PG 17 · cols. 149–160

Origenes, Fragmenta in Proverbia

Editors' preface

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΑΣ ΠΑΡΟΙΜΙΑΣ.

Origen's Selections on the Proverbs.

ΚΕΦ. Αʹ.

Chapter I.

Στίχ. αʹ. Ἐπεὶ δὲ ἀρετὴν εἶναι τὴν φρόνησιν Ἕλληνες λέγουσι, καὶ ὁρίζονται αὐτήν· Ἐπιστήμην ἀγαθῶν καὶ κακῶν καὶ οὐθετέρων· ἢ ἐπιστήμην ποιητέων καὶ οὐ ποιητέων καὶ οὐθετέρων, παρέχουσαν μὲν ποιεῖν τὰ ποιητέα, μὴ ποιεῖν δὲ τὰ μὴ ποιητέα·

Verse 1. Since the Greeks say that prudence is a virtue, and define it: Knowledge of good things and bad things and things neither; or knowledge of things to be done and things not to be done and things neither, affording on the one hand the doing of things to be done, and on the other hand the not doing of things not to be done;

Editors' notes and page, col. 149

Footnotes

(92) ‹anchor: ΚΕΦ. Α'› · call in col 149 (printed in the Greek heading 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 myself added the chapter and verse numbers.

(printed under page 83)

Footnotes

(17) ‹anchor: per sonum corneæ› · 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)

Footnotes

(20) ‹anchor: not visible› · call in col 151

Gen. III, 1.

Gen. 3:1.

(printed under page 84)

(21) ‹anchor: not visible› · call in col 151

Luc. XVI, 8.

Luke 16:8.

(printed under page 84)

(22) ‹anchor: sicut serpentes› · call in col 151

Matth. X, 16.

Matt. 10:16.

(printed under page 84)

(23) ‹anchor: illius ignoramus› · call in col 151

II Cor. II, 11.

2 Cor. 2:11.

(printed under page 84)

(24) ‹anchor: filiis lucis sunt› · call in col 151

Luc. XVI, 8.

Luke 16:8.

(printed under page 84)

(25) ‹anchor: cœlos in prudentia› · call in col 151

Jer. X, 12.

Jer. 10:12.

(printed under page 84)

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PG 17:152

συναγάγωμεν ἡμεῖς ἀπὸ τῆς Γραφῆς τὸ τῆς φρονήσεως ὄνομα, καὶ τὸ παρ' αὐτὸ ποιεῖν φρόνημα, ἵνα δυνηθῶμεν ἰδεῖν, πότερον πολύσημος ἡ λέξις, ἢ ἓν σημαίνει πρᾶγμα.

let us gather from the Scripture the name of prudence, and the mindset derived from it to do, so that we may be able to see whether the word has many meanings, or signifies one thing.

Πρῶτον μὲν οὖν ἐν τῇ Γενέσει, κατὰ μὲν τοὺς Ἑβδομήκοντα, γέγραπται· Ὁ δὲ ὄφις ἦν φρονιμώτατος· κατὰ δὲ Ἀκύλαν, πανοῦργος· κατὰ δὲ Σύμμαχον, πανουργότατος· οὐκοῦν ὅσον ἐπὶ ταύτῃ τῇ λέξει τῶν Ἑβδομήκοντα λέγοι τις ἂν, ὅτι οὐκ ἔστιν ἀρετὴ ἡ φρόνησις· οὐδὲ γὰρ ὁ ὄφις εἶχεν ἀρετὴν, πανουργίαν δὲ, ἣν καὶ ψέγει τις κακεντρέχειάν τινα ὑπάρχουσαν. Αὕτη φρόνησις νῦν νενόηται τοῖς Ἑβδομήκοντα, παρ' ἣν ὁ πανοῦργος φρόνιμος λέλεκται. Ἔοικε δὲ καὶ τὸ κατὰ Λουκᾶν Εὐαγγέλιον εἰδέναι τοῦτο τὸ σημαινόμενον, ὅτε ἀναγέγραπται ὁ Σωτὴρ ἐν τῇ παραβολῇ εἰρηκέναι τό· Καὶ ἐπαινέσας ὁ Κύριος τὸν οἰκονόμον τῆς ἀδικίας, ὅτι φρονίμως ἐποίησε· τουτέστι κακούργως, κακεντρεχῶς. Καὶ τάχα τὸ, ἐπαινέσας, οὐ κατὰ τὸν κυρίως ἔπαινον, ἀλλὰ καταχρηστικωτέρως λέγεται, καθὸ λέγομεν ἐπαινεῖσθαί τινα καὶ ἐπὶ μέσοις καὶ διαφόροις πράγμασι μέσων τεχνῶν, καὶ οἷον εἰ θαυμάζοντες τὰς ἐντρεχείας, τὰς ἐμφωνούσας· τὸ τῆς διανοίας ὀξὺ καὶ εὐκίνητον· καὶ τό· Γίνεσθε φρόνιμοι ὡς οἱ ὄφεις· οἱονεὶ μὴ ἀνιστόρητοι τῶν τοῦ ὄφεως πανουργημάτων. Χρεία γὰρ ὑμῖν τοῦ, ὡς ὁ Ἀπόστολος ὠνόμασε, διακειμένους λέγει· Ἵνα μὴ πλεονεκτηθῶμεν ὑπὸ τοῦ Σατανᾶ· οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν. Τὴν γοῦν μὴ οὖσαν φρονοῦσαν ὡς τὸν ὄφιν ἠπάτησεν ἐν τῇ πανουργίᾳ αὐτοῦ. Καὶ οἱ υἱοὶ τοῦ αἰῶνος τούτου οὐ σοφώτεροι, ἀλλὰ φρονιμώτεροι τῶν υἱῶν τοῦ φωτός εἰσιν· καὶ οὐδὲ τοῦτο ἁπλῶς καὶ ἀπολελυμένως, ἀλλ' εἰς τὴν ἑαυτῶν γενεάν.

First, therefore, in Genesis, according to the Seventy, it is written: Now the serpent was most prudent; and according to Aquila, shrewd; and according to Symmachus, most shrewd; therefore, so far as concerns this expression of the Seventy, someone might say that prudence is not a virtue; for neither did the serpent have virtue, but shrewdness, which one also blames as being a certain malicious cleverness. This prudence has now been understood by the Seventy, from which the shrewd one has been called prudent. And the Gospel according to Luke also seems to know this signification, when the Saviour is recorded in the parable to have said: And the Lord commended the steward of unrighteousness, because he had acted prudently; that is, wickedly, with malicious cleverness. And perhaps the word, having commended, is said not according to praise properly so called, but more loosely, according as we say that someone is praised even over indifferent and various matters of indifferent arts, and as though marvelling at the clevernesses that speak forth: the sharpness and agility of the thought; and the saying: Become prudent as the serpents; as though not unacquainted with the crafty tricks of the serpent. For you have need of this, as the Apostle named it, when he says that we are so disposed: Lest we be overreached by Satan; for we are not ignorant of his designs. At all events, her who was not prudent like the serpent he deceived in his shrewdness. And the sons of this age are not wiser, but more prudent than the sons of light; and not even this simply and absolutely, but towards their own generation.

Σημαίνεται δὲ καὶ ἄλλο τι ἐκ τῆς φρονήσεως φωνῆς· Ὁ Θεὸς γὰρ, φησὶ, τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασε δὲ οὐρανοὺς ἐν φρονήσει· τῇ ἀρετῇ, οὐ τῇ κακεντρεχείᾳ. Οἶδε δὲ καὶ τὸ Εὐαγγέλιον τὸ σημαινόμενον τοῦτο ἐν τῇ περὶ τῶν φρονίμων παρθένων παραβολῇ. Σαφῶς γὰρ ἐνθάδε τῇ μωρίᾳ οὔσῃ κακίᾳ, ἀφ' ἧς ποιοὶ οἱ μωροὶ λέγονται, καὶ αἱ μωραὶ παρθένοι, ὡς ἐναντία παραλαμβάνεται ἡ φρόνησις, ἀφ' ἧς ποιοὶ οἱ φρόνιμοι, καὶ αἱ φρόνιμοι παρθένοι. Εἰ δὲ ὁ μωρὸς φαῦλος, καὶ ἐναντίος τούτῳ ὁ φρόνιμος, ἤτοι φαῦλος ἔσται ὁ φρόνιμος, ἢ σπουδαῖος· οὐ δύναται γὰρ εἶναι φαῦλον ἀδιάφορον ἐναντίον. Οὐκ ἔστι δὲ φαῦλος ὁ τῷ μωρῷ ἐναντίος φρόνιμος· οὐκ ἂν γὰρ αἱ κατὰ φρόνησιν πεποιωμέναι φρόνιμοι παρθένοι εἰσῆλθον μετὰ τοῦ νυμφίου εἰς τοὺς γάμους. Λείπεται τοίνυν ἀστεῖον εἶναι τὴν φρόνησιν, καὶ ἀστείους τοὺς φρονίμους. Ἀρετὴ ἄρα κατὰ ταῦτα ἡ φρόνησις, καὶ ποιοὶ οἱ φρόνιμοι μετοχῇ φρονήσεως, ἐν ᾗ τοὺς οὐρανοὺς ἡτοίμασεν ὁ Κύριος.

And something else is also signified from the word prudence: For God, it says, by wisdom founded the earth, and by prudence prepared the heavens; by virtue, not by malicious cleverness. And the Gospel also knows this signification in the parable concerning the prudent virgins. For clearly here prudence, from which the prudent men and the prudent virgins are qualified, is taken as contrary to folly, which is vice, from which the foolish men and the foolish virgins are qualified. And if the foolish man is bad, and the prudent man is contrary to him, the prudent man will be either bad or good; for a bad thing cannot be contrary to an indifferent thing. Now the prudent man who is contrary to the foolish man is not bad; for the prudent virgins who were qualified according to prudence would not have entered with the bridegroom into the marriage feast. It remains, therefore, that prudence is a noble thing, and the prudent are noble. Prudence, then, according to these things, is a virtue, and the prudent are qualified by participation in prudence, in which the Lord prepared the heavens.

Στίχ. γʹ. Νοῆσαί τε δικαιοσύνην, καὶ κρῖμα κατευθύνειν.

Verse 3. Both to understand righteousness, and to direct judgement aright.

Ἄλλος δέ φησι· Τοῦτο οὐκ ἀφυῶς τινες ἐξειλήφασιν

And another says: This some have not unskilfully taken with

Editors' notes and page, col. 152

Footnotes

(93) ‹anchor: διακειμένους λέγει› · call in col 152 (printed in the Greek only)

Forte λέγειν.

Perhaps λέγειν ("to say").

(printed under page 84)

(94) ‹anchor: Στίχ. γ'› · call in col 152 (printed in the Greek only)

Quae sequuntur, sunt omnia ex cod. XXI.

What follows is all from codex XXI.

(printed under page 84)

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old-edition numerals: (none)
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PG 17:153

ἐπὶ τῶν ὑπερβατῶν καὶ ἀναστροφῶν. Στρεφομένου γὰρ τοῦ λόγου κατὰ τὴν τάξιν, καὶ δοκοῦντος διακόπτεσθαι τοῦ εἰρημένου ἀπό τινος διὰ μέσου λεγομένου, γίνεται τὸ ὑπερβατὸν καὶ καλούμενον στροφὴ λόγου. Πάλιν τε αὖ, ἐναλλαττομένης τῆς λέξεως ἐν τῇ προσαγορευομένῃ ἀναστροφῇ, οἱονεὶ στροφή ἐστι τοῦ λόγου. Οἷον ὡς ἐπὶ παραδείγματος· ὁ ψαλμῳδός φησιν· Ὅτι ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου. Ἀναστρέψας γὰρ ἐρεῖ οὕτως· Ὅτι ἀπὸ τοῦ κράζειν με πρὸς σὲ ὅλην τὴν ἡμέραν ἐσίγησα, ἐπαλαιώθη τὰ ὀστᾶ μου· ἵνα σημαίνῃ τοῦτο· Ἐπειδὴ ἀπὸ τῆς πρὸς σὲ κραυγῆς καὶ δεήσεως καὶ αἰνέσεως ἐπαυσάμην, διὰ τοῦτο ἐξηράνθη τὰ ὀστᾶ μου.

reference to hyperbata and inversions. For when the speech is turned according to its order, and what is said seems to be interrupted by something spoken in between, there arises the hyperbaton, also called a turning of speech. And again, on the other hand, when the expression is interchanged in what is termed anastrophe, there is as it were a turning of the speech. As for instance, by way of example, the psalmist says: Because I kept silent, my bones grew old. For having inverted it he will say thus: Because I kept silent from my crying unto Thee all the day long, my bones grew old; so that it may signify this: Since I ceased from crying and supplication and praise towards Thee, on this account my bones were dried up.

Τοῦ αὐτοῦ. Δύναται δὲ ἀληθὴς δικαιοσύνη πρὸς ἀντιδιαστολὴν λέγεσθαι τῆς εἰκονικῆς. Αὐτοδικαιοσύνη μὲν γὰρ ὁ Χριστός· μεθέξει δὲ ταύτης ἡ ἐν ἑκάστῳ τῶν δικαίων εἰκὼν οὖσα, καὶ ἀφοροῦσα πρὸς παράδειγμα τὸν Χριστὸν, πρὸς ὃν γεγράφθαι νομίζω τὸ, Δίκαιος Κύριος καὶ δικαιοσύνας ἠγάπησεν. Ἀντιδιέσταλται δὲ καὶ τῇ συμβολικῇ δικαιοσύνῃ· πολλὰ γὰρ ἐν τῷ νόμῳ τῆς ἀληθείας τὰ σύμβολα· ἀλλὰ καὶ τῇ ψευδεῖ δικαιοσύνῃ. Κατὰ δὲ τὸ Ἑβραϊκὸν καὶ τοὺς λοιποὺς οὐ πρόσκειται τὸ ἀληθῆ, ὡς τῆς δικαιοσύνης οὐ δεχομένης ἀντιδιαστολήν.

Of the same. And true righteousness can be spoken of by way of contradistinction from that which is an image. For Christ is righteousness itself; and by participation in this is the image that is in each of the righteous, looking towards Christ as a pattern, with reference to Whom I think it has been written, The Lord is righteous and has loved righteousnesses. And it is contradistinguished also from symbolic righteousness—for many in the law are the symbols of the truth—and also from false righteousness. But according to the Hebrew and the rest, the word true is not added, inasmuch as righteousness does not admit of contradistinction.

Τρία δὲ κριτήρια ἐν ἡμῖν· Αἴσθησις τῶν αἰσθητῶν· λόγος τῶν λεγομένων· καὶ νοῦς τῶν νοητῶν. Κατευθύνει δέ τις κρῖμα, καὶ θείας χάριτος πρό γε τῶν ἄλλων τυχών. Παρὰ Θεοῦ γὰρ εὐθύνεται τὰ διαβήματα τῷ ἀνδρί. Ἐπεὶ θνητὸς, πῶς ἂν νοήσαι τὰς ἑαυτοῦ ὁδούς; Οἱ δὲ λοιποὶ, κρίσιν καὶ εὐθύτητα ἐξέδωκαν, οὐδενὸς ἀκρίτου ἔχοντος κρίσιν, οὐδὲ σκολιοῦ εὐθύτητας. Καὶ τάχα αἱ ἀρεταὶ εὐθύτητές εἰσιν, ὡς αἱ κακίαι σκολιότητες.

And there are three criteria in us: perception of things perceptible; speech of things spoken; and mind of things intelligible. And one directs judgement aright when before all else he has also obtained divine grace. For by God a man's steps are directed aright. Else how could a mortal understand his own ways? And the rest rendered it, judgement and uprightness, since no unjudging man has judgement, nor any crooked man uprightnesses. And perhaps the virtues are uprightnesses, as the vices are crookednesses.

Στίχ. δʹ. Ἵνα δῷ ἀκάκοις πανουργίαν.

Verse 4. That he may give shrewdness to the guileless.

Ὁ ἀγνοῶν κακοηθείας ταῖς πανουργίαις ὑποπίπτει τῶν κακοήθων, αὐτὸς εὐήθης ὑπάρχων. Ὡς περὶ ψεκτοῦ γοῦν τοῦ κακοῦ λέγεται· Ἄκακος πιστεύει παντὶ λόγῳ· διόπερ ἐπήγαγε· Πανοῦργος δὲ ἔρχεται εἰς μετάνοιαν· τουτέστι περὶ ὧν ἐπίστευσε προπετῶς μετανοεῖ. Τὴν κακίαν ταύτην εὐφημῶν ὁ Ἀπόστολος εἶπεν ἁπλότητα, λέγων· Φοβοῦμαι, μή πως, ὡς ὄφις ἐξηπάτησεν Εὔαν ἐν τῇ πανουργίᾳ αὐτοῦ, οὕτως φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν Χριστόν. Δεῖ οὖν, φυλαττομένους τὴν τοῦ πονηροῦ πανουργίαν, γίνεσθαι καθ' ἑαυτοὺς μὲν ἀκεραίους ὡς αἱ περιστεραὶ, πρὸς δὲ τὰ ἐπιβουλεύοντα φρόνιμοι ὡς οἱ ὄφεις. Τῇ γὰρ κακίᾳ, φησὶ, νηπιάζετε, ταῖς δὲ φρεσὶ, γίνεσθε τέλειοι. Ἡ κακία οὖν διττή· ψεκτὴ μὲν, ὡς εἴρηται· ἐπαινετὴ δὲ, ὡς· Ἐγὼ ἐν ἀκακίᾳ μου ἐπορεύθην.

He who is ignorant of malice falls under the crafty tricks of the malicious, being himself simple-minded. At all events, it is said of evil as of something blameworthy: The guileless believes every word; wherefore it added: But the shrewd man comes to repentance; that is, he repents concerning the things that he rashly believed. Calling this vice by a fair name, the Apostle termed it simplicity, saying: I fear lest somehow, as the serpent deceived Eve in his shrewdness, so your minds should be corrupted from the simplicity that is towards Christ. We must therefore, guarding against the shrewdness of the evil one, become in ourselves innocent as the doves, and towards things that plot against us prudent as the serpents. For in malice, he says, be babes, but in your minds become perfect. Guilelessness, therefore, is twofold: blameworthy on the one hand, as has been said; and praiseworthy on the other hand, as: I walked in my guilelessness.

Στίχ. εʹ. Ὁ δὲ νοήμων κυβέρνησιν κτήσεται.

Verse 5. And the man of understanding shall acquire guidance.

Ἐπείπερ, λόγον σοφὸν ἐὰν ἀκούσῃ ἐπιστήμων, αἰνέσει αὐτὸν, καὶ ἐπ' αὐτὸν προσθήσει. Ὁ δὲ γενόμενος νοήμων τὸ λοιπὸν προσθήσει κατά τε πρᾶξιν

Seeing that, if a man of knowledge hears a wise word, he will praise it, and will add unto it. And he who has become a man of understanding will thereafter add both according to action

Editors' notes and page, col. 153

Footnotes

(95) ‹anchor: Τοῦ αὐτοῦ› · call in col 153 (printed before the Greek paragraph)

Eadem usque ad sequentem vers. occurrunt et in cod. XXII.

The same text, up to the next verse, is found also in codex XXII.

(printed under page 85)

(96) ‹anchor: πρὸς ὃν› · call in col 153 (printed in the Greek, after πρὸς ὃν)

In cod. XXII, ἦν.

In codex XXII, ἦν.

(printed under page 85)

(97) ‹anchor: Ἡ κακία› · call in col 153 (printed in the Greek only)

Ἀκακία.

Ἀκακία ("innocence").

(printed under page 85)

(98) ‹anchor: Ἐπείπερ› · call in col 153 (printed in the Greek only)

Idem et in cod. XXII.

The same also in codex XXII.

(printed under page 85)

Footnotes

(26) ‹anchor: not visible› · call in col 154

Psal. XXXI, 5.

Ps. 31:5.

(printed under page 85)

(27) ‹anchor: not visible› · call in col 154

Psal. X, 8.

Ps. 10:8.

(printed under page 85)

(28) ‹anchor: diriguntur gressus hominis› · call in col 154

Prov. XX, 24.

Prov. 20:24.

(printed under page 85)

(29) ‹anchor: credit omni sermoni› · call in col 154

Prov. XIV, 15.

Prov. 14:15.

(printed under page 85)

(30) ‹anchor: venit in pœnitentiam› · call in col 154

ibid.

Ibid.

(printed under page 85)

(31) ‹anchor: est in Christum› · call in col 154

II Cor. XI, 3.

2 Cor. 11:3.

(printed under page 85)

(32) ‹anchor: mente vero estote perfecti› · call in col 154

I Cor. XIV, 20.

1 Cor. 14:20.

(printed under page 85)

(33) ‹anchor: in innocentia mea processi› · call in col 154

Psal. XXV, 11.

Ps. 25:11.

(printed under page 85)

Footnotes

(34) ‹anchor: not visible› · call in col 155

Psal. LXVIII, 3.

Ps. 68:3.

(printed under page 86)

(35) ‹anchor: not visible› · call in col 155

ibid. 15.

Ibid., v. 15.

(printed under page 86)

(36) ‹anchor: not visible› · call in col 155

I Cor. II, 13.

1 Cor. 2:13.

(printed under page 86)

(37) ‹anchor: not visible› · call in col 155

ibid. 14.

Ibid., v. 14.

(printed under page 86)

(38) ‹anchor: thronus principii› · call in col 155

Prov. XVI, 12.

Prov. 16:12.

(printed under page 86)

(39) ‹anchor: quæ justa sunt› · call in col 155

ibid. 5.

Ibid., v. 5.

(printed under page 86)

(40) ‹anchor: principium et finis› · call in col 155

Apoc. I, 8.

Rev. 1:8.

(printed under page 86)

(41) ‹anchor: perdere in gehennam› · call in col 155

Matth. X, 28.

Matt. 10:28.

(printed under page 86)

(42) ‹anchor: in mandatis ejus› · call in col 155

Psal. CXI, 1.

Ps. 111:1.

(printed under page 86)

(43) ‹anchor: timentibus Deum› · call in col 155

Psal. XXXIII, 10.

Ps. 33:10.

(printed under page 86)

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PG 17:156

καὶ θεωρίαν, ὥστε τὸν παρὰ ταῦτα πλοῦτον κατευθῦναι. Λείπει δὲ τῷ ἀνθρωπίνῳ νῷ ἡ παρὰ Θεοῦ κυβέρνησις, ἣν ἔχων ὁ νοήμων καὶ προσέτι σοφὸς οὐ πείσεταί τι δεινόν. Ὁ τοιοῦτος πλέων ἐπιστημόνως πρὸς τὸν Θεὸν, ἐπὶ τὸν λιμένα φθάσει τοῦ θελήματος αὐτοῦ. Ὁ δὲ μὴ τοιοῦτος ἢ περὶ τὴν πίστιν ναυαγήσει, ἢ περὶ τὴν ἐλπίδα, ἢ περὶ τὴν ἀγάπην, ἤ τινα τῶν ἀρετῶν. Ὁ δὲ περὶ ταύτας ναυαγήσας εἰκότως ἂν λέγοι· Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης, καὶ καταιγὶς κατεπόντισέ με. Καὶ δεῖ λέγειν ἀεί· Ῥυσθείην ἐκ τῶν μισούντων με, καὶ ἐκ τῶν βαθέων τῶν ὑδάτων.

and contemplation, so as to direct aright the wealth derived from these things. Now the human mind lacks the guidance that is from God, having which the man of understanding and moreover wise will suffer nothing dreadful. Such a one, sailing with knowledge towards God, will reach the harbour of His will. But he who is not such will suffer shipwreck either concerning faith, or concerning hope, or concerning love, or some one of the virtues. And he who has suffered shipwreck concerning these might reasonably say: I have come into the depths of the sea, and a tempest has drowned me. And one must always say: May I be rescued from those who hate me, and from the deep waters.

Τοῦ αὐτοῦ.

Of the same.

Στίχ. εʹ. Ὁ δὲ νοήμων, φησὶ, κυβέρνησιν κτήσεται.

Verse 5. And the man of understanding, he says, shall acquire guidance.

Στίχ. ϛʹ. Νοήσει τε παραβολὴν καὶ σκοτεινὸν λόγον.

Verse 6. And he shall understand a parable and a dark saying.

Πνευματικὰ γὰρ πνευματικοῖς συγκρίνεται. Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ Θεοῦ· μωρία γὰρ αὐτῷ ἐστιν. Ὅσα γὰρ διὰ παραβολῶν καὶ σκοτεινῶν λόγων τὸ ἅγιον Πνεῦμα διὰ τῶν προφητῶν ἐλάλησε, ταῦτα τοῖς μετόχοις καὶ κοινωνοῖς τοῦ ἁγίου Πνεύματος εὔγνωστα γίνεται, ὑπ' αὐτοῦ τοῦ Πνεύματος ἐκδιδασκόμενα. Ἀσφράγιστος γὰρ καὶ ἀκυβέρνητος τὰς θείας Γραφὰς ἐπιγνῶναι οὐ δύναται.

For spiritual things are compared with spiritual. But a natural man does not receive the things of the Spirit of God; for they are folly to him. For whatsoever things the Holy Spirit spoke through the prophets by means of parables and dark sayings, these become well known to the partakers and sharers of the Holy Spirit, being taught thoroughly by the Spirit Himself. For one who is unsealed and unguided cannot recognize the divine Scriptures.

Στίχ. ζʹ. Ἀρχὴ σοφίας, φόβος Κυρίου.

Verse 7. The beginning of wisdom is the fear of the Lord.

Τὸ τῆς ἀρχῆς ὄνομα δηλοῖ καὶ τὴν ἡγεμονίαν, ὡς ἐν τῷ· Μετὰ δικαιοσύνης ἑτοιμάζεται θρόνος ἀρχῆς· καὶ τὴν τινος διδασκαλίας εἰσαγωγήν. Ὡς ἐν τῷ· Ἀρχὴ ὁδοῦ ἀγαθῆς, ποιεῖν τὰ δίκαια, τουτέστι τὰ ἠθικὰ παιδεύματα. Ὁδὸν δὲ λέγει ἀγαθὴν τὴν ἐπὶ σοφίαν ἄγουσαν θεωρίαν. Ἀρχὴ καὶ ἡ τινὸς ὑπάρξεως αἰτία, ὡς ἐν τῷ· Ἐγώ εἰμι ἡ ἀρχὴ καὶ τὸ τέλος· ἀρχὴ μὲν ὡς τὸ εἶναι διδοὺς, τέλος δὲ ὡς τελειώσεως ἀφορμή. Νῦν οὖν ἀρχὴ, ἡ εἰσάγουσα εἰς τὴν σοφίαν μάθησις, κατὰ τὸν τοῦ Θεοῦ φόβον συνισταμένη. Φόβος γὰρ παθητικὸς μὲν δεινῶν προσδοκία. Ἐγγινόμενοι τῷ φόβῳ κολάσεως ἐκκλίνουσι τὴν κακίαν. Τοῦτον οὐδὲ φόβον Θεοῦ κυρίως προσαγορευτέον, εἰ καὶ ἅπτεται τῶν φοβουμένων τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ. Ὃν ἐκβάλλει ἡ τελεία ἀγάπη. Θεοῦ δὲ φόβος, ἀληθὴς ἡ κατὰ σεβασμὸν εὐλάβεια, καθ' ὃν θέλει τις σφόδρα ἐν ταῖς ἐντολαῖς αὐτοῦ πόθῳ γνησίῳ, εἰς ἔργα μεταβάλλων αὐτὰς, καὶ ἀρχὴ σοφίας Θεοῦ γινόμενος κατ' εἰσαγωγήν. Πληρέστατον γὰρ τοῦτον εὑρήσεις ἐν τῷ κατὰ σοφίαν τετελεσμένῳ, καθ' ὃν λέγεται, μὴ εἶναι ὑστέρημα τοῖς φοβουμένοις τὸν Θεόν.

The name beginning signifies also sovereignty, as in the saying: With righteousness a throne of sovereignty is prepared; and the introduction to some teaching. As in the saying: The beginning of a good way is to do just things, that is, moral instructions. And by a good way he means the contemplation that leads unto wisdom. A beginning is also the cause of the existence of something, as in the saying: I am the beginning and the end; the beginning on the one hand as giving being, and the end on the other hand as the occasion of perfection. Now therefore the beginning is the learning that introduces into wisdom, subsisting according to the fear of God. For passive fear is the expectation of dreadful things. Coming to be in the fear of punishment, men turn aside from vice. This is not even properly to be termed fear of God, even if it touches those who fear Him Who is able to destroy both soul and body in Gehenna. Which fear perfect love casts out. But the fear of God is true reverence according to worship, according to which someone delights exceedingly in His commandments with genuine longing, turning them into works, and becoming a beginning of the wisdom of God by way of introduction. For you will find this most full in him who has been perfected according to wisdom, according to whom it is said that there is no want to those who fear God.

Στίχ. ζʹ. Εὐσέβεια δὲ εἰς Θεὸν, ἀρχὴ αἰσθήσεως.

Verse 7. And godliness towards God is the beginning of perception.

Τῆς θείας αἰσθήσεως, τῆς κατὰ τὸν ἔσω ἄνθρωπον, καθ' ἣν ὁσῶν μὲν τὸ φῶς τὸ ἀληθινὸν, καὶ ἀκούομεν τῶν κεκρυμμένων λογίων, καὶ τρεφόμεθα τὸν ἄρτον τῆς ζωῆς, ἀντιλαμβανόμεθά τε εὐωδίας

Of the divine perception, that according to the inner man, according to which we behold the true light, and hear the hidden oracles, and are fed with the bread of life, and perceive the sweet savour

Editors' notes and page, col. 156

Footnotes

(99) ‹anchor: καθ' ἣν ὁσῶν› · call in col 156 (printed in the Greek only)

Ὁρῶμεν.

Ὁρῶμεν ("we see").

(printed under page 86)

Page

running head: UM AD ORIGENIS EXEGETICA. 156
marginal letters: A καὶ θεωρίαν,; B Στίχ. ϛʹ.; C τῷ· Ἀρχὴ; D καὶ ἀρχὴ
old-edition numerals: (none)
other: (none)

PG 17:157

Χριστοῦ, καὶ ἁπτόμεθα τοῦ λόγου τῆς ζωῆς. Ταύτης ἀρχὴ τῆς αἰσθήσεως, ἡ πρὸς Θεὸν εὐσέβεια, τουτέστιν ἀτὶ.

of Christ, and touch the word of life. The beginning of this perception is godliness towards God, that is, unshakeable.

Στίχ. ηʹ Υἱὲ, νόμους πατρός σου, καὶ μὴ ἀπώσθη θεσμοὺς μητρός σου.

Verse 8. My son, the laws of your father, and do not reject the ordinances of your mother.

Πατρὸς μὲν ἀκούομεν λόγους, τῆς Γραφῆς· μητρὸς δὲ τὰς ἀγράφους παραδόσεις τῆς Ἐκκλησίας· ὁποῖον τὸ νηστεύειν ἐν παρασκευαῖς, καὶ ἕτερα τοιαῦτα. Ὥστε φησί· Μὴ πάντα θέλε ἀπὸ γραμμάτων ἀκούειν. Ἔστι δὲ καὶ τοὺς φυσικοὺς νοεῖν πατέρας, ἢ καὶ τοὺς πνευματικοὺς νοεῖν διδασκάλους. Καὶ γὰρ τούτων μήτηρ ἡ Ἐκκλησία.

Of a father we hear the words, of the Scripture; and of a mother, the unwritten traditions of the Church; such as fasting on Fridays, and other such things. So that he says: Do not wish to hear all things from letters. And it is possible both to understand natural fathers, or also to understand spiritual teachers. For of these too the mother is the Church.

Στίχ. θʹ. Στέφανον γὰρ χαρίτων δέξῃ σῇ κορυφῇ.

Verse 9. For you shall receive a crown of graces for your head.

Ἀλλὰ καὶ χάρισι Θεοῦ πολλαῖς σωζόμεθα.

But we are also saved by many graces of God.

ΚΕΦ. Δʹ.

Chapter IV.

Στίχ. κεʹ. Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν.

Verse 25. Let your eyes look straight ahead.

Ὀρθὰ ὁρῶσιν οἱ λογισμοὺς ἔχοντες ἀπαθεῖς καὶ δόγματα ἀληθῆ. Ὅτ' ἂν λέγῃ· Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν, τὴν ὅρασιν δηλοῖ τῆς ψυχῆς. Καὶ ὅτ' ἂν παραινῇ· Φάγε μέλι, υἱὲ, ἵνα γλυκανθῇ ὁ λάρυγξ σου, μέλι τροπικῶς τὴν θείαν λέγει διδασκαλίαν, ἥτις τὴν πνευματικὴν καταρτίζει γνῶσιν. Ἀλλὰ καὶ ἅπτεται ψυχῆς ἡ σοφία· Ἐράσθητι γὰρ αὐτῆς, ἵνα σε παραλάβῃ. Ψυχὴ δὲ, διὰ περιπλοκῆς σοφίᾳ ἑνωθεῖσα, ἁγιασμοῦ πληροῦται καὶ καθαρότητος. Ἔτι γε μὴν τῶν Χριστοῦ μύρων ἡ τῆς ψυχῆς ἀντιλαμβάνεται ὄσφρησις.

Those look straight ahead who have passionless thoughts and true doctrines. Whenever he says: Let your eyes look straight ahead, he signifies the sight of the soul. And whenever he exhorts: Eat honey, my son, that your throat may be sweetened, by honey he figuratively means the divine teaching, which perfects spiritual knowledge. Moreover wisdom also touches the soul: For fall in love with her, that she may take you to herself. And a soul, united to wisdom through an embrace, is filled with sanctification and purity. Yea more, the sense of smell of the soul perceives the ointments of Christ.

ΚΕΦ. Εʹ.

Chapter V.

Στίχ. γʹ. Μὴ πρόσεχε φαύλῃ γυναικί· μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικός.

Verse 3. Give no heed to a worthless woman; for honey drips from the lips of a woman.

Μὴ πρόσεχε ἀπατηλῇ διδασκαλίᾳ, διὰ τῆς χρηστολογίας δελεαζούσῃ.

Give no heed to deceitful teaching, which entices through fair-speaking.

Στίχ. δʹ. Ὕστερον μέντοι πικρότερον χολῆς εὑρήσεις, καὶ ἠκονημένον μᾶλλον μαχαίρας διστόμου.

Verse 4. Yet afterwards you will find it more bitter than gall, and sharpened more than a two-edged sword.

Μάχαιραν λέγει τὴν τιμωρίαν, κατὰ τό· Τραυματίαι μαχαίρας μου ἐστέ· ἢ τὴν κρίσιν, ἥτις ἐστὶν ὡς μάχαιρα ὀξεῖα ἐξερευνῶσα τὰ κρυπτὰ τῆς καρδίας.

By a sword he means punishment, according to the saying: You are wounded of my sword; or judgement, which is like a sharp sword searching out the hidden things of the heart.

Στίχ. ϛʹ. Σφαλεραὶ δὲ αἱ τροχαὶ αὐτῆς, καὶ οὐκ εὔγνωστοι.

Verse 6. And her tracks are slippery, and not easily known.

Σφαλεραὶ αἱ τροχαὶ αὐτῆς, καὶ οὐκ εὔγνωστοι, διότι ἀπὸ κακῶν εἰς κακὰ ἀνακυλιομένη ἐκ τῆς μακρᾶς τῶν ἀγαπώντων αὐτὴν συνηθείας· σφαλερὰ οὖσα, καὶ τῆς βασιλείας τῶν οὐρανῶν ἀποστεροῦσα, καὶ εἰς γέενναν παραπέμπουσα.

Her tracks are slippery, and not easily known, because she rolls back from evils into evils out of the long custom of those who love her; being slippery, both depriving of the kingdom of the heavens, and sending away into Gehenna.

Στίχ. ιαʹ. Ἡνίκα ἂν κατατριβῶσι σάρκες σώματός σου.

Verse 11. Whenever the flesh of your body is worn away.

Διὰ τοῦ κατατριβῆναι τὰς σάρκας, τὴν ἀκολασίαν δηλοῖ, φθοράν τινα οὖσαν. Διὰ δὲ τῶν κακιῶν οἱ πολλοὶ κατατρίβουσι τὰς τοῦ Χριστοῦ σάρκας, καὶ το αἷμα καταναλίσκουσι, κοινὸν αὐτὸ ἡγησάμενοι.

Through the wearing away of the flesh, he signifies intemperance, which is a certain corruption. And through their vices the many wear away the flesh of Christ, and consume the blood, having esteemed it common.

Στίχ. ιδʹ. Παρ' ὀλίγον ἐγενόμην ἐν παντὶ κακῷ.

Verse 14. I came within a little of being in every evil.

Παρ' ὀλίγον ἐγενόμην. Ἦν ὅτε οὐκ ἦν κακία, καὶ ἔσται ὅτε οὐκ ἔσται. Οὐκ ἦν δὲ, ὅτε οὐκ ἦν ἀρετὴ, οὐδὲ ἔσται ὅτε οὐκ ἔσται. Ἀνεξάλειπτα γὰρ τὰ σπέρματα τῆς ἀρετῆς. Πείθει δέ με καὶ οὗτος· Παρ' ὀλίγον, καὶ οὐκ ἐν παντὶ κακῷ γεγονώς· καὶ ὁ πλούσιος

I came within a little. There was when vice was not, and there will be when it will not be. But there was not when virtue was not, nor will there be when it will not be. For the seeds of virtue are indelible. And this man also persuades me, having come within a little, and not in every evil; and the rich man

Editors' notes and page, col. 157

Footnotes

(1) ‹anchor: ἀτὶ› · call in col 157 (printed in the Greek only)

Forte ἀτίνακτος.

Perhaps ἀτίνακτος ("unshaken").

(printed under page 87)

(2) ‹anchor: νόμους› · call in col 157 (printed in the Greek only)

Deest ἄκουε. Mox videtur legendum ἀπώσῃ cum cod. Alex.

ἄκουε ("hear") is missing [the final letter of ἄκουε is unclear on the scan]. Just after, ἀπώσῃ seems to be the reading, with the Alexandrine codex.

(printed under page 87)

Footnotes

(44) ‹anchor: guttur tuum› · call in col 158

Prov. XXIV, 13.

Prov. 24:13.

(printed under page 87)

(45) ‹anchor: ut te assumat› · call in col 158

Prov. IV, 6.

Prov. 4:6.

(printed under page 87)

(46) ‹anchor: gladii mei estis› · call in col 158

Sophon. II, 12.

Zeph. 2:12.

(printed under page 87)

Footnotes

(4) ‹anchor: not visible› · call in col 159

I Petr. III, 7.

1 Pet. 3:7.

(printed under page 88)

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 17:160

ἐν τῷ ᾅδῃ διὰ τὴν κακίαν κρινόμενος, καὶ οἰκτείρων τοὺς ἀδελφούς. Τὸ δὲ ἐλεεῖν σπέρμα τὸ κάλλιστον τῆς ἀρετῆς.

in Hades being judged on account of his vice, and pitying his brothers. And to show mercy is the fairest seed of virtue.

ΚΕΦ. ϛʹ.

Chapter VI.

Στίχ. κδʹ. Τοῦ διαφυλάσσειν σε ἀπὸ γυναικὸς ὑπάνδρου.

Verse 24. To keep you from a married woman.

Τῆς τῶν ἑτεροδόξων διδασκαλίας καὶ τοῦ συκοφάντου αὐτῶν λόγου.

From the teaching of the heterodox and their slanderous word.

Στίχ. κεʹ. Μηδὲ συναρπασθῇς ἀπὸ τῶν αὐτῆς βλεφάρων.

Verse 25. Neither be carried away by her eyelids.

Μή σε συναρπάσῃ τὰ γοητεύματα τῆς κεκομψευμένης φράσεως.

Do not let the enchantments of embellished diction carry you away.

ΚΕΦ. Ζʹ.

Chapter VII.

Στίχ. εʹ. Ἀπὸ γυναικὸς ἀλλοτρίας καὶ πονηρᾶς, ἐάν σε λόγοις τοῖς πρὸς χάριν ἐμβάληται.

Verse 5. From a strange and wicked woman, if she assail you with words spoken for favour.

Τῆς πολυθέου διδασκαλίας. Ἡδέα γὰρ διδάσκει στωμύλος οὖσα, ἡδονὴν καὶ φιλοχρηματίαν.

From polytheistic teaching. For being garrulous it teaches pleasant things, pleasure and love of money.

ΚΕΦ. ΙΑʹ.

Chapter XI.

Στίχ. κθʹ. Ὁ μὴ συμπεριφερόμενος τῷ ἑαυτοῦ οἴκῳ κληρονομήσει ἄνεμον.

Verse 29. He who does not deal considerately with his own house shall inherit wind.

Γυναικὶ μὲν, ὡς ἀσθενεστέρων σκεύει· τέκνοις, ἵνα μὴ ἀθυμῇ· ἀδελφῇ ἐν ἀνάγκαις γινόμενον χρήσιμον· δούλοις τὸ δίκαιον καὶ τὴν ἰσότητα παρέχοντα.

With a wife, as with a vessel of weaker ones; with children, lest they be disheartened; becoming useful to a sister in necessities; providing what is just and equality to slaves.

ΚΕΦ. ΚΓʹ.

Chapter XXIII.

Στίχ. αʹ. Ἐὰν καθίσῃς δειπνεῖν ἐπὶ τραπέζης δυνάστου, νοητῶς νόει τὰ παρατιθέμενά σοι.

Verse 1. If you sit down to dine at the table of a ruler, understand intelligibly the things set before you.

Στίχ. βʹ. Καὶ ἐπίβαλλε τὴν χεῖρά σου, εἰδὼς, ὅτι τοιαῦτα ἔδει παρασκευάσαι.

Verse 2. And put forth your hand, knowing that it was necessary to prepare such things.

Τράπεζα δυνάστου οἱ λόγοι τῶν προφητῶν, οὓς δεῖ ἀκούοντα καὶ ἀνάγοντα ἀπὸ τῆς ἱστορίας εἰς θεωρίαν, οὕτως ἁρπάζεσθαι αὐτούς. Μὴ στῇς, φησὶν, ἐπὶ μόνου τοῦ πράγματος, μηδὲ τῇ πρώτῃ ἀρκεσθῇς τροφῇ· δειπνῆσαι γὰρ, οὐκ ἀριστῆσαι πρόκειται. Μὴ τοσοῦτον ἱστορικὸν, ὅσον διανοητικὸν ζήτει. Δυνάστου γὰρ προκειμένης τραπέζης, μηδὲν χαμαίζηλον, μηδὲν γεῶδες ἐπιζήτει τρέφεσθαι, ἀλλ' εἴ τι πνευματικὸν καὶ οὐράνιον.

The table of a ruler is the words of the prophets, which one must hear and lead up from history into contemplation, and thus seize upon them. Do not halt, he says, at the bare fact alone, nor be sufficed with the first food; for dining, not breakfasting, is set before us. Do not seek so much what is historical as what is intellectual. For when the table of a ruler is set forth, seek nothing low-lying, nothing earthy wherewith to be nourished, but whatever is spiritual and heavenly.

ΚΕΦ. Λʹ.

Chapter XXX.

Στίχ. ιεʹ. Τῇ βδέλλῃ τρεῖς θυγατέρες ἦσαν.

Verse 15. The leech had three daughters.

Βδέλλα ὁ διάβολος, ὡς τὸ τῶν ψυχῶν αἷμα, τουτέστι τὴν ζωτικὴν αὐτῶν δύναμιν, ἐκμυζῶν. Ἔχει δὲ θυγατέρας, καὶ οὐχὶ υἱούς· οὐδὲν γὰρ ἀνδρεῖον, ἀλλὰ πᾶσαν ἡδονὴν ἐκθηλυμμένην. Ἅδης, ἡ κακία θυγάτηρ οὖσα τοῦ διαβόλου, ἀναιροῦσα ψυχὰς καὶ κόρον οὐ λαμβάνουσα· γυναικὸς ἔρως, ἡ ἄθεος διδασκαλία τῆς ἀπάτης μὴ πληρουμένη· γῆ τε οὐκ ἐμπιπλαμένη ὕδατος, ψυχὴ ψαμμώδης καὶ ἄγονος, ποτιζομένη μὲν ἀεὶ ταῖς Γραφαῖς, μηδὲν δὲ βελτιουμένη· ἐφ' αἷς πάσαις πῦρ ἐστι τῶν κολάσεων.

The leech is the devil, as sucking out the blood of souls, that is, their vital power. And he has daughters, and not sons; for he has nothing manly, but every effeminate pleasure. Hades is vice, being a daughter of the devil, destroying souls and taking no satiety; a woman's love is godless teaching, not filled with deceit; and earth not filled with water is a sandy and barren soul, watered indeed always by the Scriptures, yet in nothing improved; upon all of which is the fire of punishments.

Editors' notes and page, col. 160

Footnotes

(3) ‹anchor: ἀσθενεστέρων› · call in col 160 (printed in the Greek only)

Ἀσθενεστέρῳ.

Ἀσθενεστέρῳ ("to the weaker").

(printed under page 88)