PG 17 · cols. 24–36

Origenes, Adnotationes in Deuteronomium

Editors' preface

PG 17:24

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟ ΔΕΥΤΕΡΟΝΟΜΙΟΝ

ORIGEN'S SELECTIONS ON DEUTERONOMY

ΚΕΦ. Αʹ.

CHAPTER I.

Στίχ. λαʹ. Ὡσεὶ τροφοφορήσαι ἄνθρωπος.

Verse 31. As a man would carry as a nurse.

Ἀκύλας. Ὡσεὶ ἄραι τροφὸς τὸν υἱὸν ἐβάστασεν, ἡρμήνευσεν. Ὠριγένης δὲ ἐν ταῖς εἰς τὸν Ἱερεμίαν ὁμιλίαις φησί· « Συμπεριηνέχθη καὶ συγκατέβη ὑμῖν, τὴν ἡμετέραν ἀσθένειαν οἰκειούμενος· ὡς διδάσκαλος συμψελλίζων παιδίοις, ὡς πατὴρ ἰδίους τιθηνούμενος παῖδας, καὶ τοὺς τρόπους αὐτῶν ὑποδυόμενος, καὶ κατὰ μικρὸν ἄγων αὐτοὺς ἐπὶ τὰ τελειότερα καὶ ὑψηλότερα. »

Aquila rendered it: As if a nurse should lift him up, he carried the son. And Origen in the Homilies on Jeremiah says: "He went about with you and came down to you, making our weakness His own; like a teacher lisping along with little children, like a father nursing his own children, and putting on their ways, and little by little leading them on to the things that are more perfect and more lofty."

ΚΕΦ. Γʹ.

CHAPTER III.

Στίχ. ιηʹ. Καὶ ἐνετειλάμην ὑμῖν.

Verse 18. And I commanded you.

Ταῦτα λέγει τῇ φυλῇ Ῥουβεὶμ, καὶ τῇ φυλῇ Γὰδ, καὶ τῷ ἡμίσει φυλῆς Μανασσῆ.

These things he says to the tribe of Reuben, and to the tribe of Gad, and to the half of the tribe of Manasseh.

Στίχ. κζʹ, κηʹ. Πλέον τῷ Μωϋσεῖ παρὰ τῷ Ἀαρὼν δίδωσι, τὸ θεάσασθαι τὴν γῆν ἐξ αὐτόπτου. Τὴν δὲ εἴσοδον οὐ δίδωσι, τῇ τῆς πίστεως ἐνδείᾳ ταύτην δίκην ἐπιθεὶς, καθ' ἣν ἀμφοτέρους ἐκτὸς τῆς γῆς τῆς ἐπηγγελμένης μεθίστησιν ἀπὸ τοῦ βίου, καὶ δυναμένους ἀφικέσθαι, τοῦ τέλους ἅτε διὰ πίστεως διδομένου. Ὃ δὴ καὶ σύμβολον εἰς τὸν νόμον, οὐ δυνάμενον τελειῶσαι οὐδὲ τὴν ἐπαγγελίαν ἀποκαταστῆσαι, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται. Τιμὴ δὲ αὕτη, τὸ γνῶναι κρίσιν Θεοῦ, καὶ προγνῶναι τὴν οἰκείαν τελευτήν.

Verses 27, 28. He grants more to Moses than to Aaron: to behold the land with his own eyes. But the entrance He does not grant, laying this penalty on their want of faith, by which He removes both from life outside the promised land, even though they were able to reach it, since the end is given through faith. And this is also a figure of the law, which cannot make perfect nor restore the promise, because the just shall live by faith (Gal. 3:11). Yet this is an honour: to know the judgement of God, and to foreknow one's own death.

Τοῦ αὐτοῦ. Προάγει τὸν Ἰησοῦν, καὶ ἤδη μὲν ἡγιασμένον ἐκ τῆς ἀκολουθήσεως, καὶ παρὰ μονῆς Μωϋσέως, τὸ δὲ ἀρχικὸν πνεῦμα διὰ Μωϋσέως μέλλοντα κομίζεσθαι πρὸς τὸ καὶ οἰκείους ἀντ' αὐτοῦ καταστῆσαι. Ὥσπερ καὶ Ἐλισσαῖος ἐν πνεύματι Ἠλίου παρῆν τὸ Ἠλίου πράξων ἔργον· ἐν γὰρ τῷ αὐτῷ πνεύματι τὰ αὐτὰ κατεργάζεσθαι δεῖ. Λάβε πρὸς ἑαυτὸν, ὥς φησιν ἐν τοῖς Ἀριθμοῖς, τὸν Ἰησοῦν υἱὸν Ναυῆ, ἄνθρωπον ὃς ἔχει πνεῦμα Θεοῦ ἐν αὐτῷ, καὶ ἐπιθήσεις τὰς χεῖράς σου ἐπ' αὐτῷ. Οὕτω καὶ οἱ ἀπόστολοι Πνεῦμα ζωοποιὸν

Of the same. He brings Jesus forward, already sanctified by his following of Moses and his abiding with him, but about to receive the ruling spirit through Moses, so that he too might appoint his own in his place. Just as Elisha also was present in the spirit of Elijah, to do the work of Elijah; for in the same spirit the same things must be wrought. Take to yourself, as He says in Numbers, Jesus the son of Nun, a man who has the spirit of God in him, and you shall lay your hands upon him (Num. 27:18). So also the apostles, a life-giving Spirit

Editors' notes and page, col. 24

Footnotes

(12) ‹anchor: not visible on this page› · call in col 24

Num. XXIV, 17.

Numbers 24:17.

(printed under page 20)

(13) ‹anchor: ex fide vivet› · call in col 24

Gal. III, 11.

Galatians 3:11.

(printed under page 20)

(14) ‹anchor: manus tuas super eo› · call in col 24

Num. XXVII, 18.

Numbers 27:18.

(printed under page 20)

(26) ‹anchor: not visible on this page› · call in col 24

Sic, pro ἔχοντες correximus. Edit. Patr.

So we have corrected, for ἔχοντες. Editors of the Patrologia.

(printed under page 20)

(27) ‹anchor: ὑμῖν› · call in col 24

Forte ἡμῖν.

Perhaps ἡμῖν ("to us").

(printed under page 20)

(28) ‹anchor: Ταῦτα λέγει› · call in col 24

Hæc subjiciuntur sine alio auctoris nomine iis, quæ in vulg. habentur ad v. 11, pag. 387, et [one line cut off at the foot of the image; illegible] ὑποδεέστεροι.

These are placed after, with no other author's name, the matter given in the common edition at v. 11, p. 387, and [one line illegible] inferior.

(printed under page 20)

(29) ‹anchor: τῷ ἡμίσει› · call in col 24

Sic reposuimus, pro τὸ ἥμισυ. Ed. Patrol.

So we have restored, for τὸ ἥμισυ. Editors of the Patrologia.

(printed under page 20)

(30) ‹anchor: καὶ› · call in col 24

Forte μὴ pro καί.

Perhaps μή ("not") for καί ("and").

(printed under page 20)

(31) ‹anchor: παρὰ μονῆς› · call in col 24

Forte παραμονῆς.

Perhaps παραμονῆς ("abiding with").

(printed under page 20)

Page

running head: UM AD ORIGENIS EXEGETICA. 24
marginal letters: A τοῦ ἔχοντας; B ΚΕΦ. Γʹ.; C Τοῦ αὐτοῦ. Προάγει
old-edition numerals: (none)
other: begins with word fragment τοῦ from col. 21; full-width title across cols. 23-24 (ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟ ΔΕΥΤΕΡΟΝΟΜΙΟΝ. / ORIGENIS ADNOTATIONES IN DEUTERONOMIUM.) after παρεγένοντο. cut off at left edge, not set; ends mid-sentence
misprint as printed: ἄραι (for ἆραι), Aquila's rendering, set as printed (Q1)
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at ΚΕΦ. Αʹ. Στίχ. λαʹ. Ὡσεὶ τροφοφορήσαι
other: the title band runs full width across cols 23-24; the facing Latin title, set untranslated: ORIGENIS ADNOTATIONES IN DEUTERONOMIUM. (Ex Bibliotheca Gallandiana.)

PG 17:25

ἔχοντες ἀπὸ τῆς ἐμφυσήσεως τοῦ Κυρίου, πνεῦμα κομίζονται τὸ ἀρχικὸν ἐξ οὐρανοῦ καταπεμπόμενον· οὐ πνεῦμα ἐν πνεύματι, ἕτερον ἐφ' ἑτέρου· ἀλλ' ἐνέργειαν ἐν τῷ αὐτῷ πνεύματι, κάθάπερ ὁ Παῦλος διδάσκει.

from the breathing of the Lord, receive the ruling spirit sent down from heaven: not spirit upon spirit, one upon another, but an operation in the same spirit, just as Paul teaches.

ΚΕΦ. Δʹ. Στίχ. ιβʹ. Καὶ ἐλάλησε Κύριος πρὸς ὑμᾶς ἐκ μέσου τοῦ πυρὸς φωνὴν ῥημάτων, ἣν ὑμεῖς ἠκούσατε.

Chapter IV. Verse 12. And the Lord spoke to you out of the midst of the fire a voice of words, which you heard.

Τοῦ αὐτοῦ εἰς τὸ αὐτό. Ἄλλος φησί· Δῆλον γὰρ ὅτι τοῖς τῆς διανοίας ὀφθαλμοῖς θεωρεῖ τις καὶ ἀκούει τὰ νοήματα.

By the same on the same. Another says: For it is clear that with the eyes of the understanding one beholds and hears the thoughts.

Φωνὴν ῥημάτων.

A voice of words.

Ἐνταῦθα τὰ κατὰ φύσιν εἴρηκεν, ὅτι ἀκοὴ δέχεται τὴν φωνήν. Ὅσον γὰρ ἀπὸ τῆς ἀκριβείας τοῦ γράμματος, μόνη ἡ Δεκάλογος ἦν ἐν ταῖς πλαξὶ γεγραμμένη, τὰ δὲ λοιπὰ διὰ προστάγματος Θεοῦ ὁ Μωϋσῆς ἐδίδαξε.

Here he has spoken what is according to nature, that hearing receives the voice. For so far as concerns the strictness of the letter, only the Decalogue was written on the tablets, while the remaining things Moses taught by ordinance of God.

ΚΕΦ. ΙΔʹ. Στίχ. ιθʹ. ( Πάντα τὰ ἑρπετὰ τῶν πετεινῶν ἀκάθαρτα ἔσται.

Chapter XIV. Verse 19. ( All creeping things among flying creatures shall be unclean.

Τῶν πετεινῶν, οἶμαι, ὅσα μὲν σκόλοπας ἔχει κατωτέρω τῶν γονάτων ὑπὲρ τὰς βάσεις, καθαρὰ εἶναι βούλεται· ὅσα δὲ μὴ, ἀκάθαρτα.) Ἀποφάσκει τοίνυν ὁ νόμος τὸν ἀετὸν, καὶ τὸν γρύπα, καὶ τὸν ἁλίαιτον, καὶ μέντοι καὶ τὸν γύπα. Διίπταται γὰρ ὑψοῦ τὰ τοιάδε, καὶ τοῖς ἀνωτάτω λίαν ἐναμβρύνεσθαι φιλεῖ, καὶ μισεῖ τὰ κάτω· Νεοσσοὶ γὰρ, φησὶ, γυπὸς τὰ ὑψηλὰ πέτανται. Τοιουτωσὶ δέ πως ὁ ἐξοφρυσσάμενον ἄγαν, καὶ ἐπηρμένον ἔχων ἐν ἑαυτῷ τὸν νοῦν, καὶ τοῦ μὲν ἐπιεικοῦς καὶ μετρίου φρονήματος ὑπερορᾷν ἠθισμένος, ἥκιστα δὲ ἀγαπῶν τὸ τοῖς ταπεινοῖς συναπάγεσθαι. Συγκαταψέγει δὲ τούτοις καὶ τὸν ἰκτῖνα, καὶ τὰ ὅμοια αὐτῷ· δι' ὧν εὖ μάλα σημαίνεται τό τε ἁρπάζειν εἰδὸς καὶ δεινὸν εἰς κακουργίαν ἀνθρώπων γένος. Καὶ τούτων μὲν πρωτότυπος ἰκτὶν, οὐ θατέρου γε μὴν ὁ μελανώτατος καὶ βαθύς. Σκοτεινοὶ δέ πως καὶ οὐχ ἅπασιν ἐναργεῖς οἱ δρομεῖς εἰς πονηρίαν καὶ ἀσυμφορεῖς τοῖς πολλοῖς, ἔν γε δὴ σφίσιν αὐτοῖς παρέχοντες μοχθηρίαν. Παραπέφυκέ πως ἀεὶ τοῖς τὴν ἐπάρατον ἀλαζονείαν ἠῤῥωστηκόσι τὸ πλεονεκτεῖν ἐθέλειν· οὓς οὐ δύναται τὸ τυχὸν καὶ πολυτρόποις κακουργίαις ἐκπλεονεκτεῖν εὑρήμασιν· καθαρπάζειν δὲ οὕτω καὶ τοῦτο ἀπλήστως. Ταύτῃ τοι συνάπτει λέγων εὐθύς· Καὶ στρουθίον, καὶ λάρον. Ἄπληστα γὰρ οἶμαι ταυτὶ, τὸ παρεμπῖπτον ἀεὶ συλλέγοντα. Εἶτά φησιν, ὅτι ἱέρακα καὶ τὰ ὅμοια αὐτῷ, καὶ νυκτικόρακα, καὶ καταράκτην, καὶ ἶβιν, καὶ προσφορίονα, καὶ πελεκᾶνα, καὶ κύκνον. Καταγράψει δ' ἂν ἐφ' ἑαυτοῖς καὶ τάδε, καὶ τοὺς ὠμοὺς καὶ ἀγρίως ἑτέρους ἐπιβουλεύοντας, καὶ ἀσχέτως ἐπιφυομένους οἷς ἂν δύναιντο τυχόν·

Of flying creatures, I think, whatever has spurs below the knees above the feet, He wills to be clean; and whatever does not, unclean.) The law accordingly forbids the eagle, and the griffin, and the sea-eagle, and indeed also the vulture. For such birds fly on high, and love to pride themselves exceedingly in the highest regions, and hate the things below; for the young of the vulture, it says, fly on high. And in some such way is he who has a mind exceedingly supercilious and lifted up in himself, both accustomed to look down upon a gentle and moderate disposition, and least of all loving to be led along with the humble. And along with these He also condemns the kite, and the birds like it; through which is very well signified the race of men skilled in plundering and terrible in malice. And of these the kite is the prototype, though not indeed of the other, the blackest and deep one. For somewhat dark and not manifest to all are the runners into wickedness and unprofitable to the many, furnishing depravity at least among themselves. Somehow the desire to defraud always cleaves to those who are sick with accursed boastfulness, whom no ordinary thing can satisfy in defrauding by manifoldly wicked contrivances, and thus seizing even this insatiably. Wherefore He subjoins, saying immediately: And the sparrow, and the gull. For these, I think, are insatiable, always gathering up whatever falls in their way. Then He says, the hawk and the birds like it, and the night-raven, and the cormorant, and the ibis, and the porphyrion, and the pelican, and the swan. And these too would register under themselves those who are cruel and savagely plot against others, and unrestrainedly fall upon whomsoever they happen to be able;

Editors' notes and page, col. 25

Footnotes

(15) ‹anchor: itemque accipitrem› · call in col 26

Deut. XIV, 12.

Deuteronomy 14:12.

(printed under page 21)

(16) ‹anchor: celsissime volant› · call in col 26

Job v, 7.

Job 5:7.

(printed under page 21)

(17) ‹anchor: sunt ei similia› · call in col 26

Deut. XIV, 13.

Deuteronomy 14:13.

(17*) ‹anchor: et larum› · call in col 26 ibid. 15.

Ibid., v. 15.

(printed under page 21)

(18) ‹anchor: similia ipsi› · call in col 26

ibid.

Ibid.

(printed under page 21)

(19) ‹anchor: et cycnum› · call in col 26

ibid. 16-18.

Ibid., vv. 16–18.

(printed under page 21)

(32) ‹anchor: not visible on this page› · call in col 26

Sequuntur post edit. pag. 387, in cod. 534.

These follow after p. 387 of the edition, in codex 534.

(printed under page 21)

(33) ‹anchor: not visible on this page› · call in col 26

Cod. 534.

Codex 534.

(printed under page 21)

(34) ‹anchor: not visible on this page› · call in col 26

Quæ ( ) includuntur De la Rue male subjunxit v. 9, qui de piscibus loquitur. Sunt autem in cod. 534, p. 219.

What is enclosed in ( ) De la Rue wrongly attached to v. 9, which speaks of fish. It is, however, in codex 534, p. 219.

(printed under page 21)

(35) ‹anchor: ὁ ἐξοφρυσσάμενον› · call in col 26

Ἐξοφρυασάμενον, vel potius ἐξωφρυωμένον.

Read ἐξοφρυασάμενον, or rather ἐξωφρυωμένον ("puffed up with pride").

(printed under page 21)

(36) ‹anchor: δὲ τούτοις› · call in col 26

Ms., τούτ.

The manuscript has τούτ.

(printed under page 21)

(37) ‹anchor: ἐναργεῖς› · call in col 26

Ms., ἐναγίς, et mox αὐτούς.

The manuscript has ἐναγίς, and shortly after αὐτούς.

(37*) ‹anchor: καὶ ἀσυμφορεῖς› · call in col 26 An legendum ἀσυμφανεῖς? Edit. Patrol.

Should we read ἀσυμφανεῖς ("not evident")? Editors of the Patrologia.

(printed under page 21)

(38) ‹anchor: πολυτρόποις κακουργίαις› · call in col 26

Forte κακουργίας. Locus tamen impeditior videtur.

Perhaps κακουργίας. The passage, however, seems rather tangled.

(printed under page 21)

(39) ‹anchor: Ταύτῃ τοι› · call in col 26

Sic correximus, pro ταύτιτοις· aliis forte τούτοις reponere placebit. Edit. Patrol.

So we have corrected, for ταύτιτοις; others may prefer to restore τούτοις. Editors of the Patrologia.

(printed under page 21)

Footnotes

(20) ‹anchor: plusquam par est› · call in col 27

Eccl. VII, 17.

Ecclesiastes 7:17.

(printed under page 22)

(21) ‹anchor: non resistere malo› · call in col 27

Matth. V, 38, 39.

Matthew 5:38–39.

(printed under page 22)

(22) ‹anchor: et uxores duxi› · call in col 27

Luc. XIV, 18, 20.

Luke 14:18, 20.

(printed under page 22)

(40) ‹anchor: not visible on this page› · call in col 27

An τροφήν?

Perhaps τροφήν ("food")?

(printed under page 22)

(41) ‹anchor: not visible on this page› · call in col 27

Τρόπου, vel τρόπων.

Read τρόπου, or τρόπων.

(printed under page 22)

(42) ‹anchor: not visible on this page› · call in col 27

Τό.

Read τό.

(printed under page 22)

(43) ‹anchor: not visible on this page› · call in col 27

In cod. 534, pag. 221.

In codex 534, p. 221.

(printed under page 22)

(44) ‹anchor: not visible on this page› · call in col 27

Forte αὐτῷ τῷ.

Perhaps αὐτῷ τῷ.

(printed under page 22)

(45) ‹anchor: Στίχ. κα΄› · call in col 27

Ibidem.

In the same place (codex 534).

(printed under page 22)

(46) ‹anchor: τὸ αὐτό. (› · call in col 27

Quæ ( ) includuntur in Ruæo pertinent ad v. 16.

What is enclosed in ( ) belongs in De la Rue to v. 16.

(printed under page 22)

(47) ‹anchor: Στίχ. ε΄› · call in col 27

Ibidem.

In the same place (codex 534).

(printed under page 22)

(48) ‹anchor: οὐκ ἐνεκαίνισεν› · call in col 27

Sic, pro ἐνεκένησεν, correximus. Ed. Patr.

So we have corrected, for ἐνεκένησεν. Editors of the Patrologia.

(printed under page 22)

Page

running head: (not read: facing Latin, kept out of the batches by script)
marginal letters: (not read)
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:28

ὡς καὶ αὐτὸν ὑποφέρει οὐ παραιτεῖσθαί τι τὸν ἐπὶ ζωῇ κίνδυνόν τε καὶ φόβον. Ὁ μὲν γὰρ ἱέραξ καταθρώσκει τε δεινῶς παντὸς ἀσθενεστέρου πετεινοῦ, καὶ κατὰ στρουθίων ἵεται, καὶ διόλλυσι λαβών. Καταράκτης γε μὴν καὶ ἶβις καὶ πορφυρίων, προσθείην δ' ἂν ὅτι καὶ πελεκᾶνον, ἐπιβαίνονται ταῖς ἰχθύσι, καὶ τρυφὴν ποιοῦνται τὸν ἐκείνων ὄλεθρον. Τοιοῦτοι δὲ πάντες, ὅσον ἧκ' ἐς τρόπους ἀγριότητα, οἱ παρ' οὐδὲν ἡγούμενοι τὸ διολλύναι τινὰς διά γε τῶν σφίσιν αὐτοῖς ἡδὺ, οἱ τὸν τῆς φιλαλληλίας παρωσάμενοι νόμον, καὶ τοῖς τῆς ἀγάπης προσκεκρουκότες θεσμοῖς.

so as even to bear not declining at all the danger and fear for life. For the hawk leaps terribly down upon every weaker bird, and rushes against sparrows, and having seized them destroys them. Moreover the cormorant and the ibis and the porphyrion, and I would add the pelican also, attack fishes, and make their destruction a luxury. Such are all those, so far as regards savagery of manners, who count it as nothing to destroy certain people for the sake of what is pleasant to themselves, having thrust aside the law of mutual love, and having offended against the ordinances of charity.

ΚΕΦ. ΙϚʹ. Στίχ. ιθʹ. Καὶ ἐξαίρει λόγους δικαίων.

Chapter XVI. Verse 19. And perverts the words of the righteous.

Στίχ. κʹ. Δικαίως τὸ δίκαιον διώξῃ.

Verse 20. Justly shall you pursue what is just.

Τοῦ αὐτοῦ ἐκ τῆς πρὸς Φώτιον καὶ Ἀνδρέαν πρεσβυτέρους ἐπιστολῆς.

By the same, from the epistle to Photius and Andrew the presbyters.

Τουτέστιν, μετὰ τὸ γινώσκειν καὶ πεπαιδεῦσθαι τοὺς τῆς δικαιοσύνης λόγους, διώξεις καὶ ἐπιζητήσεις τὸ δίκαιον, καθαρεύων πάσης προσπαθείας· καὶ ταύτῃ τὸ δίκαιον δίκαιος ὢν ζητήσεις, καὶ πανταχόθεν περιπεφραγμένος, καὶ ἔσω τῶν ὅρων τῆς δικαιοσύνης ἱστάμενος. Πολλοὶ γὰρ αὐτὸ τὸ ἐθέλειν δίκαιοι εἶναι, μεθυσθέντες τὸν νοῦν διὰ τῆς δικαιοσύνης ἀκριβοῦς αὐτῶν, δικαιοσύνης τὴν δικαιοσύνην ἠδίκησαν. Ὅθεν καὶ ὁ συνετὸς Ἐκκλησιαστὴς, μᾶλλον δὲ ὁ τῆς συνέσεως παιδευτὴς (Χριστὸς γάρ ἐστιν ὁ ἀληθὴς Ἐκκλησιαστὴς, τῆς Ἐκκλησίας ἡ κεφαλὴ, καὶ τοῦ Θεοῦ Πατρὸς ἡμῶν ἡ ἀνωτάτω καὶ ἐνυπόστατος σοφία καὶ λόγος ), ἄγχων τὸ πέρα μέτρου, κἂν ἐπὶ τὰ δεξιὰ φέρηται, παραινεῖ· Μὴ γίνου δίκαιος πολὺ, καὶ μὴ σοφίζων περισσά.

That is to say, after knowing and having been instructed in the words of righteousness, you shall pursue and seek after what is just, keeping pure from all partiality; and in this way, being righteous, you shall seek what is just, both fenced round on every side and standing within the bounds of righteousness. For many, in the very wish to be righteous, having had their mind intoxicated through their strict righteousness, have wronged righteousness by righteousness. Whence also the prudent Ecclesiastes, or rather the instructor of prudence (for Christ is the true Ecclesiastes, the head of the Church, and the supreme and enhypostatic wisdom and word of God our Father), checking what is beyond measure, even if it be carried to the right hand, exhorts: Be not righteous overmuch, and do not make yourself overwise.

ΚΕΦ. ΙΘʹ. Στίχ. καʹ. Ψυχὴν ἀντὶ ψυχῆς, ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ.

Chapter XIX. Verse 21. Life for life, eye for eye.

Ταῦτα μὲν ὁ νόμος ὡς ἀσθενεῖς τοὺς Ἰσραηλίτας· ὁ δὲ Κύριος ὁ ταῦτα νομοθετήσας τοῖς ἑαυτοῦ μαθηταῖς φησιν· Ἠκούσατε, ὅτι ἐῤῥήθη· Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ τὰ ἑξῆς. Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ.

These things indeed the law enjoined upon the Israelites as being weak; whereas the Lord Who enacted these laws says to His own disciples: You have heard that it was said: An eye for an eye, and so forth. But I say to you, do not resist the evil one.

Τοῦ αὐτοῦ εἰς τὸ αὐτό. ( Ταῦτα μὲν ἐπὶ αἰσθητοῦ καὶ τῶν κατὰ κόσμον· ἐπὶ δὲ τῶν ἡμαρτημένων ἡμῖν οὐδενὸς δεῖται ὁ Θεός. Αὐτὸς γὰρ ἐπόπτης ἁπάντων καὶ κριτής.) Σημειωτέον, ὅτι καὶ τῶν βεβλημένων εἰς τὸν γάμον παραίτησις ἦν τό· Ἀγρὸν ἠγόρασα, καὶ γυναῖκας ἔγημα.

By the same on the same. (These things indeed apply to what is sensible and to the things according to the world; whereas in the things sinned by us God has need of nothing. For He Himself is the overseer and judge of all.) It is to be noted that the excuse of those also who were cast into marriage was the saying: I have bought a field, and I have married wives.

ΚΕΦ. Κʹ. Στίχ. εʹ. Τίς ὁ ἄνθρωπος ὁ οἰκοδομήσας οἰκίαν καινὴν, καὶ οὐκ ἐνεκαίνισεν αὐτήν;

Chapter XX. Verse 5. Who is the man who has built a new house, and has not dedicated it?

Εἰς τὸ αὐτό. Τύπος οὖν ἄρα τοῦ παροικίαν ἡγεῖσθαι μὴ ἀνεχομένου τὴν παροῦσαν ζωὴν, ὁ οἰκίαν οἰκοδομῶν, καὶ ταῖς περὶ ταῦτα φιλεργασίαις σπουδαίως ἐγκείμενος· τοῦ δὲ φιλοκτήμονος καὶ φιλοκερδοῦς, ὁ ἀμπελῶνα φυτεύων. Τὸν δὲ γυναικομανῆ καὶ

On the same. A type, therefore, of him who cannot endure to regard the present life as a sojourn is he who builds a house and is earnestly engaged in industrious labours about these things; and of him who loves possessions and loves gain, he who plants a vineyard. And him who is mad after women and

Editors' notes and page, col. 28

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running head: UM AD ORIGENIS EXEGETICA. 28
marginal letters: A ὡς καὶ αὐτὸν; B Τοῦ αὐτοῦ ἐκ; C στατος σοφία; D βεβλημένων εἰς
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 17:29

τεθραυσμένον, καὶ ταῖς τῆς σαρκὸς ἐπιθυμίαις ἐπιδόντα τὸν νοῦν, κατασημαίνειεν ἂν γυναικὸς μνηστεῖαι. Προσιόντι γὰρ τῇ τοῦ στρατοκήρυκος φωνῇ, τῆς ἱερᾶς καὶ μαχιμωτάτης ἀποχωροῦσι πληθύος. Ἃ δὲ ἦν εἰκὸς τοὺς τοιούσδε συνειλημμένους ἐννοεῖν τε καὶ λέγειν, ταῦτα δὴ φθάσας ὁ κῆρυξ ἀναφωνεῖ. Ἢ οὐκ ἀληθὲς τούτοις τὰ τοιαῦτα νομίζειν; Ειώθασι φιλοῦντες ἐν διωγμοῖς τὸ ἀφερέπονον ἀγαπᾷν, καὶ ταῖς ὑπὲρ τῆς εἰς Θεὸν ἀγάπης κατακολουθεῖν σπουδαῖς, ἐννοοῦντες, ὅτι, εἴ τι γένοιτο παθεῖν ἀγωνιζομένους, οἴκων τε καὶ κτήσεων, καὶ τῶν παρὰ σφίσιν τετιμημένων ἐκπίπτουσιν ἐπιθυμιῶν.

broken in spirit, and who has given his mind over to the desires of the flesh, betrothals to a woman would signify. For when he approaches at the voice of the herald of the army, they withdraw from the sacred and most warlike multitude. And the things that such men when gathered together would be likely to think and say, these the herald anticipates and proclaims aloud. Or is it not true for these men to think such things? Those who love what is shirked of toil are accustomed in persecutions to love ease, and not to follow after earnest efforts on behalf of love towards God, considering that, if anything should happen to them to suffer while contending, they fall away from houses and possessions and the desires held in honour among them.

Στίχ. ηʹ. Τίς ὁ ἄνθρωπος ὁ φοβούμενος καὶ δειλὸς τῇ καρδίᾳ;

Verse 8. Who is the man who is fearful and cowardly in heart?

Τοῦ αὐτοῦ. Ὁ τοῖς γηΐνοις ἐγκείμενος, καὶ οἰκίας οἰκοδομῶν, καὶ φυτεύων ἀμπελῶνας, ταῖς τῆς φιλοσαρκίας ἡδοναῖς ἡττώμενος, ἔσται που πάντως δειλός τε καὶ ἄναλκις.

By the same. He who is devoted to earthly things, and builds houses, and plants vineyards, being overcome by the pleasures of love of the flesh, will surely be altogether cowardly and feeble.

Στίχ. ιʹ. Ἐὰν δὲ προσέλθῃς πρὸς πόλιν ἐκπολεμῆσαι αὐτήν.

Verse 10. And if you draw near to a city to fight against it.

Ὅμοιον τοῦ· Εἰς ἣν δὲ πόλιν εἰσέλθητε, ἐξετάζετε, τίς ἐξ αὐτῶν ἄξιός ἐστιν. Τὸ δὲ, μετ' εἰρήνης, ὅμοιον τῷ ἀποστολικῷ· ὅτι Δοῦλον Κυρίου οὐ δεῖ μάχεσθαι.

Similar to the saying: And into whatever city you enter, inquire who in it is worthy. And the phrase, with peace, is similar to the apostolic saying: that a servant of the Lord must not fight.

Στίχ. ιγʹ. Καὶ πατάξεις πᾶν ἀρσενικὸν αὐτῆς ἐν φόνῳ μαχαίρας.

Verse 13. And you shall smite every male of it with the slaughter of the sword.

Τοῦ αὐτοῦ. Μάχαιρα δὲ τοῦ πνεύματος εἴη ἂν ὁ λόγος τοῦ Θεοῦ. Καὶ τὴν μάχαιραν δὲ τοῦ πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ, ᾧτινι οἱ θεσπέσιοι μαθηταὶ ἀπέκτεινον ἅπαν ἀρσενικὸν τῆς ἀντικειμένης δυνάμεως, ὡς Σίμωνα καὶ Ἐλύμαν τοὺς μάγους, καὶ τὰ ἰσχυρὰ δὲ αὐτῶν κατέλυον δόγματα· περιεποιοῦντο δὲ τὰς γυναῖκας, καὶ δυναμένας εἰπεῖν ψυχάς· Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν ἕως ἐπὶ τῆς γῆς· καὶ τὰ νήπια δὲ ὡσαύτως, οἷς καὶ Παῦλος γράφει· Τεκνία, μὴ ταῖς φρεσὶν νήπιοι γίνεσθε, ἀλλὰ τῇ κακίᾳ νηπιαζετε. Καὶ κτήνη δὲ, φησὶ, περιποιήσατε. Δίκαιος γὰρ οἰκτείρει ψυχὰς κτηνῶν αὐτοῦ· τοὺς ἀλογωτέρους διὰ τῶν κτηνῶν αἰνιττόμενος. Κτῆνος ἦν καὶ ὁ Κορνήλιος, κατὰ τὴν ὀπτασίαν τὴν περὶ τῶν τετραπόδων φανεῖσαν τῷ Πέτρῳ.

By the same. Now the sword of the spirit would be the word of God. And the sword of the spirit, which is the spoken word of God, wherewith the divine disciples slew every male of the opposing power, such as Simon and Elymas the magicians, and overthrew their strong doctrines; whereas they preserved alive the women, even souls able to say: Through fear of Thee, O Lord, we have conceived in the womb down upon the earth; and the infants likewise, to whom Paul also writes: Little children, do not become infants in your minds, but in malice be infants. And the cattle also, He says, preserve alive. For a righteous man pities the souls of his cattle—hinting at the more irrational through the cattle. Cornelius also was a beast of burden, according to the vision concerning the four-footed beasts shown to Peter.

ΚΕΦ. ΚΒʹ. Στίχ. ϛʹ. Οὐ λήψῃ τὴν μητέρα μετὰ τῶν τέκνων.

Chapter XXII. Verse 6. You shall not take the mother with the young.

Ἐπειδὴ μὴ δύναται ἑαυτὰ τρέφειν, τῆς μητρὸς ληφθείσης.

Since they cannot feed themselves when the mother has been taken.

ΚΕΦ. ΚΓʹ. Στίχ. γʹ. Οὐκ εἰσελεύσεται Ἀμανίτης.

Chapter XXIII. Verse 3. An Ammonite shall not enter.

Τί δήποτε τὴν πρὸς Μωαβίτας καὶ Ἀμανίτας ἐπιμιξίαν κωλύει οὐ κατὰ ῥητόν τινα χρόνον, ἀλλ' εἰς τὸν αἰῶνα; Πρῶτον διὰ τὴν παράνομον αὐτῶν ῥίζαν· ἐκ παρανόμου γὰρ γεγένηνται συνουσίας· ἔπειτα διὰ τὴν ἀσέβειαν, ἧς καὶ τοὺς Ἰσραηλίτας

Why ever does He forbid intermarriage with Moabites and Ammonites not for some stated time, but for ever? First on account of their unlawful root, for they were born from unlawful intercourse; next on account of the ungodliness, of which they caused the Israelites also

Editors' notes and page, col. 29

Footnotes

(23) ‹anchor: not visible on this page› · call in col 30

Matth. X, 11.

Matthew 10:11.

(printed under page 23)

(24) ‹anchor: pugnacem esse› · call in col 30

II Tim. II, 24.

2 Timothy 2:24.

(printed under page 23)

(25) ‹anchor: usque super terra› · call in col 30

Isa. xxvi, 18.

Isaiah 26:18.

(printed under page 23)

(26) ‹anchor: malo pueriscite› · call in col 30

I Cor. XIV, 20.

1 Corinthians 14:20.

(printed under page 23)

(27) ‹anchor: Jumenta servabitis› · call in col 30

Josue viii, 2.

Joshua 8:2.

(printed under page 23)

(28) ‹anchor: jumentorum suorum› · call in col 30

Prov. XII, 10.

Proverbs 12:10.

(printed under page 23)

(49) ‹anchor: not visible on this page› · call in col 30

Forte προσιόντες.

Perhaps προσιόντες ("approaching").

(printed under page 23)

(50) ‹anchor: not visible on this page› · call in col 30

Forte τούτους.

Perhaps τούτους.

(printed under page 23)

(51) ‹anchor: not visible on this page› · call in col 30

Ibidem, ut et reliqua hujus capitis.

In the same place (codex 534), as is the rest of this chapter.

(printed under page 23)

(52) ‹anchor: not visible on this page› · call in col 30

Ms. δῆλός τε.

The manuscript has δῆλός τε.

(printed under page 23)

(53) ‹anchor: not visible on this page› · call in col 30

Scriptum erat ἐξετάζεται, absurde. Ed. Pat.

It was written ἐξετάζεται, which makes no sense. Editors of the Patrologia.

(printed under page 23)

(54) ‹anchor: τοῦ πνεύματος› · call in col 30

Deest verbum.

A word is missing.

(printed under page 23)

(55) ‹anchor: Στίχ. ϛ΄› · call in col 30

Ibid., pag. 226.

Ibid., p. 226.

(printed under page 23)

(56) ‹anchor: Στίχ. γ΄› · call in col 30

Cod. 534, pag. 318.

Codex 534, p. 318.

(printed under page 23)

Footnotes

(29) ‹anchor: not visible on this page› · call in col 31

Deut. XXIII, 14.

Deuteronomy 23:14.

(printed under page 24)

(30) ‹anchor: delicta intelliget› · call in col 31

Psal. XVIII, 13.

Psalm 18:13 (Vulgate numbering).

(printed under page 24)

(57) ‹anchor: καὶ ὀρύξης› · call in col 31

Ὀρύξεις.

Read ὀρύξεις ("you shall dig").

(printed under page 24)

(58) ‹anchor: σου ἑαυτοῦ› · call in col 31

Forte ἐν αὐτῷ.

Perhaps ἐν αὐτῷ.

(printed under page 24)

(59) ‹anchor: σταυρὸν, γοργῷ› · call in col 31

Cod., γοργ.

The codex has γοργ.

(printed under page 24)

Page

running head: (not read: facing Latin, kept out of the batches by script)
marginal letters: (not read)
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:32

μεταλαχεῖν παρεσκεύασαν ὡραΐσαντες τὰς γυναῖκας, καὶ διὰ τούτων αὐτοὺς εἰς τὴν τῶν εἰδώλων λατρείαν ἀγρεύσαντες. Τὸν μέντοι Ἰδουμαῖον καὶ τὸν Αἰγύπτιον μετὰ τρίτην κελεύει προσίεσθαι γενεὰν, τὸν μὲν ὡς ἀδελφὸν, τὸν δὲ ὡς εὐεργέτην ἐν καιρῷ γεγενημένον. Λιμοῦ γὰρ προσπεσόντος, εἰς Αἴγυπτον εἰσελθόντες οἱ πατέρες αὐτῶν διετράφησαν. Διδάσκει τοίνυν ὁ νόμος ἡμᾶς, μηδὲ παλαιᾶς εὐεργεσίας ἀμνημονεῖν.

to partake by adorning their women, and through these ensnaring them into the worship of idols. Nevertheless He commands the Idumaean and the Egyptian to be admitted after the third generation, the one as a brother, and the other as having become a benefactor in time of need. For when a famine befell, their fathers entered into Egypt and were nourished. The law therefore teaches us not to be unmindful even of an ancient benefaction.

Στίχ. ιδʹ. Τί ἐστιν, Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου;

Verse 14. What is the meaning of: Because the Lord your God walks in your camp?

Οἶδε πολλάκις δυσοσμίας ὁ ἀὴρ ἐμπιπλάμενος λοιμὸν ἐμποιεῖν. Ἐκέλευσε τοίνυν αὐτοῖς στρατοπεδευομένοις τὴν ἐκκρινομένην καταχωννύναι κόπρον. Ἵνα δὲ μὴ ἀπειθήσαντες βλάβην εἰσδέξωνται, ἀναγκαίως ἐπήγαγεν· Ὅτι Κύριος ὁ Θεὸς ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου. Καὶ τὴν αἰτίαν διδάσκει· Ἐξελέσθαι σε, καὶ παραδοῦναι τὸν ἐχθρόν σου πρὸ προσώπου σου. Διὰ δὲ τούτου παιδεύει μηδὲν πράττειν παράνομον. Τοῦτο γὰρ ἐπάγει· Καὶ ἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐχ εὑρεθήσεται ἐν σοὶ ἀσχημοσύνης πρᾶγμα.

The air, when filled with foul odour, is often wont to produce pestilence. He therefore commanded them when encamped to bury the dung that is excreted. And in order that they might not by disobeying incur harm, He necessarily added: Because the Lord God walks in your camp. And He teaches the reason: To deliver you, and to give up your enemy before your face. And through this He instructs them to do nothing unlawful. For He adds this: And your camp shall be holy, and there shall not be found in you a thing of indecency.

Στίχ. ιβʹ. Καὶ ὁ τόπος ἔστω σοι, φησὶν, ἔξω τῆς παρεμβολῆς, καὶ ἐξελεύσῃ ἐκεῖ.

Verse 12. And you shall have a place, He says, outside the camp, and you shall go out there.

Στίχ. ιγʹ. Καὶ πάσσαλος ἔσται σοι ἐπὶ τῆς ζώνης σου. Καὶ ἔσται ὅταν καθιζάνῃς ἔξω, καὶ ὀρύξῃς ἐν αὐτῷ, καὶ ἐπαναγαγὼν καλύψεις τὴν ἀσχημοσύνην σου ἑαυτοῦ.

Verse 13. And you shall have a peg upon your belt. And it shall be when you sit down outside, you shall also dig with it, and bringing back the earth you shall cover your own indecency.

Στίχ. ιδʹ. Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ ἐξελέσθαι σε, καὶ παραδοῦναί σοι τὸν ἐχθρόν σου εἰς τὰς χεῖράς σου. Καὶ ἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐκ ὀφθήσεται ἐν σοὶ ἀσχημοσύνη πράγματος.

Verse 14. Because the Lord your God walks in the camp to deliver you, and to give up your enemy into your hands. And your camp shall be holy, and there shall not be seen in you indecency of a thing.

Παραιτεῖσθαι μὲν γὰρ πᾶν εἶδος ἀκαθαρσίας πρέπει τοὺς κατανδρίζεσθαι τῶν νοητῶν ἐπιθυμοῦντας ἐχθρῶν. Ἐπειδὴ δὲ πολλὰ πταίομεν ἅπαντες, καὶ νοσεῖ μὲν ἡ ἀνθρώπου φύσις τὸ εὐόλισθον εἰς τὸ πλημμελές· συνήσει δὲ οὐδεὶς παραπτώματα, κατὰ τὴν τοῦ Ψάλλοντος φωνήν· Γένοιτο, φησὶ, μιᾷ τῶν ἐμφύτων καὶ ἐν ὑμῖν ἀκαθαρσιῶν περιθραύεσθαι μονονουχὶ, καὶ ἁλίσκεσθαί τι νενοσηκότας τῶν ἔξω νόμου καὶ ζωῆς ἁγιοπρεποῦς. Ἐνοικεῖ γὰρ τοῖς μέλεσι τῆς σαρκὸς τῆς ἁμαρτίας ὁ νόμος. Πρῶτον μὲν μὴ ἐναργῶς καὶ ἀκρύπτως, μήτε μὴν ἐν ὄψει πολλῶν, τὰ ἐκ τῆς ἀῤῥωστίας πραττέσθω πταίσματα· ἀλλ' οἷον ἔξω λεληθότες, καὶ ὡς ἀπωτάτω τῆς παρεμβολῆς· εἶτα ταῖς ἐπανορθώσεσι κατακαλυπτέσθω, φησί· Σοφοὶ γὰρ καλύψουσι τὰς ἑαυτῶν αἰσχύνας, κατὰ τὸ γεγραμμένον. Καταλήγοντες γὰρ τῶν πλημμελημάτων, καὶ ταῖς εἰς τὰ ἀμείνω ῥοπαῖς ἀναστοιχειοῦντες τρόπον τινὰ τὸν νοῦν, εἰς τὸ δεῖν ἑλέσθαι τὸ ὠφελοῦν, ἐκ μέσου ποιούμεθα τὰ προσπταίσματα· καὶ τὴν ἄκοσμον ἁμαρτίαν ταῖς τῶν ἐφεξῆς εὐωδίαις νικήσαντες, εἰσελευσόμεθα πάλιν εἰς τῶν ἁγίων παρεμβολὴν, τουτέστιν εἰς τὴν τῶν πρωτοτόκων ἐκκλησίαν. Ἐν Χριστῷ δὲ τοῦτο πληροῦται, εἰ λάβοιμεν τὸν αὐτοῦ σταυρὸν, γοργῷ καὶ εὐζωνοτάτῳ φρονήματι κεχρημένοι. Τὸ γὰρ ἔχειν ἡμᾶς ἐπὶ τοῦ ζωστῆρος πάσσαλον, ἤγουν τὸ

For it befits those who desire to prevail manfully over the intelligible enemies to shun every form of uncleanness. Yet since we all stumble in many things, and the nature of man is sick with a proneness to slip into transgression—and none will understand offences, according to the voice of the Psalmist—should it happen, he says, that you are all but broken round about by one of the innate uncleannesses even in you, and are caught having fallen somewhat sick of the things outside the law and a life befitting saints (for the law of sin dwells in the members of the flesh): first indeed let not the stumblings arising from infirmity be committed openly and undisguisedly, nor yet in the sight of many, but as it were escaping notice outside, and as far away as possible from the camp; then let them be covered over by amendments, he says: For the wise will cover their own shames, according to what is written. For by ceasing from transgressions, and by inclinations towards better things refashioning the mind in a certain way towards the duty of choosing what is profitable, we put the stumblings out of the way; and having overcome unseemly sin by the sweet savours of subsequent actions, we shall enter again into the camp of the saints, that is to say, into the church of the firstborn. And in Christ this is fulfilled, if we take up His cross, using a brisk and most well-girt mind. For our having a peg upon our girdle, that is to say, the

Editors' notes and page, col. 32

Page

running head: M AD ORIGENIS EXEGETICA. 32
marginal letters: A μεταλαχεῖν παρεσκεύασαν; B καίως ἐπήγαγεν·; C ται ἐν σοὶ; D φησί· Σοφοὶ γὰρ
old-edition numerals: (none)
other: begins and ends mid-sentence

PG 17:33

ξύλον, τοῦτο πλαγίως ὑπαινίττεται. Πνευματικῶς οὖν τῶν νοητῶν ὑποτύπωσιν ποιούμενοι τὰ σωματικά· οὐ γάρ ἐσμεν ἐν ἀκαθαρσίαις, ἐν ὀφθαλμοῖς ἐπαμύνειν τοῦ πεποιηκότος Θεοῦ εἰς ἐφεδρῶνας ἰόντες. Δεῖ οὖν ἡμᾶς καταχωννύειν ἀκαθαρσίας, Ὅτι Κύριος περιπατεῖ ἐν τῇ παρεμβολῇ. Ἐνοικεῖ γὰρ ἡμῖν καὶ ἐμπεριπατεῖ Χριστός.

wood, this he obliquely hints at. Spiritually, therefore, making bodily things an outline of intelligible things; for we are not in uncleannesses, going to the latrines to ward off before the eyes of God Who made us. We must therefore bury uncleannesses, Because the Lord walks in the camp. For Christ dwells in us and walks among us (2 Cor. 6:16).

ΚΕΦ. ΚΔʹ. Στίχ. ϛʹ. Οὐκ ἐνεχυράσεις μύλον, οὐδὲ ἐπιμύλιον, ὅτι ψυχὴν οὕτως ἐνεχυράζει.

Chapter XXIV. Verse 6. You shall not take in pledge the millstone, nor the upper millstone, because he thus takes a life in pledge.

Εἰς τὸ αὐτὸ ἄλλως. Οὐκ ἔστι μύλος οὐδὲ ἐπιμύλιον ψυχῇ, ἀλλὰ πρὸς ἐργασίαν συντελεῖ ἄρτου, δι' οὗ μάλιστα ζῶσιν οἱ ἄνθρωποι. Σημειωτέον αὐτὸν· διὰ τὸ αἷμα. Καὶ γὰρ περὶ αὐτοῦ ἐλέχθη· Ὅτι τοῦ σώματος τὸ αἷμα ψυχή ἐστιν. Καταχρηστικῶς οὖν ταῦτα νοητέον. Οὔτε γὰρ τὸ αἷμα, οὔτε ὁ μύλος ψυχή, ἀλλὰ πρὸς τὸ ζῆν συμβαλλόμενα.

On the same, otherwise. Neither the millstone nor the upper millstone is for a soul, but it contributes towards the making of bread, through which above all men live. One must note it on account of the blood. For indeed concerning it it was said: Because the blood of the body is its life (Lev. 17:11). By catachresis, therefore, these things are to be understood. For neither the blood nor the millstone is the soul, but things contributing towards living.

ΚΕΦ. ΚΖʹ. Στίχ. ιεʹ. Καὶ θήσει αὐτὸ ἐν ἀποκρύφῳ.

Chapter XXVII. Verse 15. And shall put it in secret.

Ἐπειδὴ εἰκὸς ἦν, τινὰς φόβῳ τῆς τιμωρίας σπουδάζειν λανθάνειν, καὶ ἐν παραβύστῳ καὶ λανθανόντως τὴν ἀσέβειαν ἐπιτηδεύειν· πρὸς μείζονα φόβον καὶ ἀπειλὴν τῶν ταῦτα ποιούντων, καὶ ἀραῖς ὑποβάλλει τοὺς ἀμάρτυρον τὴν ἁμαρτίαν ἐργαζομένους. Τοιοῦτοί εἰσιν οἱ εὐλάβειαν ἐπίπλαστον ὑποκρινόμενοι, ἔνδον δὲ τὰ πάθη κατορύττοντες, καὶ ἐν τῷ τῆς διανοίας κινήματι πρὸς πᾶν εἶδος ἀτοπίας ἐκβακχευόμενοι. Οὗτοί εἰσιν οἱ ἐν ἀποκρύφῳ τιθέντες τὰ εἴδωλα.

Since it was likely that some, through fear of punishment, would be eager to escape notice, and in a corner and secretly practise ungodliness, for greater fear and threat to those who do these things, he also subjects to curses those who work their sin without witness. Such are those who feign a counterfeit piety, while burying their passions within, and in the movement of their mind revelling wildly towards every kind of wickedness. These are those who put idols in secret.

Στίχ. ιζʹ. Ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον.

Verse 17. Cursed is he who removes his neighbour's landmarks.

Ὅρια τοῦ πλησίον μετατίθησι καὶ ὁ ἀπὸ τῆς ἀληθοῦς θεογνωσίας, καὶ τῆς ἐνθέου πολιτείας παρασαλεύων τὸν ἐντὸς εὑρισκόμενον. Καὶ δηλοῖ τὰ ἐπαγόμενα.

He also removes his neighbour's landmarks who shakes the one found within away from the true knowledge of God and the godly way of life. And what follows makes this clear.

Στίχ. ιηʹ. Ἐπικατάρατος ὁ πλανῶν τυφλὸν ἐν ὁδῷ.

Verse 18. Cursed is he who leads a blind man astray in the road.

Τοῦ αὐτοῦ. Τοιοῦτοί εἰσι καὶ οἱ ἀπὸ εἰδωλολατρείας καὶ τοὺς ἐκ περιτομῆς ἐπὶ μυσαρὰς αἱρέσεις ἐφελκόμενοι. Τυφλοὺς γὰρ ὄντας αὐτοὺς καὶ μήπω τὸ φῶς τῆς ἀληθείας ἐσχηκότας καὶ θεογνωσίας, ἀπατῶσι δὲ καὶ πλανῶσιν, ἑτέραν ἀντὶ τῆς ἀποστολικῆς παραδεικνύντες ὁδόν.

Of the same. Such also are those who drag both those from idolatry and those of the circumcision into abominable heresies. For while they are blind and have not yet had the light of truth and knowledge of God, they deceive them and lead them astray, pointing out another road instead of the apostolic one.

Στίχ. ιθʹ. Ἐπικατάρατος ὃς ἂν ἐκκλίνῃ κρίσιν προσηλύτου καὶ ὀρφανοῦ καὶ χήρας.

Verse 19. Cursed is whoever perverts the judgement of the proselyte and orphan and widow.

Ὑπὸ τὴν αὐτὴν ἀρὰν τίθησι τοὺς ὡσαύτως ἐκκλίνοντας κρίσιν προσηλύτου καὶ ὀρφανοῦ καὶ χήρας, ἄλλως πως πάλιν τὸ αὐτὸ εἰπών. Εἰ γὰρ τὸ ῥητὸν ἔχει τὸ ὀφέλειμον, ἀλλὰ καὶ ἡ θεωρία τὸ ὑψηλότερον. Προσήλυτοι γάρ εἰσιν οἱ ἐξ ἐθνῶν εἰσιόντες τῇ ἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ. Οἱ δὲ ὀρφανοὶ κυρίως εἰσὶν οἱ ἀποταξάμενοι μὲν τῷ ἑαυτῶν πατρὶ τῷ Σατανᾷ, μηδέπω δὲ τὸν Ἰησοῦν ἐνδυσάμενοι, ἀλλ' ἔτι καὶ κατηχουμένοις ἐνάριθμοι. Ὁμοίως δὲ καὶ οὗτοι χῆραί εἰσιν, ἀποστραφεῖσαι μὲν τὸν ἐγκατασπείροντα αὐτοῖς

Under the same curse he places those who likewise pervert the judgement of the proselyte and orphan and widow, having said the same thing again in another way. For even if the literal sense has what is beneficial, yet the contemplation also has what is higher. For proselytes are those from the nations who enter the holy Church of God. And orphans properly are those who have renounced their own father Satan, but have not yet put on Jesus, being still numbered among the catechumens. And likewise these too are widows, who have turned away from him who sowed in them

Editors' notes and page, col. 33

Footnotes

(31) ‹anchor: not in the Greek column› · call in the facing Latin (col 34)

II Cor. VI, 16.

2 Corinthians 6:16.

(printed under page 25)

(32) ‹anchor: not in the Greek column› · call in the facing Latin (col 34)

Lev. XVII, 11.

Leviticus 17:11.

(printed under page 25)

(60) ‹anchor: Στίχ. ϛʹ. Οὐκ ἐνεχυράσεις› · call in col 33

Cod. 534, pag. 228.

Codex 534, p. 228.

(printed under page 25) (60*) ‹anchor: ψυχῇ› · call in col 33 Forte legendum ψυχή, vertendumque: Non est… anima. Edit. Patrol.

Perhaps read ψυχή, and translate: "It is not… the soul." Editors of the Patrologia.

(printed under page 25)

(61) ‹anchor: Στίχ. ιεʹ. Καὶ θήσει› · call in col 33

Pag. 231.

P. 231.

(printed under page 25)

(62) ‹anchor: Στίχ. ιζʹ. Ἐπικατάρατος ὁ μετατιθεὶς› · call in col 33

Ibid.

(printed under page 25)

(63) ‹anchor: τὰ ἐπαγόμενα› · call in col 33

Confer Theodoretum.

Compare Theodoret.

(printed under page 25)

(64) ‹anchor: Στίχ. ιηʹ. Ἐπικατάρατος ὁ πλανῶν› · call in col 33

Ibid.

(printed under page 25)

(65) ‹anchor: Στίχ. ιθʹ. Ἐπικατάρατος ὃς ἂν› · call in col 33

Ibid.

(printed under page 25)

(66) ‹anchor: ὀφέλειμον› · call in col 33

Forte ὠφέλιμον.

Perhaps ὠφέλιμον ("beneficial").

(printed under page 25)

Footnotes

(31) ‹anchor: not visible on this page› · call in col 34

II Cor. VI, 16.

2 Corinthians 6:16.

(printed under page 25)

(32) ‹anchor: not visible on this page› · call in col 34

Lev. XVII, 11.

Leviticus 17:11.

(printed under page 25)

(60) ‹anchor: not visible on this page› · call in col 34

Cod. 534, pag. 228.

Codex 534, p. 228.

(60*) ‹anchor: not visible on this page› · call in col 34 Forte legendum ψυχή, vertendumque : Non est... anima. Edit. Patrol.

Perhaps ψυχή should be read, and translated: "It is not … the soul." Editors of the Patrologia.

(printed under page 25)

(61) ‹anchor: not visible on this page› · call in col 34

Pag. 231.

P. 231.

(printed under page 25)

(62) ‹anchor: Στίχ. ιζ΄› · call in col 34

Ibid.

(printed under page 25)

(63) ‹anchor: τὰ ἐπαγόμενα› · call in col 34

Confer Theodoretum.

Compare Theodoret.

(printed under page 25)

(64) ‹anchor: Στίχ. ιη΄› · call in col 34

Ibid.

(printed under page 25)

(65) ‹anchor: Στίχ. ιθ΄› · call in col 34

Ibid.

(printed under page 25)

(66) ‹anchor: τὸ ὀφέλειμον› · call in col 34

Forte ὠφέλιμον.

Perhaps ὠφέλιμον ("useful").

(printed under page 25)

Footnotes

(33) ‹anchor: not visible on this page› · call in col 35

Gal. III, 10.

Galatians 3:10.

(printed under page 26)

(34) ‹anchor: not visible on this page› · call in col 35

Gen. XLIX, 4.

Genesis 49:4.

(printed under page 26)

(67) ‹anchor: not visible on this page› · call in col 35

Confer Theodoretum.

Compare Theodoret.

(printed under page 26)

(68) ‹anchor: not visible on this page› · call in col 35

Τῷ.

Read τῷ.

(printed under page 26)

(69) ‹anchor: ὡς ἅλω πλήρωσις› · call in col 35

Ἅλω πλήρωσις. Sic correximus verba nihili ἅλω πλήρ σί. Edit. Patrol.

"Fullness of a threshing floor." So we have corrected the meaningless words ἅλω πλήρ σί. Editors of the Patrologia.

(printed under page 26)

(70) ‹anchor: Στίχ. ιε΄, ιϛ΄› · call in col 35

Præcedunt τὴν μέντοι.... γέμουσαν, ut in edit. pag. 395.

They are preceded by τὴν μέντοι … γέμουσαν, as in the edition, p. 395.

(printed under page 26)

Page

running head: SUPPLEMENTUM AD ORIGENIS EXEGETICA.
marginal letters: A dem sunt eum; B Quamobrem qui; C Στίχ. ιδʹ.
old-edition numerals: (none)
other: facing Latin version, not set; full-width title lines ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ / ΕΙΣ ΙΗΣΟΥΝ ΤΟΝ ΝΑΥΗ. / ORIGENIS ADNOTATIONES IN JESUM FILIUM NAVE. / (Ex Bibliotheca Gallandiana.) across cols. 35-36 after CAP. XXXIII., not set

PG 17:36

τὰ τῆς ἀπωλείας σπέρματα· οὔπω δὲ τῷ Χριστῷ ἁρμοσθέντες, ὡς ἁγνὴ παρθένος, κατὰ τὸν θεῖον Ἀπόστολον. Οἱ οὖν ἐκκλίνοντες τὴν κρίσιν τούτων, καὶ μὴ παραδιδόντες αὐτοῖς ἀνόθευτον τὸ τῆς εὐσεβείας μυστήριον, ὑπὸ κατάραν εἰσίν. Καὶ τὰ ἄλλα δέ τις φιλοπόνως ἐπεξιὼν, δυνήσεται πνευματικῶς θεωρεῖν, σωζομένης τῆς ἑρμηνείας.

the seeds of perdition, but have not yet been espoused to Christ as a pure virgin, according to the divine Apostle. Those, therefore, who pervert the judgement of these, and do not hand over to them unadulterated the mystery of godliness, are under a curse. And anyone going through the rest industriously will be able to contemplate them spiritually, while the interpretation is preserved.

Στίχ. κϛʹ. Ἐπικατάρατος πᾶς ἄνθρωπος, ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς λόγοις τοῦ νόμου.

Verse 26. Cursed is every man who does not abide in all the words of the law.

Τὸ, ἐν πᾶσι, κείμενον παρὰ τοῖς Ἑβδομήκοντα, κυροῦται ἀπὸ τοῦ Σαμαρειτικοῦ ἀντιγράφου, ἐν ᾧ τὸ χὸλ, ὅπερ ἐστὶ πᾶσιν ἢ πάντα, φερόμενον εὕρομεν. Οἷς συνᾴδει καὶ ὁ Ἀπόστολος λέγων· Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν. Ὅθεν οἱ ἐκ περιτομῆς ἐλέγχονται ὑπὸ κατάραν ὄντες, τὸ μὴ πάντα ποιεῖν.

The phrase, in all, which stands in the Seventy, is confirmed from the Samaritan copy, in which we found chol, which is to all or all things, transmitted. With these the Apostle also agrees, saying: For as many as are of the works of the law are under a curse (Gal. 3:10). Whence those of the circumcision are convicted of being under a curse, as not doing all things.

ΚΕΦ. ΛΓʹ. Στίχ. ϛʹ. Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω.

Chapter XXXIII. Verse 6. Let Rubim live, and let him not die.

Ἐπειδὴ Ἰακὼβ ἀποθνήσκων κατηράσατο τῷ Ῥουβὶμ λέγων· Ὡς ὕδωρ μὴ ἐκζέσῃς. Ὁ Μωϋσῆς εὐλογῶν φησι· Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω. Ἀμφότερα καλῶς. Ὅ τε γὰρ πατὴρ κατήραται αὐτῷ ὡς τῇ παλλακῇ συνελθόντι, τὰ ἑξῆς παιδεύων καὶ φοβῶν· καὶ Μωϋσῆς δικαίως εὐλογεῖ μετὰ ταῦτα· ἐπειδὴ μόνος ἐφείσατο τοῦ Ἰωσὴφ, ὅτε ἀνελεῖν αὐτὸν ἐβούλοντο οἱ ἀδελφοὶ αὐτοῦ. Ἄτοπον δὲ ἦν κατάραν μὲν προχωρῆσαι κατὰ ἡμαρτηκότος, εὐλογίαν δὲ μὴ δοθῆναι κατορθώσαντι.

Since Jacob when dying cursed Rubim, saying: Like water may you not boil over (Gen. 49:4), Moses in blessing says: Let Rubim live, and let him not die. Both rightly. For the father has cursed him as having come together with the concubine, instructing and frightening those after; and Moses justly blesses him after these things, since he alone spared Joseph when his brothers wished to kill him. And it would have been absurd for a curse to proceed against one who had sinned, but for a blessing not to be given to one who had acted uprightly.

Editors' notes and page, col. 36

Footnotes

(33) ‹anchor: not in the Greek column› · call in the facing Latin (col 35)

Gal. III, 10.

Galatians 3:10.

(printed under page 26)

(34) ‹anchor: not in the Greek column› · call in the facing Latin (col 35)

Gen. XLIX, 4.

Genesis 49:4.

(printed under page 26)

(67) ‹anchor: Στίχ. κϛʹ. Ἐπικατάρατος πᾶς› · call in col 36

Confer Theodoretum.

Compare Theodoret.

(printed under page 26)

(68) ‹anchor: τὸ μὴ πάντα ποιεῖν› · call in col 36

Τῷ.

(Read) τῷ.

(printed under page 26) (69), (70): printed under page 26 but called in the Joshua text that follows (next unit); not set here.