PG 17 · cols. 329–370

Origenes, Ejusdem in Lucam (ex cod.)

Editors' preface

PG 17:329

EJUSDEM IN LUCAM.

By the same, on Luke.

[Ex cod. Venet. 394.]

[From the Venice codex 394.]

ΚΕΦ. Αʹ.

Chapter I.

Στίχ. κβʹ.

Verse 22.

Βλέπε τὸν τύπον ἐν τῷ Ζαχαρίᾳ. Ἐκβαλόντες γὰρ τὸν λόγον ἐφ' ἑαυτῶν. καὶ μὴ δυνάμενοι περὶ μηδενὸς λόγον ἀποδοῦναι νομικοῦ ἢ προφητικοῦ λόγου, κωφοὶ καὶ ἄλογοι μένουσι.

See the type in Zacharias. For having uttered a word against themselves, and not being able to render an account concerning any word of the law or of the prophets, they remain mute and speechless.

Στίχ. ξγʹ. Καὶ αἰτήσας πινακίδιον ἔγραψεν, Ἰωάννης ἐστὶν τοὔνομα αὐτοῦ.

Verse 63. And he asked for a writing table, and wrote: His name is John.

Ἐπειδὴ γὰρ ἑρμηνεύεται Ζαχαρίας μὲν μνήμη Θεοῦ , Ἰωάννης δὲ ὁ δεικνύς· μέμνηται δέ τις τοῦ ἀπόντος, δείκνυσι δὲ τὰ παρόντα · διὰ τοῦτο οἱ τοῦ παιδὸς τούτου γεννήτορες οὐκ ἀνέσχον αὐτὸν καλεῖν Ζαχαρίαν , ἀλλὰ μᾶλλον Ἰωάννην ὀνομάζειν ἤθελον. Διότι ἔμελλεν μονονουχὶ μνημονεύειν Θεοῦ ὡς ἀπόντος, ἀλλ' αὐτὸν ἐκεῖνον τῷ δακτύλῳ δεικνύειν παρόντα καὶ λέγειν · Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ.

For since Zacharias is interpreted remembrance of God, and John he who points out; and one remembers him who is absent, whereas one points out things that are present; therefore the parents of this child did not endure to call him Zacharias, but wished rather to name him John. Because he was about not merely to make mention of God as absent, but to point Him out Himself present with his finger and say: Behold the Lamb of God (John 1:29, 36).

Ἤδει μὲν ἡ παναγία Παρθένος, μὴ τέκνον αὐτὸν εἶναι τοῦ Ἰωσὴφ, ἀλλ' εἰς πρόσωπα τούτων τὸν ἑαυτῆς ἐγκρίνει μνηστῆρα διὰ τὴν τῶν Ἰουδαίων ὑποψίαν , οἰομένων αὐτὸν ἐκ πορνείας γεγεννῆσθαι. Ἁπλούστερον μὲν οὖν λέγοιτο ἂν, ὅτι ἐτίμησεν αὐτὸν τὸ Πνεῦμα τὸ ἅγιον τῇ τοῦ πατρὸς προσηγορίᾳ καὶ τὰ λοιπά..., μήπως αὐτοὺς καταλέλοιπεν. Ὁ δὲ Κύριος , ἀφεὶς ἀνθρωπίνην δοῦναι ἀπόκρισιν , θείαν δίδωσι, παρεμφαίνων , ὅτι Θεὸς εἴη σεσαρκωμένος.

The all-holy Virgin knew indeed that He was not the child of Joseph, but before the face of these men she includes her own betrothed on account of the suspicion of the Jews, who supposed that He had been born of fornication. More simply, then, it might be said that the Holy Spirit honoured him with the appellation of father, and the rest... , lest perhaps He had left them. But the Lord, leaving aside giving a human answer, gives a divine one, indicating that He was God incarnate.

Ἢ τοίνυν οὕτω νοήσεις· ὅτι ὄρη μὲν καὶ βουνοὶ αἱ ἀντικείμεναι δυνάμεις διὰ τῆς Χριστοῦ ἐπιδημίας ἐταπεινώθησαν· αἱ δὲ φάραγγες οἱ ἄνθρωποι πεπλήρωνται ἐπ' ἔργοις ἀγαθοῖς. Γεγένηται δὲ πάντα σκολιὰ εἰς εὐθεῖαν. Ἕκαστος γὰρ ἡμῶν σκολιὸς ἦν. Ἐν μὲν τοίνυν τῇ Χριστοῦ ἐπιδημίᾳ τῇ γενομένῃ εἰς τὴν ψυχὴν γίνεται τὰ σκολιὰ εἰς εὐθεῖαν. Καὶ πάλιν τραχὺς ἦν ἡμῶν ὁ βίος, καὶ ὁ λόγος ἀνώμαλος· ἐλθὼν δὲ ὁ Κύριος, λεῖα πάντα πεποίηκε.

Or then you will understand it thus: that the mountains and hills, the opposing powers, were brought low through the advent of Christ; and the valleys, men, have been filled with good works. And all crooked things have been made straight. For each of us was crooked. In the advent of Christ, then, that comes about in the soul, the crooked things become straight. And again, our life was rough, and our reason uneven; but the Lord, having come, has made all things smooth.

ΚΕΦ. Γʹ.

Chapter III.

Στίχ. αʹ. Ἐν ἔτει πέντε καὶ δεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος.

Verse 1. In the fifteenth year of the reign of Tiberius Caesar.

Ἐπὶ μὲν οὖν τῷ παρὰ Ἰουδαίοις μόνοις κηρυσσομένῳ λόγῳ προφητικῷ βασιλεία μόνον Ἰουδαίας ἀναγράφεται. Ὅρασις γὰρ, φησὶν, ἣν εἶδεν ὁ Ἡσαΐας ἐν ἡμέραις Ὀζίου καὶ Ἰωάθαν καὶ Ἀχὰζ, οἳ ἐβασίλευσαν τῆς Ἰούδα. Ἐπὶ δὲ τῷ μυστηρίῳ τοῦ

Now in the prophetic word proclaimed among the Jews alone, the kingdom of Judaea only is recorded. For the vision, he says, which Isaiah saw in the days of Uzziah and Jotham and Ahaz, who reigned over Judah (Isa. 1:1). But in the mystery of the

Editors' notes and page, col. 329

Footnotes

(74) ‹anchor: Βλέπε τὸν τύπον› · call in col 329

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

What precedes is read above from cod. 28, and ends in this way.

(printed under page 175)

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

Vide supra cod. 28, in fine capitis ..

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

(printed under page 175)

Footnotes

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

Joan. I, 29, 36.

John 1:29, 36.

(printed under page 175)

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

Isai. I, 1.

Isaiah 1:1.

(72-73) ‹anchor: not visible on the page foot› · call in col 330 (note printed under col 329) 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 the interpretation of the fourfold Gospel."

(printed under page 175)

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

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

It is preceded by what is read above from codex 28, and it ends in this way.

(printed under page 175)

(75) ‹anchor: καὶ τὰ λοιπά...› · call in col 330 (call printed in the Greek, col 329)

Vide supra cod. 28, in fine capitis..

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

(printed under page 175)

Footnotes

(59) ‹anchor: not visible on the page foot› · call in col 331

Gal. IV, 27.

Galatians 4:27.

(printed under page 176)

(60) ‹anchor: not visible on the page foot› · call in col 331

Luc. III, 2.

Luke 3:2.

(printed under page 176)

(61) ‹anchor: coeli domicilium habebit› · call in col 331

Psal. XC, 1.

Psalm 90 (91):1.

(printed under page 176)

(62) ‹anchor: decem milleni, etc.› · call in col 331

ibid. 7.

Ibid., verse 7.

(printed under page 176)

(76) ‹anchor: not visible on the page foot› · call in col 331

Vide supra ad cap. II, 51, ex cod. 28.

See above, on chapter 2, verse 51, from codex 28.

(printed under page 176)

(77) ‹anchor: Στίχ. ζ΄ (call before Φασὶ δὲ)› · call in col 331 (call printed in the Greek, col 332)

Origenis et Gregorii Theologi.

Of Origen and of Gregory the Theologian.

(printed under page 176)

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 17:332

Εὐαγγελίου μέλλοντι ἐν ὅλῳ κόσμῳ κηρύσσεσθαι ἡγεμονία Τιβερίου Καίσαρος ἀναγράφεται, ὃς ἐδόκει ὅλου τοῦ κόσμου εἶναι βασιλεύς. Καὶ εἰ μὲν οἱ ἀπὸ ἐθνῶν μόνοι ἤμελλον σώζεσθαι, παντὶ δὲ ἀπεκέκλειστο ἡ σωτηρία τῶν υἱῶν Ἰσραὴλ , ἤρκει τὸ μνησθῆναι μόνον Τιβερίου. Ἐπειδὴ δὲ δεῖ καὶ τοὺς ἀπὸ τῆς Γαλιλαίας καὶ Ἰτουραίας καὶ Τραχωνίτιδος πιστεύειν, διὰ τοῦτο ἀναγράφονται αὗται αἱ βασιλεῖαι, ἤτοι τετραρχίαι. Οὐδέποτε δὲ γέγονε ῥῆμα Θεοῦ ἐπί τινα τῶν προφητῶν ἐν τῇ ἐρήμῳ , εἰ μὴ νῦν μόνον διά τινα μυστικὴν θεωρίαν. Ἐπειδὴ γὰρ ἔμελλε πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον εἶναι, τουτέστι τῆς ἐξ ἐθνῶν Ἐκκλησίας , ἤπερ τῆς ἐχούσης τὸν ἄνδρα, τὸν νόμον τῆς Ἰουδαίων συναγωγῆς φημι. Τὸ δὲ εἰπεῖν, ὅτι Ἐγένετο ῥῆμα Θεοῦ πρὸς Ἰωάννην, τουτέστι πρόσταγμα.

Gospel, which was about to be proclaimed in the whole world, the reign of Tiberius Caesar is recorded, who was accounted king of the whole world. And 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 make mention of Tiberius alone. But since those also from Galilee and Ituraea and Trachonitis must believe, therefore these kingdoms, or tetrarchies, are recorded. And never did the word of God come upon any of the prophets in the wilderness, save now alone for a certain mystical contemplation. For the children of the desolate were to be many more, that is, of the Church from the Gentiles, than of her that has a husband, I mean the law of the synagogue of the Jews. And to say that the word of God came unto John, means a command.

Στίχ. γʹ. Καὶ ἦλθεν εἰς πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου.

Verse 3. And he came into all the country about Jordan.

Ποῦ ἔδει τὸν Βαπτιστὴν περιέρχεσθαι ἢ εἰς την περίχωρον τοῦ Ἰορδάνου, ἵνα , ἐάν τις βούλοιτο μετανοεῖν, εὐθέως εὐπορήσῃ τοῦ ποταμοῦ ; ἑρμηνεύεται δὲ Ἰορδάνης καταβαίνων. Καταβαίνων γάρ ἐστιν ἀληθῶς ὁ ποταμὸς τοῦ Θεοῦ, τὸ ὕδωρ τὸ ἀληθινὸν, τὸ ὕδωρ τὸ σωτήριον.

Where ought the Baptist to go about save into the country about Jordan, so that, if anyone should wish to repent, he might straightway have ready access to the river? And Jordan is interpreted descending. For truly descending is the river of God, the true water, the saving water.

Στίχ. ζʹ.

Verse 7.

Φασὶ δὲ τὴν ἔχιδναν ἐν τῷ συλλαμβάνειν ἀναιρεῖν τὴν ἐξ οὗ συλλαμβάνει ἄῤῥενα· οὗ ἡ σπορὰ αὐξάνουσα, τὴν συλλαβοῦσαν ἀναιρεῖ καὶ οὕτως εἰς φῶς ἐξέρχεται, διαῤῥήξασα τῆς μητρὸς τὴν γαστέρα, ποινὴν ὥσπερ τοῦ διαφθαρέντος πατρὸς . . . . . . . Τοιοῦτοι καὶ οἱ Ἰουδαῖοι, τοὺς πνευματικοὺς αὐτῶν πατέρας καὶ διδασκάλους διαφθείροντες χερσίν. Εἴρηται περὶ τούτων ἐν τῷ Ματθαίῳ πλατύτερον.

And they say that the viper in conceiving destroys the male by whom she conceives; whose seed increasing destroys her that conceived, and thus comes forth into the light, having burst through its mother's belly, as a penalty, so to speak, for its destroyed father . . . . . . . Such also are the Jews, destroying with their hands their spiritual fathers and teachers. It has been spoken concerning these things more at large in Matthew.

ΚΕΦ. Δʹ.

Chapter IV.

Στίχ. θʹ. Καὶ ἤγαγεν αὐτὸν εἰς Ἱερουσαλὴμ, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ.

Verse 9. And he brought Him to Jerusalem, and set Him on a pinnacle of the temple.

Ὅρα δὲ πῶς κακούργως διὰ τῆς χρήσεως τῶν Γραφῶν θέλει καθελεῖν τὴν δόξαν Κυρίου, ὡς δεομένου ἀγγελικῆς βοηθείας , ὡς μέλλοντος προσκόπτειν, εἰ μὴ ἄγγελοι αὐτῷ βοηθεῖεν. Οὐ γὰρ περὶ τοῦ Χριστοῦ εἴρηται ἡ χρῆσις τοῦ ψαλμοῦ. Οὐ γὰρ δεῖται ἀγγέλων ὁ τῶν ἀγγέλων δεσπότης. Ἐγὼ δὲ τὸ ἀνάπαλίν φημι πρὸς σὲ, ὦ διάβολε, εἰ μὴ Ἰησοῦς βοηθήσει τοῖς ἀγγέλοις, προσκόπτουσι. Καὶ σὺ διὰ τοῦτο πέπτωκας ἐξ οὐρανοῦ , ἐπειδὴ αὐτάρκη ἐνόμισας ἑαυτὸν εἶναι, καὶ μὴ δεῖσθαι τῆς τοῦ Ἰησοῦ βοηθείας. Ἵνα δὲ γνῷς μὴ περὶ τοῦ Ἰησοῦ λελέχθαι τὰ ἀναγεγραμμένα, ἀλλ' εἰς δίκαιον ἄνδρα ταῦτα ἀναφέρεσθαι, ἄκουε · Γέγραπται γάρ · Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου , ἐν σκέπει τοῦ Θεοῦ ⟨τ⟩οῦ οὐρανοῦ αὐλισθήσεται. Τοῦτο δικαίῳ μᾶλλον ἁρμόζει ἢ τῷ Υἱῷ τοῦ Θεοῦ · καὶ αὖθις · Πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς, καὶ μυριὰς, καὶ τὰ ἑξῆς, ἃ καὶ αὐτὰ ἐπὶ τὸν δίκαιον ἀνάγεται.

See how craftily through the citation of the Scriptures he wishes to pull down the glory of the Lord, as though needing angelic help, as though about to stumble unless angels helped Him. For the passage of the psalm has not been spoken concerning Christ. For the Master of the angels does not need angels. Rather, I say the contrary to you, O devil: unless Jesus helps the angels, they stumble. And you on this account have fallen from heaven, because you supposed yourself to be self-sufficient, and not to need the help of Jesus. And that you may know that the things written were not spoken concerning Jesus, but that these things refer to a righteous man, hear; for it is written: He that dwells in the help of the Most High, shall abide under the shelter of the God of heaven (Ps. 90:1). This befits a righteous man rather than the Son of God; and again: A thousand shall fall at your side, and ten thousand (Ps. 90:7), and the rest, which themselves also refer to the righteous man.

Στίχ. μʹ. Δύναντος δὲ τοῦ ἡλίου , πάντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις, ἤγαγον

Verse 40. Now when the sun was setting, all they that had any sick with divers diseases brought

Editors' notes and page, col. 332

Page

running head: UM AD ORIGENIS EXEGETICA. 332
marginal letters: A Εὐαγγελίου μέλλοντι; B Ἰωάννην, τουτέστι; C οὗτοι καὶ οἱ Ἰουδαῖοι; D ἑαυτὸν εἶναι
old-edition numerals: (none)
other: ⟨τ⟩οῦ damaged tau in τοῦ οὐρανοῦ

PG 17:333

αὐτοὺς πρὸς αὐτόν. Ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιθεὶς, ἐθεράπευσεν αὐτούς.

them unto Him. And He laid His hands on every one of them, and healed them.

Περὶ δυσμὰς δὲ τούτους προσῆγον , ἤτοι μεθ' ἡμέραν, αἰσχυνόμενοι , ἢ τοὺς Φαρισαίους φοβούμενοι, καὶ περὶ ἕτερα ἀσχολούμενοι, ἢ τάχα νομίζοντες ἐξεῖναι θεραπεύειν Σαββάτῳ. Ἐπεσημήνατο γὰρ ὁ εὐαγγελιστὴς, ὅτι ἦν διδάσκων αὐτοὺς ἐν Σαββάτῳ. Διὰ τοῦτο περὶ δύσιν ἡλίου τοὺς κακῶς ἔχοντας προσέφερον οἱ προσήκοντες · ὁ δὲ αὐτοὺς ἐθεράπευσε.

Towards sunset they brought these to Him, being ashamed, that is, to do so by day, or fearing the Pharisees, and being occupied with other things, or perhaps supposing it [not] to be lawful to heal on the Sabbath. For the evangelist noted that He was teaching them on the Sabbath (Luke 4:16, 31). On this account towards the setting of the sun their relatives brought those who were ill; and He healed them.

ΚΕΦ. Ζʹ.

Chapter VII.

Στίχ. κβʹ.

Verse 22.

Ἱστορικῶς δέ · Μετὰ τὴν ἀποστολὴν τοῦ ὀρνιθίου, πρῶτον τὰ ἱμάτια πλύνεται ὁ καθαρισθεὶς, εἶτα πᾶσαν τρίχα ξυρᾶται, καὶ ἐπὶ τούτοις λούεται ὕδατι, μεθ' ὃ ἐπιφέρεται τὸ, Καθαρὸς ἔσται. Εἴη δ' ἂν τὰ ἱμάτια πολιτεία μὴ πάντως κακῶς ὑφασμένη, ἐπεὶ κἂν ἀπέθετο ταῦτα. Τρίχα δὲ τὰ ἐξανθήσαντα νεκρὰ τῇ ψυχῇ , αἷς ἐναντίαι αἰτοῦσι Σαμουὴλ, καὶ τῶν Ναζιραίων καὶ αὐτῶν μαθητῶν ἠριθμημέναι. Τῶν γὰρ Ναζιραίων σίδηρος ἐπὶ τὴν κεφαλὴν οὐκ ἀνέβαινε. Πάνθ' ὅσα ἂν ποιῶσιν εὐοδούμενα πραττόντων, ὡς μηδὲ φύλλα αὐτῶν καρποφορούντων ἀποῤῥεῖν. Ἤδη δὲ ἀπὸ τοῦ σώματος ὕδατι τὸν μολυσμὸν ἀποτίθεται, τοῦ βαπτίσματος ἐν τούτῳ δηλουμένου. Μετὰ δὲ τοῦτο τῆς μὲν παρεμβολῆς ἄξιος γίνεται, εἰς δὲ τὸν ἴδιον οἶκον οὐκ εἴσεισιν ἕως ἡμερῶν ἑπτὰ , καὶ τοῦ πάλιν ξυρανθῆναι τὴν κεφαλήν. Διὰ τὰ τῶν δογμάτων κεραιωδέστερα , καὶ τὴν γνῶσιν ἀποθέσθαι, τὰ τοῦ ἀνδρὸς ἁμαρτήματα · διὰ δὲ τῶν ὀφρύων, ἅπασαν οἴησιν.

Historically: After the sending away of the bird, first he who is cleansed washes his garments, then shaves off all his hair, and after these things bathes in water, after which is added: He shall be clean (Lev. 14). Now the garments would be a way of life not altogether badly woven, since otherwise he would have put them off. And the hair is the dead things that have broken out in the soul, contrary to which are those asked for in Samuel, and those of the Nazirites, and those numbered of the disciples themselves. For upon the head of the Nazirites no iron came up; doing prosperously in all things whatsoever they do, so that as they bear fruit not even their leaves fall off. And already he puts off the defilement from his body with water, baptism being signified in this. And after this he becomes worthy indeed of the camp, yet does not enter into his own house for seven days, and until his head is shaved again: through the more horn-like parts of doctrines, even to put away knowledge, the sins of the man; and through the eyebrows, all conceit.

Διὰ τί δὲ τοῦ λεπροῦ ἀκάλυπτον εἶναι τὴν κεφαλήν; Ἵνα γνώριμος ᾖ, καὶ μὴ μεταλαγχάνωσι τῆς ἀκαθαρσίας οἱ πλάζοντες. Τὸ δὲ στόμα κεκαλύφθαι δηλοῖ, ὅτι χρὴ ἑαυτὸν καταδικάζειν τῇ σιωπῇ, μέχρις ἂν ὑποστρέψας καθαρισθῇ.

And why is the head of the leper uncovered? That he may be recognizable, and those who wander near may not partake of his uncleanness. And the covering of his mouth signifies that he must condemn himself in silence, until having returned he is cleansed.

Κατὰ δέ τινας πάλιν, τὸν ὁλὸ λεπρὸν ὀνομάσας, καθαρίζει· δεικνὺς, ὡς ὁ Θεὸς τὸ ποικίλον μισεῖ. Σαφέστερον δὲ προϊὼν τοῦτο δηλοῖ ἐν τῷ · Τὸν ἀμπελῶνά σου οὐ κατασπερεῖς διάφορα. Καὶ ἱμάτιον ἐκ δύο ὑφασμένον. Καὶ τὰ κτήνη σου οὐ κατοχετεύσεις ἑτεροζύγῳ. Πανταχοῦ προτιμῶν τὴν ἁπλότητα, ἥτις ἐν τῷ ὁλολέπρῳ θεωρεῖται.

And according to some again, having named him wholly leprous, it pronounces him clean; showing how God hates what is variegated. And proceeding further it declares this more clearly in the saying: You shall not sow your vineyard with diverse seeds. And a garment woven of two materials. And you shall not let your cattle gender with a diverse kind (Lev. 19:19). Everywhere preferring simplicity, which is observed in him who is wholly leprous.

ΚΕΦ. Ηʹ.

Chapter VIII.

Στίχ. ιςʹ. Οὐδεὶς λύχνον ἅψας καλύπτει αὐτὸν σκεύει, ἢ ὑποκάτω κλίνης τίθησιν, ἀλλ' ἐπὶ λυχνίας, ἵνα οἱ εἰσπορευόμενοι βλέπωσι τὸ φῶς.

Verse 16. No man, when he has lighted a lamp, covers it with a vessel, or puts it under a bed, but sets it on a lampstand, that they which enter in may see the light.

Στίχ. ιζ. Οὐ γάρ ἐστι κρυπτὸν , ὃ οὐ φανερὸν γενήσεται · οὐδὲ ἀπόκρυφον, ὃ οὐ γνωσθήσεται, καὶ εἰς φανερὸν ἔλθῃ.

Verse 17. For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known, and come abroad.

Στίχ. ιηʹ. Βλέπετε οὖν πῶς ἀκούετε. Ὅς γὰρ ἂν

Verse 18. Take heed therefore how you hear. For whosoever

Editors' notes and page, col. 333

Footnotes

(63) ‹anchor: not visible on the page foot› · call in col 334

Luc. IV, 16, 31.

Luke 4:16, 31.

(printed under page 177)

(64) ‹anchor: not visible on the page foot› · call in col 334

Levit. XIV.

Leviticus 14.

(printed under page 177)

(65) ‹anchor: alterius speciei› · call in col 334

Levit. XIX, 19.

Leviticus 19:19.

(printed under page 177)

(78) ‹anchor: not visible on the page foot› · call in col 334 (note printed under col 333)

Omnino videtur deesse οὐ.

It seems that οὐ ("not") is certainly missing.

(printed under page 177)

(79) ‹anchor: not visible on the page foot› · call in col 334 (note printed under col 333)

In cod. pag. 14.

In the codex, page 14.

(printed under page 177)

(80) ‹anchor: not visible on the page foot› · call in col 334 (note printed under col 333)

Locus vitiatus.

The passage is corrupt.

(printed under page 177)

(81) ‹anchor: τῶν δογμάτων κεραιωδέστερα› · call in col 334 (call printed in the Greek, col 333)

Vox vitiata.

The word is corrupt.

(printed under page 177)

(82) ‹anchor: Διὰ τί δὲ (call at the start of the paragraph)› · call in col 334 (call printed in the Greek, col 333)

Theodoret. et Origen.

Theodoret and Origen.

(printed under page 177)

(83) ‹anchor: οἱ πλάζοντες› · call in col 334 (call printed in the Greek, col 333)

Forte προσπελάζοντες, aut πελάζοντες, vel πλησιάζοντες.

Perhaps προσπελάζοντες, or πελάζοντες, or πλησιάζοντες ("those who approach").

(printed under page 177)

(84) ‹anchor: τὸν ὁλὸ› · call in col 334 (call printed in the Greek, col 333)

Forte ὁλόλεπρον, ut infra.

Perhaps ὁλόλεπρον ("wholly leprous"), as below.

(printed under page 177)

Footnotes

(66) ‹anchor: not visible on the page foot› · call in col 335

Joan. V, 35.

John 5:35.

(printed under page 178)

(67) ‹anchor: not visible on the page foot› · call in col 335

Matth. VI, 22.

Matthew 6:22.

(printed under page 178)

(68) ‹anchor: not visible on the page foot› · call in col 335

Luc. XI, 33.

Luke 11:33.

(printed under page 178)

(69) ‹anchor: in mundum veni› · call in col 335

Joan. XII, 46.

John 12:46.

(printed under page 178)

(70) ‹anchor: exit Jesus in terram› · call in col 335

Luc. VIII, 37.

Luke 8:37.

(printed under page 178)

(71) ‹anchor: non vestiebatur ille homo› · call in col 335

ibid. 27.

Ibid., verse 27.

(printed under page 178)

(72) ‹anchor: in domo non manebat› · call in col 335

ibid.

Ibid.

(printed under page 178)

(73) ‹anchor: in sepulcris manebat› · call in col 335

ibid.

Ibid.

(printed under page 178)

(74) ‹anchor: pascentium in monte› · call in col 335

ibid. 32.

Ibid., verse 32.

(printed under page 178)

(85) ‹anchor: (call before Στίχ. λη΄)› · call in col 335 (call printed in the Greek, col 336)

Hoc fragmentum est ex cod. 27, p. 193.

This fragment is from codex 27, page 193.

(printed under page 178)

(86) ‹anchor: οὐ χωρήσαντος› · call in col 335 (call printed in the Greek, col 336)

Forte χωρήσαντας.

Perhaps χωρήσαντας.

(printed under page 178)

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 17:336

ἔχῃ, δοθήσεται αὐτῷ · καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν, ἀρθήσεται ἀπ' αὐτοῦ.

has, to him shall be given, and whoever has not, from him shall be taken even that which he seems to have.

Ὅ γε μὴν βουλόμενος τὸν λύχνον ἐφαρμόζειν τοῖς πλειοτάτοις τῶν μαθητῶν τοῦ Ἰησοῦ δυσωπήσει ἡμᾶς ἀπὸ τῶν περὶ Ἰωάννου εἰρημένων· Ὅτι ἐκεῖνος ἦν ὁ λύχνος, ὁ καιόμενος καὶ φαίνων. Ἀλλὰ ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμὸς, ἀναφερόμενος ἐπὶ τὸν ἐν ἑκάστῳ νοῦν. Ἀλλὰ καὶ τό· Ἔστωσαν ὑμῶν οἱ λύχνοι καιόμενοι, πρὸς πάντας εἴρηται τοὺς μαθητὰς τοῦ Ἰησοῦ. Οὐ δεῖ τοίνυν τὸν ἅψαντα λύχνον ἐν ψυχῇ λογικῇ κρύπτειν αὐτὸν, ἀλλ' ἐπιτιθέναι λυχνίᾳ · ἧς σύμβολον Μωσῆς ἀπέθετο ἐν τῇ σκηνῇ μαρτυρίου. Μοδίῳ μὲν γὰρ σιτομετρήσθωσαν ὑπὸ τοῦ πιστοῦ καὶ φρονίμου οἰκέτου οἱ σύνδουλοι · βλεπέτωσαν δὲ τὰς αὐγὰς τοῦ λύχνου ἐπικειμένου τῇ λυχνίᾳ, ἤγουν τῇ Ἐκκλησίᾳ πάντων.

Yet he who wishes to apply the lamp to the greater part of the disciples of Jesus will put us to shame from the things said concerning John: That he was the burning and shining lamp (John 5:35). But the lamp of the body is the eye (Matt. 6:22), referred to the mind in each person. Moreover, the saying: Let your lamps be burning (Luke 12:35), has been spoken to all the disciples of Jesus. Therefore he who has lighted a lamp in a rational soul must not hide it, but set it on a lampstand; a symbol of which Moses laid up in the tabernacle of witness. For let the fellow-servants have their allowance of corn measured with a bushel by the faithful and wise steward (Luke 12:42); and let them behold the rays of the lamp set upon the lampstand, that is, the Church of all.

Ἀλλ' οὐδὲ ὑπὸ τὴν κλίνην τιθέασι τὸν λύχνον, ἔνθὰ τις ἀναπαύεται, οὐδὲ ἄλλου τινὸς σκεύους ὑποκάτω. Τοῦτο γὰρ ὁ ποιῶν οὐ προνοεῖται τοῖς εἰσπορευομένοις εἰς τὴν οἰκίαν · οἷς δεῖ τιθέναι τὸν λύχνον οἱ τῷ ἀληθινῷ φωτὶ καὶ λόγῳ τῷ λαμπρῷ, καὶ ταῖς ἀκτῖσι τῆς σοφίας ἀνάπτοντες τὸν ἐν αὐτοῖς νοῦν, φύσιν ἔχοντα καθ' ἣν κατεσκεύασεν αὐτὸν ὁ δημιουργὸς, λύχνου δεομένου τῆς ἀπὸ τῶν προνοουμένων ἔχειν ἐν τῇ ψυχῇ τὸν νοῦν διορατικώτατον, καὶ μετέχοντα τοῦ εἰπόντος · Ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα. Οἱ γὰρ καίοντες τὸν λύχνον, καὶ τιθέντες ἐπὶ τὴν λυχνίαν ἵνα λάμπῃ πᾶσι τοῖς ἐν τῇ οἰκίᾳ, προτρέψονται τοὺς ἐν τῇ οἰκίᾳ βλέποντας τὴν τοῦ λύχνου λαμπρότητα καὶ αὐτοὺς καίειν τὴν ἑαυτῶν λυχνίαν.

Nor again do they put the lamp under the bed, where one rests, nor under any other vessel. For he who does this takes no thought for those who enter into the house; for whom those must set the lamp who with the true light and the bright word, and the rays of wisdom, kindle the mind within themselves, having a nature according to which the Creator fashioned it, that of a lamp needing the care from those who take thought to have the mind in the soul most clear-sighted, and partaking of Him Who said: I am come a light into the world (John 12:46). For those who burn the lamp, and set it upon the lampstand that it may shine unto all that are in the house, will urge those in the house who see the brightness of the lamp themselves also to kindle their own lampstand.

Στίχ. ληʹ. Ἀπέλυσε δὲ αὐτὸν ὁ Ἰησοῦς λέγων·

Verse 38. Now Jesus sent him away, saying:

Στίχ. λθʹ. Ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα ἐποίησέ σοι ὁ Θεός. Καὶ ἀπῆλθε, καθ' ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς.

Verse 39. Return to your own house, and show how great things God has done for you. And he went his way, and published throughout the whole city how great things Jesus had done unto him.

Πέμπει αὐτὸν εἰς τὸν οἶκον. Οὐ γὰρ τοσοῦτο μέτρον εἶχεν ὁ ἀνὴρ, ἵνα πρὸς τὸ καθῆσθαι παρὰ τοὺς πόδας Ἰησοῦ ἱματισμένος χωρήσῃ. Καὶ τῷ εἶναι σὺν αὐτῷ, τῶν ἀπὸ τῆς περιχώρου τὴν Ἰησοῦ παρουσίαν οὐ χωρούντων, οὐδὲν ἧττον προενοήσατο τῆς τῶν δυναμένων ἐκεῖ σωτηρίας, τὸν αὐτάρκως παρακαθίσαντα τοῖς ποσὶν αὐτοῦ ἀπολύσας, ἵνα διδάσκῃ ἃ ἐποίησεν αὐτῷ ὁ Θεός. Εἶεν δ' ἄν τινες τοῦ τοιούτου ἀκροασταὶ καὶ μαθηταὶ, πλείονα μὲν οὐ χωρήσαντος ἐξ ὀλίγων ὧν εἴληφε κηρύσσοντος. Ἀναφέροις δ' ἂν τὸν λόγον καὶ ἐπὶ τὴν τοῦ ἀνθρώπου φύσιν, τοῦ ἔξω Ἰσραὴλ, δι' ὃν καταπλεῖ Ἰησοῦς ἐπὶ τὴν χώραν τῶν Γαδαρηνῶν, καὶ πρὸς ὃν ἔξεισιν ὁ Ἰησοῦς ἐπὶ τὴν γῆν. Ἱμάτιον δὲ, φησὶν, οὐκ ἐνεδιδύσκετο ὁ ἄνθρωπος. Οὐκ ἐνεδύσατο γὰρ τὸ καλύπτον αὐτοῦ τὴν ἀσχημοσύνην. Καὶ ἐν οἰκίᾳ οὐκ ἔμενεν. Οὐ γὰρ ἦν, ὡς Ἰακὼβ, ἄνθρωπος ἄπλαστος οἰκῶν οἰκίαν. Διὸ καὶ αὐτὸν τοῦτον ἀπέλυσε, λέγων · Ὑπόστρεφε εἰς τὸν οἶκόν σου. Καὶ ἐν τοῖς μνήμασιν ἔμενεν, οὐ μετὰ ζώντων, μετὰ νεκρῶν δέ. Ἦν δὲ, φησὶν, ἀγέλη χοίρων ἱκανῶν βοσκομένων ἐν τῷ ὄρει. Μήποτε δὲ χοῖροι οὐ βόσκονται ἐν τῷ ὄρει. Πῶς οὖν

He sends him to his house. For the man did not have so great a measure as to advance to sitting clothed at the feet of Jesus. And as for being with Him, since the people of the country round about did not receive the presence of Jesus, He none the less took thought for the salvation of those who were able there, sending away him who had sat sufficiently at His feet, so that he might teach what things God had done for him. And there would be some hearers and disciples of such a man, who, though not having room for more, preached out of the few things he had received. And you might refer the account also to the nature of man, of him outside Israel, on whose account Jesus sails down to the country of the Gadarenes, and towards whom Jesus goes forth upon the land. And the man, he says, wore no clothes (Luke 8:27). For he had not put on that which covered his nakedness. Neither abode he in any house. For he was not, like Jacob, a guileless man dwelling in a house (Gen. 25:27). Wherefore He sent this very man away, saying: Return to your own house. And he abode in the tombs, not with the living, but with the dead. And there was, he says, an herd of many swine feeding on the mountain (Luke 8:32). Yet swine do not feed on the mountain. How then

Editors' notes and page, col. 336

Page

running head: UM AD ORIGENIS EXEGETICA. 336
marginal letters: A ἔχῃ, δοθήσεται; B κειμένου τῇ λυχνίᾳ; C Στίχ. ληʹ.; D ἔξω Ἰσραὴλ
old-edition numerals: (none)
other: (none)

PG 17:337

μετὰ τοῦ κρημνοῦ ὥρμησεν ἡ ἀγέλη ; Μήποτε οὖν οἱ φιλήδονοι, καὶ γαστρὸς καὶ τῶν ὑπὸ γαστέρα φίλοι, ὅπου τὰ μνημεῖα καὶ πλησίον τοῦ λεγεῶνος τῶν δαιμόνων βόσκονται· ἀγαθότητι δὲ Ἰησοῦς τὴν τῶν δαιμόνων ἀφανίζει σὺν τοῖς χοίροις ἐν τῷ ὕδατι ἀγέλην, καὶ τῶν φιληδόνων καὶ φιλοσωμάτων κακῶν ἐμποδίζει τῇ ἀναπνοῇ διὰ δαιμόνων τάχα, καὶ σωφρονεῖ ὁ τοιοῦτος; Εἴ τίς τε σωφρονεῖ, παρὰ τῷ Ἰησοῦ ἐστιν · ἀλλ' ὁ ἀρχόμενος σωφρονεῖν παρὰ τοὺς πόδας αὐτοῦ ἐστιν.

did the herd rush down the steep? Do then the lovers of pleasure, and friends of the belly and of things below the belly, feed where the tombs are and near the legion of demons; and does Jesus in His goodness destroy the herd of demons together with the swine in the water, and hinder the breathing of pleasure-loving and body-loving evils through demons perhaps, and does such a one become of sound mind? And if anyone is of sound mind, he is with Jesus; whereas he who is beginning to be of sound mind is at His feet.

Στίχ. μηʹ. Εἶπε δὲ πρὸς τὴν γυναῖκα · Ἡ πίστις σου σέσωκέ σε. Πορεύου εἰς εἰρήνην.

Verse 48. And He said unto the woman: Your faith has saved you; go in peace.

Ἡ μὲν οὖν πλειοτέρα ψυχὴ, καλῶς λατρεύσασα τῷ Λόγῳ τοῦ Θεοῦ, παῤῥησίαν ἔχει ἐπ' αὐτὴν τὴν κεφαλὴν ἐλθεῖν · κεφαλὴ δὲ Χριστοῦ ὁ Θεός · ὥστε καταχέαι μύρον αὐτῆς, καὶ εὐωδίαν τῇ δόξῃ τοῦ Θεοῦ πεποιῆσθαι. Δοξάζεται δὲ ὁ Θεὸς διὰ τῆς εὐωδίας τοῦ βίου τῶν δικαίων. Ἡ δὲ ἀτελεστέρα γυνὴ καὶ ψυχὴ παρὰ τοὺς πόδας καὶ τὰ ταπεινότερα στρέφεται, ἧς ἐγγύς ἐσμεν ἡμεῖς. Οὐδὲ γὰρ μετενοήσαμεν ἀπὸ τῶν ἁμαρτημάτων ἡμῶν. Ποῦ ἡμῶν τὰ δάκρυα ; ποῦ ὁ κλαυθμός ; ἵνα κἂν παρὰ τοὺς πόδας Ἰησοῦ ἐλθεῖν δυνηθῶμεν. Ἐπ' αὐτὴν γὰρ οὔπω δυνάμεθα φθάσαι τὴν κεφαλήν. Ἀγαπητὸν δὲ μετὰ τὰ ἁμαρτήματα φέρειν μετανοίας εὐωδίαν, ἵνα τις δυνηθείη δευτέρως εἶναι ἡ τοὺς πόδας ἀλείφουσα, ἀλλὰ μὴ τὴν κεφαλήν· τουτέστιν ἡ μὴ ἁπτομένη τῶν τελεωτέρων καὶ ὑψηλοτέρων, ἀλλὰ τῶν ἄκρων καὶ τελευταίων.

Now the fuller soul, having served the Word of God well, has boldness to come to the head itself—and the head of Christ is God (1 Cor. 11:3)—so as to pour ointment upon it, and to have made a sweet savour unto the glory of God. For God is glorified through the sweet savour of the life of the righteous. Whereas the more imperfect woman and soul turns about the feet and the humbler parts, near to whom we are. For we have not even repented of our sins. Where are our tears? Where is our weeping, that we may be able at least to come to the feet of Jesus? For we are not yet able to reach unto the head itself. Yet it is well-pleasing after sins to bring the sweet savour of repentance, that one might be able in the second place to be she who anoints the feet, though not the head; that is, she who does not touch the more perfect and loftier things, but the extremities and lowest parts.

Στίχ. νβʹ. Ἔκλαιον δὲ πάντες, καὶ ἐκόπτοντο αὐτήν. Ὁ δὲ εἶπε · Μὴ κλαίετε · Οὐκ ἀπέθανεν, ἀλλὰ καθεύδει.

Verse 52. And all wept, and bewailed her: but He said: Weep not; she is not dead, but sleeps.

Στίχ. νγʹ. Καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανε.

Verse 53. And they laughed Him to scorn, knowing that she was dead.

Πλὴν ἀλλὰ τοιαύτη μὲν ἡ τοῦ θαύματος ἱστορία. Χρὴ δὲ ἴσως καὶ ἰσχνότερον αὐτὴν θεωρῆσαι καὶ ὑψηλότερον. Οἱ μὲν οὖν ἁπλούστεροι καὶ ἀκεραιότεροι θαυμαζέτωσαν τὰ μεγαλεῖα τοῦ Θεοῦ κατὰ ταῦτα· οἰκοδομεῖ γὰρ καὶ σωματικῶς νοούμενα · οἱ δὲ δυνάμενοι διαβαίνειν ἐπὶ τὸ βλέπειν, ὅτι καὶ ταῦτα τυπικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ δι' ἡμᾶς, εὐξάμενοι τῷ Θεῷ, αἰτήσωμεν λόγον τὸν σαφηνίζοντα καὶ ταῦτα.

Nevertheless, such is the history of the miracle. Yet perhaps one must also contemplate it more subtly and more loftily. Let the simpler and more guileless, therefore, marvel at the great works of God according to these things—for even when understood bodily they edify—while we who are able to pass over to seeing that these things also happened unto them typically, and were written for our sakes (1 Cor. 10:11), having prayed to God, let us ask for the word that makes these things clear as well.

Πῶς ὁ Ἰησοῦς πρὸς τὴν ἀρχισυναγώγου θυγατέρα προηγουμένως ἄπεισιν, οὐ πρὸς τὴν αἱμοῤῥοοῦσαν · καὶ ἐν τῇ ὁδῷ αὐτῷ ἀπαντῶσα πρώτη αὐτὴ θεραπεύεται ; ἦλθε γὰρ ὁ Υἱὸς τοῦ Θεοῦ προηγουμένως εἰς τὴν Ἰουδαίων συναγωγὴν, καὶ εὗρεν αὐτὴν νοσοῦσαν καὶ ἀποθανοῦσαν. Τὰ γὰρ παραπτώματα τοῦ Ἰσραὴλ πεποίηκεν αὐτὴν ἀποθανεῖν. Ἡ δὲ αἱμοῤῥοοῦσα, ἡ ἐν τῇ ὁδῷ, ἡ ἀκαθαρσίας πεπληρωμένη, ἡ ῥέουσα οὐκ ἐν καιρῷ ἀφέδρου, ἀλλ' ἀεὶ αἱμοῤῥοοῦσα καὶ νοσοῦσα, αὐτὴ πρὸ ἐκείνης πιστεύσει τῷ Υἱῷ τοῦ Θεοῦ. Καὶ ἐκεῖ μὲν οὗτος ἀπέρχεται, αὐτὴ δὲ τοῦ κρασπέδου τοῦ ἱματίου ἅψασθαι θέλει. Ὁ δὲ Λουκᾶς ὃ μὴ εἶπε Ματθαῖος προσέθηκεν, ὅτι δωδεκαετὴς ἦν ἡ τοῦ ἀρχισυναγώγου θυγάτηρ, καὶ ἡ αἱμοῤῥοοῦσα

Why does Jesus go off primarily to the daughter of the ruler of the synagogue, not to the woman with an issue of blood; and meeting Him in the way, she is healed first? Because the Son of God came primarily to the synagogue of the Jews, and found her sick and dead. For the trespasses of Israel had caused her to die. Whereas the woman with an issue of blood, she who was in the way, filled with uncleanness, flowing not in the time of menstruation, but always having an issue of blood and being sick, she before that one will believe in the Son of God. And He goes off thither, while she wishes to touch the border of His garment. And Luke added what Matthew did not say, that the daughter of the ruler of the synagogue was twelve years old, and the woman with an issue of blood

Editors' notes and page, col. 337

Footnotes

(75) ‹anchor: Caput vero Christi, Deus› · call in col 338

I Cor. XI, 3.

1 Corinthians 11:3.

(printed under page 179)

(76) ‹anchor: propter nos scripta sunt› · call in col 338

I Cor. X, 11.

1 Corinthians 10:11.

(printed under page 179)

(87) ‹anchor: (call before Πλὴν ἀλλὰ)› · call in col 338 (call printed in the Greek, col 337)

Ὠριγ. καὶ Κυρίλλου.

Of Origen and of Cyril.

(printed under page 179)

Footnotes

(77) ‹anchor: not visible on the page foot› · call in col 339

Matth. IX, 22.

Matthew 9:22.

(printed under page 180)

(78) ‹anchor: not visible on the page foot› · call in col 339

Rom. XI, 25, 26.

Romans 11:25, 26.

(printed under page 180)

(79) ‹anchor: sta mecum› · call in col 339

Deut. IX.

Deuteronomy 9.

(printed under page 180)

(80) ‹anchor: stans gaudio gaudet› · call in col 339

Joan. III, 29.

John 3:29.

(printed under page 180)

(81) ‹anchor: neque pulchritudinem› · call in col 339

Isa. LIII, 2.

Isaiah 53:2.

(printed under page 180)

(82) ‹anchor: prae filiis hominum› · call in col 339

Psal. XLIV, 3.

Psalm 44 (45):3 (2).

(printed under page 180)

(88) ‹anchor: qui introducuntur› · call in col 339

Respicitur ad Isagogas, primasque institutiones.

The reference is to the introductions (isagogae) and first instructions.

(printed under page 180)

(89) ‹anchor: not visible on the page foot› · call in col 339

Forte deest εἰς.

Perhaps εἰς ("into") is missing.

(printed under page 180)

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 17:340

δώδεκα ἔτη εἶχεν αἱμοῤῥοοῦσα · οὐκοῦν ἅμα τῇ γενέσει ἐκείνῃ αὕτη αἱμοῤῥοεῖ. Ἐν ἀπαθείᾳ γάρ ἐστιν ἐκείνη ὅσον χρόνον ζῇ ἡ συναγωγή · καὶ ὁ αὐτὸς ὅρος τοῦ χρόνου τοῦ τέλους ἐκείνης καὶ τῆς ἀρχῆς τῆς σωτηρίας ταύτης ἐστί. Δώδεκα ἐτῶν ἐκείνη ἀποθνήσκει, καὶ δώδεκα ἐτῶν αὕτη τοῦ πάθους πιστεύσασα θεραπεύεται, ἥτις οὐκ ἴσχυσεν ὑπ' οὐδενὸς τῶν ἰατρῶν θεραπευθῆναι. Πολλοὶ γὰρ ἰατροὶ τοὺς ἀπὸ ἐθνῶν ὑπέσχοντο θεραπεῦσαι. Ἐὰν ἴδῃς τοὺς φιλοσοφοῦντας ἐπαγγελλομένους ἀλήθειαν, ἰατροί εἰσι θεραπεῦσαι πειρώμενοι. Ἀλλ' αὐτοὺς δαπανήσασα τὰ παρ' ἑαυτῆς πάντα, οὐκ ἴσχυσεν ὑπ' οὐδενὸς τῶν ἰατρῶν θεραπευθῆναι. Ἥψατο δὲ τοῦ κρασπέδου τοῦ Ἰησοῦ διὰ πίστεως, καὶ ἰάθη. Ἐὰν ἴδωμεν τὴν πίστιν ἡμῶν τὴν εἰς Ἰησοῦν Χριστὸν, καὶ νοήσωμεν πηλίκος ἐστὶν ὁ Υἱὸς τοῦ Θεοῦ, καὶ τίνος ἡψάμεθα αὐτοῦ, ὀψόμεθα, ὅτι πρὸς σύγκρισιν τῶν ἐν αὐτῷ κρασπέδων κρασπέδου ἡψάμεθα. Τοῦτο τὸ κράσπεδον θεραπεύει ἡμᾶς, καὶ ποιεῖ ἀκούειν ἀπὸ τοῦ Ἰησοῦ · Θύγατερ, ἡ πίστις σου σέσωκέ σε, καὶ θεραπευθῶμεν. Καὶ ἡ θυγάτηρ ἀναστήσεται τοῦ ἀρχισυναγώγου. Ὅταν γὰρ τὸ πλῆθος τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται.

blood had been twelve years having an issue of blood; therefore simultaneously with the birth of that one, this one has an issue of blood. For that one is free from suffering for so long a time as the synagogue lives; and the same limit of time is that of the end of that one and of the beginning of the salvation of this one. At twelve years that one dies, and after twelve years of her affliction this one, having believed, is healed, who could not be healed by any of the physicians. For many physicians promised to heal those from the Gentiles. If you see the philosophers promising truth, they are physicians trying to heal. But having spent all her living upon them, she could not be healed by any of the physicians. Yet she touched the border of Jesus through faith, and was healed. If we look at our faith in Jesus Christ, and understand how great the Son of God is, and what part of Him we have touched, we shall see that, in comparison with the borders that are in Him, it is but a border that we have touched. This border heals us, and makes us hear from Jesus: Daughter, your faith has saved you, and let us be healed. And the daughter of the ruler of the synagogue shall rise again. For when the fulness of the Gentiles be come in, then all Israel shall be saved (Rom. 11:25–26).

ΚΕΦ. Θʹ.

Chapter IX.

Στίχ. κζʹ. Λέγω δὲ ὑμῖν ἀληθῶς · Εἰσί τινες τῶν ὧδε ἑστηκότων, οἳ οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ.

Verse 27. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

Ταῦτα ἐπὶ Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τινὲς ἀναφέρουσι, συναναβάντες εἰς τὸ ὑψηλὸν ὄρος Χριστῷ, οἳ καὶ θανάτου οὐκ ἐγεύσαντο, πρὸ τοῦ ἰδεῖν τὸν Υἱὸν τοῦ ἀνθρώπου ἐλθόντα ἐν τῇ βασιλείᾳ αὐτοῦ, ἤτοι ἐν τῇ δόξῃ τῆς μεταμορφώσεως αὐτοῦ.

Some refer these words to Peter and James and John, who went up together with Christ into the high mountain, and who did not taste of death before seeing the Son of man coming in His kingdom, that is, in the glory of His transfiguration.

Εἰ δὲ χρή τι καὶ περιεργότερον εἰπεῖν περί τε τοῦ ἑστάναι μετὰ Ἰησοῦ, καὶ περὶ τοῦ γεύεσθαι θανάτου· ἦσάν τινες ἑστῶτες ὅπου Ἰησοῦς, ἐρηρεισμένοι τῇ ψυχῇ παρ' αὐτῷ. Ἦν αὐτοῖς ἡ στάσις συγγενὴς τῇ τοῦ Μωσῆ. Κἀγὼ γὰρ, φησὶν ὁ Μωϋσῆς, ἔστην ἐν τῷ ὄρει ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, ἀξιωθεὶς ἀκοῦσαι · καὶ σὺ δὲ αὐτοῦ στῆθι μετ' ἐμοῦ. Ὀλίγοι δὲ καὶ φίλοι Θεοῦ, ὅσοι τὴν στάσιν ἐν τῷ καλῷ ἔχουσιν, ὡς ὁ Βαπτιστὴς αὐτὸς περὶ αὐτοῦ λέγει · Ὁ δὲ φίλος τοῦ νυμφίου ἑστὼς χαρᾷ χαίρει. Καὶ οἱ ἑστηκότες γοῦν παρὰ τῷ Λόγῳ ἔχουσι κατὰ τὴν στάσιν διαφοράς. Διὸ οὐ πάντες οἱ ἑστῶτες παρὰ τῷ Σωτῆρι, ἀλλά τινες αὐτῶν, ὡς βέλτιον ἑστηκότες, οὐ γεύονται θανάτου, ἕως ἂν ἴδωσι τὸν ἀνθρώποις ἐπιδημήσαντα Λόγον, καὶ διὰ τοῦτο Υἱὸν ἀνθρώπου χρηματίζοντα, ἐρχόμενον ἐν τῇ αὐτοῦ βασιλείᾳ. Οὐ γὰρ ἀεὶ ἐν τῇ αὐτοῦ βασιλείᾳ ἔρχεται, ὡς ἐπὶ τοῖς εἰσαγομένοις, οἳ καὶ μὴ ἔχειν αὐτὸν εἶδος ἢ κάλλος λέξαιεν ἄν. Τοῖς δὲ τελείοις, κατὰ τὸν Δαυῒδ, ὡραῖος φαίνεται κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Ἔστιν οὖν βασιλικώτατον ἀξίωμα τῷ Λόγῳ, βλεπόμενόν τισι τῶν ἑστηκότων παρὰ τῷ Ἰησοῦ, ἀκολουθεῖν αὐτῷ δυνηθεῖσιν, ἀναβαίνοντι εἰς τὸ ὑψηλὸν τῆς φανερώσεως αὐτοῦ ὄρος · οὗ τις ἀξιοῦται

But if one must also say something more elaborate both concerning standing with Jesus and concerning tasting of death: there were some standing where Jesus was, firmly fixed in soul beside Him. Their standing was akin to that of Moses. For I also, says Moses, stood in the mount forty days and forty nights (Deut. 9:9), having been counted worthy to hear: But as for you, stand here by Me (Deut. 5:31). And few also are the friends of God, as many as have their standing in the good, as the Baptist himself says concerning himself: But the friend of the bridegroom, who stands, rejoices greatly (John 3:29). And those at least who stand beside the Word have differences according to their standing. Wherefore not all who stand beside the Saviour, but some of them, as standing better, do not taste of death, until they see the Word Who sojourned among men, and therefore is called the Son of man, coming in His kingdom. For He does not always come in His kingdom, as in the case of beginners, who might even say that He has no form nor comeliness (Isa. 53:2). Whereas to the perfect, according to David, He appears fair in beauty above the sons of men (Ps. 44:3). There is therefore a most royal dignity belonging to the Word, seen by some of those standing beside Jesus, who have been able to follow Him as He goes up into the high mountain of His manifestation; of which one is counted

Editors' notes and page, col. 340

Footnotes

- (89) [called in the Greek after Ἀλλ'] Forte deest εἰς.

Perhaps εἰς is missing.

Page

running head: UM AD ORIGENIS EXEGETICA. 340
marginal letters: A μοῤῥοοῦσα δώδεκα; B πηλίκος ἐστὶν; C τὸν Υἱὸν τοῦ ἀνθρώπου; D ἑστηκότες, οὐ γεύονται
old-edition numerals: (none)
other: word split at column start: μοῤῥοοῦσα (from αἱ-); word split at column end: ἀξιοῦ-
other: the word ἀξιοῦται was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 341

PG 17:341

Πέτρος ὢν, καὶ τὸ ἄσειστον ἔχων ἐν τῇ πίστει · ἢ υἱοὶ ἱροτῶν, οἳ καὶ θανάτου οὐ γεύονται, ἕως ἂν ἴδωσι τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ.

worthy by being Peter, and having unshakenness in the faith; or sons of thunder, who also do not taste of death, till they see the Son of man coming in His kingdom.

Ζωὴ δὲ ὁ Χριστός. Ὁ δὲ ταύτης ἐχθρὸς θάνατος, καὶ ὁ δι' ἁμαρτίας, ἢ ἑτέρως νοούμενος. Ὧν τὸ ἕτερον δ⟨ι⟩' ὧν ἕκαστος ἡμῶν πράττει ἐκλέγεται. Ὥσπερ οὖν ὁ Χριστὸς ἄρτος ἐστὶ ζῶν, οὕτως ὁ ἐχθρὸς αὐτοῦ θάνατος ἄρτος ἐστὶ νεκρός. Πᾶσα δὲ λογικὴ ψυχὴ θατέρῳ τούτων τρέφεται · ἡ μὲν γευομένη τούτων μόνον, ἡ δὲ καὶ ἐπὶ πλεῖστον ἐσθίουσα. Καὶ τάχα οἱ μὲν σπανίως καὶ μικρὰ ἁμαρτάνοντες μόνον, γεύονται θανάτου · οἱ δὲ ἀρετὴν ἀνειληφότες οὐδὲ γεύονται αὐτοῦ, ἀλλ' ἀεὶ ἄρτον τρέφονται ζῶντα. Πέτρῳ οὖν, οὗ πύλαι μὴ κατίσχυσαν ᾅδου, ἀκόλουθον ἦν τούτου μὴ γεύεσθαι. Τότε γάρ τις γεύεται θανάτου, ὅτε πύλαι ᾅδου κατισχύσουσιν αὐτοῦ. Ἀλλὰ καὶ τοῖς τῆς βροντῆς υἱοῖς, γεννηθεῖσιν ἀπὸ βροντῆς ἀνθρωπίνου χρήματος, ἀδύνατον ἦν θανάτου γεύσασθαι, τοῦ σφόδρα πόῤῥω τῆς μητρὸς αὐτῶν βροντῆς.

Now Christ is life. And the enemy of this is death, both that through sin and that otherwise understood; one or the other of which each of us chooses through the things he does. Just as Christ therefore is the living bread (John 6:51), so His enemy death is dead bread. And every rational soul is nourished by one or the other of these; one merely tasting of them, and another eating of them to the utmost. And perhaps those who sin rarely and in small things only taste of death; whereas those who have taken up virtue do not even taste of it, but are always nourished on living bread. For Peter, therefore, against whom the gates of Hades did not prevail (Matt. 16:18), it was consistent not to taste of this. For then does one taste of death, when the gates of Hades prevail against him. Moreover, for the sons of thunder also, born of thunder, a thing beyond man, it was impossible to taste of death, which is very far from their mother thunder.

Τὸ δὲ, ἕως, ἐνταῦθα δηλοῖ τὸν κατεπείγοντα περὶ τοῦ δηλουμένου χρόνον, οὐ περιοριζόμενον, ὥστε γενέσθαι μετὰ τὸ ἕως τὸ ἐν αὐτῷ τῷ δηλουμένῳ · ὡς τό · Καὶ ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι ἕως τῆς συντελείας τοῦ αἰῶνος. Οὐκ ἐγεύσαντο γοῦν οὐδ' οἱ ἀπόστολοι τοῦ προηρημένου νοητοῦ θανάτου μετὰ τὸ ἰδεῖν τὴν τῶν τηλικούτων ἀγαθῶν θεωρίαν.

And the word until here signifies the pressing time concerning the thing signified, not limited, so that what is in the thing signified should come about after the until; as in the saying: And, lo, I am with you always, even unto the end of the world (Matt. 28:20). Certainly not even the apostles tasted of the aforesaid spiritual death after seeing the contemplation of such great goods.

Ἐπεὶ δὲ ἐν τοῖς Ψαλμοῖς εἴρηται · Τίς ἐστιν ἄνθρωπος ὃς ζήσει, καὶ οὐκ ὄψεται θάνατον ; καὶ, Ἐλθέτω δὴ θάνατος ἐπ' αὐτούς · καὶ ἔν τινι τῶν προφητῶν · Κατέπιεν ὁ θάνατος ἰσχύσας · ἐν δὲ τῇ Ἀποκαλύψει · Ὁ θάνατος καὶ ὁ ᾅδης ἀκολουθεῖ τισι · μήποτε ἔλαττον κακόν ἐστι τὸ ἰδεῖν θάνατον, τούτου δὲ μεῖζον τὸ γεύσασθαι αὐτοῦ, τούτου δὲ ἔτι χεῖρον τὸ ἀκολουθεῖν τινι θάνατον; καὶ οὐ μόνον ἀκολουθεῖν, ἀλλὰ καὶ ἤδη ἐλθεῖν ἐπ' αὐτὸν, καὶ καταλαβεῖν ἐκεῖνον, ᾧ πρότερον ἠκολούθει ; Τὸ δὲ καταποθῆναι ὑπὸ τοῦ θανάτου πάντων δοκεῖ μοι βαρύτερον εἶναι τῶν εἰρημένων. Καὶ ἐπιστήσας τοῖς λεγομένοις καὶ τῇ διαφορᾷ τῶν ἁμαρτανομένων, οὐκ ὀκνήσεις, οἶμαι, παραδέξασθαι τοιαῦτά τινα νενοῆσθαι τῷ ἐνεργήσαντι ταῦτα γραφῆναι ἐν τοῖς λογίοις τοῦ Θεοῦ Πνεύματι.

And since it is said in the Psalms: What man is he that lives, and shall not see death? (Ps. 88:49), and: Let death come upon them (Ps. 54:16); and in one of the prophets: Death, having prevailed, has swallowed up (Isa. 25:8); and in the Apocalypse: Death and Hades follow with some (Rev. 6:8); is perhaps seeing death a lesser evil, and tasting of it greater than this, and death following someone still worse than this; and not only following, but also already coming upon him, and overtaking him whom it previously followed? And to be swallowed up by death seems to me to be heavier than all the things mentioned. And having given attention to the things said and to the difference of sins committed, you will not hesitate, I suppose, to accept that some such things were intended by the Spirit Who wrought that these things should be written in the oracles of God.

Τί δὲ δηλοῦται ἐν τῷ ἰδεῖν τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ, καὶ ἐν τῇ δόξῃ αὐτοῦ ; καὶ τί σημαίνει τὸ, Ἐληλυθυῖαν ἐν δυνάμει, παρὰ Μάρκου ῥηθέν ; Τὰ εἴτε ἐκλαμπόμενα ταῖς καρδίαις ἡμῶν, εἴτε ζητοῦσιν εὑρισκόμενα, εἴτε ὑποσιόντα τοὺς λογισμοὺς ἡμῶν , σαφέστερον ἐκθησόμεθα. Ὁ θεωρῶν καὶ καταλαμβάνων τὴν τοῦ λόγου ὑπεροχὴν λύοντος καὶ διελέγχοντος πάσας τὰς ὑπὸ

And what is signified in seeing the Son of man coming in His kingdom, and in His glory? And what does the phrase mean, Come with power, spoken by Mark (Mark 9:1)? The things that either shine forth in our hearts, or are found when we seek, or enter into our thoughts, we shall set forth more clearly. He who contemplates and apprehends the superiority of the word that dissolves and refutes all the

Editors' notes and page, col. 341

Footnotes

- (90) [called in the Greek after ἱροτῶν; printed ἱροτῶν kept] Forte βροντῶν, tonitruum, ex Marc. III, 17 et ut infra.

Perhaps βροντῶν, "of thunder", from Mark 3:17, and as below.

- (90*) [called in the Greek after προηρημένου; printed form kept] Προηρημένου. Lege προειρημένου. Edit.

For προηρημένου read προειρημένου. Editor.

- (91) [called in the Greek before τοὺς λογισμοὺς; printed ὑποσιόντα kept] Lege ὑπεισιόντα.

Read ὑπεισιόντα.

Footnotes

(83) ‹anchor: not visible on the page foot› · call in col 342

Joan. VI, 51.

John 6:51.

(printed under page 181)

(84) ‹anchor: not visible on the page foot› · call in col 342

Matth. XVI, 18.

Matthew 16:18.

(printed under page 181)

(85) ‹anchor: donec consummetur saeculum› · call in col 342

Matth. XXVIII, 20.

Matthew 28:20.

(printed under page 181)

(86) ‹anchor: non videbit mortem› · call in col 342

Psal. LXXXVIII, 49.

Psalm 88 (89):49 (48).

(printed under page 181)

(87) ‹anchor: utique mors ad eos› · call in col 342

Psal. LIV, 16.

Psalm 54 (55):16 (15).

(printed under page 181)

(88) ‹anchor: Deglutivit mors praevalens› · call in col 342

Isa. XXV, 8.

Isaiah 25:8.

(printed under page 181)

(89) ‹anchor: sequitur quosdam› · call in col 342

Apoc. VI, 8.

Revelation 6:8.

(printed under page 181)

(90) ‹anchor: Venisse in virtute› · call in col 342

Marc. IX, 1.

Mark 9:1.

(printed under page 181)

(90) ‹anchor: not visible on the page foot› · call in col 342 (note printed under col 341)

Forte βροντῶν, tonitruum, ex Marc. III, 17 et ut infra.

Perhaps βροντῶν, "of thunder", from Mark 3:17 and as below.

(90*) ‹anchor: τοῦ προηρημένου› · call in col 342 (call printed in the Greek, col 341) Προηρημένου. Lege προειρημένου. EDIT.

Προηρημένου: read προειρημένου ("aforesaid"). Editor.

(printed under page 181)

(91) ‹anchor: ὑποσιόντα› · call in col 342 (call printed in the Greek, col 341)

Lege ὑπεισιόντα.

Read ὑπεισιόντα ("stealing into").

(printed under page 181)

Footnotes

(91) ‹anchor: in montem cum discipulis› · call in col 343

Matth. XVII, 1; Marc. IX, 2.

Matthew 17:1; Mark 9:2.

(printed under page 182)

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 17:344

τῶν ψευδῶν μὲν, ἐπαγγελλομένων δε ἀλήθειαν πιθανότητας, βλέπει τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ ἰδίᾳ βασιλείᾳ. Εἰ δὲ καὶ τὰ ἴδια τρανώτερον παραστήσαντα βλέπει, βλέποι ἂν αὐτοῦ πρὸς τὴν βασιλείαν καὶ τὴν δόξαν. Καὶ ὁ τοιοῦτός γε ἐν ἑαυτῷ βλέποι ἂν τὴν τοῦ Θεοῦ βασιλείαν ἐληλυθυῖαν ἐν δυνάμει· καὶ τοῦτο βλέποι ἂν, ὡς οὐδαμῶς ἔτι ὑπὸ ἁμαρτίας βασιλευόμενος, τῆς βασιλευούσης ἐν θνητῷ σώματι τῶν ἁμαρτανόντων, ἀλλ' ἀεὶ τεταγμένος ὑπὸ βασιλεῖ τῷ τῶν ὅλων Θεῷ· οὗ ἡ βασιλεία δυνάμει μὲν ἐντὸς ἡμῶν ἐστιν, ἐνεργείᾳ δὲ, ὡς ὠνόμασεν ὁ Μάρκος, ἐντὸς τῶν τελείων μόνον.

plausibilities of those who are false, yet promise truth, sees the Son of man coming in His own kingdom. And if he also sees Him presenting His own truths more clearly, he would see His glory in addition to His kingdom. And such a one would see within himself the kingdom of God come with power; and he would see this as being no longer in any way ruled by sin, which reigns in the mortal body of sinners, but as always ranged under the King, the God of all; Whose kingdom is potentially within us, but in actuality, as Mark named it, within the perfect alone.

Στίχ. κηʹ. Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους, ὡς ἡμέραι ὀκτώ· καὶ παραλαβὼν Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον, ἀνέβη εἰς τὸ ὄρος προσεύξασθαι.

Verse 28. And it came to pass about an eight days after these sayings, He took Peter and John and James, and went up into a mountain to pray.

Στίχ. κθʹ. Καὶ ἐγένετο, ἐν τῷ προσεύξασθαι αὐτὸν, τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον, καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων.

Verse 29. And as He prayed, the fashion of His countenance was altered, and His raiment was white and glistering.

Στίχ. λʹ. Καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωσῆς καὶ Ἠλίας.

Verse 30. And, behold, there talked with Him two men, which were Moses and Elias:

Στίχ. λαʹ. Οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ, ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ.

Verse 31. Who appeared in glory, and spoke of His decease which He should accomplish at Jerusalem.

Ἀλλὰ τοιοῦτον μὲν τὸ πρᾶγμα καὶ θαῦμα, τὸ τῆς μεταμορφώσεως. Εἰ δὲ χρὴ ἐπαναβεβηκότα λόγον εἰπεῖν, οὐ μάτην μεθ' ἓξ ἡμέρας ὁ Μάρκος καὶ ὁ Ματθαῖός φησιν ἀνελθεῖν τὸν Ἰησοῦν εἰς τὸ ὄρος σὺν τοῖς μαθηταῖς. Ἀλλ' ἐπεὶ ἐν ἓξ ἡμέραις τελείῳ ἀριθμῷ ὁ σύμπας κόσμος γεγένηται· ὁ πάντα τὰ τοῦ κόσμου ὑπερβαίνων πράγματα, βλέπων δὲ ἑστῶτα μόνον καὶ αἰώνια, οὗτος μεθ' ἓξ ἡμέρας παρειλῆφθαι δηλοῦται τοῦ Ἰησοῦ. Ὁ γὰρ ταύτας ὑπερβὰς βλέπει τὸν Ἰησοῦν τόνδ' οὐδενὶ τῶν κάτω μεταμορφούμενον, μεταμορφωθέντα ἔμπροσθεν αὐτοῦ. Φαίνεται γὰρ ὁ Λόγος διαφόρους ἔχων μορφὰς, ἑκάστῳ ὡς χωρεῖ· καὶ τοῖς μὲν οὐκ ἔχει εἶδος, τοῖς δὲ ὡραῖός ἐστι κάλλει. Τοῖς μὲν μὴ ἀναβαίνουσι διὰ τῶν ἐπαναβεβηκότων ἔργων, καὶ δι' αὐτῶν ἐπὶ τὸ ὑψηλὸν τῆς σοφίας ὄρος, ἁπλούστερον νοεῖται, καὶ κατὰ σάρκα γινώσκεται. Τοῖς τελείοις θεολογεῖται, καὶ ἐν τῇ τοῦ Θεοῦ μορφῇ κατὰ τὴν γνῶσιν αὐτῶν θεωρεῖται, λάμπει δὲ καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος τοῖς τέκνοις φωτὸς καὶ ἡμέρας, δικαιοσύνης ἥλιος εἶναι φανερούμενος. Ἀλλὰ καὶ τὰ ἱμάτια αὐτοῦ τοῖς ἀναχθεῖσιν ὑπ' αὐτοῦ εἰς τὸ ὑψηλὸν ὄρος φαίνεται λευκὰ ὡς τὸ φῶς· ἅπερ εἰσὶν αἱ λέξεις, καὶ ἃ ἐνεδύσατο τῶν Εὐαγγελίων γράμματα, οἶμαι δ' ὅτι καὶ τὰ ἀπὸ τῆς Γραφῆς τῶν ἀποστόλων δηλούμενα. Ἐπὰν οὖν ἴδῃς τινὰ τὴν περὶ τοῦ Ἰησοῦ θεολογίαν ἀκριβοῦντα, καὶ τὴν λέξιν τῶν Εὐαγγελίων πᾶσαν σαφηνίζοντα, μὴ ὄκνει τῷ τοιούτῳ φάσκειν, γεγονέναι τὰ ἱμάτια τοῦ Ἰησοῦ λευκὰ ὡς τὸ φῶς. Τῷ δ' οὕτως ἰδόντι τὸν Ἰησοῦν ὀφθεῖεν ἂν Μωσῆς ὁ νόμος, καὶ Ἠλίας ὁ προφητικὸς λόγος, κοινολογούμενοι πρὸς τὸν Ἰησοῦν. Ὁ δὲ ἰδὼν τὴν Μωσέως δόξαν, νοήσας τὸν πνευματικὸν νόμον, ὡς ἕνα πρὸς τὸν Ἰησοῦν λόγον, καὶ τὴν ἐν τοῖς προφήταις ἐν μυστηρίῳ ἀποκεκρυμμένην σοφίαν, εἶδε Μωσῆν καὶ Ἠλίαν ἐν δόξῃ, ὅτε εἶδεν αὐτοὺς μετὰ Ἰησοῦν.

Now such is the event and miracle of the transfiguration. But if one must speak an elevated word, not in vain do Mark and Matthew say that after six days Jesus went up into the mountain with the disciples. Rather, since in six days, a perfect number, the whole world was made, he who transcends all the affairs of the world, and looks only at things that stand firm and are eternal, this man is shown to have been taken up by Jesus after six days. For he who has transcended these sees this Jesus, transfigured before no one of those below, transfigured before him. For the Word appears as having different forms, to each as he has capacity; and to some He has no form, while to others He is fair in beauty. By those who do not ascend through elevated works, and through them onto the high mountain of wisdom, He is understood more simply, and is known according to the flesh. By the perfect He is known as God, and is contemplated in the form of God according to their knowledge, and His face also shines as the sun to the children of light and of the day, being manifested to be the Sun of righteousness. Moreover, His garments also appear white as the light to those led up by Him into the high mountain; which are the expressions and letters of the Gospels wherewith He clothed Himself, and I suppose also the things signified from the Scripture of the apostles. Whenever therefore you see someone examining accurately the theology concerning Jesus, and making clear every expression of the Gospels, do not hesitate to declare to such a one that the garments of Jesus have become white as the light. And to him who thus sees Jesus there would appear Moses, the law, and Elias, the prophetic word, conversing with Jesus. And he who has seen the glory of Moses, having understood the spiritual law as one word with Jesus, and the wisdom hidden in mystery in the prophets, saw Moses and Elias in glory, when he saw them with Jesus.

Editors' notes and page, col. 344

Page

running head: UM AD ORIGENIS EXEGETICA. 344
marginal letters: A τῶν ψευδῶν μὲν; B Στίχ. κθʹ.; C δηλοῦται τοῦ Ἰησοῦ.; D οἶμαι δ' ὅτι
old-edition numerals: (none)
other: (none)

PG 17:345

Στίχ. λεʹ. Καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης, λέγουσα· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός· αὐτοῦ ἀκούετε.

Verse 35. And there came a voice out of the cloud, saying: This is My beloved Son: hear Him.

Στίχ. λςʹ. Καὶ ἐν τῷ γενέσθαι τὴν φωνὴν, εὑρέθη Ἰησοῦς μόνος.

Verse 36. And when the voice was past, Jesus was found alone.

Ἡ δὲ ἐκ τῆς νεφέλης φωνὴ τάχα μὲν Μωϋσεῖ καὶ Ἠλίᾳ λέγει· Οὗτός ἐστι· τάχα δὲ καὶ τοῖς μαθηταῖς. Ἧς ἀκούσαντες, καὶ ταύτην τὴν δόξαν μὴ φέροντες, ἔπεσον ἐπὶ πρόσωπον ταπεινωθέντες ὑπὸ τὴν κραταιὰν χεῖρα τοῦ Θεοῦ, σφόδρα φοβηθέντες, εἰδότες τὸ λεχθὲν πρὸς Μωϋσῆν· Οὐ γὰρ ὄψεται ἄνθρωπος τὸ πρόσωπόν μου, καὶ ζήσεται. Ἐπάραντες δὲ τοὺς ὀφθαλμοὺς, μόνον εἶδον τὸν Ἰησοῦν. Ἓν γὰρ, οἶμαι, γέγονε Μωσῆς ὁ νόμος, καὶ Ἠλίας ἡ προφητεία, Ἰησοῦ τῷ Εὐαγγελίῳ. Καὶ οὐχ ὥσπερ ἦσαν πρότερον τρεῖς μεμενήκασι. Ταῦτα δέ μοι νόει μυστικώτερον. Πρὸς γὰρ τὸ ὑψηλὸν τοῦ γράμματος βούλημα, Μωϋσῆς καὶ Ἠλίας ὀφθέντες ἐν δόξῃ, καὶ συλλαλήσαντες τῷ Ἰησοῦ, ἀπεληλύθασιν ὅθεν ἐληλύθεισαν. Οὐδὲ γὰρ βλέπιται ὁ Ἰησοῦς λεχθῆναι τὰ τῆς δόξης αὐτοῦ· ἐβλάβησαν γὰρ ἂν οἱ ἀκούοντες, καὶ μάλιστα οἱ ὄχλοι, τὸν οὕτω δεδοξασμένον θεωροῦντες σταυρούμενον. Οὐ τοίνυν φθονήσαντες ἔκρυψαν, ἀλλ' ὡς φοβηθέντες μὴ ἀπιστηθῶσι. Τότε οὖν ἀπήγγειλαν, μετὰ τὴν ἀνάληψιν, μετὰ τὴν τοῦ Πνεύματος παρουσίαν. Ὅτε γὰρ ἐπλήσθησαν παῤῥησίας, καὶ Πνεύματος ἠξιώθησαν, καὶ τὴν ἀπὸ τῶν σημείων εἶχον φωνὴν συνηγοροῦσαν αὐτοῖς, καὶ πάντα ὅσα ἔλεγον, εὐπαράδεκτα ἦν.

Now the voice out of the cloud perhaps says to Moses and Elias: This is He; and perhaps also to the disciples. Hearing which, and not bearing this glory, they fell on their face, humbled under the mighty hand of God (1 Pet. 5:6), being sore afraid, knowing what was spoken to Moses: For there shall no man see My face, and live (Exod. 33:20). And lifting up their eyes, they saw Jesus only. For Moses, the law, and Elias, prophecy, have become one, I suppose, with Jesus, the Gospel. And they did not remain three as they were before. Understand these things, I pray, more mystically. For according to the lofty intent of the letter, Moses and Elias, having appeared in glory and talked with Jesus, departed whence they had come. Nor does Jesus wish the things of His glory to be told; for those who heard would have been harmed, and especially the multitudes, seeing Him Who was thus glorified being crucified. Therefore they did not hide it out of envy, but as fearing lest they should be disbelieved. Then therefore they reported it, after the ascension, after the coming of the Spirit. For when they were filled with boldness, and were counted worthy of the Spirit, and had the voice from the signs pleading for them, all things whatsoever they said were well received as well.

Στίχ. μβʹ. Ἐπετίμησε δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα, καὶ ἀπέδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ.

Verse 42. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

Ἐπιβλεπτέον δὲ τούτοις ὑψηλότερον, καὶ σημειωτέον, ὅτι οἱ πάσχοντες, ἢ οἱ τῶν πασχόντων οἰκεῖοι, μετὰ τῶν ὄχλων εἰσὶν, ἐφ' οὓς κάτεισιν ὁ Ἰησοῦς ἀπὸ τῶν ὑψηλῶν, τὰ ὑπὲρ τούτους οἰκονομήσας, ἐπὶ τοῦ ὄρους ἀναβῆναι μὴ δυναμένους πρὸς αὐτὸν διὰ κατεχούσας τὰς ψυχὰς αὐτῶν νόσους, θεραπεύσων αὐτούς. Ἐξεταστέον δὲ ἐπὶ τίνων νοσημάτων οἱ πάσχοντες ἀξιοῦσι, πιστεύοντες περὶ τῆς αὐτῶν θεραπείας, ἢ αὐτοῦ, ἢ τοῦ κρασπέδου τοῦ ἱματίου ἁψάμενοι. Ἐπὶ τίνων δὲ ἀξιοῦσι περὶ αὐτῶν ἕτεροι· ὡς ὁ ἑκατόνταρχος ὁ περὶ παιδὸς, καὶ ὁ βασιλικὸς περὶ υἱοῦ, καὶ ὁ ἀρχισυνάγωγος περὶ θυγατρός· καὶ ἡ Χαναναία, καὶ νῦν ὁ γονυπετῶν αὐτὸν ἄνθρωπος περὶ υἱοῦ σεληνιαζομένου. Καὶ πότε ἀφ' ἑαυτοῦ ὁ Σωτὴρ μὴ ἀξιωθεὶς ἰᾶται· ὡς τὸν παράλυτον ἐπὶ τῇ προβατικῇ. Αὗται γὰρ, ἀλλήλων ἀντεξετασθεῖσαι, πολλὰ τῷ δυναμένῳ ἀκούειν τῆς ἐν μυστηρίῳ Θεοῦ κεκρυμμένης σοφίας παραστήσουσι δόγματα περί τε τῶν διαφόρων περὶ τὰς ψυχὰς συμπτωμάτων, καὶ περὶ τοῦ τρόπου τῆς θεραπείας αὐτῶν.

One must look upon these things more loftily, and note that the sufferers, or the relatives of the sufferers, are with the multitudes, unto whom Jesus comes down from the heights, after dispensing the things above these men, in order to heal them who are unable to go up to Him on the mountain because of the diseases holding fast their souls. And one must examine in what diseases the sufferers themselves make request, believing concerning their healing, having touched either Him or the border of His garment; and in what diseases others make request concerning them: as the centurion concerning his servant, and the nobleman concerning his son, and the ruler of the synagogue concerning his daughter, and the Canaanite woman, and now the man kneeling to Him concerning his lunatic son; and when the Saviour heals of Himself without being asked: as the paralytic at the sheep pool. For these cases, when compared with one another, will present to him who is able to hear the wisdom of God hidden in mystery many teachings both concerning the different afflictions that befall souls, and concerning the manner of their healing.

Ὡς γὰρ πᾶσαν νόσον καὶ μαλακίαν, ἃς ὁ Χριστὸς ἐν τοῖς ὄχλοις πρὶν ἰάσατο, ἀναφέρεις εὐλόγως ἐπὶ τὰ πάθη τὰ ἐν ταῖς ψυχαῖς, οὕτως τούτοις ἀναλογίζου τοῖς τε χωλοῖς καὶ κωφοῖς ἐξετασθῆναι καὶ τὰ περὶ τοῦ σεληνιαζομένου. Ἔστι γὰρ τουτὶ τὸ πάθος ἐπιτιθέμενον μὲν ἔν τισιν ὥραις, ἀφιστάμενον δὲ ἐν πλείοσιν,

For just as you reasonably refer every disease and sickness which Christ previously healed among the multitudes to the passions in souls, so in proportion with these, both the lame and the deaf, reckon that the things concerning the lunatic also are to be examined. For this passion attacks at certain hours, and departs for more

Editors' notes and page, col. 345

Footnotes

(92) ‹anchor: not visible on the page foot› · call in col 346

I Petr. V, 6.

1 Peter 5:6.

(printed under page 183)

(93) ‹anchor: not visible on the page foot› · call in col 346

Exod. XXXIII, 20.

Exodus 33:20.

(printed under page 183)

(92) ‹anchor: (call before Ἐπιβλεπτέον δὲ)› · call in col 346 (call printed in the Greek, col 345)

Confer edita hic.

Compare the printed editions here.

(printed under page 183)

Footnotes

(94) ‹anchor: not visible on the page foot› · call in col 347

Eccli. XXVII, 12.

Ecclesiasticus (Sirach) 27:12.

(printed under page 184)

(95) ‹anchor: not visible on the page foot› · call in col 347

ibid.

Ibid.

(printed under page 184)

(96) ‹anchor: tradidit illum› · call in col 347

Rom. VIII, 32.

Romans 8:32.

(printed under page 184)

(93) ‹anchor: not visible on the page foot› · call in col 347

Forte ἦχειν.

Perhaps ἦχειν (the accent and the second consonant are uncertain at this resolution; ἥκειν, "to come", may be meant).

(printed under page 184)

(94) ‹anchor: ἐπιβλεπόμενον› · call in col 347 (call printed in the Greek, col 348)

Forte deest ἄν.

Perhaps ἄν is missing.

(printed under page 184)

(95) ‹anchor: ὡς μὴ δυνηθέντα› · call in col 347 (call printed in the Greek, col 348)

Forte δυνηθέντος.

Perhaps δυνηθέντος.

(printed under page 184)

(96) ‹anchor: τὸν Υἱόν, ἐκώς› · call in col 347 (call printed in the Greek, col 348)

Εἰπών.

Εἰπών ("saying").

(printed under page 184)

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 17:348

ἐν αἷς οὐδὲν διαφέρει ὁ πεπονθὼς ὑγιαίνων τε. Καὶ ψυχαὶ γοῦν τινες ὑγιαίνειν μὲν ἐν σωφροσύνῃ τάχα νομίζονται, καὶ βιοῦν ὡς ὁ λόγος βούλεται· εἶτα ἔσθ' ὅτε καταπίπτουσιν ὑπὸ τῶν παθῶν ἀπὸ τοῦ ἑστηκέναι δοκεῖν..... περὶ τὴν ἀπάτην τοῦ αἰῶνος τούτου καὶ ταῖς λοιπαῖς ἐπιθυμίαις. Οὗτοι, πνευματικῶς εἰπεῖν, σεληνιάζονται, καταβαλλόμενοι ὑπὸ τῶν ἐν τοῖς ἐνδρμυχοῦσι πάθεσι πνευματικῶν τῆς πονηρίας, πίπτουσιν εἰς τὸ πῦρ τῶν πυρώσεων· ἐνίοτε δὲ εἰς τὸ ὕδωρ, ὅτε ὁ βασιλεὺς πάντων τῶν ἐν τοῖς ὕδασι δρακόντων, καταβάλλων αὐτοὺς ἀπὸ τοῦ ἐλεύθερον δοκεῖν ἀναπνεῖν, ἐπὶ τὸ εἴκειν εἰς τὰ βάθη τῶν κυμάτων τῆς θαλάσσης τοῦ τῶν ἀνθρώπων βίου.

hours, during which the sufferer differs in nothing from one who is in health. And some souls at least are perhaps thought to be healthy in temperance, and to live as reason wills; then sometimes they fall down under the passions from seeming to stand..... about the deceit of this world and the rest of the lusts. These, spiritually speaking, are lunatic: cast down by the spiritual hosts of wickedness in their lurking passions, they fall into the fire of burnings; and sometimes into the water, when the king of all the dragons in the waters casts them down from seeming to breathe freely, to yielding into the depths of the waves of the sea of human life.

Ταύτῃ τῇ διηγήσει συμβαλεῖται ἡμῖν ὁ λέγων ἐν τῇ Σοφίᾳ, περὶ μὲν τῆς τοῦ δικαίου ὁμαλότητος· Διήγησις εὐσεβοῦς διὰ παντὸς σοφία· περὶ δὲ τῶν ἀποδεδομένων· Ὁ δὲ ἄφρων ὡς σελήνη ἀλλοιοῦται. Καὶ ἔστι καὶ ἐν τοῖς τοιούτοις ἰδεῖν ὁρμὰς συνεπισπᾶσθαι δυναμένας πρὸς ἔπαινον τοὺς μὴ ἐφιστάντας αὐτῶν τῷ ἀνερματίστῳ, ὥστε εἰπεῖν ἂν οἱονεὶ πανσέληνον εἶναι ἐν αὐτοῖς, ἢ παρ' ὀλίγον πανσέληνον. Ἴδοις δ' ἂν πάλιν μιμούμενον τὸ δόξαν εἶναι ἐν αὐτοῖς φῶς· οὐχὶ φῶς ἡμερινὸν τυγχάνον, ἀλλὰ φῶς νυκτερινὸν, καὶ ἐπὶ τοσοῦτον λῆγον, ἕως μηδὲ δοκεῖν φῶς εἶναι ἐπιβλεπόμενον ἐν αὐτοῖς γένηται. Εἰ οὖν πᾶσα ψυχὴ ὑπ' ἀγγέλῳ τέτακται, ὁ τοῦ σεληνιαζομένου πατὴρ ἂν οὗτος ἀξιῶν ὡς περὶ υἱοῦ τὸν Ἰησοῦν, ὡς μὴ δυνηθέντα ἀπὸ ὑποδεεστέρου λόγου τῶν μαθητῶν θεραπευθῆναι ὑπὸ τοῦ πάθους.

To this exposition he will contribute to us who says in Wisdom, concerning the evenness of the righteous man: The discourse of a godly man is always wisdom; and concerning the unstable: But the fool changes as the moon (Sir. 27:11). And it is possible in such men also to see impulses able to draw along to praise those who do not attend to their unballasted character, so that one might say there is as it were a full moon in them, or almost a full moon. And again you might see the light that seemed to be in them counterfeiting light; being not a daytime light, but a nocturnal light, and waning to such an extent until there comes to be not even the appearance of light beheld in them. If then every soul is set under an angel, the father of the lunatic would be this angel making request of Jesus as concerning a son, as not having been able by the inferior word of the disciples to be healed of the passion.

Ἔστι δὲ ἄλαλον καὶ κωφὸν δαιμόνιον αἱ ἄλογοι πρὸς τὸ δοκοῦν καλὸν ὁρμαὶ, ὑπὸ τοῦ λόγου ἐκβαλλόμεναι, ἃς αὐτὸς ἐποίει ἀλόγῳ φορᾷ, νομιζόμεναι ὑπὸ τῶν βλεπόντων κατὰ λόγον ταῦτα πράττειν τῆς Ἰησοῦ διδασκαλίας. Δυσίατον δὲ τοῦτο τὸ πάθος, καὶ ἰσχυρὸν δοκεῖ καλῶς πεπρᾶχθαι τὰ μὴ καλῶς, καὶ ἔστιν οὕτως ἐν τοῖς τοιούτοις μεγάλη ἡ τοιαύτη ἐνέργεια, ὥστε ταύτην ὄρει παραβάλλεσθαι, δεομένη ἵνα μετατεθῇ ἀπὸ τοῦ πάσχοντος διὰ πάσης πίστεως τοῦ θεραπεύοντος. Ἔστι δὲ ἡ πᾶσα πίστις παραβαλλομένη κόκκῳ σινάπεως· ἐπεὶ ἐξουθενεῖται μὲν παρὰ τῶν ἀνθρώπων ἡ πίστις, καὶ βραχύτατόν ἐστι, καὶ εὐτελὲς εἶναι φαίνεται· τυχοῦσα δὲ γῆς ἀγαθῆς, τουτέστι ψυχῆς, γίνεται δένδρον μέγα· ὥστε οὐδὲν μὲν τῶν ἀπτέρων, τὰ δὲ ἐπτερωμένα πνευματικῶς πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν δύνασθαι ἐν τοῖς κλάδοις τῆς τοιαύτης πίστεως.

And a dumb and deaf demon is the irrational impulses towards what seems good, cast out by reason, which he himself performed by an irrational rush, though supposed by onlookers to do these things according to the reason of the teaching of Jesus. And this passion is hard to heal, and strongly do things not well done seem to have been well done, and so great in such persons is such an operation that it is compared to a mountain, needing to be removed from the sufferer through all the faith of the healer. And all faith is compared to a grain of mustard seed; since faith is despised among men, and is very small, and appears to be paltry; yet when it meets with good ground, that is, a soul, it becomes a great tree; so that none of the wingless creatures, but the spiritually winged birds of the heaven are able to lodge in the branches of such faith.

Στίχ. μγ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν, οἷς ἐποίησεν ὁ Ἰησοῦς, εἶπε πρὸς τοὺς μαθητὰς αὐτοῦ.

Verse 43. But while they wondered every one at all things which Jesus did, He said unto His disciples:

Στίχ. μδʹ. Θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους. Ὁ γὰρ Υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων.

Verse 44. Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.

Ὑπὸ τίνος ἄρα μέλλει παραδίδοσθαι ; Ὁ μὲν Ἀπόστολός φησι παραδεδόσθαι ὑπὸ τοῦ Θεοῦ τὸν Υἱὸν, ἑκώς · Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν, ὑπὲρ

By whom then is He to be delivered? The Apostle says that the Son has been delivered by God, saying: Who spared not His own Son, but delivered Him up for us all (Rom. 8:32), for

Editors' notes and page, col. 348

Footnotes

(93) ‹anchor: ἐπὶ τὸ εἴκειν› · call in col 348

Forte ἤκειν.

Perhaps ἤκειν ("to come").

(printed under page 184)

(94) ‹anchor: ἐπιβλεπόμενον› · call in col 348

Forte deest ἄν.

Perhaps ἄν is missing.

(printed under page 184)

(95) ‹anchor: ὡς μὴ δυνηθέντα› · call in col 348

Forte δυνηθέντος.

Perhaps δυνηθέντος.

(printed under page 184)

(96) ‹anchor: τὸν Υἱὸν, ἑκὼς› · call in col 348

Εἰπών.

Εἰπών ("saying").

(printed under page 184)

Page

running head: UM AD ORIGENIS EXEGETICA. 348
marginal letters: A σιν, ἐν αἷς; B γησις εὐσεβοῦς; C Ἔστι δὲ ἄλαλον; D τοῦ οὐρανοῦ κατασκηνοῦν
old-edition numerals: (none)
other: word split at column start: σιν (from πλείο-)
misprints kept as printed: ἐνδρμυχοῦσι (for ἐνδομυχοῦσι), ¶1 (Q3)

PG 17:349

ὅλου τοῦ κόσμου πεισόμενον, ἵνα ἄρῃ αὐτοῦ τὴν ἁμαρτίαν· ἐρεῖς δὲ καὶ ὑπὸ τοῦ διαβόλου παραδεδόσθαι αὐτὸν, ὑφ' οὗ παραδίδονται τοῖς αἰχμαλωτεύσασι τὰ ζεύγη καὶ οἱ ὄνοι τοῦ Ἰὼβ, εἶτα τοῖς ἱππεῦσιν αἱ κάμηλοι, τῷ πυρὶ τὰ πρόβατα, τῷ ἐξ ἐρήμου πνεύματι αἱ τούτου θυγατέρες καὶ οἱ υἱοί. Ἔστω οὖν πρῶτον ὑπὸ τοῦ Πατρὸς παραδεδομένος ὁ Υἱὸς εἰς χεῖρας ἀνθρώπων· εἶτα ὑπὸ τοῦ Ἰούδα, εἰς ὃν μετὰ τὸ ψωμίον εἰσῆλθεν ὁ Σατανᾶς ἀρχικώτερον τοῦ Ἰούδα παραδιδοὺς αὐτόν. Ἀλλ' ὁ μὲν Πατὴρ τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο φιλανθρωπίᾳ τῇ πρὸς ἡμᾶς καὶ χρηστότητι· ὁ δὲ Ἰούδας μοχθηρίᾳ προαιρέσεως. Θανατωθεὶς δὲ, τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, ἤτοι τῆς ἁμαρτίας, διάβολον κατήργησε. Θάνατος γὰρ ἡ ἁμαρτία κυρίως, κατὰ τό· Ψυχὴ ἁμαρτάνουσα, αὐτὴ ἀποθανεῖται. Καὶ οἱ μὲν ἄρχοντες παρέστησαν κατὰ τοῦ Χριστοῦ, ἡμεῖς δὲ ὠφεληθέντες τῷ ἐκεῖνον ἀπεκτάσθαι, φαμὲν τό· Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν. Σύμμορφοι γὰρ γεγονότες τῷ θανάτῳ τοῦ Χριστοῦ, οὐκέτι ἐσμὲν ὑπὸ τοὺς δεσμοὺς τῶν ἐναντίων· ἀλλ' αὐτοὶ μᾶλλον ἐκγελῶνται παρὰ τοῦ κατοικοῦντος ἐν οὐρανοῖς Πατρὸς, καὶ ὑπὸ τοῦ Κυρίου μυκτηρίζονται. Ἀναστὰς γὰρ συμμόρφους ἡμᾶς πεποίηκε καὶ τῆς αὐτοῦ ἀναστάσεως, οὐκέτι καθεζομένους ἐν σκότει καὶ σκιᾷ θανάτου, διὰ τὸ ἀνατεῖλαι ἐφ' ἡμᾶς φῶς τοῦ Θεοῦ.

the whole world, as One about to suffer, that He might take away its sin (John 1:29); and you will say that He was also delivered by the devil, by whom the oxen and the asses of Job are delivered to the captors, then the camels to the horsemen, the sheep to the fire, his daughters and his sons to the wind from the wilderness. Let the Son therefore be delivered into the hands of men first by the Father; then by Judas, into whom after the sop Satan entered, delivering Him up in a more principal way than Judas. Yet the Father spared not His own Son out of love for mankind towards us and kindness; whereas Judas did so out of wickedness of choice. And having been put to death, He brought to nought him that had the power of death (Heb. 2:14), that is, of sin, the devil. For sin is death strictly speaking, according to the saying: The soul that sins, it shall die (Ezek. 18:4, 20). And the rulers stood up against Christ (Ps. 2:2), whereas we, having been profited by His having been slain, say: Let us break their bands asunder (Ps. 2:3). For having been made conformable unto the death of Christ (Rom. 8:29; Phil. 3:10), we are no longer under the bands of the adversaries; rather, they themselves are laughed to scorn by the Father Who dwells in the heavens, and are had in derision by the Lord (Ps. 2:4; Prov. 1:26). For having risen again He has made us conformable also to His resurrection, no longer sitting in darkness and the shadow of death, because the light of God has risen upon us (Luke 1:79).

Editors' notes and page, col. 349

Page

running head: 349 SCHOLIA IN LUC
marginal letters: A ὅλου τοῦ κόσμου; B σα, αὐτὴ ἀποθανεῖται.; C ἔχουσι κατασκηνώσεις·; D καὶ νεκρὸς ἦν
old-edition numerals: (none)
other: the line after μυκτηρίζονται. (φους … διὰ) is printed full width across cols. 349-350 and is set whole here from the page (Q3); col. 349's Greek below it (Στίχ. νζʹ … μνημεῖα) stands under col. 350's rail in reading order

PG 17:350

Στίχ. νζʹ. Ἐγένετο δὲ πορευομένων αὐτῶν ἐν τῇ ὁδῷ, εἶπέ τις πρὸς αὐτόν· Ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ, Κύριε.

Verse 57. And it came to pass, that, as they went in the way, a certain man said unto Him: Lord, I will follow Thee whithersoever Thou goest.

Στίχ. νηʹ. Καὶ εἶπεν αὐτῷ ὁ Ἰησοῦς· Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ ἔχουσι κατασκηνώσεις· ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.

Verse 58. And Jesus said unto him: The foxes have holes, and the birds of the air have nests; but the Son of man has nowhere to lay His head.

Εἰ μὲν οὖν ἕτοιμος εἶ αὐτὸς ὁμοίως ἐμοὶ οὐκ ἔχοντι ποῦ τὴν κεφαλὴν κλῖναι, αἱρήσῃ διὰ τὴν ἐμὴν διδασκαλίαν τὸ ἀκατάστατον ἐνταῦθα ἐλπίδι τῆς τῶν οὐρανῶν βασιλείας, ἐπ' οὐδενὶ τὴν ἀνάπαυσιν ἐνταῦθα μὴ προσδοκῶν, ἀλλ' ἐν τῷ μέλλοντι. Οἱ γὰρ ἐμοὶ μαθηταὶ, δικαιοσύνην ἀσκοῦντες, ἐν τῷ κόσμῳ τούτῳ θλίψιν ἕξουσι· πονηροὶ δὲ καὶ γόητες, ἀλώπεξι καὶ πετεινοῖς οὐρανοῦ παραβαλλόμενοι, ἐν τῷ βίῳ τούτῳ προκόψουσι πλανῶντες καὶ πλανώμενοι.

If, then, you yourself are ready, like Me who have nowhere to lay My head, you will choose through My teaching to be without a settled place here, in hope of the kingdom of the heavens, looking for rest here in nothing, but in the world to come. For My disciples, practising righteousness, shall have tribulation in this world; whereas the wicked and the impostors, likened to foxes and to the birds of the heaven, shall prosper in this life, deceiving and being deceived.

Ὑψηλότερον δέ· Ὅτε ἐτεθνήκει τῷ νεανίσκῳ ὁ πατὴρ καὶ ἦν νεκρὸς, τότε ἀπὸ τοῦ Ἰησοῦ ἐκλήθη. Νομιστέον δὲ, ὅτι, ὥσπερ ὁ κόσμος Παύλῳ ἐσταύρωται καὶ νεκρὸς ἦν, ἐπεὶ τεθνήκει αὐτῷ τὰ τοῦ κόσμου πράγματα, μηκέτι αὐτὰ σκοποῦντι ὡς βλεπόμενα καὶ πρόσκαιρα· οὕτως ἑκάστῳ δικαίῳ τέθνηκε ὁ διάβολος, ὅστις αὐτῷ ἔζη ἁμαρτάνοντι. Πᾶς γὰρ ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγέννηται· παντὶ δὲ ἁμαρτάνοντι καὶ σκοποῦντι τὰ τῇδε ζῇ ὁ πονηρὸς πατήρ. Παντὶ δὲ, ᾧ τέθνηκε ὁ πονηρὸς, λέγοιτ' ἂν ὑπὸ τοῦ Χριστοῦ τὸ, Ἀκολούθει μοι. Καὶ τάχα τοιοῦτόν ἐστι μυστικῶς νοούμενον τὸ δεῖν μισεῖσθαι ὑφ' ἡμῶν τὸν πατέρα, εἰ μέλλοιμεν ἄξιοι ἔσεσθαι τοῦ Ἰησοῦ. Τὸ δὲ, Τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκροὺς, ἀλληγορεῖται μόνον. Θάπτουσι γάρ πως νεκροὶ τοὺς ἑαυτῶν νεκροὺς ἐν ἑαυτοῖς, τάφοι καὶ μνημεῖα

But more loftily: when the father had died to the young man and was a corpse, then he was called by Jesus. And one must consider that, just as the world had been crucified to Paul and was dead, since the things of the world had died to him, now that he no longer looked to them as things seen and temporal, so to every righteous man the devil has died, who lived for him while he sinned. For everyone that commits sin is born of the devil (1 John 3:8); and in everyone who sins and looks to the things here the wicked father lives. But to everyone to whom the wicked one has died, Christ might say: Follow Me (Luke 9:59). And perhaps this is the mystical sense of the saying that our father must be hated by us, if we are to be worthy of Jesus. And the saying, Let the dead bury their dead (Luke 9:60), is to be taken allegorically only. For the dead in some way bury their own dead in themselves, graves and tombs

Editors' notes and page, col. 350

Footnotes

(97) ‹anchor: tolleret peccatum› · call in col 350

Joan. I, 29.

John 1:29.

(printed under page 185)

(98) ‹anchor: diabolum exauctoravit› · call in col 350

Hebr. II, 14.

Hebrews 2:14.

(printed under page 185)

(99) ‹anchor: ipsa morietur› · call in col 350

Ezech. XVIII, 4, 20.

Ezekiel 18:4, 20.

(printed under page 185)

(1) ‹anchor: astiterunt adversus Christum› · call in col 350

Psal. II, 2.

Psalm 2:2.

(printed under page 185)

(2) ‹anchor: dirumpamus vincula eorum› · call in col 350

ibid. 3.

Ibid., verse 3.

(printed under page 185)

(3) ‹anchor: conformes facti morti Christi› · call in col 350

Rom. VIII, 29.

Romans 8:29.

(printed under page 185)

(4) ‹anchor: a Domino subsannantur› · call in col 350

Prov. I, 26.

Proverbs 1:26.

(printed under page 185)

(5) ‹anchor: ex diabolo natus est› · call in col 350

I Joan. III, 8.

1 John 3:8.

(printed under page 185)

(6) ‹anchor: Sequere me› · call in col 350

Luc. IX, 59.

Luke 9:59.

(printed under page 185)

(7) ‹anchor: mortuos suos› · call in col 350

ibid. 60.

Ibid., verse 60.

(printed under page 185)

Footnotes

(8) ‹anchor: not visible on the page foot› · call in col 351

Marc. VI, 7.

Mark 6:7.

(printed under page 186)

(9) ‹anchor: not visible on the page foot› · call in col 351

Prov. XVIII, 19.

Proverbs 18:19.

(printed under page 186)

(10) ‹anchor: not visible on the page foot› · call in col 351

Eccle. IV, 9.

Ecclesiastes 4:9.

(printed under page 186)

(11) ‹anchor: gradiuntur per eam› · call in col 351

Matth. VII, 13.

Matthew 7:13.

(printed under page 186)

(97) ‹anchor: ἀναλόγως τῇ πλατείᾳ› · call in col 351 (call printed in the Greek, col 352)

Τῷ· Πλατεῖα.

Τῷ; πλατεῖα (readings offered for τῇ πλατείᾳ, "to the wide [gate]": i.e. "to the [saying]: Wide is the gate").

(printed under page 186)

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 17:352

αὐτῶν γενόμενοι. Τέλεον δὲ καταλείπει τὸν νεκρὸν, καὶ οὐδαμῶς ἔτι αὐτοῦ ἅπτεται ὁ πειθόμενος τῷ Ἰησοῦ· οἶδε γὰρ, ὡς ὁ ἁπτόμενος νεκροῦ μολύνεται.

of them. And he who obeys Jesus completely leaves the dead, and no longer touches him at all; for he knows that he who touches a dead body is defiled.

Ἀλλ' ὁ μὲν Λουκᾶς ταῦτα περὶ τῶν εὐδοκιμωτέρων φησίν· ὁ δὲ Μάρκος λέγει, ὅτι παρακαλεσάμενος τοὺς δώδεκα, ἀπέστειλεν ἀνὰ δύο δύο, δοὺς αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων. Τοῦτο δὲ, ἀνὰ δύο ὑπηρετεῖσθαι τῷ λόγῳ βουλήματι Θεοῦ, ἔοικεν εἶναι ἀρχαῖον ἀπὸ Μωσέως καὶ Ἀαρὼν, ἐν τῷ ἐξελθεῖν τὸν λαὸν ἐκ τῆς Αἰγύπτου. Ἐξήγαγε γὰρ τὸν Ἰσραὴλ ὁ Θεὸς ἐν χειρὶ Μωσέως καὶ Ἀαρών. Καὶ Ἰησοῦς δὲ ὁ τοῦ Ναυῆ, καὶ Χαλὲβ ὁ τοῦ Ἰεφονῆ, οἱ ἀμφότεροι ὁμονοήσαντες κατέστειλαν τὸν λαὸν παροξυνόμενον ὑπὸ τῶν δέκα. Καὶ Ἐλδὰδ καὶ Μελδὰδ, ἀμφότεροι προεφήτευον ἐν τῇ σκηνῇ ὁμονοήσαντες. Ἀλλὰ καὶ ὕστερον Παῦλον καὶ Βαρνάβαν ἐξαπέστειλεν εἰς τὰ ἔθνη, καὶ παραδείγματε οἱ τοιοῦτοι ἦσαν τῶν συμφωνούντων δύο ἐπὶ τῆς γῆς. Ἐφαρμόσει δὲ τούτοις καὶ τό· Ἀδελφὸς ὑπὸ ἀδελφοῦ βοηθούμενος, ὡς πόλις ὀχυρά· καὶ τό· Ἀγαθοὶ οἱ δύο ὑπὲρ τὸν ἕνα. Τὸ δὲ κατὰ δύο τετάχθαι καὶ τοὺς δώδεκα ἐμφαίνει ἐν τῷ καταλόγῳ αὐτῶν ὁ Ματθαῖος, κατὰ συζυγίαν αὐτοὺς τάξας. Ὥσπερ δὲ ὁ γεωργὸς ζεῦγος βοῶν κατέχων ἐργάζεται τὴν γῆν, οὕτως ὁ Κύριος δύο δύο ἀποστόλους ζεύξας ἀπέστειλεν αὐτοὺς, μετ' αὐτῶν ἐργαζόμενος τὴν γῆν τῶν ἀκουόντων ἐν ἀληθείᾳ καὶ πιστευόντων.

Now Luke says these things concerning the more approved; whereas Mark says that having called unto Him the twelve, He sent them forth by two and two, giving them power over unclean spirits (Mark 6:7). And this, to minister to the word two by two by the counsel of God, seems to be ancient from Moses and Aaron, in the going forth of the people out of Egypt. For God brought Israel out by the hand of Moses and Aaron. And Joshua the son of Nun, and Caleb the son of Jephunneh, both having agreed together calmed the people when provoked by the ten. And Eldad and Medad both prophesied in the tabernacle, having agreed together. Moreover, afterwards also He sent forth Paul and Barnabas unto the Gentiles, and such men were examples of the two agreeing upon the earth (Matt. 18:19). And to these will apply also the saying: A brother helped by a brother is as a strong city (Prov. 18:19); and the saying: Two are better than one (Eccl. 4:9). And that the twelve also were arranged by two is shown by Matthew in the catalogue of them, having arranged them by pairs. And just as the husbandman holding a yoke of oxen tills the earth, so the Lord having yoked the apostles two by two sent them forth, working with them the earth of those who hear in truth and believe.

ΚΕΦ. Ιʹ.

Chapter X.

Στιχ. ιʹ. Εἰς ἣν δ' ἂν πόλιν εἰσέρχησθε, καὶ μὴ δέχονται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς, εἴπατε·

Verse 10. But into whatever city you enter, and they receive you not, go your ways out into the streets of the same, and say:

Στίχι ιαʹ. Καὶ τὸν κονιορτὸν, τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν, ἀπομαξόμεθα ὑμῖν

Verse 11. Even the very dust of your city, which clings to us, we do wipe off against you.

Τῶν γὰρ ἁμαρτημάτων ὑμῶν ὁ κονιορτὸς δικαίως ἂν εἰς ὑμᾶς ἐπανέλθῃ. Ἁπλούστερον δέ· Βούλεται τὸ, Ἐκτινάξατε τὸν κονιορτὸν, ἢ ὥστε δεῖξαι, ὅτι οὐδὲν ἔλαβον παρ' αὐτῶν, ἢ ὥστε εἰς μαρτύριον αὐτοῖς γενέσθαι τῆς μακρᾶς ὁδοιπορίας, ἣν ἐστείλατο δι' αὐτούς. Παρατήρει δὲ, ὅτι αἱ μὴ παραδεχόμεναι τοὺς ἀποστόλους καὶ τὴν ὑγιῆ διδασκαλίαν πόλεις, ἔχουσι πλατείας · ἀναλόγως τῇ πλατείᾳ ἡ πύλη, καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ ἐρχόμενοι δι' αὐτῆς.

For the dust of your sins would justly return upon you. Or more simply: The phrase, Shake off the dust, means either so as to show that they took nothing from them, or so as to become a testimony to them of the long journey which they undertook for their sakes. And observe that the cities which do not receive the apostles and sound teaching have broad streets; proportionally to the broad street is the gate, and wide is the way that leads to destruction, and many there be which go in thereat (Matt. 7:13).

Στιχʹ. ληʹ. Ἐγένετο δὲ ἐν τῷ πορεύεσθαι αὐτοὺς, καὶ αὐτὸς εἰσῆλθεν εἰς κώμην τινά. Γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὸν οἶκον αὐτῆς.

Verse 38. Now it came to pass, as they went, that He entered into a certain village: and a certain woman named Martha received Him into her house.

Στίχ. λθʹ. Καὶ τῆδε ἦν ἀδελφὴ καλουμένη Μαρία, ἣ, καὶ παρακαθίσασα παρὰ τοὺς πόδας τοῦ Ἰησοῦ, ἤκουε τὸν λόγον αὐτοῦ.

Verse 39. And she had a sister called Mary, which also sat at Jesus' feet, and heard His word.

Στίχ. μʹ. Ἡ δὲ Μάρθα περιεσπάσατο περὶ πολλὴν διακονίαν. Ἐπιστᾶσα δὲ εἶπεν · Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνη κατέλιπε διακονεῖν ; Εἰπὲ οὖν αὐτῇ, ἵνα μοι συναντιλάβηται.

Verse 40. But Martha was cumbered about much serving, and came to Him, and said: Lord, dost Thou not care that my sister has left me to serve alone? Bid her therefore that she help me.

Στίχ. μαʹ. Ἀποκριθεὶς δὲ εἶπεν ὁ Ἰησοῦς· Μάρθα, Μάρθα, μεριμνᾷς καὶ τυρβάζῃ περὶ πολλά · ἑνὸς δέ ἐστι χρεία.

Verse 41. And Jesus answered and said: Martha, Martha, you are anxious and troubled about many things: but one thing is needful.

Editors' notes and page, col. 352

Footnotes

(97) ‹anchor: ἀναλόγως τῇ πλατείᾳ› · call in col 352

Τῷ· Πλατεῖα.

Τῷ; Πλατεῖα (variant readings proposed for τῇ πλατείᾳ).

(printed under page 186)

Page

running head: M AD ORIGENIS EXEGETICA 352
marginal letters: A αὐτῶν γενόμενοι.; B οξυνόμενον ὑπὸ τῶν δέκα.; C Στιχ. ιʹ.; D καὶ αὐτὸς εἰσῆλθεν
old-edition numerals: (none)
other: (none)
misprints kept as printed: παραδείγματε (for παράδειγμα), ¶2 (Q3)

PG 17:353

Στίχ. μβʹ. Μαρία δὲ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ' αὐτῆς.

Verse 42. But Mary has chosen the good portion, which shall not be taken away from her.

Εἰς μὲν οὖν τὸ, Ἑνός ἐστι χρεία, τὸ Ἀγαπήσεις, χρήσιμον, τὸν πλησίον σου ὡς ἑαυτόν· εἰς δὲ τὸ, Ὀλίγων ἐστὶ χρεία, παραθήσεις τό· Οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, καὶ εἴ τι ἄλλο ὁμοίως εἴρηται. Ἐκλάβη δὲ Μάρθαν μὲν εἰς τὴν πρᾶξιν, Μαρίαν δὲ εἰς τὴν θεωρίαν. Ἢ τὴν μὲν εἰς τὴν Ἰουδαίαν, τὴν δὲ εἰς τὴν ἐξ ἐθνῶν Ἐκκλησίαν. Ἢ Μάρθαν μὲν εἰς τοὺς ἐκ περιτομῆς πιστεύσαντας καὶ φυλάττοντας Ἰουδαϊκῶς τὰ τοῦ νόμου, Μαρίαν δὲ τοὺς τούτων ἀπηλλαγμένους, καὶ μόνοις τοῖς Ἰησοῦ ποσὶ προσκαθεζομένους. Διαφόρως γὰρ ἐπιβάλλων, εὑρήσεις Μάρθαν μὲν σωματικωτέραν, καὶ περὶ πολλὰ εἰλουμένην, Μαρίαν δὲ τῇ θεωρίᾳ μόνῃ, καὶ τοῖς πνευματικοῖς προσανέχουσαν.

Towards the saying, There is need of one thing, this is useful: You shall love your neighbour as yourself; while towards the saying, There is need of few things, you will set beside it this: You shall not steal, you shall not bear false witness, and whatever else is similarly said. And you might take Martha for action, and Mary for contemplation. Or the one for Judea, and the other for the Church from the Gentiles. Or Martha for those from the circumcision who have believed and keep the things of the law in a Jewish manner, and Mary for those who have been freed from these things and sit beside the feet of Jesus alone. For applying your mind in different ways, you will find Martha more bodily and wrapped up in many things, whereas Mary cleaves to contemplation alone and to spiritual things.

ΚΕΦ. ΙΑʹ.

Chapter XI.

Στίχ. βʹ. Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία σου.

Verse 2. Our Father, Who art in the heavens; hallowed be Thy name; Thy kingdom come.

Οἶμαι δὲ, ὅτι οὐδεὶς λέγοι τῷ Θεῷ τὸ Πάτερ, μὴ πεπληρωμένος τοῦ τῆς υἱοθεσίας πνεύματος· καὶ Υἱὸς δοξάζων Πατέρα λέγοι ἂν Πάτερ· φυλάξας δὲ τὴν ἐντολὴν, τὴν λέγουσαν· Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ Πατρὸς ὑμῶν, τοῦ ἐν τοῖς οὐρανοῖς.

And I think that no one could say Father to God unless filled with the spirit of adoption; and a Son glorifying a Father would say Father, having kept the commandment which says: Love your enemies, pray for those who persecute you, so that you may become sons of your Father, Who is in the heavens.

Ἐλθέτω ἡ βασιλεία σου. Ἵνα καταργηθῇ μὲν πᾶσα ἀρχὴ καὶ ἐξουσία καὶ δύναμις, ἔτι δὲ καὶ πᾶσα βασιλεία τοῦ κόσμου, καὶ ἡ βασιλεύουσα ἐν τοῖς θνητοῖς ἡμῶν σώμασιν ἁμαρτία· πάντων δὲ τούτων βασιλεύσῃ ὁ Θεός.

Thy kingdom come. So that every rule and authority and power may be abolished, and furthermore every kingdom of the world, and the sin that reigns in our mortal bodies; and that God may reign over all these.

Στίχ. γʹ. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου.

Verse 3. Give us our daily bread.

Ἀναγκαίως δὲ καὶ τὸ καθ' ἡμέραν πρόσκειται. Οἱονεὶ γὰρ ἐπισκευαστή ἐστιν ἡμῶν ἡ ζωὴ ἡ ἀληθινὴ, ἵνα κατὰ Θεὸν ζήσῃ ὁ ἔσω ἄνθρωπος.

And necessarily the phrase each day is also added. For our true life is, as it were, in need of continual repair, so that the inner man may live according to God.

Στίχ. εʹ, ϛʹ, ζʹ.

Verses 5, 6, 7.

Τὸ μὲν οὖν, Τίς ἐξ ὑμῶν, πρὸς τοὺς μαθητὰς λέγεται· τὸ δὲ, ἕξει φίλον, ἵνα εἴπῃ τὸν Θεὸν φίλον τυγχάνοντα τοῖς ἁγίοις, ὡς Μωϋσῇ καὶ τῷ Ἀβραάμ. Τάχα δὲ καὶ μεσονύκτιον ὁ συνεσταλμένος οὗτός ἐστι καιρὸς τοῦ βίου, ὅτε ὀλοθρευτὴς εἰσέρχεται εἰς πᾶσαν οἰκίαν τῆς ἐν κόσμῳ Αἰγύπτου, ἔνθα μὴ κέχρισται ἡ φλιὰ τῷ τοῦ Χριστοῦ αἵματι. Αἰτεῖ δὲ ὁ μαθητὴς τὸν φίλον τρεῖς ἄρτους, βουλόμενος θρέψαι τῇ περὶ Τριάδος θεολογίᾳ τὸν γενόμενον πρὸς αὐτὸν ἀπὸ τῆς ὁδοῦ, καθά φησιν· Ἐκτὸς ἐμοῦ οὐ δύνασθε ποιῆσαι οὐδέν. Ἀλλὰ πῶς ἀποκρίνεται ἔσωθεν ὁ φίλος λέγων· Μή μοι κόπον πάρεχε; Ζητήσεις δὲ, μήποτε οἱ κοπιῶντες καὶ πεφορτισμένοι τοὺς ἑαυτῶν κόπους παρέχωσι τῷ Σωτῆρι. Διὸ τὰς ἀσθενείας ἡμῶν φέρει, καὶ περὶ ἡμῶν ὀδυνᾶται. Ἢ ὥσπερ τῷδε μὴ ὑπνοῖ ὁ Θεὸς, ἄλλῳ δὲ ἁμαρτάνοντι ὀργίζεσθαι λέγεται· οὕτω καὶ κόπον ἔχειν ἀπὸ τοῦ παρέχοντος αὐτῷ.

Now the phrase, Which of you, is spoken to the disciples; and the phrase, shall have a friend, is so as to call God a friend to the saints, as to Moses and to Abraham. And perhaps midnight is also this contracted season of life, when the destroyer enters into every house of the Egypt that is in the world, where the doorpost has not been anointed with the blood of Christ. And the disciple asks the friend for three loaves, wishing to nourish with the theology concerning the Trinity the one who has come to him from the way, even as He says: Apart from Me you can do nothing. But how does the friend answer from within, saying: Do not give me trouble? Yet you will inquire whether perhaps those who labour and are burdened give their own troubles to the Saviour. Wherefore He bears our weaknesses, and suffers pain concerning us. Or just as for this man God does not sleep, while with another who sins He is said to be angry; so also He is said to have trouble from the one who gives it to Him.

Σὺ δὲ ὅρα, εἰ ἄρτος μὲν ἡ ἀναγκαία τῆς ψυχῆς

And see whether bread is the necessary food of the soul

Editors' notes and page, col. 353

Footnotes

(12) ‹anchor: not visible on the page foot› · call in col 354

Jac. II, 8; Rom. XIII, 9.

James 2:8; Romans 13:9.

(printed under page 187)

(13) ‹anchor: qui in coelis est› · call in col 354

Matth. V, 44.

Matthew 5:44.

(printed under page 187)

(14) ‹anchor: facere quidquam› · call in col 354

Joan. XV, 5.

John 15:5.

(printed under page 187)

(15) ‹anchor: pro nobis dolet› · call in col 354

Isa. LIII, 4.

Isaiah 53:4.

(printed under page 187)

(98) ‹anchor: not visible on the page foot› · call in col 354

Videtur scribendum χρήσιμον τὸ, Ἀγαπήσεις.

It seems one should write χρήσιμον τὸ, Ἀγαπήσεις ("useful is the saying, You shall love").

(printed under page 187)

(99) ‹anchor: ὥσπερ τῷδε μὴ› · call in col 354 (call printed in the Greek, col 353)

Forte μέν.

Perhaps μέν.

(printed under page 187)

Footnotes

(16) ‹anchor: not visible on the page foot› · call in col 355

Psal. LXXIII, 13, 14.

Psalm 73 (74):13, 14.

(printed under page 188)

(1) ‹anchor: (call before Διὰ τῆς Ἐλισάβετ)› · call in col 355 (call printed in the Greek, col 356)

Confer Origenem in Matth. ubi sententiam suam afferre videtur, cum hic alienam potius exhibeat.

Compare Origen on Matthew, where he seems to give his own opinion, whereas here he rather sets out another's.

(printed under page 188)

(2) ‹anchor: καὶ τοῦ Ζαχαρίου› · call in col 355 (call printed in the Greek, col 356)

Forte κατά.

Perhaps κατά.

(printed under page 188)

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 17:356

ἐν γνώσει τροφὴ, ἧς ἄνευ οὐκ ἔστι σώζεσθαι· οἷον ὁ περὶ τοῦ, πῶς βιωτέον ἀκριβὴς λόγος· ἰχθὺς δὲ ἡ οἷον ὄψον φιλομάθεια· οἷον τὸ εἰδέναι σύστασιν κόσμου, ἐνέργειαν στοιχείων, ἀρχὴν καὶ τέλος καὶ μεσότητα χρόνων, καὶ ὅσα ἑξῆς ἡ σοφία καταλέγει. Οὕτως οὖν ἀντὶ ἄρτου λίθον οὐ δίδωσιν ὁ Θεὸς, ὃν ὁ διάβολος ἐβούλετο ὑπὸ Ἰησοῦ ἐσθίεσθαι· οὔτε ἀντὶ ἰχθύος ὄφιν, ὃν ἐσθίουσιν οἱ ἀνάξιοι τοῦ ἰχθύας ἐσθίειν Αἰθίοπες. Ἐκεῖ γὰρ, φησὶν ὁ Ψαλμῳδὸς, σὺ συνέθλασας τὴν κεφαλὴν τοῦ δράκοντος ἐπὶ τοῦ ὕδατος, ἔδωκας αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψιν· οὔτε ἁπλῶς ἀντὶ τροφίμου καὶ ὠφελοῦντος τὰ ἄβρωτα καὶ βλάπτοντα.

in knowledge, without which it is impossible to be saved—such as the exact teaching concerning how one must live; whereas fish is love of learning, as it were a relish—such as knowing the constitution of the world, the operation of the elements, the beginning and end and midst of times, and whatever else wisdom recounts in order. Thus, then, instead of bread God does not give a stone, which the devil wished to be eaten by Jesus; nor instead of a fish a serpent, which the Ethiopians eat who are unworthy to eat fishes. For there, says the Psalmist, Thou didst crush the head of the dragon upon the water, Thou gavest him as food to the Ethiopian peoples; nor, in short, instead of what is nourishing and beneficial, things that are inedible and harmful.

Στίχ. λδʹ. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός. Ὅταν οὖν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, καὶ ὅλον τὸ σῶμά σου φωτεινόν ἐστιν. Ἐπὰν δὲ πονηρὸς ᾖ, καὶ τὸ σῶμά σου σκοτεινόν.

Verse 34. The lamp of the body is the eye. When therefore your eye is single, your whole body also is full of light. But when it is evil, your body also is dark.

Στίχ. λεʹ. Σκόπει οὖν, μὴ τὸ φῶς τὸ ἐν σοὶ σκότος ἐστίν.

Verse 35. Watch therefore, lest the light that is in you be darkness.

Στίχ. λϛʹ. Εἰ οὖν τὸ σῶμά σου φωτεινὸν, μὴ ἔχον μέρος σκοτεινὸν, ἔσται φωτεινὸν ὅλον, ὡς ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίζεται.

Verse 36. If therefore your body is full of light, having no part dark, it shall be wholly full of light, as when the lamp illuminates with its bright flash.

Τοῦ δὲ ἐφεξῆς ῥητοῦ τοιοῦτον εἶναι τὸν λόγον νομίζω· Εἴπερ διὰ τὸ σῶμά σου φωτεινὸν γεγονέναι, φωτισθέντος ὑπὸ τοῦ λύχνου τοῦ σώματος, μηδέν ἐστιν ἐν σοὶ μέρος ἔτι σκοτεινὸν, μηδαμῶς ἁμαρτάνοντι ἔτι, οὕτως ἔσται φωτεινὸν τὸ ὅλον σῶμα, ὡς παραβάλλεσθαι τὰς αὐγὰς αὐτοῦ λύχνῳ ἐν φωτιζούσῃ ἀστραπῇ κἀν φωτισμῷ τὸ σκότος λύοντι. Ἀστραπῇ μὲν γὰρ ἔοικε λαμπροτάτῃ ὁ ἀπὸ τοῦ νοῦ φωτισμός· λύχνῳ δὲ ἐν ἀστραπῇ τὸ ἐν τῷ σώματι φῶς, πεφυκότι εἶναι σκότος, ἀγομένῳ, ὅπου ὁ νοῦς βούλεται.

And of the next saying I think the meaning is such as this: If indeed, because your body has become full of light, the body having been illuminated by the lamp, there is no longer any part in you dark, as you no longer sin in any way, the whole body will be so full of light that its rays may be compared to a lamp in an illuminating flash of lightning and dissolving the darkness in illumination. For the illumination from the mind resembles the brightest flash of lightning; while the light in the body, which by nature is darkness, resembles a lamp in a flash of lightning, being led wherever the mind wishes.

Στίχ. ναʹ. Ἀπὸ τοῦ αἵματος Ἄβελ ἕως τοῦ αἵματος Ζαχαρίου.

Verse 51. From the blood of Abel unto the blood of Zacharias.

Διὸ τῆς Ἐλισάβετ καὶ τοῦ παιδὸς ἀποτυχόντες οἱ δήμιοι, καὶ τοῦ Ζαχαρίου τὸν θυμὸν ἀφιᾶσιν, ὡς λόγος. Κατ' αὐτὸ τοῦτο γοῦν καὶ διὰ τὴν παρθένον Μαρίαν μετὰ τὸ γεννῆσαι τὸν Σωτῆρα ἡμῶν. Ἐλθοῦσα γὰρ προσκυνῆσαι, ἔστη ἐν τῷ τόπῳ τῶν παρθένων. Καὶ κωλυόντων τῶν εἰδότων αὐτὴν γεννήσασαν, ὁ Ζαχαρίας ἔλεγε τοῖς κωλύουσιν, ἀξίαν αὐτὴν εἶναι τοῦ τόπου τῶν παρθένων, ἔτι παρθένον οὖσαν. Ὡς οὖν σαφῶς παρανομοῦντα ἀπέκτειναν μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου, λειτουργοῦντα καὶ θύοντα τῷ Θεῷ, καὶ ἀναμιγνύουσι τὸ αἷμα τῷ αἵματι.

Wherefore the executioners, having failed to find Elisabeth and the child, discharge their wrath upon Zacharias also, as the story goes. And in this very same way also on account of the virgin Mary after she gave birth to our Saviour. For having come to worship, she stood in the place of the virgins. And when those who knew that she had given birth were hindering her, Zacharias said to those hindering her that she was worthy of the place of the virgins, being still a virgin. Therefore, as one clearly transgressing the law, they slew him between the temple and the altar, while he was ministering and sacrificing to God, and they mingle blood with blood.

ΚΕΦ. ΙΒʹ.

Chapter XII.

Στίχ. ϛʹ. Οὐχὶ πέντε στρουθία πωλεῖται ἀσσαρίων δυοῖν καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ Θεοῦ;

Verse 6. Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

Στίχ. ζʹ. Ἀλλὰ καὶ αἱ τρίχες τῆς κεφαλῆς ὑμῶν πᾶσαι ἠρίθμηνται. Μὴ οὖν φοβεῖσθε. Πολλῶν στρουθίων διαφέρετε.

Verse 7. But even the hairs of your head are all numbered. Fear not therefore: you are of more value than many sparrows.

Τήρει δὲ, ὅτι οὐ πτῶσιν στρουθίου ἐπὶ τῆς γῆς εἶπεν, ὡς ὁ Ματθαῖος. Πέντε δὲ στρουθία νῦν τὰς αἰσθήσεις τοῦ δικαίου αἰνίττεται· αἳ τῶν μετεώρων

Observe that He did not speak of the falling of a sparrow upon the earth, as Matthew does. And by five sparrows He now hints at the senses of the righteous man, which perceive things lofty

Editors' notes and page, col. 356

Page

running head: JM AD ORIGENIS EXEGETICA. 356
marginal letters: A ἐν γνώσει τροφὴ,; B μός. Ὅταν οὖν; C λύχνῳ δὲ ἐν; D ΚΕΦ. ΙΒʹ.
old-edition numerals: (none)
other: begins and ends mid-sentence; facing Latin line (oqui tenebras esse comparatum est, dum quo mens vult) spilling from left column after βούλεται. not set

PG 17:357

καὶ ὑπὲρ ἄνθρωπον αἰσθάνονται, ὁρῶσαι τὰ θεῖα, ἀκούουσαι φωνῆς Θεοῦ, γευόμεναι ζῶντος ἄρτου, ὀσφραινόμεναι Χριστοῦ μύρων εὐωδίας, ἐλαίου ἀγαλλιάσεως, ἁπτόμεναι λόγου ζῶντος· αἵτινες, ἐξευτελιζόμεναι ὑπὸ τῶν τὰ πνεύματος μωρίαν καὶ εὔω κρινόντων, οὐκ εἰσιν ἐπιλελησμέναι ἐνώπιον τοῦ Θεοῦ. Τὸ μέντοι ἐμφαῖνον ῥητὸν, μηδὲ τὸ ἐλάχιστον στρουθίον ἐπιλελησμένον εἶναι ἐνώπιον τοῦ Θεοῦ, συνεξέτασον τοῖς ἐμφαίνουσι ῥητοῖς, ἐπιλανθάνεσθαί τινων τὸν Θεὸν δι' ἁμαρτίαν αὐτῶν. Ῥητῶς μὲν οὖν τὸ λεπτομερὲς τῆς Προνοίας, καὶ ἡ μέχρι τῶν λεπτῶν γνῶσις, ἐν τούτοις δηλοῦται· νοητῶς δὲ πίπτει ἐπὶ τῆς γῆς, οἷα στρουθία, τὸ φρόνιμον. Ἐπὰν δὲ ἄνω φέρεσθε, τὰ κάτω ζητεῖ τοῖς τῆς σαρκὸς ἐνεχομένοις κακοῖς, παραδοθὲν εἰς πάθος ἀτιμίας, καὶ τὸ ἐλεύθερον μετὰ τοῦ τιμίου ἀπολελωκός. Τοιοῦτος δὲ ὁ ὑπὸ τοῦ λόγου μετεωρισθεὶς, καὶ τὰ γήϊνα φρονήσας. Κατὰ δὲ τὸ ῥητὸν πάλιν, τό· Οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ Πατρὸς ὑμῶν, οὐ τὴν βούλησιν δείκνυσιν, ἀλλὰ τὴν πρόγνωσιν. Τῶν γὰρ γινομένων, ἃ μὲν κατὰ βούλησιν γίνεται, ἃ δὲ κατ' εὐδοκίαν, ἃ δὲ κατὰ συγχώρησιν.

and above man, seeing divine things, hearing the voice of God, tasting living bread, smelling the sweet savour of the ointments of Christ, the oil of gladness, touching the living Word; which senses, though despised by those who judge the things of the Spirit to be foolishness and cheap, are not forgotten before God. Compare, however, the text showing that not even the least sparrow is forgotten before God with the texts showing that God forgets some on account of their sin. According to the letter, then, the minuteness of Providence and the knowledge extending down to small things is declared in these words; while spiritually, prudence falls upon the earth like sparrows. When you are borne upwards, it seeks the things below among those held fast by the evils of the flesh, having been delivered up to passions of dishonour, and having lost its freedom along with its honour. Such is the one who has been lifted up on high by the word, and then has minded earthly things. And again, according to the letter, the saying, It shall not fall upon the earth without your Father, shows not His will, but His foreknowledge. For of the things that come to pass, some happen according to will, some according to good pleasure, and some according to permission.

ΚΕΦ. ΙΓʹ.

Chapter XIII.

Στίχ. κʹ. Πάλιν οὖν εἶπε· Τίνι ὁμοιώσω τὴν βασιλείαν τοῦ Θεοῦ;

Verse 20. Again therefore He said: Unto what shall I liken the kingdom of God?

Στίχ. καʹ. Ὁμοία ἐστὶ ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον.

Verse 21. It is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened.

Ἑτέρως ἐστὶ λαβεῖν, τὴν μὲν γυναῖκα εἰς τὴν Ἐκκλησίαν, τὴν δὲ ζύμην εἰς τὸ Πνεῦμα τὸ ἅγιον. Σάτα δὲ τρία, σῶμα, πνεῦμα, ψυχήν. Ἁγιάζεται δὲ ταῦτα τῇ ζύμῃ τοῦ ἁγίου Πνεύματος, ὥστε γενέσθαι πρὸς τὸ ἅγιον Πνεῦμα ἓν φύραμα. Ἔτι ζύμην τὴν ἀπὸ τοῦ σπόρου τελεσιουργηθεῖσαν δύναμιν ὁ Σωτὴρ ὀνομάζει τὸ Πνεῦμα τὸ ἅγιον, τοῦτον αἰνιξάμενος τὸν τρόπον. Ὁ γοῦν τῆς οὐρανίου βασιλείας λόγος, μετὰ τὴν πρώτην ἐν ἀνθρώποις σπορὰν αὐξηθεὶς, καρπὸν ἀποδοὺς ἐντελῆ, τοῦ ἁγίου Πνεύματος τὴν ἐπιχορηγίαν τοῖς διὰ τῶν πρώτων ὠφελουμένοις παρέχει, ζύμης δίκην φύραμα ζυμούσης. Γυνὴ δὲ ταύτην, ἡ σοφία τοῦ Θεοῦ, εἰς ἀλεύρου σάτα τρία ἐγκρύπτει. Τοῖς γοῦν πορισαμένοις ἐκ πολλῆς ἐπιμελείας καὶ τῆς τοῦ σπόρου γεωργίας ἀλεύρου σάτα τρία, δόγματα, θείαν γνῶσιν τὴν περὶ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ἡ τοῦ Θεοῦ σοφία τὸ ἅγιον Πνεῦμα χορηγεῖ. Ἡ δ' αὐτὴ, καθ' ἑτέραν διάνοιαν, πάντα τὸν ἐκ Θεοῦ ἄνθρωπον ἐκ σώματος καὶ ψυχῆς καὶ πνεύματος συνεστῶτα, τῇ ἐπιχορηγίᾳ τῆς θείας ἐμπνεύσεως, ζύμην ἐγκρύπτουσα, τὴν ἐξ αὐτῆς ὠφέλειαν, εἰς ἀλεύρου σάτα τρία τὰ νενοημένα, ἕως οὗ ζυμωθῇ ὅλον. Οὗτος γοῦν, τῇ μετοχῇ τῆς οὐρανίου ζύμης ποιωθεὶς καὶ ζυμωθεὶς, οὐράνιος καὶ πνευματικὸς χρηματίσεται ἄνθρωπος, καὶ νέον φύραμα, ὡς ἐν μιᾶς κράσεως γενομένης τῶν τριῶν ἀλεύρων ἀποδεδομένων, καὶ τῆς ἐν αὐτοῖς ἐμπνεύσεως τοῦ ἁγίου

In another way one may take the woman for the Church, and the leaven for the Holy Spirit; and the three measures for body, spirit, soul. And these are sanctified by the leaven of the Holy Spirit, so as to become one lump in relation to the Holy Spirit. Furthermore, the Saviour calls the power brought to perfection from the seed leaven, hinting at the Holy Spirit in this way. The word of the heavenly kingdom, then, having grown after its first sowing among men, and having yielded perfect fruit, supplies the provision of the Holy Spirit to those who are benefited through the first principles, after the manner of leaven leavening a lump. And a woman, the wisdom of God, hides this in three measures of meal. To those, therefore, who from much diligence and the cultivation of the seed have procured three measures of meal—doctrines, divine knowledge concerning the Father and the Son and the Holy Spirit—the wisdom of God supplies the Holy Spirit. And the same wisdom, according to another sense, perfects every man of God who consists of body and soul and spirit, by the supply of divine inspiration hiding as leaven the benefit derived from herself into the three measures of meal thus understood, until the whole is leavened. This man, therefore, having been fashioned and leavened by participation in the heavenly leaven, shall be called a heavenly and spiritual man, and a new lump, as from one blending made of the three meals rendered and of the inspiration within them of the Holy

Editors' notes and page, col. 357

Footnotes

(17) ‹anchor: sine Patre vestro› · call in col 358

Matth. X, 29.

Matthew 10:29.

(printed under page 189)

(18) ‹anchor: nova conspersio› · call in col 358

I Cor. V, 7.

1 Corinthians 5:7.

(printed under page 189)

(3) ‹anchor: not visible on the page foot› · call in col 358 (note printed under col 357)

Forte εὔωνα.

Perhaps εὔωνα ("cheap").

(printed under page 189)

(4) ‹anchor: not visible on the page foot› · call in col 358

Forte φέρεται

Perhaps φέρεται.

(printed under page 189)

Footnotes

(19) ‹anchor: not visible on the page foot› · call in col 359

I Cor. X, 17.

1 Corinthians 10:17.

(printed under page 190)

(20) ‹anchor: not visible on the page foot› · call in col 359

Joan. VI, 41.

John 6:41.

(printed under page 190)

(21) ‹anchor: not visible on the page foot› · call in col 359

I Cor. I, 24.

1 Corinthians 1:24.

(printed under page 190)

(5) ‹anchor: not visible on the page foot› · call in col 359

Forte οὕτω.

Perhaps οὕτω ("thus").

(printed under page 190)

(6) ‹anchor: σωτηρίας μισθός· (call before τὸ συλαθὲν)› · call in col 359 (call printed in the Greek, col 360)

Maximi, Eusebii, et Origenis.

Of Maximus, Eusebius and Origen.

(printed under page 190)

(7) ‹anchor: παράβασιν πνὶξ› · call in col 359 (call printed in the Greek, col 360)

Forte πνευματικῆς.

Perhaps πνευματικῆς ("spiritual").

(printed under page 190)

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 17:360

Πνεύματος. Καὶ δὴ νέος ἄρτος καὶ πνευματικὸς γενόμενοι κατὰ τὸν Ἀπόστολον, ὅς φησιν· Εἷς ἄρτος καὶ ἓν σῶμά ἐσμεν οἱ πολλοὶ, εἰκόνα καὶ ὁμοίωσιν ἀναληψόμεθα τοῦ ζωοποιοῦ τῶν ὅλων ἄρτου, ὃς ἐκ τοῦ οὐρανοῦ καταβέβηκεν, ἑαυτῷ παραπλησίους καὶ ἡμᾶς ἀπεργασάμενος. Εὖ δὲ γυναικὶ ἀφομοιώσω τὴν σοφίαν τοῦ Θεοῦ ἐν τούτοις· Χριστὸς δέ ἐστιν ἡ τοῦ Θεοῦ δύναμις, καὶ Θεοῦ σοφία, καταλλήλως τῷ τῆς ζύμης ὑποδείγματι. Ὥσπερ γὰρ ἐπὶ τῆς παραβολῆς τοῦ σπόρου, γεωργοῦ πρόσωπον καὶ σπορέως εἰσῆγεν, οὐκ ἂν εὐλόγως ἐν ἐκείνοις μνημονευθείσης γυναικὸς, οὔτε κἀνταῦθα ἐπὶ ζύμης φερομένης εἰς ἀλεύρου σάτα τρία, οἰκειοῦται ἡ παραβολὴ, γυναικὶ ἀρτοποιουμένῃ τὸν ἐξ ἐκείνης ὠνομασμένον σπορέα ἀπεικάσαι.

Spirit. And indeed, having become new and spiritual bread according to the Apostle, who says, We who are many are one bread and one body, we shall take up the image and likeness of the life-giving bread of all things, Who came down out of heaven, having rendered us also like unto Himself. And well shall I liken the wisdom of God to a woman in these matters; and Christ is the power of God and the wisdom of God, suitably to the illustration of the leaven. For just as in the parable of the seed He introduced the person of a husbandman and sower, since a woman would not reasonably have been mentioned in those matters, so here also, when leaven is brought into three measures of meal, the parable is adapted to liken to a woman making bread Him Who was named the sower in that parable.

Στίχ. κθʹ. Καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ βοῤῥᾶ καὶ νότου, καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ Θεοῦ.

Verse 29. And they shall come from the east and the west, and the north and the south, and shall sit down in the kingdom of God.

Παρὰ δὲ τῷ Ματθαίῳ καὶ παραβολὴ πλέκεται, δι' ἧς καλοῦνται ὡς εἰς ἀμπελῶνα εἰς τὰς ἐντολὰς ἐργάται διάφοροι ἐν διαφόροις ἡλικίαις, ὡς ἐν πρωΐᾳ, καὶ περὶ τρίτην, καὶ ἕκτην καὶ ἐνάτην καὶ ἐνδεκάτην ὥραν. Τάχα μὲν οὖν ἅπας ὁ τῶν ἀνθρώπων βίος ἐστὶν ἡ κατὰ τὴν παραβολὴν ἡμέρα. Καὶ οἱ μὲν ἐκ παίδων καὶ πρώτης ἡλικίας κληθέντες οἱ ἅμα τῇ ἕῳ μισθωθέντες εἰσὶ παρὰ τοῦ δεσπότου· οἱ δὲ μετὰ τὸ μειράκιον οἱ ἀπὸ τῆς τρίτης ὥρας· οἱ δὲ μετὰ τὸν ἐν νεότητι καύσωνα καὶ τὸ βάρος ἐπὶ τὴν θεοσέβειαν ἀγόμενοι πρεσβύται οἱ περὶ τὴν ἐνάτην· οἱ δὲ πρὸς αὐτῇ τῇ ἐξόδῳ γέροντες ἤδη δηλοῦνται διὰ τῆς ἐνδεκάτης. Καὶ ἐπεὶ προαίρεσις, οὐ χρόνος, ἐξετάζεται, ὃν ἐν πίστει πεποίηκέ τις· διὰ τοῦτο τοῖς ἐξ οὗ κέκληνται τὰ ἐπιβάλλοντα πεποιηκόσι δίδοται ὁ ἴσος τῆς σωτηρίας μισθός· τὸ συλαθὲν κατ' ἀρχὰς ὑπὸ τοῦ πονηροῦ δι' ἀπάτης κατὰ τὴν τῆς ἐντολῆς παράβασιν πνὶξ τῆς θείας καὶ βασιλικωτάτης εἰκόνος δηνάριον, δι' οὗ δοκεῖ μοι τὸ γνώρισμα τῆς βασιλείας αὐτῆς ὑποφαίνειν, ὅτι βασιλέως ἐντετυπωμένην εἰκόνα τοῦ δηναρίου τὸ χάραγμα σημαίνει. Ἐπειδὴ τοίνυν πάντας τοὺς ἐπὶ τὸν ἀμπελῶνα, καὶ τὸ τῆς θεοσεβείας πολίτευμα παρελθόντας, μιᾶς τε καὶ τῆς αὐτῆς ἐργασίας ἁψαμένους, τῆς αὐτῆς βασιλείας μετασχεῖν ἦν δίκαιον· τούτου χάριν εἰκότως τοῖς πᾶσι τῆς Βασιλείας τὸ σύμβολον τὸ δηνάριον ἀποδίδοται· ὧν οἱ μὲν ἐν νεότητι ἐκλήθησαν, οἱ δὲ ἀμφὶ τὴν τοῦ νεανίου ἡλικίαν, οἱ δὲ περὶ τὸν μέσον τοῦ ἀνθρώπου ζωῆς χρόνον, οἱ δὲ τὸν ἄνδρα τέλειον ἤδη καὶ ὑπερβεβηκότα ἀνειληφότες· οἱ δὲ κατὰ τὸν πρεσβύτην αὐτὸν γηραλέοι λοιπὸν, καὶ περὶ δυσμὰς ἔχοντες τοῦ βίου.

And in Matthew also a parable is woven, through which different labourers at different ages are called into the commandments as into a vineyard, as in the morning, and about the third, and the sixth, and the ninth, and the eleventh hour. Perhaps, then, the whole life of men is the day according to the parable. And those called from childhood and the first age are those hired at dawn by the master of the house; those after youth are those from the third hour; those elders led to godliness after the scorching heat and the burden in youth are those about the ninth hour; and those already old men right at their departure are signified through the eleventh hour. And since purpose of will is examined, not the time which anyone has spent in faith, on this account to those who have done what belongs to them from the time they were called is given the equal reward of salvation: the [so printed, pnix, perhaps spiritual] denarius of the divine and most royal image, which was plundered at the beginning by the evil one through deceit in the transgression of the commandment, through which denarius it seems to me to indicate the token of the kingdom itself, because the stamp of the denarius signifies the imprinted image of a king. Since, therefore, it was just that all who entered into the vineyard and the way of life of godliness, and who laid hold of one and the same work, should partake of the same kingdom, for this reason the symbol of the Kingdom, the denarius, is fittingly rendered to them all: of whom some were called in boyhood, some around the age of a young man, some about the middle time of a man's life, some having already reached the full-grown man and gone beyond it, and some according to the elder himself, now aged and near the setting of life.

Εἴποι δ' ἄν τις καὶ ἑτέρως ἐξηγούμενος ἐφαρμόττειν τὰ τῆς παραβολῆς δηλούμενα, τοῖς ἀνέκαθεν ἐκ πρώτης τοῦ βίου συστάσεως μέχρι συντελείας τοῦ αἰῶνος καταξιουμένοις τῆς ἐνθέου κλήσεως. Ὥστε ἅμα πρωῒ κεκλῆσθαι λέγειν ἐπὶ τὴν τῆς θεοσεβείας ἐργασίαν τοὺς κατὰ τὴν ἀρχὴν τοῦ βίου

And someone expounding in another way might say that the things signified by the parable apply to those who from of old, from the first constitution of life until the consummation of the age, are counted worthy of the divine calling: so as to say that those called early in the morning to the work of godliness are those at the beginning of life

Editors' notes and page, col. 360

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old-edition numerals: (none)
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PG 17:361

πρώτους διασωθέντας· δευτέρους δὲ τοὺς ἀμφὶ τὸν Ἐνὼχ καὶ Νῶε· τοὺς περὶ τὴν τρίτην τοὺς ἀμφὶ τὸν Ἀβραάμ· τοὺς δὲ περὶ τὴν ἕκτην τοὺς ἐν τοῖς χρόνοις τῶν προφητῶν· τοὺς δὲ περὶ τὴν ἑνδεκάτην τοὺς μετὰ τὴν σωτήριον θεοφάνειαν. Οὓς δὴ πάντας καταξιωθήσεσθαι ἑνὸς καὶ τοῦ αὐτοῦ μισθοῦ κατὰ τὸ δηνάριον δεδηλωμένους, ὥσπερ εἰς τὴν τοῦ Θεοῦ βασιλείαν ἀναφέρεται.

who were first saved; second, those around Enoch and Noah; those about the third hour, those around Abraham; those about the sixth, those in the times of the prophets; and those about the eleventh, those after the saving manifestation of God. All of whom, signified according to the denarius, shall be counted worthy of one and the same reward, just as it is referred to the kingdom of God.

Τὰ πάντα ταῦτα διαστήματα ἰσάριθμα ταῖς αἰσθήσεσι. Καὶ ἁφὴ μὲν ἔστιν ἡ πρώτη κλῆσις· ὅθεν εἴρηται περὶ τοῦ φυτοῦ, Οὐ μὴ ἅψησθε αὐτοῦ· ὄσφρησις δὲ κατὰ τὴν δευτέραν· ὅθεν ἐπὶ τοῦ Νῶε ὠσφράνθη Κύριος ὀσμὴν εὐωδίας· γεῦσις δὲ κατὰ τὸν Ἀβραάμ· διὸ καὶ τοῖς ἀγγέλοις ἐγκρυφίας παρατίθησι καὶ μόσχον· ἀκοὴ δὲ ἐπὶ Μωϋσέως, ὅτε ἀκουστὴ γέγονεν ἐκ τοῦ οὐρανοῦ ἡ φωνὴ τοῦ Θεοῦ· ὅρασις δὲ ἡ πασῶν τῶν αἰσθήσεων τιμιωτέρα, κατὰ τὴν τοῦ Χριστοῦ ἐπιδημίαν· ὅτε ἑωράκασι τὸν Χριστὸν τοῖς μακαρίοις ὀφθαλμοῖς. Ὀψία δὲ ἡ συντέλεια τοῦ αἰῶνος, ὅτε οἱ ἐργάται οἱ ἔσχατοι πρῶτοι τὸν μισθὸν λαμβάνουσιν. Οἱ γὰρ πρότερον μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν. Πρῶτοι γὰρ τὸν μισθὸν ἀπολήψεσθαι προσδοκῶμεν οἱ Χριστοῦ γνώριμοι.

All these intervals are equal in number to the senses. And touch is the first calling, whence it was said concerning the tree, You shall by no means touch it; smell is according to the second, whence in the time of Noah the Lord smelled a savour of sweet fragrance; taste is according to Abraham, wherefore also he sets before the angels cakes baked on the hearth and a calf; hearing is in the time of Moses, when the voice of God became audible out of heaven; and sight, which is more precious than all the senses, is at the sojourn of Christ, when they saw Christ with their blessed eyes. And evening is the consummation of the age, when the last labourers receive their reward first. For those who previously obtained a good report through faith did not receive the promise. For we who are the acquaintances of Christ expect to receive the reward first.

ΚΕΦ. ΙΔʹ.

Chapter XIV.

Στίχ. ιβʹ· Ἔλεγε καὶ τῷ κεκληκότι αὐτόν· Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φίλους σου, μηδὲ τοὺς ἀδελφούς σου, μηδὲ τοὺς συγγενεῖς σου, μηδὲ γείτονας πλουσίους· μήποτε καὶ αὐτοὶ ἀντικαλέσωσι, καὶ γένηταί σοι ἀνταπόδομα.

Verse 12. He said also to him who had invited Him: When you make a dinner or a supper, do not call your friends, nor your brethren, nor your kinsmen, nor rich neighbours; lest they also invite you in return, and a recompense be made to you.

Στίχ. ιγʹ. Ἀλλ' ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, χωλοὺς, τυφλούς.

Verse 13. But when you make a feast, invite the poor, the maimed, the lame, the blind.

Στίχ. ιδʹ. Καὶ μακάριος ἔσῃ, ὅταν οὐκ ἔχωσιν ἀνταποδοῦναί σοι. Ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων.

Verse 14. And you shall be blessed, because they do not have wherewith to recompense you; for it shall be recompensed to you in the resurrection of the righteous.

Αλλ' οὔτε μὲν κατὰ τὸ ῥητὸν κελευόμεθα μὴ φίλους καλεῖν καὶ γείτονας, ἀλλὰ πτωχοὺς καὶ ἀναπήρους, χωλοὺς καὶ τυφλούς. Μυστικῶς δὲ τάχα φίλοι μὲν εἶεν ἂν οἱ χαίροντες καθ' ἡμᾶς τοῖς τῆς ἀληθείας δόγμασιν· ἀδελφοὶ δὲ οἱ ἔχοντες ἀδελφὰ δόγματα· συγγενεῖς οἱ πλησιάζειν ἡμῖν κατὰ ταῦτα θέλοντες· γείτονες οἱ μὴ πάντα μακρὰν τῶν ἡμετέρων δογμάτων ἐσκηνωμένοι. Κατὰ κοινοῦ δὲ τὸ πλουσίους ἀκουστέον. Οἱ μὲν οὖν ἀκροάσεις καταγέλλοντες πλουσίους καὶ πτωχοὺς καλοῦσιν· ὁ δὲ πρὸς δόξαν ἀληθῆ διακονῶν τῷ λόγῳ κενοδοξίας ἀπήλλακται. Καλεῖ δὲ πτωχοὺς, τουτέστιν ἀπείρους λόγων, ἵνα πλουτίσῃ· ἀναπήρους, τουτέστι βεβλαμμένους τὸ φρόνημα, ἵνα ὑγιάσῃ· χωλοὺς τοὺς σκάζοντας τῷ λόγῳ, ἵνα ὀρθὰς τροχιὰς ποιῶσι· τυφλοὺς τοὺς τὸ θεωρητικὸν μὴ ἔχοντας, ἵνα βλέπωσι τὸ φῶς τὸ ἀληθινόν. Τὸ δὲ, Οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἴσον ἐστὶ τῷ· Οὐκ ἴσασι πρὸς ἐρώτησιν ἢ ἀπόκρισιν διεξάγειν λόγον, καὶ διαλεκτικῶς.

Yet neither according to the letter are we commanded not to invite friends and neighbours, but rather the poor and the maimed, the lame and the blind. Mystically, however, friends might perhaps be those among us who rejoice in the doctrines of the truth; brethren, those who hold kindred doctrines; kinsmen, those who wish to draw near to us in accordance with these things; neighbours, those who have not pitched their tents altogether far from our doctrines. And the word rich must be understood in common with them all. Those, then, who announce lectures invite both rich and poor; whereas he who ministers to the word for true glory is freed from vainglory. And he invites the poor, that is, those inexperienced in words, so that he may enrich them; the maimed, that is, those injured in understanding, so that he may heal them; the lame, those who halt in reason, so that they may make straight paths; the blind, those who do not have the contemplative faculty, so that they may see the true light. And the saying, They do not have wherewith to recompense you, is equivalent to: They do not know how to conduct a discourse by way of question or answer, and dialectically.

Στίχ. ιηʹ. Καὶ ἤρξαντο ἀπὸ μιᾶς παραιτεῖσθαι

Verse 18. And they all with one consent began to make excuse

Editors' notes and page, col. 361

Footnotes

(22) ‹anchor: not visible on the page foot› · call in col 362

Gen. III, 3.

Genesis 3:3.

(printed under page 191)

(23) ‹anchor: not visible on the page foot› · call in col 362

Gen. VIII, 21.

Genesis 8:21.

(printed under page 191)

(24) ‹anchor: not visible on the page foot› · call in col 362

Matth. XIII, 16.

Matthew 13:16.

(printed under page 191)

(25) ‹anchor: not visible on the page foot› · call in col 362

Matth. XX, 16.

Matthew 20:16.

(printed under page 191)

(26) ‹anchor: not visible on the page foot› · call in col 362

Hebr. XI, 39.

Hebrews 11:39.

(printed under page 191)

(8) ‹anchor: Et coeperunt ab una› · call in col 362

Syriasmus, pro statim.

A Syriacism, for "at once".

(printed under page 191)

Footnotes

(27) ‹anchor: filii Sublimis omnes› · call in col 363

Psal. LXXXI, 6.

Psalm 81 (82):6.

(printed under page 192)

(28) ‹anchor: ignis consumens› · call in col 363

Deut. IV, 24.

Deuteronomy 4:24.

(printed under page 192)

(29) ‹anchor: Deus noster lux est› · call in col 363

Joan. I, 5.

John 1:5 (as printed; the words quoted are from 1 John 1:5).

(printed under page 192)

(30) ‹anchor: eum sicuti est› · call in col 363

I Joan. III, 2.

1 John 3:2.

(printed under page 192)

(31) ‹anchor: os sanctorum ejus› · call in col 363

Luc. I, 70

Luke 1:70.

(printed under page 192)

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PG 17:364

πάντες· τουτέστιν, ὡς ἐξ ἑνὸς συνθήματος. Ὁ πρῶτος εἶπεν αὐτῷ· Ἀγρὸν ἠγόρασα, καὶ ἔχω ἀνάγκην ἐξελθεῖν, καὶ ἰδεῖν αὐτόν. Ἐρωτῶ σε, ἔχε με παρῃτημένον.

all—that is, as if by one watchword. The first said to him: I have bought a field, and I have need to go out and see it; I pray you, have me excused.

Στίχ. ιθʹ. Καὶ ἕτερος εἶπε· Ζεύγη βοῶν ἠγόρασα πέντε, καὶ πορεύομαι δοκιμάσαι αὐτά. Ἐρωτῶ σε, ἔχε με παρῃτημένον.

Verse 19. And another said: I have bought five yoke of oxen, and I go to prove them; I pray you, have me excused.

Στίχ. κʹ. Καὶ ἕτερος εἶπε Γυναῖκα ἔγημα, καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν.

Verse 20. And another said: I have married a wife, and on this account I cannot come.

Ἁπλῶς δὲ τρισὶ τρόποις ἀποπίπτουσί τινες τῆς κλήσεως· φαντασίᾳ δογμάτων κρειττόνων, διώξει αἰσθητῶν, καὶ φιληδονίᾳ. Οἱ μὲν γὰρ ἀγρὸν ἀγοράσαντές εἰσιν οἳ καὶ παραιτοῦνται τὸ δεῖπνον, οἱ παραλαβόντες δόγματα ἕτερα τῆς θεότητος, πολλὴν ἔχοντα τὴν πιθανότητα, καὶ τὴν ποικιλίαν τοῦ λόγου· οἳ καὶ καταφρονοῦσι τοῦ ἀγροῦ, τοῦ ἔχοντος ἐν ἑαυτῷ ἀγρὸν καὶ δυνάμεις. Ὁ οὖν μὴ ἰδὼν μηδὲ δοκιμάσας ὃν ἐκτήσατο λόγον διὰ τὸ προειλῆφθαι, ἐξ ἀνάγκης καὶ οὐχ ἑκουσίως ἐξέρχεται ἐκ τοῦ δείπνου, καὶ τοῦ κεκληκότος, τάχα δὲ καὶ ἑαυτοῦ. Τὸ δὲ Ἐρωτῶ σέ φησιν, ὡς λόγῳ μόνῳ αἰδούμενος τὸν κεκληκότα.

Simply put, in three ways do some fall away from the calling: by the imagination of superior doctrines, by the pursuit of sensible things, and by love of pleasure. For those who have bought a field are those who also excuse themselves from the supper, having received other doctrines of divinity that possess much plausibility and variety of discourse; who also despise the field that contains within itself a field and powers. He, then, who has neither seen nor tested the teaching that he has acquired, because of being preoccupied, goes out of necessity and not willingly from the supper, and from him who invited him, and perhaps also from himself. And he says I pray you as one showing respect in word alone to him who invited him.

Ὁ δὲ ζεύγη βοῶν ἀγοράσας πέντε, οὗτός ἐστιν ὁ τῆς νοητῆς καταφρονῶν φύσεως, περὶ δὲ τὰ αἰσθητὰ φιλοχωρῶν· οὐδ' οὗτος ἐδοκίμασεν ἐξ ἀρχῆς ἃ ἑώνηνται. Εἰ ὁ δύο ἀριθμὸς ἐπὶ ὕλας τάσσεται, οὗτος τὰ ὑλικὰ ἐτίμησε· διὸ καὶ οὗτος τὸ νοητὸν δεῖπνον παρῄτηται. Ὁ δὲ ἕτερός ἐστιν ὁ εἰπών· Γυναῖκα ἔγημα, ὁ δοκῶν εὑρηκέναι σοφίαν, καὶ ταύτης κοινωνήσει παραιτούμενος τὴν ἀληθῆ· ἢ ὁ τῇ σαρκὶ ἑνούμενος, φιλήδονος μᾶλλον ἢ φιλόθεος. Τὸ μὲν οὖν ὁλοσχερὲς τῆς παραβολῆς οὕτως· ἔκλαβε δὲ καὶ ἄλλως τὰ κατὰ τὸν τόπον, ὅσον ἄνθρωποί ἐσμεν, καὶ τὸν πλοῦτον τῆς τοῦ Θεοῦ χρηστότητος οὐ συμφέρει γινώσκειν ἡμῖν.

And he who has bought five yoke of oxen is he who despises the intelligible nature and loves to dwell among sensible things; neither did this man test from the beginning the things that were bought. If the number two is assigned to matter, this man honoured material things; wherefore this man also has excused himself from the intelligible supper. And the other is he who said, I have married a wife: he who thinks he has found wisdom, and by communion with her excuses himself from the true wisdom; or he who is united to the flesh, a lover of pleasure rather than a lover of God. Such, then, is the general drift of the parable; but take the particulars of the passage in another way also, inasmuch as we are men, and it is not expedient for us to know the riches of the goodness of God.

Ἀναγκαίως ὁ Θεὸς ἀνθρώπῳ ὁμοιοῦται, ἵν' ὡς ἀνθρώποις λαλήσῃ, μὴ χωροῦσιν οἰκονομηθῆναι ὑπὸ τοῦ Θεοῦ πάντα, μένοντος τοῦ Θεοῦ. Καὶ τότε παύσεται ὁμοιούμενος ἀνθρώπῳ, ὅταν, παυσάμενοι ἔριδος, ζήλου καὶ τῶν λοιπῶν κακῶν, καὶ τοῦ κατ' ἄνθρωπον περιπατεῖν, ἀξιωθῶμεν ἀκοῦσαι ἀπὸ τοῦ Θεοῦ· Ἐγὼ εἶπα· Θεοί ἐστε καὶ υἱοὶ Ὑψίστου πάντες. Πέπαυται δὲ καὶ ἄλλα πολλὰ καλούμενος, ὧν ἁμαρτωλὸς χρῄζει ἄνθρωπος, πάνθηρ καὶ λέων, καὶ ἄρκτος, ὡς ἐν τοῖς προφήταις γέγραπται. Οὕτως ἀκούω καὶ τοῦ· Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον. Τῷ γὰρ οὐκ ὄντι ἀξίῳ καταναλίσκεσθαι φῶς ἐστι κατὰ τὸν Ἰωάννην λέγοντα· Ὁ Θεὸς ἡμῶν φῶς ἐστι. Καὶ αὖθις· Οὔπω, φησὶν, ἐφανερώθη τί ἐσόμεθα· οἴδαμεν δὲ, ὅτι, ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψόμεθα αὐτὸν καθὼς ἐστιν. Εἰ γὰρ καὶ ἀξιωθῶμεν βλέψαι νῦν τὸν Θεὸν τῷ νῷ καὶ τῇ καρδίᾳ, οὐ βλέπομεν αὐτὸν καθὼς ἐστιν, ἀλλὰ καθὼς διὰ τὴν ἡμετέραν οἰκονομίαν ἡμῶν γίνεται· ἐν δὲ τῇ ἀποκαταστάσει πάντων, ὧν ἐλάλησε διὰ στόματος τῶν ἁγίων αὐτοῦ, ὀψόμεθα οὐχ ὡς νῦν ὃ οὐκ ἔστιν, ἀλλ' ὡς πρέπει τότε, ὅ ἐστι. Παρ' ἡμῖν μὲν οὖν τοῖς ἀνθρώποις ἀνθρώπῳ ὡμοιώθη· παρὰ δὲ

Necessarily God is likened to a man, so that He may speak as to men who are not capable of having all things dispensed by God while God remains as He is. And He will cease being likened to a man when, having ceased from strife, jealousy, and the remaining evils, and from walking after the manner of man, we are counted worthy to hear from God: I said, You are gods, and all of you sons of the Most High. And He has ceased also from being called many other things of which sinful man has need—a panther, and a lion, and a bear, as it is written in the prophets. Thus I understand also the saying: Our God is a consuming fire. For to him who is not worthy to be consumed He is light, according to John who says: Our God is light. And again: It has not yet been manifested, he says, what we shall be; but we know that, if He is manifested, we shall be like Him, for we shall see Him just as He is. For even if we are counted worthy to see God now with the mind and the heart, we do not see Him just as He is, but as He becomes on account of our dispensation; whereas in the restoration of all things, of which He spoke through the mouth of His holy ones, we shall see not, as now, what He is not, but, as is fitting then, what He is. Among us men, therefore, He was likened to a man; whereas among

Editors' notes and page, col. 364

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PG 17:365

τοῖς ἑαυτοὺς ἀποθεώσασι θεῷ· Ὁ Θεὸς γάρ ἐστι, φησὶν, ἐν συναγωγῇ θεῶν.

those who have deified themselves, to a god: For God is, he says, in the congregation of gods.

ΚΕΦ. ΙΕʹ.

Chapter XV.

Στίχ. κγʹ. Καὶ ἐνέγκαντες τὸν μόσχον τὸν σιτευτὸν, καὶ φαγόντες εὐφρανθῶμεν.

Verse 23. And bring the fatted calf, and let us eat and be merry.

Εἰ δὲ χρὴ τὸν τόπον καὶ ὑψηλότερον θεωρῆσαι, προκατάρχεται λόγων, ἠθικῶν μὲν, οἷον τροφῆς, ἐν τῷ φαγόντες, ἐποπτικῶν δὲ, οἷον ποτοῦ, ἐν τῷ εὐφρανθῶμεν. Οἶνος γὰρ ἀρχὴ εὐφροσύνης, ὡς γέγραπται.

And if one must contemplate the passage more loftily also, it begins with teachings—moral ones on the one hand, like food, in the word eating, and epoptic ones on the other, like drink, in the words let us be merry. For wine is the beginning of gladness, as it is written.

ΚΕΦ. ΙϚʹ.

Chapter XVI.

Στίχ. ιϛʹ. Εὐκοπώτερον δέ ἐστι τὸν οὐρανὸν καὶ τὴν γην παρελθεῖν, ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν.

Verse 16. But it is easier for heaven and earth to pass away, than for one tittle of the law to fall.

Ἔτι μία κεραία οὐ παρ' Ἕλλησι μόνον ἐστὶ τὸ ἰῶτα, ἀλλὰ καὶ παρ' Ἑβραίοις τὸ παρ' αὐτοῖς καλούμενον ἰώθ. Δύναται δὲ ἰῶτα συμβολικῶς λέγεσθαι Ἰησοῦς, ἐπείπερ ἡ ἀρχὴ τοῦ ὀνόματος αὐτοῦ καὶ παρ' Ἕλλησι καὶ παρ' Ἑβραίοις ἀπὸ τοῦ ἰὼθ γράφεται. Ἔστι τοίνυν ἐν τῷ νόμῳ ὁ Λόγος τοῦ Θεοῦ μὴ παρερχόμενος αὐτὸν, μηδὲ πρότερον πίπτων, ἕως ἂν πάντα γένηται· τότε δὲ πίπτων, ἵνα πλείονα καρπὸν φέρῃ· οὐ νικηθεὶς, ἀλλὰ ταπεινώσας ἑαυτὸν, καὶ γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.

Furthermore, one tittle is not only the iota among the Greeks, but also among the Hebrews what is called among them yodh. And Jesus can symbolically be called iota, seeing that the beginning of His name both among the Greeks and among the Hebrews is written from the yodh. The Word of God, therefore, is in the law, neither passing it by nor falling before all things come to pass; and then falling so that He may bear more fruit—not having been conquered, but having humbled Himself, and having become obedient unto death, even the death of the cross.

ΚΕΦ. ΙΖʹ

Chapter XVII.

Στίχ. ιβʹ. Καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην, ἀπήντησαν αὐτῷ δέκα λεπροὶ ἄνδρες, οἳ ἔστησαν πόῤῥωθεν.

Verse 12. And as He entered into a certain village, there met Him ten men who were lepers, who stood afar off.

Στίχ. ιγʹ· Καὶ αὐτοὶ ἦραν φωνὴν, λέγοντες· Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς.

Verse 13. And they lifted up their voice, saying: Jesus, Master, have mercy on us.

Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνῃς δή τινα τῆς ψυχῆς διαγραφὴν διάφορον. Τίς γὰρ οὐκ ἂν ἀπορήσαι ὁρῶν, ὅτι πὴ μὲν ἡ λέπρα ἀκάθαρτον ποιεῖ τὸν ἄνθρωπον ἐγγενομένη χρωτὶ ζῶντι, πὴ δὲ πᾶσαν ἀκαθαρσίαν ἀπολύει ὅλον λεπρὸν γεγονότα. Τότε γὰρ ἀκάθαρτος εἶναι λογίζεται, ὅτε χρὼς ζῶν, μετὰ τὸ ὁλόλεπρον γεγονότα, μιαίνεται τοῦ ζῶντος χρωτὸς τὴν ἐξ ὅλων λέπραν . . . . . . εἶναι λεγομένην. Ἡγοῦμαι γὰρ τὴν λέπραν ἀντὶ ἀλόγων λαμβάνεσθαι τῆς ψυχῆς παθημάτων, τὸν δὲ ζῶντα χρῶτα ἀντὶ τῆς λογικῆς καταστάσεως. Δοκεῖ οὖν μοι μυστήριον παρέχειν ὁ λόγος. Ἐν γὰρ τῇ τῶν βρεφῶν ἡλικίᾳ ἀνέγκλητός ἐστιν ἡ ψυχὴ, τῆς ἀλογίας ἀπολύουσα αὐτὴν παντὸς ψόγου. Ἐὰν δὲ ὀφθῇ χρὼς ζῶν ἐν αὐτῇ, ὅ ἐστιν, ἐὰν ἄρχηται τοῦ λόγου ὑποφύωσις, τότε ἀρχὴ τῆς ἁμαρτίας ὑφίσταται, ἕως ἐπικρατήσηται τοῦ χρωτὸς τοῦ ζῶντος, τουτέστι, τοῦ λόγου αὐξάνοντος καὶ τελειουμένου, ὅλος γένηται ὁ χρὼς ζῶν, καὶ τέλεον ἡ λέπρα ἐξαφανισθῇ.

And indeed you may take the laws concerning leprosy as a certain varied delineation of the soul. For who would not be at a loss when seeing that in one case leprosy makes the man unclean when it arises in living flesh, while in another case it absolves all uncleanness when he has become wholly leprous? For then he is reckoned to be unclean when living flesh, after he has become wholly leprous, is defiled of the living flesh the leprosy throughout the whole . . . . . . being said to be. For I consider leprosy to be taken for the irrational passions of the soul, and the living flesh for the rational state. The account, therefore, seems to me to present a mystery. For in the age of infants the soul is blameless, its lack of reason absolving it from all blame. But if living flesh appears in it—that is, if the budding forth of reason begins—then the beginning of sin subsists, until the living flesh prevails, that is, as reason grows and is perfected, the whole becomes living flesh, and the leprosy is completely made to vanish.

ΚΕΦ. ΙΗʹ.

Chapter XVIII.

Στίχ. κʹ. Τὰς ἐντολὰς οἶδας· Μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, καὶ μὴ ψευδομαρτυρήσεις. Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου.

Verse 20. You know the commandments: Do not commit adultery, do not murder, do not steal, and you shall not bear false witness. Honour your father and your mother.

Ἐξελέγχεται δὲ ἐν τῷ λόγῳ Μαρκιωνιστῶν τε παράνοια καὶ Μανιχαίων, οἳ τὸν νόμον ἀλλότριον εἶναί φασι Χριστοῦ. Φησὶ γὰρ ὁ Μάρκος, ὅτι ἐμβλέψας

And in this word is refuted the madness of both the Marcionites and the Manichaeans, who say that the law is foreign to Christ. For Mark says that, having looked

Editors' notes and page, col. 365

Footnotes

(32) ‹anchor: not visible on the page foot› · call in col 366

Psal. LXXXI, 1.

Psalm 81 (82):1.

(printed under page 193)

(33) ‹anchor: not visible on the page foot› · call in col 366

Eccli. XXXI, 35.

Ecclesiasticus (Sirach) 31:35.

(printed under page 193)

(34) ‹anchor: not visible on the page foot› · call in col 366

Luc. XXI, 32.

Luke 21:32.

(printed under page 193)

(35) ‹anchor: mortem autem crucis› · call in col 366

Philipp. II, 8.

Philippians 2:8.

(printed under page 193)

(9) ‹anchor: not visible on the page foot› · call in col 366 (note printed under col 365)

Forte ἔστη.

Perhaps ἔστη ("stood").

(printed under page 193)

(10) ‹anchor: πᾶσαν ἀκαθαρσίαν› · call in col 366 (call printed in the Greek, col 365)

Forte πάσης ἀκαθαρσίας.

Perhaps πάσης ἀκαθαρσίας ("from all uncleanness").

(printed under page 193)

(11) ‹anchor: esse dicitur› · call in col 366

Locus impeditus, ad quem confer sis Levit. XIII.

An obscure passage; on it compare, if you will, Leviticus 13.

(printed under page 193)

Footnotes

(36) ‹anchor: not visible on the page foot› · call in col 367

Marc. X, 21.

Mark 10:21.

(printed under page 194)

(12) ‹anchor: not visible on the page foot› · call in col 367

Forte εἶασε.

Perhaps εἴασε ("allowed").

(printed under page 194)

(13) ‹anchor: τοὺς ἀποστόλους› · call in col 367 (call printed in the Greek, col 368)

Forte ἀποστέλλει τούς.

Perhaps ἀποστέλλει τούς ("sends the").

(printed under page 194)

(14) ‹anchor: Θέλουσι γὰρ› · call in col 367 (call printed in the Greek, col 368)

Videtur deesse ἵνα, vel ὅπως.

It seems that ἵνα or ὅπως ("that") is missing.

(printed under page 194)

Page

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PG 17:368

αὐτῷ ὁ Ἰησοῦς ἠγάπησεν αὐτον. Οὐκ ἂν δὲ ἐπὶ τῇ τοῦ ἀλλοτρίου πληρώσει ἠγάπησε τὸν περὶ ταῦτα παῤῥησιασάμενον. Ζήτησιν δὲ κινεῖ πῶς ἠγαπήθη ὁ μὴ μέλλων ἀκολουθεῖν ἐπὶ τὴν ζωήν. Ἔστι δὲ ἐπὶ μὲν τοῖς προτέροις ἀγάπης ἄξιος ὁ τὰ τοῦ νόμου φυλάξας· τῇ δὲ πρὸς τὸ τέλειον ὀλιγωρίᾳ τὴν ἐπὶ τοῖς πρόσθεν ἀγάπην οὐκ εἴασα γενέσθαι τελείαν.

upon him, Jesus loved him. Yet He would not have loved him who spoke boldly concerning these things for the fulfilment of what was foreign. And it raises a question how he was loved who was not about to follow unto life. Now for the former things he who kept the things of the law is worthy of love; but through his negligence towards perfection he did not allow the love for the preceding things to become complete.

ΚΕΦ. ΙΘʹ.

Chapter XIX.

Στίχ. κθʹ. Καὶ ἐγένετο ὡς ἤγγισεν εἰς Βηθφαγῆ καὶ Βηθανίαν, πρὸς τὸ ὄρος τὸ καλούμενον Ἐλαιῶν, ἀπέστειλε δύο τῶν μαθητῶν αὐτοῦ,

Verse 29. And it came to pass, when He drew near to Bethphage and Bethany, at the mount called the Mount of Olives, He sent two of His disciples,

Στίχ. λʹ. Εἰπών· Ὑπάγετε εἰς τὴν κατέναντι κώμην, ἐν ᾗ, εἰσπορευόμενοι, εὑρήσετε πῶλον δεδεμένον, ἐφ' ὃν οὐδείς ποτε ἀνθρώπων ἐκάθισε. Λύοντες αὐτὸν, ἀγάγετε.

Verse 30. Saying: Go into the village opposite, in which, as you enter, you will find a colt tied, on which no man ever yet sat; loose it and bring it.

Στίχ. λαʹ. Καὶ ἐάν τις ὑμᾶς ἐρωτᾷ· Διὰ τί λύετε; οὕτως ἐρεῖτε αὐτῷ· Ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει.

Verse 31. And if anyone asks you, Why do you loose it? thus shall you say to him: Because the Lord has need of it.

Στίχ. λβʹ. Ἀπελθόντες δὲ οἱ ἀπεσταλμένοι, εὗρον καθὼς εἶπεν αὐτοῖς.

Verse 32. And those who were sent went away, and found even as He said to them.

Στίχ. λγʹ. Λυόντων δὲ αὐτῶν τὸν πῶλον, εἶπον οἱ κύριοι αὐτοῦ πρὸς αὐτούς· Τί λύετε τὸν πῶλον;

Verse 33. And as they were loosing the colt, the owners of it said to them: Why do you loose the colt?

Στίχ. λδʹ. Οἱ δὲ εἶπον· Ὁ Κύριος αὐτοῦ χρείαν ἔχει

Verse 34. And they said: The Lord has need of it.

Στίχ. λεʹ. Καὶ ἦγον αὐτὸν πρὸς Ἰησοῦν.

Verse 35. And they brought it to Jesus.

Ὅπου γὰρ ὑπακοὴ καὶ ἱερὸς τόπος, ἐκεῖ ὁ Κύριος τοὺς ἀποστόλους λύσοντας πῶλον δεδεμένον, ἐφ' ὃν οὐδέποτε Μωϋσέως λόγος ἢ Ἡσαΐου, ἢ ἄλλου τινὸς τῶν προφητῶν ἐκάθισεν. Ὅτε δὲ ἦλθεν ὁ Χριστὸς, ὁ φύσει καὶ μόνος Κύριος, σιγῶσιν οἱ πολλοὶ πρὸ τοῦ κυριευθῆναι ὑπὸ τοῦ Σωτῆρος κύριοι. Ὅταν γάρ τις τῇ κακίᾳ δουλεύῃ, πολλῶν παθῶν δοῦλός ἐστι· τοῦ δὲ κυρίου ἅπαξ γενομένου, οὐ δύναται πολλοὺς κυρίους ἔχειν.

For where there is obedience and a sacred place, there the Lord sends the apostles to loose a tied colt, upon which the word of Moses or of Isaiah or of any other of the prophets never sat. And when Christ came, Who by nature and alone is Lord, the many lords before being mastered by the Saviour fall silent. For whenever anyone is a slave to wickedness, he is a slave of many passions; but once the Lord has come to be, he cannot have many lords.

Στίχ. λεʹ. Καὶ ἐπιῤῥίψας τις ἑαυτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον, ἐπεβίβασε τὸν Ἰησοῦν

Verse 35. And one of them, having cast their garments upon the colt, set Jesus thereon.

Στίχ. λϛʹ. Πορευομένου δὲ αὐτοῦ, ὑπεστρώννυον τὰ ἱμάτια αὐτῶν ἐν τῇ ὁδῷ.

Verse 36. And as He went, they spread their garments in the way.

Λαμβάνουσι μέντοι τὸν λόγον οἱ μαθηταὶ, καὶ ἐπικαθίζουσι ταῖς ψυχαῖς τῶν ἀκουόντων. Κοσμοῦσι δὲ ἡμᾶς καὶ αἱ καλαὶ πράξεις τῶν ἀποστόλων ἐπικείμεναι ἡμῖν. Θέλουσι γὰρ καὶ πατῶμεν αὐτῶν τὰ ἱμάτια, ἐξετάζοντες τοὺς ἀποστολικοὺς λόγους.

However, the disciples receive the word, and set it upon the souls of the hearers. And the good deeds of the apostles, when laid upon us, also adorn us. For they wish that we should also tread upon their garments, examining the apostolic words.

ΚΕΦ. Κʹ.

Chapter XX.

Στίχ. ιθʹ. Καὶ ἐζήτησαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς ἐπιβαλεῖν ἐπ' αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν· ἔγνωσαν γὰρ, ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν.

Verse 19. And the chief priests and the scribes sought to lay hands on Him in that very hour, and they feared; for they knew that He had spoken this parable against them.

Στίχ. κʹ. Καὶ παρατηρήσαντες ἀπέστειλαν ἐγκαθέτους, ὑποκρινομένους ἑαυτοὺς δικαίους εἶναι, ἵνα ἐπιλάβωνται αὐτοῦ λόγου, εἰς τὸ παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγουμένου.

Verse 20. And watching Him, they sent forth spies, feigning themselves to be righteous, so that they might take hold of His speech, to deliver Him up to the rule and to the authority of the governor.

Στίχ. καʹ. Καὶ ἐπηρώτησαν αὐτὸν λέγοντες· Διδάσκαλε, οἴδαμεν ὅτι ὀρθῶς λέγεις καὶ διδάσκεις, καὶ οὐ λαμβάνεις πρόσωπον, ἀλλ' ἐπ' ἀληθείας τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις.

Verse 21. And they asked Him, saying: Master, we know that Thou sayest and teachest rightly, and acceptest not the person of any, but in truth teachest the way of God.

Στίχ. νβʹ. Ἔξεστιν ἡμῖν Καίσαρι φόρον δοῦναι, ἢ οὔ;

Verse 22. Is it lawful for us to give tribute to Caesar, or not?

Editors' notes and page, col. 368

Footnotes

(12) ‹anchor: οὐκ εἴασα› · call in col 368

Forte εἴασε.

Perhaps εἴασε ("he allowed").

(printed under page 194)

(13) ‹anchor: τοὺς ἀποστόλους› · call in col 368

Forte ἀποστέλλει τούς.

Perhaps ἀποστέλλει τούς ("sends the").

(printed under page 194)

(14) ‹anchor: Θέλουσι γὰρ› · call in col 368

Videtur deesse ἵνα, vel ὅπως.

It seems that ἵνα or ὅπως is missing.

(printed under page 194)

Page

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old-edition numerals: (none)
misprint: Στίχ. νβʹ. printed for κβʹ (Luke 20:22); kept as printed
other: begins with fragment βλέψας from ἐμ-βλέψας at end of col. 365

PG 17:369

Στίχ. κγ. Κατανοήσας δὲ αὐτῶν τὴν πανουργίαν, εἶπε πρὸς αὐτούς· Τί με πειράζετε;

Verse 23. But perceiving their craftiness, He said to them: Why do you tempt Me?

Στίχ. κδʹ. Ἐπιδείξατέ μοι δηνάριον. Τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; Ἀποκριθέντες δὲ εἶπον· Καίσαρος.

Verse 24. Show Me a denarius. Whose image and inscription does it have? And answering they said: Caesar's.

Στίχ. κεʹ. Ἀποκριθεὶς δὲ εἶπεν αὐτοῖς· Ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ.

Verse 25. And answering He said to them: Render the things of Caesar to Caesar, and the things of God to God.

Στίχ. κϛʹ. Καὶ οὐκ ἴσχυσαν ἐπιλαβέσθαι αὐτοῦ ῥήματα ἐναντίον τοῦ λαοῦ, καὶ θαυμάσαντες ἐπὶ τῇ ἀποκρίσει αὐτοῦ, ἐσίγησαν.

Verse 26. And they were not able to take hold of His words before the people; and marvelling at His answer, they held their peace.

Ὑψηλότερον δέ· Ὁ ἄνθρωπος, ὡς ἐν τῇ Γενέσει γέγραπται, κατ' εἰκόνα Θεοῦ γέγονεν. Ὕστερον δὲ διὰ τὴν αὐτοῦ παρακοὴν ἀνέλαβε καὶ εἰκόνα χοϊκήν. Ὥσπερ δὲ τὸ νόμισμα εἰκόνα ἔχει τοῦ βασιλεύοντος τῶν ἐθνῶν, οὕτως ὁ ποιῶν τὰ ἔργα τοῦ Παντοκράτορος τὴν εἰκόνα αὐτοῦ φορεῖ, ἣν παραινεῖ ὁ Σωτὴρ ἀποδιδόναι καὶ ἀποτίθεσθαι, καὶ φορεῖν τὴν ἐξ ἀρχῆς γενομένην εἰκόνα. Ἀκολούθως τούτοις καὶ ὁ Παῦλός φησιν· Ὡς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, οὕτω φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. Τοῦτο οὖν δηλοῖ τό· Ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ.

And in a loftier sense: Man, as it is written in Genesis, was made according to the image of God. Afterwards, on account of his disobedience, he took up also an earthy image. And just as the coin has the image of him who rules over the nations, so he who does the works of the Almighty [so printed, perhaps the ruler of this world] wears his image, which the Saviour exhorts us to render back and put off, and to wear the image that came into being from the beginning. Agreeably to these things Paul also says: As we have borne the image of the earthy, so let us bear also the image of the heavenly. This, therefore, is what the saying signifies: Render the things of Caesar to Caesar, and the things of God to God.

Editors' notes and page, col. 369

Footnotes

(printed under page 195)

(37) ‹anchor: not visible› · call in col 369

I Cor. XV, 49.

1 Cor. 15:49.

(printed under page 195)

(1) ‹anchor: not visible (probably the heading or the opening lemma)› · call in col 369

Haec Latine tantum leguntur in Prologo Origenis ad Cantica. Vide Operum ejus tom. XIII.

This survives only in Latin, in Origen's Prologue to the Song of Songs. See volume XIII of his Works.

(printed under page 195)

Footnotes

(37) → set under col 369 (call is in col 370, Latin, "coelestis")