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Origenes, Scholia in Lucam

Editors' preface

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Editors' notes and page, col. 311

Footnotes

(22) ‹anchor: ministri fuerunt Verbi› · call in col 311

Luc. I, 2.

Luke 1:2.

(printed under page 166)

(39) ‹anchor: ΕΙΣ ΤΟ ΚΑΤΑ ΛΟΥΚΑΝ ΕΥΑΓΓΕΛΙΟΝ› · call in col 312

Ex cod. Veneto 28.

From the Venice codex 28.

(printed under page 166)

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ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΤΟ ΚΑΤΑ ΛΟΥΚΑΝ ΕΥΑΓΓΕΛΙΟΝ (39).

Origen, On the Gospel according to Luke.

ΚΕΦ. Αʹ.

Chapter I.

Στίχ. αʹ. Ἐπειδὴ πολλοὶ ἐπεχείρησαν ανατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἡμῖν πραγμάτων.

Verse 1. Forasmuch as many have taken in hand to set forth in order a narrative concerning the matters which have been fully assured among us (Luke 1:1).

Ἐπειδὴ ὑπέρογκον ἦν τὸ ἐπιχείρημα, ἄνθρωπον ὄντα, Θεοῦ διδασκαλίαν καὶ ῥήματα συγγράφειν, εἰκότως ἀπολογεῖται ἐν τῷ προοιμίῳ. Ὥσπερ δὲ ἐν τῷ πάλαι λαῷ πολλοὶ προφητείαν ἐπηγγέλλοντο, ἀλλὰ τούτων τινὲς μὲν ἦσαν ψευδοπροφῆται, τινὲς δὲ ἀληθῶς προφῆται· καὶ ἦν χάρισμα διάκρισις πνευμάτων, ἀφ' οὗ χαρίσματος ἐκρίνετο ὁ ἀληθὴς προφήτης καὶ ὁ ψευδοπροφήτης· οὕτω καὶ νῦν ἐν τῇ καινῇ διαθήκῃ, τὰ Εὐαγγέλια πολλοὶ ἠθέλησαν γράψαι. Ἀλλ' οἱ δόκιμοι τραπεζῖται οὐ πάντα ἔκριναν, ἀλλά τινα ἐξ αὐτῶν ἐξελέξαντο. Τάχα δὲ καὶ τὸ, ἐπεχείρησαν, λεληθυῖαν ἔχει κατηγορίαν τῶν προπετῶς καὶ χωρὶς χαρίσματος ἐλθόντων ἐπὶ τὴν ἀναγραφὴν τῶν Εὐαγγελίων. Ματθαῖος γὰρ οὐκ ἐπεχείρησεν, ἀλλ' ἔγραψεν ἐξ ἁγίου κινούμενος Πνεύματος· ὁμοίως καὶ Μάρκος, καὶ Ἰωάννης παραπλησίως, καὶ Λουκᾶς. Τὸ μέντοι ἐπιγεγραμμένον κατὰ Αἰγυπτίους Εὐαγγέλιον, καὶ τὸ ἐπιγεγραμμένον τῶν δώδεκα Εὐαγγέλιον, οἱ συγγράψαντες ἐπεχείρησαν. Φέρεται δὲ καὶ τὸ κατὰ Θωμᾶν Εὐαγγέλιον. Ἤδη δὲ ἐτόλμησε καὶ Βασιλείδης συγγράψαι κατὰ Βασιλείδην Εὐαγγέλιον. Πολλοὶ μὲν οὖν ἐπεχείρησαν καὶ τὸ κατὰ Ματθίαν, καὶ ἄλλα πλείονα. Ἀλλὰ τὰ τέσσαρα μόνα προκρίνει ἡ τοῦ Θεοῦ Ἐκκλησία. Οὐχ ἁπλῶς δὲ εἶπε πεπιστευμένων, ἀλλὰ πεπληροφορημένων, τὸ ἀπαράβατον τοῖς λεγομένοις μαρτυρῶν. Πραγμάτων δὲ εἶπεν, ἀναιρῶν τὴν αἵρεσιν τῶν κατὰ φαντασίαν λεγόντων τὰ διὰ τοῦ Σωτῆρος γεγενῆσθαι, καὶ τὴν σάρκωσιν αὐτοῦ. Περὶ τῶν πεπληροφορημένων δὲ εἰπὼν, τὴν διάθεσιν αὐτοῦ ἐμφαίνει. Πεπληροφόρητο γὰρ, καὶ οὐδὲν ἐδίσταζε, πότερον οὕτως ἔχει, ἢ οὔ. Ὅτι δὲ παρὰ τῶν αὐτοψίᾳ θεασαμένων καὶ αὐτηκόων παρέλαβε, σαφῶς ὡμολόγησεν εἰπών· Καθὼς παρέδοσαν ἡμῖν οἱ ἀπ' ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ Λόγου. Διαβεβαιοῦται δὲ, ὅτι ἄνωθεν παρηκολούθησεν, οὔ τισι τῶν εἰρημένων, ἀλλὰ πᾶσι. Εἰκὸς δὲ ὑπολαμβάνειν τινὰς, ὅτι Θεοφίλῳ τινὶ

Since the undertaking was immense—that one who is a man should write down the teaching and words of God—he reasonably makes his defence in the preface. And just as among the ancient people many professed prophecy, yet of these some were false prophets and some were truly prophets, and there was the gift of discerning of spirits (1 Cor. 12:10), by which gift the true prophet and the false prophet were judged, so also now in the New Covenant many wished to write Gospels. But the approved money-changers did not approve all, but chose out some of them. And perhaps the word "have taken in hand" also contains a hidden accusation against those who rashly and without a gift came to the writing of the Gospels. For Matthew did not "take in hand," but wrote being moved by the Holy Spirit; likewise also Mark, and John similarly, and Luke. However, the Gospel entitled According to the Egyptians, and the Gospel entitled Of the Twelve, those who composed them "took in hand." And the Gospel According to Thomas is also in circulation. And already Basilides too has dared to write a Gospel According to Basilides. Many, therefore, have taken in hand both that According to Matthias, and many others. But the Church of God prefers the four alone. And he did not simply say "believed," but "fully assured," bearing witness to the unshakeable certainty of the things spoken. And he said "matters," abolishing the heresy of those who say that the things done by the Saviour, and His incarnation, took place in mere appearance. And in saying "concerning the matters which have been fully assured," he manifests his own disposition: for he had been fully assured, and doubted nothing whether it was so or not. And that he received them from those who had seen with their own eyes and heard with their own ears, he clearly confessed in saying: Even as they delivered them to us, who from the beginning were eyewitnesses and ministers of the Word (Luke 1:2). And he affirms that he has traced all things from the very first, not some of the things spoken, but all (Luke 1:3). And it is likely that some suppose that to a certain Theophilus

Editors' notes and page, col. 312

Editors' prose

EX ORIGENE IN EVANGELIUM SECUNDUM LUCAM.

From Origen, on the Gospel according to Luke.

(Bibliotheca Gallandiana, ex cod. Venet. 28.)

(Gallandi's Bibliotheca, from Venice codex 28.)

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ἔγραψε τὸ Εὐαγγέλιον, ὃς εἷς ἦν τῶν πεπιστευκότων, οὕτως ζέων τῷ πνεύματι, καὶ ἀπλήστως ἔχων περὶ τὰς τοῦ Κυρίου πράξεις τε καὶ λόγους· ὅνπερ ἐποίει ἀσφαλέστερον καὶ τὰ νῦν γραφόμενα. Ἄλλος δέ φησιν· Ὅτι ἐὰν πάντες τοιοῦτοι ὦμεν, ὡς ἀγαπᾶσθαι ὑπὸ τοῦ Θεοῦ καὶ φιλεῖσθαι, Θεόφιλοί ἐσμεν. Οὐκ ἂν δέ τις εἴη Θεόφιλος ἀσθενής· πᾶς γὰρ Θεόφιλος κράτιστός ἐστιν ἔχων τὸ κράτος καὶ τὴν δύναμιν τὴν ἀπὸ τοῦ Θεοῦ καὶ τοῦ Λόγου αὐτοῦ, καὶ οὕτως ἐπιγνώσεται εἰς τὴν περὶ ὧν κατηχήθη λόγων ἀσφάλειαν. Ἐπαγγέλλεται τοίνυν τῆς γνώσεως τὸ βέβαιον, ἵνα ἅπερ ἐκεῖνος ἀκοῇ παρέλαβε, ταῦτα καὶ γράμμασιν ἐντυγχάνων ἀσφαλέστερον τὴν πίστιν διατηρῇ.

he wrote the Gospel, who was one of the believers, thus fervent in spirit (Rom. 12:11) and insatiably eager concerning the Lord's deeds and words, whom the things now written also made more secure. And another says that if we all are such as to be loved and held dear by God, we are "Theophili" (lovers/beloved of God). And no Theophilus could be weak; for every Theophilus is "most excellent" (kratistos), having the might (kratos) and power that is from God and His Word, and thus he will know the certainty concerning the words wherein he was instructed (Luke 1:4). He promises, therefore, the firmness of knowledge, in order that what that man received by hearing, by meeting with these things in writing also he may preserve his faith more securely.

Ἐν τῇ Ἐξόδῳ γέγραπται, Ὅτι ὁ λαὸς ἑώρακε τὴν φωνὴν τοῦ Κυρίου, καίτοιγε φωνὴ οὐ βλέπεται, ἀλλ' ἀκούεται· ἵνα δηλωθῇ παραδόξως, ὅτι ἡ τοῦ Θεοῦ φωνὴ βλέπεται οἷς βλέπεται. Ἐν δὲ τῷ Εὐαγγελίῳ οὐχ ἡ φωνὴ βλέπεται, ἀλλ' ὁ κρείττων τῆς φωνῆς Λόγος. Διὰ τοῦτο, Καθὼς παρέδοσαν ἡμῖν οἱ ἀπ' ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ Λόγου. Εἰ γὰρ τὸ ἑωρακέναι τὸν Κύριον κατὰ σῶμα αὐτόπτην τούτου γενέσθαι ἦν· καὶ Πιλάτης αὐτόπτης ἦν τοῦ Λόγου, καταδικάζων αὐτὸν, καὶ Ἰούδας ὁ προδότης, καὶ πάντες οἱ λέγοντες· Σταύρωσον, σταύρωσον αὐτόν. Τὸ οὖν εἰδέναι τὸν Λόγον ἐκεῖ ἐνοεῖτο, ὅπου ἔλεγεν ὁ Σωτήρ· Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα, τὸν πέμψαντά με. Καὶ λεληθότως δὲ καλὸν μάθημα διδάσκει ἡμᾶς ὁ Λουκᾶς ἐνταῦθα, ὅτι τινῶν μὲν θεωρημάτων τὸ τέλος ἡ θεωρία ἐστί· τινῶν δὲ θεωρημάτων τὸ τέλος ἡ πρᾶξίς ἐστι. Διὰ γὰρ τοῦ, αὐτόπται, δηλοῖ τὸ θεωρητικὸν, διὰ δὲ τοῦ ὑπηρέται, τὸ πραγματικόν. Δύνασαι δὲ καὶ ἑτέρως ἐκλαβεῖν τὸ, ὑπηρέται γενόμενοι τοῦ Λόγου· ἤτοι τοῦ διδασκαλικοῦ λόγου, ὃν παρεδίδου ὁ Σωτήρ· ἢ καὶ αὐτοῦ τοῦ Θεοῦ Λόγου, ᾧ καὶ ἐξυπηρέτησαν παρόντες οἱ μαθηταί.

In Exodus it is written that the people saw the voice of the Lord (Exod. 20:18), although a voice is not seen, but heard—that it might be shown paradoxically that the voice of God is seen by those by whom it is seen. But in the Gospel not the voice is seen, but the Word Who is greater than the voice. On this account: Even as they delivered them to us, who from the beginning were eyewitnesses and ministers of the Word (Luke 1:2). For if to have seen the Lord according to the body were to become an eyewitness of Him, Pilate too was an eyewitness of the Word when condemning Him, and Judas the traitor, and all who said: Crucify, crucify Him! (John 19:6). To know the Word, therefore, was meant there, where the Saviour said: He who has seen Me has seen the Father Who sent Me (John 14:9). And unawares too Luke teaches us a good lesson here, that of some contemplations the end is contemplation, while of some contemplations the end is action. For through "eyewitnesses" he signifies the contemplative, and through "ministers," the practical. And you can also take "having become ministers of the Word" in another way: either of the teaching word which the Saviour delivered, or of God the Word Himself, Whom the disciples being present also served.

Τὴν διάθεσιν ἑαυτοῦ ὁ Λουκᾶς ἐμφαίνει. Πεπληροφόρητο γὰρ, καὶ ἐν οὐδενὶ ἐδίσταζε, πότερον οὕτως ἔχει, ἢ οὔ. Τοῦτο δὲ γίνεται περὶ τοὺς βεβαίως πιστεύοντας. Καὶ γὰρ ὁ Ἀπόστολος περὶ τῶν βεβαίων φησίν· Ἵνα ἦτε ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι τῇ πίστει. Οὐδὲν γὰρ οὕτω πληροφορεῖ, ὡς νοῦς καὶ λόγος. Ὄψις γὰρ οὐ πληροφορεῖ· ἐπεὶ οὐκ ἀπὸ σημείων καὶ τεράτων ὁρατῶν κρίνεται τὰ πράγματα· ἀλλὰ λόγῳ κρίνεται, ποῖα τἀληθῆ, καὶ ποῖα τὰ ψευδῆ. Πραγμάτων δέ φησιν, ἐπειδήπερ οὐ κατὰ φαντασίαν, κατὰ τοὺς τῶν αἱρετικῶν παῖδας, ἐδραματούργησεν Ἰησοῦς τὴν ἔνσαρκον αὐτοῦ παρουσίαν· ἀλλὰ τυγχάνων ἀλήθεια, πρὸς ἀλήθειαν ἐνήργησε τὰ πράγματα.

Luke manifests his own disposition. For he had been fully assured, and in nothing did he doubt whether it was so or not. And this happens with those who firmly believe. For the Apostle too says concerning the firm: That you may be rooted and grounded in faith (Col. 2:7; Eph. 3:17). For nothing so fully assures as mind and reason. For sight does not fully assure, since matters are not judged from visible signs and wonders, but by reason is it judged what things are true and what things are false. And he says "matters," since not in appearance, according to the sons of the heretics, did Jesus enact the drama of His incarnate coming, but being Truth (John 14:6), in truth He wrought the matters.

Στίχ. γʹ. Καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε.

Verse 3. To write to you in order, most excellent Theophilus (Luke 1:3).

Στίχ. δʹ. Ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.

Verse 4. That you may know the certainty concerning the words wherein you were instructed (Luke 1:4).

Στίχ. εʹ. Ἐγένετο ἐν ταῖς ἡμέραις Ἡρώδου τοῦ βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζαχαρίας ἐξ ἐφημερίας Ἀβιά· καὶ ἡ γυνὴ αὐτοῦ ἐκ τῶν θυγατέρων Ἀαρὼν, καὶ τὸ ὄνομα αὐτῆς Ἐλισάβετ.

Verse 5. There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia; and his wife was of the daughters of Aaron, and her name was Elisabeth (Luke 1:5).

Editors' notes and page, col. 313

Footnotes

(24) ‹anchor: not visible in the page foot› · call in col 314

Exod. XX, 18.

Exodus 20:18.

(printed under page 167)

(25) ‹anchor: Crucifige, crucifige eum› · call in col 314

Joan. XIX, 6.

John 19:6.

(printed under page 167)

(26) ‹anchor: qui misit me› · call in col 314

Joan. XIV, 9.

John 14:9.

(printed under page 167)

(27) ‹anchor: radicati et fundati fide› · call in col 314

Coloss. II, 7.

Colossians 2:7.

(printed under page 167)

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Ἀνεπιγ.

Unattributed (no author's name in the manuscript).

(printed under page 167)

Footnotes

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Psal. CIV, 37.

Psalm 104 (Vulgate numbering):37.

(printed under page 168)

(29) ‹anchor: sed ex Deo› · call in col 315

Rom. II, 29.

Romans 2:29.

(printed under page 168)

(30) ‹anchor: Juste justitiam sectaberis› · call in col 315

Deut. XVI, 20.

Deuteronomy 16:20.

(printed under page 168)

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Etymon Theophili.

The etymology of "Theophilus".

(printed under page 168)

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Cratistos, quasi fortissimum dicas.

Cratistos (κράτιστος), as if you were to say "most mighty".

(printed under page 168)

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Στίχ. ϛʹ. Ἦσαν δὲ δίκαιοι ἀμφότεροι ἐνώπιον τοῦ Θεοῦ.

Verse 6. And they were both righteous before God (Luke 1:6).

Εἰκὸς ὑπολαμβάνειν, ὅτι Θεοφίλῳ τινὶ ἔγραψε τὸ Εὐαγγέλιον, ὃς εἷς ἦν τῶν πεπιστευκότων, οὕτω ζέων τῷ πνεύματι, καὶ ἀπλήστως ἔχων περὶ τὰς τοῦ Κυρίου πράξεις τε καὶ λόγους· ὅνπερ ἐποίει ἀσφαλέστερον καὶ τὰ νῦν γραφόμενα. Πάντες ἐὰν τοιοῦτοι ὦμεν, ὡς ἀγαπᾶσθαι ὑπὸ τοῦ Θεοῦ καὶ φιλεῖσθαι, θεόφιλοί ἐσμεν. Καὶ οὐκ ἄν τις εἴη Θεόφιλος ἀσθενής. Ὥσπερ γὰρ γέγραπται ἐπὶ τοῦ λαοῦ ἐξερχομένου ἐκ τῆς Αἰγύπτου· Οὐκ ἦν ἐν ταῖς φυλαῖς αὐτῶν ἀσθενῶν· οὕτως εἴποιμι ἂν, ὅτι πᾶς Θεόφιλος κράτιστός ἐστιν, ἔχων τὸ κράτος καὶ τὴν δύναμιν, τὴν ἀπὸ τοῦ Θεοῦ καὶ τοῦ Λόγου αὐτοῦ. Καὶ οὕτως ἐπιγνώσεταί τις περὶ ὧν κατηχήθη λόγων τὴν ἀσφάλειαν, συνεὶς τὸν λόγον τοῦ Εὐαγγελίου. Ἐπαγγέλλεται τοίνυν τῆς γνώσεως τὸ βέβαιον, ἵνα ἅπερ ἐκεῖνος ἀκοῇ παρέλαβε, ταῦτα καὶ γράμμασιν ἐντυγχάνων ἀσφαλέστερον κατέχῃ, καὶ τὴν πίστιν διατηρῇ.

It is likely to suppose that he wrote the Gospel to a certain Theophilus, who was one of the believers, thus fervent in spirit (Rom. 12:11) and insatiably eager concerning the Lord's deeds and words, whom the things now written also made more secure. If we all are such as to be loved and held dear by God, we are lovers of God (theophili). And no Theophilus could be weak. For just as it is written concerning the people going forth out of Egypt: There was not one feeble among their tribes (Ps. 104:37), so I would say that every Theophilus is "most excellent" (kratistos), having the might (kratos) and power that is from God and His Word. And thus one will know the certainty concerning the words wherein he was instructed, having understood the word of the Gospel. He promises, therefore, the firmness of knowledge, in order that what that man received by hearing, by meeting with these things in writing also he may hold more securely, and preserve his faith.

Τὸ εἶναι δίκαιον ἐνώπιον τοῦ Θεοῦ, ἔπαινός ἐστι τέλειος. Αὐτὸς γὰρ ἐπίσταται τὰς καρδίας τῶν ἀνθρώπων μονώτατος. Ἐνδέχεται γὰρ κατὰ μὲν τὸ φαινόμενον δίκαιον εἶναί τινα ἐνώπιον τῶν ἀνθρώπων, κατὰ δὲ τὸ κρυπτὸν τῆς καρδίας μὴ εἶναι τοιοῦτον, ἐμφωλεύοντας κεκτημένος λογισμοὺς πονηρούς. Τοιοῦτον καὶ τὸ παρὰ τῷ Ἀποστόλῳ· Ὧν ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ' ἐκ Θεοῦ. Οἱ γὰρ ἄνθρωποι οὐκ ἀξίως ἐπαινοῦσι, τὸ φαινόμενον μόνον βλέποντες· ὁ δὲ Θεὸς καὶ τοῦ ψεκτοῦ τὴν κρίσιν, καὶ τοῦ ἐπαινετοῦ τὸν ἔπαινον ἀξίως ποιεῖ.

To be righteous before God is perfect praise. For He Himself alone knows the hearts of men (1 Kgs 8:39; Ps. 7:10). For it is possible according to appearance for someone to be righteous before men, yet according to the hidden part of the heart not to be such, possessing wicked thoughts lurking within. Such also is the saying in the Apostle: Whose praise is not from men, but from God (Rom. 2:29). For men do not praise worthily, looking only at what appears; whereas God makes both the judgement of the blameworthy and the praise of the praiseworthy worthily.

Στίχ. ϛʹ. Πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ Κυρίου ἄμεμπτοι.

Verse 6. Walking in all the commandments and ordinances of the Lord blameless (Luke 1:6).

Στίχ. ζʹ. Καὶ οὐκ ἦν αὐτοῖς τέκνον· καθότι Ἐλισάβετ ἦν στείρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν.

Verse 7. And they had no child, because Elisabeth was barren, and they were both advanced in their days (Luke 1:7).

Στίχ. ηʹ. Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ, ἔναντι τοῦ Θεοῦ,

Verse 8. And it came to pass, while he executed the priest's office in the order of his course before God (Luke 1:8),

Στίχ. θʹ. Κατὰ τὸ ἔθος τῆς ἱερατείας· ἔλαχε τοῦ θυμιάσαι, εἰσελθὼν εἰς τὸν ναὸν τοῦ Κυρίου.

Verse 9. According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord (Luke 1:9).

Στίχ. ιʹ. Καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος.

Verse 10. And the whole multitude of the people were praying outside at the hour of incense (Luke 1:10).

Ἴσως ἐρεῖ τις· Διὰ τί πρόκειται τούτοις τὸ, ἄμεμπτοι; ἤρκει γὰρ αὐτοῖς πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς τοῦ Θεοῦ καὶ δικαιώμασιν· εἰ μὴ ἄρα ἐστὶ πορεύεσθαι ἐν πάσαις ταῖς ἐντολαῖς, οὐκ ἀμέμπτως δέ. Φημὶ δὲ οὖν πρὸς αὐτὸν, ὅτι, εἰ μὴ ἦν τοῦτο, οὐκ ἂν ἐλέγετο· Δικαίως τὸ δίκαιον διώξεις. Ἐπὰν οὖν ποιῶμεν τὰς ἐντολὰς, ὥστε καὶ ἐν τῷ συνειδότι ῥύπον κενοδοξίας, ἢ ἀνθρωπαρεσκείας, ἢ ἑτέρου τινὸς τοιούτου ἔχειν, ποιοῦμεν τὰς ἐντολὰς ἀμέμπτως.

Perhaps someone will say: Why is "blameless" added to these words? For it was enough for them to walk in all the ways and ordinances of God—unless indeed it is possible to walk in all the commandments, yet not blamelessly. I say, then, to him that, if this were not so, it would not have been said: Justly shall you pursue what is just (Deut. 16:20). Whenever, therefore, we do the commandments so as to have in our conscience a stain of vainglory, or man-pleasing, or some other such thing, we do the commandments [not] blamelessly.

Στίχ. ιαʹ. Ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος.

Verse 11. And there appeared to him an angel of the Lord standing on the right side of the altar of incense (Luke 1:11).

Στίχ. ιβʹ. Καὶ ἐταράχθη Ζαχαρίας ἰδών· καὶ φόβος ἐπέπεσεν ἐπ' αὐτόν.

Verse 12. And Zacharias was troubled when he saw him, and fear fell upon him (Luke 1:12).

Στίχ. ιγʹ. Εἶπε δὲ πρὸς αὐτὸν ὁ ἄγγελος· Μὴ φοβοῦ, Ζαχαρία, διότι ἐσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην.

Verse 13. But the angel said to him: Fear not, Zacharias, for your supplication has been heard, and your wife Elisabeth shall bear you a son, and you shall call his name John (Luke 1:13).

Editors' notes and page, col. 316

Footnotes

(43) ‹anchor: τοιούτου ἔχειν› · call in col 316 (printed in the Greek only)

Deest οὐ.

οὐ ("not") is missing.

(printed under page 168)

Page

running head: SUPPLEMENTUM AD ORIGENIS EXEGETICA. 316
marginal letters: A Στίχ. ϛʹ. Ἦσαν; B τὸν λόγον τοῦ; C Στίχ. ϛʹ. Πορευόμενοι; D ἂν ἐλέγετο·
old-edition numerals: (none)
other: printed misprint kept as printed (Q2a): ἐσηκούσθη (Luke 1:13) for εἰσηκούσθη

PG 17:317

Στίχ. ιδʹ. Καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις · καὶ πολλοὶ ἐπὶ τῇ γεννήσει αὐτοῦ χαρήσονται.

Verse 14. And you shall have joy and gladness; and many shall rejoice at his birth.

Διὰ συγκαταβάσεως ὤφθη ἄγγελος τῷ Ζαχαρίᾳ. Οὐδὲ γὰρ φθαρτοῦ σώματος ὀφθαλμοῖς δύναταί τις ἰδεῖν ἄφθαρτον σῶμα. Ἐκ δεξιῶν δὲ ὤφθη ἑστὼς ὁ ἄγγελος τοῦ θυσιαστηρίου, ὅτι αἴσια αὐτῷ ἔμελλε προαγγεῖλαι. Ἐταράχθη δὲ Ζαχαρίας ἰδών. Ξενίζουσα γὰρ ἡ ὄψις ἀνθρώπῳ φαινομένη οὐκ ἔστιν ὑπομονητική. Ἀλλ' ὅμως ἐπιστρέφει ἀπὸ τῆς ταραχῆς τὸν Ζαχαρίαν ὁ ἄγγελος, καὶ ἀνακτᾶται αὐτὸν, εἰπών · Μὴ φοβοῦ, Ζαχαρία.

By condescension an angel appeared to Zacharias. For neither can anyone with the eyes of a corruptible body see an incorruptible body. And the angel appeared standing on the right side of the altar, because he was about to foretell auspicious things to him. And Zacharias was troubled when he saw him. For a strange vision appearing to a man is not endurable. Yet nevertheless the angel turns Zacharias back from his trouble, and restores him, saying: Fear not, Zacharias.

Ἴσθι, ὅτι οὐ παντὶ φαίνεται ὁ Θεὸς ἢ οἱ ἄγγελοι, ἀλλὰ τοῖς καθαρὰν ἔχουσι τὴν καρδίαν, καὶ ἀξίοις τοῦ βλέπειν. Εὑρίσκεται γὰρ τοῖς μὴ πειράζουσιν αὐτὸν , ἐμφανίζεται δὲ τοῖς μὴ ἀπιστοῦσιν αὐτῷ.

Know that God or the angels do not appear to everyone, but to those who have a pure heart and are worthy of seeing. For He is found by those who do not tempt Him, and manifests Himself to those who do not disbelieve Him (Wisd. 1:2).

Τοῦ αὐτοῦ. Ἐπειδὴ πάντες οἱ ὁρῶντες ἀγγέλους ἐφοβοῦντο, μήπως ὡς μέλλοντες λαβεῖν αὐτῶν τὰς ψυχὰς παρεληλύθασιν, ὡς καὶ ὁ Μανωέ φησι· διὰ τοῦτο λύων αὐτοῦ τὴν ἀγωνίαν ὁ ἄγγελος, εἶπε τό · Μὴ φοβοῦ. Οὐ γὰρ μόνον οὐ τελευτᾷς, ἔνθα λύπη καὶ δάκρυα, ἀλλὰ καὶ ζῇς καὶ τεκνοποιεῖς , καὶ χαρὰ μεγάλη ἔσται σοι· Γεννήσει γάρ σοι υἱὸν ἡ Ἐλισάβετ, οὗ οὐ γέγονε μείζων ἐν γεννητοῖς τῶν γυναικῶν. Εἶτά φησι · Καὶ πολλοὶ ἐπὶ τῇ γεννήσει αὐτοῦ χαρήσονται. Εἰ γὰρ καὶ μὴ πάντες Ἰουδαῖοι, ἀλλὰ πολλοὶ ἐχάρησαν ἐπὶ τῇ παρουσίᾳ τοῦ προδρόμου διαγγέλλοντος τὴν τοῦ Σωτῆρος ἐπιδημίαν.

Of the same. Since all who saw angels were afraid, lest perhaps they had come as being about to take their souls, as Manoah also says; therefore the angel, dissolving his anguish, said: Fear not. For not only do you not die, where there is grief and tears, but you both live and beget a child, and you shall have great joy; For Elisabeth shall bear you a son, than whom a greater has not arisen among those born of women (Luke 7:28). Then he says: And many shall rejoice at his birth. For even if not all the Jews, yet many rejoiced at the coming of the forerunner announcing the advent of the Saviour.

Κατὰ τὴν θεωρίαν, ἡ σιωπὴ τῶν Προφητῶν ἐστιν ἐν τῷ πάλαι λαῷ τοῦ Θεοῦ. Οὐκέτι γὰρ Θεὸς λαλεῖ αὐτοῖς, ἀλλὰ μεταβέβηκεν ὁ ἐν ἀρχῇ λόγος πρὸς ἡμᾶς. Καὶ παρ' ἡμῖν οὐ σιωπᾷ, παρ' ἐκείνοις δὲ σεσιώπηκε. Διὰ τοῦτο σιωπᾷ ὁ προφήτης Ζαχαρίας. Τὸ δὲ διανεύειν μένοντα κωφόν.

According to the contemplative sense, the silence of the Prophets is in the ancient people of God. For no longer does God speak to them, but the Word that was in the beginning has passed over to us. And among us He is not silent, whereas among them He has fallen silent. Therefore the prophet Zacharias is silent. And as for making signs while remaining deaf and dumb.

Στίχ. κβʹ. Ἐξελθὼν δὲ οὐκ ἠδύνατο λαλῆσαι αὐτοῖς, καὶ ἐπέγνωσαν, ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ ναῷ. Καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενε κωφός.

Verse 22. And when he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. And he himself was making signs to them, and remained deaf and dumb.

Στίχ. κγʹ. Καὶ ἐγένετο, ὡς ἐπλήσθησαν αἱ ἡμέραι της λειτουργίας αὐτοῦ, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ.

Verse 23. And it came to pass, when the days of his ministration were fulfilled, he departed to his own house.

Στίχ. κδʹ. Μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν ἡ Ἐλισάβετ ἡ γυνὴ αὐτοῦ , καὶ περιέκρυβεν ἑαυτὴν μῆνας πέντε, λέγουσα·

Verse 24. And after these days his wife Elisabeth conceived, and hid herself five months, saying:

Στίχ. κεʹ. Ὅτι οὕτως πεποίηκεν ὁ Κύριος ἐν ἡμέραις, αἷς ἐπεῖδεν ἀφελεῖν τὸ ὄνειδός μου ἐν ἀνθρώποις.

Verse 25. Thus has the Lord dealt with me in the days wherein He looked on me, to take away my reproach among men.

Στίχ. κςʹ. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ὑπὸ τοῦ Θεοῦ εἰς πόλιν τῆς Γαλιλαίας, ᾗ ὄνομα Ναζαρὲτ,

Verse 26. And in the sixth month the angel Gabriel was sent from God into a city of Galilee, named Nazareth,

Στίχ. κζʹ. Πρὸς παρθένον μεμνηστευμένην ἀνδρὶ, ᾧ ὄνομα Ἰωσὴφ, ἐξ οἴκου Δαυῒδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ.

Verse 27. To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.

Τί δὲ διένευεν αὐτοῖς ; προακούσας ἐράσμιον πρᾶγμα ἑαυτῷ μέλλειν ἔτεσθαι, οὐκ ἔσπευσε πρὸ καιροῦ

And why was he making signs to them? Having heard beforehand that a lovely thing was about to happen to him, he did not hasten before the time

Editors' notes and page, col. 317

Footnotes

(44) ‹anchor: Διὰ συγκαταβάσεως› · call in col 317 (printed in the Greek only)

Ὠριγ.

Origen's.

(printed under page 169)

(45) ‹anchor: Ἴσθι, ὅτι οὐ παντὶ› · call in col 317 (printed in the Greek only)

Ἀνεπιγ.

Untitled (no ascription).

(printed under page 169)

(46) ‹anchor: Κατὰ τὴν θεωρίαν› · call in col 317 (printed in the Greek only)

Haec habent schedae Combefisii, et Macarius Chrysoceph. in Orat. Ms. in ortum S. Joannis. Quidam codd. etiam Severo tribuunt. Pertinent ad v. 22. Vide infra ex cod. 394.

Combefis's papers have this, and so does Macarius Chrysocephalus in his manuscript Oration on the Birth of St John. Some manuscripts also ascribe it to Severus. It belongs to verse 22. See below, from codex 394.

(printed under page 169)

(47) ‹anchor: Τὸ δὲ διανεύειν› · call in col 317 (printed in the Greek only)

Forte deest σημαίνει.

Perhaps σημαίνει ("signifies") is missing.

(printed under page 169)

Footnotes

(31) ‹anchor: not visible in the page foot› · call in col 318

Sap. I, 2.

Wisdom 1:2.

(printed under page 169)

(32) ‹anchor: in filiis mulierum› · call in col 318

Luc. VII, 28.

Luke 7:28.

(printed under page 169)

(44) ‹anchor: not visible in the page foot› · call in col 318

Ὠριγ.

Origen's (the manuscript attributes it to Origen).

(printed under page 169)

(45) ‹anchor: not visible in the page foot› · call in col 318

Ἀνεπιγ.

Unattributed (no author's name in the manuscript).

(printed under page 169)

(48) ‹anchor: not visible in the page foot› · call in col 318

De corpore angelorum vide Petavium.

On the body of the angels, see Petavius.

(printed under page 169)

Footnotes

(33) ‹anchor: in utero meo› · call in col 319

Luc. I, 44.

Luke 1:44.

(printed under page 170)

(49) ‹anchor: not visible in the page foot› · call in col 319

Vulgo syntaxis, constructio, ordinatio.

Commonly "syntaxis": construction, arrangement.

(49*) ‹anchor: not visible in the page foot› · call in col 319 Forte addendum μή, et paulo post legendum ὑποπέσωσιν loco ὑποπτεύσωσιν, Edit.

Perhaps μή ("not") should be added, and a little further on ὑποπέσωσιν should be read in place of ὑποπτεύσωσιν. Editor.

(printed under page 170)

(50) ‹anchor: not visible in the page foot› · call in col 319

Vide infra ad vers. 56 in fine.

See below, at the end of verse 56.

(printed under page 170)

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 17:320

δραμεῖν, ἀλλ' ἔμεινε πληρῶσαι τὴν λειτουργίαν· διδάσκων, ὅτι δεῖ πάντα δεύτερα ποιεῖσθαι τῆς εἰς Θεὸν τιμῆς. Οἰκονομικώτατα δὲ περιέκρυβεν ἑαυτὴν ἡ Ἐλισάβετ, ἕως οὗ ἐγνώσθη ἡ γαστὴρ αὐτῆς, καὶ ἀναμφίβολον ἦν τὸ πρᾶγμα · ἵνα ἐξ ἀκοῆς μὴ βουλόμενοι πεισθῆναι οἱ ἀκούοντες ταῦτα, τῷ αὐτῷ ἐγκλήματι ὑποπτεύσωσιν, ᾧ καὶ Ζαχαρίας.

to run off, but remained to fulfil his ministration; teaching that one must count all things secondary to the honour towards God. And most prudently did Elisabeth hide herself, until her womb became known and the matter was beyond doubt; lest those hearing these things, not wishing to be persuaded by report, should fall under the same charge of suspicion as Zacharias also did.

Τὸ ὑπερβατὸν οὕτως ἔχει · Ἀπεστάλη ὁ ἄγγελος πρὸς παρθένον ἐξ οἴκου Δαυῒδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριὰμ , μεμνηστευμένην ἀνδρὶ , ᾧ ὄνομα Ἰωσήφ. Οὐκ ἀπεστάλη δὲ πρὸς Ἰωσὴφ ὁ ἄγγελος · ἐπειδὴ οὐδὲν ἦν κοινὸν τῷ Ἰωσὴφ πρὸς τὴν τοῦ Κυρίου γέννησιν. Ὡς δὴ ἀρξαμένης τῆς ἁμαρτίας ἀπὸ γυναικὸς, οὕτω καὶ τὰ ἀγαθὰ ἀπὸ γυναικὸς ἔδει ἄρξασθαι.

The transposed word order runs thus: The angel was sent to a virgin of the house of David, and the virgin's name was Mary, espoused to a man whose name was Joseph. And the angel was not sent to Joseph; since Joseph had nothing in common with the birth of the Lord. Just as sin began from a woman, so also good things had to begin from a woman.

Στίχ. λδʹ. Εἶπε δὲ Μαριὰμ πρὸς τὸν ἄγγελον· Πῶς ἔσται τοῦτο ; ἐπεὶ τὸν ἄνδρα οὐ γινώσκω.

Verse 34. Then said Mary unto the angel: How shall this be, seeing I know not a man?

Στίχ. λεʹ. Καὶ ἀποκριθεὶς ὁ ἄγγελος, καὶ τὰ ἑξῆς.

Verse 35. And the angel answered, and the rest.

Τὸ, εὗρες χάριν, κοινὸν ἦν. Εὗρον γὰρ πρὸ αὐτῆς καὶ ἄλλαι χάριν. Τὸ δ' εἰπεῖν, συλλήψῃ, οὐκέτι κοινὸν ἦν, ἀλλ' ἰδιάζον εἰς ἐπαγγελίαν παρθένῳ ξένον πρᾶγμα. Εὗρες γὰρ χάριν παρὰ τῷ Θεῷ. Διὸ, μὴ φοβοῦ. Παντὸς γὰρ φόβου ἀφαίρεσις ἡ τοῦ Σωτῆρος ἐπιδημία.

The phrase, you have found grace, was common. For other women also before her found grace. But to say, you shall conceive, was no longer common, but a strange thing peculiar to a promise to a virgin. For you have found grace with God. Wherefore, fear not. For the advent of the Saviour is the removal of all fear.

Στίχ. λςʹ. Καὶ ἰδοὺ ἡ Ἐλισάβετ ἡ συγγενής σου, καὶ τὰ ἑξῆς.

Verse 36. And, behold, your cousin Elisabeth, and the rest.

Ἤκουσεν ὁ Πρόδρομος, τῇ ἐνεργείᾳ τοῦ ἁγίου Πνεύματος κινούμενος, τὸν ἀσπασμὸν Μαρίας, ὃν ὑπέλαβεν ὁ Λόγος τοῦ Θεοῦ ὁ Χριστὸς, καὶ ἐσκίρτα ἐν ἀγαλλιάσει ἐν τῇ κοιλίᾳ τῆς μητρὸς, εἰς ἔμφασιν χαρᾶς καὶ προφητείας δήλωσιν. Οἱονεὶ γὰρ ἔκτοτε αὐτὸν ἤρξατο προφήτην ποιεῖν ὁ Ἰησοῦς, ἔνδον αὐτῷ παρασχὼν τοῦ μυστηρίου τὴν δήλωσιν. Ἐπειδὴ δὲ οὐκ ἔδωκε λαλεῖν τοῖς ἐμβρύοις διὰ τὸ ἄωρον, σπεύδοντι τῷ Βαπτιστῇ κηρύξαι τὸν Λυτρωτὴν, ἔχρησεν ἡ μήτηρ τοῦ σώματος ὄργανον· οὐ γὰρ Πνεύματος ἁγίου πρότερον ἐνεπλήσθη, πρὶν ἐπιστῆναι τὴν κυοφορήσασαν Χριστόν. Πρῶτον δὲ τὸ βρέφος ἐπληροῦτο Πνεύματος, καὶ ἐσκίρτα· καὶ εἶθ' οὕτως τῇ μητρὶ μετεδίδου, καὶ ἀνεβόα προφητικὰ ἡ Ἐλισάβετ διὰ τὸ κυοφορούμενον ἐν αὐτῇ βρέφος.

The Forerunner heard, moved by the operation of the Holy Spirit, the salutation of Mary, which the Word of God, Christ, had received, and he leaped in exultation in his mother's womb, for a manifestation of joy and a declaration of prophecy. For as it were from that time Jesus began to make him a prophet, granting him within the manifestation of the mystery. And since He did not grant embryos to speak because of their untimeliness, to the Baptist hastening to proclaim the Redeemer his mother lent the organ of her body; for she was not filled with the Holy Spirit before she who conceived Christ came near. First the babe was filled with the Spirit, and leaped; and then in this way imparted it to his mother, and Elisabeth cried out prophetic words on account of the babe conceived in her.

Τοῦ αὐτοῦ. Ὁ μὲν λαὸς οὐκ οἶδε τὸν Σωτῆρα ποιοῦντα σημεῖα καὶ τέρατα · ὁ δὲ Ἰωάννης ἔτι ἐν τῇ κοιλίᾳ ὢν σκιρτᾷ, ἡνίκα ἦλθεν ἡ μήτηρ Ἰησοῦ. Ἰδοὺ γὰρ, φησὶν, ὡς ἐγένετο ὁ ἀσπασμός σου εἰς τὰ ὦτά μου, ἐσκίρτησε τὸ βρέφος ἐν ἀγαλλιάσει ἐν τῇ κοιλίᾳ μου.

Of the same. The people do not know the Saviour when He performs signs and wonders; whereas John, while still in the womb, leaps when the mother of Jesus came. For, behold, says she, as soon as your salutation came to my ears, the babe leaped in exultation in my womb.

Ἔδει τὴν μακαρίαν ταύτην Μαριὰμ, μετὰ τὴν τοῦ Γαβριὴλ ἐπιδημίαν, ἀναβαίνουσαν ἀναβῆναι ἐπὶ τὴν ὀρεινήν. Μετὰ σπουδῆς δὲ ἐπορεύετο ἀγομένη ὑπὸ τοῦ ἐν αὐτῇ Πνεύματος, ὃ ἐπεληλύθει αὐτῇ, καὶ τῆς δυνάμεως τοῦ Ὑψίστου, τῆς ἐπισκιάσης αὐτῇ.

It was necessary that this blessed Mary, after the visit of Gabriel, ascending should go up into the hill country. And she went with haste, led by the Spirit within her, which had come upon her, and by the power of the Highest, which had overshadowed her.

Ὥσπερ ἤρξατο ἡ ἁμαρτία ἀπὸ γυναικὸς, καὶ

Just as sin began from a woman, and

Editors' notes and page, col. 320

Footnotes

(49*) ‹anchor: ἐξ ἀκοῆς μὴ› · call in col 320 (Greek) Printed under the Latin column; set under col 319 (see n319).

See the note under col. 319.

(50) ‹anchor: ἔδει ἄρξασθαι› · call in col 320 (Greek)

Printed under the Latin column; set under col 319 (see n319).

See the note under col. 319.

(51) ‹anchor: Ἤκουσεν ὁ Πρόδρομος› · call in col 320 (printed in the Greek only)

Ἀνεπιγ. Confer veterem D. Hieron. interpret. Orig. hom. VII.

Unattributed. Compare St Jerome's old translation of Origen, Homily 7.

(printed under page 170)

(52) ‹anchor: Ἔδει τὴν μακαρίαν› · call in col 320 (printed in the Greek only)

Ὠριγ.

Origen's (the manuscript attributes it to Origen).

(printed under page 170)

(53) ‹anchor: Ὥσπερ ἤρξατο› · call in col 320 (printed in the Greek only)

Ἀνεπιγ. Vide supra ad calcem vers. 27.

Unattributed. See above, at the end of verse 27.

(printed under page 170)

Page

running head: UM AD ORIGENIS EXEGETICA. 320
marginal letters: A δραμεῖν, ἀλλ'; B ἔδει ἄρξασθαι; C ὑπέλαβεν ὁ Λόγος; D κοιλίᾳ ὢν σκιρτᾷ
old-edition numerals: (none)
other: (none)

PG 17:321

μετὰ τοῦτο ἔφθασεν ἐπὶ τὸν ἄνδρα · οὕτω καὶ τὰ ἀγαθὰ ἀπὸ τῶν γυναικῶν ἤρξατο, ἵν' ἀπεντραπῶσιν αἱ γυναῖκες τὴν ἀσθένειαν, καὶ τὰ γυναικεῖα ἀποθέμεναι, ζηλώσωσι τοὺς βίους τῶν μακαρίων τούτων.

after this reached the man; so also good things began from women, so that women might put away shame for their weakness, and laying aside womanly ways, might emulate the lives of these blessed women.

Στίχ. μγʹ. Καὶ πόθεν μοι τοῦτο δῆλον, ἵνα ἔλθῃ ἡ μήτηρ, καὶ τὰ ἑξῆς.

Verse 43. And whence is this to me, [it is] clear, that the mother should come, and the rest (Luke 1:43).

Τοῦ αὐτοῦ. Σύμφωνα τῷ υἱῷ φθέγγεται ἡ Ἐλισάβετ, ἀναξίαν ἑαυτὴν τῆς παρουσίας τῆς Θεοτόκου λέγουσα, ὥσπερ καὶ Ἰωάννης τῆς πρὸς τὸν Χριστὸν παραστάσεως. Τί γάρ μοι, φησὶ, τηλικοῦτον πέπρακται ἀγαθὸν, ἵνα ἡ μήτηρ τοῦ Κυρίου μου ἔλθῃ πρός με; Μητέρα καλεῖ τὴν ἔτι παρθένον, φθάνουσα προφητικῷ λόγῳ τὴν ἔκβασιν. Θεία μὲν οὖν οἰκονομία τὴν μαρτυρίαν ἤγαγε πρὸς τὴν Ἐλισάβετ, ἵνα καὶ ἡ μαρτυρία Ἰωάννου ἐκ μήτρας εἰς τὸν Κύριον διὰ τῆς ἰδίας μητρὸς Ἐλισάβετ πληροφορηθῇ, καὶ ἵνα κατὰ τὴν τοῦ ἀγγέλου φωνὴν ὀψομένη τὴν Ἐλισάβετ, καὶ τὸ ἐν αὐτῇ παράδοξον κύημα, διὰ τούτου καὶ τὸ μεῖζον πιστεύσῃ, τουτέστι τὸν ἐξ αὐτῆς φημι τῆς παρθένου ἄσπορον τοκετόν. Καὶ συντρέχει πρὸς τὴν πίστιν ταύτην καὶ ὁ λόγος ὁ τῆς Ἐλισάβετ, λεγούσης· Καὶ μακαρία ἡ πιστεύσασα, ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου. Βεβαιοτέρα γὰρ πρὸς τὴν πίστιν ἐκ τούτων ἐγίνετο τῶν ῥημάτων ἡ παρθένος, μακαριζομένη, ὅτι ἐπίστευσεν, ἀγγέλου τε προσημαίνοντος, καὶ τῆς συγγενίδος παραπλησίως προφητευούσης.

Of the same. Elisabeth utters words in harmony with her son, calling herself unworthy of the presence of the Mother of God, just as John also of standing beside Christ. For what so great good, says she, has been done for me, that the mother of my Lord should come to me? She calls her a mother who is still a virgin, anticipating the outcome by prophetic speech. Divine dispensation, therefore, brought the testimony to Elisabeth, so that both the testimony of John from the womb unto the Lord might be confirmed through his own mother Elisabeth, and so that, going to see Elisabeth according to the voice of the angel, and the paradoxical conception within her, she might through this believe the greater thing as well, that is to say, the seedless childbirth from the virgin herself. And there concurs towards this faith the word of Elisabeth also, when she says: And blessed is she that believed, for there shall be a fulfilment of those things which were told her from the Lord (Luke 1:45). For the virgin became firmer towards faith from these words, being called blessed because she believed, both as the angel foretold and as her kinswoman similarly prophesied.

Τοῦ αὐτοῦ. Ἴδωμεν λοιπὸν παρθενικὴν προφητείαν.

Of the same. Let us see next a virginal prophecy.

Στίχ. μςʹ. Μεγαλύνει ἡ ψυχή μου τὸν Κυριον.

Verse 46. My soul magnifies the Lord.

Πῶς ἡ ψυχή μου μεγαλύνει τὸν Κύριον, κατανοητέον. Ἐὰν ἀξίως πολιτευώμεθα κατ' εἰκόνα τοῦ κτίσαντος ἡμᾶς, καὶ ὁμοιωθῶμεν τῷ πρωτοτύπῳ, κατὰ τὸ δυνατὸν, δι' ἀγαθῶν ἔργων, μεγαλύνομεν τὸν Κύριον λόγοις, ἔργοις, νοήμασι. Σμικρύνει δέ τις αὐτὸν ἀναλόγως, κατὰ τὴν κακίαν τὴν ἐνυπάρχουσαν αὐτῷ. Τῆς οὖν Μαρίας ἡ ψυχὴ ἐμεγάλυνε τὸν Κύριον, τὸ δὲ πνεῦμα αὐτῆς ἠγαλλιάσατο ἐπὶ τῷ Θεῷ τῷ Σωτῆρι. Πρῶτον ἐμεγάλυνεν ἡ ψυχὴ αὐτῆς, εἶτα ἠγαλλιάσατο τὸ πνεῦμα αὐτῆς.

How my soul magnifies the Lord must be considered. If we conduct our lives worthily according to the image of Him Who created us, and are assimilated to the prototype, so far as is possible, through good works, we magnify the Lord in words, works, and thoughts. And one diminishes Him proportionally, according to the wickedness existing within oneself. Therefore the soul of Mary magnified the Lord, and her spirit rejoiced in God her Saviour. First her soul magnified, then her spirit rejoiced.

Παρατηρήσασθαι δεῖ ἐν ὅλῃ τῇ Παλαιᾷ καὶ τῇ Καινῇ Γραφῇ, εἴ πού ἐστιν εὑρεῖν ἐπὶ ἁμαρτωλῶν γενέσεως εἰρημένον τό· Ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν. Οὐκ ἂν γάρ τις εὕροι, ὡς οἶμαι· ἀλλ' ὅπου ὠνόμασται, ὅτι δίκαιός ἐστιν ὁ γεννώμενος. Καὶ τοῦτο δὲ καὶ τὰ λοιπά.

One must observe in the whole Old and New Scripture whether anywhere it is to be found said of the birth of sinners: The time was fulfilled that she should be delivered (Luke 1:57). For one would not find it, as I suppose; but wherever it is named, it is because he who is born is righteous. And this too, and the rest.

Ἡ Ἐλισάβετ, προφῆτις οὖσα, καὶ τὴν γενομένην τῷ ἀνδρὶ ἀποκάλυψιν μὴ ἀκούσασα, τῷ Πνεύματι ἁγίῳ τὴν παρὰ τοῦ ἀγγέλου ῥηθεῖσαν προσηγορίαν, καὶ Ἰωάννην ἔφασκε τὸ παιδίον ὀνομάσεσθαι. Ὡς δὲ καὶ παρὰ τοῦ πατρὸς ἠξίουν μαθεῖν, καὶ διένευον αὐτῷ, ὡς μὴ ἀκούοντι ἢ λαλῆσαι δυναμένῳ · λαβὼν δέλτιον ἔγραψε συμφώνως τῇ ἑαυτοῦ γυναικὶ τοῦ παιδὸς τὴν προσηγορίαν, ὡς πάντας ἐπὶ τούτων ἐκπλήττεσθαι. Εἶτά φησιν · Ἀνεῴχθη δὲ τὸ στόμα αὐτοῦ. Μετὰ τὸ γράψαι δηλονότι ἐν δέλτῳ, ὅτι Ἰωάννης

Elisabeth, being a prophetess, and not having heard the revelation made to her husband, [knew] by the Holy Spirit the appellation spoken by the angel, and declared that the child should be named John. And when they asked to learn from his father also, and made signs to him, as to one not hearing or able to speak; having taken a writing tablet, he wrote in agreement with his own wife the appellation of the child, so that all were astonished at these things. Then he says: And his mouth was opened (Luke 1:64). Namely, after writing on the tablet that John

Editors' notes and page, col. 321

Footnotes

(54) ‹anchor: καὶ τὰ λοιπά› · call in col 321 (printed in the Greek only)

Hom. IX, circa finem.

Homily 9, near the end.

(printed under page 171)

Footnotes

(34) ‹anchor: a Domino› · call in col 322

Luc. I, 45.

Luke 1:45.

(printed under page 171)

(35) ‹anchor: Impletum est tempus pariendi› · call in col 322

ibid. 57.

The same chapter, verse 57 (Luke 1:57).

(printed under page 171)

(36) ‹anchor: Apertum est autem os ejus› · call in col 322

ibid. 64.

The same chapter, verse 64 (Luke 1:64).

(printed under page 171)

(55) ‹anchor: not visible in the page foot› · call in col 322

Supple Maria.

Supply "Maria" (Mary).

(printed under page 171)

Footnotes

(37) ‹anchor: not visible in the page foot› · call in col 323

Coloss. I, 20.

Colossians 1:20.

(printed under page 172)

(38) ‹anchor: not visible in the page foot› · call in col 323

Hebr. VI, 16, 17.

Hebrews 6:16–17.

(printed under page 172)

(39) ‹anchor: not visible in the page foot› · call in col 323

Luc. I, 74.

Luke 1:74.

(printed under page 172)

(40) ‹anchor: super gregem suum› · call in col 323

Luc. II, 8.

Luke 2:8.

(printed under page 172)

(56) ‹anchor: dicentes› · call in col 323

Hinc videtur hausisse Photius plura hujusmodi argumenta adversus Paullicianos, sive novos Manichaeos, quem vide in tomo superiore nostrae Bibl.

From here Photius seems to have drawn many arguments of this kind against the Paulicians, or new Manichaeans; see him in the preceding volume of our Bibliotheca.

(printed under page 172)

(57) ‹anchor: not visible in the page foot› · call in col 323

Ὠριγ.

Origen's (the manuscript attributes it to Origen).

(printed under page 172)

(58) ‹anchor: not visible in the page foot› · call in col 323

Ἀνεπιγ.

Unattributed (no author's name in the manuscript).

(printed under page 172)

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 17:324

ἔσται τὸ ὄνομα αὐτοῦ, ἐλύθη ἡ δεδεμένη φωνή. Καὶ ἀπέλαβε τὴν ἑαυτοῦ γλῶσσαν, οὐκέτι καθὰ πάλαι δεδεμένην τῇ ἀπιστίᾳ, ἀλλ' εὐλογοῦσαν τὸν Θεὸν, καὶ προφητεύουσαν τὰ ἀναγεγραμμένα.

shall be his name, his bound voice was loosed. And he recovered his own tongue, no longer bound as of old by unbelief, but blessing God, and prophesying the things that are written.

Περισσόν ἐστι τὸ λέγειν, καὶ τὰ λοιπά.

It is superfluous to say, and the rest.

Ὡς οἶμαι καὶ οἱ πατέρες ἡμῶν Ἀβραὰμ, καὶ Ἰσαὰκ καὶ Ἰακὼβ, καὶ ὅλος ὁ χορὸς τῶν ἁγίων αὐτοῦ προφητῶν καὶ δικαίων, ἀπήλαυσαν τῆς παρουσίας τοῦ Χριστοῦ. Εἰ γὰρ εἰρηνοποίησε διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ τά τε ἐν τῇ γῇ καὶ τὰ ἐν τῷ οὐρανῷ, κατὰ τὸν θεῖον Ἀπόστολον, τί ὀκνεῖς παραδέξασθαι, ὅτι καὶ πρὸς τοὺς πατέρας ἡ ἐπισκοπὴ, καὶ τοῦτο ἡ εἰς τὸν ᾅδην αὐτοῦ ἄφιξις ἐπραγματεύσατο διὰ τὸ ἀνεξιχνίαστον αὐτοῦ ἔλεος ; Τοῦτο δὲ, εἰ καὶ νῦν γέγονεν, ἀλλ' ἔκπαλαι προανεφωνήθη · καὶ ἀδύνατον ἦν μὴ ἐκβῆναι αὐτοὺς λόγους εἰς ἔργον. Ὅρκῳ γὰρ ἐβεβαίωσε τὰς ἐπαγγελίας διὰ τὸ ἀπαράβατον, ὅτι πάντως ἔσται. Καὶ νῦν οἱ πιστοὶ ἀφόβως ἐκ χειρὸς τῶν νοητῶν ἐχθρῶν ῥύονται.

As I suppose, our fathers also, Abraham, and Isaac, and Jacob, and the whole choir of His holy prophets and righteous ones, enjoyed the coming of Christ. For if He made peace through the blood of His cross both for the things on the earth and the things in heaven, according to the divine Apostle, why do you hesitate to accept that the visitation was to the fathers also, and that His arrival in Hades accomplished this on account of His unsearchable mercy? And this, even if it has happened now, was nevertheless proclaimed beforehand of old; and it was impossible that the words themselves should not issue into deed. For with an oath He confirmed the promises on account of their inviolability, that it shall by all means come to pass. And now the faithful are delivered without fear out of the hand of their spiritual enemies (Luke 1:74).

Πολλάκις ῥύονταί τινες, καὶ τὰ λοιπά.

Often some are delivered, and the rest.

Οὐκ εἰς τὴν τῶν Ἰουδαίων συναγωγὴν εἰς Ἱεροσόλυμα πρὸς τοὺς ἱερεῖς καὶ γραμματεῖς καὶ Φαρισαίους ἀπέρχεται ὁ ἄγγελος· ἀλλὰ ποιμένας εὑρίσκει ἀγραυλοῦντας, καὶ φυλάσσοντας φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν· τούτοις γὰρ εὐαγγελίζεται τοῦ Σωτῆρος τὴν γέννησιν. Οὗτοι μὲν γὰρ ἄπλαστοι ἦσαν, τὴν παλαιὰν πολιτείαν ζηλοῦντες τῶν πατριαρχῶν. Ποιμένες γὰρ ἦσαν καὶ οὗτοι, οἳ καὶ δραμόντες τοῖς ἑτέροις καὶ ἀπήγγελλον. Ἐκεῖνοι γὰρ διεφθαρμένοι ὄντες τῷ φθόνῳ , ἔμελλον κρύπτειν τὸ τῆς τοῦ κόσμου σωτηρίας μυστήριον.

The angel does not go off to the synagogue of the Jews to Jerusalem, to the priests and scribes and Pharisees; but he finds shepherds abiding in the field, and keeping watch over their flock by night (Luke 2:8); for to these he brings the good tidings of the Saviour's birth. For these men were guileless, emulating the ancient way of life of the patriarchs. For these also were shepherds, who having run reported it to the others as well. For those men, being corrupted by envy, would have hidden the mystery of the salvation of the world.

Μόνος γὰρ οὗτος διήνοιξε μήτραν ἐκ παρθένου τεχθείς. Οὐδὲν γὰρ τῆς μήτρας ἐκείνης ἥψατο πρὸ Χριστοῦ. Πάντα δὲ τὰ πρωτότοκα , εἰ καὶ πρωτότοκά ἐστιν, ἀλλ' οὐ διανοίγουσιν αὐτὰ πρῶτα τὴν μήτραν, ἀλλ' ὁ σύμβιος.

For He alone opened the womb, being born of a virgin. For nothing touched that womb before Christ. Whereas all firstborn, even if they are firstborn, do not themselves first open the womb, but the husband does.

Μήπως καταλέλοιπεν αὐτούς. Ὀδυνώμενοι οὖν ἐζήτουν τὸν Υἱὸν τοῦ Θεοῦ , καὶ ζητοῦντες αὐτὸν, οὐχ εὗρον ἐν τοῖς συγγενέσιν · ὑπὲρ γὰρ τὴν συγγένειαν αὐτῶν ἦν.

Lest perhaps He had left them. Sorrowing, therefore, they sought the Son of God, and seeking Him, they did not find Him among their kinsfolk; for He was above their kinship.

ΚΕΦ. Βʹ.

Chapter II.

Στίχ. μθʹ. Οὐχ ἤδειτε, ὅτι ἐν τοῖς τοῦ Πατρὸς ἔδει εἶναί με;

Verse 49. Did you not know that I must be in the Father's house? (Luke 2:49)

Ὡς πρὸς ῥητὸν ὁπλισώμεθα κατὰ τῶν ἀθέων αἱρέσεων, λεγουσῶν, ὅτι οὐχ ὁ δημιουργὸς Πατὴρ Ἰησοῦ Χριστοῦ, οὐδὲ ὁ Θεὸς τοῦ νόμου, οὐδὲ ὁ Θεὸς τοῦ ναοῦ, οὗτός ἐστιν ὁ Πατὴρ τοῦ Χριστοῦ. Τῆς γὰρ φωνῆς αὐτοῦ ἀκούοντες οἱ ἀπὸ Οὐαλεντίνου, αἰδείσθωσαν, λέγοντος· Ἐν τοῖς τοῦ Πατρός μου δεῖ εἶναί με, εἰ προσίενται τὸ ῥητόν. Ἄρα γὰρ οὕτως ἦσαν ἀσύνετοι, ὡς μὴ συνιέναι, ὅ τι ἔλεγεν · Ἐν τοῖς τοῦ Πατρὸς, ἀντὶ τοῦ· Ἐν τῷ ναῷ , Ἢ μήποτέ τι μυστήριον

According to the letter let us arm ourselves against the godless heresies, which say that the Creator is not the Father of Jesus Christ, nor is the God of the law, nor the God of the temple, Himself the Father of Christ. For hearing His voice, let the followers of Valentinus be ashamed, when He says: I must be in My Father's house, if they admit the text. For were they indeed so foolish as not to understand what He meant when He said: In the Father's, instead of: In the temple? Or perhaps some mystery

Editors' notes and page, col. 324

Footnotes

(57) ‹anchor: Πολλάκις ῥύονταί τινες› · call in col 324 (printed in the Greek only)

Ὠριγ.

Origen's (the manuscript attributes it to Origen).

(printed under page 172, under the left column)

(58) ‹anchor: Οὐκ εἰς τὴν τῶν Ἰουδαίων› · call in col 324 (printed in the Greek only)

Ἀνεπιγ.

Unattributed (no author's name in the manuscript).

(printed under page 172, under the left column)

(59) ‹anchor: Μόνος γὰρ οὗτος› · call in col 324 (printed in the Greek only)

Ἀνεπιγ.

Unattributed (no author's name in the manuscript).

(printed under page 172)

(60) ‹anchor: Μήπως καταλέλοιπεν αὐτούς› · call in col 324 (printed in the Greek only)

Confer. hom. XIX et infra in cod. 594, ad cap. I, vers. 63.

Compare Homily 19, and below in codex 594, at chapter 1, verse 63.

(printed under page 172)

(61) ‹anchor: Στίχ. μθ΄› · call in col 324 (printed in the Greek only)

Ὠριγ.

Origen's (the manuscript attributes it to Origen).

(printed under page 172)

Page

running head: M AD ORIGENIS EXEGETICA. 324
marginal letters: A νης ἔσται; B καὶ νῦν γέγονεν; C δραμόντες τοῖς ἑτέροις; D Ὡς πρὸς ῥητὸν
old-edition numerals: (none)
other: printed misprint kept as printed (Q2a): Οὐχ ἤδειτε (Luke 2:49) for Οὐκ ᾔδειτε
other: word split at column start: νης (from Ἰωάν-); word split at column end: μυστή-
other: the word μυστήριον was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 325

PG 17:325

αἰνίττεται · Εἴ τις ὑμῶν τοῦ Πατρός ἐστιν, ἔχει τὸν Χριστὸν ἐν ἑαυτῷ ; Μᾶλλον γὰρ τοῦ Πατρὸς ὁρῶν ἔμψυχον ναὸν, τὸν καλόν τε καὶ ἀγαθὸν, ἢ τὸν ναὸν ἐκεῖνον· ἐξῆλθε γὰρ ἀπὸ τοῦ ναοῦ ἐκείνου εἰπών· Ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν, καὶ ἀπῆλθεν ἐπὶ τὸν ναὸν τοῦ Πατρὸς, τὰς Ἐκκλησίας τὰς πανταχοῦ.

is hinted at: If anyone of you belongs to the Father, does he have Christ within himself? For rather seeing the animate temple of the Father, the noble and good man, than that temple; for He went out from that temple saying: Your house is left unto you (Matt. 23:38), and departed unto the temple of the Father, the Churches everywhere.

Στίχ. ναʹ. Καὶ ἦν ὑποτασσόμενος αὐτοῖς, καὶ τὰ λοιπά.

Verse 51. And He was subject unto them, and the rest.

Ἐπὶ μὲν τῷ παρὰ Ἰουδαίοις μόνοις κηρυσσομένῳ προφητικῷ ἀναγράφεται βασιλείας μόνον Ἰουδαίων · Ὅρασις γὰρ, φησὶν, ἣν εἶδεν Ἡσαΐας κατὰ τῆς Ἰουδαίας, καὶ κατὰ τῆς Ἱερουσαλὴμ ἐν βασιλείᾳ Ὀζίου, καὶ Ἰωάθαν καὶ Ἀχὰζ, καὶ Ἐζεκίου· καὶ οὐδένα ἄλλον οἶδα βασιλέα ἀναγεγραμμένον ἐν τῷ χρόνῳ τῆς προφητείας ἢ τὸν τῆς Ἰουδαίας · ἐπί τινων δὲ προφητειῶν καὶ τὸν βασιλέα τοῦ Ἰσραήλ. Ὅτε δὲ ἔμελλε τὸ μυστήριον τοῦ Εὐαγγελίου Ἰωάννης κηρύσσειν, ἀναγέγραπται οὐχὶ Ἰουδαίας μόνος βασιλεὺς Ἡρώδης, οὐδὲ Ῥωμαίων μόνος Τιβέριος.

In the prophetic word proclaimed among the Jews alone, there is recorded the reign of the Jews only: The vision, he says, which Isaiah saw against Judaea, and against Jerusalem, in the reign of Uzziah, and Jotham, and Ahaz, and Hezekiah (Isa. 1:1); and I know of no other king recorded in the time of the prophecy than the king of Judaea; and in some prophecies the king of Israel as well. But when John was about to proclaim the mystery of the Gospel, there is recorded not only Herod king of Judaea, nor only Tiberius emperor of the Romans.

ΚΕΦ. Γʹ

Chapter III.

Εἰ μὲν οἱ ἀπὸ τῶν ἐθνῶν μόνοι ἔμελλον σώζεσθαι, πάντῃ δὲ ἀποκέκλεισται ἡ σωτηρία τῶν υἱῶν Ἰσραὴλ, ἤρκει τὸ, Ἐν ἔτει ιεʹ τῆς ἡγεμονίας Τιβερίου Καίσαρος · ἐπειδὴ δὲ δεῖ καὶ τοὺς ἀπὸ τῆς Γαλιλαίας, καὶ τοὺς ἀπὸ τῆς Ἰτουραίας καὶ Τραχωνίτιδος, καὶ Ἀβιλινῆς πιστεύειν, διὰ τοῦτο ἀναγράφονται καὶ αὗται αἱ βασιλεῖαι. Ἐμνήσθη δὲ καὶ τῶν ἀρχιερέων Ἄννα καὶ Καϊάφα, ἵνα δείξῃ, ὅτι ἀπὸ τοῦ καιροῦ, καθ' ὃν ἦλθεν ὁ Ἰωάννης κηρύσσων, ἦσαν οὗτοι ἀρχιερεῖς ἐν ἐκείνῳ τῷ καιρῷ ἀρξάμενοι, μείναντες δὲ ἕως τοῦ πάθους τοῦ Κυρίου ἐν τῇ ἀρχιερωσύνῃ.

If those from the Gentiles alone were to be saved, and the salvation of the sons of Israel had been altogether shut out, it would have sufficed to say, In the fifteenth year of the reign of Tiberius Caesar (Luke 3:1); but since those also from Galilee, and those from Ituraea and Trachonitis, and Abilene must believe, therefore these kingdoms also are recorded. And he made mention also of the high priests Annas and Caiaphas, in order to show that from the time when John came preaching, these men were high priests having begun at that time, and remaining in the high priesthood until the passion of the Lord.

Τοῦ αὐτοῦ. Οὐδέποτε γέγονε ῥῆμα Θεοῦ ἐπί τινα τῶν προφητῶν ἐν τῇ ἐρήμῳ. Ἐπειδὴ δὲ ἔμελλε πολλὰ τέκνα τῆς ἐρήμου μᾶλλον εἶναι ἢ τῆς ἐχούσης τὸν ἄνδρα, διὰ τοῦτο ἐγένετο ῥῆμα Θεοῦ ἐπὶ Ἰωάννην ἐν τῇ ἐρήμῳ. Εἰ γὰρ μὴ τοῦτο ἦν, ἐκ περισσοῦ ἐποίει κηρύσσων ἐν τῇ ἐρήμῳ. Καὶ ἦλθεν εἰς πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου· ποῦ γὰρ ἔδει τὸν Βαπτιστὴν προέρχεσθαι, ἢ εἰς τὴν περίχωρον τοῦ Ἰορδάνου, ἵνα, ἐάν τις βούληται μετανοεῖν, εὐθέως εὐπορήσῃ τοῦ ποταμοῦ ; Καταβαίνων γάρ ἐστιν ὡς ἀληθῶς ὁ ποταμὸς τοῦ Θεοῦ, τὸ ὕδωρ τὸ ἀληθινὸν, τὸ ὕδωρ τὸ σωτήριον. Καὶ κηρύσσει, φησὶν, εἰς ἄφεσιν ἁμαρτιῶν βάπτισμα. Εἰς ἄφεσιν δὲ ἁμαρτιῶν, τίνι ; ἢ τῷ μηκέτι ἁμαρτάνοντι. Εἶτα τὸν Ἡσαΐαν παρίστησι τοῦτο αὐτὸ βοῶντα ; Τί γάρ ; φησι Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ. Τοῦτο δέ φησιν · ὡς ἂν Ἡσαΐου αὐτοῦ ἀκούοντος τῶν λόγων Ἰωάννου. Ἐπίλεκτος γὰρ ἦν εἰς ἀποστολὴν Ἰωάννης, καὶ τέλειος προφητῶν. Ἐπειδὴ δὲ ὁ Ἰωάννης πρόδρομος ἦν τοῦ Λόγου, εἰκότως φωνὴ ὠνόμασται, οὐ λόγος. Προλαμβάνει γὰρ ἡ φωνὴ τὸν λόγον. Τὸ δέ · Ἑτοιμάσατε τὴν ὁδὸν

Of the same. Never did the word of God come upon any of the prophets in the wilderness. But since the children of the desolate were to be many more than of her that has a husband, therefore the word of God came upon John in the wilderness. For if this were not so, he would have acted superfluously in preaching in the wilderness. And he came into all the country about Jordan (Luke 3:3); for where ought the Baptist to come forth, save into the country about Jordan, so that, if anyone wishes to repent, he may straightway have ready access to the river? For truly descending is the river of God, the true water, the saving water. And he preaches, he says, baptism for the remission of sins (Luke 3:3). And for the remission of sins, to whom? Save to him who sins no more. Then does he present Isaiah crying out this very thing? For what does he say? The voice of one crying in the wilderness (Luke 3:4). And he says this as though Isaiah himself were hearing the words of John. For John was chosen for a mission, and perfect among the prophets. And since John was the forerunner of the Word, reasonably has he been named a voice, not a word. For the voice precedes the word. And the phrase: Prepare the way

Editors' notes and page, col. 325

Footnotes

(65) ‹anchor: τοῦ Ἰορδάνου· ποῦ γὰρ› · call in col 325 (printed in the Greek only)

Vide infra ad cap. III, vers. 3, in cod. 394.

See below, at chapter 3, verse 3, in codex 394.

(printed under page 173)

Footnotes

(41) ‹anchor: not visible in the page foot› · call in col 326

Matth. XXIII, 38.

Matthew 23:38.

(printed under page 173)

(42) ‹anchor: not visible in the page foot› · call in col 326

Isa. I, 4.

Isaiah 1:4.

(printed under page 173)

(43) ‹anchor: imperii Tiberii Caesaris› · call in col 326

Luc. III, 1.

Luke 3:1.

(printed under page 173)

(44) ‹anchor: quae habebat virum› · call in col 326

Isa. LIV, 1.

Isaiah 54:1.

(printed under page 173)

(45) ‹anchor: Joannem in deserto› · call in col 326

Luc. III, 2.

Luke 3:2.

(printed under page 173)

(46) ‹anchor: regionem Jordanis› · call in col 326

ibid. 3.

The same chapter, verse 3 (Luke 3:3).

(printed under page 173)

(47) ‹anchor: peccatorum baptisma› · call in col 326

Ibid.

The same place (Luke 3:3).

(printed under page 173)

(48) ‹anchor: Vox clamantis in deserto› · call in col 326

ibid. 4.

The same chapter, verse 4 (Luke 3:4).

(printed under page 173)

(49) ‹anchor: Parate viam Domini› · call in col 326

ibid.

The same place (Luke 3:4).

(printed under page 173)

(62) ‹anchor: not visible in the page foot› · call in col 326

Vide hom. XX.

See Homily 20.

(printed under page 173)

(63) ‹anchor: not visible in the page foot› · call in col 326

Ὠριγ. Vide infra in cod. 294, ad cap. III, vers. 1.

Origen's. See below in codex 294, at chapter 3, verse 1.

(printed under page 173)

(64) ‹anchor: not visible in the page foot› · call in col 326

Ἀνεπ.

Unattributed (no author's name in the manuscript).

(printed under page 173)

Footnotes

(50) ‹anchor: not visible in the page foot› · call in col 327

Luc. III, 4.

Luke 3:4.

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(51) ‹anchor: not visible in the page foot› · call in col 327

ibid. 5.

The same chapter, verse 5 (Luke 3:5).

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(52) ‹anchor: not visible in the page foot› · call in col 327

ibid. 7.

The same chapter, verse 7 (Luke 3:7).

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(53) ‹anchor: not visible in the page foot› · call in col 327

ibid. 8.

The same chapter, verse 8 (Luke 3:8).

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(54) ‹anchor: gentes filios Abrahami› · call in col 327

ibid.

The same place (Luke 3:8).

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(55) ‹anchor: confidentes in illis› · call in col 327

Psal. CXXXIV, 18.

Psalm 134 (Vulgate numbering):18.

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(56) ‹anchor: quem acquisivisti› · call in col 327

Exod. XV, 16.

Exodus 15:16.

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(66) ‹anchor: not visible in the page foot› · call in col 327

Ἀνεπιγ. Et confer hom. XXII.

Unattributed. And compare Homily 22.

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(67) ‹anchor: not visible in the page foot› · call in col 327

Vide infra ad cap. I, vers. 63 ex cod. 594.

See below, at chapter 1, verse 63, from codex 594.

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(68) ‹anchor: not visible in the page foot› · call in col 327

Ὠριγ.

Origen's (the manuscript attributes it to Origen).

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(69) ‹anchor: not visible in the page foot› · call in col 327

Ἀνεπ. Vide hom. XXII.

Unattributed. See Homily 22.

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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 17:328

Κυρίου, τί ἐστιν, εἰ μὴ ἀντὶ τοῦ, Εὐτρεπίσθητε πρὸς παραδοχὴν ὧν ἂν βούλοιτο νομοθετεῖν ; Εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, ἀντὶ τοῦ , Παύσασθε ποιεῖν τὰ διεστραμμένα.

of the Lord, what is it, save instead of: Make yourselves ready for the reception of whatever He may wish to legislate? Make His paths straight, instead of: Cease doing perverse things.

Φάραγξ ἐστὶ βαθεῖα καὶ κοίλη πᾶς ἄπιστος, ὃς, πιστεύσας εἰς Χριστὸν, πληροῦται τῶν τοῦ Πνεύματος καρπῶν, τουτέστι τῶν ἀρετῶν. Ὄρος δὲ καὶ βουνὸς ταπεινωθείς ἐστιν ὁ τῶν Ἰουδαίων ὑψηλόφρων λαός ...... Ἢ ὄρη καὶ βουνοὶ αἱ ἀντικείμεναι δυνάμεις, αἳ διὰ τῆς Χριστοῦ ἐπιμελείας ἐταπεινώθησαν· φάραγγες δὲ οἱ ἄνθρωποι, οἳ πεπλήρωνται ἔργοις ἀγαθοῖς.

Every unbeliever is a deep and hollow valley, who, having believed in Christ, is filled with the fruits of the Spirit, that is, the virtues. And the mountain and hill brought low is the haughty people of the Jews ...... Or mountains and hills are the opposing powers, which through the care of Christ were brought low; and valleys are the men who have been filled with good works.

Τραχὺς ἦν ἡμῶν ὁ βίος, καὶ ἀνώμαλος ὁ λόγος. Ἐλθὼν δὲ ὁ Κύριος ἡμῶν λεῖα πάντα πεποίηκε. Καὶ ἐπὶ μὲν τῶν ἐθνῶν ταῦτα γεγένηται · ἐπὶ δὲ τοῦ λαοῦ καθαιρεθέντος τὸ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται. Ὄρος γὰρ ἦν ποτε καὶ βουνός · καθῃρέθησαν δὲ καὶ τεταπείνωνται.

Rough was our life, and uneven our reason. But our Lord, having come, has made all things smooth. And among the Gentiles these things have come to pass; while upon the people being pulled down, every mountain and hill shall be brought low. For it was once a mountain and a hill; but they have been pulled down and brought low.

Εἰκότως γεννήματα ἐχιδνῶν πάντας τοὺς ἀπίστους καλεῖ. Ὁ γὰρ μὴ καταλιμπάνων τὰ ἐν αὐτῷ ἔθη, οὐ λαμβάνει καλῶς τὸ βάπτισμα· ἀλλ' ἔτι γέννημα ἐχίδνης, ἐν ἑαυτῷ τὸν ἰὸν τῆς πονηρίας ἔχων.

Reasonably does he call all the unbelieving a generation of vipers. For he who does not forsake the habits within him does not receive baptism well; but is still the offspring of a viper, having within himself the venom of wickedness.

Τοῦ αὐτοῦ. Λίθους ὀνομάζει τοὺς ἐθνικοὺς, τοὺς λιθίνην ἔχοντας καρδίαν, καὶ ἐκ πολλῆς ἀναισθησίας τῇ κτίσει παρὰ τὸν κτίσαντα δουλεύοντας, καὶ λίθους προσκυνοῦντας. Προφητεύει τοίνυν τὴν καθαίρεσιν ἐκείνου τοῦ λαοῦ καὶ τὴν κλῆσιν τῶν ἐθνῶν. Ἐκείνοις γὰρ αὐχοῦσι τὸν Ἀβραάμ φησι · Μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς · Πατέρα ἔχομεν τὸν Ἀβραάμ· τὰ δέ γε ἔθνη δύνασθαι τὸν Θεὸν ποιῆσαι τέκνα τοῦ Ἀβραάμ.

Of the same. He names the Gentiles stones, as having a stony heart, and out of great insensibility serving the creature rather than the Creator, and worshipping stones. He prophesies, therefore, the pulling down of that people and the calling of the Gentiles. For to those boasting of Abraham he says: Begin not to say within yourselves, We have Abraham to our father (Luke 3:8); whereas God is able to make the Gentiles children of Abraham.

Ποίων λίθων; Οὐ λίθους ἐδείκνυεν ἀψύχους, ἀλλ' ἀνθρώπους ἀναισθήτους ὄντας λίθους, ἐπειδήπερ λίθοις προσεκύνουν. Καὶ ἐγένετο ἐπ' αὐτῶν τὸ γεγραμμένον · Ὅμοιοι αὐτῶν γένοιντο οἱ ποιοῦντες αὐτὰ, καὶ πάντες οἱ πεποιθότες ἐπ' αὐτοῖς. Ἔτι δὲ καὶ περὶ τῶν λίθων γέγραπται ἐν τῇ ᾠδῇ τῇ ἐν τῇ Ἐξόδῳ · Ἀπολιθωθήτωσαν τὰ ἔθνη, ἕως οὗ παρέλθῃ ὁ λαὸς οὗτος, ὃν ἐκτήσω· ὡς δῆλον, ὅτι μετὰ τὸ παρελθεῖν τὸν λαὸν μηκέτι ἀπολιθωθείησαν.

From what stones? He was not pointing to lifeless stones, but to insensible men who were stones, inasmuch as they worshipped stones. And upon them was fulfilled that which is written: Let those that make them become like unto them, and all those that trust in them (Ps. 134:18). And furthermore concerning the stones it is written in the song in Exodus: Let the nations become as stone, till this people pass over, whom Thou hast purchased (Exod. 15:16); so that it is clear that after the people passed over they should no longer be turned to stone.

Στίχ. ιʹ. Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι, λέγοντες · Τί οὖν ποιήσομεν ;

Verse 10. And the people asked him, saying: What shall we do then?

Στίχ. ιαʹ. Ἀποκριθεὶς δὲ λέγει αὐτοῖς· Ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι.

Verse 11. He answers and says to them: He who has two coats, let him share with him who has none.

Ὃ λέγουσι, τοιοῦτόν ἐστι· Τὰ δεδομένα ἡμῖν ἐκ Μωϋσέως καὶ τῶν πατέρων ἔθη περὶ θυσιῶν, ἃ περὶ ῥαντιστηρίων ποιήσομεν, ἢ ἑτέρας ἡμῖν πολιτείας εἰσάγεις ὁδόν ; Εἰ γὰρ οὐδὲν ἡμᾶς τὰ Ἰουδαϊκὰ ὠφελεῖ, εἰπὲ ἡμῖν, τί χρὴ ποιεῖν; Οὐ γὰρ ἴσμεν ἑτέρας πολιτείας ὁδόν. Τί οὖν ὁ Βαπτιστής ; Μὴ τολμῶν ὡς οἰκέτης ἀποκινῆσαι τὴν σκιὰν, καὶ τὴν ἐν πνεύματι καὶ ἀληθείᾳ λατρείαν εἰσαγαγεῖν, ἄγει αὐτοὺς ἐπὶ τὸ πλήρωμα τοῦ νόμου, τουτέστι τὴν ἀγάπην, ἧς ὁ καρπὸς τὸ κοινωνικὸν εἶναι καὶ εὐμετάδοτον, καὶ φιλόπτωχον. Ἦν γὰρ τοῖς Ἰουδαίοις ἐπὶ ἀδελφῶν ἀγαπήσει καύχησις, καὶ τὸ τῆς φιλοπτωχίας ἐξαίρετον · τὸ

What they say is of this sort: Shall we perform the customs given to us from Moses and the fathers concerning sacrifices, and those concerning sprinklings, or do you introduce to us a way of another polity? For if Jewish things profit us nothing, tell us, what must we do? For we do not know a way of another polity. What then does the Baptist do? Not daring as a servant to remove the shadow, and to introduce the worship in spirit and in truth, he leads them to the fulfilment of the law, that is, love, the fruit of which is to be generous and ready to share, and loving to the poor. For among the Jews there was boasting in the love of brethren, and the excellence of love for the poor; which

Editors' notes and page, col. 328

Footnotes

(70) ‹anchor: Ποίων λίθων› · call in col 328 (printed in the Greek only)

Ὠριγ.

Origen's (the manuscript attributes it to Origen).

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(71) ‹anchor: Ὃ λέγουσι› · call in col 328 (printed in the Greek only)

Sine auctoris nomine.

Without the author's name.

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Footnotes

(75) ‹anchor: καὶ τὰ λοιπά...› · call in col 329 (printed in the Greek only)

Vide supra cod. 28, in fine capitis ..

See above, codex 28, at the end of the chapter.

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Footnotes

(57) ‹anchor: Ecce Agnus Dei› · call in col 330

Joan. I, 29, 36.

John 1:29, 36.

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(58) ‹anchor: regnaverunt in Juda› · call in col 330

Isai. I, 1.

Isaiah 1:1.

(72-73) ‹anchor: not visible in the page foot› · call in col 330 Inscribitur: Εὐαγγέλιον κατὰ Λουκᾶν, ἡρμηνευμένον ἐκ διαφόρων ἑρμηνευτῶν, τοῦ τετραβαγγέλου τὴν ἑρμηνείαν εἰσάγων ἔνδον.

It is headed: "The Gospel according to Luke, interpreted from various interpreters, bringing in within it the interpretation of the four Gospels."

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(74) ‹anchor: not visible in the page foot› · call in col 330

Praecedunt quae supra leguntur ex cod. 28 desinitque hoc modo.

What is read above from codex 28 comes first, and it ends in this way.

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