PG 14 · cols. 523–572

Origenes, Commentariorum in Evangelium Joannis tomus XIX

Editors' preface

NOTE: above the full-width band, cols 523–524 carry the end of Tomus XIII (Greek in col. 524, from ἀναγομένης ἐπί τινα νοητά to πεπραγμένων αὐτῷ καὶ εἰρημένων); it belongs to that tome's file and is a pointer only here.

NOTE: the band's Latin title (ORIGENIS COMMENTARIORUM IN EVANGELIUM SECUNDUM JOANNEM TOMUS DECIMUS NONUS) is the facing Latin of the Greek title set at the top of col. 524; it is not set or translated. Below the band, col. 523 carries only the facing Latin (§1, from Respondit Jesus); the page's layer-1 Greek all stands in col. 524.

Editors' notes and page, col. 523

Footnotes

(21) ‹anchor: et Patrem meum sciretis› · call in col 523

Joan. VIII, 19.

John 8:19.

(printed under page 268)

(22) ‹anchor: unde sim› · call in col 523

Joan. VII, 28.

John 7:28.

(printed under page 268)

(91) ‹anchor: title (Greek heading)› · call in col 523

Τρισκαιδέκατον. Codex Bodleianus, ὀκτωκαιδέκατον.

"Thirteenth." The Bodleian codex has "eighteenth."

(printed under page 268)

(92) ‹anchor: title (Greek heading)› · call in col 523

Τοῦ Ἰακώβ. Deest in codice Bodleiano.

"Of James." It is missing in the Bodleian codex.

(printed under page 268)

(93) ‹anchor: start of the tome, Ἀπεκρίθη› · call in col 523

Deesse videtur hujus tomi initium. Nullum enim tomum incipit Origenes, quin pluribus vel paucis alloquatur familiarem suum Ambrosium, eique expressis verbis enuntiet quotus sit numero tomus ille, quem ei nuncupat ac mittit, quemadmodum videre licet in caeteris octo tomis qui supersunt. Hic vero nil simile reperitur. Tomus incipit ab abrupto contra morem : nulla praefatio, nulla ipsius tomi enuntiatio. Praeterea in fine plus quam dimidia sui parte mutilum eum esse inde liquet, quod desinat in versum 25 capitis VIII Evangelii Joannis, vicesimus vero tomus incipiat a versu 37 ejusdem capitis; ac proinde manifeste deest explanatio undecim versuum, nimirum 26-36.

The beginning of this tome seems to be missing. For Origen begins no tome without addressing his friend Ambrose in more or fewer words, and telling him in express terms what the number of the tome is that he dedicates and sends to him, as can be seen in the other eight tomes that survive. Here, however, nothing of the kind is found. Against his custom the tome begins abruptly: no preface, no statement of the tome itself. Moreover, it is clear that it is mutilated at the end by more than half of itself, since it ends at verse 25 of chapter 8 of John's Gospel, while the twentieth tome begins from verse 37 of the same chapter; and so the explanation of eleven verses, namely 26–36, is plainly missing.

(printed under page 268)

(94) ‹anchor: Εἰ μὲν πρὸς τούς› · call in col 523

Εἰ μὲν πρὸς τούς, etc. Codex Regius, perperam, ὁ μὲν πρὸς τούς, etc.

"If ... to those," etc. The Royal codex wrongly has "the ... to those," etc.

(printed under page 268)

(95) ‹anchor: καὶ ὁ φάσκων› · call in col 523

Καὶ ὁ φάσκων. In codice Regio desideratur καί.

"And the one saying." In the Royal codex "and" is wanting.

(printed under page 268)

Page

running head: ORIGENIS
marginal letters: A campo Taneos;; B septimo denuo; C 281 1. « Respondit
old-edition numerals: 281 before 1. « Respondit
other: facing Latin version, not set; full-width notice and title lines between B and C cut off at right edge, not set

PG 14:524

NOTE: the Λείπουσιν notice below is editors' or manuscript matter (printed full width above the title band of Tomus XIX, p. 268, cols 523–524), not Origen's text.

Λείπουσιν οἱ τόμοι τεσσαρεσκαιδέκατος, πεντεκαιδέκατος, ἑκκαιδέκατος, ἑπτακαιδέκατος, καὶ ὀκτωκαιδέκατος.

Wanting are the fourteenth, fifteenth, sixteenth, seventeenth and eighteenth tomes.

ΩΡΙΓΕΝΟΥΣ

OF ORIGEN

ΤΩΝ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ ΕΥΑΓΓΕΛΙΟΝ ΕΞΗΓΗΤΙΚΩΝ

OF THE EXEGETICA ON THE GOSPEL ACCORDING TO JOHN

ΤΟΜΟΣ ΙΘʹ.

TOME XIX.

« Ἀπεκρίθη ὁ Ἰησοῦς· Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα μου ἂν ᾔδειτε. » Εἰ μὲν πρὸς τοὺς αὐτοὺς ὁ λόγος ἦν ὁ λέγων, « Κἀμὲ οἴδατε πόθεν εἰμὶ, » καὶ ὁ φάσκων, « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου, » ἄντικρυς ἂν ἔδοξεν ἐναντίον εἶναι τὸ λεγόμενον· νυνὶ δὲ τὸ μὲν, « Κἀμὲ οἴδατε, » πρός τινας τῶν Ἱεροσολυμιτῶν ἀπαγγέλλεται εἰρηκότας· « Μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες, ὅτι αὐτός ἐστιν ὁ Χριστός; Ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ

"Jesus answered: Neither do you know Me, nor My Father; if you knew Me, you would know My Father also" (John 8:19). If the word saying, "You both know Me, and know whence I am" (John 7:28), and that declaring, "Neither do you know Me, nor My Father," had been spoken to the same men, what is said would have seemed downright contrary; but as it is, the word, "You both know Me," is reported as spoken to certain of the people of Jerusalem who had said: "Can it be that the rulers indeed know that this is the Christ? Howbeit we know this man whence He is; but

Editors' notes and page, col. 524

Page

running head: ORIGENIS
marginal letters: A ἀναγομένης ἐπί; B Ἰακὼβ ἐδίδαξεν,; C « Ἀπεκρίθη ὁ
old-edition numerals: (none)
other: full-width notice (Λείπουσιν οἱ τόμοι...) and bilingual title lines for Tomus XIX between B and C cut off at left edge, not set; begins and ends mid-sentence
other: what stands in this column before « Ἀπεκρίθη ὁ Ἰησοῦς· Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου is set elsewhere (see the order's BOUNDARY); not set here

PG 14:525

Χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει πόθεν ἐστί· » τὸ δὲ, ὅτι « Οὔτε ἐμὲ οἴδατε, » καὶ τὸ ἑξῆς, πρὸς τοὺς εἰπόντας αὐτῷ Φαρισαίους· « Σὺ μαρτυρεῖς περὶ σεαυτοῦ, ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής. » Πλὴν καὶ τοῖς Ἱεροσολυμίταις διὰ τῶν προτέρων, καὶ τοῖς Φαρισαίοις διὰ τῶν νῦν ἐξεταζομένων φησὶν, ὅτι, « Τὸν Πατέρα οὐκ οἴδατε· » τοῖς μὲν Ἱεροσολυμίταις διὰ τούτων· « Ἀπ' ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλ' ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε· ἐγὼ οἶδα αὐτὸν, ὅτι παρ' αὐτοῦ εἰμι, κἀκεῖνός με ἀπέστειλε· » τοῖς δὲ Φαρισαίοις διὰ τοῦ· « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα μου ἂν ᾔδειτε. » Καὶ ζητήσαι ἄν τις εὐλόγως ὅπως, εἴπερ ἀληθὲς τὸ, « Εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα μου ἂν ᾔδειτε, » οἱ Ἱεροσολυμῖται πρὸς οὕς φησι· « Κἀμὲ οἴδατε, » οὐκ οἴδασι τὸν Πατέρα. Προσεπιτείνει δὲ τὴν εἰς τὸν τόπον ἀπορίαν καὶ ὁ Ἰωάννης ἐν τῇ Καθολικῇ Ἐπιστολῇ ταῦτα λέγων· « Ὁ ἀρνούμενος τὸν Πατέρα, καὶ τὸν Υἱόν· πᾶς γὰρ ὁ ἀρνούμενος τὸν Υἱὸν, οὐδὲ τὸν Πατέρα ἔχει· » εἰ γὰρ ὁ ἀρνούμενος τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ « ὁ ὁμολογῶν τὸν Υἱὸν, καὶ τὸν Πατέρα ἔχει, » δῆλον, ὅτι οἱ Ἱεροσολυμῖται, ὅσον ἐπὶ τῇ λέξει, τῷ μὴ γινώσκειν τὸν Πατέρα, ἀρνούμενοι τὸν Πατέρα, ἀρνοῦνται καὶ τὸν Υἱόν· εἰ δὲ ἀρνοῦνται τὸν Υἱὸν, πῶς τὸ, « Κἀμὲ οἴδατε, » ἀληθές; Πάλιν οἱ αὐτοὶ εἰ οἴδασι τὸν Υἱὸν, διὰ τὸ, « Καὶ ἐμὲ οἴδατε (ἐπεὶ ὁ ὁμολογῶν τὸν Υἱὸν, καὶ τὸν Πατέρα ἔχει), » ὁμολογοῦσι τὸν Πατέρα· εἰ δὲ ὁμολογοῦσι τὸν Πατέρα, πῶς ἀληθὲς τὸ, « Ἀλλ' ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε; » Λεκτέον δὲ πρὸς ταῦτα, ὅτι ὁ Σωτὴρ ὁτὲ μὲν περὶ ἑαυτοῦ ὡς περὶ ἀνθρώπου διαλέγεται, ὁτὲ δὲ ὡς περὶ θειοτέρας φύσεως, καὶ ἡνωμένης τῇ ἀγεννήτῳ τοῦ Πατρὸς φύσει. Ἐπὰν μὲν γὰρ λέγει, « Νῦν ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, » τοῦτό φησιν εἰδὼς τὸ ζητούμενον ἀναιρεθῆναι εἶναι οὐ Θεὸν, ἀλλὰ ἄνθρωπον· ἐὰν δὲ, « Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν, » καὶ, « Ἐγώ εἰμι ἡ ἀλήθεια καὶ ἡ ζωὴ, » καὶ, « Ἐγώ εἰμι ἡ ἀνάστασις, » καὶ τὰ τούτοις ὅμοια, οὐ περὶ τοῦ ζητουμένου ἀναιρεθῆναι ἀνθρώπου διδάσκει. Οὕτως οὖν καὶ ἐπὶ τῶν κατὰ τὸ παρὸν ἡμῖν ζητουμένων ἐκ τῆς συμφράσεως κατανοητέον, τὸ μὲν, « Κἀμὲ οἴδατε, καὶ οἴδατε πόθεν εἰμὶ, » περὶ τοῦ ἀνθρώπου ἑαυτοῦ διαλέγεται· τὸ δὲ, « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου, » περὶ τῆς θεότητος· τῷ μὲν γὰρ, « Κἀμὲ οἴδατε, καὶ οἴδατε πόθεν εἰμὶ, » ταῦτα προτέτακται· « Ἔλεγον οὖν τινες ἐκ τῶν Ἱεροσολυμιτῶν· Οὐχ οὗτός ἐστιν ὃν ζητοῦσιν ἀποκτεῖναι; Καὶ ἴδε παῤῥησίᾳ λαλεῖ, καὶ οὐδὲν αὐτῷ λέγουσι. Μήποτε ἀληθῶς ἔγνωσαν οἱ ἄρχοντες, ὅτι οὗτός ἐστιν ὁ Χριστός; ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν· ὁ δὲ Χριστὸς ὅταν ἔρχηται, οὐδεὶς γινώσκει

when the Christ comes, no one knows whence He is" (John 7:26–27); whereas the word, "Neither do you know Me," and what follows, was spoken to the Pharisees who had said to Him: "Thou bearest witness of Thyself; Thy witness is not true" (John 8:13). Nevertheless, both to the people of Jerusalem through the former words, and to the Pharisees through the words now being examined, He says: "You do not know the Father": to the people of Jerusalem through these words: "I am not come of Myself, but He that sent Me is true, Whom you know not; I know Him, because I am from Him, and He sent Me" (John 7:28–29); and to the Pharisees through the word: "Neither do you know Me, nor My Father; if you knew Me, you would know My Father also" (John 8:19). And one might reasonably inquire how, if the word is true, "If you knew Me, you would know My Father also," the people of Jerusalem, to whom He says, "You both know Me," do not know the Father. And John in his Catholic Epistle stretches still further the difficulty regarding the passage, saying these things: "He that denies the Father, denies the Son also; for whosoever denies the Son, the same has not the Father either" (1 John 2:22–23); for if he that denies the Father denies the Son also, and "he that confesses the Son has the Father also" (1 John 2:23), it is clear that the people of Jerusalem, so far as concerns the letter, by not knowing the Father, denying the Father, deny the Son also; and if they deny the Son, how is the word, "You both know Me," true? Again, if the same men know the Son, on account of the word, "You both know Me" (since he that confesses the Son has the Father also), they confess the Father; and if they confess the Father, how is the word true: "But He that sent Me is true, Whom you know not" (John 7:28)? Now to these things it must be said that the Saviour sometimes discourses concerning Himself as concerning a man, and sometimes as concerning a diviner nature, and one united to the unbegotten nature of the Father. For whenever He says, "But now you seek to kill Me, a man Who have spoken the truth to you" (John 8:40), He says this knowing that what is sought to be put to death is not God, but a man; whereas if He says, "I and the Father are one" (John 10:30), and, "I am the truth and the life" (John 14:6), and, "I am the resurrection" (John 11:25), and the things like these, He does not teach concerning the man sought to be put to death. Thus, therefore, in the case of the things at present inquired into by us as well, we must understand from the context that in the word, "You both know Me, and know whence I am" (John 7:28), He discourses concerning Himself as man; whereas in the word, "Neither do you know Me, nor My Father" (John 8:19), concerning His deity; for to the word, "You both know Me, and know whence I am," these things are prefixed: "Some therefore of them of Jerusalem said: Is not this He Whom they seek to kill? And lo, He speaks openly, and they say nothing unto Him. Can it be that the rulers indeed know that this is the Christ? Howbeit we know this man whence He is; but when the Christ comes, no one knows

Editors' notes and page, col. 525

Footnotes

(23) ‹anchor: not visible in the page foot› · call in col 526

Joan. VII, 26, 27.

John 7:26–27.

(printed under page 269)

(24) ‹anchor: not visible in the page foot› · call in col 526

Joan. VIII, 13.

John 8:13.

(printed under page 269)

(25) ‹anchor: not visible in the page foot› · call in col 526

Joan. VII, 28, 29.

John 7:28–29.

(printed under page 269)

(26) ‹anchor: not visible in the page foot› · call in col 526

Joan. II, 22.

John 2:22 [as printed].

(printed under page 269)

(27) ‹anchor: not visible in the page foot› · call in col 526

ibid.

Same place.

(printed under page 269)

(28) ‹anchor: Patrem habet› · call in col 526

I Joan. II, 23.

1 John 2:23.

(printed under page 269)

(29) ‹anchor: vos nescitis› · call in col 526

Joan. VII, 28.

John 7:28.

(printed under page 269)

(30) ‹anchor: vobis locutus sum› · call in col 526

Joan. VIII, 40.

John 8:40.

(printed under page 269)

(31) ‹anchor: Pater unum sumus› · call in col 526

Joan. X, 30.

John 10:30.

(printed under page 269)

(32) ‹anchor: veritas et vita› · call in col 526

Joan. XIV, 6.

John 14:6.

(printed under page 269)

(33) ‹anchor: Ego sum resurrectio› · call in col 526

Joan. XI, 25.

John 11:25.

(printed under page 269)

(34) ‹anchor: unde sim scitis› · call in col 526

Joan. VII, 28.

John 7:28.

(printed under page 269)

(35) ‹anchor: neque Patrem meum› · call in col 526

Joan. VIII, 19.

John 8:19.

(printed under page 269)

(36) ‹anchor: unde sit› · call in col 526

Joan. VII, 25 seq.

John 7:25 ff.

(printed under page 269)

(96) ‹anchor: τῇ ἀγεννήτῳ› · call in col 526

Ἡνωμένης τῇ ἀγεννήτῳ. Codex Regius, ἀγενήτῳ. Caeterum erronea haec videntur, neque enim natura divina θειοτέρα φύσις Filii unitur naturae ingenitae Patris, sed eadem est; non ἥνωται, sed ἡ αὐτή ἐστι.

"United to the unbegotten." The Royal codex has "ungenerated." But these words seem erroneous, for the divine nature, the "more divine nature" of the Son, is not united to the unbegotten nature of the Father, but is the same; it is not "united," but "is the same."

(printed under page 269)

(97) ‹anchor: ταῦτα προτέτακται› · call in col 526

Προτέτακται. Sic codex Bodleianus; Regius, προστέτακται.

"Are set before." So the Bodleian codex; the Royal has "are commanded."

(printed under page 269)

Footnotes

(37) ‹anchor: not visible in the page foot› · call in col 527

ibid. 13 seq.

Same place, 13 ff.

(printed under page 270)

(38) ‹anchor: not visible in the page foot› · call in col 527

Matth. XIII, 55.

Matthew 13:55.

(printed under page 270)

(39) ‹anchor: not visible in the page foot› · call in col 527

Joan. VIII, 14.

John 8:14.

(printed under page 270)

(40) ‹anchor: not visible in the page foot› · call in col 527

ibid. 19.

Same place, 19.

(printed under page 270)

(41) ‹anchor: not visible in the page foot› · call in col 527

Joan. VII, 28.

John 7:28.

(printed under page 270)

(42) ‹anchor: neque Patrem meum› · call in col 527

Joan. VIII, 19.

John 8:19.

(printed under page 270)

(43) ‹anchor: misit me, Pater› · call in col 527

ibid, 18.

Same place, 18.

(printed under page 270)

(44) ‹anchor: in primo Regum› · call in col 527

I Reg. II, 12.

1 Kings [1 Samuel] 2:12.

(97*) ‹anchor: not visible in the page foot› · call in col 527 Lege hic ἐπισταμένων ὅτι, expuncto ἦν· quinque autem abhinc lineis, corrige κἂν ἐγώ, pro, καὶ ἐγώ. EDIT. PATROL.

Read here "of those knowing that," deleting "was"; and five lines further on, correct to "even if I" in place of "and I." EDITORS OF THE PATROLOGIA.

(printed under page 270)

(98) ‹anchor: ἢ εἰ ἐξεδέχοντο περί› · call in col 527

Ἢ εἰ ἐξεδέχοντο. Sic codex Bodleianus; Regius, ἐπεὶ ἐξεδέχοντο.

"Or if they understood." So the Bodleian codex; the Royal has "since they understood."

(printed under page 270)

(99) ‹anchor: οἱ ἑτερόδοξοι› · call in col 527

Χρὴ μέντοι γε εἰδέναι, ὅτι οἱ ἑτερόδοξοι, etc. Cerdoniani, Marcionitae, Valentiniani, aliique ejusdem ζύμης haeretici. HUETIUS.

"But one must know that the heterodox," etc. The Cerdonians, Marcionites, Valentinians, and other heretics of the same leaven. HUET.

(printed under page 270)

(1) ‹anchor: [Interrogemus] enim› · call in col 527

Haec e Perionio.

These words are from Périon.

(printed under page 270)

Page

running head: ORIGENIS
marginal letters: A ei Pharisaei :; B At Pharisaeis; C manifeste ostendi; D mundi Effectorem
old-edition numerals: 283 after sim. »
other: facing Latin version, not set

PG 14:528

πόθεν ἐστί· » τοῦ δὲ, « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου, » ταῦτα· « Εἶπαν οὖν αὐτῷ οἱ Φαρισαῖοι· Σὺ περὶ σεαυτοῦ μαρτυρεῖς, ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής. Ἀπεκρίθη ὁ Ἰησοῦς, καὶ εἶπεν αὐτοῖς· Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου, ὅτι οἶδα πόθεν ἦλθον, καὶ ποῦ ὑπάγω· ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα· καὶ ἐὰν κρίνω δὲ ἐγὼ, ἡ κρίσις ἡ ἐμὴ ἀληθινή ἐστιν, ὅτι μόνος οὐκ εἰμὶ, ἀλλ' ἐγὼ καὶ ὁ πέμψας με Πατήρ. » Δῆλον οὖν ἐκ τούτων, ὅτι ὑπὸ μὲν τῶν Ἱεροσολυμιτῶν ἐλέγετο, « Τοῦτον οἴδαμεν πόθεν ἐστὶν, » ἀναφερόντων ἐπὶ τὸ ἐν Βηθλεὲμ αὐτὸν γεγενῆσθαι καὶ ἐπισταμένων ἦν, ὅτι οὗτος ἦν οὗ ἡ μήτηρ ἐλέγετο Μαρία, καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος, καὶ Ἰωάννης, καὶ Σίμων Ἰούδας· διόπερ καὶ μαρτυρεῖ τοῖς εἰρηκόσιν, « Οἴδαμεν πόθεν ἐστὶ, » διὰ τοῦ· « Κἀμὲ οἴδατε πόθεν εἰμί· » τοῖς δὲ Φαρισαίοις τὸ, « Καὶ ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἀληθής ἐστιν ἡ μαρτυρία μου· ὅτι οἶδα πόθεν ἦλθον, καὶ ποῦ ὑπάγω, » τῇ θειοτέρᾳ φύσει διαλεγόμενος ἔφασκε ταῦτα, καὶ, ὡς ἂν εἴποι τις, καθ' ὃ πρωτότοκος πάσης κτίσεως ἦν. Διόπερ τοῖς πρὸς ταῦτα πυθομένοις αὐτοῦ καὶ εἰρηκόσι, « Ποῦ ἐστιν ὁ Πατήρ σου; » ἀποκρίνεται, ὡς ἂν εἴποι τις, ἕτερος ὢν τοῦ λέγοντος, « Κἀμὲ οἴδατε, » καί φησι· « Καὶ οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου. » Κατὰ δὲ τὸ ταπεινὸν τῶν Φαρισαίων ἦν, ἤτοι μὴ νοεῖν, ὅτι περὶ τοῦ Θεοῦ τῶν ὅλων ἔλεγε τὸ, « Μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με Πατὴρ, » ἢ, εἰ ἐξεδέχοντο περὶ τοῦ Θεοῦ ταῦτα λέγεσθαι, νομίζειν, ὅτι ἐν τόπῳ ἐστὶν ὁ Θεὸς, καὶ διὰ τοῦτο ἀποκρίνεσθαι· « Ποῦ ἐστιν ὁ Πατήρ σου; » Χρὴ μέντοι γε εἰδέναι, ὅτι οἱ ἑτερόδοξοι νομίζουσι σαφῶς ἐντεῦθεν παρίστασθαι τὸ μὴ τὸν Θεὸν ᾧ ἐλάτρευον Ἰουδαῖοι Πατέρα εἶναι τοῦ Χριστοῦ. Εἰ γὰρ τοῖς Φαρισαίοις λατρεύουσι τῷ Δημιουργῷ, φασὶν, ἔλεγεν ὁ Σωτὴρ, « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου, » σαφὲς, ὅτι ἕτερον ὄντα τοῦ Δημιουργοῦ τὸν Πατέρα Ἰησοῦ, Φαρισαῖοι οὐκ ᾔδεσαν. Ἀλλ' οὐδὲ Ἱεροσολυμῖται, οἷς προειρήκει, « Ἀλλ' ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε, » ταῦτα λέγουσιν, ἅτε μὴ ἀνεγνωκότες τὰς θείας Γραφὰς, μηδὲ τὴν συνήθειαν τῆς ἐν αὐταῖς λέξεως τετηρηκότες. Κἂν γὰρ διεξοδεύειν τις δύνηται τὰ περὶ Θεοῦ, ἐκ πατέρων μεμαθηκὼς, ὅτι τούτῳ λατρεύειν μόνῳ δεῖ, μὴ βιοῖ δὲ καλῶς, τοῦτόν φασιν οὐκ ἔχειν γνῶσιν Θεοῦ. Εἴ τις γοῦν ἄλλος ᾔδει τὰ περὶ τοῦ Δημιουργοῦ καὶ τῆς ἱερατικῆς αὐτοῦ θεραπείας, δῆλον, ὅτι καὶ οἱ Ἠλεὶ τοῦ ἱερέως υἱοὶ, παρὰ τῇ λατρείᾳ ἀνατεθραμμένοι· ἀλλ' ὅμως, ἐπεὶ ἥμαρτον, γέγραπται ταῦτα περὶ αὐτῶν ἐν τῇ τῶν Βασιλειῶν πρώτῃ· « Καὶ οἱ υἱοὶ Ἠλεὶ, υἱοὶ λοιμοὶ, οὐκ ἔγνωσαν τὸν Κύριον. » Πευσώμεθα γὰρ τῶν ἑτεροδόξων, εἰ μὴ περὶ τοῦ Δημιουργοῦ

whence He is" (John 7:25–27); and to the word, "Neither do you know Me, nor My Father," these things: "The Pharisees therefore said unto Him: Thou bearest witness of Thyself; Thy witness is not true. Jesus answered and said unto them: Even if I bear witness of Myself, My witness is true, because I know whence I came, and whither I go; you judge after the flesh; I judge no man. Yea and if I judge, My judgement is true, because I am not alone, but I and the Father that sent Me" (John 8:13–16). It is clear, therefore, from these things that by the people of Jerusalem it was said, "We know this man whence He is," referring to His having been born in Bethlehem, and knowing that this was He Whose mother was called Mary, and His brothers James, and John, and Simon, and Judas (Matt. 13:55); wherefore He also bears witness to those who had said, "We know whence He is," through the word: "You both know Me, and know whence I am" (John 7:28); whereas to the Pharisees, in the word, "Even if I bear witness of Myself, My witness is true; because I know whence I came, and whither I go" (John 8:14), discoursing in His diviner nature He declared these things, and, as one might say, in so far as He was firstborn of all creation (Col. 1:15). Wherefore to those who inquired of Him in reply to these things and said, "Where is Thy Father?" He answers, as one might say, being other than He Who says, "You both know Me," and says: "You know neither Me, nor My Father" (John 8:19). And it was in accordance with the lowmindedness of the Pharisees either not to understand that He spoke concerning the God of the universe the word, "The Father that sent Me bears witness of Me" (John 8:18), or, if they took these things to be spoken concerning God, to suppose that God is in a place, and on this account to answer: "Where is Thy Father?" Yet one must know that the heterodox suppose that from this it is clearly established that the God Whom the Jews worshipped is not the Father of Christ. For if to the Pharisees who worshipped the Demiurge, they say, the Saviour said, "Neither do you know Me, nor My Father," it is clear that the Pharisees did not know the Father of Jesus, as being other than the Demiurge. Nay, nor did the people of Jerusalem, to whom He had said before, "But He that sent Me is true, Whom you know not" (John 7:28)—they say these things inasmuch as they have not read the divine Scriptures, nor observed the usage of the expression in them. For even if someone is able to go through in detail the matters concerning God, having learned from his fathers that one must worship Him alone, yet does not live well, they say that this man has not knowledge of God. If anyone else, at all events, knew the matters concerning the Demiurge and His priestly service, it is clear that the sons of Eli the priest also did, having been brought up beside the worship; nevertheless, since they sinned, these things are written concerning them in the first book of Kings: "And the sons of Eli, pestilent sons, knew not the Lord" (1 Sam. 2:12). For let us inquire of the heterodox whether it is not concerning the

Editors' notes and page, col. 528

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running head: ORIGENIS
marginal letters: A πόθεν ἐστί· »; B διόπερ καὶ; C ταῦτα λέγεσθαι,; D βιοῖ δὲ
old-edition numerals: (none)
other: column number misprinted as 523; begins and ends mid-sentence
other: the word Δημιουργοῦ was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 529

PG 14:529

γέγραπται τό· « Οὐκ ἔγνωσαν τὸν Κύριον· » καὶ ἀποκρινομένων, ὅτι περὶ τοῦ Δημιουργοῦ ἐστι ταῦτα, ζητήσομεν (f. σωμ-) διὰ τί εἴρηται περὶ τῶν υἱῶν Ἠλεί· « Οὐκ ἔγνωσαν τὸν Κύριον· » πότερον διὰ τοὺς περὶ Θεοῦ τοῦ Δημιουργοῦ λόγους, ἢ διὰ τὴν πονηρίαν αὐτῶν. Σαφὲς δὲ, ὅτι διὰ τὴν πονηρίαν λέγονται μὴ ἐγνωκέναι τὸν Κύριον· καὶ οὐ περὶ τῶν υἱῶν Ἠλεὶ μόνον ἔστι τοῦτο εὑρεῖν, ἀλλὰ καὶ περὶ ἄλλων βασιλευσάντων ἐν Ἰσραὴλ καὶ Ἰούδα ἁμαρτωλῶν. Οὕτω τοίνυν καὶ οἱ Φαρισαῖοι τὸν Πατέρα οὐκ ᾔδεσαν· οὐδὲ γὰρ ἐβίουν κατὰ τὸ τοῦ Δημιουργοῦ βούλημα. Ἔστι δὲ καὶ ἄλλο σημαινόμενον τοῦ γινώσκειν τὸν Θεὸν, ἑτέρου ὄντος τοῦ γινώσκειν τὸν Θεὸν παρὰ τὸ πιστεύειν ψιλῶς εἰς τὸν Θεὸν, ὡς δῆλον ἐκ τοῦ· « Ὅσα ὁ νόμος λαλεῖ, τοῖς ἐν τῷ νόμῳ λαλεῖ αὐτό [f. αὐτά]. » Ἢ δῆλον, ὅτι καὶ τοὺς προφήτας, ὧν τὰ ῥήματα, ὡς ἐν ἄλλοις ἀπεδείξαμεν, νόμος λέγεται· εἴρηται τοίνυν ἐν Ψαλμοῖς· « Σχολάσατε, καὶ γνῶτε, ὅτι ἐγώ εἰμι ὁ Θεός. » Τίς δ' οὐκ ἂν ὁμολογήσαι πιστεῦσαι γεγράφθαι ταῦτα λαῷ πιστεύοντι εἰς τὸν Δημιουργὸν, ὅντινα γνῶναι οὐκ ἔστι μὴ σχολάσαντα, καὶ ἐκκαθάραντα τὸν νοῦν, τῶν νοούντων καὶ θειοτέροις ὀφθαλμοῖς βλεπόντων τὸν Θεὸν, διὰ τὸ καθαρὰν τὴν καρδίαν πεποιηκέναι, τῆς χάριτος ταύτης ἀξιουμένων, ὡς ὁ Σωτὴρ μαρτυρεῖ λέγων· « Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται; » Ἅμα δὲ καὶ πρὸς τὸ, « Οὐδεὶς ἔγνω τὸν Πατέρα εἰ μὴ ὁ Υἱὸς, » φήσομεν, ὅτι οὐ ταυτόν ἐστι τὸ γινώσκειν τὸν Πατέρα, καὶ πιστεύειν αὐτῷ. Οὐ μάχεται οὖν τὸ, « Οὐδεὶς ἔγνω τὸν Πατέρα εἰ μὴ ὁ Υἱὸς, » τῷ· « Ἐπίστευσε δὲ Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. » Εἰ δέ τις οἴεται ἡμᾶς βιάζεσθαι λέγοντας μὴ ταυτὸν εἶναι τὸ πιστεύειν τῷ γινώσκειν, καὶ ἐνδέχεσθαι πιστεύειν μὲν, οὐκ ἔχειν δὲ γνῶσιν τοῦ πιστευομένου ὑπ' αὐτοῦ, τοῦ Ἰησοῦ ἀκουσάτω λέγοντος πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους· « Ἐὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. » Παρατήρει γὰρ, ὅτι πρὸ τοῦ, « Ἐὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν, » γέγραπται· « Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πιστεύοντας αὐτῷ Ἰουδαίους· » καὶ ἃ ἔλεγεν ἦν· « Ἐὰν μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, γνώσεσθε τὴν ἀλήθειαν. » Πολὺ δὲ διαφέρει τὸ πρὸς τῷ πιστεύειν ἐγνωκέναι, τοῦ πιστεύειν μόνον· « Ὧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ πίστις ἐν τῷ αὐτῷ Πνεύματι. » Καὶ ταῦτα μὲν ὑπὲρ τοῦ παραστῆσαι ἕτερον εἶναι τὸ γινώσκεσθαι τὸν Θεὸν τοῦ πιστεύεσθαι. Ὡς δὲ πρὸς τὸ ἀκριβὲς καὶ τοῦτο τοῖς εἰρημένοις προσαποδώσομεν, ὅτι πρὸς οὕς φησιν, « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου, » Φαρισαίους, εὐλόγως ἂν εἶπέ τις· Ἀλλ' οὐδὲ πιστεύετε εἰς τὸν Πατέρα μου· τῷ γὰρ ἀποσταλέντι ἀπὸ τοῦ Πατρὸς οὐκ ἐπίστευσαν· « Ὁ δὲ ἀρνούμενος τὸν Υἱὸν, » οὐδαμῶς « τὸν Πατέρα ἔχει· » καὶ οὐδαμῶς φημι, ὅτι οὔτε κατὰ πίστιν, οὔτε κατὰ γνῶσιν. Ὅρα δὲ εἰ μὴ καὶ ἄλλως ἡ Γραφὴ τοὺς ἀνακεκραμένους

Demiurge that the word is written: "They knew not the Lord" (1 Sam. 2:12); and when they answer that these things are concerning the Demiurge, we shall inquire wherefore it has been said concerning the sons of Eli: "They knew not the Lord": whether on account of the doctrines concerning God the Demiurge, or on account of their wickedness. And it is clear that on account of their wickedness they are said not to have known the Lord; and not concerning the sons of Eli alone is it possible to find this, but also concerning others who reigned in Israel and Judah as sinners. Thus, therefore, the Pharisees also did not know the Father; for neither did they live according to the will of the Demiurge. And there is also another meaning of knowing God, knowing God being other than merely believing in God, as is clear from the word: "Whatsoever things the law speaks, it speaks to them that are under the law" (Rom. 3:19). Or is it clear that it includes the prophets also, whose words, as we have demonstrated elsewhere, are called law? Now it has been said in the Psalms: "Be still, and know that I am God" (Ps. 45:11). And who would not confess that he believes these things to have been written to a people believing in the Demiurge, Whom it is not possible to know without having been still and having thoroughly purified the mind, since those who understand and with diviner eyes behold God, because they have made their heart pure, are counted worthy of this grace, as the Saviour bears witness saying: "Blessed are the pure in heart, for they shall see God" (Matt. 5:8)? And at the same time, regarding the word also, "No one knew the Father save the Son" (Matt. 11:27), we shall say that it is not the same thing to know the Father and to believe Him. Therefore the word, "No one knew the Father save the Son," does not conflict with the word: "And Abraham believed God, and it was reckoned unto him for righteousness" (Gen. 15:6; Rom. 4:3; Gal. 3:6). And if anyone supposes that we force the meaning in saying that believing is not the same thing as knowing, and that it is possible to believe indeed, yet not to have knowledge of Him Who is believed by him, let him hear Jesus saying to the Jews who had believed Him: "If you abide in My word, you shall know the truth, and the truth shall make you free" (John 8:31–32). For observe closely that before the word, "If you abide in My word, you shall know the truth," it is written: "Jesus therefore said to those Jews who believed Him" (John 8:31); and what He said was: "If you abide in My word, you shall know the truth." And to have come to know in addition to believing differs greatly from believing alone: "For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, to another faith in the same Spirit" (1 Cor. 12:8–9). And these things indeed in order to establish that for God to be known is other than for Him to be believed. And by way of exactness we shall add this also to what has been said, that to the Pharisees to whom He says, "Neither do you know Me, nor My Father" (John 8:19), one might reasonably have said: Nay, neither do you believe in My Father; for they did not believe Him Who was sent from the Father; and "he that denies the Son" in no wise "has the Father" (1 John 2:23); and I say "in no wise," because neither according to faith, nor according to knowledge. And see whether in another way as well the Scripture does not say that those who have been mingled

Editors' notes and page, col. 529

Footnotes

(45) ‹anchor: not visible in the page foot› · call in col 530

Rom. III, 19.

Romans 3:19.

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(46) ‹anchor: not visible in the page foot› · call in col 530

Psal. XLV, 10.

Psalm 45[46]:10.

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(47) ‹anchor: testatur Dominus dicens› · call in col 530

Matth. V, 8.

Matthew 5:8.

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(48) ‹anchor: in eo dicto› · call in col 530

Matth. XI, 27.

Matthew 11:27.

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(49) ‹anchor: illi ad justitiam› · call in col 530

Gen. XV, 6; Rom. IV, 3; Galat. III, 6; Jac. II, 23.

Genesis 15:6; Romans 4:3; Galatians 3:6; James 2:23.

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(50) ‹anchor: crediderant, Judaeos› · call in col 530

Joan. VIII, 31, 32.

John 8:31–32.

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(51) ‹anchor: in eodem Spiritu› · call in col 530

I Cor. XII, 8, 9.

1 Corinthians 12:8–9.

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(52) ‹anchor: neque Patrem meum› · call in col 530

Joan. VIII, 19.

John 8:19.

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Footnotes

(53) ‹anchor: not visible in the page foot› · call in col 531

I Joan. II, 23.

1 John 2:23.

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(54) ‹anchor: not visible in the page foot› · call in col 531

Gen. II, 23.

Genesis 2:23.

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(55) ‹anchor: not visible in the page foot› · call in col 531

Gen. IV, 1.

Genesis 4:1.

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(56) ‹anchor: not visible in the page foot› · call in col 531

Ephes. V, 32.

Ephesians 5:32.

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(57) ‹anchor: not visible in the page foot› · call in col 531

I Cor. VI, 16, 17.

1 Corinthians 6:16–17.

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(58) ‹anchor: sermo dicens› · call in col 531

Joan. VIII, 19.

John 8:19.

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(59) ‹anchor: agniti a Deo› · call in col 531

Galat. IV, 9.

Galatians 4:9.

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(60) ‹anchor: qui sunt ejus› · call in col 531

II Tim. II, 19.

2 Timothy 2:19.

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(61) ‹anchor: de manu Patris› · call in col 531

Joan. X, 28, 29.

John 10:28–29.

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(62) ‹anchor: neque Patrem meum› · call in col 531

Joan. VIII, 19.

John 8:19.

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Ἀνθρώπου καὶ Κυρίου. Ita codex Bodleianus. In Regio deest καί.

"Of man and of the Lord." So the Bodleian codex. In the Royal, "and" is missing.

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Φησί. Deest in codice Regio.

"He says." It is missing in the Royal codex.

(printed under page 272)

(4) ‹anchor: τοῖς ἑτεροδόξοις› · call in col 531

Καὶ ἔστι γε τοῖς ἑτεροδόξοις. Cerdoniani, et Marcionitae, quos hic lacessit, Δημιουργόν cognitum, Christi Patrem ignotum opinabantur. Epiphanius haer. XLI, cap. 1, et XLII, cap. 2. Mox pro χαριζομένων αὐτοῖς, legendum videtur χαριζόμενοι αὐτοῖς, vel χαριζομένων ἡμῶν αὐτοῖς.

"And it is possible for the heterodox." The Cerdonians and Marcionites, whom he attacks here, held that the Demiurge was known and the Father of Christ unknown. Epiphanius, Heresy 41, ch. 1, and 42, ch. 2. Just after, in place of "of those granting to them," one should apparently read "granting to them," or "while we grant to them."

(printed under page 272)

(5) ‹anchor: οὐκ ἔστιν ἀληθές› · call in col 531

Ὅπερ τάχα οὐκ ἔστιν ἀληθές, etc. Sic habent omnes ms. Negandi particulam praetermisit Ferrarius, et quae proxime sequuntur aliter legit. Perionius autem priorem illam pericopes partem neglexit. Τὸ οὐκ retinuimus, ita volente sensu. Loci autem totius haec est sententia : Ac heterodoxis quidem gratificantes concedere possumus Moysen et prophetas Patrem non cognovisse (quod tamen fortasse verum non est; nam si Patrem non agno- (continues)

"Which perhaps is not true," etc. So all the manuscripts have it. Ferrarius left out the negative particle and read what immediately follows differently. Périon, for his part, neglected that first part of the passage. We have kept the "not," as the sense requires. The meaning of the whole place is this: and to gratify the heterodox we may grant that Moses and the prophets did not know the Father (which, however, is perhaps not true; for if they did not ac- (continues)

(printed under page 272)

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running head: ORIGENIS
marginal letters: A Filium, is; B mum quidem; C commisceri et; D in quantum
old-edition numerals: 285 before Adam
other: facing Latin version, not set

PG 14:532

τινὶ καὶ ἑνωθέντας γινώσκειν ἐκεῖνό φασιν, ᾧ ἀνεκράθησαν καὶ κεκοινωνήκασι· πρὸ δὲ τῆς τοιαύτης ἑνώσεως καὶ κοινωνίας, κἂν τοὺς λόγους καταλαμβάνωσι περί τινος, οὐ γινώσκουσιν ἐκεῖνο. Ὁ γοῦν Ἀδὰμ περὶ τῆς Εὔας λέγων, « Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου, καὶ σὰρξ ἐκ τῆς σαρκός μου, » οὐκ ᾔδει τὴν γυναῖκα· ὅτε γὰρ αὐτῇ ἐκολλήθη, τότε εἴρηται· « Ἔγνω δὲ Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ. » Καὶ εἴ τίς γε προσκόπτοι διὰ τὸ παρειληφέναι ἡμᾶς εἰς τὴν περὶ Θεοῦ γνῶσιν παράδειγμα τὸ, « Ἔγνω δὲ Ἀδὰμ τὴν γυναῖκα αὐτοῦ, » πρῶτον μὲν τῷ, « Τὸ μυστήριον τοῦτο μέγα ἐστὶν » ἐπιστησάτω· δεύτερον δὲ ἀντιπαραθέτω τὸ περὶ ἄῤῥενος καὶ θηλείας λεγόμενον παρὰ τῷ Ἀποστόλῳ (τῇ αὐτῇ λέξει χρῆται περὶ ἀνθρώπου καὶ Κυρίου)· « Ὁ κολλώμενος, » φησὶ, « τῇ πόρνῃ ἓν σῶμά ἐστι· καὶ ὁ κολλώμενος τῷ Κυρίῳ ἓν πνεῦμά ἐστιν. » Ἐγνωκέτω μὲν οὖν ὁ κολλώμενος τῇ πόρνῃ τὴν πόρνην, καὶ ὁ κολλώμενος τῇ γυναικὶ τὴν γυναῖκα, μᾶλλον δὲ τούτου καὶ ἁγίως ἐγνωκέτω ὁ κολλώμενος τῷ Κυρίῳ τὸν Κύριον. Εἰ δὲ τοῦθ' οὕτως ἔχει, Φαρισαῖοι τὸν Πατέρα οὐκ ᾔδεσαν, οὐδὲ τὸν Υἱὸν, καὶ ἀληθὴς ἦν ὁ λέγων· « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου. » Εἰ δὲ μὴ οὕτως ἐκλαμβάνοιμεν, λέγω δὲ κατὰ τὴν τελευταίαν ἐκδοχὴν, τὸ γινώσκειν, ἀντὶ τοῦ, ἀνακεκράσθαι καὶ ἡνῶσθαι, διηγείσθω τις τὸ, « Νῦν δὲ γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ τοῦ Θεοῦ, » καὶ τό· « Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ· » κατὰ γὰρ ἡμᾶς ἔγνω Κύριος τοὺς ὄντας αὐτοῦ ἀνακραθεὶς αὐτοῖς, καὶ μεταδεδωκὼς αὐτοῖς τῆς ἑαυτοῦ θειότητος, καὶ ἀνειληφὼς αὐτοὺς, ὡς ἡ τοῦ Εὐαγγελίου λέξις φησὶν, εἰς τὴν ἑαυτοῦ χεῖρα, ἐν τῇ χειρὶ τοῦ Πατρὸς ὄντων τῶν εἰς τὸν Σωτῆρα πεπιστευκότων· διὸ καὶ εἰ μὴ πέσοιεν ἀπ' αὐτῆς, ἑαυτοὺς μακρύνοντες ἀπὸ τῆς χειρὸς τοῦ Θεοῦ, οὐχ ἁρπαγήσονται· οὐδεὶς γὰρ ἁρπάζει ἐκ τῆς χειρὸς τοῦ Πατρός. Μετὰ ταῦτα ζητήσεις εἰς τὸ αὐτὸ, λέγω δὲ, « Οὔτε ἐμὲ οἴδατε, οὐδὲ (f. οὔτε) τὸν Πατέρα μου, » εἰ ἔστι γινώσκοντά τινα τὸν Θεὸν μὴ γινώσκειν τὸν Πατέρα· εἰ γὰρ ἑτέρα αὐτοῦ ἐπίνοιά ἐστι, καθ' ὃ ἔστι Πατὴρ, καὶ ἑτέρα καθ' ὃ ἐστιν ὁ Θεὸς, τάχα ἔστι τινὰ γινώσκειν μὲν τὸν Θεὸν, μὴ γινώσκειν δὲ τὸν Πατέρα, παρὰ τὸ εἶναι αὐτὸν Θεὸν, μὴ γινώσκειν δὲ τὸν Πατέρα. Φησὶν οὖν ὁ Σωτὴρ μετὰ τὴν ἀνάστασιν τῇ Μαρίᾳ· « Πορεύου δὲ πρὸς τοὺς ἀδελφούς μου, καὶ εἰπὲ αὐτοῖς· Πορεύομαι πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν. » Καὶ ἔστι γε τοῖς ἑτεροδόξοις λέγειν χαριζομένων αὐτοῖς, ὅτι οὐκ ἔγνωσαν τὸν Πατέρα Μωϋσῆς καὶ οἱ προφῆται· ὅπερ τάχα οὐκ ἔστιν ἀληθὲς, ὅτι πάντως

with something and united to it know that with which they have been mingled and have had fellowship; whereas before such union and fellowship, even though they grasp the accounts concerning something, they do not know that thing. Adam, at all events, saying concerning Eve, "This is now bone of my bones, and flesh of my flesh" (Gen. 2:23), did not yet know his wife; for when he was joined to her, then it is said: "And Adam knew Eve his wife" (Gen. 4:1). And if indeed anyone should take offence because we have taken as an example for the knowledge concerning God the word, "And Adam knew his wife," first let him attend to the word, "This mystery is great" (Eph. 5:32); and second, let him set beside it what is said in the Apostle concerning male and female (he uses the same word concerning a man and the Lord): "He that is joined," he says, "to the harlot is one body; and he that is joined to the Lord is one spirit" (1 Cor. 6:16–17). Let him that is joined to the harlot, then, have known the harlot, and him that is joined to his wife have known his wife, and much more than this and holily let him that is joined to the Lord have known the Lord. And if this is so, the Pharisees did not know the Father, nor the Son, and He Who said, "Neither do you know Me, nor My Father" (John 8:19), was true. And if we should not take "knowing" in this way—I mean according to the last interpretation, instead of having been mingled and united—let someone expound the word, "But now, having come to know God, or rather having been known by God" (Gal. 4:9), and the word: "The Lord knew those who are His" (2 Tim. 2:19); for according to us the Lord knew those who are His, having been mingled with them, and having imparted to them of His own divinity, and having taken them up, as the text of the Gospel says, into His own hand, since those who have believed in the Saviour are in the hand of the Father; wherefore also, unless they fall from it, removing themselves far from the hand of God, they shall not be snatched away; for no one snatches out of the hand of the Father (John 10:28–29). After these things you will inquire regarding the same passage—I mean, "Neither do you know Me, nor My Father" (John 8:19)—whether it is possible for someone who knows God not to know the Father; for if there is one conception of Him in so far as He is Father, and another in so far as He is God, perhaps it is possible for someone to know God indeed, yet not to know the Father, by reason of His being God, while not knowing the Father. The Saviour, then, says after the resurrection to Mary: "But go to My brethren, and say unto them: I go unto My Father and your Father, and My God and your God" (John 20:17). And it is indeed possible, making a concession to them, to say to the heterodox that Moses and the prophets did not know the Father—which perhaps is not true, because by all

Editors' notes and page, col. 532

Footnotes

(2) ‹anchor: περὶ ἀνθρώπου καὶ Κυρίου› · call in col 532

Ἀνθρώπου καὶ Κυρίου. Ita codex Bodleianus. In Regio deest καί.

"Of a man and the Lord." So the Bodleian codex. In the Royal codex "and" is missing.

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(3) ‹anchor: φησὶ, « τῇ πόρνῃ› · call in col 532

Φησί. Deest in codice Regio.

"He says." It is missing in the Royal codex.

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(4) ‹anchor: τοῖς ἑτεροδόξοις› · call in col 532

"And it is indeed possible for the heterodox." The Cerdonians and Marcionites, whom he attacks here, held that the Demiurge was known and the Father of Christ unknown. Epiphanius, Heresies XLI, ch. 1, and XLII, ch. 2. Just after, for χαριζομένων αὐτοῖς, it seems we should read χαριζόμενοι αὐτοῖς, or χαριζομένων ἡμῶν αὐτοῖς.

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(5) ‹anchor: ὅπερ τάχα οὐκ ἔστιν ἀληθὲς› · call in col 532

"Which perhaps is not true," etc. So all the manuscripts have it. Ferrarius left out the negative particle and read what immediately follows differently. Perionius, for his part, neglected that first part of the passage. We have kept the οὐκ, as the sense requires. The meaning of the whole place is this: And indeed, to oblige the heterodox, we can grant that Moses and the prophets did not know the Father (which, however, is perhaps not true; for if they did not know

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Page

running head: ORIGENIS
marginal letters: A τινὶ καὶ; B φησὶ, « τῇ; C τοὺς, ὡς; D εἰπὲ αὐτοῖς·
old-edition numerals: (none)
other: begins and ends mid-sentence
other: the word πάντως was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 533

PG 14:533

ὁ μὴ ἐγνωκὼς τὸν Πατέρα οὐκ ἔγνω τὸν Υἱόν· ὁ μὲν γὰρ Υἱὸς ἔγνω τὸν Πατέρα, ὁ δὲ θεράπων τὸν Κύριον· καὶ ὥσπερ οὐκ ἂν ἀσεβήσαιμεν λέγοντες, ὅτι ὁ Υἱὸς οὐκ ἔγνω τὸν Κύριον· Υἱὸς γὰρ ὢν οὐ πεπείραται τοῦ Πατρὸς δεσπότου· οὕτω τηροῦντες τὸν αὐτὸν Θεὸν, οὐδὲν ἄτοπον παραδεξόμεθα λέγοντες, ὅτι τῷ μὲν Υἱῷ ἔπρεπε γινώσκειν τὸν Πατέρα, τῷ δὲ θεράποντι τὸν Κύριον, καὶ οὔτε ὁ θεράπων ἔγνω τὸν Πατέρα, οὔτε ὁ Υἱὸς τὸν Κύριον. Μυρίων γοῦν οὐσῶν εὐχῶν ἀναγεγραμμένων ἐν τοῖς Ψαλμοῖς, καὶ τοῖς προφήταις, ἀλλὰ καὶ τῷ νόμῳ, οὐ πάνυ τι εὕρομεν εὐξάμενόν τινα, καὶ λέγοντα τὸν Θεὸν Πατέρα· καὶ γὰρ εὐχόμενοι τῷ Θεῷ οὐ λέγουσι, Πάτερ· τάχα ἐπεὶ οὐκ ἔγνωσαν τὸν Πατέρα· εὔχονται δὲ αὐτῷ ὡς Θεῷ καὶ Κυρίῳ, περιμένοντες τὸν τὸ πνεῦμα τῆς υἱοθεσίας ἐκχέοντα οὐκ ἔλαττον ἐπ' ἐκείνους ἢ ἐπὶ τοὺς μετὰ τὴν παρουσίαν εἰς Θεὸν δι' αὐτοῦ πιστεύοντας· εἰ μὴ ἄρα ἡ νοητὴ αὐτοῖς γεγένηται ἐπιδημία Χριστοῦ, καὶ ἔσχον ποτὲ τελειωθέντες τὸ τῆς υἱοθεσίας πνεῦμα· ἐν ἀποῤῥήτῳ δὲ καὶ οὐ γνωστῶς πᾶσιν ἔλεγον ἢ ἔγραφον τὸν Θεὸν Πατέρα, ἵνα μὴ προκαταλάβωσι τὴν διὰ τοῦ Ἰησοῦ ἐκκενουμένην παντὶ τῷ κόσμῳ χάριν, πάντας καλοῦντος ἐπὶ τὴν υἱοθεσίαν, ἵνα διηγήσηται τὸ ὄνομα τοῦ Θεοῦ τοῖς ἀδελφοῖς αὐτοῦ, καὶ ἐν μέσῳ Ἐκκλησίας ὑμνήσῃ τὸν Πατέρα κατὰ τὸ γεγραμμένον· « Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ Ἐκκλησίας ὑμνήσω σε. » Ὅτι μέντοι γε ὁ αὐτός ἐστι Θεὸς τῶν προφητῶν, καὶ τοῦ κόσμου δημιουργὸς, πολλαχόθεν μὲν ἔστι θεωρῆσαι· ἀρκεῖ δὲ ἐπὶ τοῦ παρόντος θεωρῆσαι τήν τε Στεφάνου ἀπὸ τῶν Πράξεων πρὸς τὸν λαὸν δημηγορίαν, οὕτω λέγοντος· « Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε· Ὁ Θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ, πρὶν ἢ οἰκῆσαι αὐτὸν ἐν Χαῤῥάν· καὶ εἶπε πρὸς αὐτόν· Ἔξελθε ἐκ τῆς γῆς σου, καὶ ἐκ τῆς συγγενείας σου, » καὶ τὰ ἑξῆς· δι' ὅλου γὰρ τοῦ λόγου ἀναντιῤῥήτως ἔστι μαθεῖν, τὸν τῶν προφητῶν Θεὸν, Πατέρα εἶναι Χριστοῦ Ἰησοῦ, καὶ ἐκ τῆς πρὸς Ῥωμαίους Ἐπιστολῆς τοῦ Ἀποστόλου ἐν τούτοις· « Παῦλος, δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος, ἀφωρισμένος εἰς Εὐαγγέλιον Θεοῦ, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν Γραφαῖς ἁγίαις, περὶ τοῦ Υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα, τοῦ ὁρισθέντος Υἱοῦ Θεοῦ ἐν δυνάμει, κατὰ Πνεῦμα ἁγιωσύνης, ἐξ ἀναστάσεως νεκρῶν Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, δι' οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν, εἰς ὑπακοὴν πίστεως ἐν

means he who has not known the Father did not know the Son—for the Son indeed knew the Father, and the servant the Lord; and just as we would not be impious in saying that the Son did not know the Lord—for being a Son He has not experienced the Father as master—so, keeping the same God, we shall admit nothing absurd in saying that it befitted the Son indeed to know the Father, and the servant to know the Lord, and neither did the servant know the Father, nor the Son the Lord. Although, at all events, there are ten thousand prayers recorded in the Psalms, and the prophets, and the law as well, we have not at all found anyone praying and calling God Father; for indeed when praying to God they do not say, Father: perhaps since they did not know the Father; but they pray to Him as God and Lord, awaiting Him Who pours out the spirit of adoption (Rom. 8:15, 23) no less upon them than upon those who after His coming believe in God through Him; unless indeed the intelligible sojourning of Christ took place for them, and having been made perfect they once had the spirit of adoption, while in secret and not openly to all did they speak or write of God as Father, lest they should anticipate the grace poured out through Jesus upon the whole world, Who calls all to adoption, that He may declare the name of God to His brethren, and in the midst of the Church sing praise to the Father according to what is written: "I will declare Thy name unto My brethren, in the midst of the Church will I sing praise unto Thee" (Ps. 21:23). Yet that the same One is God of the prophets and Creator of the world, it is possible to behold from many places; and it suffices for the present to behold both the public address of Stephen to the people from the Acts, speaking thus: "Men, brethren, and fathers, hearken: The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran, and said unto him: Get you out of your land, and from your kindred" (Acts 7:2–3), and what follows; for throughout the whole discourse it is possible indisputably to learn that the God of the prophets is the Father of Christ Jesus; and from the Epistle of the Apostle to the Romans in these words: "Paul, a servant of Jesus Christ, a called apostle, separated unto the Gospel of God, which He promised afore through His prophets in the holy Scriptures, concerning His Son, Who was born of the seed of David according to the flesh, Who was declared the Son of God in power, according to the Spirit of holiness, by the resurrection of the dead, Jesus Christ our Lord, through Whom we received grace and apostleship, unto obedience of faith among

Editors' notes and page, col. 533

Footnotes

(63) ‹anchor: not visible in the page foot› · call in col 534

Joan. XX, 17.

John 20:17.

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(64) ‹anchor: not visible in the page foot› · call in col 534

Rom. VIII, 23.

Romans 8:23.

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(65) ‹anchor: laudabo te› · call in col 534

Psal. XXI, 23.

Psalm 21[22]:23.

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(66) ‹anchor: hunc in modum dicentis› · call in col 534

Act. VII, 2 seq.

Acts 7:2 ff.

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(67) ‹anchor: Romanos, in his› · call in col 534

Rom. I, 1, 2 seq.

Romans 1:1–2 ff.

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(6) ‹anchor: not visible in the page foot› · call in col 534

Παραδεξόμεθα. Ita habet codex Bodleianus; Regius, παραδεξάμεθα, male.

"We shall accept." So the Bodleian codex has it; the Royal, wrongly, "we accepted."

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(7) ‹anchor: not visible in the page foot› · call in col 534

Εὐξάμενον. Sic codex Bodleianus; Regius, εὐξόμενον, male.

"Having prayed." So the Bodleian codex; the Royal, wrongly, "about to pray."

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Καὶ γὰρ εὐχόμενοι τῷ Θεῷ οὐ λέγουσι, Πάτερ. Sic hunc locum, in Regio codice luxatum, sanitati restituunt codd. Bodleianus et Barberinus.

"For even when praying to God they do not say, Father." So the Bodleian and Barberini codices restore to health this passage, which is dislocated in the Royal codex.

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(9) ‹anchor: not visible in the page foot› · call in col 534

Δι' αὐτοῦ πιστεύοντας. Sic codex Bodleianus, optime; Regius, male, διὰ τοὺς πιστεύοντας.

"Believing through him." So the Bodleian codex, very well; the Royal, wrongly, "because of those believing."

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(10) ‹anchor: παντὶ τῷ κόσμῳ χάριν› · call in col 534

Ἐκκενουμένην. Omnino legendum ἐκχεομένην.

"Being emptied out." One should certainly read "being poured out."

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Footnotes

(68) ‹anchor: not visible in the page foot› · call in col 535

Joan. VIII, 19.

John 8:19.

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(69) ‹anchor: vidit et Patrem› · call in col 535

Joan. XIV, 9.

John 14:9.

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(70) ‹anchor: ad opera sua› · call in col 535

Prov. VIII, 22.

Proverbs 8:22.

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(11) ‹anchor: τῆς σοφίας προσαγωγῆς› · call in col 535

Προσαγωγῆς. Scribendum προαγωγῆς.

"Bringing to." One should write "leading forward."

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(12) ‹anchor: ἐστι τοῦ Θεοῦ› · call in col 535

Ὁ Μονογενής ἐστι τοῦ Θεοῦ, etc. Sic hunc locum, in Regio codice vitiatum, sanitati restituit codex Bodleianus.

"Is the Only-begotten of God," etc. So the Bodleian codex restores to health this passage, which is corrupted in the Royal codex.

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(13) ‹anchor: καὶ μετὰ ταῦτα κεκαθαρισμένοι› · call in col 535

Codd. Regius et Barberinus, κεκαθαρισμένοι· Bodleianus, κεκαθαρμένοι.

The Royal and Barberini codices have "having been cleansed" (κεκαθαρισμένοι); the Bodleian has "having been purified" (κεκαθαρμένοι).

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Page

running head: ORIGENIS
marginal letters: A resurrexit a; B Insuper haec; C cognovit Sapientiam,; D superior, et
old-edition numerals: 288 after inferis,
other: facing Latin version, not set

PG 14:536

πᾶσι τοῖς ἔθνεσιν, ὑπὲρ τοῦ ὀνόματος αὐτοῦ, ἐν οἷς ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ· πᾶσι τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς Θεοῦ, κλητοῖς ἁγίοις, χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ. » Σαφῶς γὰρ ἀπὸ τούτων μεμαθήκαμεν, ὅτι ὁ Δημιουργὸς, καὶ Θεὸς τῶν προφητῶν, καὶ Πατὴρ τοῦ Χριστοῦ, Θεός τε καὶ Πατὴρ ἡμῶν ἐστι. Φαρισαῖοι τοίνυν οὐ μόνον γνῶσιν οὐκ εἶχον, οὔτε καθ' ὃ Πατὴρ, οὔτε καθ' ὃ Θεὸς, τοῦ δεδωκότος τὸν νόμον Πατρὸς τοῦ Χριστοῦ· ἀλλ' οὐδ' ἐπίστευον αὐτῷ ὁμολογουμένως μὲν καθ' ὃ Πατὴρ ἦν Ἰησοῦ καὶ Θεὸς αὐτοῦ, τάχα δὲ καθ' ὃ ὁ Θεὸς ὁ κτίσας τὰ πάντα ἦν· ἀλλ' οὐδὲ τὸν Χριστὸν ᾔδεισαν· καὶ καλῶς ἐλέγχει αὐτοὺς ὁ Σωτὴρ λέγων· « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου οἴδατε. » Ταῦτα ζητῶ, πότερον ἴσον δύναται τῷ, « Εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα μου ἂν ᾔδειτε, » τὸ, « Εἰ τὸν Πατέρα μου ᾔδειτε, καὶ ἐμὲ ἂν ᾔδειτε, » ἢ οὔ. Καὶ ἡγοῦμαι μὴ ἴσον ταῦτα δύνασθαι ἀλλήλοις, τῷ ἀναβαίνειν ἀπὸ τῆς γνώσεως τοῦ Υἱοῦ ἐπὶ τὴν γνῶσιν τοῦ Πατρὸς τὸν γινώσκοντα τὸν Πατέρα, καὶ μὴ ἄλλως ὁρᾶσθαι τὸν Πατέρα ἢ τῷ ὁρᾶσθαι τὸν Υἱόν· « Ὁ γὰρ ἑωρακὼς, φησὶν, ἐμὲ, ἑώρακε τὸν Πατέρα » τὸν πέμψαντά με· οὐκ ἂν δὲ εἰρήκει τό· Ὁ ἑωρακὼς τὸν Πατέρα, ἑώρακέ με· ἐπείπερ ὁ τὸν Λόγον τεθεωρηκὼς τοῦ Θεοῦ, θεωρεῖ τὸν Θεὸν, ἀναβαίνων ἀπὸ τοῦ Λόγου πρὸς τὸν Θεόν· ἀμήχανον δέ ἐστι μὴ ἀπὸ τοῦ Λόγου θεωρῆσαι τὸν Θεόν· καὶ ὁ θεωρῶν τὴν σοφίαν ἣν ἔκτισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς ἔργα αὐτοῦ, ἀναβαίνει ἀπὸ τοῦ ἐγνωκέναι τὴν σοφίαν ἐπὶ τὸν Πατέρα αὐτῆς· ἀδύνατον δὲ χωρὶς τῆς σοφίας προσαγωγῆς νοηθῆναι τὸν τῆς σοφίας Θεόν. Τὸ δ' αὐτὸ ἐρεῖς καὶ περὶ τῆς ἀληθείας· οὐ γὰρ νοεῖ τις τὸν Θεὸν, ἢ θεωρεῖ αὐτὸν, καὶ μετὰ ταῦτα τὴν ἀλήθειαν· ἀλλὰ πρότερον τὴν ἀλήθειαν, ἵν' οὕτως ἔλθῃ ἐπὶ τὸ ἐνιδεῖν τῇ οὐσίᾳ, ἢ τῇ ὑπερέκεινα τῆς οὐσίας δυνάμει, καὶ φύσει τοῦ Θεοῦ. Καὶ τάχα γε ὥσπερ κατὰ τὸν ναὸν ἀναβαθμοί τινες ἦσαν, δι' ὧν εἰσῄει τις εἰς τὰ Ἅγια τῶν ἁγίων, οὕτως οἱ πάντες ἡμῶν ἀναβαθμοὶ ὁ Μονογενής ἐστι τοῦ Θεοῦ· καὶ ὥσπερ τῶν ἀναβαθμῶν ὁ Μονογενής ἐστι πρῶτος ἐπὶ τὰ κάτω, ὁ δὲ τούτου ἀνωτέρω, καὶ οὕτως ἐφεξῆς μέχρι τοῦ ἀνωτάτω· οὕτως οἱ μὲν πάντες εἰσὶν ἀναβαθμοὶ ὁ Σωτήρ· ὁ δὲ οἷον πρῶτος κατωτέρω τὸ ἀνθρώπινον αὐτοῦ, ᾧ ἐπιβαίνοντες ὁδεύομεν, καὶ τὰ ἑξῆς αὐτοῦ ὄντα, τὴν πᾶσαν ἐν τοῖς ἀναβαθμοῖς ὁδὸν, ὥστε ἀναβῆναι δι' αὐτοῦ ὄντος καὶ ἀγγέλου, καὶ τῶν λοιπῶν δυνάμεων. Καὶ κατὰ τὰς ἐπινοίας δὲ αὐτοῦ (εἴπερ ἕτερόν ἐστιν ὁδὸς καὶ θύρα), προαπαντῆσαι δεῖ τῇ ὁδῷ, ἵνα μετὰ ταῦτα οὕτως φθάσῃ τις ἐπὶ τὴν θύραν, καὶ ἄρχοντι χρήσασθαι αὐτῷ καθ' ὃ ποιμήν ἐστιν, ἵνα τις δυνηθῇ αὐτοῦ ἀπολαῦσαι καὶ βασιλέως, ὄνασθαί τε αὐτοῦ πρῶτον ὡς ἀμνοῦ, ἵνα πρῶτον ἄρῃ ἡμῶν τὴν ἁμαρτίαν, καὶ μετὰ ταῦτα κεκαθαρισμένοι φάγωμεν αὐτοῦ τῆς σαρκὸς, τῆς ἀληθινῆς τροφῆς·

all the nations, for His name's sake, among whom are you also called of Jesus Christ: to all that are in Rome, beloved of God, called saints: grace to you and peace from God our Father and the Lord Jesus Christ" (Rom. 1:1–7). For clearly from these words we have learned that the Demiurge, both the God of the prophets and the Father of Christ, is our God and Father. The Pharisees, therefore, not only did not have knowledge, either in so far as He is Father, or in so far as He is God, of the Father of Christ Who gave the law; but neither did they believe Him, admittedly indeed in so far as He was the Father of Jesus and His God, and perhaps also in so far as He was the God Who created all things; nay, neither did they know the Christ; and rightly does the Saviour convict them, saying: "Neither do you know Me, nor do you know My Father" (John 8:19). I inquire into these things, whether the word, "If you knew My Father, you would know Me also," is equivalent to the word, "If you knew Me, you would know My Father also" (John 8:19), or not. And I consider that these are not equivalent to one another, because he who knows the Father ascends from the knowledge of the Son to the knowledge of the Father, and the Father is not otherwise seen than by the Son's being seen: "For he that has seen Me," He says, "has seen the Father" (John 14:9) Who sent Me; whereas He would not have said: He that has seen the Father has seen Me; since he who has beheld the Word of God beholds God, ascending from the Word to God; and it is impossible to behold God otherwise than from the Word; and he who beholds the Wisdom which God created before the ages for His works (Prov. 8:22) ascends from having known Wisdom to her Father; and it is impossible apart from the guidance of Wisdom for the God of Wisdom to be understood. And you will say the same thing also concerning the Truth; for one does not first understand God, or behold Him, and after these things the Truth; but first the Truth, so that in this way one may come to look upon the essence, or the power and nature of God beyond essence. And perhaps indeed, just as in the temple there were certain steps through which one entered into the Holy of Holies, so all our steps are the Only-begotten of God; and just as of the steps the Only-begotten is the first below, and the next is above this, and so in order up to the topmost, so all the steps indeed are the Saviour, while the first below, so to speak, is His humanity, stepping upon which we travel along the whole way in the steps—the things next in order also being His—so as to ascend through Him Who is also an angel, and the remaining powers. And according to the conceptions of Him as well (if indeed way and door are different), one must first meet with the way, so that after these things in this way one may arrive at the door, and make use of Him as ruler in so far as He is shepherd, so that one may be able to enjoy Him also as king, and first derive benefit from Him as lamb, that He may first take away our sin (John 1:29), and after these things, having been purified, we may eat of His flesh, the true food (John 6:55);

Editors' notes and page, col. 536

Page

running head: ORIGENIS
marginal letters: A πᾶσι τοῖς; B ἴσον δύναται; C τὴν σοφίαν; D ὄντα, τὴν
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 14:537

καὶ ἐπιμελέστερόν τε τὰ παρακείμενα τούτοις τις ἐξετάσας καὶ παραλαβὼν, ἀκούσεται, « Εἰ ἐμὲ οἴδατε, καὶ τὸν Πατέρα μου οἴδατε, » καὶ, Ἐπεὶ ἐμὲ οἴδατε, καὶ τὸν Πατέρα μου οἴδατε.

and when someone has more carefully examined and received the things adjacent to these, he will hear, "If you know Me, you know My Father also" (John 8:19), and, Since you know Me, you know My Father also.

2. « Ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ, καὶ οὐδεὶς ἐπίασεν αὐτὸν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ· » Εἰ μή τι χρήσιμον ἦν μαθεῖν ἐκ τοῦ τὰ προειρημένα ἀπηγγέλθαι ὑπὸ τοῦ Σωτῆρος καὶ λελαλῆσθαι ἐν τῷ γαζοφυλακίῳ, οὐκ ἂν προσέθηκεν ὁ Εὐαγγελιστὴς οἷς εἶπεν ὁ Ἰησοῦς, τό· « Ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ· » καὶ πανταχοῦ γε ὅπου πρόσκειται· Ταῦτα τὰ ῥήματα ἃ ἐλάλησεν ἐν ᾧδέ τινι τόπῳ, ἐπιστήσας εὑρήσεις τὸ τῆς προσθήκης εὔλογον. Ἵν' οὖν νοηθῇ τί τὸ ἐν τῷ γαζοφυλακίῳ ταῦτα τὰ ῥήματα τὰ ὑπὸ τοῦ Ἰησοῦ εἰρῆσθαι, παραθησόμεθα ἅπερ ἀπὸ Λουκᾶ καὶ Μάρκου μεμαθήκαμεν, ὀνομασάντων τὸ γαζοφυλάκιον· ἀπὸ μὲν τοῦ Λουκᾶ ταῦτα· « Ἀναβλέψας δὲ εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα αὐτῶν πλουσίους, εἶδέ τινα χήραν πενιχρὰν βάλλουσαν λεπτὰ δύο, καὶ εἶπεν· Ἀληθῶς λέγω ὑμῖν, ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων ἔβαλε· πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα τοῦ Θεοῦ· αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς πάντα τὸν βίον ἑαυτῆς, ὃν εἶχεν, ἔβαλεν. » Ἀπὸ δὲ τοῦ κατὰ Μάρκον· « Καὶ ἑστὼς ὁ Ἰησοῦς κατέναντι τοῦ γαζοφυλακίου ἐθεώρει, καὶ πᾶς ἔβαλλε χαλκὸς [l. χαλκὸν] εἰς τὸ γαζοφυλάκιον, καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά· ἐλθοῦσα δὲ μία χήρα πτωχὴ ἔβαλε λεπτὰ δύο, ὅ ἐστι κοδράντης· καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν αὐτοῖς· Ἀμὴν λέγω ὑμῖν, ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων ἔβαλε τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον· πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον· αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς. » Τί δέ μοι βούλεται ἡ τῶν ῥητῶν παράθεσις τηρήσαντι, ὅτι τὸ γαζοφυλάκιον ἐν τῷ ἱερῷ ἦν, ὑπὲρ τοῦ νοῆσαι τὴν προκειμένην τοῦ Ἰωάννου λέξιν, ἤδη λέξομεν. Εἰ τὸ ἱερὸν ἀνάγομεν τοῦ Θεοῦ, καὶ κατὰ τὸν ναὸν, εἴτε τὸν πνευματικὸν λόγον, τούτῳ ἀκολούθως καὶ τὸ ἐν τῷ ἱερῷ γαζοφυλάκιον κατανοήσωμεν, ὅπερ ἐστὶ τόπος νομισμάτων εἰς τιμὴν Θεοῦ καὶ οἰκονομίαν ἀναπαύσεως πενήτων προσφερομένων. Τὰ δὲ νομίσματα τίνα ἂν εἴη ἢ οἱ θεῖοι λόγοι τὴν εἰκόνα τοῦ μεγάλου βασιλέως ἐντετυπωμένην ἔχοντες, ὑπὸ δοκίμων τραπεζιτῶν θεωρούμενοι, τῶν χωρίζειν ἐπισταμένων ἀπὸ τῶν δοκίμων τὰ ἀδόκιμα, προσποιούμενα δὲ εἶναι δόκιμα,

2. "These words spake He in the treasury, as He taught in the temple; and no man laid hands on Him, because His hour was not yet come" (John 8:20). Unless there were something useful to learn from the fact that the aforesaid things were declared and spoken by the Saviour in the treasury, the Evangelist would not have added to the things which Jesus said the words: "These words spake He in the treasury, as He taught in the temple"; and everywhere indeed where there is added: These are the words which He spake in such and such a place, if you pay attention you will find the reasonableness of the addition. In order, therefore, that it may be understood what is meant by these words having been spoken by Jesus in the treasury, we shall set beside it what we have learned from Luke and Mark, who have named the treasury; from Luke, these things: "And He looked up, and saw the rich men casting their gifts into the treasury, and He saw a certain poor widow casting in two mites, and He said: Of a truth I say unto you, that this poor widow has cast in more than they all; for all these have of their abundance cast in unto the offerings of God; but she of her want has cast in all the living that she had" (Luke 21:1–4). And from the Gospel according to Mark: "And Jesus stood over against the treasury, and beheld how all the multitude cast brass into the treasury, and many that were rich cast in much; and there came a certain poor widow, and she cast in two mites, which make a farthing; and He called unto Him His disciples, and said unto them: Verily I say unto you, that this poor widow has cast in more than all they who have cast into the treasury; for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living" (Mark 12:41–44). Now what the setting side by side of the passages means for me, when I have observed that the treasury was in the temple, in order to understand the expression of John before us, we shall now say. If we refer the temple of God, and what pertains to the sanctuary, to the spiritual sense, consistently with this let us also understand the treasury in the temple, which is a place of coins offered for the honour of God and the dispensation of relief for the poor. And what would the coins be other than the divine words bearing stamped upon them the image of the great King, examined by approved money-changers, who know how to separate from the approved coins the counterfeit, which pretend to be

Editors' notes and page, col. 537

Footnotes

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Joan. I, 29.

John 1:29.

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Joan. VIII, 19.

John 8:19.

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ibid. 20.

Same place, 20.

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Luc. XXI, 1, 2 seq.

Luke 21:1–2 ff.

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Marc. XII, 41 seq.

Mark 12:41 ff.

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Codex Bodleianus, ἀκούσεται· Regius, ἀκούσει τε,

The Bodleian codex has "will hear"; the Royal, "and you will hear,"

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Καὶ λελαλῆσθαι. In codice Regio deest καί, sed legitur in Bodleiano.

"And to have been spoken." In the Royal codex "and" is missing, but it is read in the Bodleian.

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Ὃν εἶχεν. Ὃν excidit e codice Regio, sed exstat in Bodleiano.

"Which she had." "Which" has dropped out of the Royal codex, but is extant in the Bodleian.

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Καὶ πᾶς ἔβαλλε. Sic habent codices Bodleianus et Barberinus, ubi Regius perperam habet καὶ πᾶσιν ἔβαλλε. Vulgata Marci exemplaria Graeca, πῶς ὁ ὄχλος βάλλει.

"And everyone was casting." So the Bodleian and Barberini codices have it, where the Royal wrongly has "and he was casting to all." The common Greek copies of Mark have "how the crowd casts."

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Εἰ τὸ ἱερόν, etc. Codex Bodleianus, εἴτε τὸ ἱερόν, etc. Ferrarius videtur legisse εἴτε τὸ ἱερὸν ἀνάγομεν τοῦ Θεοῦ, καὶ τὰ κατὰ τὸν ναὸν, εἴτε τὸν πνευματικὸν λόγον. Legendum fortasse εἰ τὸ ἱερὸν ἀνάγομεν τοῦ Θεοῦ καὶ τὰ κατὰ τὸν ναὸν εἰς τὸν πνευματικὸν λόγον.

"If the temple," etc. The Bodleian codex has "whether the temple," etc. Ferrarius seems to have read "whether we interpret anagogically the temple of God and the things in the shrine, or the spiritual word." Perhaps one should read "if we refer the temple of God and the things in the shrine to the spiritual word."

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Footnotes

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I Thess. V, 21, 22.

1 Thessalonians 5:21–22.

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Matth. XXV, 15.

Matthew 25:15.

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Τὴν ἐντολὴν Ἰησοῦ λέγουσαν. Ad hoc effatum alludit Origenes homil. 19 in Jerem., num. 9 : Ὁ Κύριος δοκιμάζει μὲν δίκαια, ἀποδοκιμάζει δὲ ἄδικα, καὶ ἔστιν, ἵνα οὕτως ὀνομάσω, τραπεζίτης δικαίων καὶ ἀδίκων. Et tom. XII in Matth., num. 2, μὴ δόκιμοι τραπεζῖται· et in Matth. tom. XVII, num. 31 : Ὁ κατὰ τὴν Γραφὴν ὀνομαζόμενος δόκιμος τραπεζίτης· et tractat. XXVI in eumdem evangelistam num. 28 : « Tamen propter eos qui non possunt quasi trapezitae inter verba discernere, vera habeantur, an falsa; » et tractat. XXVII, num. 33 : « Vere enim qui implet illud mandatum, quod ait : Estote prudentes nummularii, » etc. Pamphilus in Apologetico : « Ab his vero qui Origenis libros legunt, istud penitus exclusum esse putant mandatum, quo probabiles effici jubentur trapezitae. » Idem proferunt iisdem verbis Clemens Alexandr. lib. I Stromat., Epiphanius haeres. XLIV, cap. 2, et Hieronymus ep. ad Min. et Alex., quod frustra tamen in Evangeliis Novoque adeo Testamento quaesiveris. Existimat Croius Observ. in Nov. Testam., cap. 28, verba haec non αὐτολεξεί a Patribus Christo tribui, sed e parabola de talentis, quae habetur Matth. cap. XXV et Luc. cap. XIX sententiam fuisse collectam a Patribus et conflatam. Ego secus sentio : nam si sententiam solum Patres excepissent, quomodo in eadem plane verba Christo tribuenda conspirassent? Verisimilius ergo mihi fit excepta haec fuisse ex Evangelio secundum Hebraeos, in quod plurima inseruerunt Nazaraei, quae sibi ab apostolis eorumve successoribus ore traditae fuerant. Multa certe ex hoc Evangelio deprompta fragmenta Hieronymus nobis sparsim in libris suis repraesentavit, qui Evangelii hujus exscribendi facultatem a Nazaraeis Beroeam habitantibus impetraverat. Sexcenta antiqui Patres Christi apostolorumve dicta vel facta memoriae prodiderunt, quae in Novi Testamenti libris non comparent; quaeque ex eo secundum Hebraeos Evangelio propagata, vel ex traditionibus profecta sunt. Nos quidem plurima hujusmodi in Origene deprehendimus. Quot putas facinora edidisse Christum, vel dicta protulisse, quae scriptis tradita non sunt : quae si quis singula voluisset persequi litteris, ne mundus quidem, ut ait Joannes XXI, 25, tot libros capere universus potuisset? Quid quod innumera veterum prophetarum apophthegmata memoriae, non litteris mandata, scriptores sacri prophetis illis recentiores usurparunt. Nec minus verisimile est aliqua in Evangeliis canonicis olim fuisse habita, quae demum interciderint : non ejusmodi sane, quibus fidei dogmata continerentur; eorum quippe « iota unum, aut unus apex non praeteribit. » Ad reliqua quod attinet, quidni aliqua excidisse credamus; cum e Novi Testamenti diversis lectionibus appareat multa inde sive temporis diuturnitatem, sive librariorum negligentiam expunxisse? HUETIUS.

"The commandment of Jesus that says." Origen alludes to this saying in Homily 19 on Jeremiah, no. 9: "The Lord approves what is just and rejects what is unjust, and is, if I may so name him, a money-changer of the just and the unjust." And in Tome 12 on Matthew, no. 2, "not approved money-changers"; and in Tome 17 on Matthew, no. 31: "the one named in Scripture an approved money-changer"; and in Tractate 26 on the same evangelist, no. 28: "Yet because of those who cannot, like money-changers, discern between words, whether they are to be held true or false"; and Tractate 27, no. 33: "For truly he who fulfils that commandment which says: Be prudent money-changers," etc. Pamphilus in the Apology: "By those who read Origen's books they think that commandment wholly excluded by which money-changers are bidden to become approved." Clement of Alexandria, Stromata book 1, Epiphanius, Heresy 44, ch. 2, and Jerome in the letter to Minervius and Alexander bring forward the same in the same words; yet you would look for it in vain in the Gospels and indeed in the whole New Testament. Croius, in his Observations on the New Testament, ch. 28, thinks that these words are not ascribed to Christ word for word by the Fathers, but that the sense was gathered and put together by the Fathers from the parable of the talents found in Matthew ch. 25 and Luke ch. 19. I think otherwise: for if the Fathers had taken only the sense, how would they have agreed on exactly the same words to ascribe to Christ? It seems more likely to me, then, that these words were taken from the Gospel according to the Hebrews, into which the Nazarenes inserted a great many things that had been handed down to them by word of mouth from the apostles or their successors. Jerome certainly reproduced for us, scattered through his books, many fragments drawn from this Gospel, having obtained from the Nazarenes living at Beroea leave to copy it. The ancient Fathers recorded countless sayings or deeds of Christ or the apostles that do not appear in the books of the New Testament, and these either spread from that Gospel according to the Hebrews or came from traditions. We indeed have found a great many of this kind in Origen. How many deeds do you think Christ performed, or sayings he uttered, that were not handed down in writing? If anyone had wished to pursue them one by one in letters, not even the whole world, as John says (21:25), could have held so many books. What of the fact that the sacred writers who came after those prophets made use of countless sayings of the ancient prophets that had been committed to memory, not to writing? Nor is it less likely that some things were once contained in the canonical Gospels that later dropped out: not, surely, such as contained dogmas of the faith, for of these "not one iota or one stroke shall pass away." As for the rest, why should we not believe that some things fell out, since it is clear from the variant readings of the New Testament that either the length of time or the carelessness of copyists has struck out many things from it? HUET.

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Codex Regius, συνεὶς φερέτω, Barberinus, συνεισφερέτω, Bodleianus, εἰσφερέτω..

The Royal codex has "understanding, let him bring"; the Barberini, "let him contribute"; the Bodleian, "let him bring in."

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Codex Bodleianus, ὃ δύναται· Regius et Barberinus, ὃς δύναται.

The Bodleian codex has "what he can"; the Royal and Barberini, "who can."

(printed under page 276)

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Codex Bodleianus, πράττει· Regius, perperam, πρὸς ἄττη.

The Bodleian codex has "does"; the Royal, wrongly, "πρὸς ἄττη."

(printed under page 276)

(23) ‹anchor: not visible in the page foot› · call in col 539

Codex Barberinus, πάντων· Regius et Bodleianus, πάντως.

The Barberini codex has "of all"; the Royal and Bodleian, "altogether."

(printed under page 276)

(24) ‹anchor: πιστῶν ὑπολαμβανομένων› · call in col 539

Πιστῶν ὑπολαμβανομένων. Codex Bodleianus in margine habet ex conjectura, πιστὸς ὑπολαμβάνων. Barberinus, item in margine, ὑπὸ πιστῶν ὑπολαμβανομένων. Ferrarius videtur conjiciendo legisse πιστὸς ὑπολαμβανόμενος.

"Of believers being supposed." The Bodleian codex has in the margin, by conjecture, "a believer supposing." The Barberini, also in the margin, "being supposed by believers." Ferrarius seems to have read by conjecture "being supposed a believer."

(printed under page 276)

Page

running head: ORIGENIS
marginal letters: A sariis probatis,; B cundum 290
old-edition numerals: 290 before propriam

PG 14:540

καὶ τηρούντων τὴν ἐντολὴν Ἰησοῦ λέγουσαν, « Δόκιμοι τραπεζῖται γίνεσθε, » καὶ τὴν Παύλου διδαχὴν φάσκοντος, « Πάντα δοκιμάζετε, τὸ καλὸν κατέχετε, ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε; » Ἕκαστος δὴ εἰσφερέτω εἰς οἰκοδομὴν τῆς Ἐκκλησίας, φέρων ἐπὶ τὸ νοητὸν γαζοφυλάκιον ὃ δύναται, εἰς τιμὴν τοῦ Θεοῦ καὶ ὠφέλειαν τοῦ κοινοῦ. Ἐπεὶ δὲ ἔστιν ὠφεληθῆναι τὸ κοινὸν διχῶς, ἀπό τε λόγων καὶ ἀπὸ πράξεων, ὧν ὁ δίκαιος πράττει, καλῶς καὶ αὗται ἀναφέρονται εἰς τὸ νοητὸν γαζοφυλάκιον. Ἀλλ' ἐπεὶ οὐκ ἴση οὐδ' ὁμοία πάντων ἡ δύναμις ἐν τῷ βίῳ τούτῳ (εἴ γε ἔδωκεν ὁ οἰκοδεσπότης τῷ μὲν πέντε τάλαντα, τῷ δὲ δύο, τῷ δὲ ἓν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν), ἀποδέχεται ὁ ἔμψυχος τούτου Λόγος, ἐνορῶν τῇ δυνάμει τῶν βαλλόντων εἰς ὃ διηγησάμεθα γαζοφυλάκιον, οὓς ἀποδέχεται, οὐ τῇ ποσότητι τῶν συνεισφερομένων ἐνορῶν μόνῃ. Διόπερ, ἐπεί ἐστί τις πλείονα δυνάμενος, ὀλιγώτερα μὲν ὡς πρὸς τὴν ἐνυπάρχουσαν αὐτῷ δύναμιν ποιῶν, πλείονα δὲ ὡς πρὸς ἑτέρων σύγκρισιν ἐλάττονα δυναμένων, καὶ ἀποδέχεται τοὺς ὅλῃ δυνάμει τὰ ἐλάττονα πεποιηκότας παρὰ τοὺς πλείονα συνεισενεγκόντας ἐκ δυνάμεως πολλαπλασίονα φέρειν δυναμένης, γέγραπται ἃ παρεθέμεθα τοῦ τε Λουκᾶ καὶ τοῦ Μάρκου. Ἅμα δὲ διδάσκει τὰ ῥητὰ ταῦτα τὸν νοήσαντα ταῦτα πνευματικῶς, μηδεπώποτε τοὺς νομιζομένους διαφέρειν ἐπαίρεσθαι κατὰ τῶν ὡς πρὸς ἀνθρώπων κρίσιν ὑποδεεστέρων· οὐ γὰρ πέπεισται πιστῶν ὑπολαμβανομένων πλείονα καὶ κρείττονα ποιεῖν, συγκρίνων ἑαυτὸν τοῖς ὅσον ἐπὶ ἀνθρωπίνῃ κρίσει ἐλάχιστα

counterfeit, and keeping the commandment of Jesus saying, "Become approved money-changers," and the teaching of Paul declaring, "Test all things, hold fast that which is good, abstain from every form of evil" (1 Thess. 5:21–22)? Let each one therefore contribute towards the building up of the Church, bringing to the spiritual treasury what he is able, for the honour of God and the benefit of the community. And since it is possible for the community to be benefited in two ways, both from words and from deeds which the righteous man performs, rightly are these also brought up to the spiritual treasury. But since the ability of all in this life is neither equal nor alike (seeing that the householder gave to one five talents, to another two, to another one, to each according to his own ability (Matt. 25:15)), His living Word accepts those whom He accepts by looking at the ability of those casting into the treasury we have described, not looking solely at the quantity of the things contributed. Wherefore, since there is someone able to do more, doing less indeed in proportion to the ability present in him, yet more in comparison with others who are able to do less, and He accepts those who with their whole ability have done the lesser things beyond those who have contributed more out of an ability capable of bringing manifoldly more, the things which we have cited from both Luke and Mark have been written. At the same time these words teach him who has understood these things spiritually never to let those who are supposed to excel exalt themselves against those who are inferior according to the judgement of men; for he among those supposed to be faithful is not persuaded that he does more and better things, comparing himself with those who, so far as lies in human judgement, do the least

Editors' notes and page, col. 540

Page

running head: ORIGENIS 540
marginal letters: A κιμα, καὶ τηρούντων; B ηγησάμεθα γαζοφυλάκιον,
old-edition numerals: (none)

PG 14:541

πράττουσιν, ὅτι πάντα ἃ δεδύνηται πεποίηκεν, ἢ ἐκεῖνος οὐ πάντα οἷός τε ἦν ἀπαιτεῖσθαι ἀπὸ τοῦ Λόγου ἃ ἀποδέδωκεν. Ἀνέβλεψεν οὖν εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα αὐτῶν πλουσίους ὁ Ἰησοῦς· καὶ ἰδὼν τὴν πενιχρὰν χήραν λεπτὰ βαλοῦσαν δύο, τάχα τῷ γνωστικῷ τόπῳ καὶ τῷ πρακτικῷ ἁπλούστερον περὶ τῶν θείων φρονοῦσαν, καὶ ἀνάλογον τούτοις βιοῦσαν, εἶπεν· « Ἀληθῶς λέγω ὑμῖν, ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων ἔβαλε. » Καὶ τοῦτο εἶπε καθορῶν τίνα τρόπον πολλαπλασίονα δυνάμενοι φέρειν εἰς τὸ κοινὸν, οἱ ὅσον ἐπὶ τῇ δυνάμει πλούσιοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα τοῦ Θεοῦ ἐλάχιστον μόριον ὧν οἷοί τε ἦσαν συνεισφέρειν. Κατανόει δὲ καὶ τὰ τῆς χήρας ὑστερήματα, καὶ ὅτι βιασαμένη ἑαυτὴν πάντα ὃν εἶχεν βίον ἤνεγκεν εἰς τὸ ἐν τῷ ἱερῷ γαζοφυλάκιον, προσφέρουσα πᾶσαν τὴν δύναμιν ἑαυτῆς τῷ Θεῷ. Ἀεὶ τοίνυν ὁ Ἰησοῦς, κατὰ μὲν τὸν Λουκᾶν, ἀναβλέπων εἰς τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον πλουσίους τὰ δῶρα αὐτῶν, ὁρᾷ καὶ τὴν πενιχρὰν χήραν βάλλουσαν λεπτὰ δύο· κατὰ δὲ τὸν Μάρκον, ἑστὼς κατέναντι τοῦ γαζοφυλακίου θεωρεῖ τίνα τρόπον πᾶς ὁ λαὸς βάλλει κατὰ δύναμιν τὸν νοητὸν χαλκὸν εἰς τὸ γαζοφυλάκιον· καὶ ὡς μόνος δυνάμενος βλέπειν τοὺς πλουσίους, εἶδεν οἷά ποτε πτωχὴ ψυχὴ καὶ ὑστερουμένη βάλλει ὅλῃ δυνάμει, καὶ διὰ τοῦτο δικαιουμένη παρὰ τοὺς πολλοὺς πλουσίους. Ἅπερ οὐ τοῖς τυχοῦσι λέγει, ἀλλ' ὥς φησιν ὁ Μάρκος, τοῖς μαθηταῖς αὐτοῦ· καὶ νῦν γὰρ, προσκαλούμενος τοὺς μαθητὰς αὐτοῦ, λέγει αὐτοῖς , διδάσκων βλέπειν, οὐχ ὡς ὄψεται ἄνθρωπος, ἀλλ' ὡς ὄψεται ὁ Θεὸς (ἄνθρωπος γὰρ ὄψεται εἰς πρόσωπον, ὁ δὲ Θεὸς ὄψεται εἰς καρδίαν), τό· « Ἀμὴν λέγω ὑμῖν, ὅτι ἡ χήρα ἡ πτωχὴ αὕτη πλεῖον πάντων ἔβαλε τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον, » καὶ τὰ ἑξῆς. Τί δή μοι ταῦτα πάντα βούλεται, προκειμένου διηγήσασθαι τὸ, « Ταῦτα τὰ ῥήματα ἃ ἐλάλησεν ἐν τῷ γαζοφυλακίῳ, διδάσκων ἐν τῷ ἱερῷ, » ἢ παραστῆσαι, ὅτι πάντων συνεισφερόντων ἐν τῷ γαζοφυλακίῳ τοῦ ἱεροῦ τοῦ ὑπὲρ τοῦ κοινοῦ τὰ θρέψοντα τοὺς δεομένους, μᾶλλον πάντων ἐχρῆν τὸν Ἰησοῦν φέρειν τὰ ὠφελήσαντα, ἅπερ ἦν ῥήματα ζωῆς αἰωνίου, καὶ διδασκαλία ἡ περὶ Θεοῦ, καὶ ἑαυτοῦ; Καὶ παντός γε νομίσματος τιμαλφέστερον ἦν τὸ, « Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου, » ἐν τῷ γαζοφυλακίῳ εἰρημένον, καὶ τὸ, « Εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα μου ἂν ᾔδειτε, » καὶ ὅλα τὰ κατὰ τὸν τόπον. Καὶ ὁ πᾶς γε τῶν λοιπῶν εἰς τὸ γαζοφυλάκιον φερόντων ἃ εἶχον χρυσὸς, ψάμμος ἦν ὀλίγη ὡς πρὸς τὰ Ἰησοῦ ῥήματα· σοφία γὰρ ἦν πᾶς ὁ λόγος αὐτοῦ· « Πᾶς δὲ χρυσὸς ἐν ὄψει σοφίας ψάμμος ὀλίγη, καὶ ὡς πηλὸς λογισθήσεται ἄργυρος ἐναντίον αὐτῆς. » Καὶ ταῦτά γε σαφῶς νοηθήσεται τοῖς κατακούειν μεμαθηκόσι τῆς τοῖς τελείοις

things, that he has done all that he has been able, or that the other was not able to have demanded of him by the Word all that he has rendered. Jesus therefore looked up at the rich men casting their gifts into the treasury; and seeing the needy widow casting two mites, perhaps in the place of knowledge and in that of practice thinking more simply concerning divine things, and living in proportion to these, He said: "Truly I say to you, that this poor widow cast in more than all" (Luke 21:1–3). And He said this beholding in what manner, though able to bring manifoldly more into the common fund, those who were rich so far as lay in their ability cast out of their abundance into the gifts of God the smallest portion of what they were able to contribute. And consider also the deficiencies of the widow, and that forcing herself she brought all the livelihood that she had into the treasury in the temple, offering her whole ability to God. Always, therefore, Jesus, according to Luke, looking up at the rich men casting their gifts into the treasury, sees also the needy widow casting two mites; and according to Mark, standing over against the treasury He beholds in what manner all the people cast according to their ability the spiritual brass into the treasury; and as alone able to see the rich, He saw what sort of things a poor and destitute soul casts in with its whole ability, and on account of this is justified rather than the many rich. Which things He says not to chance comers, but, as Mark says, to His disciples; for even now, calling His disciples to Him, He says to them, teaching them to see, not as man will see, but as God will see (for man will look on the countenance, but God will look on the heart (1 Sam. 16:7)), this: "Amen I say to you, that this poor widow cast in more than all those casting into the treasury" (Mark 12:43), and what follows. What then does all this mean for me, when the task set before us is to expound the words, "These words He spoke in the treasury, teaching in the temple" (John 8:20), except to present that while all were contributing in the treasury of the temple for the common good the things that would nourish the needy, more than all was it necessary for Jesus to bring the things that benefited, which were words of eternal life, and the teaching concerning God and Himself? And more precious than every coin was that saying, "I am the light of the world" (John 8:12), spoken in the treasury, and that saying, "If you knew Me, you would know My Father also" (John 8:19), and all the things at that place. And all the gold of the rest who brought what they had into the treasury was a little sand in comparison with the words of Jesus; for His whole word was wisdom: "And all gold in the sight of wisdom is a little sand, and silver will be accounted as clay before her" (Wisd. 7:9). And these things at least will be clearly understood by those who have learned to hearken to the

Editors' notes and page, col. 541

Footnotes

(78) ‹anchor: not visible in the page foot› · call in col 542

Luc. XXI, 3.

Luke 21:3.

(printed under page 277)

(79) ‹anchor: Deus vero in corde› · call in col 542

I Reg. XVI, 7.

1 Kings [1 Samuel] 16:7.

(printed under page 277)

(80) ‹anchor: Ego sum lux mundi› · call in col 542

Joan. VIII, 12.

John 8:12.

(printed under page 277)

(81) ‹anchor: Patrem meum sciretis› · call in col 542

ibid. 19.

Same place, 19.

(printed under page 277) (24*) ‹anchor: not visible in the page foot› · call in col 542 Ἃ ἀποδέδωκεν. Sic recte habet codex Bodleianus, Regius vero male omisit ἅ.

"Which he has rendered." So the Bodleian codex rightly has it; the Royal wrongly omitted "which."

(printed under page 277)

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Codex Bodleianus, βαλοῦσαν, Regius, βάλλουσαν.

The Bodleian codex has "having cast"; the Royal, "casting."

(printed under page 277)

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Codex Bodleianus, εἶπε, Regius, εἰπών.

The Bodleian codex has "he said"; the Royal, "having said."

(printed under page 277)

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Codex Bodleianus, ἐλάχιστον, Regius, ἐλαχίστη.

The Bodleian codex has "least" (neuter); the Royal, "least" (feminine).

(printed under page 277)

(28) ‹anchor: πτωχὴ ψυχὴ καὶ ὑστερουμένη› · call in col 542

Codd. Barberinus et Bodleianus, οἷά ποτε πτωχὴ ψυχὴ καὶ ὑστερουμένη. In Regio pro οἷα legitur εἰ, et deest ψυχή.

The Barberini and Bodleian codices have "what things a poor and needy soul ever." In the Royal "if" is read for "what things," and "soul" is missing.

(printed under page 277)

(29) ‹anchor: καὶ διὰ τοῦτο› · call in col 542

Καὶ διὰ τοῦτο. In codice Regio desideratur καί.

"And for this reason." In the Royal codex "and" is wanting.

(printed under page 277)

Footnotes

(82) ‹anchor: not visible in the page foot› · call in col 543

Sap. VII, 9.

Wisdom 7:9.

(printed under page 278)

(83) ‹anchor: not visible in the page foot› · call in col 543

I Cor. II, 6, 7.

1 Corinthians 2:6–7.

(printed under page 278)

(84) ‹anchor: not visible in the page foot› · call in col 543

ibid. 6.

Same place, 6.

(printed under page 278)

(85) ‹anchor: not visible in the page foot› · call in col 543

Prov. VIII, 22.

Proverbs 8:22.

(printed under page 278)

(86) ‹anchor: not visible in the page foot› · call in col 543

Psal. XI, 7.

Psalm 11[12]:7.

(printed under page 278)

(87) ‹anchor: not visible in the page foot› · call in col 543

Joan. I, 2.

John 1:2.

(printed under page 278)

(88) ‹anchor: docens in templo› · call in col 543

Joan. VIII, 20.

John 8:20.

(printed under page 278)

(89) ‹anchor: capere Dei verbum› · call in col 543

Joan. XXI, 25.

John 21:25.

(printed under page 278)

(90) ‹anchor: pro mundo pati, tacet› · call in col 543

Joan. XIX, 1, 11.

John 19:1, 11.

(printed under page 278)

(30) ‹anchor: not visible in the page foot› · call in col 543

Τῶν ἀγνῶν λογίων. Supple, ἐν ὄψει, quod praecedit; id vidit Ferrarius. Ad marginem codicis Barberini ex conjectura legitur, ἐπὶ τῶν ἀγνῶν λογίων.

"Of the pure oracles." Supply "in sight," which precedes; Ferrarius saw this. In the margin of the Barberini codex is read, by conjecture, "upon the pure oracles."

(printed under page 278)

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Ὁ Ἰησοῦς. Deest in codice Regio, sed legitur in Bodleiano.

"Jesus." It is missing in the Royal codex, but is read in the Bodleian.

(printed under page 278)

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Codex Bodleianus, καὶ εἴ τίς γε· Regius, ἐπεί τίς γε.

The Bodleian codex has "and if anyone"; the Royal, "since anyone."

(printed under page 278)

(33) ‹anchor: τοσοῦτον οὐδείς› · call in col 543

Τοσοῦτον. Deest in codice Regio, sed habetur in Bodleiano.

"So long." It is missing in the Royal codex, but is found in the Bodleian.

(printed under page 278)

(34) ‹anchor: αὐτῷ δύναται› · call in col 543

Δύναται. Desideratur in codice Regio, sed legitur in Bodleiano.

"Is able." It is wanting in the Royal codex, but is read in the Bodleian.

(printed under page 278)

(35) ‹anchor: ὄντι ἐν τῷ ἱερῷ› · call in col 543

Post ἐν τῷ ἱερῷ codex Bodleianus habet ἔδει πιασθῆναι.

After "in the temple" the Bodleian codex has "he had to be seized."

(printed under page 278)

Page

running head: 543 ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 14:544

λαλουμένης σοφίας ἐν μυστηρίῳ ἀποκεκρυμμένης, ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς τὴν τῶν δικαίων αὐτοῦ δόξαν, καὶ δυναμένοις ἐνορᾷν ὑπεροχὴν σοφίας Θεοῦ παρὰ τὴν σοφίαν τοῦ αἰῶνος τούτου, ἢ τῶν ἀρχόντων τοῦ αἰῶνος τούτου, τῶν καταργουμένων οἱονεὶ προφήταις ἰδίοις χρωμένων, τῶν ὁποιωνδήποτε λόγων ἑτέρων παρὰ τὴν ἀλήθειαν προϊσταμένων· ψάμμος γὰρ ὀλίγη αἱ λοιπαὶ σοφίαι, χρυσὸς εἶναι νομιζόμεναι, ἐν ὄψει σοφίας ἣν ἔκτισεν ὁ Θεὸς ἀρχὴν ὁδὸν (sic) αὐτοῦ εἰς ἔργα αὐτοῦ· καὶ ἄργυρος ὁ τῶν πολλῶν λαμπρὸς καὶ πιθανὸς λόγος ὡς πηλὸς λογισθήσεται, τῶν ἁγνῶν λογίων Κυρίου τῶν πεπυρωμένων καὶ κεκαθαρισμένων ἑπταπλασίως, καὶ δοκίμων, ἅτε προσεληλυθότων ἀπὸ τοῦ ἐν ἀρχῇ πρὸς τὸν Θεὸν Λόγου. Τὰ δὲ ἀπὸ τῆς ἐπιγεγραμμένης Σοφίας ἄλλως παρεθέμεθα εἰς τὸ συνιδεῖν τὴν δύναμιν τοῦ· « Ταῦτα τὰ ῥήματα ἃ ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ὁ Ἰησοῦς ἐν τῷ ἱερῷ· » τηρείσθω γὰρ ἡ περὶ τῶν πλουσίων καὶ τῆς πενιχρᾶς χήρας διήγησις, ὡς ἀποδέδοται, καὶ εἴ τίς γε μιμητής ἐστι Χριστοῦ, ἡκέτω ἐπὶ τὸ μὴ ἐν τόπῳ νοητὸν ἱερὸν τοῦ Θεοῦ, ὁδεύων τῷ νῷ, καὶ ἀκολουθῶν τῷ πνεύματι χειραγωγῆσαι αὐτὸν ἐπ' αὐτὸ δυναμένῳ· καὶ φερέτω δόκιμα νομίσματα, ῥήματα ζωῆς αἰωνίου, ἐπὶ τὸ γαζοφυλάκιον, καὶ ἔργα ἀκόλουθα τοῖς τοιούτοις ῥήμασιν. Ἀλλ' εἴθε μήτε πενιχρά τις ἡμῶν, μήτε χήρα εἴη φέρειν μηδὲν πλεῖον δυναμένη δύο λεπτῶν, μήτε πλούσιος ἐκ μόνου τοῦ περισσεύματος φέρων, ἀλλὰ πάντα τὸν πλοῦτον ἀνατεθεὶς τῷ Θεῷ! Ἰησοῦς καὶ οὐ πάντα ἃ εἶχε ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων, ἀλλὰ τοσαῦτα ὅσα ἐχώρει τὸ γαζοφυλάκιον· οὐδὲ γὰρ αὐτόν γε οἶμαι χωρεῖν τὸν κόσμον τὸν ὅλον τοῦ Θεοῦ λόγον. Ὅμως δὲ τοσαῦτα ῥήματα ἐν τῷ γαζοφυλακίῳ λαλῶν καὶ διδάσκων ὁ Ἰησοῦς ἐν τῷ ἱερῷ, ὑπ' οὐδενὸς ἐκρατεῖτό πω· καὶ αὐτοῦ γὰρ οἱ λόγοι ἰσχυρότεροι ἐτύγχανον τῶν πιάσαι αὐτὸν θελόντων· καὶ ὅσον γε λέγει, τοσοῦτον οὐδεὶς αὐτὸν πιάσαι τῶν ἐπιβουλευόντων αὐτῷ δύναται· ἀλλ' ἐὰν σιωπήσῃ, τότε κρατεῖται· ὅθεν, ἐπεὶ ἐβούλετο ὑπὲρ τοῦ κόσμου παθεῖν, ἐξεταζόμενος ὑπὸ τοῦ Πιλάτου, καὶ μαστιγούμενος σιωπᾷ· εἰ γὰρ ἐλελαλήκει, οὐκ ἔτι ἐγίνετο αὐτῷ τὸ ἐσταυρῶσθαι ἐξ ἀσθενείας· ἐπείπερ οὐκ ἔστιν ἀσθένεια ἐν οἷς ὁ Λόγος λαλεῖ· ὄντι δὲ αὐτῷ ἐν τῷ γαζοφυλακίῳ οὐδέπω ἡ ὥρα ἐνειστήκει τοῦ πιασθῆναι αὐτὸν, ἀλλ' οὐδὲ ὄντι ἐν τῷ ἱερῷ· χειμάῤῥουν δέ τινα ἐχρῆν εἶναι τὸν τόπον, ἔνθα ἐβούλετο πιασθῆναι ὁ Ἰησοῦς, καὶ ἐδύνατο. Ἀλλὰ καὶ καιρὸν τοῦ κρατεῖσθαι αὐτὸν οὐκ ἔδει ἡμερινόν· « Ὁ γὰρ Ἰούδας λαβὼν τὴν σπεῖραν, καὶ ἐκ τῶν ἀρχιερέων καὶ Φαρισαίων ὑπηρέτας,

wisdom spoken among the perfect, hidden in a mystery, which God foreordained before the ages for the glory of His righteous ones (1 Cor. 2:6–7), and by those who are able to behold the superiority of the wisdom of God beyond the wisdom of this age, or of the rulers of this age, who are being brought to nought, using as it were their own prophets, the champions of whatsoever other words beside the truth; for the rest of the wisdoms, supposed to be gold, are a little sand in the sight of the wisdom which God created as the beginning of His ways for His works (Prov. 8:22); and the brilliant and persuasive speech of the many, being silver, will be accounted as clay before the pure oracles of the Lord, refined by fire and purified sevenfold (Ps. 11:7), and approved, inasmuch as they have come forth from the Word Who was in the beginning with God (John 1:2). And we have cited the things from the book entitled Wisdom in another way towards perceiving the force of the saying: "These are the words which Jesus spoke in the treasury, teaching in the temple" (John 8:20); for let the narrative concerning the rich men and the needy widow be kept as it has been delivered, and if anyone at least is an imitator of Christ, let him come to the spiritual temple of God that is not in a place, journeying with the mind, and following the Spirit that is able to lead him by the hand to it; and let him bring approved coins, words of eternal life, to the treasury, and deeds conformable to such words. Yet would that none of us were either needy or a widow able to bring nothing more than two mites, nor a rich man bringing only out of his abundance, but dedicating all his wealth to God! Jesus also did not speak all the words that He had while teaching in the treasury, but so many as the treasury contained; for I suppose that not even the world itself contains the whole word of God (John 21:25). Nevertheless, speaking so many words in the treasury and teaching in the temple, Jesus was not yet seized by anyone; for His words also were stronger than those wishing to arrest Him; and so long as He speaks, for so long no one of those plotting against Him is able to arrest Him; but if He keeps silence, then He is seized; whence, since He wished to suffer on behalf of the world, when examined by Pilate and scourged He keeps silence (John 19:1, 9); for if He had spoken, being crucified out of weakness (2 Cor. 13:4) would no longer have happened to Him, seeing that there is no weakness in the things which the Word speaks; and while He was in the treasury, the hour for Him to be arrested had not yet come, nor even while He was in the temple; but the place where Jesus wished to be arrested, and could be, had to be a certain winter torrent. Moreover, the time for Him to be seized also had not to be by day: "For Judas, having taken the cohort, and officers from the chief priests and Pharisees,

Editors' notes and page, col. 544

Page

running head: ORIGENIS 544
marginal letters: A λείοις λαλουμένης; B τῆς ἐπιγεγραμμένης; C πλοῦτον ἀνατεθεὶς; D λαλεῖ· ὄντι δὲ
old-edition numerals: (none)
other: begins mid-word λείοις (from τελείοις in col. 541)

PG 14:545

ἔρχεται ἐκεῖ μετὰ φανῶν, καὶ λαμπάδων, καὶ ὅπλων. » Περὶ δὲ τοῦ, « Οὔπω ἐλήλυθεν (f. ἐληλύθει) ἡ ὥρα αὐτοῦ, » ἐν τοῖς ἀνωτέρω διὰ πλειόνων διειλήφαμεν, οἷς χρήσῃ καὶ εἰς τὰ παρόντα.

comes there with lanterns, and torches, and weapons" (John 18:3). And concerning the saying, "His hour has not yet come (or, had not yet come)" (John 8:20), we have treated at length in what goes before, which you will use for the present matters also.

3. « Εἶπεν οὖν πάλιν αὐτοῖς· Ἐγὼ ὑπάγω, καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν. » Καὶ ταῦτα ἐν τῷ γαζοφυλακίῳ ἐν τῷ ἱερῷ, προστιθεὶς τοῖς προτέροις οὐ μόνον ταῦτα, ἀλλὰ καὶ ἕτερα πλείονα ἕως τοῦ· « Ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι, ἐγώ εἰμι. » Μετὰ δὲ τοῦτον τὸν λόγον ἀράντων λίθους, ἵνα λιθάσωσιν αὐτὸν, Ἰησοῦς ἐκρύβη, καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ· ὅτε παράγων εἶδε τὸν ἀπὸ γενετῆς τυφλὸν, περὶ οὗ εἰσόμεθα, Θεοῦ διδόντος, γενόμενοι κατὰ τὸν τόπον. Λέγει δὲ ταῦτα, ἵνα τὸ ἐπιφερόμενον γένηται, « Ταῦτα γὰρ αὐτοῦ λαλοῦντος ἐπίστευσαν εἰς αὐτὸν, » οἱονεὶ πένητες ἐρχόμενοι ἐπὶ τὸ γαζοφυλάκιον, ἵν' ἐκεῖθεν λάβωσιν ἃ ἐὰν δύνωνται, καὶ ἃ ἐὰν μερισθῇ αὐτοῖς. « Πολλοὶ μὲν οὖν ἐπίστευσαν εἰς αὐτὸν, » οὐ πολλοὶ δὲ ἔγνωσαν αὐτόν· ἐπεὶ τῶν πεπιστευκότων εἰς αὐτὸν οἱ μένοντες ἐν τῷ λόγῳ αὐτοῦ, ἀληθῶς γινόμενοι μαθηταὶ αὐτοῦ, γνώσονται τὴν ἀλήθειαν· οὐχὶ δὲ οἱ πολλοὶ τῶν πεπιστευκότων εἰς αὐτὸν μένουσιν ἐν τῷ λόγῳ αὐτοῦ· οὐδὲ οἱ πολλοὶ ἀληθῶς αὐτοῦ μαθηταὶ γίνονται· διόπερ οὐδὲ πολλοὶ γνώσονται ἀλήθειαν, καὶ τῇ ἀληθείᾳ ἐλεύθεροι οὐ γίνονται· σφόδρα γὰρ ὀλίγοι χωροῦσι τὴν ἀλήθειαν. Τίνες δέ εἰσιν οἱ γνωσόμενοι, ἢ οἱ ὑψοῦντες αὐτόν; ὡς αὐτὸς διδάσκει λέγων· « Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε, ὅτι ἐγώ εἰμι· » οὐδεὶς δὲ αὐτὸν ὑψοῖ γάλακτι ποτιζόμενος, παρασκευάζων ἑαυτὸν εἰς παραδοχὴν τῆς στερεᾶς τροφῆς· διόπερ τῷ τοιούτῳ λέγει· « Ἔκρινα μηδὲν εἰδέναι ἐν ὑμῖν, εἰ μὴ Ἰησοῦν Χριστὸν, καὶ τοῦτον ἐσταυρωμένον· » πρὸς ὃν καὶ ὁ τοῦ λόγου διάκονος ἐν ἀσθενείᾳ γίνεται, ὥς φησιν ὁ Παῦλος τοῖς τοιούτοις· « Κἀγὼ ἐν ἀσθενείᾳ, καὶ ἐν φόβῳ, καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς ὑμᾶς. » Φησὶ τοίνυν ὁ τοῦ Θεοῦ Λόγος ἀρχὴν ποιούμενος δευτέρων μαθημάτων τῶν ἐν τῷ γαζοφυλακίῳ ἐν τῷ ἱερῷ· « Ἐγὼ ὑπάγω, καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε. » Ζητῶ διὰ τὸ, « Ταῦτα αὐτοῦ λαλοῦντος, πολλοὶ ἐπίστευσαν εἰς αὐτὸν, » μήποτε οὐ πρὸς πάντας τοὺς παρόντας λέγει τὸ, « Ἐγὼ ὑπάγω, καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε, » ἀλλὰ πρὸς τούτους οὓς ᾔδει μὴ πιστεύσαντας, καὶ διὰ τοῦτο ἐν τῇ ἁμαρτίᾳ αὐτῶν ἀποθανουμένους, καὶ μὴ δυναμένους ὀπίσω αὐτοῦ ἀκολουθῆσαι, μὴ δυναμένους δὲ διὰ τὸ μὴ βούλεσθαι·

3. "He said therefore again to them: I go away, and you will seek Me, and will die in your sin; where I go, you cannot come" (John 8:21). And these things in the treasury in the temple, adding to the former things not only these, but also many other things up to the saying: "Amen I say to you, before Abraham came to be, I am" (John 8:58). And after this saying, when they took up stones to stone Him, Jesus hid Himself, and went out of the temple (John 8:59); when passing by He saw the man blind from birth (John 9:1), concerning whom we shall know, God granting, when we arrive at the place. And He says these things in order that what follows may come to pass, "For as He spoke these things, many believed in Him" (John 8:30), coming as it were like poor men to the treasury, in order that from thence they may receive whatever they are able, and whatever may be apportioned to them. "Many therefore believed in Him," yet not many knew Him; since of those who have believed in Him, those who abide in His word, truly becoming His disciples, will know the truth (John 8:31–32); but not the many of those who have believed in Him abide in His word, nor do the many truly become His disciples; wherefore neither will many know truth, and they do not become free by the truth; for very few contain the truth. And who are those who will know, except those who exalt Him? as He Himself teaches, saying: "When you have exalted the Son of man, then you will know that I am He" (John 8:28); and no one exalts Him while being given milk to drink, preparing himself for the reception of solid food (Heb. 5:12, 14); wherefore to such a one he says: "I judged not to know anything among you, except Jesus Christ, and Him crucified" (1 Cor. 2:2); towards whom also the minister of the word comes to be in weakness, as Paul says to such persons: "And I in weakness, and in fear, and in much trembling came to be with you" (1 Cor. 2:3). The Word of God therefore says, making a beginning of second teachings in the treasury in the temple: "I go away, and you will seek Me, and will die in your sin" (John 8:21). I inquire, on account of the saying, "As He spoke these things, many believed in Him" (John 8:30), whether perhaps He says the words, "I go away, and you will seek Me, and will die in your sin," not to all those present, but to those whom He knew not to have believed, and who on account of this would die in their sin, and were not able to follow after Him, and were not able because they did not wish

Editors' notes and page, col. 545

Footnotes

(91) ‹anchor: not visible in the page foot› · call in col 546

Joan. XVIII, 3.

John 18:3.

(printed under page 279)

(92) ‹anchor: not visible in the page foot› · call in col 546

Joan. VIII, 20.

John 8:20.

(printed under page 279)

(93) ‹anchor: not visible in the page foot› · call in col 546

ibid. 21.

Same place, 21.

(printed under page 279)

(94) ‹anchor: not visible in the page foot› · call in col 546

ibid. 58, 59.

Same place, 58–59.

(printed under page 279)

(95) ‹anchor: not visible in the page foot› · call in col 546

Joan. IX, 1.

John 9:1.

(printed under page 279)

(96) ‹anchor: not visible in the page foot› · call in col 546

Joan. VIII, 30.

John 8:30.

(printed under page 279)

(97) ‹anchor: agnoscunt veritatem› · call in col 546

ibid. 31, 32.

Same place, 31–32.

(printed under page 279)

(98) ‹anchor: ipse docet, dicens› · call in col 546

ibid. 28.

Same place, 28.

(printed under page 279)

(99) ‹anchor: cibi solidi› · call in col 546

Hebr. V, 12, 14.

Hebrews 5:12, 14.

(printed under page 279)

(1) ‹anchor: tali dicit› · call in col 546

I Cor. II, 2.

1 Corinthians 2:2.

(printed under page 279)

(2) ‹anchor: Paulus talibus› · call in col 546

ibid. 3.

Same place, 3.

(printed under page 279)

(3) ‹anchor: vestro moriemini› · call in col 546

Joan. VIII, 21.

John 8:21.

(printed under page 279)

(36) ‹anchor: not visible in the page foot› · call in col 546

Codex Bodleianus, ἕτερα πλείονα, in Regio deest ἕτερα.

The Bodleian codex has "many other things"; in the Royal "other" is missing.

(printed under page 279)

(37) ‹anchor: not visible in the page foot› · call in col 546

Codex Bodleianus, οἱονεὶ πένητες· Regius, οἷον οἱ πένητες.

The Bodleian codex has "as it were poor"; the Royal, "such as the poor."

(printed under page 279)

(38) ‹anchor: οὐδὲ πολλοὶ γνώσονται› · call in col 546

Codex Bodleianus, καὶ τῇ ἀληθείᾳ ἐλεύθεροι οὐ γίνονται· Regius, καὶ εἰ μὴ ἀλήθεια ἐλεύθεροι, ἐλεύθεροι οὐ γίνονται.

The Bodleian codex has "and they do not become free by the truth"; the Royal, "and if not truth free, they do not become free."

(printed under page 279)

(39) ‹anchor: χωροῦσι τὴν ἀλήθειαν› · call in col 546

Codex Bodleianus ἀλήθειαν· Regius vero, ἐλευθερίαν.

The Bodleian codex has "truth"; the Royal, however, "freedom."

(printed under page 279)

Footnotes

(4) ‹anchor: not visible in the page foot› · call in col 547

Joan. VII, 30.

John 7:30.

(printed under page 280)

(5) ‹anchor: not visible in the page foot› · call in col 547

Joan. VIII, 37.

John 8:37.

(printed under page 280)

(6) ‹anchor: not visible in the page foot› · call in col 547

Joan. VIII, 40.

John 8:40.

(printed under page 280)

(7) ‹anchor: not visible in the page foot› · call in col 547

Matth. VII, 8.

Matthew 7:8.

(printed under page 280)

(8) ‹anchor: in corde tuo› · call in col 547

Rom. X, 6, 8.

Romans 10:6, 8.

(printed under page 280)

(9) ‹anchor: vel ecce illic› · call in col 547

Luc. XVII, 21.

Luke 17:21.

(printed under page 280)

(10) ‹anchor: juxta dicentem› · call in col 547

Luc. XII, 20.

Luke 12:20.

(printed under page 280)

(40) ‹anchor: ἐν καιρῷ εὑρεθῇ› · call in col 547

Εὑρεθῇ. Deest in codice Regio, at legitur in Bodleiano.

"He may be found." It is missing in the Royal codex, but is read in the Bodleian.

(printed under page 280)

Page

running head: 547 ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 14:548

εἰ γὰρ βουλόμενοι οὐκ ἐδύναντο, οὐκ ἂν εὐλόγως αὐτοῖς ἐλέγετο τό· « Ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε. » Ἐρεῖ δέ τις πρὸς τοῦτο· Εἴπερ τοῖς ἐμμένουσι τῷ μὴ πιστεύειν ταῦτα ἔλεγε, πῶς τοῖς τοιούτοις φησὶ τό· « Ζητήσετέ με; » Πολλαχοῦ γὰρ ἀγαθὸν τὸ ζητεῖν τὸν Ἰησοῦν, ταυτόν πως τυγχάνον τῷ ζητεῖν Λόγον, καὶ ἀλήθειαν, καὶ σοφίαν. Ἀλλ' ἐρεῖς, ὅτι καὶ περὶ ἐπιβουλευόντων ποτὲ λέγεται τὸ ζητεῖν, ὥσπερ ἐν τῷ· « Ἐζήτουν αὐτὸν πιάσαι, καὶ οὐδεὶς ἐπέβαλλεν ἐπ' αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ· » καὶ ἐν τῷ· « Οἶδα, ὅτι σπέρμα Ἀβραάμ ἐστε, ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν· » καὶ ἐν τῷ· « Νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον, ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα, ἣν ἤκουσα παρὰ τοῦ Πατρός. » Διὸ καὶ λέγεται τοῖς μὴ καλῶς ζητοῦσι τὸ, « Καὶ ζητήσετέ με, » οὐκ ἐναντίον τῷ· « Πᾶς ὁ ζητῶν εὑρίσκει. » Καὶ ἀεὶ δὲ διαφοραί εἰσι τῶν ζητούντων τὸν Ἰησοῦν, οὐ πάντων γνησίως, καὶ ὑπὲρ τῆς ἑαυτῶν σωτηρίας, καὶ τοῦ ὠφεληθῆναι ἀπ' αὐτοῦ ζητούντων αὐτόν. Εἰσὶ γὰρ καὶ κατὰ μυρίας ἀποπεπτωκυίας τοῦ καλοῦ προθέσεις ζητοῦντες τὸν Ἰησοῦν· διόπερ μόνοι οἱ ὀρθῶς ζητοῦντες αὐτὸν εἰρήνην εὗρον· οἳ καὶ κυρίως λέγοιντ' ἂν αὐτὸν ζητεῖν τὸν ἐν ἀρχῇ Λόγον, πρὸς τὸν Θεὸν Λόγον, καὶ ἵνα αὐτοὺς προσάγοι τῷ Πατρί. Παρὼν δὲ, καὶ ἐμφανταζόμενος ὁ Λόγος, ἐπὰν μὴ παραδεχθῇ, ἀπειλεῖ τὸ ὑπάγειν, καὶ λέγει· « Ἐγὼ ὑπάγω· » καὶ ἐὰν, ἀπελθόντος γε αὐτοῦ, ζητῶμεν αὐτὸν, οὐχ εὑρήσομεν αὐτὸν, ἀλλ' ἐν τῇ ἁμαρτίᾳ ἡμῶν ἀποθανούμεθα. Οἶδε δὲ ἀπὸ τίνος ὑπάγει, καὶ τίνι παραμένει, μηδέπω εὑρισκόμενος, ἵν' ἐν καιρῷ εὑρεθῇ ζητηθείς· καὶ τοῖς γε οὕτως ἔχουσιν αὐτὸν, καὶ μὴ τεθεωρηκόσιν αὐτὸν λέγεται· « Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου· Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τουτέστι Χριστὸν καταγαγεῖν· ἢ, Τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν· ἀλλὰ τί λέγει ἡ Γραφή; Ἐγγύς σου τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου. » Τούτοις δὲ φιλανθρώπως ὁ Σωτὴρ ὑποδείκνυσι καὶ τὰ περὶ τῆς τοῦ Θεοῦ βασιλείας, ἵνα μὴ ζητῶσιν αὐτὴν ἔξω ἑαυτῶν, μηδὲ λέγωσιν· « Ἰδοὺ ὧδε, ἢ ἰδοὺ ἐκεῖ· » φησὶ γὰρ αὐτοῖς· « Ἡ βασιλεία τοῦ Θεοῦ ἐντὸς ὑμῶν ἐστι· » καὶ ὅσον γε σώζομεν τὰ ἐνσπαρέντα ἡμῶν τῇ ψυχῇ τῆς ἀληθείας σπέρματα, καὶ τὰς ἀρχὰς αὐτῆς, οὐδέπω ἀπελήλυθεν ἀφ' ἡμῶν ὁ Λόγος· ἐὰν δὲ ἀπὸ τῆς κατὰ τὴν κακίαν χύσεως διαφθαρῶμεν, τότε ἡμῖν ἐρεῖ, « Ὑπάγω, » ἵνα, κἂν ζητῶμεν αὐτὸν, οὐχ εὑρήσωμεν, ἀλλ' ἐν τῇ ἁμαρτίᾳ ἡμῶν ἀποθανούμεθα, καταλαμβανόμενοι ἐν αὐτῇ, καὶ παραλαμβανόμενοι ὑπὸ ταύτης ὑπὸ τῶν τεταγμένων ἐπὶ τῷ ἀπαιτεῖν τὴν ψυχὴν, κατὰ τὸν εἰπόντα· « Ἄφρον, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσι τὴν ψυχήν σου ἀπὸ σοῦ. » Οὐ χρὴ δὲ παρελθεῖν ἀνεξέταστον οὐδὲ καὶ τό· « Ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· » εἰ μὲν κοινότερον λαμβάνεται, δῆλον, ὅτι οἱ ἁμαρτωλοὶ ἐν τῇ ἁμαρτίᾳ

to; for if wishing they were not able, it would not reasonably be said to them: "You will die in your sin." But someone will say to this: If indeed He said these things to those persisting in not believing, how does He say to such persons: "You will seek Me"? For in many places seeking Jesus is a good thing, being somehow identical with seeking Word, and truth, and wisdom. But you will say that seeking is sometimes said also concerning those who plot against Him, just as in the saying: "They sought to arrest Him, and no one laid his hand upon Him, because His hour had not yet come" (John 7:30); and in the saying: "I know that you are Abraham's seed, yet you seek to kill Me, because My word has no place in you" (John 8:37); and in the saying: "But now you seek to kill Me, a man who have spoken the truth to you, which I heard from the Father" (John 8:40). Wherefore also to those who do not seek rightly is said the word, "And you will seek Me," not contrary to the saying: "Everyone who seeks finds" (Matt. 7:8). And always there are differences among those seeking Jesus, since not all seek Him genuinely, and for their own salvation, and in order to be benefited by Him. For there are also those seeking Jesus according to ten thousand purposes that have fallen away from the good; wherefore only those seeking Him rightly have found peace; who also might properly be said to seek Him as the Word in the beginning, the Word with God, and in order that He might lead them to the Father. And when the Word, being present and manifesting Himself, is not received, He threatens to go away, and says: "I go away;" and if, when He has gone away, we seek Him, we shall not find Him, but shall die in our sin. And He knows from whom He goes away, and with whom He remains, though not yet found, in order that when sought He may be found in due season; and to those at least who thus have Him, and have not beheld Him, it is said: "Do not say in your heart: Who will ascend into heaven? that is, to bring Christ down; or, Who will descend into the abyss? that is, to bring Christ up from the dead; but what says the Scripture? The word is very near you, in your mouth, and in your heart" (Rom. 10:6–8). And to these the Saviour humanely shows also the things concerning the kingdom of God, so that they may not seek it outside themselves, nor say: "Behold here, or behold there;" for He says to them: "The kingdom of God is within you" (Luke 17:21); and so long as we preserve the seeds of the truth sown in our soul, and its principles, the Word has not yet departed from us; but if we are corrupted by the outpouring of wickedness, then He will say to us, "I go away," so that, even if we seek Him, we may not find, but shall die in our sin, being overtaken in it, and handed over by it to those appointed to demand the soul, according to him who said: "Fool, this night they demand your soul from you" (Luke 12:20). Nor ought we to pass by unexamined this saying either: "You will die in your sin;" if indeed it is taken more generally, it is clear that sinners will die in their sin,

Editors' notes and page, col. 548

Page

running head: ORIGENIS 548
marginal letters: A λεσθαι· εἰ γὰρ; B ὑμῖν λελάληκα, ἣν; C τῇ ἁμαρτίᾳ ἡμῶν; D σπέρματα, καὶ τὰς
old-edition numerals: (none)
other: begins mid-word λεσθαι (from βούλεσθαι in col. 545)

PG 14:549

αὐτῶν ἀποθανοῦνται, οἱ δὲ δίκαιοι ἐν δικαιοσύνῃ· εἰ δὲ τὸ « ἀποθανεῖσθε » κατὰ τὸν ἐχθρὸν τοῦ Χριστοῦ θάνατον λαμβάνεται, ὡς τοῦ πρὸς θάνατον ἡμαρτηκότος ἀποθνήσκοντος, δῆλον, ὅτι οἷς ταῦτα ἐλέγετο, οὐδέπω ἀποτεθνήκεισαν. Καὶ ζητήσεις πῶς εἰ μὴ πιστεύσαντες, ὅτι ἔζων μέλλοντές ποτε ἀποθανεῖσθαι· ἀπαντήσεται δέ τις καὶ πρὸς τοῦτο λέγων, ὅτι κατ' ἐκεῖνο καιροῦ τὸ μηδέπω πιστεύειν οὐδὲ πρὸς θάνατον ἁμάρτημα ἦν, καὶ πρὸς οὓς ὁ Λόγος, οὐδέπω τὰ πρὸς θάνατον ἡμαρτήκεισαν, ἀλλ' ἔζων μὲν ἐν ἀσθενείᾳ τῆς ψυχῆς αὐτοῖς· ἡ δὲ ἀσθένεια ἐκείνη πρὸς θάνατον ἦν· διὰ τοῦτο καὶ ὁ ἰατρὸς, βλέπων ὀλεθρίως αὐτοὺς ἀσθενοῦντας, ἔλεγεν ἀπογνοὺς αὐτῶν τὴν θεραπείαν· « Ἐγὼ ὑπάγω, καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε. » Εἴπομεν δὴ τό· Ἐπεὶ ἡ ἀσθένεια ἐκείνη ἦν αὐτοῖς πρὸς θάνατον, ἅτε μαθόντες ἀπὸ τοῦ Ἰησοῦ διαφορὰν ἀσθενείας, ἠσθένει δὲ καὶ ὁ Λάζαρος, ἀλλ' ᾔδει ὁ ἰατρὸς, ὅτι ἡ ἀσθένεια αὐτοῦ οὐ πρὸς θάνατον ἦν· διόπερ φησίν· « Αὕτη ἡ ἀσθένεια οὐκ ἔστι πρὸς θάνατον· » Διὰ τοῦτο, κἂν ἀντιλαμβανώμεθα τῶν ἀσθενειῶν ἑαυτῶν ἀσθενούντων, προσέχωμεν μήποτε πρὸς θάνατον ἀσθενήσωμεν, μεταβαλούσης τῆς νόσου ἀπὸ τοῦ ἔτι αὐτὴν εἶναι δύνασθαι ἐπὶ τὸ ἀνίατον. Ἅμα δὲ σαφέστερόν πως ἔσται καὶ τὸ, « Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν, » ἐπιφερόμενον τῷ· « Καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· » ὅταν γὰρ ἀποθάνῃ τις ἐν τῇ ἑαυτοῦ ἁμαρτίᾳ, ὅπου ὑπάγει ὁ Ἰησοῦς, οὐ δύναται ἀπελθεῖν· οὐδεὶς γὰρ νεκρὸς ἀκολουθεῖν δύναται τῷ Ἰησοῦ· « Οὐδὲ γὰρ οἱ νεκροὶ αἰνέσουσί σε, Κύριε, οὐδὲ πάντες οἱ καταβαίνοντες εἰς ᾅδου· ἀλλ' ἡμεῖς οἱ ζῶντες εὐλογήσομεν τὸν Κύριον. » Ἔτι πρὸς τὸ, « Ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε, » παραθήσῃ τὸ ἐκ τοῦ Ἰεζεκιὴλ οὕτως ἔχον· « Ψυχὴ ἡ ἁμαρτάνουσα, αὕτη ἀποθανεῖται· » θάνατος γὰρ ψυχῆς ἁμαρτία· οἶμαι δὲ, ὅτι οὐ πᾶσα, ἀλλ' ἥν φησιν Ἰωάννης πρὸς θάνατον· ἅμα δὲ καὶ διαστέλλει, ὅτι τις ἁμαρτία θάνατός ἐστι ψυχῆς, καί τις ἁμαρτία ἀσθένεια αὐτῆς· τάχα δὲ καὶ τρίτον τις ἁμαρτία ζημία ψυχῆς ἐστιν, ἁμαρτία δηλονότι ἐκ τοῦ· « Τί ὠφεληθήσεται ἄνθρωπος, ἐὰν ὅλον τὸν κόσμον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ἀπολέσῃ, ἢ ζημιωθῇ; » καὶ ἐκ τοῦ· « Εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται. » Τοῖς μὲν οὖν ἐν τῇ ἁμαρτίᾳ ἀποθανουμένοις φησίν· « Ὑπάγω, καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε. ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν· » τῷ δὲ Πέτρῳ· « Ὅπου ἐγὼ ὑπάγω, οὐ δύνασαί μοι νῦν ἀκολουθῆσαι· ἀκολουθήσεις δὲ ὕστερον· » ἔξεστι γὰρ μαθητευόμενον τῷ Ἰησοῦ, νῦν μὲν μὴ παρεσκευάσθαι πρὸς τὸ ἀκολουθεῖν αὐτῷ

and the righteous in righteousness; whereas if "you will die" is taken according to the death that is the enemy of Christ (1 Cor. 15:26), as he who has sinned unto death (1 John 5:16) dies, it is clear that those to whom these things were said had not yet died. And you will inquire how, if they did not believe, because they were living they were at some time about to die; and someone will meet this also, saying that at that time not yet believing was not even a sin unto death, and those to whom the Word spoke had not yet sinned the sins unto death, but were living indeed in a sickness of their soul; yet that sickness was unto death; on account of this the physician also, seeing them fatally sick, said, despairing of their cure: "I go away, and you will seek Me, and will die in your sin." We said indeed: Since that sickness was to them unto death, inasmuch as we have learned from Jesus a difference of sickness; and Lazarus also was sick, yet the physician knew that his sickness was not unto death; wherefore He says: "This sickness is not unto death" (John 11:4). On account of this, even if we are conscious of the sicknesses of our own selves when we are sick, let us take heed lest perchance we be sick unto death, the disease changing from its still being able [to be healed] to the incurable. At the same time, somewhat clearer also will be the saying, "Where I go, you cannot come" (John 8:21), subjoined to: "And you will die in your sin;" for whenever anyone dies in his own sin, he cannot depart where Jesus goes; for no dead man can follow Jesus: "For the dead will not praise Thee, O Lord, nor all those who go down into Hades; but we the living will bless the Lord" (Ps. 113:25–26). Furthermore, to the saying, "You will die in your sin," you will set beside it that from Ezekiel running thus: "The soul that sins, the same shall die" (Ezek. 18:4); for sin is death of a soul; and I suppose not every sin, but that which John says is unto death (1 John 5:16); and at the same time he distinguishes that a certain sin is death of a soul, and a certain sin is its sickness; and perhaps thirdly a certain sin is loss to a soul, a sin manifestly from the saying: "What will a man be profited, if he gains the whole world, but forfeits or suffers loss of his soul?" (Matt. 16:26; Luke 9:25) and from the saying: "If anyone's work is burned up, he will suffer loss" (1 Cor. 3:15). To those, therefore, who will die in their sin He says: "I go away, and you will seek Me, and will die in your sin. Where I go, you cannot come" (John 8:21); but to Peter: "Where I go, you cannot follow Me now; but you will follow afterwards" (John 13:36); for it is possible for one being made a disciple to Jesus not to be prepared now for following Him

Editors' notes and page, col. 549

Footnotes

(11) ‹anchor: quamobrem inquit› · call in col 550

Joan. XI, 4.

John 11:4.

(printed under page 281)

(12) ‹anchor: vos non potestis venire› · call in col 550

Joan. VIII, 21.

John 8:21.

(printed under page 281)

(13) ‹anchor: laudabimus Dominum› · call in col 550

Psal. CXIII, 17, 18.

Psalm 113[115]:17–18.

(printed under page 281)

(14) ‹anchor: ipsa moritur› · call in col 550

Ezech. XVIII, 20.

Ezekiel 18:20.

(printed under page 281)

(15) ‹anchor: Joannes ad mortem› · call in col 550

I Joan. V, 16, 17.

1 John 5:16–17.

(printed under page 281)

(16) ‹anchor: detrimentum patiatur› · call in col 550

Matth. XVI, 26.

Matthew 16:26.

(printed under page 281)

(41) ‹anchor: not visible in the page foot› · call in col 550

Ferrarius videtur legisse πῶς οἱ μὴ πιστεύσαντες, ὅτι ἔζων ἐν ἀσθενείᾳ, μέλλουσί ποτε ἀποθανεῖσθαι.

Ferrarius seems to have read "how those who did not believe, because they lived in weakness, are at some time to die."

(printed under page 281)

(42) ‹anchor: not visible in the page foot› · call in col 550

Αὐτοῖς. Legendum videtur αὐτῶν.

"To them." One should apparently read "of them."

(printed under page 281)

(43) ‹anchor: not visible in the page foot› · call in col 550

Καὶ ὁ ἰατρός. Deest in codice Bodleiano.

"And the physician." It is missing in the Bodleian codex.

(printed under page 281)

(44) ‹anchor: not visible in the page foot› · call in col 550

Εἴπομεν. Ferrarius legebat εἴπωμεν.

"We said." Ferrarius read "let us say."

(printed under page 281)

(45) ‹anchor: εἶναι δύνασθαι› · call in col 550

Ἀπὸ τοῦ ἔτι αὐτὴν εἶναι δύνασθαι. Legendum fortasse ἀπὸ τοῦ ἔτι ἰαθῆναι δύνασθαι, vel ἀπὸ τοῦ ἔτι αὐτὴν ἰατὴν εἶναι δύνασθαι, vel quid simile.

"From its still being able to be." Perhaps one should read "from its still being able to be healed," or "from its still being able to be curable," or something similar.

(printed under page 281)

(46) ‹anchor: ἁμαρτία δηλονότι› · call in col 550

Ἁμαρτία δηλονότι. Ἁμαρτία videtur παρέλκειν.

"A sin, clearly." "Sin" seems superfluous.

(printed under page 281)

(47) ‹anchor: μὴ παρεσκευάσθαι› · call in col 550

Νῦν μὲν μὴ παρεσκευάσθαι. Negandi particula in Ferrario non comparet; quam genuinam tamen ratio et codices manuscripti et Perionius clamant.

"Not now to have been prepared." The negative particle does not appear in Ferrarius; yet reason, the manuscript codices and Périon all proclaim it genuine.

(printed under page 281)

Footnotes

(17) ‹anchor: not visible in the page foot› · call in col 551

I Cor. III, 15.

1 Corinthians 3:15.

(printed under page 282)

(18) ‹anchor: not visible in the page foot› · call in col 551

Joan. VIII, 21.

John 8:21.

(printed under page 282)

(19) ‹anchor: not visible in the page foot› · call in col 551

Joan. XIII, 36.

John 13:36.

(printed under page 282)

(20) ‹anchor: not visible in the page foot› · call in col 551

Matth. XII, 32.

Matthew 12:32.

(printed under page 282)

(21) ‹anchor: potestis venire› · call in col 551

Joan. VIII, 22.

John 8:22.

(printed under page 282)

(48) ‹anchor: not visible in the page foot› · call in col 551

Sic recte habet codex Bodleianus, perperam vero Regius et Barberinus, δὲ δύνησθαι.

So the Bodleian codex rightly has it; the Royal and Barberini wrongly have "but to be able" (δὲ δύνησθαι).

(printed under page 282)

(49) ‹anchor: not visible in the page foot› · call in col 551

Legendum videtur ἐὰν βλασφημήσῃ τις εἰς τὸ Πνεῦμα, etc.

One should apparently read "if anyone blasphemes against the Spirit," etc.

(printed under page 282)

(50) ‹anchor: not visible in the page foot› · call in col 551

Οὐ μέντοι γε εἰ μὴ ἐν τῷ μέλλοντι. Agnoscis hic semina Origeniani erroris, qui damnatorum poenis finem imponebat. HUETIUS.

"Not, however, if not in the age to come." You recognise here the seeds of Origen's error, which set an end to the punishments of the damned. HUET.

(printed under page 282)

(51) ‹anchor: not visible in the page foot› · call in col 551

Codex Regius, φησὶ γάρ· Πῶς, etc.

The Royal codex has "for he says: How," etc.

(printed under page 282)

(52) ‹anchor: ἐν ἀγνοίᾳ ποτέ› · call in col 551

Ἐν ἀγνοίᾳ. In codice Regio male omittitur ἐν.

"In ignorance." In the Royal codex "in" is wrongly omitted.

(printed under page 282)

(53) ‹anchor: δὲ αὐτοὺς μεταβάλλειν› · call in col 551

Δυνατὸν δὲ αὐτούς. In Regio codice deest δέ.

"But it is possible for them." In the Royal codex "but" is missing.

(printed under page 282)

(54) ‹anchor: οὐ δύνασθε ἐλθεῖν› · call in col 551

Ἄξιον ζητῆσαι πόθεν κινηθέντες οἱ Ἰουδαῖοι πρὸς τό· Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν. Haec desiderantur in Regio codice, sed restituuntur e Bodleiano.

"It is worth asking what moved the Jews, at the words: Where I am going you cannot come." These words are wanting in the Royal codex, but are restored from the Bodleian.

(printed under page 282)

(55) ‹anchor: οὐ δύνανται ἀπιέναι› · call in col 551

Codex Regius, perperam, δύναται.

The Royal codex wrongly has "is able" (singular).

(printed under page 282)

Page

running head: 551 ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 14:552

ἀπιόντι πρὸς τὸν Πατέρα, ὕστερον δὲ ἐξ ἐπιμελείας κατ' ἴχνη βαίνοντα ἀκολουθεῖν τῷ διδασκάλῳ, καὶ ἕπεσθαι τῷ Λόγῳ τοῦ Θεοῦ. Εἰκὸς δὲ, ὅτι διὰ τὰ περὶ τέλους ἡμῖν ὑπονοούμενα ἐπιστήσει τις τῷ· « Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν· » καὶ πρὸς τοῦτο ἐρεῖ, ὅτι ἔξεστι νῦν μὲν μὴ δύνασθαι, ὕστερον δὲ δυνήσεσθαι· καὶ εἴπερ ἐστί τις ἐνεστηκὼς αἰὼν, καὶ ἄλλος μέλλων, οὗτοι πρὸς οὓς λέλεκται, « Οὐ δύνασθε ἐλθεῖν, » κατὰ τὸν ἐνεστηκότα αἰῶνα (πολὺς δὲ ὁ λείπων εἰς τὴν συντέλειαν αὐτοῦ ἐστι χρόνος) οὐ δύνανται ἐλθεῖν ὅπου Ἰησοῦς, τουτέστιν, ὅπου ἡ ἀλήθεια, καὶ ἡ σοφία, καὶ ὁ Λόγος· τοῦτο γάρ ἐστιν, ὅπου Ἰησοῦς· οἶδα δέ τινας, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι κρατουμένους ὑπὸ τῆς ἰδίας ἁμαρτίας, ὡς τούτους περὶ ὧν φησιν ὁ Λόγος· « Ἐὰν βλασφημήσῃ εἰς τὸ Πνεῦμα τὸ ἅγιον, οὐχ ἔχει ἄφεσιν οὔτε ἐν τούτῳ τῷ αἰῶνι, οὔτε ἐν τῷ μέλλοντι· » οὐ μέντοι γε εἰ μὴ ἐν τῷ μέλλοντι αἰῶνι, ἤδη οὐδὲ ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις. Ὁ μέντοι γε Ἡρακλέων, ἐκθέμενος τὴν περὶ τοῦ γαζοφυλακίου λέξιν, οὐδὲν εἶπεν εἰς αὐτήν. Εἰς δὲ τὸ, « Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν, » φησί· « Πῶς ἐν ἀγνοίᾳ, καὶ ἀπιστίᾳ, καὶ ἁμαρτήμασιν ὄντες, ἐν ἀφθαρσίᾳ δύνανται γενέσθαι; » μηδὲ ἐν τούτῳ κατακούων ἑαυτοῦ· εἰ γὰρ οἱ ἐν ἀγνοίᾳ, καὶ ἀπιστίᾳ, καὶ ἁμαρτήμασιν ὄντες, ἐν ἀφθαρσίᾳ οὐ δύνανται γενέσθαι, πῶς οἱ ἀπόστολοι, ἐν ἀγνοίᾳ ποτὲ, καὶ ἐν ἀπιστίᾳ, καὶ ἐν ἁμαρτήμασι γενόμενοι, ἐν ἀφθαρσίᾳ γεγόνασι; Δύνανται οὖν οἱ ἐν ἀγνοίᾳ, καὶ ἐν ἀπιστίᾳ, καὶ ἐν ἁμαρτήμασι γενόμενοι γενέσθαι ἐν ἀφθαρσίᾳ, εἰ μεταβάλλοιεν· δυνατὸν δὲ αὐτοὺς μεταβάλλειν.

departing to the Father, yet afterwards out of diligence, walking in His footsteps, to follow the Teacher, and to attend upon the Word of God. And it is likely that on account of the things surmised by us concerning the end someone will fix his attention upon the saying: "Where I go, you cannot come" (John 8:21); and to this he will say that it is possible now indeed not to be able, yet afterwards to be able; and if indeed there is a certain present age, and another to come, these to whom it has been said, "You cannot come," during the present age (and much time remains until its consummation) cannot come where Jesus is, that is, where the truth, and the wisdom, and the Word are; for this is where Jesus is; yet I know some who are held fast by their own sin not only in this age, but also in that which is to come, such as those concerning whom the Word says: "If anyone blasphemes against the Holy Spirit, he has no forgiveness, neither in this age, nor in that which is to come" (Matt. 12:32); yet it does not follow that if not in the age to come, therefore not even in the ages that are coming on. Heracleon, however, setting forth the text concerning the treasury, said nothing upon it. But upon the saying, "Where I go, you cannot come," he says: "How can those who are in ignorance, and unbelief, and sins come to be in incorruption?" not even in this heeding his own words; for if those who are in ignorance, and unbelief, and sins cannot come to be in incorruption, how have the apostles, who were once in ignorance, and in unbelief, and in sins, come to be in incorruption? Those, therefore, who have been in ignorance, and in unbelief, and in sins can come to be in incorruption, if they should change; and it is possible for them to change.

4. « Ἔλεγον οὖν οἱ Ἰουδαῖοι· Μήτι ἀποκτενεῖ ἑαυτὸν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν; » Ἄξιον ζητῆσαι πόθεν κινηθέντες οἱ Ἰουδαῖοι πρὸς τὸ, « Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν, » φασὶ τό· « Μήτι ἀποκτενεῖ ἑαυτὸν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν; » Ἵνα δὲ καὶ δοθῇ ἁπλούστερον αὐτοὺς εἰρηκέναι τό· « Μήτι ἀποκτενεῖ ἑαυτόν; » πῶς οἱ δυνάμενοι ἀποκτεῖναι ἑαυτοὺς, κἂν μὴ ἀναιρῶσιν ἑαυτοὺς, μηδὲ γίνωνται ὅπου ὁ ἀναιρῶν ἑαυτὸν γίνεται, οὐ δύνανται ἀπιέναι ὅπου ὁ ἀναιρῶν ἑαυτὸν ἀπέρχεται; Λεκτέον οὖν πρὸς τὰ ζητούμενα ταῦτα τοῖς ἐπιμελέστερον καὶ βαθύτερον ἀκούουσι τῶν λεγομένων ὑπὸ Ἰουδαίων ἐν τοῖς Εὐαγγελίοις, σαφές

4. "The Jews therefore said: Will He kill Himself, because He says: Where I go, you cannot come?" (John 8:22). It is worth inquiring what moved the Jews, in reply to the saying, "Where I go, you cannot come," to say this: "Will He kill Himself, because He says: Where I go, you cannot come?" And even granting that they said the words, "Will He kill Himself?" more simply, how are those who are able to kill themselves, even if they do not destroy themselves, nor come to be where he who destroys himself comes to be, unable to depart where he who destroys himself departs? In reply to these inquiries, therefore, it must be said to those who listen more carefully and more deeply to the things said by Jews in the Gospels, that it is clear

Editors' notes and page, col. 552

Footnotes

(48) ‹anchor: ὕστερον δὲ δυνήσεσθαι› · call in col 552

Sic recte habet codex Bodleianus, perperam vero Regius et Barberinus, δὲ δύνησθαι.

So the Bodleian codex rightly has it; but the Royal and the Barberini wrongly have δὲ δύνησθαι.

(printed under page 282)

(49) ‹anchor: εἰς τὸ Πνεῦμα› · call in col 552

Legendum videtur ἐὰν βλασφημήσῃ τις εἰς τὸ Πνεῦμα, etc.

It seems we should read "if anyone blasphemes against the Spirit," etc.

(printed under page 282)

(50) ‹anchor: ἐν τῷ μέλλοντι αἰῶνι› · call in col 552

Οὐ μέντοι γε εἰ μὴ ἐν τῷ μέλλοντι. Agnoscis hic semina Origeniani erroris, qui damnatorum poenis finem imponebat. HUETIUS.

"Yet it does not follow that if not in the age to come." You recognise here the seeds of the Origenist error, which set an end to the punishments of the damned. HUET.

(printed under page 282)

(51) ‹anchor: φησί· « Πῶς› · call in col 552

Codex Regius, φησὶ γάρ· Πῶς, etc.

The Royal codex has "for he says: How," etc.

(printed under page 282)

(52) ‹anchor: ἐν ἀγνοίᾳ ποτὲ› · call in col 552

Ἐν ἀγνοίᾳ. In codice Regio male omittitur ἐν.

"In ignorance." In the Royal codex "in" is wrongly omitted.

(printed under page 282)

(53) ‹anchor: δυνατὸν δὲ αὐτοὺς› · call in col 552

Δυνατὸν δὲ αὐτούς. In Regio codice deest δέ.

"And it is possible for them." In the Royal codex "and" is missing.

(printed under page 282)

(54) ‹anchor: ὑμεῖς οὐ δύνασθε ἐλθεῖν, » φασὶ› · call in col 552

"It is worth inquiring what moved the Jews, in reply to the saying: Where I go, you cannot come." These words are wanting in the Royal codex, but are restored from the Bodleian.

(printed under page 282)

(55) ‹anchor: οὐ δύνανται ἀπιέναι› · call in col 552

Codex Regius, perperam, δύναται.

The Royal codex wrongly has "is able."

(printed under page 282)

Page

running head: ORIGENIS 552
marginal letters: A ἀπιόντι πρὸς τὸν; B περὶ ὧν φησιν; C ἁμαρτήμασι γενόμενοι; D μενοι ἀποκτεῖναι ἑαυτοὺς,
old-edition numerals: (none)
misprints: οὐχ ἔχει (for οὐκ ἔχει), set as printed
other: four full-width lines of facing Latin (ignorantia, et in incredulitate ... facileque etiam factu est eos mutari.) printed across the page between sections 3 and 4, cut off at left edge, not set

PG 14:553

ἐστιν, ὅτι πολλὰ κατά τινας παραδόσεις ἀποῤῥήτους καὶ ἀνακεχωρηκυίας ἔλεγον, ὡς ἐγνωκότες ἕτερα παρὰ τὰ κοινὰ καὶ κατημαξευμένα. Ἐπὰν δὲ ἴδωμεν ἐκ τῆς παραθέσεως τῶν ῥητῶν ἐκεῖνα, τότε ζητήσομεν εἰ καὶ τοῦτο ὑπ' αὐτῶν περὶ τοῦ Σωτῆρος λέγεται, βαθύτερόν τι βλεπόντων. Ὅτι δὲ κατὰ ἀνακεχωρηκότας λόγους, καὶ μὴ κατημαξευμένους ἔφασκον τὸν ἄδολον ἐν Βεελζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλειν τὰ δαιμόνια, πάντως γὰρ περὶ δαιμόνων τι μεμαθήκεισαν, καὶ τοῦ ἄρχοντος αὐτῶν τὸ ὄνομα Βεελζεβούλ· ταῦτα δὲ οὐ πάνυ τι ἐν τοῖς φερομένοις κεῖται βιβλίοις, καὶ μαρτυρίᾳ τοῦ Σωτῆρος οὐ ψεύδει τῷ Βεελζεβοὺλ λόγων ὄντων· « Εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσι; » Παραδεξάμενος γὰρ τὸ εἶναί τινα τὸν Βεελζεβοὺλ, καὶ τὸν ἐν αὐτῷ ἐκβάλλοντα τὰ δαιμόνια οἱονεὶ μερισμόν τινα ἐνεργεῖν τοῦ Σατανᾶ γίνεσθαι ἐφ' ἑαυτὸν, ταῦτά φησιν. Ἐσφάλησαν μὲν οὖν λέγοντες ἐν Βεελζεβοὺλ ὑπὸ τοῦ Σωτῆρος ἐκβάλλεσθαι τὰ δαιμόνια· κατειλήφεισαν δὲ, ὅτι εἴη τις Βεελζεβοὺλ ἄρχων δαιμονίων. Ἀλλὰ καὶ ἐὰν λέγωσι περὶ τοῦ Ἰησοῦ, ὅτι αὐτὸς Ἰωάννης ἐστὶν, ἀναστὰς ἀπὸ τῶν νεκρῶν, ἢ εἷς τις τῶν προφητῶν, πάντως δόγμα ἔχοντες περὶ ψυχῆς, ὡς ἐξητάσαμεν ἐν τοῖς περὶ Ἰωάννου, τοιαῦτα περὶ τοῦ Σωτῆρος ὑπονοοῦσιν. Εἰκὸς δὲ καὶ ἄλλα μυρία ἢ ἐκ παραδόσεως ἢ ἐξ ἀποκρύφων αὐτοὺς εἰδέναι παρὰ τοὺς πολλούς. Ἴδωμεν οὖν καὶ εἰς τό· « Μήτι ἀποκτενεῖ ἑαυτόν; » εἰ δύνανται μὴ κοινότερόν τι καὶ ἁπλούστερον νενοηκέναι· ὡς ἑαυτὸν ἐξαγαγόντος τοῦ βίου ἤτοι ἀγχόνῃ, ἢ ξίφει, ἢ ὁποίᾳ δήποτε ὁδῷ τῶν ἐντεῦθεν ἑαυτοὺς ἀπαλλαττόντων· καὶ μάλιστα ἐπεὶ οἴονται αὐτὸν ἑαυτὸν ἀποκτείναντα ἀπελεύσεσθαι εἰς τόπον, εἰς ὃν ἀδύνατον ἦν αὐτοὺς γενέσθαι· καὶ εἰ μὴ δεισιδαιμονοῦντές γε περὶ τὰ ὀνόματα, ἀλλὰ βλέποντες τὰ πράγματα μὴ εὑρισκόμενοι ἄλλοις ὀνόμασι χρῆσθαι κατὰ τῶν πραγμάτων, τάχα, ἵν' οὕτως εἴπω, θειότερον Ἰησοῦς αὐτὸν ἀπέκτεινεν· ὅπερ οὕτως παρίσταμεν. Πάντων μὲν αἱ ψυχαὶ τῶν ἀπαλλαττομένων τοῦ σώματος, ἀπαιτούντων τινῶν αὐτὰς τῶν ἐπὶ τοῦτο τεταγμένων, παραλαμβάνονται·

that they said many things according to certain secret and recondite traditions, as having known other things beside those that are common and trite. And when we see those things from the comparison of the texts, then we shall inquire whether this also is said by them concerning the Saviour, seeing something deeper. And that according to recondite and not trite accounts they alleged that He Who was without guile cast out demons by Beelzebul the ruler of the demons—for they had altogether learned something concerning demons, and the name of their ruler Beelzebul; and these things do not at all lie in the current books, and by the testimony of the Saviour the accounts concerning Beelzebul are not false: "If I by Beelzebul cast out demons, by whom do your sons cast them out?" (Matt. 12:27; Luke 11:19). For admitting that there is a certain Beelzebul, and that he who casts out demons by him effects as it were a certain division of Satan against himself, He says these things. They erred, therefore, in saying that the demons were cast out by the Saviour through Beelzebul; yet they had grasped that there was a certain Beelzebul, ruler of demons (Matt. 12:24; Luke 11:15). Moreover, even if they say concerning Jesus that He is John, risen from the dead, or one of the prophets (Mark 6:14–15; Luke 9:7–8), altogether holding a doctrine concerning the soul, as we examined in the sections concerning John, they surmise such things concerning the Saviour. And it is likely that they knew ten thousand other things also beyond the multitude, either from tradition or from apocryphal books. Let us look, therefore, also into the saying: "Will He kill Himself?" (John 8:22), whether they can have understood something not more common and simpler, as though He would take Himself out of life either by hanging, or by a sword, or by whatsoever way of those who rid themselves from hence; and especially since they suppose that having killed Himself He will depart to a place into which it was impossible for them to come; and if, not being superstitious at least about names, but looking at the realities while not being found to use other names for the realities, perhaps, so to speak, in a more divine manner Jesus killed Himself; which we present thus. The souls of all who depart from the body, when certain of those appointed for this purpose demand them, are taken over;

Editors' notes and page, col. 553

Footnotes

(22) ‹anchor: not visible in the page foot› · call in col 554

Matth. XII, 24; Luc. XI, 15.

Matthew 12:24; Luke 11:15.

(printed under page 283)

(23) ‹anchor: not visible in the page foot› · call in col 554

ibid. 12.

Same place, 12.

(printed under page 283)

(24) ‹anchor: unus aliquis prophetarum› · call in col 554

Marc. VI, 15; Luc. IX, 8.

Mark 6:15; Luke 9:8.

(printed under page 283)

(25) ‹anchor: interfecturus est seipsum› · call in col 554

Joan. VIII, 22.

John 8:22.

(printed under page 283)

(56) ‹anchor: not visible in the page foot› · call in col 554

Πολλά. Deest in codice Regio.

"Many things." It is missing in the Royal codex.

(printed under page 283)

(57) ‹anchor: not visible in the page foot› · call in col 554

Codices Regius et Barberinus, male, ἄδηλον.

The Royal and Barberini codices wrongly have "unclear."

(printed under page 283)

(58) ‹anchor: not visible in the page foot› · call in col 554

Iidem codd. Regius et Barberinus, βίβλοις.

The same codices, the Royal and Barberini, have "books."

(printed under page 283)

(59) ‹anchor: not visible in the page foot› · call in col 554

Οὐ ψεύδει τῷ Βεελζεβοὺλ λόγων ὄντων. Locus mendi valde suspectus. Lego cum Perionio οὐ ψευδῆς περὶ τοῦ Βεελζεβοὺλ, λέγοντος οὕτως· neque enim placet lectio codicis Bodleiani qui pro οὐ ψεύδει τῷ Βεελζεβούλ, etc., habet ψευδῶν περὶ τοῦ Βεελζεβοὺλ λόγων ὄντων.

"Not by a lie to Beelzebul, the words being." A passage strongly suspected of error. With Périon I read "not false about Beelzebul, as he says thus"; for I do not like the reading of the Bodleian codex, which in place of "not by a lie to Beelzebul," etc., has "the words about Beelzebul being false."

(printed under page 283)

(60) ‹anchor: not visible in the page foot› · call in col 554

Codex Regius, παραδεξάμενοι.

The Royal codex has "having accepted."

(printed under page 283)

(61) ‹anchor: αὐτὸν ἑαυτὸν ἀποκτείναντα› · call in col 554

Αὐτὸν ἑαυτὸν ἀποκτείναντα. Sic habet codex Bodleianus, Regius vero, αὐτὸν ἀποκτείνοντα.

"That he, having killed himself." So the Bodleian codex has it; the Royal, however, "that he, killing."

(printed under page 283)

(62) ‹anchor: μὴ εὑρισκόμενοι› · call in col 554

Codex Bodleianus, εὑρισκόμενοι· Regius, εὑρισκόμενα. Legendum videtur εὑρίσκομεν.

The Bodleian codex has "finding" (masculine participle); the Royal, "found" (neuter). One should apparently read "we find."

(printed under page 283)

(63) ‹anchor: ἀπαιτούντων τινῶν αὐτάς› · call in col 554

Ἀπαιτούντων τινῶν αὐτάς, etc. Origenes infra tom. XXVIII in Joan., num. 5, Τάχα δὲ καὶ εἶδεν ὁ τηλικοῦτος Ἰησοῦς καὶ τὴν ψυχὴν αὐτὴν τοῦ Λαζάρου, ἤτοι ἀγομένην ὑπὸ τῶν τεταγμένων ἐπὶ τούτοις ἤ, etc. Supra scripsit Origenes tom. XIII in Joan., num. 49, angelorum ministerio animas hominum corporibus illigari : cui doctrinae consequens erat eas quoque eorumdem ministrorum ope ab hominum corporibus dissolvi. Philastrius haeres. CXX : « Ignorantes quod anima hominis, cum exierit de saeculo, sive bona, sive mala, id est pia, atque impia, ab angelo ducitur in locum statutum, ut in futurum percipiat juxta quod gessit in hoc saeculo constituta. » Idem quoque ethnicis creditum fuisse video : ministros illos animarum ductores, ψυχοπομποὺς appellat Plutarchus. Eosdem autem animarum in statuta loca deducendarum negotium suscipere daemones, qui earum, dum corpori conjunctae essent, curam gesserint, scribit Plato in Phaedone : Λέγεται δὲ οὕτως, ὡς ἄρα τελευτήσαντα ἕκαστον ὁ ἑκάστου δαίμων, ὅσπερ ζῶντα εἰλήχει, οὕτως ἄγειν ἐπιχειρεῖ εἰς δή τινα τόπον, οἷ δεῖ τοὺς συλλεγέντας διαδικασαμένους, εἰς ᾅδου πορεύεσθαι μετὰ ἡγεμόνος ἐκείνου ᾧ δὴ προστέτακται τοὺς ἐνθένδε ἐκεῖσε πορεῦσαι. « Ita autem circumfertur : unumquemque mortuorum ab eo daemone, qui viventem sortitus fuerit, in quemdam locum duci, ubi oporteat omnes manes congregatos ex rati consti- (continues)

"Some demanding them back," etc. Origen below, Tome 28 on John, no. 5: "Perhaps Jesus, being so great, also saw the very soul of Lazarus, either being led by those appointed over these things, or," etc. Above, in Tome 13 on John, no. 49, Origen wrote that souls are bound to human bodies by the ministry of angels; and it followed from this teaching that they are also released from human bodies by the help of the same ministers. Philastrius, Heresy 120: "Not knowing that the soul of a man, when it has gone out of the world, whether good or bad, that is, godly or ungodly, is led by an angel to an appointed place, so that in the future it may receive according to what it did while placed in this world." I see that the same was believed by the pagans too: Plutarch calls those ministers, the guides of souls, "psychopomps." And Plato writes in the Phaedo that the business of leading souls to their appointed places is undertaken by the daemons who had charge of them while they were joined to the body: "It is said thus: that when each has died, the daemon of each, who had him as his lot while living, undertakes to lead him to a certain place, where those gathered must be judged and then go to Hades with that guide who is charged with conveying those from here to there." "Thus it is told: that each of the dead is led by that daemon who had him as his lot while living to a certain place, where all the shades gathered must, by a fixed ordi- (continues)

(printed under page 283)

Footnotes

(26) ‹anchor: not visible in the page foot› · call in col 555

Luc. XII, 20.

Luke 12:20.

(printed under page 284)

(27) ‹anchor: not visible in the page foot› · call in col 555

Joan. X, 18.

John 10:18.

(printed under page 284)

(28) ‹anchor: crucifixi fuere› · call in col 555

Joan. XIX, 32.

John 19:32.

(printed under page 284)

(29) ‹anchor: emisit spiritum› · call in col 555

Matth. XXVII, 50.

Matthew 27:50.

(printed under page 284)

(30) ‹anchor: Filius Dei erat hic› · call in col 555

Matth. XXVII, 51 seq.

Matthew 27:51 ff.

(printed under page 284)

(64) ‹anchor: [(64) quippe cum omnium› · call in col 555

Haec e Perionio supplevimus.

We have supplied these words from Périon.

(printed under page 284)

(65) ‹anchor: not visible in the page foot› · call in col 555

Codex Bodleianus, γάρ τίνα τε βούλεται. Regius et Barberinus, γὰρ τίνας τε βούλεται. Legebat Perionius γάρ τινα, ὅτε βούλεται, quod mihi valde probatur.

The Bodleian codex has "for whom (singular) he wishes"; the Royal and Barberini, "for whom (plural) he wishes." Périon read "for someone, when he wishes," which I strongly approve.

(printed under page 284)

(66) ‹anchor: μὴ ἀπᾴδουσαν› · call in col 555

Codd. Regius et Barberinus, ἀποδοῦσαν, male.

The Royal and Barberini codices wrongly have "having rendered."

(printed under page 284)

(67) ‹anchor: εἰσῆλθον εἰς τὴν ἁγίαν πόλιν› · call in col 555

Iidem codd. Regius et Barberinus, εἰσελθόντες, male.

The same codices, the Royal and Barberini, wrongly have "having entered."

(printed under page 284)

Page

running head: 555 ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 14:556

εἰκὸς, ὅτι κρείττους εἰσὶ τῶν ψυχῶν ἐπι ταύτης τῆς διακονίας τεταγμένοι· τὸ γάρ· « Ἄφρον, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ, » τοιοῦτόν τε δηλοῖ. Ἐὰν δέ τις φάσκῃ τοῦτο μὲν δύνασθαι ἐπὶ τῶν χειρόνων λέγεσθαι, οὐ μὴν καὶ ἐπὶ τῶν κρειττόνων, καὶ καλῶς βεβιωκότων, ἐπιστησάτω εἰ μὴ ἐξαίρετόν τι παρὰ πάντας τοὺς ἐν σώματι γενομένους περὶ ἑαυτοῦ ἀπαγγέλλων ὁ Κύριός φησιν· « Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ· ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ· ἐξουσίαν ἔχω θεῖναι αὐτὴν, καὶ πάλιν ἐξουσίαν ἔχω λαβεῖν αὐτήν. » Νοήσωμεν γὰρ τίνα τε βούλεται καταλείποντα τὸ σῶμα, καὶ ἐξιόντα χωρὶς ὁδοῦ τῆς φερούσης ἐπὶ τὸν θάνατον, ἤτοι διὰ βιαίων ὁδῶν ἢ διὰ νόσων, καὶ πάλιν ἐπὰν θέλῃ ἐπανιόντα, καὶ χρώμενον ὀργάνῳ τῷ σώματι ὃ καταλέλοιπε· τὸν γὰρ τοιοῦτον ἐροῦμεν μὴ ἀπαιτεῖσθαι τὴν ψυχήν. Καὶ πρέπον γε ἐπὶ τῆς Ἰησοῦ ψυχῆς οὕτω λέγειν τὸν θάνατον γεγονέναι, καὶ αὐτὸν παραστῆσαι βουλόμενον τοῖς μαθηταῖς τὸ ἐξαίρετον τῆς ἐντεῦθεν αὐτοῦ ἀπαλλαγῆς, εἰρηκέναι τό· « Οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ· » τοῦτο γὰρ οὔτ' ἂν Μωϋσῆς, οὐ τῶν πατριαρχῶν τις, ἢ προφητῶν, οὔτ' ἂν τῶν ἀποστόλων τις εἶπε τῷ Ἰησοῦ, ἐπεὶ πάντων αἱ ψυχαὶ ἀνθρώπων αἴρονται ἀπ' αὐτῶν. Τούτου δὲ νοηθέντος, δύναται σαφὲς εἶναι τὸ ἐν πζʹ ψαλμῷ τοῦτον εἰρημένον τὸν τρόπον ἐκ προσώπου τοῦ Σωτῆρος· « Ἐν νεκροῖς ἐλεύθερος. » Ἐπιστήσας ἐκ τῶν Εὐαγγελίων τοῖς γεγραμμένοις περὶ τῆς ἐντεῦθεν αὐτοῦ ἀπαλλαγῆς, εὑρήσεις μὴ ἀπᾴδουσαν τὴν περὶ τῆς ἐξόδου αὐτοῦ ἐκδοχὴν τῶν ἀναγεγραμμένων· εἰ μὲν γὰρ ὡς οἱ συσταυρωθέντες αὐτῷ λῃσταὶ, τῶν στρατιωτῶν κατεαξάντων τὰ σκέλη τῶν πεπονθότων, ἐτεθνήκει, οὐκ ἂν ἐλέγομεν, ὅτι ἔθηκε τὴν ψυχὴν αὐτοῦ ἀφ' ἑαυτοῦ, ἀλλά τινι ὁδῷ τῶν ἀποθνησκόντων· νυνὶ δὲ ὁ Ἰησοῦς, « κράξας φωνῇ μεγάλῃ, ἀφῆκε τὸ πνεῦμα· » καὶ ὡς βασιλέως καταλιπόντος τὸ σῶμα, καὶ ἐνεργήσαντος μετὰ δυνάμεως, καὶ ἐξουσίας, ἅπερ ἔκρινεν εὔλογον εἶναι ποιεῖν, εὐθέως « τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἄνωθεν ἕως κάτω, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν, καὶ τὰ μνημεῖα ἀνεῴχθησαν· καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, καὶ ἐξελθόντες ἀπὸ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ, εἰσῆλθον εἰς τὴν ἁγίαν πόλιν, καὶ ἐνεφανίσθησαν πολλοῖς· » ὡς « τὸν ἑκατόνταρχον, καὶ τοὺς μετ' αὐτοῦ τηροῦντας τὸν Ἰησοῦν, ἰδόντας τὸν σεισμὸν, καὶ τὰ γενόμενα, φοβηθῆναι σφόδρα, λέγοντας· Ἀληθῶς Θεοῦ Υἱὸς ἦν οὗτος. » Τάχα οὖν ἐν ταῖς περὶ Χριστοῦ παραδόσεσιν ἦν, ὥσπερ τὸ γεγενῆσθαι αὐτὸν ἐν Βηθλεὲμ, καὶ τὸ ἐκ φυλῆς Ἰούδα ἀναστήσασθαι

it is likely that those appointed over this ministry are superior to the souls; for the saying, "Fool, this night they demand your soul from you" (Luke 12:20), indicates some such thing. And if anyone alleges that this indeed can be said in the case of the worse, yet not also in the case of the better and those who have lived rightly, let him consider whether the Lord, declaring something exceptional concerning Himself beyond all who have come to be in a body, does not say: "No one takes My soul from Me; but I lay it down of Myself; I have authority to lay it down, and I have authority to take it again" (John 10:18). For let us understand someone leaving the body when he wishes, and going out without a way leading to death, either through violent ways or through diseases, and again returning whenever he wishes, and using as an instrument the body which he has left behind; for such a one we shall say does not have his soul demanded of him. And it is fitting indeed in the case of the soul of Jesus to say that death took place thus, and that He, wishing to present to the disciples the exceptional character of His departure hence, said this: "No one takes My soul from Me, but I lay it down of Myself;" for neither Moses, nor any of the patriarchs or prophets, nor any of the apostles would have said this like Jesus, since the souls of all men are taken from them. And when this is understood, that which is spoken in the eighty-seventh Psalm in this manner from the person of the Saviour can be clear: "Free among the dead" (Ps. 87:6). Fixing your attention upon the things written from the Gospels concerning His departure hence, you will find the interpretation concerning His exodus not discordant with the things recorded; for if indeed He had died like the robbers crucified with Him, when the soldiers broke the legs of those who had suffered (John 19:32), we would not say that He laid down His soul of Himself, but by some way of those who die; whereas now Jesus, "having cried out with a loud voice, yielded up His spirit" (Matt. 27:50); and as when a king has left the body behind, and has wrought with power and authority the things which He judged reasonable to do, straightway "the veil of the temple was rent from top to bottom, and the earth was shaken, and the rocks were rent, and the tombs were opened; and many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after His resurrection, they entered into the holy city, and appeared to many;" so that "the centurion, and those with him keeping watch over Jesus, seeing the earthquake and the things that took place, feared exceedingly, saying: Truly this was the Son of God" (Matt. 27:51–54). Perhaps, therefore, in the traditions concerning Christ it was held, just as that He had been born in Bethlehem, and that He had risen up from the tribe of Judah

Editors' notes and page, col. 556

Page

running head: ORIGENIS 556
marginal letters: A ται· εἰκὸς, ὅτι; B σώματι ὃ καταλέλοιπε·; C τὴν περὶ τῆς ἐξόδου; D αὐτοῦ, εἰσῆλθον εἰς
old-edition numerals: (none)
other: begins mid-word ται (from παραλαμβάνονται in col. 553)

PG 14:557

κατὰ τὰς ὑγιεῖς ἐκδοχὰς τῶν προφητικῶν λόγων, οὕτω καὶ περὶ τοῦ θανάτου αὐτοῦ, ὡς ἑαυτὸν ᾧ εἴπομεν τρόπῳ ἀπαλλάξαντος τοῦ βίου. Καὶ εἰκὸς, ὅτι ᾔδεισαν τὸν οὕτως ἐξελευσόμενον ἀπελεύσεσθαι εἰς χώραν ἔνθα οὐκ ἠδύναντο γενέσθαι οὐδ' οἱ ταῦτα νοοῦντες· ὥστε μὴ κατὰ τὸ ἁπλούστερον αὐτοῦ εἰρηκέναι, ἀλλὰ κατά τινα περὶ Χριστοῦ παράδοσιν τό· « Μήτι ἀποκτενεῖ ἑαυτὸν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν; » Καὶ εἰ λέγουσι δὲ ταῦτα οἱ Ἰουδαῖοι, διστακτικῶς αὐτά φασι· τὸ γάρ· « Μήτι ἀποκτενεῖ ἑαυτόν; » τοιοῦτόν ἐστι. Καὶ οὐ θαυμαστὸν ἀμφιβάλλειν αὐτοὺς περὶ Χριστοῦ, ὅτε γε καὶ ἐν τοῖς ἀνωτέρω οἱ ἐκ τοῦ ὄχλου ἀκούσαντες τῶν λόγων τοῦ Ἰησοῦ ἔλεγον· « Οὗτός ἐστιν ἀληθῶς ὁ προφήτης· ἄλλοι δὲ ἔλεγον· Οὗτός ἐστιν ὁ Χριστός· οἱ δὲ ἔλεγον· Μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ Χριστὸς ἔρχεται; Οὐχ ἡ Γραφὴ εἶπεν, ὅτι ἐκ σπέρματος Δαυῒδ, καὶ ἀπὸ Βηθλεὲμ τῆς κώμης ὅπου ἦν Δαυῒδ, ὁ Χριστὸς ἔρχεται; » ὅτε καὶ « σχίσμα γεγένηται ἐν τῷ ὄχλῳ δι' αὐτόν. » Ἀλλὰ καὶ μετ' ὀλίγα ἐκείνων γέγραπται, ὅτι ἀπεκρίθησαν οἱ ὑπηρέται· « Οὐδέποτε ἐλάλησεν οὕτως ἄνθρωπος· » ὡς καὶ τοὺς Φαρισαίους εἰρηκέναι τοῖς θαυμάζουσι τὸν λόγον αὐτοῦ· « Μὴ καὶ ὑμεῖς πεπλάνησθε; μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν ἢ ἐκ τῶν Φαρισαίων; ἀλλ' ἢ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπάρατοί εἰσιν; » ὅτε καὶ Νικοδήμου εἰρηκότος· « Μὴ ὁ Νόμος ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν μὴ ἀκούσῃ πρῶτον παρ' αὐτοῦ, καὶ γνῷ τί ποιεῖ; ἀπεκρίθησαν· Μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ; ἐρεύνησον, καὶ ἴδε, ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐξέρχεται, οὐδὲ ἐγείρεται. » Πῶς δὲ ἐδύναντο ἁπλούστερον νοεῖν αὐτὸν ἑαυτὸν ἀναιρήσειν οἱ ἀκούσαντες αὐτοῦ λέγοντος· « Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν μοι οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ' ἕξει τὸ φῶς τῆς ζωῆς; » Πρὸς ὃν οἱ Φαρισαῖοι εἰρήκασιν, ὅτι « Σὺ περὶ σεαυτοῦ μαρτυρεῖς· ἡ μαρτυρία σου οὐκ ἔστιν ἀληθής· οἷς ἀπεκρίνατο ὁ Ἰησοῦς λέγων· Κἂν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου ἀληθής ἐστιν, ὅτι οἶδα πόθεν ἦλθον, καὶ ποῦ ὑπάγω. Ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα· καὶ ἐὰν κρίνω δὲ ἐγὼ, ἡ κρίσις ἡ ἐμὴ ἀληθής ἐστιν, ὅτι μόνος οὐκ εἰμὶ, ἀλλ' ἐγὼ, καὶ ὁ πέμψας με Πατήρ. Καὶ ἐν τῷ Νόμῳ δὲ τῷ ὑμετέρῳ γέγραπται, ὅτι δύο ἀνθρώπων ἡ μαρτυρία ἀληθής ἐστιν· ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με ὁ Πατήρ. » Τί δὲ πιθανὸν πρὸς τὸ ἀποκτενεῖν ἑαυτὸν μετὰ τοὺς μεγαλοφυέστερον εἰρημένους τοῦτον τὸν τρόπον λόγους· « Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου· εἰ ἐμὲ ᾔδειτε, καὶ τὸν Πατέρα μου ἂν ᾔδειτε; » Εἰκὸς γὰρ, ὅτι τούτοις ὁμοίως ἐξεδέχοντο καὶ τό· « Ἐγὼ ὑπάγω, καὶ ζητήσετέ με, καὶ ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε· ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν· » πρὸς ὃν καὶ ἀπεκρίναντο οἱ Ἰουδαῖοι· « Μήτι ἀποκτενεῖ ἑαυτὸν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν; » Πάνυ δὲ καὶ ἐμφαίνεται

according to the sound interpretations of the prophetic words, so also concerning His death, as having released Himself from life in the manner we have stated. And it is likely that they knew that He Who would thus go out would depart to a region where not even those who understand these things could come; so that not according to the simpler sense did they say of Him, but according to a certain tradition concerning Christ, the words: "Will He kill Himself, because He says: Where I go, you cannot come?" (John 8:22). And even if the Jews say these things, they say them doubtingly; for "Will He kill Himself?" is of such a kind. And it is no wonder that they doubt concerning Christ, when indeed in what goes before also those from the crowd who heard the words of Jesus said: "This is truly the prophet; and others said: This is the Christ; but others said: What, does the Christ come out of Galilee? Did not the Scripture say that the Christ comes of the seed of David, and from Bethlehem, the village where David was?" when also "a division arose in the crowd on account of Him" (John 7:40–43). Moreover, a little after those things it is written that the officers answered: "Never has a man spoken thus;" so that the Pharisees also said to those who wondered at His word: "Are you also led astray? Has any one of the rulers believed in Him, or of the Pharisees? But this crowd that does not know the law are accursed;" when also, after Nicodemus had said: "Does our Law judge a man, unless it first hears from him, and knows what he does? they answered: Are you also from Galilee? Search, and see that a prophet does not come out, nor arise, from Galilee" (John 7:46–52). And how were those able to understand more simply that He would destroy Himself who had heard Him saying: "I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life"? To Whom the Pharisees said: "Thou bearest witness concerning Thyself; Thy witness is not true; to whom Jesus answered, saying: Even if I bear witness concerning Myself, My witness is true, because I know whence I came, and where I go. You judge according to the flesh, I judge no one; and even if I do judge, My judgement is true, because I am not alone, but I and the Father Who sent Me. And in your Law also it is written that the witness of two men is true; I am He Who bears witness concerning Myself, and the Father Who sent Me bears witness concerning Me" (John 8:12–18). And what is plausible towards His killing Himself after the words spoken in a more lofty manner in this way: "You know neither Me, nor My Father; if you knew Me, you would know My Father also" (John 8:19)? For it is likely that similarly to these they took also the saying: "I go away, and you will seek Me, and will die in your sin; where I go, you cannot come;" to Whom the Jews also answered: "Will He kill Himself, because He says: Where I go, you cannot come?" (John 8:21–22). And altogether is His authority also manifested

Editors' notes and page, col. 557

Footnotes

(31) ‹anchor: not visible in the page foot› · call in col 558

Mich. V, 2; Matth. II, 6; Joan. VII, 42.

Micah 5:2; Matthew 2:6; John 7:42.

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(32) ‹anchor: not visible in the page foot› · call in col 558

Joan. III, 22.

John 3:22.

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(33) ‹anchor: not visible in the page foot› · call in col 558

Joan. VII, 40 seq.

John 7:40 ff.

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(34) ‹anchor: locutus est homo› · call in col 558

ibid. 46.

Same place, 46.

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(35) ‹anchor: exsecrabiles sunt› · call in col 558

ibid. 47-49.

Same place, 47–49.

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(36) ‹anchor: neque surgit› · call in col 558

ibid. 51, 52.

Same place, 51–52.

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(37) ‹anchor: lumen vitae› · call in col 558

Joan. VIII, 12.

John 8:12.

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(38) ‹anchor: qui misit me Pater› · call in col 558

ibid. 13-18.

Same place, 13–18.

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(39) ‹anchor: Patrem meum sciretis› · call in col 558

Joan. VIII, 19.

John 8:19.

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(68) ‹anchor: not visible in the page foot› · call in col 558

Αὐτοῦ. Lego αὐτούς.

"Of him." I read "them."

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(69) ‹anchor: ὁ ὄχλος οὗτος› · call in col 558

Ferrarius videtur legisse ἀλλ' ἢ οὐχ ὁ ὄχλος.

Ferrarius seems to have read "but is not the crowd."

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Footnotes

(40) ‹anchor: not visible in the page foot› · call in col 559

ibid. 21, 22.

Same place, 21–22.

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(41) ‹anchor: tertia die resurget› · call in col 559

Matth. XX, 17 seq.

Matthew 20:17 ff.

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(42) ‹anchor: et interfici› · call in col 559

Matth. XVI, 21.

Matthew 16:21.

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(43) ‹anchor: tertia die resurget› · call in col 559

Matth. XVII, 21, 22.

Matthew 17:21–22.

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(44) ‹anchor: crucifige eum› · call in col 559

Luc. XXIII, 21.

Luke 23:21.

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(45) ‹anchor: voce valida, exspiraverit› · call in col 559

Joan. XIX, 32, 33.

John 19:32–33.

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(46) ‹anchor: me occidet me› · call in col 559

Gen. IV, 14.

Genesis 4:14.

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(47) ‹anchor: septuplo vindicabitur› · call in col 559

ibid. 15.

Same place, 15.

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(70) ‹anchor: not visible in the page foot› · call in col 559

Haec supplevimus e Perionio.

We have supplied these words from Périon.

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(71) ‹anchor: not visible in the page foot› · call in col 559

Ἐν τῷ. Deest in codice Regio.

"In the." It is missing in the Royal codex.

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(72) ‹anchor: not visible in the page foot› · call in col 559

Πῶς τὸν βίον ἐξελήλυθε. Ita tom. XXXII in Joan., num. 13, πρὸ τοῦ τοῦτον ἐξελθεῖν τὸν βίον, ἦν ἐν τῷ κόλπῳ τοῦ Ἀβραάμ. Et in eodem tomo paulo inferius, num. 16, οὐ γὰρ μόνον κατὰ τὸ ἁπλούστερον ἐξῆλθε τὸν οἶκον.

"How he departed this life." So in Tome 32 on John, no. 13: "before he departed this life, he was in Abraham's bosom." And in the same tome a little further down, no. 16: "for not only in the simpler sense did he go out of the house."

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(73) ‹anchor: καὶ παραδοθήσεται τοῖς ἔθνεσιν› · call in col 559

Codex Bodleianus, καὶ παραδοθήσεται, in Regio deest καί.

The Bodleian codex has "and he will be handed over"; in the Royal "and" is missing.

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(74) ‹anchor: κράξας φωνῇ μεγάλῃ› · call in col 559

Cod. Bodleian., ἐπὶ τὸ πλῆξαι τὰ σκέλη αὐτοῦ, κράξας, etc. Regius, ἐπιπλῆξαι τὰ σκέλη, κράξας.

The Bodleian codex has "to strike his legs, having cried out," etc. The Royal has "to strike upon the legs, having cried out."

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(75) ‹anchor: ἢ πῶς πᾶς› · call in col 559

Codex Bodleianus, ἢ πῶς πᾶς, Regius, ἢ ἐπὶ πᾶς. Paulo post in Regio perperam legitur ἀδικούμενα pro ἐκδικούμενα.

The Bodleian codex has "or how everyone"; the Royal, "or upon everyone" [the end of the line is cut at the scan edge]. A little further on, the Royal wrongly reads "wronged" for "avenged."

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Page

running head: 559 ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 14:560

ἡ ἐξουσία αὐτοῦ ἐν τῷ αὐτεξουσίως αὐτὸν ἀποθνήσκειν, καταλιπόντα τὸ σῶμα, καὶ ἐν τῷ· « Ἐγὼ ὑπάγω· » καὶ τάχα διὰ τό· « Ἐγὼ ὑπάγω, » τὸ ἐπιφερόμενον γίνεται τό· « Καὶ ζητήσετέ με. » Εἰκὸς γὰρ καὶ τοὺς παρατυχόντας οὕτως αὐτῷ ἀπαλλασσομένῳ τοῦ βίου ζητεῖν αὐτόν· διὰ δὲ τὸ ἐν ταῖς ἁμαρτίαις αὐτῶν ἀποθνήσκειν αὐτοὺς, μηδὲ μετὰ ταῦτα πάντα δυσωπηθέντας πρὸς τὸ μὴ διστακτικῶς εἰπεῖν περὶ αὐτοῦ· « Μήτι ἀποκτενεῖ ἑαυτόν; » ὅπου ἄπεισι, μὴ δύνασθαι αὐτοὺς ἀπελθεῖν. Οἶμαι δ' ὅτι, καὶ κακοηθέστερον ὀνομάζοντες τὸ κατὰ τὴν παράδοσιν περὶ τοῦ θανάτου τοῦ Χριστοῦ εἰς αὐτοὺς ἐληλυθότος, καὶ μὴ δοξάζοντες τὸν οὕτως ἀπαλλαττόμενον τοῦ βίου, εἰρήκασι τό· « Μήτι ἀποκτενεῖ ἑαυτόν; » Ἐνῆν γὰρ διστακτικῶς μὲν εἰπεῖν, μετ' ἐμφάσεως δὲ τῆς παρὰ τῷ θανάτῳ δόξης αὐτοῦ, καὶ οἱονεὶ οὕτως εἰπεῖν· μήτι ἡ ψυχὴ αὐτοῦ, ὅτε αὐτὸς βούλεται, ἐξελεύσεται καταλειφθέντος τοῦ σώματος, καὶ διὰ τοῦτό φησι τό· « Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν; » Ἅμα δὲ καὶ παρατηρήσεις διὰ τὰ εἰρημένα ἡμῖν περὶ τοῦ, πῶς τὸν βίον ἐξελήλυθε, τό· « Καὶ ἀναβαίνων εἰς Ἱεροσόλυμα ὁ Ἰησοῦς παρέλαβε τοὺς δώδεκα κατ' ἰδίαν, καὶ ἐν τῇ ὁδῷ εἶπεν αὐτοῖς· Ἰδοὺ ἀναβαίνομεν εἰς Ἱεροσόλυμα, καὶ ὁ Υἱὸς τοῦ ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσι, καὶ γραμματεῦσι, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ, καὶ παραδοθήσεται τοῖς ἔθνεσιν εἰς τὸ ἐμπαῖξαι, καὶ μαστιγῶσαι, καὶ σταυρῶσαι, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. » Ἐὰν δέ τις ἀνθυποφέρῃ τό· « Ἀπὸ τότε ἤρξατο δεικνύειν τοῖς μαθηταῖς ἑαυτοῦ, ὅτι δεῖ αὐτὸν εἰς Ἱεροσόλυμα ἀνελθεῖν, καὶ πολλὰ παθεῖν ἀπὸ τῶν ἀρχιερέων, καὶ Φαρισαίων, καὶ γραμματέων, καὶ ἀποκτανθῆναι· » καὶ τό· « Μέλλει ὁ Υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτὸν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται, » ἐρεῖς, ὅτι ἀπέκτειναν αὐτὸν οἱ λέγοντες πάντες· « Σταύρου, σταύρου αὐτὸν, » καὶ οἱ γενόμενοι ἔνοχοι τοῦ θανάτου αὐτοῦ· εἰ καὶ, προλαβὼν τοὺς στρατιώτας ἐρχομένους ἐπὶ τὸ πλῆξαι τὰ σκέλη αὐτοῦ, κράξας φωνῇ μεγάλῃ, ἐξέπνευσε. Παραθήσεις δὲ εἰς τοῦτο τό· « Πᾶς ὁ εὑρίσκων με ἀποκτενεῖ με, » καὶ τό· « Πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει. » Πῶς γὰρ πᾶς ὁ εὑρίσκων τὸν Κάϊν ἀποκτενεῖ αὐτὸν, ἑνὸς ἀποκτείναντος ἂν αὐτὸν τοῦ προειληφότος; ἢ πῶς πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει, οὐκ ἂν πολλῶν ἀποκτεινάντων αὐτόν; ὡς γὰρ περὶ πλήθους εἴρηται τό· πᾶς. Τάχα δὲ καὶ ὁ μὲν Πέτρος, ἀνθρωπικώτερον ἐκλαβὼν τὰ εἰρημένα ὑπὸ τοῦ Σωτῆρος, φησίν· « Ἵλεώς σοι, Κύριε, οὐ μὴ ἔσται σοι τοῦτο· » ὁ δὲ Σωτὴρ ἐπιτιμῶν αὐτῷ, ὡς

both in His dying of His own free will, leaving the body behind, and in the saying: "I go away;" and perhaps on account of the saying, "I go away," what follows comes to pass: "And you will seek Me" (John 8:21). For it is likely that those also who happened to be present with Him as He was thus departing from life sought Him; and on account of their dying in their sins, not even after all these things being put to shame so as not to say doubtingly concerning Him: "Will He kill Himself?" (John 8:22), where He departs, they cannot depart. And I suppose that, naming even more maliciously what had come to them according to the tradition concerning the death of the Christ, and not glorifying Him Who was thus departing from life, they said this: "Will He kill Himself?" For it was possible to speak doubtingly indeed, yet with an indication of His glory in death, and to speak as it were thus: Will His soul, when He Himself wishes, go out when the body is left behind, and on account of this does He say: "Where I go, you cannot come"? And at the same time you will observe, on account of the things said by us concerning how He went out of life, the passage: "And Jesus going up to Jerusalem took the twelve aside, and in the way said to them: Behold, we go up to Jerusalem, and the Son of man will be delivered to the chief priests and scribes, and they will condemn Him to death, and He will be delivered to the Gentiles to mock, and to scourge, and to crucify, and on the third day He will be raised" (Matt. 20:17–19). And if anyone objects with the passage: "From that time He began to show to His disciples that He must go up to Jerusalem, and suffer many things from the chief priests, and Pharisees, and scribes, and be killed" (Matt. 16:21); and the passage: "The Son of man is about to be delivered into the hands of men, and they will kill Him, and on the third day He will be raised" (Matt. 17:22–23), you will say that all those killed Him who said: "Crucify, crucify Him" (Luke 23:21), and those who became guilty of His death; even if, anticipating the soldiers coming to break His legs, having cried out with a loud voice, He expired (John 19:32–33; Matt. 27:50). And you will set beside this the saying: "Everyone who finds me will kill me," and the saying: "Everyone who kills Cain will loose sevenfold vengeance" (Gen. 4:14–15). For how will everyone who finds Cain kill him, when one man who anticipated the rest would have killed him? or how will everyone who has killed Cain loose sevenfold vengeance, when not many would have killed him? For "everyone" is spoken as concerning a multitude. And perhaps Peter indeed, taking the things said by the Saviour in a more human way, says: "Mercy on Thee, Lord, this shall never be to Thee;" while the Saviour, rebuking him as

Editors' notes and page, col. 560

Page

running head: ORIGENIS 560
marginal letters: A ἡ ἐξουσία αὐτοῦ; B φάσεως δὲ τῆς; C ἑαυτοῦ, ὅτι δεῖ; D ἀποκτείναντος ἂν αὐτὸν
old-edition numerals: (none)
other: (none)

PG 14:561

μὴ καλῶς ἐξειληφότι τὸ εἰρημένον, φησίν· « Ὕπαγε ὀπίσω μου, Σατανᾶ, σκάνδαλόν μου εἶ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων. » Ἀλλὰ καὶ παρὰ τῷ Παύλῳ λεγόμενον· « Ἑαυτὸν παρέδωκεν ὑπὲρ ἡμῶν θυσίαν τῷ Θεῷ, » ὅρα εἰ μὴ τοιοῦτόν ἐστιν. Οὕτως γοῦν μόνως δυνήσῃ σῶσαι αὐτὸν εἰς τὸν αἰῶνα ἀρχιερέα κατὰ τὴν τάξιν Μελχισεδὲκ, καὶ τὸν Ἀμνὸν τοῦ Θεοῦ τὸν αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου, προσφερόμενον θυσίαν τῷ Θεῷ, οὐχ ὑπὸ ἀσεβῶν, ἀλλ' ὑπὸ ἀρχιερέων εὐσεβῶν. Ταῦτα μὲν οὖν ἡμεῖς, κατὰ δύναμιν βασανίζοντες τὸ βούλημα τῶν λεγόντων τό· « Μήτι ἀποκτενεῖ αὐτὸν, ὅτι λέγει· Ὅπου ἐγὼ ὑπάγω, ὑμεῖς οὐ δύνασθε ἐλθεῖν, » μετὰ τὸ ἀκηκοέναι τηλικούτων τῶν προειρημένων ὑπὸ τοῦ Ἰησοῦ λόγων, ἐκδεδώκαμεν. Εἰκὸς δέ τινας προσκόπτοντας ὡς βεβιασμένῃ τῇ ἑρμηνείᾳ οἴεσθαι ἁπλούστερον αὐτοὺς εἰρηκέναι τό· « Μήτι ἀποκτενεῖ ἑαυτὸν, » ὡς τοῦ μὲν Ἰησοῦ ἀποκτενοῦντος ἑαυτὸν, καὶ ἐσομένου ἐν χώρᾳ τῶν ἑαυτοὺς διαχειρισαμένων, καὶ κολασθησομένων ἐπὶ τούτῳ, τῶν δὲ Ἰουδαίων παρὰ τοῦτο οὐ δυναμένων ἐκεῖ γενέσθαι, παρὰ τὸ μὴ τῷ αὐτῷ ἐνόχους αὐτοὺς γίνεσθαι περὶ ἑαυτῶν ἁμαρτήματι. Ἀλλὰ καὶ αὐτοὶ ἐπιστησάτωσαν εἰ δύνανται οἱ Ἰουδαῖοι ὑπονενοηκέναι τὸν Ἰησοῦν ταῦτα εἰρηκέναι ἑαυτὸν καταδικάζοντα, ὡς ἀπελευσόμενον εἰς τόπον κολάσεως, ἔνθα οὐκ ἐδύναντο γενέσθαι, ὅσον ἐπὶ τῇ ἐκδοχῇ ταύτῃ, οἱονεὶ κρείττονος αὐτοῦ· ἢ ἀκόλουθον ἔσται λέγειν, ὅτι, εἴπερ τοῦτο νοῶν ἔφασκεν ὁ Ἰησοῦς, καὶ βουλόμενος ἑαυτὸν ἀποκτεῖναι, κρεῖττον ἐνόμιζε τὸ ἑαυτὸν ἀναιρεῖν τοῦ μὴ τοῦτο ποιεῖν. Καὶ ὁ Ἡρακλέων μέντοιγε ὡς ἁπλούστερον εἰρημένου τοῦ· « Μήτι ἀποκτενεῖ ἑαυτὸν, » φησὶν, ὅτι πονηρῶς διαλογιζόμενοι οἱ Ἰουδαῖοι ταῦτα ἔλεγον, καὶ μείζονας ἑαυτοὺς ἀποφαινόμενοι τοῦ Σωτῆρος, καὶ ὑπολαμβάνοντες, ὅτι αὐτοὶ μὲν ἀπελεύσονται πρὸς τὸν Θεὸν εἰς ἀνάπαυσιν αἰώνιον· ὁ δὲ Σωτὴρ εἰς φθορὰν καὶ εἰς θάνατον ἑαυτὸν διαχειρισάμενος, ὅπου ἑαυτοὺς οὐκ ἐλογίζοντο ἀπελθεῖν· καὶ αὐταῖς λέξεσί φησιν, ὅτι ᾤοντο λέγειν τὸν Σωτῆρα οἱ Ἰουδαῖοι, ὅτι Ἐγὼ ἐμαυτὸν διαχειρισάμενος εἰς φθορὰν μέλλω πορεύεσθαι, ὅπου ὑμεῖς οὐ δύνασθε ἐλθεῖν. Οὐκ οἶδα δὲ πῶς κατὰ τὴν εἰπόντα· « Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου, » καὶ τὰ ἑξῆς, ἦν λέγειν, ὅτι Ἐγὼ ἐμαυτὸν διαχειρισάμενος εἰς φθορὰν μέλλω πορεύεσθαι. Ἐὰν δέ τις λέγῃ μὴ τὸν Σωτῆρα ταῦτα εἰρηκέναι, τοὺς δὲ Ἰουδαίους αὐτὸ ὑπονενοηκέναι, δῆλον ὅτι ἐρεῖ τοὺς Ἰουδαίους πεφρονηκέναι περὶ αὐτοῦ, ὅτι φθείρονται οἱ ἑαυτοὺς διαχειρισάμενοι, καὶ οὐδὲν ἧττον ἐποίει ταῦτα, πιστεύων φθαρήσεσθαι, καὶ κολασθήσεσθαι· ὅπερ ἦν κατὰ πάντα ἠλίθιον.

not having rightly taken what was spoken, says: "Get behind Me, Satan, you are a stumbling-block to Me, because you do not mind the things of God, but the things of men" (Matt. 16:22–23). Moreover, see whether what is said in Paul also: "He gave Himself up on our behalf as an offering to God" (Eph. 5:2), is not of such a kind. Thus alone, at any rate, will you be able to preserve Him as high priest for ever according to the order of Melchizedek (Ps. 109:4; Heb. 5:6), and the Lamb of God Who takes away the sin of the world (John 1:29), offered as a sacrifice to God, not by impious men, but by pious high priests. These things, therefore, testing according to our ability the intention of those who say: "Will He kill Himself, because He says: Where I go, you cannot come" (John 8:22), after having heard such great words spoken before by Jesus, we have set forth. Yet it is likely that some, taking offence at the interpretation as forced, suppose that they said the words, "Will He kill Himself," more simply, as though Jesus would kill Himself, and would be in the region of those who have laid hands upon themselves and will be punished for this, while the Jews on this account could not come to be there, because they did not become guilty of the same sin against themselves. Yet let these also consider whether the Jews can have surmised that Jesus said these things condemning Himself, as about to depart to a place of punishment, where they could not come to be, so far as lies in this interpretation, as being better than He; or it will be consequent to say that, if indeed Jesus said this with this in mind, and wishing to kill Himself, He supposed killing Himself to be better than not doing this. And Heracleon, however, taking "Will He kill Himself" as spoken more simply, says that reasoning wickedly the Jews said these things, both declaring themselves greater than the Saviour, and supposing that they themselves will depart to God into eternal rest, whereas the Saviour, having laid hands upon Himself, will depart to corruption and to death, where they did not reckon that they themselves would depart; and in these very words he says that the Jews thought the Saviour said: I, having laid hands upon Myself, am about to go into corruption, where you cannot come. Yet I do not know how it was possible, consistently with Him Who said: "I am the light of the world" (John 8:12), and what follows, to say: I, having laid hands upon Myself, am about to go into corruption. And if anyone says that the Saviour did not say these things, but that the Jews surmised it, it is clear that he will say that the Jews thought concerning Him that those who lay hands upon themselves perish, and none the less He did these things, believing that He would perish and be punished; which was in every way foolish.

Editors' notes and page, col. 561

Footnotes

(48) ‹anchor: not visible in the page foot› · call in col 562

Matth. XVI, 22.

Matthew 16:22.

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ibid. 23.

Same place, 23.

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Ephes. V, 2.

Ephesians 5:2.

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Psal. CIX, 4.

Psalm 109[110]:4.

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Joan. I, 29.

John 1:29.

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Joan. VIII, 22.

John 8:22.

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(54) ‹anchor: Ego sum lux mundi› · call in col 562

ibid. 12.

Same place, 12.

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Codex Bodleianus, ἀρχιερέων εὐσεβῶν, Regius, ἀρχιερέως εὐσεβῶς.

The Bodleian codex has "of pious high priests"; the Royal, "of the high priest piously."

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Codex Bodleianus, Μήτι ἀποκτενεῖ, Regius, Μὴ ἀποκτενεῖ.

The Bodleian codex has "Surely he will not kill"; the Royal, "He will not kill."

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Codex Bodleianus, παρά, Regius, περί.

The Bodleian codex has "from"; the Royal, "about."

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(79) ‹anchor: οἱονεὶ κρείττονος αὐτοῦ› · call in col 562

Κρείττονος. Sic mss. et ipse Ferrarius, qui vertit, « quasi Jesus melior, ac praestantior esset, » sed tamen legendum videtur κρείττονες, et ita lego.

"Better" (genitive singular). So the manuscripts, and Ferrarius himself, who translates "as if Jesus were better and more excellent"; yet it seems one should read "better" (nominative plural), and so I read.

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Codex Bodleianus, αὐτό· Regius, αὐτῷ.

The Bodleian codex has "it"; the Royal, "to him."

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(81) ‹anchor: κατὰ πάντα ἠλίθιον› · call in col 562

Κατὰ πάντα. Deest in Regio codice, sed legitur in codicibus Bodleiano et Barberino.

"In every way." It is missing in the Royal codex, but is read in the Bodleian and Barberini codices.

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Footnotes

(55) · call in col 563

Joan. VIII, 23.

John 8:23.

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Joan. III, 31, 32.

John 3:31–32.

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(57) · call in col 563

Coloss. I, 15.

Colossians 1:15.

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I Cor. XV, 47.

1 Corinthians 15:47.

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II Cor. IV, 18.

2 Corinthians 4:18.

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(82) ‹anchor: καὶ πᾶς γε ὁ τοιοῦτος› · call in col 563

Codex Barberinus in margine habet τοιούτοις, sicque videtur legisse Ferrarius.

The Barberini codex has τοιούτοις in the margin, and Ferrarius seems to have read it so.

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(83) ‹anchor: δεηθέντας τῆς› · call in col 563

Codex Bodleianus, τῆς· Regius, τούς, male.

The Bodleian codex has τῆς; the Regius has τούς, wrongly.

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Ὅσον δέ, etc. Legendum videtur ὅσον δὲ δεῖ ἐπὶ τῷ κόσμῳ τόπους κόσμου συνεξετάζεσθαι, εἶεν ἄν τινες, etc. In codice Bodleiano ante εἶεν legitur εἰ.

Ὅσον δέ, etc. It seems we should read ὅσον δὲ δεῖ ἐπὶ τῷ κόσμῳ τόπους κόσμου συνεξετάζεσθαι, εἶεν ἄν τινες, etc. ("insofar as places of the world must be compared with one another in the world, there would be some…"). In the Bodleian codex εἰ is read before εἶεν.

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running head: 563 ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 14:564

5. « Καὶ ἔλεγεν αὐτοῖς· Ὑμεῖς ἐκ τῶν κάτω ἐστὲ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τοῦ κόσμου τούτου ἐστὲ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου. » Καὶ ἐν τοῖς ἀνωτέρω ἔλεγε τό· « Ὁ ὢν ἐκ τῆς γῆς, ἐκ τῆς γῆς ἐστι, καὶ ἐκ τῆς γῆς λαλεῖ· ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος ἐπάνω πάντων ἐστίν· καὶ ὃ ἑώρακε, καὶ ἤκουσε, τοῦτο μαρτυρεῖ. » Εἰ τοίνυν ὁ ἐκ τῆς γῆς ἐκ τῆς γῆς λαλεῖ, καὶ ὁ ἐκ τοῦ οὐρανοῦ ἐρχόμενος, ὃ ἑώρακε καὶ ἤκουσε, τοῦτο μαρτυρεῖ, ζητήσεις τοίνυν πότερόν ποτε ταυτόν ἐστι τὸ ἐκ τῆς γῆς εἶναι τῷ ἐκ τῶν κάτω εἶναι, ἢ ἕτερον. Ἅμα δὲ παρατηρήσεις, ὅτι κἀκεῖ οὐκ εἶπεν· Ὁ ὢν ἐκ τοῦ οὐρανοῦ ἐκ τοῦ οὐρανοῦ ἐστι, καὶ ἐκ τοῦ οὐρανοῦ λαλεῖ· τάχα γὰρ ὁ Σωτὴρ οὐκ ἐκ τοῦ οὐρανοῦ ἦν, μάλιστα καθὸ Πρωτότοκος πάσης κτίσεως ἦν. Τὸ γάρ· ἐκ τοῦ οὐρανοῦ, ὁ δεύτερος ἄνθρωπος ἦν ἐξ οὐρανοῦ· ὡς καὶ ὁ Παῦλός που φησίν· « Ὁ πρῶτος ἄνθρωπος ἐκ γῆς, χοϊκός· ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ. » Καὶ ἐνθάδε δὲ ἐπιστήσεις πότερόν ποτε ταυτὸ λέγει ἐν τῷ· « Ὑμεῖς ἐκ τῶν κάτω ἐστὲ, » καὶ, « Ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστὲ, » ἢ ἕτερόν ἐστι τὸ εἶναι ἐκ τῆς γῆς παρὰ τὸ εἶναι ἐκ τοῦ κόσμου τούτου. Τὸ δ' ὅμοιον ζητήσεις καὶ ἐν τῷ· « Ἐγὼ ἐκ τῶν ἄνω εἰμὶ, » καί· « Ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου. » Ἄξιον γὰρ ἰδεῖν τί τὸ ἐκ τῶν ἄνω εἶναι, καὶ τί τὸ μὴ ἐκ τοῦ κόσμου τούτου εἶναι. Ὅρα τοίνυν εἰ μὴ ὁ τὴν ἀπὸ ὕλης γένεσιν καὶ σωμάτων ἀνειληφὼς, τῷ καταλελοιπέναι τὰ κρείττονα, ἐκ τῆς γῆς ἐστιν· ὅστις ὅσον ἐστὶν ἐκ τῆς γῆς, ἐκ τῆς γῆς λαλεῖ, ὑψηλότερόν τι μὴ δυνάμενος βλέπειν, ἢ λέγειν. Ὁ δ' αὐτὸς καὶ ἐκ τῶν κάτω ἐστίν. Ἄλλη μέντοιγε ἡ ἐπίνοια ἡ ἐκ τῶν κάτω, καὶ τῆς γῆς· κάτω γὰρ ὥσπερ τόπῳ τινὶ νοεῖται, οὕτως καὶ δόγμασι, καὶ διανοίᾳ· καὶ πᾶς γε ὁ τοιοῦτος δόγμασι καὶ διανοίᾳ χρώμενος, ἅτινά ἐστιν ἐκ τῶν κάτω, ἐκ τῶν κάτω ἐστίν. Ἀλλὰ καὶ ὁ δεικνύμενος κόσμος, ὑλικὸς γενόμενος, διὰ τοὺς δεηθέντας τῆς ἐνύλου ζωῆς, τόπους μὲν ἔχει διαφόρους, οἵτινες δὴ πάντες ὡς μὲν πρὸς τὰ ἄϋλα, καὶ τὰ ἀόρατα, καὶ τὰ ἀσώματα κάτω εἰσὶν, οὐ τόσον τῷ τόπῳ, ὅσον τῇ πρὸς τὰ ἀόρατα συγκρίσει· ὅσον δὲ ἐπὶ τῷ κόσμῳ τόποις κόσμου συνεξετάζεσθαι, εἶεν ἄν τινες τόποι οἱ κάτω, καὶ ἄλλοι ἄνω· τὰ μὲν γὰρ περίγεια κάτω ἐστὶ, τὰ δὲ οὐράνια ἄνω· ὡς κατὰ τοῦτο τὸν μὲν ἐκ τῶν κάτω πάντως εἶναι ἐκ τοῦ κόσμου τούτου· τὸν δὲ ἐκ τοῦ κόσμου τούτου μὴ πάντως εἶναι καὶ ἐκ τῶν κάτω. Ὁ γὰρ πολίτης τῶν σωμάτων, ὅρα εἰ ἔστι μέν πως ἐκ τοῦ κόσμου τούτου, οὐ μὴν ἐκ τῶν τοπικῶς κάτω· πλὴν καὶ αὐτὸς, ὡς πρὸς σύγκρισιν τῶν νοητῶν, ἐκ τῶν κάτω· καὶ γὰρ πᾶς ὁ τῶν βλεπομένων πολίτης, καὶ παρερχομένων, καὶ προσκαίρων, ἐκ τῶν κάτω ἐστὶ, κἂν ἐν συγκρίσει τόπων ἐκ τῶν ἀνωτάτω τυγχάνῃ. Ἔξεστι μέντοιγε τὸν ἐκ τῶν κάτω, καὶ ἐκ τοῦ κόσμου τούτου, καὶ ἐκ τῆς γῆς μεταβαλεῖν, καὶ γενέσθαι ἐκ τῶν ἄνω, καὶ μηκέτι ἐκ τοῦ κόσμου τού-

5. "And He said to them: You are from below, I am from above; you are of this world, I am not of this world" (John 8:23). In what goes before also He said this: "He who is of the earth is of the earth, and speaks of the earth; He Who comes from heaven is above all; and what He has seen and heard, this He testifies" (John 3:31–32). If therefore he who is of the earth speaks of the earth, and He Who comes from heaven testifies what He has seen and heard, you will inquire then whether being of the earth is ever identical with being from below, or different. And at the same time you will observe that there also He did not say: He Who is from heaven is from heaven, and speaks from heaven; for perhaps the Saviour was not from heaven, especially insofar as He was Firstborn of all creation (Col. 1:15). For as to "from heaven," the second man was from heaven; as Paul also somewhere says: "The first man is of the earth, earthy; the second man is from heaven" (1 Cor. 15:47). And here also you will fix your attention on whether He ever says the same thing in the words, "You are from below," and, "You are of this world," or whether being of the earth is different from being of this world. And you will make the like inquiry also in the words, "I am from above," and, "I am not of this world." For it is worth seeing what it is to be from above, and what it is not to be of this world. See therefore whether he who has taken on generation from matter and bodies, by having left behind the better things, is not of the earth; who, insofar as he is of the earth, speaks of the earth, not being able to see or say anything loftier. And the same man is also from below. Different, however, is the conception of being from below and of the earth; for just as "below" is understood in a certain place, so also in doctrines and in thought; and everyone of such a kind who uses doctrines and thought which are from below, is from below. Moreover, the visible world, having come to be material on account of those who needed material life, has indeed different places, all of which in relation to the immaterial, and the invisible, and the incorporeal things are below, not so much in place as in comparison with the invisible things; whereas so far as places of the world are compared with one another in the world, some places would be those below, and others above; for the terrestrial things are below, and the heavenly things above; so that according to this he who is from below is altogether of this world, whereas he who is of this world is not altogether also from below. For see whether the citizen of bodies is indeed somehow of this world, yet not of the things locally below; nevertheless he also, in comparison with intelligible things, is from below; for indeed every citizen of the things that are seen, and that pass away, and that are temporal (2 Cor. 4:18), is from below, even if in a comparison of places he happens to be from the highest. It is possible, however, for one who is from below, and of this world, and of the earth to change, and to come to be from above, and no longer of this world,

Editors' notes and page, col. 564

Page

running head: ORIGENIS 564
marginal letters: A 5. « Καὶ ἔλεγεν; B ὁ δεύτερος ἄνθρωπος; C λότερόν τι μὴ; D πάντως εἶναι ἐκ
old-edition numerals: (none)
other: ends mid-word τού-
other: the column ends with the half-word τού- and col 565 does not begin with its rest: left as printed; join the word where its rest stands

PG 14:565

του, καὶ ἄλλον ἐκ μὲν τοῦ κόσμου τούτου, ἐκ τοῦ οὐρανοῦ δέ. Φησὶ γοῦν τοῖς μαθηταῖς ὁ Σωτήρ· « Ἐκ τοῦ κόσμου ἦτε, κἀγὼ ἐξελεξάμην ὑμᾶς ἐκ τοῦ κόσμου, καὶ οὐκέτι ἐστὲ ἐκ τοῦ κόσμου· » εἴπερ γὰρ ἦλθεν ὁ Σωτὴρ ζητῆσαι, καὶ σῶσαι τὸ ἀπολωλὸς, ἦλθε τοὺς κάτω καὶ πολιτογραφηθέντας ἐν τοῖς κάτω μεταστῆσαι ἐπὶ τὰ ἄνω. Καὶ γὰρ εἰς τὰ κατώτερα μέρη τῆς γῆς ὁ καταβὰς αὐτός ἐστι διὰ τοὺς ἐν τοῖς κατωτάτω τῆς γῆς· ἀλλὰ καὶ ἀνέβη ὑπεράνω πάντων τῶν οὐρανῶν, ὁδοποιῶν τοῖς βουλομένοις, καὶ γνησίως αὐτῷ μαθητευομένοις, τὴν φέρουσαν ὁδὸν ἐπὶ τὰ ὑπεράνω πάντων τῶν οὐρανῶν, τουτέστιν ἐπὶ τὰ ἔξω σωμάτων. Εἰ δὲ καὶ ποθεῖς μαθεῖν ἀπὸ τῆς Γραφῆς τίς ἐστιν ὁ ἐκ τῶν κάτω, καὶ τίς ἐστιν ὁ ἐκ τῶν ἄνω, ἄκουε· Ἐπεὶ ὅπου ὁ θησαυρὸς ἑκάστου, ἐκεῖ καὶ ἡ καρδία ἐστίν· ἐάν τις θησαυρίζῃ ἐπὶ τῆς γῆς, ἐξ αὐτοῦ τοῦ θησαυρίζειν ἐπὶ τῆς γῆς ἐκ τῶν κάτω γίνεται· ἐὰν δέ τις θησαυρίζῃ ἐν τοῖς οὐρανοῖς, γεννᾶται ἄνωθεν, καὶ ἀναλαμβάνει τὴν εἰκόνα τοῦ ἐπουρανίου· ἀλλὰ καὶ ἄλλος διελθὼν πάντας τοὺς οὐρανοὺς ἐν τέλει εὑρίσκεται μακαριωτάτῳ. Εἴη δ' ἂν καὶ τὰ ἑκατέρου ἔργα, οἷα εἶπον· ὥστε εἰπεῖν ἂν τὰ ἔργα τῆς σαρκὸς ποιεῖν τὸν ἐκ τῶν κάτω, τὸν δὲ καρπὸν τοῦ πνεύματος τὸν ἐκ τῶν ἄνω, καὶ πάλιν τὴν πρὸς τὸν κόσμον τοῦτον ἀγάπην τὸν ἐκ τοῦ κόσμου τούτου· ἐπεὶ, κατὰ τὸν Ἰωάννην, ὁ ἔχων τὴν ἀγάπην τοῦ Θεοῦ, ἐκεῖνος οὐκ ἔστιν ἐκ τοῦ κόσμου τούτου· ὃς δὲ οὐκ ἀγαπᾷ τὸν κόσμον, οὐδὲ τὰ ἐν κόσμῳ, ἀλλὰ λέγων· « Ἐμοὶ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου μου Ἰησοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ κόσμῳ, » καὶ χωρῶν τὸ ἀγαπᾷν Κύριον τὸν Θεὸν αὐτοῦ ἐξ ὅλης τῆς καρδίας αὐτοῦ, καὶ ἐξ ὅλης τῆς ψυχῆς αὐτοῦ, καὶ ἐξ ὅλης τῆς διανοίας αὐτοῦ, τῷ μὴ θλίβεσθαι τὴν τοιαύτην ἀγάπην ὑπὸ τῆς πρὸς τὸν κόσμον ἀγάπης, καὶ τὰ ἐν τῷ κόσμῳ· ἀμήχανον γὰρ συνυπάρχειν τὴν πρὸς τὸν κόσμον ἀγάπην τῇ πρὸς τὸν Θεὸν ἀγάπῃ· ὡς ἀμήχανον συνυπάρχειν ἀλλήλοις φῶς καὶ σκότος, ἢ Χριστὸν καὶ τὸν Βελίαρ, ἢ τὸν ναὸν εἶναι τοῦ Θεοῦ μετὰ τοῦ ναοῦ τυγχάνοντος εἰδώλων. Ὡς διαφορᾶς μέντοιγε οὔσης τῶν κάτω πρὸς ἄλληλα, λέγεται ὑπερθετικῶς τό· « Ἔθεντό με ἐν λάκκῳ κατωτάτῳ· » καὶ τό· « Εἰς τὰ κατώτατα τῆς γῆς ὁ καταβὰς, οὗτός ἐστιν καὶ ὁ ἀναβάς. » Διόπερ ἐνώπιον τοῦ Χριστοῦ « προπεσοῦνται μὲν πάντες οἱ καταβαίνοντες » εἰς τὰ κατώτερα μέρη τῆς γῆς, εἰς ᾅδου· ἐπεὶ ἀληθὲς τό· « Οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου· ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι; » Ἐὰν δέ τις ἀνθυποφέρῃ τὸ καταβαίνειν αὐτὸν εἰς τὰ κατώτερα τῆς γῆς, ἐπιτηρήσεις, ὅτι ἐπὶ τῶν καταβαινόντων εἰς γῆν εἴρηται τό· προπεσοῦνται· ὑποπιπτόντων γὰρ τῷ Χριστῷ,

and for another to be of this world indeed, yet from heaven. The Saviour at any rate says to the disciples: "You were of the world, and I chose you out of the world, and you are no longer of the world" (cf. John 15:19); for if indeed the Saviour came to seek and to save the lost (Luke 19:10), He came to transfer to the things above those who were below and enrolled as citizens among the things below. For indeed He Who descended into the lower parts of the earth is the very same on account of those in the lowest parts of the earth; and He also ascended far above all the heavens (Eph. 4:9–10), making a way for those who wish, and who are genuinely made His disciples, the way leading to the things far above all the heavens, that is, to the things outside bodies. And if you also desire to learn from the Scripture who is he who is from below, and who is he who is from above, hear: Since where the treasure of each one is, there also is the heart (Matt. 6:21); if anyone lays up treasure upon the earth, from the very laying up of treasure upon the earth he comes to be from below; whereas if anyone lays up treasure in the heavens, he is born from above, and takes up the image of the heavenly (1 Cor. 15:49); and another also, having passed through all the heavens (Heb. 4:14), is found in a most blessed end. And the works of each of the two would also be such as I have said; so that one might say that he who is from below does the works of the flesh, and he who is from above the fruit of the spirit (Gal. 5:19, 22), and again he who is of this world the love towards this world; since, according to John, he who has the love of God is not of this world; while he who does not love the world, nor the things in the world (1 John 2:15), but saying: "Far be it from me to boast, except in the cross of my Lord Jesus Christ, through Whom the world has been crucified to me, and I to the world" (Gal. 6:14), and containing the love of the Lord his God from his whole heart, and from his whole soul, and from his whole mind (Matt. 22:37), by such love not being crowded out by the love towards the world and the things in the world; for it is impossible for the love towards the world to coexist with the love towards God; as it is impossible for light and darkness, or Christ and Beliar, to coexist with one another, or for the temple of God to be with the temple of idols (2 Cor. 6:14–16). Since, however, there is a difference among the things below in relation to one another, it is said superlatively: "They placed me in the lowest pit" (Ps. 87:7); and: "He Who descended into the lowest parts of the earth, the same is also He Who ascended" (Eph. 4:9–10). Wherefore before Christ "all those who go down" into the lower parts of the earth, into Hades, "shall fall prostrate" (Ps. 21:30); since true is the saying: "There is no one in death who remembers Thee; and in Hades who will confess to Thee?" (Ps. 6:6). And if anyone objects with His descending into the lower parts of the earth, you will observe that "they shall fall prostrate" has been said of those who go down to the earth; for when they fall under Christ,

Editors' notes and page, col. 565

Footnotes

(60) · call in col 566

Joan. XV, 19.

John 15:19.

(printed under page 289)

(61) · call in col 566

Luc. XIX, 10.

Luke 19:10.

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(62) · call in col 566

Ephes. IV, 9.

Ephesians 4:9.

(printed under page 289)

(63) · call in col 566

ibid. 10.

Ibid., 4:10.

(printed under page 289)

(64) · call in col 566

Matth. VI, 21.

Matthew 6:21.

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(65) · call in col 566

I Cor. XV, 49.

1 Corinthians 15:49.

(printed under page 289)

(66) · call in col 566

Hebr. IV, 14.

Hebrews 4:14.

(printed under page 289)

(67) ‹anchor: in mundo sunt diligit› · call in col 566

I Joan. II, 15 seq.

1 John 2:15 ff.

(printed under page 289)

(68) ‹anchor: et ego mundo› · call in col 566

Galat. VI, 14.

Galatians 6:14.

(printed under page 289)

(69) ‹anchor: tota mente sua› · call in col 566

Matth. XXII, 37.

Matthew 22:37.

(printed under page 289)

(70) ‹anchor: et templum idolorum› · call in col 566

II Cor. VI, 14-16.

2 Corinthians 6:14–16.

(printed under page 289)

(71) ‹anchor: in lacu infimo› · call in col 566

Psal. LXXXVII, 7.

Psalm 87(88):7.

(printed under page 289)

(72) ‹anchor: est etiam qui ascendit› · call in col 566

Ephes. IV, 9, 10.

Ephesians 4:9–10.

(printed under page 289)

(73) ‹anchor: procident omnes descendentes› · call in col 566

Psal. XXI, 30.

Psalm 21(22):30.

(printed under page 289)

(74) ‹anchor: quis confitebitur tibi› · call in col 566

Psal. VI, 6.

Psalm 6:6.

(printed under page 289)

(85) · call in col 566

Ὁ Σωτήρ. Deest in codice Regio, sed legitur in Bodleiano.

Ὁ Σωτήρ ("the Saviour"): missing in the Regius codex, but read in the Bodleian.

(printed under page 289)

(86) · call in col 566

Sic habet codex Bodleianus, melius quam Regius, in quo legitur ἑκάστου ἔργα οἷον εἶπα.

So the Bodleian codex has it, better than the Regius, in which is read ἑκάστου ἔργα οἷον εἶπα.

(printed under page 289)

(87) ‹anchor: κόσμον τοῦτον ἀγάπην τόν› · call in col 566

Codex Bodleianus, τόν· Regius, τήν, male.

The Bodleian codex has τόν; the Regius τήν, wrongly.

(printed under page 289)

(88) ‹anchor: καὶ τά› · call in col 566

Codex Bodleianus, καὶ τῶν.

The Bodleian codex has καὶ τῶν.

(printed under page 289)

(89) ‹anchor: τοῦ ναοῦ τυγχάνοντος› · call in col 566

Codex Bodleianus, τυγχάνοντος· Regius τυγχάνειν.

The Bodleian codex has τυγχάνοντος; the Regius τυγχάνειν.

(printed under page 289)

Footnotes

(75) · call in col 567

I Cor. XV, 26.

1 Corinthians 15:26.

(printed under page 290)

(76) · call in col 567

Ephes. IV, 10.

Ephesians 4:10.

(printed under page 290)

(77) ‹anchor: Primogenitus omnis creaturae› · call in col 567

Coloss. I, 15.

Colossians 1:15.

(printed under page 290)

(78) ‹anchor: est sapientia multiformis› · call in col 567

Ephes. III, 10.

Ephesians 3:10.

(printed under page 290)

(79) ‹anchor: Omnia in sapientia fecisti› · call in col 567

Psal. CIII, 24.

Psalm 103(104):24.

(printed under page 290)

(90) · call in col 567

Καὶ γόνυ. In Regio codice deest καί.

Καὶ γόνυ ("and the knee"): in the Regius codex καί is missing.

(printed under page 290)

(91) · call in col 567

Codex Bodleianus, πρότερον· Regius, πρότεροι.

The Bodleian codex has πρότερον; the Regius πρότεροι.

(printed under page 290)

(92) · call in col 567

Codex Bodleianus, ὑποταχθήσονται· Regius, ὑποτάσσονται.

The Bodleian codex has ὑποταχθήσονται; the Regius ὑποτάσσονται.

(printed under page 290)

(93) · call in col 567

Codex Bodleianus, ἐστὶ βασιλείας· Regius, ἐστὶν ἡ βασιλεία.

The Bodleian codex has ἐστὶ βασιλείας; the Regius ἐστὶν ἡ βασιλεία.

(printed under page 290)

(94) · call in col 567

Codd. Bodleianus et Barberinus, καταβάσεως· Regius, βάσεως.

The Bodleian and Barberini codices have καταβάσεως; the Regius βάσεως.

(printed under page 290)

(95) · call in col 567

Οὐχ ἁπλῶς, etc. Sic habet codex Bodleianus, quod per grammaticas leges non licet. In Regio et Barberino legitur, οὐχ ἁπλῶς εὑρήσεις διαφορὰν ἐπιπλεῖον νοητῶς καταβαινουσῶν νοήσεις. Huetius vocem νοήσεις expungebat, vel ita certe legendum censebat, οὐχ ἁπλῶς εὑρήσεις, καὶ διαφορὰν ἐπιπλεῖον νοητῶς καταβαινουσῶν νοήσεις.

Οὐχ ἁπλῶς, etc. So the Bodleian codex has it, which the rules of grammar do not allow. In the Regius and the Barberini is read οὐχ ἁπλῶς εὑρήσεις διαφορὰν ἐπιπλεῖον νοητῶς καταβαινουσῶν νοήσεις. Huet struck out the word νοήσεις, or at any rate thought it should be read thus: οὐχ ἁπλῶς εὑρήσεις, καὶ διαφορὰν ἐπιπλεῖον νοητῶς καταβαινουσῶν νοήσεις.

(printed under page 290)

(96) · call in col 567

Codex Bodleianus, περὶ τῆς· Regius, περὶ τοῦ.

The Bodleian codex has περὶ τῆς; the Regius περὶ τοῦ.

(printed under page 290)

(97) ‹anchor: τοῦ ὅλου› · call in col 567

Τοῦ ὅλου. In codice Bodleiano deest ὅλου.

Τοῦ ὅλου ("of the whole"): in the Bodleian codex ὅλου is missing.

(printed under page 290)

(98) ‹anchor: ὅτι οὐδέν› · call in col 567

Codex Bodleianus, ὅτι οὐδέν· in Regio deest ὅτι.

The Bodleian codex has ὅτι οὐδέν; in the Regius ὅτι is missing.

(printed under page 290)

(99) ‹anchor: ὡς οὐδέ› · call in col 567

Codex Bodleianus, ὡς οὐδέ· in Regio omittitur, ὡς.

The Bodleian codex has ὡς οὐδέ; in the Regius ὡς is omitted.

(printed under page 290)

(1) ‹anchor: κτίσις καταβολή ἐστιν› · call in col 567

Οὗ ἡ κτίσις καταβολή ἐστιν. In hac voce, (continues)

Οὗ ἡ κτίσις καταβολή ἐστιν ("whose creation is a casting-down"). In this word, (continues)

(printed under page 290)

Page

running head: 567 ORIGENIS
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 14:568

καὶ γόνυ καμπτόντων ἐν τῷ ὀνόματι Ἰησοῦ, τινὲς μὲν πρότερον, τινὲς δὲ ὕστερον προπεσοῦνται αὐτῷ· καὶ τάχα οἱ ἐπὶ γῆς προπεσοῦνται, καὶ πρὸ ἑτέρων ὑποταχθήσονται· χειρόνων γὰρ τὸ ὕστερον ὑποτάσσεσθαι, διὸ καὶ « ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος. » Μετὰ ταῦτα ζητήσεις εἰ, ὥσπερ ἐστὶ τῶν κάτω διαφορὰ διὰ τὸ λέγεσθαί τι κατωτάτω, οὕτως καὶ τῶν ἄνω διαφοραί· μάλιστα ἐπεὶ κληρονομία ἐστὶ βασιλείας οὐρανῶν· πάντων κληρονομουμένων οὐρανῶν ὄντων ἄνω, ἀλλ' οὐχ ὁμοίως ἐχόντων τὸ εἶναι ἄνω. Ἀλλὰ καὶ ἐπὶ τῆς νοητῆς καταβάσεως τῆς ψυχῆς διὰ τὴν κακίαν, καὶ τὰ μοχθηρὰ δόγματα, καὶ νοητῆς ἀναβάσεως αὐτῆς ἐπιστήσας, οὐχ ἁπλῶς εὑρήσεις διαφοράν· ἐπιπλεῖον γὰρ νοητῶς καταβαινουσῶν νοήσεις. Ἅμα δὲ ὅρα εἰ μὴ μυστικώτερον, καὶ οὐ τοπικῶς, περὶ τῆς Ἰησοῦ ψυχῆς ἀκούσεις τό· « Ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν· » ἡ γὰρ νοητὴ ἀνάβασις ἐκείνης τῆς ψυχῆς ὑπερπεπήδηκε καὶ πάντας τοὺς οὐρανοὺς, καὶ, ὡς ἔστιν εἰπεῖν, ἤδη ἔφθασε πρὸς αὐτὸν τὸν Θεόν. Πλὴν ἔστι τις καὶ ἕτερος παρὰ τὸν δεικνύμενον καὶ αἰσθητὸν κόσμον τὸν συνεστῶτα ἐξ οὐρανοῦ καὶ γῆς, ἢ οὐρανῶν καὶ γῆς, κόσμος, ἐν ᾧ ἐστι τὰ μὴ βλεπόμενα, καὶ ὅλον τοῦτο κόσμος ἀόρατος, κόσμος οὐ βλεπόμενος, καὶ νοητὸς κόσμος· οὗ τῇ θέᾳ, καὶ τῷ κάλλει ἐνόψονται οἱ καθαροὶ τῇ καρδίᾳ, προευτρεπιζόμενοι διὰ τοῦ ἐνορᾷν αὐτῷ ἐπὶ τὸ μετελθεῖν, ὥς τ' ἂν καὶ αὐτὸν ὁρᾷν, ὡς ὁρᾶσθαι πέφυκεν ὁ Θεὸς, τὸν Θεόν. Ζητήσεις δὲ εἰ κατά τι τῶν σημαινομένων δύναται ὁ Πρωτότοκος πάσης κτίσεως εἶναι κόσμος, καὶ μάλιστα καθ' ὃ σοφία ἐστὶν ἡ πολυποίκιλος· τῷ γὰρ εἶναι πάντας οὑτινοσοῦν τοὺς λόγους, καθ' οὓς γεγένηται πάντα τὰ ὑπὸ τοῦ Θεοῦ ἐν σοφίᾳ πεποιημένα, ὥς φησιν ὁ προφήτης· « Πάντα ἐν σοφίᾳ ἐποίησας, » ἐν αὐτῷ εἴη ἂν καὶ αὐτὸς κόσμος, τοσούτῳ ποικιλώτερος τοῦ αἰσθητοῦ κόσμου καὶ διαφέρων, ὅσῳ διαφέρει γυμνὸς πάσης ὕλης τοῦ ὅλου κόσμου λόγος τοῦ ἐνύλου κόσμου, οὐκ ἀπὸ τῆς ὕλης, ἀλλ' ἀπὸ τῆς μετοχῆς τοῦ Λόγου, καὶ τῆς σοφίας, τῶν κοσμούντων τὴν ὕλην κεκοσμημένων. Καὶ ὅρα εἰ δύναται ὁ λέγων· « Οὐκ εἰμὶ ἐγὼ ἐκ τοῦ κόσμου τούτου, » ἡ ψυχὴ εἶναι τοῦ Ἰησοῦ ἐμπολιτευομένη τῷ ὅλῳ κόσμῳ ἐκείνῳ, καὶ πάντα αὐτὸν ἐμπεριερχομένη, καὶ χειραγωγοῦσα ἐπ' αὐτὸν τοὺς μεμαθητευμένους, ὅτι οὐδὲν ἔχει ἐκεῖνος ὁ κόσμος κάτω, ὡς οὐδὲ οὗτος, ὡς πρὸς τὸ ἀκριβὲς ἐξετάζοντι, ἄνω. Πῶς γὰρ δύναται ἔχειν τι ὁ κόσμος οὗτος ἄνω, οὗ ἡ κτίσις καταβολή ἐστιν; Οὐ γὰρ ὡς ἔτυχεν ἀκουστέον

and bend the knee at the name of Jesus (Phil. 2:10), some indeed earlier, and some afterwards will fall prostrate before Him; and perhaps those upon the earth will fall prostrate and be subjected before others; for being subjected afterwards belongs to the worse, wherefore also "the last enemy to be abolished is death" (1 Cor. 15:26). After these things you will inquire whether, just as there is a difference among the things below on account of something being called lowest, so also there are differences among the things above; especially since there is an inheritance of the kingdom of the heavens; all the heavens that are inherited being above, yet not having being above in like manner. Moreover, fixing your attention both upon the intelligible descent of the soul through wickedness and perverse doctrines, and upon its intelligible ascent, you will find a difference not simply; for you will understand it more largely in the case of souls descending intelligibly. And at the same time see whether in a more mystical way, and not locally, you will hear concerning the soul of Jesus the saying: "Having ascended far above all the heavens" (Eph. 4:10); for the intelligible ascent of that soul has leaped beyond even all the heavens, and, so to speak, has already reached to God Himself. Nevertheless, there is also a certain other world beside the visible and sensible world consisting of heaven and earth, or of heavens and earth, in which are the things not seen, and all this is an invisible world, a world not seen, and an intelligible world; upon whose contemplation and beauty the pure in heart (Matt. 5:8) will look, being prepared beforehand through beholding it for passing over, so as to see even God Himself, as God is by nature able to be seen. And you will inquire whether according to some one of the significations the Firstborn of all creation (Col. 1:15) can be a world, and especially insofar as He is the manifold wisdom (Eph. 3:10); for by all the principles of whatsoever thing, according to which all the things made by God in wisdom have come to be—as the prophet says: "In wisdom hast Thou made all things" (Ps. 103:24)—being in Him, He Himself also would be a world, by so much more varied than the sensible world and excelling it, as the principle of the whole world, bare of all matter, excels the material world, which is adorned not from matter, but from participation in the Word and wisdom, which adorn matter. And see whether He Who says: "I am not of this world" (John 8:23), can be the soul of Jesus living as a citizen in that whole world, and traversing the whole of it, and leading by the hand to it those who have been made disciples, because that world has nothing below, just as neither has this one, to one examining accurately, anything above. For how can this world, whose creation is a casting down, have anything above? For not at random must we hear

Editors' notes and page, col. 568

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running head: ORIGENIS 568
marginal letters: A καὶ γόνυ καμπτόντων; B μυστικώτερον, καὶ οὐ; C καὶ μάλιστα καθ' ὃ; D οὐδὲ οὗτος, ὡς
old-edition numerals: (none)
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other: the word ἀκουστέον was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 569

PG 14:569

τοῦ, « Πρὸ καταβολῆς κόσμου· » ἐπίτηδες διὰ τοιαύτην ἐπίνοιαν πλασάντων ὄνομα τῶν ἁγίων τὸ, τῆς καταβολῆς. Καίτοιγε ἐδύναντο λέγειν πρὸ κτίσεως κόσμου, καὶ μὴ χρήσασθαι τῷ τῆς καταβολῆς ὀνόματι. Ὅλος οὖν ὁ κόσμος, καὶ τὰ ἐν αὐτῷ ἐν καταβολῇ ἐστιν· ἔξω δὲ καταβολῆς κόσμου παντὸς γίνονται οἱ τοῦ Ἰησοῦ γνήσιοι μαθηταὶ, οὓς ἐξελέξατο ἐκ τοῦ κόσμου, ἵνα μηκέτι ὦσιν ἐκ τοῦ κόσμου, αἴροντες τὸν σταυρὸν ἑαυτῶν, καὶ ἀκολουθοῦντες αὐτῷ.

the saying, "Before the foundation [or, casting down] of the world" (John 17:24; Eph. 1:4); since the saints purposely on account of such a conception framed the name "casting down" (katabolē). And yet they could have said "before the creation of the world," and not have used the name "casting down." The whole world, therefore, and the things in it are in a casting down; whereas outside the casting down of every world come to be the genuine disciples of Jesus, whom He chose out of the world, that they might no longer be of the world (John 15:19), taking up their cross, and following Him (Matt. 16:24).

6. « Εἶπον οὖν ὑμῖν, ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε, ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. » Πότε εἶπεν αὐτοῖς· « Ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν, » ἢ ὅτε ἔφασκε· « Ζητήσεσθέ με, καὶ ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε; » Τί δὲ τὸ αἴτιον τοῦ ἐν ταῖς ἁμαρτίαις αὐτῶν ἀποθνήσκειν ἀνθρώπους, ἢ τὸ μὴ πιστεύειν, ὅτι Ἰησοῦς ἐστιν ὁ Χριστός; αὐτὸς γάρ φησιν· « Ἐὰν μὴ πιστεύσητε, ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. » Εἰ δὲ ὁ μὴ πιστεύων, ὅτι Ἰησοῦς ὁ Χριστός ἐστιν, ἀποθανεῖται ἐν ταῖς ἁμαρτίαις ἑαυτοῦ, δῆλον, ὅτι ὁ μὴ ἀποθνήσκων ἐν ταῖς ἁμαρτίαις αὐτοῦ πεπίστευκε τῷ Χριστῷ· ὁ δὲ ἀποθνήσκων ἐν ταῖς ἁμαρτίαις ἑαυτοῦ, κἂν λέγῃ πιστεύειν τῷ Χριστῷ, ὡς πρὸς τὸ ἀληθὲς οὐ πεπίστευκεν αὐτῷ· ἐὰν γὰρ λέγηται μὲν πίστις, χωρὶς δὲ ἔργων τυγχάνῃ, νεκρά ἐστιν ἡ τοιαύτη, ὡς ἐν τῇ φερομένῃ Ἰακώβου Ἐπιστολῇ ἀνέγνωμεν. Τίς οὖν ἄρα ἐστὶν ὁ πιστεύων ἢ ὁ πεπονθὼς ἐκ τοῦ διακεῖσθαι κατὰ τὸν λόγον, καὶ συμπεφυκέναι αὐτῷ τὸ μὴ ἐμπεσεῖσθαι ἂν, ὅσον μὲν ἐπὶ τούτοις τοῖς ῥητοῖς, εἰς τὰ λεγόμενα πρὸς θάνατον εἶναι ἁμαρτήματα; ὅσον δὲ ἐπὶ τῷ· « Πᾶς ὁ πιστεύων, ὅτι Ἰησοῦς ὁ Χριστός ἐστιν, ἐκ τοῦ Θεοῦ γεγένηται, » οὐχ ἁμαρτάνει καὶ πρὸς ὅ τι δηποτοῦν τῶν παρὰ τὸν ὀρθὸν γινομένων λόγον; Ἔτι δὲ μᾶλλον νοήσεις τί ἐστιν· « Ἐὰν » γὰρ « μὴ πιστεύσητε, ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν, » ἃ ἐστιν ὁ Πρωτότοκος πάσης κτίσεως ἀναλογιζόμενος. Οἷον ὁ πιστεύων τί ἐστιν ἡ δικαιοσύνη, οὐκ ἂν ἀδικήσαι· καὶ διὰ τὸ τεθεωρηκέναι ἥτις ἐστὶν ἡ σοφία, πεπιστευκὼς εἰς τὴν σοφίαν, οὐκ ἄν τι μωρὸν λέγοι, ἢ πράττοι· ἐπεὶ ὁ πιστεύσας τῷ ἐν ἀρχῇ πρὸς τὸν Θεὸν Λόγῳ, ἐν τῷ κατανενοηκέναι αὐτὸν, οὐδὲν ἀλόγως

6. "I said therefore to you, that you will die in your sins; for unless you believe that I am He, you will die in your sins" (John 8:24). When did He say to them: "You will die in your sins," except when He declared: "You will seek Me, and will die in your sins" (John 8:21)? And what is the cause of men dying in their sins, except not believing that Jesus is the Christ? For He Himself says: "Unless you believe that I am He, you will die in your sins." And if he who does not believe that Jesus is the Christ will die in his own sins, it is clear that he who does not die in his sins has believed in the Christ; whereas he who dies in his own sins, even if he says that he believes in the Christ, in relation to the truth has not believed in Him; for if faith is spoken of indeed, yet happens to be apart from works, such faith is dead, as we have read in the current Epistle of James (Jas. 2:20). Who then is he who believes except he who has been affected by being disposed according to the word, and with whom it has grown into his nature that he would not fall, so far indeed as lies in these words, into the sins said to be unto death (1 John 5:16); and so far as lies in the saying: "Everyone who believes that Jesus is the Christ has been begotten of God" (1 John 5:1), does not sin (1 John 3:9; 5:18) even in respect of whatsoever of the things done contrary to right reason? And still more will you understand what is meant by: "For unless you believe that I am He, you will die in your sins," when you reckon up the things which the Firstborn of all creation (Col. 1:15) is. For example, he who believes what righteousness is, would not act unrighteously; and through having beheld what wisdom is, having believed in wisdom, he would neither say nor do anything foolish; since he who has believed in the Word Who was in the beginning with God (John 1:2), in having understood Him, would do nothing contrary to reason

Editors' notes and page, col. 569

Footnotes

(80) · call in col 570

Joan. VIII, 23.

John 8:23.

(printed under page 291)

(81) · call in col 570

Joan. XVII, 24; Ephes. I, 4; I Petr. I, 20.

John 17:24; Ephesians 1:4; 1 Peter 1:20.

(printed under page 291)

(82) · call in col 570

Joan. XV, 19; Marc. VIII, 34.

John 15:19; Mark 8:34.

(printed under page 291)

(83) · call in col 570

Joan. VIII, 24.

John 8:24.

(printed under page 291)

(84) · call in col 570

ibid. 21.

Ibid., 8:21.

(printed under page 291)

(85) ‹anchor: Jacobi nomine circumfertur› · call in col 570

Jac. II, 20.

James 2:20.

(printed under page 291)

(86) ‹anchor: sunt ad mortem› · call in col 570

Rom. VI, 16.

Romans 6:16.

(printed under page 291)

(87) ‹anchor: ex Deo natus est› · call in col 570

I Joan. V, 1.

1 John 5:1.

(printed under page 291)

(88) ‹anchor: Primogenitus omnis creaturae› · call in col 570

Coloss. I, 14.

Colossians 1:14 [as printed; the verse is 1:15].

(printed under page 291)

(89) ‹anchor: moriemini in peccatis vestris› · call in col 570

Joan. VIII, 24.

John 8:24.

(printed under page 291)

(90) ‹anchor: in principio apud Deum› · call in col 570

Joan. I, 2.

John 1:2.

(printed under page 291)

(2) · call in col 570

Ἐπίτηδες διὰ τὴν τοιαύτην. Sic recte habet codex Bodleianus, in Regio autem et Barberino perperam legitur, ἐπίτηδες τοιαύτην ἐπίνοιαν πλασάντων ὀνομάτων ἁγίων.

Ἐπίτηδες διὰ τὴν τοιαύτην ("deliberately, on account of such a…"). So the Bodleian codex rightly has it; in the Regius and Barberini, however, is wrongly read ἐπίτηδες τοιαύτην ἐπίνοιαν πλασάντων ὀνομάτων ἁγίων.

(printed under page 291)

(3) · call in col 570

Codex Bodleianus, ζητήσεσθε· Regius, ζητῆτε.

The Bodleian codex has ζητήσεσθε; the Regius ζητῆτε.

(printed under page 291)

(4) ‹anchor: ἐὰν γάρ› · call in col 570

Codex Bodleianus, ἐὰν γάρ· Regius, ἐὰν δέ.

The Bodleian codex has ἐὰν γάρ; the Regius ἐὰν δέ.

(printed under page 291)

(5) ‹anchor: ἐπεὶ ὁ πιστεύσας› · call in col 570

Ἐπεὶ ὁ πιστεύσας, etc. Ferrarius videtur legisse ἔτι ὁ πιστεύσας, etc.

Ἐπεὶ ὁ πιστεύσας ("since he who has believed"), etc. Ferrarius seems to have read ἔτι ὁ πιστεύσας ("further, he who has believed"), etc.

(printed under page 291)

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running head: T. IN JOAN. TOMUS XIX. 570
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 14:571

ποιήσαι· πρὸς τούτοις ὁ πιστεύων, ὅτι αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, οὐχ ἄν τι πολέμου καὶ στάσεως ἐνεργοίη. Ἀλλὰ καὶ εἴπερ Χριστός ἐστιν οὐ μόνον Θεοῦ σοφία, ἀλλὰ καὶ Θεοῦ δύναμις, ὁ πιστεύων αὐτῷ καθ' ὃ δύναμίς ἐστιν, οὐχ ἂν εἴη περὶ τὰ καλὰ ἀδύνατος. Ἀναγκαίως δὲ ὑπονοοῦντες αὐτὸν ὑπομονὴν καὶ ἰσχὺν διὰ τό· « Καὶ νῦν τίς ἡ ὑπομονή μου; Οὐχὶ Κύριος; » καὶ τό· « Ἰσχύς μου, » καὶ τό· « Ὑπόστασίς μου ὁ Κύριος, » φήσομεν, ὅτι εἰ ἐνδίδομεν πρὸς πόνους, οὐ πιστεύομεν αὐτῷ καὶ καθ' ὃ ἐστιν ὑπομονή· καὶ εἰ ἀσθενοῦμεν, οὐ πεπιστεύκαμεν αὐτῷ καθ' ὃ ἐστιν ἰσχύς. Ἐὰν δὲ ἀναλεγόμενος τὰς λοιπὰς ἐπινοίας τοῦ Χριστοῦ, οὐ χαλεπῶς ἐκ τῶν εἰρημένων εὑρήσεις τίνα τρόπον ὁ μὴ πιστεύων τῷ Χριστῷ ἀποθανεῖται ἐν ταῖς ἁμαρτίαις αὐτοῦ· γινόμενος γὰρ ἐν τοῖς ἐναντίοις τῇ ἐπινοίᾳ ὧν ἐστιν ὁ Χριστὸς, ἐν αὐταῖς ἀποθνήσκει ταῖς ἁμαρτίαις.

besides these things, he who believes that He Himself is our peace (Eph. 2:14) would not work anything of war and faction. Moreover, if indeed Christ is not only the wisdom of God, but also the power of God (1 Cor. 1:24), he who believes in Him insofar as He is power would not be powerless regarding good things. And necessarily understanding Him as patience and strength on account of the saying: "And now what is my patience? Is it not the Lord?" (Ps. 38:8) and: "My strength" (Ps. 117:14), and: "My substance [or, ground of confidence] is the Lord" (cf. Ps. 38:8), we shall say that if we give in to labours, we do not believe in Him even insofar as He is patience; and if we are weak, we have not believed in Him insofar as He is strength. And if you gather up the remaining conceptions of Christ, you will not with difficulty find from the things that have been said in what manner he who does not believe in Christ will die in his sins; for coming to be in the things contrary to the conception of the things which Christ is, he dies in those very sins.

7. « Ἔλεγον οὖν αὐτῷ· Σὺ τίς εἶ; » Ἀκόλουθον ἦν τοὺς ἀκροωμένους μετὰ πολλῆς ἐξουσίας ἀπαγγελλομένων ὑπὸ τοῦ Κυρίου πυνθάνεσθαι τίς εἴη ὁ ταῦτα λέγων· ἐνέφαινε γὰρ τὸ εἶναι ἀνθρώπου μεῖζον, καὶ θειοτέρα τις φύσις τυγχάνειν ὁ Σωτὴρ φάσκων, ὅτι, « Ἐὰν μὴ πιστεύητε, ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. » Τὸ οὖν· « Σὺ τίς εἶ; » οἱονεὶ αἰτούντων ἦν ἀπόκρισιν, ὅτι, Ἐγώ εἰμι ὁ Χριστός· ἢ, Ἐγώ εἰμι ὁ προφήτης· ἢ, Ἐγώ εἰμι Ἠλίας· ἢ τάχα, Ἐγώ εἰμι ἄγγελος Θεοῦ· οὐχ ἂν γὰρ μὴ εἷς τις τούτων ἦν, καὶ παραπλήσιος αὐτοῖς τυγχάνων, προσεφέρετο γνησίους λόγους τηλικούτους.

7. "They said therefore to Him: Who art Thou?" (John 8:25). It was consequent for those listening to things declared with much authority by the Lord to inquire who He was Who said these things; for the Saviour manifested that He was something greater than man, and happened to be some more divine nature, in declaring: "Unless you believe that I am He, you will die in your sins" (John 8:24). The question, therefore, "Who art Thou?" was as of men asking for an answer: I am the Christ; or, I am the prophet; or, I am Elijah; or perhaps, I am an angel of God; for unless He were some one of these, and happened to be like them, He would not have uttered such genuine words.

Editors' notes and page, col. 571

Footnotes

(91) · call in col 571

Ephes. II, 14.

Ephesians 2:14.

(printed under page 292)

(92) · call in col 571

Psal. XXXVIII, 8.

Psalm 38(39):8.

(printed under page 292)

(93) · call in col 571

Psal. CXVII, 14.

Psalm 117(118):14.

(printed under page 292)

(94) · call in col 571

Joan. VIII, 25.

John 8:25.

(printed under page 292)

(95) ‹anchor: moriemini in peccatis vestris› · call in col 571

ibid. 24.

Ibid., 8:24.

(printed under page 292)

(6) · call in col 571

Codices Bodleianus et Barberinus, εἰ ἐνδίδομεν. In Regio codice deest εἰ.

The Bodleian and Barberini codices have εἰ ἐνδίδομεν; in the Regius codex εἰ is missing.

(printed under page 292)

(7) · call in col 571

Τὸ εἶναι ἀνθρώπου μεῖζον. Lego τι εἶναι ἀνθρώπου. Ferrarius videtur legisse τις εἶναι ἀνθρώπου μείζων.

Τὸ εἶναι ἀνθρώπου μεῖζον ("the being greater than a man"). I read τι εἶναι ἀνθρώπου ("to be something [greater] than a man"). Ferrarius seems to have read τις εἶναι ἀνθρώπου μείζων ("to be someone greater than a man").

(printed under page 292)

(8) ‹anchor: καὶ παραπλήσιος› · call in col 571

Codex Regius, οὐχ ἂν μὴ ἕν τι τούτων ἦν, παραπλήσιον, sed Bodleianus lectionem nostri textus exhibet.

The Regius codex has οὐχ ἂν μὴ ἕν τι τούτων ἦν, παραπλήσιον; but the Bodleian gives the reading of our text.

(printed under page 292)

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running head: ORIGENIS 572
marginal letters: A γως ποιήσαι· πρὸς; B τοῖς ἐναντίοις τῇ; C τις τούτων ἦν,; D 1. Εἰκοστὸν ὑπαγορεύοντες
old-edition numerals: (none)
other: begins mid-word γως (from ἀλόγως in col. 569); full-width Greek and Latin title headers for Tomus XX (ΩΡΙΓΕΝΟΥΣ ΤΩΝ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ ΕΥΑΓΓΕΛΙΟΝ ΕΞΗΓΗΤΙΚΩΝ ΤΟΜΟΣ Κʹ. / ORIGENIS COMMENTARIORUM IN EVANGELIUM SECUNDUM JOANNEM TOMUS VICESIMUS.) printed across cols. 571-572 between section 7 and section 1 of Tomus XX, cut off at left edge, not set
other: the 2 paragraph(s) of this column above the full-width band are set under col 571 (reading order, moved on receipt)
other: the text of this column below the full-width band belongs to the next unit; not set here (rail-only part)