PG 17 · cols. 48–52

Origenes, Adnotationes in librum II Regum (ex Bibliotheca Gallandiana)

Editors' preface

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΗΝ ΔΕΥΤΕΡΑΝ ΤΩΝ ΒΑΣΙΛΕΙΩΝ.

Origen's Selections on the Second Book of Kingdoms.

ΚΕΦ. Εʹ.

Chapter V.

Στίχ. ϛʹ. Καὶ ἀπῆλθε Δαυῒδ, καὶ πάντες οἱ ἄνδρες αὐτοῦ εἰς Ἱερουσαλὴμ πρὸς τὸν Ἰεβουσαῖον, τὸν κατοικοῦντα τὴν γῆν. Καὶ ἐῤῥήθη τῷ Δαυῒδ· Οὐκ εἰσελεύσῃ ὧδε, ὅτι ἀντέστησαν οἱ τυφλοὶ καὶ οἱ χωλοί.

Verse 6. And David and all his men went off to Jerusalem to the Jebusite who inhabited the land. And it was said to David: You shall not enter here, because the blind and the lame withstood.

Ἐπολιόρκει τὴν Ἰεβοῦς ὁ Δαυΐδ. Ἰεβοῦς δὲ ἡ νῦν Ἱερουσαλὴμ ἐλέγετο, ὅτε ὑπὸ ἀλλοφύλους ἦν. Οἱ τοίνυν

David was besieging Jebus. And what is now Jerusalem was called Jebus when it was under foreigners. The

Editors' notes and page, col. 48

Footnotes

(86) ‹anchor: not visible› · call in col 48

Hebr. NEETZAR, reclusus.

Hebrew NEETZAR, "shut up".

(printed under page 32)

(87) ‹anchor: not visible› · call in col 48

Supple βασιλικόν.

Supply βασιλικόν.

(printed under page 32)

(88) ‹anchor: not visible› · call in col 48

Cf. t. XII, col. 994.

Compare vol. XII, col. 994.

(printed under page 32)

(89) ‹anchor: not visible› · call in col 48

Haec adulterina hic sunt.

These words are spurious here.

(printed under page 32)

(90) ‹anchor: τὸν Σαοὺλ› · call in col 48

Lege Σαμουήλ.

Read Σαμουήλ.

(printed under page 32)

Page

running head: SUPPLEMENTUM AD ORIGENIS EXEGETICA.
marginal letters: A ρον μὲν εἶπε; B ἐν τῇ ἡμέρᾳ; C γάγω σοι;; D Στίχ. ϛʹ.
old-edition numerals: (none)
other: begins mid-word ρον (ἀσαφέστερον from col. 45); ends mid-word τοί- (τοίνυν); full-width title lines ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ / ΕΙΣ ΤΗΝ ΔΕΥΤΕΡΑΝ ΤΩΝ ΒΑΣΙΛΕΙΩΝ. / ORIGENIS ADNOTATIONES IN LIBRUM II REGUM. / (Ex Bibliotheca Gallandiana.) across cols. 47-48 before ΚΕΦ. Εʹ.; the two Greek lines are set at the head of the part, the Latin lines are not set
other: the word τοίνυν was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 49
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at ΚΕΦ. Εʹ. Στίχ. ϛʹ. Καὶ ἀπῆλθε Δαυῒδ

PG 17:49

Ἰεβουσαῖοι, εἰδότες, ὅτι φιλόπτωχος ἦν ὁ Δαυῒδ, ὑπέβαλον ἄνωθεν ἀπὸ τοῦ τείχους τυφλοὺς καὶ χωλοὺς αὐτὸν ὑβρίζειν. Ὁ δὲ, κρατήσας τῆς Ἱερουσαλὴμ, τοσοῦτον ἐπέσχε τοῦ διαθεῖναι κακῶς τοὺς λελωβημένους τὸ σῶμα, ὡς καὶ νόμον θέσθαι τοῖς αὐτοῦ στρατιώταις θανάτου, εἴ τις ἐπιχειρήσειεν ἀνελεῖν τυφλὸν ἢ χωλόν. Πᾶς γὰρ ὁ τύπτων, φησὶν, Ἰεβουσαῖον χωλὸν ἢ τυφλὸν, ἁπτέσθω ἐν παραξιφίδι, τουτέστιν ἀναιρείσθω. Εἰ γὰρ καὶ ἐμίσουν τὴν ψυχὴν Δαυῒδ, ἀλλὰ φειδοῦς τυγχάνουσι. Διὸ ἀξιοῦται τῆς παρὰ πάντων τιμῆς, λεγόντων· Χωλὸς καὶ τυφλὸς οὐκ εἰσελεύσεται εἰς οἶκον Κυρίου, οἱ τὸν Δαυῒδ ὑβρίσαντες, ὧν ἐφείδετο.

Jebusites, therefore, knowing that David was a lover of the poor, set the blind and the lame from above off the wall to insult him. But he, having mastered Jerusalem, refrained so far from treating ill those maimed in body as even to lay down a law of death for his soldiers, if anyone should attempt to kill a blind or a lame man. For everyone who strikes, it says, a lame or a blind Jebusite, let him be touched with a dagger (2 Sam. 5:8)—that is, let him be put to death. For even though they hated the soul of David, yet they obtain sparing. Wherefore he is deemed worthy of honour from all, who say: The lame and the blind shall not enter into the house of the Lord (2 Sam. 5:8)—those who insulted David, whom he spared.

Σημειωτέον, ὅτι Νάθαν ὁ υἱὸς Δαυῒδ τίκτεται αὐτῷ ἑλόντι καὶ οἰκήσαντι τὴν Ἱερουσαλήμ. Οὗτος δέ ἐστιν Νάθαν, ὃν γενεαλογεῖ ὁ μακάριος Λουκᾶς. Ὁ δὲ μακάριος Ματθαῖος Σολομῶνα τὸν ἀδελφὸν αὐτοῦ γενεαλογεῖ. Καὶ ἐντεῦθεν, λέγω δὴ ἀπὸ τῶν μνημονευθέντων υἱῶν τοῦ Δαυῒδ, ὁ μὲν δι' ἑτέρας λέγεται γενεαλογίας, ὁ δὲ δι' ἄλλης.

It must be noted that Nathan the son of David is born to him after he took and settled in Jerusalem. And this is Nathan, whose genealogy the blessed Luke traces. But the blessed Matthew traces the genealogy of Solomon his brother. And from this point, I mean from the mentioned sons of David, the one is spoken of through one genealogy, and the other through another.

ΚΕΦ. ΙϚʹ.

Chapter XVI.

Στίχ. ιʹ. Καὶ εἶπεν ὁ βασιλεὺς πρὸς Ἀβεσσά· Τί ἐμοὶ καὶ ὑμῖν, υἱοὶ Σαρουΐα; Καὶ ἄφετε αὐτὸν, καὶ οὕτω καταράσθω· ὅτι Κύριος εἶπεν αὐτῷ καταρᾶσθαι τὸν Δαυΐδ.

Verse 10. And the king said to Abessa: What is there between me and you, sons of Saruia? Even let him alone, and so let him curse; because the Lord told him to curse David.

Ὥστε καὶ ἐντεῦθεν δείκνυται, ὅτι ὅπερ ὁ Θεὸς οὐ ποιεῖ μὲν, συγχωρεῖ δὲ γενέσθαι, πεποιηκέναι λέγεται. Ὡμολόγηται τοίνυν, ὅτι οὐκ ἦν ἔργον τοῦ Θεοῦ ἡ ἐπανάστασις τοῦ Ἀβεσσαλὼμ, καὶ ἡ τοῦ Σεμεῒ λοιδορία, καὶ τὸ βάλλειν αὐτὸν λίθοις τὸν Δαυΐδ. Τρανώτερον δὲ δείκνυσιν φημὶ τὸ λέγειν τὸν Δαυΐδ· Ἄφες αὐτὸν ἀρᾶσθαι, ὅτι Κύριος εἴρηκεν αὐτῷ· ὅπως ἴδοι τὴν ταπείνωσίν μου, καὶ ἀνταποδώσει μοι Κύριος ἀγαθὰ, ἀντὶ τῆς κατάρας αὐτοῦ τῆς ἐν τῇ ἡμέρᾳ ταύτῃ. Φανερὸν γὰρ, ὡς οὐκ ἤρεσκε τῷ Θεῷ τὸ γινόμενον. Ὃ δὲ οὐκ ἤρεσκεν, οὐκ ἂν ἐνετείλατο ποιεῖν.

So that from this too it is shown that what God does not indeed do, but permits to happen, He is said to have done. It is agreed, therefore, that the rebellion of Abessalom, and the railing of Semei, and his pelting David with stones, was not a work of God. And what shows this more clearly, I say, is David's saying: Let him alone to curse, because the Lord has told him; that He may see my humiliation, and the Lord will repay me good things instead of his curse on this day (2 Sam. 16:11, 12). For it is evident that what was happening did not please God. And what did not please Him, He would not have commanded to be done.

ΚΕΦ. ΚΑʹ.

Chapter XXI.

Στίχ. βʹ. Καὶ ἐκάλεσεν ὁ βασιλεὺς Δαυῒδ τοὺς Γαβαωνίτας, καὶ εἶπε πρὸς αὐτούς· καὶ οἱ Γαβαωνῖται οὐχ υἱοὶ Ἰσραήλ εἰσιν, ἀλλ' ἢ ἐκ τοῦ αἵματος Ἀμοῤῥαίου· καὶ οἱ υἱοὶ Ἰσραὴλ ὤμοσαν αὐτοῖς. Καὶ ἐζήτησε Σαοὺλ πατάξαι τοὺς, ἐν τῷ ζηλῶσαι αὐτὸν τοὺς υἱοὺς καὶ Ἰούδα.

Verse 2. And king David called the Gabaonites, and said to them—now the Gabaonites are not sons of Israel, but from the blood of the Amorite, and the sons of Israel had sworn to them—and Saul sought to smite the [Gabaonites], in his being zealous for the sons [of Israel] and Judah.

Στίχ. γʹ. Καὶ εἶπε Δαυῒδ πρὸς τοὺς Γαβαωνίτας· Τί ποιήσω ὑμῖν; καὶ ἐν τίνι ἐξιλάσομαι, καὶ εὐλογήσετε τὴν κληρονομίαν Κυρίου;

Verse 3. And David said to the Gabaonites: What shall I do for you? and wherewith shall I make atonement, that you may bless the inheritance of the Lord?

Στίχ. δʹ. Καὶ εἶπαν αὐτῷ οἱ Γυβαωνῖται· Οὐκ ἔστιν ἡμῖν ἀργύριον καὶ χρυσίον μετὰ Σαοὺλ, καὶ μετὰ τοῦ οἴκου αὐτοῦ· καὶ οὐκ ἔστιν ἡμῖν ἀνὴρ θανατῶσαι ἐκ παντὸς Ἰσραήλ. Καὶ εἶπε· Τί ὑμεῖς λέγετε, καὶ ποιήσω ὑμῖν;

Verse 4. And the Gabaonites said to him: It is not a matter of silver and gold for us with Saul and with his house; nor is it for us to put any man to death out of all Israel. And he said: What do you say that I shall do for you?

Στίχ. εʹ. Καὶ εἶπον πρὸς τὸν βασιλέα· Ὁ ἀνὴρ, ὃς συνετέλεσεν ἡμᾶς, καὶ ἐδίωξεν ἡμᾶς, καὶ ἐλογίσατο ἐξολοθρεῦσαι ἡμᾶς, ἀφανίσομεν αὐτὸν, τοῦ μὴ ἑστάναι αὐτὸν ἐν παντὶ ὁρίῳ Ἰσραήλ.

Verse 5. And they said to the king: The man who consumed us, and persecuted us, and plotted to destroy us utterly, we will wipe him out, so that he may not stand in any border of Israel.

Στίχ. ϛʹ. Δότε ἡμῖν ἑπτὰ ἄνδρας ἐκ τῶν υἱῶν αὐτοῦ

Verse 6. Give us seven men from his sons,

Editors' notes and page, col. 49

Footnotes

(90*) ‹anchor: Σημειωτέον› · call in col 49 Haec videntur pertinere ad v. 14.

These seem to belong to v. 14.

(printed under page 33)

(91) ‹anchor: Στίχ. ιʹ.› · call in col 49

Confer. et cap. XIX, v. 21, 22.

Compare also ch. XIX, vv. 21, 22.

(printed under page 33)

(92) ‹anchor: δείκνυσιν› · call in col 49

Deest ὅ, vel ἅ.

ὅ or ἅ is missing.

(printed under page 33)

(93) ‹anchor: τοὺς› · call in col 49

Lege αὐτούς. Mox Ἰσραὴλ καὶ Ἰούδα.

Read αὐτούς. Just after, Ἰσραὴλ καὶ Ἰούδα.

(printed under page 33, beneath col. 50; called in the Greek only)

(94) ‹anchor: ἡμᾶς› · call in col 49

Cod. Alex., ἐφ' ἡμᾶς.

Alexandrian codex: ἐφ' ἡμᾶς.

(printed under page 33, beneath col. 50; called in the Greek only)

Footnotes

(40) ‹anchor: not visible; scripture reference› · call in col 50

II Reg. V, 8.

2 Kings (2 Samuel) 5:8.

(printed under page 33)

(41) ‹anchor: not visible; scripture reference› · call in col 50

ibid.

The same.

(printed under page 33)

(42) ‹anchor: in hac die usurpata› · call in col 50

II Reg. XVI, 11, 12.

2 Kings (2 Samuel) 16:11–12.

(90*) ‹anchor: not visible› · call in col 50 Haec videntur pertinere ad v. 14.

These words seem to belong to verse 14.

(printed under page 33)

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

Confer. et cap. xix, v. 21, 22.

Compare also chapter 19, verses 21–22.

(printed under page 33)

(92) ‹anchor: δὲ δείκνυσιν› · call in col 50

Deest ὃ, vel ἅ.

ὃ or ἅ is missing.

(printed under page 33)

(93) ‹anchor: πατάξαι τοὺς› · call in col 50

Lege αὐτούς. Mox Ἰσραὴλ καὶ Ἰούδα.

Read αὐτούς. Next, Ἰσραὴλ καὶ Ἰούδα.

(printed under page 33)

(94) ‹anchor: συνετέλεσεν ἡμᾶς› · call in col 50

Cod. Alex., ἐφ' ἡμᾶς.

Codex Alexandrinus: ἐφ' ἡμᾶς.

(printed under page 33)

Footnotes

(43) ‹anchor: ex nepotibus gigantum; scripture reference› · call in col 51

I Reg. XXI, 10.

1 Kings (1 Samuel) 21:10.

(printed under page 34)

(44) ‹anchor: omnes inimicos suos; scripture reference› · call in col 51

I Reg. XIV, 47.

1 Kings (1 Samuel) 14:47.

(printed under page 34)

(95) ‹anchor: tricesimo tertio numero› · call in col 51

Attende jam a temporibus Origenis divisionem sacri textus.

Note that the sacred text was already divided in Origen's time.

(printed under page 34)

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

Lege ἐξηλιάσομεν, et verte insolabimus.

Read ἐξηλιάσομεν, and translate "we shall expose them to the sun".

(printed under page 34)

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

Ἐξηλίασαν, ut infra et in cod. Alex.

Ἐξηλίασαν, as below and in Codex Alexandrinus.

(printed under page 34)

(98) ‹anchor: συναναιρούμενοι τῶν› · call in col 51

Forte τῷ. Mox videtur legendum ἔσχον.

Perhaps τῷ. Just after, ἔσχον seems the right reading.

(printed under page 34)

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 17:52

, καὶ ἐξιλάσομεν αὐτοὺς τῷ Κυρίῳ ἐν τῷ βουνῷ Σαοὺλ ἐκλεκτοὺς Κυρίῳ.

and we will make atonement with them to the Lord on the hill of Saul, chosen ones for the Lord.

Στίχ. ηʹ. Καὶ ἔλαβεν ὁ βασιλεὺς τοὺς δύο υἱοὺς Ῥεσφὰ, θυγατρὸς Ἀϊὰ παλλακῆς Σαοὺλ, οὓς ἔτεκε τῷ Σαοὺλ, τὸν Ἑρμωθὶ καὶ τὸν Μεμφιβοσθὲ, καὶ τοὺς πέντε υἱοὺς τῆς Μερὸβ θυγατρὸς Σαοὺλ, οὓς ἔτεκε τῷ Ἐσδριὴλ υἱῷ Βερζελλὶ τῷ Μοουλαθί.

Verse 8. And the king took the two sons of Respha, daughter of Aia the concubine of Saul, whom she bore to Saul, Hermothi and Memphibosthe, and the five sons of Merob daughter of Saul, whom she bore to Esdriel son of Berzelli the Mooulathite.

Στίχ. θʹ. Καὶ ἔδωκεν αὐτοὺς ἐν χερσὶ τῶν Γαβαωνιτῶν· καὶ ἐξίλασαν αὐτοὺς ἐν τῷ ὄρει ἐναντίον Κυρίου.

Verse 9. And he gave them into the hands of the Gabaonites; and they made atonement with them on the mountain before the Lord.

Εἰ ἐν τῷ ζήλῳ τοῦ Ἰσραὴλ καὶ τοῦ Ἰούδα ὁ Σαοὺλ τοὺς Γαβαωνίτας ἀνελεῖν ἐπεχείρησε, μεθ' ὧν συνθήκας ἐποιήσατο Ἰησοῦς ὁ τοῦ Ναυῆ, καὶ πᾶς ὁ λαὸς, καὶ διὰ τοῦτο ἑπτὰ τοῦ Σαοὺλ ἀνῃρέθησαν, οἱ ἀπὸ τῶν θυγατέρων αὐτοῦ γεγεννημένοι· τίνος ἕνεκεν οὐχ αἱ φυλαί εἰσιν ἐν αἰτίαις, ἀλλ' οἱ μηδὲν ἠδικηκότες δίκην δεδώκασι; Τοῦτο γὰρ ἄδικον. Πλὴν εἰ μή τις εἴποι, Σαοὺλ βασιλέα ὄντα ἀδυνάτως ἔχειν ἀντιστῆναι καὶ τοῖς Ἰσραηλίταις καὶ τῇ φυλῇ Ἰούδα, καὶ μὴ λῦσαι τὰς συνθήκας τῶν πατέρων, τὰς πρὸς τοὺς Γαβαωνίτας. Ἐγὼ δὲ προσθοίμην ἂν τούτοις τό· Τοῦ Θεοῦ οἰκονομίας εἶναι τὸ γένος τοῦ Σαοὺλ ἀναλωθῆναι πᾶν, ὅσον ὑπώπτευε πώποτε ἀντιποιεῖσθαι τοῦ βασιλικοῦ ἀξιώματος, διά τε τοῦτο ἐπαναστήσεσθαι τῷ Δαυῒδ, καὶ τοῖς τούτου παισί. Τὸ δὲ Ἐξηλίασαν αὐτοὺς οἱ Γαβαωνῖται ἐναντίον Κυρίου ἐν τῷ ὄρει, ἀντὶ τοῦ, Ἀναιρεθέντας οὐκ ἔθαψαν, ἀλλ' εἴασαν ὑπὸ τὸν ἥλιον κεῖσθαι. Ἐξελύθησαν, φησὶ, καὶ ἔλαβεν αὐτοὺς Δὰν υἱὸς Ἰωὰ τῶν ἀπογόνων τῶν γιγάντων. Πάντως που βούλεται λέγειν, ὅτι τοὺς ὑπὸ τὸν ἥλιον τεθέντας λαβὼν ὁ γίγας, ἀνείλετο ἐκλελυμένους ἤδη ὑπὸ τῆς ἡλιακῆς φλογός.

If in his zeal for Israel and Judah Saul attempted to kill the Gabaonites, with whom Jesus the son of Nave and all the people had made a covenant, and on this account seven of Saul's line were put to death, those born from his daughters—for what reason are the tribes not held to blame, whereas those who had done no wrong have paid the penalty? For this is unjust. Unless perhaps one should say that Saul, though king, was unable to resist both the Israelites and the tribe of Judah, so as not to break the covenant of the fathers made with the Gabaonites. But I would add to these things this: that it belonged to the dispensation of God that the whole race of Saul should be consumed, so much as was suspected of ever laying claim to the royal dignity, and on this account of rising up against David and his children. And the phrase, The Gabaonites exposed them to the sun before the Lord on the mountain, is instead of: When they had been put to death, they did not bury them, but left them to lie under the sun. They were exhausted, it says, and Dan son of Joa, of the descendants of the giants, took them. Doubtless it means to say that the giant took those who had been placed under the sun, and carried them off when already dissolved by the solar flame.

Ὁ λόγος, ὁ κατὰ τοὺς Γαβαωνίτας, ἄγνωστος καθέστηκεν· εἰ μή πού γε εἴπωμεν, ὅτι ἡνίκα ἐκάθητο ἐν Γαβεὲ τοῦ πολεμεῖν, καὶ ἐτροπώσατο τοὺς ἀλλοφύλους ὁ Σαοὺλ, καὶ ἀπώλεσε μετ' αὐτῶν καὶ τοὺς Γαβαωνίτας. Καὶ ἔστι τὸ διήγημα ἐν τριακοστῷ δευτέρῳ καὶ τριακοστῷ τρίτῳ ἀριθμῷ τῆς πρώτης βασιλείας, καὶ τριακοστῷ ἑβδόμῳ· ἔνθα φησί· Καὶ ἐπολέμει κύκλῳ πάντας τοὺς ἐχθροὺς αὐτοῦ, καὶ τὰ ἑξῆς. Ὃ δὲ λέγει τὸ ῥητὸν, τοῦτό ἐστι· Σαοὺλ ἠδίκησε κατ' αὐτοῦ καὶ ἐκ τοῦ οἴκου αὐτοῦ γεγένηται ἡ ἐκδίκησις τῆς ἀδικίας ἢ ἐπὶ Ἰησοῦν.

The account concerning the Gabaonites has remained unknown; unless perhaps we should say that when Saul sat in Gabee to wage war, and routed the Philistines, he destroyed along with them the Gabaonites also. And the narrative is in the thirty-second and thirty-third numbers of the First Book of Reigns, and the thirty-seventh; where it says: And he fought round about against all his enemies (1 Sam. 14:47), and the rest. And what the text says is this: Saul did wrong against it, and from his house has come the vengeance for the wrong, or for Jesus.

Οὐκ ἀδικοῦνται δὲ συναναιρούμενοι τῶν ἐν ἀρχῇ οἱ ἐξ ἐκείνου τὸ εἶναι λαχόντες· ὅθεν γὰρ ἔσχε τὸ εἶναι, ἐντεῦθεν τὸ μὴ εἶναι ἔχοντες· εἰ δέ τινος ἀγαθοῦ δι' ἑαυτοὺς ἦσαν ἄξιοι, ὕστερον τοῦτο κομιζόμενοι.

Yet those who obtained their being from him are not wronged when put to death together with those in power; for whence it had its being, thence they have their non-being; and if through themselves they were worthy of any good, they receive this afterwards.

Editors' notes and page, col. 52

Footnotes

(96) ‹anchor: ἐξιλάσομεν› · call in col 52

Lege ἐξηλιάσομεν, et verte insolabimus.

Read ἐξηλιάσομεν, and translate "insolabimus" ("we will expose to the sun").

(printed under page 34)

(97) ‹anchor: ἐξίλασαν› · call in col 52

Ἐξηλίασαν, ut infra et in cod. Alex.

Ἐξηλίασαν, as below and in the Alexandrian codex.

(printed under page 34)

(98) ‹anchor: τῶν› · call in col 52

Forte τῷ. Mox videtur legendum ἔσχον.

Perhaps τῷ. Just after, ἔσχον seems to be the reading.

(printed under page 34)