PG 14 · cols. 305–398

Origenes, Commentariorum in Evangelium Joannis tomus X

Editors' preface

ΩΡΙΓΕΝΟΥΣ ΤΩΝ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ ΕΥΑΓΓΕΛΙΟΝ ΕΞΗΓΗΤΙΚΩΝ ΤΟΜΟΣ Ιʹ.

Of Origen's Exegetical Commentaries on the Gospel according to John, Tome X.

1. « Μετὰ τοῦτο κατέβη εἰς Καφαρναοὺμ αὐτὸς, καὶ μήτηρ αὐτοῦ, καὶ οἱ ἀδελφοὶ, καὶ οἱ μαθηταί· καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. Καὶ ἐγγὺς ἦν τὸ Πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς, καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας, καὶ πρόβατα, καὶ περιστερὰς, καὶ τοὺς κερματιστὰς καθημένους · καὶ ποιήσας ὡς φραγέλλιον ἐκ σχοινίων, πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ, τά τε πρόβατα, καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεε τὰ κέρματα, καὶ τὰς τραπέζας ἀνέστρεψε, καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν· Ἄρατε ταῦτα ἐντεῦθεν· μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μου οἶκον ἐμπορίου. Τότε ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ, ὅτι γεγραμμένον ἐστὶν, ὅτι Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι, καὶ εἶπαν αὐτῷ· Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς ; Ἀπεκρίθη Ἰησοῦς, καὶ εἶπε· Λύσατε τὸν ναὸν τοῦ Θεοῦ, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι· Τεσσαράκοντα καὶ ἓξ ἔτεσιν ᾠκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν ; Ἐκεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. Ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ, ὅτι τοῦτο ἔλεγε, καὶ ἐπίστευσαν τῇ Γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς. Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ Πάσχα, ἐν τῇ ἑορτῇ, ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ πολλοὶ θεωροῦντες αὐτοῦ τὰ σημεῖα ἃ ἐποίει. Αὐτὸς δὲ ὁ Ἰησοῦς οὐκ ἐπίστευσεν ἑαυτὸν αὐτοῖς, διὰ τὸ αὐτὸν γινώσκειν πάντας, καὶ ὅτι οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου. Αὐτὸς γὰρ ἐγίνωσκε τί ἦν ἐν τῷ ἀνθρώπῳ. » Ἐν αὐτῇ ἀναγεγραμμένοι ἀριθμοὶ, κατά τινα ἀναλογίαν ἁρμόζουσαν ἑκάστῳ πράγματι, Γραφῆς ἠξιώθησαν. Ἐξεταστέον δὲ μή ποτε μία τῶν

1. "After this He went down to Capernaum, He, and His mother, and His brethren, and His disciples; and there they remained not many days. And the Passover of the Jews was at hand, and Jesus went up to Jerusalem, and found in the temple those who sold oxen, and sheep, and doves, and the changers of small coin sitting; and having made as it were a scourge of cords, He drove them all out of the temple, both the sheep and the oxen, and poured out the coins of the money-changers, and overturned the tables, and to those who sold the doves He said: Take these things hence; make not the house of My Father a house of merchandise. Then His disciples remembered that it is written: The zeal of Thy house shall eat me up (Ps. 68:10). The Jews therefore answered and said to Him: What sign dost Thou show unto us, seeing that Thou doest these things? Jesus answered and said: Destroy the temple of God, and in three days I will raise it up. The Jews therefore answered: In forty and six years was this temple built, and wilt Thou raise it up in three days? But He spoke of the temple of His body. When therefore He was raised from the dead, His disciples remembered that He said this, and they believed the Scripture and the word which Jesus spoke. Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, beholding His signs which He wrought. But Jesus Himself did not trust Himself to them, because He knew all men, and because He had no need that anyone should bear witness concerning man. For He Himself knew what was in man" (John 2:12–25). The numbers recorded in it, according to a certain proportion fitting each matter, have been deemed worthy of Scripture. And one must examine whether perhaps one of the

Editors' notes and page, col. 305

Footnotes

- (57) [called in the Greek, Ἐν αὐτῇ; the call is not set in the source line; left edge of the note clipped, clipped letters supplied in brackets; continued on the next page] Codex Bodleianus ἐν αὐτῇ, etc.; Regius, per[pe]ram, ἐν αὐτοί, etc. Apud utrumque locus est mani[fe]ste mendosus. Ita videtur legisse Ferrarius: Ἐν αὐτῇ [ἀρ]ιθμῶν βίβλῳ ἀναγεγραμμένοι ἀριθμοί. Quidni [le]gitur: Αὐτοὶ ἀναγεγραμμένοι ἀριθμοί, κατά τινα ἀναλογίαν ἁρμόζουσαν ἑκάστῳ πράγματι, Γραφῆς ἠξιώθησαν, ἐξεταστέον δὴ μήποτε, etc.? Certe ejusmodi lectio minus absona videtur, et, si cui placet, vertenda erit: « Si litteris consignati Numeri, juxta quamdam unicuique rei congruam proportionem, …

(57) The Bodleian codex has ἐν αὐτῇ, etc.; the Regius, wrongly, ἐν αὐτοί, etc. In both the passage is plainly corrupt. Ferrarius seems to have read thus: "The numbers recorded in the book of Numbers." Why not read: "The numbers themselves, recorded according to a certain proportion fitting each matter, were deemed worthy of Scripture; and one must examine whether perhaps," etc.? Certainly a reading of this kind seems less absurd, and, if anyone pleases, it will have to be rendered: "If the Numbers set down in writing, according to a certain proportion suited to each matter, …

- 58 [called in the facing Latin only, after homine] Joan. II, 12 seqq.

58 John 2:12 ff.

Footnotes

(58) ‹anchor: esset in homine› · call in col 306

Joan. II, 12 seqq.

John 2:12 ff.

(printed under page 159)

(57) ‹anchor: Ἐν αὐτῇ› · call in col 306

Codex Bodleianus ἐν αὐτῇ, etc.; Regius, perperam, ἐν αὐτοῖ, etc. Apud utrumque locus est manifeste mendosus. Ita videtur legisse Ferrarius: Ἐν αὐτῇ ἀριθμῶν βίβλῳ ἀναγεγραμμένοι ἀριθμοί. Quidni legatur: Αὐτοὶ ἀναγεγραμμένοι ἀριθμοί, κατά τινα ἀναλογίαν ἁρμόζουσαν ἑκάστῳ πράγματι, Γραφῆς ἠξιώθησαν, ἐξεταστέον δὴ μήποτε, etc.? Certe ejusmodi lectio minus absona videtur, et, si cui placet, vertenda erit: « Si litteris consignati Numeri, juxta quamdam unicuique rei congruam proportionem, (continues)

The Bodleian codex has ἐν αὐτῇ, etc.; the Regius, wrongly, ἐν αὐτοῖ, etc. In both the passage is plainly corrupt. Ferrarius seems to have read thus: "Ἐν αὐτῇ ἀριθμῶν βίβλῳ ἀναγεγραμμένοι ἀριθμοί" ("the numbers recorded in the very book of Numbers"). Why should it not read: "Αὐτοὶ ἀναγεγραμμένοι ἀριθμοί, κατά τινα ἀναλογίαν ἁρμόζουσαν ἑκάστῳ πράγματι, Γραφῆς ἠξιώθησαν, ἐξεταστέον δὴ μήποτε," etc.? Certainly a reading of that kind seems less incongruous, and, if anyone approves it, it will have to be rendered: "If the Numbers set down in writing, according to a certain proportion fitting each thing, (continues)

(printed under page 159)

Footnotes

(59) · call in col 307

Joan. II, 12.

John 2:12.

(printed under page 160)

(60) · call in col 307

Cap. IV, v. 11 seqq.

Chapter 4, verse 11 ff. [of Matthew]

(printed under page 160)

(61) ‹anchor: credite Evangelio› · call in col 307

Marc. I, 13 seqq.

Mark 1:13 ff.

(printed under page 160)

(62) ‹anchor: in Synagogam› · call in col 307

Luc. IV, 13 seqq.

Luke 4:13 ff.

(printed under page 160)

(63) ‹anchor: dicta fuerant› · call in col 307

ibid. 21 seqq.

Ibid., 21 ff.

(printed under page 160)

(58) · call in col 307

Καὶ οἱ λοιποὶ τρεῖς. Sic codex Bodleianus, optime; male vero codex Regius, καὶ οἱ λοιποὶ γάρ. Huic perversae lectioni originem dedit littera Γ numeralis pro τρεῖς.

"Καὶ οἱ λοιποὶ τρεῖς" ("and the other three"). So the Bodleian codex, very well; but the Regius codex badly has "καὶ οἱ λοιποὶ γάρ". This perverse reading arose from the letter Γ used as a numeral for τρεῖς.

(printed under page 160)

(59) ‹anchor: αὐτῷ› · call in col 307

Αὐτῷ. Deest in codice Regio, sed revocatur e codice Bodleiano.

"Αὐτῷ" ("to him"). It is missing in the Regius codex, but is restored from the Bodleian codex.

(printed under page 160)

(60) ‹anchor: γῆ Νεφθαλείμ› · call in col 307

Καὶ γῆ Νεφθαλείμ. Haec desiderantur in codice Regio, sed restituuntur e Bodleiano.

"Καὶ γῆ Νεφθαλείμ" ("and the land of Naphtali"). These words are lacking in the Regius codex, but are restored from the Bodleian.

(printed under page 160)

(61) ‹anchor: τεσσαράκοντα νύκτας› · call in col 307

Καὶ τεσσαράκοντα νύκτας. Deest in codice Bodleiano, nec lectum est ab interprete Ferrario.

"Καὶ τεσσαράκοντα νύκτας" ("and forty nights"). It is missing in the Bodleian codex, and was not read by the translator Ferrarius.

(printed under page 160)

Page

running head: 307 ORIGENIS
marginal letters: A Hæc autem ad te; B postea illa relicta; C dicere : Resipiscite,; D synagogis eorum, et
old-edition numerals: 161 before tomi dicuntur; 162 before secundum consuetudinem
other: facing Latin version, not set

PG 14:308

βίβλων Μωσέως ἐπιγεγραμμένη Ἀριθμοὶ, ἐξαιρέτως τὸν περὶ ἀριθμῶν τοῖς τὰ τοιαῦτα ἐξιχνεύειν δυναμένοις διδάσκει λόγον. Ταῦτα δέ μοι ἐν ἀρχῇ τοῦ δεκάτου τόμου λέγεται πρὸς σὲ, πολλαχοῦ ὁρῶντι τῆς Γραφῆς διαφερούσης προνομίας τετυχότα τὸν δέκα ἀριθμὸν, ὡς ἔνεστι καὶ σοὶ ἐπιμελῶς κατανοεῖν, ἐλπίζοντι τὸ λήψεσθαι ἀπὸ Θεοῦ πλέον τι καὶ εἰς τοῦτον τὸν τόμον· ὅπερ ἵνα ὑπαρχθῇ, κατὰ δύναμιν ἐμπαρέχειν ἑαυτοὺς τῷ δωρεῖσθαι τὰ κάλλιστα βουλομένῳ Θεῷ πειρώμεθα. Ἀρκτέον δὲ τοῦ βιβλίου ἐντεῦθεν· « Μετὰ τοῦτο κατέβη εἰς Καφαρναοὺμ αὐτὸς, καὶ ἡ μήτηρ αὐτοῦ, καὶ οἱ ἀδελφοὶ, καὶ οἱ μαθηταὶ, καὶ ἐκεῖ ἔμεινεν οὐ πολλὰς ἡμέρας. » Καὶ οἱ λοιποὶ τρεῖς γράψαντες τὰ Εὐαγγέλια μετὰ τὸν πρὸς τὸν διάβολον ἀγῶνα τοῦ Κυρίου, εἰς τὴν Γαλιλαίαν φασὶν αὐτὸν ἀνακεχωρηκέναι, Ματθαῖος δὲ καὶ Λουκᾶς, πρότερον γενόμενον ἐν Ναζάροις, μετὰ ταῦτα καταλελοιπότα αὐτὰ ἐλθόντα κατῳκηκέναι εἰς Καφαρναούμ. Ὁ δὲ Ματθαῖος καὶ Μάρκος καὶ αἰτίαν τινὰ λέγουσι τοῦ αὐτὸν ἐκεῖθεν ἀνακεχωρηκέναι, τὸ ἀκηκοέναι, ὅτι Ἰωάννης παρεδόθη. Ἔχει δὲ οὕτως τὰ ῥητὰ, τοῦ μὲν Ματθαίου· « Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον, καὶ διηκόνουν αὐτῷ. Ἀκούσας δὲ, ὅτι Ἰωάννης παρεδόθη, ἀνεχώρησεν εἰς Γαλιλαίαν, καὶ καταλιπὼν τὴν Ναζαρὲθ, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν, ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου, λέγοντος· Γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ· » καὶ μετὰ τὰ ἐν τῷ Ἠσαΐᾳ ῥητὰ, λέγει· « Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν, καὶ λέγειν· Μετανοεῖτε, ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν. » Ὁ δὲ Μάρκος· « Καὶ ἦν, φησὶν, ἐν τῇ ἐρήμῳ τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας, πειραζόμενος ὑπὸ τοῦ Σατανᾶ· καὶ ἦν μετὰ τῶν θηρίων, καὶ οἱ ἄγγελοι διηκόνουν αὐτῷ. Μετὰ δὲ τὸ παραδοθῆναι τὸν Ἰωάννην, ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν, κηρύσσων τὸ Εὐαγγέλιον τοῦ Θεοῦ, ὅτι πεπλήρωται ὁ καιρὸς, καὶ ἤγγικεν ἡ βασιλεία τοῦ Θεοῦ. Μετανοεῖτε καὶ πιστεύετε τῷ Εὐαγγελίῳ. » Ἔπειτα, διηγησάμενος καὶ περὶ Ἀνδρέου, καὶ Πέτρου, Ἰακώβου καὶ Ἰωάννου, ἀναγράφει ταῦτα· « Καὶ εἰσπορευόμενος εἰς Καφαρναοὺμ, καὶ εὐθέως τοῖς σάββασιν ἐδίδασκεν εἰς τὴν συναγωγήν. » Ὁ δὲ Λουκᾶς· « Καὶ συντελέσας, φησὶ, τὸν πειρασμὸν ὁ διάβολος, ἀπέστη ἀπ' αὐτοῦ ἄχρι καιροῦ. Καὶ ὑπέστρεψεν ὁ Ἰησοῦς ἐν τῇ δυνάμει τοῦ Πνεύματος εἰς τὴν Γαλιλαίαν, καὶ φήμη ἐξῆλθε καθ' ὅλης τῆς περιχώρου περὶ αὐτοῦ, καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. Καὶ ἦλθεν εἰς Ναζαρα,

books of Moses, entitled Numbers, pre-eminently teaches the doctrine concerning numbers to those who are able to trace out such things. Now these things are said by me to you at the beginning of the tenth tome, seeing as I do that in many places of Scripture the number ten has obtained a distinguished privilege, as it is possible for you also carefully to observe, while hoping to receive from God something more for this tome also; in order that this may be granted, let us endeavour according to our power to present ourselves to God Who wills to bestow the fairest gifts. Now we must begin the book from this point: "After this He went down to Capernaum, He, and His mother, and His brethren, and His disciples, and there He remained not many days" (John 2:12). The other three also who wrote the Gospels say that after the Lord's contest against the devil He withdrew into Galilee, while Matthew and Luke say that having first been in Nazareth, afterwards having left it He came and dwelt in Capernaum. And Matthew and Mark also state a certain cause for His having withdrawn thence, namely His having heard that John had been delivered up. Now the passages run thus, that of Matthew on the one hand: "Then the devil leaves Him, and behold angels came and ministered to Him. Now when He had heard that John was delivered up, He withdrew into Galilee, and leaving Nazareth, He came and dwelt in Capernaum which is by the sea, in the borders of Zabulon and Nephthalim, that what was spoken through Isaiah the prophet might be fulfilled, when he says: Land of Zabulon and land of Nephthalim;" and after the words in Isaiah, he says: "From that time Jesus began to preach, and to say: Repent, for the kingdom of the heavens is at hand" (Matt. 4:11–17). And Mark: "And He was," says he, "in the wilderness forty days and forty nights, tempted by Satan; and He was with the wild beasts, and the angels ministered to Him. Now after John was delivered up, Jesus came into Galilee, preaching the Gospel of God, that the time is fulfilled, and the kingdom of God is at hand: repent and believe in the Gospel" (Mark 1:13–15). Then, having related also concerning Andrew, and Peter, James and John, he records these things: "And entering into Capernaum, straightway on the sabbath days He taught in the synagogue" (Mark 1:21). And Luke: "And when the devil," says he, "had completed the temptation, he departed from Him until a season. And Jesus returned in the power of the Spirit into Galilee, and a report went out through all the surrounding region concerning Him, and He Himself taught in their synagogues, being glorified by all. And He came to Nazara,

Editors' notes and page, col. 308

Page

running head: ORIGENIS 308
marginal letters: A βίβλων Μωσέως ἐπιγεγραμμένη; B φασὶν αὐτὸν ἀνακεχωρηκέναι,; C τῷ Ἠσαΐᾳ ῥητὰ,; D « Καὶ συντελέσας,
old-edition numerals: (none)
other: right edge of column slightly clipped; Ἠσαΐου and Ἠσαΐᾳ with smooth breathing set as printed; word split at column break: Να-[ζαρα]

PG 14:309

οὗ ἦν τεθραμμένος, καὶ εἰσῆλθε κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν. » Παραστήσας δὲ τὰ ἐν Ναζάροις αὐτῷ εἰρημένα, καὶ τὸν κατ' αὐτοῦ θυμὸν τῶν ἐν τῇ συναγωγῇ, ἐκβαλλόντων αὐτὸν ἔξω τῆς πόλεως, καὶ ἀγαγόντων « ἕως ὀφρύος τοῦ ὄρους, ἐφ' οὗ αἱ πόλεις αὐτῶν ᾠκοδόμηντο, ὥστε κατακρημνίσαι αὐτὸν, » καὶ « ὡς διελθὼν διὰ μέσου αὐτῶν ὁ Κύριος ἐπορεύετο, » ἐπισυνάπτει ταῦτα· « Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας, καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασι. »

where He had been brought up, and He entered according to His custom on the sabbath day into the synagogue" (Luke 4:13–16). And having set forth the things spoken by Him in Nazara, and the wrath against Him of those in the synagogue, who cast Him forth out of the city, and led Him "unto the brow of the hill whereon their cities were built, so as to cast Him down headlong," and "how passing through the midst of them the Lord went His way" (Luke 4:30), he adds this: "And He came down to Capernaum, a city of Galilee, and was teaching them on the sabbaths" (Luke 4:31).

2. Τὴν περὶ τούτων ἀλήθειαν ἀποκεῖσθαι ἐν τοῖς νοητοῖς, μὴ λυομένης τῆς διαφωνίας ἀφεῖσθαι τῆς περὶ τῶν Εὐαγγελίων πίστεως, ὡς οὐκ ἀληθῶν, οὐδὲ θειοτέρῳ Πνεύματι γεγραμμένων, ἢ ἐπιτετευγμένως ἀπομνημονευθέντων· ἑκατέρως γὰρ λέγεται συντετάχθαι ἡ τούτων Γραφή. Λεγέτωσαν γὰρ ἡμῖν οἱ παραδεχόμενοι τὰ τέσσαρα Εὐαγγέλια, καὶ τὴν δοκοῦσαν διαφωνίαν οἰόμενοι μὴ λύεσθαι διὰ τῆς ἀναγωγῆς, πρὸς ταῖς προηρημέναις ἡμῖν ἐπαπορήσεσι περὶ τῶν τεσσαράκοντα τοῦ πειρασμοῦ ἡμερῶν οὐδαμῶς δυναμένων χώραν ἔχειν παρὰ τῷ Ἰωάννῃ, πότε γέγονεν ἐν τῇ Καφαρναοὺμ ὁ Κύριος· εἰ γὰρ μετὰ τὰς ἓξ τοῦ ὅτε ἐβαπτίσθη ἡμέρας (τῇ ἕκτῃ γενομένης τῆς κατὰ τὸν ἐν Κανᾷ τῆς Γαλιλαίας γάμον οἰκονομίας), δῆλον ὅτι οὔτε πεπείρασται, οὔτε ἐν Ναζάροις ἐγένετο, οὔτε Ἰωάννης πω παρεδέδοτο. Μετὰ οὖν τὴν Καφαρναοὺμ, ἔνθα ἔμεινεν οὐ πολλὰς ἡμέρας, τοῦ Πάσχα τῶν Ἰουδαίων ἐγγὺς ὄντος, ἀνέβη Ἱεροσόλυμα, ὅτε ἐκβάλλει ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ ἐκχέει τῶν κερματιστῶν τὰ κέρματα. Ἔοικε δὲ ἐν τοῖς Ἱεροσολύμοις ὁ τῶν Φαρισαίων ἄρχων Νικόδημος νυκτὸς πρὸς αὐτὸν ἀρχὴν ἐληλυθέναι, καὶ ἀκηκοέναι ταῦτα ἃ ἔξεστιν ἐκ τοῦ Εὐαγγελίου λαβεῖν. « Μετὰ δὲ ταῦτα ἦλθεν ὁ Ἰησοῦς, καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβε μετ' αὐτῶν, καὶ ἐβάπτιζε καθ' ὃν καιρὸν ἦν καὶ Ἰωάννης βαπτίζων ἐν Αἰνὼν ἐγγὺς τοῦ Σαλειμ, ὅτι ὕδατα πολλὰ ἦν ἐκεῖ, καὶ παρεγίνοντο, καὶ ἐβαπτίζοντο. Οὔπω γὰρ ἦν βεβλημένος εἰς τὴν φυλακὴν ὁ Ἰωάννης, » ὅτε καὶ ἐγένετο ζήτησις ἐκ τῶν μαθητῶν Ἰωάννου μετὰ Ἰουδαίων περὶ καθαρισμοῦ, καὶ ἦλθον πρὸς τὸν Ἰωάννην λέγοντες περὶ τοῦ Σωτῆρος τό· « Ἴδε οὗτος βαπτίζει, καὶ πάντες ἔρχονται πρὸς αὐτόν. » Ἀκηκόασιν ἀπὸ τοῦ Βαπτιστοῦ λόγους, οὓς ἔστιν ἀπ' αὐτῆς τῆς Γραφῆς ἀκριβέστερον λαβεῖν. Εἰ δὲ πυνθανομένοις ἡμῖν περὶ τοῦ, πότε γέγονε πρῶτον ἐν τῇ Καφαρναοὺμ ὁ Χριστὸς, τῇ λέξει Ματθαίου καὶ τῶν λοιπῶν δύο ἀκολουθοῦντες φήσουσι μετὰ τὸν πειρασμὸν, ὅτε, καταλείπων τὴν Ναζαρὲθ, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν· πῶς

2. That the truth concerning these things is laid up in the intelligible realities, or else if the discrepancy be not solved we must let go our faith concerning the Gospels, as not being true, nor written by a diviner Spirit, nor successfully recorded; for in both ways is the writing of these said to have been composed. For let those tell us who receive the four Gospels, and suppose that the apparent discrepancy is not solved through anagoge, in addition to the difficulties previously raised by us concerning the forty days of the temptation which can in no way find a place in John, when the Lord was in Capernaum; for if it was after the six days from when He was baptized (the dispensation of the marriage in Cana of Galilee having taken place on the sixth day), it is clear that He had neither been tempted, nor been in Nazara, nor had John yet been delivered up. After Capernaum therefore, where He remained not many days, when the Passover of the Jews was at hand, He went up to Jerusalem, when He drives out of the temple both the sheep and the oxen, and pours out the coins of the money-changers (John 2:12–15). And it appears that in Jerusalem Nicodemus the ruler of the Pharisees came to Him at first by night, and heard those things which one may take from the Gospel (John 3:1–21). "And after these things Jesus and His disciples came into the land of Judaea, and there He tarried with them, and baptized, at which season John also was baptizing in Aenon near to Salim, because there was much water there, and they came and were baptized. For John was not yet cast into prison," when there also arose a questioning on the part of John's disciples with the Jews about purification, and they came to John saying concerning the Saviour: "Behold, He baptizes, and all men come to Him" (John 3:22–26). They heard from the Baptist discourses which one may take more accurately from the Scripture itself (John 3:27–36). But if, when we inquire as to when Christ was first in Capernaum, following the text of Matthew and the other two they shall say that it was after the temptation, when, leaving Nazareth, He came and dwelt in Capernaum which is by the sea (Matt. 4:13): how

Editors' notes and page, col. 309

Ancient version (Latin)

(none)

Page

running head: 309 COMMENT. IN JOAN. TO
marginal letters: A ζαρα, οὗ ἦν; B ται συντετάχθαι ἡ; C τά τε πρόβατα; D Ἀκηκόασιν ἀπὸ τοῦ
old-edition numerals: (none)
other: begins with word fragment [Να-]ζαρα from col. 308; narrow lines of section 1 end with word fragment διελ-[θὼν]; two full-width Greek lines at end of section 1 above 2. cut off at right edge, not set: θὼν διὰ μέσου αὐτῶν ὁ Κύριος ἐπορεύετο, » ἐπισυνάπτει ταῦ[τα· « Καὶ κατῆλθεν εἰς Καφαρναοὺμ πό-] / λιν τῆς Γαλιλαίας, καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασι. »; running head cut off at right edge

PG 14:310

Editors' notes and page, col. 310

Footnotes

(64) · call in col 310

Luc. IV, 29-31.

Luke 4:29-31.

(printed under page 161)

(65) ‹anchor: in propinquo› · call in col 310

Joan. II, 12-15.

John 2:12-15.

(printed under page 161)

(66) ‹anchor: Evangelio accipere› · call in col 310

Joan. III, 1 seqq.

John 3:1 ff.

(printed under page 161)

(67) ‹anchor: veniunt ad eum› · call in col 310

ibid. 22-26.

Ibid., 22-26.

(printed under page 161)

(68) ‹anchor: ipsa Scriptura› · call in col 310

Joan. I, 15 seqq.

John 1:15 ff.

(printed under page 161)

(69) ‹anchor: civitas maritima› · call in col 310

Matth. IV, 11, 13.

Matthew 4:11, 13.

(printed under page 161)

(64) ‹anchor: πεπείρασται› · call in col 310

Οὔτε πεπείρασται. Sic codex Bodleianus; Regius, ὅτε πεπείρασται.

"Οὔτε πεπείρασται" ("neither has he been tempted"). So the Bodleian codex; the Regius has "ὅτε πεπείρασται".

(printed under page 161)

(65) ‹anchor: πρὸς αὐτὸν ἀρχὴν› · call in col 310

Ἀρχήν. Sic codex Bodleianus; Regius, ἄρχων.

"Ἀρχήν" ("at the beginning"). So the Bodleian codex; the Regius has "ἄρχων".

(printed under page 161)

(66) ‹anchor: ἐγγὺς τοῦ Σαλεὶμ› · call in col 310

Σαλείμ. Ita codex Bodleianus; Regius, Ἀλίμ, male.

"Σαλείμ" ("Salim"). So the Bodleian codex; the Regius has "Ἀλίμ", wrongly.

(printed under page 161)

(67) ‹anchor: πότε γέγονε› · call in col 310

Πότε γέγονε. Sic codex Bodleianus; Regius omisit πότε.

"Πότε γέγονε" ("when he was"). So the Bodleian codex; the Regius omitted "πότε".

(printed under page 161)

Footnotes

(70) · call in col 311

Ibid. 12; Marc. I, 14.

Ibid., 12; Mark 1:14.

(printed under page 162)

(71) · call in col 311

Joan. III, 23, 24.

John 3:23, 24.

(printed under page 162)

(72) · call in col 311

Joann. II, 12, 13, seq

John 2:12, 13 ff.

(printed under page 162)

(73) · call in col 311

Joan. III, 22.

John 3:22.

(printed under page 162)

(68) · call in col 311

Εἰς Ἱεροσόλυμα. Sic codex Bodleianus; Regius omisit εἰς.

"Εἰς Ἱεροσόλυμα" ("to Jerusalem"). So the Bodleian codex; the Regius omitted "εἰς".

(printed under page 162)

(69) ‹anchor: ἐχειραγώγησε εἰς τόνδε› · call in col 311

Εἰς τόνδε. Sic habet codex Bodleianus; in Regio deest εἰς.

"Εἰς τόνδε" ("to this [place]"). So the Bodleian codex has it; in the Regius "εἰς" is missing.

(printed under page 162)

(70) ‹anchor: ἀπαγγελλέτω› · call in col 311

Ἀπαγγελλέτω. Sic codex Bodleianus; Regius, ἀπαγγέλλεται.

"Ἀπαγγελλέτω" ("let him report"). So the Bodleian codex; the Regius has "ἀπαγγέλλεται".

(printed under page 162)

Page

running head: 311 ORIGENIS
marginal letters: A apud Matthæum, et; B vel admittens quatuor; C sanctos vident, ita; D exsistenti in loco
old-edition numerals: 164 before apparuerit tali
other: facing Latin version, not set

PG 14:312

ἅμα ἀληθῆ εἶναι ἐροῦσι τό τε παρὰ τῷ Ματθαίῳ καὶ Μάρκῳ εἰρημένον, ὡς διὰ τὸ ἀκηκοέναι αὐτὸν περὶ τοῦ Ἰωάννου παραδοθέντος, εἰς τὴν Γαλιλαίαν ἀναχωρήσαντος· καὶ τὸ παρὰ τῷ Ἰωάννῃ μετὰ καὶ ἄλλας οἰκονομίας πρὸς τῇ ἐν Καφαρναοὺμ μονῇ κείμενον, καὶ τὴν εἰς Ἱεροσόλυμα ἄνοδον, τήν τε εἰς τὴν Ἰουδαίαν ἐκεῖθεν κάθοδον, ὅτι οὔπω βεβλημένος ἦν εἰς φυλακὴν ὁ Ἰωάννης, ἀλλ' ἐβάπτιζεν ἐν Αἰνὼν ἐγγὺς τοῦ Σαλείμ ; Καὶ ἐπὶ ἄλλων δὲ πλειόνων εἴ τις ἐπιμελῶς ἐξετάζοι τὰ Εὐαγγέλια περὶ τῆς κατὰ τὴν ἱστορίαν ἀσυμφωνίας, ἥντινα καθ' ἕκαστον πειρασόμεθα κατὰ τὸ δυνατὸν παραστῆσαι, σκοτοδινιάσας ἤτοι ἀποστήσεται τοῦ κυροῦν ὡς ἀληθῶς τὰ Εὐαγγέλια, καὶ ἀποκληρωτικῶς ἑνὶ αὐτῶν προσθήσεται, μὴ τολμῶν πάντη ἀθετεῖν τὴν περὶ τοῦ Κυρίου ἡμῶν πίστιν· ἢ προσιέμενος τὰ τέσσαρα, εἶναι ἀληθὲς αὐτῶν οὐκ ἐν τοῖς σωματικοῖς χαρακτῆρσιν.

will they say that both what is said in Matthew and Mark is true at the same time—namely that He withdrew into Galilee because He had heard concerning John's having been delivered up (Matt. 4:12; Mark 1:14)—and what is set down in John after other dispensations also in addition to the stay in Capernaum, and the going up to Jerusalem, and the going down thence into Judaea, namely that John was not yet cast into prison, but was baptizing in Aenon near to Salim (John 3:23–24)? And in many other cases also, if anyone carefully examines the Gospels regarding their disagreement according to the history—which in each case we shall endeavour so far as possible to set forth—growing dizzy he will either desist from ratifying the Gospels as true in the literal sense, and will arbitrarily attach himself to one of them, not daring wholly to reject the faith concerning our Lord; or else, admitting the four, he will say that their truth does not lie in the bodily characters.

3. Ὑπὲρ δὲ τοῦ ποσὴν ἐπίνοιαν τοῦ βουλήματος τῶν Εὐαγγελίων περὶ τῶν τοιούτων λαβεῖν, καὶ τοῦτο ἡμῖν λεκτέον. Ἔστω τισὶ προκείμενον βλέπουσι τῷ πνεύματι τὸν Θεὸν, καὶ τοὺς τούτου πρὸς τοὺς ἁγίους λόγους, τήν τε παρουσίαν, ἣν πάρεστιν αὐτοῖς ἐξαιρέτοις καιροῖς τῆς προκοπῆς αὐτῶν ἐπιφαινόμενος (πλέοσιν οὖσι τὸν ἀριθμὸν, καὶ ἐν διαφόροις τόποις, οὐχ ὁμοειδεῖς τε πάντη εὐεργεσίας εὐεργετουμένοις), ἑκάστῳ ἰδίᾳ ἀπαγγεῖλαι, ἃ βλέπει τῷ πνεύματι περὶ τοῦ Θεοῦ, καὶ τῶν λόγων αὐτοῦ, τῶν τε πρὸς τοὺς ἁγίους ἐμφανειῶν, ὥστε τόνδε μὲν περὶ τῶνδε τῷδε τῷ δικαίῳ κατὰ τόνδε τὸν τόπον λεγομένων ὑπὸ Θεοῦ, καὶ πραττομένων ἀπαγγέλλειν· τόνδε δὲ περὶ τῶν ἑτέρων χρησμῳδουμένων, καὶ ἐπιτελουμένων, ἢ ἄλλον περί τινος τρίτου παρὰ τοὺς προειρημένους δύο θέλειν ἡμᾶς διδάσκειν. Ἔστω δέ τις καὶ τέταρτος τὸ ἀνάλογον τοῖς τρισὶ περί τινος ποιῶν. Συμφερέσθωσαν δὲ οἱ τέσσαρες οὗτοι περί τινων ὑπὸ τοῦ πνεύματος αὐτοῖς ὑποβαλλομένων ἀλλήλοις, καὶ περὶ ἑτέρων ἐν ὀλίγῳ παραγγελλέτωσαν, ὥστε εἶναι τοιαύτας αὐτῶν τὰς διηγήσεις· « Ὤφθη ὁ Θεὸς τῷδε κατὰ τόνδε τὸν καιρὸν ἐν τῷδε τῷ τόπῳ, καὶ τάδε αὐτῷ πεποίηκεν· οὕτως εἰ αὐτῷ ἐπιφαινόμενος τοιῷδε τῷ σχήματι, καὶ ἐχειραγώγησε εἰς τόνδε τὸν τόπον, ἔνθα πεποίηκε τάδε. Ὁ δεύτερος κατὰ τὸν αὐτὸν τοῖς εἰρημένοις γεγονέναι παρὰ τῷ προτέρῳ χρόνον ἔν τινι πόλει ἀπαγγελλέτω τὸν Θεὸν ὦφθαι, ᾧ καὶ αὐτὸς νοεῖ, τίνι δευτέρῳ ὄντι ἐν πολὺ ἀπεσχοινισμένῳ τόπῳ παρὰ τὸν τόπον τὸν τοῦ προτέρου, καὶ ἑτέρους λόγους ἀναγραφέτω κατὰ τὸν αὐτὸν καιρὸν εἰρῆσθαι, ᾧ κατὰ τὴν ὑπόθεσιν εἰλήφαμεν δευτέρῳ. Τὰ δὲ παραπλήσια περὶ τοῦ τρίτου καὶ τοῦ τετάρτου νοητέον. Συμφερέσθωσαν δὲ, ὡς προειρήκαμεν, οὗτοι τὰ ἀληθῆ ἀπαγγέλλοντες περὶ τοῦ Θεοῦ, καὶ τῶν πρός τινας εὐεργεσιῶν αὐτοῦ ἀλλήλοις, ἐπί τινων ἀπαγγελλομένων ὑπ' αὐτῶν διηγήσεων.

3. Now in order to grasp some conception of the intention of the Gospels concerning such things, this also must be said by us. Suppose the task is set before certain men who see by the spirit God, and His words to the saints, and the presence wherewith He is present with them, appearing at special seasons of their progress (these saints being several in number, and in different places, and receiving benefits by no means uniform in kind), that each separately should report what he sees by the spirit concerning God, and His words, and His manifestations to the saints, so that this one reports concerning these things spoken and done by God to this righteous man at this place; and that one concerning the things otherwise divinely uttered and accomplished, or another wishes to teach us concerning some third man beside the two aforesaid. And let there be also a fourth doing what is analogous to the three concerning someone. And let these four agree with one another concerning certain things suggested to them by the spirit, and vary a little concerning other things, so that their narratives are after this manner: "God appeared to such a one at such a season in such a place, and did such things for him; appearing to him thus in such a form, He also led him by the hand to such a place, where He did such things. Let the second report that at the very same time at which the things related took place according to the first writer in a certain city, God appeared to some second man whom he himself also has in mind, who was in a place far removed from the place of the first, and let him record that other words were spoken at the same season to the second man whom we have taken according to our hypothesis. And similar things must be understood concerning the third and the fourth. And let these men, as we have said before, reporting what is true concerning God and His benefits towards certain persons, agree with one another in some narratives reported by

Editors' notes and page, col. 312

Page

running head: ORIGENIS 312
marginal letters: A ἅμα ἀληθῆ εἶναι; B προσιέμενος τὰ τέσσαρα,; C ἁγίους ἐμφανειῶν, ὥστε; D γονέναι παρὰ τῷ
old-edition numerals: (none)
other: word split at column break: διη-[γήσεων.]
other: the word διηγήσεων. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 313

PG 14:313

Δόξει τοίνυν τῷ ἱστορίαν εἶναι νομίζοντι τὴν τούτων γραφὴν ἢ διὰ εἰκόνος ἱστορικῆς πρός τινα τὰ ὄντα παραστῆσαι πράγματα, καὶ τὸν Θεὸν ὑπολαμβάνοντι κατὰ περιγραφὴν εἶναι ἐν τόπῳ, μὴ δυνάμενον τῷ αὐτῷ πλείονας ἑαυτῷ ἐμποιῆσαι φαντασίας πλείοσιν, ἐν πλείοσι τόποις, καὶ πλείονα ἅμα λέγειν, δυνατὸν εἶναι ἀληθεύειν οὓς ὑπεθέμην τέσσαρας, τῷ ἀδύνατον εἶναι ἐν τῷδέ τινι τῷ τεταγμένῳ καιρῷ τὸν Θεὸν εἶναι, ἅτε καὶ κατὰ περιγραφὴν αὐτὸν νενοημένον ἐν τόπῳ εἶναι, καὶ τῷδε, καὶ τῷδε λέγειν τάδε, καὶ τάδε, καὶ ποιεῖν τάδε, καὶ τὰ τούτοις ἐναντία, καὶ, φέρε εἰπεῖν, καθεζόμενον ἅμα, καὶ ἑστῶτα εἶναι· εἰ ὁ μὲν τῷδε τῷ καιρῷ λέγων αὐτὸν ἑστῶτα τάδε τινὰ εἰρηκέναι, ἢ πεποιηκέναι ἐν τῷδε τῷ τόπῳ, ὁ δὲ καθεζόμενον.

them. It will seem therefore to him who supposes that the writing of these men is history, or sets forth the existing realities by a historical image in relation to certain things, and who assumes that God is in a place by circumscription, unable at the same time to produce for Himself several appearances to several persons in several places, and to speak several things at once, that it is impossible [printed: possible] that the four whom I have supposed are speaking the truth, because it is impossible for God at this particular appointed season, inasmuch as He is conceived to be in a place by circumscription, to be there and to say to this man and to that man such and such things, and to do such things and the opposites of these, and, so to speak, to be sitting and standing at the same time; if the one at this season should say that He stood and spoke or did certain such things in this place, and the other that He was sitting.

4. Ὥσπερ οὖν ἐπὶ τούτων, ὧν ὑπεθέμην, ἐκληφθεὶς ὁ νοῦς τῶν ἱστορικῶν, χαρακτῆρι βουληθέντων ἡμᾶς διδάξαι τὰ ὑπὸ τοῦ νοῦ αὐτῶν τεθεωρημένα, οὐδεμίαν ἂν εὑρεθείη ἔχων διαφωνίαν, εἰ οἱ τέσσαρες εἶεν σοφοί· οὕτω νοητέον καὶ ἐπὶ τῶν τεσσάρων ἔχειν εὐαγγελιστῶν, καταχρησαμένων μὲν πολλοῖς τῶν κατὰ τὸ τεράστιον καὶ παραδοξότατον τῆς δυνάμεως Ἰησοῦ πεπραγμένοις καὶ εἰρημένοις, ἔσθ' ὅπου καὶ προσυφανάντων τῇ Γραφῇ μετὰ λέξεως, ὡς περὶ αἰσθητῶν, τὸ καθαρῶς νοητῶς αὐτοῖς τετρανωμένον. Οὐ καταγινώσκω δήπου καὶ τὸ, ὡς κατὰ τὴν ἱστορίαν, ἑτέρως γενόμενον, πρὸς τὸ χρήσιμον τούτων μυστικοῦ σκοποῦ μετατιθέναι πως αὐτοὺς, ὥστε εἰπεῖν τὸ ἐν τόπῳ γενόμενον, ὡς ἐν ἑτέρῳ· ἢ τὸ ἐν τῷδε τῷ καιρῷ, ὡς ἐν ἄλλῳ, καὶ τὸ οὑτωσὶ ἀπαγγελλόμενον μετά τινος παραλλαγῆς αὐτοὺς πεποιηκέναι. Προέκειτο γὰρ αὐτοῖς, ὅπου μὲν ἐνεχώρει, ἀληθεύειν πνευματικῶς ἅμα καὶ σωματικῶς· ὅπου μὴ ἐνεδέχετο ἀμφοτέρως, προκρίνειν τὸ πνευματικὸν τοῦ σωματικοῦ, σωζομένου πολλάκις τοῦ ἀληθοῦς πνευματικοῦ ἐν τῷ σωματικῷ, ὡς ἂν εἴποι τις, ψευδεῖ· ὡς εἰ καὶ ἀπὸ τῆς ἱστορίας λέγοιμεν, ὅτι ὁ Ἰακὼβ φάσκων τῷ Ἰσαάκ· « Ἐγὼ Ἠσαῦ ὁ πρωτότοκός σου υἱὸς, » κατὰ μὲν τὸ πνευματικὸν ἠλήθευε, μεταλαβὼν τῶν πρωτοτοκίων ἤδη ἐν τῷ ἀδελφῷ παραπολλυμένων, καὶ διὰ τῆς στολῆς τῶν τε ἐριφίων δερμάτων τὸν ἔξωθεν χαρακτῆρα τοῦ Ἠσαῦ ἀναλαβὼν, καὶ γενόμενος χωρὶς τῆς αἰνούσης τὸν Θεὸν φωνῆς Ἠσαῦ, ἵνα χώραν λάβῃ πρὸς τὸ εὐλογηθῆναι ὕστερον ὁ Ἠσαῦ. Τάχα γὰρ εἰ μὴ ηὐλόγητο Ἰακὼβ ὡς Ἠσαῦ, οὐκ ἂν οὐδὲ Ἠσαῦ καθ' ἑαυτὸν δέξασθαι τὴν εὐλογίαν οἷός τε ἦν. Καὶ ὁ Ἰησοῦς τοίνυν πολλά ἐστι ταῖς ἐπινοίαις, ὧν ἐπινοιῶν εἰκὸς τοὺς εὐαγγελιστὰς διαφόρους ἐννοίας λαμβάνοντας, ἔσθ' ὅτε καὶ συμφερομένους ἄλλους περί τινων ἀναγεγραφέναι τὰ Εὐαγγέλια· οἷον ἀληθὲς εἰπεῖν τὰ, ὡς πρὸς τὴν λέξιν, ἀντικείμενα περὶ τοῦ Κυρίου ἡμῶν, ὅτι γέγονεν ἐκ Δαυῒδ, καὶ οὐ γέγονεν

4. Just as therefore in the case of these whom I have supposed, when the mind of the historians is grasped, who wished to teach us by a figurative character the things contemplated by their mind, it would be found to have no discrepancy, if the four were wise; so we must understand that the case stands also with the four evangelists, who made full use indeed of many things done and said according to the portentous and most marvellous nature of the power of Jesus, and in some places also wove into the Scripture in language as though concerning sensible things that which had been made clear to them in a purely intelligible manner. And I do not condemn them if they also in some way transpose, with a view to the usefulness of the mystical aim of these things, what according to the history happened otherwise, so as to speak of what happened in one place as though in another, or what happened at this season as though at another, and to have presented what is thus reported with some variation. For their purpose was, where it was possible, to speak the truth both spiritually and bodily at once; and where it was not possible in both ways, to prefer the spiritual to the bodily, the spiritual truth often being preserved in the bodily falsehood, as one might call it; just as if from the history also we should say that Jacob, in affirming to Isaac: "I am Esau your firstborn son" (Gen. 27:19), spoke the truth according to the spiritual sense, having partaken of the birthright which was already being lost in his brother, and through the robe and the skins of the kids having taken on the outward character of Esau, and having become Esau apart from the voice that praised God, in order that Esau might find a place to be blessed afterwards. For perhaps if Jacob had not been blessed as Esau, neither would Esau have been able by himself to receive the blessing. Jesus also therefore is many things in His aspects, of which aspects it is likely that the evangelists, taking different conceptions, and sometimes also agreeing with one another concerning certain things, recorded the Gospels; as for instance it is true to say things that as regards the letter are opposed concerning our Lord, that He was born of David, and was not born

Editors' notes and page, col. 313

Footnotes

(74) ‹anchor: primogenitus tuus filius› · call in col 314

Gen. XXVII, 19.

Genesis 27:19.

(printed under page 163, under col 313; superscript scripture note 74)

(74) ‹anchor: ὡς περὶ αἰσθητῶν› · call in col 313 (Greek); printed under col 314

Ὡς περὶ αἰσθητῶν. Forte scribendum ὡσπερεὶ αἰσθητόν, etc.

"Ὡς περὶ αἰσθητῶν" ("as about sensible things"). Perhaps one should write "ὡσπερεὶ αἰσθητόν" ("as if sensible"), etc.

(printed under page 163)

(75) ‹anchor: οὑτωσὶ ἀπαγγελλόμενον› · call in col 313 (Greek); printed under col 314

Codex Bodleianus, οὐτωσὶ ἀπαγγελλόμενον· codex Regius, male, οὕτως εἰ ἐπαγγελλόμενον. Mox codex Bodleianus, recte, πεποιηκέναι, Regius, πεπονηκέναι.

The Bodleian codex has "οὐτωσὶ ἀπαγγελλόμενον" ("what was thus reported"); the Regius codex, badly, "οὕτως εἰ ἐπαγγελλόμενον". Just after, the Bodleian codex rightly has "πεποιηκέναι" ("to have done"), the Regius "πεπονηκέναι".

(printed under page 163)

(76) ‹anchor: συμφερομένους ἄλλους› · call in col 313 (Greek); printed under col 314

Ἄλλους. Scribendum videtur ἀλλήλοις.

"Ἄλλους" ("others"). It seems one should write "ἀλλήλοις" ("with one another").

(printed under page 163)

Footnotes

(75) · call in col 315

Rom. I, 3.

Romans 1:3.

(printed under page 164)

(76) · call in col 315

Ibid. 4.

Ibid., 4.

(printed under page 164)

(77) ‹anchor: usque ad crucem› · call in col 315

Philipp. II, 8.

Philippians 2:8.

(printed under page 164)

(78) ‹anchor: vitae justificatio› · call in col 315

I Cor. XV, 21.

1 Corinthians 15:21.

(printed under page 164)

(79) ‹anchor: sub peccato dicere› · call in col 315

Rom. VII, 14, 15.

Romans 7:14, 15.

(printed under page 164)

(77) · call in col 315

Καὶ τὸν ἐκ σπέρματος Δαυΐδ· Υἱὸν δὲ Θεοῦ κατά, etc. Ita cod. Bodl.; Regius pro καὶ τόν habet τήν, et omisit vocem Θεοῦ.

"Καὶ τὸν ἐκ σπέρματος Δαυΐδ· Υἱὸν δὲ Θεοῦ κατά," etc. ("and him who is of the seed of David; but Son of God according to," etc.). So the Bodleian codex; the Regius has τήν in place of καὶ τόν, and omitted the word Θεοῦ.

(printed under page 164)

(78) · call in col 315

Ἐγὼ δ' οἶμαι καὶ τὸν Μαρκίωνα, etc. Vesanam hanc de Christo opinionem ex inquinatis Cerdonianorum lacunis hauserat Marcio. Vide quae de eo et ejus opera corruptis Scripturae locis adnotavit Epiphanius haeres. XLI, cap. 1; haeres. XLII, cap. 8, 9, 11, et alibi passim. HUETIUS.

"Ἐγὼ δ' οἶμαι καὶ τὸν Μαρκίωνα," etc. ("But I think that Marcion too," etc.). Marcion had drawn this insane opinion about Christ from the polluted pools of the Cerdonians. See what Epiphanius noted about him and about the passages of Scripture corrupted by his work, Heresy 41, chapter 1; Heresy 42, chapters 8, 9, 11, and passim elsewhere. HUET.

(printed under page 164)

(79) ‹anchor: σώζεσθαι› · call in col 315

Οὐ δυναμένους δι' ἐκείνου σώζεσθαι. Sic habent codices Barberinus et Regius; Bodleianus vero, οὐ δυναμένου δι' ἑαυτοῦ σώζεσθαι, quam lectionem male secutus est Ferrarius.

"Οὐ δυναμένους δι' ἐκείνου σώζεσθαι" ("us, who cannot be saved through him"). So the Barberini and Regius codices have it; but the Bodleian has "οὐ δυναμένου δι' ἑαυτοῦ σώζεσθαι" ("who cannot be saved through himself"), a reading Ferrarius wrongly followed.

(printed under page 164)

(80) ‹anchor: μὴ ἀναλαβόντος› · call in col 315

Ἀναλαβόντος. Sic codex Bodleianus; Regius et Barberinus, ἀναλαβόντα.

"Ἀναλαβόντος" ("having assumed"). So the Bodleian codex; the Regius and Barberini have "ἀναλαβόντα".

(printed under page 164)

(81) ‹anchor: πηλίκην χώραν› · call in col 315

Αὐτῷ ποιοῦμεν καὶ πηλίκην χώραν. Forte legendum εἰ αὐτῷ ποιοῦμεν καὶ τηλίκην χώραν.

"Αὐτῷ ποιοῦμεν καὶ πηλίκην χώραν" ("we make for him, and how great a room"). Perhaps one should read "εἰ αὐτῷ ποιοῦμεν καὶ τηλίκην χώραν" ("if we make for him a room so great").

(printed under page 164)

(82) ‹anchor: Ταῦτα δέ μοι› · call in col 315

Ταῦτα δέ μοι. Haec desiderantur in codice Regio, sed restituuntur e codicibus Bodleiano et Barberino. Mox pro τῆς ἐμφαινομένης scribendum videtur τὰς ἐμφαινομένας.

"Ταῦτα δέ μοι" ("but these things by me"). These words are lacking in the Regius codex, but are restored from the Bodleian and Barberini codices. Just after, instead of "τῆς ἐμφαινομένης" it seems one should write "τὰς ἐμφαινομένας".

(printed under page 164)

Page

running head: 315 ORIGENIS
marginal letters: A tes scripsisse Evangelia.; B et non hominem:; C crucem 77, »; D 5. In eumdem autem
old-edition numerals: 166 after divinitatem admittentes,
other: facing Latin version, not set; three full-width Latin lines above 5. cut off at right edge, not set: ipsum capere, si locum magnitudini ejus conveniente[m in anima nostra præparaverimus. Hæc] / autem omnia mihi dicta sunt declarare volenti, via spiri[tualis intelligentiæ, apparentem Evangelio-] / rum dissonantiam.

PG 14:316

ἐκ Δαυΐδ. Ἀληθὲς μὲν γὰρ τὸ, γέγονεν ἐκ Δαυῒδ (ὡς καὶ ὁ Ἀπόστολός φησι· « τοῦ γενομένου ἐκ σπέρματος Δαυῒδ κατὰ σάρκα »), εἰ τὸ σωματικὸν αὐτοῦ ἐκλάβομεν· ψευδὲς δὲ αὐτὸ τοῦτο, εἰ ἐπὶ τῆς θειοτέρας δυνάμεως ἀκούομεν τὸ γεγονέναι αὐτὸν ἐκ σπέρματος Δαυΐδ· ὡρίσθη γὰρ Υἱὸς Θεοῦ ἐν δυνάμει. Καὶ τάχα διὰ τοῦτο αἱ ἅγιαι προφητεῖαι ὅπου μὲν δοῦλον, ὅπου δὲ Υἱὸν αὐτὸν ἀναγορεύουσι· δοῦλον μὲν διὰ τὴν δούλου μορφὴν, καὶ τὸν ἐκ σπέρματος Δαυΐδ· Υἱὸν δὲ Θεοῦ κατὰ τὴν πρωτότοκον αὐτοῦ δύναμιν· οὕτως αὐτὸν ἀληθὲς εἰπεῖν ἄνθρωπον, καὶ οὐκ ἄνθρωπον· ἄνθρωπον κατὰ τὸ θανάτου δεκτικόν· οὐκ ἄνθρωπον δὲ κατὰ τὸ ἀνθρώπου θειότερον. Ἐγὼ δ' οἶμαι καὶ τὸν Μαρκίωνα παρεκδεξάμενον ὑγιεῖς λόγους, ἀθετοῦντα αὐτοῦ τὴν ἐκ Μαρίας γένεσιν, κατὰ τὴν θείαν αὐτοῦ φύσιν ἀποφήνασθαι, ὡς ἄρα οὐκ ἐγεννήθη ἐκ Μαρίας, καὶ διὰ τοῦτο τετολμηκέναι περιγράψαι τούτους τοὺς τόπους ἀπὸ τοῦ Εὐαγγελίου· ᾧ παραπλήσιον πεπονθέναι φαίνονται οἱ ἀναιροῦντες αὐτοῦ τὴν ἀνθρωπότητα, καὶ μόνην αὐτοῦ τὴν θεότητα παραδεξάμενοι, οἵ τε τούτοις ἐναντίοι, καὶ τὴν θεότητα αὐτοῦ περιγράψαντες, τὸν δὲ ἄνθρωπον ὡς ἅγιον καὶ δικαιότατον πάντων ἀνθρώπων ὁμολογήσαντες. Καὶ οἱ τὴν δόκησιν δὲ εἰσάγοντες, « τὸν ταπεινώσαντα αὐτὸν μέχρι θανάτου, καὶ ὑπήκοον γενόμενον μέχρι σταυροῦ » μὴ νοήσαντες, μόνον δὲ τὸ ἀπαθὲς τὸ κρεῖττον παντὸς τοιούτου συμπτώματος φαντασθέντες, ἀποστερεῖν ἡμᾶς τὸ ὅσον ἐφ' ἑαυτοῖς θέλουσι τοῦ πάντων ἀνθρώπων δικαιοτάτου ἀνθρώπου, οὐ δυναμένους δι' ἐκείνου σώζεσθαι· ὡς γὰρ « δι' ἑνὸς ἀνθρώπου ὁ θάνατος, οὕτως καὶ δι' ἑνὸς ἀνθρώπου » ἡ τῆς ζωῆς δικαίωσις. Οὐκ ἂν χωρὶς τοῦ ἀνθρώπου χωρησάντων ἡμῶν τὴν ἀπὸ τοῦ λόγου ὠφέλειαν, μένοντος ὁποῖος ἦν τὴν ἀρχὴν πρὸς τὸν Πατέρα Θεὸν, καὶ μὴ ἀναλαβόντος ἄνθρωπον, τὸν πάντων πρῶτον, καὶ πάντων τιμιώτερον, καὶ πάντων μᾶλλον καθαρώτερον αὐτὸν χωρῆσαι δυνάμενον· μεθ' ὃν καὶ ἡμεῖς δέξασθαι οἷοί τε αὐτὸν ἐσόμεθα, ἕκαστος τοσοῦτον καὶ τοιοῦτον, ὁποῖος ἦν, αὐτῷ ποιοῦμεν καὶ πηλίκην χώραν ἐν τῇ ψυχῇ ἡμῶν. Ταῦτα δέ μοι πάντα εἴρηται τῆς ἐμφαινομένης διαφωνίας τῶν Εὐαγγελίων παραστῆσαι θέλοντι ὁδῷ τῆς πνευματικῆς ἐκδοχῆς.

of David. For the statement that He was born of David is true indeed (as the Apostle also says: "Who was born of the seed of David according to the flesh" [Rom. 1:3]), if we understand His bodily part; but this very statement is false if we understand His having been born of the seed of David in reference to His diviner power; for He was declared the Son of God in power (Rom. 1:4). And perhaps on this account the holy prophecies in some places proclaim Him a servant, and in some places a Son; a servant indeed on account of the form of a servant (Phil. 2:7), and as Him Who is of the seed of David; and Son of God according to His firstborn power; thus it is true to call Him man, and not man; man according to that which is capable of death; and not man according to that which is diviner than man. And I think that Marcion also, having misconstrued sound words, when rejecting His birth from Mary, declared in accordance with His divine nature that He was not born of Mary, and on this account ventured to expunge these passages from the Gospel; something akin to which those appear to have suffered who do away with His humanity and admit His divinity alone, as well as those who are opposite to these and have expunged His divinity, while confessing the man as holy and the most righteous of all men. Those also who introduce the doctrine of appearance, not having understood Him "Who humbled Himself unto death, and became obedient unto the cross" (Phil. 2:8), and having imagined only the impassible element that is superior to every such contingency, wish so far as in them lies to deprive us of the man who is the most righteous of all men, since we cannot be saved through him; for "as through one man came death, so also through one man" comes the justification of life (1 Cor. 15:21; Rom. 5:18). For without the man we could not have received the benefit from the Word, had He remained such as He was in the beginning with God the Father (John 1:1–2), and had He not assumed a man, the first of all, and more honourable than all, and purer than all, capable of receiving Him; after whom we also shall be able to receive Him, each of us in such measure and of such a kind as He was, according as we make for Him so great a place in our soul. Now all these things have been said by me because I wish by the way of spiritual interpretation to set forth the solution of the apparent discrepancy of the Gospels.

5. Εἰς δὲ τὸν αὐτὸν τόπον καὶ τοιούτῳ παραδείγματι χρηστέον, ὅτι Παῦλος ὁ μὲν σαρκικὸς πεπράσθαι λέγει ὑπὸ τὴν ἁμαρτίαν, καὶ οὐδὲν ἀνακρίνειν οἷός τε

5. And for the same point we must also use such an example as this, that the carnal Paul says that he is sold under sin (Rom. 7:14), and was able to discern nothing;

Editors' notes and page, col. 316

Page

running head: ORIGENIS 316
marginal letters: A ἐκ Δαυΐδ. Ἀληθὲς; B θείαν αὐτοῦ φύσιν; C μένους δι' ἐκείνου; D 5. Εἰς δὲ τὸν
old-edition numerals: (none)
other: two full-width Latin lines above 5. cut off at left edge, not set: [ipsum capere, si locum magnitudini e]jus convenientem in anima nostra præparaverimus. Hæc / [autem omnia mihi dicta sunt declarare v]olenti, via spiritualis intelligentiæ, apparentem Evangelio-

PG 14:317

ἦν· ὁ δὲ πνευματικὸς ἀνακρίνειν πάντα, καὶ ὑπ' οὐδενὸς ἀνακρίνεσθαι. Καὶ τοῦ μὲν σαρκικοῦ εἰσι φωναί· « Οὐ γὰρ ὃ θέλω, τοῦτο πράσσω, ἀλλ' ὃ μισῶ, τοῦτο ποιῶ· » τοῦ δὲ πνευματικοῦ· Ὃ θέλω πράσσω, καὶ ὃ μισῶ οὐ ποιῶ. Ἀλλὰ καὶ ὁ ἁρπαγεὶς ἕως τρίτου οὐρανοῦ, καὶ ἀκούσας ἄῤῥητα ῥήματα, ἕτερος ἦν παρὰ τὸν λέγοντα· « Περὶ τοῦ τοιούτου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι. » Εἰ δὲ καὶ τοῖς Ἰουδαίοις ὡς Ἰουδαῖος γίνεται, ἵνα Ἰουδαίους κερδήσῃ· καὶ τοῖς ὑπὸ νόμον, ὡς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσῃ· τοῖς τε ἀνόμοις, ὡς ἄνομος, μὴ ὢν ἄνομος Θεοῦ, ἀλλ' ἔννομος Χριστοῦ, ἵνα κερδήσῃ τοὺς ἀνόμους· καὶ τοῖς ἀσθενέσιν ἀσθενὴς, ἵνα τοὺς ἀσθενεῖς κερδήσῃ, δῆλον, ὅτι ἐξεταστέον αὐτοῦ τοὺς λόγους, ἰδίᾳ μὲν τοὺς Ἰουδαίους, ἰδίᾳ δὲ ὅτε ἐστὶν ὡς ὑπὸ νόμον, καὶ ἄλλοτε ὅτε ἐστὶν ὡς ἄνομος, ἔσθ' ὅτε δὲ ὅτε γίνεται ἀσθενής. Οἷον ἃ λέγει κατὰ συγγνώμην, οὐ κατ' ἐπιταγὴν, ἀσθενὴς ὢν λέγει· « Τίς γὰρ, φησὶν, ἀσθενεῖ, καὶ οὐκ ἀσθενῶ ; » Ὅτε δὲ ξύρεται, καὶ προσφορὰν προσφέρει, ἢ τὸν Τιμόθεον περιτέμνει, Ἰουδαῖος γίνεται· ὅτε δὲ Ἀθηναίοις φησίν· « Εὗρον βωμὸν, ἐν ᾧ ἐγέγραπτο, Ἀγνώστῳ Θεῷ· ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν· » καὶ τό· « Ὡς καί τινες τῶν καθ' ὑμᾶς ποιητῶν εἰρήκασι· Τοῦ γὰρ καὶ γένος ἐσμὲν, » τοῖς ἀνόμοις ὡς ἄνομος γίνεται, εὐσέβειαν μαρτυρῶν τοῖς ἀσεβεστάτοις, καὶ τῷ εἰπόντι· « Ἐκ Διὸς ἀρχώμεσθα· τοῦ γὰρ καὶ γένος ἐσμὲν, » καταχρησάμενος πρὸς ὃ ἐβούλετο. Τάχα δ' ἔσθ' ὅπου τοῖς μὴ Ἰουδαίοις, ὑπὸ νόμον δὲ, ὑπὸ νόμον γίνεται.

whereas the spiritual Paul says that he discerns all things, and is discerned by no one (1 Cor. 2:15). And of the carnal Paul are the utterances: "For not what I will, this I practise, but what I hate, this I do" (Rom. 7:15); whereas of the spiritual: What I will I practise, and what I hate I do not. Moreover he who was caught up to the third heaven, and heard unspeakable words, was another beside him who says: "On behalf of such a one I will boast, but on my own behalf I will not boast" (2 Cor. 12:2–5). And if also to the Jews he becomes as a Jew, that he may gain Jews; and to those under the law, as under the law, that he may gain those under the law; and to those without law, as without law, not being without law to God, but under law to Christ, that he may gain those without law; and to the weak he becomes weak, that he may gain the weak (1 Cor. 9:20–22), it is clear that we must examine his words, separately those spoken as to Jews, and separately when he is as under the law, and at another time when he is as without law, and sometimes when he becomes weak. As for instance, the things that he says by way of concession, not by way of command (1 Cor. 7:6), he says as being weak; "For who," says he, "is weak, and I am not weak?" (2 Cor. 11:29). And when he shaves his head, and offers an offering, or circumcises Timothy (Acts 21:24, 26; 16:3), he becomes a Jew; and when he says to the Athenians: "I found an altar, on which had been written, To an Unknown God; what therefore you worship in ignorance, this I proclaim unto you;" and: "As certain also of the poets among you have said: For we are also His offspring" (Acts 17:23, 28), to those without law he becomes as without law, bearing witness of piety to the most impious, and turning to his own purpose him who said: "From Zeus let us begin; for we are also His offspring." And perhaps in some places to those who are not Jews, yet are under the law, he becomes under the law.

6. Ταῦτα δὲ οὐ μόνον εἰς τὰ περὶ τοῦ Σωτῆρος χρήσιμα ἡμῖν ἐστι τὰ παραδείγματα, ἀλλὰ καὶ εἰς τὰ περὶ τῶν μαθητῶν, περὶ ὧν καὶ αὐτῶν ἐστί τις κατὰ τὸ ῥητὸν διαφωνία. Τάχα γὰρ τῇ ἐπινοίᾳ εὑρισκόμενος ὑπὸ τοῦ ἰδίου ἀδελφοῦ Σίμων Ἀνδρέου, καὶ ἀκούων· « Σὺ κληθήσῃ Κηφᾶς, » ἕτερός ἐστι παρὰ τὸν ὁρώμενον ἅμα τῷ ἀδελφῷ ὑπὸ τοῦ περιπατοῦντος παρὰ τὴν θάλασσαν τῆς Γαλιλαίας Ἰησοῦ, καὶ ἀκούοντα ἅμα ἐκείνῳ τῷ Ἀνδρέᾳ· « Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. » Ἔπρεπε γὰρ τῷ Θεῷ λογικώτερον ἀπαγγέλλοντι περὶ τοῦ γενομένου σαρκὸς Λόγου, καὶ τὴν γένεσιν διὰ τοῦτο μὴ ἀναγράψαντι τοῦ ἐν ἀρχῇ πρὸς τὸν Θεὸν Λόγου, μηδὲ τὸν παρὰ τῇ θαλάσσῃ εὑρημένον, καὶ ἐκεῖθεν καλούμενον εἰπεῖν, ἀλλὰ τὸν εὑρισκόμενον ὑπὸ τοῦ ἀδελφοῦ μείναντος παρὰ τῷ Ἰησοῦ τῇ δεκάτῃ ὥρᾳ, καὶ διὰ τὸ οὕτως εὑρίσκεσθαι εὐθέως λαμβάνοντα τὸ Κηφᾶς. Ὁ γὰρ ὁρώμενος ὑπὸ τοῦ περιπατοῦντος παρὰ τὴν θάλασσαν τῆς Γαλιλαίας

6. Now these examples are useful to us not only for the things concerning the Saviour, but also for the things concerning the disciples, concerning whom themselves also there is a certain discrepancy according to the letter. For perhaps in aspect Simon, when found by his own brother Andrew, and hearing: "You shall be called Cephas" (John 1:41–42), is another beside him who is seen together with his brother by Jesus walking by the sea of Galilee, and who hears together with that Andrew: "Come after Me, and I will make you fishers of men" (Matt. 4:18–19; Mark 1:16–17). For it was fitting for him who reports to God in a more rational manner [so printed, perhaps for in a more theological manner] concerning the Word Who became flesh, and who on this account did not record the generation of the Word Who was in the beginning with God (John 1:1–2, 14), not to speak either of him who was found by the sea and called thence, but of him who was found by his brother who had remained with Jesus at the tenth hour (John 1:39–41), and who because he was thus found straightway received the name Cephas. For he who is seen by Him Who walks by the sea of Galilee

Editors' notes and page, col. 317

Page

running head: 317 COMMENT. IN JOAN. T
marginal letters: A ἦν· ὁ δὲ; B ὡς ὑπὸ νόμον,; C 6. Ταῦτα δὲ; D ρισκόμενον ὑπὸ τοῦ
old-edition numerals: (none)
other: three full-width Latin lines above 6. cut off at right edge, not set: erant, fit tanquam sine lege, pietatem testibus firmans imp[iissimis, et illo qui dicit : « Ab Jove prin-] / cipium, » illo illius hemistichio, « Nam hujus progenies e[tiam sumus, » abusus ad id quod volebat.] / Fortasse vero interdum his, qui non sunt Judæi, sed sub le[ge, fit sub lege.]; word split at column break: Γαλι-[λαίας]; running head cut off at right edge

PG 14:318

Editors' notes and page, col. 318

Footnotes

(80) · call in col 318

I Cor. II, 15.

1 Corinthians 2:15.

(printed under page 165)

(81) · call in col 318

Rom. VII, 15, 19.

Romans 7:15, 19.

(printed under page 165)

(82) · call in col 318

II Corinth. XII, 3.

2 Corinthians 12:3.

(printed under page 165)

(83) · call in col 318

ibid. 5.

Ibid., 5.

(printed under page 165)

(84) · call in col 318

I Cor.. IX, 20, seq.

1 Corinthians 9:20 ff.

(printed under page 165)

(85) · call in col 318

I Cor. III, 36.

1 Corinthians 3:36 [as printed].

(printed under page 165)

(86) ‹anchor: ego non infirmor› · call in col 318

II Cor. I, 29.

2 Corinthians 1:29 [as printed; the words quoted are 2 Corinthians 11:29].

(printed under page 165)

(87) ‹anchor: fit Judaeus› · call in col 318

Act. XVI, 3; XXI, 24, 26.

Acts 16:3; 21:24, 26.

(printed under page 165)

(88) ‹anchor: vobis annuntio› · call in col 318

Act. XVII, 23.

Acts 17:23.

(printed under page 165)

(89) ‹anchor: genus sumus› · call in col 318

ibid. 28

Ibid., 28.

(printed under page 165)

(90) ‹anchor: vocaberis Cephas› · call in col 318

Joan. I, 41, 42.

John 1:41, 42.

(printed under page 165)

(91) ‹anchor: piscatores hominum› · call in col 318

Matth. IV, 18, 19; Marc. I, 16, 17.

Matthew 4:18, 19; Mark 1:16, 17.

(printed under page 165)

(84) · call in col 318

Καὶ τοῖς ὑπὸ νόμον, ὡς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσῃ. Ita cod. Bodl.; male vero codex Regius, καὶ τοῖς ὑπὸ νόμον κερδήσῃ.

"Καὶ τοῖς ὑπὸ νόμον, ὡς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσῃ" ("and to those under the law, as under the law, that he might win those under the law"). So the Bodleian codex; but the Regius codex badly has "καὶ τοῖς ὑπὸ νόμον κερδήσῃ".

(printed under page 165)

(85) ‹anchor: τῷ Θεῷ› · call in col 318

Θεῷ. Haec vox παρέλκει, et omnino est resecanda.

"Θεῷ" ("God"). This word is superfluous and must certainly be cut out.

(printed under page 165)

Page

running head: NT. IN JOAN. TOMUS X. 318
marginal letters: A dijudicare posse; spiritualem; B ret, perspicuum est; C 6. Cæterum hæc exempla; D fratre, qui mansit
old-edition numerals: 167 before imperium 85,
other: facing Latin version, not set; three full-width Latin lines above 6. cut off at left edge, not set: [erant, fit tanquam sine lege, pietatem testi]bus firmans impiissimis, et illo qui dicit : « Ab Jove prin- / [cipium, » illo illius hemistichio, « Nam huj]us progenies etiam sumus, » abusus ad id quod volebat. / [Fortasse vero interdum his, qui non sunt J]udæi, sed sub lege, fit sub lege.

PG 14:319

Editors' notes and page, col. 319

Footnotes

(92) · call in col 319

Matth. XVI, 18.

Matthew 16:18.

(printed under page 166)

(86) · call in col 319

Βαπτίζων. Deest in cod. Bodleian. et videtur resecandum.

"Βαπτίζων" ("baptizing"). It is missing in the Bodleian codex and seems to need cutting out.

(printed under page 166)

(87) · call in col 319

Ἰδίᾳ χωρῆσαι νοῆσαι. Ita codex Bodleianus; Regius, διαχωρῆσαι νοῆσαι.

"Ἰδίᾳ χωρῆσαι νοῆσαι". So the Bodleian codex; the Regius has "διαχωρῆσαι νοῆσαι".

(printed under page 166)

(88) · call in col 319

Καὶ ἃ μέντοιγε κατὰ τόν, etc. Ita legitur in omnibus nostris mss.; Huetius vero legendum putavit κατὰ μέντοιγε τόν, etc.

"Καὶ ἃ μέντοιγε κατὰ τόν," etc. So it reads in all our manuscripts; but Huet thought one should read "κατὰ μέντοιγε τόν," etc.

(printed under page 166)

(89) · call in col 319

Post Σωτῆρα codex Bodleianus addit πεποιηκέναι, sed omnino redundat.

After "Σωτῆρα" ("the Saviour") the Bodleian codex adds "πεποιηκέναι" ("to have made"), but it is wholly redundant.

(printed under page 166)

(90) ‹anchor: ἀγρὸς παρακλήσεως› · call in col 319

Καφαρναούμ, ὅπερ ἑρμηνεύεται Ἀγρὸς παρακλήσεως. Hieronymus De nominib. Hebr.: Capharnaum, ager, vel villa consolationis. A כפר pagus, et נחם, consolatus est.

"Καφαρναούμ, ὅπερ ἑρμηνεύεται Ἀγρὸς παρακλήσεως" ("Capernaum, which is interpreted 'field of consolation'"). Jerome, On Hebrew Names: "Capharnaum, field or farmstead of consolation." From כפר, "village", and נחם, "he consoled".

(printed under page 166)

(91) ‹anchor: ψυχὴν› · call in col 319

Συνειληφυῖαν ψυχήν. Ita codex Bodleianus; Regius, συνειληφυῖαν αὐτὴν ψυχήν, etc.

"Συνειληφυῖαν ψυχήν" ("the soul that had conceived"). So the Bodleian codex; the Regius has "συνειληφυῖαν αὐτὴν ψυχήν," etc.

(printed under page 166)

(92) ‹anchor: περὶ πλειόνων› · call in col 319

Περὶ πλειόνων, etc. In editione Huetii deest περί, quod restituitur e codice Bodleiano.

"Περὶ πλειόνων," etc. ("concerning more [doctrines]"). In Huet's edition "περί" is missing; it is restored from the Bodleian codex.

(printed under page 166)

Page

running head: 319 ORIGENIS
marginal letters: A accipit : « Tu; B tiones, vel sermones,; C 7. Quærendum attamen; D stente. Sane qui
old-edition numerals: 168 before quando ne
other: facing Latin version, not set; two full-width Greek lines above 7. cut off at right edge, not set: ταῖς ἐληλυθέναι τὸν Σωτῆρα, παρακαλέσοντα ἐπὶ τοῖς ἐν[ τῷ πλήρει ἀγρῷ ἐσομένοις καρποῖς τοὺς] / μαθητευομένους καὶ τὴν συνειληφυῖαν ψυχὴν ἐκ τοῦ ἁ[γίου Πνεύματος, ἢ τοὺς ἐκεῖ ὠφελημένους.]

PG 14:320

μόλις ποτὲ καὶ ὕστερον λαμβάνει τό· « Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν. » Καὶ ὁ μὲν παρὰ τῷ Ἰωάννῃ Ἰησοῦς γινώσκεται παρὰ τοῖς Φαρισαίοις βαπτίζων ἐν τοῖς μαθηταῖς αὐτοῦ, βαπτίζων καὶ μετὰ τῶν ἄλλων ἐξαιρέτων καὶ τοῦτο ποιῶν· ὁ δὲ παρὰ τοῖς τρισὶν Ἰησοῦς οὐδαμῶς βαπτίζει. Ἔτι δὲ καὶ ὁ Βαπτιστὴς Ἰωάννης μέχρι πολλοῦ παρὰ τῷ ὁμωνύμῳ εὐαγγελιστῇ διαρκεῖ, μὴ βεβλημένος εἰς φυλακήν. Ὁ δὲ παρὰ τῷ Ματθαίῳ σχεδὸν Ἰησοῦ πειραζομένου εἰς τὴν φυλακὴν παραδίδοται· δι' ὃν καὶ ἀναχωρεῖ ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν περιιστάμενος τὸ γενέσθαι ἐν τῇ φυλακῇ· ἀλλ' οὐδὲ εὑρίσκεται ἐν τῷ Ἰωάννῃ ὁ Βαπτιστὴς παραδιδόμενος εἰς φυλακήν. Τίς δ' οὕτως σοφὸς, καὶ ἐπὶ τοσοῦτον ἱκανὸς, ὡς πάντα τὸν Ἰησοῦν ἀπὸ τῶν τεσσάρων εὐαγγελιστῶν μαθεῖν, καὶ ἕκαστον ἰδίᾳ χωρῆσαι νοῆσαι, καὶ πάσας αὐτοῦ τὰς καθ' ἕκαστον τόπον ἰδεῖν ἐπιδημίας, καὶ λόγους, καὶ ἔργα ; Καὶ ἃ μέντοιγε κατὰ τὸν προκείμενον τόπον, ἀκολούθως νομίζομεν τῇ ἕκτῃ ἡμέρᾳ τὸν Σωτῆρα, ὅτε γεγένηται ἡ κατὰ τὸν γάμον οἰκονομία ἐν Κανᾷ τῆς Γαλιλαίας, καταβεβηκέναι ἅμα τῇ μητρὶ, καὶ τοῖς ἀδελφοῖς, καὶ τοῖς μαθηταῖς εἰς τὴν Καφαρναοὺμ, ὅπερ ἑρμηνεύεται ἀγρὸς παρακλήσεως. Ἐχρῆν γὰρ μετὰ τὴν ἐν τῷ οἴνῳ εὐωχίαν καὶ εἰς τὸν τῆς παρακλήσεως ἀγρὸν ἅμα τῇ μητρὶ, καὶ τοῖς μαθηταῖς ἐληλυθέναι τὸν Σωτῆρα, παρακαλέσοντα ἐπὶ τοῖς ἐν τῷ πλήρει ἀγρῷ ἐσομένοις καρποῖς τοὺς μαθητευομένους καὶ τὴν συνειληφυῖαν ψυχὴν ἐκ τοῦ ἁγίου Πνεύματος, ἢ τοὺς ἐκεῖ ὠφελημένους.

scarcely at length and afterwards receives the saying: "You are Peter, and upon this rock I will build My Church" (Matt. 16:18). And the Jesus in John is known among the Pharisees as baptizing in His disciples (John 4:1–2), baptizing and doing this also along with His other special works; whereas the Jesus in the three by no means baptizes. Moreover John the Baptist also continues for a long time in the evangelist of the same name without being cast into prison (John 3:24). Whereas the John in Matthew is delivered into prison almost as soon as Jesus is tempted; on whose account also Jesus withdraws into Galilee, avoiding being put in prison (Matt. 4:12); yet in John the Baptist is not even found delivered into prison. Now who is so wise, and to such a degree competent, as to learn the whole Jesus from the four evangelists, and to be able to understand each separately, and to see all His sojourns in each place, and His words, and works? And as regards the passage before us, we accordingly suppose that on the sixth day, when the dispensation of the marriage in Cana of Galilee took place, the Saviour went down together with His mother, and His brethren, and His disciples to Capernaum (John 2:1, 12), which is interpreted field of consolation. For after the feasting in wine the Saviour had to come also into the field of consolation together with His mother and the disciples, to console, with the fruits that would be in the full field, those being made disciples and the soul that had conceived of the Holy Spirit, or those who had been benefited there.

7. Ζητητέον μέντοιγε διὰ τί εἰς μὲν τὸν γάμον οὐ καλοῦνται οἱ ἀδελφοὶ αὐτοῦ· ἀλλ' οὐδὲ ἦσαν ἐκεῖ, οὐ γὰρ εἴρηται· εἰς δὲ τὴν Καφαρναοὺμ καταβαίνουσι μετ' αὐτοῦ, καὶ τῆς μητρὸς αὐτοῦ, καὶ τῶν μαθητῶν. Ἔτι δὲ ἐξεταστέον διὰ τί νῦν οὐκ εἰσέρχονται εἰς τὴν Καφαρναοὺμ, μηδὲ ἀναβαίνουσιν εἰς αὐτὴν, ἀλλὰ καταβαίνουσιν. Ὅρα οὖν εἰ ἐνταῦθα τοὺς ἀδελφοὺς ἀντὶ τῶν συγκαταβεβηκυιῶν αὐτῷ δυνάμεων ἐκληπτέον, οὐ καλουμένων εἰς τὸν γάμον καθ' ἃς εἴπαμεν διηγήσεις, κατωτέρω δὲ ἐν ὑποδεεστέροις τῶν χρηματιζόντων μαθητῶν τοῦ Χριστοῦ, καὶ ἄλλου εἴδους ὠφελημένων· ὅτι, εἰ καλεῖται μήτηρ αὐτοῦ, εἰσί τινες καρποφοροῦντες, πρὸς οὓς αὐτός τε καταβαίνει ὁ Κύριος σὺν τοῖς ὑπηρέταις τοῦ Λόγου, καὶ μαθηταῖς, τοὺς τοιούτους ὠφελῶν, καὶ τῆς μητρὸς αὐτῷ συμπαρούσης. Ἐοίκασί γε οἱ καλούμενοι Καφαρναοὺμ μὴ χωρεῖν τὴν ἐπιπλεῖον διατριβὴν παρ' αὐτοῖς τοῦ Ἰησοῦ, καὶ τῶν συγκαταβαινόντων αὐτῷ· ὅθεν μένουσι μὲν παρ' αὐτοῖς οὐ μὴν πολλὰς ἡμέρας· τὸν γὰρ περὶ πλειόνων δογμάτων φωτισμὸν ὁ τῆς κατωτέρω παρακλήσεως

7. Nevertheless we must inquire why His brethren are not invited to the marriage; nor indeed were they there, for it is not said so (John 2:2); whereas to Capernaum they go down with Him, and His mother, and the disciples (John 2:12). And further we must examine why they do not now enter into Capernaum, nor go up to it, but go down. See therefore whether here the brethren are to be taken for the powers that went down with Him, which were not invited to the marriage according to the explanations we gave, but were benefited lower down, among those inferior to the men who bear the name of disciples of Christ, and in another way; because, if His mother is invited, there are some who bear fruit, to whom the Lord Himself goes down together with the ministers of the Word and disciples, benefiting such men, His mother also being present with Him. Those at least who are called Capernaum appear not to contain the longer tarrying among them of Jesus and of those who go down with Him; whence they remain indeed with them, yet not many days; for the illumination concerning more numerous doctrines the field of the lower consolation

Editors' notes and page, col. 320

Page

running head: ORIGENIS 320
marginal letters: A λαίας μόλις ποτὲ; B ὡς πάντα τὸν; C 7. Ζητητέον μέντοιγε; D καὶ τῆς μητρὸς
old-edition numerals: (none)
other: begins with word fragment [Γαλι-]λαίας from col. 317; narrow lines of section 6 end with word fragment μαθη-[ταῖς]; two full-width Greek lines at end of section 6 above 7. cut off at left edge, not set: [ταῖς ἐληλυθέναι τὸν Σωτῆρα, παρακαλέσον]τα ἐπὶ τοῖς ἐν τῷ πλήρει ἀγρῷ ἐσομένοις καρποῖς τοὺς / [μαθητευομένους καὶ τὴν συνειληφυῖαν ψυχὴ]ν ἐκ τοῦ ἁγίου Πνεύματος, ἢ τοὺς ἐκεῖ ὠφελημένους.

PG 14:321

ἀγρὸς οὐ χωρεῖ, ὀλιγωτέρων τυγχάνων δεκτικός. Παραθετέον δὲ πρὸς τὸ θεωρῆσαι διαφορὰς τῶν ἐπιπλεῖον ἢ ἔλαττον δεχομένων τὸν Ἰησοῦν ἐν τῷ· « Ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας, » τὸ ἐν τῷ κατὰ Ματθαῖον τῷ ἀναστάντι ἐκ νεκρῶν μεμαθητευμένοις λεγόμενον, καὶ ἀποστελλομένοις μαθητεῦσαι πάντα τὰ ἔθνη, οὕτως ἔχον· « Ἰδοὺ, μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος· » τοῖς μὲν γὰρ πάντα ὅσα ἐνδέχεται φύσιν ἀνθρωπίνην γνῶναι ἔτι ἐνταῦθα τυγχάνουσαν εἰσομένοις λέγεται δεικτικῶς τό· « Ἐγὼ μεθ' ὑμῶν εἰμι· » καὶ περὶ πάσης τῆς ἐν τοῖς θεωρουμένοις ἀνατολῆς ἡμέρας πλείονας ποιούσης τοῖς μακαριωτάτοις τό· « Πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος· » περὶ δὲ τῶν ἐν Καφαρναοὺμ, πρὸς οὓς, ὡς ὑποδεεστέρους καταβαίνουσιν, οὐ μόνον ὁ Ἰησοῦς, ἀλλὰ καὶ ἡ μήτηρ αὐτοῦ, καὶ οἱ ἀδελφοὶ αὐτοῦ, καὶ οἱ μαθηταί· « Ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. »

does not contain, being capable of receiving fewer things. And in order to contemplate the differences of those who receive Jesus for a longer or a shorter time in the saying: "There they remained not many days" (John 2:12), we must compare what is said in the Gospel according to Matthew by Him Who rose from the dead to those who had been made disciples and were being sent forth to make disciples of all the nations, which runs thus: "Behold, I am with you all the days unto the consummation of the age" (Matt. 28:19–20); for to those who shall know all things that it is possible for human nature while still here to know, there is said demonstratively: "I am with you;" and concerning every rising in the things contemplated that makes more days for the most blessed, the saying: "All the days, unto the consummation of the age;" whereas concerning those in Capernaum, to whom, as being inferior, there go down not only Jesus, but also His mother, and His brethren, and His disciples, it is said: "There they remained not many days."

8. Εἰκὸς δὲ οὐκ ἀλόγως ζητήσειν τινὰς, εἰ μετὰ πάσας τὰς ἡμέρας τούτου τοῦ αἰῶνος οὐκ ἔτι ἔσται ὁ εἰπών· « Ἰδοὺ ἐγὼ μεθ' ὑμῶν, » μετὰ τῶν χωρησάντων αὐτὸν, « ἕως τῆς συντελείας τοῦ αἰῶνος· » τὸ γὰρ ἕως, οἱονεὶ περιγραφήν τινα δηλοῖ χρόνου. Λεκτέον δὲ καὶ πρὸς τοῦτο, ὅτι οὐ ταὐτόν ἐστι τὸ, « Μεθ' ὑμῶν εἰμι, » τῷ, Ἐν ὑμῖν εἰμι. Τάχα οὖν κυριώτερον λέγοιμεν οὐκ ἐν τοῖς μαθητευομένοις εἶναι τὸν Σωτῆρα, ἀλλὰ μετ' αὐτῶν, ὅσον τῷ νῷ οὐκ ἐφθάκασιν ἐπὶ τὴν τοῦ αἰῶνος συντέλειαν. Ἐπὰν δὲ τὴν τοῦ κόσμου σταυρωθέντος αὐτοῖς τὴν συντέλειαν αὐτοῦ ἐνστᾶσαν τὸ ὅσον ἐπὶ τῇ αὐτῶν παρασκευῇ θεωρήσωσι, τότε οὐκ ἔτι μετ' αὐτῶν, ἀλλ' ἐν αὐτοῖς γενομένου τοῦ Ἰησοῦ, ἐροῦσι τὸ, « Οὐκ ἔτι ζῶ ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός· » καὶ τὸ, « Εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ ; » Ταῦτα δὲ λέγομεν, τηρουμένης πως ἰδίᾳ καὶ τῆς παριστάσης ἐκδοχῆς τὸ, « πάσας τὰς ἡμέρας » λέγεσθαι, τὰς « ἕως συντελείας τοῦ αἰῶνος, » κατὰ τὰ ἐφικτὰ τῇ ἀνθρωπίνῃ φύσει καταλαβεῖν ἔτι ἐνταῦθα τυγχανούσῃ· ἔστι γὰρ καὶ ἐκείνης τῆς ἑρμηνείας τηρουμένης ἐπιστῆσαι τῷ ἐγὼ, ἵνα ὁ μὲν ἕως τῆς συντελείας μετὰ τῶν ἀποστελλομένων μαθητεύειν πάντα τὰ ἔθνη ᾖ ὁ κενώσας ἑαυτὸν, καὶ τὴν τοῦ δούλου μορφὴν λαβών· ὡσπερεὶ δὲ τοῦτο ἕτερος ἐν τῇ καταστάσει ὢν, τῇ πρὸ τοῦ κενῶσαι ἑαυτὸν, μετὰ τὴν συντέλειαν τοῦ αἰῶνος, γένηται μετὰ τούτων, « ἕως » ὑπὸ τοῦ Πατρὸς « τεθῶσι πάντες οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ, » μετὰ ταῦτα « ὅτε παραδίδωσιν » ὁ Υἱὸς « τὴν βασιλείαν τῷ Θεῷ καὶ Πατρὶ, » τοῦ Πατρὸς ἐροῦντος

8. Now it is likely that some will not unreasonably inquire whether after all the days of this age He Who said: "Behold, I am with you," will no longer be with those who have received Him, "unto the consummation of the age" (Matt. 28:20); for the word "unto" signifies as it were a certain circumscription of time. And to this also we must say that "I am with you" is not the same as "I am in you." Perhaps therefore we might more properly say that the Saviour is not in those who are being made disciples, but with them, so far as in mind they have not yet arrived at the consummation of the age. But when they contemplate the consummation of the world crucified to them (Gal. 6:14) as having arrived so far as concerns their own preparation, then, Jesus having come to be no longer with them, but in them, they will say: "I live no longer, but Christ lives in me" (Gal. 2:20); and: "Since you seek a proof of Christ Who speaks in me" (2 Cor. 13:3). Now we say these things while preserving in a way separately that interpretation also which sets forth that "all the days," namely those "unto the consummation of the age," are spoken according to the things within the reach of human nature to apprehend while it is still here; for while that interpretation also is preserved, one may fix attention upon the word "I," so that He Who is until the consummation with those sent forth to make disciples of all the nations is He Who emptied Himself and took the form of a servant (Phil. 2:7); whereas after the consummation of the age, being as it were another than this in the state which existed before He emptied Himself, He comes to be with them "until all His enemies are put" by the Father "as a footstool of His feet" (Ps. 109:1; 1 Cor. 15:25; Heb. 10:13), and after these things, "when" the Son "delivers up the kingdom to God and the Father" (1 Cor. 15:24), the Father shall say

Editors' notes and page, col. 321

Footnotes

(92) · call in col 322

Joan. II, 12.

John 2:12.

(printed under page 167)

(93) · call in col 322

Matth. XXVIII, 20.

Matthew 28:20.

(printed under page 167)

(94) ‹anchor: vivit in me Christus› · call in col 322

Galat. II, 20.

Galatians 2:20.

(printed under page 167)

(95) ‹anchor: loquentis in me Christi› · call in col 322

II Cor. XIII, 3.

2 Corinthians 13:3.

(printed under page 167)

(96) ‹anchor: docendum omnes gentes› · call in col 322

Matth. XXVIII, 19.

Matthew 28:19.

(printed under page 167)

(97) ‹anchor: forma servi sumpta› · call in col 322

Philipp. II, 7.

Philippians 2:7.

(printed under page 167)

(98) ‹anchor: subsellium pedum ejus› · call in col 322

Hebr. X, 13.

Hebrews 10:13.

(printed under page 167)

(93) · call in col 322

Λέγεται δεικτικῶς.... ἐν τοῖς θεωρουμένοις. Haec omnia desunt in codice Regio, ac proinde in editione Huetii; sed restituuntur e codice Bodleiano.

"Λέγεται δεικτικῶς.... ἐν τοῖς θεωρουμένοις." All these words are missing in the Regius codex, and consequently in Huet's edition; but they are restored from the Bodleian codex.

(printed under page 167)

(94) ‹anchor: Μεθ' ὑμῶν εἰμι› · call in col 322

Codex Bodleianus restituit τῷ, Ἐν ὑμῖν εἰμι, quod desideratur in codice Regio.

The Bodleian codex restores "τῷ, Ἐν ὑμῖν εἰμι" ("as 'I am in you'"), which is lacking in the Regius codex.

(printed under page 167)

(95) ‹anchor: οὐκ ἐφθάκασιν› · call in col 322

Ὅσον τῷ νῷ οὐκ ἐφθάκασιν. Ita optime habet codex Bodleianus; male vero Regius, ὅσων τῷ νῷ οὐκ ἐφθακόσιν.

"Ὅσον τῷ νῷ οὐκ ἐφθάκασιν" ("so far as they have not in mind arrived"). So the Bodleian codex has it, very well; but the Regius badly has "ὅσων τῷ νῷ οὐκ ἐφθακόσιν".

(printed under page 167)

(96) ‹anchor: ἐπιστῆσαι τῷ› · call in col 322

Τῷ. Sic codex Bodleianus; Regius, τό.

"Τῷ". So the Bodleian codex; the Regius has "τό".

(printed under page 167)

(97) ‹anchor: ὡσπερεὶ δὲ τοῦτο› · call in col 322

Τοῦτο. Lege τούτου. Totum hunc locum Ferrarius videtur legisse: ὥσπερ εἰ εἶπε τοῦτο· vertit enim, tanquam si hoc dixisset, quod sit cum his post consummationem saeculi alius, exsistens in statu praecedenti suam exinanitionem.

"Τοῦτο" ("this"). Read "τούτου" ("than this one"). Ferrarius seems to have read this whole passage as "ὥσπερ εἰ εἶπε τοῦτο" ("as if he had said this"); for he translated: "as if he had said this, that another is with them after the consummation of the age, being in the state that preceded his self-emptying."

(printed under page 167)

Footnotes

(99) · call in col 323

I Cor. XV, 25.

1 Corinthians 15:25.

(printed under page 168)

(1) · call in col 323

Matth. XXVIII, 20.

Matthew 28:20.

(printed under page 168)

(2) · call in col 323

Joan. II, 12.

John 2:12.

(printed under page 168)

(3) · call in col 323

Matth. IV, 13.

Matthew 4:13.

(printed under page 168)

(4) · call in col 323

ibid. 17.

Ibid., 17.

(printed under page 168)

(5) · call in col 323

Marc. I, 13, 14 seq.

Mark 1:13, 14 ff.

(printed under page 168)

(6) ‹anchor: statim enim inquit› · call in col 323

ibid. 24 seq.

Ibid., 24 ff.

(printed under page 168)

(7) ‹anchor: Marcus inquit› · call in col 323

ibid. 31 seq.

Ibid., 31 ff.

(printed under page 168)

(8) ‹anchor: cum Marco loquitur› · call in col 323

Luc. IV, 33 seq.

Luke 4:33 ff.

(printed under page 168)

(9) ‹anchor: postea narrat› · call in col 323

Luc. IV, 38, 39.

Luke 4:38, 39.

(printed under page 168)

(98) · call in col 323

Τοῦδε πάσας. Lego ἢ οὐδὲ πάσας.

"Τοῦδε πάσας." I read "ἢ οὐδὲ πάσας" ("or not even all").

(printed under page 168)

Page

running head: 323 ORIGENIS
marginal letters: A cente illis :; B scriptum fuisset, nihil; C actionem quamdam eum; D Galilææ, ibique docebat
old-edition numerals: 170 before Patre dicente; 171 before doctrina ejus,
other: facing Latin version, not set

PG 14:324

αὐτοῖς τό· « Ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι. » Πότερον δὲ, πάσας ἡμέρας ἕως τοῦδε τοῦ χρόνου, ἢ ἁπλῶς, πάσας τὰς ἡμέρας, τοῦδε πάσας, ἀλλὰ πᾶσαν, ἔνεστι σκοπεῖν τῷ βουλομένῳ. Νῦν γὰρ ἡμᾶς οὐκ ἀπαιτεῖ τὰ προκείμενα ἐπὶ τοσοῦτον παρεκβῆναι τοῦ λόγου.

to them: "Behold, I am with you" (Matt. 28:20). And whether it is all days until this time, or simply all the days, or not even all days, but every day, anyone who wishes may consider. For at present the matters before us do not require us to digress so far from our subject.

9. Ὁ μέντοιγε Ἡρακλέων τὸ, « Μετὰ τοῦτο κατέβη εἰς Καφαρναοὺμ, » αὐτὸς διηγούμενος, ἄλλης πάλιν οἰκονομίας ἀρχήν φησι δηλοῦσθαι, οὐκ ἀργῶς τοῦ κατέβη εἰρημένου· καί φησι τὴν Καφαρναοὺμ σημαίνειν ταῦτα τὰ ἔσχατα τοῦ κόσμου, ταῦτα τὰ ὑλικὰ εἰς ἃ κατῆλθε· καὶ διὰ τὸ ἀνοίκειον, φησὶν, εἶναι τὸν τόπον, οὐδὲ πεποιηκώς τι λέγεται ἐν αὐτῇ, ἢ λελαληκώς. Εἰ μὲν οὖν μηδὲ ἐν τοῖς λοιποῖς Εὐαγγελίοις πεποιηκώς τι, ἢ λελαληκὼς ἐν τῇ Καφαρναοὺμ ὁ Κύριος ἡμῶν ἀνεγέγραπτο, τάχα ἂν ἐδιστάξαμεν περὶ τοῦ παραδέξασθαι αὐτοῦ τὴν ἑρμηνείαν. Νυνὶ δὲ ὁ Ματθαῖος καταλιπόντα φησὶ τὸν Κύριον ἡμῶν τὴν Ναζαρὲθ, ἐλθόντα κατῳκηκέναι εἰς Καφαρναοὺμ τὴν παραθαλασσίαν, καὶ ἀπὸ τότε ἀρχὴν τοῦ κηρύσσειν πεποιῆσθαι λέγοντα· « Μετανοεῖτε, ἤγγικε γὰρ ἡ βασιλεία τῶν οὐρανῶν. » Ὁ δὲ Μάρκος ἀπὸ τοῦ πρὸς τὸν διάβολον πειρασμοῦ, μετὰ τὸ παραδοθῆναι τὸν Ἰωάννην, ἀπαγγέλλει ἡμῖν εἰς τὴν Γαλιλαίαν κηρύσσοντα τὸ Εὐαγγέλιον τοῦ Θεοῦ ἐληλυθέναι τὸν Κύριον· καὶ μετὰ τὴν εἰς ἀποστολὴν ἐκλογὴν τῶν τεσσάρων ἁλιέων εἰσπορεύονται εἰς Καφαρναοὺμ, καὶ εὐθὺς τοῖς σάββασιν ἐδίδασκεν εἰς τὴν συναγωγὴν, καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ. Ἀλλὰ καὶ πρᾶξιν αὐτοῦ ἀναγράφει γεγενημένην ἐν Καφαρναούμ· εὐθὺς γάρ φησιν· « Ἐν τῇ συναγωγῇ αὐτῶν ἦν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξε λέγων· Ἔα, τί ἡμῖν καὶ σοὶ, Ἰησοῦ Ναζαρηνέ ; ἦλθες ἀπολέσαι ἡμᾶς ; Οἴδαμέν σε τίς εἶ, ὁ Υἱὸς τοῦ Θεοῦ. Καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων· Φιμώθητι, καὶ ἔξελθε ἐξ αὐτοῦ· ὅτε καὶ ἐσπάραξεν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον, καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. Καὶ ἐθαμβήθησαν ἅπαντες. » Καὶ ἡ πενθερὰ Σίμωνος τοῦ πυρετοῦ ἀπαλλάσσεται ἐν τῇ Καφαρναούμ. Πρὸς τούτοις ὁ Μάρκος φησὶ ἑσπέρας γεγενημένης ἐν τῇ Καφαρναοὺμ τεθεραπεῦσθαι πάντας τοὺς κακῶς ἔχοντας καὶ δαιμονιζομένους. Καὶ ὁ Λουκᾶς δὲ τὰ παραπλήσια τῷ Μάρκῳ ἀπαγγέλλει περὶ τῆς Καφαρναοὺμ, λέγων· « Καὶ ἦλθεν εἰς Καφαρναοὺμ, πόλιν τῆς Γαλιλαίας, καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασι. Καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ. Καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξε φωνῇ μεγάλῃ· Ἔα, τί ἡμῖν καὶ σοὶ, Ἰησοῦ Ναζαρηνέ ; ἦλθες ἀπολέσαι ἡμᾶς ; Οἶδά σε τίς εἶ, ὁ Ἅγιος τοῦ Θεοῦ. Καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, λέγων· Φιμώθητι, καὶ ἔξελθε ἀπ' αὐτοῦ. Τότε καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς

9. Heracleon, however, himself expounding the words: "After this He went down to Capernaum" (John 2:12), says that the beginning of another dispensation again is signified, the word "went down" not being spoken idly; and he says that Capernaum signifies these outermost parts of the world, these material things into which He went down; and because the place, says he, was uncongenial, He is not said either to have done anything in it, or to have spoken. Now if in the remaining Gospels also our Lord had not been recorded as having done anything or spoken in Capernaum, perhaps we should have hesitated about accepting his interpretation. But as it is, Matthew says that our Lord, having left Nazareth, came and dwelt in Capernaum which is by the sea, and from that time made a beginning of preaching, saying: "Repent, for the kingdom of the heavens is at hand" (Matt. 4:13, 17). And Mark reports to us that from the temptation by the devil, after John was delivered up, the Lord came into Galilee preaching the Gospel of God; and after the election of the four fishermen to the apostleship they enter into Capernaum, and straightway on the sabbath days He taught in the synagogue, and they were astonished at His teaching (Mark 1:13–22). Moreover he also records a deed of His that took place in Capernaum; for straightway he says: "In their synagogue there was a man with an unclean spirit, and he cried out, saying: Let be, what have we to do with Thee, Jesus of Nazareth? Art Thou come to destroy us? We know Thee Who Thou art, the Son of God. And Jesus rebuked him, saying: Be silent, and come out of him; when the unclean spirit also convulsed him, and crying with a loud voice came out of him. And all were amazed" (Mark 1:23–27). And Simon's mother-in-law is freed from the fever in Capernaum (Mark 1:29–31). In addition to these things Mark says that when evening was come in Capernaum all who were sick and possessed with demons were healed (Mark 1:32–34). And Luke also reports things similar to Mark concerning Capernaum, saying: "And He came to Capernaum, a city of Galilee, and He was teaching them on the sabbath days. And they were astonished at His teaching, because His word was with authority. And in the synagogue there was a man having a spirit of an unclean demon, and he cried out with a loud voice: Let be, what have we to do with Thee, Jesus of Nazareth? Art Thou come to destroy us? I know Thee Who Thou art, the Holy One of God. And Jesus rebuked him, saying: Be silent, and come out from him. Then the demon, having thrown him into

Editors' notes and page, col. 324

Footnotes

(98) ‹anchor: τοῦδε πάσας› · call in col 324 (Greek); printed under col 323

Τοῦδε πάσας. Lego ἢ οὐδὲ πάσας.

"Τοῦδε πάσας" ("of this, all"). I read "ἢ οὐδὲ πάσας" ("or not even all"). [The English of the column follows this conjecture.]

(printed under page 168) - pointer: superscript scripture notes 1–9 under col 323 (Matt. XXVIII, 20; Joan. II, 12; Matth. IV, 13; ibid. 17; Marc. I, 13, 14 seq.; ibid. 24 seq.; ibid. 31 seq.; Luc. IV, 33 seq.; Luc. IV, 38, 39) are called in the facing Latin only; see the notes of col 323.

Page

running head: ORIGENIS 324
marginal letters: A αὐτοῖς τό ·; B γελίοις πεποιηκώς τι,; C τὴν συναγωγὴν, καὶ; D ραπλήσια τῷ Μάρκῳ
old-edition numerals: (none)
other: (none)

PG 14:325

μέσον, ἐξῆλθεν ἀπ' αὐτοῦ, μηδὲν βλάψαν αὐτόν. » Καὶ μετὰ ταῦτα ἀπαγγέλλει ὡς ἀναστὰς ὁ Κύριος ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος, καὶ ἐπιτιμήσας τῷ ἐν τῇ πενθερᾷ αὐτοῦ πυρετῷ ἀπήλλαξεν αὐτὴν τῆς νόσου· μεθ' ἣν θεραπευθεῖσαν, « Δύντος, φησὶ, τοῦ ἡλίου, πάντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις, ἦγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιθεὶς ἐθεράπευεν αὐτούς. Ἐξήρχοντο δὲ καὶ δαιμόνια ἀπὸ πολλῶν κραυγάζοντα, καὶ λέγοντα, ὅτι Σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν Χριστὸν αὐτὸν εἶναι. » Ταῦτα δὲ πάντα περὶ τῶν ἐν Καφαρναοὺμ τῷ Σωτῆρι εἰρημένων καὶ πεπραγμένων παρεστήσαμεν, ὑπὲρ τοῦ ἐλέγξαι τὴν Ἡρακλέωνος ἑρμηνείαν, λέγοντος· « Διὰ τοῦτο οὐδὲ πεποιηκώς τι λέγεται ἐν αὐτῇ, ἢ λελαληκώς. » Ἢ γὰρ δύο ἐπινοίας διδότω καὶ αὐτὸς τῆς Καφαρναοὺμ, καὶ παριστάτω, καὶ πεισάτω ποίας· ἢ τοῦτο ποιῆσαι μὴ δυνάμενος ἀφιστάσθω τοῦ λέγειν τὸν Σωτῆρα μάτην τινὶ τόπῳ ἐπιδεδημηκέναι. Καὶ ἡμεῖς δὲ, Θεοῦ διδόντος, γενόμενοι κατὰ τὰ τοιαῦτα χωρία τῆς συναναγνώσεως ὅπου δόξαι μηδὲν ἠνυκέναι ἐπιδημήσας χωρίοις τισὶ, πειρασόμεθα τὸ μὴ μάταιον τῆς ἐπιδημίας αὐτοῦ τρανῶσαι.

the midst, came out from him, having done him no hurt" (Luke 4:31–35). And after these things he reports how the Lord, having risen up from the synagogue, entered into the house of Simon, and having rebuked the fever in his mother-in-law, freed her from the disease; after she was healed, "When the sun was setting," says he, "all who had any sick with divers diseases brought them to Him; and He laid His hands on every one of them and healed them. And demons also came out from many, crying out and saying: Thou art the Son of God; and rebuking them He suffered them not to speak, because they knew that He was the Christ" (Luke 4:38–41). Now we have set forth all these things concerning what was spoken and done by the Saviour in Capernaum in order to refute the interpretation of Heracleon, when he says: "On this account He is not said either to have done anything in it, or to have spoken." For either let him also grant two aspects of Capernaum, and set them forth, and persuade us what they are; or else, being unable to do this, let him desist from saying that the Saviour sojourned in any place in vain. And we also, God granting, when we come to such passages of our reading, where He may seem to have accomplished nothing by sojourning in certain places, shall try to make plain that His sojourn was not in vain.

10. Ἔτι δὲ ὁ Ματθαῖος, εἰσελθόντος τοῦ Κυρίου εἰς τὴν Καφαρναοὺμ, φησὶ τὸν ἑκατόνταρχον αὐτῷ προσεληλυθέναι, λέγοντα· « Ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικὸς, δεινῶς βασανιζόμενος, » καὶ ἀκηκοέναι μεθ' ἕτερα εἰρημένα τῷ Κυρίῳ περὶ αὐτοῦ τό· « Ὕπαγε, καὶ ὡς ἐπίστευσας γενηθήτω σοι· » καὶ τὰ περὶ τῆς τοῦ Πέτρου πενθερᾶς σύμφωνα τοῖς ἄλλοις δυσὶ καὶ αὐτὸς παρέστησεν. Ἡγοῦμαι δὲ εἶναι φιλότιμον, καὶ πρέπον τῷ ἐν Χριστῷ φιλομαθεῖ συναγαγεῖν ἀπὸ τῶν τεσσάρων Εὐαγγελίων πάντα τὰ περὶ τῆς Καφαρναοὺμ ἀναγεγραμμένα, καὶ τοὺς ἐν αὐτῇ λόγους, καὶ ἔργα τοῦ Κυρίου, καὶ ὁσάκις εἰς αὐτὴν ἐπιδεδήμηκε, καὶ ὥς ποτε μὲν λέγεται καταβεβηκέναι εἰς αὐτὴν, ποτὲ δὲ εἰσεληλυθέναι, καὶ πόθεν· ταῦτα γὰρ ἀλλήλοις συντεθέντα οὐκ ἐάσει ἡμᾶς διαπεσεῖν εἰς τὴν περὶ τῆς Καφαρναοὺμ ἐκδοχήν. Πλὴν εἰ καὶ νοσοῦντες ἐκεῖ θεραπεύονται, καὶ ἄλλαι δυνάμεις ἐκεῖ γίνονται, τό τε κηρύσσειν, « Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν, » ἐκεῖθεν ἄρχεται, ἔοικεν εἶναι σύμβολον, ὡς κατὰ τὰς ἀρχὰς ὑπεδείξαμεν, ὑποδεεστέρου τινὸς χωρίου, παρακλήσεως τάχα διὰ τὸν Ἰησοῦν γινομένου, παρακαλέσαντα ἐφ' οἷς ἐδίδαξε, καὶ πεποίηκεν ἐκεῖ τοῦ τόπου χωρίου παρακλήσεως· ἴσμεν γὰρ καὶ τόπων ὀνόματα ἐπώνυμα τυγχάνοντα τοῖς κατὰ τὸν Ἰησοῦν πράγμασιν· ὥσπερ τὰ Γέργεσα, ἔνθα παρεκάλεσαν

10. Moreover Matthew says that when the Lord entered into Capernaum the centurion came to Him, saying: "My servant lies in the house paralytic, grievously tormented," and heard after other things spoken by the Lord concerning him the saying: "Go your way, and as you have believed, so be it done unto you" (Matt. 8:5–6, 13); and the things concerning Peter's mother-in-law he himself also set forth in agreement with the other two (Matt. 8:14–15). Now I deem it a worthy task, and fitting for a lover of learning in Christ, to gather together from the four Gospels all the things recorded concerning Capernaum, and the words in it, and works of the Lord, and how many times He sojourned in it, and how at one time He is said to have gone down to it, and at another time to have entered into it, and whence; for these things when put together with one another will not suffer us to go astray regarding the interpretation concerning Capernaum. Nevertheless, even though the sick are healed there, and other mighty works take place there, and the preaching, "The kingdom of the heavens is at hand" (Matt. 4:17), begins thence, it appears to be a symbol, as we indicated at the beginning, of a certain inferior place, which perhaps becomes a place of consolation on account of Jesus, Who consoled by the things that He taught and did there the place which is a region of consolation; for we know that the names of places also are named after the things pertaining to Jesus; just as Gergesa, where

Editors' notes and page, col. 325

Page

running head: 325 COMMENT. IN JOAN. T
marginal letters: A μέσον, ἐξῆλθεν ἀπ'; B γοντος· « Διὰ; C τοῦ τό· « Ὕπαγε,; D ἐκεῖθεν ἄρχεται, ἔοικεν
old-edition numerals: (none)
other: narrow lines of section 9 end with word fragment δι-[δόντος]; two full-width Greek lines at end of section 9 above 10. cut off at right edge, not set: δόντος, γενόμενοι κατὰ τὰ τοιαῦτα χωρία τῆς συναναγνώσεω[ς ὅπου δόξαι μηδὲν ἠνυκέναι ἐπιδημήσας] / χωρίοις τισὶ, πειρασόμεθα τὸ μὴ μάταιον τῆς ἐπιδημίας αὐ[τοῦ τρανῶσαι.]; ends with word fragment παρ-[εκάλεσαν] split at column break; running head cut off at right edge
other: the word παρεκάλεσαν was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 328

PG 14:326

Editors' notes and page, col. 326

Footnotes

(10) · call in col 326

Luc. IV, 40, 41.

Luke 4:40, 41.

(printed under page 169)

(11) ‹anchor: graviter discruciatur› · call in col 326

Matth. VIII, 6.

Matthew 8:6.

(printed under page 169)

(12) ‹anchor: fiat tibi› · call in col 326

ibid. 13.

Ibid., 13.

(printed under page 169)

(13) ‹anchor: regnum coelorum› · call in col 326

Matth. IV, 17.

Matthew 4:17.

(printed under page 169)

(5) ‹anchor: περὶ αὐτοῦ› · call in col 326

Περὶ αὐτοῦ. Sic codex Bodleianus recte; Regius παρ' αὐτοῦ.

"Περὶ αὐτοῦ" ("about him"). So the Bodleian codex, rightly; the Regius has "παρ' αὐτοῦ" ("from him").

(printed under page 169)

(6) ‹anchor: τοῦ Πέτρου› · call in col 326

Τοῦ Πέτρου, deest in codice Regio, sed restituitur e Bodleiano, ubi mox legitur σύμφωνα, non συμφώνως, uti habet codex Regius.

"Τοῦ Πέτρου" ("of Peter") is missing in the Regius codex, but is restored from the Bodleian, where just after one reads "σύμφωνα", not "συμφώνως" as the Regius codex has.

(printed under page 169)

(7) ‹anchor: συναγαγεῖν› · call in col 326

Συναγαγεῖν. Ita codex Bodleianus; Regius, συνάγειν.

"Συναγαγεῖν" ("to gather"). So the Bodleian codex; the Regius has "συνάγειν".

(printed under page 169)

(8) ‹anchor: ὡς ποτε› · call in col 326

Ὥς ποτε. Sic codex Bodleianus; in Regio deest ὡς.

"Ὥς ποτε" ("how at one time"). So the Bodleian codex; in the Regius "ὡς" is missing.

(printed under page 169)

(9) ‹anchor: ὑπεδείξαμεν› · call in col 326

Ὑπεδείξαμεν. Sic codex Bodleianus; Regius, ὑπεδεξάμεθα.

"Ὑπεδείξαμεν" ("we indicated"). So the Bodleian codex; the Regius has "ὑπεδεξάμεθα".

(printed under page 169)

Footnotes

(14) · call in col 327

Matth. VIII, 4; Marc. V, 17; Luc. VIII, 17.

Matthew 8:4; Mark 5:17; Luke 8:17.

(printed under page 170)

(15) · call in col 327

Joan. II, 11.

John 2:11.

(printed under page 170)

(16) · call in col 327

ibid. 13.

Ibid., 13.

(printed under page 170)

(17) ‹anchor: in Scriptura› · call in col 327

Exod. XII, 1-3 seq.

Exodus 12:1-3 ff.

(printed under page 170)

(18) ‹anchor: subjungit› · call in col 327

ibid. 11.

Ibid., 11.

(printed under page 170)

(19) ‹anchor: paulo post› · call in col 327

ibid. 26, 27

Ibid., 26, 27.

(printed under page 170)

(20) ‹anchor: post pauca› · call in col 327

ibid. 43.

Ibid., 43.

(printed under page 170)

(21) ‹anchor: non comedet› · call in col 327

ibid. 42

Ibid., 42.

(printed under page 170)

(10) · call in col 327

Χοίρων. Scribendum videtur χωρίων.

"Χοίρων" ("of swine"). It seems one should write "χωρίων" ("of places").

(printed under page 170)

(11) · call in col 327

Πειραστατικόν. Sic codex Bodleianus; Regius, περιστατικόν. Huetius legebat περιστατικὰ, οὐχ οὕτως κατὰ τὴν θεραπείαν.

"Πειραστατικόν". So the Bodleian codex; the Regius has "περιστατικόν". Huet read "περιστατικὰ, οὐχ οὕτως κατὰ τὴν θεραπείαν" ("circumstantial things, not so as regards the healing").

(printed under page 170)

(12) ‹anchor: αὔταρκες ἦν εἰπεῖν› · call in col 327

Εἰπεῖν. Codex Bodleianus, εἰ εἶπεν.

"Εἰπεῖν" ("to say"). The Bodleian codex has "εἰ εἶπεν" ("if he had said").

(printed under page 170)

(13) ‹anchor: [ Mensis iste› · call in col 327

Haec ex interpretatione Perionii supplevimus.

We have supplied these words from Périon's translation.

(printed under page 170)

Page

running head: 327 ORIGENIS
marginal letters: A discederet 14, interpretatione; B tione eos exhilarat,; C schate legem sancientis; D sic iterum nominat
old-edition numerals: 173 before Decima mensis hujus
other: facing Latin version, not set; full-width Greek line above 11. cut off at right edge, not set: ὅσον ἐν τῷ εὐφραινειν τῷ νηφαλίῳ πόματι τοὺς διὰ τοῦ ὑγια[ίνειν καὶ εὐωχίᾳ σχολάζειν δυναμένους.]

PG 14:328

αὐτὸν μεταβῆναι ἐκ τῶν ὁρίων αὐτῶν οἱ τῶν χοίρων πολῖται, ἑρμηνεύεται παροικία ἐκβεβληκότων. Ἔτι δὲ καὶ τοῦτο περὶ τῆς Καφαρναοὺμ τετηρήκαμεν, ὅτι οὐ μόνον ἐν αὐτῇ κηρύσσειν τὸ, « Ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν, » ἤρξατο· ἀλλὰ, κατὰ τοὺς τρεῖς εὐαγγελιστὰς, τὰς πρώτας δυνάμεις ἐκεῖ πεποίηκεν. Οὐδεὶς δὲ τῶν τριῶν ἐφ' οἷς πρῶτον ἀνέγραψε παραδόξοις ἐν τῇ Καφαρναοὺμ γεγενημένοις τὴν τοῦ μαθητοῦ Ἰωάννου ἐπὶ τῷ πρώτῳ ἔργῳ σημείωσιν πεποίηται λέγοντος· « Ταύτην ἀρχὴν τῶν σημείων ἐποίησεν ὁ Ἰησοῦς ἐν Κανᾷ τῆς Γαλιλαίας. » Οὐ γὰρ ἦν ἀρχὴ τῶν σημείων τὸ ἐν Καφαρναοὺμ, τῷ προηγούμενον μὲν σημείων εἶναι τοῦ Υἱοῦ τοῦ Θεοῦ τὴν εὐφροσύνην· διὰ δὲ τὰ τοῖς ἀνθρώποις συμβεβηκότα παραστατικὸν, οὐχ οὕτως τὴν θεραπείαν ἐπιδεικνυμένου τοῦ Λόγου τὸ ἴδιον κάλλος, ἐν τῷ θεραπεύειν τοὺς πεπονθότας, ὅσον ἐν τῷ εὐφραίνειν τῷ νηφαλίῳ πόματι τοὺς διὰ τοῦ ὑγιαίνειν καὶ εὐωχίᾳ σχολάζειν δυναμένους.

the citizens of the places [printed: of the swine] besought Him to depart out of their borders (Matt. 8:34; Mark 5:17; Luke 8:37), is interpreted sojourn of those who have cast out. Moreover we have observed this also concerning Capernaum, that not only did He begin in it to preach: "The kingdom of the heavens is at hand" (Matt. 4:17); but also, according to the three evangelists, He wrought His first mighty works there. Yet none of the three, upon the marvels which he recorded as having first taken place in Capernaum, made the note which the disciple John made upon the first work, when he says: "This beginning of signs did Jesus in Cana of Galilee" (John 2:11). For that which took place in Capernaum was not the beginning of signs, because the primary sign of the Son of God is gladness; whereas that which is occasioned by the things that have befallen men is secondary, the Word not displaying His own beauty in healing to such a degree when He heals those who suffer, as when He gladdens with the sober drink those who, by being in health, are able to be at leisure also for feasting.

11. « Καὶ ἐγγὺς ἦν τὸ Πάσχα τῶν Ἰουδαίων. » Τὴν τοῦ σοφωτάτου Ἰωάννου ἐξετάζων ἀκρίβειαν κατ' ἐμαυτὸν, ἐζήτουν τί βούλεται αὐτῷ ἡ προσθήκη, τῶν Ἰουδαίων. Ποίου γὰρ ἄλλου ἔθνους ἐστὶν ἑορτὴ τὸ Πάσχα ; Διόπερ αὔταρκες ἦν εἰπεῖν· Καὶ ἦν ἐγγὺς τὸ Πάσχα· μήποτε δὲ ἐπεὶ τὸ μέν τί ἐστι Πάσχα ἀνθρώπινον τῶν μὴ κατὰ βούλησιν τῆς Γραφῆς ἐπιτελούντων αὐτό· τὸ δέ τι θεῖον, τὸ ἀληθὲς, πνεύματι καὶ ἀληθείᾳ ἐνεργούμενον ὑπὸ τῶν πνεύματι καὶ ἀληθείᾳ προσκυνούντων τὸν Θεὸν, ἀντιδιέσταλται πρὸς τὸν θεῖον, τὸ λεγόμενον τῶν Ἰουδαίων. Ἀκούσωμεν γοῦν τοῦ Κυρίου νομοθετοῦντος τὸ Πάσχα, τί φησι, ὅτε καὶ πρῶτον ὠνόμασται ἐν τῇ Γραφῇ· « Καὶ εἶπε Κύριος πρὸς Μωϋσῆν καὶ Ἀαρὼν ἐν γῇ Αἰγύπτου λέγων· Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν, πρῶτός ἐστιν ὑμῖν ἐν τοῖς μησὶ τοῦ ἐνιαυτοῦ. Λάλησον πρὸς πᾶσαν συναγωγὴν υἱῶν Ἰσραὴλ, λέγων· Τῇ δεκάτῃ τοῦ μηνὸς τούτου λαβέτωσαν ἕκαστος πρόβατον κατ' οἴκους πατριῶν· » καὶ μετ' ὀλίγα, ἐν οἷς οὐδέπω τὸ Πάσχα ὀνομαστὶ εἴρητο, ἐπιφέρει· « Οὕτω δὲ φάγεσθε αὐτό· αἱ ὀσφύες ὑμῶν περιεζωσμέναι, καὶ τὰ ὑποδήματα ὑμῶν ἐν τοῖς ποσὶν ὑμῶν, καὶ αἱ βακτηρίαι ἐν ταῖς χερσὶν ὑμῶν, καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς· Πάσχα ἐστὶ τοῦ Κυρίου. » Οὐ γάρ φησι· Πάσχα ἐστὶν ὑμῶν. Καὶ μετ' ὀλίγα δεύτερον οὕτως ὀνομάζει τὴν ἑορτήν· « Καὶ ἔσται, ἐὰν λέγωσι πρὸς ὑμᾶς οἱ υἱοὶ ὑμῶν· Τίς ἡ λατρεία αὕτη ; καὶ ἐρεῖτε αὐτοῖς· Θυσία τὸ Πάσχα τοῦ Κυρίου, ὡς ἐσκέπασε τοὺς οἴκους τῶν υἱῶν Ἰσραήλ. » Καὶ πάλιν δὲ μετ' ὀλίγα· « Εἶπε δὲ Κύριος πρὸς Μωϋσῆν καὶ Ἀαρὼν λέγων· Οὗτος ὁ νόμος τοῦ Πάσχα· Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπ' αὐτοῦ. » Καὶ πάλιν μετ' ὀλίγα· « Ἐὰν δέ τις προσέλθῃ πρὸς ὑμᾶς προσήλυτος, καὶ ποιῇ τὸ Πάσχα Κυρίου, περιτεμεῖται αὐτοῦ

11. "And the Passover of the Jews was at hand" (John 2:13). Examining by myself the accuracy of the most wise John, I inquired what the addition, "of the Jews," means for him. For of what other nation is the Passover a feast? Wherefore it was sufficient to say: And the Passover was at hand; but perhaps since there is on the one hand a human Passover of those who celebrate it not according to the intention of the Scripture, and on the other hand a divine one, the true one, wrought in spirit and truth by those who worship God in spirit and truth (John 4:24), that which is called "of the Jews" is distinguished in contrast to the divine. Let us hear at all events what the Lord says when enacting the law of the Passover, when it is also first named in the Scripture: "And the Lord spoke unto Moses and Aaron in the land of Egypt, saying: This month shall be unto you the beginning of months, it is the first for you among the months of the year. Speak unto all the congregation of the sons of Israel, saying: On the tenth of this month let them take each a sheep according to the houses of their families" (Exod. 12:1–3); and after a little, in which the Passover had not yet been mentioned by name, He adds: "And thus shall you eat it: your loins girded, and your sandals on your feet, and your staves in your hands, and you shall eat it with haste: it is the Passover of the Lord" (Exod. 12:11). For He does not say: It is your Passover. And after a little He a second time thus names the feast: "And it shall be, if your sons say unto you: What is this service? that you shall say unto them: The sacrifice is the Passover of the Lord, how He sheltered the houses of the sons of Israel" (Exod. 12:26–27). And again after a little: "And the Lord spoke unto Moses and Aaron, saying: This is the law of the Passover: no foreigner shall eat of it" (Exod. 12:43). And again after a little: "And if any proselyte come unto you, and keep the Passover of the Lord, he shall circumcise every male of his" (Exod. 12:48).

Editors' notes and page, col. 328

Page

running head: ORIGENIS 328
marginal letters: A εκάλεσαν αὐτὸν μεταβῆναι; B οὕτως τὴν θεραπείαν; C σωμεν γοῦν τοῦ; D λέγωσι πρὸς ὑμᾶς
old-edition numerals: (none)
other: begins with word fragment [παρ-]εκάλεσαν (without breathing on initial ε) from col. 325; full-width Greek line at end of section 10 above 11. cut off at left edge, not set: [ὅσον ἐν τῷ εὐφραινειν τῷ νηφαλίῳ πόματι τ]οὺς διὰ τοῦ ὑγιαίνειν καὶ εὐωχίᾳ σχολάζειν δυναμένους.

PG 14:329

πᾶν ἀρσενικόν. » Παρατηρητέον δὲ, ὅτι ἐν τῇ νομοθεσίᾳ οὐδαμοῦ λέγεται, Πάσχα ὑμῶν, ἀλλ' ἅπαξ μὲν ἐν οἷς προεθέμεθα χωρὶς πάσης προσθήκης, τρὶς δὲ, « Τὸ Πάσχα τοῦ Κυρίου » Πρὸς δὲ τὸ παραδέξασθαι τοῦθ' οὕτως ἔχειν περὶ τῆς διαφορᾶς τοῦ πάσχα Κυρίου καὶ πάσχα Ἰουδαίων ἴδωμεν καὶ τὰ ἐν τῷ Ἠσαΐᾳ τοῦτον τὸν τρόπον εἰρημένα· « Τὰς νουμηνίας ὑμῶν, καὶ τὰ σάββατα, καὶ ἡμέραν μεγάλην οὐκ ἀνέχομαι· νηστείαν, καὶ ἀργίαν καὶ τὰς νουμηνίας ὑμῶν, καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου. » Οὐκ ἴδια γὰρ ἑαυτοῦ φησιν ὁ Κύριος τὰ ὑπὸ τῶν ἁμαρτανόντων ἐπιτελούμενα, ὑπὸ τῆς ψυχῆς αὐτοῦ, εἴ τίς ποτέ ἐστι, μισούμενα, οὔτε τὰς νουμηνίας, οὔτε τὰ σάββατα, οὔτε ἡμέραν μεγάλην, οὔτε νηστείαν, οὔτε τὰς ἑορτάς. Ἐν μέντοιγε τῇ νομοθεσίᾳ τῆς Ἐξόδου περὶ σαββάτου ταῦτα λέγεται· « Εἶπε δὲ Μωϋσῆς πρὸς αὐτούς· Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος· Σάββατα ἀνάπαυσις ἁγία τῷ Κυρίῳ· » Καὶ μετ' ὀλίγα· « Εἶπε δὲ ὁ Μωϋσῆς· Φάγετε, σήμερον γάρ ἐστι σάββατα τῷ Κυρίῳ. » Καὶ ἐν Ἀριθμοῖς πρὸ τούτων ἐφ' ἑκάστῃ ἑορτῇ θυσιῶν, ὡς ἑορτῆς οὔσης κατὰ τὸν νόμον τοῦ ἐνδελεχισμοῦ, καὶ ἑκάστης ἡμέρας, ταῦτα γέγραπται· « Καὶ ἐλάλησε Κύριος πρὸς Μωϋσῆν· Ἀπάγγειλαι τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτοὺς λέγων· Τὰ δῶρά μου, δόματά μου, καρπώματά μου εἰς ὀσμὴν εὐωδίας διατηρήσετε προσφέρειν μοι ἐν ταῖς ἑορταῖς μου. Καὶ ἐρεῖς πρὸς αὐτούς· Ταῦτα τὰ καρπώματα, ὅσα προσάξετε τῷ Κυρίῳ. » Ἰδίας γὰρ ἑορτὰς ὠνόμασε, καὶ οὐ τῶν νομοθετουμένων, τὰς ἐκκειμένας ἐν τῇ Γραφῇ, καὶ δῶρα αὐτοῦ, καὶ δόματα αὐτοῦ. Ὅμοιον δέ τι τούτοις ἐστὶ καὶ περὶ τοῦ λαοῦ ἐν τῇ Ἐξόδῳ ἀναγεγραμμένον, ὅστις ὑπὸ τοῦ Θεοῦ ἴδιος εἶναι λέγεται, ὅτε μὴ ἁμαρτάνει· ἀποκηρύττων δὲ αὐτὸν ἐν τῇ μοσχοποιίᾳ λαὸν Μωϋσέως ὠνόμασε· « Πρὸς γὰρ μὲν τὸν Φαραὼ ἐρεῖς, φησί· Τάδε λέγει Κύριος· ἐξαπόστειλον τὸν λαόν μου, ἵνα λατρεύσῃ μοι ἐν τῇ ἐρήμῳ ἐὰν δὲ μὴ βούλῃ ἐξαποστεῖλαι τὸν λαόν μου, ἰδοὺ ἐγὼ ἐξαποστέλλω ἐπὶ σὲ, καὶ ἐπὶ τοὺς θεράποντάς σου, καὶ ἐπὶ τὸν λαόν σου, καὶ ἐπὶ τοὺς οἴκους σου κυνόμυιαν, καὶ πλησθήσονται αἱ οἰκίαι τῶν Αιγυπτίων τῆς κυνομυίας, καὶ εἰς τὴν γῆν, ἐφ' ἧς εἰσιν, ἐπ' αὐτῆς· καὶ παραδοξάσω τῇ ἡμέρᾳ ἐκείνῃ τὴν γῆν Γεσὲμ, ἐφ' ἧς ὁ λαός μου ἔπεστιν ἐπ' αὐτῆς, ἐφ' ᾧ οὐκ ἔστι κυνόμυια, ἵνα εἰδῇς, ὅτι ἐγώ εἰμι Κύριος, ὁ Κύριος πάσης τῆς γῆς. Καὶ δώσω διαστολὴν ἀνὰ μέσον τοῦ ἐμοῦ λαοῦ. Πρὸς δὲ τὸν Μωϋσέα ἐλάλησε Κύριος λέγων· Βάδιζε, κατάβηθι τὸ τάχος, ἠνόμησε γὰρ ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου. » Ὥσπερ οὖν ὁ λαὸς μὴ ἁμαρτάνων μὲν, τοῦ Θεοῦ ἐστιν, ἁμαρτάνων δὲ οὐκ ἔτι λέγεται εἶναι αὐτοῦ· οὕτω καὶ αἱ ἑορταὶ, ὅτε μὲν μισοῦνται ὑπὸ τῆς τοῦ Κυρίου ψυχῆς, τῶν ἁμαρτανόντων εἰσὶν ἑορταί·

Now it must be observed that in the legislation it is nowhere called "your Passover," but once in the passages we have cited without any addition (Exod. 12:21), and thrice, "The Passover of the Lord" (Exod. 12:11, 27, 48). And in order to admit that this is so concerning the difference between the Passover of the Lord and the Passover of the Jews, let us see also the things spoken after this manner in Isaiah: "Your new moons, and the sabbaths, and the great day I cannot endure; fasting, and idleness, and your new moons, and your feasts My soul hates" (Isa. 1:13–14). For the Lord says that the things celebrated by sinners, being hated by His soul—whatever that soul may be—are not His own: neither the new moons, nor the sabbaths, nor the great day, nor fasting, nor the feasts. Yet in the legislation of Exodus these things are said concerning the sabbath: "And Moses said unto them: This is the word which the Lord spoke: Sabbaths, a holy rest unto the Lord" (Exod. 16:23); and after a little: "And Moses said: Eat, for today is sabbaths unto the Lord" (Exod. 16:25). And in Numbers, before the sacrifices at each feast, inasmuch as there is a feast according to the law of the continual offering even every day, these things are written: "And the Lord spoke unto Moses: Report unto the sons of Israel, and you shall say unto them, saying: My gifts, My presents, My burnt offerings for an odour of a sweet smell you shall observe to offer unto Me in My feasts. And you shall say unto them: These are the burnt offerings, all that you shall offer unto the Lord" (Num. 28:1–3). For the feasts set forth in the Scripture He named His own feasts, and not those of the men receiving the law, and His gifts, and His presents. And something similar to these is recorded concerning the people also in Exodus, who are said by God to be His own when they do not sin; whereas in disowning them at the making of the calf He named them the people of Moses: "For unto Pharaoh indeed you shall say," says He: "Thus says the Lord: Send forth My people, that they may serve Me in the wilderness; but if you will not send forth My people, behold I send forth upon you, and upon your servants, and upon your people, and upon your houses the dog-fly, and the houses of the Egyptians shall be filled with the dog-fly, and into the land whereon they are, upon it; and I will gloriously distinguish in that day the land of Gesem, whereon My people are upon it, whereon there is no dog-fly, that you may know that I am the Lord, the Lord of all the earth. And I will put a division between My people" (Exod. 8:20–23). "And unto Moses the Lord spoke, saying: Go, get you down quickly, for your people have transgressed, whom you brought out of the land of Egypt" (Exod. 32:7). Just as therefore the people, when not sinning, are God's, but when sinning are no longer said to be His; so also the feasts, when they are hated by the soul of the Lord, are feasts of sinners;

Editors' notes and page, col. 329

Footnotes

(22) · call in col 330

Isa. I, 13, 14.

Isaiah 1:13, 14.

(printed under page 171)

(23) · call in col 330

Exod. XVI, 23.

Exodus 16:23.

(printed under page 171)

(24) · call in col 330

ibid. 25.

Ibid., 25.

(printed under page 171)

(25) ‹anchor: scripta sunt› · call in col 330

Num. XXVIII, 1 et seq.

Numbers 28:1 ff.

(printed under page 171)

(26) ‹anchor: enim, inquit› · call in col 330

Exod. VIII, 21 et seq.

Exodus 8:21 ff.

(printed under page 171)

(27) ‹anchor: ex terra Aegypti› · call in col 330

Exod. XXXII, 7.

Exodus 32:7.

(printed under page 171)

(14) · call in col 330

Ὑπὸ τῆς ψυχῆς αὐτοῦ, εἴ τίς ποτέ ἐστι, μισούμενα. Equidem haec exstant in codd. Regio et Barberino, sed desiderantur in codice Bodleiano, quem secutus est Ferrarius, immerito culpatus ab Huetio, quasi ea Origeni gratificans praetermiserit.

"Ὑπὸ τῆς ψυχῆς αὐτοῦ, εἴ τίς ποτέ ἐστι, μισούμενα" ("hated by his soul, whatever it may be"). These words do indeed stand in the Regius and Barberini codices, but they are lacking in the Bodleian codex, which Ferrarius followed; he was undeservedly blamed by Huet, as though he had left them out to do Origen a favour.

(printed under page 171)

(15) ‹anchor: ἐκ γῆς› · call in col 330

Ἐκ γῆς. Deest in editione Huetii, sed exstat in codice Bodleiano.

"Ἐκ γῆς" ("out of the land"). It is missing in Huet's edition, but stands in the Bodleian codex.

(printed under page 171)

(16) · call in col 330

Haec in Ferrariana interpretatione desiderata supplevimus.

We have supplied these words, which are lacking in Ferrarius's translation.

(printed under page 171)

Footnotes

(28) · call in col 331

Levit. XXIII, 2.

Leviticus 23:2.

(printed under page 172)

(29) · call in col 331

I Cor. V, 7.

1 Corinthians 5:7.

(printed under page 172)

(30) · call in col 331

Ose. IX, 5.

Hosea 9:5.

(printed under page 172)

(31) · call in col 331

Hebr. XII, 22, 23.

Hebrews 12:22, 23.

(printed under page 172)

(32) ‹anchor: ad Colossenses› · call in col 331

Col. II, 16, 17.

Colossians 2:16, 17.

(printed under page 172)

(17) · call in col 331

Παρεστήσαμεν. Sic codex Bodleianus; editio Huetii, παρεστήκαμεν.

"Παρεστήσαμεν" ("we have shown"). So the Bodleian codex; Huet's edition has "παρεστήκαμεν".

(printed under page 172)

(18) · call in col 331

Ὑπὲρ ἡμῶν. Desideratur in editione Huetii, sed habetur in codice Bodleiano.

"Ὑπὲρ ἡμῶν" ("for us"). It is lacking in Huet's edition, but is found in the Bodleian codex.

(printed under page 172)

(19) ‹anchor: ἑορτὰς οἱ μὲν› · call in col 331

Ἑορτὰς οἱ μέν. Legendum fortasse ἑορτάσοιμεν.

"Ἑορτὰς οἱ μέν" ("the feasts, those who"). Perhaps one should read "ἑορτάσοιμεν" ("we might keep the feast").

(printed under page 172)

(20) ‹anchor: ὧν μία› · call in col 331

Ἑορταὶ ὧν μία. Sic codex Bodleianus; editio Huetii, ἑορτῶν μία.

"Ἑορταὶ ὧν μία" ("feasts, of which one"). So the Bodleian codex; Huet's edition has "ἑορτῶν μία".

(printed under page 172)

Page

running head: 331 ORIGENIS
marginal letters: A prosequitur odio, peccantium; B in hoc sæculo,; C 175 12. Porro autem,; D erit Apostolum, qui
old-edition numerals: 175 before 12. Porro autem,
other: facing Latin version, not set

PG 14:332

ὅτε δὲ ὑπὸ τοῦ Κυρίου νομοθετοῦνται, Κυρίου εἶναι προσαγορεύονται. Τῶν δὲ ἑορτῶν μία ἐστὶ καὶ τὸ Πάσχα, ὅπερ ἐν τῇ προκειμένῃ τοῦ Εὐαγγελίου Γραφῇ οὐ τοῦ Κυρίου, ἀλλὰ τῶν Ἰουδαίων εἶναι λέγεται. Καὶ ἀλλαχοῦ δὲ, « Αὗται, φησὶν, αἱ ἑορταὶ Κυρίου, ἃς καλέσετε αὐτὰς κλητὰς ἁγίας. » Ἀπὸ μὲν οὖν τῆς τοῦ Κυρίου φωνῆς οὐκ ἔστιν ἀντιλέγειν οἷς παρεστήσαμεν· πιθανῶς δέ τις ἀπὸ τοῦ Ἀποστόλου ζητήσει ἐν τῇ πρὸς Κορινθίους ἀναγράφοντος· « Καὶ γὰρ τὸ Πάσχα ἡμῶν ὑπὲρ ἡμῶν ἐτύθη Χριστός· » οὐ γάρ φησί· Τὸ Πάσχα Κυρίου ἐτύθη Χριστός. Καὶ πρὸς τοῦτο δὲ λεκτέον, ἤτοι ὅτι ἁπλούστερον Πάσχα ἡμῶν τυθὲν τὸ δι' ἡμᾶς τυθὲν εἴρηκεν, ἢ ὅτι πᾶσα ἑορτὴ ἀληθῶς Κυρίου, ὧν μία ἐστὶ τὸ Πάσχα, οὐκ ἐν τούτῳ τῷ αἰῶνι, οὐδὲ ἐπὶ γῆς, ἀλλ' ἐν τῷ μέλλοντι καὶ ἐν οὐρανοῖς, ἐνστάσης τῆς βασιλείας τῶν οὐρανῶν ἐπιτελεσθήσεται. Καὶ περὶ ἐκείνων γε τῶν ἑορτῶν ὁ μὲν εἷς τῶν δώδεκα προφητῶν φησι· « Τί ποιήσετε ἐν ἡμέραις πανηγύρεως καὶ ἐν ἡμέραις ἑορτῆς τοῦ Κυρίου ; » ὁ δὲ Παῦλος ἐν τῇ πρὸς Ἑβραίους· « Ἀλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων, πανηγύρει, καὶ Ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς. » Καὶ ἐν τῇ πρὸς Κολοσσαεῖς· « Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει, ἢ ἐν μέρει ἑορτῆς, ἢ νουμηνίας, ἢ σαββάτων ἅ ἐστι σκιὰ τῶν μελλόντων. »

whereas when they are enacted by the Lord, they are called the Lord's. Now of the feasts one is the Passover also, which in the passage of the Gospel before us is said to be not the Lord's, but the Jews' (John 2:13). And elsewhere also: "These," says He, "are the feasts of the Lord, which you shall call holy convocations" (Lev. 23:2). From the utterance of the Lord, therefore, it is not possible to gainsay the things we have set forth; yet someone will plausibly inquire from the Apostle, when he records in the Epistle to the Corinthians: "For indeed Christ our Passover was sacrificed on our behalf" (1 Cor. 5:7); for he does not say: Christ the Passover of the Lord was sacrificed. And to this we must say, either that he more simply called that which was sacrificed for our sakes our Passover sacrificed, or that every feast which is truly the Lord's, of which one is the Passover, will be celebrated not in this age, nor upon earth, but in the age to come and in the heavens, when the kingdom of the heavens has arrived. And concerning those feasts at least the one of the twelve prophets says: "What will you do in the days of the solemn assembly and in the days of the feast of the Lord?" (Hos. 9:5); and Paul in the Epistle to the Hebrews: "But you have come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the solemn assembly and Church of the firstborn who are enrolled in the heavens" (Heb. 12:22–23). And in the Epistle to the Colossians: "Let no one therefore judge you in meat and in drink, or in respect of a feast, or a new moon, or sabbaths, which are a shadow of the things to come" (Col. 2:16–17).

12. Τίνα δὲ τρόπον ἐν τοῖς ἐπουρανίοις, ὧν σκιὰ παρὰ τοῖς σωματικοῖς Ἰουδαίοις ἦν, ἑορτὰς οἱ μὲν ὑπὸ τὸν ἀληθῆ πρότερον παιδαγωγούμενοι νόμον παρὰ ἐπιτρόποις καὶ οἰκονόμοις, ἕως τὸ ἐκεῖ πλήρωμα τοῦ χρόνου ἐνστῇ, καὶ τὴν τελειότητα τοῦ Υἱοῦ τοῦ Θεοῦ χωρήσωμεν, ἔργον σοφίας τῆς ἐν μυστηρίῳ ἀποκεκρυμμένης ἐστὶ φανερῶσαι, καὶ τὰ περὶ βρωμάτων νομοθετούμενα σύμβολα τῶν ἐκεῖ μελλόντων τρέφειν, καὶ ἰσχυροποιεῖν ἡμῶν τὴν ψυχὴν τυγχάνοντα θεωρεῖν. Εἰκῆ δὲ φαντασιωθέντα τινὰ τὸ πέλαγος τῶν τοσούτων νοημάτων, καὶ βουλόμενον σῶσαι πῶς ἡ κατὰ τόπον λατρεία ὑπόδειγμα καὶ σκιά ἐστι τῶν ἐπουρανίων, τά τε θύματα καὶ τὸ πρόβατον νοῆσαι βουλόμενον, προκόψαι καὶ τῷ Ἀποστόλῳ ἐπᾶραι μὲν ἡμῶν τὸ φρόνημα βουληθέντι ἀπὸ τῶν γηΐνων περὶ τοῦ νόμου δογμάτων, οὐ πάνυ δὲ παραστήσαντι πῶς ταῦτα μέλλει γίνεσθαι. Ἐὰν δὲ καὶ ἑορταὶ, ὧν μία τὸ Πάσχα ἐστὶ, καὶ ἐπὶ τὸν μέλλοντα ἀνάγονται αἰῶνα, ἔτι μᾶλλον ἐπισκοπητέον πῶς καὶ νῦν τὸ Πάσχα ἡμῶν ἐτύθη Χριστὸς, καὶ μετὰ ταῦτα τυθήσεται.

12. Now in what way in the heavenly places we shall celebrate the feasts, whose shadow was among the bodily Jews (Heb. 8:5; Col. 2:17), after being first tutored under the true law with governors and stewards until the fulness of time there arrives (Gal. 3:24; 4:2, 4), and we receive the perfection of the Son of God, it is the work of the wisdom hidden in a mystery (1 Cor. 2:7) to make manifest, and to contemplate the things enacted by law concerning meats as symbols of the things that are there about to nourish and strengthen our soul. But for anyone at random to have imagined the sea of such great thoughts, and wishing to maintain how the local service is a copy and shadow of the heavenly things (Heb. 8:5), and wishing to understand the victims and the sheep, would be to go beyond even the Apostle, who wished indeed to lift up our mind from the earthly doctrines concerning the law, yet did not altogether set forth how these things are about to be. And if the feasts also, of which the Passover is one, are referred to the age to come as well, we must still more consider how both now Christ our Passover has been sacrificed (1 Cor. 5:7), and hereafter shall be sacrificed.

13. Ὀλίγα δὲ εἰς τὴν ἐπαπόρησιν τῶν δογμάτων παραθετέον ἡμῶν ἰδίας δεομένων πραγματείας ἐξαιρέτου

13. Now we must set down a few things towards the investigation of our doctrines, which stand in need of a special treatise of their own

Editors' notes and page, col. 332

Page

running head: ORIGENIS 332
marginal letters: A ὅτε δὲ ὑπὸ; B ἐν τῷ μέλλοντι; C 12. Τίνα δὲ τρόπον; D γηΐνων περὶ τοῦ
old-edition numerals: (none)
other: (none)

PG 14:333

καὶ πολυβίβλου, παντός τε τοῦ κατὰ νόμον μυστικοῦ λόγου, καὶ ἰδίᾳ τῶν κατὰ τὰς ἑορτὰς, καὶ ἔτι ἰδικώτερον περὶ τοῦ Πάσχα. Ἰουδαίων μὲν οὖν τὸ Πάσχα πρόβατόν ἐστι θυόμενον, λαμβανόμενον ἑκάστῳ κατ' οἴκους πατριῶν, καὶ ἐπιτελούμενον μυριάσι σφαζομέναις ἀμνῶν καὶ ἐρίφων, πλείοσι κατὰ τὴν ἀναλογίαν τοῦ ἀριθμοῦ τῶν οἴκων τοῦ λαοῦ, τὸ δὲ ἡμῶν ὑπὲρ ἡμῶν Πάσχα ἐτύθη Χριστός. Καὶ πάλιν ἐκείνων μὲν ἔστι τὰ ἄζυμα, ἀφανιζομένης πάσης ζύμης ἐκ τῶν οἴκων αὐτῶν· ἡμεῖς δὲ ἑορτάζομεν οὐ ζύμῃ παλαιᾷ, οὐδὲ ζύμῃ κακίας καὶ πονηρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. Εἰ δέ ἐστί τι τρίτον παρὰ τὰ εἰρημένα δύο Πάσχα τοῦ Κυρίου καὶ Ἀζύμων ἑορτὴ, ἀκριβέστερον ἐξεταστέον διὰ τὸ ὑποδείγματι καὶ σκιᾷ λατρεύειν ἐκείνους τῶν ἐπουρανίων ἐκείνων, καὶ οὐ μόνον βρώματα, καὶ πόματα, καὶ νεομηνίας, καὶ σάββατα, ἀλλὰ καὶ τὰς ἑορτὰς σκιὰν εἶναι τῶν μελλόντων. Πρῶτον δὴ τοῦ Ἀποστόλου λέγοντος· « Τὸ Πάσχα ἡμῶν ἐτύθη Χριστὸς, » ἐπαπορήσει τις πρὸς αὐτὸν ταῦτα. Εἰ τύπος ἐστὶ τῆς Χριστοῦ θύσεως τὸ παρὰ Ἰουδαίοις πρόβατον, ἤτοι ἐχρῆν ἓν, καὶ μὴ πολλὰ θύεσθαι παρ' αὐτοῖς πρόβατα, ὥσπερ εἷς ἐστιν ὁ Χριστός· ἢ πολλῶν θυομένων προβάτων, οἱονεὶ πολλοὺς Χριστοὺς θυομένους ἀκολούθως τῷ τύπῳ. Ζητητέον, ἵνα δὲ τοῦτο παραπεμψώμεθα, πῶς τὸ θυόμενον πρόβατον Χριστοῦ περιέχει εἰκόνα τοῦ μὲν προβάτου ὑπὸ τῶν τηρούντων τὸν νόμον θυομένου, Χριστοῦ δὲ ὑπὸ τῶν παραβαινόντων αὐτὸν ἀναιρουμένου· ἔτι δὲ πῶς ἐπὶ Χριστοῦ τό· « Φάγονται τὰ κρέα ταύτῃ τῇ νυκτὶ ὀπτὰ πυρὶ, καὶ ἄζυμα ἐπὶ πικρίδων ἔδονται, » ἑρμηνευτέον· καὶ τό· « Οὐκ ἔδεσθε ἀπ' αὐτῶν ὠμὸν, οὐδὲ ἡψημένον ἐν ὕδατι, ἀλλ' ἢ ὀπτὰ πυρί· κεφαλὴν σὺν τοῖς ποσὶ καὶ τοῖς ἐνδοσθίοις· οὐκ ἀπολείψετε ἀπ' αὐτῶν ἕως πρωῒ, καὶ ὀστοῦν οὐ συντρίψετε ἀπ' αὐτῶν· τὰ δὲ καταλειπόμενα ἀπ' αὐτῶν ἕως πρωῒ κατακαύσετε. » Ἔοικε δὲ τῷ, « Ὀστοῦν οὐ συντρίψετε ἀπ' αὐτοῦ, » ὁ Ἰωάννης ἐν τῷ Εὐαγγελίῳ κεχρῆσθαι, ὡς ἀναφερομένῳ ἐπὶ τὴν περὶ τὸν Σωτῆρα οἰκονομίαν, καὶ ὅτε ἐν τῷ νόμῳ κελεύονται τὸ πρόβατον ἐσθίοντες ὀστοῦν αὐτοῦ μὴ συντρίβειν. Λέγει δὲ οὕτως· « Ἦλθον οὖν οἱ στρατιῶται, καὶ τοῦ μὲν πρώτου κατέαξαν τὰ σκέλη, καὶ τοῦ ἄλλου τοῦ συσταυρωθέντος αὐτῷ· ἐπὶ δὲ τὸν Ἰησοῦν ἐλθόντες, ὡς εἶδον ἤδη αὐτὸν τεθνηκότα, οὐ κατέαξαν αὐτοῦ τὰ σκέλη, ἀλλ' εἷς τῶν στρατιωτῶν λόγχῃ τὴν πλευρὰν αὐτοῦ ἔνυξε. Καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ. Καὶ ὁ ἑωρακὼς μεμαρτύρηκε, καὶ ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία. Καὶ ἐκεῖνος οἶδεν, ὅτι ἀληθῆ λέγει, ἵνα καὶ ὑμεῖς πιστεύητε. Ἐγένετο γὰρ ταῦτα, ἵνα ἡ Γραφὴ πληρωθῇ· Ὀστοῦν αὐτοῦ οὐ συντριβήσετε. » Καὶ ἄλλα δὲ μυρία παρὰ ταῦτά ἐστι τὰ πρὸς τὴν τοῦ Ἀποστόλου λέξιν ἀναζητηθησόμενα, καὶ περὶ τοῦ

and one of many books, both concerning the whole mystical doctrine according to the law, and separately concerning the things pertaining to the feasts, and still more particularly concerning the Passover. Of the Jews, then, the Passover is a sheep sacrificed, taken by each according to the houses of their families (Exod. 12:3), and celebrated with myriads of lambs and kids slaughtered, more in number according to the proportion of the number of the houses of the people, whereas for our Passover Christ has been sacrificed on our behalf (1 Cor. 5:7). And again, theirs is the unleavened bread, all leaven being put away out of their houses (Exod. 12:15); whereas we keep the feast not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth (1 Cor. 5:8). And whether there is some third thing beside the two aforesaid, a Passover of the Lord and a feast of Unleavened Bread, must be examined more accurately, because those men serve a copy and shadow of those heavenly things (Heb. 8:5), and not only meats, and drinks, and new moons, and sabbaths, but also the feasts are a shadow of the things to come (Col. 2:16–17). First then, when the Apostle says: "Christ our Passover was sacrificed" (1 Cor. 5:7), someone will raise these difficulties in reply to him. If the sheep among the Jews is a type of the sacrificing of Christ, either there ought to have been one sheep, and not many, sacrificed among them, just as Christ is one; or since many sheep are sacrificed, there would be as it were many Christs sacrificed in accordance with the type. And passing over this, we must inquire how the sheep that is sacrificed contains an image of Christ, when the sheep is sacrificed by those who keep the law, whereas Christ is slain by those who transgress it; and further, how in reference to Christ we must interpret the saying: "They shall eat the flesh in that night roast with fire, and unleavened bread with bitter herbs shall they eat;" and the saying: "You shall not eat of them raw, nor sodden in water, but roast with fire; the head with the feet and the inwards; you shall not leave of them until morning, and a bone you shall not break of them; and that which remains of them until morning you shall burn with fire" (Exod. 12:8–10). Now John in the Gospel appears to have used the saying, "A bone you shall not break of it" (Exod. 12:46), as referring to the dispensation concerning the Saviour, even when in the law those who eat the sheep are commanded not to break a bone of it. For he speaks thus: "The soldiers therefore came, and broke the legs of the first, and of the other who was crucified with Him; but when they came to Jesus, and saw that He was dead already, they broke not His legs, but one of the soldiers with a spear pierced His side. And straightway there came out blood and water. And he who has seen has borne witness, and his witness is true. And he knows that he says true, that you also may believe. For these things came to pass, that the Scripture might be fulfilled: A bone of Him you shall not break [printed: συντριβήσετε for συντριβήσεται, shall not be broken]" (John 19:32–36). And there are ten thousand other things beside these to be investigated in relation to the Apostle's expression, and concerning the

Editors' notes and page, col. 333

Footnotes

(33) · call in col 334

I Cor. V, 8.

1 Corinthians 5:8.

(printed under page 173)

(34) · call in col 334

ibid. 7.

Ibid., 7.

(printed under page 173)

(35) ‹anchor: mane, comburetis› · call in col 334

Exod. XII, 8 seq.

Exodus 12:8 ff.

(printed under page 173)

(36) ‹anchor: in Evangelio Joannes› · call in col 334

Joan. XIX, 36.

John 19:36.

(printed under page 173)

(37) ‹anchor: Dicit autem sic› · call in col 334

ibid. 32 et seqq.

Ibid., 32 ff.

(printed under page 173)

(21) · call in col 333 (Greek); printed under col 333

Παντός τε. Videtur legisse Ferrarius πάντως τε.

"Παντός τε". Ferrarius seems to have read "πάντως τε" ("and by all means").

(printed under page 173)

(22) · call in col 333 (Greek); printed under col 333

Ὑπὲρ ἡμῶν. Deest in editione Huetii, sed exstat in codice Bodleiano.

"Ὑπὲρ ἡμῶν" ("for us"). It is missing in Huet's edition, but stands in the Bodleian codex.

(printed under page 173)

(23) ‹anchor: ἀπ' αὐτοῦ› · call in col 333 (Greek); printed under cols 333–334

Τὰ δὲ καταλειπόμενα ἀπ' αὐτῶν ἕως πρωΐ, κατακαύσετε. Ἔοικε δὲ τῷ, Ὀστοῦν οὐ συντρίψετε ἀπ' αὐτοῦ. Haec desiderantur in codice Bodleiano, nec proinde Latine versa sunt ab interprete Ferrario.

"Τὰ δὲ καταλειπόμενα ἀπ' αὐτῶν ἕως πρωΐ, κατακαύσετε. Ἔοικε δὲ τῷ, Ὀστοῦν οὐ συντρίψετε ἀπ' αὐτοῦ" ("And what is left of them until morning you shall burn up. It seems that the words 'You shall not break a bone of it'…"). These words are lacking in the Bodleian codex, and so were not put into Latin by the translator Ferrarius.

(printed under page 173)

(24) ‹anchor: ἐν τῷ νόμῳ› · call in col 333 (Greek); printed under col 334

Ἐν τῷ νόμῳ. Ferrarius videtur legisse, ἄνευ νόμου, vertit enim « sine lege » pro « in lege. »

"Ἐν τῷ νόμῳ" ("in the law"). Ferrarius seems to have read "ἄνευ νόμου", for he translated "without law" instead of "in the law."

(printed under page 173)

Footnotes

(38) · call in col 335

Joan. I, 29.

John 1:29.

(printed under page 174)

(39) · call in col 335

Exod. XII, 5.

Exodus 12:5.

(printed under page 174)

(40) · call in col 335

Joan. I, 14.

John 1:14.

(printed under page 174)

(41) · call in col 335

Joan. VI, 54 seq.

John 6:54 ff.

(printed under page 174)

(42) ‹anchor: in his domibus› · call in col 335

Exod. XII, 7, 22.

Exodus 12:7, 22.

(printed under page 174)

(43) ‹anchor: panis vitae› · call in col 335

Joan. VI, 48.

John 6:48.

(printed under page 174)

(44) ‹anchor: vivet in aeternum› · call in col 335

ibid. 50-52.

Ibid., 50-52.

(printed under page 174)

(45) ‹anchor: in Deuteronomio› · call in col 335

Deut. IX, 9.

Deuteronomy 9:9.

(printed under page 174)

(46) ‹anchor: in suo Evangelio› · call in col 335

Joan. VI, 52.

John 6:52.

(printed under page 174)

(47) ‹anchor: in salutem poenitentiam› · call in col 335

II Cor. VII, 10.

2 Corinthians 7:10.

(printed under page 174)

(25) · call in col 335

Δόξει καί. Sic codex Bodleianus; editio Huetii, δόξαι γὰρ καί.

"Δόξει καί" ("will seem also"). So the Bodleian codex; Huet's edition has "δόξαι γὰρ καί".

(printed under page 174)

(26) ‹anchor: ἐκ τοῦ οὐρανοῦ› · call in col 335

Ὁ ἐκ τοῦ οὐρανοῦ. Sic codex Bodleianus; Regius, ὁ ἐξ οὐρανοῦ.

"Ὁ ἐκ τοῦ οὐρανοῦ" ("which from heaven"). So the Bodleian codex; the Regius has "ὁ ἐξ οὐρανοῦ".

(printed under page 174)

(27) ‹anchor: λόγου μεταλαμβάνοντες› · call in col 335

Λόγου μεταλαμβάνοντες, etc. Haec habent codd. Bodleianus, Regius et Barberinus. Vertit Perionius, « rationis participes ferarum bestiarum; » Ferrarius videtur legendum putasse, ἄλογον μεταβάλλοντας θηρίων ἀπηγριωμένων, quod magis placet.

"Λόγου μεταλαμβάνοντες," etc. ("partaking of reason"). So the Bodleian, Regius and Barberini codices have it. Périon translated "partakers of the reason of wild beasts"; Ferrarius seems to have thought one should read "ἄλογον μεταβάλλοντας θηρίων ἀπηγριωμένων" ("changing into the irrational nature of savage beasts"), which is preferable.

(printed under page 174)

Page

running head: 335 ORIGENIS
marginal letters: A scit, quod vera; B manducaveritis carnem Filii; C pane ex azymis,; D rum nostrorum, et
old-edition numerals: 177 before sanguis meus
other: facing Latin version, not set

PG 14:336

Πάσχα, καὶ τῶν Ἀζύμων, ἐξετασθησόμενα δὲ, ὡς προειρήκαμεν, προηγουμένης πολυβίβλου συγγραφῆς. Νῦν δὲ ὡς ἐν ἐπιτομῇ διὰ τὴν προκειμένην λέξιν ταῦτα παραθέμενοι, τὰ φαινόμενα ὡς ἐν βραχέσιν οὕτω λύειν πειρασόμεθα, ὑπομνησθέντες καὶ τοῦ· « Οὗτός ἐστιν ὁ Ἀμνὸς τοῦ Θεοῦ, ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, » ἐπεὶ καὶ ἐν τῷ Πάσχα « ἀπὸ τῶν ἀμνῶν, φησὶ, καὶ τῶν ἐρίφων λήψεσθε. » Δόξει καὶ ὁ εὐαγγελιστὴς συνᾴδων τῷ Παύλῳ τοιαύταις ἐνέχεσθαι τῶν ἐξητασμένων ἀπορίαις. Λεκτέον δὲ, ὅτι, εἰ « Ὁ Λόγος γέγονε σὰρξ, » καί φησιν ὁ Κύριος, « Ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. Ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν αιώνιον· κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ· ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις· ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ, » μήποτε αὐτή ἐστιν ἡ σὰρξ τοῦ αἴροντος τὴν ἁμαρτίαν τοῦ κόσμου ἀμνοῦ, καὶ τοῦτ' ἔστι τὸ αἷμα, ἀφ' οὗ τιθέναι δεῖ ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ τὴν φλιὰν ἐν τοῖς οἴκοις, ἐν οἷς ἐσθίομεν τὸ Πάσχα, καὶ ἀπὸ τῶν τοῦ ἀμνοῦ τούτου δεῖ φαγεῖν κρεῶν ἐν τῷ τοῦ κόσμου χρόνῳ, ὅς ἐστι νύξ· ὀπτὰ δὲ τὰ κρέα πυρὶ βρωτέον μετὰ τοῦ ἀπὸ ἀζύμων ἄρτου· ὁ γὰρ τοῦ Θεοῦ Λόγος οὐ μόνον ἐστὶ σάρξ. Φησὶ γοῦν· « Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· » καὶ, « Οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, ἵνα τις ἐξ αὐτοῦ φάγῃ, καὶ μὴ ἀποθάνῃ· Ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν, ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσει εἰς τὸν αἰῶνα. » Οὐκ ἀγνοητέον μέντοιγε, ὅτι πᾶσα τροφὴ καταχρηστικώτερον ἄρτος λέγεται, ὡς ἐπὶ Μωϋσέως ἐν τῷ Δευτερονομίῳ γέγραπται· « Τεσσαράκοντα ἡμέρας ἄρτον οὐκ ἔφαγε, καὶ ὕδωρ οὐκ ἔπιεν, » ἀντὶ τοῦ, οὔτε ξηρᾶς οὔτε ὑγρᾶς μετείληφε τροφῆς. Τοῦτο δέ μοι τετήρηται διὰ τὸ καὶ ἐν τῷ κατὰ Ἰωάννην λέγεσθαι· « Καὶ ὁ ἄρτος δὲ, ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. » Ἤτοι δὲ διὰ τὰς ἐπὶ τοῖς ἁμαρτήμασιν ἡμῶν μετανοίας τὴν κατὰ Θεὸν λύπην λυπουμένων, μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἡμῖν ἐργαζομένην, ἐπὶ πικρίδων ἐσθίομεν κρέα τοῦ ἀμνοῦ, καὶ τὰ ἄζυμα· ἢ διὰ τὰς βασάνους ζητοῦντες καὶ τρεφόμενοι ἀπὸ τῶν εὑρισκομένων τῆς ἀληθείας θεωρημάτων. Οὐκ ὠμὴν οὖν βρωτέον τὴν σάρκα τοῦ ἀμνοῦ, ὥσπερ ποιοῦσιν οἱ τῆς λέξεως δοῦλοι τρόπον ἀλόγων ζώων καὶ ἀποτεθηριωμένων πρὸς τοὺς ἀληθῶς λογικοὺς, διὰ τοῦ συνιέναι βούλεσθαι τὰ πνευματικὰ, λόγου μεταλαμβάνοντες θηρίων ἀπηγριωμένων. Φιλοτιμητέον δὲ τῷ εἰς ἕψησιν μεταλαμβάνοντι τὸ ὠμὸν τῆς Γραφῆς, μὴ ἐπὶ τὸ πλαδαρώτερον, καὶ ὑδαρέστερον, καὶ ἐκλελυμένον μεταλαμβάνειν

Passover, and the Unleavened Bread, which are to be examined, as we have said before, in a special treatise of many books. Now at present, having set down these things as in a summary on account of the passage before us, we shall endeavour thus in brief to solve the apparent difficulties, calling to mind also the saying: "This is the Lamb of God, Who takes away the sin of the world" (John 1:29), since at the Passover also: "From the lambs," says He, "and the kids you shall take" (Exod. 12:5). The evangelist also, agreeing with Paul, will seem to be involved in such difficulties among those we have examined. Now we must say that if "the Word became flesh" (John 1:14), and the Lord says: "Unless you eat the flesh of the Son of man, and drink His blood, you have not life in yourselves. He who eats My flesh, and drinks My blood, has eternal life; and I will raise him up at the last day; for My flesh is true meat, and My blood is true drink; he who eats My flesh, and drinks My blood, abides in Me, and I in him" (John 6:53–56), perhaps this is the flesh of the Lamb Who takes away the sin of the world, and this is the blood, some of which must be put upon the two doorposts, and upon the lintel in the houses wherein we eat the Passover (Exod. 12:7, 22), and of the flesh of this Lamb we must eat in the time of the world, which is night; and we must eat the flesh roast with fire along with the bread made of unleavened dough; for the Word of God is not flesh only. At all events He says: "I am the bread of life;" and: "This is the bread which comes down out of heaven, that a man may eat thereof, and not die. I am the living bread, which came down out of heaven; if anyone eat of this bread, he shall live for ever" (John 6:48, 50–51). Yet we must not be ignorant that all food is more loosely called bread, as it is written in the case of Moses in Deuteronomy: "Forty days he did not eat bread, and he did not drink water" (Deut. 9:9), instead of: he partook of neither dry nor moist food. Now this has been observed by me because in the Gospel according to John also it is said: "Yea and the bread which I will give is My flesh for the life of the world" (John 6:51). And either on account of our repentances over our sins, when we sorrow with a godly sorrow that works for us a repentance unto salvation not to be regretted (2 Cor. 7:10), we eat the flesh of the lamb and the unleavened bread with bitter herbs; or else because through trials we seek and are nourished by the contemplations of the truth that are found. We must not therefore eat the flesh of the lamb raw, as do the slaves of the letter after the manner of irrational and brutalized animals in comparison with the truly rational, who through wishing to understand the spiritual things partake of reason, unlike [printed: partaking of the reason of] wild beasts. And he who turns the rawness of Scripture into boiling must strive not to turn it into what is more flaccid, and watery, and enervatedthe

Editors' notes and page, col. 336

Page

running head: ORIGENIS 336
marginal letters: A Πάσχα, καὶ τῶν; B αὐτὸν ἐν τῇ; C ἐάν τις φάγῃ; D ἀληθείας θεωρημάτων. Οὐκ
old-edition numerals: (none)
other: ends with word fragment μεταλαμβά-[νειν] split at column break

PG 14:337

τὰ γεγραμμένα, ὅπερ ποιοῦσιν οἱ κνηθόμενοι τὴν ἀκοὴν, καὶ ἀπὸ μὲν τῆς ἀληθείας ἀποστρέφοντες αὐτὴν, ἐπὶ δὲ τὸ ἀνειμένον καὶ ὑδαρέστερον τῆς πολιτείας μεταλαμβάνοντες τὰς κατ' αὐτοὺς ἀγωγάς. Ἡμεῖς δὲ τῷ ζέοντι πνεύματι, καὶ τοῖς διδομένοις ὑπὸ Θεοῦ διαπύροις λόγοις, ὁποίους Ἱερεμίας εἰλήφει ἀπὸ τοῦ λέγοντος πρὸς αὐτόν· « Ἰδοὺ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου πῦρ, » ὀπτὰ ποιήσωμεν τὰ κρέα τοῦ ἀμνοῦ, ὥστε τοὺς μεταλαμβάνοντας αὐτῶν λέγειν, Χριστοῦ ἐν ἡμῖν λαλοῦντος, ὅτι « Ἡ καρδία ἡμῶν καιομένη ἦν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς Γραφάς. » Εἰ δὲ εἰς τὸ τοιοῦτον ἡμᾶς ζητῆσαι πυρὶ ὀπτῆσαι δεήσει τὰ τοῦ ἀμνοῦ κρέα, παραθετέον τὴν ὁμολογίαν οὗ ἐπεπόνθει ἐπὶ τοῖς λόγοις τοῦ Θεοῦ πάθους Ἱερεμίας λέγων· « Καὶ ἐγένετο ὡς πῦρ καιόμενον, φλέγον ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν, καὶ οὐ δύναμαι φέρειν. » Ἀρκτέον δὲ ἐν τῷ ἐσθίειν ἀπὸ τῆς κεφαλῆς, τουτέστι τῶν κορυφαιοτάτων καὶ ἀρχικῶν δογμάτων περὶ τῶν ἐπουρανίων· καὶ καταληκτέον ἐπὶ τοὺς πόδας, τὰ ἔσχατα τῶν μαθημάτων τὰ ζητοῦντα περὶ τῆς τελευταίας ἐν τοῖς οὖσι φύσεως, ἤτοι τῶν ὑλικωτέρων, ἢ τῶν καταχθονίων, ἢ τῶν πονηρῶν πνευμάτων, καὶ ἀκαθάρτων δαιμονίων. Ὁ γὰρ περὶ αὐτῶν λόγος ἕτερος ὢν αὐτῶν, ἐναποκείμενος τοῖς μυστηρίοις τῆς Γραφῆς δύναται τροπικώτερον πόδες ὠνομάσθαι τοῦ ἀμνοῦ. Καὶ τῶν ἐνδοσθίων δὲ, ἐσωτερικῶν καὶ ἀποκεκρυμμένων, οὐκ ἀφεκτέον. Ὡς ἑνὶ δὲ σώματι τῇ ἁπάσῃ προσελθετέον Γραφῇ, καὶ τὰς ἐν τῇ ἁρμονίᾳ τῆς πάσης συνθέσεως αὐτῆς εὐτονωτάτας καὶ στεῤῥοτάτας συνοχὰς οὐ συντριπτέον, οὐδὲ διακοπτέον, ὅπερ πεποιήκασιν οἱ τὴν ἑνότητα τοῦ ἐν πάσαις ταῖς Γραφαῖς πνεύματος τὸ ὅσον ἐπ' αὐτοῖς συντρίβοντες. Αὕτη μέντοιγε ἡ ἀπὸ τοῦ ἀμνοῦ προειρημένη προφητεία τὴν νύκτα μόνην ἡμᾶς τρεφέτω τοῦ ἐν τῷ βίῳ σκότους· ὡς γὰρ τῆς ἀνατολῆς τῆς ἡμέρας τῶν μετὰ τὸν βίον τοῦτον οὐδὲν καταλειπτέον ἔσται ἡμῖν τῆς ἐπὶ τοῦ παρόντος μόνου χρησίμου ἡμῖν οὕτω τροφῆς. Παρελθούσης γὰρ τῆς νυκτὸς, καὶ ἐπελθούσης τῆς μετὰ ταῦτα ἡμέρας, τὸν μηδαμῶς ἀπὸ τῶν παλαιοτέρων καὶ κατωτέρω ζυμούντων ἄζυμον ἔχοντες ἄρτον φαγόμεθα, χρήσιμον ἡμῖν ἐσόμενον, ἕως δοθῇ τὸ μετὰ τὸν ἄζυμον μάννα, ἡ ἀγγελικὴ καὶ μὴ ἀνθρωπίνη τροφή. Ἑκάστῳ τοίνυν ἡμῶν θυέσθω τὸ πρόβατον ἐν παντὶ οἴκῳ πατριᾶς ἡμῶν, καὶ δυνατὸν ἔστω τόνδε μέν τινα παρανομεῖν, μὴ θύοντα τὸ πρόβατον, τὸν δὲ πᾶσαν φυλάττειν τὴν ἐντολὴν θύοντα, καὶ περιέψοντα, καὶ ὀστέον αὐτοῦ μὴ συντρίβοντα. Καὶ οὕτως ἐν βραχέσι συμφώνως τῇ ἀποστολικῇ ἐκδοχῇ καὶ τῷ ἐν τῷ Εὐαγγελίῳ ἀμνῷ ἀποδιδόσθω τὸ τυθὲν Πάσχα Χριστός. Οὐ γὰρ νομιστέον τὰ ἱστορικὰ ἱστορικῶν εἶναι τύπους, καὶ τὰ σωματικὰ σωματικῶν, ἀλλὰ τὰ σωματικὰ πνευματικῶν, καὶ τὰ ἱστορικὰ νοητῶν. Ἀναβῆναι τῷ λόγῳ

things that are written, which those do who have itching ears, and who turn away their hearing indeed from the truth (2 Tim. 4:3–4), and alter their own courses of conduct towards the laxer and more watery way of life. But let us, with a fervent spirit and with the fiery words given by God, such as Jeremiah had received from Him Who said unto him: "Behold, I have made My words in your mouth fire" (Jer. 5:14), roast the flesh of the lamb, so that those who partake of it may say, as Christ speaks in us, that "Our heart was burning in the way, while He opened to us the Scriptures" (Luke 24:32). And if for the seeking of such a thing we shall need to roast with fire the flesh of the lamb, we must adduce the confession of the suffering which Jeremiah had suffered at the words of God, when he says: "And it became as a burning fire, flaming in my bones, and I am relaxed on every side, and cannot bear it" (Jer. 20:9). And in eating we must begin from the head, that is, from the highest and principal doctrines concerning the heavenly things; and we must end at the feet, the last of the teachings which inquire concerning the lowest nature among existing things, whether the more material things, or the subterranean things, or the evil spirits and unclean demons. For the discourse concerning them, being other than those sublime ones, and laid up in the mysteries of the Scripture, can more figuratively have been named the feet of the lamb. And from the inwards also, which are esoteric and hidden away, we must not abstain. And we must approach the whole Scripture as one body, and must not break or sever the most vigorous and firmest joints in the harmony of its whole composition, which those have done who, so far as in them lies, break in pieces the unity of the spirit that is in all the Scriptures. Let this prophecy, however, which has been spoken before from the lamb, nourish us only during the night of the darkness that is in this life; for as at the rising of the day of the things after this life nothing will have to be left by us of the food that is thus useful to us for the present alone. For when the night has passed away, and the day after these things has come on, having the unleavened bread which is in no wise leavened by the older and lower things, we shall eat it, which will be useful to us until the manna that is after the unleavened bread be given, the angelic and not human food (Ps. 77:25). By each of us, therefore, let the sheep be sacrificed in every house of our family (Exod. 12:3), and let it be possible that such a one transgresses the law by not sacrificing the sheep, while another keeps the whole commandment by sacrificing it, and boiling it thoroughly, and not breaking a bone of it. And thus in brief, in harmony with the apostolic interpretation and with the lamb in the Gospel, let Christ the sacrificed Passover be explained (1 Cor. 5:7; John 1:29). For one must not suppose that historical things are types of historical things, and bodily things of bodily, but that bodily things are types of spiritual things, and historical of intelligible. Now to ascend in discourse

Editors' notes and page, col. 337

Footnotes

(48) · call in col 338

II Tim. IV, 3, 4.

2 Timothy 4:3, 4.

(printed under page 175)

(49) · call in col 338

Jerem. V, 14.

Jeremiah 5:14.

(printed under page 175)

(50) · call in col 338

Luc. XXIV, 32.

Luke 24:32.

(printed under page 175)

(51) · call in col 338

Jerem. XX, 9.

Jeremiah 20:9.

(printed under page 175)

(30) ‹anchor: ἁρμονίᾳ τῆς› · call in col 338

Codex Bodleianus, τὰς ἁρμονίας τῆς

The Bodleian codex has "τὰς ἁρμονίας τῆς" ("the harmonies of the").

(printed under page 175)

(31) ‹anchor: τὸν ἄζυμον› · call in col 338

Codex Bodleianus, τὸ κατὰ τὸ ἄζυμον.

The Bodleian codex has "τὸ κατὰ τὸ ἄζυμον" ("that which follows the unleavened").

(printed under page 175)

(32) ‹anchor: ἀποδιδόσθω› · call in col 338

Idem codex Bodleianus, ἀποδίδοσθαι.

The same Bodleian codex has "ἀποδίδοσθαι".

(printed under page 175)

Footnotes

(52) · call in col 339

Joan. II, 12, 13.

John 2:12, 13.

(printed under page 176)

(53) · call in col 339

Matth. IV, 11 seq.

Matthew 4:11 ff.

(printed under page 176)

(54) · call in col 339

Matth. V, VI, VII.

Matthew 5, 6, 7.

(printed under page 176)

(55) ‹anchor: rogatus discedere› · call in col 339

Matth. VIII, 1, 5, 23, 28, 34.

Matthew 8:1, 5, 23, 28, 34.

(printed under page 176)

(56) ‹anchor: in synagogis eorum› · call in col 339

Matth. IX, 1-36.

Matthew 9:1-36.

(printed under page 176)

(57) ‹anchor: Paschatis tempus› · call in col 339

Matth. XXVI, 2.

Matthew 26:2.

(printed under page 176)

(33) ‹anchor: πλησίον τυγχάνει› · call in col 339

Codex Bodleianus τυγχάνειν.

The Bodleian codex has "τυγχάνειν".

(printed under page 176)

Page

running head: 339 ORIGENIS
marginal letters: A dicam, consone apostolicæ; B læam, et relicta; C thæus Paschatis tempus; D Pascha apud eos
old-edition numerals: 180 before interficiebatur ovis,
other: facing Latin version, not set; three full-width Latin lines at end of section 13 above 14. cut off at right edge, not set: Rationem autem nostram etiam ad tertium [179 Pascha, quod in innumerabilium ange-] / lorum frequentia et multitudine, in perfectissimo beatissi[moque exitu perficiendum est, venire nunc] / non est necesse, cum hæc et latius et copiosius quam lect[io exigat disputaverimus.]

PG 14:340

καὶ ἐπὶ τὸ τρίτον Πάσχα ἐπιτελεσθησόμενον ἐν μυριάσιν ἀγγέλων, πανηγύρει ἐπιτελειοτάτῃ, καὶ μακαριωτάτῃ ἐξόδῳ νῦν οὐκ ἔστιν ἀναγκαῖον, καὶ τούτων ἐπιπλεῖον καὶ περισσότερον, παρ' ὃ ἀπῄτει τὸ ἀνάγνωσμα, ειρημένων ἡμῖν.

also to the third Passover, which is to be celebrated among myriads of angels (Heb. 12:22), in a most perfect solemn assembly and most blessed exodus, is not necessary at present, even these things having been spoken by us at greater length and more abundantly than the reading required.

14. Οὐκ ἀζήτητον δὲ οὐδὲ ἐατέον πῶς ἐγγὺς ἦν τὸ Πάσχα τῶν Ἰουδαίων, ὅτε ἦν ὁ Κύριος ἅμα τῇ μητρὶ, καὶ τοῖς ἀδελφοῖς, καὶ τοῖς μαθηταῖς ἐν τῇ Καφαρναούμ. Ἐν μὲν οὖν τῷ κατὰ Ματθαῖον ἀφεθεὶς ἀπὸ τοῦ διαβόλου, τῶν ἀγγέλων προσελθόντων καὶ διακονούντων αὐτῷ, ἀκούσας Ἰωάννην παραδεδόσθαι, ἀνεχώρησεν εἰς τὴν Γαλιλαίαν, καὶ καταλιπὼν τὴν Ναζαρὰ, ἐλθὼν κατῴκησεν εἰς Καφαρναούμ· ἔπειτα ἀρξάμενος κηρύσσειν, καὶ ἐκλεξάμενος τοὺς τέσσαρας ἁλιεῖς ἀποστόλους, διδάξας τε ἐν ταῖς συναγωγαῖς ὅλης τῆς Γαλιλαίας, καὶ θεραπεύσας τοὺς προσενεχθέντας αὐτῷ, ἀνέρχεται εἰς τὸ ὄρος, καὶ λέγει τοὺς μακαρισμοὺς, καὶ τὰ ἐχόμενα αὐτῶν· τελέσας δὲ ἐκείνην τὴν διδασκαλίαν, καταβὰς ἐκ τοῦ ὄρους εισέρχεται εἰς Καφαρναοὺμ δεύτερον, κἀκεῖθεν δὲ ἐμβὰς εἰς πλοῖον περᾷ εἰς τὴν χώραν τῶν Γεργεσηνῶν· παρακληθείς τε μεταβῆναι ἀπὸ τῶν ὁρίων αὐτῶν, ἐμβὰς εἰς πλοῖον διεπέρασε, καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν, ἔνθα θεραπείας ἐπιτελέσας τινὰς περιῆγε τὰς πόλεις πάσας, καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν. Καὶ ἄλλα δὲ πλεῖστα μετὰ ταῦτα γίνεται, πρὶν ἐπισημειώσασθαι τὸν Ματθαῖον τὸν τοῦ Πάσχα καιρόν. Καὶ παρὰ τοῖς λοιποῖς δὲ εὐαγγελισταῖς μετὰ τὴν ἐν τῇ Καφαρναοὺμ διατριβὴν οὐχ εὑρίσκεται ἐγγὺς τὸ Πάσχα εἶναι λεγόμενον· σῶσαι δὲ τὸ βούλημα τῶν ἀνδρῶν ἔστιν ἐννοήσαντα τὰ περὶ τῆς Καφαρναοὺμ εἰρημένα ἡμῖν ἐν τοῖς πρὸ τούτων. Ἐνδιατριβὴ πλησίον τυγχάνει τοῦ τῶν Ἰουδαίων πάσχα ὀλίγῳ βελτιουμένη παρ' αὐτὸ, καὶ κρείττων αὐτοῦ τυγχάνουσα, καὶ μάλιστα ἐπεὶ ἐν τῷ Πάσχα τῶν Ἰουδαίων εὑρίσκονται ἐν τῷ ἱερῷ οἱ πωλοῦντες τοὺς βόας, καὶ τὰ πρόβατα, καὶ τὰς περιστεράς· δι' οὓς ἔτι μᾶλλον πρόκειται μὴ τοῦ Κυρίου, ἀλλὰ τῶν Ἰουδαίων εἶναι τὸ Πάσχα· ὡς γὰρ ὁ οἶκος τοῦ Πατρὸς γέγονεν οἶκος ἐμπορίου παρὰ τοῖς μὴ ἁγιάζουσιν αὐτόν· οὕτω καὶ τὸ Πάσχα Κυρίου ἀνθρώπινον, καὶ Ἰουδαϊκὸν Πάσχα παρὰ τοῖς ταπεινότερον καὶ σωματικώτερον αὐτὸ ἐκλεξαμένοις. Εὐκαιρότερον δὲ ἐν ἄλλοις ἔσται ἰδεῖν καὶ τὰ περὶ τοῦ χρόνου τοῦ Πάσχα, περὶ τὴν ἐαρινὴν ἰσημερίαν γινομένου, καὶ εἴ τι ἕτερον ἀπαιτεῖ τὸ πρόβλημα ἐπεξεργάσασθαι. Ὁ μέντοιγε Ἡρακλέων, « Αὕτη, φησὶν, ἡ μεγάλη ἑορτή· τοῦ γὰρ πάθους τοῦ Σωτῆρος τύπος ἦν, ὅτε οὐ μόνον ἀνῃρεῖτο τὸ πρόβατον, ἀλλὰ καὶ ἀνάπαυσιν παρεῖχεν ἐσθιόμενον, καὶ θυόμενον μὲν τοῦ πάθους τοῦ Σωτῆρος τὸ ἐν κόσμῳ ἐσήμαινεν, ἐσθιόμενον δὲ τὴν ἀνάπαυσιν τὴν ἐν γάμῳ. » Παρεθέμεθα

14. Neither must we leave uninvestigated how the Passover of the Jews was at hand when the Lord was together with His mother, and His brethren, and His disciples in Capernaum (John 2:12–13). Now in the Gospel according to Matthew, when He was left by the devil, the angels having come and ministered to Him, having heard that John had been delivered up, He withdrew into Galilee, and leaving Nazara, He came and dwelt in Capernaum; then having begun to preach, and having chosen the four fishermen as apostles, and having taught in the synagogues of all Galilee, and healed those brought to Him, He goes up into the mountain, and speaks the beatitudes and what follows them (Matt. 4:11–25; 5:1–7:27); and having finished that teaching, when He had come down from the mountain He enters into Capernaum a second time, and thence entering into a boat He crosses over into the country of the Gergesenes; and having been besought to depart from their borders (Matt. 8:1, 5, 23, 28, 34), entering into a boat He crossed over, and came into His own city, where having performed certain healings He went about all the cities and the villages, teaching in their synagogues (Matt. 9:1–35). And very many other things take place after these before Matthew notes the season of the Passover (Matt. 26:2). Among the remaining evangelists also, after the tarrying in Capernaum, the Passover is not found said to be at hand; but it is possible to maintain the intention of the men if one considers the things spoken by us before these concerning Capernaum. The tarrying there is near to the Passover of the Jews, being improved a little in comparison with it, and being superior to it, and especially since in the Passover of the Jews there are found in the temple those who sell the oxen, and the sheep, and the doves (John 2:14); on whose account still more is it set forth that the Passover is not the Lord's, but the Jews'; for as the house of the Father has become a house of merchandise among those who do not sanctify it (John 2:16), so also the Passover of the Lord has become a human and Jewish Passover among those who have chosen it in a lowlier and more bodily manner. Now it will be more seasonable in other places to see also the things concerning the time of the Passover, which takes place about the vernal equinox, and whatever else the problem requires us to work out. Heracleon, however, says: "This is the great feast; for it was a type of the passion of the Saviour, when the sheep was not only slain, but also afforded rest when eaten, and in being sacrificed it signified the passion of the Saviour in the world, while in being eaten it signified the rest at the marriage." Now we have cited

Editors' notes and page, col. 340

Page

running head: ORIGENIS 340
marginal letters: A καὶ ἐπὶ τὸ; B ἀνεχώρησεν εἰς τὴν; C γίνεται, πρὶν ἐπισημειώσασθαι; D σιν αὐτόν · οὕτω
old-edition numerals: 179 before Pascha, (in full-width Latin line)
other: three full-width Latin lines above 14. cut off at left edge, not set: [Rationem autem nostram ]etiam ad tertium 179 Pascha, quod in innumerabilium ange- / [lorum frequentia et multitudine, in perfec]tissimo beatissimoque exitu perficiendum est, venire nunc / [non est necesse, cum hæc et latius et cop]iosius quam lectio exigat disputaverimus.

PG 14:341

δὲ αὐτοῦ τὴν λέξιν, ἵνα ὡς ἐν τηλικούτοις ἀναστρέφειν τὸν ἄνδρα παρεῤῥιμμένως, καὶ ὑδαρῶς, μετὰ μηδενὸς κατασκευαστικοῦ θεωρήσαντες, μᾶλλον αὐτοῦ καταφρονήσωμεν.

his expression in order that, having observed the man to comport himself in such great matters carelessly, and waterily, without any constructive proof, we may the more despise him.

15. « Καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς, καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας, καὶ περιστερὰς, καὶ τοὺς κερματιστὰς καθημένους. Καὶ ποιήσας φραγέλλιον ἐκ σχοινίων ἐξέβαλλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα, καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεε τὰ κέρματα, καὶ τὰς τραπέζας ἀνέστρεψε· καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν· Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μου οἶκον ἐμπορίου. Τότε ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ, ὅτι γεγραμμένον ἐστίν· Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. » Σημειωτέον, ὅτι ὁ μὲν Ἰωάννης δεύτερον ἔργον τοῦ Ἰησοῦ ἀναγράφει τὸ περὶ τῶν ἐν τῷ ἱερῷ εὑρεθέντων ὑπ' αὐτοῦ πωλούντων βόας, καὶ πρόβατα, καὶ περιστεράς· οἱ δὲ λοιποὶ σχεδὸν πρὸς τῷ τέλει, ἐπὶ τῆς κατὰ τὸ πάθος οἰκονομίας τὸ παραπλήσιον ποιοῦσιν· καὶ ὁ μὲν Ματθαῖος οὕτως· « Καὶ εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα, ἐσείσθη πᾶσα ἡ πόλις λέγουσα· Τίς ἐστιν οὗτος ; Οἱ δὲ ὄχλοι ἔλεγον· Οὗτός ἐστιν Ἰησοῦς ὁ προφήτης, ὁ ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας· καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐξέβαλε πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψε, καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς· καὶ λέγει αὐτοῖς· Γέγραπται· Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται· ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. » Ὁ δὲ Μάρκος· « Καὶ ἔρχονται εἰς Ἱεροσόλυμα· καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν ἀνέστρεψε, καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς, καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ· καὶ ἐδίδασκε, καὶ ἔλεγεν αὐτοῖς· Οὐ γέγραπται, ὅτι ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσι τοῖς ἔθνεσιν ; Ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. » Ὁ δὲ Λουκᾶς· « Καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν, ἔκλαυσεν ἐπ' αὐτὴν, λέγων· Ὅτι εἰ ἔγνως ἐν τῇ ἡμέρᾳ ταύτῃ καὶ σὺ τὰ πρὸς εἰρήνην· νῦν δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου, ὅτι ἥξουσιν ἡμέραι ἐπὶ σὲ, καὶ περικυκλώσουσι, καὶ συνέξουσί σε πάντοθεν, καὶ ἐδαφιοῦσί σε, καὶ τὰ τέκνα σου, καὶ οὐκ ἀφήσουσι λίθον ἐπὶ λίθον ἐν σοὶ, ἀνθ' ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας, λέγων αὐτοῖς· Γέγραπται· Καὶ ἔσται ὁ οἶκός μου οἶκος προσευχῆς· ὑμεῖς δὲ ἐποιήσατε αὐτὸν σπήλαιον λῃστῶν. » Ἔτι δὲ καὶ τοῦτο παρατηρητέον, ὅτι τοῖς εἰρημένοις παρὰ τοῖς τρισὶν ἐπὶ τῇ εἰς Ἱεροσόλυμα ἀνόδῳ τοῦ Κυρίου, καθ' ἣν ταῦτα πεποίηκεν ἐν τῷ ιερῷ, τὰ παραπλήσια ἀνέγραψεν ὁ Ἰωάννης μετὰ πολλὰ γεγονέναι, μετὰ ἑτέραν αὐτοῦ παρὰ τὴν ἐπιδημίαν τοῖς Ἱεροσολύμοις. Οὕτω δὲ κατανοητέον τὰ εἰρημένα·

15. "And Jesus went up to Jerusalem, and found in the temple those who sold oxen, and doves, and the changers of small coin sitting. And having made a scourge of cords He drove out of the temple both the sheep and the oxen, and poured out the coins of the money-changers, and overturned the tables; and to those who sold the doves He said: Take these things hence, make not the house of My Father a house of merchandise. Then His disciples remembered that it is written: The zeal of Thy house shall eat me up" (John 2:13–17; Ps. 68:10). Now it must be noted that John records as the second work of Jesus that concerning those found by Him in the temple selling oxen, and sheep, and doves; whereas the rest do the like almost towards the end, at the dispensation pertaining to the passion; and Matthew thus: "And when He had entered into Jerusalem, all the city was stirred, saying: Who is this? And the multitudes said: This is Jesus the prophet, from Nazareth of Galilee; and Jesus entered into the temple, and cast out all those who sold and bought in the temple, and overturned the tables of the money-changers, and the seats of those who sold the doves; and He says to them: It is written: My house shall be called a house of prayer; but you make it a den of robbers" (Matt. 21:10–13; Isa. 56:7; Jer. 7:11). And Mark: "And they come to Jerusalem; and entering into the temple He began to cast out those who sold and bought in the temple, and overturned the tables of the money-changers, and the seats of those who sold the doves, and He suffered not that anyone should carry a vessel through the temple; and He taught, and said to them: Is it not written, that My house shall be called a house of prayer for all the nations? But you have made it a den of robbers" (Mark 11:15–17). And Luke: "And when He drew near, seeing the city, He wept over it, saying: If you had known in this day, even you, the things which belong unto peace! But now they are hid from your eyes, because days shall come upon you, and shall compass you round, and shall keep you in on every side, and shall dash you to the ground, and your children, and they shall not leave in you stone upon stone, because you knew not the time of your visitation. And entering into the temple He began to cast out those who sold, saying to them: It is written: And My house shall be a house of prayer; but you have made it a den of robbers" (Luke 19:41–46). And further this also must be observed, that things similar to those spoken among the three at the going up of the Lord to Jerusalem, according to which He did these things in the temple, John recorded as having taken place after many things, after another sojourn of His at Jerusalem beside this one. Now the things spoken must be considered thus;

Editors' notes and page, col. 341

Footnotes

(58) · call in col 342

Joan II, 13 seq.

John 2:13 ff.

(printed under page 177)

(59) · call in col 342

Matth. XXI, 10 seq.

Matthew 21:10 ff.

(printed under page 177)

(60) ‹anchor: At Marcus› · call in col 342

Marc. XI, 15 seq.

Mark 11:15 ff.

(printed under page 177)

(61) ‹anchor: Lucas vero› · call in col 342

Luc. XIX, 41 seq.

Luke 19:41 ff.

(printed under page 177)

(62) ‹anchor: Matthaeo traduntur› · call in col 342

Matth. XXI, 1 seq.

Matthew 21:1 ff.

(printed under page 177)

(34) · call in col 342

Codex Bodleianus, ἀνέτρεψε.

The Bodleian codex has "ἀνέτρεψε" ("overturned").

(printed under page 177)

(35) ‹anchor: κατέστρεψε› · call in col 342

Idem codex Bodleianus iterum, ἀνέτρεψε.

The same Bodleian codex again has "ἀνέτρεψε".

(printed under page 177)

(36) ‹anchor: ἔκλαυσεν ἐπ' αὐτὴν› · call in col 342

Codex Bodleianus pro ἐπ' αὐτήν, habet ἐπ' αὐτῇ.

For "ἐπ' αὐτήν" the Bodleian codex has "ἐπ' αὐτῇ" ("over it").

(printed under page 177)

Footnotes

(63) · call in col 343

Marc. XI, 1 seq.

Mark 11:1 ff.

(printed under page 178)

(64) ‹anchor: Luca narrata› · call in col 343

Luc. XIX, 29 seq.

Luke 19:29 ff.

(printed under page 178)

(37) · call in col 343

Codex Bodleianus, κατὰ Ματθαῖον.

The Bodleian codex has "κατὰ Ματθαῖον" ("according to Matthew").

(printed under page 178)

(38) · call in col 343

Idem codex Bodleianus, κατέναντι.

The same Bodleian codex has "κατέναντι" ("opposite").

(printed under page 178)

(39) · call in col 343

Idem codex Bodleianus, ἐπ' αὐτόν.

The same Bodleian codex has "ἐπ' αὐτόν" ("on it").

(printed under page 178)

(40) · call in col 343

Codex Bodleianus, αὐτοῦ.

The Bodleian codex has "αὐτοῦ" ("his").

(printed under page 178)

(41) ‹anchor: Λουκᾶ› · call in col 343

Idem codex Bodleianus, τῷ Λουκᾷ.

The same Bodleian codex has "τῷ Λουκᾷ" ("by Luke").

(printed under page 178)

Page

running head: 343 ORIGENIS
marginal letters: A dicens eis :; B Domini : Hosanna; C bant illis :; D rosolymam. Et ingressus
old-edition numerals: 182 after injecerunt
other: facing Latin version, not set

PG 14:344

καὶ πρῶτόν γε τὰ Ματθαίῳ λεγόμενα· « Καὶ ὅτε ἤγγισεν εἰς Ἱεροσόλυμα, καὶ ἦλθεν εἰς Βηθφαγὴν πρὸς τὸ ὄρος τῶν Ἐλαιῶν, τότε Ἰησοῦς ἀπέστειλε δύο μαθητὰς, λέγων αὐτοῖς· Πορεύεσθε εἰς τὴν κώμην τὴν ἀπέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην, καὶ πῶλον μετ' αὐτῆς· λύσαντες ἀγάγετέ μοι· καὶ ἐάν τις ὑμῖν εἴπῃ· Τί ποιεῖτε τοῦτο ; ἐρεῖτε, ὅτι ὁ Κύριος αὐτῶν χρείαν ἔχει· εὐθὺς δὲ ἀποστελεῖ αὐτούς. Τοῦτο δὲ γέγονεν, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος· Εἴπατε τῇ θυγατρὶ Σιών· Ἰδοὺ ὁ βασιλεύς σου ἔρχεται πραῢς, καὶ ἐπιβεβηκὼς ἐπὶ ὄνον, καὶ πῶλον ὑποζυγίου. Πορευθέντες δὲ οἱ μαθηταὶ, καὶ ποιήσαντες καθὼς προσέταξεν αὐτοῖς ὁ Ἰησοῦς, ἤγαγον τὴν ὄνον, καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπ' αὐτῶν τὰ ἱμάτια αὐτῶν, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν. Ὁ δὲ πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν τὰ ἱμάτια ἐν τῇ ὁδῷ· οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν, καὶ οἱ ἀκολουθοῦντες ἔκραξαν· Ὡσαννὰ τῷ υἱῷ Δαυῒδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· Ὡσαννὰ ἐν τοῖς ὑψίστοις. » Ἑξῆς δὲ τούτων ἐστί· « Καὶ εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα, ἐσείσθη πᾶσα ἡ πόλις, » ἅτινα παρεθέμεθα ἐν τοῖς πρὸ τούτων. Δεύτερα δὲ τὰ Μάρκου· « Καὶ ὅτε ἐγγίζουσιν εἰς Ἱεροσόλυμα, εἰς Βηθφαγὴν καὶ Βηθανίαν, πρὸς τὸ ὄρος τῶν Ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ, καὶ λέγει αὐτοῖς· Ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς πορευόμενοι εἰς αὐτὴν, εὑρήσετε πῶλον δεδεμένον, ἐφ' ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισε· λύσατε αὐτὸν, καὶ φέρετε. Καὶ ἐάν τις ὑμῖν εἴπῃ· Τί ποιεῖτε τοῦτο ; εἴπατε, ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν ἀποστελεῖ ὧδε. Καὶ ἀπῆλθον, καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν. Καί τινες τῶν ἐκεῖ ἑστώτων ἔλεγον αὐτοῖς· Τί ποιεῖτε λύοντες τὸν πῶλον ; Οἱ δὲ εἶπον αὐτοῖς καθὼς εἶπεν ὁ Ἰησοῦς· καὶ ἀφῆκαν αὐτούς· καὶ φέρουσι τὸν πῶλον πρὸς τὸν Ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν. Ἄλλοι δὲ στοιβάδας κόψαντες ἐκ τῶν ἀγρῶν ἔστρωσαν εἰς τὴν ὁδόν. Καὶ οἱ προάγοντες, καὶ οἱ ἀκολουθοῦντες ἔκραζον· Ὡσαννὰ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· Εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ Πατρὸς ἡμῶν Δαυΐδ· Ὡσαννὰ ἐν τοῖς ὑψίστοις. Καὶ εἰσῆλθεν εἰς Ἱεροσόλυμα, εἰς τὸ ἱερὸν, καὶ περιβλεψάμενος πάντα, ὀψὲ ἤδη οὔσης τῆς ὥρας, ἐξῆλθεν εἰς Βηθανίαν μετὰ τῶν δώδεκα, καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας, ἐπείνασεν. » Εἶτα μετὰ τὴν τῆς ξηραινομένης συκῆς οἰκονομίαν, « ἔρχονται εἰς Ἱεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας, » καὶ τὰ ἑξῆς τοῦ Λουκᾶ τοῦτον τὸν τρόπον· « Καὶ ἐγένετο ὡς ἤγγισεν εἰς Βηθφαγὴν καὶ Βηθανίαν, πρὸς τὸ ὄρος τὸ καλούμενον Ἐλαιῶν, ἀπέστειλε δύο τῶν μαθητῶν λέγων· Ὑπάγετε εἰς τὴν κατέναντι κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφ' ὃν

and first at least the things said by Matthew: "And when He drew near unto Jerusalem, and came unto Bethphage, unto the Mount of Olives, then Jesus sent two disciples, saying unto them: Go into the village that is over against you, and straightway you shall find an ass tied, and a colt with her: loose them and bring them unto Me; and if anyone say unto you: Why do you this? you shall say, that the Lord has need of them; and straightway he will send them. Now this came to pass, that what was spoken through the prophet might be fulfilled, when he says: Tell ye the daughter of Sion: Behold, your King comes meek, and sitting upon an ass, and a colt the foal of a beast of burden (Isa. 62:11; Zech. 9:9). And the disciples having gone, and having done even as Jesus appointed them, brought the ass and the colt, and put on them their garments, and He sat thereon. And the most part of the multitude spread their own garments in the way; and the multitudes that went before Him, and that followed, cried: Hosanna to the Son of David, blessed is He Who comes in the name of the Lord (Ps. 117:25–26); Hosanna in the highest" (Matt. 21:1–9). And next to these things is: "And when He had entered into Jerusalem, all the city was stirred" (Matt. 21:10), which things we cited before these. And second are the words of Mark: "And when they draw near unto Jerusalem, unto Bethphage and Bethany, at the Mount of Olives, He sends two of His disciples, and says unto them: Go your way into the village that is over against you, and straightway as you go into it, you shall find a colt tied, whereon no man ever yet sat: loose him, and bring him. And if anyone say unto you: Why do you this? say, that the Lord has need of him, and straightway he will send him hither. And they went away, and found a colt tied at the door without upon the crossway, and they loose him. And certain of those who stood there said unto them: What do you, loosing the colt? And they said unto them even as Jesus said; and they let them go; and they bring the colt unto Jesus, and cast on him their garments. And others, having cut litter of branches out of the fields, spread them in the way. And those who went before, and those who followed, cried: Hosanna, blessed is He Who comes in the name of the Lord; Blessed is the coming kingdom of our father David; Hosanna in the highest. And He entered into Jerusalem, into the temple, and having looked round upon all things, the hour being now late, He went out unto Bethany with the twelve, and on the morrow when they had come out from Bethany, He hungered" (Mark 11:1–12). Then after the dispensation of the fig tree that withered away, "they come to Jerusalem. And entering into the temple He began to cast out those who sold" (Mark 11:15), and what follows; and those of Luke after this manner: "And it came to pass, when He drew near unto Bethphage and Bethany, at the mount that is called of Olives, He sent two of the disciples, saying: Go your way into the village over against you, in which as you enter you shall find a colt tied, whereon

Editors' notes and page, col. 344

Footnotes

(37) ‹anchor: τὰ Ματθαίῳ λεγόμενα› · call in col 344 (Greek); printed under col 343

Codex Bodleianus, κατὰ Ματθαῖον.

The Bodleian codex has "κατὰ Ματθαῖον" ("according to Matthew").

(printed under page 178)

(38) ‹anchor: τὴν ἀπέναντι ὑμῶν› · call in col 344 (Greek); printed under col 343

Idem codex Bodleianus, κατέναντι.

The same Bodleian codex has "κατέναντι".

(printed under page 178)

(39) ‹anchor: ἐπέθηκαν ἐπ' αὐτῶν› · call in col 344 (Greek); printed under col 343

Idem codex Bodleianus, ἐπ' αὐτόν.

The same Bodleian codex has "ἐπ' αὐτόν" ("on him").

(printed under page 178)

(40) ‹anchor: οἱ προάγοντες αὐτὸν› · call in col 344 (Greek); printed under col 344

Codex Bodleianus, αὐτοῦ.

The Bodleian codex has "αὐτοῦ".

(printed under page 178)

(41) ‹anchor: τὰ ἑξῆς τοῦ Λουκᾶ› · call in col 344 (Greek); printed under col 344

Idem codex Bodleianus, τῷ Λουκᾷ.

The same Bodleian codex has "τῷ Λουκᾷ" ("by Luke").

(printed under page 178) - pointer: superscript scripture notes 63 (Marc. XI, 1 seq.) and 64 (Luc. XIX, 29 seq.) under col 343 are called in the facing Latin only; see the notes of col 343.

Page

running head: ORIGENIS 344
marginal letters: A μένα · καὶ πρῶτόν; B τια αὐτῶν, καὶ; C ἐκάθισε · λύσατε αὐτὸν,; D βλεψάμενος πάντα, ὀψὲ
old-edition numerals: (none)
other: begins with the word tail μένα, the word set whole at the end of col. 343; facing Latin version (col. 343), not set

PG 14:345

οὐδεὶς πώποτε ἀνθρώπων ἐκάθισε· λύσαντες αὐτὸν ἀγάγετε· καὶ ἐάν τις ὑμᾶς ἐρωτᾷ· Διὰ τί λύετε ; οὕτως ἐρεῖτε· Ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει. Ἀπελθόντες δὲ οἱ μαθηταὶ, εὗρον ὡς εἶπεν αὐτοῖς. Λυόντων δὲ αὐτῶν τὸν πῶλον, εἶπαν οἱ κύριοι αὐτοῦ πρὸς αὐτούς· Τί λύετε τὸν πῶλον ; οἱ δὲ εἶπαν· Ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει. Καὶ ἤγαγον αὐτὸν πρὸς τὸν Ἰησοῦν, καὶ ἐπιῤῥίψαντες αὐτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον, ἐπεβίβασαν τὸν Ἰησοῦν. Πορευομένου δὲ αὐτοῦ, ὑπεστρώννυον τὰ ἱμάτια αὐτῶν ἐν τῇ ὁδῷ. Ἐγγίζοντος δὲ αὐτοῦ ἤδη πρὸς τῇ καταβάσει τοῦ ὄρους τῶν Ἐλαιῶν, ἤρξατο ἅπαν τὸ πλῆθος τῶν μαθητῶν χαίροντες καὶ αἰνοῦντες τὸν Θεὸν φωνῇ μεγάλῃ περὶ πασῶν ὧν εἶδον δυνάμεων, λέγοντες· Εὐλογημένος ὁ βασιλεὺς ἐν ὀνόματι Κυρίου· ἐν οὐρανῷ εἰρήνη, καὶ δόξα ἐν ὑψίστοις. Καί τινες τῶν Φαρισαίων ἀπὸ τοῦ ὄχλου εἶπαν πρὸς αὐτόν· Διδάσκαλε, ἐπιτίμησον τοῖς μαθηταῖς σου. Καὶ ἀποκριθεὶς εἶπε· Λέγω ὑμῖν, ἐὰν οὗτοι σιωπήσωσιν, οἱ λίθοι κεκράξονται. Καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν, ἔκλαυσεν ἐπ' αὐτὴν, » καὶ τὰ ἑξῆς, ἅπερ παρεθέμεθα. Ὁ μέντοιγε Ἰωάννης μετὰ πλεῖστα ὅσα τοῦ, « Καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς, καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας τοὺς βόας, καὶ τὰ πρόβατα, » ἑτέραν διηγούμενος ἄνοδον τοῦ Κυρίου εἰς Ἱεροσόλυμα, ταῦτά φησι μετὰ τὸ πρὸ ἓξ ἡμερῶν τοῦ Πάσχα ἐν Βηθανίᾳ δεῖπνον, ἐν ᾧ ἡ Μάρθα διηκόνει, καὶ ὁ Λάζαρος ἀνέκειτο· « Τῇ ἐπαύριον ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτὴν, ἀκούσαντες ὅτι ἔρχεται ὁ Ἰησοῦς εἰς Ἱεροσόλυμα, ἔλαβον τὰ βαΐα τῶν φοινίκων, καὶ ἐξῆλθον εἰς ἀπάντησιν αὐτῷ, καὶ ἔκραζον· Ὡσαννὰ, εὐλογημένος ἐν ὀνόματι Κυρίου ὁ βασιλεὺς τοῦ Ἰσραήλ. Εὑρὼν δὲ ὁ Ἰησοῦς ὀνάριον, ἐκάθισεν ἐπ' αὐτοῦ, καθὼς ἐστι γεγραμμένον· Μὴ φοβοῦ, θύγατερ Σιών· ἰδοὺ ὁ βασιλεύς σου ἔρχεται καθήμενος ἐπὶ πῶλον ὄνου. » Ταῦτα δὲ νομίζω, εἰ καὶ ἐπιπλεῖον τῆς λέξεως παρεθέμην τῶν εὐαγγελιστῶν, ἀναγκαίως πεποιηκέναι, ὑπὲρ σοῦ καταστῆσαι τὴν κατὰ τὸ ῥητὸν διαφωνίαν· τῶν μὲν τριῶν ἐν μιᾷ τῇ αὐτῇ εἰς Ἱεροσόλυμα ἐπιδημίᾳ τοῦ Κυρίου λεγόντων τὰ νομιζόμενα παρὰ τοῖς πολλοῖς τὰ αὐτὰ εἶναι καὶ τῷ Ἰωάννῃ γεγραμμένα· τοῦ δὲ Ἰωάννου ἐν δυσὶν ὑπὸ πολλῶν πράξεσι διισταμέναις, μεταξὺ δηλουμένων, καὶ εἰς διαφόρους τόπους ἐπιδημιῶν τοῦ Κυρίου, εἰς Ἱεροσόλυμα ἀνόδοις ἀπαγγέλλοντος γεγονέναι τὰ ἐκκείμενα. Ἐγὼ μὲν οὖν ὑπολαμβάνω ἀδύνατον εἶναι τοῖς μηδὲν πέρα τῆς ἱστορίας ἐν τούτοις ἐκδεχομένοις παραστῆσαι τὴν δοκοῦσαν διαφωνίαν σύμφωνον ὑπάρχειν. Εἰ δέ τις οἴεται μὴ ὑγιῶς ἡμᾶς ἐξειληφέναι, συνετῶς ἀντιγραψάτω τῇ τοιαύτῃ ἡμῶν ἀποφάσει.

no man ever yet sat: loose him and bring him; and if anyone ask you: Why do you loose him? thus shall you say: Because the Lord has need of him. And the disciples having gone away, found even as He said unto them. And as they were loosing the colt, the owners thereof said unto them: Why loose you the colt? And they said: Because the Lord has need of him. And they brought him to Jesus, and having cast their garments upon the colt, they set Jesus thereon. And as He went, they spread their garments in the way. And as He was now drawing near, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen, saying: Blessed is the King in the name of the Lord; peace in heaven, and glory in the highest. And some of the Pharisees from the multitude said unto Him: Master, rebuke Thy disciples. And He answered and said: I tell you, if these shall hold their peace, the stones will cry out. And when He drew near, seeing the city, He wept over it" (Luke 19:30–41), and what follows, which we have cited. John, however, after very many things following the passage: "And Jesus went up to Jerusalem, and found in the temple those who sold the oxen, and the sheep" (John 2:13–14), relating another going up of the Lord to Jerusalem, says these things after the supper in Bethany six days before the Passover, at which Martha served and Lazarus reclined at table (John 12:1–2): "On the morrow a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took the branches of the palm trees, and went forth to meet Him, and cried: Hosanna, blessed in the name of the Lord is the King of Israel. And Jesus, having found a young ass, sat upon it, even as it is written: Fear not, daughter of Sion: behold, your King comes sitting upon an ass's colt" (John 12:12–15; Zech. 9:9). Now I think that, even if I have cited the text of the evangelists at considerable length, I have done these things necessarily, in order to establish [printed: establish for you] the discrepancy according to the letter: since the three speak in one and the same sojourn of the Lord at Jerusalem of the things supposed among the many to be the same as those written by John also; whereas John reports that the things set forth took place in two goings up to Jerusalem, separated by many actions, and sojourns of the Lord at different places, indicated between them. I for my part therefore suppose that it is impossible for those who in these matters accept nothing beyond the history to show that the seeming discrepancy is in agreement. But if anyone thinks that we have not understood soundly, let him write a reasoned reply to this our declaration.

16. Τὰ δὲ κινοῦντα ἡμᾶς εἰς τὴν περὶ τούτων συμφωνίαν αἰτήσαντες τὸν διδόντα παντὶ τῷ αἰτοῦντι, καὶ ὀξέως ζητεῖν ἀγωνιζομένῳ, κρούοντές τε ὑπὲρ τοῦ ἀνοιχθῆναι ἡμῖν ταῖς τῆς γνώσεως κλεισὶ τὰ κεκρυμμένα τῆς Γραφῆς, τὸν αὐτὸν κατὰ τὴν διδομένην

16. Now the things that move us towards the harmony concerning these matters, after we have asked of Him Who gives to everyone who asks and who strives to seek keenly, and knocking in order that the hidden things of the Scripture may be opened to us by the keys of knowledge (Matt. 7:7–8; Luke 11:52), the same according to the given

Editors' notes and page, col. 345

Footnotes

Scripture references (numbered calls; the first numeral is faint in the scan): [ref 65] ‹anchor: not visible› · call in col 345 Joan. II, 13.

John 2:13.

[ref 66] ‹anchor: not visible› · call in col 345 Joan. XII, 1, 2.

John 12:1–2.

[ref 67] ‹anchor: not visible› · call in col 345 ibid. 12 seq.

Same chapter, verse 12 and following.

[ref 68] ‹sicut scriptum est› · call in col 346 Zach. IX, 9. [the last numeral is unclear in the scan; it may read 2]

Zechariah 9:9.

Textual notes (called in the Greek, col 345 only): (printed under page 179)

(42) ‹anchor: not visible› · call in col 345

Codex Regius, εὑρόντες· Bodleianus, καὶ εὑρόντες· sed omnino legendum est εὗρον.

The Regius manuscript reads εὑρόντες ("having found"); the Bodleian reads καὶ εὑρόντες ("and having found"); but the right reading is certainly εὗρον ("they found").

(printed under page 179)

(43) ‹ἐν ᾧ ἡ Μάρθα› · call in col 345

Ἐν ᾧ ἡ Μάρθα. Sic codex Bodleianus; Regius, ἐν ᾧ ἡ Μαρία.

"At which Martha": so the Bodleian manuscript; the Regius has "at which Mary".

(printed under page 179)

(44) ‹ἐκάθισεν ἐπ' αὐτοῦ› · call in col 345

Codex Bodleianus, ἐπ' αὐτοῦ· Regius, ἐπ' αὐτῷ.

The Bodleian manuscript has ἐπ' αὐτοῦ ("upon it", genitive); the Regius has ἐπ' αὐτῷ (dative).

(printed under page 179)

(45) ‹εἰ καὶ ἐπιπλεῖον› · call in col 345

Codex Bodleianus, πλεῖον; Regius, ἐπιπλεῖον.

The Bodleian manuscript has πλεῖον ("more"); the Regius has ἐπιπλεῖον ("at greater length").

(printed under page 179)

(46) ‹τὸν αὐτὸν› · call in col 345

Codex Regius, ταυτόν· Bodleianus ut in nostro textu.

The Regius manuscript has ταυτόν ("the same thing"); the Bodleian reads as in our text.

(printed under page 179)

Page

running head: 345 COMMENT. IN JOAN.
marginal letters: A οὐδεὶς πώποτε ἀνθρώπων; B ρανῷ εἰρήνη, καὶ; C φοινίκων, καὶ ἐξῆλθον; D δημιῶν τοῦ Κυρίου,
old-edition numerals: (none)
other: narrow lines of section 15 end with word fragment ὑπο-[λαμβάνω]; three full-width Greek lines at end of section 15 above 16. cut off at right edge, not set: λαμβάνω ἀδύνατον εἶναι τοῖς μηδὲν πέρα τῆς ἱστορίας ἐν[ τούτοις ἐκδεχομένοις παραστῆσαι τὴν δοκοῦ-] / σαν διαφωνίαν σύμφωνον ὑπάρχειν. Εἰ δέ τις οἴεται μὴ ὑγιῶ[ς ἡμᾶς ἐξειληφέναι, συνετῶς ἀντιγραψάτω] / τῇ τοιαύτῃ ἡμῶν ἀποφάσει.; ends with word fragment διδομέ-[νην] split at column break; running head cut off at right edge
other: the word διδομένην was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 348

PG 14:346

Editors' notes and page, col. 346

Page

running head: ENT. IN JOAN. TOMUS X. 346
marginal letters: A ventibus autem illis; B per illam, »; C ecce Rex tuus; D retur, contra hanc
old-edition numerals: 183 before palmarum,
other: facing Latin version, not set; two full-width Greek lines above 16. cut off at left edge, not set: [λαμβάνω ἀδύνατον εἶναι τοῖς μηδὲν πέρα τ]ῆς ἱστορίας ἐν τούτοις ἐκδεχομένοις παραστῆσαι τὴν δοκοῦ- / [σαν διαφωνίαν σύμφωνον ὑπάρχειν. Εἰ δέ τις] οἴεται μὴ ὑγιῶς ἡμᾶς ἐξειληφέναι, συνετῶς ἀντιγραψάτω; running head cut off at left edge

PG 14:347

Editors' notes and page, col. 347

Footnotes

Scripture references (numbered calls): [ref 69] ‹anchor: not visible› · call in col 347 Joan. II, 13.

John 2:13.

[ref 70] ‹anchor: not visible› · call in col 347 Matth. V, 35.

Matthew 5:35.

[ref 71] ‹anchor: not visible› · call in col 347 Psal. CXXIV, 2.

Psalm 124:2 (Vulgate numbering).

[ref 72] ‹anchor: not visible› · call in col 347 Psal. CXXI, 3, 4.

Psalm 121:3–4 (Vulgate numbering).

[ref 73] ‹et firmamentum veritatis› · call in col 347 1 Tim. III, 15.

1 Timothy 3:15.

Textual notes (called in the Greek, col 348 only): (printed under page 180)

Page

running head: 347 ORIGENIS
marginal letters: A cordiam, cumprimis videntes; B etiam optimo ingenio; C sunt aliqui mensarii; D quod est domus
old-edition numerals: 184 after Reperit
other: facing Latin version, not set

PG 14:348

ἡμῖν δύναμιν ἐκθησόμεθα τρόπον. Καὶ πρῶτόν γε ἴδωμεν τὴν τοῦ Ἰωάννου λέξιν ἀρχομένην ἀπὸ τοῦ· « Καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς. » Ἱεροσόλυμα τοίνυν ἐστὶν, ὡς αὐτὸς ἐν τῷ κατὰ Ματθαῖον διδάσκει ὁ Κύριος, « τοῦ μεγάλου βασιλέως πόλις, » οὐκ ἐν κοιλάδι, ἢ κάτω που κειμένη, ἀλλ' ἐν ὑψηλῷ ὄρει ᾠκοδομημένη, καὶ « ὄρη κύκλῳ αὐτῆς, ἧς ἡ μετοχὴ αὐτῆς ἐπὶ τὸ αὐτό· » καὶ, « ἐκεῖ ἀνέβησαν αἱ φυλαὶ Κυρίου, μαρτύριον ἐν τῷ Ἰσραήλ. » Καλεῖται δὲ καὶ ἡ πόλις αὐτὴ, καὶ Ἱερουσαλὴμ, εἰς ἣν οὐδεὶς τῶν ἐπὶ γῆς ἀναβαίνει, οὐδὲ εἰσέρχεται· καὶ πᾶσά γε ἡ φυσικὸν ἔχουσα δίαρμα ψυχὴ, καὶ ὀξύτητα νοητῶν διορατικὴν, ταύτης τῆς πόλεως πολίτης ὑπάρχει. Καὶ δυνατὸν ἐν ἁμαρτίᾳ εἶναι καὶ τὸν Ἱεροσολυμίτην· δυνατὸν γὰρ καὶ τοὺς εὐφυεστάτους ἁμαρτάνειν, εἰ μὴ ἐπιστρέψαιεν μετὰ τὴν ἁμαρτίαν τάχιον, ἀπολόντας τὴν εὐφυΐαν, καὶ μίαν τῶν ἀλλοτρίων τῆς Ἰουδαίας πόλεων, οὐ μόνον παροικήσοντας, ἀλλὰ καὶ ἐγγραφησομένους. Ἀναβαίνει εἰς Ἱεροσόλυμα ὁ Ἰησοῦς μετὰ τὸ βοηθῆσαι τοῖς ἐν Κανᾷ τῆς Γαλιλαίας, καὶ ἑξῆς εἰς τὴν Καφαρναοὺμ καταβεβηκέναι, ἵνα ποιήσῃ ἐν τοῖς Ἱεροσολύμοις τὰ γεγραμμένα, Εὗρε γοῦν ἐν τῷ ἱερῷ, ὅπερ καὶ οἶκος τοῦ Πατρὸς εἶναι λέγεται τοῦ Σωτῆρος, τουτέστιν ἐν τῇ Ἐκκλησίᾳ, ἢ ἐν τῇ ἐπαγγελίᾳ τοῦ ἐκκλησιαστικοῦ καὶ ὑγιαίνοντος λόγου, τινὰς τὸν οἶκον τοῦ Πατρὸς ἐμπορίου ποιοῦντας οἶκον. Καὶ ἀεί τινας εὑρίσκει ὁ Ἰησοῦς ἐν τῷ ἱερῷ. Πότε γὰρ ἐν τῇ ὀνομαζομένῃ Ἐκκλησίᾳ, ἥτις ἐστὶν οἶκος Θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας, οὐκ εἰσί τινες κερματισταὶ καθήμενοι, δεόμενοι πληγῶν ἐκ τοῦ ἀπὸ Ἰησοῦ πεποιημένου φραγελλίου ἐκ σχοινίων, καὶ χρῄζοντες κολλυβισταὶ τοῦ ἐκχεῖσθαι αὐτῶν τὰ κέρματα, ἀνατρέπεσθαί τε αὐτῶν τὰς τραπέζας ; Πότε δ' οὐκ εἰσὶν οἱ ἀποδιδόμενοι ἐμπορικῶς, οὓς ἐχρῆν τηρεῖν ἐπ' ἄροτρον, βοῦς, ἵνα, βαλόντες ἐπ' αὐτὸ τὰς χεῖρας, καὶ μὴ στρεφόμενοι εἰς τὰ ὀπίσω, γένωνται τῇ τοῦ Θεοῦ βασιλείᾳ εὔθετοι ; Πότε δὲ οὐκ εἰσὶν οἱ προτιμῶντες τὸν τῆς ἀδικίας μαμμωνᾶν τῶν τὴν ὕλην τοῦ κοσμεῖσθαι αὐτοῖς παρεχόντων προβάτων ; Ἀεὶ δὲ πολλοί εἰσι καὶ οἱ τοῦ ἀδόλου, καὶ ἀκεραίου, ἐστηρημένου γε πάσης πικρότητος καὶ σχολῆς καταφρονοῦντες, καὶ ταλαιπώρου κέρδους ἕνεκεν προδιδόντες τὴν τῶν τροπικωτέρων λεγομένων περιστερῶν ἐπιμέλειαν. Ἐπὰν οὖν εὕρῃ ὁ Σωτὴρ ἐν τῷ ἱερῷ, οἴκῳ τοῦ Πατρὸς, τούτους πωλοῦντας βόας, καὶ πρόβατα, καὶ περιστερὰς, καὶ τοὺς κερματιστὰς καθημένους, ἐξελαύνει αὐτοὺς, χρησάμενος τῷ ἐκ σχοινίων ὑπ' αὐτοῦ πεποιημένῳ φραγελλίῳ, ἅμα τοῖς ἐμπορικοῖς προβάτοις, καὶ βουσὶν αὐτῶν, καὶ ἐκχεῖ ὡς μὴ ἄξια τὰ συνερχόμενα κέρματα, δεικνὺς αὐτῶν τὸ ἄχρηστον. Ἀνατρέπει τε τὰς ἐν ταῖς ψυχαῖς τῶν φιλαργύρων τραπέζας, λέγων καὶ τοῖς τὰς περιστερὰς πωλοῦσιν· « Ἄρατε ταῦτα ἐντεῦθεν, » ἵνα μηκέτι ἐν τῷ ἱερῷ τοῦ Θεοῦ

power we shall set forth after the manner. And first at least let us see the text of John beginning from the words: "And Jesus went up to Jerusalem" (John 2:13). Jerusalem therefore is, as the Lord Himself teaches in the Gospel according to Matthew, "the city of the great King" (Matt. 5:35), not lying in a valley or somewhere below, but built on a high mountain, and "the mountains are round about it, whose participation is in unity" (Ps. 124:2; 121:3); and, "thither the tribes of the Lord went up, a testimony in Israel" (Ps. 121:4). Now this city is also called Jerusalem, unto which none of those upon earth goes up, nor enters; and every soul that possesses a natural elevation, and a keenness farsighted in intelligible things, is a citizen of this city. And it is possible even for the inhabitant of Jerusalem to be in sin; for it is possible even for the best endowed by nature to sin, if they should not turn back rather quickly after their sin, having lost their natural endowment, and being about not only to sojourn in one of the cities foreign to Judaea, but also to be enrolled therein. Jesus goes up to Jerusalem after having helped those in Cana of Galilee, and having next gone down to Capernaum (John 2:1–13), in order that He may do in Jerusalem the things that are written. He found therefore in the temple, which is also said to be the house of the Father of the Saviour (John 2:14, 16), that is, in the Church, or in the profession of the ecclesiastical and sound word, certain men making the house of the Father a house of merchandise. And Jesus always finds some in the temple. For when in that which is named the Church, which is the house of the living God, the pillar and ground of the truth (1 Tim. 3:15), are there not some changers of small coin sitting, who stand in need of blows from the scourge of cords made by Jesus, and money-changers who need to have their coins poured out, and their tables overturned? And when are there not those who sell by way of traffic the oxen which they ought to have kept for the plough, in order that, having put their hands to it, and not turning back to the things behind, they might become fit for the kingdom of God (Luke 9:62)? And when are there not those who prefer the mammon of unrighteousness (Luke 16:9) to the sheep that furnish them with the material for adorning themselves (Prov. 27:26)? And there are always many also who despise what is guileless, and harmless, and bereft of all bitterness and gall [printed: leisure], and for the sake of wretched gain betray the care of those more figuratively called doves. Whenever therefore the Saviour finds in the temple, the house of the Father, these men selling oxen, and sheep, and doves, and the changers of small coin sitting, He drives them out, using the scourge made by Himself of cords, together with their commercial sheep and oxen, and pours out as unworthy their coins gathered together, showing their uselessness. And He overturns the tables that are in the souls of the lovers of money, saying also to those who sell the doves: "Take these things hence" (John 2:16), in order that they may no longer in the temple of God

Editors' notes and page, col. 348

Footnotes

(47) ‹ἵνα, βαλόντες› · call in col 348

Codex Regius, βάλλοντες· Bodleianus, βαλόντες.

The Regius manuscript has βάλλοντες ("putting", present); the Bodleian has βαλόντες ("having put", aorist).

(printed under page 180)

(48) ‹τὰ συνερχόμενα κέρματα› · call in col 348

Τὰ συνερχόμενα κέρματα. Sic codex Bodleianus; editio Huetii, τοῦ συνέχεσθαι τὰ κέρματα.

"The coins that come together": so the Bodleian manuscript; Huet's edition has τοῦ συνέχεσθαι τὰ κέρματα ("of the coins being held together").

(printed under page 180)

Page

running head: ORIGENIS 348
marginal letters: A νην ἡμῖν δύναμιν; B τάνειν, εἰ μὴ; C τῆς ἀληθείας, οὐκ; D οὖν εὕρῃ ὁ
old-edition numerals: (none)
other: begins with word fragment [διδομέ-]νην from col. 345

PG 14:349

ἐμπορεύωνται. Οἶμαι δὲ, ὅτι καὶ σημεῖον πεποιηκέναι αὐτὸν, διὰ τῶν εἰρημένων βαθύτερον, ὥστε σύμβολον ἡμᾶς νοεῖν γεγονέναι ταῦτα τοῦ μηκέτι μέλλειν τὴν περὶ τὸ ἱερὸν ἐκεῖνο λατρείαν ὑπὸ τῶν ἱερέων κατὰ τὰς αἰσθητὰς θυσίας ἐπιτελεῖσθαι, μηδὲ τὸν νόμον τηρεῖσθαι, κἂν ὡς ἐβούλοντο οἱ σωματικοὶ Ἰουδαῖοι, δύνασθαι ἔτι ἅπαξ· Ἰησοῦ γὰρ ἐκβάλλοντος τοὺς βόας, καὶ τὰ πρόβατα, καὶ κελεύοντος ἐκεῖθεν αἴρεσθαι τὰς περιστερὰς, οὐκέτι δὲ βόες, καὶ πρόβατα, καὶ περιστεραὶ ἐπὶ πολὺ θύεσθαι κατὰ Ἰουδαίων ἔθη ἔμελλον. Καὶ οἷόν τέ ἐστι τὰ νομίσματα τῶν σωματικῶν νομισμάτων, καὶ μὴ τοῦ Θεοῦ ἐχόντων τοὺς χαρακτῆρας, τύπους τυγχάνοντα ἐκκεχύσθαι, ἐπεὶ ἡ σεμνὴ εἶναι δοκοῦσα κατὰ τὸ ἀποκτεῖνον γράμμα νομοθεσία, Ἰησοῦ ἐληλυθότος, καὶ ταῖς κατὰ τοῦ λαοῦ μάστιξι χρησαμένου, διαλύεσθαι, καὶ ἐκχεῖσθαι ἔμελλε, μεθισταμένης τῆς ἐπισκοπῆς ἐπὶ τοὺς ἀπὸ τῶν ἐθνῶν πιστεύοντας, εἰς Θεὸν διὰ Χριστοῦ πιστεύοντας, καὶ αἱρουμένης ἀπ' ἐκείνων τῆς βασιλείας τοῦ Θεοῦ, διδομένης τε ἐν ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. Δύναται δὲ καὶ φύσει ἱερὸν εἶναι ἡ εὐφυὴς ἐν λόγῳ ψυχὴ, διὰ τὸν συμπεφυκότα λόγον ἀνωτέρω τυγχάνουσα τοῦ σώματος, εἰς ἣν ἀπὸ τῆς Καφαρναοὺμ, κάτω που κειμένης ταπεινότερα, ἀναβαίνει ὁ Ἰησοῦς, ἐν ᾧ εὑρίσκεται τὰ πρὸ τῆς ἀπὸ Ἰησοῦ παιδεύσεως γήϊνα, καὶ ἀνόητα, καὶ χαλεπὰ κινήματα, καὶ τὰ νομιζόμενα, οὐκ ὄντα δὲ καλὰ, ἅπερ τῷ πεπλεγμένῳ ἐξ ἀποδεικτικῶν ἐλεγκτικῶν δογμάτων λόγῳ ἀπελαύνεται ὑπὸ τοῦ Ἰησοῦ, ἵνα μηκέτι ὁ τοῦ Πατρὸς αὐτοῦ οἶκος οἶκος ἐμπορίου ᾖ, ἀλλὰ ἀπολάβῃ τὴν κατὰ τοὺς οὐρανοὺς, καὶ πνευματικοὺς νόμους ἐπιτελουμένην ὑπὸ σωτηρίας αὐτῆς τε καὶ πλειόνων θεραπείαν τοῦ Θεοῦ. Σύμβολον δὲ τῶν μὲν γηΐνων ὁ βοῦς, γεωπόνος γάρ· τῶν δὲ ἀνοήτων καὶ κτηνωδῶν τὸ πρόβατον, ἐπειδὴ τὸ ζῶον ἀνδραποδῶδες παρὰ πολλὰ τῶν ἀλόγων ἐστί· τῶν δὲ κούφων καὶ εὐριπίστων λογισμῶν ἡ περιστερά· τῶν δὲ νομιζομένων καλῶν τὰ κέρματα. Ἐὰν δέ τις προσκόπτῃ τῇ τοιαύτῃ ἀποδόσει, διὰ τὸ καθαρὰ εἶναι τὰ παραληφθέντα εἰς τὴν Γραφὴν ζῶα, λεκτέον, ὅτι ἀπίθανος ἂν ἦν ἡ Γραφὴ κατὰ τὴν ἐνδεχομένην ἱστορίαν γεγονέναι ἀπαγγελλομένη. Ἐν τῷ ναῷ γὰρ τοῦ Θεοῦ οὐχ οἷόν τε ἦν ἀπαγγέλλεσθαι γεγονέναι ἑτέρων παρὰ τὰ καθαρὰ ζώων ἀγέλην εἴσοδον, καὶ εἰς ἐμπορίαν ἄλλων παρὰ τὰ θυόμενα. Διόπερ τῷ ὑπὸ τῶν ἐμπόρων κατὰ τοὺς τῶν Ἰουδαϊκῶν ἑορτῶν χρόνους γενομένῳ, ἐπεισαγόντων τῷ ἐξωτέρῳ περιβόλῳ τοῦ ναοῦ ταῦτα τὰ ζῶα, ἐχρήσατο ὁ εὐαγγελιστὴς, ὡς οἶμαι, καὶ γεγενημένῳ συγχρησάμενος πράγματι. Καίτοιγε ᾧ μέλει τῆς ἀκριβεστέρας ἐξετάσεως ἐπισκοπήσει εἰ κατὰ τὸ ἐν τῷ βίῳ τούτῳ ἀξίωμα τοῦ Ἰησοῦ ἦν, νομιζομένου υἱοῦ εἶναι τέκτονος, τὸ τηλικοῦτο ποιῆσαι θαῤῥῆσαι,

carry on merchandise. And I think that He has also wrought a deeper sign through the things that have been spoken, so that we may understand these things to have become a symbol of the fact that the service pertaining to that temple was no longer about to be performed by the priests as regards the sensible sacrifices, nor the law to be kept any longer at all, even though the bodily Jews wished it; for when Jesus drove out the oxen and the sheep, and commanded the doves to be taken thence, oxen, and sheep, and doves were no longer about to be sacrificed for long according to the customs of the Jews. And it is possible that the coins too, being types of the bodily ordinances [printed: coins], and not bearing the characters of God, were poured out, since the legislation that seemed to be venerable according to the letter that kills (2 Cor. 3:6), now that Jesus had come and used scourges against the people, was about to be dissolved and poured out, the office of oversight being transferred to those from the nations who believe, who believe on God through Christ, and the kingdom of God being taken away from those men, and given to a nation bringing forth the fruits thereof (Matt. 21:43). And the soul that is well endowed by nature in reason, being above the body on account of the reason implanted in it, can also be by nature a temple, unto which from Capernaum, which lies somewhere below in lowlier regions, Jesus goes up, and in which are found the earthly, and foolish, and grievous movements that existed before the instruction from Jesus, and the things supposed to be good though they are not, which are driven away by Jesus by the word woven out of demonstrative and refutative doctrines, in order that His Father's house may no longer be a house of merchandise, but may receive the service of God performed according to the heavens and spiritual laws for the salvation both of itself and of many. Now the ox is a symbol of the earthly things, for he is a tiller of the ground; and the sheep, of the foolish and brutish, since the animal is servile beyond many of the irrational creatures; and the dove, of light and easily swayed thoughts; and the small coins, of the things supposed to be good. And if anyone takes offence at such an explanation, because the animals taken into the Scripture are clean, it must be said that the Scripture would have been implausible as regards the possible history which it reports as having taken place. For in the sanctuary of God it was not possible that the entrance of a herd of other animals beside the clean ones should be reported to have taken place, and for the merchandise of others beside those sacrificed. Wherefore the evangelist, as I think, made use of what was done by the merchants at the seasons of the Jewish feasts, who brought these animals into the outer court of the sanctuary, turning to his purpose a thing that had also actually taken place. And yet he who cares for the more accurate examination will consider whether it was in keeping with the station of Jesus in this life, since He was supposed to be a carpenter's son (Matt. 13:55; Mark 6:3), to venture to do so great a thing,

Editors' notes and page, col. 349

Footnotes

(49) ‹anchor: not visible› · call in col 349

Codex Bodleianus, λατρείας.

The Bodleian manuscript has λατρείας ("of worship").

(printed under page 181)

(50) ‹anchor: not visible› · call in col 349

Νομισμάτων. Ita codex Bodleianus; editio Huetii, νόμων.

"Of coins": so the Bodleian manuscript; Huet's edition has νόμων ("of laws").

(printed under page 181)

(51) ‹anchor: not visible› · call in col 349

Codex Regius, κτεῖνον· Bodleianus, ἀποκτεῖνον.

The Regius manuscript has κτεῖνον; the Bodleian has ἀποκτεῖνον ("kill").

(printed under page 181)

(52) ‹anchor: not visible› · call in col 349

Codex Bodleianus, ἐκχεῖσθαι· Regius, ἐκκεχύσθαι.

The Bodleian manuscript has ἐκχεῖσθαι ("to be poured out", present); the Regius has ἐκκεχύσθαι (perfect).

(printed under page 181)

(53) ‹ἀποδεικτικῶν ἐλεγκτικῶν› · call in col 349

Legendum videtur, καὶ ἐλεγκτικῶν.

It seems we should read καὶ ἐλεγκτικῶν ("and refutative").

(printed under page 181)

(54) ‹οἶκος οἶκος› · call in col 349

In codice Regio deest secundum οἶκος.

In the Regius manuscript the second οἶκος ("house") is missing.

(printed under page 181)

(55) ‹ἐν τῷ ναῷ› · call in col 349

Codex Regius, ἢ ἐν τῷ ναῷ, sed ἢ superfluum est.

The Regius manuscript has ἢ ἐν τῷ ναῷ ("than in the temple"), but the ἢ is superfluous.

(printed under page 181)

(56) ‹ζώων ἀγέλην› · call in col 349

Ἀγέλην. Legendum ἀγέλης.

"Herd" (accusative): read ἀγέλης (genitive).

(printed under page 181)

Footnotes

Scripture references (numbered calls): [ref 74] ‹anchor: not visible› · call in col 350 Matth. XXI, 13.

Matthew 21:13.

[ref 75] ‹qui fabri filius putabatur› · call in col 350 Matth. XIII, 55; Marc. VI, 3.

Matthew 13:55; Mark 6:3.

Textual notes (called in the Greek, col 349 only): (printed under page 181)

Footnotes

Scripture references (numbered calls): [ref 76] ‹in sempiternum perstat› · call in col 351 Psal. XXXII, 10, 11.

Psalm 32:10–11 (Vulgate numbering).

[ref 77] ‹domus tuae comedit me› · call in col 351 Joan. II, 17; Psal. LXVIII, 10.

John 2:17; Psalm 68:10 (Vulgate numbering).

[ref 78] ‹et discipuli ejus› · call in col 351 Joan. II, 12.

John 2:12.

[ref 79] ‹Matthaeum dicentem› · call in col 351 Matth. XXI, 10.

Matthew 21:10.

Textual notes (called in the Greek, col 352 only): (printed under page 182)

Page

running head: 351 ORIGENIS
marginal letters: A distributuri boves ditioribus,; B tem, sibique flagellum; C nunc editam minorem; D quemadmodum, « Descendit
old-edition numerals: 186 before Quis autem
other: facing Latin version, not set

PG 14:352

ὥστε ἐξελάσαι πλῆθος ἐμπόρων ἐπὶ τὴν ἑορτὴν ἀνεληλυθότων τοσούτῳ ἀποδίδοσθαι λαῷ πρόβατα τυθησόμενα κατ' οἴκους πατριῶν αὐτῶν, ἐν πλειόνων μυριάδων ἀριθμῷ τυγχάνοντα, καὶ βοῦς τοῖς πλουσιωτέροις, καὶ τηλικαῦτα εὐξαμένοις παραστησομένους, περιστεράς τε, ἅς τινες πολλοὶ ὡς ἐν πανηγύρει εὐωχηθησόμενοι ὠνοῦντο ἄν· τῶν τε τραπεζιτῶν μὴ ὕβρεως κατηγορῆσαι τοῦ Ἰησοῦ ἐκχεόμενα τὰ ἴδια αὐτῶν χρήματα, καὶ ἀνατρεπομένας τὰς τραπέζας. Τίς δὲ τῷ ἐκ σχοινίων φραγελλίῳ ὑπὸ τοῦ νομιζομένου παρ' αὐτοῖς εὐτελοῦς τυπτόμενος, καὶ ἀπελαυνόμενος, οὐκ ἂν ἐπιλαβόμενος κατεβόησε, καὶ ἐκ χειρὸς τὴν δίκην ἐποιήσατο, καὶ ταῦτα τοσοῦτο πλῆθος τῶν συνυβρίζεσθαι δοξάντων συνεργοῦν κατὰ τοῦ Ἰησοῦ ἔχων ; Ἐπινοήσωμεν δὲ τὸν Υἱὸν τοῦ Θεοῦ λαμβάνοντα τὰ σχοινία, καὶ ἑαυτῷ φραγέλλιον ἐπὶ τῷ ἐξελάσαι τοῦ ναοῦ πλέκοντα, εἰ μὴ ἐμφαίνει πρὸς τῷ αὐθάδει καὶ θρασυτέρῳ καὶ τὸ ἄτακτον. Μία δὲ καταφυγὴ τῆς πρὸς ταῦτα ἀπολογίας καταλείπεται τῷ καὶ τὴν ἱστορίαν σῶσαι θέλοντι, ἡ θειοτέρα τοῦ Ἰησοῦ δύναμις οἵου τε ὄντος, ὅτε ἐβούλετο, καὶ θυμὸν ἐχθρῶν ἀναπτόμενον σβέσαι, καὶ μυριάδων θείᾳ χάριτι περιγενέσθαι, καὶ λογισμοὺς θορυβούντων διασκεδάσαι· « Κύριος γὰρ διασκεδάζει βουλὰς ἐθνῶν, καὶ ἀθετεῖ δὲ λογισμοὺς λαῶν· ἡ δὲ βουλὴ τοῦ Κυρίου εἰς τὸν αἰῶνα μένει· » ὥστε μηδενὸς τῶν σφόδρα παραδόξως ὑπ' αὐτοῦ γεγενημένων, καὶ προκαλεσαμένων διὰ τῆς θειότητος εἰς πίστιν τοὺς τεθεωρηκότας, ἐλάττονα ἐμφαίνειν ἐνεργηθεῖσαν δύναμιν τὴν κατὰ τὸν τόπον ἱστορίαν, εἴ γε καὶ αὐτὴ γεγένηται. Καὶ μείζονα δ' αὐτὴν ἔστιν ἀποφήνασθαι τῆς γεγενημένης περὶ τοῦ ἐν Κανᾷ τῆς Γαλιλαίας μεταβεβληκότος ὕδατος εἰς οἶνον, τῷ ἐκεῖ μὲν ἄψυχον ὕλην εἶναι τὴν μεταβεβλημένην, ἐνθάδε δὲ τῶν τοσούτων μυριάδων δεδουλῶσθαι τὰ ἡγεμονικά. Παρατηρητέον μέντοιγε, ὅτι ἐν μὲν τῷ γάμῳ ἡ μήτηρ τοῦ Ἰησοῦ εἶναι λέγεται, κεκλῆσθαι δὲ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ. Εἰς δὲ τὴν Καφαρναοὺμ καταβεβηκέναι οὐδεὶς πλὴν Ἰησοῦ κατείλεκται. Φαίνονται δ' ὕστερον καὶ οἱ μαθηταὶ παρόντες, εἴ γε ἐμνήσθησαν, ὅτι « Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. » Καὶ τάχα ἐν ἑκάστῳ τῶν μαθητῶν ὁ Ἰησοῦς ἀναβαίνων εἰς Ἱεροσόλυμα ἦν, διόπερ οὐκ εἴρηται τό· Ἀνέβη Ἰησοῦς εἰς Ἱεροσόλυμα, καὶ οἱ μαθηταὶ αὐτοῦ, ὥσπερ, « Κατέβη εἰς Καφαρναοὺμ αὐτὸς, καὶ ἡ μήτηρ αὐτοῦ, καὶ οἱ ἀδελφοὶ, καὶ οἱ μαθηταὶ αὐτοῦ. »

so as to drive out a multitude of merchants who had gone up for the feast to sell to so great a people sheep to be sacrificed according to the houses of their families, amounting to a number of several myriads, and oxen to be presented for the richer men and those who had vowed such great offerings, and doves, which many would buy as being about to feast in a solemn assembly; and whether it belonged to the money-changers not to accuse Jesus of outrage when their own money was poured out and their tables overturned. And who, on being struck with the scourge of cords and driven away by One who was esteemed among them of no account, would not have laid hold of Him and cried out against Him, and taken vengeance out of hand, especially when he had so great a multitude of those who deemed themselves insulted together with him cooperating against Jesus? And let us consider whether for the Son of God to take the cords, and plait a scourge for Himself in order to drive them out of the sanctuary, does not exhibit, in addition to what is self-willed and rather rash, what is disorderly also. Now one refuge of defence in reply to these things is left for him who wishes to maintain the history also, namely the diviner power of Jesus, Who was able, when He willed, both to quench the kindled wrath of enemies, and by divine grace to prevail over myriads, and to scatter the thoughts of those making a tumult: "For the Lord scatters the counsels of the nations, and brings to nought the thoughts of the peoples; but the counsel of the Lord abides for ever" (Ps. 32:10–11); so that the history at this passage, if indeed it too took place, exhibits a power wrought that is inferior to none of the things done most marvellously by Him and inviting through their divinity those who beheld them to faith. And one may declare it even greater than that which took place in Cana of Galilee regarding the water changed into wine (John 2:1–11), because there it was inanimate matter that was changed, whereas here the ruling faculties of so many myriads were subdued. Nevertheless it must be observed that at the marriage the mother of Jesus is said to be present, and Jesus and His disciples to have been invited (John 2:1–2); whereas to have gone up to Jerusalem [printed: gone down to Capernaum] no one save Jesus is listed (John 2:13). Yet afterwards the disciples also appear as present, since they remembered that "The zeal of Thy house shall eat me up" (John 2:17; Ps. 68:10). And perhaps Jesus going up to Jerusalem was in each of the disciples, wherefore it is not said: Jesus went up to Jerusalem, and His disciples, even as it is said: "He went down to Capernaum, He, and His mother, and His brethren, and His disciples" (John 2:12).

17. Ἤδη δὲ τὰ συγγενῆ τῷ τόπῳ (ἐκβεβλῆσθαι ἀπὸ τοῦ ἱεροῦ τοὺς ποιοῦντας αὐτὸν οἶκον ἐμπορίου) παρὰ τοῖς λοιποῖς κείμενα κατανοητέον. Καὶ πρῶτόν γε τὰ παρὰ τῷ Ματθαίῳ, ὅς φησιν, εἰσελθόντος τοῦ Κυρίου εἰς Ἱεροσόλυμα, σεσεῖσθαι πᾶσαν

17. And now we must consider the things akin to this passage (namely that those who made the temple a house of merchandise were cast out from it) that are set down in the rest. And first at least the things in Matthew, who says that when the Lord had entered into Jerusalem, all

Editors' notes and page, col. 352

Footnotes

(57) ‹anchor: not visible› · call in col 352

Τὰ ἴδια αὐτῶν χρήματα. Sic recte habet codex Bodleianus, pro quibus perperam legitur in Regio ἴδιον τῶν τὰ χρήματα.

"Their own goods": so the Bodleian manuscript rightly reads, for which the Regius wrongly reads ἴδιον τῶν τὰ χρήματα.

(printed under page 182)

(58) ‹anchor: not visible› · call in col 352

Codex Regius, perperam, συνεργῶν.

The Regius manuscript wrongly has συνεργῶν ("of fellow workers").

(printed under page 182)

(59) ‹θορυβούντων› · call in col 352

Θορυβούντων. Sic codex Bodleianus; Regius, θορυβοῦντας.

"Of those causing uproar" (genitive): so the Bodleian manuscript; the Regius has θορυβοῦντας (accusative).

(printed under page 182)

(60) ‹τὴν μεταβεβλημένην› · call in col 352

Μεταβεβλημένην. Ita codex Bodleianus; Regius, γεγενημένην.

"Changed": so the Bodleian manuscript; the Regius has γεγενημένην ("having come to be").

(printed under page 182)

(61) ‹Καφαρναοὺμ καταβεβηκέναι› · call in col 352

Εἰς δὲ τὴν Καφαρναοὺμ καταβεβηκέναι. Aliter legisse videtur Ferrarius; ita scilicet, εἰς τὰ Ἱεροσόλυμα ἀναβεβηκέναι. Vertit enim, «Hierosolymam ascendisse,» sed nulla sententia.

"But to have gone down to Capernaum": Ferrarius seems to have read otherwise, namely "to have gone up to Jerusalem", for he translates "had gone up to Jerusalem"; but that makes no sense.

(printed under page 182)

Page

running head: ORIGENIS 352
marginal letters: A ῥῆσαι, ὥστε ἐξελάσαι; B Υἱὸν τοῦ Θεοῦ; C εἴ γε καὶ αὐτὴ; D οἱ μαθηταὶ αὐτοῦ,
old-edition numerals: (none)
other: begins with word fragment [θαῤ-]ῥῆσαι from col. 349

PG 14:353

τὴν πόλιν λέγουσαν· « Τίς ἐστιν οὗτος ; » πρὸ δὲ τούτων διηγεῖται τὰ περὶ τὴν ὄνον καὶ τὸν πῶλον, ληφθέντα προστάξει τοῦ Κυρίου, ὑπὸ δύο μαθητῶν ἀποσταλέντων ὑπ' αὐτοῦ ἀπὸ Βηθφαγῆς εἰς τὴν κατέναντι αὐτῆς κώμην εὑρημένα, ὅπου καὶ λύεται ὑπὸ τῶν δύο μαθητῶν ἡ πρότερον δεδεμένη ὄνος, κελευσθέντων, ἐάν τις αὐτοῖς εἴπῃ τι, ἀποκρίνασθαι ὡς ἄρα « Ὁ Κύριος αὐτῶν χρείαν ἔχει, καὶ εὐθὺς αὐτοὺς ἀποστελεῖ. » Ἀπαγγέλλει δὲ πληροῦσθαι προφητείαν διὰ τούτων γεγενημένην τὴν φάσκουσαν· « Ἰδοὺ ὁ βασιλεὺς ἔρχεται πραῢς, καὶ ἐπιβεβηκὼς ἐπὶ ὄνον, καὶ πῶλον υἱὸν ὑποζυγίου, » ἥντινα παρὰ τῷ Ζαχαρίᾳ εὕρομεν· ὡς δὲ πορευθέντες οἱ μαθηταὶ, καὶ ποιήσαντες ὡς προσέταξεν αὐτοῖς ὁ Ἰησοῦς, ἤγαγον τὸν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν, φησὶν, ἐπ' αὐτῶν τὰ ἱμάτια ἑαυτῶν, καὶ ἐπεκάθισεν ἐπάνω αὐτῶν ὁ Κύριος, δῆλον δ' ὅτι καὶ τῆς ὄνου καὶ τοῦ πώλου, ὅτε καὶ ὁ πλεῖστος ὄχλος ἔστρωσαν τὰ ἱμάτια ἐν τῇ ὁδῷ, ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων, καὶ ἔστρωσαν ἐν τῇ ὁδῷ τῶν προαγόντων, καὶ ἀκολουθούντων ὄχλων κεκραγότων· « Ὡσαννὰ τῷ υἱῷ Δαυΐδ· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου· Ὡσαννὰ ἐν τοῖς ὑψίστοις. » Πλὴν ὡς διὰ ταῦτα εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα, « ἐσείσθη πᾶσα ἡ πόλις, λέγουσα· Τίς ἐστιν οὗτος ; Οἱ ὄχλοι, » δῆλον ὅτι προάγοντες καὶ ἀκολουθοῦντες, ἀπεκρίναντο τοῖς ἐρωτῶσι τίς εἴη, τό· « Οὗτός ἐστιν ὁ προφήτης Ἰησοῦς, ὁ ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας. Καὶ εἰσῆλθεν Ἰησοῦς εἰς τὸ ἱερὸν, καὶ ἐξέβαλε πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν κατέστρεψε, καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστεράς· καὶ λέγει αὐτοῖς· Γέγραπται· Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται· ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. » Πευσώμεθα δὴ τῶν πέρα τῆς ἱστορίας μηδὲν οἰομένων προσκεῖσθαι γράφοντι τῷ Ματθαίῳ τὸ Εὐαγγέλιον, τί ἦν τὸ κατεπεῖγον πεμφθῆναι τῶν μαθητῶν δύο εἰς τὴν κατέναντι τῆς Βηθφαγῆς κώμην, ὑπὲρ τοῦ εὑρόντας αὐτοὺς δεδεμένην ὄνον καὶ πῶλον μετ' αὐτῆς λῦσαι, καὶ ἀγαγεῖν αὐτῷ. Τί δὲ ἄξιον ἀναγραφῆς ἦν γενόμενον τῷ ἐπικαθεσθέντι ὄνῳ καὶ πώλῳ, καὶ εἰσεληλυθότι εἰς τὴν πόλιν ; Τί δὲ μετὰ περὶ τοῦ Χριστοῦ προφητεύων ὁ Ζαχαρίας φησί· « Χαῖρε σφόδρα, θύγατερ Σιών· κήρυσσε, θύγατερ Ἱερουσαλήμ· Ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος, καὶ σώζων αὐτὸς, πραῢς, καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον ; » Εἰ γὰρ ἡ προφητεία αὕτη τὸ παρὰ τοῖς εὐαγγελισταῖς δηλούμενον σωματικὸν μόνον προλέγει, τὴν ἀκολουθίαν τῆς προφητείας σωζέτωσαν ἡμῖν οἱ ἐπὶ τοῦ γράμματος ἱστάμενοι οὕτως ἔχουσαν· « Καὶ ἐξολοθρεύσει ἅρματα ἐξ Ἐφραῖμ, καὶ ἵππον ἐξ Ἱερουσαλὴμ, καὶ ἐξολοθρευθήσεται τόξον πολεμικὸν, καὶ πλῆθος, καὶ εἰρήνη ἐξ ἐθνῶν, καὶ κατάρξει

the city was stirred, saying: "Who is this?" (Matt. 21:10); and before these things he relates what concerns the ass and the colt, which were taken by the command of the Lord, having been found by two disciples sent by Him from Bethphage into the village over against it, where the ass that was previously tied is also loosed by the two disciples, who had been commanded, if anyone should say anything to them, to answer that "The Lord has need of them, and straightway he will send them" (Matt. 21:1–3). And he reports that through these things a prophecy was fulfilled which had been made, saying: "Behold, the King comes meek, and sitting upon an ass, and a colt the foal of a beast of burden" (Matt. 21:4–5; Zech. 9:9), which we found in Zechariah; and how the disciples having gone, and having done as Jesus appointed them, brought the ass and the colt, and put, says he, on them their own garments, and the Lord sat thereon—clearly both upon the ass and the colt—when the most part of the multitude also spread their garments in the way, and others cut branches from the trees, and spread them in the way, the multitudes that went before and that followed crying: "Hosanna to the Son of David; blessed is He Who comes in the name of the Lord; Hosanna in the highest" (Matt. 21:6–9; Ps. 117:25–26). However, when on account of these things He had entered into Jerusalem, "all the city was stirred, saying: Who is this? The multitudes," clearly those going before and following, answered those who asked Who He was, with the words: "This is the prophet Jesus, from Nazareth of Galilee. And Jesus entered into the temple, and cast out all those who sold and bought in the temple, and overturned the tables of the money-changers, and the seats of those who sold the doves; and He says to them: It is written: My house shall be called a house of prayer; but you make it a den of robbers" (Matt. 21:10–13; Isa. 56:7; Jer. 7:11). Let us inquire then of those who suppose that nothing beyond the history was intended by Matthew in writing the Gospel, what was the urgent need that two of the disciples should be sent into the village over against Bethphage, in order that having found an ass tied and a colt with her they might loose them, and bring them to Him. And what worthy of record came to pass for Him when He sat upon an ass and a colt, and entered into the city? And why, in prophesying these things [printed: after] concerning the Christ, does Zechariah say: "Rejoice greatly, O daughter of Sion; proclaim aloud, O daughter of Jerusalem: Behold, your King comes unto you righteous, and Himself saving, meek, and sitting upon a beast of burden and a young colt?" (Zech. 9:9). For if this prophecy foretells only the bodily fact set forth in the evangelists, let those who stand upon the letter maintain for us the sequel of the prophecy, which runs thus: "And He shall destroy chariots out of Ephraim, and the horse out of Jerusalem, and the battle bow shall be destroyed, and a multitude and peace out of the nations, and He shall rule

Editors' notes and page, col. 353

Footnotes

(62) ‹anchor: not visible› · call in col 353

Γεγενημένην. Ita codex Bodleianus; Regius, γεγενημένων.

"Having come to be" (feminine accusative): so the Bodleian manuscript; the Regius has γεγενημένων (genitive plural).

(printed under page 183)

(63) ‹anchor: not visible› · call in col 353

Καὶ ἐπέθηκαν. Sic codex Bodleianus; Regius omittit καί.

"And they put on": so the Bodleian manuscript; the Regius leaves out καί ("and").

(printed under page 183)

(64) ‹τὸ κατεπεῖγον› · call in col 353

Κατεπεῖγον. Ita codex Bodleianus; Regius, ἐπεῖγον.

"Pressing hard": so the Bodleian manuscript; the Regius has ἐπεῖγον ("pressing").

(printed under page 183)

Footnotes

Scripture references (numbered calls): [ref 80] ‹ante hæc de asina› · call in col 354 Matth. XXI, 1 seqq.

Matthew 21:1 and following.

[ref 81] ‹dimittet eos› · call in col 354 ibid. 3.

Same chapter, verse 3.

[ref 82] ‹apud Zachariam invenimus› · call in col 354 ibid. 5; Zach. IX, 9.

Same chapter, verse 5; Zechariah 9:9.

[ref 83] ‹et inquit› · call in col 354 Matth. XXI, 6 seq.

Matthew 21:6 and following.

[ref 84] ‹Hosanna in altissimis› · call in col 354 ibid. 9.

Same chapter, verse 9.

[ref 85] ‹Quis est hic› · call in col 354 ibid. 10.

Same chapter, verse 10.

[ref 86] ‹speluncam latronum› · call in col 354 ibid. 11 seq.

Same chapter, verse 11 and following.

[ref 87] ‹et pullum novum› · call in col 354 Zachar. IX, 9.

Zechariah 9:9.

[ref 88] ‹ad exitus terrae› · call in col 354 ibid. 10.

Same chapter, verse 10.

Textual notes (called in the Greek, col 353 only): (printed under page 183)

Footnotes

Scripture references (numbered calls): [ref 89] ‹lapides clamabunt› · call in col 355 Luc. XIX, 40.

Luke 19:40.

[ref 90] ‹Evangelio enim Joannis› · call in col 355 Joann. II, 15.

John 2:15.

[ref 91] ‹dicente Matthaeo› · call in col 355 Matth. XXI, 12.

Matthew 21:12.

[ref 92] ‹filius esse fabri› · call in col 355 Matth. XIII, 55; Marc. VI, 3.

Matthew 13:55; Mark 6:3.

[ref 93] ‹narrante Joanne› · call in col 355 Joan. II, 16.

John 2:16.

[ref 94] ‹apud alios› · call in col 355 Matth. XXI, 13; Marc. XI, 17; Luc. XIX, 46.

Matthew 21:13; Mark 11:17; Luke 19:46.

Textual notes (called in the Greek, col 356 only): (printed under page 184)

Page

running head: 355 ORIGENIS
marginal letters: A « Dicite filiæ; B consentaneam defensionem viæ; C causam ipsius, si; D templo, nisi forte,
old-edition numerals: 189 before Joannis
other: facing Latin version, not set

PG 14:356

ὑδάτων ἕως θαλάσσης, καὶ ποταμῶν δι' ἐκβολὰς γῆς, » καὶ τὰ ἑξῆς. Ἰστέον μέντοιγε, ὅτι οὐχ ὡς κεῖται παρὰ τῷ προφήτῃ ἡ λέξις, ἐξέθετο αὐτὴν ὁ Ματθαῖος· ἀντὶ γὰρ τοῦ· « Χαῖρε σφόδρα, θύγατερ Σιών· κήρυσσε, θύγατερ Ἱερουσαλὴμ, » πεποίηκεν· « Εἴπατε τῇ θυγατρὶ Σιών· » ἐπιτεμόμενος τὸ προφητικὸν παρεσιώπησε, « δίκαιος, καὶ σώζων αὐτός· » καὶ εἰπὼν, ὡς κεῖται, τό· « πραῢς, καὶ ἐπιβεβηκώς· » ἀντὶ τοῦ, « ἐπὶ ὑποζύγιον, καὶ πῶλον νέον, » ἀνέγραψεν· « ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου. » Καὶ Ἰουδαῖοι δὲ, συνεξετάζοντες τὸν τῆς προφητείας εἱρμὸν τοῖς περὶ Ἰησοῦ ἀναγεγραμμένοις, οὐκ εὐκαταφρονήτως ἡμᾶς θλίβουσιν ἀπαιτοῦντες πῶς ὁ Ἰησοῦς ἐξωλόθρευσεν ἅρματα ἐξ Ἐφραῖμ, καὶ ἵππον ἐξ Ἱερουσαλὴμ, καὶ ἐξωλόθρευσε τόξον πολεμικὸν, καὶ τὰ ἑξῆς πεποίηκε. Καὶ ταῦτα μὲν περὶ τῆς προφητείας· ἐὰν δὲ τὸ μῆκος τῆς ὁδοῦ αἰτιάσωνται, μηδὲν ἄξιον τῆς τοῦ Υἱοῦ τοῦ Θεοῦ οἰκονομίας εὑρίσκοντες εἰς τὸν περὶ τῆς ὄνου καὶ πώλου λόγον, πρῶτον μὲν οἱ ιεʹ σταδίοις βραχεῖ διαστήματι οὖσι προσχρώμενοι οὐ πάνυ τι ἀπολογίαν εὔλογον κομιοῦσι τῆς ὁδοῦ· δεύτερον δὲ πῶς δύο κτηνῶν εἰς τὴν οὕτω βραχεῖαν δεῖται ὁδὸν, λεγέτωσαν ἡμῖν· « Ἐπεκάθισε » γὰρ, φησὶν, « ἐπάνω αὐτῶν. » Ἔτι δὲ καὶ τό· « Ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε, ὅτι ὁ Κύριος αὐτῶν χρείαν ἔχει, εὐθὺς δὲ ἀποστελεῖ αὐτοὺς, » οὐκ οἶμαι ἄξιον εἶναι τοῦ μεγέθους τῆς τοῦ Υἱοῦ θειότητος, ὥστε εἰπεῖν τὴν τηλικαύτην φύσιν χρείαν ὁμολογεῖν ἔχειν ὄνου ἀπὸ δεσμῶν λυομένης, καὶ πώλου σὺν αὐτῇ ἐρχομένου· δεῖ γὰρ μέγα εἶναι πᾶν, οὗ χρείαν ἔχει ὁ Υἱὸς τοῦ Θεοῦ, καὶ ἄξιον τῆς χρηστότητος αὐτοῦ. Πρὸς δὲ τούτοις ὁ στρωννύων αὐτοῦ τὰ ἱμάτια πλεῖστος ὄχλος ἐν τῇ ὁδῷ (ἀνεχομένου τούτων τοῦ Ἰησοῦ, καὶ μὴ ἐπιτιμῶντος, ὡς δῆλον ἐκ τῶν παρ' ἄλλοις κειμένων· « Ἐὰν οὗτοι σιωπήσωσιν, οἱ λίθοι κράξουσιν »), οὐκ οἶδα εἰ μὴ βλακείαν τινὰ ἐμφαίνουσι τοῦ ἐπὶ τοῖς τοιούτοις, εἰ μηδὲν ἄλλο ἀπ' αὐτῶν δηλοῦται, εὐφραινομένου. Καὶ κοπτομένους κλάδους ἀπὸ τῶν δένδρων στρώννυσθαι ἐν τῇ ὁδῷ ὄνων διερχομένων ἐμπόδια μᾶλλον δόξαι ἂν εἶναι τοῦ ὀχλουμένου ἤπερ λελογισμένη ἀποδοχή. Ὅσα δὲ ἐπηπορήσαμεν ἐκ τῶν τοῦ ἱεροῦ ὑπ' αὐτοῦ ἐκβαλλομένων, ταῦτα καὶ ἔτι μείζονα ἐνθάδε λεκτέον. Ἐν μὲν γὰρ τῷ κατὰ Ἰωάννην ἐκβάλλει τοὺς ἀγοράζοντας· ὁ δὲ Ματθαῖός φησιν ὅτι ἐξέβαλε πάντας τοὺς πωλοῦντας, καὶ ἀγοράζοντας ἐν τῷ ἱερῷ. Πολλῷ δὲ, ὡς εἰκὸς, ὁ ἀριθμὸς τῶν ἀγοραζόντων πλείων ἦν παρὰ τοὺς πωλοῦντας. Καὶ ἐπιστήσωμεν εἰ μὴ τὸ πάντας ἐκβάλλεσθαι τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ παρὰ τὸ ἀξίωμα τοῦ νομιζομένου υἱοῦ τέκτονος εἶναι ἐτύγχανεν, εἰ μὴ ἄρα, ὡς κἀκεῖ ἐλέγομεν, θειοτέρᾳ δυνάμει τοὺς πάντας ὑπέτασσεν, χαλεπώτερα ὅσον ἐπὶ τοῖς λοιποῖς

over waters unto the sea, and rivers unto the ends of the earth" (Zech. 9:10), and what follows. Nevertheless one must know that Matthew did not set forth the text as it lies in the prophet; for instead of: "Rejoice greatly, O daughter of Sion; proclaim aloud, O daughter of Jerusalem" (Zech. 9:9), he has put: "Tell ye the daughter of Sion" (Matt. 21:5; Isa. 62:11); and abridging the prophetic word he passed over in silence: "righteous, and Himself saving;" and having spoken, as it lies, the words: "meek, and sitting," instead of: "upon a beast of burden, and a young colt," he recorded: "upon an ass and a colt the foal of a beast of burden." And the Jews also, examining together the train of the prophecy with the things recorded concerning Jesus, press us in no contemptible manner, demanding how Jesus destroyed chariots out of Ephraim, and the horse out of Jerusalem, and destroyed the battle bow, and did what follows. And so much concerning the prophecy; but if they allege the length of the way, finding nothing worthy of the dispensation of the Son of God in the account concerning the ass and the colt, first, those who avail themselves of the fifteen furlongs (John 11:18), which are a short distance, will bring forward no very reasonable defence of the way; and secondly, let them tell us how He has need of two beasts for so short a way: "For He sat," says he, "upon them" (Matt. 21:7). Moreover the saying also: "If anyone say anything unto you, you shall say, that the Lord has need of them, and straightway he will send them" (Matt. 21:3), I do not think is worthy of the greatness of the divinity of the Son, so that we should say that so great a nature confesses that it has need of an ass loosed from bonds, and of a colt coming with her; for everything of which the Son of God has need must be great, and worthy of His goodness. And in addition to these things, the most part of the multitude spreading their garments in the way (Matt. 21:8) (while Jesus endures these things, and does not rebuke them, as is clear from what is set down in others: "If these shall hold their peace, the stones will cry out" [Luke 19:40]), I know not whether they do not indicate a certain stupidity on the part of One Who takes pleasure in such things, if nothing else is signified by them. And that branches cut from the trees should be spread in the way as asses pass through would seem rather to be hindrances to Him Who is thronged than a well-considered reception. And all the difficulties that we raised from those who were cast out of the temple by Him, these and still greater ones must be stated here. For in the Gospel according to John He casts out those who buy [so printed, perhaps for does not cast out] (John 2:14–15); whereas Matthew says that He cast out all those who sold and bought in the temple (Matt. 21:12). And, as is likely, the number of those who bought was much greater than those who sold. Let us consider too whether the casting out of all who sold and bought in the temple was not beyond the station of Him Who was supposed to be a carpenter's son (Matt. 13:55; Mark 6:3), unless indeed, as we said there also, by a diviner power He subjected them all, who hear harsher words so far as concerns the

Editors' notes and page, col. 356

Footnotes

(65) ‹anchor: not visible› · call in col 356

Codex Bodleianus, γεγραμμένοις.

The Bodleian manuscript has γεγραμμένοις ("in the things written").

(printed under page 184)

(66) ‹ὑμῖν εἴπῃ› · call in col 356

Codex Regius tantum habet εἴπῃ.

The Regius manuscript has only εἴπῃ ("says").

(printed under page 184)

(67) ‹τοῦ μεγέθους› · call in col 356

Τοῦ μεγέθους. Deest in codice Bodleiano, in quo mox legitur τῆς τοῦ Υἱοῦ τοῦ Θεοῦ θειότητος.

"Of the greatness": missing in the Bodleian manuscript, in which the next words read "of the divinity of the Son of God".

(printed under page 184)

(68) ‹οἱ λίθοι κράξουσιν› · call in col 356 (the call is printed in square brackets)

Codex Bodleianus, κεκράξονται.

The Bodleian manuscript has κεκράξονται ("will cry out", future perfect).

(printed under page 184)

(69) ‹καὶ ἔτι› · call in col 356

Idem codex, recte, ἔτι· Regius, male, ἐπί τι.

The same manuscript rightly has ἔτι ("still"); the Regius wrongly has ἐπί τι.

(printed under page 184)

Page

running head: ORIGENIS 356
marginal letters: A ξει ὑδάτων ἕως; B τόξον πολεμικὸν, καὶ; C νης, καὶ πώλου; D ἐκβάλλει τοὺς ἀγοράζοντας ·
old-edition numerals: (none)
other: begins with word fragment [κατάρ-]ξει from col. 353; ends with word fragment λοι-[ποῖς] split at column break
other: the word λοιποῖς was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 357

PG 14:357

εὐαγγελισταῖς παρὰ τὸν Ἰωάννην ἀκούσαντας. Ὁ μὲν γὰρ Ἰωάννης φησὶν αὐτοῖς εἰρῆσθαι ὑπὸ τοῦ Ἰησοῦ· « Μὴ ποιεῖτε τὸν οἶκον τοῦ Πατρός μου οἶκον ἐμπορίου· » οἱ δὲ λοιποὶ σπήλαιον λῃστῶν ἐλέγχονται πεποιηκότες τὸν οἶκον τῆς προσευχῆς, οὐ χωροῦντος τοῦ οἴκου τοῦ Πατρὸς, ὥστε γενέσθαι σπήλαιον λῃστῶν, ἀλλὰ μέχρι τοσούτου ὑπὸ τῶν ἁμαρτανόντων φερομένου, ὡς οἶκον ἐμπορίου αὐτὸν γενέσθαι. Οὐ μόνον δὲ τῆς προσευχῆς ὁ οἶκος πάντως οἶκος τοῦ Πατρὸς ὢν ἀμεληθεὶς καὶ λῃστὰς παραδέξηται, οὐ γινόμενος αὐτῶν οἶκος, ἀλλὰ σπήλαιον, πρᾶγμα οὐχ ὑπὸ ἀρχιτεκτονικῆς καὶ λογικῆς ἐντρεχείας γεγενημένον.

remaining evangelists than in John. For John says that it was said to them by Jesus: "Make not the house of My Father a house of merchandise" (John 2:16); whereas the rest are convicted of having made the house of prayer a den of robbers (Matt. 21:13; Mark 11:17; Luke 19:46), the house of the Father not admitting of becoming a den of robbers, but being carried so far by those who sin that it becomes a house of merchandise. And the house of prayer, though it is in every way the house of the Father, when neglected may not only admit robbers as well; it becomes no house of theirs, but a cave, a thing not made by an architect's and reason's skill.

18. Τὸ μὲν οὖν ἰδεῖν ὡς ἔχει ταῦτα, νοῦ ἀληθοῦς τοῦ δοθέντος τοῖς λέγουσιν· « Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, ἵνα ἴδωμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν, » μεῖζον ἢ καθ' ἡμᾶς εἶναι πειθόμεθα. Οὐδὲ γὰρ ἀθόλωτον ἡμῶν ἐστι τὸ ἡγεμονικὸν, οὐδὲ οἱ ὀφθαλμοὶ, ὁποίους δεῖ εἶναι τοὺς τῆς καλῆς νύμφης Χριστοῦ ὀφθαλμοὺς, περὶ ὧν φησιν ὁ νυμφίος· « Ὀφθαλμοί σου περιστεραὶ, » τάχα αἰνισσόμενος τὴν τῶν πνευματικῶν κατανοητικὴν δύναμιν, διὰ τὸ καὶ τὸ Πνεῦμα τὸ ἅγιον ὡς περιστερὰν ἐληλυθέναι ἐπὶ τὸν Κύριον, καὶ τὸν ἐν ἑκάστῳ Κύριον· ἀλλ' ὅμως καὶ οὕτως ἔχοντες οὐκ ἀποκνήσομεν, ψηλαφῶντες τοὺς εἰρημένους τῆς ζωῆς λόγους, πειραθῆναι λαβέσθαι αὐτῶν τῆς ἀποῤῥεούσης εἰς τὸν μετὰ πίστεως ἁψάμενον δυνάμεως. Ἰησοῦς τοίνυν ἐστὶν ὁ τοῦ Θεοῦ λόγος, ὅστις εἰσέρχεται εἰς τὴν Ἱεροσόλυμα καλουμένην ψυχὴν, ὀχούμενος τῇ ὑπὸ τῶν μαθητῶν λελυμένῃ ἀπὸ τῶν δεσμῶν ὄνῳ. Λέγω δὲ τοῖς ἀφελέσι τῆς παλαιᾶς Διαθήκης γράμμασι, σαφηνιζομένοις ὑπὸ τῶν λυόντων αὐτὰ μαθητῶν δύο· τοῦ τε ἐπὶ τὴν θεραπείαν τῆς ψυχῆς ἀνάγοντος τὰ γεγραμμένα, καὶ ἐπ' αὐτὴν αὐτὰ ἀλληγοροῦντος· καὶ τοῦ τὰ μέλλοντα ἀγαθὰ καὶ ἀληθινὰ διὰ τῶν ἐν τῇ σκιᾷ κειμένων παριστάντος. Ὀχεῖται δὲ καὶ τῷ νέῳ πώλῳ, τῇ καινῇ Διαθήκῃ· ἐν ἀμφοτέραις γὰρ ἔστιν εὑρεῖν τὸν καθαίροντα ἡμᾶς τῆς ἀληθείας λόγον, καὶ ἀπελαύνοντα τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν ἡμῖν πάντας λογισμούς. Μόνος δὲ εἰς τὴν Ἱεροσόλυμα ψυχὴν οὐκ ἔρχεται, ἀλλ' οὐδὲ μετὰ ὀλίγων τινῶν· πολλὰ γὰρ τὰ προάγοντα τὸν τελειοῦντα ἡμᾶς λόγον Θεοῦ δεῖ ἐν ἡμῖν γενέσθαι, καὶ ἕτερα πλεῖστα ὅσα τὰ ἑπόμενα αὐτῷ· πάντα μέντοιγε αὐτὸν ὑμνοῦντα καὶ δοξάζοντα, καὶ τὸν ἴδιον κόσμον καὶ περιβολὴν αὐτῷ ὑποτιθέντα, ἵνα αὐτοῦ τὰ ὀχήματα μὴ ἅπτηται γῆς ἔχοντα τὸν οὐρανόθεν καταβεβηκότα ἐπαναπαυόμενον αὐτοῖς. Ἵνα δὲ ἔτι μᾶλλον ἀνωτέρω τῆς γῆς τυγχάνωσιν οἱ ὀχοῦντες αὐτὸν παλαιοὶ καὶ καινοὶ λόγοι τῶν Γραφῶν, ἐκκόπτεσθαι κλάδους δεῖ ἀπὸ τῶν δένδρων, ἵνα βαίνωσιν ἐπὶ τῶν εὐλόγως ἐκκειμένων. Δύνανται δὲ οἱ προάγοντες, καὶ ἀκολουθοῦντες αὐτῷ ὄχλοι δηλοῦν καὶ τὰς ἀγγελικὰς συνεργείας, τινὰς μὲν εὐτρεπιζούσας αὐτῷ τὴν ὁδὸν ἐν ταῖς ψυχαῖς ἡμῶν, δι' ὧν αὗται κεκόσμηνται· τινῶν δὲ ἐπακολουθούντων τῇ αὐτοῦ ἐν ἡμῖν παρουσίᾳ, περὶ ἧς πολλάκις εἰρηκότες νῦν εἰς τοῦτο μαρτυριῶν οὐ χρῄζομεν.

18. Now to see how these things stand we are persuaded is beyond us, belonging to the true mind given to those who say: "But we have the mind of Christ, that we may see the things that are freely given to us by God" (1 Cor. 2:16, 12). For neither is our ruling faculty unclouded, nor are our eyes such as the eyes of the fair bride of Christ ought to be, concerning which the Bridegroom says: "Your eyes are doves" (Song 1:15), perhaps hinting at the power capable of understanding spiritual things, because the Holy Spirit also came as a dove upon the Lord (Matt. 3:16; John 1:32), and upon the Lord in each one; yet even though we are thus situated we shall not shrink, as we feel after the spoken words of life, from trying to lay hold of their power that flows out into him who touches them with faith. Jesus therefore is the Word of God, Who enters into the soul that is called Jerusalem, riding upon the ass loosed from her bonds by the disciples. Now I mean by this the simple letters of the Old Testament, made plain by the two disciples who loose them: both him who refers the things written to the healing of the soul, and allegorizes them with reference to it; and him who presents the good and true things to come through the things that lie in the shadow (Heb. 10:1). And He rides also upon the young colt, the New Testament; for in both it is possible to find the word of truth that purifies us, and drives away all the thoughts in us that sell and buy. And He does not come alone into the soul Jerusalem, nor yet with some few; for many things must take place in us that go before the Word of God Who perfects us, and very many others that follow Him; all of them, however, hymning and glorifying Him, and placing under Him their own adornment and vesture, in order that His vehicles may not touch the earth when they have Him Who has come down from heaven resting upon them. And in order that the old and new words of the Scriptures which carry Him may be still further above the earth, branches must be cut down from the trees, in order that they may walk upon the things reasonably set forth. And the multitudes that go before and that follow Him can signify also the angelic cooperations, some preparing the way for Him in our souls, whereby these have been adorned; and others following closely upon His presence in us, concerning which, as we have spoken of it oftentimes, we have no need at present of testimonies for this purpose.

Editors' notes and page, col. 357

Footnotes

(70) ‹anchor: not visible› · call in col 357

Οὐ μόνον δὲ τῆς προσευχῆς ὁ οἶκος πάντως. Sic codex Bodleianus. Regius, μόνον δὲ τῆς προσευχῆς οἶκος οὐ πάντως.

"And not only the house of prayer altogether": so the Bodleian manuscript. The Regius has "but only of prayer a house, not altogether".

(printed under page 185)

(71) ‹anchor: not visible› · call in col 357

Codex Bodleianus, δέξεται.

The Bodleian manuscript has δέξεται ("will receive").

(printed under page 185)

(72) ‹anchor: not visible› · call in col 357

Ἰδεῖν ὡς ἔχει ταῦτα. Sic codex Bodleianus; Regius, male, ἰδεῖν ἔχει ἢ ἔχει ταῦτα.

"To see how these things stand": so the Bodleian manuscript; the Regius wrongly has ἰδεῖν ἔχει ἢ ἔχει ταῦτα.

(printed under page 185)

(73) ‹σαφηνιζομένοις› · call in col 357

Codex Regius, σαφηνιζομένης, male.

The Regius manuscript has σαφηνιζομένης, wrongly.

(printed under page 185)

(74) ‹τὸν οὐρανόθεν› · call in col 357

Codex Regius, οὐρανὸν ὅθεν, male.

The Regius manuscript has οὐρανὸν ὅθεν ("heaven, whence"), wrongly.

(printed under page 185)

(75) ‹δι' ὧν αὐταὶ› · call in col 357

Idem codex, αὐτόν, male.

The same manuscript has αὐτόν ("him"), wrongly.

(printed under page 185)

Page

running head: 357 COMMENT. IN JOAN. T
marginal letters: A ποῖς εὐαγγελισταῖς παρὰ; B φης Χριστοῦ ὀφθαλμοὺς,; C ραπείαν τῆς ψυχῆς; D όμενον αὐτοῖς. Ἵνα
old-edition numerals: (none)
other: begins with word fragment [λοι-]ποῖς from col. 356; narrow lines of section 17 end with word fragment χω-[ροῦντος]; four full-width Greek lines at end of section 17 above 18. cut off at right edge, not set: ροῦντος τοῦ οἴκου τοῦ Πατρὸς, ὥστε γενέσθαι σπήλαιον λῃσ[τῶν, ἀλλὰ μέχρι τοσούτου ὑπὸ τῶν ἁμαρ-] / τανόντων φερομένου, ὡς οἶκον ἐμπορίου αὐτὸν γενέσθαι.[ Οὐ μόνον δὲ τῆς προσευχῆς ὁ οἶκος πάν-] / τως (70) οἶκος τοῦ Πατρὸς ὢν ἀμεληθεὶς καὶ λῃστὰς παραδ[έξεται (71), οὐ γινόμενος αὐτῶν οἶκος, ἀλλὰ] / σπήλαιον, πρᾶγμα οὐχ ὑπὸ ἀρχιτεκτονικῆς καὶ λογικῆς ἐντρε[χείας γεγενημένον.]; running head cut off at right edge

PG 14:358

Editors' notes and page, col. 358

Footnotes

Scripture references (numbered calls): [ref 95] ‹anchor: not visible› · call in col 358 I Cor. II, 16, 12.

1 Corinthians 2:16, 12.

[ref 96] ‹anchor: not visible› · call in col 358 Cant. I, 15.

Song of Songs 1:15.

Textual notes (called in the Greek, col 357 only): (printed under page 185)

Page

running head: NT. IN JOAN. TOMUS X. 358
marginal letters: A vero domus precationis,; B animæ pars præstantissima,; C bus, quas explanarunt,; D gant, habentia eum
old-edition numerals: 190 before expellentemque cogitationes
other: facing Latin version, not set; four full-width Greek lines above 18. cut off at left edge, not set: [ροῦντος τοῦ οἴκου τοῦ Πατρὸς, ὥστε γενέσθ]αι σπήλαιον λῃστῶν, ἀλλὰ μέχρι τοσούτου ὑπὸ τῶν ἁμαρ- / [τανόντων φερομένου, ὡς οἶκον ἐμπορίου α]ὐτὸν γενέσθαι. Οὐ μόνον δὲ τῆς προσευχῆς ὁ οἶκος πάν- / [τως (70) οἶκος τοῦ Πατρὸς ὢν ἀμεληθεὶς κα]ὶ λῃστὰς παραδέξεται (71), οὐ γινόμενος αὐτῶν οἶκος, ἀλλὰ / [σπήλαιον, πρᾶγμα οὐχ ὑπὸ ἀρχιτεκτονικῆς κ]αὶ λογικῆς ἐντρεχείας γεγενημένον.; running head cut off at left edge

PG 14:359

Editors' notes and page, col. 359

Footnotes

Scripture references (numbered calls): [ref 97] ‹nequitiae in coelestibus› · call in col 359 Ephes. VI, 12.

Ephesians 6:12.

[ref 98] ‹alieni devorant› · call in col 359 Isai. I, 7.

Isaiah 1:7.

Textual notes (called in the Greek, col 360 only): (printed under page 186)

Page

running head: 359 ORIGENIS
marginal letters: A bus. Qua de; B lium Dei spiritualiter; C prophetis et apostolis,; D bent adulteratum, dantes
old-edition numerals: 191 after Jerusalem
other: facing Latin version, not set

PG 14:360

Καὶ τάχα οὐκ ἀλόγως ὄνῳ εἴκασα τὰς περιστάσας φωνὰς τὸν ἄγοντα αὐτὸν εἰς τὴν ψυχὴν λόγον· ἀχθοφόρον γὰρ τὸ ζῶον, πολὺ δὲ τὸ ἄχθος καὶ φορτίον βαρὺ δηλοῦται ἀπὸ τῆς λέξεως, καὶ μάλιστα τῆς παλαιοτέρας, ὡς δῆλον τῷ ἐφιστάντι τοῖς ὑπὸ Ἰουδαίων γινομένοις. Οὐχ οὕτως δὲ ὁ πῶλος ἀχθοφόρος, ὡς ἡ ὄνος· εἰ γὰρ καὶ βαρὺ πᾶν τὸ τοῦ γράμματος φορτίον ἐστὶ, τὸ ἀνώφορον καὶ κουφότατον τοῦ πνεύματος χωρεῖν μὴ δυναμένοις, ἀλλά γε ἔλαττον ἔχει βάρος τὸ καινὸν γράμμα παρὰ τὸ πρεσβύτερον. Οἶδα δέ τινας τὴν μὲν δεδεμένην ὄνον ἐξειληφότας τοὺς ἐκ περιτομῆς πιστεύοντας, πολλῶν δεσμῶν ὑπὸ τῶν γνησίως τῷ λόγῳ πνευματικῶς μεμαθητευμένων ἀπολυομένους, τὸν δὲ πῶλον τοὺς ἀπὸ τῶν ἐθνῶν, ἀνέτους πρὶν παραδέξωνται τὸν Ἰησοῦ λόγον, καὶ ἔξω παντὸς ἐπικειμένου ζυγοῦ, κατὰ τὸ ἀφηνιαστικὸν καὶ φιλήδονον γεγενημένους. Εἰ καὶ μὴ εἰρήκασι δὲ οὗτοι τοὺς προάγοντας καὶ ἀκολουθοῦντας ὄχλους, οὐκ ἀπίθανόν ἐστιν ἐφαρμόσαι τοὺς μὲν προάγοντας Μωϋσεῖ καὶ τοῖς προφήταις, τοὺς δὲ ἐπακολουθοῦντας τοῖς ἱεροῖς ἀποστόλοις· οἵτινες ἅπαντες εἰσέρχονται εἰς ποίαν Ἱεροσόλυμα, ὅσον κατὰ τοῦτον τὸν λόγον ζητητέον, καὶ οἶκον τὸν ἔχοντα πωλοῦντας καὶ ἀγοράζοντας πολλοὺς ἐξελαυνομένους ὑπὸ τοῦ Υἱοῦ τοῦ Θεοῦ. Καὶ τάχα ἡ ἄνω Ἱερουσαλὴμ, εἰς ἣν ἀναβιβάσεται ὁ Κύριος, ἡνιοχῶν τοὺς ἐκ περιτομῆς, καὶ ἐθνῶν πιστεύοντας, προαγόντων αὐτὸν, καὶ ἀκολουθούντων, ἤτοι προφητῶν, καὶ ἀποστόλων, ἢ τῶν διακονούντων αὐτῷ ἀγγέλων (δύνανται γὰρ καὶ οὕτω δηλοῦσθαι ἀπὸ τῶν προαγόντων, καὶ ἀκολουθούντων αὐτῷ)· λέγεται νῦν ἣ εἶχε πρὸ τῆς ἀνόδου αὐτοῦ τὰ λεγόμενα « πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις, » ἢ τοὺς Χαναναίους, καὶ Χετταίους, καὶ Ἀμοῤῥαίους, καὶ τοὺς λοιποὺς πολεμίους τοῦ λαοῦ, καὶ ἁπαξαπλῶς τοὺς ἀλλοτρίους, κἀκεῖ πως δυναμένης τῆς προφητείας πεπληρῶσθαι λεγούσης· « Ἡ γῆ ὑμῶν ἔρημος, αἱ πόλεις ὑμῶν πυρίκαυστοι, τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτήν. » Οὗτοι γάρ εἰσιν οἱ τὸν οὐράνιον τοῦ Πατρὸς οἶκον, τὴν ἁγίαν Ἱερουσαλὴμ, τὸν οἶκον τῆς προσευχῆς μολύνοντες, καὶ σπήλαιον λῃστῶν ποιήσαντες, οὐκ ἄλλων ἢ ἑαυτῶν, ἀργύριον ἔχοντες ἀδόκιμον, καὶ διδόντες ὀβολοὺς, καὶ κόλλυβα τοῖς προσιοῦσιν, εὐτελῆ καὶ εὐκαταφρόνητα νομίσματα. Οὗτοί εἰσιν οι λαμβάνοντες ἀπὸ τῶν ψυχῶν, ἐν τῷ παλαίειν αὐταῖς, τὰ τιμιώτερα, καὶ συλῶσι τὰ κρείττονα, ἵνα δῶσι τὰ μηδενὸς ἄξια. Πλὴν πορευθέντες οι μαθηταὶ εὑρίσκουσι τὴν δεδεμένην ὄνον, καὶ λύουσι διὰ τὸ ἐπικείμενον κάλυμμα τῷ νόμῳ Ἰησοῦν οὐκ ἔχουσαν· καὶ ὁ πῶλος δὲ μετ' αὐτῆς εὑρίσκεται· ἐπεὶ ἀμφότερα πρὸ Ἰησοῦ ἦν ἀπολωλότα· λέγω δὲ οἱ ἐκ περιτομῆς, καὶ οἱ ἀπὸ τῶν ἐθνῶν ὕστερον πιστεύσαντες. Πῶς δὲ οὗτοι εὐθὺς πάλιν ἀποστέλλονται

And perhaps not unreasonably have I likened to an ass the utterances that encompassed the Word Who leads it [or Him] into the soul; for the animal is a burden-bearer, and great is the weight and heavy the burden that is signified by the literal text, and especially the older one, as is clear to him who considers the things done by the Jews. Not so, however, is the colt a burden-bearer as is the ass; for even if every burden of the letter is heavy to those who are unable to receive the upward-bearing and lightest load of the spirit, yet at all events the new letter has less weight than the older. Now I know some who have understood the tied ass to be those from the circumcision who believe, who are released from many bonds by those who have been genuinely and spiritually instructed as disciples in the word, and the colt to be those from the nations, who before they receive the word of Jesus were at large, and outside every yoke laid upon them, having become rebellious and lovers of pleasure. And even if these men have not spoken of the multitudes that go before and that follow, it is not implausible to apply those who go before to Moses and the prophets, and those who follow after to the holy apostles; all of whom enter into what sort of Jerusalem, so far as pertains to this account, must be inquired, and into a house that has many selling and buying who are driven out by the Son of God. And perhaps the Jerusalem above (Gal. 4:26), unto which the Lord will cause them to ascend, driving as a charioteer those from the circumcision and from the nations who believe, while there go before Him and follow Him either prophets and apostles, or the angels who minister to Him (for they can also be signified thus by those who go before and follow Him)—that Jerusalem is spoken of now which had before His going up what are called "the spiritual hosts of wickedness in the heavenly places" (Eph. 6:12), or the Canaanites, and Hittites, and Amorites, and the remaining enemies of the people, and in a word the strangers, since there too the prophecy could in some way have been fulfilled which says: "Your land is desolate, your cities are burned with fire; your country, strangers devour it before your face" (Isa. 1:7). For these are they who defile the heavenly house of the Father, the holy Jerusalem, the house of prayer, and have made it a den of robbers, of none other than themselves, having reprobate silver (Jer. 6:30), and giving obols and small change to those who come near, paltry and contemptible coins. These are they who take away from souls, in wrestling with them (Eph. 6:12), the more precious things, and rob the better things, in order that they may give the things that are worth nothing. However, the disciples having gone find the tied ass, and loose her who because of the veil lying upon the law (2 Cor. 3:14–15) had not Jesus; and the colt also is found with her; since both had been lost before Jesus: I mean those from the circumcision, and those from the nations who afterwards believed. Now how these are straightway sent back again

Editors' notes and page, col. 360

Footnotes

(76) ‹anchor: not visible› · call in col 360

Codex Regius, εἶχασε, male.

The Regius manuscript has εἶχασε, wrongly.

(printed under page 186)

(77) ‹anchor: not visible› · call in col 360

Idem, αὐτάς, male.

The same has αὐτάς ("them", feminine), wrongly.

(printed under page 186)

(78) ‹anchor: not visible› · call in col 360

Codex Regius, τοὺς προάγοντας Μωσεῖ, etc., sicque multa omisit quae ex Bodleiano codice hic restituuntur.

The Regius manuscript has "those going before Moses", etc., and so has left out much that is restored here from the Bodleian manuscript.

(printed under page 186)

(79) ‹καὶ οἶκον τὸν› · call in col 360

Καὶ οἶκον τόν. Haec desiderantur in codice Regio.

"And the house which": these words are lacking in the Regius manuscript.

(printed under page 186)

(80) ‹αὐτῷ ἀγγέλων› · call in col 360

Codex Regius, ἀπ' ἀγγέλων, male.

The Regius manuscript has ἀπ' ἀγγέλων ("from angels"), wrongly.

(printed under page 186)

(81) ‹πρὸ Ἰησοῦ› · call in col 360

Idem codex, πρὸς Ἰησοῦν, male.

The same manuscript has πρὸς Ἰησοῦν ("towards Jesus"), wrongly.

(printed under page 186)

Page

running head: ORIGENIS 360
marginal letters: A Καὶ τάχα οὐκ; B Ἰησοῦ λόγον, καὶ; C γὰρ καὶ οὕτω; D τοῖς προσιοῦσιν, εὐτελῆ
old-edition numerals: (none)
other: ends with word fragment ἀποστέλλον-[ται] split at column break
other: the word ἀποστέλλονται was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 361

PG 14:361

μετὰ τὸ ἐπικαθεσθέντα τὸν Ἰησοῦν εἰς τὰ Ἱεροσόλυμα ἀναβεβηκέναι, οὐκ ἀκίνδυνον εἰπεῖν, μυστικὸν γὰρ ἐχόμενον τῆς περὶ τῶν ἁγίων εἰς ἀγγέλους μεταβολῆς, ἀποσταλησομένους κατὰ τὸν μετὰ τοῦτον αἰῶνα, παραπλησίως τοῖς εἰς διακονίαν ἀποσταλησομένοις λειτουργικοῖς πνεύμασι διὰ τοὺς κατά γε ταῦτα μέλλοντας κληρονομεῖν ζωὴν αἰώνιον. Εἰ δὲ ἡ ὄνος καὶ ὁ πῶλος τὰ παλαιὰ καὶ τὰ καινὰ εἴη γράμματα, οἷς ὁ Λόγος ὀχεῖται τοῦ Θεοῦ, οὐ πάνυ τι χαλεπὸν ἔσται παραστῆσαι πῶς ἀποστέλλονται τοῦ Λόγου ἐν αὐτοῖς φανέντος, οὐ [f. οὐδὲ] μένουσι μετὰ τὸ εἰσελθεῖν εἰς Ἱεροσόλυμα τὸν Λόγον ἐν τοῖς ἀποβεβληκόσι πάντας τοὺς πωλοῦντας, καὶ ἀγοράζοντας λογισμούς. Ἐγὼ δὲ οἶμαι μὴ μάτην κώμην τε εἶναι τὸν τόπον τοῦτον, ὅπου ἦν ἡ δεδεμένη ὄνος, καὶ ὁ πῶλος, καὶ τοῦτο ἀνώνυμον· κώμη γὰρ ὡς πρὸς τὸν ἐν οὐρανῷ πάντα κόσμον ἡ πᾶσά ἐστι γῆ, ὅπου ἐστὶν, ἡ δεδεμένη ἡ ὄνος καὶ ὁ πῶλος· καὶ ἡ κώμη αὐτάρκως χωρὶς προσθήκης ἑτέρου ὀνόματος καλουμένη. Ἀπὸ Βηθφαγῆς δὲ ὁ Ματθαῖός φησιν ἀποστέλλεσθαι τοὺς παραληψομένους τὴν ὄνον καὶ τὸν πῶλον, ἥτις τόπος ἦν ἱερατικὸς, Οἶκος σιαγόνων ἑρμηνευόμενος. Καὶ ταῦτα μὲν κατὰ δύναμιν εἰς τὰ παρὰ τῷ Ματθαίῳ λεκτέον, τοῦ ὁλοκλήρου καὶ παρὰ ταῦτα ἀκριβεστέρου λόγου εὐκαιρότερον, ὅταν εἰς τὸ κατὰ Ματθαῖον ἡμῖν λέγειν δοθῇ, λεχθησομένου. Ὁ δὲ Μάρκος καὶ ὁ Λουκᾶς πῶλον δεδεμένον, ἐφ' ὃν οὐδείς πω ἀνθρώπων ἐκάθισεν, εὑρῆσθαί φησι κατὰ τὴν πρόσταξιν τοῦ Κυρίου ὑπὸ τῶν δύο μαθητῶν, ὅντινα λύσαντες ἤγαγον πρὸς τὸν Κύριον. Προστίθησι δὲ ὁ Μάρκος, ὅτι εὗρον τὸν πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου. Τίς δὲ ἔξω ; οἱ ἀπὸ τῶν ἐθνῶν, οἳ ἦσαν ξένοι τῶν Διαθηκῶν, καὶ ἀλλότριοι τῆς ἐπαγγελίας τοῦ Θεοῦ, ἐπὶ τοῦ ἀμφόδου, καὶ οὐχὶ ὑπὸ στέγην ἢ οἰκίαν ἀναπαυόμενοι, δεδεμένοι ταῖς ἰδίαις ἁμαρτίαις, καὶ λυόμενοι ὑπὸ τῆς προειρημένης διπλῆς ἐπιστήμης τῶν Ἰησοῦ γνωρίμων. Οἱ δὲ δεσμοὶ τοῦ δεδεμένου πώλου, καὶ αἱ ἁμαρτίαι περὶ τὸν ὑγιῆ γεγενημέναι λόγον ἐλεγχόμεναι ὑπ' αὐτοῦ, θύρας τυγχάνοντος ζωῆς, πρὸς ἐκείνην λέγω δὴ τῆς θύρας ἦσαν οὐκ ἔνδον, ἀλλ' ἔξω· τάχα γὰρ ἔνδον τῆς θύρας δεσμὸς γενέσθαι τῆς κακίας οὐ δύναται. Ἑστήκασι δέ τινες παρὰ τῷ δεδεμένῳ πώλῳ, ὡς ὁ Μάρκος φησὶν, οἶμαι, ὅτι οἱ δήσαντες αὐτὸν, ὡς Λουκᾶς ἀναγράφει, εἶπαν οἱ κύριοι τοῦ πώλου πρὸς τοὺς μαθητάς· « Τί λύετε τὸν πῶλον ; » Κύριοι γὰρ οἱ ὑποτάξαντες, καὶ δήσαντες τὸν ἡμαρτηκότα, παράνομοι, οἵτινες οὐ δύνανται ἀντιβλέψαι τῷ ἀληθῶς Κυρίῳ ἀφέλκοντι τοῦ δεσμοῦ αὐτῶν τὸν πῶλον. Ὅτι οὖν φασιν οἱ μαθηταί· « Ὁ Κύριος αὐτοῦ χρείαν ἔχει, » μηδὲν δυνηθέντων τῶν πονηρῶν κυρίων ἀποκρίνεσθαι, ἄγουσι πρὸς τὸν Ἰησοῦν τὸν πῶλον γυμνὸν, ἐπιῤῥίπτουσι τὸν ἴδιον κόσμον, ἵνα τοῖς ἐπιβληθεῖσι τῶν μαθητῶν ἱματίοις ἐπικαθεσθεὶς ὁ Κύριος ἀναπαύσηται. Τὰ δὲ λοιπὰ ἐκ τῶν ειρημένων παρὰ τῷ Ματθαίῳ

after Jesus has sat upon them and gone up to Jerusalem (Matt. 21:3), it is not without hazard to say, for it is a mystical matter connected with the change of the saints into angels, who will be sent forth in the age after this, similarly to the ministering spirits sent forth to do service for the sake of those who in these respects at least shall inherit eternal life (Heb. 1:14). But if the ass and the colt be the old and the new letters, upon which the Word of God rides, it will not be very difficult to show how they are sent back when the Word has appeared in them, and do not remain, after the Word has entered into Jerusalem, among those who have cast away all the thoughts that sell and buy. And I think it is not in vain both that this place, where the tied ass and the colt were, is a village, and this a nameless one (Matt. 21:2); for the whole earth, in comparison with the whole order in heaven, is a village, where the tied ass and the colt are; and the village is sufficiently called so without the addition of another name. And Matthew says that those who were to take the ass and the colt were sent from Bethphage (Matt. 21:1–2), which was a priestly place, interpreted "House of jawbones." And so much must be said according to our ability regarding the things in Matthew, while the complete and more accurate account beyond these things will be spoken more seasonably when it is granted us to speak upon the Gospel according to Matthew. Mark and Luke, however, say that a colt tied, whereon no man ever yet sat, was found according to the command of the Lord by the two disciples, which having loosed they brought to the Lord (Mark 11:2, 4, 7; Luke 19:30, 32, 35). And Mark adds that they found the colt tied at the door without upon the crossway (Mark 11:4). Now who was without? Those from the nations, who were strangers from the covenants, and aliens from the promise of God (Eph. 2:12), upon the crossway, and not resting under roof or house, bound by their own sins (Prov. 5:22), and loosed by the aforesaid twofold knowledge of the acquaintances of Jesus. And the bonds of the tied colt, and the sins committed regarding the sound word, being convicted by Him Who is the door of life (John 10:9), were in relation to that door [printed: of the door], I mean, not within, but without; for perhaps within the door a bond of wickedness cannot come to be. And certain men stand by the tied colt, as Mark says (Mark 11:5), I think because those who had bound him, as Luke records, the owners of the colt, said to the disciples: "Why loose you the colt?" (Luke 19:33). For the owners who subjected and bound the sinner are lawless ones, who cannot look in the face the true Lord when He draws the colt away from their bond. Because therefore the disciples say: "The Lord has need of him" (Mark 11:3; Luke 19:34), the wicked owners being unable to answer anything, they bring the colt naked to Jesus, and cast upon him their own adornment, in order that sitting upon the garments of the disciples cast upon him the Lord may rest. And the remaining things, from what has been said upon Matthew,

Editors' notes and page, col. 361

Footnotes

(82) ‹αἱ ἁμαρτίαι περὶ› · call in col 361

Codex Bodleianus, περί· Regius, παρά.

The Bodleian manuscript has περί ("concerning"); the Regius has παρά ("against").

(printed under page 187)

(83) ‹δὴ τῆς θύρας› · call in col 361

Τῆς θύρας. Scribendum videtur, τὴν θύραν.

"Of the door" (genitive): it seems we should write τὴν θύραν (accusative).

(printed under page 187)

Footnotes

Scripture references (numbered calls; the numbering here runs 86–90 as printed, below the 97–98 of the previous page): [ref 86] ‹anchor: not visible› · call in col 362 Hebr. I, 14.

Hebrews 1:14.

[ref 87] ‹anchor: not visible› · call in col 362 Matth. XXI, 1, 2.

Matthew 21:1–2.

[ref 88] ‹At Marcus et Lucas› · call in col 362 Marc. XI, 2, 4, 7; Luc. XIX, 30, 32, 35.

Mark 11:2, 4, 7; Luke 19:30, 32, 35.

[ref 89] ‹a promissione Dei› · call in col 362 Ephes. II, 12.

Ephesians 2:12.

[ref 90] ‹erat janua vitae› · call in col 362 Joan. X, 9.

John 10:9.

Textual notes (called in the Greek, col 361 only): (printed under page 187)

Footnotes

Scripture references (numbered calls; the numbering runs 61–69 as printed; the first two numerals are faint): [ref 61] ‹anchor: not visible› · call in col 363 Marc. XI, 15.

Mark 11:15.

[ref 62] ‹anchor: not visible› · call in col 363 Luc. XIX, 41, 45.

Luke 19:41, 45.

[ref 63] ‹anchor: not visible› · call in col 363 Joan. II, 15.

John 2:15.

[ref 64] ‹ad diem festum› · call in col 363 Joan. XII, 12.

John 12:12.

[ref 65] ‹Rex ille Israelis› · call in col 363 ibid. 13.

Same chapter, verse 13.

[ref 66] ‹inquit Joannes› · call in col 363 ibid. 14.

Same chapter, verse 14.

[ref 67] ‹per Jesum Christum› · call in col 363 Galat. I, 1.

Galatians 1:1.

[ref 68] ‹super pullum asinae› · call in col 363 Joan. XII, 15.

John 12:15.

[ref 68*] ‹et pullum novum› · call in col 363 Zach. IX, 9.

Zechariah 9:9.

[ref 69] ‹a Deo exscindi› · call in col 363 ibid. 10.

Same chapter, verse 10.

Textual notes (called in the Greek, col 364 only): (printed under page 188)

Page

running head: 363 ORIGENIS
marginal letters: A discipulorum insidens Jesus; B diligenter an alterationes; C mantem : « Benedictus; D filiæ Sion, atque
old-edition numerals: 193 before non etiam
other: facing Latin version, not set

PG 14:364

οὐ πάνυ τι ἔσται ἀσαφῆ, τίνα τρόπον « ἔρχονται εἰς Ἱεροσόλυμα, καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, » ἢ « ὡς ἤγγισεν, ἰδὼν τὴν πόλιν, ἔκλαυσεν ἐπ' αὐτὴν, καὶ εἰσελθὼν εἰς τὸ ἱερὸν, ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας. » Ἐν οἷς μὲν γὰρ τῶν ἐχόντων τὸ ἱερὸν ἐν αὐτοῖς, ἐκβάλλει πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ· ἐν ἑτέροις δὲ μὴ σφόδρα πειθομένοις τῷ λόγῳ τοῦ Θεοῦ μόνον τὴν ἀρχὴν ποιεῖται τοῦ ἐκβάλλειν τοὺς πωλοῦντας καὶ ἀγοράζοντας. Τρίτοι δέ εἰσι παρὰ τούτους, ἐν οἷς ἤρξατο ἐκβάλλειν μόνους τοὺς πωλοῦντας, οὐχὶ δὲ καὶ τοὺς ἀγοράζοντας. Οἱ δὲ παρὰ τῷ Ἰωάννῃ πάντες ἅμα τοῖς προβάτοις καὶ τοῖς βουσὶ τῷ πλακέντι ἐκ σχοινίων φραγελλίῳ ἐκβάλλονται. Ἐπίστησον δὲ ἐπιμελῶς, εἰ δυνατὸν ὡς τάς γε ἐναλλαγὰς τῶν γεγραμμένων, καὶ τὰς διαφωνίας διαλύεσθαι παρὰ τὸν τῆς ἀναγωγῆς τρόπον, ἑκάστου τῶν εὐαγγελιστῶν διαγράφοντος διαφόρους τοῦ Λόγου ἐνεργείας ἐν διαφόροις ἤθεσι ψυχῶν, οὐ τὰ αὐτὰ, ἀλλά τινα παραπλήσια ἐπιτελούσας. Καὶ ἡ δοκοῦσα δὲ διακοπὴ τῶν εἰς Ἱεροσόλυμα ἀνόδων τοῦ Ἰησοῦ παρὰ τῷ τὸ ἐν χερσὶν Εὐαγγέλιον ἀναγράψαντι ἑτέρως παρὰ τοὺς τρεῖς, ὡς ἐξεθέμεθα τὰς λέξεις αὐτῶν, οὕτω μόνως σώζεσθαι δύναται τοῖς παραπλησίοις πράγμασιν ἐπιπεσόντος τοῦ Ἰωάννου, ἀντὶ τῶν κοπτομένων ἀπὸ τῶν δένδρων κλάδων, ἢ στιβάδων ἐκ τῶν ἀγρῶν, καὶ στρωννυμένων ἐν τῇ ὁδῷ, βαΐα τῶν φοινίκων εἰληφέναι, λέγοντος τὸν πολὺν ἐξεληλυθέναι εἰς τὴν ἑορτὴν ὄχλον, καὶ ἐξεληλυθέναι εἰς ἀπάντησιν αὐτῷ κεκραγότα « Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, » καὶ, « Ὁ Βασιλεὺς τοῦ Ἰσραήλ. » Πλὴν οὗτος ὑπ' αὐτοῦ φησι τοῦ Ἰησοῦ εὑρίσκεσθαι τὸ ὀνάριον, ἐφ' ὃ καθέζεται ὁ Χριστὸς, πλέον τι περὶ τούτου τροπικώτερον δηλουμένου ὀναρίου παριστὰς, μείζονα εὐεργεσίαν χωρήσαντος τὴν « οὐκ ἀπὸ ἀνθρώπων, οὐδὲ δι' ἀνθρώπων, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ. » Οὐδὲ Ἰωάννης δὲ αὐτολεξεὶ τὸ προφητικὸν ἐξέθετο, ἀλλ' ἀντ' αὐτοῦ τό· « Μὴ φοβοῦ, θύγατερ Σιὼν, ἰδοὺ ὁ βασιλεύς σου ἔρχεται, καθήμενος, » ἀντὶ τοῦ· « Ἐπιβεβηκὼς ἐπὶ πῶλον ὄνου, καὶ ἐπὶ ὑποζύγιον καὶ πῶλον νέον. » Τὸ δέ· « Μὴ φοβοῦ, θύγατερ Σιὼν, » οὐδ' ὅλως εἴρηται. Πλὴν ἴδωμεν ὑπὸ πάντων ἐκτεθέντος τοῦ προφητικοῦ λόγου, εἰ μὴ χαίρειν σφόδρα θυγατέρα Σιὼν ἀναγκαῖον· τὴν δὲ κρείττονα ταύτης θυγατέρα Ἱερουσαλὴμ οὐ μόνον χαίρειν σφόδρα, ἀλλὰ καὶ κηρύσσειν δεῖ τοῦ βασιλέως αὐτῆς ἐρχομένου τοῦ δικαίου, καὶ σώζοντος, καὶ πράου, διὰ τοῦ ἐπιβεβηκέναι τῷ ὑποζυγίῳ καὶ τῷ νέῳ πώλῳ. Πᾶς γοῦν ὁ δεξάμενος αὐτὸν οὐκέτι φοβηθήσεται τοὺς τῶν ἑτεροδόξων ὡπλισμένους τοῖς πιθανοῖς λόγοις, ἅρματα Ἐφραῖμ λεγόμενα, ὑπὸ τοῦ Κυρίου ἐξολοθρευόμενα, οὐδὲ τὸν ψευδῆ ἵππον εἰς σωτηρίαν, θηλυμανῆ ἐπιθυμίαν τοῖς αἰσθητοῖς οἰκειουμένην, καὶ πολλοὺς τῶν ἐν Ἱερουσαλὴμ οἰκεῖν θελόντων, καὶ τῷ ὑγιεῖ λόγῳ προσέχειν,

will not be very obscure: in what manner "they come to Jerusalem, and entering into the temple He began to cast out those who sold and bought in the temple" (Mark 11:15), or "when He drew near, seeing the city, He wept over it, and entering into the temple, He began to cast out those who sold" (Luke 19:41, 45). For in some of those who have the temple in themselves, He casts out all those who sell and buy in the temple (Matt. 21:12); while in others who do not very greatly obey the word of God He only makes a beginning of casting out those who sell and buy (Mark 11:15). And there is a third class beside these, in whom He began to cast out only those who sold, and not also those who bought (Luke 19:45). And those in John are all cast out together with the sheep and the oxen by the scourge plaited out of cords (John 2:15). Now consider carefully whether it is possible thus at least for the variations of the things written and the discrepancies to be solved after the manner of anagoge, each of the evangelists describing different workings of the Word in different characters of souls, performing not the same, but certain similar things. And the apparent interruption of the goings up of Jesus to Jerusalem in him who wrote the Gospel in hand otherwise than in the three, as we set forth their texts, can only thus be maintained, since John fell upon similar matters, saying that instead of the branches cut from the trees, or litter of branches out of the fields, and spread in the way (Matt. 21:8; Mark 11:8), the great multitude that had come forth to the feast took branches of the palm trees, and went forth to meet Him crying: "Blessed is He Who comes in the name of the Lord," and, "The King of Israel" (John 12:12–13). However, this evangelist says that the young ass, whereon the Christ sits, was found by Jesus Himself (John 12:14), presenting something more concerning this more figuratively signified young ass, as having received the greater benefit which is "not from men, neither through men, but through Jesus Christ" (Gal. 1:1). Neither did John, however, set forth the prophetic saying word for word, but instead of it the words: "Fear not, daughter of Sion: behold, your King comes, sitting," instead of: "Mounted upon an ass's colt, and upon a beast of burden and a young colt" (John 12:15; Zech. 9:9). And the saying: "Fear not, daughter of Sion," is not spoken there at all. However, now that the prophetic word has been set forth by all, let us see whether it is not necessary for the daughter of Sion to rejoice greatly; while the daughter of Jerusalem, who is superior to her, must not only rejoice greatly, but also proclaim aloud when her King comes, Who is righteous, and saving, and meek, because He has mounted upon the beast of burden and the young colt (Zech. 9:9). Everyone therefore who has received Him will no longer fear those of the heterodox who are armed with plausible arguments, which are called chariots of Ephraim, and are destroyed by the Lord (Zech. 9:10), nor the horse that is a vain thing for safety (Ps. 32:17), the lust mad after women (Jer. 5:8) that is familiar with sensible things, and harms many of those who wish to dwell in Jerusalem, and to give heed to the sound word.

Editors' notes and page, col. 364

Footnotes

(84) ‹τῶν ἐχόντων› · call in col 364

Ἐχόντων. Sic codex Bodleianus, recte; Regius, male, ἀρχόντων.

"Of those having": so the Bodleian manuscript, rightly; the Regius wrongly has ἀρχόντων ("of rulers").

(printed under page 188)

(85) ‹περὶ τούτου› · call in col 364

Codex Bodleianus, τούτου· Regius, τοῦτο.

The Bodleian manuscript has τούτου (genitive); the Regius has τοῦτο (accusative).

(85*) ‹Ἐπιβεβηκὼς› · call in col 364 Codex Regius, μεταβεβηκώς. — Locus tur- (continues)

The Regius manuscript has μεταβεβηκώς ("having passed over"). — The passage is dis- (continues)

(printed under page 188)

Page

running head: ORIGENIS 364
marginal letters: A οὐ πάνυ τι; B ει δυνατὸν ὡς; C « Εὐλογημένος ὁ; D θυγατέρα Σιὼν ἀναγκαῖον ·
old-edition numerals: (none)
other: in lines 39-41 ἐπὶ πῶλον ὄνου, καὶ is misplaced after Ἐπιβεβηκὼς (for καθήμενος ἐπὶ πῶλον ὄνου, » ἀντὶ τοῦ· « ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον. »)

PG 14:365

βλάπτοντα. Ἔστι δὲ χαίρειν ἄξιον ἐπὶ τῷ ἐξολοθρεύεσθαι ὑπὸ τοῦ ὀχουμένου τῷ ὑποζυγίῳ, καὶ τῷ νέῳ πώλῳ πᾶν τόξον πολεμικὸν, οὐκέτι τῶν πεπυρωμένων βελῶν τοῦ ἐχθροῦ κατισχυόντων τοῦ παραδεξαμένου τὸν Ἰησοῦν εἰς τὸ ἑαυτοῦ ἱερόν· ἔσται δὲ καὶ πλῆθος μετὰ εἰρήνης ἀπὸ τῶν ἐθνῶν ἐν τῇ Ἱερουσαλὴμ τοῦ Σωτῆρος ἐπιδημίᾳ, ἄρχοντος τῶν ὑδάτων, ἵνα συντρίψῃ τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ ὕδατος, καὶ πατήσωμεν τὰ κύματα τῆς θαλάσσης, φθάνοντες ἕως τῶν διεκβολῶν πάντων τῶν ἐπὶ γῆς ποταμῶν. Ὁ μέντοιγε Μάρκος περὶ τῆς ὄνου γράφων φησὶν εἰρῆσθαι ὑπὸ τοῦ Κυρίου, « Ἐφ' ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισε, » δοκεῖ μοι αἰνίττεσθαι τὸ μηδέπω ποτὲ λόγῳ ὑποτεταχέναι ἑαυτοὺς πρὸ τῆς Ἰησοῦ ἐν αὐτοῖς ἐπιδημίας τοὺς ὕστερον πεπιστευκότας. Τάχα γὰρ ἀνθρώπων μὲν οὐδείς πω καθίσας ἐπὶ τὸν πῶλον ἦν, θηρίων δὲ ἢ τῶν ἀλλοτρίων τοῦ λόγου δυνάμεών τινες ἐπεκάθισαν· ἐπεὶ ὁ πλοῦτος τῶν ἀντικειμένων δυνάμεων καὶ παρὰ τῷ προφήτῃ Ἠσαΐᾳ ἐπὶ ὄνων φέρεσθαι καὶ καμήλων λέγεται διὰ τούτων· « Ἐν τῇ θλίψει καὶ τῇ στενοχωρίᾳ λέων καὶ σκύμνος, ἐκεῖθεν καὶ ἔκγονα ἀσπίδων πετομένων, οἳ ἔφερον ἐπὶ ὄνων καὶ καμήλων τὸν πλοῦτον αὐτῶν. » Πυστέον δὲ πάλιν τῶν ψιλῇ τῇ λέξει προσεχόντων, εἰ μὴ κατ' αὐτοὺς ματαίως ἂν δόξαι γεγράφθαι τό· « Ἐφ' ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισε. » Τίς γὰρ παρὰ ἄνθρωπον καθέζεται ἐπὶ πῶλον ; Καὶ ταῦτα μὲν τὰ ἡμέτερα.

And it is worthy of rejoicing that every battle bow is destroyed (Zech. 9:10) by Him Who rides upon the beast of burden and the young colt, the fiery darts of the enemy (Eph. 6:16) no longer prevailing against him who has received Jesus into his own temple; and there shall also be a multitude with peace from the nations in Jerusalem (Zech. 9:10) at the sojourn of the Saviour, Who rules the waters, in order that He may break the heads of the dragons upon the water (Ps. 73:13), and that we may tread the waves of the sea, reaching even to the outlets of all the rivers upon earth (Zech. 9:10). Now what Mark, writing concerning the colt [printed: ass], says was spoken by the Lord: "Whereon no man ever yet sat" (Mark 11:2), seems to me to hint that those who afterwards believed had never yet subjected themselves to reason before the sojourn of Jesus among them. For perhaps of men no one had ever yet sat upon the colt, whereas of wild beasts or of the powers alien to reason some had sat upon him; since the wealth of the opposing powers is also said in the prophet Isaiah to be carried upon asses and camels through these words: "In the affliction and the distress a lion and a lion's whelp, thence also the offspring of flying asps, who carried their wealth upon asses and camels" (Isa. 30:6). And we must again inquire of those who attend to the bare letter, whether according to them the saying would not seem to have been written in vain: "Whereon no man ever yet sat" (Mark 11:2). For who beside a man sits upon a colt? And so much for what is ours.

19. Ἴδωμεν δὲ καὶ τὰ Ἡρακλέωνος, ὅς φησι τὴν εἰς Ἱεροσόλυμα ἄνοδον σημαίνειν τὴν ἀπὸ τῶν ὑλικῶν εἰς τὸν ψυχικὸν τόπον, τυγχάνοντα εἰκόνα τῆς Ἱερουσαλὴμ, ἀνάβασιν τοῦ Κυρίου. Τὸ δέ· « Εὗρεν ἐν τῷ ἱερῷ, » καὶ οὐχὶ τῶν ἄνω οἴεται εἰρῆσθαι, ὑπὲρ τοῦ μὴ τὴν κλῆσιν μόνην νοηθῆναι τὴν χωρὶς Πνεύματος βοηθεῖσθαι ὑπὸ τοῦ Κυρίου· ἡγεῖται γὰρ τὰ μὲν Ἅγια τῶν ἁγίων εἶναι τὸ ἱερὸν, εἰς ἃ μόνος ὁ ἀρχιερεὺς εἰσῄει, ἔνθα οἶομαι αὐτὸν λέγειν τοὺς πνευματικοὺς χωρεῖν· τὰ δὲ τοῦ προνάου, ὅπου καὶ οἱ Λευῖται, σύμβολον εἶναι τῶν ἔξω τοῦ Πληρώματος ψυχικῶν, εὑρισκομένων ἐν σωτηρίᾳ· πρὸς τούτας τοὺς εὑρισκομένους ἐν τῷ ἱερῷ, πωλοῦντας βόας, καὶ πρόβατα, καὶ περιστερὰς, καὶ τοὺς καθημένους κερματιστὰς, ἐξεδέξατο λέγεσθαι ἀντὶ τῶν μηδὲν χάριτι διδόντων, ἀλλ' ἐμπορίαν καὶ κέρδος τὴν τῶν ξένων εἰς τὸ ἱερὸν εἴσοδον νομιζόντων, τοῦ ἰδίου κέρδους καὶ φιλαργυρίας ἕνεκεν, τὰς εἰς τὴν λατρείαν τοῦ Θεοῦ θυσίας χορηγούντων· καὶ τὸ φραγέλλιον δὲ

19. Now let us see also the remarks of Heracleon, who says that the going up to Jerusalem signifies the ascent of the Lord from the material things to the psychic place, which is an image of Jerusalem. And the saying: "He found in the temple" (John 2:14), and not among the things above, he supposes to have been spoken in order that the calling alone, without the Spirit, may not be thought to be helped by the Lord; for he considers the Holy of Holies to be the sanctuary, into which only the high priest entered (Heb. 9:7), whither I think he says that the spiritual go; while the court before the sanctuary, where the Levites also were, he considers to be a symbol of the psychics outside the Pleroma, who are found in salvation; and in addition to these things, those who are found in the temple, selling oxen, and sheep, and doves, and the changers of small coin sitting (John 2:14), he understood to be spoken for those who give nothing by grace, but reckon the entrance of strangers into the temple as merchandise and gain, supplying the sacrifices for the service of God for the sake of their own gain and love of money; and the scourge

Editors' notes and page, col. 365

Footnotes

(86) ‹anchor: not visible› · call in col 365

Φησίν. Deest in codice Regio, sed exstat in Bodleiano.

"He says": missing in the Regius manuscript, but present in the Bodleian.

(printed under page 189)

(87) ‹anchor: not visible› · call in col 365

Ἰησοῦ. Desideratur in Regio, legitur in Bodleiano.

"Of Jesus": lacking in the Regius, read in the Bodleian.

(printed under page 189)

(88) ‹εἰς Ἱεροσόλυμα› · call in col 365

Εἰς Ἱεροσόλυμα. Deest εἰς in codice Regio.

"To Jerusalem": εἰς ("to") is missing in the Regius manuscript.

(printed under page 189)

(89) ‹ἄνοδον σημαίνειν› · call in col 365

Codex Regius, male, σημαίνει.

The Regius manuscript wrongly has σημαίνει ("signifies") for the infinitive.

(printed under page 189)

(90) ‹Πληρώματος ψυχικῶν› · call in col 365

Τῶν ἔξω τοῦ Πληρώματος ψυχικῶν. De Valentinianorum Pleromate, et iis quae sunt extra Pleroma disserit Epiphanius ex Irenaeo, haeres. XXXI, cap. 16; Tertullianus Universitatem appellat, adv. Valentin., deque ea agit cum hoc, quem dico, libro, tum etiam lib. De praescript. advers. haeret., et lib. De anim. Humanum autem genus in tres ordines Valentiniani distribuebant: πνευματικούς, in quorum numerum se ipsi ac Gnosticos referebant; ψυχικούς, de quibus hic Heracleon; et σαρκικούς. Consule Epiphanium haeresi XXXI, cap. 7 et 19 et seq. HUETIUS.

"Of the psychics outside the Pleroma": Epiphanius, following Irenaeus, discusses the Pleroma of the Valentinians and the things outside it (Heresy 31, ch. 16); Tertullian calls it the Universitas, in Against the Valentinians, and treats of it both in that book and also in the Prescription against Heretics and On the Soul. The Valentinians divided the human race into three orders: the spirituals, among whom they counted themselves and the Gnostics; the psychics (soul-people), whom Heracleon speaks of here; and the fleshly. See Epiphanius, Heresy 31, ch. 7 and 19 ff. Huet.

(printed under page 189)

Footnotes

Scripture references (numbered calls): [ref 70] ‹anchor: not visible› · call in col 366 Psal. XXXII, 17.

Psalm 32:17 (Vulgate numbering).

[ref 71] ‹anchor: not visible› · call in col 366 Zach. IX, 10.

Zechariah 9:10.

[ref 72] ‹anchor: not visible› · call in col 366 ibid.

The same place.

[ref 73] ‹anchor: not visible› · call in col 366 Psal. LXXIII, 13.

Psalm 73:13 (Vulgate numbering).

[ref 74] ‹anchor: not visible› · call in col 366 Marc. XI, 2.

Mark 11:2.

[ref 75] ‹camelos divitias suas› · call in col 366 Isa. XXX, 6.

Isaiah 30:6.

[ref 76] ‹Invenit in templo› · call in col 366 Joan. II, 14.

John 2:14.

Textual notes (called in the Greek): (85*) (continued) · call in col 364 …batus, ut videtur, eoque modo restituendus quo legit interpres, nempe sic: «Μὴ φοβοῦ.... ἔρχεται καθήμενος ἐπὶ πῶλον ὄνου,» ἀντὶ τοῦ, «ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον. EDIT. PATROL.

…disturbed, it seems, and to be restored as the translator read it, namely thus: "Fear not … comes sitting on an ass's colt", instead of "mounted on a beast of burden and a young colt". The editors of the Patrologia.

(85**) ‹τῷ ὑγιεῖ λόγῳ προσέχειν› · call in col 364 Τῷ ὑγιεῖ λόγῳ προσέχειν, βλάπτοντα. Ita cod. Bodl.; Regius, τὸν ὑγιῆ λόγον προσέχειν, βλέποντα.

"To attend to sound teaching, harming": so the Bodleian manuscript; the Regius has "to attend to the sound teaching (accusative), seeing".

(printed under page 189)

Footnotes

Scripture references (numbered calls): [ref 77] ‹Actis invenimus› · call in col 367 Act. V, 20.

Acts 5:20.

[ref 78] ‹proficiscuntur› · call in col 367 Act. III, 1, 2.

Acts 3:1–2.

[ref 79] ‹magis quam hominibus› · call in col 367 Act. V, 29.

Acts 5:29.

[ref 80] ‹suspendentes in ligno› · call in col 367 ibid. 30.

Same chapter, verse 30.

[ref 81] ‹sed viventium› · call in col 367 Matth. XXII, 32; Marc. XII, 26, 27; Luc. XX, 37, 38.

Matthew 22:32; Mark 12:26–27; Luke 20:37–38.

Textual notes (called in the Greek, col 368 only): (printed under page 190)

Page

running head: 367 ORIGENIS
marginal letters: A illud accepisse, suo; B domum Patris sui.; C cturi, nisi ipsum; D nitur in Propheta,
old-edition numerals: 195 before Spiritus sancti; 196 before zelantis sit
other: facing Latin version, not set

PG 14:368

πεποιῆσθαι ἐκ σχοινίων ὑπὸ τοῦ Ἰησοῦ οὐχὶ παρ' ἄλλου λαβόντος, ἰδιοτρόπως ἀπαγγέλλει, λέγων τὸ φραγέλλιον εἰκόνα τυγχάνειν τῆς δυνάμεως, καὶ ἐνεργείας τοῦ ἁγίου Πνεύματος ἐκφυσῶντος τοὺς χείρονας· καί φησι τὸ φραγέλλιον, καὶ τὸ λίνον, καὶ τὴν σινδόνα, καὶ ὅσα τοιαῦτα, εἰκόνα τῆς δυνάμεως καὶ τῆς ἐνεργείας εἶναι τοῦ ἁγίου Πνεύματος. Ἔπειτα ἑαυτῷ προσείληφε τὸ μὴ γεγραμμένον, ὡς ἄρα εἰς ξύλον ἐδέδετο τὸ φραγέλλιον, ὅπερ ξύλον τύπον ἐκλαβὼν εἶναι τοῦ σταυροῦ, φησὶ τούτῳ τῷ ξύλῳ ἀνηλῶσθαι, καὶ ἠφανίσθαι τοὺς κυβευτὰς, ἐμπόρους, καὶ πᾶσαν τὴν κακίαν. Καὶ οὐκ οἶδ' ὅπως φλυαρῶν φησιν ἐκ δύο τούτων πραγμάτων φραγέλλιον κατασκευάζεσθαι, ζητῶν τὸ ὑπὸ τοῦ Ἰησοῦ γενόμενον· οὐ γὰρ ἐκ δέρματος, φησὶ, νεκροῦ ἐποίησεν αὐτὸ, ἵνα τὴν Ἐκκλησίαν κατασκευάσῃ οὐκέτι λῃστῶν καὶ ἐμπόρων σπήλαιον, ἀλλὰ οἶκον τοῦ Πατρὸς αὐτοῦ. Λεκτέον δὲ τὸ ἀναγκαιότατον περὶ τῆς θεότητος καὶ ἐκ τῶν ῥητῶν τούτων πρὸς αὐτόν. Εἰ γὰρ τὸ ἐν Ἱεροσολύμοις ἱερὸν οἶκον τοῦ ἰδίου Πατρός φησιν εἶναι ὁ Ἰησοῦς, τοῦτο δὲ τὸ ἱερὸν εἰς δόξαν τοῦ κτίσαντος τὸν οὐρανὸν καὶ τὴν γῆν γέγονε, πῶς οὐκ ἄντικρυς διδασκόμεθα μὴ ἑτέρου τινὸς νομίζειν υἱὸν εἶναι παρὰ τὸν ποιητὴν οὐρανοῦ καὶ γῆς, τὸν Υἱὸν τοῦ Θεοῦ; Εἰς τοῦτον οὖν τὸν οἶκον τοῦ Πατρὸς Ἰησοῦ, ὡς οἶκον τυγχάνοντα τῆς προσευχῆς, καὶ οἱ τοῦ Χριστοῦ ἀπόστολοι, ὡς ἐν ταῖς Πράξεσιν αὐτῶν εὕρομεν, ὑπὸ τοῦ ἀγγέλου κελεύονται πορευθέντες στῆναι, καὶ λαλεῖν τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. Ἀλλὰ καὶ διὰ τῆς ὡραίας πύλης ἐκεῖσε προσεύξασθαι, ὡς εἰς οἶκον προσευχῆς, προσέρχονται· οὐκ ἂν τοῦτο ποιήσαντες, εἰ μὴ τὸν αὐτὸν ᾔδεσαν Θεῷ τῷ ὑπὸ τῶν ἐκθειαζόντων τὸν ναὸν ἐκεῖνον προσκυνουμένῳ. Διόπερ καὶ λέγουσιν οἱ πειθαρχοῦντες Θεῷ μᾶλλον ἢ ἀνθρώποις, Πέτρος καὶ οἱ ἀπόστολοι· « Ὁ Θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου· » οὐ γὰρ ὑπ' ἄλλου ἴσασιν ἐκ νεκρῶν ἐγηγερμένον Ἰησοῦν Θεοῦ ἢ τοῦ τῶν πατέρων, ὃν καὶ ὁ Χριστὸς δοξάζων Θεὸν τοῦ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ φησιν εἶναι, οὐκ ὄντων νεκρῶν, ἀλλὰ ζώντων. Πῶς δὲ καὶ οἱ μαθηταὶ, εἰ μὴ τοῦ αὐτοῦ Θεοῦ Θεῷ τοῦ Χριστοῦ ὁ οἶκος ἦν, ἐμέμνηντο ἂν τοῦ ἐν ξη' ψαλμῷ εἰρημένου· « Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με; » οὕτω γὰρ κεῖται ἐν τῷ προφήτῃ, καὶ οὐχὶ, κατέφαγέ με. Ζηλοῖ δὲ μάλιστα ὁ Χριστὸς τὸν ἐν ἑκάστῳ ἡμῶν οἶκον τοῦ Θεοῦ, μὴ βουλόμενος αὐτὸν εἶναι οἶκον ἐμπορίου, μηδὲ τὸν οἶκον τῆς προσευχῆς λῃστῶν σπήλαιον, ἅτε Θεοῦ ζηλωτοῦ Υἱὸς ὤν, ἐὰν εὐγνωμονέστερον ἀκούωμεν τῶν

[he says] was made of cords by Jesus, not received from another; he gives a peculiar account of it, saying that the scourge is an image of the power and energy of the Holy Spirit, which blows away the worse ones; and he says that the scourge, and the linen, and the fine cloth, and all such things, are an image of the power and the energy of the Holy Spirit. Then he has added of his own what is not written: that the scourge was, it seems, tied to a piece of wood; and taking this wood to be a type of the cross, he says that by this wood the dice-players, the traders and all wickedness were used up and made to vanish. And, talking nonsense I know not how, he says that a scourge is made of these two things, inquiring into what was made by Jesus: for He did not make it, he says, of dead leather, so that He might make the Church no longer a den of robbers and traders, but the house of His Father. But what is most necessary about the Godhead must be said to him from these very words. For if Jesus says that the temple in Jerusalem is the house of His own Father, and this temple came to be for the glory of Him Who created heaven and earth, how are we not plainly taught not to think the Son of God to be the son of any other than the maker of heaven and earth? Into this house, then, of the Father of Jesus, as being a house of prayer, the apostles of Christ too, as we have found in their Acts, are commanded by the angel to go and stand, and to speak to the people all the words of this life. And they go up to pray there, too, through the Beautiful Gate, as into a house of prayer; which they would not have done unless they had known Him to be the same as the God worshipped by those who held that temple divine. Therefore those who obey God rather than men, Peter and the apostles, also say: "The God of our fathers raised up Jesus, Whom you put to death, hanging Him on a tree"; for they do not know Jesus to have been raised from the dead by another God than the God of the fathers, Whom Christ too, glorifying Him, says to be the God of Abraham, and Isaac, and Jacob, who are not dead but living. And how would the disciples too have remembered what is said in the sixty-eighth psalm, "The zeal of Thy house will devour Me," unless the house was of the same God [as] the God of Christ? For so it stands in the prophet, and not, has devoured Me. And Christ is jealous above all for the house of God in each one of us, not wishing it to be a house of trade, nor the house of prayer a den of robbers, being the Son of a jealous God, if we understand more considerately the

Editors' notes and page, col. 368

Footnotes

(91) ‹anchor: not visible› · call in col 368

Codex Regius, male, τυγχάνει.

The Regius manuscript wrongly has τυγχάνει ("happens to be").

(printed under page 190)

(92) ‹anchor: not visible› · call in col 368

Ἐδέδετο τὸ φραγέλλιον, ὅπερ ξύλον. Haec in codice Regio desiderantur, sed restituuntur e codice Bodleiano. Observari velim in omnibus mss. nostris ubique legi φραγγέλιον, non φραγέλλιον.

"The whip was bound, which (was) wood": these words are lacking in the Regius manuscript but are restored from the Bodleian. I should like it noted that in all our manuscripts φραγγέλιον is read throughout, not φραγέλλιον.

(printed under page 190)

(93) ‹Εἰς τοῦτον› · call in col 368

Τοῦτον. Sic habet codex Bodleianus; Regius, τόν.

"This": so the Bodleian manuscript has it; the Regius has τόν ("the").

(printed under page 190)

(94) ‹τὸν ναὸν ἐκεῖνον› · call in col 368

Ἐκεῖνον. Ita codex Bodleianus; Regius, ἐκείνου, male.

"That" (accusative): so the Bodleian manuscript; the Regius has ἐκείνου (genitive), wrongly.

(printed under page 190)

(95) ‹εἰ μὴ τοῦ αὐτοῦ› · call in col 368

Εἰ μὴ τοῦ αὐτοῦ. In codice Regio omittitur εἰ μή.

"If not of the same": in the Regius manuscript εἰ μή ("if not") is left out.

(printed under page 190)

(96) ‹ψαλμῷ εἰρημένου› · call in col 368

Εἰρημένου. Deest in codice Regio, sed restituitur e Bodleiano.

"Said": missing in the Regius manuscript, but restored from the Bodleian.

(printed under page 190)

(97) ‹κατέφαγέ› · call in col 368

Κατέφαγε. Sic recte codex Bodleianus, perperam vero Regius, καταφάγεται. Ferrarius legebat καταφαγεῖται.

"Devoured": so the Bodleian manuscript rightly; the Regius wrongly has καταφάγεται ("will devour"). Ferrarius read καταφαγεῖται.

(printed under page 190)

PG 14:369

τοιούτων ἀπὸ τῶν Γραφῶν φωνῶν, κατὰ μεταφορὰν εἰρημένων ἀπὸ τῶν ἀνθρωπίνων, εἰς παράστασιν τοῦ μηδὲν ἀλλότριον βούλεσθαι τὸν Θεὸν ἐπιμίγνυσθαι τοῦ βουλήματος αὐτοῦ τῇ ψυχῇ πάντων μὲν ἀνθρώπων, ἐξαιρέτως δὲ τῶν τὰ τῆς θειοτάτης πίστεως παραδέξασθαι θελόντων. Πλὴν τὸν ξη' ψαλμὸν ἔχοντα τό· « Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με, » καὶ μετ' ὀλίγα· « Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος » (ἀμφότερα ἐν τοῖς Εὐαγγελίοις ἀναγεγραμμένα), ἰστέον ἐκ προσώπου λέγεσθαι τοῦ Χριστοῦ, οὐδεμίαν ἐμφαίνοντα τοῦ λέγοντος προσώπου μεταβολήν. Σφόδρα δὲ ἀπαρατηρήτως ὁ Ἡρακλέων οἴεται τό· « Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με, » ἐκ προσώπου τῶν ἐκβληθέντων καὶ ἀναλωθέντων ὑπὸ τοῦ Σωτῆρος δυνάμεων λέγεσθαι, μὴ δυνάμενος τὸν εἱρμὸν τῆς ἐν τῷ ψαλμῷ προφητείας τηρῆσαι. Νοουμένων γὰρ ἐκ προσώπου τῶν ἐκβληθέντων καὶ ἀναλωθέντων δυνάμεων λέγεσθαι, ἀκόλουθόν ἐστι κατ' αὐτὸν καὶ τό· « Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, » καὶ ἀπ' ἐκείνων λέγεσθαι, ἐν τῷ αὐτῷ ἀναγεγραμμένον ψαλμῷ· ἀλλ' ὡς εἰκὸς ἐτάραξεν αὐτὸν τό· καταφάγεταί με, ὡς μὴ δυνάμενον ὑπὸ Χριστοῦ ἀπαγγέλλεσθαι, οὐχ ὁρῶντα τὸ ἔθος τῶν ἀνθρωποπαθῶν περὶ Θεοῦ καὶ Χριστοῦ λόγων.

such expressions from the Scriptures, spoken by a metaphor taken from human things, to present [the truth] that God wishes nothing foreign to His will to be mingled with the soul of all men, but especially of those who wish to receive the things of the most divine faith. However, as for the sixty-eighth psalm, which has "The zeal of Thy house will devour me," and a little after, "They gave gall for my food, and in my thirst they gave me vinegar to drink" (both recorded in the Gospels), one must know that it is spoken in the person of Christ, showing no change of the person speaking. But Heracleon, quite without observation, thinks that "The zeal of Thy house will devour me" is spoken in the person of the powers cast out and consumed by the Saviour, being unable to keep the sequence of the prophecy in the psalm. For if these words are understood to be spoken in the person of the powers cast out and consumed, it follows, on his view, that "They gave gall for my food," recorded in the same psalm, is spoken by them too. But, as is likely, will devour me troubled him, as though it could not be uttered by Christ, since he does not see the custom of words spoken of God and Christ in the manner of human feelings.

20. « Ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι, καὶ εἶπαν αὐτῷ· Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς; Ἀπεκρίθη Ἰησοῦς, καὶ εἶπεν αὐτοῖς· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. » Οἱ σωματικοὶ καὶ τοῖς αἰσθητοῖς φίλοι δοκοῦσί μοι νῦν δὴ τῶν Ἰουδαίων δηλοῦσθαι· οἵτινες, ἐπὶ τοῖς ὑπὸ τοῦ Ἰησοῦ ἀπελαυνομένοις, ποιοῦσιν οἶκον ἐμπορίου τὸν οἶκον τοῦ Πατρὸς, ἀγανακτοῦντες, πράγμασιν ὑπ' αὐτῶν περιεπομένοις, ἀπαιτοῦσι σημεῖον, καθὸ σημεῖον πρεπόντως φανήσεται ὁ Λόγος, ὃν μὴ παραδέχονται ἐκεῖνοι, ταῦτα ποιῶν. Συνάπτων δὲ ὁ Σωτὴρ ὡς ἕνα τῶν περὶ τοῦ ἱεροῦ ἐκείνου τὸν περὶ τοῦ ἰδίου σώματος λόγον, ἀποκρίνεται πρὸς τό· « Τί σημεῖον δεικνύεις, ὅτι ταῦτα ποιεῖς; » τό· « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. » Εἰ γὰρ καὶ μυρία ὅσα σημεῖα ἄλλα δεικνύναι οἷός τε ἦν, ἀλλ' οὔτι γε πρὸς τὸ, « Ὅτι ταῦτα ποιεῖς, » ἕτερόν τι, ἀλλὰ τὰ κατὰ τὸν ναὸν πρεπόντως ἀντὶ τῶν ἑτέρων παρὰ τὸν ναὸν σημείων ἀπεκρίνατο. Ἀμφότερα μέντοιγε, τό τε ἱερὸν, καὶ τὸ σῶμα τοῦ Ἰησοῦ, κατὰ μίαν τῶν ἐκδοχῶν τύπος μοι εἶναι φαίνεται τῆς Ἐκκλησίας, τὸ ἐκ λίθων ζώντων οἰκοδομεῖσθαι αὐτὴν, « οἶκον πνευματικὸν εἰς

20. "The Jews therefore answered and said to Him: What sign dost Thou show us, seeing that Thou dost these things? Jesus answered and said to them: Destroy this temple, and in three days I will raise it up" (John 2:18, 19). Those who are bodily and lovers of the things of sense seem to me to be signified now by the Jews: who, being indignant at those who are driven out by Jesus — those who make the house of the Father a house of trade — [and] at the things which they themselves busy themselves about, demand a sign, in so far as the Word, Whom they do not receive, will fittingly appear as a sign in doing these things. But the Saviour, joining as one with the words about that temple the word about His own body, answers to the [question]: "What sign dost Thou show, seeing that Thou dost these things?" with the [words]: "Destroy this temple, and in three days I will raise it up." For even if He was able to show countless other signs, yet in reply to "seeing that Thou dost these things" He answered nothing else, but, fittingly, the things concerning the temple, in place of the other signs [that could be shown] beside the temple. Both, however — the temple and the body of Jesus — seem to me, according to one of the interpretations, to be a type of the Church, in that she is built of living stones, "a spiritual house for

Editors' notes and page, col. 369

Footnotes

(98) ‹anchor: not visible› · call in col 369

Τῶν τὰ τῆς θειοτάτης. Sic optime codex Bodleianus; Regius, τῶν θειοτάτης.

"Of those (things) of the most divine": so the Bodleian manuscript, best of all; the Regius has τῶν θειοτάτης.

(printed under page 191)

(99) ‹anchor: not visible› · call in col 369

Πλὴν τὸν ξη' ψαλμόν. Sic recte codex Bodleianus; Regius perperam, πλὴν τῶν ξη' ψαλμῶν.

"Except the 68th psalm": so the Bodleian manuscript rightly; the Regius wrongly has "except the 68th psalms" (genitive plural).

(printed under page 191)

(1) ‹anchor: not visible› · call in col 369

Νοουμένων γάρ, etc. Sic habet codex Bodleianus; male vero Regius, νοούμενον ἐκ προσώπου.

"For being understood", etc.: so the Bodleian manuscript has it; but the Regius wrongly has νοούμενον ἐκ προσώπου ("understood from the person").

(printed under page 191)

(2) ‹anchor: not visible› · call in col 369

Codex Regius, ἐπ' ἐκείνων.

The Regius manuscript has ἐπ' ἐκείνων ("in their case").

(printed under page 191)

(3) ‹οὐχ ὁρῶντα› · call in col 369

Οὐχ ὁρῶντα. Ita codex Bodleianus; Regius, οὐ χωροῦντα.

"Not seeing": so the Bodleian manuscript; the Regius has οὐ χωροῦντα ("not containing").

(printed under page 191)

(4) ‹δὴ τῶν Ἰουδαίων› · call in col 369

Δὴ τῶν Ἰουδαίων. Forte scribendum διὰ τῶν Ἰουδαίων.

"Now … of the Jews": perhaps we should write διὰ τῶν Ἰουδαίων ("through the Jews").

(printed under page 191)

(5) ‹περιεπομένοις› · call in col 369

Πράγμασιν ὑπ' αὐτῶν περιεπομένοις. Ferrarius legisse videtur ὑπ' αὐτοῦ. Maluisset Huetius, πράγμασιν ὑπ' αὐτῶν μὴ περιεπομένοις.

"At things cherished by them": Ferrarius seems to have read ὑπ' αὐτοῦ ("by him"). Huet would have preferred "at things not cherished by them".

(printed under page 191)

(6) ‹τὸν περὶ› · call in col 369

Ὡς ἕνα τῶν περὶ τοῦ ἱεροῦ ἐκείνου τὸν περί, etc. Ita codex Bodleianus; Regius, ὡς ἕνα τὸν περὶ τοῦ ἱεροῦ ἐκείνου τοῦ. Scribendum forte ὡς ἕνα τὸν περὶ τοῦ ἱεροῦ ἐκείνου τῷ περί, etc.

"As one of those about that temple, the (word) about", etc.: so the Bodleian manuscript; the Regius has "as one the (word) about that temple of the". Perhaps we should write "as one the (word) about that temple with the (word) about", etc.

(printed under page 191)

(7) ‹κατὰ τὸν› · call in col 369

Codex Regius perperam habet ἀλλ' οὔτι γε πρὸς τό, «Ὅτι ταῦτα ποιεῖς,» τὰ κατὰ τόν, etc., sicque nonnulla omisit quae nos e codd. Bodleiano et Barberino restituimus.

The Regius manuscript wrongly has "but not to the words 'that you do these things', the things concerning the", etc., and so it has left out some words which we have restored from the Bodleian and Barberini manuscripts.

(printed under page 191)

PG 14:370

Editors' notes and page, col. 370

Footnotes

Scripture references (numbered calls): [ref 82] ‹anchor: not visible› · call in col 370 Joan. II, 17; XIX, 28, 30.

John 2:17; 19:28, 30.

[ref 83] ‹in tribus diebus erigam illud› · call in col 370 Joan. II, 18, 19.

John 2:18–19.

Textual notes (called in the Greek, col 369 only): (printed under page 191)

Footnotes

Scripture references (numbered calls): [ref 84] ‹anchor: not visible› · call in col 371 I Petr. II, 5.

1 Peter 2:5.

[ref 85] ‹anchor: not visible› · call in col 371 Ephes. II, 20, 21.

Ephesians 2:20–21.

[ref 86] ‹anchor: not visible› · call in col 371 I Cor. XII, 27.

1 Corinthians 12:27.

[ref 87] ‹anchor: not visible› · call in col 371 vers. 15.

Verse 15.

[ref 88] ‹anchor: not visible› · call in col 371 II Petr. III, 3, 10, 13.

2 Peter 3:3, 10, 13.

[ref 89] ‹anchor: not visible› · call in col 371 Ezech. XXXVII, 11.

Ezekiel 37:11.

[ref 90] ‹et mundus illi› · call in col 371 Galat. VI, 14.

Galatians 6:14.

[ref 91] ‹inquit Paulus› · call in col 371 Rom. VI, 4.

Romans 6:4.

[ref 92] ‹Et cum ipso consurreximus› · call in col 371 ibid.

The same place.

[ref 93] ‹his verbis annuntiatur› · call in col 371 Ezech. XXXVII, 1 seq.

Ezekiel 37:1 and following.

[ref 94] ‹et post pauca› · call in col 371 ibid. 11.

Same chapter, verse 11.

Textual notes (called in the Greek, col 372 only): (8-9) ‹anchor: not visible› · call in col 372 Χριστῷ. Deest in codice Regio, sed exstat in Bodleiano.

"With Christ": missing in the Regius manuscript, but present in the Bodleian.

(printed under page 192)

Page

running head: 371 ORIGENIS
marginal letters: A facta « domus; B ossa hæc 89, nempe; C inquit Paulus 91,; D et hic erat
old-edition numerals: 198 before Domine, tu
other: facing Latin version, not set

PG 14:372

ἱεράτευμα ἅγιον » γινομένην, ἐποικοδομουμένην « ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων, καὶ προφητῶν, ὄντος ἀκρογωνιαίου Χριστοῦ Ἰησοῦ, » χρηματίζουσαν ναόν. Διὰ δὲ τοῦ· « Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ, καὶ μέλη ἐκ μέρους, » κἂν λύεσθαι δὲ ἡ τῶν λίθων τοῦ ναοῦ ἁρμονία δοκῇ καὶ διασκορπίζεσθαι, ὡς ἐν κα' ψαλμῷ γέγραπται, πάντα τὰ ὀστᾶ τοῦ Χριστοῦ ὑπὸ τῶν ἐν διωγμοῖς καὶ θλίψεσιν ἐπιβουλῶν, ἀπὸ τῶν προσπολεμούντων τῇ ἑνότητι τοῦ ναοῦ ἐν διωγμοῖς, ἐγερθήσεται ὁ ναὸς, καὶ ἀναστήσεται τὸ σῶμα τῇ τρίτῃ ἡμέρᾳ μετὰ τὴν ἐνεστηκυῖαν ἐν αὐτῷ κακίας ἡμέραν, καὶ τὴν μετὰ ταύτην τῆς συντελείας· τρίτη γὰρ ἐν τῷ καινῷ οὐρανῷ καὶ καινῇ γῇ ἐνστήσεται, ὅτε τὰ ὀστᾶ ταῦτα, πᾶς οἶκος Ἰσραὴλ ἐν τῇ μεγάλῃ κυριακῇ ἐγερθήσεται, τοῦ θανάτου νενικημένου, ὥστε καὶ τὴν γενομένην ἀνάστασιν τοῦ Χριστοῦ ἀπὸ τοῦ κατὰ τὸν σταυρὸν πάθους περιέχειν μυστήριον τῆς ἀναστάσεως τοῦ παντὸς Χριστοῦ σώματος. Ὥσπερ δὲ ἐκεῖνο τὸ αἰσθητὸν τοῦ Ἰησοῦ σῶμα Χριστῷ ἐσταύρωται, καὶ τέθαπται, καὶ μετὰ τοῦτο ἐγήγερται, οὕτως τὸ ὅλον τῶν ἁγίων Χριστοῦ σῶμα συνεσταύρωται, καὶ νῦν οὐκέτι ζῇ· ἕκαστος γὰρ τῶν, ὡς Παῦλος, ἐν οὐδενὶ ἄλλῳ καυχᾶται ἢ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Χριστοῦ Ἰησοῦ, δι' οὗ αὐτὸς κόσμῳ ἐσταύρωται, καὶ κόσμος αὐτῷ. Οὐ μόνον οὖν Χριστῷ συνεσταύρωται καὶ κόσμῳ ἐσταύρωται, ἀλλὰ καὶ Χριστῷ συνθάπτεται· « Συνετάφημεν γὰρ, φησὶ, τῷ Χριστῷ, » ὁ Παῦλος· καὶ, ὡσπερεὶ ἔν τινι ἀρραβῶνι ἀναστάσεως γενόμενος, λέγει τό· « Συνανέστημεν αὐτῷ· » ἐπεὶ ἐν καινότητι ζωῆς τινι περιπατεῖ, ὡς κατὰ τὴν ἐλπιζομένην μακαρίαν, καὶ τελείαν ἀνάστασιν μηδέπω ἀναστάς. Ἤτοι οὖν νῦν μὲν ἐσταύρωται, μετὰ δὲ ταῦτα θάπτεται· ἢ νῦν θάπτεται καὶ ἀρθεὶς ἀπὸ τοῦ σταυροῦ, ποτὲ δὲ, καθ⟨ὸ⟩ νῦν τέθαπται, ἀναστήσεται. Μέγα δέ ἐστι τὸ τῆ⟨ς⟩ ἀναστάσεως, καὶ δυσθεώρητον τοῖς πολλοῖς ἡμῶ⟨ν⟩ μυστήριον, ὅπερ καὶ ἐν ἄλλοις πολλοῖς λέγεται τῶ⟨ν⟩ Γραφῶν τόποις, οὐχ ἧττον καὶ ἐν τῷ Ἐζεκιὴλ δι⟨ὰ⟩ τούτων ἀπαγγέλλεται· « Καὶ ἐγένετο ἐπ' ἐμὲ χεὶ⟨ρ⟩ Κυρίου, καὶ ἐξήγαγέ με ἐν πνεύματι Κυρίου, κα⟨ὶ⟩ ἔθηκέ με ἐν μέσῳ τοῦ πεδίου, καὶ τοῦτο ἦν μεστὸ⟨ν⟩ ὀστῶν ἀνθρωπίνων· καὶ περιήγαγέ με ἐπ' αὐτὰ κυ⟨-⟩κλόθεν κύκλῳ, καὶ ἰδοὺ πολλὰ σφόδρα ἐπὶ προσώπο⟨υ⟩ τοῦ πεδίου, καὶ ἰδοὺ ξηρὰ σφόδρα· καὶ εἶπε πρὸς μ⟨έ⟩· Υἱὲ ἀνθρώπου, εἰ ζήσεται τὰ ὀστᾶ ταῦτα; Καὶ εἶπ⟨α⟩· Κύριε, Κύριε, σὺ ἐπίστῃ ταῦτα. Καὶ εἶπε πρὸς μ⟨έ⟩· Προφήτευσον ἐπὶ τὰ ὀστᾶ ταῦτα, καὶ ἐρεῖς αὐτοῖ⟨ς⟩· Τὰ ὀστᾶ ξηρά, ἀκούσατε λόγον Κυρίου· » καὶ μ⟨ετ'⟩ ὀλίγα· « Καὶ ἐλάλησε Κύριος πρὸς μὲ, λέγων· Υ⟨ἱὲ⟩ ἀνθρώπου, τὰ ὀστᾶ ταῦτα πᾶς οἶκος Ἰσραὴλ ἐστ⟨ί⟩· καὶ αὐτοὶ λέγουσι· Ξηρὰ γέγονε τὰ ὀστᾶ ἡμῶν, ἀπ⟨όλ⟩ωλεν ἡ ἐλπὶς ἡμῶν, διαπεφωνήκαμεν. » Ποίοις γὰρ ὀστοῖς λέγεται· « Ἀκούσατε λόγον Κυρίου, ⟨»⟩ ὡς αἰσθανομένοις λόγου Κυρίου, ἅτε οὖσιν ἐν οἴ⟨κῳ⟩

a holy priesthood" (1 Pet. 2:5), being built "upon the foundation of the apostles and prophets, Christ Jesus being the chief corner-stone" (Eph. 2:20, 21), [and] bearing the name of temple. And by the [saying]: "But you are the body of Christ, and members in part" (1 Cor. 12:27) — even if the joining of the stones of the temple seems to be loosed and scattered, as it is written in the twenty-first psalm [v. 15], all the bones of Christ [scattered] by the plots [laid] in persecutions and tribulations, by those who make war on the unity of the temple in persecutions — the temple will be raised up, and the body will rise again on the third day, after the day of wickedness that is present in it and the [day] of the consummation after this. For the third [day] will dawn in the new heaven and the new earth (2 Pet. 3:3, 10, 13), when these bones, the whole house of Israel, will be raised up on the great Lord's day, death having been conquered; so that the resurrection of Christ which took place after the passion of the cross contains the mystery of the resurrection of the whole body of Christ. And just as that sensible body of Jesus was crucified to Christ, and was buried, and after this was raised, so the whole body of Christ's saints has been crucified with Him, and now no longer lives; for each of these, like Paul, glories in nothing else than in the cross of our Lord Jesus Christ, through which he himself has been crucified to the world, and the world to him (Gal. 6:14). Not only, then, has he been crucified with Christ and crucified to the world, but he is also buried with Christ: "For we have been buried with Christ," says Paul (Rom. 6:4); and, as though he had come into a kind of pledge of the resurrection, he says: "We have risen with Him"; since he walks in a certain newness of life, though he has not yet risen according to the hoped-for blessed and perfect resurrection. Either, then, he is now crucified, and after this is buried; or he is now buried and taken down from the cross, and at some time, in so far as he is now buried, he will rise again. And great, and hard for most of us to behold, is the mystery of the resurrection, which is spoken of in many other places of the Scriptures, [and] not least is announced in Ezekiel by these words: "And the hand of the Lord came upon me, and brought me out in the spirit of the Lord, and set me in the midst of the plain, and it was full of human bones; and He led me round about them in a circle, and behold, they were very many upon the face of the plain, and behold, they were very dry. And He said to me: Son of Man, shall these bones live? And I said: Lord, Lord, Thou knowest these things. And He said to me: Prophesy over these bones, and you shall say to them: You dry bones, hear the word of the Lord" (Ezek. 37:1 ff.); and after a little: "And the Lord spoke to me, saying: Son of Man, these bones are the whole house of Israel; and they say: Our bones have become dry, our hope has perished, we are undone" [ibid. 11]. For to what bones is it said: "Hear the word of the Lord," as to [bones] that perceive the word of the Lord, inasmuch as they are in the house of

Editors' notes and page, col. 372

Footnotes

(10) ‹anchor: not visible› · call in col 372

Τῶν. Scribendum τούτων.

"Of the": write τούτων ("of these").

(printed under page 192)

(11) ‹Ποίοις› · call in col 372

Ποίοις. Sic codex Bodleianus; Regius οἷοις.

"To what sort of": so the Bodleian manuscript; the Regius has οἷοις.

(printed under page 192)

PG 14:373

Ἰσραὴλ, ἢ τῷ Χριστοῦ σώματι, περὶ οὗ ἔλεγεν ὁ Κύριος· « Διεσκορπίσθη πάντα τὰ ὀστᾶ μου, » τῶν σωματικῶν ὀστέων αὐτοῦ μὴ διασκεδασθέντων, ἀλλὰ μηδὲ συντριβέντος τινὸς ἐξ αὐτῶν; Ὅτε δὲ γίνεται αὕτη ἡ ἀνάστασις τοῦ ἀληθινοῦ καὶ τελειοτέρου Χριστοῦ σώματος, τότε τὰ μέλη τοῦ Χριστοῦ τὰ νῦν, ὡς πρὸς τὸ μέλλον, ξηρὰ ὀστᾶ συναχθήσεται, ὀστοῦν πρὸς ὀστοῦν, καὶ ἁρμονία πρὸς ἁρμονίαν, οὐδενὸς τῶν ἐστερημένων ἁρμονίας καταντήσοντος εἰς τέλειον ἄνδρα, « εἰς τὸ μέτρον τῆς ἡλικίας τοῦ πληρώματος τοῦ σώματος τοῦ Χριστοῦ· » καὶ τότε πολλὰ μέλη τὸ ἓν ἔσται σῶμα, πάντων τοῦ σώματος μελῶν πολλῶν ὄντων γινομένων ἑνὸς σώματος· τὴν δὲ κρίσιν ποδὸς, καὶ χειρὸς, καὶ ὀφθαλμοῦ, καὶ ἀκοῆς, καὶ ὀσφρήσεως τῶν συμπληρούντων ἰδίᾳ μὲν τὴν κεφαλήν, ἰδίᾳ δὲ τοὺς πόδας, καὶ τὰ λοιπὰ τῶν μελῶν, τά τε ἀσθενέστερα, καὶ ταπεινότερα, καὶ ἀσχήμονα, καὶ εὐσχήμονα, μόνου Θεοῦ ἐστι ποιήσασθαι, ὃς συγκεράσει τὸ σῶμα· καὶ τότε μᾶλλον τοῦ νῦν τῷ ὑστεροῦντι περισσοτέραν διδοὺς τιμὴν, ἵνα μηδαμῶς ᾖ σχίσμα ἐν τῷ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσι τὰ μέλη, καὶ εἴ τινα εὐπάθειαν ἔχει μέλος, συνευπαθήσῃ πάντα τὰ μέλη, εἴτε δοξάζεται, συγχαίρῃ τὰ πάντα.

Israel, or [rather] to the body of Christ, concerning which the Lord said: "All My bones are scattered" (Ps. 21:15), though His bodily bones were not scattered, nor indeed was any one of them broken? But when this resurrection of the true and more perfect body of Christ comes about, then the members of Christ, which now, in comparison with what is to be, are dry bones, will be gathered together, bone to bone, and joint to joint (Ezek. 37:7), none of those that are bereft of a joint arriving at the perfect man, "unto the measure of the stature of the fullness of the body of Christ" (Eph. 4:13); and then the many members will be the one body, all the members of the body, being many, becoming [members] of one body (1 Cor. 12:12 ff.). But to make the distinction of foot and hand and eye and hearing and smell among those that make up, on the one side, the head, on the other side, the feet, and the rest of the members — both the weaker and the lowlier, and the uncomely and the comely — belongs to God alone, Who will temper the body together; and then, more than now, giving more abundant honour to that which lacks, so that there may in no way be a schism in the body, but the members may have the same care for one another; and if one member has any well-being, all the members will share in the well-being; if [one] is glorified, all will rejoice together [ibid. 24 ff.].

21. Ταῦτά μοι οὐκ ἀλλοτρίως τοῦ ἱεροῦ, καὶ τῶν ἀπ' αὐτοῦ ἐξελαυνομένων, περὶ οὗ λέγει ὁ Σωτήρ· « Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με, » εἴρηται, τῶν τε αἰτούντων σημεῖον Ἰουδαίων αὐτοῖς δειχθῆναι, καὶ τῆς τοῦ Κυρίου πρὸς αὐτοὺς ἀποκρίσεως, συνάπτοντος τὸν τοῦ ναοῦ λόγον τῷ τοῦ ἰδίου σώματος, καὶ φάσκοντος· « Λύσατε τὸν ναὸν τοῦτον, καὶ τρισὶν ἡμέραις ἐγερῶ αὐτόν. Ἀπὸ γὰρ τούτου τοῦ ναοῦ, ὄντος σώματος Χριστοῦ, δεῖ ἀπελαύνεσθαι ταῦτα ὄντα ἄλογα, καὶ ἐμπορικὰ, ἵνα μηκέτι οἶκος ἐμπορίου ᾖ. Καὶ τοῦτον τὸν ναὸν λυθῆναι δεῖ ὑπὸ τῶν ἐπιβουλευόντων τῷ λόγῳ τοῦ Θεοῦ, καὶ μετὰ τὸ λυθῆναι τῇ προειρημένῃ ἡμῖν τρίτῃ ἡμέρᾳ ἐγερθῆναι· ὅτε καὶ οἱ μαθηταὶ, ὅτι ἔλεγε πρὶν λυθῆναι τὸν ναὸν τοῦ Θεοῦ ὁ Λόγος, αὐτοῦ μνησθήσονται οὗ ἔλεγε, καὶ πιστεύσουσι, τελειουμένης αὐτῶν τότε μετὰ τῆς γνώσεως καὶ τῆς πίστεως, ἀλλὰ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς. Καὶ ἕκαστος δὲ τῶν τοιῶνδε, Ἰησοῦ αὐτὸν καθαίροντος, ἀποθέμενος τὰ ἄλογα καὶ τὰ πωλοῦντα, διὰ τὸν τοῦ ἐν αὐτοῖς Λόγου ζῆλον καταλυθήσεται, ἐπὶ τῷ ὑπὸ Ἰησοῦ ἐγερθῆναι, οὐ τῇ τρίτῃ ἡμέρᾳ, ὅσον ἐπὶ τῇ προκειμένῃ λέξει· οὐ γὰρ γέγραπται· « Λύσατε τὸν ναὸν τοῦτον, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερῶ αὐτόν, » ἀλλ' ἐν τρισὶν ἡμέραις. Ἐγείρεται γὰρ ἡ

21. These things have been said by me not without bearing on the temple, and on the things driven out of it, concerning which the Saviour says, "The zeal of Thy house will devour Me," and [on] the Jews who asked that a sign be shown to them, and the Lord's answer to them, joining the account of the temple to that of His own body, and saying: "Destroy this temple, and in three days I will raise it." For from this temple, which is the body of Christ, these things, being irrational and mercenary, must be driven out, so that it may no longer be a house of trade. And this temple must be destroyed by those who plot against the word of God, and after being destroyed be raised on the third day spoken of above by us; when the disciples too, since the Word spoke before the temple of God was destroyed, will remember what He said, and will believe — [their state] being then perfected with knowledge and with faith — [believing] also the word which Jesus said. And each of such persons too, when Jesus cleanses him, having put away the irrational and the selling things, will be destroyed through the zeal of the Word that is in them, in order to be raised by Jesus, not on the third day, so far as the present wording goes; for it is not written, "Destroy this temple, and on the third day I will raise it," but, in three days. For

Editors' notes and page, col. 373

Footnotes

(12) ‹anchor: not visible› · call in col 373

Ὑπέρ. Ita idem codex Bodleianus; Regius, ὑπό.

"For": so the same Bodleian manuscript; the Regius has ὑπό ("by").

(printed under page 193)

(13) ‹τῷ τοῦ› · call in col 373

Τῷ τοῦ. Sic codex Bodleianus; Regius, τῶν τοῦ.

"With the (word) of": so the Bodleian manuscript; the Regius has τῶν τοῦ.

(printed under page 193)

(14) ‹ὄντα› · call in col 373

Ὄντα. Sic codex Bodleianus; Regius, τά.

"Being": so the Bodleian manuscript; the Regius has τά ("the").

(printed under page 193)

(15) ‹τρίτῃ ἡμέρᾳ› · call in col 373

Ἡμέρᾳ. Ita idem codex Bodleianus; Regius, perperam, μετά.

"Day": so the same Bodleian manuscript; the Regius wrongly has μετά ("after").

(printed under page 193)

(16) ‹πιστεύσουσι› · call in col 373

Πιστεύσουσι. Sic codex Bodleianus; Regius, πιστεύουσι.

"They will believe": so the Bodleian manuscript; the Regius has πιστεύουσι ("they believe").

(printed under page 193)

PG 14:374

Editors' notes and page, col. 374

Footnotes

Scripture references (numbered calls; Migne's numbering jumps here, printed as 95, 96-99, 1-37, 38, 39, 40, 41): [ref 95] ‹dicebat Dominus› · call in col 374 Psal. XXI, 15.

Psalm 21:15 (Vulgate numbering).

[ref 96-99] ‹junctura ad juncturam› · call in col 374 Ezech. XXXVII, 7.

Ezekiel 37:7.

[ref 1-37] ‹plenitudinis corporis Christi› · call in col 374 Ephes. IV, 13.

Ephesians 4:13.

[ref 38] ‹fient unius corporis› · call in col 374 I Cor. XII, 12, seq.

1 Corinthians 12:12 and following.

[ref 39] ‹honorem addens ei› · call in col 374 ibid. 24 seq.

Same chapter, verse 24 and following.

[ref 40] ‹domus tuae comedit me› · call in col 374 Psal. LXVIII, 10.

Psalm 68:10 (Vulgate numbering).

[ref 41] ‹diebus erigam illud› · call in col 374 Joan. II, 19.

John 2:19.

Textual notes (called in the Greek, col 373 only): (printed under page 193)

Footnotes

Scripture references (numbered calls): [ref 42] ‹anchor: not visible› · call in col 375 Rom. VI, 4.

Romans 6:4.

[ref 43] ‹anchor: not visible› · call in col 375 I Cor XV, 22 seqq.

1 Corinthians 15:22 and following.

[ref 44] ‹anchor: not visible› · call in col 375 Joan. XX, 17.

John 20:17.

[ref 45] ‹anchor: not visible› · call in col 375 I Cor. XV, 15.

1 Corinthians 15:15.

[ref 46] ‹Patrem facientem› · call in col 375 Joan. V, 19.

John 5:19.

[ref 47] ‹similiter etiam Filius facit› · call in col 375 ibid.

The same place.

Textual notes (called in the Greek, col 376 only): (printed under page 194)

Page

running head: ORIGENIS
marginal letters: A fuerit,; B adducen-; C non; D Matthaeum et
old-edition numerals: 200 after « in tribus, »
other: facing Latin version, not set

PG 14:376

τοῦ ναοῦ τῇ πρώτῃ μετὰ τὸ λυθῆναι ἡμέρᾳ καὶ τῇ δευτέρᾳ, τελειοῦται δὲ αὐτοῦ ἡ ἔγερσις ἐν ὅλαις ταῖς τρισὶν ἡμέραις. Διὰ τοῦτο καὶ γέγονεν ἀνάστασις, καὶ ἔσται ἀνάστασις, εἴ γε « συνετάφημεν τῷ Χριστῷ, καὶ συνανέστημεν αὐτῷ. » Καὶ ἐπεὶ οὐκ ἀρκεῖ εἰς τὴν ὅλην ἀνάστασιν τὸ, συνανέστημεν, « ἐν τῷ Χριστῷ πάντες ζωοποιηθήσονται, ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγματι· ἀπαρχὴ Χριστὸς, ἔπειτα οἱ τοῦ Χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ, εἶτα τὸ τέλος. » Ἀναστάσεως γὰρ ἦν καὶ τὸ ἐν τῇ πρώτῃ ἡμέρᾳ γενέσθαι ἐν τῷ παραδείσῳ τοῦ Θεοῦ· ἀναστάσεως δὲ, καὶ ὅτε φαινόμενός φησι· « Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν Πατέρα· » τὸ δὲ τέλειον τῆς ἀναστάσεως ἦν, ὅτε γίνεται πρὸς τὸν Πατέρα. Ἐπεὶ δὲ οἱ συγχεόμενοι ἐν τῷ περὶ Πατρὸς καὶ Υἱοῦ τόπῳ, συνάγοντες τό· « Εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ Θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ Θεοῦ, ὅτι ἤγειρε τὸν Χριστὸν, ὃν οὐκ ἤγειρε· » καὶ τὰ τούτοις ὅμοια δηλοῦντα ἕτερον εἶναι τὸν ἐγείραντα παρὰ τὸν ἐγηγερμένον· καὶ τό· « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν· » οἷον τὸ ἐκ τούτων παρίστασθαι μὴ διαφέρειν τῷ ἀριθμῷ τὸν Υἱὸν τοῦ Πατρὸς, ἀλλ' ἓν, οὐ μόνον οὐσίᾳ, ἀλλὰ καὶ ὑποκειμένῳ τυγχάνοντας ἀμφοτέρους, κατά τινας ἐπινοίας διαφόρους. οὐ κατὰ ὑπόστασιν λέγεσθαι Πατέρα καὶ Υἱόν· λεκτέον πρὸς αὐτοὺς πρῶτον μὲν τὰ προηγουμένως κατασκευαστικὰ ῥητὰ τοῦ ἕτερον εἶναι τὸν Υἱὸν παρὰ τὸν Πατέρα, καὶ ὅτι ἀνάγκη τὸν Υἱὸν Πατρὸς εἶναι Υἱὸν, καὶ τὸν Πατέρα Υἱοῦ Πατέρα. Μετὰ δὲ τοῦτο οὐκ ἄτοπόν ἐστι τὸν ὁμολογοῦντα μηδὲν δύνασθαι ποιεῖν, ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα, καὶ λέγοντα, ὅτι « Ὃ δ' ἂν ὁ Πατὴρ ποιεῖ, ταῦτα ὁμοίως καὶ ὁ Υἱὸς ποιεῖ, » τὸν νεκρὸν, ὅπερ τὸ σῶμα ἦν, ἐγηγερκέναι, τοῦ Πατρὸς αὐτῷ τοῦτο χαριζομένου, ὃν προηγουμένως λεκτέον ἐγηγερκέναι τὸν Χριστὸν ἐκ νεκρῶν. Ὁ μέντοιγε Ἡρακλέων τὸ, ἐν τρισὶ, φησὶν, ἀντὶ τοῦ, ἐν τρίτῃ, μὴ ἐρευνήσας, καίτοιγε ἐπιστήσας τῷ ἐν τρισὶ, πῶς ἐν τρισὶν ἡ ἀνάστασις ἐνεργεῖται ἡμέραις. Ἔτι δὲ καὶ τὴν τρίτην φησὶ τὴν πνευματικὴν ἡμέραν, ἐν ᾗ οἴονται δηλοῦσθαι τὴν τῆς Ἐκκλησίας ἀνάστασιν. Τούτων δὲ ἀκόλουθόν ἐστι πρώτην λέγειν εἶναι τὴν χοϊκὴν ἡμέραν, καὶ τὴν δευτέραν τὴν ψυχικὴν, οὐ γεγενημένης τῆς ἀναστάσεως τῆς Ἐκκλησίας ἐν αὐταῖς. Ἔοικε μὲν τοίνυν τὰ ὑπὸ τῶν ἐν τῷ κατὰ Ματθαῖον καὶ Μάρκον ἀναγεγραμμένα Εὐαγγελίῳ ψευδομαρτύρων πρὸς τῷ τέλει τοῦ Εὐαγγελίου κατηγορούντων τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τὴν ἀναφορὰν ἔχειν ἐπὶ τό· « Λύσατε τὸν ναὸν τοῦτον, κἀγὼ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν· » ὁ μὲν γὰρ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ, οἱ δ' ὑπονοοῦντες περὶ τοῦ ἐκ λίθων οἰκοδομηθέντος ναοῦ λέγεσθαι τὰ

that of the temple is raised on the first day after its destruction and on the second, but its raising is perfected in the whole three days. For this reason there both has been a resurrection and will be a resurrection, if indeed "we were buried together with Christ, and have risen together with Him." And since we have risen together is not sufficient for the whole resurrection, "in Christ shall all be made alive, but each in his own order: Christ the firstfruits, then those who are Christ's at His coming, then the end." For it belonged to the resurrection also to be, on the first day, in the paradise of God; and it belonged to the resurrection also when, appearing, He says: "Do not touch Me, for I have not yet ascended to the Father"; but the perfection of the resurrection was when He comes to be with the Father. But since those who are confused on the topic of the Father and the Son, bringing together the words, "And we are found even false witnesses of God, because we have testified against God that He raised Christ, Whom He did not raise," and the like, which make plain that the one Who raised is other than the one raised, and the words, "Destroy this temple, and in three days I will raise it," [think], as it were, that it is shown from these that the Son does not differ in number from the Father, but that both are one, not only in substance but also in subject, [differing] according to certain different aspects, and that Father and Son are not spoken of according to hypostasis: we must say to them first the passages that principally establish that the Son is other than the Father, and that the Son must of necessity be Son of a Father, and the Father Father of a Son. And after this, it is not absurd that He Who confesses that He can do nothing unless He sees the Father doing something, and Who says, "Whatever the Father does, these things the Son also does likewise," should have raised the dead one, which was the body, the Father granting Him this, [the Father] Who must be said principally to have raised Christ from the dead. Heracleon, however, says that in three [is used] instead of on the third, without having searched it out, although he has paused on in three [to ask] how the resurrection is effected in three days. And further he says the third is the spiritual day, in which they think the resurrection of the Church is made plain. It follows from these things to say that the first is the earthy day, and the second the psychic, the resurrection of the Church not having come about in them. It seems, then, that what was recorded, in the Gospel according to Matthew and Mark, of the false witnesses who accused our Lord Jesus Christ near the end of the Gospel, has reference to the words, "Destroy this temple, and I in three days will raise it"; for He spoke of the temple of His body, but they, supposing that the words were spoken of the temple built of stones,

Editors' notes and page, col. 376

Footnotes

(17) ‹anchor: not visible› · call in col 376

Οὐκ ἀρκεῖ. Ita idem codex Bodleianus; Regius, οὐ κἀκεῖ.

"It is not enough": so the same Bodleian manuscript; the Regius has οὐ κἀκεῖ ("not there too").

(printed under page 194)

(18) ‹anchor: not visible› · call in col 376

Καὶ ὅτε. Sic codex Bodleianus; Regius omisit καί.

"And when": so the Bodleian manuscript; the Regius has left out καί ("and").

(printed under page 194)

(19) ‹anchor: not visible› · call in col 376

Οἷον τό. Scribendum οἴονται.

"Such as the": write οἴονται ("they think").

(printed under page 194)

(20) ‹Πατρὸς αὐτῷ› · call in col 376

Αὐτῷ. Sic codex Bodleianus; Regius, αὐτό.

"To him": so the Bodleian manuscript; the Regius has αὐτό ("it").

(printed under page 194)

(21) ‹ἐπιστήσας τῷ› · call in col 376

Τῷ. Sic codex Bodleianus; Regius, τό.

"To the" (dative): so the Bodleian manuscript; the Regius has τό (accusative).

(printed under page 194)

(22) ‹Εὐαγγελίῳ› · call in col 376

Εὐαγγελίῳ. Ita codex Bodleianus; Regius, male, Εὐαγγέλια. Caeterum distorta haec sunt, quae sic, ut adnotavit Huetius, dirigenda erant: Ἔοικε μὲν τοίνυν τὰ ἐν τῷ κατὰ Ματθαῖον καὶ Μάρκον ἀναγεγραμμένα Εὐαγγελίῳ περὶ τῶν ψευδομαρτύρων, etc.

"Gospel" (dative singular): so the Bodleian manuscript; the Regius wrongly has Εὐαγγέλια (plural). For the rest, these words are garbled and, as Huet noted, should have been set right thus: "It seems, then, that what is recorded in the Gospel according to Matthew and Mark about the false witnesses", etc.

(printed under page 194)

PG 14:377

ἐνταῦθα εἰρημένα ἔφασκον κατηγοροῦντες· « Οὗτος ἔφη· Δύναμαι καταλῦσαι τὸν ναὸν τοῦ Θεοῦ, καὶ διὰ τριῶν ἡμερῶν αὐτὸν οἰκοδομῆσαι· » ἢ ὡς ὁ Μάρκος· « Ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος, ὅτι, Ἐγὼ καταλύσω τὸν ναὸν τοῦτον τὸν χειροποίητον, καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον ἀνοικοδομήσω· » ὅτε καὶ ὁ ἀρχιερεὺς ἀναστὰς εἶπεν αὐτῷ· « Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου καταμαρτυροῦσιν; Ὁ δὲ Ἰησοῦς ἐσιώπα· » ἢ ὡς ὁ Λουκᾶς φησί· « Καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον, ἐπηρώτησε τὸν Ἰησοῦν λέγων· Οὐκ ἀποκρίνῃ οὐδέν; τί οὗτοί σου καταμαρτυροῦσιν; Ὁ δὲ ἐσιώπα, καὶ οὐκ ἀπεκρίνατο οὐδέν. » Νομίζω δ' ἀναγκαίως καὶ ταῦτα παρατεθεῖσθαι τὴν ἀναφορὰν ἔχοντα ἐπὶ τὸ ἐν χερσὶ ῥητόν.

what was spoken here they alleged in accusing Him: "This man said, I am able to destroy the temple of God, and in three days to build it"; or as Mark has it: "We heard Him saying, I will destroy this temple that is made with hands, and in three days I will build another made without hands"; when also the high priest stood up and said to Him: "Answerest Thou nothing? what is it that these witness against Thee? But Jesus held His peace"; or as Luke says: "And the high priest stood up in the midst, and asked Jesus, saying, Answerest Thou nothing? what is it that these witness against Thee? But He held His peace, and answered nothing." And I think that these things also have necessarily been adduced as having reference to the passage in hand.

22. « Εἶπαν οὖν οἱ Ἰουδαῖοι· Τεσσαράκοντα καὶ ἓξ ἔτεσιν ᾠκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; » Πῶς τεσσαράκοντα καὶ ἓξ ἔτεσιν ᾠκοδομῆσθαί φασι τὸν ναὸν οἱ Ἰουδαῖοι λέγειν οὐκ ἔχομεν, εἰ τῇ ἱστορίᾳ κατακολουθήσαιμεν. Γέγραπται γὰρ ἐν τῇ τρίτῃ τῶν Βασιλειῶν, ὡς « ἡτοίμασαν τοὺς λίθους, καὶ τὰ ξύλα τρισὶν ἔτεσιν. Ἐν δὲ τῷ τετάρτῳ ἔτει, μηνὶ δευτέρῳ, βασιλεύοντος τοῦ βασιλέως Σολομῶντος ἐπὶ Ἰσραὴλ, ἐνετείλατο ὁ βασιλεὺς, καὶ αἴρουσι λίθους μεγάλους τιμίους εἰς τὸ θεμέλιον τοῦ οἴκου, καὶ λίθους ἀπελεκήτους· καὶ ἐπελέκησαν οἱ υἱοὶ Σολομῶντος, καὶ οἱ υἱοὶ Χειράμ· καὶ ἔβαλον αὐτοὺς ἐν τῷ τετάρτῳ ἔτει, καὶ ἐθεμελίωσαν τὸν οἶκον Κυρίου ἐν μηνὶ Νεισὰν, καὶ τῷ δευτέρῳ μηνί· ἐνδεκάτῳ ἐνιαυτῷ, μηνὶ Βαὰλ, ὃς ἦν μὴν ὄγδοος, συνετελέσθη ὁ οἶκος εἰς πάντα λόγον αὐτοῦ, καὶ εἰς πᾶσαν διάταξιν αὐτοῦ. » Ἵνα οὖν καὶ τὴν ἑτοιμασίαν αὐτοῦ συγκατατάξωμεν τῷ χρόνῳ τῆς οἰκοδομῆς, ἕνδεκα ἔτη τὰ πάντα οὐ συμπληροῦται εἰς τὴν οἰκοδομὴν τοῦ ναοῦ. Πῶς οὖν οἱ Ἰουδαῖοι λέγουσι· « Τεσσαράκοντα καὶ ἓξ ἔτεσιν ᾠκοδομήθη ὁ ναὸς οὗτος; » εἰ μὴ ἄρα τις βιασάμενος φιλοτιμήσηται παραστῆσαι τῶν τεσσαράκοντα καὶ ἓξ ἐτῶν πληρούμενον χρόνον, ἀφ' οὗ ὁ Δαυῒδ φησι πρὸς Νάθαν τὸν προφήτην, βουλευσάμενος περὶ τῆς οἰκοδομῆς τοῦ ναοῦ· « Ἰδοὺ ἐγὼ κατοικῶ ἐν οἴκῳ κεδρίνῳ, καὶ ἡ κιβωτὸς τοῦ Θεοῦ κάθηται ἐν μέσῳ τῆς σκηνῆς· » εἰ γὰρ κεκώλυται, ὡς ἀνὴρ αἱμάτων οἰκοδομῆσαι αὐτὸν, ἔοικέ γε ἠσχολῆσθαι περὶ τὴν συναγωγὴν τῆς ὕλης τοῦ ναοῦ. Φησὶ γοῦν ἐν τῇ πρώτῃ τῶν Παραλειπομένων Δαυῒδ ὁ βασιλεὺς πάσῃ τῇ ἐκκλησίᾳ· « Σολομὼν ὁ υἱός μου, εἰς ὃν ἠρέτικεν αὐτὸν Κύριος, νέος καὶ ἁπαλὸς, καὶ τὸ ἔργον μέγα, ὅτι οὐκ ἀνθρώπῳ οἰκοδομεῖ, ἀλλὰ Κυρίῳ Θεῷ· κατὰ πᾶσαν τὴν

22. "The Jews therefore said, Forty and six years was this temple in building, and wilt Thou raise it up in three days?" How the Jews say that the temple was forty and six years in building we cannot tell, if we follow the history. For it is written in the third book of Kings that "they prepared the stones and the timber in three years. And in the fourth year, in the second month, when King Solomon reigned over Israel, the king commanded, and they take great, costly stones for the foundation of the house, and unhewn stones; and the sons of Solomon and the sons of Chiram hewed them, and laid them in the fourth year, and founded the house of the Lord in the month Neisan and the second month; in the eleventh year, in the month Baal, which was the eighth month, the house was finished according to all the word thereof, and according to all the arrangement thereof." Even if, therefore, we reckon its preparation also together with the time of the building, eleven years in all are not completed for the building of the temple. How then do the Jews say, "Forty and six years was this temple in building"? Unless indeed someone, forcing the point, should strive to make out the period of forty and six years as being fulfilled from the time when David says to Nathan the prophet, after taking counsel concerning the building of the temple: "Behold, I dwell in a house of cedar, and the ark of God sits in the midst of the tent"; for even if he was hindered, as a man of blood, from building it, he seems at least to have busied himself with the gathering of the materials for the temple. At any rate, in the first book of Paralipomena, David the king says to all the assembly: "Solomon my son, whom the Lord has chosen, is young and tender, and the work is great, because he builds not for man, but for the Lord God: according to all the

Editors' notes and page, col. 377

Footnotes

(23) ‹anchor: not visible› · call in col 377

Ἀνοικοδομήσω. Sic codex Bodleianus; Regius, οἰκοδομήσω.

"I will rebuild": so the Bodleian manuscript; the Regius has οἰκοδομήσω ("I will build").

(printed under page 195)

(24) ‹anchor: not visible› · call in col 377

Λουκᾶς. Scribendum Μάρκος.

"Luke": write "Mark".

(printed under page 195)

(25) ‹anchor: not visible› · call in col 377

Ἔχοντα. Sic codex Bodleianus; Regius, ἔχοντος.

"Having" (accusative): so the Bodleian manuscript; the Regius has ἔχοντος (genitive).

(printed under page 195)

(26) ‹anchor: not visible› · call in col 377

Codex Regius, οἰκοδομῆσαί φασι τὸν ναὸν οἱ Ἰουδαῖοι λέγονται· οὐκ ἔχομεν εἰ τῇ ἱστορίᾳ κατακολουθήσομεν· sed codex Bodleianus ut in nostro textu.

The Regius manuscript has "the Jews say they built the temple, they are said; we do not have whether we shall follow the history"; but the Bodleian manuscript reads as in our text.

(printed under page 195)

(27) ‹ἐν μηνὶ Νεισάν› · call in col 377

Ἐν μηνὶ Νεισάν. Lege Ζιοῦ, hoc est Hebraice זו [Hebrew letters unclear in the scan], veteris mensis Hebraici nomen, qui Ijar Judaico respondet. Vide Joseph. Antiq. lib. VIII, cap. 2, n. 3.

"In the month Nisan": read Ziou, that is, in Hebrew Ziv, the name of an old Hebrew month, which corresponds to the Jewish Iyar. See Josephus, Antiquities, book 8, ch. 2, no. 3.

(printed under page 195)

(28) ‹συγκατατάξωμεν› · call in col 377

Αὐτοῦ συγκατατάξωμεν. Ita codex Bodleianus; Regius, συγκαταλάβωμεν.

"That we may reckon its (preparation) together": so the Bodleian manuscript; the Regius has συγκαταλάβωμεν ("that we may comprehend together").

(printed under page 195)

(29) ‹φιλοτιμήσηται› · call in col 377

Codex Bodleianus, φιλοτιμήσαιτο.

The Bodleian manuscript has φιλοτιμήσαιτο (optative).

(printed under page 195)

(30) ‹πληρούμενον› · call in col 377

Codex Regius, πληρουμένων.

The Regius manuscript has πληρουμένων (genitive plural).

(printed under page 195)

(31) ‹ἔοικέ γε› · call in col 377

Codex Bodleianus, αὐτὸν, ἀλλ' οὖν ἔοικέ γε.

The Bodleian manuscript has "it, yet at any rate it seems".

(printed under page 195)

(32) ‹οἰκοδομεῖ› · call in col 377

Codex Regius, οἰκοδομή.

The Regius manuscript has οἰκοδομή ("building", noun).

(printed under page 195)

Footnotes

Scripture references (numbered calls): [ref 48] ‹anchor: not visible› · call in col 378 Matth. XXVI, 61.

Matthew 26:61.

[ref 49] ‹anchor: not visible› · call in col 378 Marc. XIV, 58.

Mark 14:58.

[ref 50] ‹anchor: not visible› · call in col 378 Matth. XXVI, 62.

Matthew 26:62.

[ref 51] ‹anchor: not visible› · call in col 378 Marc. XIV, 60, 61.

Mark 14:60–61.

[ref 52] ‹anchor: not visible› · call in col 378 Joan. II, 20.

John 2:20.

[ref 53] ‹anchor: not visible› · call in col 378 III Reg. V, 17, 18; VI, 1.

1 Kings (Vulgate 3 Kings) 5:17–18; 6:1.

[ref 54] ‹dispositionem suam› · call in col 378 III Reg. VI, 38.

1 Kings (Vulgate 3 Kings) 6:38.

[ref 55] ‹in medio tentorii› · call in col 378 II Reg. VII, 2.

2 Samuel (Vulgate 2 Kings) 7:2.

[ref 56] ‹Paralipomenon libro› · call in col 378 I Paralip. XXIX, 1 seqq.

1 Chronicles 29:1 and following.

Textual notes (called in the Greek, col 377 only): (printed under page 195)

Footnotes

Scripture references (numbered calls): [ref 57] ‹anchor: not visible› · call in col 379 III Reg. II, 11.

1 Kings (Vulgate 3 Kings) 2:11.

[ref 58] ‹anchor: not visible› · call in col 379 II Paralip. XXXVI, 19.

2 Chronicles 36:19.

[ref 59] ‹anchor: not visible› · call in col 379 III Esdr. VI, 1 seqq.

3 Esdras (1 Esdras) 6:1 and following.

[ref 60] ‹apud Machabaica› · call in col 379 I Machab. I, 22 seqq.

1 Maccabees 1:22 and following.

[ref 61] ‹quem dixerat Jesus› · call in col 379 Joan. II, 21, 22.

John 2:21–22.

[ref 62] ‹apud Apostolum› · call in col 379 I Cor. XII, 27.

1 Corinthians 12:27.

Textual notes (called in the Greek, col 380 only): (printed under page 196)

Page

running head: ORIGENIS
marginal letters: A homini, sed Domino; B colligente eo; C materiam, id est; D referre ad sermonem
old-edition numerals: 202 before ne inspecta
other: facing Latin version, not set

PG 14:380

δύναμιν ἡτοίμακα εἰς οἶκον Θεοῦ μου χρυσίον, ἀργύριον, χαλκὸν, καὶ σίδηρον, ξύλον, λίθους Σοὸμ, καὶ πληρώσεως, καὶ λίθους πολυτελεῖς, καὶ ποικίλους, καὶ πάντα λίθον τίμιον, καὶ Πάριον πολύ. Ἔτι ἐν τῷ εὐδοκῆσαί με ἐν οἴκῳ Θεοῦ μου, ἔστι μοι ὃ περιπεποίημαι χρυσίον, καὶ ἀργύριον· καὶ ἰδοὺ δέδωκα εἰς οἶκον Κυρίου μου εἰς ὕψος· ἐκ τόσων ἡτοίμασα εἰς τὸν ο⟨ἶ⟩κον τῶν ἁγίων τρισχίλια τάλαντα χρυσίου τοῦ ἐκ Σουφεὶρ, καὶ ἑπτακισχίλια τάλαντα ἀργυρίου δοκίμου, ἐπαλειφῆναι ἐν αὐτοῖς τοὺς οἴκους τοῦ Θεοῦ διὰ χειρὸς τεχνιτῶν. » Ἐβασίλευσε γὰρ ὁ Δαυῒδ ἑπτὰ ἔτη ἐν Χεβρὼν, καὶ λγʹ ἐν Ἱερουσαλήμ. Ἐὰν οὖν δυνηθῇ ἀποδεῖξαι τὴν ἀρχὴν τῆς περὶ τοῦ ναοῦ κατασκευῆς γεγονέναι συνάγοντος αὐτοῦ τὴν ἐπιτήδειον ὕλην ἀπὸ τοῦ εʹ χρόνου τῆς βασιλείας αὐτοῦ, δυνήσεται βιασάμενος περὶ τῶν μϛʹ ἐτῶν εἰπεῖν. Ἄλλος δέ τις ἐρεῖ τὸν δεικνύμενον μὴ τὸν ὑπὸ Σολομῶντος ᾠκοδομημένον εἶναι, ἐκεῖνον γὰρ κατεστράφθαι κατὰ τοὺς τῆς αἰχμαλωσίας χρόνους, ἀλλὰ τὸν ἐπὶ Ἔσδρᾳ οἰκοδομηθέντα· περὶ οὗ οὐκ ἔχομεν τρανῶς τὸν τῶν τεσσαράκοντα καὶ ἓξ ἐτῶν ἀποδεῖξαι ἀληθευόμενον λόγον. Ἔοικε δὲ καὶ κατὰ τὰ Μακκαβαϊκὰ πολλή τις ἀκαταστασία γεγονέναι περὶ τὸν λαὸν καὶ τὸν ναόν· καὶ οὐκ οἶδα εἴ ποτε ἀνῳκοδομήθη τοσούτοις ἔτεσιν ὁ ναός. Ὁ μέντοιγε Ἡρακλέων, μηδὲ ἐπιστήσας τῇ ἱστορίᾳ, φησὶ τὸν Σολομῶντα τεσσαράκοντα καὶ ἓξ ἔτεσι κατεσκευακέναι τὸν ναὸν, εἰκόνα τυγχάνοντα τοῦ Σωτῆρος· καὶ τὸν ϛʹ ἀριθμὸν εἰς τὴν ὕλην, τουτέστι τὸ πλάσμα ἀναφέρει· τόνδε τῶν τεσσαράκοντα, ὅ τετράς ἐστι, φησὶν, ἡ ἀπρόσπλοκος, εἰς τὸ ἐμφύσημα, καὶ τὸ ἐν τῷ ἐμφυσήματι σπέρμα. Ὅρα δὲ εἰ δυνατὸν τὸν μὲν μʹ διὰ τὰ τέσσαρα τοῦ κόσμου στοιχεῖα ἐν τοῖς ἡγωνισμένοις εἰς τὸν ναὸν ἐγκατατασσόμενα λαμβάνειν· τὸν δὲ ϛʹ διὰ τὸ τῇ ἕκτῃ ἡμέρᾳ γεγονέναι τὸν ἄνθρωπον.

ability I have prepared for the house of my God gold, silver, brass, and iron, wood, stones of Soom, and of setting, and costly and variegated stones, and every precious stone, and much Parian marble. Moreover, in my taking pleasure in the house of my God, I have of my own that I have acquired gold and silver; and behold, I have given for the house of my Lord unto the height: out of so much I have prepared for the house of the holies three thousand talents of gold of that from Soupheir, and seven thousand talents of approved silver, for the houses of God to be overlaid therewith by the hand of craftsmen." For David reigned seven years in Chebron, and thirty-three in Jerusalem. If, then, one be able to show that the beginning of the preparation for the temple took place when he was gathering the suitable material from the fifth year of his reign, he will be able, by forcing the point, to speak concerning the forty-six years. Another, however, will say that the temple pointed to was not the one built by Solomon, for that one was destroyed in the times of the captivity, but the one built in the time of Esdras, concerning which we cannot clearly show the statement of the forty and six years to be verified. And during the Maccabean times also much disorder seems to have occurred about the people and the temple; and I do not know whether the temple was ever rebuilt in so many years. Heracleon, however, without even attending to the history, says that Solomon constructed the temple in forty and six years, since it was an image of the Saviour; and the number six he refers to matter, that is, the moulded form, and that of the forty, which, he says, is the uncompounded tetrad, to the inbreathing and the seed in the inbreathing. Consider, though, whether it be possible to take the forty on account of the four elements of the world arranged into the temple in the things wrought, and the six on account of man's having come into being on the sixth day.

23. « Ἐκεῖνος δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. Ὅτε οὖν ἠγέρθη ἐκ νεκοῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ, ὅτι τοῦτο ἔλεγε, καὶ ἐπίστευσαν τῇ Γραφῇ, καὶ τῷ λόγῳ, ὃν εἶπεν ὁ Ἰησοῦς » εἰς τὸ ὅτι τὸ σῶμα τοῦ Υἱοῦ ναὸς αὐτοῦ εἴρηται. Ζητῆσαι δὲ ἄξιον πότερον ἁπλούστερον τοῦτο ἐκληπτέον, ἢ ἕκαστον τῶν ἀναγεγραμμένων περὶ τοῦ ναοῦ φιλοτιμητέον ἀνάγειν εἰς τὸν περὶ τοῦ σώματος Ἰησυῦ λόγον, ἤτοι οὗ εἴληφεν ἐκ τῆς Παρθένου, ἢ τῆς Ἐκκλησίας σώματος αὐτοῦ λεγομένης εἶναι, ὡς καὶ ἡμᾶς μέλη τοῦ σώματος αὐτοῦ παρὰ τῷ Ἀποστόλῳ ὀνομάζεσθαι. Ὁ μὲν οὖν τις, πραγμάτων αὑτὸν ἀπαλλάττων τῷ ἀπογινώσκειν ἕκαστον δύνασθαι τῶν κατὰ τὸν ναὸν ἀναφέρειν ἐπὶ τὸ σῶμα, ὁποτέρως ἂν ἔχῃ, ἐπὶ τὸ

23. "But He spake of the temple of His body. When therefore He was raised from the dead, His disciples remembered that He said this, and they believed the Scripture, and the word which Jesus had said" as to the body of the Son having been called His temple. Now it is worth inquiring whether this is to be taken more simply, or whether we should strive to refer each of the things recorded concerning the temple to the account concerning the body of Jesus, whether that which He took from the Virgin, or the Church which is said to be His body, even as we also are called members of His body in the Apostle. One man, then, ridding himself of trouble by despairing of being able to refer each of the things connected with the temple to the body, whichever way it be taken, will take refuge in the

Editors' notes and page, col. 380

Footnotes

(33) ‹anchor: not visible› · call in col 380

Idem codex Regius, πολυτελείας.

The same Regius manuscript has πολυτελείας ("of costliness").

(printed under page 196)

(34) ‹anchor: not visible› · call in col 380

Codex Regius, ἐκτὸς ὧν ἡτοίμασα.

The Regius manuscript has ἐκτὸς ὧν ἡτοίμασα ("apart from what I prepared").

(printed under page 196)

(35) ‹anchor: not visible› · call in col 380

Codex Regius, τις pro περί.

The Regius manuscript has τις ("someone") for περί ("about").

(printed under page 196)

(36) ‹anchor: not visible› · call in col 380

Codex Regius, ᾠκοδομημένον εἶναι τὸν ἐκεῖνον, κατεστρέφθαι.

The Regius manuscript has "that that one was built, was overthrown".

(printed under page 196)

(37) ‹ἡγωνισμένοις› · call in col 380

Ἡγωνισμένοις. Sic codex Bodleianus, Regius, ἀγωνισμένοις. Ferrarius videtur legisse ἐν ταῖς γωνίαις, vel γεγωνιωμένοις.

"Contested": so the Bodleian manuscript; the Regius has ἀγωνισμένοις. Ferrarius seems to have read ἐν ταῖς γωνίαις ("in the corners"), or γεγωνιωμένοις ("set at the corners").

(printed under page 196)

(38) ‹τὸ σῶμα› · call in col 380

Εἰς τὸ ὅτι τὸ σῶμα, etc. Sic recte habet codex Bodleianus; male autem Regius, εἰς τὸ σῶμα τοῦ Υἱοῦ ναὸς αὐτοῦ εἴρηται, ζητῆσαι ἄξιον.

"To the effect that the body", etc.: so the Bodleian manuscript rightly has it; but the Regius wrongly has "to the body of the Son his temple is said; it is worth inquiring".

(printed under page 196)

(39) ‹ἐκληπτέον› · call in col 380

Ἐκληπτέον. Sic codex Bodleianus; Regius, ἐκλεκτέον.

"Is to be taken": so the Bodleian manuscript; the Regius has ἐκλεκτέον ("is to be chosen").

(printed under page 196)

Page

running head: ORIGENIS
marginal letters: A δύναμιν ἡτοίμακα; B μενος περὶ τῶν; C καὶ τὸ ἐν τῷ; D τέον ἀνάγειν
old-edition numerals: (none)
other: ο⟨ἶ⟩κον has a visible gap in the type where ἶ dropped out

PG 14:381

ἁπλούστερον καταφεύξεται, λέγων διὰ τοῦτο σῶμα ἑκατέρως νοούμενον τὸν ναὸν ὠνομάσθαι, ἐπεὶ ὥσπερ ὁ ναὸς δόξαν εἶχε Θεοῦ κατασκηνοῦσαν ἐν αὐτῷ, οὕτως εἰκόνα καὶ δόξαν Θεοῦ ὑπάρχοντα τὸν Πρωτότοκον πάσης κτίσεως, τὸ σῶμα, ἢ τὴν Ἐκκλησίαν ἀγαλματοφοροῦντα ναὸν εὐλόγως εἰρῆσθαι Θεοῦ· ἡμεῖς δὲ, τὸ μὲν περὶ ἑκάστου τῶν ἐν τῇ τρίτῃ τῶν Βασιλειῶν περὶ τοῦ ναοῦ εἰπεῖν δυσδιήγητον ὁρῶντες, καὶ πολλῷ τῆς λέξεως ἡμῶν μεῖζον, ἄλλως τε καὶ οὐ κατὰ τὴν παροῦσαν γραφὴν, ὑπερτιθέμεθα. Πλὴν ἐν τοῖς τοιούτοις, μάλιστα διὰ τὸ ὑπὲρ τὴν ἀνθρωπίνην εἶναι φύσιν, καὶ κατὰ τὴν τοῦ Θεοῦ σοφίαν, τὸ ἴδιον τῆς θεοπνεύστου Γραφῆς ἐμφαίνεσθαι πειθόμενοι, σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκε, παριστάσης, καὶ καταλαμβάνοντες ἐξαιρέτου Πνεύματος σοφίας ἑαυτοὺς δεομένους, πρὸς τὸ τὰ τηλικαῦτα ἱεροπρεπῶς νοῆσαι, ὡς ἔνι μάλιστα δι' ὀλίγων τὴν περίνοιαν τῶν κατὰ τὸν τόπον διαγράψαι πειρασόμεθα, σῶμα τὴν Ἐκκλησίαν, καὶ οἶκον Θεοῦ ἐκ λίθων ζώντων οἰκοδομούμενον, οἶκον πνευματικὸν εἰς ἱεράτευμα ἅγιον μανθάνοντες ἀπὸ τοῦ Πέτρου τυγχάνον, ὡς τὸν οἰκοδομοῦντα τὸν ναὸν υἱὸν Δαυῒδ κατὰ τοῦτο Χριστοῦ εἶναι τύπον, μετὰ τοὺς πολέμους, εἰρήνης βαθυτάτης γεγενημένης, οἰκοδομοῦντα εἰς δόξαν τοῦ Θεοῦ τὸν ναὸν ἐν τῇ ἐπιγείῳ Ἱερουσαλὴμ, ἵνα μηκέτι παρὰ μετακινητῷ πράγματι τῇ σκηνῇ λατρεία ἐπιτελῆται, ἕκαστον τῶν κατὰ τὸν ναὸν εἰς τὴν Ἐκκλησίαν ἀνάγειν πειρασόμεθα. Τάχα γὰρ ἐὰν πάντες οἱ ἐχθροὶ ὑποπόδιον γένωνται τῶν Χριστοῦ ποδῶν, καὶ ὁ ἔσχατος ἐχθρὸς θάνατος καταργηθῇ, ἡ τελειοτάτη εἰρήνη ἔσται ὅτε Χριστὸς ἔσται Σολομὼν, ὅπερ ἑρμηνεύεται, εἰρηνικὸς, πληρουμένης τῆς προφητείας εἰς αὐτὸν λεγούσης· « Μετὰ τῶν μισούντων τὴν εἰρήνην ἤμην εἰρηνικός. » Καὶ τότε ἕκαστος τῶν ζώντων λίθων, κατὰ τὴν ἀξίαν τοῦ ἐνταῦθα βίου, ἔσται τοῦ ναοῦ λίθος· ὁ μέν τις ἐν τῷ θεμελίῳ ἀπόστολος, ἢ προφήτης βαστάζων τοὺς ἐπικειμένους· ὁ δέ τις μετὰ τοὺς ἐν τῷ θεμελίῳ ὑπὸ μὲν τῶν ἀποστόλων βασταζόμενος, καὶ αὐτὸς σὺν τοῖς ἀποστόλοις συμβαστάζων τοὺς ὑποδεεστέρους· καὶ ὁ μέν τις ἔσται λίθος τῶν ἐνδοτάτων, ἔνθα ἡ κιβωτὸς, καὶ τὰ χερουβὶμ, καὶ τὸ ἱλαστήριον· ἕτερος δὲ τοῦ περιβόλου, καὶ ἄλλος ἔτι ἔξω τοῦ περιβόλου τῶν Λευιτῶν καὶ ἱερέων, λίθος τοῦ θυσιαστηρίου τῶν ὁλοκαρπωμάτων. Τὴν δὲ περὶ τούτων οἰκονομίαν καὶ λειτουργίαν ἐγχειρισθήσονται ἅγιαι δυνάμεις, ἄγγελοι Θεοῦ, αἱ μέν τινες οὖσαι κυριότητες, ἢ θρόνοι, ἢ ἀρχαὶ, ἢ ἐξουσίαι· αἱ δὲ τούτοις ὑποτεταγμέναι, ὧν τύποι οἱ τρισχίλια καὶ ἑξακόσιοι ἄρχοντες ἐπιστάται, καθεσταμένοι ἐπὶ τῶν ἔργων τῶν Σολομὼν, καὶ ἑβδομήκοντα χιλιάδες τῶν αἰρόντων ἄρσιν, καὶ αἱ τῶν λατόμων ὀγδοήκοντα χιλιάδες ἐν τῷ ὄρει, οἱ ποιοῦντες τὰ ἔργα, καὶ ἑτοιμάζοντες τοὺς λίθους καὶ τὰ ξύλα. Παρατηρητέον

simpler meaning, saying that the body understood in either way has been called the temple on this account, since just as the temple had the glory of God tabernacling in it, so the body or the Church, which bears as an image the Firstborn of all creation, Who is the image and glory of God, has reasonably been called the temple of God; whereas we, seeing that to speak of each of the things in the third book of Kings concerning the temple is hard to set forth, and far beyond our power of expression, and besides does not belong to the present treatise, defer it. Nevertheless, being persuaded that in such matters, especially because they are above human nature and according to the wisdom of God, the distinctive character of divinely inspired Scripture is manifested, setting forth the wisdom in a mystery that has been hidden, which none of the rulers of this world has known, and apprehending that we ourselves stand in need of an exceptional Spirit of wisdom in order to understand such great things in a manner befitting what is sacred, we shall endeavour as briefly as possible to sketch the purport of the things belonging to the passage, learning from Peter that the Church is the body and house of God built of living stones, a spiritual house for a holy priesthood, so that the son of David who builds the temple is in this respect a type of Christ, who after the wars, when the deepest peace has come about, builds to the glory of God the temple in the earthly Jerusalem, that worship may no longer be performed beside a movable thing, the tabernacle; and we shall endeavour to refer each of the things connected with the temple to the Church. For perhaps if all enemies be made the footstool of Christ's feet, and the last enemy, death, be abolished, the most perfect peace will be when Christ shall be Solomon, which is by interpretation peaceable, the prophecy spoken unto Him being fulfilled: "With them that hated peace I was peaceable." And then each of the living stones, according to the worthiness of his life here, shall be a stone of the temple: one an apostle or prophet in the foundation, bearing those laid upon him; another, after those in the foundation, borne indeed himself by the apostles, and himself also together with the apostles helping to bear the inferior ones; and one shall be a stone of the innermost parts, where the ark is, and the cherubim, and the mercy-seat; another of the circuit wall, and another still outside the circuit wall of the Levites and priests, a stone of the altar of whole burnt-offerings. And the administration and ministry concerning these things shall be entrusted to holy powers, angels of God, some being dominions, or thrones, or principalities, or powers, and others subject to these, of whom the types are the three thousand six hundred chief overseers appointed over the works of Solomon, and the seventy thousand of them that bear burdens, and the eighty thousand quarrymen in the mountain, who do the works and prepare the stones and the timber. And one must observe

Editors' notes and page, col. 381

Footnotes

(40) ‹anchor: not visible› · call in col 381

Σῶμα. Desideratur in codice Regio, sed restituitur e Bodleiano.

"Body": lacking in the Regius manuscript, but restored from the Bodleian.

(printed under page 197)

(41) ‹εἰς τὴν Ἐκκλησίαν› · call in col 381

Εἰς τὴν Ἐκκλησίαν. Ita codex Bodleianus; Regius, καὶ τὴν Ἐκκλησίαν.

"To the Church": so the Bodleian manuscript; the Regius has "and the Church".

(printed under page 197)

(42) ‹ἑτοιμάζοντες› · call in col 381

Ἑτοιμάζοντες. Sic codex Bodleianus; Regius, ἑτοιμάσαντες.

"Preparing": so the Bodleian manuscript; the Regius has ἑτοιμάσαντες ("having prepared").

(printed under page 197)

Footnotes

Scripture references (numbered calls): [ref 63] ‹anchor: not visible› · call in col 382 Coloss. I, 15.

Colossians 1:15.

[ref 64] ‹anchor: not visible› · call in col 382 III Reg. VI, VII, VIII.

1 Kings (Vulgate 3 Kings) chapters 6, 7, 8.

[ref 65] ‹anchor: not visible› · call in col 382 I Cor. II, 7, 8.

1 Corinthians 2:7–8.

[ref 66] ‹anchor: not visible› · call in col 382 I Petr. II, 5.

1 Peter 2:5.

[ref 67] ‹in terrestri Jerusalem› · call in col 382 III Reg. V, 3-5.

1 Kings (Vulgate 3 Kings) 5:3–5.

[ref 68] ‹nempe mors, aboleatur› · call in col 382 I Cor. XV, 25, 26.

1 Corinthians 15:25–26.

[ref 69] ‹est pacificus› · call in col 382 I Paralip. XXII, 9.

1 Chronicles 22:9.

[ref 70] ‹prophetia quae dicit› · call in col 382 Psal. CXIX, 73. [so the scan appears to read; the verse quoted is Ps. 119:7 in the Vulgate numbering]

Psalm 119 (Vulgate numbering), as cited.

Textual notes (called in the Greek, col 381 only): (printed under page 197)

Footnotes

Scripture references (numbered calls): [ref 71] ‹anchor: not visible› · call in col 383 III Reg. V, 15, 16, 18.

1 Kings (Vulgate 3 Kings) 5:15, 16, 18.

[ref 72] ‹anchor: not visible› · call in col 383 ibid. VI, 1.

Same book, 6:1.

[ref 73] ‹anchor: not visible› · call in col 383 Exod. XII, 40; Galat. III, 17.

Exodus 12:40; Galatians 3:17.

[ref 74] ‹in Regum tertio› · call in col 383 cap. V, 15, 17, 18.

Chapter 5, verses 15, 17, 18.

[ref 75] ‹filiis Salomonis filiis› · call in col 383 ibid. 4, 8 et seq.

Same chapter, verses 4, 8 and following.

Textual notes (called in the Greek, col 384 only): (printed under page 198)

Page

running head: ORIGENIS
marginal letters: A tium onera; et; B earum quae in Aegypto; C (in footnote); D (in footnote)
old-edition numerals: 204 after quidem erunt
other: facing Latin version, not set

PG 14:384

δὲ, ὅτι οἱ μὲν ἀναγεγραμμένοι αἴρειν ἄρσιν, ἑβδομάδος εἰσὶ συγγενεῖς· οἱ δὲ λατόμοι, καὶ ἐκτυποῦντες τοὺς λίθους, πρὸς τὸ ἁρμονίους αὐτοὺς γενέσθαι τῷ ναῷ, ὀγδοάδι προσῳκείωνται· οἱ δὲ ἐπιστάται, ἑξακόσιοι τυγχάνοντες, τῷ τοῦ ἓξ τελείῳ ἀριθμῷ οἱονεὶ ἐφ' ἑαυτὸν πολυπλασιαζομένῳ συνάπτονται. Τὰ μέντοιγε τῆς ἑτοιμασίας τῶν λίθων αἰρομένων καὶ εὐτρεπιζομένων εἰς τὴν οἰκοδομὴν τρισὶν ἔτεσιν ἐπιτελούμενα ἐμφαίνειν μοι δοκεῖ τοῦ ἐν αἰωνίῳ τῇ τριάδι συγγενοῦς διαστήματος τὸν οἷον χρόνον. Ταῦτα δὲ ἔσται, ὅταν εἰρήνη τελειωθῇ μετὰ ἔτη τῆς οἰκονομίας τῶν κατὰ τὴν ἀπ' Αἰγύπτου ἔξοδον πραγμάτων τετρακόσια καὶ τριάκοντα, καὶ τῶν κατὰ τὴν Αἴγυπτον οἰκονομηθέντων μετὰ Ἰησοῦ, καὶ λʹ ἔτη τῆς πρὸς τὸν Ἀβραὰμ ἀπὸ Θεοῦ διαθήκης, ὡς εἶναι ἀπὸ τοῦ Ἀβραὰμ ἐπὶ τὴν ἀρχὴν τῆς οἰκοδομῆς τοῦ ναοῦ σαββατικοὺς ἀριθμοὺς δύο, τὸν ἑπτακόσια καὶ ἑβδομήκοντα, ὅτε καὶ ἐντελεῖται ὁ βασιλεὺς ἡμῶν ὁ Χριστὸς ταῖς τῶν νωτοφόρων σʹ χιλιάσιν μὴ τοὺς τυχόντας παραλαμβάνειν λίθους εἰς τὸν θεμέλιον τοῦ οἴκου, ἀλλὰ λίθους μεγάλους, τιμίους, ἀπελεκήτους, ἵνα πελεκηθῶσιν οὐχ ὑπὸ τῶν τυχόντων ἐργατῶν, ἀλλ' ὑπὸ τῶν Σολομῶντος υἱῶν· τοῦτο γὰρ ἐν τῇ τρίτῃ τῶν Βασιλειῶν γεγραμμένον εὕρομεν. Τότε δὲ διὰ τὴν πολλὴν εἰρήνην καὶ ὁ τῆς Τύρου βασιλεὺς Χειρὰμ συνεργεῖ τῇ οἰκοδομῇ τοῦ ναοῦ, διδοὺς ἑαυτοῦ τοὺς υἱοὺς τοῖς υἱοῖς τοῦ Σολομῶντος, συμπελεκᾷν τοὺς μεγάλους καὶ τιμίους λίθους τῷ ἁγίῳ καὶ ἐν τῷ τετάρτῳ ἔτει ἱδρυμένους εἰς τὴν

that those recorded as bearing burdens are akin to the hebdomad; whereas the quarrymen and those who fashion the stones, in order that they may become fitted to the temple, are associated with the ogdoad; and the overseers, being six hundred, are joined to the perfect number of six as though multiplied into itself. Moreover, the matters of the preparation of the stones that are lifted and made ready for the building, being accomplished in three years, seem to me to indicate the quasi-time of the interval in the eternal age that is akin to the triad. And these things shall be when peace is perfected after four hundred and thirty years of the dispensation of the events connected with the exodus from Egypt, and of the things administered in Egypt with Joshua, and thirty years of the covenant from God with Abraham, so that from Abraham unto the beginning of the building of the temple there are two sabbatical numbers, the seven hundred and seventy, when also our King, Christ, shall command the seventy [printed: two hundred] thousand burden-bearers not to take ordinary stones for the foundation of the house, but great, costly, unhewn stones, that they may be hewn not by ordinary workmen, but by the sons of Solomon; for we found this written in the third book of Kings. And then, because of the great peace, Chiram the king of Tyre also co-operates in the building of the temple, giving his own sons to the sons of Solomon to help in hewing the great and costly stones set for the sanctuary, and in the fourth year, into the

Editors' notes and page, col. 384

Footnotes

(43) ‹ὅταν εἰρήνη τελειωθῇ› · call in col 384

Ὅταν εἰρήνη τελειωθῇ μετὰ ἔτη, etc. Ab exitu filiorum Israel ad initia constitutionis templi annos effluxisse octoginta supra quadringentos diserte scriptum est III Reg. VI, 1, nedum quadringentos et triginta, uti hic habetur. Josuam praeterea res in Aegypto administrasse ullas quis unquam prodidit? Quid hoc denique monstri est, triginta annos a testamento Dei ab Abrahamo suscepto, ad legem Moysi traditam intercessisse, cum annorum triginta et quadringentorum spatium Paulus interponat Gal. III, 17, ex eo quod habetur Exod. XII, 40? Si huic igitur loco medicinam facere velimus, ita subducendae sunt rationes, ut duplex annorum summa, eorum scilicet qui a testamento tradito ad exitum filiorum Israel, seu legem positam (eodem quippe haec anno contigerunt), quique ab exitu ad exstructionem templi praeterierunt, duplicem numerum sabbaticum det, septingentorum videlicet et septuaginta annorum. Ac posteriorem quidem, ab exitu ad exstructionem templi, quadringentorum et octoginta annorum esse proditur III Reg. VI, 1, juxta Hebraicum exemplar, quod reliqui fere interpretes secuti sunt, unis exceptis LXX Senibus, quos assectatus est Origenes: at illi sic habent: Καὶ ἐγενήθη ἐν τῷ τεσσαρακοστῷ καὶ τετρακοσιοστῷ ἔτει τῆς ἐξόδου, etc. Complut. editio, ὀγδοηκοστῷ. Certe Melchior Canus lib. XI De loc. theolog., numerum illum a librariis, ut fere fit, esse corruptum multis probat; et revera, si numeros accurate ponere volueris, ex aliis Scripturae locis facile comperies lectionem illam stare non posse. Verisimile igitur mihi fit legisse Origenem, ἐν τῷ τεσσαρακοστῷ καὶ τριακοσιοστῷ, et inde loco hoc quem tractamus scripsisse τριακόσια καὶ τεσσαράκοντα. Quae sequuntur apud eum, καὶ τῶν κατὰ τὴν Αἴγυπτον οἰκονομηθέντων μετὰ Ἰησοῦ καὶ λ' ἔτη τῆς, etc., manifesto sunt vitiosa. Ea sic reparari possunt. Codex Regius habet, μετὰ ιῦ. Ita legerunt Perionius et Ferrarius, et ita scripserat indoctus librarius, ιῦ pro Ἰησοῦ positum existimans, more ταχυγράφων, quibus id nominis ita contrahere solitum est. At plane scripsit Origenes μετὰ υ' καὶ λ' ἔτη, hoc est quod habetur Gal. III, 17, μετὰ ἔτη τετρακόσια καὶ τριάκοντα. Atqui hae duae summae in unum compositae duplicem numerum sabbaticum dabunt, septingentorum nempe annorum et septuaginta. Hic mentem Origenis et scripturam perscrutamur, quae rectane sit et chronologicis computationibus consona, hujus artis magistris disquirendum permitto. Unum Josephi locum, unde de eo existimari possit, proferam ex lib. VIII Antiq., cap. 2, n. 3: Τῆς δὲ οἰκοδομίας τοῦ ναοῦ Σολομὼν ἤρξατο, τέταρτον ἤδη τῆς βασιλείας ἔτος ἔχων, μηνὶ δευτέρῳ, ὃν Μακεδόνες μὲν Ἀρτεμίσιον καλοῦσιν, Ἑβραῖοι δὲ Ἰαρ, μετὰ ἔτη πεντακόσια καὶ ἐννενήκοντα καὶ δύο τῆς ἀπ' Αἰγύπτου τῶν Ἰσραηλιτῶν ἐξόδου· μετὰ δὲ χίλια καὶ εἴκοσι ἔτη τῆς Ἀβράμου εἰς τὴν Χαναναίαν ἐκ τῆς Μεσοποταμίας ἀφίξεως. «Exorsusque est Salomon fabricam hanc anno regni sui quarto, secundo mense, quem Macedones Artemisium vocant, Jar vero Hebraei, annis quingentis nonaginta duobus, postquam Israelitae Aegypto excesserant: mille et viginti annis post Abrahami ex Mesopotamena regione in Chananaeam migrationem.» HUETIUS.

"When peace is made complete, after … years", etc. That from the exodus of the children of Israel to the beginning of the building of the temple four hundred and eighty years passed is expressly written in 1 Kings 6:1, not four hundred and thirty, as is had here. Besides, who ever reported that Joshua managed any affairs in Egypt? And finally, what monstrous thing is this, that thirty years passed from the covenant of God received by Abraham to the giving of the law of Moses, when Paul sets a span of four hundred and thirty years between them (Gal. 3:17), on the strength of what is found in Exod. 12:40? If, then, we wish to heal this passage, the reckoning must be made so that the two sums of years — those that passed from the giving of the covenant to the exodus of the children of Israel, or the giving of the law (for these fell in the same year), and those that passed from the exodus to the building of the temple — yield a double sabbatical number, namely seven hundred and seventy years. And the latter, from the exodus to the building of the temple, is reported in 1 Kings 6:1 as four hundred and eighty years, according to the Hebrew copy, which almost all the other translators have followed, except only the Seventy Elders, whom Origen followed; but they read: "And it came to pass in the four hundred and fortieth year of the exodus", etc. The Complutensian edition has "eightieth". Certainly Melchior Cano, book 11 of De locis theologicis, proves at length that that number was corrupted by copyists, as usually happens; and indeed, if you try to set out the numbers accurately, you will easily find from other places of Scripture that that reading cannot stand. It therefore seems likely to me that Origen read "in the three hundred and fortieth", and so wrote "three hundred and forty" in the passage we are treating. What follows in him, "and of the things managed in Egypt after Joshua, and 30 years of the", etc., is plainly corrupt. It can be repaired thus. The Regius manuscript has μετὰ ιῦ. So Périon and Ferrari read, and so an unlearned copyist had written, thinking ιῦ stood for "Jesus" (Joshua) in the manner of the shorthand writers, who were accustomed to contract that name so. But Origen plainly wrote "after 400 and 30 years", which is what is found in Gal. 3:17, "after four hundred and thirty years". And these two sums put together will give a double sabbatical number, namely seven hundred and seventy years. Here we are searching out Origen's mind and text; whether it is right and agrees with chronological computation, I leave to the masters of that art to inquire. I will bring forward one passage of Josephus by which a judgement may be made about it, from Antiquities book 8, ch. 2, no. 3: "Solomon began the building of the temple in the fourth year of his reign, in the second month, which the Macedonians call Artemisius and the Hebrews Iyar, five hundred and ninety-two years after the exodus of the Israelites from Egypt, and one thousand and twenty years after Abraham's coming from Mesopotamia into Canaan." (The note then gives a Latin version of the same.) Huet.

(printed under page 198)

(44) ‹παραλαμβάνειν› · call in col 384

Ἡμῶν ὁ Χριστὸς ταῖς τῶν νωτοφόρων σ' χιλιάσι μὴ τοὺς τυχόντας παραλαμβάνειν. Haec desiderantur in codice Regio ac proinde in editione Huetii, sed restituuntur e codice Bodleiano.

"Our Christ … the seventy [printed: two hundred] thousand burden-bearers not to take ordinary": these words are lacking in the Regius manuscript, and so in Huet's edition, but are restored from the Bodleian manuscript.

(printed under page 198)

(45) ‹ἐν τῷ τετάρτῳ› · call in col 384

Τῷ ἁγίῳ καὶ ἐν τῷ τετάρτῳ. Sic codex Bodleianus; Regius, τῷ ἁγίῳ καὶ αἰνετῷ τετάρτῳ.

"To the holy (place), and in the fourth": so the Bodleian manuscript; the Regius has "to the holy and praiseworthy fourth".

(printed under page 198)

Page

running head: ORIGENIS
marginal letters: A τέον δὲ, ὅτι; B ὡς εἶναι ἀπὸ
old-edition numerals: (none)
misprint kept as printed: σʹ (for οʹ, seventy thousand, III Reg. V, 15) before χιλιάσιν, in the text and in note (44)

PG 14:385

θεμελίωσιν τοῦ οἴκου τοῦ Κυρίου. Ὀγδοάδι μέντοιγε ἐτῶν συντελεῖται ὁ οἶκος τῷ ὀγδόῳ μηνὶ τοῦ ὀγδόου ἔτους ἀπὸ τῆς θεμελιώσεως.

foundation of the house of the Lord. Moreover, in an ogdoad of years the house is finished, in the eighth month of the eighth year from the foundation.

24. Οὐδὲν δὲ ἄτοπον ἔσται διὰ μέσου τοῖς μηδὲν πέρα τῆς ἱστορίας οἰομένοις διὰ τούτων δηλοῦσθαι δυσωπητικοὺς λόγους προσαγαγεῖν πρὸς τὸ ὡς Πνεύματος γραμμάτων ζητῆσαι τοῦ Πνεύματος νοῦν ἐν τούτοις ἄξιον. Ἆρα γὰρ οἱ τῶν βασιλέων υἱοὶ ἐσχόλαζον τῇ πελεκήσει τῶν μεγάλων καὶ τιμίων λίθων, ἀναλαμβάνοντες τέχνην βασιλικῆς εὐγενείας ἀλλοτρίαν; Καὶ ὁ ἀριθμὸς τῶν νωτοφόρων, καὶ λατόμων, καὶ ἐπιστατῶν, τοῦ γε χρόνου τῆς ἑτοιμασίας τῶν λίθων, καὶ τῆς ἐπισημειώσεως τῶν ὁμοίων ὡς ἔτυχεν ἀναγέγραπται; Ἐχρῆν δὲ τὸν ἅγιον ἐν εἰρήνῃ κατασκευαζόμενον οἶκον τῷ Θεῷ ᾠκοδομῆσθαι χωρὶς σφύρας, καὶ πελέκεως, καὶ παντὸς σιδηροῦ σκεύους, ἵνα μηδὲν ἀκολουθῇ θορυβῶδες ἐν τῷ ναῷ τοῦ Θεοῦ. Πάλιν δὲ ἀπορῶ πρὸς τοὺς τῇ λέξει δουλεύοντας, πῶς δυνατὸν, ὀγδοήκοντα χιλιάδων λατόμων τυγχανουσῶν λίθοις ἀκροτόμοις ἀργοῖς ᾠκοδομῆσθαι τὸν οἶκον τοὺ Θεοῦ, σφύρας καὶ πελέκεως, καὶ παντὸς σκεύους σιδηροῦ οὐκ ἀκουσθέντος ἐν τῷ οἴκῳ αὐτοῦ, ἐν τῷ οἰκοδομεῖσθαι αὐτόν; Ἀλλὰ μήποτε οἱ λατομούμενοι λίθοι ζῶντες ἀψοφητὶ καὶ ἀταράχως λατομοῦνται ἔξω που κατὰ τὸν ναὸν, ἵνα ἕτοιμοι ἔλθωσιν ἐπὶ τὸ ἁρμόζον αὐτοῖς τῆς οἰκοδομῆς χωρίον. Καὶ ἀνάβασις δέ τις περὶ τὸν οἶκον τοῦ Θεοῦ μὴ γεγωνιωμένη, ἀνακλάσεις εὐθειῶν ἔχουσα. Γέγραπται γάρ· « Καὶ ἑλικτὴ ἀνάβασις εἰς τὸ μέσον, καὶ ἐκ τῆς μέσης ἐπὶ τὰ τριόροφα· » ἑλικοειδῆ γὰρ ἐχρῆν εἶναι τὴν ἐν τῷ ναῷ τοῦ Θεοῦ ἄνοδον τῆς ἕλικος ἀναβάσει τὸν ἰσαίτατον κύκλον μιμουμένης. Ἵνα δὲ οὗτος ὁ οἶκος βέβαιος ᾖ, ὡς ἔνι κάλλιστα, οἰκοδομοῦνται δεσμοὶ αὐτῷ δι' ὅλου οἴκου πέντε ἐν πήχει τὸ ὕψος, ἵνα ἡ ἀπὸ τῶν αἰσθητῶν ἐπὶ τὰς καλουμένας θείας αἰσθήσεις ἄνοδος δηλωθῇ ἐν ὕψει τυγχάνουσα, πρὸς κατανόησιν τῶν νοητῶν. Μακαριωτέρων δὲ λίθων χωρίον ἔοικεν εἶναι τὸ καλούμενον Δαβεὶρ, ἔνθα ἡ κιβωτὸς τῆς Διαθήκης τοῦ Κυρίου ἦν, ἵν' οὕτως εἴπω, τὸ χειρόγραφον ἐτύγχανε τοῦ Θεοῦ, αἱ πλάκες γεγραμμέναι τῷ δακτύλῳ αὐτοῦ. Ὁ δὲ οἶκος ὅλος χρυσοῦται· « Ὅλον γὰρ, φησὶ, τὸν οἶκον περιέχρισε χρυσίῳ, ἕως συντελείας παντὸς τοῦ οἴκου. » Τὰ μέντοι δύο χερουβὶμ ἐν τῷ Δαβεὶρ ἦν, ὅπερ οὐ δεδύνηνται ἑρμηνεῦσαι κυρίως οἱ μεταλαμβάνοντες εἰς Ἑλληνισμὸν τὰ Ἑβραίων. Καταχρηστικώτερον δέ τινες ναὸν αὐτὸν εἰρήκασι τοῦ

24. And it will not be out of place, by the way, to bring forward arguments to put to shame those who suppose that nothing beyond the history is signified through these things, in order that, as in writings of the Spirit, we may seek a meaning of the Spirit worthy of them in these matters. For were the sons of the kings really occupied with the hewing of the great and costly stones, taking up a craft foreign to royal nobility? And have the number of the burden-bearers, and quarrymen, and overseers, and at least that of the time of the preparation of the stones, and the specification of the like matters been recorded at random? Yet the holy house prepared in peace had to be built for God without hammer, and axe, and any iron tool, that nothing noisy might attend in the temple of God. And again I am at a loss, in addressing those who are slaves to the letter, how it is possible, when there were eighty thousand quarrymen, for the house of God to have been built of unworked, sharp-hewn stones, while hammer and axe and any iron tool was not heard in His house while it was being built. But perhaps the living stones that are quarried are quarried without noise and without tumult somewhere outside around the temple, so that they may come ready to the place of the building that fits them. And there is also a certain ascent about the house of God that is not angled, having bendings of straight lines. For it is written: "And a winding ascent into the middle story, and from the middle story to the third stories"; for the ascent in the temple of God had to be spiral-shaped, imitating the most equal circle by the ascent of the spiral. And that this house may be firm, as fairly as possible, bonds are built for it throughout the whole house, five cubits in height, that the ascent from sensible things to the so-called divine senses may be shown as being on high, for the apprehension of intelligible things. And the place of more blessed stones seems to be that which is called Dabeir, where the ark of the Covenant of the Lord was—so to speak, the handwriting of God, the tables written with His finger. And the whole house is gilded: "For the whole house," it says, "he overlaid with gold, until the completion of all the house." Moreover, the two cherubim were in the Dabeir, which those who render Hebrew things into Greek have not been able to translate strictly. And some, more loosely, have called it the sanctuary of the

Editors' notes and page, col. 385

Footnotes

(46) ‹anchor: not visible on this page› · call in col 385 (Greek; called on the previous page)

Ὀγδόῳ μέντοιγε ἐτῶν, etc. Undecimo anno ab auspicato Salomonis regno, octavo a jactis templi fundamentis: septennio quippe ingens illa aedificii moles absoluta est. Joseph. lib. viii Antiq., cap. 2, n. 4 et 5. Huetius.

Ὀγδόῳ μέντοιγε ἐτῶν ("in the eighth of the years"), etc. In the eleventh year from the beginning of Solomon's reign, the eighth from the laying of the temple's foundations: for that huge mass of building was completed in seven years. Josephus, Antiquities book 8, chapter 2, nos. 4 and 5. Huet.

(printed under page 199)

(47) ‹anchor: not visible on this page› · call in col 385 (Greek; called on the previous page)

Ἆρα γὰρ οἱ τῶν βασιλέων υἱοί, etc. LXX scripserunt, καὶ ἐπελέκησαν οἱ υἱοὶ Σαλωμὼν, καὶ οἱ υἱοὶ Χειράμ. Fefellit eos vox בני, quae habetur III Reg. V, 18, unde locus ille τῶν Ο' depromptus est; vocabulum quippe illud pro punctorum varietate vel filios vel aedificatores significat. Id.

Ἆρα γὰρ οἱ τῶν βασιλέων υἱοί ("For perhaps the sons of the kings"), etc. The Septuagint wrote "and the sons of Solomon and the sons of Hiram hewed." They were misled by the word בני, found in 3 Kings (1 Kings) 5:18, from which that passage of the Seventy is drawn; for that word, according to the different vowel-points, means either "sons" or "builders." The same (Huet).

(printed under page 199)

(48) ‹anchor: not visible on this crop› · call in col 385 (Greek)

Ἐπισημειώσεως. Desideratur in codice Bodleiano.

Ἐπισημειώσεως ("of the notation"): it is missing in the Bodleian manuscript.

(printed under page 199)

(49) ‹anchor: not visible on this crop› · call in col 385 (Greek)

Codex Bodleianus, τυγχανόντων.

The Bodleian manuscript reads τυγχανόντων.

(printed under page 199)

(50) ‹anchor: ἔξω που κατὰ› · call in col 385 (Greek)

Codex Regius, ἔξω τοῦ κατά.

The Royal manuscript reads ἔξω τοῦ κατά.

(printed under page 199)

(51) ‹anchor: ὡς ἔνι κάλλιστα› · call in col 385 (Greek)

Codex Regius, μάλιστα.

The Royal manuscript reads μάλιστα.

(printed under page 199)

(52) ‹anchor: οἰκοδομοῦνται δεσμοὶ› · call in col 385 (Greek)

Δεσμοί. Sic codex Bodleianus; Regius, ἔνδεσμοι.

Δεσμοί ("bonds"): so the Bodleian manuscript; the Royal reads ἔνδεσμοι.

(printed under page 199)

Footnotes

(76) ‹anchor: not visible on this crop› · call in col 386

III Reg. VI, 1, 37, 38.

3 Kings (1 Kings) 6:1, 37, 38.

(printed under page 199)

(77) ‹anchor: ad tertium laqueare› · call in col 386

ibid. 2.

Ibid., verse 2.

(printed under page 199)

(78) ‹anchor: cubiti altitudine› · call in col 386

ibid. 10.

Ibid., verse 10.

(printed under page 199)

(79) ‹anchor: vocatur Dabir› · call in col 386

ibid. 16, 19.

Ibid., verses 16, 19.

(printed under page 199)

(80) ‹anchor: scriptae digito ipsius› · call in col 386

Exod. XXXI, 18; Deut. IX, 10.

Exodus 31:18; Deuteronomy 9:10.

(printed under page 199)

(81) ‹anchor: perfectionem universae domus› · call in col 386

III Reg. VI, 21.

3 Kings (1 Kings) 6:21.

(printed under page 199)

(82) ‹anchor: in Dabir erant› · call in col 386

ibid. 23.

Ibid., verse 23.

(continued) ‹note begun on the previous page›

Huetius scribendum censuit, τῷ ἁγίῳ ναῷ ἐν τῷ τετάρτῳ, etc.

Huet thought it should be written τῷ ἁγίῳ ναῷ ἐν τῷ τετάρτῳ ("in the holy temple in the fourth"), etc.

(printed under page 199)

Footnotes

(83) ‹anchor: not visible on this crop› · call in col 387

III Reg. VI, 22.

3 Kings (1 Kings) 6:22.

(printed under page 200)

(84) ‹anchor: not visible on this crop› · call in col 387

III Reg. VII, 13, 14.

3 Kings (1 Kings) 7:13, 14.

(printed under page 200)

(85) ‹anchor: not visible on this crop› · call in col 387

Coloss. I, 15.

Colossians 1:15.

(printed under page 200)

(86) ‹anchor: ex alto introspicientes› · call in col 387

III Reg. VI, 4.

3 Kings (1 Kings) 6:4.

(printed under page 200)

(87) ‹anchor: in mysterio est recondita› · call in col 387

I Cor. II, 7.

1 Corinthians 2:7.

(printed under page 200)

(88) ‹anchor: mentem Christi habemus› · call in col 387

ibid. 16.

Ibid., verse 16.

(printed under page 200)

(89) ‹anchor: templo corporis sui› · call in col 387

Joan. II, 21.

John 2:21.

(printed under page 200)

Page

running head: ORIGENIS
marginal letters: A runt, qui res; B Salomonein, fecit; C dicere potest :; D talium bonorum
old-edition numerals: 206 before 25. Quaesitu autem
other: facing Latin version, not set

PG 14:388

ναοῦ, τιμιώτερον τυγχάνοντα. Πάντα μέντοιγε χρυσῆς τὰ κατὰ τὸν οἶκον γεγένηται, εἰς σύμβολον τοῦ τελειουμένου πάντως νοῦ πρὸς τὴν τῶν νοητῶν ἀκριβῆ ἀπόταξιν· ἐπεὶ δὲ παντάπασιν οὐκ ἔστι βατὰ καὶ γνωστὰ, οἰκοδομεῖται καταπέτασμα τῆς αὐλῆς, τοῖς πολλοῖς τῶν ἱερέων καὶ Λευιτῶν οὐκ ἀποκαλυπτομένων τῶν ἐνδοτάτω.

temple, since it is more honourable. Moreover, all the things throughout the house have been made of gold, as a symbol of the mind that is altogether perfected towards the accurate discernment of intelligible things; and since they are not at all accessible and knowable, a veil of the court is built, as the innermost things are not uncovered to the multitude of the priests and Levites.

25. Ἄξιον δὲ ζητῆσαι πῶς ὡς μὲν βασιλεὺς Σολομὼν καὶ οἰκοδομεῖν τὸν ναὸν λέγεται, ὡς δ' ἀρχιτέκτων ὃν ἔλαβεν ἀποστείλας ὁ Σολομὼν Χειρὰμ ἐκ Τύρου, υἱὸν γυναικὸς χήρας, καὶ οὗτος ἀπὸ τῆς φυλῆς Νεφθαλείμ, καὶ ὁ πατὴρ αὐτοῦ Τύριος, τέκτων χαλκοῦ, καὶ πεπληρωμένος τῆς συνέσεως καὶ ἐπιγνώσεως, τοῦ ποιεῖν πᾶν ἔργον ἐν χαλκῷ, ὃς εἰσήχθη πρὸς τὸν βασιλέα Σολομὼν, καὶ ἐποίησε πάντα τὰ ἔργα. Ἐφίστημι δὲ μή τοτε ὁ μὲν Σολομὼν εἰς τὸν Πρωτότοκον πάσης κτίσεως λαμβάνεσθαι δύναται, ὁ δὲ Χειρὰμ, εἰς ὃν ἀνείληφεν οὗτος, ἄνθρωπον ἀπὸ τῆς τῶν ἀνθρώπων συνοχῆς (Τύριοι γὰρ ἑρμηνεύονται συνέχοντες), τῇ φύσει τὸ γένος ἔχοντα, ὅστις πεπληρωμένος πάσης τέχνης, καὶ συνέσεως, καὶ ἐπιγνώσεως, εἰσήχθη, συνεργῶν τῷ Πρωτοτόκῳ πάσης κτίσεως, ἵνα οἰκοδομήσῃ τὸν ναὸν, ἐν ᾧ καὶ θυρίδες παρακυπτόμεναι κρυπταὶ κατασκευάζονται, πρὸς τὰς ἐλλάμψεις τοῦ φωτὸς τοῦ Θεοῦ σωτηρίως δυνηθῆναι χωρῆσαι, (καὶ τί με δεῖ λέγειν καθέκαστον;) ἵνα εὑρεθῇ τὸ σῶμα Χριστοῦ ἡ Ἐκκλησία τὸν λόγον ἔχουσα τοῦ πνευματικοῦ οἴκου καὶ ναοῦ τοῦ Θεοῦ. Ὡς γὰρ προεῖπον, τῆς ἐν μυστηρίῳ ἀποκεκρυμμένης δεόμεθα, σοφίας χωρητῆς τυγχανούσης μόνῳ τῷ δυναμένῳ εἰπεῖν· « Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, » ἵνα κατὰ τὸ βούλημα τοῦ οἰκονομήσαντος ταῦτα γραφῆναι πνευματικῶς ἐκλάβωμεν ἕκαστον τῶν εἰρημένων. Ἄλλως δὲ καὶ οὐ κατὰ τὸ παρόν ἐστιν ἀνάγνωσμα ἕκαστον τούτων ἀναπλῶσαι. Καὶ ταῦτα οὖν αὐτάρκη πρὸς τὸ ἰδεῖν πῶς « ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. »

25. Now it is worth inquiring how Solomon is spoken of as building the temple as king, whereas as master-builder he whom Solomon sent and fetched, Chiram out of Tyre, the son of a widow woman—and he was from the tribe of Nephthaleim, and his father a Tyrian, a worker in brass, and filled with understanding and knowledge to do all work in brass, who was brought in to King Solomon and made all the works. And I consider whether perhaps Solomon may be taken for the Firstborn of all creation, and Chiram for the man whom this Firstborn assumed from the constraint of men (for Tyrians are by interpretation "constraining"), having his lineage by nature, who, filled with all art and understanding and knowledge, was brought in, working together with the Firstborn of all creation to build the temple, in which also hidden windows looking slantwise are constructed, so as to be able savingly to receive the illuminations of the light of God (and why need I speak of each detail?), that the Church may be found to be the body of Christ, having the character of the spiritual house and temple of God. For as I said before, we stand in need of the wisdom hidden in a mystery, which is capable of being received only by him who is able to say, "But we have the mind of Christ," that according to the will of Him Who ordered that these things should be written we may spiritually interpret each of the things that are said. Besides, it does not belong to the present reading to unfold each of these things. And these remarks, therefore, are sufficient for seeing how "He spake of the temple of His body."

26. Ἄξιον δὲ μετὰ ταῦτα ἰδεῖν εἰ δυνατὸν τὰ ἱστορούμενα γεγονέναι κατὰ τὸν ναὸν συμβεβηκέναι ποτὲ, ἢ συμβήσεσθαι περὶ τὸν πνευματικὸν οἶκον. Δόξει δὲ ὁ λόγος θλίβειν ἑκατέρωθεν· εἴ τε γὰρ ἐροῦμεν οἷόν τε γενέσθαι, ἢ γεγονέναι τινὰ λόγον τοῖς κατὰ τὴν ἱστορίαν περὶ τὸν ναὸν, δυσόκνως μετάπτωσιν τῶν τηλικούτων ἀγαθῶν παραδέξονται οἱ ἀκούοντες· πρῶτον μὲν διὰ τὸ μὴ βούλεσθαι, δεύτερον δὲ διὰ τὸ ἀπεμφαίνειν τροπὴν τῶν ἀγαθῶν ἔσεσθαι. Εἰ δὲ, βουλόμενοι ἄτρεπτα τηρεῖν τὰ ἅπαξ δοθέντα τοῖς ἁγίοις ἀγαθὰ, οὐκ ἐφαρμόσομεν τὰ τῆς ἱστορίας, δόξομεν ὅμοιόν τι τοῖς ἀπὸ τῶν αἱρέσεων ἐν τούτῳ ποιεῖν, τὴν συμφωνίαν τῆς διηγήσεως τῶν Γραφῶν ἀρχῆθεν

26. After this it is worth seeing whether it is possible that the things recorded as having taken place in connexion with the temple have ever happened, or will happen, concerning the spiritual house. Yet the argument will seem to press hard from both sides: for if we say that some correspondence to the things in the history concerning the temple can take place or has taken place, the hearers will reluctantly admit a falling away from such great good things, first because they do not wish it, and secondly because it is incongruous that there should be a turning away from the good things. If, on the other hand, wishing to keep unchangeable the good things once given to the saints, we do not apply the details of the history, we shall seem in this to be doing something like those of the heresies, not preserving the harmony of the narrative of the Scriptures from beginning

Editors' notes and page, col. 388

Footnotes

(53) ‹anchor: not visible on this crop› · call in col 388 (Greek)

Regius, τυγχάνον. Ibidem Bodleianus, Πάντα μέντοιγε χρυσᾶ τά, etc.

The Royal manuscript reads τυγχάνον. At the same place the Bodleian reads Πάντα μέντοιγε χρυσᾶ τά ("all things however golden that"), etc.

(printed under page 200)

(54) ‹anchor: not visible on this crop› · call in col 388 (Greek)

Ἀπόταξιν. Forte scribendum διάκρισιν.

Ἀπόταξιν ("setting apart"): perhaps διάκρισιν ("distinction") should be written.

(printed under page 200)

(55) ‹anchor: not visible on this crop› · call in col 388 (Greek)

Τύριοι γὰρ ἑρμηνεύονται συνέχοντες. Vide not. supra ad Origenis Commentarium in Matth. XV, 21.

Τύριοι γὰρ ἑρμηνεύονται συνέχοντες ("for Tyrians is interpreted 'those who hold together'"): see the note above on Origen's Commentary on Matthew 15:21.

(printed under page 200)

(56) ‹anchor: ἀποκεκρυμμένης δεόμεθα› · call in col 388 (Greek)

Codex Regius, ἀποκεχρυμμένης ἧς δεόμεθα, sed ἧς non comparet in Bodleiano.

The Royal manuscript reads ἀποκεχρυμμένης ἧς δεόμεθα ("hidden, which we need"), but ἧς does not appear in the Bodleian.

(printed under page 200)

(57) ‹anchor: τοῖς κατὰ τὴν› · call in col 388 (Greek)

Λόγον τοῖς κατὰ τήν, etc. Sic codex Bodleianus; Regius habet λόγον τοῖς παρὰ τήν, etc., sed in utroque codice videtur aliquid deesse.

Λόγον τοῖς κατὰ τήν, etc.: so the Bodleian manuscript; the Royal has λόγον τοῖς παρὰ τήν, etc.; but in both manuscripts something seems to be missing.

(printed under page 200)

(58) ‹anchor: τοῖς ἀπὸ τῶν› · call in col 388 (Greek)

Ἀπὸ τῶν. Sic codex Bodleianus; Regius, male, ὑπὸ τῶν.

Ἀπὸ τῶν ("from the"): so the Bodleian manuscript; the Royal, wrongly, ὑπὸ τῶν ("by the").

(printed under page 200)

Page

running head: ORIGENIS
marginal letters: A ναοῦ, τιμιώτερον; B πρὸς τὸν βασιλέα; C νης δεόμεθα, σοφίας; D τηλικούτων ἀγαθῶν
old-edition numerals: (none)
other: full-width Latin line overflow from col. 387 (Levitarum et sacerdotum compluribus.) after τῶν ἐνδοτάτω. not set; ἀρχῆ- split across column break to col. 389
other: the word ἀρχῆθεν was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 389

PG 14:389

μέχρι τέλους μὴ φυλάττοντες. Εἰ μέντοιγε μὴ μέλλομεν γραωδῶς καὶ Ἰουδαϊκῶς τὰς παρὰ τοῖς προφήταις, μάλιστα δὲ τῷ Ἠσαΐᾳ ἀναγεγραμμένας ἐπαγγελίας νοεῖν, ὡς ἐσομένας περὶ τὴν ἐπὶ γῆς Ἱερουσαλὴμ, ἀνάγκη ἔτι, εἰ μετὰ τὴν αἰχμαλωσίαν καὶ τὴν καταστροφὴν τοῦ ναοῦ λέγεταί τινα ἔνδοξα συμβεβῆσθαι εἰς οἰκοδομὴν τοῦ ναοῦ, καὶ τὴν ἀποκατάστασιν τοῦ λαοῦ ἀπὸ τῆς αἰχμαλωσίας, λέγειν ἡμᾶς γεγονέναι τὸν ναὸν, καὶ ᾐχμαλωτεῦσθαι τὸν λαὸν, ἐπανελεύσεσθαι δὲ ἐπὶ τὴν Ἰουδαίαν, καὶ τὴν Ἱερουσαλὴμ, καὶ οἰκοδομηθήσεσθαι τοῖς ἐντίμοις λίθοις τὴν Ἱερουσαλήμ. Οὐκ οἶδα δὲ εἰ μακραῖς χρόνων περιόδοις ἀνακυκλουμέναις τὰ παραπλήσια πάλιν δυνατὸν γενέσθαι, ὡς ἐπὶ τὸ χεῖρον. Ἔχει δὲ τὰ τῶν ἐπαγγελιῶν ἐν τῷ Ἠσαΐᾳ οὕτως· « Ἰδοὺ ἐγὼ ἑτοιμάζω σοι ἄνθρακα τὸν λίθον σου, καὶ τὰ θεμέλιά σου σάπφειρον· καὶ θήσω τὰς ἐπάλξεις σου ἴασπιν, καὶ τὰς πύλας σου λίθους κρυστάλλου, καὶ τὸν περίβολόν σου λίθους ἐκλεκτοὺς, καὶ πάντας τοὺς υἱούς σου διδακτοὺς Θεοῦ· καὶ ἐν πολλῇ εἰρήνῃ τὰ τέκνα σου, καὶ ἐν δικαιοσύνῃ οἰκοδομηθήσῃ. » Καὶ μετ' ὀλίγα πρὸς τὴν αὐτὴν Ἱερουσαλήμ· « Καὶ ἡ δόξα τοῦ Λιβάνου πρὸς σὲ ἥξει ἐν κυπαρίσσῳ, καὶ πεύκῃ, καὶ κέδρῳ ἅμα δοξάσουσι τὸν τόπον ἅγιόν μου. Καὶ πορεύσονται πρὸς σὲ δεδοικότες υἱοὶ ταπεινωσάντων καὶ παροξυνάντων σε· καὶ κληθήσῃ πόλις Κυρίου Σιὼν ἁγίου Ἰσραὴλ, διὰ τὸ γεγενῆσθαί σε ἐγκαταλελειμμένην, καὶ μεμισημένην, καὶ οὐκ ἦν ὁ βοηθῶν. Καὶ θήσω σε ἀγαλλίαμα αἰώνιον, εὐφροσύνην γενεῶν γενεαῖς· καὶ θηλάσεις γάλα ἐθνῶν, καὶ πλοῦτον βασιλέων φάγεσαι, καὶ γνώσῃ, ὅτι ἐγὼ Κύριος ὁ σώζων σε, καὶ ἐξαιρούμενός σε Θεὸς Ἰσραήλ. Καὶ ἀντὶ χαλκοῦ οἴσω σοι χρυσίον, ἀντὶ δὲ σιδήρου οἴσω σοι ἀργύριον· ἀντὶ δὲ ξύλων οἴσω σοι χαλκὸν, ἀντὶ δὲ λίθων σίδηρον· καὶ δώσω τοὺς ἄρχοντάς σου ἐν εἰρήνῃ, καὶ τοὺς ἐπισκόπους σου ἐν δικαιοσύνῃ· καὶ οὐκ ἀκουσθήσεται ἔτι ἀδικία ἐν τῇ γῇ σου, οὐδὲ σύντριμμα καὶ ταλαιπωρία ἐν τοῖς ὁρίοις σου· ἀλλὰ κληθήσεται σωτήριον τὰ τείχη σου, καὶ αἱ πύλαι σου γλύμμα. Καὶ οὐκ ἔσται σοι ἔτι ὁ ἥλιος εἰς φῶς ἡμέρας, οὐδὲ ἀνατολὴ σελήνης φωτιεῖ σοι τὴν νύκτα· ἀλλ' ἔσται σοι Χριστὸς φῶς αἰώνιον, καὶ ὁ Θεὸς δόξα σοι· οὐ γὰρ δύσεταί σοι ὁ ἥλιος, καὶ ἡ σελήνη σοι οὐκ ἐκλείψει· ἔσται γὰρ Κύριός σοι φῶς αἰώνιον, καὶ πληρωθήσονται αἱ ἡμέραι τοῦ πένθους σου. » Ταῦτα γὰρ σαφῶς περὶ τοῦ μέλλοντος αἰῶνος προφητεύεται τοῖς ἐν αἰχμαλωσίᾳ οὖσιν υἱοῖς Ἰσραὴλ, ἐφ' οὓς ἦλθεν ἀποσταλεὶς ὁ λέγων· « Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. » Εἰ δὲ αἰχμάλωτοι ὄντες ταῦτα ἐν τῇ πατρίδι αὐτῶν ἀπολήψονται, ὅτε καὶ προσήλυτοι προσελεύσονται αὐτοῖς διὰ τοῦ Χριστοῦ, καὶ ἐπ' αὐτοὺς καταφεύξονται κατὰ τὸ λεγόμενον· « Ἰδοὺ προσήλυτοι προσελεύσονταί σοι δι' ἐμοῦ, καὶ ἐπὶ σὲ καταφεύξονται, » δῆλον, ὅτι περὶ τὸν ναὸν τυγχάνοντές ποτε οἱ αἰχμαλωτευθέντες, καὶ πάλιν ἐκεῖσε

to end. However, if we are not going to understand after the manner of old wives and Jews the promises recorded in the prophets, and especially in Isaiah, as though they were to take place concerning the Jerusalem on earth, it is further necessary—if after the captivity and the overthrow of the temple certain glorious things are said to have happened for the building of the temple and the restoration of the people from the captivity—that we should say that the temple has come into being, and the people has been led captive, and will return to Judaea and Jerusalem, and that Jerusalem will be built with the precious stones. Yet I do not know whether in long cycles of times revolving again it is possible for the like things to happen again, as it were for the worse. Now the words of the promises in Isaiah run thus: "Behold, I prepare for you carbuncle as your stone, and sapphire for your foundations; and I will make your battlements jasper, and your gates stones of crystal, and your circuit wall chosen stones, and all your sons taught of God, and in great peace your children; and in righteousness shall you be built." And shortly after, to the same Jerusalem: "And the glory of Lebanon shall come to you with cypress, and pine, and cedar together, to glorify My holy place. And the sons of them that humbled and provoked you shall come to you in fear; and you shall be called the city of the Lord, Sion of the Holy One of Israel, because you were forsaken and hated, and there was none to help. And I will make you an eternal gladness, a joy of generations to generations; and you shall suck the milk of Gentiles, and you shall eat the wealth of kings, and you shall know that I am the Lord Who saves you, and the God of Israel Who delivers you. And instead of brass I will bring you gold, and instead of iron I will bring you silver, and instead of wood I will bring you brass, and instead of stones, iron; and I will give your rulers in peace, and your overseers in righteousness; and injustice shall no longer be heard in your land, nor bruising and misery within your borders; but your walls shall be called Salvation, and your gates Graving. And the sun shall no longer be to you for the light of day, nor shall the rising of the moon give light to you by night; but Christ shall be to you an eternal light, and God your glory; for the sun shall not set to you, and the moon shall not fail you; for the Lord shall be to you an eternal light, and the days of your mourning shall be fulfilled." For these things are clearly prophesied concerning the age to come to the sons of Israel who are in captivity, to whom He came Who was sent and Who said: "I was not sent save unto the lost sheep of the house of Israel." And if, being captives, they shall receive these things in their own fatherland, when proselytes also shall come to them through Christ and shall take refuge with them, according to what is said: "Behold, proselytes shall come to you through Me, and shall take refuge with you," it is clear that those who were once around the temple and were led captive will also return thither again

Editors' notes and page, col. 389

Footnotes

(59) ‹anchor: not visible on this crop› · call in col 389 (Greek)

Ἐσομένας. Sic codex Bodleianus; Regius, perperam, σεσωμένας.

Ἐσομένας ("which will be"): so the Bodleian manuscript; the Royal, wrongly, σεσωμένας.

(printed under page 201)

(60) ‹anchor: not visible on this crop› · call in col 389 (Greek)

Haec supplevimus ex Perionio.

We have supplied these words from Périon.

(printed under page 201)

(61) ‹anchor: ἦλθεν› · call in col 389 (Greek)

Ἦλθεν. Desideratur in codice Bodleiano.

Ἦλθεν ("came"): it is missing in the Bodleian manuscript.

(printed under page 201)

Footnotes

(90) ‹anchor: not visible on this crop› · call in col 390

Isa. liv, 11 seq.

Isaiah 54:11 and following.

(printed under page 201)

(91) ‹anchor: ad ipsam Jerusalem› · call in col 390

Isa. lx, 13 seq.

Isaiah 60:13 and following.

(printed under page 201)

(92) ‹anchor: qui dicebat› · call in col 390

Matth. XV, 24.

Matthew 15:24.

(printed under page 201)

(93) ‹anchor: quod dicitur› · call in col 390

Isa. liv, 15.

Isaiah 54:15.

(printed under page 201)

Footnotes

(94) ‹anchor: not visible on this crop› · call in col 391

Apoc. III, 12.

Revelation 3:12.

(printed under page 202)

(95) ‹anchor: not visible on this crop› · call in col 391

Joan. II, 21.

John 2:21.

(printed under page 202)

(96) ‹anchor: not visible on this crop› · call in col 391

ibid. 22

Ibid., verse 22.

(printed under page 202)

(97) ‹anchor: not visible on this crop› · call in col 391

ibid. 19.

Ibid., verse 19.

(printed under page 202)

(98) ‹anchor: exempla erant et umbra› · call in col 391

Hebr. VIII, 5.

Hebrews 8:5.

(printed under page 202)

(99) ‹anchor: viderunt et crediderunt› · call in col 391

Joan. XX, 29.

John 20:29.

(printed under page 202)

Page

running head: ORIGENIS
marginal letters: A lapides facti. Nam; B dixerit, et crediderunt; C quam antea, quando; D viderunt et crediderunt,
old-edition numerals: 209 after Verum
other: facing Latin version, not set

PG 14:392

ἐπανελεύσονται ἀνοικοδομηθησόμενοι, τιμιώτατοι γεγενημένοι λίθων· νικῶν γάρ τις καὶ παρὰ τῷ Ἰωάννῃ ἐν τῇ Ἀποκαλύψει ἐπαγγελίαν ἔχει στῦλος ἔσεσθαι ἐν τῷ ναῷ τοῦ Θεοῦ, μὴ ἐξελευσόμενος ἔξω. Ταῦτα δέ μοι πάντα εἴρηται ὑπὲρ τοῦ κἂν ἐν βραχείᾳ περινοίᾳ γενέσθαι ἡμᾶς τῶν κατὰ τὸν ναὸν, καὶ τὸν οἶκον τοῦ Θεοῦ, καὶ τὴν Ἐκκλησίαν, καὶ τὴν Ἱερουσαλὴμ πραγμάτων, περὶ ὧν οὐκ ἔστι νῦν λέγειν κατὰ μέρος. Τὴν δὲ ἀκριβεστάτην καὶ μέχρι τοῦ τυχόντος περὶ ταῦτα ἐπιμελῆ ἐξέτασιν ποιητέον τοῖς μὴ ἀπαυδῶσι πρὸς τοὺς ἐν τῷ ἐντυγχάνειν ταῖς προφητείαις ζητεῖν τὸν ἐν αὐταῖς πνευματικὸν νοῦν καμάτους. Καὶ ταῦτα μὲν « περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ. »

to be built up again, having become most precious stones; for one who overcomes also has in John, in the Apocalypse, a promise that he shall be a pillar in the temple of God, and shall not go out anymore. Now all these things have been said by me in order that we may gain at least a brief conception of the matters connected with the temple, and the house of God, and the Church, and Jerusalem, concerning which it is not possible now to speak in detail. But the most accurate and careful examination concerning these matters, down to the smallest point, must be made by those who do not faint at the labours of seeking the spiritual meaning in the prophecies when reading them. And so much "concerning the temple of His body."

27. Ἐπεὶ δὲ « ὅτε ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ, ὅτι τοῦτο ἔλεγε, καὶ ἐπίστευσαν τῇ Γραφῇ, καὶ τῷ λόγῳ, ὃν εἶπεν ὁ Ἰησοῦς, » ἐκδεκτέον, ὡς κατὰ τὴν λέξιν, ὅτι οἱ μαθηταὶ μετὰ τὸ ἐγηγέρθαι ἐκ νεκρῶν τὸν Κύριον, συνῆκαν τὰ περὶ τοῦ ναοῦ εἰρημένα ἀναφέρεσθαι εἰς τὸ πάθος αὐτοῦ, καὶ τὴν ἀνάστασιν, ὑπομνησθέντες, ὅτι τό· « Ἐν τρισὶν ἡμέραις ἐγερῶ αὐτὸν, » τὴν ἀνάστασιν ἐδήλου· ὅτε καὶ ἐπίστευσαν τῇ Γραφῇ, καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς, πρότερον οὐ μεμαρτυρημένοι πεπιστευκέναι τῇ Γραφῇ, οὐδὲ τῷ λόγῳ τούτῳ ὃν εἶπεν ὁ Ἰησοῦς· κυρίως γὰρ πίστις ἐστὶ κατὰ τὸ βάπτισμα τοῦ ὅλῃ ψυχῇ παραδεχομένου τὸ πιστευόμενον· ὡς δὲ πρὸς τὴν ἀναγωγὴν, ἐπεὶ προείρηται ἡμῖν ἡ ἐκ νεκρῶν ἀνάστασις τοῦ παντὸς τοῦ Κυρίου σώματος, εἰδέναι χρὴ, ὅτι οἱ μαθηταὶ ὑπομνησθέντες διὰ τῶν ἀποτελεσμάτων τῆς, ὅτε ἦσαν ἐν τῷ βίῳ, μὴ ἠκριβωμένης αὐτοῖς Γραφῆς, ὑπὸ ὄψιν γινομένης, καὶ φανερουμένης, τίνων τε ἐπουρανίων ὑπόδειγμα καὶ σκιὰ ἐτύγχανε, πιστεύουσιν οἷ πρότερον οὐκ ἐπίστευον, καὶ τῷ λόγῳ τοῦ Ἰησοῦ, ὃν πρὸ τῆς ἀναστάσεως, ὡς ἐβούλετο ὁ λέγων, οὐ συνίεσαν. Πῶς γὰρ δύναταί τις πιστεύειν κυρίως λέγεσθαι τῇ Γραφῇ, τὸν ἐν αὐτῇ τοῦ ἁγίου Πνεύματος νοῦν μὴ θεωρῶν, ὃν πιστεύεσθαι μᾶλλον ὁ Θεὸς βούλεται, ἢ τὸ τοῦ γράμματος θέλημα; Κατὰ τοῦτο λεκτέον μηδένα τῶν κατὰ σάρκα περιπατούντων πιστεύειν τοῖς πνευματικοῖς τοῦ νόμου, οἷς μηδὲ τὴν ἀρχὴν φαντάζεται. Πλὴν, φασὶ μακαριωτέρους εἶναι τοὺς μὴ ἰδόντας καὶ πιστεύσαντας τῶν ἑωρακότων καὶ πεπιστευκότων, παρεκδεξάμενοι τὸ ἐν τῷ κατὰ Ἰωάννην ἐπὶ τέλει εἰρημένον πρὸς τὸν Θωμᾶν ὑπὸ τοῦ Κυρίου· « Μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες· » οὐ γὰρ μακαριωτέρους εἶναι τοὺς μὴ ἰδόντας καὶ πιστεύσαντας τῶν ἑωρακότων καὶ πεπιστευκότων· κατὰ γοῦν τὴν ἐκδοχὴν αὐτῶν τῶν ἀποστόλων μακαριώτεροι οἱ μετὰ τοὺς ἀποστόλους εἰσὶν, ὅπερ ἐστὶ πάντων ἠλιθιώτατον. Ἰδεῖν δὲ τῷ νῷ τὰ πιστευόμενα τὸν ἐσόμενον μακάριον, ὡς οἱ ἀπόστολοι, δυνηθέντα ἀκούειν τό· « Μακάριοι οἱ ὀφθαλμοὶ

27. And since "when He was raised from the dead, His disciples remembered that He said this, and they believed the Scripture, and the word which Jesus had said," we must understand, according to the letter, that the disciples, after the Lord had been raised from the dead, understood that the things spoken concerning the temple referred to His passion and resurrection, having been reminded that the saying, "In three days I will raise it up," signified the resurrection; when also they believed the Scripture and the word which Jesus had said, not having previously been witnessed to as having believed the Scripture, nor this word which Jesus had said; for faith in the strict sense is, in accordance with baptism, that of him who with his whole soul receives what is believed. And as to the anagogical sense, since we have spoken before of the resurrection from the dead of the whole body of the Lord, we must know that the disciples, reminded through the accomplishments of the Scripture—which, when they were in this life, had not been accurately understood by them—as it came under their sight and was made manifest of what heavenly things it was a copy and shadow, believe the things which previously they did not believe, and the word of Jesus, which before the resurrection, as He Who spake wished, they did not understand. For how can anyone be said in the strict sense to believe the Scripture if he does not behold the meaning of the Holy Spirit in it, which God wills to be believed rather than the purport of the letter? According to this we must say that none of those who walk according to the flesh believes the spiritual things of the law, of which he does not even form a conception to begin with. However, they say that those who have not seen and have believed are more blessed than those who have seen and have believed, misinterpreting what is said at the end of the Gospel according to John to Thomas by the Lord: "Blessed are they that have not seen, and have believed"; for He does not say that those who have not seen and have believed are more blessed than those who have seen and have believed; at any rate, according to their interpretation, those who come after the apostles are more blessed than the apostles, which is the most foolish thing of all. Rather, he who is to be blessed must see with the mind the things that are believed, having been enabled, like the apostles, to hear the saying: "Blessed are your eyes

Editors' notes and page, col. 392

Footnotes

(62) ‹anchor: not visible on this crop› · call in col 392 (Greek)

Ὑπομνησθέντες. Desideratur in codice Regio.

Ὑπομνησθέντες ("having been reminded"): it is missing in the Royal manuscript.

(printed under page 202)

(63) ‹anchor: ἠκριβωμένης αὐτοῖς› · call in col 392 (Greek)

Αὐτοῖς. Deest in codice Bodleiano.

Αὐτοῖς ("to them"): it is lacking in the Bodleian manuscript.

(printed under page 202)

(64) ‹anchor: τὸν ἐν αὐτῇ› · call in col 392 (Greek)

Τὸν ἐν αὐτῇ. In codice Regio deest αὐτῇ, quod restituitur e codice Barberino.

Τὸν ἐν αὐτῇ ("which is in it"): in the Royal manuscript αὐτῇ is lacking; it is restored from the Barberini manuscript.

(printed under page 202)

(65) ‹anchor: οὐ γὰρ μακαριωτέρους› · call in col 392 (Greek)

Οὐ γὰρ μακαριωτέρους, etc. Supplendum φησί, quod fortasse supplendum reliquit Origenes, vel librarius praetermisit.

Οὐ γὰρ μακαριωτέρους ("for not more blessed"), etc.: φησί ("he says") must be supplied, which Origen perhaps left to be supplied, or a copyist omitted.

(printed under page 202)

(66) ‹anchor: ἰδεῖν δὲ τῷ› · call in col 392 (Greek)

Ἰδεῖν δὲ τῷ νῷ. Legendum fortasse, ἰδεῖν δὲ δεῖ τῷ νῷ· alioqui non constabit sensus.

Ἰδεῖν δὲ τῷ νῷ ("but to see with the mind"): perhaps read ἰδεῖν δὲ δεῖ τῷ νῷ ("but one must see with the mind"); otherwise the sense will not stand.

(printed under page 202)

Page

running head: ORIGENIS
marginal letters: A ἐπανελεύσονται ἀνοικοδομηθησόμενοι,; B τῇ Γραφῇ, καὶ; C διὰ τῶν ἀποτελεσμάτων; D νην ἐπὶ τέλει
old-edition numerals: (none)
other: (none)

PG 14:393

ὑμῶν, ὅτι βλέπουσι, καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσι· » καὶ τό· « Πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ ἤκουσαν. » Ἀγαπητὸν δὲ καὶ τὸν ὑποδεέστερον λαβεῖν μακαρισμὸν λέγοντα· « Μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες. » Πῶς δὲ μακαριώτεροι οἱ ὀφθαλμοὶ οἱ ὑπὸ τοῦ Ἰησοῦ μακαριζόμενοι ἐπὶ τοῖς τεθεωρημένοις, τῶν μὴ φθασάντων ἐπὶ τὴν τῶν τοιούτων θέαν· Ὁ δὲ Συμεὼν ἀγαπᾷ εἰς τὰς ἀγκάλας λαβὼν τὸ σωτήριον τοῦ Θεοῦ, καὶ θεασάμενος αὐτὸ εἶπε· « Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥῆμά σου, ἐν εἰρήνῃ· ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου. » Διόπερ φιλοτιμητέον ἀνοίγειν τοὺς ὀφθαλμοὺς, κατὰ τὸν Σολομῶντα, ἵνα ἄρτων ἐμπλησθῶμεν. Φησὶ γάρ· « Διάνοιξον τοὺς ὀφθαλμούς σου, καὶ ἐμπλήσθητι ἄρτων. » Καὶ ταῦτά μοι διὰ τό· « Ἐπίστευσαν τῇ Γραφῇ, καὶ τῷ λόγῳ, ὃν εἶπεν ὁ Ἰησοῦς, » εἰρήσθω· ἵνα τὸ τέλειον τῆς πίστεως ἐκ τῶν περὶ πίστεως ἐξητασμένων καταλάβωμεν ἡμῖν δοθήσεσθαι ἐν τῇ μεγάλῃ ἐκ νεκρῶν ἀναστάσει τοῦ παντὸς Ἰησοῦ σώματος, τῆς ἁγίας Ἐκκλησίας αὐτοῦ. Ὅπερ γὰρ ἐπὶ γνώσεως εἴρηται· « Ἄρτι γινώσκω ἐκ μέρους, » τόδε καὶ ἐπὶ παντὸς καλοῦ ἀκόλουθον οἶμαι λέγειν· ἓν δὲ τῶν ἄλλων ἡ πίστις. Διόπερ, « Ἄρτι » πιστεύω « ἐκ μέρους· ὅταν δὲ ἔλθῃ τὸ τέλειον » τῆς πίστεως, « τὸ ἐκ μέρους καταργηθήσεται, » τῆς διὰ εἴδους πίστεως πολλῷ διαφερούσης τῆς, ἵν' οὕτως εἴπω, δι' ἐσόπτρου καὶ ἐν αἰνίγματι, ὁμοίως τῇ νῦν γνώσει, πίστεως.

because they see, and your ears because they hear"; 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." Yet we must be content to receive even the inferior beatitude which says: "Blessed are they that have not seen, and have believed." For how much more blessed are the eyes that are pronounced blessed by Jesus for the things beheld than those that have not attained to the sight of such things! And Simeon is content when he has taken into his arms the salvation of God, and having beheld it he said: "Now lettest Thou Thy servant depart, O Sovereign Lord, according to Thy word, in peace; for mine eyes have seen Thy salvation." Wherefore we must strive to open our eyes, according to Solomon, that we may be filled with bread. For he says: "Open your eyes, and be filled with bread." And let so much be said by me on account of the words, "They believed the Scripture, and the word which Jesus had said," that we may apprehend from the things examined concerning faith that the perfection of faith will be given to us in the great resurrection from the dead of the whole body of Jesus, His holy Church. For what has been said of knowledge, "Now I know in part," this I think it is consistent to say of every good thing also; and faith is one among the rest. Wherefore "now" I believe "in part; but when that which is perfect" of faith "is come, that which is in part shall be done away," the faith that is through sight differing far from the faith that is, so to speak, through a mirror and in a riddle, like our present knowledge.

28. « Ὡς δὲ ἦν ἐν τοῖς Ἱεροσολύμοις ἐν τῷ Πάσχα, ἐν τῇ ἑορτῇ, πολλοὶ ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα, ἃ ἐποίει. Αὐτὸς δὲ ὁ Ἰησοῦς οὐκ ἐπίστευσεν αὐτὸν αὐτοῖς διὰ τὸ αὐτὸν γινώσκειν πάντας, καὶ ὅτι οὐ χρείαν εἶχεν, ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου. Αὐτὸς γὰρ ἐγίνωσκε τί ἦν ἐν τῷ ἀνθρώπῳ. » Ζητήσαι τις ἂν πῶς τοῖς μεμαρτυρημένοις πιστεύειν, ἑαυτὸν οὐκ ἐπίστευεν ὁ Ἰησοῦς. Λεκτέον δὲ πρὸς τοῦτο, ὅτι οὐχὶ τοῖς πιστεύουσιν εἰς αὐτὸν οὐ πιστεύει ἑαυτὸν ὁ Ἰησοῦς, ἀλλὰ τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ· διαφέρει γὰρ τοῦ πιστεύειν εἰς αὐτὸν τὸ πιστεύειν εἰς ὄνομα αὐτοῦ. Ὁ γοῦν διὰ πίστιν μὴ κριθησόμενος τῷ εἰς αὐτὸν πιστεύειν οὐ κρίνεται, οὐχὶ δὲ εἰς τὸ ὄνομα αὐτοῦ· φησὶ γὰρ ὁ Κύριος· « Ὁ πιστεύων εἰς ἐμὲ οὐ κρίνεται· » οὐχὶ δὲ, Ὁ πιστεύων εἰς τὸ ὄνομά μου οὐ κρίνεται· οὐκέτι δέ φησιν, Ὁ πιστεύων εἰς ἐμὲ ἤδη κέκριται· τάχα γὰρ ὁ πιστεύων εἰς τὸ ὄνομα αὐτοῦ πιστεύει μὲν, διόπερ οὐκ ἔστιν ἄξιος ἤδη κεκρίσθαι, ἐλάττων δέ ἐστι τοῦ πιστεύοντος εἰς αὐτόν. Διὰ τοῦτο τῷ πιστεύοντι εἰς τὸ ὄνομα αὐτοῦ ἑαυτὸν οὐ πιστεύει ὁ Ἰησοῦς. Αὐτοῦ τοίνυν μᾶλλον

28. "Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, beholding His signs which He did. But Jesus Himself did not trust Himself to them, because He knew all men, and because He had no need that anyone should bear witness concerning man; for He Himself knew what was in man." One might inquire how Jesus did not trust Himself to those who are witnessed to as believing. And to this it must be said that it is not to those who believe in Him that Jesus does not trust Himself, but to those who believe in His name; for believing in His name differs from believing in Him. At any rate, he who on account of faith will not be judged is not judged by believing in Him, and not in His name; for the Lord says: "He who believes in Me is not judged"; and not, He who believes in My name is not judged; nor again does He say, He who believes in Me has been judged already; for perhaps he that believes in His name does indeed believe, wherefore he is not worthy to have been judged already, yet he is inferior to him who believes in Him. On this account, to him who believes in His name Jesus does not trust Himself. To Himself, therefore, rather

Editors' notes and page, col. 393

Footnotes

(67) ‹anchor: not visible on this crop› · call in col 393 (Greek)

Ἰησοῦ. Sic codex Bodleianus; Regius, Θεοῦ.

Ἰησοῦ ("of Jesus"): so the Bodleian manuscript; the Royal, Θεοῦ ("of God").

(printed under page 203)

(68) ‹anchor: ἐν τῷ ἀνθρώπῳ› · call in col 393 (Greek)

Ἐν τῷ ἀνθρώπῳ. Desideratur in codice Regio, sed restituitur e codice Bodleiano.

Ἐν τῷ ἀνθρώπῳ ("in man"): it is missing in the Royal manuscript, but is restored from the Bodleian.

(printed under page 203)

(69) ‹anchor: οὐκ ἐπίστευεν› · call in col 393 (Greek)

Codex Regius, πιστεύειν ἐπ' αὐτὸν, οὐκ ἐπίστευσεν.

The Royal manuscript reads πιστεύειν ἐπ' αὐτὸν, οὐκ ἐπίστευσεν ("to believe on him, he did not trust").

(printed under page 203)

(70) ‹anchor: ἐλάττων› · call in col 393 (Greek)

Idem codex Regius, perperam, ἔλαττον.

The same Royal manuscript, wrongly, ἔλαττον.

(printed under page 203)

Footnotes

(1) ‹anchor: quia audiunt› · call in col 394

Matth. XIII, 16.

Matthew 13:16.

(printed under page 203)

(2) ‹anchor: et non audierunt› · call in col 394

ibid. 24.

Ibid., verse 24.

(printed under page 203)

(3) ‹anchor: et crediderunt› · call in col 394

Joan. XX, 29.

John 20:29.

(printed under page 203)

(4) ‹anchor: salutare tuum› · call in col 394

Luc. II, 29, 30.

Luke 2:29, 30.

(printed under page 203)

(5) ‹anchor: repleare panibus› · call in col 394

Prov. XX, 13.

Proverbs 20:13.

(printed under page 203)

(6) ‹anchor: quem dixit Jesus› · call in col 394

Joan. II, 22.

John 2:22.

(printed under page 203)

(7) ‹anchor: Nunc cognosco ex parte› · call in col 394

I Cor. XIII, 12.

1 Corinthians 13:12.

(printed under page 203)

(8) ‹anchor: quod ex parte est› · call in col 394

ibid. 10.

Ibid., verse 10.

(printed under page 203)

(9) ‹anchor: et in aenigmate› · call in col 394

ibid. 12.

Ibid., verse 12.

(printed under page 203)

(10) ‹anchor: esset in homine› · call in col 394

Joan. II, 23 seq.

John 2:23 and following.

(printed under page 203)

(11) ‹anchor: non judicatur› · call in col 394

Joan. III, 18.

John 3:18.

(printed under page 203)

Footnotes

(12) ‹anchor: not visible on this crop› · call in col 395

Philipp. IV, 13.

Philippians 4:13.

(printed under page 204)

(13) ‹anchor: not visible on this crop› · call in col 395

Joan. II, 13.

John 2:13.

(printed under page 204)

(14) ‹anchor: not visible on this crop› · call in col 395

ibid. 23.

Ibid., verse 23.

(printed under page 204)

(15) ‹anchor: not visible on this crop› · call in col 395

Matth. VII, 14.

Matthew 7:14.

(printed under page 204)

(16) ‹anchor: in regno coelorum› · call in col 395

Matth. VIII, 11.

Matthew 8:11.

(printed under page 204)

(17) ‹anchor: mansiones multae sunt› · call in col 395

Joan. XIV, 2.

John 14:2.

(printed under page 204)

(18) ‹anchor: et Philippus, credere› · call in col 395

Joan. I, 40-42 seq.

John 1:40–42 and following.

(printed under page 204)

(19) ‹anchor: Joannis parere dicentis› · call in col 395

ibid. 36.

Ibid., verse 36.

(printed under page 204)

(20) ‹anchor: dicenti ad Philippum› · call in col 395

ibid. 43.

Ibid., verse 43.

(printed under page 204)

(21) ‹anchor: vel Philippo dicenti› · call in col 395

ibid. 45.

Ibid., verse 45.

(printed under page 204)

(22) ‹anchor: signa quae faciebat› · call in col 395

Joan. II, 23-25.

John 2:23–25.

(printed under page 204)

Page

running head: ORIGENIS
marginal letters: A credit Jesus. Ipsum; B ipsius. Qui vero; C drea reperto, vel; D singulas res hominum
old-edition numerals: 211 after filium Joseph a
other: facing Latin version, not set

PG 14:396

ἢ τοῦ ὀνόματος αὐτοῦ ἔχεσθαι δεῖ, ἵνα μὴ, τῷ ὀνόματι αὐτοῦ δυνάμεις ποιοῦντες, ἀκούσωμεν τὰ ἐπὶ τῷ ὀνόματι μόνῳ καυχησαμένων αὐτοῦ εἰρημένα· ἀλλὰ θαῤῥήσωμεν μιμηταὶ τοῦ Παύλου γινόμενοι εἰπεῖν· « Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ. » Παρατηρητέον δὲ καὶ τοῦτο, ὅτι ἀνωτέρω μὲν ἐγγύς φησιν εἶναι τὸ Πάσχα τῶν Ἰουδαίων, ἐνθάδε δὲ οὐκ ἐν τῷ Πάσχα τῶν Ἰουδαίων, ἀλλ' ἐν τῷ Πάσχα Ἱεροσολύμοις ἦν ὁ Ἰησοῦς· κἀκεῖ μὲν, ὅτε Ἰουδαίων λέγεται τὸ Πάσχα, οὐκ εἴρηται ἑορτή· ἐνθάδε δὲ ὁ Ἰησοῦς ἀναγέγραπται εἶναι ἐν τῇ ἑορτῇ· ἐν τοῖς Ἱεροσολύμοις γὰρ τυγχάνων ἐν Πάσχα καὶ ἑορτῇ ἦν, πολλῶν πιστευόντων κἂν εἰς τὸ ὄνομα αὐτοῦ. Καὶ παρατηρητέον γε, ὅτι πολλοὶ οὐκ εἰς αὐτὸν, ἀλλ' εἰς τὸ ὄνομα αὐτοῦ πιστεύειν λέγονται. Οἱ δὲ εἰς αὐτὸν πιστεύοντες εἰς τὴν στενὴν καὶ τεθλιμμένην εἰσὶν ὁδεύοντες, ἀπάγουσαν εἰς τὴν ζωὴν, ὅσον ὑπὸ τῶν ὀλίγων εὑρισκομένην. Δυνατὸν μέντοιγε πολλοὺς τῶν εἰς τὸ ὄνομα αὐτοῦ πιστευόντων ἀνακληθῆναι μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ἐπεὶ « πολλοὶ ἀπ' Ἀνατολῆς καὶ Δυσμῶν ἥξουσι, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, » τυγχανούσῃ οἰκίᾳ τοῦ Πατρὸς, ἐν ᾗ πολλαὶ μοναί εἰσι. Καὶ τοῦτο δὲ τηρητέον, ὅτι πολλοὶ, πιστεύοντες εἰς τὸ ὄνομα αὐτοῦ, οὐχ ὡς Ἀνδρέας, καὶ Πέτρος, καὶ Ναθαναὴλ, καὶ Φίλιππος πιστεύουσιν· ἀλλὰ τῇ μαρτυρίᾳ Ἰωάννου πείθονται λέγοντος· « Ἰδοὺ ὁ Ἀμνὸς τοῦ Θεοῦ· » ἢ τῷ ὑπ' Ἀνδρέου εὑρεθέντι Χριστῷ, ἢ τῷ εἰπόντι Ἰησοῦ τῷ Φιλίππῳ· « Ἀκολούθει μοι, » ἢ τῷ φάσκοντι Φιλίππῳ· « Ὃν ἔγραψε Μωϋσῆς, καὶ οἱ προφῆται, εὑρήκαμεν Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ ἀπὸ Ναζαρέτ. » Οὗτοι δὲ « ἐπίστευσαν εἰς τὸ ὄνομα αὐτοῦ, θεωροῦντες αὐτοῦ τὰ σημεῖα, ἃ ἐποίει· » καὶ σημεῖα πιστεύουσιν οὐκ εἰς αὐτὸν, ἀλλ' εἰς τὸ ὄνομα αὐτοῦ, ὁ Ἰησοῦς οὐκ ἐπίστευσεν ἑαυτὸν αὐτοῖς, πάντας γινώσκων, καὶ μὴ χρείαν ἔχων, ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου, τῷ γινώσκειν τί ἐστιν ἐν ἑκάστῳ τῶν ἀνθρώπων.

than to His name must we cleave, lest, doing mighty works in His name, we hear the things spoken against those who boasted in His name alone; but let us be bold, becoming imitators of Paul, to say: "I can do all things in Christ Jesus Who strengthens me." And this also must be observed, that above indeed he says that the Passover of the Jews was nigh, whereas here Jesus was in Jerusalem not at the Passover of the Jews, but at the Passover; and there indeed, when the Passover is called the Jews', it is not called a feast, whereas here Jesus is recorded to have been at the feast; for when He was in Jerusalem He was at the Passover and feast, many believing at least in His name. And it must certainly be observed that many are said to believe not in Him, but in His name. Now those who believe in Him are walking in the narrow and straitened way that leads to life, which is found by so few. Yet it is possible that many of those who believe in His name may recline with Abraham, and Isaac, and Jacob in the kingdom of heaven; since "many shall come from the East and the West, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven," which is the house of the Father, in which are many mansions. And this also must be observed, that many, believing in His name, do not believe as Andrew, and Peter, and Nathanael, and Philip believe; for these are persuaded by the testimony of John when he says: "Behold the Lamb of God"; or by Christ when found by Andrew; or by Jesus when He says to Philip: "Follow Me"; or by Philip when he says: "We have found Him of Whom Moses in the law and the prophets did write, Jesus the son of Joseph, from Nazareth." Those, however, "believed in His name, beholding His signs which He did"; and to those who believe because of signs not in Him, but in His name, Jesus did not trust Himself, knowing all men, and having no need that anyone should bear witness concerning man, because He knew what is in each of men.

29. Τῷ δέ· « Οὐ χρείαν εἶχεν ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου, » εὐκαίρως χρηστέον, εἰς παράστασιν τοῦ Υἱοῦ τοῦ Θεοῦ ἀφ' ἑαυτοῦ δυναμένου θεωρεῖν περὶ ἑκάστου τῶν ἀνθρώπων, καὶ μηδαμῶς μαρτυρίου δεῖσθαι τοῦ ἀπό τινος. Τὸ δέ· « Οὐ χρείαν εἶχεν ἵνα τις μαρτυρήση περὶ ἀνθρώπου, » ἀντιδιασταλτέον πρὸς τὸ, « Οὐ χρείαν ἔχει ἵνα μαρτυρήσῃ περί τινος· » εἰ μὲν γὰρ τὸ ἀνθρώπου, λαμβανόμενον ἐπὶ παντὸς τοῦ κατ' εἰκόνα Θεοῦ, ἢ παντὸς λογικοῦ, οὐ χρείαν ἕξει ἵνα τις μαρτυρήσῃ περὶ αὐτοῦ, περὶ οὗ δήποτε τῶν λογικῶν, ἀφ' ἑαυτοῦ γινώσκων τοὺς

29. And the words, "He had no need that anyone should bear witness concerning man," may be seasonably used to establish that the Son of God is able of Himself to behold concerning each of men, and in no wise stands in need of testimony from anyone. Moreover, the words, "He had no need that anyone should bear witness concerning man," must be distinguished from "He has no need that anyone should bear witness concerning anyone"; for if the word "man" is taken of everyone who is according to the image of God, or of every rational being, He will have no need that anyone should bear witness concerning him—concerning any rational being whatsoever—since of Himself He knows

Editors' notes and page, col. 396

Footnotes

(71) ‹anchor: not visible on this crop› · call in col 396 (Greek)

Codex Regius, habet, ἐγγὺς, φησὶν, ἦν τὸ Πάσχα.

The Royal manuscript has ἐγγὺς, φησὶν, ἦν τὸ Πάσχα ("the Passover, he says, was near").

(printed under page 204)

(72) ‹anchor: τὸ ἀνθρώπου, λαμβανόμενον› · call in col 396 (Greek)

Λαμβανόμενον. Ferrarius legit λαμβάνομεν, quod mihi probatur.

Λαμβανόμενον ("being taken"): Ferrari reads λαμβάνομεν ("we take"), which I approve.

(printed under page 204)

(73) ‹anchor: περὶ οὗ δήποτε› · call in col 396 (Greek)

Περὶ αὐτοῦ, περὶ οὗ δήποτε, etc. Sic codex Bodleianus; Regius, περὶ αὐτοῦ τοῦ περὶ οὗ δήποτε, etc. Forte legendum, περὶ ἀνθρώπου, καὶ περὶ οὗ δήποτε, etc.

Περὶ αὐτοῦ, περὶ οὗ δήποτε ("about him, about whomever"), etc.: so the Bodleian manuscript; the Royal, περὶ αὐτοῦ τοῦ περὶ οὗ δήποτε, etc. Perhaps read περὶ ἀνθρώπου, καὶ περὶ οὗ δήποτε ("about a man, and about whomever"), etc.

(printed under page 204)

Page

running head: ORIGENIS
marginal letters: A ἢ τοῦ ὀνόματος; B Οἱ δὲ εἰς αὐτὸν; C Ἰησοῦ τῷ Φιλίππῳ·; D περὶ ἑκάστου τῶν
old-edition numerals: (none)
other: ἀνακληθῆναι (for ἀνακλιθῆναι) and καὶ σημεῖα πιστεύουσιν kept as printed

PG 14:397

πάντας κατὰ τὴν δεδομένην αὐτῷ δύναμιν ἀπὸ τοῦ Πατρός. Εἰ δὲ τὸ ἀνθρώπου τηρήσαιμεν ὑπὸ τοῦ θνητοῦ λογικοῦ ζωουμένου, ὁ μέν τις ἐρεῖ χρείαν ἔχειν αὐτὸν, ἵνα τις μαρτυρήσῃ περὶ τῶν ὑπὲρ τὸν ἄνθρωπον, οὐδὲ ἀρκοῦντα ὁμοίως τοῖς ἀνθρωπίνοις γινώσκειν καὶ τὰ περὶ ἐκείνων. Ἄλλος δέ τίς φησι τὸν κενώσαντα ἑαυτὸν μὴ χρείαν ἔχειν, ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου, χρείαν δὲ ἔχειν περὶ τῶν κρειττόνων ἢ κατὰ ἄνθρωπον.

all of them according to the power given to Him from the Father. If, on the other hand, we restrict the word "man" to the mortal rational living being, one man will say that He has need that someone should bear witness concerning the beings above man, not sufficing to know the things concerning them in like manner as human things; while another says that He Who emptied Himself has no need that anyone should bear witness concerning man, but has need concerning those that are better than according to man.

30. Καὶ τοῦτο δὲ ζητητέον, πόσα σημεῖα αὐτοῦ θεωροῦντες οἱ πολλοὶ ἐπίστευον εἰς αὐτόν· οὐ γὰρ ἀναγέγραπται σημεῖα πεποιηκέναι ἐν Ἱεροσολύμοις· εἰ μὴ ἄρα γεγένηται μὲν σημεῖα, οὐκ ἀναγέγραπται δέ. Σκόπει δὲ εἰ δυνατὸν εἰς σημεῖα λογισθῆναι τὸ πεποιηκέναι φραγέλλιον ἐκ σχοινίων, καὶ πάντας ἐκβεβληκέναι τοῦ ἱεροῦ, τά τε πρόβατα, καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν τὰ κέρματα ἐκκεχυκέναι, καὶ τὰς τραπέζας ἀνατετραφέναι. Πρὸς μέντοιγε τοὺς ὑπονοήσαντας ἂν περὶ μόνων ἀνθρώπων μὴ χρείαν ἔχειν αὐτὸν μαρτύρων, λέγει, ὅτι δύο αὐτῷ ὁ Εὐαγγελιστὴς μεμαρτύρηκε, τό τε γινώσκειν πάντας, καὶ τὸ μὴ χρείαν ἔχειν ἵνα τις μαρτυρήσῃ περὶ ἀνθρώπου· εἰ γὰρ πάντας ἐγίνωσκεν, οὐ μόνον ἀνθρώπους, ἀλλὰ καὶ τὰ ὑπὲρ τὸν ἄνθρωπον ἐγίνωσκε, καὶ πάντας τοὺς ἔξω τοιούτων σωμάτων· ἐγίνωσκέ τε τί ἦν ἐν τῷ ἀνθρώπῳ, ἅτε μείζων τυγχάνων τῶν ἐν τῷ προφητεύειν ἐλεγχόντων, ... καὶ κρινόντων καὶ τὰ κρυπτὰ τῆς καρδίας εἰς φανερὸν ἀγόντων πάντων ὧν τὸ Πνεῦμα ὑποβάλλει αὐτοῖς. Δύναται δὲ τό· « Ἐγίνωσκε τί ἦν ἐν τῷ ἀνθρώπῳ, » λαμβάνεσθαι καὶ ἐπὶ τῶν ἐνεργουσῶν δυνάμεων χειρόνων ἢ κρειττόνων ἐν ἀνθρώποις· εἰ μὲν γὰρ δίδωσί τις τόπον τῷ διαβόλῳ, εἰσέρχεται εἰς αὐτὸν ὁ Σατανᾶς· ὥσπερ ἔδωκεν Ἰούδας, « τοῦ διαβόλου βεβληκότος εἰς τὴν καρδίαν αὐτοῦ, ἵνα παραδῷ τὸν Ἰησοῦν· » διὸ καὶ « μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν ὁ Σατανᾶς· » ει δὲ δίδωσι τόπον τῷ Θεῷ, μακάριος γίνεται· « Μακάριος γὰρ οὗ ἐστιν ἀντίληψις αὐτοῦ παρὰ τοῦ Θεοῦ, καὶ ἀνάβασις ἐν τῇ καρδίᾳ αὐτοῦ » ἀπὸ τοῦ Θεοῦ. Γινώσκεις τί ἦν ἐν τῷ ἀνθρώπῳ ὁ γινώσκων πάντα, Υἱὲ τοῦ Θεοῦ. Ἤδη δὲ τὴν αὐτάρκη περιγραφὴν εἰληφότος καὶ τοῦ δεκάτου τόμου, ἐνταῦθά που καταπαύσωμεν τὸν λόγον.

30. And this also must be inquired into, how many signs of His the many beheld when they believed in Him; for He is not recorded to have done signs in Jerusalem, unless indeed signs were done, but have not been recorded. Consider, however, whether it be possible to reckon among signs His having made a scourge of cords, and cast all out of the temple, both the sheep and the oxen, and poured out the changers' money, and overthrown the tables. Moreover, against those who might suppose that only concerning men did He have no need of witnesses, one may say that the Evangelist has borne witness to two things in Him: both that He knew all, and that He had no need that anyone should bear witness concerning man; for if He knew all, He knew not only men, but also the beings above man, and all who are outside such bodies; and He knew what was in man, inasmuch as He was greater than those who in prophesying convict [...] and judge and bring the secrets of the heart into the open, all things that the Spirit suggests to them. Furthermore, the saying, "He knew what was in man," can be taken also of the worse or better powers that work in men: for if a man gives place to the devil, Satan enters into him, even as Judas gave place, "the devil having already put into his heart that he should betray Jesus," wherefore also "after the sop Satan entered into him"; whereas if he gives place to God, he becomes blessed: "For blessed is he whose help is from God, and ascents in his heart" from God. Thou knowest what was in man, O Thou Who knowest all things, Son of God. But now that the tenth tome also has received a sufficient compass, let us somewhere here bring the discourse to a close.

Editors' notes and page, col. 397

Footnotes

(74) ‹anchor: not visible on this crop› · call in col 397 (Greek)

Ζωουμένου. Sic codex Bodleianus; Regius, ζώου μόνον.

Ζωουμένου ("being given life"): so the Bodleian manuscript; the Royal, ζώου μόνον ("of a living being only").

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(75) ‹anchor: τῷ προφητεύειν ἐλεγχόντων› · call in col 397 (Greek)

Post ἐλεγχόντων relinquitur in manuscriptis codicibus spatium vacuum.

After ἐλεγχόντων a blank space is left in the manuscripts.

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(76) ‹anchor: πάντων ὧν› · call in col 397 (Greek)

Πάντων ὧν, etc. Scribendum videtur πάντα ἃ, etc.

Πάντων ὧν ("of all of which"), etc.: it seems πάντα ἃ ("all which") should be written, etc.

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(77) ‹anchor: τοῦ δεκάτου› · call in col 397 (Greek)

Codex Bodleianus habet in textu δωδεκάτου, et in margine δεκάτου, uti legitur in Regio et Barberino.

The Bodleian manuscript has δωδεκάτου ("twelfth") in the text, and δεκάτου ("tenth") in the margin, as is read in the Royal and the Barberini.

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(78) ‹anchor: τὸν λόγον› · call in col 397 (Greek)

Codex Regius habet, τὸ βιβλίον pro τὸν λόγον.

The Royal manuscript has τὸ βιβλίον ("the book") instead of τὸν λόγον ("the discourse").

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Footnotes

(23) ‹anchor: et mensas subvertendo› · call in col 398

Joan. II, 15.

John 2:15.

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(24) ‹anchor: in apertum ducentes› · call in col 398

I Cor. XIV, 24, 25.

1 Corinthians 14:24, 25.

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(25) ‹anchor: quid esset in homine› · call in col 398

Joan. II, 25.

John 2:25.

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(26) ‹anchor: ut traderet Jesum› · call in col 398

Joan. XIII, 2.

John 13:2.

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(27) ‹anchor: intravit in illum Satanas› · call in col 398

ibid. 27.

Ibid., verse 27.

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(28) ‹anchor: in corde ejus a Deo› · call in col 398

Psal. LXXXIII, 6.

Psalm 83:6 (Vulgate numbering; Hebrew/English 84:5).

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