear to him who has kept hold of the things said concerning John's being a voice, and Jesus the Word; for a great voice comes to be in Elizabeth when she is filled with the Holy Spirit on account of the salutation of Mary, as the text itself presents it, running thus: "And she lifted up her voice with a loud cry," clearly Elizabeth, "and said." For the voice of the salutation of Mary, having come to be in the ears of Elizabeth, filled John with itself; wherefore John leaps, and the mother becomes as it were the mouth of her son and a prophetess, lifting up her voice with a loud cry, and saying: "Blessed are you among women, and blessed is the fruit of your womb" (Luke 1:42). Now therefore there can become clear to us both the journey of Mary with haste into the hill country, and her entrance into the house of Zacharias, and the salutation wherewith she salutes Elizabeth (Luke 1:39–40). For in order that Mary may impart of the power which she has, since she conceived, to

Editors' notes and page, col. 285

Footnotes

[scripture references] · calls in col 286 ⁵⁹ Joan. I, 29. ⁶⁰ Luc. III, 15; Matth. XIV, 2; Marc. VI, 14, 16; Luc. IX, 8. ⁶¹ Luc. I, 41, 42. ⁶² Joan. I, 29. ⁶³ Luc. I, 42. ⁶⁴ ibid. ⁶⁵ ibid. 39, 40.

⁵⁹ John 1:29. ⁶⁰ Luke 3:15; Matt. 14:2; Mark 6:14, 16; Luke 9:8. ⁶¹ Luke 1:41–42. ⁶² John 1:29. ⁶³ Luke 1:42. ⁶⁴ ibid. ⁶⁵ ibid. 39–40.

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Pro μορφῆς codex Bodleianus habet. Γραφῆς, male.

For "form" (μορφῆς) the Bodleian codex has "writing" (γραφῆς), wrongly.

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Ἀπὸ τῆς γῆς. In margine codicis Bodleiani legitur: Οὕτω καὶ ἐν τῷ ἀντιγράφῳ γράφεται, γῆς. Alia manu: τάχα ἀπὸ τῆς ἁγίας Μαρίας. Quam conjecturam secutus est in sua interpretatione Ferrarius.

"From the earth": in the margin of the Bodleian codex one reads: "So it is written in the exemplar too, 'earth'." In another hand: "perhaps 'from the holy Mary'." Ferrarius followed this conjecture in his translation.

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Footnotes

[scripture references] · calls in col 287 ⁶⁶ Joan. I, 1 et seq. ⁶⁷ ibid. 19 et seq. ⁶⁸ ibid. 24 et seq. ⁶⁹ ibid. 26. ⁷⁰ Joan. I, 29. ⁷¹ ibid. 35, 36. ⁷² ibid. 43. ⁷³ Luc. XIX, 10. ⁷⁴ Joan. I, 43. ⁷⁵ Joan. II, 1. ⁷⁶ Matth. III, 13. ⁷⁷ Marc. I, 9. ⁷⁸ Luc. III, 21. ⁷⁹ Matt. III, 14, 15.

⁶⁶ John 1:1 ff. ⁶⁷ ibid. 19 ff. ⁶⁸ ibid. 24 ff. ⁶⁹ ibid. 26. ⁷⁰ John 1:29. ⁷¹ ibid. 35–36. ⁷² ibid. 43. ⁷³ Luke 19:10. ⁷⁴ John 1:43. ⁷⁵ John 2:1. ⁷⁶ Matt. 3:13. ⁷⁷ Mark 1:9. ⁷⁸ Luke 3:21. ⁷⁹ Matt. 3:14–15.

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Μήτρᾳ. Sic codex Bodleianus; editio Huetii cum codice Regio, μητρί.

"In the womb" (μήτρᾳ): so the Bodleian codex; Huet's edition with the Regius codex has "in the mother" (μητρί).

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Οὐ μόνον γινωσκόμενος. Aliter legit Ferrarius; vertit enim, «non tantum ignotus.»

"Not only known": Ferrarius read otherwise, for he translated "not only unknown".

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Τῇ δὲ ἀπὸ τῆς τετάρτης, ἥτις ἐστὶν, etc. Ferrarius: «Die vero tertia post quartam;» legebat, Τῇ δὲ ἀπὸ τῆς τετάρτης τρίτῃ, ἥτις ἐστίν.

"On the day after the fourth, which is," etc. Ferrarius: "But on the third day after the fourth"; he read "On the third day after the fourth, which is".

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Ἰωάννην. Deest in editione Huetii, sed restituitur e codice Bodleiano.

"John": missing in Huet's edition, but restored from the Bodleian codex.

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Ἀνερχομένῳ. Sic codex Bodleianus, recte; editio Huetii, προσερχομένῳ.

"As he came up" (ἀνερχομένῳ): so the Bodleian codex, rightly; Huet's edition has "as he approached" (προσερχομένῳ).

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other: facing Latin version, not set

PG 14:288

Ἰωάννῃ ἔτι ἐν τῇ μήτρᾳ τυγχάνοντι τῆς μητρὸς ἡ Μαριὰμ, καὶ αὐτῷ μεταδώσοντι τῇ μητρὶ ἀφ' ἧς ἔλαβε χάριτος προφητικῆς, ταῦτα πάντα γίνεται. Καὶ εὐλογώτατά γε ἐν τῇ ὀρεινῇ αἱ τοιαῦται οἰκονομίαι ἐπιτελοῦνται, οὐδενὸς μεγάλου χωρουμένου ὑπὸ τῶν διὰ τὴν ταπεινότητα κοιλάδων κληθησομένων. Καὶ ἔνθα δὲ οὖν μετὰ τὰς Ἰωάννου μαρτυρίας, πρώτην μὲν τὴν ὑπὸ κεκραγότος λεγομένην καὶ θεολογοῦντος· δευτέραν δὲ πρὸς τοὺς ἱερεῖς καὶ Λευΐτας, τοὺς ἀπὸ Ἰεροσολύμων ὑπὸ Ἰουδαίων ἀπεσταλμένους· καὶ τρίτην τὴν πρὸς τοὺς ἐκ τῶν Φαρισαίων πικρότερον ἐρωτήσαντας, Ἰησοῦς ἤδη βλέπεται ὑπὸ τοῦ μαρτυρήσαντος, ἐρχόμενος πρὸς αὐτὸν ἔτι προκόπτοντα καὶ βελτίονα γινόμενον· ἧς προκοπῆς καὶ βελτιώσεως σύμβολον ἡ ὠνομασμένη αὔριον· οἱονεὶ γὰρ ἐν ἑξῆς φωτισμῷ, καὶ δευτέρᾳ ἡμέρᾳ παρὰ τὰ πρότερον ὁ Ἰησοῦς ἔρχεται, οὐ μόνον γινωσκόμενος ὡς μέσος ἑστηκὼς καὶ τῶν οὐκ εἰδότων, ἀλλ' ἤδη καὶ ὁρώμενος ἥκων τῷ ταῦτα πρότερον ἀποφηναμένῳ. Πρώτῃ οὖν ἡμέρᾳ αἱ μαρτυρίαι γίνονται· καὶ δευτέρᾳ Ἰησοῦς πρὸς Ἰωάννην ἔρχεται. Τρίτῃ δὲ, ἑστὼς ὁ Ἰωάννης μετὰ δύο μαθητῶν, ἐνιδὼν Ἰησοῦ περιπατοῦντι [καὶ] ειπὼν τό· « Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ, » προτρέπει τοὺς παρόντας ἀκολουθῆσαι τῷ Υἱῷ τοῦ Θεοῦ. Καὶ τετάρτῃ θελήσας ἐξελθεῖν εἰς τὴν Γαλιλαίαν ὁ ἐξελθὼν ζητῆσαι τὸ ἀπολωλὸς, εὑρίσκει Φίλιππον, καὶ λέγει αὐτῷ· « Ἀκολούθει μοι. » Τῇ δὲ ἀπὸ τῆς τετάρτης, ἥτις ἐστὶν ἕκτη τῶν ἀρχῆθεν ἡμῖν κατειλεγμένων, ὁ γάμος γίνεται ἐν Κανᾷ τῆς Γαλιλαίας, περὶ οὗ εἰσόμεθα γενόμενοι κατὰ τὸν τόπον. Παρατηρητέον δὲ ἔτι καὶ τοῦτο, ὅτι ἡ διαφέρουσα Μαρία πρὸς τὴν ὑποδεεστέραν Ἐλισάβετ ἔρχεται, καὶ ὁ Υἱὸς τοῦ Θεοῦ πρὸς τὸν Βαπτιστὴν, δι' ὧν εἰς τὸ ἄοκνον πρὸς τὸ ὠφελεῖν τοὺς ἥττονας, καὶ μετριότητα ὠφελούμεθα.

John while he is still in the womb of his mother, and as he himself is about to impart to his mother of the prophetic grace which he received, all these things come to pass. And most reasonably indeed are such dispensations accomplished in the hill country, since nothing great is received by those who on account of their lowliness would be called valleys. Here also, therefore, after the testimonies of John—the first uttered by him crying aloud and speaking of divinity (John 1:15), the second to the priests and Levites sent from Jerusalem by the Jews (John 1:19), and the third to those from the Pharisees who questioned him more sharply (John 1:24)—Jesus is now seen by him who bore witness, coming unto him who is still advancing and becoming better; of which advance and improvement the morrow that is named is a symbol; for as it were in a subsequent illumination, and on a second day beyond the former things, Jesus comes, not only known as standing in the midst even of those who know Him not (John 1:26), but now also seen coming by him who had previously declared these things. On the first day, therefore, the testimonies take place; and on the second Jesus comes to John (John 1:29). And on the third, John, standing with two disciples, having looked upon Jesus as He walked [and] having said: "Behold the Lamb of God" (John 1:35–36), exhorts those present to follow the Son of God. And on the fourth, having willed to go forth into Galilee, He Who went forth to seek that which was lost (Luke 19:10) finds Philip, and says to him: "Follow Me" (John 1:43). And on the third day from the fourth, which is the sixth of those reckoned up by us from the beginning, the marriage takes place in Cana of Galilee (John 2:1), concerning which we shall know when we arrive at the passage. And this also must further be observed, that the more excellent Mary comes to the inferior Elizabeth, and the Son of God to the Baptist, whereby we are benefited towards unhesitating readiness to benefit our inferiors, and towards moderation.

31. Ἐπεὶ δὲ παρὰ τῷ μαθητῇ Ἰωάννῃ, πόθεν πρὸς τὸν Βαπτιστὴν Ἰωάννην ὁ Σωτὴρ ἔρχεται, οὐ λέγεται, τοῦτο μανθάνομεν ἀπὸ τοῦ Ματθαίου γράψαντος· « Τότε παραγίνεται ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην πρὸς τὸν Ἰωάννην, τοῦ βαπτισθῆναι ὑπ' αὐτοῦ. » Ὁ δὲ Μάρκος καὶ τὸν τόπον τῆς Γαλιλαίας προσέθηκεν εἰπών· « Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις, ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας, καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου. » Λουκᾶς δὲ τὸν μὲν τόπον ἀπεσιώπησεν ὅθεν ὁ Ἰησοῦς ἔρχεται, παραχωρήσας τοῖς εἰρηκόσι τὸν λόγον, ὅπερ δὲ ἀπ' ἐκείνων οὐ μεμαθήκαμεν αὐτὸς ἡμᾶς διδάσκει, ὡς ἄρα μετὰ τὸ βάπτισμα αὐτῷ ἀνερχομένῳ ἀνεῴχθη ὁ οὐρανὸς, καὶ κατέβη τὸ ἅγιον Πνεῦμα σωματικῷ εἴδει, ὡς περιστερά. Πάλιν

31. Now since in the disciple John it is not said whence the Saviour comes to John the Baptist, we learn this from Matthew, who writes: "Then comes Jesus from Galilee to the Jordan unto John, to be baptized by him" (Matt. 3:13). And Mark added the place in Galilee also, saying: "And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized in the Jordan by John" (Mark 1:9). Whereas Luke passed over in silence the place whence Jesus comes, yielding the account to those who had spoken of it, but what we have not learned from them he himself teaches us, namely that after His baptism, as He was coming up, the heaven was opened to Him, and the Holy Spirit descended in a bodily form, as a dove (Luke 3:21–22). Again,

Editors' notes and page, col. 288

Page

running head: ORIGENIS 288
marginal letters: A Ἰωάννῃ ἔτι ἐν; B φωτισμῷ, καὶ δευτέρᾳ; C λαίας, περὶ οὗ; D τῆς Γαλιλαίας, καὶ
old-edition numerals: (none)
other: Λευΐτας with diaeresis and circumflex and Ἰεροσολύμων with smooth breathing set as printed; right margin slightly clipped in scan on several lines; word split at column break: Πά-[λιν]
other: the word Πάλιν was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 289

PG 14:289

τὸ Ἰωάννην διακεκωλυκέναι τὸν Κύριον, λέγοντα τῷ Σωτῆρι· « Ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρὸς μέ ! » τῷ Ματθαίῳ εἰρηκότι οὐδεὶς προσέθηκεν, ἵνα μὴ ταυτολογῶσι. Καὶ τὸ ὑπὸ τοῦ Κυρίου δὲ πρὸς αὐτὸν εἰρημένον· « Ἄφες ἄρτι· οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην, » μόνος ἀνέγραψεν ὁ Ματθαῖος.

that John earnestly hindered the Lord, saying to the Saviour: "I have need to be baptized by Thee, and comest Thou to me!" no one added after Matthew had said it, lest they should repeat the same thing. And what was said by the Lord to him: "Suffer it now; for thus it is fitting for us to fulfil all righteousness" (Matt. 3:14–15), Matthew alone recorded.

32. Καὶ λέγει· Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Πέντε ζώων προσφερομένων ἐπὶ τὸ θυσιαστήριον, τριῶν μὲν χερσαίων, πτηνῶν δὲ δύο, ἄξιόν μοι ζητεῖν φαίνεται τί δήποτε ὑπὸ τοῦ Ἰωάννου ὁ Σωτὴρ Ἀμνὸς λέγεται, καὶ οὐδὲν τῶν λοιπῶν· ἀλλὰ καὶ ἐπὶ τῶν χερσαίων καθέκαστον τριῶν ἡλικιῶν προσαγομένων, ἀπὸ τοῦ γένους τῶν προβάτων τὸν ἀμνὸν ὠνόμασε. Πέντε δὲ ζῶα ταῦτά ἐστι, μόσχος, πρόβατον, αἴξ, τρυγὼν, περιστερά. Καὶ τρεῖς ἡλικίαι ἑκάστου τῶν χερσαίων αὗται, μόσχος, βοῦς, μοσχάριον, κριὸς, ἀμνὸς, ἀρνίον, τράγος, αἴξ, ἔριφος· πτηνῶν δὲ, περιστερῶν μὲν ζεῦγος νεοσσῶν μόνων, τρυγόνων ζεῦγος τέλειον. Ζητητέον οὖν τῷ βουλομένῳ ἀκριβῶς τὸν περὶ τῶν θυσιῶν πνευματικὸν καταλαβεῖν λόγον, τίνων ἐπουρανίων ὑποδείγματι καὶ σκιᾷ ταῦτ' ἐγίνετο, καὶ ἕκαστον τῶν ζώων ἐπὶ τίνι νομοθετεῖ ὁ λόγος θύεσθαι, καὶ ἰδίᾳ συνακτέον τὰ περὶ τοῦ ἀμνοῦ. Ὅτι δὲ ὁ περὶ τῶν θυσιῶν λόγος περί τινων οὐρανίων μυστηρίων νοεῖσθαι ὀφείλει, φησί που ὁ Ἀπόστολος· « Οἵτινες ὑποδείγματι, καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων· » καὶ πάλιν· « Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι· αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας. » Τὸ δὲ καθ' ἓν δυνηθῆναι τούτων εὑρόντα ἐκλαβεῖν τὴν διὰ Ἰησοῦ Χριστοῦ γεγενημένην τοῦ πνευματικοῦ νόμου (ἡ ἀλήθεια σφόδρα μείζων τυγχάνουσα τῆς ἀνθρωπίνης φύσεως), οὐδενὸς ἄλλου ἔργον ἢ τοῦ τελείου ἐστὶ, τοῦ διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἔχοντος πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ, δυναμένου ἀπὸ διαθέσεως ἀληθευούσης εἰπεῖν· « Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. » Καὶ ἀληθῶς ἐπὶ τούτων ἔστιν εἰπεῖν, καὶ τῶν τούτοις παραπλησίων· « Ἣν οὐδεὶς τῶν ἀρχόντων τούτου τοῦ αἰῶνος ἔγνωκε. »

32. And he says: Behold the Lamb of God Who takes away the sin of the world (John 1:29). Whereas five animals are offered upon the altar, three terrestrial and two winged, it seems to me worthy of inquiry why ever the Saviour is called by John a Lamb, and none of the rest; and further, whereas in the case of each of the terrestrial animals three ages are brought, He named the lamb from the race of sheep. Now these five animals are a calf, a sheep, a goat, a turtledove, a pigeon. And the three ages of each of the terrestrial animals are these: calf, ox, young bullock; ram, lamb, little lamb; he-goat, she-goat, kid; and of the winged, a pair of pigeons, of young ones only, and a full-grown pair of turtledoves. He, therefore, who wishes to apprehend accurately the spiritual account concerning the sacrifices must inquire after the copy and shadow of what heavenly things these were done, and for what purpose the law ordains each of the animals to be sacrificed, and must specially gather together the passages concerning the lamb. Now that the account concerning the sacrifices ought to be understood of certain heavenly mysteries, the Apostle says somewhere: "Who serve the copy and shadow of the heavenly things" (Heb. 8:5); and again: "It was necessary therefore that the copies of the things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these" (Heb. 9:23). But to be able in each case of these to find out and interpret the sacrifice of the spiritual law which has come to pass through Jesus Christ (the truth being exceedingly greater than human nature), is the work of none other than the perfect man, who by reason of habit has his senses exercised for the discerning of both good and evil (Heb. 5:14), and is able from a truthful disposition to say: "Howbeit we speak wisdom among the perfect." And truly concerning these things and things like them one may say: "Which none of the rulers of this age has known" (1 Cor. 2:6, 8).

33. Πλὴν τὸν ἀμνὸν ἐν ταῖς θυσίαις τοῦ ἐνδελεχισμοῦ εὑρίσκομεν προσφερόμενον. Οὕτω δὲ γέγραπται· « Καὶ ταῦτά ἐστιν, ἃ ποιήσεις ἐπὶ τοῦ θυσιαστηρίου· Ἀμνοὺς ἐνιαυσίους ἀμώμους δύο τὴν ἡμέραν ἐπὶ τὸ θυσιαστήριον ἐνδελεχῶς, κάρπωμα ἐνδελεχισμοῦ. Τὸν ἀμνὸν τὸν ἕνα ποιήσεις τὸ πρωῒ, καὶ τὸν ἀμνὸν τὸν δεύτερον ποιήσεις τὸ δειλινόν· καὶ δέκατον σεμιδάλεως πεφυραμένης ἐλαίῳ κεκομμένῳ τῷ τετάρτῳ τοῦ εἶν οἴνου τῷ ἀμνῷ τῷ ἑνί. Καὶ

33. Nevertheless we find the lamb offered in the sacrifices of the continual offering. And thus it is written: "And these are the things which you shall offer upon the altar: Two lambs of a year old without blemish day by day upon the altar continually, a burnt-offering of continual observance. The one lamb you shall offer in the morning, and the second lamb you shall offer at eventide; and a tenth of fine flour mingled with beaten oil, with the fourth of a hin of wine for the one lamb. And

Editors' notes and page, col. 289

Footnotes

[scripture references] · calls in col 290 ⁸⁰·¹ Joan. I, 29. ² Hebr. VIII, 5. ³ Hebr. IX, 23. ⁴ I Cor. II, 6. ⁵ ibid. 8. ⁶ Exod. XXIX, 38 et seq.

⁸⁰·¹ John 1:29. ² Heb. 8:5. ³ Heb. 9:23. ⁴ 1 Cor. 2:6. ⁵ ibid. 8. ⁶ Exod. 29:38 ff.

(printed under page 151)

Footnotes

(20) ‹anchor: not visible in the crop› · call in col 290

Hic quaedam a Ferrario praetermissa, ex Perionio supplevimus.

Here we have supplied from Périon some words that Ferrarius left out.

(printed under page 151)

(21) ‹anchor: not visible in the crop› · call in col 290

Πτηνῶν δὲ, περιστερῶν μέν. Ita codex Bodleianus; sicque legit Ferrarius. Editio autem Huetii, πτηνῶν μὲν, περιστερᾶς μέν, etc.

"Of birds, of doves": so the Bodleian codex, and so Ferrarius reads. But Huet's edition has πτηνῶν μὲν, περιστερᾶς μέν, etc.

(printed under page 151)

(22) ‹anchor: ὑποδείγματι καὶ σκιᾷ› · call in col 290

Ὑποδείγματι καὶ σκιᾷ. Forte legendum ὑπόδειγμά τι καὶ σκιά.

"In an example and shadow": perhaps read "a kind of example and shadow" (ὑπόδειγμά τι καὶ σκιά).

(printed under page 151)

(23) ‹anchor: μείζων τυγχάνουσα› · call in col 290

Μείζων τυγχάνουσα. Sic codex Bodleianus; Regius, μεῖζον τυγχάνον.

"Being greater" (feminine, μείζων τυγχάνουσα): so the Bodleian codex; the Regius has the neuter μεῖζον τυγχάνον.

(printed under page 151)

(24) ‹anchor: τοῦ εἲν οἴνου› · call in col 290

Τῷ τετάρτῳ τοῦ εἲν οἴνου, etc. Scribe, τῷ τετάρτῳ τοῦ εἲν· καὶ σπονδὴν τὸ τέταρτον τοῦ εἲν οἴνου, etc.

"With the fourth of a hin of wine," etc. Write: "with the fourth of a hin; and as a drink-offering the fourth of a hin of wine," etc.

(printed under page 151)

Footnotes

[scripture references] · calls in col 291 ⁷ Joan. I, 29. ⁸ Isa. liii, 7. ⁹ Jerem. xi, 19. ¹⁰ Apoc. V, 6.

⁷ John 1:29. ⁸ Isa. 53:7. ⁹ Jer. 11:19. ¹⁰ Rev. 5:6.

(printed under page 152)

(25) ‹anchor: not visible in the crop› · call in col 291

Forte legendum πρωϊνήν, et paulo post εἰς ὀσμήν.

Perhaps read "morning" (πρωϊνήν), and a little after "for an odour" (εἰς ὀσμήν).

(printed under page 152)

(26) ‹anchor: not visible in the crop› · call in col 291

Σοι ἐκεῖ, ὥστε λαλῆσαί σοι· καὶ τάξομαι ἐκεῖ τοῖς υἱοῖς Ἰσραὴλ, καὶ ἁγιασθήσομαι. Haec desunt in codice Regio, sed restituuntur e codice Bodleiano. Mox post ἁγιασμῷ codex Bodleianus restituit ἁγιάσω, quod deest in codice Regio.

"To you there, so as to speak to you; and I will appoint there for the sons of Israel, and I will be sanctified": these words are missing in the Regius codex, but are restored from the Bodleian. Just after, following "in sanctification" (ἁγιασμῷ), the Bodleian codex restores "I will sanctify" (ἁγιάσω), which is missing in the Regius.

(printed under page 152)

(27) ‹anchor: not visible in the crop› · call in col 291

Συμβολικῶς. Sic codex Bodleianus; Regius, συμβολικός.

"Symbolically" (συμβολικῶς): so the Bodleian codex; the Regius has the adjective συμβολικός.

(printed under page 152)

(28) ‹anchor: not visible in the crop› · call in col 291

Ἐπὶ τέλει. Ita codex Bodleianus recte; Regius, ἐπιτελεῖ, male.

"At the end" (ἐπὶ τέλει): so the Bodleian codex, rightly; the Regius has ἐπιτελεῖ ("he performs"), wrongly.

(printed under page 152)

(29) ‹anchor: not visible in the crop› · call in col 291

Τὸ εἶναι. Legendum videtur Τῷ εἶναι.

"Being" (τὸ εἶναι): it seems one should read the dative τῷ εἶναι ("by being").

(printed under page 152)

(30) ‹anchor: not visible in the crop› · call in col 291

Ἀκολουθεῖ. Legendum vel ἀκολουθείτω vel ἀκολουθῇ.

"Follows" (ἀκολουθεῖ): read either "let it follow" (ἀκολουθείτω) or the subjunctive ἀκολουθῇ.

(printed under page 152)

(31) ‹anchor: ἡμᾶς πιπρασκομένους ἀγοράσαντος› · call in col 291

Codex Bodleianus in textu διαπράσαντος, in margine vero ἀγοράσαντος.

The Bodleian codex has διαπράσαντος ("who had sold") in the text, but ἀγοράσαντος ("who had bought") in the margin.

(printed under page 152)

Page

running head: 291 ORIGENIS
marginal letters: A primum, et juxta; B sufficere ut sit; C imagine, qui est; D detur agnus stans
old-edition numerals: 152 before victima ἐνδελεχισμοῦ
other: facing Latin version, not set

PG 14:292

τὸν ἀμνὸν τὸν δεύτερον ποιήσεις τὸ δειλινὸν, κατὰ τὴν θυσίαν τὴν πρώτην, καὶ κατὰ τὴν σπονδὴν αὐτοῦ. Ποιήσεις ὀσμὴν εὐωδίας, κάρπωμα Κυρίῳ, θυσίαν ἐνδελεχισμοῦ εἰς τὰς γενεὰς ὑμῶν, ἐπὶ θύραις τῆς σκηνῆς τοῦ μαρτυρίου ἔναντι Κυρίου, ἐν οἷς γνωσθήσομαί σοι ἐκεῖ, ὥστε λαλῆσαί σοι· καὶ τάξομαι ἐκεῖ τοῖς υἱοῖς Ἰσραὴλ, καὶ ἁγιασθήσομαι ἐν δόξῃ μου· καὶ ἁγιασμῷ ἁγιάσω τὴν σκηνὴν τοῦ μαρτυρίου. » Ποία δὲ ἑτέρα θυσία δύναται ἐνδελεχισμοῦ εἶναι τῷ λογικῷ νοητὴ ἢ λόγος ἀκμάζων, λόγος ἀμνὸς συμβολικῶς καλούμενος, ἅμα τῷ φωτίζεσθαι τὴν ψυχὴν ἀναπεμπόμενος (αὕτη γὰρ ἂν εἴη ἑωθινὴ τοῦ ἐνδελεχισμοῦ θυσία), καὶ πάλιν ἐπὶ τέλει τῆς τοῦ νοῦ ἐν τοῖς θειοτέροις διατριβῆς ἀναφερόμενος ; Οὐ γὰρ ἀεὶ δύναται διαρκεῖν τὸ εἶναι ἐν τοῖς κρείττοσιν, ὅσον κεκλήρωται ἡ ψυχὴ συνεζεῦχθαι τῷ γηΐνῳ καὶ βαροῦντι σώματι.

the second lamb you shall offer at eventide, according to the first sacrifice, and according to the drink-offering thereof. You shall make it an odour of a sweet smell, a burnt-offering to the Lord, a sacrifice of continual observance throughout your generations, at the doors of the tabernacle of witness before the Lord, wherein I will be known to you there, so as to speak to you; and I will appoint there for the sons of Israel, and I will be sanctified in My glory; and I will sanctify with sanctification the tabernacle of witness" (Exod. 29:38–44). Now what other intelligible sacrifice of continual observance can there be for the rational being than a word in its prime, a word symbolically called a lamb, sent up as soon as the soul is illuminated (for this would be the morning sacrifice of continual observance), and again offered up at the end of the mind's tarrying in the things more divine? For it cannot always hold out so as to be in the better things, so long as the soul is allotted to be yoked together with the earthly and burdensome body (Wisd. 9:15).

34. Ἐὰν δέ τις ζητῇ τί ἐν τοῖς μεταξὺ τῆς ἕω καὶ ἑσπέρας ποιήσει ὁ ἅγιος, μεταφερέτω ἀπὸ τῶν κατὰ τὴν λατρείαν τὸν λόγον, ἔπειτα καὶ ἐν τούτοις ἀκολουθεῖ. Καὶ γὰρ ἐκεῖ οἱ ἱερεῖς ἀρχὴν μὲν τῶν θυσιῶν προσφέρουσι τὴν τοῦ ἐνδελεχισμοῦ, ἑξῆς δὲ πρὸ τῆς ἑσπερινῆς τοῦ ἐνδελεχισμοῦ τὰς κατὰ τὸν νόμον λοιπάς· οἷον περὶ πλημμελείας, ἢ ἀκουσίων, ἢ σωτηρίου εὐχῆς, ἢ ζηλοτυπίας, ἢ σαββάτου, ἢ νουμηνίας, καὶ τῶν λοιπῶν, ἃ μακρὸν ἂν εἴη ἐπὶ τοῦ παρόντος λέγειν· οὕτω τοίνυν καὶ ἡμεῖς ἀπὸ τοῦ περὶ τῆς εἰκόνος λόγου πεποιημένοι τὴν ἀρχὴν τῆς ἀναφορᾶς, ὅς ἐστιν ὁ Χριστὸς, διαλαμβάνειν περὶ πολλῶν, καὶ ὠφελιμωτάτων δυνησόμεθα. Καὶ πάλιν ἐν τοῖς περὶ Χριστοῦ καταλήξαντες ἐπὶ τὴν οἱονεὶ ἑσπέραν φθάσομεν καὶ νύκτα, ἐρχόμενοι καὶ ἐπὶ τὰ σωματικά.

34. And if anyone inquires what the saint will do in the intervals between the morning and evening, let him transfer the account from the things belonging to the service, and then let him follow in these things also. For there indeed the priests offer as the beginning of the sacrifices that of the continual observance, and next, before the evening sacrifice of the continual observance, the rest that are according to the law: such as for trespass, or for involuntary sins, or for a vow of peace-offering, or of jealousy, or of the Sabbath, or of the new moon, and the rest, which it would be long at present to tell; so therefore we also, having made the beginning of our offering from the discourse concerning the image, Who is Christ, shall be able to treat of many and most profitable things. And again, having ended in the things concerning Christ, we shall arrive at the evening, as it were, and night, coming even unto bodily things.

35. Ἐὰν δὲ τὸν λόγον ἐξετάζωμεν τὸν περὶ τοῦ δεικνυμένου Ἰησοῦ ὑπὸ τοῦ Ἰωάννου, κατὰ τό· « Οὗτός ἐστιν ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, » ἱστάμενοι ἐπ' αὐτὴν τὴν οἰκονομίαν τῆς σωματικῆς τοῦ Υἱοῦ τοῦ Θεοῦ εἰς τὸν τῶν ἀνθρώπων βίον ἐπιδημίας· τὸν ἀμνὸν οὐκ ἄλλον τοῦ ἀνθρώπου ὑποληψόμεθα· οὗτος γὰρ « ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐνώπιον τοῦ κείραντος αὐτὸν ἄφωνος· » λέγων· « Ἐγὼ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι. » Διόπερ καὶ ἐν τῇ Ἀποκαλύψει ἀρνίον ὁρᾶται ἑστηκὸς ὡς ἐσφαγμένον. Οὗτος δὴ ὁ ἀμνὸς σφαγεὶς καθάρσιον γεγένηται, κατά τινας ἀποῤῥήτους λόγους, τοῦ ὅλου κόσμου, ὑπὲρ οὗ κατὰ τὴν τοῦ Πατρὸς φιλανθρωπίαν καὶ τὴν σφαγὴν ἀνεδέξατο, ὠνούμενος τῷ ἑαυτοῦ αἵματι ἀπὸ τοῦ ταῖς ἁμαρτίαις ἡμᾶς πιπρασκομένους ἀγοράσαντος. Ὁ

35. But if we examine the account concerning Jesus pointed out by John, according to the saying: "This is the Lamb of God, Who takes away the sin of the world" (John 1:29), taking our stand upon the very dispensation of the bodily sojourn of the Son of God into the life of men, we shall suppose the lamb to be none other than the man; for He "was led as a sheep to the slaughter, and as a lamb before his shearer is dumb" (Isa. 53:7), saying: "I as an innocent lamb led to be sacrificed" (Jer. 11:19). Wherefore in the Apocalypse also a little lamb is seen standing as though slain (Rev. 5:6). This lamb, then, having been slain, has become a purification, according to certain ineffable reasons, of the whole world, for which, according to the Father's love towards mankind, He also underwent the slaughter, buying us with His own blood from him who had bought us when sold by our sins. And He

Editors' notes and page, col. 292

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running head: ORIGENIS 292
marginal letters: A τὸν ἀμνὸν τὸν; B εἶναι ἐν τοῖς; C πολλῶν, καὶ ὠφελιμωτάτων; D ἀγόμενον τοῦ θύεσθαι. »
old-edition numerals: (none)
other: (none)

PG 14:293

δὲ προσαγαγὼν τοῦτον τὸν ἀμνὸν ἐπὶ τὴν θυσίαν, ὁ ἐν τῷ ἀνθρώπῳ ἦν Θεὸς, μέγας ἀρχιερεὺς, ὅστις τοῦτο δηλοῖ διὰ τοῦ· « Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ. Ἐξουσίαν ἔχω θεῖναι αὐτὴν, καὶ πάλιν ἐξουσίαν ἔχω λαβεῖν αὐτήν. »

Who brought this lamb to the sacrifice was God in the man, the great high priest, Who signifies this through the saying: "No one takes My soul from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again" (John 10:18).

36. Καὶ ταύτῃ θυσίᾳ συγγενεῖς εἰσιν αἱ λοιπαὶ, ὧν σύμβολόν εἰσιν αἱ νομικαί· λοιπαὶ δὲ καὶ συγγενεῖς ταύτῃ τῇ θυσίᾳ θυσίαι ἐκχύσεις εἶναί μοι φαίνονται τοῦ τῶν γενναίων μαρτύρων αἵματος, οὐ μάτην ὁρωμένων ἑστάναι ὑπὸ τοῦ μαθητοῦ Ἰωάννου παρὰ τῷ οὐρανίῳ θυσιαστηρίῳ. « Τίς δὲ σοφὸς, καὶ συνήσει ταῦτα ; συνετὸς, καὶ ἐπιγνώσεται αὐτά ; » Πρὸς δὲ τοῦτο θεωρητικώτερον κἂν ἐπιποσὸν παραδέξασθαι τὸν περὶ τῶν τοιούτων θυσιῶν λόγον, καθαιρουσῶν τοὺς ὑπὲρ ὧν προσάγονται. Κατανοητέον τὸν λόγον τῆς ὁλοκαυτουμένης θυγατρὸς Ἰεφθάε, διὰ ταύτην εὐχὴν νικήσαντος τοὺς υἱοὺς Ἀμμὼν, ᾗ συνηυδόκησε καὶ ἡ ὁλοκαυτουμένη, λέγουσα πρὸς τὸν πατέρα εἰπόντα· « Ἀνέῳξα τὸ στόμα μου κατὰ σοῦ πρὸς Κύριον· Καὶ ει ἀνέῳξας τὸ στόμα σου κατ' ἐμοῦ πρὸς Κύριον, ποίει τὴν εὐχήν σου. » Ἔμφασις μὲν οὖν πολλῆς ὠμότητος διὰ τούτων παρεισφέρεται τοῦ ᾧ τοιαῦται ὑπὲρ σωτηρίας ἀνθρώπων ἐπιτελοῦνται θυσίαι· μεγαλοφυεστέρου δὲ νοῦ, καὶ βλέποντος τὰ λεγόμενα κατὰ τῆς προνοίας λύσιν χρήζομεν, ἵν' ἅμα περὶ πάντων, ὡς ἀποῤῥητοτέρων ὄντων, καὶ ὑπὲρ ἀνθρωπίνην φύσιν ἀπολογώμεθα· « Μεγάλαι γὰρ αἱ κρίσεις τοῦ Θεοῦ καὶ δυσδιήγητοι διὰ τοῦτο ἀπαίδευτοι ψυχαὶ ἐπλανήθησαν. » Μεμαρτύρηται δὲ καὶ παρὰ τοῖς ἔθνεσιν, ὅτι πολλοί τινες, λοιμικῶν ἐνσκηψάντων ἐν ταῖς ἑαυτῶν πατρίσι νοσημάτων, ἑαυτοὺς σφάγια ὑπὲρ τοῦ κοινοῦ παραδεδώκασι. Καὶ παραδέχεται ταῦθ' οὕτως γεγονέναι οὐκ ἀλόγως πιστεύσας ταῖς ἱστορίαις ὁ πιστὸς Κλήμης, ὑπὸ Παύλου μαρτυρούμενος, λέγοντος· « Μετὰ Κλήμεντος, καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐν βίβλῳ ζωῆς. » Τὴν ὁμοίαν δὲ ἔχει ἀπέμφασιν παρὰ τῷ θέλοντι τῶν τοὺς πολλοὺς λανθανόντων μυστηρίων κατηγορεῖν, καὶ τὰ περὶ τῶν μαρτύρων προστεταγμένα· εὐδοκοῦντος τοῦ Θεοῦ μᾶλλον ἡμᾶς ἀναδέξασθαι πάσας χαλεπωτάτας αἰκίας ἐν τῷ ὁμολογεῖν αὐτοῦ τὴν θειότητα, ἤπερ ἀπαλλαγῆναι τῶν τοσούτων νομιζομένων κακῶν πρὸς βραχὺν χρόνον, λόγῳ συμπεριενεχθέντας τῷ θελήματι τῶν ἐχθρῶν τῆς ἀληθείας. Κατάλυσιν οὖν νομιστέον γίνεσθαι δυνάμεων κακοποιῶν διὰ τοῦ θανάτου τῶν ἁγίων μαρτύρων, οἷον τῆς ὑπομονῆς αὐτῶν, καὶ τῆς ὁμολογίας τῆς μέχρι θανάτου, καὶ τῆς εἰς τὸ εὐσεβὲς προθυμίας, ἀμβλυνούσης τὸ ὀξὺ τῆς ἐκείνων κατὰ τοῦ πάσχοντος ἐπιβουλῆς, ὥστε, ἀμβλυνομένης καὶ ἀτονησάσης τῆς δυνάμεως αὐτῶν, καὶ ἑτέρους πλείονας τῶν νενικημένων ἀνίεσθαι ἐλευθερουμένους

36. And akin to this sacrifice are the rest, of which the legal sacrifices are a symbol; and the other sacrifices akin to this sacrifice seem to me to be the outpourings of the blood of the noble martyrs, who are seen not in vain by the disciple John standing by the heavenly altar (Rev. 6:9). "Who is wise, and will understand these things? prudent, and will know them?" (Hos. 14:10). And towards this, it belongs to a more contemplative mind to receive even in some measure the account concerning such sacrifices, which purify those on whose behalf they are offered. One must consider the account of the daughter of Jephthah offered as a whole burnt-offering, when through this vow he conquered the sons of Ammon, to which vow she also who was offered as a whole burnt-offering consented, saying to her father when he said: "I have opened my mouth against you unto the Lord: Even if you have opened your mouth against me unto the Lord, do your vow" (Judg. 11:35–36). Now an appearance of great cruelty is brought in through these things with regard to Him to Whom such sacrifices for the salvation of men are accomplished; and we have need of a nobler mind, and one that sees a solution of the things said against providence, in order that at the same time we may make defence concerning all things as being more ineffable and above human nature: "For great are the judgements of God, and hard to set forth; therefore uninstructed souls have gone astray" (Wisd. 17:1). And it is testified among the Gentiles also, that many persons, when pestilential diseases had fallen upon their own fatherlands, gave themselves up as victims on behalf of the common weal. And the faithful Clement, borne witness to by Paul when he says: "With Clement, and the rest of my fellow-workers, whose names are in the book of life" (Phil. 4:3), accepts these things as having thus come to pass, not unreasonably believing the histories (1 Clem. 55). And the things appointed concerning the martyrs have the like seeming incongruity in the eyes of him who wishes to accuse the mysteries hidden from the many; since God is well pleased that we should rather undergo all the severest tortures in confessing His divinity, than be delivered for a brief season from so great supposed evils by conforming in word to the will of the enemies of the truth. We must suppose, therefore, that a destruction of maleficent powers takes place through the death of the holy martyrs—their endurance, as it were, and their confession even unto death, and their zeal for godliness blunting the sharpness of the plot of those powers against the sufferer, so that, their power being blunted and exhausted, many others also of those who had been overcome are set free, being delivered

Editors' notes and page, col. 293

Footnotes

[scripture references] · calls in col 294 ¹¹ Joan. X, 18. ¹² Ose. xiv, 10. ¹³ Judic. XI, 35. ¹³* ibid. 36. ¹⁴ Sap. XVII, 1. ¹⁵ Philipp. IV, 3.

¹¹ John 10:18. ¹² Hos. 14:10. ¹³ Judg. 11:35. ¹³* ibid. 36. ¹⁴ Wis. 17:1. ¹⁵ Phil. 4:3.

(printed under page 153)

Footnotes

(32) ‹anchor: τοῦ ᾧ› · call in col 294

Παρεισφέρεται τοῦ ᾧ, etc. Sic in margine codicis Bodleiani restituitur lacuna quae est in codice Regio.

"There is brought in … to whom," etc.: so, in the margin of the Bodleian codex, the gap in the Regius codex is filled.

(printed under page 153)

(33) ‹anchor: τὰ λεγόμενα› · call in col 294

Τὰ λεγόμενα. Scribendum, τῶν λεγομένων.

"The things said" (τὰ λεγόμενα): write the genitive τῶν λεγομένων.

(printed under page 153)

(34) ‹anchor: ταῖς ἑαυτῶν πατρίσι› · call in col 294

Ἐν ταῖς ἑαυτῶν πατρίσι. Deest in codice Regio, sed restituitur e cod. Bodleiano.

"In their own homelands": missing in the Regius codex, but restored from the Bodleian codex.

(printed under page 153)

(35) ‹anchor: Καὶ παραδέχεται› · call in col 294

Καὶ πυραδέχεται, etc. Vide epistolam priorem Clementis, cap. 55, et notas Cotelerii.

"And he admits" [the lemma is misprinted πυραδέχεται for παραδέχεται], etc. See Clement's First Epistle, chapter 55, and Cotelier's notes.

(printed under page 153)

(36) ‹anchor: καὶ τῆς› · call in col 294

Καὶ τῆς, etc. Sic recte habet codex Bodleianus; editio autem Huetii, κατὰ τῆς, etc.

"And of the," etc.: so the Bodleian codex rightly has it; but Huet's edition has "against the" (κατὰ τῆς), etc.

(printed under page 153)

Footnotes

[scripture references] · calls in col 295 ¹⁶ Isa. L, III, 7. ¹⁷ I Cor. IV, 13. ¹⁸ I Joan. II, 1, 2. ¹⁹ I Tim. IV, 10. ²⁰ Colos. ii, 14.

¹⁶ Isa. 53:7 [printed "L, III"]. ¹⁷ 1 Cor. 4:13. ¹⁸ 1 John 2:1–2. ¹⁹ 1 Tim. 4:10. ²⁰ Col. 2:14.

(printed under page 154)

(37) ‹anchor: not visible in the crop› · call in col 295

Ἐφόρτιζον. Sic codex Bodleianus; Regius, ἐφοίτιζον.

"They burdened" (ἐφόρτιζον): so the Bodleian codex; the Regius has ἐφοίτιζον.

(printed under page 154)

(38) ‹anchor: not visible in the crop› · call in col 295

Ἐφάψαιτο τεθνηκότος. Ita cod. Bodleianus; Regius, ἐφάψαι τοῦ τεθνηκότος.

"Should touch a dead man": so the Bodleian codex; the Regius has ἐφάψαι τοῦ τεθνηκότος.

(printed under page 154)

(39) ‹anchor: not visible in the crop› · call in col 295

Προσδιετρίψαμεν δὲ, ὑπὲρ τοῦ τό, etc. Ex his verbis Tillemontius aliquid supra deesse suspicatur, ubi tum de martyribus, tum de peste quadam quae nullibi in historia reperitur, quaeque, inquit, circa annum 232 fortassis grassata est, Origenes multa verba fecerat. Verum id non satis assequor, unde conjicere potuerit eruditissimus vir. Utrumque enim hic exsequitur Origenes, et de martyribus, et de iis qui perierunt ob pestilentiarum constitutiones superius verba faciens. Unde minime detruncatus putandus est ille locus. Deinde vero hic non agitur de iis qui nova quadam peste consumpti perierint, sed de iis qui antiquitus apud gentiles, cum pestilentes morbi grassarentur, seipsos in victimas pro patria tradiderunt. Quod evidenter liquet ex eo quod supra ait ipse Origenes: Μεμαρτύρηται δὲ καὶ παρὰ τοῖς ἔθνεσιν, ὅτι πολλοί τινες, λοιμικῶν ἐνσκηψάντων ἐν ταῖς ἑαυτῶν πατρίσι νοσημάτων, ἑαυτοὺς σφάγια ὑπὲρ τοῦ κοινοῦ παραδεδώκασι. Καὶ παραδέχεται ταῦθ' οὕτω γεγονέναι, οὐκ ἀλόγως πιστεύσας ταῖς ἱστορίαις ὁ πιστὸς Κλήμης, ὑπὸ Παύλου μαρτυρούμενος. «Relatum autem ac testatum etiam apud gentiles est, multos, cum pestilentes morbi grassarentur, seipsos in victimas pro patria tradidisse. Atque haec ita evenisse admittit, non sine causa historiis credens Clemens ille fidelis, cui testimonium tribuitur a Paulo.» Similia profert in iisdem Commentariis, tom. xxviii, num. 13, et lib. iv in Epistolam ad Romanos, cap. 5, num. 4; atque lib. i contra Celsum, num. 31. Nihil porro notius iis quae referuntur de Menoeceo, Codro, Macaria, Protogenia et Pandora, Philaenis fratribus, Lei filiabus, Curtio, Deciis aliisque, qui se ultro morti pro communi civium salute obtulerunt.

"We have dwelt further on this, for the sake of," etc. From these words Tillemont suspects something is missing above, where Origen had spoken at length both of the martyrs and of a certain plague that is found nowhere in history, and which, he says, perhaps raged about the year 232. But I do not well see from what that most learned man could have conjectured this. For Origen here treats both subjects, having spoken above both of the martyrs and of those who perished because of conditions of plague; so the passage is by no means to be thought mutilated. Further, the subject here is not people carried off by some new plague, but those among the gentiles in ancient times who, when pestilential diseases raged, gave themselves up as victims for their country. This is plain from what Origen himself says above: [Greek, then its Latin:] "It is related and attested among the gentiles too that many, when pestilential diseases raged, gave themselves up as victims for their country. And the faithful Clement, to whom Paul bears witness, admits that these things happened so, not without reason believing the histories." He says similar things in the same Commentaries, tome 28, no. 13, in book 4 on the Epistle to the Romans, chapter 5, no. 4, and in book 1 Against Celsus, no. 31. Nothing, moreover, is better known than what is told of Menoeceus, Codrus, Macaria, Protogenia and Pandora, the brothers Philaeni, the daughters of Leos, Curtius, the Decii and others, who freely offered themselves to death for the common safety of their fellow citizens.

(printed under page 154)

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running head: 295 ORIGENIS
marginal letters: A quo potentiae male; B mortuum, vel gustet; C illo Dei, qui; D (37) Ἐφόρτιζον. Sic
old-edition numerals: 155 before et ipse propitiatio

PG 14:296

τοῦ βάρους, οὗ πονηραὶ δυναμεις ἐπικείμεναι ἐφόρτιζον καὶ ἔβλαπτον. Ἀλλὰ καὶ οἱ παθόντες ἂν, μὴ ἀτονησάντων τῶν ἐνεργησάντων εἰς ἑτέρους τὰ χείρονα, οὐκέτι περιπίπτουσι τῷ πάθει, νικήσαντος τοῦ τὴν τοιαύτην θυσίαν προσαγαγόντος τήνδε τὴν ἀντικειμένην δύναμιν, ὡς εἰ ἀπὸ μέρους ἐχρησάμην εἰκόνι χρησίμῳ πρὸς τὰ προκείμενα τοιαύτῃ· Ὁ τι ἀναιρῶν τὸ ἰοβόλον, ἢ κατακοιμίζων ἐπῳδῇ ἢ δυνάμει τινὶ, κενῶν αὐτὸ τοῦ ἰοῦ, πολλοὺς εὐεργετεῖ τῶν ὕστερον πεισομένων τι ἀπ' αὐτοῦ, εἰ μὴ ἀνῄρητο, ἢ κατακεκοίμιστο, ἢ τοῦ ἰοῦ κεκένωτο. Εἰ δὲ καὶ τῶν δηχθέντων τινὶ φανερὸν γένοιτο περὶ τῆς ἐπὶ τῷ δήγματι βλάβης, ἀπαλλαγείς τε ἐνατενίσαι ἀποθανόντι τῷ βλάψαντι, ἢ ἐπιβαίη νεκροῦ, ἢ ἐφάψαιτο τεθνηκότος, ἢ γεύσαιτο μέρους τοῦδε, γένοιτ' ἂν καὶ τῷ προπεπονθότι ἴασις καὶ εὐεργεσία ἀπὸ τοῦ τὸ βλάψαν ἀνῃρηκότος· τοιοῦτόν τι δὴ νοητέον τῷ θανάτῳ τῶν εὐσεβεστάτων μαρτύρων γίνεσθαι, πολλῶν ἀφάτῳ τινὶ δυνάμει ὠφελουμένων ἀπὸ τοῦ θανάτου αὐτῶν.

from the burden wherewith evil powers pressing upon them loaded and harmed them. Moreover, even those who would have suffered, had not the powers that wrought the worse things against others been exhausted, no longer fall into the suffering, since he who offered such a sacrifice has conquered this opposing power; as though I should use in part a comparison useful for the matters before us, such as this: He who in some way destroys the venomous creature, or lulls it to sleep by an incantation or by some power, emptying it of its venom, benefits many of those who would afterwards have suffered something from it, had it not been destroyed, or lulled to sleep, or emptied of its venom. And if also to some one of those who had been bitten it should become manifest concerning the harm following upon the bite, and being delivered he should gaze intently upon the dead creature that harmed him, or tread upon it when dead, or touch it when dead, or taste a part of it, there would accrue to him also who had previously suffered healing and benefit from him who destroyed that which harmed; some such thing, then, must be understood to come to pass by the death of the most godly martyrs, many being benefited by a certain ineffable power from their death.

37. Προσδιετρίψαμεν δὲ, ὑπὲρ τοῦ τὸ ἐξαίρετον ἰδεῖν τοῦ ὡς πρόβατον ἐπὶ σφαγὴν ἀχθέντος, καὶ ὡς ἀμνοῦ ἐνώπιον τοῦ κείραντος ἀφώνου, τῷ περὶ τῶν μαρτύρων λόγῳ, καὶ τῷ ὑπὲρ τῶν τεθνηκότων διὰ λοιμικὰ καταστήματα διηγήματι. Εἰ γὰρ τάδε μὲν ὑπὸ Ἑλλήνων οὐ μάτην ἱστόρηται, τὰ δὲ καλῶς περὶ τῶν μαρτύρων εἴρηται περικαθαρμάτων τοῦ κόσμου γινομένων καὶ πάντων περίψημα λεγομένων διὰ ταῦτα τῶν ἀποστόλων, τί ὑποληπτέον καὶ πηλίκον περὶ τοῦ Ἀμνοῦ τοῦ Θεοῦ, διὰ τοῦτο θυομένου, ἵνα ἄρῃ ἁμαρτίαν οὐκ ὀλίγων, ἀλλ' ὅλου τοῦ κόσμου, ὑπὲρ οὗ καὶ πέπονθε ; « Κἂν γάρ τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα Ἰησοῦν Χριστὸν δίκαιον, καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν· οὐκ ἐπὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου· » ἐπεὶ « Σωτήρ ἐστι πάντων ἀνθρώπων, καὶ μάλιστα πιστῶν· ὁ ἐξαλείψας τὸ καθ' ἡμῶν χειρόγραφον » τῷ ἑαυτοῦ αἵματι, « καὶ ἄρας αὐτὸ ἐκ τοῦ μέσου, » ἵνα μηδὲ ἴχνη κἂν ἀπαληλιμμένον τῶν ἁμαρτημάτων εὑρίσκηται, « καὶ προσηλώσας τῷ σταυρῷ· » — ὃς ἀπεκδυσάμενος τὰς ἀρχὰς, καὶ τὰς ἐξουσίας ἐδειγμάτισεν ἐν τῇ παῤῥησίᾳ θριαμβεύσας

37. Now we have lingered further over the account concerning the martyrs, and the narrative concerning those who died on account of pestilential conditions, in order to see the pre-eminence of Him Who was led as a sheep to the slaughter, and was dumb as a lamb before his shearer (Isa. 53:7). For if these things on the one hand have been recorded not in vain by the Greeks, and those things on the other have been well said concerning the martyrs becoming the offscourings of the world, and the apostles being called on this account the refuse of all things (1 Cor. 4:13), what and how great a thing must we suppose concerning the Lamb of God, Who is sacrificed for this purpose, that He may take away the sin not of a few, but of the whole world, for which also He suffered? "For even if anyone sin, we have an Advocate with the Father, Jesus Christ the righteous: and He Himself is the propitiation for our sins; and not for ours only, but also for the whole world" (1 John 2:1–2); since "He is the Saviour of all men, especially of the faithful" (1 Tim. 4:10); Who "blotted out the bond written against us" with His own blood, "and took it out of the way," that not even a trace of the sins, though wiped out, may be found, "nailing it to the cross" (Col. 2:14); — Who, having put off from Himself the principalities and the powers, made a show of them openly, triumphing over them

Editors' notes and page, col. 296

Page

running head: ORIGENIS 296
marginal letters: A θερουμένους τοῦ βάρους,; B ρους τοῦδε, γένοιτ'; C κον περὶ τοῦ; D nes : Μεμαρτύρηται
old-edition numerals: (none)

PG 14:297

ἐν τῷ ξύλῳ. » Καὶ θαῤῥεῖν γοῦν θλιβόμενοι ἐν τῷ κόσμῳ διδασκόμεθα, τὴν αἰτίαν τοῦ θαῤῥεῖν μανθάνοντες ταύτην εἶναι τὸ νενικῆσθαι τὸν κόσμον, καὶ δηλονότι ὑποτετάχθαι τῷ νικήσαντι αὐτόν. Διὰ τοῦτο πάντα τὰ ἔθνη, ἀνεθέντα ἀπὸ τῶν πρότερον ἐπικρατούντων δουλεύουσιν αὐτῷ, « ὅτι ἐῤῥύσατο πτωχὸν ἐκ δυνάστου » διὰ τοῦ ἰδίου πάθους, « καὶ πένητα ᾧ οὐχ ὑπῆρχε βοηθός. » Οὗτος δὴ ὁ Σωτὴρ, ταπεινώσας συκοφάντην, διὰ τοῦ ἑαυτὸν τεταπεινωκέναι, συμπαραμένει τῷ νοητῷ ἡλίῳ πρὸ τῆς λαμπροτάτης Ἐκκλησίας, τροπικώτερον Σελήνης λεγομένης, τυγχάνων γενεῶν γενεαῖς. Ἀνελὼν δὲ διὰ τοῦ πάθους τοὺς πολεμίους ὁ ἐν πολέμῳ δυνατὸς καὶ κραταιὸς Κύριος, καθαρσίου δεόμενος τοῦ ἀπὸ μόνου τοῦ Πατρὸς αὐτῷ δοθῆναι ἐπὶ τοῖς ἀνδραγαθήμασι δυναμένου, κωλύει αὐτὸν ἅψασθαι τὴν Μαρίαν, λέγων· « Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν Πατέρα· ἀλλὰ πορεύου, καὶ εἰπὲ τοῖς ἀδελφοῖς μου· Πορεύομαι πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν. » Ὅτε δὲ πορεύεται νικηφόρος καὶ τροπαιοφόρος μετὰ τοῦ ἐκ νεκρῶν ἀναστάντος σώματος, (πῶς γὰρ ἄλλως δεῖ νοεῖν τὸ, « Οὔπω ἀναβέβηκα πρὸς τὸν Πατέρα μου ; » καὶ τὸ, « Πορεύομαι δὲ πρὸς τὸν Πατέρα μου ; ») τότε μέν τινες λέγουσι δυνάμεις· « Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδὼμ, ἐρύθημα ἱματίων ἐκ Βοσὼρ, οὕτως ὡραῖος ; » οι δὲ προπέμποντες αὐτὸν τοῖς ἐπὶ τῶν οὐρανίων πυλῶν τεταγμένοις φασὶ τό· « Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης. » Ἔτι δὲ πυνθάνονται, οιονει, εἰ δεῖ οὕτως εἰπεῖν, ἡμαγμένην αὐτοῦ βλέποντες τὴν δεξιὰν, καὶ ὅλον πεπληρωμένον τῶν ἀπὸ τῆς ἀριστείας ἔργων· « Διὰ τί σου ἐρυθρὰ τὰ ἱμάτια, καὶ τὰ ἐνδύματά σου ὡς ἀποπάτημα ληνοῦ πλήρους καταπεπατημένης ; » ὅτε καὶ ἀποκρίνεται· « Κατέθλασα αὐτούς. » Ἀληθῶς γὰρ ἐπὶ τούτοις δεδέηται τοῦ πλῦναι « ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ. » Τὰς γὰρ ἀσθενείας ἡμῶν λαβὼν, καὶ τὰς νόσους βαστάξας, παντός τε τοῦ κόσμου ἄρας τὴν ἁμαρτίαν, καὶ τοὺς τοσούτους εὐεργετήσας, τάχα τότε βάπτισμα εἴληφε τὸ παντὸς τοῦ ὑπονοηθέντος ἂν παρὰ τοῖς ἀνθρώποις μεῖζον, περὶ οὗ οἶμαι αὐτὸν εἰρηκέναι· « Βάπτισμα δὲ ἔχω βαπτισθῆναι, καὶ πῶς συνέχομαι, ἕως οὗ τελεσθῇ ! » Ἵνα γὰρ τολμηρότερον βασανίζων τὸν λόγον στῶ πρὸς τὰ ὑπὸ τῶν πλείστων ὑπονοούμενα, λεγέτωσαν ἡμῖν οἱ τὸ βάπτισμα τὸ μέγιστον, ὑπὲρ ὃ ἄλλο οὐκ ἔστι νοῆσαι βάπτισμα, νομίσαντες αὐτοῦ εἶναι τὸ μαρτύριον, τί δήποτε μετὰ τοῦτο λέγει τῇ Μαριάμ· « Μή μου ἅπτου ; » ἐχρῆν γὰρ μᾶλλον ἑαυτὸν ἐμπαρέχειν τῇ ἁφῇ, ἅτε τὸ τέλειον βάπτισμα διὰ

in the wood" (Col. 2:14–15). And accordingly, when afflicted in the world, we are taught to be of good cheer, learning that the cause of our being of good cheer is this, that the world has been overcome (John 16:33), and clearly has been subjected to Him Who overcame it. On this account all the nations, released from those who formerly held sway over them, serve Him, "because He delivered the poor from the mighty" through His own passion, "and the needy for whom there was no helper." This Saviour, then, having humbled the false accuser through having humbled Himself, abides together with the intelligible Sun before the most glorious Church, more figuratively called the Moon, throughout generations of generations (Ps. 71:11–12, 4–5). And the Lord, strong and mighty in battle (Ps. 23:8), having destroyed the enemies through His passion, and needing the purification which can be given to Him by the Father alone for His brave deeds, forbids Mary to touch Him, saying: "Touch Me not, for I am not yet ascended unto the Father; but go, and say to My brethren: I ascend unto My Father, and your Father, and My God, and your God" (John 20:17). And when He goes victorious and triumphant with the body risen from the dead (for how else ought we to understand the words, "I am not yet ascended unto My Father"? and the words, "But I ascend unto My Father"?), then certain powers say: "Who is this that comes from Edom, with redness of garments from Bosor, so comely?" (Isa. 63:1); while those who escort Him say to those set over the heavenly gates the word: "Lift up your gates, ye princes, and be ye lifted up, ye everlasting gates, and the King of glory shall come in" (Ps. 23:7). And further they inquire, seeing His right hand, as it were, if one must so speak, stained with blood, and His whole person filled with the works of His prowess: "Why are Thy garments red, and Thy raiment as from the treading of a full winepress trodden down?" when He also answers: "I have crushed them" (Isa. 63:2–3). For truly after these things He needed to wash "His robe in wine, and His garment in the blood of the grape" (Gen. 49:11). For having taken our infirmities, and borne our sicknesses (Isa. 53:4; Matt. 8:17), and taken away the sin of the whole world, and conferred benefits on so many, perhaps He then received the baptism which is greater than any that could be conceived among men, concerning which I think He said: "But I have a baptism to be baptized with, and how am I straitened until it be accomplished!" (Luke 12:50). For in order that, testing the argument more boldly, I may take my stand against the things supposed by most, let those who think His martyrdom to be the greatest baptism, beyond which it is impossible to conceive another baptism, tell us why ever after this He says to Mary: "Touch Me not" (John 20:17)? For He ought rather to have presented Himself for touching, inasmuch as He had received the perfect baptism through

Editors' notes and page, col. 297

Footnotes

[scripture references] · calls in col 298 ²¹ ibid. 15. ²² Psal. LXXI, 12. ²³ ibid. 4, 5. ²⁴ Psal. XXIII, 8. ²⁵ Joan. XX, 17. ²⁶ Isai. LXIII, 1. ²⁷ Psal. XXIII, 7. ²⁸ Isai. LXIII, 2. ²⁹ ibid. 3. ³⁰ Isai. LIII, 4. ³¹ Luc. XII, 50. ³² Joan. XX, 17.

²¹ ibid. 15. ²² Ps. 71(72):12. ²³ ibid. 4–5. ²⁴ Ps. 23(24):8. ²⁵ John 20:17. ²⁶ Isa. 63:1. ²⁷ Ps. 23(24):7. ²⁸ Isa. 63:2. ²⁹ ibid. 3. ³⁰ Isa. 53:4. ³¹ Luke 12:50. ³² John 20:17.

(printed under page 155)

Footnotes

(40) ‹anchor: not visible in the crop› · call in col 298

Ὧ οὐχ ὑπῆρχε βοηθός. Sic codex Bodleianus cum Barberino, recte; Regius male, ὡς ὑπῆρχε βοηθός.

"For whom there was no helper": so the Bodleian codex with the Barberini, rightly; the Regius wrongly has "as there was a helper" (ὡς ὑπῆρχε βοηθός).

(printed under page 155)

(41) ‹anchor: not visible in the crop› · call in col 298

Μετά. Ita recte codices Bodleianus et Barberinus; editio Huetii, κατά, male.

"With/after" (μετά): so, rightly, the Bodleian and Barberini codices; Huet's edition has κατά, wrongly.

(printed under page 155)

(42) ‹anchor: οὕτως ὡραῖος› · call in col 298

Ὡραῖος. Sic codd. Bodleianus et Barberinus; editio Huetii, perperam, ὁραῖος.

"Beautiful" (ὡραῖος): so the Bodleian and Barberini codices; Huet's edition wrongly has ὁραῖος.

(printed under page 155)

(43) ‹anchor: ἡμαγμένην› · call in col 298

Codices Bodleianus et Barberinus, οἱονεὶ ἐν εἴδει εἰπεῖν ἡμαγμένην.

The Bodleian and Barberini codices have "as it were, so to speak, in appearance bloodied".

(printed under page 155)

(44) ‹anchor: ἕως οὗ› · call in col 298

Οὗ. Sic codex Bodleianus; Regius, ὅτου.

"Until" (οὗ): so the Bodleian codex; the Regius has ὅτου.

(printed under page 155)

Footnotes

[scripture references] · calls in col 299 (right edge of the crop cut off; letters in [ ] supplied) ³³ Genes. XLIX, 11. ³⁴ Joan. XV, 1. ³⁵ Ephes. IV, 8; Psal. LXVII, 19. ³⁶ Marc. II, 16. ³⁷ Luc. VII, [verse cut off in the crop]. ³⁸ Philipp. II, 6, 8. ³⁹ Sap. VII, 26. ⁴⁰ II Cor. V, 19. ⁴¹ Psal. CIX, 1. ⁴² I Cor. XV, 26. ⁴³ ibid. [verse cut off in the crop]. ⁴⁴ Prov. XXVI, 9. ⁴⁵ Hebr. IV, 12.

³³ Gen. 49:11. ³⁴ John 15:1. ³⁵ Eph. 4:8; Ps. 67(68):19. ³⁶ Mark 2:16. ³⁷ Luke 7:[?]. ³⁸ Phil. 2:6, 8. ³⁹ Wis. 7:26. ⁴⁰ 2 Cor. 5:19. ⁴¹ Ps. 109(110):1. ⁴² 1 Cor. 15:26. ⁴³ ibid. [?]. ⁴⁴ Prov. 26:9. ⁴⁵ Heb. 4:12.

(printed under page 156)

(45) ‹anchor: not visible in the crop› · call in col 300 (Greek column; the call is not in col 299)

Codex Barberinus recte habet ἡγουμένου, refertur enim ad praecedens Ἰησοῦ μόνου· editio Huetii, perperam, ἡγούμενον.

The Barberini codex rightly has the genitive ἡγουμένου ("leading"), for it refers to the preceding "of Jesus alone"; Huet's edition wrongly has the accusative ἡγούμενον.

(printed under page 156)

(46) ‹anchor: ἕως ἀρθῇ› · call in col 300

Ἕως οὗ ἀρθῇ. Sic recte habet codex Bodleianus; in Regio deest οὗ.

"Until it is taken away": so the Bodleian codex rightly has it; in the Regius οὗ is missing.

(printed under page 156)

(47) ‹anchor: ἐπιπολὺ ῥιζωθεῖσαι› · call in col 300

Ῥιζωθεῖσαι. Sic codex Bodleianus; Regius, ῥιζῶσαι.

"Having taken root" (ῥιζωθεῖσαι): so the Bodleian codex; the Regius has ῥιζῶσαι.

(printed under page 156)

(48) ‹anchor: παραδεξαμένῳ ἤδη› · call in col 300

Ἤδη καὶ λέγειν ἀμήχανον. Ita optime codex Bodleianus, sicque legit interpres Ferra[rius]. Codex Regius, perperam, ᾔδει καὶ λέγειν, o[mit]tendo ἀμήχανον.

"It is already impossible even to say": so, best, the Bodleian codex, and so the translator Ferrarius reads. The Regius codex wrongly has "he knew even to say", omitting "impossible" (ἀμήχανον).

(printed under page 156)

Page

running head: 299 ORIGENIS
marginal letters: A ctum. Sed quoniam,; B manducare et bibere,; C Dicit enim ad; D lenti, quique sobrietatem
old-edition numerals: 157 before inimicus, nempe mors
other: facing Latin version, not set

PG 14:300

τοῦ μυστηρίου τοῦ πάθους εἰληφότα. Ἀλλ' ἐπεὶ, ὡς προείπομεν, τὰ κατὰ τῶν ἀντικειμένων ἀνδραγαθήματα πεποιηκὼς, ἐδεῖτο τοῦ πλῦναι « ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ, » ἀνῄει πρὸς τὸν γεωργὸν τῆς ἀληθινῆς ἀμπέλου Πατέρα, ἵν' ἐκεῖ ἀποπλυνάμενος, μετὰ τὸ ἀναβῆναι εἰς ὕψος, αἰχμαλωτεύσας τὴν αἰχμαλωσίαν, καταβῇ φέρων τὰ ποικίλα χαρίσματα, τὰς διαμεμερισμένας τοῖς ἀποστόλοις γλώσσας ὡσεὶ πυρὸς, καὶ τοὺς παρεσομένους ἐν πάσῃ πράξει ἁγίους ἀγγέλους, καὶ ῥυσομένους αὐτούς. Πρὸ γὰρ τούτων τῶν οἰκονομιῶν, ἅτε μηδέπω κεκαθαρμένοι οὐκ ἐχώρουν ἀγγέλων παρ' αὐτοῖς ἐπιδημίαν, τάχα οὐδ' αὐτῶν βουλομένων πω τοῖς μὴ εὐτρεπισαμένοις καὶ κεκαθαρμένοις ὑπὸ τοῦ Ἰησοῦ παρεῖναι. Τῆς γὰρ Ἰησοῦ μόνου φιλανθρωπίας ἦν μετὰ ἁμαρτωλῶν καὶ τελωνῶν ἐσθίειν, καὶ πίνειν, καὶ παρέχειν ἑαυτοῦ τοὺς πόδας τοῖς δακρύοις τῆς μετανοούσης ἁμαρτωλοῦ, καὶ μέχρι θανάτου καταβαίνειν ὑπὲρ ἀσεβῶν, οὐχ ἁρπαγμὸν ἡγουμένου τὸ εἶναι ἴσα Θεῷ, καὶ κενοῦν ἑαυτὸν τὴν τοῦ δούλου λαμβάνοντος μορφήν. Ταῦτα δὲ πάντα ἐπιτελῶν, μᾶλλον τὸ θέλημα τοῦ Πατρὸς τοῦ παραδόντος ἑαυτὸν ὑπὲρ ἀσεβῶν ἐπετέλει ἤπερ τὸ ἑαυτοῦ. Ὁ μὲν γὰρ Πατὴρ ἀγαθός· ὁ δὲ Σωτὴρ εἰκὼν τῆς ἀγαθότητος αὐτοῦ· πάντα δὲ τὸν κόσμον εὐεργετῶν, ἐπεὶ Θεὸς ἐν Χριστῷ κόσμον καταλλάσσει ἑαυτῷ, πρότερον διὰ τὴν κακίαν ἐχθρὸν γεγενημένον, ὁδῷ καὶ τάξει τὰ εὐεργετούμενα εὐεργετεῖ, οὐκ ἀθρόως λαμβάνων ὑποπόδιον τῶν ποδῶν πάντας τοὺς ἐχθρούς· λέγει γὰρ αὐτῷ ὁ Πατὴρ Κυρίῳ ἑκάστου ἡμῶν· « Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου· » καὶ ταῦτα γίνεται ἕως ὁ ἔσχατος ἐχθρὸς, ὁ θάνατος, ὑπ' αὐτοῦ καταργηθῇ. Ἐὰν δὲ τὸ ὑποτάσσεσθαι τῷ Χριστῷ νοήσωμεν ὅ τι ποτ' ἐστὶ, μάλιστ' ἐκ τοῦ· « Ὅταν δὲ αὐτῷ τὰ πάντα ὑποταγῇ, τότε αὐτὸς ὁ Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ πάντα, » ἀξίως τῆς ἀγαθότητος τοῦ τῶν ὅλων Θεοῦ νοήσομεν τὸν ἀμνὸν τοῦ Θεοῦ αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου. Οὐ πάντων δὲ ἡ ἁμαρτία ὑπὸ τοῦ ἀμνοῦ αἴρεται, μὴ ἀλγούντων, μηδὲ βασανιζομένων, ἕως οὗ ἀρθῇ. Ἄκανθαι γὰρ οὐ μόνον ἐμπαρεῖσαι, ἀλλὰ καὶ ἐπιπολὺ ῥιζωθεῖσαι ἐν ταῖς χερσὶ παντὸς τοῦ διὰ τὴν κακίαν μεθυσθέντος, καὶ τὸ νήφειν ἀπολωλεκότος, κατὰ τὸ ἐν Παροιμίαις εἰρημένον· « Ἄκανθαι φύονται ἐν χειρὶ τοῦ μεθύσου, » ὅσον πόνον ἐνεργάσονται τῷ τὰ τοιαῦτα φυτὰ εἰς τὸ ἑαυτοῦ σῶμα τῆς ψυχῆς παραδεξαμένῳ ἤδη καὶ λέγειν ἀμήχανον. Κατατμηθῆναι γὰρ ὑπὸ τοῦ τομωτέρου πάσης μαχαίρας διστόμου λόγου ζῶντος Θεοῦ, καὶ ἐνεργοῦς, καὶ καυστικωτέρου παντὸς πυρὸς, ἀνάγκη

the mystery of the passion. But since, as we said before, having wrought His brave deeds against the adversaries, He needed to wash "His robe in wine, and His garment in the blood of the grape" (Gen. 49:11), He went up to the Father, the husbandman of the true vine (John 15:1), in order that having washed Himself there, after ascending on high and leading captivity captive (Eph. 4:8; Ps. 67:19), He might come down bearing the manifold gifts—the tongues as of fire distributed to the apostles (Acts 2:3), and the holy angels who were to be present with them in every action and to deliver them. For before these dispensations, inasmuch as they were not yet purified, they were not capable of the sojourn of angels with them, the angels themselves also perhaps not yet willing to be present with those who had not been prepared and purified by Jesus. For it belonged to the love towards mankind of Jesus alone to eat and drink with sinners and publicans (Mark 2:16), and to offer His own feet to the tears of the repentant sinful woman (Luke 7:38), and to descend even unto death on behalf of the ungodly (Rom. 5:6), counting it not a prize to be on an equality with God, and emptying Himself, taking the form of a servant (Phil. 2:6–8). And in accomplishing all these things, He accomplished rather the will of the Father Who delivered Him up on behalf of the ungodly (Rom. 8:32; Gal. 1:4; John 6:38) than His own. For the Father indeed is good, and the Saviour is the image of His goodness (Wisd. 7:26); and in conferring benefits upon the whole world, since God was in Christ reconciling the world to Himself (2 Cor. 5:19), which previously on account of wickedness had become an enemy, He confers benefits by way and order upon the things benefited, not receiving all at once all His enemies as the footstool of His feet; for the Father says to Him Who is the Lord of each one of us: "Sit Thou at My right hand, until I make Thine enemies the footstool of Thy feet" (Ps. 109:1); and these things come to pass until the last enemy, death, is abolished by Him (1 Cor. 15:26). And if we understand what it is to be subjected to Christ, especially from the saying: "And when all things have been subjected unto Him, then shall the Son also Himself be subjected to Him Who subjected all things unto Him" (1 Cor. 15:28), in a manner worthy of the goodness of the God of the universe, we shall understand the Lamb of God Who takes away the sin of the world. Yet the sin of all is not taken away by the Lamb without their grieving, or being tormented, until it be taken away. For thorns not only thrust in, but also deeply rooted in the hands of everyone who is drunken through wickedness and has lost his sobriety, according to what is said in Proverbs: "Thorns grow in the hand of the drunkard" (Prov. 26:9)—how great pain they will work in him who has admitted such plants into the body of his own soul, it is already impossible even to say. For it is necessary that by the word of the living God, which is sharper than any two-edged sword, and active (Heb. 4:12), and more burning than any fire, should be cut up

Editors' notes and page, col. 300

Page

running head: ORIGENIS 300
marginal letters: A τοῦ μυστηρίου τοῦ; B Ἰησοῦ μόνου φιλανθρωπίας; C πάντας τοὺς ἐχθρούς·; D ἀπολωλεκότος, κατὰ τὸ
old-edition numerals: (none)
other: right margin clipped by 1–4 letters on most lines in scan, restored from context, apparatus, and facing Latin

PG 14:301

τὸν ἐπὶ τοσοῦτον εἰς βάθος τῆς ἑαυτοῦ ψυχῆς τὴν κακίαν χωρήσαντα, ὡς γενέσθαι αὐτὸν γῆν ἀκανθοφόρον. Καὶ δεήσει ἐπὶ τὴν τοιαύτην ψυχὴν πεμφθῆναι τὸ εὑρίσκον τὰς ἀκάνθας πῦρ, καὶ μέχρι αὐτῶν στησόμενον διὰ τὴν ἑαυτοῦ θειότητα, καὶ οὐ προσεμπρῆσον ἅλωνας ἢ στάχυας πεδίων. Τοῦ αἴροντος δὲ τὴν ἁμαρτίαν τοῦ κόσμου Ἀμνοῦ διὰ τῆς ἰδίας σφαγῆς ἀρχομένου ὁδοὶ τυγχάνουσι πλείονες, ὧν αἱ μὲν σαφεῖς εἶναι τοῖς πολλοῖς δύνανται, αἱ δὲ τοὺς τοσούτους λανθάνουσαι τοῖς τῆς θείας σοφίας ἀξιουμένοις, οἷς μόνοις εἰσὶ γνώριμοι. Τί γὰρ δεῖ λέγειν δι' ὅσων ὁδῶν τις ἐπὶ τὸ πιστεύειν ἔρχεται ἐν ἀνθρώποις, ἔτι ἐν τῷ τοιούτῳ σώματι παρὸν ἑκάστῳ καθ' αὑτὸν ἐπισκοπεῖν ; πλὴν διὰ τῶν ὁδῶν ἐστι τοῦ πιστεύειν καὶ αἴρεσθαι τὴν ἁμαρτίαν, διὰ μαστίγων, καὶ πνευμάτων πονηρῶν, καὶ νόσων χαλεπωτάτων, καὶ μαλακιῶν ἐπιπονωτάτων. Τίς οὖν οἶδε καὶ τὰ μετὰ ταῦτα ; Ἀναγκαῖον δὲ ἦν ὑπὲρ τοῦ μὴ ἀναινεθῆναι τὸν δοκοῦντα τῇ ἐξετάσει τοῦ λόγου παρακολουθεῖν τοῦ λέγοντος· « Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, » ἐπιπλεῖον περὶ τούτων διαλαβεῖν, ἵν', εἰδότες ὅτι καὶ θυμῷ Θεοῦ ἔστιν ἐλεγχθῆναι, καὶ ὀργῇ Θεοῦ παιδευθῆναι, διὰ τὸ εἰς ὑπερβολὴν φιλάνθρωπον οὐδένα πάντη ἀνέλεγκτον καὶ ἀπαίδευτον ἐῶντος, πάντα ποιήσωμεν εἰς τὸ δεηθῆναι τοιούτων ἐλέγχων, καὶ τῆς διὰ τῶν ἐπιπονωτάτων παιδείας.

he who has admitted wickedness so far into the depth of his own soul as to become a land bearing thorns (Heb. 6:8). And it will be needful that upon such a soul be sent the fire which finds the thorns (Exod. 22:6), and will stop at them on account of its own divinity, and will not burn besides the threshing-floors or the ears of corn of the plains. Now of the Lamb Who takes away the sin of the world, beginning through His own slaughter, there are several ways, of which some can be clear to the many, while others, escaping so great a multitude, are clear to those counted worthy of the divine wisdom, to whom alone they are known. For what need is there to say through how many ways one comes to believe among men, when it is in the power of each one, while still in such a body, to examine this by himself? Nevertheless it is among the ways of believing that sin also is taken away through scourges, and evil spirits, and most grievous diseases, and most painful infirmities. Who then knows the things after these also? Now it was necessary, in order that he who seems to follow the examination of the word which says: "Behold the Lamb of God, Who takes away the sin of the world" (John 1:29), might not refuse it, to treat at greater length concerning these things, that, knowing that it is possible both to be rebuked in the wrath of God, and to be chastened in the anger of God (Ps. 6:2; 37:2), on account of the exceeding love towards mankind of Him Who leaves no one altogether unrebuked and unchastened, we may do all things so as [not] to stand in need of such rebukes, and of the chastening through the most painful things.

38. Ἐπισκεπτέον δὲ τῷ ἐντυγχάνοντι τὰ ἐν τοῖς προτέροις ἡμῖν εἰρημένα, μετὰ παραθέσεως πλειόνων παραδειγμάτων, περὶ τοῦ τί σημαίνεται κατὰ τὴν Γραφὴν ἐκ τῆς κόσμος φωνῆς· οὐ γὰρ εὔλογον ἡγησάμην παλιλλογεῖν. Οὐκ ἀγνοοῦμεν δέ τινα κόσμον ἐξειληφέναι τὴν Ἐκκλησίαν μόνην, κόσμον οὖσαν τοῦ κόσμου· ἐπεὶ καὶ φῶς λέγεται τοῦ κόσμου· « Ὑμεῖς γάρ ἐστὲ, φησὶ, τὸ φῶς τοῦ κόσμου. » Κόσμος δὲ τοῦ κόσμου ἡ Ἐκκλησία, κόσμου αὐτῆς γινομένου Χριστοῦ, τοῦ πρώτου φωτὸς τοῦ κόσμου. Κατανοητέον δὴ εἰ μὴ τοῦ αὐτοῦ κόσμου φῶς εἶναι λέγεται ὁ Χριστὸς, καὶ οἱ μαθηταὶ αὐτοῦ· ἀλλ' ὅτε μὲν Χριστὸς φῶς τοῦ κόσμου ἐστὶ, τάχα τῆς Ἐκκλησίας ἐστὶ φῶς· ὅτε δὲ οἱ μαθηταὶ αὐτοῦ φῶς τοῦ κόσμου, μήποτε τῶν παρακαλουμένων εἰσὶ φῶς, ἑτέρων ὄντων παρὰ τὴν Ἐκκλησίαν, ὥσπερ τῷ Παύλῳ περὶ τούτων εἴρηται ἐν τῷ προοιμίῳ τῆς προτέρας πρὸς τοὺς Κορινθίους Ἐπιστολῆς γράφοντι « τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, σὺν πᾶσι τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ Κυρίου Ἰησοῦ Χριστοῦ. » Ἐάν τις ὑπονοῇ τοῦ κόσμου φῶς λέγεσθαι τὴν Ἐκκλησίαν, οἱονεὶ τοῦ λοιποῦ γένους τῶν ἀνθρώπων, καὶ τῶν ἀπίστων, εἰ μὲν προφητικῶς τοῦτο διὰ τὸν περὶ τέλους λόγον ἐκλήψεται, τάχα ἔχει χώραν τὸ λεγόμενον· εἰ δὲ ὡς ἤδη γινόμενον (ἐπεὶ τὸ φῶς τινος φωτίζει ἐκεῖνο οὗ ἐστι φῶς), δεικνύτωσαν πῶς τὸ

38. Now the reader must consider the things said by us in the former books (Book 1, 26), with the citation of many examples, concerning what is signified according to the Scripture by the word "world" (John 1:10); for I did not think it reasonable to repeat the same things. Yet we are not ignorant that someone has understood by the world the Church alone, as being the ornament of the world; since it is also called the light of the world: "For you are," He says, "the light of the world" (Matt. 5:14). And the Church is the ornament of the world, Christ, the first light of the world (John 8:12), becoming her ornament. We must consider, then, whether Christ and His disciples are not said to be the light of the same world; nay, when Christ indeed is the light of the world, perhaps He is the light of the Church; whereas when His disciples are the light of the world, haply they are the light of those who are exhorted, who are others besides the Church, just as it is said by Paul concerning these in the introduction of the First Epistle to the Corinthians, when he writes "unto the Church of God, with all who call upon the name of our Lord Jesus Christ" (1 Cor. 1:2). If anyone supposes the Church to be called the light of the world, as it were of the rest of the race of men, and of the unbelieving—if indeed he understands this prophetically on account of the doctrine concerning the end, perhaps what is said has place; but if as already coming to pass (since the light of anything illuminates that of which it is the light), let them show how the

Editors' notes and page, col. 301

Footnotes

[scripture references] · calls in col 302 ⁴⁶ Joan. I, 29. ⁴⁷ Joan. I, 10. ⁴⁸ Matth. V, 14. ⁴⁹ Joan. VIII, 12. ⁵⁰ I Cor. I, 2.

⁴⁶ John 1:29. ⁴⁷ John 1:10. ⁴⁸ Matt. 5:14. ⁴⁹ John 8:12. ⁵⁰ 1 Cor. 1:2.

(printed under page 157)

Footnotes

(49) ‹anchor: not visible in the crop› · call in col 302

Τοῦ αἴροντος, etc. Sic habet codex Bodleianus; in Regio deest τοῦ.

"Of him who takes away," etc.: so the Bodleian codex has it; in the Regius τοῦ is missing.

(printed under page 157)

(50) ‹anchor: not visible in the crop› · call in col 302

Codex Bodleianus Τίς ἦν, Regius Τί ἦν, male.

The Bodleian codex has "Who was" (Τίς ἦν), the Regius "What was" (Τί ἦν), wrongly.

(printed under page 157)

(51) ‹anchor: εἰς τὸ δεηθῆναι› · call in col 302

Εἰς τὸ δεηθῆναι. Ferrarius videtur legisse εἰς τὸ μὴ δεηθῆναι.

"So as to need": Ferrarius seems to have read "so as not to need" (εἰς τὸ μὴ δεηθῆναι).

(printed under page 157)

Footnotes

[scripture references] · calls in col 303 ⁵¹ Matth. V, 13. ⁵² Matth. XXIV, 12. ⁵³ Luc. XIII, 8. ⁵⁴ Joan. I, 29. ⁵⁵ I Joan. II, 1, 2. ⁵⁶ I Tim. IV, 10. ⁵⁷ Joan. I, 29.

⁵¹ Matt. 5:13. ⁵² Matt. 24:12. ⁵³ Luke 13:8. ⁵⁴ John 1:29. ⁵⁵ 1 John 2:1–2. ⁵⁶ 1 Tim. 4:10. ⁵⁷ John 1:29.

(printed under page 158)

(52) ‹anchor: not visible in the crop› · call in col 303

Ὑγιῆ. ν. Sic Bodl.: Regius, νοητέον ὑγιῶς.

"Sound" (Ὑγιῆ ν. [lemma as printed, abbreviated]): so the Bodleian; the Regius has "it must be understood soundly" (νοητέον ὑγιῶς).

(printed under page 158)

(53) ‹anchor: τὸ μέλλον› · call in col 303

Τῷ σώματι μαρτυρῆσαι, κριὸν εἶπεν ἂν τὸ μέλλον, etc. Ita codex Bodleianus, recte; Regius perperam habet τῷ σῶμα· τὸ μαρτυρῆσαι, κριὸν εἰπεῖν αὐτὸ τὸ μέλλον, etc.

"To attribute to the body, he would have called what was to be [sacrificed] a ram," etc.: so the Bodleian codex, rightly; the Regius wrongly has τῷ σῶμα· τὸ μαρτυρῆσαι, κριὸν εἰπεῖν αὐτὸ τὸ μέλλον, etc.

(printed under page 158)

(54) ‹anchor: ταυτίζειν› · call in col 303

Ταυτίζειν. Sic codex Bodleianus; Regius perperam, τάζειν, pro quo Huetius legendum censebat, ἐξετάζειν.

"To repeat the same" (ταυτίζειν): so the Bodleian codex; the Regius wrongly has τάζειν, for which Huet thought one should read "to examine" (ἐξετάζειν).

(printed under page 158)

(55) ‹anchor: ὥσπερ μόγις› · call in col 303

Codd. Barberinus et Bodleianus μόγις, Regius μόλις, quod idem est.

The Barberini and Bodleian codices have μόγις ("scarcely"), the Regius μόλις, which is the same.

(printed under page 158)

(56) ‹anchor: αὐτοῦ ἡ ἁμαρτία› · call in col 303

Αὐτοῦ ἡ ἁμαρτία. Deest in codice Regio, sed restituitur e Bodleiano.

"His sin": missing in the Regius codex, but restored from the Bodleian.

(printed under page 158)

Page

running head: 303 ORIGENIS
marginal letters: A lux alicujus illustrat; B ( ut etiam Servator; C tis nostris ; non; D buere, arietem ipsum
old-edition numerals: 159 before peccatum mundi
other: facing Latin version, not set; full-width Greek line at foot of text block cut off at right edge, not set: Λείπουσιν οἱ τόμοι ἕβδομος, καὶ ὄ[γδοος...]

PG 14:304

λοιπὸν γένος φωτίζεται ὑπὸ τῆς παρεπιδημούσης τῷ κόσμῳ Ἐκκλησίας. Εἰ δὲ τοῦτο δεικνύναι οὐ δύνανται, ἐπιστησάτωσαν μήποτε ὑγιῶς ἐξειλήφαμεν φῶς μὲν εἶναι τὴν Ἐκκλησίαν, κόσμον δὲ τοὺς ἐπικαλουμένους. Ἡ δὲ ἑξῆς φωνὴ κειμένη ἐν τῷ κατὰ Ματθαῖον τῷ ἐπιμελέστατα ἐρευνῶντι τὰς Γραφὰς παραστήσει τὴν διήγησιν· « Ὑμεῖς γὰρ, φησὶν, ἐστὲ τὸ ἅλας τῆς γῆς· » τάχα τῆς γῆς τῶν λοιπῶν ἀνθρώπων νοουμένων, ὧν ἅλας εἰσὶν οἱ πεπιστευκότες, αἴτιοι τοῦ τηρεῖσθαι τὸν κόσμον διὰ τοῦ πιστεύειν τυγχάνοντες· τότε γὰρ ἡ συντέλεια ἔσται, ἐὰν τὸ ἅλας μωρανθῇ, καὶ μηκέτι ᾖ τὸ ἁλίζον, καὶ συντηροῦν τὴν γῆν· ἐπεὶ σαφὲς, ὅτι, ἐὰν πληθυνθῇ ἡ ἀνομία, καὶ ψυγῇ ἡ ἀγάπη ἐπὶ τῆς γῆς (ὡς καὶ αὐτὸν τὸν Σωτῆρα διστακτικὴν προενέγκασθαι περὶ τῶν ἐν τῇ ἐπιδημίᾳ ἑαυτοῦ φωνὴν, λέγοντα· « Πλὴν. ὁ Υἱὸς τοῦ ἀνθρώπου ἐλθὼν ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς ; ) » τότε συντέλεια ἔσται τοῦ αἰῶνος. Λεγέσθω τοίνυν ἡ Ἐκκλησία κόσμος, ὅτε ὑπὸ τοῦ Σωτῆρος φωτίζεται· ἡμεῖς δὲ ζητοῦμεν εἰ κατὰ τό· « Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, » κόσμον ἡγητέον νοητῶς τὴν Ἐκκλησίαν (περικλειομένου τοῦ αἴρεσθαι τὴν ἁμαρτίαν εἰς μόνην τὴν Ἐκκλησίαν). Πῶς γὰρ τὸ ἐν τῇ Ἐπιστολῇ ὑπὸ τοῦ αὐτοῦ μαθητοῦ εἰρημένον περὶ τοῦ Σωτῆρος ἱλασμοῦ περὶ τῶν ἁμαρτιῶν τυγχάνοντος διηγησόμεθα, οὕτως ἔχον· « Καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα Ἰησοῦν Χριστὸν δίκαιον· καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν· οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ ὅλου τοῦ κόσμου ; » καὶ τὸ παρὰ τῷ Παύλῳ δὲ τούτων νομίζω εἶναι παραπλήσιον, οὕτως ἔχον· « Ὅς ἐστι Σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. » Πάλιν ἐν τῷ τόπῳ ὁ Ἡρακλέων γενόμενος, χωρὶς πάσης κατασκευῆς, καὶ παραθέσεως μαρτυριῶν, ἀποφαίνεται, ὅτι τὸ μέν· « Ἀμνὸς τοῦ Θεοῦ, » ὡς προφήτης φησὶν ὁ Ἰωάννης· τὸ δέ· « Ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, » ὡς περισσότερον προφήτου. Καὶ οἴεται τὸ μὲν πρότερον περὶ τοῦ σώματος αὐτοῦ λέγεσθαι, τὸ δὲ δεύτερον περὶ τοῦ ἐν τῷ σώματι, τῷ τὸν ἀμνὸν ἀτελῆ εἶναι ἐν τῷ τῶν προβάτων γένει· οὕτω δὲ καὶ τὸ σῶμα παραθέσει τοῦ ἐνοικοῦντος αὐτῷ. « Τὸ δὲ τέλειον εἰ ἐβούλετο, φησὶ, τῷ σώματι μαρτυρῆσαι, κριὸν εἶπεν ἂν τὸ μέλλον θύεσθαι. » Οὐχ ἡγοῦμαι δὲ εἶναι ἀναγκαῖον μετὰ τηλικαύτας γεγενημένας ἐξετάσεις ταυτίζειν περὶ τὸν τόπον, ἀγωνιζομένους πρὸς τὰ εὐτελῶς ὑπὸ τοῦ Ἡρακλέωνος εἰρημένα. Μόνον δὲ τοῦτο ἐπισημειωτέον, ὅτι, ὥσπερ μόγις ἐχώρησεν ὁ κόσμος τὸν κενώσαντα ἑαυτὸν, οὕτως ἀμνοῦ, καὶ οὐ κριοῦ ἐδεήθη, ἵνα ἀρθῇ αὐτοῦ ἡ ἁμαρτία.

the rest of the race is enlightened by the Church which sojourns in the world. And if they are unable to show this, let them consider whether perhaps we have soundly understood the Church to be the light, and those who call upon the name to be the world. And the next utterance that lies in the Gospel according to Matthew will establish the explanation for him who searches the Scriptures most carefully: "For you," He says, "are the salt of the earth" (Matt. 5:13); the rest of men perhaps being understood as the earth, whose salt are those who have believed, being through their believing the cause of the world's being preserved; for the consummation will be then, if the salt loses its savour, and is no longer that which salts and preserves the earth; since it is clear that if iniquity is multiplied, and love grows cold upon the earth (Matt. 24:12) (even as the Saviour Himself also uttered a questioning voice concerning the things at His sojourn, saying: "Howbeit, when the Son of man comes, will He find faith upon the earth?" [Luke 18:8]), then will be the consummation of the age. Let the Church therefore be called the world when it is enlightened by the Saviour; but we are inquiring whether, according to the saying: "Behold the Lamb of God, Who takes away the sin of the world" (John 1:29), the Church is to be considered intelligibly as the world (the taking away of sin being restricted to the Church alone). For how shall we explain what is said in the Epistle by the same disciple concerning the Saviour's being a propitiation for sins, which runs thus: "And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for ours only, but also for the whole world?" (1 John 2:1–2); and what is in Paul I think is also akin to these things, running thus: "Who is the Saviour of all men, especially of believers" (1 Tim. 4:10). Again, Heracleon, coming to this passage, without any proof or adducing of testimonies, declares that the words: "Lamb of God," John speaks as a prophet; whereas the words: "Who takes away the sin of the world," he speaks as more than a prophet. And he supposes that the former is said concerning His body, and the latter concerning Him Who was in the body, because the lamb is imperfect in the genus of sheep; and so also is the body in comparison with Him Who dwells in it. "Whereas if he had wished," says he, "to bear witness to the body as perfect, he would have called that which was about to be sacrificed a ram." Now I do not deem it necessary, after such great investigations have taken place, to repeat the same things concerning the passage in contending against the paltry assertions of Heracleon. Only this must be noted, that just as the world scarcely contained Him Who emptied Himself (Phil. 2:7), so it stood in need of a lamb, and not of a ram, in order that its sin might be taken away.

Editors' notes and page, col. 304

Footnotes

Pointer: the critical notes (52)–(56) are called in this column's Greek (after νοητῶς, μέλλον, ταυτίζειν, μόγις, ἁμαρτία) and are set in n303 under the facing column.

Editors' prose

Λείπουσιν οἱ τόμοι ἕβδομος, καὶ ὄγδοος, καὶ ἔννατος.

The seventh, eighth and ninth tomes are wanting.