PG 17 · cols. 105–150

Origenes, Excerpta in Psalmos (ex Bibliotheca Gallandiana)

Editors' preface

PG 17:105

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟΥΣ ΨΑΛΜΟΥΣ.

Origen's Selections on the Psalms.

ΨΑΛ. Θʹ.

Psalm IX.

Στίχ. ηʹ. Ἡτοίμασεν ἐν κρίσει τὸν θρόνον αὐτοῦ.

Verse 8. He has prepared His throne in judgement.

Στίχ. θʹ. Καὶ αὐτὸς κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ. Κρινεῖ λαοὺς ἐν εὐθύτητι.

Verse 9. And He Himself will judge the inhabited earth in righteousness. He will judge peoples in uprightness.

Φοβητέον ἄρα τὸν τοιοῦτον κριτὴν, ψεκτάς τε πράξεις καὶ ἀσεβὲς φεύγοντα φρόνημα. Οἰκουμένην δὲ νοήσεις τὴν Ἐκκλησίαν, οἰκουμένην ὑπό τε Πατρὸς καὶ Υἱοῦ, κατὰ τό· Ἐγὼ καὶ ὁ Πατήρ μου ἐλευσόμεθα, καὶ μονὴν παρ' αὐτῷ ποιησόμεθα· λαοὺς δὲ τοὺς λοιποὺς παρὰ τὴν Ἐκκλησίαν.

One must therefore fear such a judge, fleeing blameworthy deeds and an ungodly mind. And by the inhabited earth you will understand the Church, inhabited both by the Father and the Son, according to the saying: I and My Father will come, and will make Our abode with him (John 14:23); and by peoples, the rest besides the Church.

Στίχ. ιβʹ. Ψάλατε τῷ Κυρίῳ, τῷ κατοικοῦντι ἐν Σιών.

Verse 12. Sing psalms to the Lord, Who dwells in Sion.

Καὶ ἄλλως δέ· ἐν πάσῃ ψυχῇ Σιὼν οὔσῃ καὶ σκοπευτηρίῳ Θεὸς κατοικεῖ. Ἐκζητεῖ δὲ τὰ αἵματα τῶν ἐθνῶν ἀποκτεινάντων αὐτὰ, καὶ μιμνήσκεται αὐτῶν ἀναστὰς αὐτά. Οὐκοῦν τό· Ἀπώλετο τὸ μνημόσυνον αὐτῶν μετ' ἤχου, ἐπὶ τὰς ῥομφαίας ἀνενεχθήσεται. Ἐκείνων δὲ μέμνηται, ὧν ἐγένετο καταφυγή.

And otherwise too: in every soul that is Sion and a watchtower, God dwells. And He seeks out the blood of the nations that killed them, and remembers them, raising them up. Therefore the saying: Their memorial has perished with a sound (Ps. 9:7), will be referred to the swords. And He remembers those whose refuge He became.

Στίχ. λγʹ. Ἀνάστηθι, Κύριε ὁ Θεός μου· ὑψωθήτω ἡ χείρ σου· μὴ ἐπιλάθῃ τῶν πενήτων σου εἰς τέλος.

Verse 33. Arise, O Lord my God; let Thy hand be exalted; forget not Thy poor unto the end.

Ἐκ δὲ τῶν δυσσεβῶν τούτων ῥημάτων ἀνιαθεὶς ὁ

And grieved by these impious words, the

Editors' notes and page, col. 105

Footnotes

(50) ‹anchor: ΕΙΣ ΤΟΥΣ ΨΑΛΜΟΥΣ (title)› · call in the title above cols 105-106

Ex cod. Veneto XVII.

From the Venice manuscript XVII.

Scripture references printed at the foot (superscript calls): ² Marc. X, 29. · ³ Matth. XIX, 29. · ⁴ Joan. XIV, 23. · ⁵ v. 8.

² Mark 10:29. · ³ Matthew 19:29. · ⁴ John 14:23. · ⁵ verse 8.

(printed under page 61)

Footnotes

(48) ‹anchor: not visible (call in the upper part of the page, in the preceding work)› · call in col 106

Forte χρυσοχοϊκῷ.

Perhaps "chrysochoïkō" (of a goldsmith).

(printed under page 61)

(49) ‹anchor: not visible (call in the upper part of the page, in the preceding work)› · call in col 106

Multum differt ab editis Ruaei.

It differs greatly from Ruaeus's printed text.

(printed under page 61)

Footnotes

(none) Scripture references printed at the foot (superscript calls): ⁶ Psal. LXV, 4. · ⁷ Isai. XIV, 7. · ⁸ I Cor. XV, 49. · ⁹ Matth. VI, 9. · ¹⁰ Deut. IV, 39. · ¹¹ Psal. CXIII, 16. · ¹² Osee IV, 1. · ¹³ Sap. I, 2. · ¹⁴ Isai. LII, 15.

⁶ Psalm 65:4. · ⁷ Isaiah 14:7. · ⁸ 1 Corinthians 15:49. · ⁹ Matthew 6:9. · ¹⁰ Deuteronomy 4:39. · ¹¹ Psalm 113:16. · ¹² Hosea 4:1. · ¹³ Wisdom 1:2. · ¹⁴ Isaiah 52:15.

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PG 17:108

προφήτης, πάλιν εὔχεται λέγων ταῦτα, δεῖξαι τῇ πείρᾳ τὸν Θεὸν αἰτῶν, ὡς οὐκέτι λέλησται τῶν πτωχῶν. Καὶ τῆς τοῦ ἀσεβοῦς δὲ βλασφημίας ὑπέμνησε λέγων·

prophet again prays saying these things, asking God to show by experience that He has no longer forgotten the poor. And he also called to mind the blasphemy of the ungodly man, saying:

Στίχ. ληʹ. Τὴν ἐπιθυμίαν τῶν πενήτων εἰσήκουσας, Κύριε· τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν πρόσεχε τὸ οὖς σου.

Verse 38. Thou hast heard the desire of the poor, O Lord; to the preparation of their heart incline Thine ear.

Ἐπεθύμουν γὰρ συντριβῆναι τοῦ ἁμαρτωλοῦ τὸν βραχίονα, καὶ τῆς αὐτοῦ τυραννίδος ἐλευθερωθῆναι· ὃ δὴ καὶ γέγονεν. Ἐπιθυμία δὲ διανοίας ἀγαθῆς ἐνεργής ἐστι προσευχή. Ἣν ἰδὼν ὁ καρδιογνώστης, ἐπλήρωσεν. Ἑτοίμην γὰρ εἶχον πρὸς τὸ σωθῆναι καρδίαν, καὶ τῆς ἐπηγγελμένης βασιλείας τυχεῖν.

For they desired that the arm of the sinner be crushed, and to be freed from his tyranny; which indeed came to pass. And the desire of a good mind is an effective prayer. Seeing which, the Knower of hearts fulfilled it. For they had a heart ready to be saved, and to obtain the promised kingdom.

ΨΑΛ. ΙΓʹ.

Psalm XIII.

Στίχ. βʹ. Κύριος ἐκ τοῦ οὐρανοῦ διέκυψεν ἐπὶ τοὺς υἱοὺς τῶν ἀνθρώπων, τοῦ ἰδεῖν εἰ ἔστι συνιῶν, ἢ ἐκζητῶν τὸν Θεόν.

Verse 2. The Lord looked down from heaven upon the sons of men, to see if there is anyone who understands, or who seeks out God.

Ὅσα σωματικῶς ἀσωμάτου τυγχάνοντος λέγοιτο περὶ τοῦ Θεοῦ, θεοπρεπῶς ἀκουστέον. Οἷον, ἐν οὐρανοῖς λέγεται κατοικεῖν, ὡς ναῷ χρώμενος ταῖς θείαις δυνάμεσι, ταῖς ἐν οὐρανῷ. Καλοῦνται γὰρ ὁμωνύμως τοῖς ἐν οἷς εἰσι τόποις· ὡς καὶ ἄνθρωπος γῆ χρηματίζοντες. Ὡς ἐν τῷ· Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι, καί· Πᾶσα ἡ γῆ βοᾷ μετ' εὐφροσύνης. Ἐν οὐρανοῖς δὲ οἰκεῖ καὶ ἐν ἀνθρώποις ὢν, τοῖς φοροῦσι τὴν εἰκόνα τοῦ ἐπουρανίου. Ἀλλὰ καὶ ὡς δημιουργίας λόγῳ καὶ προνοίας ἐν πάσῃ τῇ κτίσει τυγχάνοντος. Ἐκ τῶν καλλίστων τοῦτο δηλοῦται μερῶν· ἔν τε τῷ, Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· καὶ, Θεὸς ἐν τῷ οὐρανῷ ἄνω. Ἀλλὰ καὶ πολλαχοῦ τῆς θείας παιδεύσεως ἡ τοῦ οὐρανοῦ προσηγορία δηλοῖ τὴν νοητὴν οὐσίαν, ἐν ᾗ μάλιστα Θεὸν προσήκει ζητεῖν. Ὁ οὐρανὸς γὰρ τοῦ οὐρανοῦ τῷ Κυρίῳ. Ἐκ τούτου συμβατικῶς ἐπισκοπεῖ τοὺς τῆς ὑποδεεστέρας καταστάσεως, Τοῦ ἰδεῖν, εἴ τίς ἐστι συνετὸς, ἐκζητῶν τὸν Θεόν· ὡς ἂν εὑρὼν τύχοι τῶν παρ' αὐτοῦ δωρεῶν. Γίνεται δὲ τοῦτο, κακίας σὺν ἀσεβείᾳ κρατούσης, ὡς λεχθῆναι· Οὐκ ἔστιν ἔλεος, οὐδὲ ἀλήθεια, οὐδὲ ἐπίγνωσις Θεοῦ ἐπὶ τῆς γῆς, καὶ τὰ ἐπὶ τούτοις. Οὕτω τῶν ἀνθρώπων βλαβέντων, πῶς οὐκ ἔδει τὸν ἀγαθὸν ἐπιβλέψαι Σωτῆρα, ὡς ἂν, ἀφορμήν τινα συνέσεως εὑρὼν, ταύτην πληθύνῃ, καὶ τοῖς ἐκζητοῦσιν ἐμφανίσειεν ἑαυτόν; Ἐμφανίζεται γὰρ τοῖς μὴ ἀπιστοῦσιν αὐτῷ.

Whatever things are said bodily concerning God, though He is incorporeal, must be heard in a manner worthy of God. For instance, He is said to dwell in the heavens, using as a temple the divine powers that are in heaven. For they are called by the same name as the places in which they are; just as also man, being called earth. As in the saying: Let all the earth worship Thee (Ps. 65:4), and: All the earth cries out with gladness (Ps. 65:1). And He dwells in the heavens while also being in men, those who bear the image of the heavenly (1 Cor. 15:49). But also as being in all creation by reason of creation and providence. This is signified from the fairest parts: both in the saying, Our Father Who art in the heavens (Matt. 6:9); and, God in heaven above (Deut. 4:39). But also in many places of divine instruction the appellation of heaven signifies the intelligible substance, in which especially it is fitting to seek God. For the heaven of heaven belongs to the Lord (Ps. 113:24). From this He condescendingly looks upon those of the lower state, To see if there is anyone who is understanding, seeking out God; so that, having found Him, he might obtain the gifts from Him. And this happens when wickedness together with ungodliness prevails, so that it is said: There is no mercy, nor truth, nor full knowledge of God upon the earth (Hos. 4:1), and what follows upon these. When men were thus harmed, how was it not necessary for the good Saviour to look upon them, so that, having found some occasion of understanding, He might multiply this, and manifest Himself to those who seek Him out? For He manifests Himself to those who do not disbelieve Him (Wis. 1:2).

Στίχ. γʹ. Πάντες ἐξέκλιναν· ἅμα ἠχρειώθησαν. Οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός.

Verse 3. They have all turned aside; together they have become useless. There is none who does kindness, there is not so much as one.

Προφητεύει μεταβολὴν τῶν ἐθνῶν εἰς ἡμερότητα καὶ εὐσέβειαν. Διὸ καὶ ἐρωτᾷ, Μὴ, τοῦ Κυρίου ἐλθόντος, οὐ παύσονται τοῦ θηριώδους βίου, καὶ ἐπιγνώσονται τὸν Κύριον; Αέγει γὰρ καὶ Ἠσαΐας· Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται· οἳ οὐκ ἀκηκόασι συνήσουσιν.

He prophesies a change of the nations into gentleness and godliness. Wherefore also he asks, When the Lord has come, will they not cease from their beastly life, and come to know the Lord? For Isaiah also says: Those to whom it was not announced concerning Him shall see; those who have not heard shall understand (Isa. 52:15).

Στίχ. εʹ, ϛʹ. Ἐκεῖ ἐδειλίασαν φόβῳ, οὗ οὐκ ἦν φόβος· ὅτι Κύριος ἐν γενεᾷ δικαίων.

Verses 5, 6. There they were cowardly with fear, where there was no fear; because the Lord is in the generation of the righteous.

Ἔσται γὰρ, φησὶν, ὅτε οἱ προρρηθέντες φοβηθήσονται Κύριον, παρ' οἷς οὐκ ἦν πρότερον φόβος.

For there will be a time, he says, when those spoken of before will fear the Lord, among whom previously there was no fear.

Editors' notes and page, col. 108

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PG 17:109

Ἐκεῖ δὲ ἐν τῇ μελλούσῃ συστήσεται γενεᾷ, περὶ ἧς ⟨ἐ⟩πάγει.

And there it will be established in the coming generation, concerning which he adds.

ΨΑΛ. ΙΕʹ.

Psalm XV.

Στίχ. αʹ. Στηλογραφία τῷ Δαβίδ.

Verse 1. An inscription on a pillar for David.

Τοῦ Δαβὶδ ἐπέγραψαν οἱ λοιποί· στηλογραφίαν δὲ ὁμοίως ἐξέδωκαν, τῷ περιέχειν προφητείαν αἰωνίου μνήμης ἀξίαν. Ὥσπερ γὰρ οἱ μέγιστοι τῶν ἀγωνιζομένων ἐν σταδίοις ἀθληταὶ στήλης ἀξιοῦνται, καὶ τῶν ἐν πολέμοις κατωρθωμένων εἰς τὴν μετὰ ταῦτα μνήμην ἵσταται τρόπαια· οὕτω τὸ μέγα τρόπαιον τοῦ Σωτῆρος, ὅπερ ἤγειρε καθελὼν τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, Γραφαῖς ἄνωθεν ἐστηλιτεύθη προφητικαῖς. Διὸ καὶ Πέτρος, τῶν ἐν αὐτῷ μνημονεύσας, ἐπήγαγεν· « Ἄνδρες ἀδελφοὶ, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαβὶδ, ὅτι καὶ ἐτελεύτησε καὶ ἐτάφη, καὶ τὸ μνῆμα αὐτοῦ ἐστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης. Προφήτης οὖν ὑπάρχων, καὶ εἰδὼς, ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ Θεὸς, ἐκ καρποῦ τῆς ὀσφύος αὐτοῦ τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστὸν καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ· προϊδὼν δὲ ἐλάλησε περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ, ὅτι οὔτε ἐγκατελείφθη εἰς ᾅδην, οὔτε ἡ σὰρξ αὐτοῦ εἶδε διαφθοράν. Τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ Θεὸς, οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες. »

The rest inscribed it: Of David; and they likewise rendered it an inscription on a pillar, because it contains a prophecy worthy of eternal remembrance. For just as the greatest of the athletes contending in the stadiums are deemed worthy of a pillar, and trophies of successes in wars are set up for remembrance hereafter; so the great trophy of the Saviour, which He raised up after overthrowing him who held the power of death, was inscribed of old on a pillar in the prophetic Scriptures. Wherefore Peter also, making mention of the things in it, added: Men and brethren, one may speak with boldness to you concerning the patriarch David, that he both died and was buried, and his tomb is among us unto this day. Being therefore a prophet, and knowing that God swore to him with an oath, out of the fruit of his loins according to the flesh to raise up the Christ to sit upon his throne; foreseeing this, he spoke concerning the resurrection of the Christ, that neither was He abandoned to Hades, nor did His flesh see corruption. This Jesus did God raise up, whereof we all are witnesses (Acts 2:29–32).

ΨΑΛ. Ιϛʹ.

Psalm XVI.

Στίχ. δʹ. Διὰ τοὺς λόγους τῶν χειλέων σου, ἐγὼ ἐφύλαξα ὁδοὺς σκληράς.

Verse 4. Because of the words of Thy lips, I have kept hard ways.

Ὑπογραμμὸν ἡμῖν καὶ διὰ τούτων δίδωσιν ὁ Σωτὴρ, μὴ φρονεῖν ἐφ' ἑαυτοῖς δεομένοις τῆς παρὰ Θεοῦ βοηθείας. Τρίβοι δὲ Κυρίου τῶν ἐντολῶν αἱ τηρήσεις· μᾶλλον δὲ αἱ κατ' ἀρετὴν ἐνέργειαι, ὁμαλαὶ καὶ λεῖαι δειχθεῖσαι ἐκ τοῦ συνεχῶς πατεῖσθαι πρὸς τῶν φθάσαι σπευδόντων ἐπὶ τὸ τέλος αὐτῶν, ὅπερ ἐστὶν ἡ μακαριότης, καὶ τῶν ἐπαγγελιῶν ἡ ἀπόδοσις. Δράμωμεν τοίνυν κατ' αὐτοὺς, οὐ σφαλλομένων τῶν διαβημάτων ἡμῶν, εἰ Κύριος αὐτὰ καταρτίσειεν ἐν ταῖς τρίβοις αὐτοῦ. Ταύτης τῆς αἰτήσεως ὁ τυχών φησιν· Ἄνευ ἀνομίας ἔδραμον καὶ κατηύθυνα· καὶ τὸ, Ὁδὸν ἐντολῶν σου ἔδραμον, ὅτε ἂν ἐπλάτυνας τὴν καρδίαν μου.

Through these things also the Saviour gives us a pattern not to be high-minded in ourselves, since we stand in need of the help that is from God. And the paths of the Lord are the observances of the commandments; or rather the activities according to virtue, shown to be even and smooth from being continually trodden by those hastening to arrive at their end, which is blessedness and the fulfilment of the promises. Let us therefore run after them, our steps not stumbling, if the Lord should perfect them in His paths. He who has obtained this request says: Without iniquity I ran and directed my course (Ps. 58:5); and the saying, I ran the way of Thy commandments, when Thou didst enlarge my heart (Ps. 118:32).

ΨΑΛ. ΙΖʹ.

Psalm XVII.

Στίχ. ϛʹ. Ὠδῖνες ᾅδου περιεκύκλωσάν με· προέφθασάν με παγίδες θανάτου.

Verse 6. The pangs of Hades surrounded me; the snares of death overtook me.

Ἁρμόσει δὲ ταῦτα καὶ τῷ Σωτῆρι, ἔχοντα πολλὴν οἰκειότητα πρὸς τὸ, Νῦν ἡ ψυχή μου τετάρακται· καὶ, Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου.

And these words will also fit the Saviour, having much affinity with the saying, Now is My soul troubled (John 12:27); and, My soul is deeply grieved, even unto death (Matt. 26:38).

Στίχ. ηʹ. Καὶ ἐσαλεύθη, καὶ ἔντρομος ἐγενήθη ἡ γῆ. Καὶ τὰ θεμέλια τῶν ὀρέων ἐταράχθησαν, καὶ ἐσαλεύθησαν, ὅτι ὠργίσθη αὐτοῖς ὁ Θεός.

Verse 8. And the earth was shaken and became trembling. And the foundations of the mountains were troubled and were shaken, because God was wroth with them.

Προδήλως δείκνυσι τοῦ Θεοῦ τὴν κατάβασιν διὰ τὰ προειρημένα, τόν τε θάνατον καὶ τὰς ὠδῖνας τοῦ ᾅδου. Ἐξ οὗ δὲ καταβάντος, κατὰ τὸν Ἀκύλαν, ἐκινήθη καὶ ἐσείσθη ἡ γῆ. Πᾶσα γὰρ ἀκοὴ Ἑλληνικὴ καὶ βάρβαρος ἐπληροῦτο τῆς περὶ αὐτοῦ φήμης. Γῆν γὰρ ἔφη τοὺς ἐπὶ γῆς. Ὀρέων δὲ, τῶν ἀντικειμένων δυνάμεων· αἳ τῇ πλάνῃ τῶν εἰδώλων τοὺς ἀνθρώπους

He manifestly shows the descent of God through the things said before, both death and the pangs of Hades. And from the time when He descended, according to Aquila, the earth was moved and quaked. For every hearing, Greek and barbarian, was filled with the report concerning Him. For He called those upon the earth, earth. And of the mountains, the opposing powers; which by the error of idols

Editors' notes and page, col. 109

Footnotes

(none) Scripture references printed at the foot (superscript calls): ¹⁵ Act. II, 29, 32. · ¹⁶ Psal. LVIII, 5. · ¹⁷ Psal. CXVIII, 32. · ¹⁸ Joan. XII, 27. · ¹⁹ Matth. XXVI, 38. · ²⁰ Psal. XVII, 8.

¹⁵ Acts 2:29, 32. · ¹⁶ Psalm 58:5. · ¹⁷ Psalm 118:32. · ¹⁸ John 12:27. · ¹⁹ Matthew 26:38. · ²⁰ Psalm 17:8.

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PG 17:112

ἐνέμοντο, τῆς τοῦ Θεοῦ κατεπαιρόμεναι γνώσεως. Τὰ θεμέλια, καὶ οἱ βαθεῖς διαλογισμοὶ, αἰσθανόμενα τῆς τοῦ Κυρίου δυνάμεως, ἐταράχθησαν ἀχθόμενα. Αἷς ὀργισθέντος τοῦ Θεοῦ, ἀνέβη καπνὸς καθάπερ ἐπὶ δαλοῦ· σβεννυμένων καὶ τοῦ πυρὸς παυσαμένων, ᾧ τοὺς ἀνθρώπους κατέφλεγον. Τὸ πῦρ δὲ τοῦτο κατέσβεσε τῷ ἰδίῳ πυρί. Καθὸ πῦρ καταναλίσκον εἴρηται Θεὸς παρὰ τῷ Μωϋσῇ. Καὶ ἐν Ψαλμοῖς· Πῦρ ἐναντίον αὐτοῦ προπορεύσεται, καὶ φλογιεῖ κύκλῳ τοὺς ἐχθροὺς αὐτοῦ. Καὶ πάλιν· Ὁ Θεὸς ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. Πῦρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταιγὶς σφοδρά. Διὸ καὶ ἔφασκεν ὁ Σωτήρ· Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν. Καὶ τί θέλω, εἰ ἤδη ἀνήφθη; Ταῦτα ἐποίησε κλίνας καὶ καταβὰς οὐχ ἕνα μόνον οὐρανὸν, ἀλλὰ πάντας, ὅσοι ποτέ εἰσιν· τοῦ κλῖναι δηλοῦντος τὴν ταπείνωσιν τοῦ ὕψους αὐτοῦ, καὶ τὴν κένωσιν τῆς θεότητος. Τῆς δὲ οἰκονομίας αὐτοῦ τὸ λεληθὸς καὶ ἀπόκρυφον, τῷ γνόφῳ καὶ τῇ ὁμίχλῃ δηλοῖ. Εἶτα ἐπὶ τοῦ χερουβὶμ ἀνελήφθη, καίτοι μὴ σὺν αὐτῷ καταβάς. Ὃν μετὰ σώματος ἀναβαίνοντα αἱ θεῖαι θεωροῦσαι δυνάμεις, γεγονυῖαι περὶ αὐτὸν, ἐδορυφόρουν αὐτοῦ τὴν ἄνοδον, ἐπιλέγουσαι· Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ Βασιλεὺς τῆς δόξης. Ἃ δὴ γέγονεν, ἡνίκα, ὡς ἐν ταῖς Πράξεσι κεῖται τῶν ἀποστόλων, βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.

fed upon men, lifting themselves up against the knowledge of God. The foundations, and the deep reasonings, perceiving the power of the Lord, were troubled in distress. When God was wroth with them, smoke went up as upon a firebrand; as they were being quenched and ceasing from the fire wherewith they burned men up. And this fire He quenched with His own fire. According as God is called a consuming fire in Moses (Deut. 4:24). And in the Psalms: Fire shall go before Him, and shall burn up His enemies round about (Ps. 96:3). And again: God shall come manifestly, our God, and shall not keep silence. Fire shall burn before Him, and round about Him a mighty tempest (Ps. 49:3). Wherefore the Saviour also said: I came to cast fire upon the earth. And what will I, if it is already kindled? (Luke 12:49). These things He did having bowed and descended not through one heaven only, but all, as many as ever there are; the bowing signifying the humiliation of His height, and the emptying of His divinity. And the hidden and secret character of His dispensation He signifies by the darkness and the mist. Then He was taken up upon the cherubim, although He had not descended with it. Whom ascending with a body the divine powers beholding, having come to be around Him, escorted His ascent as a bodyguard, saying in addition: Lift up your gates, you rulers, and be lifted up, you everlasting gates, and the King of glory shall enter in (Ps. 23:7, 9). Which things indeed came to pass when, as stands written in the Acts of the Apostles, while they were looking on, He was lifted up, and a cloud received Him out of their sight (Acts 1:9).

Στίχ. ιβʹ. Καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ· κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ.

Verse 12. And He made darkness His hiding-place; round about Him is His tabernacle.

Τὸν ἐν σκηνῇ τίς οὐκ ὄψεται μὴ γενόμενος ἔνδον; Οὕτως οὐδὲ τὸν Θεὸν, εἰ μή τις εἰσέλθοι τοῦ τῆς δυσκαταληψίας ἔνδον παραπετάσματος. Καὶ Μωϋσῆς γὰρ εἰς τὸν γνόφον εἰσῆλθεν, οὗ ἦν ὁ Θεός. Ἐπιστήσας γὰρ τῇ περὶ Θεοῦ δημιουργίᾳ τε καὶ προνοίᾳ, εἴσω τούτων ἔγνω περιέχεσθαι τὸν Θεόν. Ὀλίγον γὰρ αὐτὴν διανοίξας, τὸν οὗ ἐστιν εἰκὼν, ἐκ τοῦ κατ' εἰκόνα μεμάθηκεν· ἐκ δὲ τῆς δημιουργίας καὶ προνοίας τὸν δημιουργὸν καὶ προνοητήν.

Who will not fail to see him who is in a tent if he has not come inside? So neither will one see God, unless one enters inside the veil of incomprehensibility. For Moses also entered into the darkness where God was (Exod. 20:21). For having fixed his attention upon the creation and providence concerning God, he knew that God is encompassed within these. For having opened it a little, he learned Him Whose image he is, from that which is according to the image; and from creation and providence, the Creator and Provider.

ΨΑΛ. ΚΒʹ.

Psalm XXII.

Στ. γʹ. Ἕνεκεν τοῦ ὀνόματος αὐτοῦ.

Verse 3. For His name's sake.

Στίχ. δʹ. Ἐὰν γὰρ καὶ πορευθῶ ἐν μέσῳ σκιᾶς θανάτου, οὐ φοβηθήσομαι κακά· ὅτι σὺ μετ' ἐμοῦ εἶ.

Verse 4. For even if I walk in the midst of the shadow of death, I will not fear evils; for Thou art with me.

Ἐντεῦθεν πρὸς Θεὸν ἀποστρέφει τὸν λόγον. Ὁ μὲν οὖν καθεζόμενος ἐν σκιᾷ θανάτου, ἵδρυται ἐν αὐτῇ, βεβαιωθεὶς ἐν κακίᾳ, καὶ δεόμενος τοῦ ἐξ ἐλέους ἀνατέλλοντος φωτός· ὁ δὲ πορευόμενος παρατρέχει· μεθ' οὗ καὶ συνοδεύει ὁ Κύριος. Περὶ δὲ τῆς καθίσεως εἴρηται· Καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς.

From here he turns his speech to God. Now he who sits in the shadow of death is settled in it, confirmed in wickedness, and standing in need of the light that dawns out of mercy; whereas he who walks runs past; with whom the Lord also journeys together. And concerning the sitting it has been said: To those sitting in the region and shadow of death, light has dawned upon them (Matt. 4:16).

Στίχ. δʹ. Ἡ ῥάβδος σου, καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν.

Verse 4. Thy rod and Thy staff, these have comforted me.

Ἀμφότερα ἐπὶ μαστίγων, κατὰ τό· Ἐὰν ἐγκαταλίπωσιν οἱ υἱοί σου τὸν νόμον μου, καὶ τοῖς κρίμασί

Both refer to scourges, according to the saying: If your sons forsake My law, and in My judgements

Editors' notes and page, col. 112

Footnotes

(51) ‹anchor: not visible (call in the upper part of the page)› · call in col 112 (Greek; not repeated in the Latin col 111)

Οἷς.

Read "hois" ("to whom").

(printed under page 64)

(52) ‹anchor: τίς οὐχ› · call in col 112 (Greek; not repeated in the Latin col 111)

Redundat οὐχ, vel οὐ postponendum est.

The "ouch" is redundant, or "ou" should be placed later.

(printed under page 64)

(53) ‹anchor: before Ἐντεῦθεν πρὸς Θεὸν (Latin: Hinc ad Deum)› · call in col 112 (Greek; not repeated in the Latin col 111)

Hic et infra confer tom. XII, col. 1259 et seq.

Here and below, compare vol. XII, col. 1259 ff.

Scripture references printed at the foot (superscript calls): ²¹ Deut. IV, 24. · ²² Psal. XCVI, 3. · ²³ Psal. XLIX, 3. · ²⁴ Luc. XII, 49 · ²⁵ Psal. XXIII, 7, 9. · ²⁶ Act. I, 9. · ²⁷ Isai. IX, 2.

²¹ Deuteronomy 4:24. · ²² Psalm 96:3. · ²³ Psalm 49:3. · ²⁴ Luke 12:49. · ²⁵ Psalm 23:7, 9. · ²⁶ Acts 1:9. · ²⁷ Isaiah 9:2.

(printed under page 64)

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running head: I AD ORIGENIS EXEGETICA. 112
marginal letters: A θρώπους ἐνέμοντο, τῆς; B κλίνας καὶ καταβὰς; C κύκλῳ αὐτοῦ ἡ; D (53) Ἐντεῦθεν πρὸς
old-edition numerals: (none)
other: begins with θρώπους (from ἀν- in col 109); ends with κρί- split across column break to col 113

PG 17:113

μου μὴ πορευθῶσιν· ἐὰν τὰ δικαιώματά μου μὴ φυλάξωσιν· ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν, καὶ ἐν μάστιγι τὰς ἁμαρτίας αὐτῶν. Τὸ δὲ ἔλεός μου οὐ μὴ διασκεδάσω ἀπ' αὐτῶν. Οὐ διεσκέδασται γὰρ τὸ θεῖον ἔλεος ἀπὸ τοῦ δι' ἁμαρτίας μαστιζομένου. Οὐ γὰρ ἁμαρτάνοντα μὴ μαστίξειε, οὐ παραδέχεται· μαστιγῶν υἱὸν ὃν παραδέχεται. Περὶ ὧν δὲ μὴ μαστίζει, λέγεται τό· Ἐμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες· παρ' ὀλίγον ἐξεχύθη τὰ διαβήματά μου. Ὅτι οὐκ ἔστιν ἀνάνευσις ἐν τῷ θανάτῳ αὐτῶν, καὶ στερέωμα ἐν τῇ μάστιγι αὐτῶν. Διὰ τοῦτο ἐκράτησεν αὐτοὺς ἡ ὑπερηφανία· περιεβάλοντο ἀδικίαν καὶ ἀσέβειαν ἑαυτῶν. Ἐὰν μὲν οὖν ᾖ τις πρόβατον ἁμαρτωλὸν, ῥάβδῳ πλήσσεται· ἐὰν δὲ ἄνθρωπος, βακτηρίᾳ, κατὰ τὸ Σολομῶντος· Ὁ φειδόμενος τῆς βακτηρίας μισεῖ τὸν ἑαυτοῦ υἱόν. Ταῦτα δὲ παρακαλεῖ τὸν τυπτόμενον· πέπεισται γὰρ, ὡς μαστιγοῖ πάντα υἱὸν ὃν παραδέχεται.

do not walk; if they do not keep My statutes; I will visit their iniquities with a rod, and their sins with a scourge. Yet My mercy I will by no means scatter away from them (Ps. 88:31–34). For the divine mercy has not been scattered away from him who is scourged on account of sin. For him who sins and whom He does not scourge, He does not receive; scourging every son whom He receives (Heb. 12:6). And concerning those whom He does not scourge, is said the word: But as for me, my feet were almost shaken; my steps were well-nigh poured out. Because there is no sign of refusal in their death, and firmness in their scourge. Therefore pride held them fast; they clothed themselves with their injustice and ungodliness (Ps. 72:2, 4, 6). If therefore anyone is a sinful sheep, he is struck with a rod; if a man, with a staff, according to the word of Solomon: He who spares the staff hates his own son (Prov. 13:24). And these things comfort him who is beaten; for he is persuaded that He scourges every son whom He receives.

ΨΑΛ. ΚΓʹ.

Psalm XXIII.

Στίχ. βʹ. Καὶ ἐπὶ ποταμῶν ἡτοίμασεν αὐτήν.

Verse 2. And upon the rivers He has prepared it.

Καὶ ἄλλως δέ πρὸ τῆς ἐπιδημίας Χριστοῦ γνωστὸς ἐν τῇ Ἰουδαίᾳ μόνον ἦν ὁ Θεός· μετ' αὐτὴν δὲ, τοῦ Κυρίου ἡ γῆ. Ἀλλ' οὐδὲ πλήρωμα πρὸ ταύτης ἦν ἐν πάσῃ τῇ γῇ· μεστὰ δὲ ἦν αὐτῆς τὰ πλεῖστα κακότητος. Μετ' αὐτὴν δὲ πολλοὶ τῶν πεπιστευκότων ἐθνικῶν εἴποιεν ἄν· Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. Διόπερ αὐτοῦ καὶ πλήρωμα λέγοιντο. Ἀλλ' οὐχ οἱ κενοὶ τῆς εὐαγγελικῆς πολιτείας. Ἀλλὰ καὶ ἐν ἐρήμῳ ὁ ἁμαρτωλὸς κατοικεῖ· οἰκουμένην δὲ, ὁ τὴν Ἐκκλησίαν οἰκῶν πεπληρωμένην τῆς ἁγίας Τριάδος· καὶ ἔστι τοῦ Κυρίου. Ἀλλ' οὐχ ὁ γεγεννημένος ἐκ τοῦ διαβόλου, καὶ μερὶς ἐκείνου γενόμενος.

And otherwise too, before the sojourn of Christ, God was known in Judaea only (Ps. 75:2); but after it, the earth is the Lord's (Ps. 23:1). Yet neither was there a fulness before this in all the earth; rather, most parts of it were full of wickedness. But after it many of the Gentiles who have believed might say: Out of His fulness we all have received (John 1:16). Wherefore they might also be called His fulness. Yet not those who are empty of the evangelical way of life. Moreover, the sinner dwells in a wilderness; whereas he who dwells in the Church filled with the Holy Trinity inhabits the inhabited earth; and he belongs to the Lord. Yet not he who has been born of the devil, and has become his portion.

Στίχ. γʹ. Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου; ἢ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ;

Verse 3. Who shall ascend into the mountain of the Lord? Or who shall stand in His holy place?

Ἢ καὶ ὄρος Κυρίου τὸ τελικὸν ἀγαθὸν καὶ τὸν Θεὸν Λόγον. Σπάνιος γὰρ ὁ πρὸς τὴν ἀκρώρειαν αὐτοῦ διὰ προκοπῆς ἀναβῆναι δυνάμενος.

Or also the mountain of the Lord means the final good and God the Word. For rare is he who is able through progress to ascend to its summit.

Ὁ γὰρ τελειωθεὶς, μηκέτι περαιτέρω χωρεῖν οἷός τε ὢν, ἵσταται βέβαιος, καὶ χρηματίζων ἅγιος τόπος Θεοῦ. Ὀπίσω γὰρ Κυρίου πορευόμενος, ἀναβαίνει· τῶν μὲν ὄπισθεν ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, τέλος ἔχων τὸ στῆναι μετὰ Θεοῦ ἐν τόπῳ ἁγίῳ αὐτοῦ· ἐφ' ὃν δεῖ ἀναβῆναι καὶ στῆναι τὸν εὐαγγελιζόμενον τῇ Σιὼν, πρὸς ὃν ἐφθακότι τῷ Μωϋσῇ φησιν ὁ Θεός· Σὺ δὲ αὐτοῦ στῆθι μετ' ἐμοῦ. Ἀλλὰ καὶ Ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου, ὡς ἐφ' ἕτερον ἁγίασμά φασιν οἱ προφῆται. Ἐπεὶ πέτρα ἦν ὁ Χριστός. Ἀλλὰ τίς ὁ τῶν ἐπαγγελιῶν τούτων τευξόμενος, εἴρηται τελεώτερον ἐν τῷ τεσσαρεσκαιδεκάτῳ ψαλμῷ.

For he who has been perfected, being no longer able to advance further, stands firm, being also called a holy place of God. For walking after the Lord, he ascends; forgetting the things that are behind, and stretching forward to the things that are before (Phil. 3:13), having as his end to stand with God in His holy place; upon which he who brings good tidings to Sion must ascend and stand (Isa. 40:9), to which when Moses had arrived, God says to him: But do you stand here with Me (Deut. 5:31). And also, He set my feet upon a rock (Ps. 39:3), as upon another sanctuary, say the prophets. Since the rock was Christ (1 Cor. 10:4). But who it is that shall obtain these promises has been said more completely in the fourteenth psalm.

Editors' notes and page, col. 113

Footnotes

(54) ‹anchor: after Οὐ, before γὰρ ἁμαρτάνοντα› · call in col 113 (Greek; not repeated in the Latin col 114)

Forte εἰ pro οὐ.

Perhaps "ei" (if) instead of "ou" (not).

(printed under page 65)

(55) ‹anchor: before Καὶ ἄλλως δέ (Ps. XXIII, v. 2)› · call in col 113 (Greek; not repeated in the Latin col 114)

Confer t. XII, loc. cit.

Compare vol. XII, at the place cited.

(printed under page 65)

(56) ‹anchor: before Ἢ καὶ ὄρος Κυρίου (Latin: Vel etiam interpreteris)› · call in col 113 (Greek; not repeated in the Latin col 114)

Inscribitur, Origenis, Didymi, Eusebii.

It is headed: "Of Origen, Didymus, Eusebius."

(printed under page 65)

(57) ‹anchor: before Ὁ γὰρ τελειωθείς (Latin: Qui enim consummatus est)› · call in col 113 (Greek; not repeated in the Latin col 114)

Origenis, Didymi.

Of Origen, Didymus.

Scripture references printed at the foot (superscript calls): ²⁸ Psal. LXXXVIII, 31, 34. · ²⁹ Hebr. XII, 6. · ³⁰ Psal. LXXII, 2. 4, 6. · ³¹ Prov. XIII, 24. · ³² Hebr. XII, 6. · ³³ Psal. LXXV, 2. · ³⁴ Psal. XXIII, 1. · ³⁵ Joan. I, 16. · ³⁶ Philipp. III, 13. · ³⁷ Exod. XXXIV, 2. · ³⁸ Psal. XXXIX, 3. · ³⁹ I Cor. X, 4.

²⁸ Psalm 88:31, 34. · ²⁹ Hebrews 12:6. · ³⁰ Psalm 72:2, 4, 6. · ³¹ Proverbs 13:24. · ³² Hebrews 12:6. · ³³ Psalm 75:2. · ³⁴ Psalm 23:1. · ³⁵ John 1:16. · ³⁶ Philippians 3:13. · ³⁷ Exodus 34:2. · ³⁸ Psalm 39:3. · ³⁹ 1 Corinthians 10:4.

(printed under page 65)

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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 17:116

Στίχ. ϛʹ. Αὕτη ἡ γενεὰ ζητούντων τὸν Κύριον, ζητούντων τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ.

Verse 6. This is the generation of those who seek the Lord, of those who seek the face of the God of Jacob.

Καὶ μὴν εἶπεν· Οὐδεὶς ὄψεται τὸ πρόσωπόν μου, καὶ ζήσεται. Ὡς ἀληθῶς γὰρ οὐκ ὄψεταί τις ἄνθρωπος ὢν, καὶ μὴ πᾶν ἀνθρώπινον ἀποθέμενος, καὶ μεταβαλὼν εἰς ἄγγελον καὶ Θεὸν, ὅπερ οὐκ ἔστιν ἐνθάδε. Περὶ δὲ τῶν ἀγγέλων τῶν ἐν τῇ Ἐκκλησίᾳ μικρῶν, ὁ Σωτήρ φησιν, ὅτι Διαπαντὸς ὁρῶσι τὸ πρόσωπον τοῦ Πατρὸς, τοῦ ἐν τοῖς οὐρανοῖς.

And yet He said: No one shall see My face, and live (Exod. 33:20). For truly no one shall see it while being a man, and not having put off everything human, and changed into an angel and a god, which is not here. And concerning the angels of the little ones in the Church, the Saviour says that They continually behold the face of the Father Who is in the heavens (Matt. 18:10).

Στίχ. θʹ. Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης.

Verse 9. Lift up your gates, you rulers, and be lifted up, you everlasting gates, and the King of glory shall enter in.

Στίχ. ιʹ. Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Κύριος τῶν δυνάμεων, αὐτός ἐστιν ὁ Βασιλεὺς τῆς δόξης.

Verse 10. Who is this King of glory? The Lord of hosts, He is the King of glory.

Ὡς ἄρχοντα δὲ στρατοπέδων, δυνάμεων ἐκάλεσαν Κύριον, ὅπερ ἐν τῷ Ἑβραϊκῷ Σαβαὼθ εἴρηται. Τοῦτο δὲ καὶ Κύριον στρατιωτῶν οἱ Ἑβδομήκοντα καὶ Παντοκράτωρ ἐν ταῖς Γραφαῖς ἑρμηνεύουσι. Καὶ τὸ νῦν ἄρα λεχθὲν, παντοκράτορα τὸν Σωτῆρα δηλοῖ. Οὕτως λέγει Κύριος παντοκράτωρ· Ὀπίσω δόξης ἀπέστειλέ με πρὸς σέ. Παντοκράτωρ γὰρ ὢν ὁ Πατὴρ, τὸν Υἱὸν ἀπέστειλε παντοκράτορα. Καὶ Ἰωάννης δὲ ἐν τῇ Ἀποκαλύψει, Τάδε λέγει, φησὶν, ὁ μάρτυς ὁ πιστὸς καὶ ἀληθινὸς, ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος· περὶ τοῦ Σωτῆρος ὁμολογουμένως εἰπών.

And as ruler of armies, they called Him Lord of hosts, which in the Hebrew is called Sabaoth. And this the Seventy in the Scriptures interpret both as Lord of soldiers and as Almighty. And what is now said, therefore, signifies that the Saviour is almighty. Thus says the Lord Almighty: After glory He has sent Me to you (Zech. 2:8). For the Father, being Almighty, sent the Son Almighty. And John also in the Apocalypse says: These things says the faithful and true witness, Who was and Who is and Who is to come (Rev. 1:4, 8; 3:14); speaking confessedly concerning the Saviour.

Τινὲς δὲ οὐ πρὸς ὑψηλοτέρας πύλας, πρὸς δὲ τὰς αὐτὰς τὰ διττῶς εἰρημένα φασί.

And some say that the things said twice are addressed not to higher gates, but to the same ones.

ΨΑΛ. ΚΖʹ.

Psalm XXVII.

Στίχ. αʹ. Πρὸς σὲ, Κύριε, κεκράξομαι· ὁ Θεός μου μὴ παρασιωπήσῃς ἀπ' ἐμοῦ.

Verse 1. Unto Thee, O Lord, I will cry; O my God, keep not silence from me.

Εἰ μὲν ἐπίγειά τις αἰτεῖται παρὰ Θεοῦ, βραχείᾳ χρῆται φωνῇ· εἰ δὲ τὰ ἐπουράνια, κράζει τε καὶ βοᾷ. Ὅθεν ἐν ταῖς Γραφαῖς οἱ ἅγιοι πρὸς τὸν Θεὸν ἐκέκραξαν. Κράζει δέ τις εἰσελθὼν εἰς τὸ ταμιεῖον ἑαυτοῦ, καὶ κλείσας τὴν θύραν. Οὐ παρασιωπᾷ δὲ τοῖς ἁγίοις ὁ Θεός. Ἐλάλει γοῦν Μωσῇ, καὶ Ἀαρὼν, καὶ Ἰησοῦ τῷ τοῦ Ναυῆ. Ἐλάλει καὶ διὰ προφητῶν, ἡνίκα ἦν ὁ λαὸς αὐτοῦ. Ἃ δὲ λαλεῖ ὁ Θεὸς, οὐκ ἔξωθέν ἐστιν, ἀλλὰ τὰ ἅγια, τὰ ἐπὶ τὴν καρδίαν ἡμῶν ἀναβαίνοντα, κατὰ τό· Μακάριος ἀνὴρ, οὗ ἐστιν ἀντίληψις αὐτοῦ παρὰ σοῦ, Κύριε· ἀναβάσεις εἰς τὴν καρδίαν αὐτοῦ. Ἔχομεν δὲ ἄλλην ἀκοὴν καὶ θείαν αἴσθησιν, κατὰ Σολομῶντα, λόγοι Θεοῦ ἀκούουσαν, ἡνωμένην αὐτῷ. Ὧ δὲ παρασιωπᾷ Θεὸς, ὁμοιοῦται τοῖς καταβαίνουσιν εἰς λάκκον. Οὐδένα γὰρ τῶν ἁγίων ἴσμεν λάκκον ὀρύξαντα· φρέαρ δὲ ὤρυττεν ὁ δεόμενος ὕδατος. Ἐντέλλεται καὶ ὁ Σολομῶν ἀπὸ φρεάτων πίνειν. Θεὸς δὲ διὰ τοῦ προφήτου τοῖς ἐκ λάκκων πίνουσιν ἀπειλεῖ, λέγων· Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους. Καταβαίνουσι δὲ εἰς λάκκον οἱ τὰ ψυχρὰ τῆς ὕλης περιέποντες πράγματα· ἔνθα καὶ τῶν ἀνθρώπων ὁ πολέμιος δράκων, ὃς καὶ ψυχρὸς ὠνόμασται, κατοικεῖ. Πάντων γὰρ ζώων, τῶν ἐπὶ γῆς, ὁ δράκων ψυχρότερος.

If someone asks for earthly things from God, he uses a small voice; but if heavenly things, he both cries out and shouts. Whence in the Scriptures the saints cried out to God. And one cries out having entered into his inner chamber, and having shut the door (Matt. 6:6). And God does not keep silence towards the saints. At any rate, He spoke to Moses, and Aaron, and Joshua the son of Nun. He spoke also through prophets, when they were His people. And the things that God speaks are not from without, but the holy things that ascend into our heart, according to the saying: Blessed is the man whose help is from Thee, O Lord; ascents are in his heart (Ps. 83:6). And we have another hearing and a divine perception, according to Solomon, hearing the word of God, united to Him. And he towards whom God keeps silence is made like those who go down into the pit (Ps. 27:1). For we know of none of the saints having dug a pit; whereas he who needed water dug a well. Solomon also commands to drink from wells (Prov. 5:15). And God through the prophet threatens those who drink out of pits, saying: They have forsaken Me, the fountain of living water, and have dug for themselves broken cisterns (Jer. 2:13). And those go down into the pit who busy themselves with the cold things of matter; where also the enemy of men, the dragon, who has also been named cold, dwells. For of all living creatures upon the earth, the dragon is the coldest.

Editors' notes and page, col. 116

Footnotes

(58) ‹anchor: not visible (call in the upper part of the page)› · call in col 116 (Greek; not repeated in the Latin col 115)

Confer tom. XII ibid.

Compare vol. XII, at the same place.

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(59) ‹anchor: not visible (call in the upper part of the page)› · call in col 116 (Greek; not repeated in the Latin col 115)

Didymi, Origenis.

Of Didymus, Origen.

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(60) ‹anchor: before Τινὲς δὲ οὐ πρὸς (Latin: Quidam non ad sublimiores)› · call in col 116 (Greek; not repeated in the Latin col 115)

Origen., Euseb., Theodoret.

Origen, Eusebius, Theodoret.

Scripture references printed at the foot (superscript calls): ⁴⁰ Exod. XXXIII, 20. · ⁴¹ Matth. XVIII, 10. · ⁴² Zach. II, 8. · ⁴³ Apoc. III, 14. · ⁴⁴ Psal. LXXXIII, 6. · ⁴⁵ Psalm. XXVII, 1. · ⁴⁶ Jer. II, 13.

⁴⁰ Exodus 33:20. · ⁴¹ Matthew 18:10. · ⁴² Zechariah 2:8. · ⁴³ Revelation 3:14. · ⁴⁴ Psalm 83:6. · ⁴⁵ Psalm 27:1. · ⁴⁶ Jeremiah 2:13.

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- λόγοι (for λόγου), in κατὰ Σολομῶντα, λόγοι Θεοῦ ἀκούουσαν

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PG 17:117

Πᾶσα οὖν ἁμαρτία ψυχρά· τὰ δὲ θεῖα, ὡς ἔοικε, θερμά. Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα. Καὶ, πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν· καὶ, τῷ πνεύματι ζέοντες. Ὅτι δὲ οἱ ἁμαρτωλοὶ παρὰ λάκκοις εἰσὶν, ἐν τῇ Ἐξόδῳ φησίν· Ἀπέκτεινεν ὁ Θεὸς ἀπὸ προσώπου Φαραὼ, ὃς κάθηται ἐπὶ τοῦ θρόνου, ἕως πρωτοτόκου τῆς αἰχμαλωτίδος, τῆς ἐν λάκκῳ. Οὕτως οἱ καταβαίνοντες εἰς λάκκον ἁμαρτωλοί εἰσιν καὶ αἰχμάλωτοι. Ἀλλ' ὁ ἀγαθὸς Θεὸς καὶ τούτους καλεῖ, καὶ δίδωσιν ἄφεσιν. Πνεῦμα γὰρ Κυρίου ἐπ' ἐμὲ, οὗ ἕνεκεν ἔχρισέ με εὐαγγελίσασθαι πτωχοῖς. Ἀπέσταλκέ με κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν.

Every sin, therefore, is cold; whereas divine things, as it seems, are warm. Who makes His angels spirits, and His ministers a flame of fire (Ps. 103:4; Heb. 1:7). And, I came to cast fire upon the earth (Luke 12:49); and, fervent in spirit (Rom. 12:11). And that sinners are beside pits, it says in Exodus: God slew from the firstborn of Pharaoh, who sits upon the throne, even unto the firstborn of the captive woman who is in the pit (Exod. 12:29). Thus those who go down into the pit are sinners and captives. Yet the good God calls these also, and gives forgiveness. For the Spirit of the Lord is upon Me, because He has anointed Me to preach good tidings to the poor. He has sent Me to proclaim forgiveness to captives, and recovery of sight to the blind (Isa. 61:1; Luke 4:18).

Στίχ. βʹ. Εἰσάκουσον, Κύριε, τῆς φωνῆς τῆς δεήσεώς μου, ἐν τῷ δέεσθαί με πρὸς σέ.

Verse 2. Hear, O Lord, the voice of my supplication, when I pray unto Thee.

Οἷς ἔτι ἐνδεῖ τινα, τούτων ἐστὶν ἡ δέησις. Ὅτε δὲ, τὸ ἀξίωμα τοῦ Θεοῦ νοήσας, αἰτῶ τι παρὰ Θεοῦ, τότε προσεύχομαι. Ὅτε δὲ φίλος ἐπὶ πλέον γένωμαι, τότε εὐχαριστῶ τῷ Θεῷ. Ἐπεὶ καὶ Παῦλος, ἀπὸ τῶν ἡττόνων ἐπὶ τὰ μείζω προβαίνων, φησί· Παρακαλῶ πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχὰς, ἐντεύξεις, εὐχαριστίας.

Supplication belongs to those who still lack some things. And when, having perceived the dignity of God, I ask for something from God, then I pray. And when I become a friend still more, then I give thanks to God. Since Paul also, advancing from the lesser to the greater things, says: I exhort first of all that supplications, prayers, intercessions, thanksgivings be made (1 Tim. 2:1).

Στίχ. βʹ. Ἐν τῷ αἴρειν με χεῖράς μου πρὸς ναὸν ἅγιόν σου.

Verse 2. When I lift up my hands towards Thy holy temple.

Ἐπαιρόμεναι χεῖρες πρὸς πράξεις θεοσεβεῖς, ἐν οὐρανῷ θησαυριζόμεναί εἰσι· δι' ὧν νικᾷ τις τὸν νοητὸν Ἀμαλήκ· ὡς ὁ Μωσῆς, ἡνίκα τὰς χεῖρας ἀνέφερεν, ὁ λαὸς ἐνίκα· ὅτε δὲ κατέσπα, ὁ Ἀμαλήκ. Μὴ κατενέγκωμεν οὖν τὰς χεῖρας, ἐπεὶ νικηθησόμεθα.

Hands lifted up for godly deeds are treasured up in heaven; through which one conquers the intelligible Amalek; just as when Moses lifted up his hands, the people conquered, and when he let them down, Amalek conquered (Exod. 17:11). Let us therefore not let down our hands, since we shall be conquered.

Στίχ. εʹ. Ὅτι οὐ συνῆκαν εἰς τὰ ἔργα τοῦ Κυρίου, καὶ εἰς τὰ ἔργα τῶν χειρῶν αὐτοῦ.

Verse 5. Because they did not understand the works of the Lord, and the works of His hands.

Οὐδεὶς γὰρ ἄμεμπτος, οὐ νοήσας τὰ ἔργα Κυρίου. Ποίησιν γὰρ χειρῶν αὐτοῦ ἀναγγέλλει τὸ στερέωμα. Δίδωσι γὰρ ἀναλόγως τὸ τούτου θεωρῆσαι Δημιουργόν.

For no one is blameless who has not understood the works of the Lord. For the firmament declares the making of His hands (Ps. 18:2). For it gives proportionately the ability to contemplate the Maker of this.

Στίχ. ζʹ. Καὶ ἀνέθαλεν ἡ σάρξ μου.

Verse 7. And my flesh flourished again.

Ποία δὲ σὰρξ ἀνέθαλεν; Ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ.

And what flesh flourished again? All flesh shall see the salvation of God (Luke 3:6).

ΨΑΛ. Λϛʹ.

Psalm XXXVI.

Στίχ. αʹ. Μὴ παραζήλου ἐν πονηρευομένοις, μηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνομίαν.

Verse 1. Fret not yourself among evildoers, nor be envious of those who work iniquity.

Διαφέρει τὸ ζηλοῦν καὶ παραζηλοῦν. Παραζηλοῦν μὲν γὰρ λέγεται τὸ ἐρεθίζειν, καὶ κινεῖν εἰς ζηλοτυπίαν, ὁποῖον τό· Αὐτοὶ παρεζήλωσάν με ἐπ' οὐ Θεῷ· τουτέστιν ἐκίνησαν ἐν ἐμοὶ ζῆλον, καὶ οἷον εἰς ὀργήν με ἠρέθισαν εἰδωλολατροῦντες. Ζηλοῦν δέ ἐστιν τὸ βούλεσθαι καὶ ἑαυτῷ ὑπάρχειν, ὃ παρεῖναι τῷ πέλας νενόμικεν ἀγαθόν. Τοῦτο οὖν λέγει· Μήτε ἕτερον ἐρέθιζε πονηρευόμενον πρὸς τὸ ἀναστῆναι αὐτὸν κατὰ σοῦ. Ἤγουν, Μὴ ποιήσῃς τοιαῦτα, ὡς τὸν πονηρὸν ζῆλον λαβεῖν κατὰ σοῦ, ἐπεὶ ἐπιβουλεύει σοι. Οἷον· Εἰ μετὰ γνώμης τοῦ Δαβὶδ τὸν ὕμνον ἔλεγον αἱ νεάνιδες, τὸ, Ἐπάταξεν ὁ Δαβὶδ ἐν μυριάσιν αὐτοῦ· αὐτὸς ἦν ὁ παραζηλῶν ἐν πονηρευομένοις, τῷ Σαούλ. Μήτε πάλιν μιμοῦ ἢ μακάριζε

To be envious and to provoke to jealousy differ. For to provoke to jealousy means to irritate and stir up to jealousy, such as the saying: They provoked Me to jealousy with what is not God (Deut. 32:21); that is, they stirred up jealousy in Me, and as it were irritated Me to wrath by worshipping idols. Whereas to be envious is to wish that there belong to oneself also that good which one has supposed to be present with one's neighbour. This, therefore, is what he says: Neither irritate another who is an evildoer so that he rises up against you. That is to say, Do not do such things as to cause the wicked man to conceive jealousy against you, since he plots against you. For instance: If with the consent of David the maidens had sung the hymn, David has struck in his ten thousands (1 Sam. 18:7), he himself would have been the one provoking to jealousy among evildoers, namely Saul. Nor again imitate or call

Editors' notes and page, col. 117

Footnotes

(61) ‹anchor: not visible (call in the upper part of the page)› · call in col 117 (Greek; not repeated in the Latin col 118)

Orig. et Theodoret.

Origen and Theodoret.

Scripture references printed at the foot (superscript calls): ⁴⁷ Hebr. I, 7. · ⁴⁸ Luc. XII, 49. · ⁴⁹ Rom. XII, 11. · ⁵⁰ Exod. XII, 29. · ⁵¹ Isai. LXI, 1. · ⁵² I Tim. II, 1. · ⁵³ Psal. XVIII, 2. · ⁵⁴ Luc. III, 6. · ⁵⁵ Deut. XXXII, 21. · ⁵⁶ I Reg. XVIII, 7.

⁴⁷ Hebrews 1:7. · ⁴⁸ Luke 12:49. · ⁴⁹ Romans 12:11. · ⁵⁰ Exodus 12:29. · ⁵¹ Isaiah 61:1. · ⁵² 1 Timothy 2:1. · ⁵³ Psalm 18:2. · ⁵⁴ Luke 3:6. · ⁵⁵ Deuteronomy 32:21. · ⁵⁶ 1 Kings (1 Samuel) 18:7.

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PG 17:120

τοὺς τοιούτους, εὐθηνοῦντας ὁρῶν. Πρὸς ὀλίγον γὰρ ἀνθοῦντες, ξηραίνονται. Πᾶσα γὰρ σὰρξ, χόρτος. Τί οὖν ἔχουσι ζηλωτὸν, οἵτινες, πρὸς ὀλίγον ἀνθήσαντες, αὔριον εἰς κλίβανον βάλλονται; καθά φησιν ὁ Σωτήρ. Οὐ γάρ τοι φαίην ἂν εἶναί πως ἀξιοζήλωτον τοῖς ἐθέλουσι ζῆν ἀξιοπρεπῶς τὴν τῶν πονηρευομένων πρόσκαιρον εὐημερίαν. Ἐννοεῖν δὲ χρὴ μᾶλλον εἰς οἷον ἐκβήσεται πέρας τὸ διαβιοῦν ἑλέσθαι κακῶς. Μὴ τοίνυν ζήλου τοὺς τοιούτους, φησὶ, μηδὲ κατερεθίζου πρὸς μίμησιν τῶν φιλαμαρτημόνων, κἂν εἰ δοκοῖεν ἔχειν τὰς ἐν τῷ παρόντι βίῳ τρυφάς. Φεῦγε οὖν τὴν ἰσορροπίαν, εἰς τὰ ἐσόμενα βλέπων· οὐ γὰρ ἐν τούτοις ἔσται διηνεκῶς τὰ πράγματα. Διὸ ἐπάγει· Ὅτι ὡσεὶ χόρτος ταχὺ ἀποξηρανθήσονται, καὶ ὡσεὶ λάχανα χλόης ταχὺ ἀποπεσοῦνται.

blessed such men, when you see them prospering. For flowering for a little while, they wither away. For all flesh is grass (Isa. 40:6). What then do they have that is enviable, who, having flowered for a little while, tomorrow are cast into the oven (Matt. 6:30), as the Saviour says? For indeed I would not say that the temporary prosperity of evildoers is in any way enviable to those who wish to live worthily. Rather, one must consider into what sort of end choosing to live badly will issue. Do not, therefore, envy such men, he says, nor be provoked to imitation of lovers of sin, even if they should seem to have the luxuries of the present life. Flee, therefore, the evenly balanced state, looking to the things to come; for affairs will not remain continually in these. Wherefore he adds: For like grass they shall quickly wither away, and like green herbs they shall quickly fall away (Ps. 36:2).

Στίχ. γʹ. Ἔλπισον ἐπὶ Κύριον, καὶ ποίει χρηστότητα, καὶ κατασκήνου τὴν γῆν, καὶ ποιμανθήσῃ τῷ πλούτῳ αὐτῆς.

Verse 3. Hope in the Lord, and do kindness, and dwell in the land, and you shall be pastured on its riches.

Τουτέστιν, Ἀγάπησον τὸ εὐδοκιμεῖν· δίψησον τῶν ἱερῶν χαρισμάτων τὴν κτῆσιν· ἀγάπησον τὰ τοῖς ἁγίοις τετηρημένα καὶ παρὰ Θεῷ τεθησαυρισμένα. Καὶ ποίει χρηστότητα· ὡς εἰ ἔλεγε τῷ ἀγρῷ· Ποίει τόνδε τὸν καρπόν. Οὕτως σοι τῷ ἀκροατῇ τῶν θείων μαθημάτων· Δὸς ἀγρῷ, φησὶν ὁ Λόγος· ποίει χρηστότητα, ἥτις μία ἐστὶ τῶν καρπῶν τοῦ Πνεύματος. Τὸ τῆς χρηστότητος ὄνομα ἐνταῦθα κατασημαίνει πάντα τρόπον ἀρετῆς. Καὶ κατοίκει παρὰ τὴν γῆν· προσδιατρίβων τῇ τῆς ψυχῆς ἐπιμελείᾳ καὶ γεωργίᾳ· Ὅτι ὃ ἐὰν σπείρῃ ἄνθρωπος, ἐκεῖνο καὶ θερίσει. Ἴσως δὲ γῆν, τὴν θεόπνευστον ὀνομάζει Γραφήν, ἐν ᾗ ὁ πλοῦτος τῶν ἁγίων, τουτέστιν αἱ ἐπαγγελίαι. Καὶ παραινεῖ διαπαντὸς τῶν θείων ἔχεσθαι λογίων, ἔρωτι τῶν ἐν αὐτοῖς ἀποκειμένων τοῖς ἁγίοις ἀγαθῶν. Ἢ τὸ μὲν κατασκήνου τέθεικεν ἀντὶ τοῦ κατασκηνώσεις· γῆν δὲ ἐκείνην λέγει τὴν τοῖς πραέσιν ἐπηγγελμένην δηλονότι· ἐν ᾗ γεγονὼς, ποιμανθήσῃ, φησὶν, ἐπὶ τῷ πλούτῳ αὐτῆς. Πλοῦτος δὲ τῆς ἄνω πόλεως, ἡ τῶν θείων χαρισμάτων ἀμφιλαφὴς χορηγία. Τάχα δὲ σκηνῇ ἀπεικάζει τὸν πρόσκαιρον βίον· καὶ βούλεται ἡμᾶς χρᾶσθαι αὐτῷ, ὡς σκηνῇ κατὰ πάροδον, κυριεύοντας αὐτοῦ, οὐ κυριευομένους ὑπ' αὐτοῦ, καὶ πρὸς τὸ συμφέρον, οὐ πρὸς ἡδονὰς ἀποχρωμένους. Οὕτω γὰρ ποιμανθησόμεθα ὑπὸ Ποιμένι καλῷ, εἴ τις πλοῦτός ἐστι τῶν θείων δογμάτων, τοῦτον καρπούμενοι, ὥστε λέγειν· Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει.

That is, Love to be approved; thirst for the acquisition of the sacred gifts of grace; love the things kept for the saints and treasured up with God. And do kindness; as if he were saying to the field: Produce this fruit. So to you, the hearer of the divine teachings: Give to the field, says the Word; produce kindness, which is one of the fruits of the Spirit (Gal. 5:22). The name of kindness here signifies every form of virtue. And dwell beside the land; devoting yourself to the care and cultivation of the soul: For whatever a man sows, that shall he also reap (Gal. 6:7). And perhaps he calls the divinely inspired Scripture land, in which is the wealth of the saints, that is, the promises. And he exhorts us continually to cleave to the divine oracles, through love of the good things stored up in them for the saints. Or he has put dwell instead of you shall dwell; and he means that land which is promised to the meek, namely (Matt. 5:4); having come to be in which, you shall be pastured, he says, upon its riches. And the riches of the city above is the abundant supply of the divine gifts of grace. And perhaps he likens the temporary life to a tent; and wishes us to use it as a tent in passing, being masters of it, not mastered by it, and making full use of it for what is profitable, not for pleasures. For thus we shall be pastured under a good Shepherd, reaping the fruit of whatever wealth there is of the divine doctrines, so as to say: The Lord pastures me, and nothing shall be wanting to me (Ps. 22:1).

Στίχ. δʹ. Κατατρύφησον τοῦ Κυρίου, καὶ δῴη σοι τὰ αἰτήματα τῆς καρδίας σου.

Verse 4. Delight yourself in the Lord, and may He give you the requests of your heart.

Ἔθος τῇ Γραφῇ δύο ἀνθρώπους εἰσάγειν· καὶ σχεδὸν πάντα τὰ τοῦ χείρονος ἔχει καὶ ὁ κρείττων. Ἔστι γάρ τις τροφὴ καὶ τοῦ ἔσω ἀνθρώπου, περὶ ἧς λέγεται· Οὐκ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ' ἐν παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος Θεοῦ. Ἔστι τι καὶ ποτόν· Πίνομεν γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας. Καὶ ἔνδυμα· ὅθεν ὁ μὲν ἁμαρτωλὸς ἐνεδύσατο κατάραν ὡς ἱμάτιον, ὁ

It is the custom of Scripture to introduce two men; and almost all the things of the worse man, the better man has also. For there is a certain food also of the inner man, concerning which it is said: Not on bread alone shall man live, but on every word that goes forth through the mouth of God (Matt. 4:4). There is also a certain drink: For we drink from a spiritual rock that follows (1 Cor. 10:4). And clothing: whence the sinner clothed himself with cursing as a garment (Ps. 108:18), whereas the

Editors' notes and page, col. 120

Footnotes

(62) ‹anchor: not visible (call in the upper part of the page)› · call in col 120 (Greek; not repeated in the Latin col 119)

Cyrilli, Origen.

Of Cyril, Origen.

(printed under page 68)

(63) ‹anchor: before Ἔθος τῇ Γραφῇ (Latin: Mos est Scripturae)› · call in col 120 (Greek; not repeated in the Latin col 119)

Confer edita Latina.

Compare the printed Latin.

Scripture references printed at the foot (superscript calls): ⁵⁷ Isai. XL, 6. · ⁵⁸ Psal. XXXVI, 2. · ⁵⁹ Psal. XXXVI, 3. · ⁶⁰ Galat. VI, 8. · ⁶¹ Psal. XXII, 1. · ⁶² Matth. IV, 4. · ⁶³ I Cor. X, 4.

⁵⁷ Isaiah 40:6. · ⁵⁸ Psalm 36:2. · ⁵⁹ Psalm 36:3. · ⁶⁰ Galatians 6:8. · ⁶¹ Psalm 22:1. · ⁶² Matthew 4:4. · ⁶³ 1 Corinthians 10:4.

(printed under page 68)

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other: begins with κάριζε (from μα- in col 117)

PG 17:121

δὲ δίκαιος τὸν Κύριον Ἰησοῦν, καὶ σπλάγχνα οἰκτιρμῶν, καὶ πανοπλίαν Θεοῦ. Οὕτως ὁ μὲν τῶν αὐτοῦ μόνον ἀκούων λόγων προτρεπτικῶν τρέφεται· ὁ δὲ ἐπιδιδοὺς ἑαυτὸν ἑρμηνείᾳ νόμου, διηγήσει προφητῶν, λύσει παραβολῶν εὐαγγελικῶν, σαφηνείᾳ λόγων ἀποστολικῶν, κατατρυφᾷ τοῦ Κυρίου· καὶ ἐσθίει οὐ πρὸς ἀνάγκην, οὐδὲ πρὸς μόνην τροφήν. Διδάσκει οὖν ἡμᾶς κατατρυφῆσαι τοῦ Κυρίου. Καὶ γὰρ ὁ Θεὸς, ἀπ' ἀρχῆς βουλόμενος ἡμᾶς τρυφᾷν πνευματικῶς, ἐφύτευσε τὸν παράδεισον τῆς τρυφῆς, καὶ τὸν χειμάρρουν τῆς τρυφῆς ἐχαρίσατο. Οὐδεὶς δὲ δύναται καὶ σαρκὶ καὶ πνεύματι τρυφᾷν. Ἀλλ' εἰ μὲν σαρκὶ ἐτρύφησεν, ὡς ὁ πλούσιος, στερηθήσεται τῆς μετὰ Ἀβραὰμ τρυφῆς· εἰ δὲ ἄρτον κακώσεως ἔφαγεν, ὡς ὁ πένης, ἐκεῖ τρυφᾷ καὶ ἀναπαύεται.

righteous man puts on the Lord Jesus (Rom. 13:14), and a heart of compassion (Col. 3:12), and the whole armour of God (Eph. 6:11). Thus he who hears only His hortatory words is nourished; whereas he who gives himself over to the interpretation of the law, to the narrative of the prophets, to the solution of the evangelical parables, to the clear explanation of the apostolic words, delights himself in the Lord; and he eats not for necessity, nor for nourishment alone. He teaches us, therefore, to delight ourselves in the Lord. For indeed God, wishing us from the beginning to delight spiritually, planted the paradise of delight (Gen. 2:8), and graciously gave the torrent of delight (Ps. 35:9). Yet no one is able to delight both in flesh and in spirit. Rather, if he delighted in flesh, like the rich man, he will be deprived of the delight with Abraham; whereas if he ate the bread of affliction, like the poor man, there he delights and rests (Luke 16:19–25).

Καὶ ἄλλως δέ. Ὁ Κύριος δικαιοσύνη ἐστὶν, ἀλήθεια, σοφία, ἁγιασμός· ἐὰν τρυφήσῃς οὖν καὶ ἐν τοῖς τῆς σοφίας θεωρήμασιν, ἐν ταῖς πράξεσι τῆς δικαιοσύνης, πεπλήρωται τό· Κατατρύφησον τοῦ Κυρίου. Τρυφὴ τοιγαροῦν, τὸ ἔνοικον ἔχειν τὸν πάντα ζωογονοῦντα Θεὸν Λόγον, τὸν ἄρτον τῆς ζωῆς· καὶ αὐτὸν ἔχοντες ἐν ἑαυτοῖς, ληψόμεθα πάντα τὰ αἰτήματα, οὐχ ἁπλῶς, ἀλλὰ τὰ τῆς καρδίας. Νοήσεις δὲ τὸ λεγόμενον, ἐὰν προσωποποιήσῃς ἕκαστον τῶν μελῶν, καὶ ἴδῃς πῶς κατὰ φύσιν αἰτεῖ. Ὁ γοῦν ὀφθαλμὸς, εἰ εἶχε φωνὴν, ἔλεγεν ἄν σοι· Αἰτῶ φῶς, αἰτῶ χρώματα βλέπειν κατάλληλα ἐμοί. Ἡ ἀκοή· Αἰτῶ φωνὴν ἐμμελῆ, ἡδεῖαν. Ἡ γεῦσις· Αἰτῶ γλυκέα, φεύγω τὰ πικρά. Ἡ ἁφή· Αἰτῶ ἅπτεσθαι λείων, τρυφερῶν, προσηνῶν· οὐ πυρὸς, οὐ τραχέων, οὐδὲ κεντούντων. Ὡς οὖν ἑκάστου τῶν αἰσθητηρίων ἐστὶν αἴτησις κατάλληλος καὶ φυγή· καὶ ὀφθαλμὸς μὲν αἰτεῖ τὸ φῶς, ἡ ὄσφρησις δὲ τὸ εὐῶδες, ἡ ἀκοὴ τὸ ἐμμελὲς, καὶ τὰ λοιπὰ ὁμοίως· οὕτως ἡ καρδία τὰ νοήματα, ἅπερ ληψόμεθα παρὰ Κυρίου, ἐὰν μηδὲν ἀλλότριον τῆς αὐτοῦ τρυφῆς ἔχωμεν ἐν ταῖς καρδίαις. Τότε δυνησόμεθα ἀποκαλύπτειν αὐτῷ τὴν ὁδὸν ἡμῶν. Ἐποπτεύει γὰρ ὁ τῶν ὅλων Θεὸς τὴν τῶν σεβομένων αὐτὸν εὐαγῆ πολιτείαν· ἀποστρέφεται δὲ τὴν τῶν οὐκ ὀρθῶς ζῆν ἑλομένων. Ὅθεν ἐπάγει·

And otherwise too. The Lord is righteousness, truth, wisdom, sanctification (1 Cor. 1:30); if therefore you delight both in the contemplations of wisdom and in the deeds of righteousness, the saying is fulfilled: Delight yourself in the Lord. Delight, therefore, is to have indwelling God the Word Who gives life to all things, the bread of life (John 6:35); and having Him in ourselves, we shall receive all our requests, not simply, but those of the heart. And you will understand what is said, if you personify each of the members, and see how it asks according to nature. The eye, at any rate, if it had a voice, would say to you: I ask for light, I ask to see colours suited to me. The hearing: I ask for a melodious, sweet voice. The taste: I ask for sweet things, I flee bitter things. The touch: I ask to touch smooth, tender, gentle things; not fire, not rough things, nor things that prick. Just as, therefore, each of the senses has a suitable request and avoidance—and the eye asks for light, the smell for what is fragrant, the hearing for what is melodious, and the rest likewise—so the heart asks for the thoughts which we shall receive from the Lord, if we have nothing foreign to His delight in our hearts. Then we shall be able to uncover our way to Him. For the God of all looks upon the pure way of life of those who reverence Him, and turns away from that of those who have chosen not to live rightly. Whence he adds:

Στίχ. εʹ. Ἀποκάλυψον πρὸς Κύριον τὴν ὁδόν σου, καὶ ἔλπισον ἐπ' αὐτὸν, καὶ αὐτὸς ποιήσει.

Verse 5. Uncover your way unto the Lord, and hope in Him, and He Himself will act.

Στίχ. ϛʹ. Καὶ ἐξοίσει ὡς φῶς τὴν δικαιοσύνην σου, καὶ τὸ κρῖμά σου ὡς μεσημβρίαν.

Verse 6. And He shall bring forth your righteousness as light, and your judgement as noonday.

Ἔσο, φησὶν, φανερῶς τὴν ἀρέσκουσαν αὐτῷ βαδίζων ὁδὸν, τουτέστι, γυμνὴν καὶ ἀναμφίαστον τῷ Θεῷ τὴν σεαυτοῦ δεικνὺς πολιτείαν· καὶ ἔλπισον ἐπ' αὐτὸν, αὐτὸς δὲ ποιήσει. Ἐν τῷ μέλλοντι αἰῶνι ἐμφανῶς καταστήσει, καὶ οἷον περίοπτον ἀποφανεῖ, λαθεῖν οὐκ ἐῶν τῆς σῆς εὐζωΐας τὸ κάλλος. Ἔσται γὰρ ἅπασιν ἐναργὴς ἡ δικαιοσύνη σου, δίκην φωτὸς ἀναλάμπουσα μεσημβρινοῦ.

Be, he says, openly walking the way that pleases Him, that is, showing your way of life naked and unclothed to God; and hope in Him, and He Himself will act. In the coming age He will establish it manifestly, and will render it as it were conspicuous all round, not allowing the beauty of your good life to lie hidden. For your righteousness shall be evident to all, shining forth after the manner of noonday light.

Editors' notes and page, col. 121

Footnotes

(64) ‹anchor: before Ἔσο, φησίν (Latin: Esto, inquit)› · call in col 121 (Greek; not repeated in the Latin col 122)

Cyrill. et Orig.

Cyril and Origen.

Scripture references printed at the foot (superscript calls): ⁶⁴ Psal. CVIII, 18. · ⁶⁵ Rom. XIII, 14. · ⁶⁶ Coloss. III, 12. · ⁶⁷ Eph. VI, 11.

⁶⁴ Psalm 108:18. · ⁶⁵ Romans 13:14. · ⁶⁶ Colossians 3:12. · ⁶⁷ Ephesians 6:11.

(printed under page 69)

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PG 17:124

Μεσημβρία γε μὴν ὀνομάζεται τῆς ἡμέρας αὐτὸ τὸ μεσαίτατον. Καί σε κρινεῖ ἄξιον εἶναι φωτὸς ἐκεῖ. Ἐπειδὴ οὖν πᾶς ὁ φαῦλα πράσσων, οἷον ὁ πορνεύων, μισεῖ τὸ φῶς, καὶ τὸ ὅσον ἐφ' ἑαυτῷ, κρύπτει ἃ ποιεῖ, ἵνα μὴ ἐλεγχθῇ· θέλει γὰρ μὴ γνωσθῆναι τὴν πορνείαν αὐτοῦ· διὸ καὶ ἐπικρύπτει τὴν ὁδὸν αὐτοῦ, ἣν ὥδευσεν· ὁ δὲ ποιῶν τὴν ἀλήθειαν, οἷον ὁ σωφρονῶν, θέλει αὐτὴν φανερῶσαι, οὐκ ἀνθρώποις, ἵνα μὴ ἀπέχῃ τὸν μισθὸν ἀπὸ τῶν ἀνθρώπων, ἀλλὰ τῷ Θεῷ· διὰ τοῦτο εἴρηται· Ἀποκάλυψον πρὸς Κύριον τὴν ὁδόν σου, τουτέστι, δεῖξον αὐτῷ τὸν σὸν ἐπίμωμον βίον, καὶ αὐτὸς θεραπεύσει σε ἀπὸ τῶν τραυμάτων, καὶ ποιήσει τὸν ῥυπαρὸν καθαρόν. Κἂν γένῃ καλὸς καὶ ἀγαθὸς, ἐγκαυχήσεταί σοι· καὶ ἐπεὶ μὴ ὢν κενόδοξος ἔκρυπτες τὴν δικαιοσύνην σου, αὐτὸς φανερὸν ποιήσει, καὶ οὕτως ἐπιφανῆ, ὥσπερ ἥλιον ἐν μεσημβρίᾳ. Τότε γὰρ, φησὶν, οἱ δίκαιοι λάμψουσιν ὡς ἥλιος.

Moreover, the very midmost part of the day is named noonday. And He will judge you to be worthy of light there. Since, therefore, everyone who practises evil things, such as the fornicator, hates the light (John 3:20), and so far as lies in himself hides what he does, lest he be convicted—for he wishes his fornication not to become known, wherefore also he conceals his way which he travelled—whereas he who does the truth (John 3:21), such as the temperate man, wishes to make it manifest, not to men, lest he have his reward in full from men (Matt. 6:1–2), but to God; therefore it has been said: Uncover your way unto the Lord, that is, show to Him your blameworthy life, and He Himself will heal you of your wounds, and will make the filthy clean. And if you become noble and good, He will boast in you; and since, not being vainglorious, you hid your righteousness, He Himself will make you manifest, and as illustrious as the sun at noonday. For then, He says, the righteous shall shine forth as the sun (Matt. 13:43).

Στίχ. ζʹ. Ὑποτάγηθι τῷ Κυρίῳ, καὶ ἱκέτευσον αὐτόν.

Verse 7. Be subject to the Lord, and entreat Him.

Ὑποταγὴν οὖν ἐνταῦθα λέγει τὴν τῶν κακῶν ἀναχώρησιν. Οὐδεὶς γὰρ ἁμαρτάνων ὑποτέτακται τῷ Κυρίῳ. Ἔστω, φησὶν, ὅτι ἤδη ὑπετάχθην· τί ποιῶ περὶ τῶν προτέρων; Ἱκέτευσον αὐτὸν, λέγων· Μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων. Ὥστε οὐ δεῖ πρότερον περὶ ἁμαρτίας ἱκετεύειν, ἢ ὑποταγέντα τῷ Κυρίῳ, τουτέστιν ἐκστάντα τῆς ἁμαρτίας. Ἔτι γὰρ ὄντα ἐν ἁμαρτίαις ἄφεσιν ἁμαρτιῶν αἰτεῖν, πάνυ ἄλογόν ἐστι.

Subjection, therefore, he here calls withdrawal from evils. For no one who sins has been subjected to the Lord. Suppose, he says, that I have already been subjected: what am I to do concerning the former things? Entreat Him, saying: Remember not our iniquities of old (Ps. 78:8). So that one must not entreat concerning sin before having become subject to the Lord, that is, having stood apart from sin. For to ask for forgiveness of sins while still being in sins is altogether unreasonable.

Στίχ. ζʹ. Μὴ παραζήλου ἐν τῷ κατευοδουμένῳ ἐν τῇ ὁδῷ αὐτοῦ, ἐν ἀνθρώπῳ ποιοῦντι παρανομίαν.

Verse 7. Fret not yourself at him who prospers in his way, at a man who works transgression.

Μὴ μιμήσῃ, φησὶν, εὐδαιμονίαν ἐκ παρανομίας συγκροτουμένην· μηδὲ εἰς κακίαν ἐρεθίζου, κἂν ὁρᾷς τὸ κακὸν εὐοδούμενον, δέον λογίσασθαι, ὅτι ὁ αἰὼν οὗτος τούτων ἐστὶ τῶν μὴ ἐχόντων ἄλλην ἐλπίδα. Εὐτυχείτωσαν ἐν αὐτῷ, καὶ ἐχέτωσαν τὰ νομιζόμενα ἀγαθά. Ἡμεῖς δὲ εἰς ἄλλον αἰῶνα βλέπομεν ζωῆς· καὶ ἡ ἐλπὶς ἡμῶν, ἑξῆς τούτῳ τῷ αἰῶνί ἐστιν. Οὐχ οἷόν τέ ἐστι τὰ ἀγαθὰ ἐν τούτῳ τῷ αἰῶνι ἔχειν καὶ ἐν ἐκείνῳ· εἰ γὰρ ἐν τούτῳ ἔχει (τις), ἐκεῖ κολαζόμενος ἀκούσεται· Ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου. Ἀναγκαίως μέντοι προστέθειται τό· Ἐν ἀνθρώπῳ ποιοῦντι παρανομίαν. Τῶν τοιούτων γὰρ, φησὶ, τὴν μίμησιν παραιτεῖσθαι χρή· καὶ χρήσιμον σφόδρα τοῦ ἀποφοιτᾷν τῷ παραζηλοῦν αὐτούς. Εὐοδοῦνται γὰρ, ἤτοι τὴν ἐν πράγμασι τοῖς ἰδίοις εὐοδίαν ἔχειν ὑπολαμβάνονται, οὐ ψήφοις ταῖς ἄνωθεν τὸ χρῆμα κερδαίνοντες, ἀλλ' ἐκ τοῦ πλεονεκτεῖν καὶ ἁρπάζειν τὰ ἑτέρων ἔσθ' ὅτε. Τὴν οὖν εὐόδωσιν, τὴν ἐπὶ τὸ χεῖρον προκοπὴν λέγει. Ἐπειδὴ δὲ πολλοὶ ἐν δικαιοσύνῃ ζῶντες, ὅταν ἴδωσιν ἑαυτοὺς ἐν πόνοις, τὸν δὲ ἁμαρτωλὸν ἐν πᾶσι πρὸς καιρὸν εὐοδούμενον, ὀργισθέντες τῆς δικαιοσύνης ἀφίστανται, τοῦτο δὲ ἀνοίας τῆς ἐσχάτης· διὰ τοῦτο μακροθυμεῖν διδάσκων ὁ λόγος,

Do not imitate, he says, happiness put together out of transgression; nor be provoked to wickedness, even if you see evil prospering, when one ought to reckon that this age belongs to those who have no other hope. Let them prosper in it, and let them have the things supposed to be good. But we look to another age of life; and our hope is next after this age. It is not possible to have the good things both in this age and in that one; for if (anyone) has them in this one, being punished there he will hear: You received in full your good things in your life (Luke 16:25). Necessarily, however, there is added: At a man who works transgression. For the imitation of such men, he says, one must shun; and it is exceedingly useful to depart from envying them. For they prosper, or are supposed to have prosperity in their own affairs, gaining their wealth not by the votes from above, but from overreaching and seizing the things of others at times. By prosperity, therefore, he means progress for the worse. And since many who live in righteousness, when they see themselves in labours, and the sinner prospering in all things for a season, growing angry depart from righteousness—and this belongs to the utmost folly—therefore, teaching us to be patient, the word

Editors' notes and page, col. 124

Footnotes

(65) ‹anchor: not visible (call in the upper part of the page)› · call in col 124 (Greek; not repeated in the Latin col 123)

Littera M minio pingitur, quasi hinc Origenes ordiatur.

The letter M is painted in red, as if Origen began here.

(printed under page 70)

(66) ‹anchor: not visible (call in the upper part of the page)› · call in col 124 (Greek; not repeated in the Latin col 123)

Ἐπιφανῆ, vel ἐπιφεγγῆ, et lege ἥλιος.

"Epiphanē" or "epiphengē", and read "hēlios".

(printed under page 70)

(67) ‹anchor: Εὐοδοῦνται› · call in col 124 (Greek; not repeated in the Latin col 123)

An τό, et mox, τοῦ?

Perhaps "to", and just after, "tou"?

Scripture references printed at the foot (superscript calls): ⁶⁸ Joan. III, 20. · ⁶⁹ ibid. · ⁷⁰ Matth. XIII, 43. · ⁷¹ Psal. LXXVIII, 8. · ⁷² Luc. XVI, 25.

⁶⁸ John 3:20. · ⁶⁹ the same. · ⁷⁰ Matthew 13:43. · ⁷¹ Psalm 78:8. · ⁷² Luke 16:25.

(printed under page 70)

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PG 17:125

καὶ τῆς δικαιοσύνης τοῦ Θεοῦ τὸν καρπὸν προσδέχεσθαί φησι.

bids us also await the fruit of the righteousness of God.

Στίχ. ηʹ. Παῦσαι ἀπὸ ὀργῆς, καὶ ἐγκατάλιπε θυμόν.

Verse 8. Cease from anger, and forsake wrath.

Ἐπωφελὲς τὸ παράδειγμα, καὶ τοῖς ὑποτεταγμένοις Θεῷ πρεπωδέστατον. Χρὴ γὰρ, φησὶ, πράους εἶναι, καὶ εὖ μάλα καθεστηκότας, καὶ εὐταξίαν ἔχοντας εἰς νοῦν, ἀγαπῶντάς τε διαπαντὸς τὴν ἀπὸ τῆς μακροθυμίας εὐοδίαν, καὶ τῶν ἐξ ὀργῆς κυμάτων ἀποφοιτᾷν. Τῶν γὰρ παθῶν τινὰ μὲν οὐ πίπτει εἰς πολλοὺς, ἀλλὰ καὶ οἱ τυχόντες ἀπέβαλον αὐτὰ προκόπτοντες. Τὸ γὰρ μιαρὸν τοῦτο πάθος, ἡ ὀργὴ, ἐκκαίει καὶ τοὺς δοκοῦντας εἶναι φρονίμους, καὶ ταράσσει· οὐ τινὰ μὲν, τινὰ δ' οὔ· ἀλλὰ κινδυνεύω λέγειν πάντας ἀνθρώπους παρὲξ τοῦ τελείου, ἐάν που εὑρεθῇ τις τέλειος.

Beneficial is the precept, and most fitting for those who are subject to God. For one must, he says, be meek, and very well-composed, and keeping good order in mind, and continually loving the good journey that comes from patience, and departing from the waves that arise out of anger. For some of the passions do not fall upon many, and even ordinary people have cast them off as they made progress. For this foul passion, anger, inflames and troubles even those who seem to be prudent; not some indeed, and some not; rather I venture to say all men except the perfect man, if anywhere anyone be found perfect.

Στίχ. θʹ. Οἱ δὲ ὑπομένοντες τὸν Κύριον κληρονομήσουσι γῆν.

Verse 9. But those who wait upon the Lord shall inherit the earth.

Ἐπειδὴ εἰώθαμέν πως ἀει τῶν πονηρῶν ἀπανίστασθαι, τῷ τοῦ κολάζεσθαι δέει συνωθούμενοι πρὸς τὸ ἄμεινον, ἐφέσει δὲ τῶν παρὰ Θεοῦ χαρισμάτων συνελαύνεσθαι εἰς τὸ διαζῆν εὐνόμως· διὰ τοῦτο, δείξας ὁ ψάλλων ὀλέθριον τῶν πονηρευομένων τὸ τέλος, ἐπάγει, ὅτι Οἱ τὸν Κύριον ὑπομένοντες, τουτέστιν οἱ διὰ καρτερίας καὶ ὑπομονῆς τὸν εὐδόκιμον κατορθοῦντες βίον, κληρονομήσουσι γῆν, ἥτις οὐκ ἔστι μέρος ταύτης τῆς γῆς ὑπὸ κατάραν γεγενημένης, ἣν ἐν λύπαις ἐσθίει πάσας τὰς ἡμέρας αὐτοῦ ὁ ἐργαζόμενος αὐτήν· ἀλλὰ γῆν ἐκείνην, τὴν τοῖς ἁγίοις ηὐτρεπισμένην. Κλῆρος γὰρ αὐτοῖς ἡ τῶν ἁγίων καλλίπολις, ἡ ἱερά τε καὶ ἄνω, ἧς κληροδότης Θεός. Ὥσπερ δέ ἐστιν ὁ Σωτὴρ σοφία, Λόγος, εἰρήνη καὶ δικαιοσύνη, οὕτως καὶ ὑπομονή. Γέγραπται γάρ· Καὶ νῦν τίς ἡ ὑπομονή μου; Οὐχὶ Κύριος; Ἀφ' οὗ ἀρύεσθαί ἐστι καὶ λαμβάνειν πάντα, ἃ λέγεται εἶναι κατὰ τὰς Γραφὰς ὁ Χριστός. Ὡς γὰρ μετοχῇ αὐτοῦ δίκαιοι γινόμεθα καὶ σοφοὶ, καὶ εἰρηνεύομεν· οὕτως καὶ μετοχῇ αὐτοῦ ὑπομένομεν. Ἡσύχαζε οὖν ὑπομένων καὶ ἐκδεχόμενος τὸν Θεὸν, μὴ ταραττόμενος τοῖς παροῦσι.

Since we are accustomed somehow always to rise up away from evil things when pushed together towards what is better by the fear of being punished, and by desire for the gifts of grace from God to be driven on to live lawfully; therefore, having shown the destructive end of evildoers, the psalmist adds that Those who wait upon the Lord, that is, those who through steadfastness and endurance achieve an approved life, shall inherit the earth, which is not a part of this earth that has come under a curse, which he who works it eats in sorrows all his days (Gen. 3:17); but that earth which has been prepared for the saints. For their lot is the fair city of the saints, both holy and above, whose giver of inheritance is God. And just as the Saviour is wisdom, Word, peace, and righteousness, so also is He endurance. For it is written: And now what is my endurance? Is it not the Lord? (Ps. 38:8). From Whom it is possible to draw and receive all things that Christ is said to be according to the Scriptures. For just as by participation in Him we become righteous and wise, and are at peace; so also by participation in Him we endure. Keep quiet, therefore, enduring and waiting for God, not being troubled by present things.

Στίχ. ιαʹ. Οἱ δὲ πραεῖς κληρονομήσουσι γῆν.

Verse 11. But the meek shall inherit the earth.

Οἱ ἀπὸ Οὐαλεντίνου καί τινων ἑτέρων, οἰόμενοι τὸν Σωτῆρα λέγειν τὰ μὴ εἰρημένα ἐν τοῖς παλαιοῖς Γράμμασιν, ἐντεῦθεν ἐλεγχέσθωσαν, ἀκούοντες, ὅτι Μακάριοι πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. Εἴρητο μὲν καὶ πρότερον διὰ Δαβὶδ ὑπὸ τοῦ αὐτοῦ Πνεύματος.

Let the followers of Valentinus and of certain others, who suppose that the Saviour says things not spoken in the ancient Scriptures, be convicted from here, hearing that Blessed are the meek, for they shall inherit the earth (Matt. 5:4). Indeed it had been spoken before also through David by the same Spirit.

Οἰκονομικώτερον δὲ λίαν ὁ Δαβὶδ ἀντιπαρεξάγει ταῖς τῶν παρανόμων κολάσεσι τὰ τῶν ἁγίων γέρα. Ἀκονᾷ δὲ διὰ τούτων αὐτοὺς εἰς ἔφεσιν εὐανδρίας πνευματικῆς, δι' ἧς ἂν γένοιτο κατορθοῦν πάντα τρόπον ἀρετῆς. Ταύτῃ τοί φησιν· Οἱ δὲ πραεῖς κληρονομήσουσι γῆν, τὴν ἄνω δηλαδή. Εἰ γάρ ἐστιν ἐν οὐρανοῖς κατὰ Παῦλον Ἱερουσαλὴμ καὶ Σιὼν ὄρος, ἀκόλουθον καὶ γῆν νοεῖν, ἣν κληρονομήσουσιν

And most skilfully David sets the rewards of the saints in parallel contrast against the punishments of the transgressors. And through these he sharpens them to a desire for spiritual manliness, through which it might come about to achieve every form of virtue. In this way, indeed, he says: But the meek shall inherit the earth, namely that which is above. For if according to Paul there is in the heavens a Jerusalem and a Mount Sion (Gal. 4:26; Heb. 12:22), it follows also to understand an earth, which they shall inherit

Editors' notes and page, col. 125

Footnotes

(68) ‹anchor: not visible (call in the upper part of the page)› · call in col 125 (Greek; not repeated in the Latin col 126)

Ms. Cyrillo tribuit.

The manuscript attributes it to Cyril.

(printed under page 71)

(69) ‹anchor: before Ὥσπερ δέ ἐστιν ὁ Σωτήρ (Latin: Sicut autem Salvator)› · call in col 125 (Greek; not repeated in the Latin col 126)

Cyrilli et Origenis. Hinc Origenes videtur ordiri.

Of Cyril and Origen. Origen seems to begin here.

(printed under page 71)

(70) ‹anchor: before Οἰκονομικώτερον δὲ λίαν (Latin: Eximia sapientia)› · call in col 125 (Greek; not repeated in the Latin col 126)

Κύριλ.

Cyril.

(printed under page 71)

(71) ‹anchor: before Ταύτῃ τοί φησιν (Latin: Propterea dicit)› · call in col 125 (Greek; not repeated in the Latin col 126)

Ὠριγέν.

Origen.

Scripture references printed at the foot (superscript calls): ⁷³ Psal. XXXVIII, 8. · ⁷⁴ Matth. V, 4.

⁷³ Psalm 38:8. · ⁷⁴ Matthew 5:4.

(printed under page 71)

Footnotes

(none) Scripture references printed at the foot (superscript calls): ⁷⁵ Prov. XIII, 8. · ⁷⁶ Isai. XLIII, 2. · ⁷⁷ Cant. II, 5; V, 8.

⁷⁵ Proverbs 13:8. · ⁷⁶ Isaiah 43:2. · ⁷⁷ Song of Songs 2:5; 5:8.

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PG 17:128

οἱ νενικηκότες πάθος ὀλέθριον, τὴν ὀργὴν, ἥτις καὶ φρονίμους ἀπόλλυσι. Κατ' ἀρετὴν γὰρ ἐνεργεῖν ἐμποδίζονται. Κατὰ διάμετρον δέ εἰσιν ἀλλήλοις πραότης καὶ ὀργή. Ὅπου γὰρ ὀργὴ, οὐδαμῶς πραότης· καὶ ὅπου πραότης, οὐδαμῶς ἐκεῖ ὀργή.

who have conquered a destructive passion, anger, which destroys even the prudent. For they are hindered from acting according to virtue. And meekness and anger are diametrically opposed to each other. For where anger is, by no means is there meekness; and where meekness is, by no means is anger there.

Στίχ. ιβʹ. Παρατηρήσεται ὁ ἁμαρτωλὸς τὸν δίκαιον, καὶ βρύξει ἐπ' αὐτὸν τοὺς ὀδόντας αὐτοῦ.

Verse 12. The sinner will watch the righteous man closely, and will gnash his teeth upon him.

Στίχ. ιγʹ. Ὁ δὲ Κύριος ἐκγελάσεται αὐτὸν, ὅτι προβλέπει, ὅτι ἥξει ἡ ἡμέρα αὐτοῦ.

Verse 13. But the Lord will laugh at him, because He foresees that his day will come.

Ἐντεῦθεν μανθάνομεν, ὅτι, ὥσπερ πέφυκεν ἐναντίον εἶναι σκότος καὶ φῶς, οὕτω ὁ ἁμαρτωλὸς τῷ δικαίῳ. Ἐὰν οὖν ἴδῃς τότε μισούμενον τὸν δίκαιον, μὴ ὄκνει λέγειν περὶ τοῦ μισοῦντος αὐτὸν, ὡς ἔστιν ἁμαρτωλός. Οἱ γὰρ φρονοῦντες τὰ κοσμικὰ, καὶ τῇ τοῦ παρόντος βίου τύρβῃ τὸν ἑαυτῶν ἐνδήσαντες νοῦν, ἀεί πως ἐπιμεμήνασι τοῖς τὸν εὐαγῆ καὶ ἀπόλεκτον διαβιοῦσι βίον, καὶ ἐχθρὸν ἡγοῦνται τῆς δικαιοσύνης τὸν ἐραστήν.

From here we learn that, just as darkness and light are by nature contrary, so the sinner is to the righteous man. If therefore you then see the righteous man hated, do not hesitate to say concerning him who hates him that he is a sinner. For those who mind worldly things, and have bound their own mind to the turmoil of the present life, are somehow always mad against those who live a pure and select life, and account the lover of righteousness an enemy.

Στίχ. ιδʹ. Ῥομφαίαν ἐσπάσαντο οι ἁμαρτωλοί· ἐνετείναντο τόξον αὐτῶν, τοῦ καταβαλεῖν πτωχὸν καὶ πένητα, τοῦ σφάξαι τοὺς εὐθεῖς τῇ καρδίᾳ.

Verse 14. The sinners have drawn a sword; they have bent their bow, to cast down the poor and needy, to slay the upright in heart.

Ὥσπερ ἐστὶ πανοπλία Θεοῦ τις, οὕτως ἐστί τις πανοπλία τοῦ διαβόλου, ἣν ὁ αὐτοῦ στρατιώτης ἐνδέδυται· τὸν θώρακα τῆς ἀδικίας, τὴν περικεφαλαίαν τῆς ἀπωλείας, τὸν θυρεὸν τῆς ἀπιστίας, τὴν μάχαιραν τοῦ πονηροῦ πνεύματος, ἣν σπᾶται ἁμαρτωλὸς, οὗ οἱ πόδες ἐπ' ἀδικίαν τρέχουσιν. Ἔστι τις ἑτοιμασία τοῦ Εὐαγγελίου, ἔστι καὶ ὑπόδημα ἑτοιμότατον εἰς τὴν ἁμαρτίαν. Ἐνταῦθα οὖν ῥομφαίαν ἐσπάσαντο· ὅτι πρόχειρον ἔχουσι τὴν ἁμαρτίαν, καὶ ἕτοιμοί εἰσιν ἐπὶ τὸ ποιεῖν αὐτήν· οἱ κρύπτοντες ἐν τῷ κουλεῷ τῆς ἁμαρτίας τὴν ῥομφαίαν τοῦ πονηροῦ πνεύματος. Βέλος τῶν δικαίων, Χριστός ἐστιν Ἰησοῦς. Ἔθηκας ὡς βέλος ἐκλεκτόν. Ὁ λόγος τῶν ἁμαρτωλῶν βέλος ἐστίν· ἁμαρτίας ἰὸν ἔχει· τιτρώσκει τὸν μὴ καθωπλισμένον τῷ τῆς πίστεως θυρεῷ. Οἴδασιν, ὅτι οὐ δύνανται καταβαλεῖν πλούσιον πλουτοῦντα ἐν σοφίᾳ, ἐν ἔργοις ἀγαθοῖς. Διὰ τοῦτο τὴν ἀρχὴν οὐδὲ ἐπιβάλλουσιν αὐτῷ. Ἀλλ' ἡ πᾶσα ἐπιβουλή ἐστι κατὰ τοῦ πτωχοῦ· ἐπεὶ λύτρον ψυχῆς ἀνδρὸς ὁ ἴδιος πλοῦτος· πτωχὸς δὲ οὐχ ὑφίσταται ἀπειλήν. Καλὸν μὲν οὖν μὴ ἔχειν ῥομφαίαν ἁμαρτίας· δεύτερον δὲ, ἔχοντα, μὴ σπᾶσθαι αὐτὴν, ἀλλὰ ποιεῖν αὐτὴν ἡσυχάζειν. Ἀργοῦσα γὰρ, οὐ μόνον ἰοῦται, οὐδὲ ἀμβλύνεται, ἀλλὰ τέλεον ἐξαφανίζεται. Καὶ οὐ χρείαν ἔχομεν πυρὸς, ὅπου ἑκάστου τὸ ἔργον δοκιμάζεται· ὃ Πέτρου μὲν οὐχ ἅπτεται, ἀλλ' ἀκούει, Κἂν διέλθῃ διὰ πυρὸς, φλὸξ οὐ κατακαύσει σε· ἁμαρτωλῶν δὲ ἅπτεται ἡ λίμνη τοῦ πυρὸς, ὡς ἡ Ἐρυθρὰ Αἰγυπτίων, οὐ μὴν καὶ Ἑβραίων. Ὥσπερ μέντοι ὁ Σωτὴρ βέλος ἐκλεκτὸν, καὶ ἀνάλογα τῷ Σωτῆρι βέλη τοῦ Θεοῦ οἱ ἅγιοι τιτρώσκοντες βέλει ἐκλεκτῷ, ἵνα ὁ τετρωμένος λέγῳ· Τετρωμένη ἀγάπης ἐγώ· οὕτως ὁ Ἀντίχριστος βέλος τοῦ πονηροῦ. Καὶ πάντες οἱ ἁμαρτωλοὶ βέλη τοῦ διαβόλου, οἷς

Just as there is a certain whole armour of God (Eph. 6:11), so there is a certain whole armour of the devil, which his soldier has put on: the breastplate of injustice, the helmet of perdition, the shield of unbelief, the sword of the evil spirit, which a sinner draws, whose feet run to injustice (Prov. 1:16; Isa. 59:7). There is a certain readiness of the Gospel (Eph. 6:15), and there is also a sandal most ready for sin. Here, therefore, they have drawn a sword: because they have sin ready at hand, and are prepared to do it—those who hide in the sheath of sin the sword of the evil spirit. The arrow of the righteous is Christ Jesus. Thou hast set Me as a chosen arrow (Isa. 49:2). The word of sinners is an arrow; it has the venom of sin; it wounds him who is not armed with the shield of faith (Eph. 6:16). They know that they cannot cast down a rich man who is rich in wisdom, in good works (1 Tim. 6:18). Therefore they do not even lay hands on him at all. Rather, the whole plot is against the poor man; since the ransom of a man's soul is his own wealth, whereas a poor man does not withstand a threat (Prov. 13:8). Now it is good indeed not to have a sword of sin; and second, having it, not to draw it, but to make it keep quiet. For when idle, it not only rusts and is blunted, but disappears completely. And we have no need of fire, where the work of each is tested (1 Cor. 3:13); which does not touch that of Peter, but he hears, Even if you pass through fire, the flame shall not burn you up (Isa. 43:2); whereas the lake of fire touches sinners, as the Red Sea did the Egyptians, yet not the Hebrews. Just as, however, the Saviour is a chosen arrow, and the saints are arrows of God proportionate to the Saviour, wounding with a chosen arrow, so that he who is wounded may say: I am wounded with love (Song 2:5); so the Antichrist is the arrow of the evil one. And all sinners are arrows of the devil, which

Editors' notes and page, col. 128

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PG 17:129

κατὰ τῶν δικαίων χρᾶται. Ἴδε γυναῖκα, καὶ ἐπεβούλευσάν σοι. Εἰ μὴ βέλος ἐστὶ πεπυρωμένον, πῦρ ἔχουσα ἐν στόματι, ἵνα λαλήσῃ καὶ καύσῃ σε, ἐν χειρὶ, ἐν ὅλῳ τῷ σώματι, ἐν ὅλῃ τῇ ψυχῇ; Καὶ ὥσπερ ὁ Θεὸς τίθησι τόξον ἐν τῇ νεφέλῃ, ἵνα παύσῃ χειμῶνα, καὶ μὴ γίνηται κατακλυσμός· οὕτω, κατὰ τὸ ἀντικείμενον, ὁ πονηρὸς χρᾶται τόξῳ, ἵνα παύσῃ γαλήνην ἀπὸ ψυχῆς, καὶ εἰρήνην σβέσῃ, καὶ πόλεμον ἐγείρῃ, καὶ χειμῶνα ποιήσῃ. Μήποτε δὲ οἱ πτωχοὶ καὶ πένητες ἀδελφοί εἰσι τῶν εὐθέων τῇ καρδίᾳ, οἱ πτωχοὶ τῷ πνεύματι, οὓς ζητοῦσι καταβαλεῖν οἱ δαίμονες. Ἐὰν ἴδῃς σκανδαλιζόμενον, καὶ ὑπὸ τῆς ἁμαρτίας κεκρατημένον, βλέπε, ὅτι οὗτος ἔσφακται, καὶ τὸ αἷμα αὐτοῦ ῥεῖ, ὃ ἐκζητεῖ Θεός. Ἀπώλετο γὰρ ἡ ζωτικὴ δύναμις αὐτοῦ· ἐκζητεῖ δὲ αὐτὸ ἀπὸ ἀδελφοῦ καὶ ἀπὸ θηρίου· ἀπὸ πιστοῦ σκανδαλίζοντος, καὶ ἀπὸ ἀλλοτρίου τῆς πίστεως, καὶ ἀπὸ τῆς χειρὸς τοῦ σκοποῦ.

he uses against the righteous. Behold a woman, and they plotted against you. Is she not a fiery arrow, having fire in her mouth, that she may speak and burn you, in her hand, in her whole body, in her whole soul? And just as God sets His bow in the cloud (Gen. 9:13), that He may stop the storm, and there may not be a flood; so, on the contrary, the evil one uses a bow, that he may stop calm from the soul, and quench peace, and stir up war, and make a storm. And perhaps the poor and needy are brothers of the upright in heart, the poor in spirit (Matt. 5:3), whom the demons seek to cast down. If you see someone stumbled, and held fast by sin, see that this man has been slain, and his blood flows, which God requires. For his vital power has perished; and He requires it from brother and from wild beast (Gen. 9:5): from a believer who causes stumbling, and from a stranger to the faith, and from the hand of the watchman (Ezek. 33:6).

Ἀλλὰ ταῦτα μὲν ἴσως περιεργότερον εἴρηται. Ὁ μέντοι ψάλλων διαλευκαίνει πᾶν τὸ ἤδη ῥηθὲν, τό· Κατανοεῖ ὁ ἁμαρτωλὸς τὸν δίκαιον, φημί. Καθάπερ γὰρ ἐν πίνακι σαφῶς μηνιῶντα ζωγραφεῖ, καὶ παραταττόμενον εἰσφέρει, καὶ φονῶντα δεικνύει, καὶ ἀπογυμνοῦντα τὸ ξίφος, καὶ ἤδη τοξεύοντα, καὶ τὴν ἀδικίαν αὐτοῦ καθίστησιν ἐναργῆ. Σκοποὶ γὰρ τῷ ἁμαρτωλῷ οὐχ ἕνα τινὰ τῶν ἀδικησάντων αὐτῷ, ἢ κατά τι προσκεκρουκότων, καὶ προφάσεις τῷ πολέμῳ δεδωκότων εὐλόγους ἀμύνεσθαι· ἀλλ' ἵνα καταβάλῃ πτωχὸν, τουτέστι τὸν ἐπιεικῆ καὶ μετριόφρονα, καὶ ταπεινὸν τῇ καρδίᾳ, ὃν καὶ ὁ Σωτὴρ πτωχὸν ἔφη τῷ πνεύματι, καὶ τῆς τῶν οὐρανῶν βασιλείας ἄξιον εἶναί φησι. Τίς οὖν τοῖς ἁμαρτωλοῖς λόγος πρὸς τοὺς εὐθεῖς τῇ καρδίᾳ, καὶ τοὺς πτωχοὺς τῷ πνεύματι; παντελῶς οὐδείς. Ἠδικήκασι γὰρ ἐκείνους οὐδὲν τὰς ἑαυτῶν ὁδοὺς ἀπευθύνοντας εἰς δικαιοσύνην. Ἀκονᾷ δὲ, οἶμαι, κατ' αὐτῶν τοὺς ὠνομασμένους, μάταιός τις ἁπλῶς, καὶ οὐκ εὐάφορμος φθόνος, ἐκ διαβολικῆς σκαιότητος ἐκκεκαυμένος ἐν αὐτοῖς.

Yet these things have perhaps been said rather too curiously. However, the psalmist makes clear all that has already been said—the saying: The sinner closely watches the righteous man (Ps. 36:32), I mean. For just as in a picture he clearly paints him raging with wrath, and brings him in arrayed for battle, and shows him murderous, and baring his sword, and already shooting his bow, and renders his injustice evident. For the aims of the sinner are not to take vengeance on some one of those who have wronged him, or who have offended him in something, and given reasonable pretexts for war; but that he may cast down the poor man, that is, the gentle and moderate man, and humble in heart (Matt. 11:29), whom the Saviour also called poor in spirit, and says to be worthy of the kingdom of the heavens (Matt. 5:3). What account, then, do sinners have against the upright in heart, and the poor in spirit? None at all. For they have wronged them in nothing, while directing their own ways straight unto righteousness. Rather, I suppose, some simply vain and ill-founded envy, kindled to flame in them out of devilish perversity, sharpens against them those who have been named.

Στίχ. ιεʹ. Ἡ ῥομφαία αὐτῶν εἰσέλθοι εἰς τὰς καρδίας αὐτῶν· καὶ τὰ τόξα αὐτῶν συντριβείη.

Verse 15. May their sword enter into their own hearts; and may their bows be crushed.

Ὥσπερ δὲ ἡ εἰρήνη τοῦ δικαίου εἰς αὐτὸν ἀνακάμπτει· οὕτως ἡ ῥομφαία τοῦ ἀσεβοῦς εἰσέλθοι εἰς καρδίαν αὐτοῦ, ἐὰν τηρῇ ἑαυτὸν ὁ εὐθὺς τῇ καρδίᾳ.

And just as the peace of the righteous man returns to him (Matt. 10:13), so may the sword of the ungodly man enter into his own heart, if the upright in heart keeps himself.

Στίχ. ιϛʹ. Κρεῖσσον ὀλίγον τῷ δικαίῳ ὑπὲρ πλοῦτον ἁμαρτωλῶν πολύν.

Verse 16. Better is a little for the righteous man, above the great wealth of sinners.

Ἔχει μὲν οὖν ἡ λέξις αὐτόθεν ὠφέλιμόν τι τοῖς ἀκεραιοτέροις· ἔχει δέ τι καὶ κεκρυμμένως εἰρημένον τοῖς βαθύτερον ἀκούειν τῆς Γραφῆς ἐπισταμένοις. Τὸ οὖν ἁπλούστερον τοιοῦτόν ἐστι· Βιοποριστοῦσι δίκαιοι καὶ ἄδικοι. Ἀλλ' οἱ μὲν τοσοῦτον ζητοῦσι τὸ τῆς χρείας, ὅσον τὸ τῆς δικ⟨αι⟩οσύνης· καὶ ἢ οὐ πορίζουσιν, ἢ ἄνευ ἀδικίας, χρωννύντες τὸ ποριζόμενον τῇ δικαιοσύνῃ. Οἱ δὲ ὅλως νενεύκασιν ἐπὶ τὸν πορισμὸν, ὅπως πολλὰ κτήσωσιν, οὐ ζητοῦντες εἰ καλῶς κτήσονται. Δύο οὖν προκειμένων, τοῦ τε ὀλίγου

Now the wording immediately has something beneficial for the simpler sort; and it also has something spoken hiddenly for those who know how to hear the Scripture more deeply. The simpler meaning, then, is such as this: Both righteous and unrighteous men earn a livelihood. Yet the former seek what belongs to need only so far as belongs to righteousness; and either they do not acquire it, or they do so without injustice, colouring what is acquired with righteousness. Whereas the latter have inclined wholly to acquisition, so that they may acquire much, not inquiring whether they will acquire it nobly. When two things, therefore, lie before us, both the small

Editors' notes and page, col. 129

Footnotes

(72) ‹anchor: before Ἀλλὰ ταῦτα μὲν ἴσως› · call in col 129 (Greek; not repeated in the Latin col 130)

Κύριλ.

Cyril.

Scripture references printed at the foot (superscript calls): ⁷⁸ Gen. IX, 13. · ⁷⁹ ibid. 5. · ⁸⁰ Ezech. XXXIII, 6. · ⁸¹ Psal. XXXVI, 12.

⁷⁸ Genesis 9:13. · ⁷⁹ the same, 5. · ⁸⁰ Ezekiel 33:6. · ⁸¹ Psalm 36:12.

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PG 17:132

λήμματος μετὰ δικαιοσύνης, καὶ τοῦ πολλοῦ μετὰ ἀδικίας· Κρεῖσσον ὀλίγον τῷ δικαίῳ ὑπὲρ πλοῦτον ἁμαρτωλῶν πολύν. Ἴδωμεν δὲ καὶ τὸ ἀνακεχωρηκός. Κρεῖσσόν ἐστι πιστὸν ἰδιώτην εἶναι, οὐδὲ ἀνοῖξαι τὸ στόμα δυνάμενον, ἢ πλουτεῖν τῷ λόγῳ προφορικῷ καὶ τοῖς μαθήμασιν ἐν κακίᾳ ἢ ἀπιστίᾳ.

gain with righteousness, and the great gain with injustice: Better is a little for the righteous man, above the great wealth of sinners. And let us see also the deeper meaning. It is better to be a believing layman, not even able to open his mouth, than to be rich in uttered speech and in learning in wickedness or unbelief.

Στίχ. ιζʹ. Ὅτι βραχίονες ἁμαρτωλῶν συντριβήσονται· ὑποστηρίζει δὲ τοὺς δικαίους ὁ Κύριος.

Verse 17. Because the arms of sinners shall be crushed; but the Lord upholds the righteous.

Ἐὰν ἴδῃς τὸν τόνον καὶ τὴν δύναμιν συντετριμμένην τοῦ ἀσεβοῦς, ὥστε μὴ δύνασθαι αὐτὸν ἐκτεῖναι τὴν χεῖρα ἐπὶ πρᾶξιν ἀγαθὴν (συντετριμμένη γάρ ἐστιν), ὄψει, ὅτι πεπλήρωται τό· Βραχίονες ἁμαρτωλῶν συντριβήσονται. Ὁ δὲ συντρίβων, ὁ διάβολός ἐστι. Πᾶς μέντοι ἄνθρωπος ἀσθενὴς, καὶ τὸ ὅσον ἐφ' ἑαυτῷ καταπίπτει, καὶ δέεται τοῦ ὑποστηρίζοντος τοὺς καταπίπτοντας, καὶ ἀνορθοῦντος τοὺς κατερραγμένους.

If you see the vigour and strength of the ungodly man crushed, so that he cannot stretch out his hand to a good deed (for it has been crushed), you will see that the saying is fulfilled: The arms of sinners shall be crushed. And he who crushes them is the devil. Every man, however, is weak, and so far as lies in himself falls down, and stands in need of Him Who upholds those who fall down, and sets upright those who have been broken down (Ps. 144:14).

Στίχ. καʹ. Δανείζεται ὁ ἁμαρτωλὸς, καὶ οὐκ ἀποτίσει· ὁ δὲ δίκαιος οἰκτείρει καὶ δίδωσιν.

Verse 21. The sinner borrows, and will not repay; whereas the righteous man has compassion and gives.

Ὑψηλότερον δέ· Ὅταν διδάσκῃ Παῦλος, ἤ τις ἕτερος τῶν ἱερῶν μυσταγωγῶν, οἱ ἀκροαταὶ δανείζονται τὸ δόκιμον ἀργύριον τῷ στόματι Παύλου. Καὶ ὁ μὲν δίκαιος ἀποδίδωσι τοὺς τόκους, καὶ λέγει· Μνᾶν μοι ἔδωκας, ἰδοὺ δέκα μνᾶς ἐποίησα. Πέντε τάλαντα ἔδωκας, ἰδοὺ ἔχω δέκα. Ὁ δὲ ἁμαρτωλὸς ἀναλίσκει πάντα. Οὐκ ἔξεστι δανείζειν τὰ ἑαυτοῦ, ἤτοι διδάσκειν ὡς οἱ αἱρετικοί· ἀλλὰ τὸ τοῦ Θεοῦ ἀργύριον τὸ δόκιμον, ὡς ὁ λέγων· Ἢ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; Ἀποδοτέον δὲ μετὰ τόκου ἐκ πολιτείας καὶ πράξεως τὸ κεφάλαιον. Εἰ δὲ μὴ, κρεῖττόν ἐστι τὴν ἀρχὴν μὴ δανείσασθαι, μάλιστα τὰ τοῦ ταμείου τοῦ Κυριακοῦ, ἢ ἀπολέσαι τὰ τοῦ βασιλέως χρήματα.

And in a higher sense: Whenever Paul teaches, or some other of the sacred mystagogues, the hearers borrow the approved silver from the mouth of Paul. And the righteous man pays back the interest, and says: You gave me a mina; behold, I have made ten minas (Luke 19:16). You gave five talents; behold, I have ten (Matt. 25:20). Whereas the sinner spends all. It is not lawful to lend one's own things, that is, to teach as the heretics do; but the approved silver of God, like him who says: Or do you seek a proof of Christ speaking in me? (2 Cor. 13:3). And one must pay back the principal with interest out of one's way of life and action. Otherwise, it is better not to borrow at all, especially the things of the Lord's treasury, than to lose the money of the King.

Στίχ. κβʹ. Ὅτι οἱ εὐλογοῦντες αὐτὸν κληρονομήσουσι γῆν· οἱ δὲ καταρώμενοι αὐτὸν ἐξολοθρευθήσονται.

Verse 22. Because those who bless Him shall inherit the earth; whereas those who curse Him shall be utterly destroyed.

Ὅμοιον τῷ εἰρημένῳ πρὸς Ἀβραάμ· Τοὺς εὐλογοῦντάς σε εὐλογήσω, καὶ τοὺς καταρωμένους σε καταράσομαι. Οὐκοῦν, εἰ ὁ Θεὸς εἴη ὁ κατοικτείρων καὶ διδοὺς, οἱ δοξολογοῦντες αὐτὸν διὰ τοῦτο, ἤγουν εὐλογοῦντες, ἔσονται κληρονόμοι τῆς ἐπηγγελμένης τοῖς ἁγίοις γῆς, καὶ λήψονται τὴν γῆν ἀγαθὴν καὶ τὴν πολλὴν, τὴν οὐ κέντρου καὶ σημείου λόγον ἔχουσαν. Κίνδυνος δὲ ἐν τῷ κατάραν ἡμᾶς τιθέναι τῷ δικαίῳ ὀλέθρου τοῦ ἐσχάτου. Λέγει γὰρ πρὸς τὸν δίκαιον ὁ Κύριος· Ἐχθρεύσω τοῖς ἐχθροῖς σου, καὶ ἀντιβήσομαι τοῖς ἀντικειμένοις σοι. Καὶ ὥσπερ λέγει· Τοῦτον ἔθρεψας, ἐμὲ ἔθρεψας· οὕτως ἀκόλουθον εἰπεῖν· Τοῦτον ἐλοιδόρησας, ἐμὲ ἐλοιδόρησας. Καταρῶνται δὲ Θεὸν οἱ μὴ εἰδότες αὐτὸν, καὶ ταῦτα τῆς αὐτοῦ δόξης πάλιν φήμους ἔσθ' ὅτε ῥιπτοῦντες φωνὰς, πρὸς τὸ μηδὲ ἐφ' οἷς εὖ πεπόνθασιν ἀνέχεσθαι προσάγειν αὐτῷ τὰς εὐχαριστίας. Χριστὸν μὲν οὖν εὐλογοῦσι τὰ ἔθνη, διὸ κληρονομοῦσι τὴν βασιλείαν· Ἰουδαῖοι δὲ, βλασφημοῦντες αὐτὸν, εἰς τέλος ὀλοθρεύονται.

Similar to what was spoken to Abraham: Those who bless you I will bless, and those who curse you I will curse (Gen. 12:3). Therefore, if God should be He Who has compassion and gives, those who glorify Him on this account, that is, who bless Him, will be heirs of the land promised to the saints, and will receive the good and large land (Exod. 3:8), which does not have the ratio of a centre and a point. And there is danger of the utmost destruction in our laying a curse upon the righteous man. For the Lord says to the righteous man: I will be an enemy to your enemies, and I will oppose those who oppose you (Exod. 23:22). And just as He says: You fed this man, you fed Me (Matt. 25:35, 40); so it follows to say: You reviled this man, you reviled Me. And those who do not know God curse Him, even at times hurling again blasphemous words against His glory, so as not even to endure offering thanksgivings to Him for the things wherein they have been well treated. Now the nations bless Christ, wherefore they inherit the kingdom; whereas the Jews, blaspheming Him, are utterly destroyed unto the end.

Editors' notes and page, col. 132

Footnotes

(73) ‹anchor: before Ὅμοιον τῷ εἰρημένῳ (Latin: Simile est ei)› · call in col 132 (Greek; not repeated in the Latin col 131)

Κύριλ.

Cyril.

(printed under page 74)

(74) ‹anchor: before Κίνδυνος δὲ ἐν (Latin: Periculum est vero)› · call in col 132 (Greek; not repeated in the Latin col 131)

Ὠριγ.

Origen.

(printed under page 74)

(75) ‹anchor: πάλιν φήμους› · call in col 132 (Greek; not repeated in the Latin col 131)

Βλασφήμους.

Read "blasphēmous" (blasphemous).

Scripture references printed at the foot (superscript calls): ⁸² Luc. XIX, 16. · ⁸³ Matth. XXV, 20. · ⁸⁴ II Cor. XIII, 3. · ⁸⁵ Gen. XII, 3. · ⁸⁶ Psal. LXXXVIII, 24. · ⁸⁷ Matth. XXV, 37, 40.

⁸² Luke 19:16. · ⁸³ Matthew 25:20. · ⁸⁴ 2 Corinthians 13:3. · ⁸⁵ Genesis 12:3. · ⁸⁶ Psalm 88:24. · ⁸⁷ Matthew 25:37, 40.

(printed under page 74)

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PG 17:133

Στίχ. κγʹ. Παρὰ Κυρίου τὰ διαβήματα ἀνθρώπου κατευθύνεται· καὶ τὴν ὁδὸν αὐτοῦ θελήσει σφόδρα.

Verse 23. By the Lord the steps of a man are directed; and He will desire his way exceedingly.

Ὥσπερ ἰδίου παιδὸς, φησὶ, λαμβάνεται τῆς χειρὸς ὁ Θεὸς, καὶ ἀποφέρει πρὸς ὁδὸν εὐθεῖαν, οὐκ ἀφιεὶς αὐτὸν σκολιοδρομεῖν, οὔτε μὴν καμπύλας ποιεῖσθαι τοῦ βίου τὰς τροχιάς· ἀλλ' εὐθὺ παντὸς ἰέναι πράγματος ἀγαθοῦ, διδάσκων τε καὶ ἀπευθύνων αὐτοὺς, κατά γε τό· Ἐκράτησας τῆς χειρὸς τῆς δεξιᾶς μου, καὶ ἐν τῇ βουλῇ σου ὡδήγησάς με. Ὅταν μέντοι τοῦ ἀνθρώπου τὰ διαβήματα ὑπὸ Κυρίου κατευθυνθῇ, τότε τὴν ὁδὸν αὐτοῦ θελήσει. Ἀμφίβολος ἡ λέξις. Ἢ γὰρ ὁ Κύριος τοῦ κατευθυνομένου τοῖς διαβήμασι θέλει τὴν ὁδὸν, καὶ ἀποδέχεται ἣν ποιεῖται κατὰ τὸν νόμον πορείαν, μὴ θέλων ὁδὸν ἀσεβῶν, ἢ λοξῶς πορευομένων· ἢ αὐτὸς, οὗ τὰ διαβήματα ὑπὸ Κυρίου κατευθύνεται, θέλει τὴν ὁδὸν τοῦ Κυρίου, γευσάμενος, ἐν τῷ κατευθύνεσθαι αὐτοῦ ὡς τὰ διαβήματα, τῆς γλυκύτητος τῆς κατὰ τὴν ὁδὸν, ἐν ᾗ κατευθυνθείη ὑπὸ Κυρίου. Ἄμεινον δὲ ἴσως νοεῖν, ὅτι ὁ Κύριος θελήσει τὴν ὁδὸν τοῦ ἀνθρώπου, τουτέστι ποιήσεται θελητὴν καὶ ἀποδέξεται. Ὥσπερ γὰρ ἀνεθελήτους ἔχει τὰς τῶν παρανόμων ὁδοὺς, οὕτω ποιεῖται θελητὰς τὰς τῶν ἀγαθουργούντων. Ὁ δὲ ἀρέσκει Θεῷ, τοῦτο πάντως ἐστὶ καὶ ἐξαίρετον, καὶ παντὸς ἐπαίνου μεστόν. Οὐ γὰρ ἂν ἠθέλησε Θεὸς τὸ μὴ οὕτως ἔχον. Οἵ γε μὴν ἀπὸ τῶν αἱρέσεων γίνονται μὲν ἐν διαβήμασιν, οὐ μὴν κατευθυνομένοις ὑπὸ Κυρίου, ἀλλὰ λελοξωμένοις ὑπὸ τοῦ πονηροῦ· ἐκκλίνουσι δεξιὰ καὶ ἀριστερὰ, μὴ ἀρκούμενοι ψιλῇ τῇ πίστει, νοοῦντες δὲ βαθύτερον μὲν, οὐκ ἀληθὲς δέ. Ὧν τὴν ὁδὸν οὐ θέλει Κύριος, ὅτι οὐκ ἀνθρώπων αὐτῶν τὰ διαβήματα, ἀλλὰ θηρὸς ἢ ἑρπετοῦ ἢ κτήνους.

Just as of His own child, he says, God takes hold of his hand, and leads him off towards a straight way, not allowing him to run a crooked course, nor yet to make the tracks of his life curved; but to go straight to every good thing, both teaching and directing them, according at least to the saying: Thou hast held fast my right hand, and in Thy counsel Thou hast guided me (Ps. 72:24). Whenever, however, the steps of a man are directed by the Lord, then He will desire his way. The wording is ambiguous. For either the Lord desires the way of him who is directed in his steps, and accepts the journey that he makes according to the law, not desiring the way of the ungodly (Ps. 1:6), or of those who walk crookedly; or he himself, whose steps are directed by the Lord, desires the way of the Lord, having tasted, as his steps are being directed, the sweetness that is along the way in which he may be directed by the Lord. Yet perhaps it is better to understand that the Lord will desire the way of the man, that is, will make it desirable and will accept it. For just as He holds the ways of transgressors undesirable, so He makes desirable those of doers of good. And what pleases God, this is altogether both choice and full of all praise. For God would not have desired what is not so. Those, however, who are of the heresies come to be in steps indeed, yet not directed by the Lord, but made crooked by the evil one; they turn aside to the right and to the left, not sufficed with simple faith, and thinking things deeper indeed, yet not true. Whose way the Lord does not desire, because their steps are not those of men, but of a wild beast or a creeping thing or cattle.

Στίχ. κδʹ. Ὅταν πέσῃ οὐ καταῤῥαχθήσεται, ὅτι Κύριος ἀντιστηρίζει χεῖρα αὐτοῦ.

Verse 24. Whenever he falls, he shall not be dashed down, because the Lord upholds his hand.

Οἱ ἐν τοῖς ἀγῶσι παλαίοντες πεπτώκασι τὸ πρῶτον, νενικήκασι τὰ τρία. Ἐπὶ τούτοις εἴποις ἂν κατὰ τὸ σωματικὸν, ὅτι· Πέπτωκεν, οὐ κατεῤῥάγη δὲ, νενίκηκε γὰρ μετὰ τὸ πεσεῖν. Ἐὰν ἴδῃς ἄνθρωπον νενικημένον, καὶ μετὰ τὸ νενικῆσθαι οὐ παραδόντα ἑαυτὸν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης, ἀναστάντα δὲ, ὑπομνησθέντα τῆς Γραφῆς· Μὴ ὁ πεσὼν οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; λέγε, ὅτι, πεσὼν ὁ τοιοῦτος, οὐ κατεῤῥάχθη. Ἐὰν δὲ μετὰ τὸ πεσεῖν ἀπαυδήσῃ, κατεῤῥάχθη. Καλὸν μὲν οὖν ἀθλητὴς εἶναι ἄπτωτος, καὶ ἵνα οὕτως ὀνομάσω ἀπὸ τῶν παραδειγμάτων, ἀμεσολάβητος, ἀσυνέζωστος. Εἰ δὲ πέπτωκεν, ἀναστήτω. Πενθοῦνται γὰρ οἱ πεσόντες, καὶ μετὰ τὸ ἁμαρτῆσαι ἀπαλγήσαντες, καὶ παραδόντες ἑαυτοὺς πάσῃ ἁμαρτίᾳ. Ἐν ἀγενείων, ἐν ἀνδράσι στεφανώθητι. Πέπτωκας ἐν παισί; τὸν ἀγένειον ἀγώνισαι, καὶ νίκησον ἐν αὐτῷ. Ἐν κοιλίᾳ ἐπτέρνισε τὸν Ἠσαῦ ὁ Ἰακώβ· ἐκ παιδὸς ὁ Δανιὴλ προεφήτευσε, καὶ τοὺς

Those who wrestle in the games have fallen the first bout, and have won the three. In the case of these you might say according to the bodily sense: He has fallen, yet he was not dashed down, for he has conquered after falling. If you see a man conquered, and after being conquered not having given himself over to licentiousness for the working of all uncleanness (Eph. 4:19), but having risen up, having remembered the Scripture: Does he who falls not rise up? Or does he who turns away not return? (Jer. 8:4); say that, having fallen, such a man was not dashed down. But if after falling he gives up, he has been dashed down. Now it is good indeed to be an athlete who does not fall, and, to name him thus from the examples, ungrasped around the waist, ungirdled together. But if he has fallen, let him rise up. For those are mourned who have fallen, and after sinning have become past feeling, and have given themselves over to all sin. Among the beardless youths, among men be crowned. Have you fallen among boys? Contend as a beardless youth, and conquer in that class. In the womb Jacob supplanted Esau (Gen. 25:26; Hos. 12:4); from childhood Daniel prophesied, and

Editors' notes and page, col. 133

Footnotes

(76) ‹anchor: not visible (call in the upper part of the page)› · call in col 133 (Greek; not repeated in the Latin col 134)

Κύριλ.

Cyril.

(printed under page 75)

(77) ‹anchor: not visible (call in the upper part of the page)› · call in col 133 (Greek; not repeated in the Latin col 134)

Ὠριγ.

Origen.

(printed under page 75)

(78) ‹anchor: Ἐν ἀγενείων› · call in col 133 (Greek; not repeated in the Latin col 134)

Forte ἐξ ἀγενείων, vel ἐν ἀγενείοις.

Perhaps "ex ageneiōn" (from among the beardless), or "en ageneiois" (among the beardless).

(printed under page 75)

Misprints (kept as printed)

- Ὁ (for Ὃ, relative), in Ὁ δὲ ἀρέσκει Θεῷ

Footnotes

(79) ‹anchor: at vincunt tria› · call in col 134 (Latin only)

In lucta Graecorum, qui adversarium ter prostraverat, palmam ferebat; unde τριάξαι, vel terttiare, est vincere. Videsis Poterum, Arch. Graec. lib. II, cap. 21.

In Greek wrestling, the one who had thrown his opponent three times carried off the palm; hence "triaxai", or "tertiare", means to win. See Potter, Archaeologia Graeca, book II, chapter 21.

Scripture references printed at the foot (superscript calls): ⁸⁸ Psal. LXXII, 23. · ⁸⁹ Psal. V, 5. · ⁹⁰ Jerem. VIII, 4.

⁸⁸ Psalm 72:23. · ⁸⁹ Psalm 5:5. · ⁹⁰ Jeremiah 8:4.

(printed under page 75)

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PG 17:136

πρεσβυτέρους ἤλεγξεν. Οὐ δύνασαι τοιοῦτος γενέσθαι; Γενοῦ ἑξῆς ἀθλητὴς, ὡς ὁ δίκαιος, ὃς, κἂν πέσῃ παλαίων ἢ τρέχων, οὐ καταρρήγνυται, ὅτι Κύριος ἀντιστηρίζει χεῖρα αὐτοῦ. Ἀμφίβολος ἡ λέξις· πότερον γὰρ τὴν ἑαυτοῦ, ἢ τὴν τοῦ παλαίοντος καὶ ἤδη μέλλοντος καταρρήγνυσθαι, ἵνα μὴ ὅλως ἔλθῃ ἐπὶ πρόσωπον, καὶ γένηται χαμαὶ ὅλος κείμενος.

convicted the elders (Sus. 45–62). Can you not become such a one? Become next an athlete, like the righteous man, who, even if he falls while wrestling or running, is not dashed down, because the Lord upholds his hand. The wording is ambiguous: whether His own hand, or that of him who wrestles and is already about to be dashed down, so that he may not come upon his face at all, and come to lie wholly on the ground.

Στίχ. κεʹ. Νεώτερος ἐγενόμην· καὶ γὰρ ἐγήρασα· καὶ οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον.

Verse 25. I was younger; and indeed I have grown old; and I have not seen a righteous man forsaken.

Ἑτέρως δὲ ἴσμεν ἡλικίαν κατὰ τὸν ἔσω ἄνθρωπον, παιδίου, νεανίσκου, γέροντος. Πρὸ γοῦν τοῦ Ἀβραὰμ οἱ πολυχρονιώτεροι αὐτοῦ οὐκ εἴρηνται πρεσβύτεροι· ἀλλ' αὐτὸς πρῶτος δι' ἀρετὴν πρεσβύτερος ἐχρημάτισε, καὶ διὰ τὸ τὸν ἔσω αὐτοῦ ἄνθρωπον κατηργηκέναι τὰ τοῦ νηπίου. Καὶ Ἱερεμίου ἄκουε· Μὴ λέγετε, ὅτι νεώτερος ἐγώ εἰμι. Τοιοῦτόν τί μοι νόει καὶ περὶ τοῦ Δαβίδ· Νήπιος, φησὶν, ἐγενόμην κατὰ τὸν ἔσω μου ἄνθρωπον. Μεταβαλὼν δὲ ἐκ νεαροῦ ἤθους καὶ ἀβεβαίου, καθ' ὃν νεωτερίζων νεώτερος ἤμην, εἰς γῆρας ἦλθον, βίον ἀκηλίδωτον ἔχων καὶ πολιὰν φρόνησιν. Καὶ οὕτω προκόψας, οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον. Ἐὰν σωματικῶς ἀκούῃς, ψεῦδός ἐστι. Δύο δέ εἰσιν ἐγκαταλείψεις· ἡ μὲν σωματικὴ, ἥτις οὐδὲν ἡμᾶς βλάπτει· ἡ δὲ τῆς ψυχῆς, ἥτις ὀλέθριός ἐστιν. Ὅσον μὲν οὖν πλουτοῦμεν ἐν ἔργοις δικαίοις, τοσοῦτον μᾶλλον βοηθούμεθα πρὸς τὸ μὴ ἐγκαταλείπεσθαι μέχρι τέλους. Διὸ οὐκ εἶπεν, ἐγκαταλειφθέντα, ἀλλ' ἐγκαταλελειμμένον. Ἐπεὶ, πρὸς καιρὸν καὶ ἐγκαταλιμπάνονται δίκαιοι, ὡς ὁ Ἰὼβ, ἵνα ἀναφανῇ δίκαιος.

And in another way we know an age according to the inner man: of a little child, of a young man, of an old man (1 John 2:12–13). Before Abraham, at any rate, those who lived longer than he are not called elders; rather, he himself first was called an elder on account of virtue (Gen. 24:1), and because his inner man had done away with the things of a babe (1 Cor. 13:11). And hear Jeremiah: Say not, I am younger (Jer. 1:7). Understand something of this sort for me concerning David also: I was a babe, he says, according to my inner man. And having changed from a youthful and unstable character, according to which, acting youthfully, I was younger, I came to old age, having an unspotted life and grey-haired prudence (Wis. 4:8–9). And having thus advanced, I have not seen a righteous man forsaken. If you hear this bodily, it is false. For there are two forsakings: the one bodily, which harms us in nothing; and the other of the soul, which is destructive. So much the more, therefore, as we are rich in righteous works, so much the more are we helped towards not being forsaken until the end. Wherefore he did not say, having been forsaken, but remaining forsaken. Since for a season even righteous men are forsaken, like Job, that he may be shown to be righteous (Job 40:8).

ΨΑΛ. ΜΑʹ.

Psalm XLI.

Στίχ. ιʹ. Ἐρῶ Θεῷ· Ἀντιλήπτωρ μου εἶ. Διὰ τί μου ἐπελάθου; Καὶ ἵνα τί σκυθρωπάζων πορεύομαι, ἐν τῷ ἐκθλίβειν τὸν ἐχθρόν;

Verse 10. I will say to God: Thou art my helper. Why hast Thou forgotten me? And why do I walk about sad of countenance, while the enemy afflicts me?

Στίχ. ιαʹ. Ἐν τῷ καταθλᾶσθαι τὰ ὀστᾶ μου, ὠνείδιζόν με οἱ ἐχθροί μου ἐν τῷ λέγειν αὐτούς μοι καθ' ἑκάστην ἡμέραν· Ποῦ ἐστιν ὁ Θεός σου;

Verse 11. While my bones are being crushed, my enemies reproached me, while they say to me every day: Where is your God?

Οὐχ ὁρῶμεν δὲ πάντες πῶς ἐλεεῖ ὁ Θεός. Καὶ πολλάκις πρὸς τὰ κατ' ἐλεημοσύνην αὐτοῦ γινόμενα, τῷ ἐπίπονα εἶναι, οὐχ ἡδέως ἔχοντες, οὐδὲ ἔλεον εἶναι νομίζομεν. Διὸ λέγομεν· Διὰ τί μου ἐπελάθου; Ὁ δὲ διειληφὼς, ὅτι πᾶν ὃ ἐπάγει ὁ Θεὸς συμφερόντως ἐπάγει, οὐδὲν ἐρεῖ τοιοῦτον, εἰδὼς, ὅτι τὴν μετάνοιαν αὐτοῦ, καὶ τὴν ὠφέλειαν πραγματευόμενος ὁ Θεὸς, τοῦτο ποιεῖ. Ἀλλ' ὅπερ ἐλέγομεν, ὁ μεταγινώσκων λαὸς πυνθάνεται τοῦ Θεοῦ, διὰ τί αὐτὸν ἐγκαταλέλοιπεν οὕτως ἐκθλιβόμενον καὶ σκυθρωπάζοντα. Τί τὸ αἴτιον τῆς τοιαύτης ἐγκαταλείψεως; οὐ τὸ τυχὸν γὰρ ἔοικεν εἶναι. Ὁ μέντοι λέγων· Διὰ τί μου ἐπελάθου; θαρρεῖν ἔοικεν, ὡς μηδὲν πεποιηκὼς, δι' ἃ ἐπιλανθάνεται ὁ Θεός. Πάνυ δὲ λυπεῖ τὸν δίκαιον τὸ, Ποῦ; ἐπὶ Θεοῦ λεγόμενον, ὅπερ ἐστὶ σημαντικὸν τόπου. Τῆς γὰρ ἐσχάτης ἀνοίας τὸ ἐν τόπῳ νομίζειν εἶναι τὸν Θεόν. Ὄγκῳ γὰρ συνυφίσταται τόπος· ὄγκου δὲ τὸ Θεῖον ἐλεύθερον. Οὗτοι δὲ τῆς εὐχῆς οἱ λόγοι καὶ τῷ ἐν Βαβυλῶνι λαῷ ἁρμόζουσιν. Ἀεὶ γὰρ, φησὶ,

Yet we do not all see how God has mercy. And often towards the things that happen according to His mercy, because they are painful, being displeased, we do not even suppose them to be mercy. Wherefore we say: Why hast Thou forgotten me? Whereas he who has grasped that everything that God brings on, He brings on profitably, will say nothing of the sort, knowing that God, working out his repentance and his benefit, does this. Yet, as we were saying, the repentant people inquires of God why He has forsaken it when thus afflicted and sad of countenance. What is the cause of such forsaking? For it seems not to be an ordinary one. However, he who says: Why hast Thou forgotten me? seems to be confident, as having done nothing on account of which God forgets. And it altogether grieves the righteous man when the word Where? is said of God, which is significative of place. For it belongs to the utmost folly to suppose that God is in a place. For place subsists together with bulk; and the Divine is free from bulk. And these words of the prayer also fit the people in Babylon. For always, he says,

Editors' notes and page, col. 136

Footnotes

(80) ‹anchor: σκυθρωπάζοντα. before Τί τὸ αἴτιον (Latin: Quaenam est hujus)› · call in col 136 (Greek; not repeated in the Latin col 135)

Κύριλ. Sed magis Origenem sapiunt.

Cyril. But they smack more of Origen.

Scripture references printed at the foot (superscript calls): ⁹¹ I Cor. XIII, 11. · ⁹² Jerem. I, 7.

⁹¹ 1 Corinthians 13:11. · ⁹² Jeremiah 1:7.

(printed under page 76)

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running head: UM AD ORIGENIS EXEGETICA. 136
marginal letters: A πρεσβυτέρους ἤλεγξεν. Οὐ; B ναι τὰ τοῦ; C ὡς ὁ Ἰὼβ; D τοῦτο ποιεῖ. Ἀλλ'
old-edition numerals: (none)
other: (none)

PG 17:137

τῆς σῆς προνοίας τυχὼν, καὶ νῦν γυμνωθεὶς, ἀποδύρομαι, μὴ φέρων τοὺς πολεμίους ἐπὶ πληγαῖς καὶ δεσμοῖς καὶ τῶν ἐμῶν ὀστέων τῇ συντριβῇ λέγοντας· Ποῦ ἐστιν ὁ Θεός σου; διὰ τὴν ἀσθένειαν ταῦτά με πάσχειν ὑπολαμβάνοντας. Ἠθικώτερον δέ· Ὅταν οἱ ἐχθροὶ ἡμῶν δαίμονες διὰ τῆς ἁμαρτίας τὰ ὀστᾶ ἡμῶν συντρίψωσι, τουτέστι τὰς τῆς ψυχῆς δυνάμεις· τότε τὸν Θεὸν ἐπίτηδες πρὸς ἡμᾶς ὡς ἀσθενῆ διαβάλλουσιν, ἵνα, τῆς πρὸς αὐτὸν ἐλπίδος ἀποστήσαντες, αἰχμαλώτους καὶ δούλους παραλάβωσι. Καὶ τοῦτο καθ' ἑκάστην ἡμέραν, τουτέστι διηνεκῶς, ποιοῦσι. Τί οὖν χρὴ ποιεῖν; Μὴ ἐκπίπτειν εἰς ἀπόγνωσιν· ἀλλ' ἐλπίζειν ἐπὶ τὸ ἔλεος τοῦ Θεοῦ, καθὼς ἐν τοῖς ἑξῆς διδασκόμεθα.

having obtained Thy providence, and now being stripped bare, I lament, not bearing the enemies who over my blows and bonds and the crushing of my bones say: Where is your God? supposing that I suffer these things on account of His weakness. And more morally: Whenever our enemies the demons crush our bones through sin, that is, the faculties of the soul, then they purposely slander God to us as weak, so that, having drawn us away from hope towards Him, they may take us over as captives and slaves. And this they do every day, that is, continually. What then must one do? Not fall into despair, but hope upon the mercy of God, just as we are taught in what follows.

ΨΑΛ. Νʹ.

Psalm L.

Στίχ. ζʹ. Ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην.

Verse 7. For behold, I was conceived in iniquities.

Οὐκ ἐν τῇ γαστρὶ μόνον, ἀλλ' ἐπειδὴ παρέλαβόν με τὰ ἔργα τῆς ἀνομίας, τὰ τοῦ φόνου, καὶ τὰ τῆς ἀλλοτρίας κοίτης ἣν παρανόμως ἐσύλησα.

Not in the womb only, but since the works of iniquity received me, those of murder, and those of another's bed which I unlawfully despoiled.

Στίχ. ηʹ. Ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας.

Verse 8. For behold, Thou hast loved truth.

Ὁ νοῦς οὗτος· Σὺ, φησὶ, Κύριε, ἀληθὴς ὢν καὶ ἀλήθειαν ἀγαπῶν, βουλόμενος ἡμᾶς ἐν ἀληθείᾳ διάγειν, ἀποκαθαριεῖς ἡμᾶς τῆς ἀρχαίας ἁμαρτίας· καὶ οὕτως ἀποκαθαρίσεις ὡς ὑπὲρ χιόνα λευκανθῆναι· ἡ δὲ ἀποκάθαρσις ἡμῖν δι' ὑσσώπου γενήσεται· ὑσσώπῳ δὲ ἡ τοῦ ἁγίου Πνεύματος ἐνέργεια ἀφομοιοῦται, θερμαίνουσα καὶ πάντα τὸν ἐν ἡμῖν ῥύπον ἀποσμήχουσα· ἰδοὺ γὰρ ἀποταξαμένου μου τῷ Σατανᾷ. — Ἠγάπησας. Σοφία μὲν τοῦ Πατρὸς δηλονότι ὁ Λόγος· ἄδηλα δὲ καὶ κρύφια τοῦ Λόγου, ὁ τῆς ἐνανθρωπήσεως Λόγος· καὶ ἐπὶ τούτοις πᾶσιν ἀμελήσας ὠλίσθησα καὶ κατέπεσον. Οὕτω δὲ, φησὶ, κρινεῖς· καὶ τοὺς μὲν κολάσεις, τοὺς δὲ στεφανώσεις, ἐπειδὴ τὴν ἀλήθειαν στέργεις· τὴν δὲ ἀλήθειαν στέργων, καὶ τῆς φύσεως εἰδὼς τὴν ἀσθένειαν, μετάδος συγγνώμην τοῖς αἰτοῦσι τὰ φάρμακα· ὅτι σοφιστικῶς ἕξει γεγυμνασμένος ἐπὶ θεωρίᾳ τῆς ἀληθείας· τὸ μέγεθος αὐτῆς γνοὺς, ἀγάπην πρὸς ἑαυτὴν ἔσχε τελείαν· οἱ μὴ γὰρ τοῖς ψεύδεσιν ἐγγυμνασάμενοι, διορατικώτεροι γεγενημένοι καθορῶσι τῆς ἀληθείας τὸ ἀξιάγαστον κάλλος· οἷός ἐστι Μωϋσῆς καὶ Δανιήλ· μετὰ γὰρ τὸ πειραθῆναι σοφιστικῶν λόγων, ἐπ' αὐτὴν τὴν ἀληθῆ σοφίαν ἀναβάντες, ὑπὸ τοῦ Θεοῦ μαρτυρίαν ἔσχον, ὡς ὄντες τέλειοι σοφοί· δηλώσαντος αὐτοῖς τοῦ Θεοῦ τὰ ἄδηλα καὶ κρύφια τῆς σοφίας αὐτοῦ, ὡς μηδὲν αὐτοῖς ἀσαφὲς ἢ ἀπεσκιασμένον εἶναι· ταύτης τῆς ἕξεως καὶ ὁ Δαυΐδ τυγχάνειν . . . διὰ τοῦ προκειμένου στοίχου· Οὐ γὰρ μόνον με τοῖς βιωτικοῖς ἐνίδρυσας θώκοις, ἀλλὰ καὶ προφητικῆς ἠξίωσας χάριτος, καὶ τὰ μικρὸν ἐσόμενα προδεδήλωκας, καὶ τὰ τοῖς ἄλλοις ἀπόρρητα ἐμοὶ δῆλα πεποίηκας, τήν τε τοῦ Μονογενοῦς σου ἐνανθρώπησιν, καὶ τῆς οἰκουμένης ἐκεῖθεν τὴν σωτηρίαν.

The sense is this: Thou, he says, O Lord, being true and loving truth, willing that we should live in truth, wilt cleanse us of the ancient sin; and Thou wilt so cleanse us as to be whitened above snow; and the cleansing for us will come about through hyssop; and to hyssop the working of the Holy Spirit is likened, warming and wiping away all the filth in us; for behold, when I have renounced Satan. — Thou hast loved. The wisdom of the Father is manifestly the Word; and the uncertain and hidden things of the Word are the Word of the incarnation; and having been negligent in all these things, I slipped and fell down. And thus, he says, Thou wilt judge: and some Thou wilt punish, and others Thou wilt crown, since Thou lovest the truth; and loving the truth, and knowing the weakness of nature, impart forgiveness to those who ask for the remedies; because he who has been trained with sophistic skill for the contemplation of the truth, having come to know its greatness, had a perfect love towards it; for those who have not been trained in falsehoods, having become more clear-sighted, behold the admirable beauty of the truth; such as is Moses and Daniel; for after having had experience of sophistic words, having ascended to the true wisdom itself, they had witness from God as being perfect wise men, God having manifested to them the uncertain and hidden things of His wisdom, so that nothing was obscure or shadowed over to them; and David also obtained this state . . . through the verse before us: For not only didst Thou set me upon seats of this life, but Thou didst also deem me worthy of prophetic grace, and didst foredeclare the things that will shortly be, and the things secret to others Thou hast made plain to me, both the incarnation of Thine Only-begotten, and from it the salvation of the inhabited world.

Editors' notes and page, col. 137

Footnotes

(81) ‹anchor: ἀσθένειαν, μετάδος› · call in col 137 (Greek; not repeated in the Latin col 138)

Forte μεταδίδως.

Perhaps "metadidōs" (you grant).

(printed under page 77)

Misprints (kept as printed)

- στοίχου (for στίχου), in διὰ τοῦ προκειμένου στοίχου

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 17:140

ΨΑΛ. ΟΖʹ.

Psalm LXXVII.

Στίχ. λʹ. Ἔτι τῆς βρώσεως οὔσης ἐν τῷ στόματι αὐτῶν.

Verse 30. While the food was still in their mouth.

Στίχ. λαʹ. Ὀργὴ τοῦ Θεοῦ ἀνέβη ἐπ' αὐτοὺς, καὶ ἀπέκτεινε τοῖς πλείοσιν αὐτῶν· καὶ τοὺς ἐκλεκτοὺς τοῦ Ἰσραὴλ συνεπόδισεν.

Verse 31. The wrath of God went up against them, and slew among the majority of them; and He fettered the chosen ones of Israel.

Ἰδόντες τὴν ὀρτυγομήτραν Ἑβραῖοι, οὐκ ἐπίστευσαν τῇ τοῦ Θεοῦ ἐπαγγελίᾳ, ὑποσχομένου μέχρι μηνὸς διαθρέψαι αὐτοὺς εἰς πλησμονήν. Ἀλλὰ, φοβηθέντες μήποτε ἀποπτῇ ἢ ἀναλωθῇ πάλιν, Ἔψυξαν, φησὶ, ἑαυτοῖς ψυγμοὺς κύκλῳ τῆς παρεμβολῆς. Καὶ τὰ κρέα ἔτι ἦν ἐν τοῖς ὀδοῦσιν αὐτῶν, πρὶν ἢ ἐκλιπεῖν· καὶ Κύριος ἐθυμώθη εἰς τὸν λαόν. Καὶ ἐπάταξε Κύριος τὸν λαὸν πληγῇ μεγάλῃ σφόδρα. Πληγὴ δὲ μεγάλη, ὁ πολλῶν θάνατος, κατὰ τὸ ειρημένον ἐνταῦθα· ὅτι Ἀπέκτεινεν ἐν τοῖς πλείοσι, τουτέστι πολλούς. Ἀλλ' ὦ τῆς ἀγνωμοσύνης! Πρὶν ἢ δαπανηθῆναι τὰ ἐν τοῖς ὀδοῦσιν αὐτῶν κρέα, ἠπίστησαν ἐπιλαθόμενοι τῆς τοῦ Θεοῦ δυνάμεως. Διὸ τῆς μὲν ἐπιθυμίας αὐτῶν ἐνεπλήσθησαν εἰς ἔνδειξιν τῆς περὶ αὐτοὺς θείας προνοίας· ἀπέβη δὲ αὐτοῖς, διὰ τὴν ἀπιστίαν καὶ ἀπληστίαν, εἰς νόσον χολέρας, ὑφ' ἧς πολλοὶ διεφθάρησαν· ὧν τὸ ὑπόδειγμα αὐτοῖς τε ἐκείνοις, καὶ τοῖς πρὸς ἐκείνους ὁρῶσιν, ἱκανὸν πρὸς σωφροσύνην ἐγένετο.

Having seen the quail, the Hebrews did not believe the promise of God, Who had promised to feed them to the full for up to a month. But, fearing lest it should fly away or be consumed again, They dried, it says, drying-heaps for themselves round about the camp. And the meats were still in their teeth, before they failed; and the Lord was wroth against the people. And the Lord struck the people with a very great plague. And a great plague is the death of many, according to what is said here: that He slew among the majority, that is, many. But oh, the ingratitude! Before the meats in their teeth were spent, they disbelieved, forgetting the power of God. Wherefore on the one hand they were filled with their desire for a demonstration of the divine providence towards them; but on the other hand, through their unbelief and greediness, it turned out for them into a disease of cholera, by which many perished; whose example became sufficient for sobriety both for those men themselves and for those who look towards them.

Τὸ δὲ, ἐν τοῖς πλείοσιν, Ἀκύλας καὶ Σύμμαχος, ἐν τοῖς πίοσί καὶ λιπαροτέροις, ἐξέδωκαν, τοὺς πλουσιωτέρους τοῦ λαοῦ καὶ ἰσχυροτέρους οὕτως ὀνομάσαντες. Εἰκὸς γὰρ αὐτοὺς διὰ τοῦτο ἀπληστοτέρως ἐμφορεῖσθαι. Κατὰ δὲ τοὺς Ἑβδομήκοντα, ἐν τοῖς πλείοσιν ἀπέκτεινεν, τουτέστι πολλοὺς, οὓς καὶ ἐκλεκτοὺς ἐκάλεσεν ὁ Δαυΐδ, ὡς πολεμιστάς. Οἱ δὲ ἦσαν ἑξακόσιαι χιλιάδες καὶ πεντακόσιοι καὶ πεντήκοντα ἀπὸ εἰκοσαετοῦς καὶ ἀνωτέρω, χωρὶς τῆς κατωτέρας ἡλικίας, καὶ τῶν γυναικῶν, καὶ ὅλης τῆς φυλῆς τοῦ Λευί. Τούτους ἅπαντας ἔθρεψεν ὁ Θεὸς εις κόρον ἐπὶ πολύ. Ἔφη γάρ· Ἕως μηνὸς ἡμερῶν φάγεσθε, ἕως ἂν ἐξέλθῃ ἐκ τῶν μυκτήρων ὑμῶν. Ὁρῶν λαὸν ἐπιθυμητὴν, καὶ καθᾶραι αὐτὸν ἀπὸ τῆς ἐπιθυμίας βουλόμενος, ἑώρα ὅτι λόγῳ διδασκαλικῷ οὐ καθαίρεται, ἀλλ' αὐτῇ τῇ ἐπιθυμίᾳ γενομένῃ προσκορεῖ. Πάντων γὰρ κόρος ἐστὶν, οὐχ ὕπνου μόνον, ἀλλὰ καὶ βρωμάτων. Διὸ ἔπεμψεν αὐτοῖς ὀρτυγομήτραν ἐπὶ τριάκοντα ἡμέρας· οἱ δὲ, τῇ ἀπληστίᾳ χρησάμενοι, χολερικῷ πάθει ἐφθείροντο.

And the phrase, among the majority, Aquila and Symmachus rendered, among the fat and richer ones, thus naming the wealthier and stronger of the people. For it is likely that on this account they gorged themselves more greedily. But according to the Seventy, He slew among the majority, that is, many, whom David also called chosen ones, as warriors. And they were six hundred thousand and five hundred and fifty, from twenty years old and upward, apart from the lower age, and the women, and the whole tribe of Levi. All these God fed to satiety for a long time. For He said: For a month of days you shall eat, until it comes out of your nostrils. Seeing a desirous people, and wishing to cleanse it from desire, He saw that it is not cleansed by a word of teaching, but becomes surfeited by the desire itself when it has come to pass. For there is satiety of all things, not of sleep only, but also of foods. Wherefore He sent them quail for thirty days; and they, indulging in greediness, were destroyed by a choleric affection.

Δὶς δὲ εὑρίσκω τὸν λαὸν φαγόντα ὀρτυγομήτραν· ἅπαξ μὲν ἡνίκα εὐθέως ἐξῆλθον ἐκ γῆς Αἰγύπτου· τὸ δὲ δεύτερον, ὡς ἐν τοῖς Ἀριθμοῖς ἀναγέγραπται, ἡνίκα κακῶς εἶπον τὸν ἄρτον τοῦ Θεοῦ, καὶ διάκενον αὐτὸν ὠνόμασαν· ὅτε καὶ ὀργὴ ἀνέβη ἐπ' αὐτοὺς, ὡς τάχα κάτω που οὖσα πρὶν ἢ ἁμάρτωσιν. Ἐπειδὴ γὰρ, πεῖραν πολλὴν λαβόντες τῆς θείας δυνάμεως, οὐκ ἐπίστευσαν τὸν φιλάνθρωπον δύνασθαι χορηγῆσαι αὐτοῖς τροφὴν, καὶ ταύτην ἔδωκε, καὶ τὴν παιδείαν ἐπήγαγεν, ὡς ἀμφότερα ποιεῖν ἱκανὸς, καὶ τὰ ἀγαθὰ παρέχειν, καὶ τὰς τιμωρίας ἐπάγειν. Φευκτέον τοίνυν ὀψοφαγίαν, λαιμαργίαν, γαστριμαργίαν·

And twice I find the people having eaten quail: once when they straightway came out of the land of Egypt; and the second time, as is recorded in Numbers, when they spoke ill of the bread of God, and named it empty; when also wrath went up against them, as perhaps being somewhere below before they sinned. For since, after having received much experience of the divine power, they did not believe that the Lover of mankind was able to supply them with food, He both gave this and brought upon them chastisement, as being able to do both, both to provide good things and to bring on punishments. One must therefore flee dainty-eating, gluttony, belly-madness;

Editors' notes and page, col. 140

Footnotes

(82) ‹anchor: not visible (call in the upper part of the page)› · call in col 140 (Greek; not repeated in the Latin col 139)

Ἐν τοῖς.

Read "en tois" (in the).

Scripture references printed at the foot (superscript calls): ⁹³ Num. XI, 32, 33. · ⁹⁴ Psal. LXXVII, 31. · ⁹⁵ Num. XI, 20.

⁹³ Numbers 11:32, 33. · ⁹⁴ Psalm 77:31. · ⁹⁵ Numbers 11:20.

(printed under page 78)

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running head: UM AD ORIGENIS EXEGETICA. 140
marginal letters: A Στίχ. λʹ.; B πλείοσι, τουτέστι; C ἐν τοῖς; D ἅπαξ μὲν
old-edition numerals: (none)
other: word γαστριμαρ- split at column break

PG 17:141

τουτέστι τὴν περὶ χρῆσιν ὄψου ἀμετρίαν, τὴν περὶ τὸν λαιμὸν μανίαν, τὴν περὶ τὴν τροφὴν ἀκολασίαν, καὶ περὶ γαστέρα μανίαν, ἵνα μὴ τὸν νοῦν ἐγκατορύξωμεν τὰ κου......

that is, immoderation concerning the use of dainties, madness concerning the throat, intemperance concerning food, and madness concerning the belly, so that we may not bury the mind in the......

Λυπεῖ δὲ οὐδὲν καὶ κατὰ ἀναγωγὴν τὰς ἱστορίας ταύτας θεωρῆσαι. Ῥύεταί τοι ὁ Θεὸς καὶ ἡμᾶς ἀεὶ ἐκ γῆς Αἰγύπτου, ἐκ τῆς καμίνου τῆς σιδηρᾶς, τῆς κατὰ τὴν ἁμαρτίαν, ἵνα εἰσαγάγῃ διὰ πολλῶν γυμνασίων, διὰ πολλῶν θαυμασίων, δι' ἄρτου ἐπουρανίου, δι' ὕδατος ἀπὸ τῆς πέτρας, ἡ πέτρα δὲ ὁ Χριστὸς, ἐπὶ τὴν ἁγίαν ἐπαγγελίαν. Μέγα οὖν ἐμοὶ, ἐὰν, νοήσας τὴν θάλασσαν τοῦ βίου καὶ τὰ κύματα τὰ ἐν τῷ βίῳ, καὶ τὸ πικρὸν καὶ ἁλμυρὸν τῶν βιωτικῶν πραγμάτων κλυδώνιον, δυνηθῶ, εὐεργετηθεὶς ὑπὸ τοῦ Θεοῦ, ἰδεῖν καταποντισθέντας τοὺς νοεροὺς Αἰγυπτίους, καὶ τὸν νοητὸν Φαραώ· αὐτὸς δὲ ὢν ἐν τῷ φωτὶ τῆς ἡμέρας σκεποίμην ὑπὸ νεφέλης τῆς κούφης, καὶ ὑπὸ φωτισμοῦ πυρὸς, ἐάν ποτέ γε σκοτεινὰ καὶ δύσκολα...... καὶ ὁ κόσμος μὲν ἐσκότηται, καὶ πάντα ἀγνοίαις πεπλήρωται· ἐγὼ δὲ πρὸς τὰ πνευματικὰ τῆς πονηρίας πα.... ἐν φωτὶ ὦ διὰ τὸ ἀληθινὸν φῶς τὸν Χριστὸν, διὰ τὴν νεφέλην, ᾗ οὐκ ἐξ ἀτμῶν τινων κατὰ τὴν κοινὴν φύσιν ἡ στάσις ἦν, βαθυνομένου τοῖς ἀτμοῖς τοῦ ἀέρος διὰ τῆς ὁμιχλώδους συστάσεως, καὶ πρὸς ἑαυτὸν ἐμπιλουμένου τοῖς πνεύμασιν· ἀλλὰ κρεῖττόν τι καὶ ὑψηλότερον τῆς ἀνθρωπίνης καταλήψεως, ὡς, καὶ τῆς ἡλιακῆς ἀκτῖνος θερμῶς ἐπιλαμπούσης, διατείχισμα ἔχειν, σκιάζουσάν τε τὸ ὑποκείμενον, καὶ λεπτῇ δρόσῳ τὸ φλογῶδες τοῦ ἀέρος ὑπονοτίζουσαν· καὶ διὰ τῆς νυκτὸς πῦρ γίνεσθαι ἀφ' ἑσπέρας εἰς ὄρθρον, τῷ ἰδίῳ φωτὶ τοῖς Ἰσραηλίταις δᾳδουχοῦσαν τὸ φέγγος μέγα. Ἐὰν ἐν τῇ ἐρήμῳ τοῦ βίου, ἔνθα ἐπικρατεῖ πολλὴ ἄνοια τῶν πραγμάτων, διελὼν τὸν στερρότατον αὐτοῦ λόγον πέτραν ὀνομαζόμενον, ἀφθόνως καὶ εἰς κόρον ποτίσῃ με, ὡς παραβληθῆναι τὸ ῥέον ὕδωρ ἀβύσσῳ, καὶ τοὺς τῆς πνευματικῆς κοιλίας ποταμούς.

And it harms nothing to contemplate these histories according to anagogy as well. Assuredly God rescues us also always out of the land of Egypt, out of the iron furnace, that of sin, so that He may bring us in through many exercises, through many wonders, through heavenly bread, through water from the rock—and the rock is Christ—unto the holy promise. It is a great thing for me, therefore, if, having perceived the sea of life and the waves that are in life, and the bitter and salt surge of the affairs of life, I may be able, having been benefited by God, to see the intelligible Egyptians and the spiritual Pharaoh drowned; while I myself, being in the light of day, may be sheltered under the light cloud, and under the illumination of fire, if ever dark and difficult things...... and the world indeed is darkened, and all things are filled with ignorances; but may I, against the spiritual...... of wickedness, be in light through the true light, Christ, through the cloud, whose consistence was not from certain vapours according to common nature, when the air is thickened by vapours through a misty gathering and compacted upon itself by the winds, but something better and loftier than human comprehension, so as, even when the sun's ray shines warmly upon it, to have a partition-wall, both shading what lies beneath and gently moistening with fine dew the fiery heat of the air; and through the night to become fire from evening until dawn, bearing as a torch the great light for the Israelites by its own light. If in the wilderness of life, where much folly of affairs prevails, having cleft His most firm word named a rock, He should give me to drink abundantly and to satiety, so that the flowing water is compared to an abyss, and the rivers of the spiritual belly.

Ἐγὼ δὲ παραπικραίνω τὸν Ὕψιστον ἐν ἀνύδρῳ, ἐὰν μετὰ τὴν διδασκαλίαν πάλιν ἁμαρτάνω, ἐπιλανθανόμενος τῶν λόγων τῶν θρεψάντων με, καὶ τοῦ ὕδατος, τοῦ ἀπὸ τῆς πέτρας, ἥτις ἐστὶν ὁ Χριστός. Πέτρᾳ δὲ ἀπεικάζεται ὁ Χριστὸς διὰ τὸ ἄθραυστον καὶ ἀκλόνητον. Ἐρήρεισται γὰρ ἰδίοις ἀγαθοῖς ἡ θεία τε καὶ ὑπέρτατος φύσις. Οὗ καὶ κατελάλησαν, ὡς ἐν προσώπῳ Μωσέως, ἡ συναγωγὴ, κατηγοροῦντες ἐπὶ Πιλάτου, καὶ τὸ, Αἶρε, σταύρου, ἀνακεκράγασιν. Εἶτα δὲ δυσὶ λελυπήκασι πληγαῖς, ὡς τὴν πέτραν Μωϋσῆς δὶς ἐπάταξεν. Ἀπεκτείνασι γὰρ τὸν ἀρχηγὸν τῆς ζωῆς, εἶθ' ὅτι μεμένηκεν ἐν νεκροῖς, ἀναπείθειν ἤθελον. Ἀλλ' ἐκδέδωκεν ἡ πέτρα πλουσίως τὸ νᾶμα, καὶ πεπότικε πᾶσαν τὴν συναγωγήν. Ἐπέκλυσε γὰρ τὴν οἰκουμένην Χριστὸς ἱεροῖς τε καὶ θείοις νάμασιν. Ὁ πηγάζων τὸ θεῖον νᾶμα τοῖς διψῶσι, καὶ προχέων τὸ ὕδωρ ἐκ τῆς πλευρᾶς, τοῦ σιδήρου τὴν φλέβα ταύτην ἀναστομίσαντος, καὶ τὸ πικρὸν τῆς Μεῤῥᾶς, τοῦ κολαστοῦ

But I provoke the Most High in a waterless place, if after the teaching I sin again, forgetting the words that nourished me, and the water from the rock, which is Christ. And Christ is likened to a rock on account of being unbreakable and unshakeable. For the divine and supreme nature is supported upon its own good things. Against Whom also the synagogue spoke ill, as in the person of Moses, accusing Him before Pilate, and cried aloud, Away with Him, crucify Him. And then they grieved Him with two blows, just as Moses struck the rock twice. For they killed the Author of life, and then they wished to persuade men that He remained among the dead. But the rock gave forth its stream richly, and gave drink to the whole synagogue. For Christ flooded the inhabited world with sacred and divine streams. He Who pours forth the divine stream as a spring for those who thirst, and pours out the water from His side, the iron having opened this vein, also the bitterness of Merra, of the chastising

Editors' notes and page, col. 141

Footnotes

(83) ‹anchor: τῆς πονηρίας πα....› · call in col 141 (Greek; not repeated in the Latin col 142)

Forte πάθη.

Perhaps "pathē" (sufferings).

Scripture references printed at the foot (superscript calls): ⁹⁶ I Cor. X, 4. · ⁹⁷ Psal. LXXVII, 17. · ⁹⁸ I Cor. X, 4. · ⁹⁹ Joan. XIX, 15. · ¹ Act. III, 15. · ² Psal. LXXVII, 15; Exod. XVII, 6.

⁹⁶ 1 Corinthians 10:4. · ⁹⁷ Psalm 77:17. · ⁹⁸ 1 Corinthians 10:4. · ⁹⁹ John 19:15. · ¹ Acts 3:15. · ² Psalm 77:15; Exodus 17:6.

(printed under page 79)

Footnotes

(84) ‹anchor: in parasceve› · call in col 143 (Latin only)

Id est, praeparatione.

That is, in the preparation.

(printed under page 80)

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PG 17:144

νόμου, μετέβαλεν εἰς γλυκύτητα τῇ παραδοχῇ τοῦ ξύλου τοῦ σταυροῦ, καὶ τοῦ ἐπ' αὐτῷ μυστηρίου. Τὸ γὰρ γράμμα καὶ ὁ νόμος ἀποκτείνει, τὸ δὲ πνεῦμα καὶ ἡ ἐν πνεύματι λατρεία ἡ εὐαγγελικὴ ζωοποιεῖ.

law, He changed into sweetness by the reception of the wood of the cross, and of the mystery upon it. For the letter and the law kills, but the spirit and the evangelical worship in spirit gives life (2 Cor. 3:6).

Μεγάλην δὲ πρόνοιαν ποιούμενος ὁ Θεὸς τοῦ ἀνθρώπου, καὶ οὐρανὸν αὐτῷ ἀνοίγει, καὶ τροφὴν αὐτῷ δίδωσιν οὐράνιον, καὶ χειραγωγεῖ αὐτὸν αὐτὸς, γινόμενος τοῖς ὁδεύουσι φῶς, καὶ ἄγων ἐπὶ ὁδοὺς, ἃς καθ' ἑαυτὴν ἡ ἀνθρωπίνη φύσις οὐκ ἐπίσταται. Πλὴν ἑσπέρας μὲν τὴν ὀρτυγομήτραν, ἅμα δὲ τῇ ἕῳ τὸ μάννα καθίησι, πλαγίως ἡμῖν τοῦ παραδείγματος ὑπεμφαίνοντος, ὅτι μή ἐστιν ἐν φωτὶ νοητῷ τῶν γηΐνων ὁ ἐραστής· ἃ διὰ τῆς ὀρτυγομήτρας σημαίνεται, ἣν ὀρέγει ἐπιζητοῦσι Θεὸς, οὐχ ἕλκων αὐτὸς εἰς ἐπιθυμίαν, οὔπω δὲ διδοὺς τὸ κατανεανιεύεσθαι παθῶν. Τὸ δὲ μάννα σκιὰ τῶν διὰ Χριστοῦ παιδευμάτων τε καὶ χαρισμάτων, ἃ ἄνωθέν ἐστι καὶ ἐξ οὐρανοῦ, καὶ τὸ γεῶδες οὐκ ἔχει, ἀμοιρεῖ δὲ μᾶλλον καὶ βδελυρίας σαρκικῆς. Καὶ οὕτως τροφὴ πνευμάτων ἐστὶν ἡ ἐν τούτοις ὀρθὴ καὶ ἀκίβδηλος γνῶσις, ἧς ἡ χορηγία, ὡς ἐν φωτὶ καὶ ἡμέρᾳ γίνεται, ἀνίσχοντος τοῦ Ἡλίου τῆς δικαιοσύνης Κυρίου, ὃς ἀποτρέφει ἡμᾶς εἰς ζωὴν ἀμήρυτον.

And God, taking great forethought for man, both opens heaven to him, and gives him heavenly food, and Himself leads him by the hand, becoming light to those who journey, and leading them upon ways which human nature of itself does not know. Yet in the evening He sends down the quail, and together with the dawn the manna, the example obliquely intimating to us that the lover of earthly things is not in intelligible light; which things are signified through the quail, which God reaches out to those who seek after it, not Himself drawing them into desire, yet not yet granting them to triumph youthfully over passions. But the manna is a shadow of the teachings and gifts of grace through Christ, which are from above and out of heaven, and do not have what is earthy, but rather are free even of fleshly defilement. And thus the food of spirits is the right and unadulterated knowledge in these things, the supply of which comes about as in light and day, when the Sun of righteousness, the Lord, rises, Who nourishes us unto unending life.

Ὁ γὰρ τὸ θεῖον μάννα κατεδηδοκὼς ἀμείνων ἔσται φθορᾶς καὶ ὑπεραλεῖται θανάτου. Συλλέξεται δὲ, φησὶ, τοῖς συσκήνοις, καὶ οὐ καταλείψετε ἀπ' αὐτοῦ εἰς τὸ πρωΐ. Χρὴ γὰρ ὁμοῦ τοῖς ὁμοπίστοις, τοῖς τὴν οἰκοῦσι σκηνὴν, τὴν Ἐκκλησίαν, τῶν θείων ἡμῶν ἐμφορεῖσθαι λόγων, καὶ μὴ τηρεῖν τὴν σκιὰν μετὰ τὴν τῆς ἀληθείας ἔνδειξιν. Οἵτινες γὰρ, φησὶν, ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσετε. Πλὴν ἀφιγμένοι διὰ τῆς πίστεως εἰς τὸν ἐν Χριστῷ νοούμενον σαββατισμὸν, τουτέστιν εἰς ἀργίαν καὶ κατάληξιν τὴν ἐξ ἁμαρτίας, οὐχ ὡς ἄχρηστον παραιτούμεθα τὴν προσωρευθείαν τοῦ νόμου παίδευσιν, χειραγωγοῦσαν ἡμᾶς εἰς Χριστόν. Περιτυγχάνομεν γὰρ ταῖς διὰ Μωσέως σκιαῖς, ἵνα τὴν ἐν αὐταῖς ζητῶμεν ἀλήθειαν, καινὰ καὶ παλαιὰ ἐκ θησαυροῦ ἐκβάλλοντες. Εἰ δὲ βούλει, ἅπερ ἐνταῦθα συλλέξομεν ἐν παρασκευῇ, ταῦτα ἐκεῖσε σαββατίσαντες εὑρήσομεν καὶ τραφησόμεθα.

For he who has eaten the divine manna will be superior to corruption and will leap over death. And it shall be gathered, it says, for those who share the tent, and you shall not leave of it until the morning (Exod. 16:18–19). For together with those of the same faith, who dwell in the tent, the Church, we must take our fill of our divine words, and not keep the shadow after the demonstration of the truth. For you who, he says, are justified in the law, have fallen from grace (Gal. 5:4). Yet having arrived through faith at the sabbath-rest understood in Christ, that is, at rest and cessation from sin, we do not reject as useless the instruction of the law heaped up beforehand, which leads us by the hand unto Christ. For we meet with the shadows given through Moses, so that we may seek the truth that is in them, bringing forth things new and old out of the treasure (Matt. 13:52). And if you will, the things that we shall gather here on the day of preparation, these we shall find there when we keep the sabbath, and we shall be nourished.

Πάλαι μὲν οὖν ἄρτον ἀπ' οὐρανοῦ ἔδωκεν ὁ Θεὸς τῷ λαῷ αὐτοῦ, ἀκοπιάστως πρὸς πᾶσαν ἡδονὴν ἰσχύοντα· πρὸς ὃ γάρ τις ἐβούλετο μετεκρίνατο. Τοιαύτη δὲ ἡ τοῦ τρέφοντος τὴν ψυχὴν λόγου φύσις, πρὸς τὴν δύναμιν τοῦ τρεφομένου μεταβάλλουσα. Ἐὰν νήπιον τρέφῃ ὁ νόμος, γάλα γίνεται· ἐὰν ψυχὴν ἀσθενοῦσαν, λάχανον· ἐὰν τέλειον, στερεὰ τροφή. Οὐ καθεζομένοις δὲ ἡμῖν ἔρχεται τὸ μάννα, ἀλλ' ἐρχομένοις ἔξω τῆς παρεμβολῆς· λέγω δὴ τοῦ σώματος, ἐν ᾧ ἐνεῖρκται ἡ ψυχή. Δεῖ γὰρ τὴν ψυχὴν μηκέτ' εἶναι ἐν σαρκὶ, ἀλλ' ἐν πνεύματι. Οὐδεὶς δὲ, φορῶν τὴν εἰκόνα τοῦ χοϊκοῦ, δύναται ἄρτον οὐράνιον φαγεῖν· διότι ψυχικὸς ἄνθρωπος

Of old, therefore, God gave bread from heaven to His people, availing without toil for every pleasure; for it was transformed to whatever anyone wished (Wis. 16:20–21). And such is the nature of the word that nourishes the soul, changing according to the capacity of the one nourished. If the law nourishes an infant, it becomes milk; if a weak soul, herbs; if a perfect one, solid food. And the manna comes to us not while we sit still, but when we go outside the camp; I mean the body, in which the soul is enclosed. For the soul must no longer be in the flesh, but in the spirit. And no one, bearing the image of the man of dust (1 Cor. 15:49), is able to eat heavenly bread; because a natural man

Editors' notes and page, col. 144

Footnotes

(85) ‹anchor: δικαιοσύνης Κυρίου› · call in col 144 (Greek; not repeated in the Latin col 143)

Lacuna. Forte deest Ἰησοῦ, vel ἡμῶν.

A gap. Perhaps "Iēsou" (of Jesus) or "hēmōn" (our) is missing.

(printed under page 80)

(86) ‹anchor: τῆς ἀληθείας ἔνδειξιν› · call in col 144 (Greek; not repeated in the Latin col 143)

Vel ἀνάδειξιν.

Or "anadeixin" (showing forth).

(printed under page 80)

(87) ‹anchor: τὴν προσωρευθεῖαν› · call in col 144 (Greek; not repeated in the Latin col 143)

Puto προσωρευθεῖσαν.

I think "prosōreutheisan" (heaped up).

(87') ‹anchor: before Πάλαι μὲν οὖν (Latin: Olim quidem)› · call in col 144 (Greek; not repeated in the Latin col 143) Ὠριγ.

Origen.

Scripture references printed at the foot (superscript calls): ³ II Cor. III, 6. · ⁴ Exod. XVI, 18, 19. · ⁵ Gal. V, 4. · ⁶ Matth. XIII, 52. · ⁷ Sap. XVI, 20, 21. · ⁸ I Cor. XV, 49.

³ 2 Corinthians 3:6. · ⁴ Exodus 16:18, 19. · ⁵ Galatians 5:4. · ⁶ Matthew 13:52. · ⁷ Wisdom 16:20, 21. · ⁸ 1 Corinthians 15:49.

(printed under page 80)

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PG 17:145

οὐ δέχεται τὰ τοῦ πνεύματος. Περὶ ἧς τροφῆς καὶ σὺ ἐδιδάχθης εὔχεσθαι. Ἐὰν οὖν τὸν ἐπιούσιον ἄρτον, τὸν μὴ ἐκχωροῦντα, τὸν μὴ ἀποκρινόμενον, τὸν ἀναδιδόμενον εἰς τὴν οὐσίαν τῆς ψυχῆς, ὅταν διαλαμβάνω περὶ Θεοῦ, περὶ Χριστοῦ, περὶ τῆς θεότητος αὐτοῦ, περὶ τῆς ἐν ἀνθρωπίνῳ σώματι καὶ ψυχῇ αὐτοῦ ἐνοικήσεως, ἄρτον ἀγγέλων ἐσθίω, τὸ μάννα· ὅπερ εὑρὼν καὶ θαυμάσας, θαυμαστικῶς ἐρῶ· Μάν; τί ἐστι τοῦτο; καὶ γενήσεται τοῦτο τὸ φθέγμα τῷ ἄρτῳ ὄνομα· εὔξασθε ἵνα ἡμῖν ὁ Θεὸς ἐπισιτισμὸν ἀποστείλῃ εἰς πλησμονήν· οὐχ ὥστε γεύεσθαι μόνον, ἀλλὰ καὶ πληρωθῆναι τῶν λόγων τῆς ζωῆς, καὶ ἰσχυροποιηθῆναι ἐν αὐτοῖς. Πλὴν ἡ προηγουμένη τροφὴ αὕτη ἐστίν.

does not receive the things of the spirit. Concerning which food you also were taught to pray. If therefore I eat our daily bread, which does not pass out, which is not excreted, which is distributed into the substance of the soul, when I treat concerning God, concerning Christ, concerning His deity, concerning His indwelling in a human body and soul, I eat the bread of angels, the manna; which having found and marvelled at, I shall say in wonder: Man? what is this? and this utterance will become a name for the bread; pray that God may send us provision to the full; not so as merely to taste, but also to be filled with the words of life, and to be strengthened in them. Yet this is the primary food.

Ἐσθιόντων δέ ποτε τὸ μάννα Ἑβραῖοι ἔλεγον· Οὐδὲν, πλὴν εἰς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῶν. Ἐμνήσθημεν γὰρ, ὅτι ἐκαθέσθημεν ἐπὶ τῶν λεβήτων τῶν κρεῶν ἐν Αἰγύπτῳ· καὶ ἡμεῖς ταλανίζομεν ἐκείνους, ὡς τότε ἡμαρτηκότας· οὐχ ὁρῶντες, ὅτι καὶ ἐν ἡμῖν ταῦτα τὰ ἁμαρτήματα γίνεται· ἀντὶ τῆς πνευματικῆς Γραφῆς τὰ πράσα τὰ δυσώδη, καὶ τὰ κρόμμυα τὰ βλάπτοντα τοὺς ὀφθαλμοὺς τῆς ψυχῆς, καὶ τὰ πληροῦντα δυσωδίαν ἁμαρτήματα σκόροδα ἐπιθυμοῦμεν φαγεῖν, καὶ ἐμφορηθῆναι ἡδονῶν δυσοσμίας. Καὶ τὴν ἔκλυτον τοῦ κόσμου καὶ τῶν σωματικῶν φύσιν ποθοῦντες, πεπόνων ἐπιθυμοῦμεν, καὶ τὸ μὴ ἀναδιδόμενον εἰς τὴν τῆς ψυχῆς οὐσίαν ἀνελόντες, σικύων θέλομεν μεταλαμβάνειν. Καὶ ἐπειδὴ οὐ θέλομεν τὸν ἄρτον, τὸν ἐκ τοῦ οὐρανοῦ, οὗ προφῆται κήρυκες καὶ δίκαιοι, νεφέλαι καλούμενοι διὰ τὸ ὑψοῦ φέρεσθαι αὐτῶν τὸν νοῦν· καὶ διὰ τὸ ἐντέξειν νεφελῶν τοῖς νοητοῖς ὑετοῖς κατάρδειν, ἑτέρους ἐξαποστελεῖ ἡμῖν ὁ Θεὸς, κρέας ὡσεὶ χοῦν, ἕως οὗ ἐξέλθῃ ἐκ τῶν μυκτήρων ἡμῶν, καὶ ἕως πληρώσῃ ἡμᾶς νόσου καὶ μαλακίας, ὡς τὴν δυσώδη καὶ πολύδακρυν ἁμαρτίαν ζητοῦντες.

And once when they were eating the manna, the Hebrews said: There is nothing, save that our eyes are upon the manna. For we remember that we sat by the pots of meats in Egypt; and we count those men wretched, as having sinned then, not seeing that in us also these sins come to pass: instead of the spiritual Scripture we desire to eat the foul-smelling leeks, and the onions that harm the eyes of the soul, and the garlic—sins that fill with foulness—and to take our fill of the foul stench of pleasures. And longing for the dissolute nature of the world and of bodily things, we desire melons, and having taken up what is not distributed into the substance of the soul, we wish to partake of cucumbers. And since we do not wish the bread, that from heaven, whose heralds are prophets and righteous men—called clouds on account of their mind being borne on high, and on account of bedewing with the intelligible rains in the bringing forth of clouds—God will send forth others to us, flesh like dust, until it comes out of our nostrils, and until it fills us with disease and sickness, as seeking foul-smelling and tearful sin.

Οἱ γὰρ τῶν κοσμικῶν πραγμάτων ἀπολαύοντες νοσοῦσι τὴν ψυχὴν, διὰ ταῦτα καὶ ἐν χολέρᾳ καὶ νόσῳ εἰσὶ, καὶ πᾶσι κακοῖς διὰ τὴν διψυχίαν αὐτῶν. Ἀλλ' ἡμᾶς γένοιτο νηστεύειν νηστείαν δεκτὴν, τὸ φρόνημα τῆς σαρκὸς μὴ τρέφοντας, μηδὲ γενοίμεθα ἐν ἀνύδρῳ, στερήσει τῶν πνευματικῶν ὑδάτων, διὰ τὸ μηδὲν δρᾷν τῶν γλυκαινόντων τὴν τοῦ Ὑψίστου χρηστότητα. Γλυκαίνει δὲ αὐτὴν τὰ κατ' ἀρετὴν καὶ σοφίαν ἐνεργούμενα καὶ θεωρούμενα. Μηδὲ ἐκπειράσαι αὐτὸν ἐν ταῖς καρδίαις ἡμῶν· ἤγουν οὐκ ἐξ ἐπιπολῆς, ἀλλ' ἐκ βάθους τοῦ ἡγεμονικοῦ ἀμφιβάλλοντες περὶ τῆς θείας δυνάμεως· μηδ' αἰτήσαιμεν βρώματα ταῖς ψυχαῖς ἡμῶν· οὐ ταῖς κατ' εἰκόνα λέγω, αἳ τρέφονται ἐκ τῶν ζωῆς ἄρτων, ἀλλὰ ταῖς εἰς σάρκα μεταβαλλούσαις, διὰ τὸ τοῖς ὑλικοῖς προσπεπονθέναι, ὀρεγομέναις οὐκ ὠφελίμων καὶ ὑγιῶν τροφῶν, ἀλλ' ἡδέων καὶ νοσοποιῶν. Ἀλλ' ἑτοιμασθείη ἡμῖν τράπεζα, ἐφ' ἣν ἡ σοφία τὰ ἑαυτῆς θύματα ἐπιτίθησι, καὶ τὸν ἑαυτῆς οἶνον εἰς κρατῆρα κιρνᾷ.

For those who enjoy worldly affairs are sick in soul, and on account of these things are in cholera and disease, and in all evils on account of their double-mindedness. But may it be ours to fast an acceptable fast, not nourishing the mind of the flesh, and may we not be in a waterless place, in deprivation of the spiritual waters, through doing nothing of the things that sweeten the goodness of the Most High. And the things wrought and contemplated according to virtue and wisdom sweeten it. Nor let us tempt Him in our hearts; that is, doubting concerning the divine power not superficially, but from the depth of the governing faculty; nor let us ask for foods for our souls—I do not mean those according to the image, which are nourished from the breads of life, but those changing into flesh on account of being attached to material things, reaching out not for profitable and wholesome foods, but for pleasant and disease-producing ones. But may a table be prepared for us, upon which wisdom sets forth her victims, and mingles her wine in a bowl.

Editors' notes and page, col. 145

Footnotes

(88) ‹anchor: before Ἐσθιόντων δέ ποτε› · call in col 145 (Greek; not repeated in the Latin col 146)

Ἐσθίοντες, vel mox lege Ἑβραίων.

Read Ἐσθίοντες, or else read Ἑβραίων just after.

(printed under page 81)

(89) ‹anchor: after ἐντέξειν, before νεφελῶν› · call in col 145 (Greek; not repeated in the Latin col 146)

Forte ἀντέχειν.

Perhaps ἀντέχειν.

(printed under page 81) Scripture references printed at the foot (superscript calls): ⁹ I Cor. II, 14. · ¹⁰ Matth. VI, 11; Luc. XI, 3. · ¹¹ Exod. XVI, 15. · ¹² ibid. 31. · ¹³ Num. XI, 5, 6. · ¹⁴ ibid. 20.

⁹ 1 Corinthians 2:14. · ¹⁰ Matthew 6:11; Luke 11:3. · ¹¹ Exodus 16:15. · ¹² the same, 31. · ¹³ Numbers 11:5, 6. · ¹⁴ the same, 20.

(printed under page 81)

Footnotes

(9) ‹anchor: not visible› · call in col 146

I Cor. II, 14.

1 Cor. 2:14.

(printed under page 81)

(10) ‹anchor: not visible› · call in col 146

Matth. VI, 11; Luc. XI, 3.

Matt. 6:11; Luke 11:3.

(printed under page 81)

(11) ‹anchor: not visible› · call in col 146

Exod. XVI, 15.

Exod. 16:15.

(printed under page 81)

(12) ‹anchor: not visible› · call in col 146

ibid. 31.

Ibid., v. 31.

(printed under page 81)

(13) ‹anchor: not visible› · call in col 146

Num. XI, 5, 6.

Num. 11:5–6.

(printed under page 81)

(14) ‹anchor: de naribus nostris› · call in col 146

ibid. 20.

Ibid., v. 20.

(printed under page 81)

(88) ‹anchor: not visible› · call in col 146

Ἐσθίοντες, vel mox lege Ἑβραίων.

Read Ἐσθίοντες ("eating"), or else, a little further on, Ἑβραίων ("of the Hebrews").

(printed under page 81)

(89) ‹anchor: διὰ τὸ ἐντέξειν› · call in col 146

Forte ἀντέχειν.

Perhaps ἀντέχειν ("to hold out").

(printed under page 81)

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 17:147

Μηδὲ ὀργὴ ἐφ' ἡμᾶς ἀναβαίη, τὸ πνεῦμα τοῦ ἐξουσιάζοντος τὸ ἀπατηλὸν, τὸ δίκην προδρόμου ἢ κατασκόπου ἐκ τοῦ σκότου ἐν ᾧ ἐκέκρυπτο, εἰς τὴν ψυχὴν ἀνιὸν διὰ τῆς ἐνθυμήσεως· μηδὲ ὡς πῦρ ἐξαφθείη ἐκ τῶν πεπυρωμένων βελῶν τοῦ ἐχθροῦ. Ἀλλ' οὐρανοῦ θυρίδες ἡμῖν ἀνοιγεῖεν, αἱ τῶν νοητῶν καὶ πνευματικῶν ἐξαπλω ἀρεταὶ . . . . . . . . . κακίαι ᾅδου καὶ θανάτου, αἵτινες οὐ κατισχύουσι τῶν, κατὰ Πέτρον, ἀνελθόντων ἐπὶ πύλας τῆς θυγατέρος Σιών. Καὶ ὁ ἐν τῷ κρυπτῷ τῆς καρδίας ἄνθρωπος, κατ' εἰκόνα Θεοῦ, ὁμοέστιος ἀγγέλοις γένοιτο, τοῦ ἀληθινοῦ μάννα μεταλαμβάνων, καὶ ἀπὸ οὐρανοῦ τροφὴν, ἀλλ' οὐκ ἀπὸ τῆς ἐπικαταράτου γῆς, ἣν ὁ ἁμαρτάνων ἐν λύπαις ἐσθίει. Οἱ τούτων ἀκούοντες πτερούσθωσαν, ἐπαιρέσθωσαν, μηκέτι ἔστωσαν ἐν σαρκί· γενέσθωσαν ἐν πνεύματι· Οἱ γὰρ ἐν σαρκὶ ὄντες Θεῷ ἀρέσαι οὐ δύνανται. Ἀλλ' ἐπὶ τὴν ἱστορίαν ἀνιτέον.

Nor may wrath go up against us, the deceitful spirit of the ruler, which after the manner of a forerunner or a spy goes up out of the darkness in which it was hidden into the soul through thought; nor may it be kindled like fire from the fiery darts of the enemy. But may the windows of heaven be opened to us, the virtues of intelligible and spiritual...... evils of Hades and of death, which do not prevail against those who, according to Peter, have gone up to the gates of the daughter of Sion. And may the man in the hidden place of the heart, according to the image of God, become a sharer of the hearth with angels, partaking of the true manna, and food from heaven, but not from the cursed earth, which he who sins eats in sorrows. Let those who hear these things take wing, let them be lifted up, let them no longer be in the flesh; let them come to be in the spirit; For those who are in the flesh cannot please God. But we must go back to the history.

Στίχ. μδʹ. Καὶ μετέστρεψεν εἰς αἷμα τοὺς ποταμοὺς αὐτῶν, καὶ τὰ ὀμβρήματα αὐτῶν, ὅπως μὴ πίωσιν.

Verse 44. And He turned their rivers into blood, and their rain-streams, so that they might not drink.

Οἶδα κατὰ τροπολογίαν πολλοὺς ποταμοὺς Αἰγύπτου ἐναντίους Χριστῷ τῷ ἀληθινῷ ποταμῷ, οὗ τὰ ὁρμήματα τὴν Ἐκκλησίαν εὐφραίνει. Πάντα δὲ τὰ τῆς σωτηρίας ἀλλότρια ῥεύματα, ἃ ὁ Θεὸς, ὅταν βούληταί τινας ἐπιστρέψαι, ἵνα ἐξελθόντες πίωσιν ἀπὸ τῆς πέτρας, ἡ δὲ πέτρα ἦν ὁ Χριστὸς, ποιεῖ στραφῆναι εἰς αἷμα. Ὅταν γὰρ ἐγὼ καταγῶ οὖς ἀλλοτρίου ὕδατος καὶ φρονήματος, τοῦ Θεοῦ μὴ παραστήσαντος, ὅτι αἷμά ἐστιν, οὐκέτι πίνω, ἵνα μὴ μέτοχος γίνωμαι αἵματος ὀμβρήματος. Οἱ δὲ εἶεν ἂν, οἱ βραχέα μὲν λέγοντες, ὀλέθρια δέ. Κατὰ δὲ τὴν ἱστορίαν, Αἰγύπτιοι ἄνωθεν ὕδωρ οὐκ ἔχουσιν, οὐδὲ γίνεται ὑετὸς ἐν Αἰγύπτῳ. Ἱστορικῶς μὲν οὖν, πάσης τότε τῆς τῶν ὑδάτων φύσεως κατὰ τὴν Αἴγυπτον τῷ προστάγματι τοῦ Μωσέως εἰς αἷμα τραπείσης, ὡς καὶ τοὺς ἰχθύας, εἰς σαρκώδη παχύτητα τοῦ ὕδατος μετατεθέντος, διαφθαρῆναι, τοῖς Ἑβραίοις ἀρυομένοις αἷμα οὐκ ἦν. Ὅθεν ἔσχε καὶ ἡ μαγγανεία καιρὸν ἐν τῷ παρὰ τοῖς Ἑβραίοις εὑρισκομένῳ ὕδατι, τὸ αἱματῶδες ὕδωρ παρασοφίσασθαι. Πνευματικῶς δὲ καὶ νῦν τὸ ἴσον ἔστιν ἰδεῖν γινόμενον. Τῶν γὰρ πρὸς τὰς ἐναντίας δόξας διεστηκότων τοῖς μὲν πότιμόν ἐστι καὶ διαφανὲς τὸ νᾶμα τῆς πίστεως, ὃ διὰ τῆς θείας διδασκαλίας ἀρύονται· τοῖς δὲ τῆς πονηρᾶς ὑπολήψεως αἰγυπτιάζουσι διεφθορὸς αἷμα τὸ ὕδωρ γίνεται. Καὶ πολλάκις ἐπιχειρεῖ ὁ παρασοφισμὸς τῆς ἀπάτης καὶ τὸ τῶν Ἰσραηλιτῶν ποτὸν τῷ μολυσμῷ τοῦ ψεύδους αἷμα ποιῆσαι, τουτέστι τὸν ἡμέτερον λόγον, καὶ ἡμῖν δεῖξαι, μὴ τοιοῦτον ὄντα οἷόν ἐστιν. Ἀλλ' οὐκ ἀχρειώσειε καθόλου τὸ ποτὸν, κἂν ἐκ τοῦ προχείρου δι' ἀπάτην περιφοινίξῃ τὸ εἶδος. Πίνει γὰρ ὁ Ἰσραηλίτης τὸ ἀληθινὸν ὕδωρ, οὐδὲ πρὸς τὸ εἶδος τῆς ἀπάτης ἐπιστρεφόμενος.

I know according to tropology many rivers of Egypt contrary to Christ the true river, Whose rushing streams gladden the Church. And all the streams alien to salvation, which God, whenever He wishes to convert some, so that having come out they may drink from the rock—and the rock was Christ—causes to be turned into blood. For whenever I condemn the ear of an alien water and mindset, when God has presented that it is blood, I no longer drink, lest I become a partaker of a rain-stream of blood. And these would be those who say things brief indeed, yet deadly. And according to the history, the Egyptians do not have water from above, nor does rain occur in Egypt. Historically, therefore, when the whole nature of the waters throughout Egypt had then been turned into blood at the command of Moses, so that even the fishes perished when the water was changed into a fleshy thickness, for the Hebrews who drew it there was not blood. Whence sorcery also had an opportunity, in the water found among the Hebrews, to counterfeit the bloody water. And spiritually even now one may see the like coming to pass. For among those who stand apart towards contrary opinions, to some the stream of faith, which they draw through the divine teaching, is drinkable and clear; whereas to those of an evil supposition who play the Egyptian, the water becomes corrupted blood. And oftentimes the sophistry of deceit attempts to make even the drink of the Israelites blood by the defilement of falsehood, that is, our word, and to show it to us as not being such as it is. But it could not render the drink altogether useless, even if offhand through deceit it should redden the appearance round about. For the Israelite drinks the true water, not even turning towards the appearance of deceit.

Editors' notes and page, col. 147

Footnotes

(15) ‹anchor: not visible› · call in col 148

Prov. IX, 2.

Prov. 9:2.

(printed under page 82)

(16) ‹anchor: not visible› · call in col 148

Rom. VIII, 8.

Rom. 8:8.

(printed under page 82)

(90) ‹anchor: not visible› · call in col 147 (Greek only; printed under col 147)

Forte ἐξαπλωθεῖεν.

Perhaps ἐξαπλωθεῖεν ("they might be spread out").

(90*) ‹anchor: ἃ ὁ Θεός› · call in col 147 (Greek only; printed under col 147) Ἃ ὁ Θεός. Forte del. ἅ.

"Which God": perhaps delete ἅ ("which").

(printed under page 82)

(91) ‹anchor: ἐγὼ καταγῶ οὕς› · call in col 147 (Greek only; printed under col 148)

Forte καταγνούς.

Perhaps καταγνούς ("having condemned").

(91*) ‹anchor: τοῦ Θεοῦ μή› · call in col 147 (Greek only; printed under col 148) Forte μοι.

Perhaps μοι ("to me").

(printed under page 82)

Page

running head: …UM AD ORIGENIS EXEGETICA. 148 (continuing the head begun over col. 147)
marginal letters: C, D, B in the gutter, as printed (B stands lower, beside "dere idipsum contingere")
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:149

ΨΑΛ. Πʹ.

Psalm LXXX.

Στίχ. βʹ. Ἀλαλάξατε τῷ Θεῷ Ἰακώβ.

Verse 2. Shout in triumph to the God of Jacob.

Θεὸν Ἰακὼβ τὸν Σωτῆρα καλοῦσι τὸν ἐν ἀνθρώπου σχήματι ὀφθέντα τῷ Ἰακὼβ εἰς δήλωσιν τῆς μετὰ ταῦτα ἐνανθρωπήσεως. Ἀλαλάζειν δὲ προστάττουσι νικητήριον ὕμνον ἀναπέμποντες αὐτῷ, ὡς καταλύσαντι τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, ὡς ἐκ τῆς τῶν δαιμόνων καταδυναστείας ῥυσαμένῳ. Ἀλαλαγμὸς γάρ ἐστιν ὕμνος ἐπινίκιος, ὃν καὶ οἱ ἐκ Βαβυλῶνος ἀνασωθέντες τῷ τὴν νίκην δωρησαμένῳ Θεῷ ἀλλήλοις ὑφῆναι παρακελεύονται. Ἠθικώτερον δέ· ὧν μὲν κατορθούντων οἱ καρποὶ ἐπὶ τὰς ληνοὺς ἔρχονται, ἀκουέτωσαν τοῦ· Ἀγαλλιᾶσθε τῷ Θεῷ· ὁ δὲ ἁμαρτὼν καὶ δεόμενος μετανοίας καὶ ἐπιστροφῆς μὴ ἀγαλλιάσθω, ἀλλὰ λυπηθήτω κατὰ Θεόν. Ἡ γὰρ κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται. Καὶ σὺ, ἐὰν βοηθηθεὶς ὑπὸ Θεοῦ τὴν συγκομιδὴν ἐποιήσω τῶν καρπῶν ἐπὶ τὰς ἁγίας ληνοὺς, μὴ ἐπιλανθάνου τοῦ Θεοῦ, καθὸ βοηθός σου γίνεται. Κἂν ἀπορῇς λόγων τῶν κατ' ἀξίαν ἀποδοθησομένων τῷ Θεῷ ἐν εὐχαριστίᾳ, ἀλάλαζε εὐσήμῳ φωνῇ, καρδίας κεκραγυίας ὑπερβαινούσης τὰ σημαινόμενα ἀπορούσης λέξεως, καὶ διὰ τὴν ἀπορίαν τῶν λέξεων ἀπόρρητα καὶ ἄρρητα λαλούσης. Ἐὰν γὰρ ἀναβῇς τὰ λεκτὰ, ἐὰν ὑπερβῇς τὰ ἀπαγγελλόμενα, τὰ διὰ στόματος φωνούμενα, καὶ μόνῳ νῷ δυνηθῇς ὑμνεῖν τὸν Θεὸν, τῷ ἀποροῦντι ἐπιθεῖναι τὰ ἑαυτοῦ κινήματα τῷ λόγῳ, παρὰ τὸ τὸν λόγον τὸν ἐν σοὶ μὴ δύνασθαι βαστάζειν τοῦ νοῦ τὰ ἀπόρρητα καὶ τὰ θεῖα, ἀλαλάξεις τῷ Θεῷ Ἰακὼβ, ὡς μιμητὴς τοῦ πτερνιστοῦ Ἰακώβ.

They call the Saviour the God of Jacob, Who appeared in the form of a man to Jacob for an indication of the incarnation thereafter. And they command to shout in triumph, sending up a hymn of victory to Him, as having destroyed him who had the power of death, as having rescued from the tyranny of the demons. For a shout of triumph is a hymn of victory, which those also who were saved back out of Babylon exhort one another to weave to God Who granted the victory. And more morally: let those who succeed, whose fruits come to the winepresses, hear the words: Rejoice in God; but let him who has sinned and stands in need of repentance and conversion not rejoice, but grieve according to God. For grief according to God works repentance unto salvation not to be repented of. And you, if having been helped by God you have made the ingathering of the fruits to the holy winepresses, do not forget God, inasmuch as He becomes your helper. And even if you are at a loss for words to be rendered worthily to God in thanksgiving, shout in triumph with a clear-sounding voice, with the heart crying aloud, surpassing the things signified by speech that is at a loss, and through the want of words speaking things secret and unutterable. For if you ascend beyond things that can be spoken, if you surpass the things proclaimed, the things uttered through the mouth, and are able with the mind alone to hymn God—the mind that is at a loss to lay its own movements upon speech, because the speech that is in you is unable to bear the secret and divine things of the mind—you will shout in triumph to the God of Jacob, as an imitator of the supplanter Jacob.

ΨΑΛ. ΡΝʹ.

Psalm CL.

Στίχ. γʹ. Αἰνεῖτε αὐτὸν ἐν ἤχῳ σάλπιγγος.

Verse 3. Praise Him in the sound of the trumpet.

Ἄλλος φησὶ, διὰ ἤχου κερατίνης. Ἱερατικὸν δὲ τοῦτο τὸ ὄργανον. Οἱ ἱερεῖς γὰρ ἐχρῶντο ταῖς σάλπιγξι, τῶν ἐν Σινᾷ γενομένων σαλπίγγων ἀναμιμνήσκοντες. Κατὰ γοῦν τὸν πνευματικὸν περὶ σαλπίγγων κατασκευῆς λόγον, κατασκευαστέον σάλπιγγα, ἵνα ἐν ἤχῳ αὐτῆς αἰνέσωμεν τὸν Θεόν. Τοιαῦται δ', οἶμαι, σάλπιγγες δηλοῦνται καὶ ἐν τῷ· Σαλπίσει, καὶ οἱ νεκροὶ ἐγερθήσονται. Ἔστι δὲ ἑορτὴ Νουμηνία ἑβδόμου μηνὸς, μνημόσυνον σαλπίγγων, καθὸ λέγεται· Ἐν νεομηνίᾳ, σάλπιγγι.

Another says, through the sound of a horn. And this instrument belongs to the priests. For the priests used the trumpets, calling to remembrance the trumpets that sounded on Sinai. According then to the spiritual account concerning the fashioning of trumpets, one must fashion a trumpet, so that in its sound we may praise God. And such trumpets, I think, are indicated also in the saying: The trumpet shall sound, and the dead shall be raised. And there is a feast, the New Moon of the seventh month, a memorial of trumpets, according as it is said: On the new moon, with a trumpet.

Editors' notes and page, col. 149

Footnotes

(17) ‹anchor: per sonum corneae› · call in col 150

Psal. CL, 3.

Ps. 150:3.

(printed under page 83)

(18) ‹anchor: et mortui resurgent› · call in col 150

I Cor. XV, 52.

1 Cor. 15:52.

(printed under page 83)

(19) ‹anchor: In neomenia, tuba› · call in col 150

Psal. LXXX, 4.

Ps. 80:4.

(printed under page 83)

(92) ‹anchor: ΚΕΦ. Α'› · call in col 150 (printed before the Greek heading ΚΕΦ. Αʹ of the Fragmenta in Proverbia, col 149 - that work's note, recorded here as a pointer only)

Ex cod. Venet. 491, pag. 38. Ipse hic quoque capita et versus adscripsi.

From the Venice codex 491, page 38. Here too I have added the chapter and verse numbers myself.

(printed under page 83)