PG 17 · cols. 289–310

Origenes, Scholia in Matthaeum

Editors' preface

ΚΕΦ. Αʹ.

Chapter I.

Στιχ. ιηʹ. Τοῦ δὲ Ἰησοῦ ἡ γέννησις οὕτως ἦν.

Verse 18. Now the birth of Jesus was thus (Matt. 1:18).

...... Ὧδε μὲν γεννήσεως μέμνηται ὁ εὐαγγελιστὴς, κατ' ἀρχὰς δὲ τοῦ Εὐαγγελίου, τῆς γενέσεως. Ἐνταῦθα μὲν γὰρ λέγει· Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν, ἐκεῖ δὲ, Βίβλος γενέσεως Ἰησοῦ Χριστοῦ. Τίς οὖν ἡ διαφορὰ τῆς γεννήσεως καὶ τῆς γενέσεως; καὶ ὡς ἀμφότερα ἐπὶ Χριστοῦ λαμβάνεται; Ὥσπερ ὁ λόγος οὗτος ὁ προφορικὸς κατὰ τὴν οἰκείαν φύσιν ἀναφής ἐστι καὶ ἀόρατος· ὅταν δὲ ἐν βιβλίῳ γραφῇ, καὶ οἱονεὶ σωματωθῇ, τότε καὶ ὁρᾶται καὶ ψηλαφᾶται· οὕτως καὶ ὁ ἄσαρκος τοῦ Θεοῦ Λόγος καὶ ἀσώματος, οὔτε ὁρώμενος, οὔτε γραφόμενος κατὰ τὴν θεότητα, ἐπειδὴ ἐσαρκώθη, καὶ ὁρᾶται καὶ γράφεται. Διὰ τοῦτο, ὡς σαρκωθέντος, καὶ βίβλος ἐστὶ τῆς αὐτοῦ γενέσεως. Ἀλλ' οὐκ ἐζήτηται ἐνθάδε τὸ, διὰ τί εἶπε βίβλος, καὶ οὐκ εἶπεν ὅρασις, ἢ λόγος· ἀλλὰ τὸ, τί ἐστι γέννησις, καὶ τί γένεσις; Διαφέρει γένεσις καὶ γέννησις. Γένεσις μὲν γάρ ἐστι παρὰ Θεοῦ πρώτη πλάσις· γέννησις δὲ ἡ ἐκ καταδίκης τοῦ θανάτου διὰ τὴν παράβασιν ἐξ ἀλλήλων διαδοχή. Καὶ ἔτι, ἡ μὲν γένεσις τὸ ἄφθαρτον ἔχει καὶ ἀναμάρτητον· ἡ δὲ γέννησις τὸ παθητὸν καὶ ἁμαρτητικόν. Ὁ οὖν Κύριος, τῆς μὲν γενέσεως τὸ ἀναμάρτητον φυσικῶς λαβὼν, τὸ ἄφθαρτον οὐ προσέλαβε· τῆς δὲ γεννήσεως τὸ παθητὸν εἰληφὼς, τὸ ἁμαρτητικὸν οὐ προσέλαβε, τὸν πρῶτον τοῖς κατ' ἄμφω μέρεσιν Ἀδὰμ φέρων ἀμείωτον. Οὐκοῦν εἴη ἂν ἐπὶ Χριστοῦ γένεσις μὲν, οὐκ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι πρόοδος, ἀλλ' ὁδὸς ἀπὸ τοῦ ἐν μορφῇ Θεοῦ ὑπάρχειν εἰς τὸ ἀναλαβεῖν τὴν τοῦ δούλου μορφήν· ἡ δὲ γέννησις αὐτοῦ διπλῆ γέγονε, καθ' ἡμᾶς καὶ ὑπὲρ ἡμᾶς. Τὸ μὲν γὰρ ἐκ γυναικὸς γεννηθῆναι καθ' ἡμᾶς· τὸ δὲ μὴ ἐκ θελήματος σαρκὸς, ἢ ἀνδρὸς, ἀλλ' ἐκ Πνεύματος ἁγίου, ὑπὲρ ἡμᾶς. Ὅπερ καὶ τὴν μέλλουσαν προανεφώνει

...... Here indeed the Evangelist makes mention of "birth" (gennesis), whereas at the beginning of the Gospel, of "generation" (genesis). For here he says: Now the birth of Jesus Christ was thus (Matt. 1:18), whereas there: The book of the generation of Jesus Christ (Matt. 1:1). What then is the difference between birth and generation? And how are both taken with respect to Christ? Just as this uttered word according to its own nature is intangible and invisible, but when it is written in a book and as it were embodied, then it is both seen and handled, so also the fleshless and bodiless Word of God, neither seen nor written according to His divinity, since He became flesh, is both seen and written. On this account, as of One having become flesh, there is also a book of His generation. But the question here is not why he said "book," and did not say "vision," or "word"; but what is "birth," and what is "generation"? Generation and birth differ. For generation is the first fashioning by God; whereas birth is the succession from one another out of the condemnation of death on account of the transgression. And further, generation has what is incorruptible and sinless; whereas birth has what is passible and prone to sin. The Lord, therefore, having naturally taken the sinlessness of generation, did not take in addition its incorruptibility; and having received the passibility of birth, He did not take in addition its proneness to sin, bearing the first Adam undiminished in the parts belonging to both. Therefore in the case of Christ generation would be, not a progression from non-being into being, but a way from subsisting in the form of God unto taking up the form of a servant (Phil. 2:6–7); while His birth has been twofold, according to us and above us. For to be born of a woman is according to us; whereas to be born not of the will of the flesh, nor of the will of man, but of the Holy Spirit (John 1:13; Matt. 1:20), is above us. Which also foretold the future

Editors' notes and page, col. 289

Footnotes

¹ Matth. I, 1.

¹ Matt. 1:1.

(1-2) Ex cod. Cat. mss. in Matthaeum apud clariss. Mitarellum, initium ita supple: Σὺ δὲ πρὸς τούτοις ζήτει, ὅτι πῶς ποτε ἄρα ὧδε, etc.

(1-2) From the codex of the manuscript Catenae on Matthew in the possession of the most distinguished Mittarelli, supply the beginning thus: "But besides these things, inquire how it is, then, that here," etc.

(3) In cod. Mit.: Ἢ λόγος· τοῦτο γὰρ εἴρηται· ἀλλὰ τὸ, πῶς ὄπισθεν γενέσεως ἐμνημόνευσεν ὁ Ματθαῖος, ὧδε δὴ γεννήσεως. Καὶ τί ἐστι γέννησις, καὶ τί ἐστι γένεσις. Διαφέρει γένεσις. Vel sermo; id enim dictum est: sed, quomodo retro generationis commemorationem fecerit Matthaeus, hic vero nativitatis. Item quid nativitas, et quid generatio. Differt generatio, etc.

(3) In Mittarelli's codex: "Or word; for this has been said; but rather, how earlier Matthew made mention of generation, and here of birth. And what is birth, and what is generation. Generation differs." [Latin:] Or word; for this has been said: but how Matthew earlier made mention of generation, and here of birth. Likewise, what is birth, and what is generation. Generation differs, etc.

(4) Istud ἔχει ex Mit.

(4) This "has" is from Mittarelli's codex.

Ancient version (Latin)

ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ. EX ORIGENE IN EVANGELIUM SECUNDUM MATTHAEUM. (Bibliotheca Gallandiana, ex cod. Venet. DII.)

Footnotes

(¹) ‹anchor: Jesu Christi› · call in col 290 Matth. I, 1.

Matthew 1:1.

(1-2) ‹anchor: not visible on this page› · call in col 290 Ex cod. Cat. mss. in Matthaeum apud clariss. Miarellum, initium ita supple : Σὺ δὲ πρὸς τούτοις ζήτει, ὅτι πῶς ποτε ἄρα ὧδε, etc.

From the manuscript codex of the Catena on Matthew in the possession of the most distinguished Mittarelli, supply the beginning thus: "But besides this, inquire how it is that here," etc.

(printed under page 155)

(3) ‹anchor: εἶπεν ὅρασις› · call in col 290

In cod. Mit. : Ἢ λόγος· τοῦτο γὰρ εἴρηται· ἀλλὰ τὸ, πῶς ὄπισθεν γενέσεως ἐμνημόνευσεν ὁ Ματθαῖος, ὧδε δὴ γεννήσεως. Καὶ τί ἐστι γέννησις, καὶ τί ἐστι γένεσις. Διαφέρει γένεσις. Vel sermo; id enim dictum est : sed, quomodo retro generationis commemorationem fecerit Matthaeus, hic vero nativitatis. Item quid nativitas, et quid generatio. Differt generatio, etc.

In the Mittarelli codex: "Or word; for this has been said; but rather, how Matthew earlier made mention of genesis, but here of birth. And what is birth, and what is genesis. Genesis differs." [Latin rendering:] Or word; for this has been said: but how Matthew earlier made mention of generation, but here of nativity. Again, what nativity is, and what generation is. Generation differs, etc.

(printed under page 155)

(4) ‹anchor: ἄφθαρτον ἔχει› · call in col 290

Istud ἔχει ex Mit.

This word ἔχει ("has") comes from the Mittarelli codex.

(printed under page 155)

Footnotes

(¹) ‹anchor: not visible in the page foot› · call in col 291 Joan. I, 13.

John 1:13.

(printed under page 156) (²) ‹anchor: inveniunt eam› · call in col 291 Matth. VII, 14.

Matthew 7:14.

(printed under page 156)

(5) ‹anchor: not visible in the page foot› · call in col 291

Ex cod. Venet. XXVII, pag. 23.

From the Venice codex XXVII, page 23.

(printed under page 156)

Page

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PG 17:292

γέννησιν, ἣν ἡμῖν ἔμελλεν ἐκ Πνεύματος χαρίζεσθαι.

birth which He was about to bestow upon us from the Spirit.

ΚΕΦ. Ζʹ.

Chapter VII.

Στιχ. εʹ. Μὴ δῶτε τὸ ἅγιον τοῖς κυσὶ, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων ......

Verse 6. Give not that which is holy to the dogs, neither cast your pearls before the swine (Matt. 7:6) ......

Στιχ. ϛʹ. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.

Verse 7. Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you (Matt. 7:7).

Ἵνα μὴ ἀγνοῶσιν οἱ μαθηταὶ, τίνες εἰσὶν κύνες, ἢ χοῖροι ἐν τοῖς ἀκροαταῖς, ἐπιμόνως ζητήσατε, φησὶν, ἐκ Θεοῦ, καὶ ἀποκαλύπτεται ὑμῖν πάντα. Ἀρχὴ μὲν γὰρ ἀρετῆς τὸ δι' εὐχῆς γνῶναι τὸ ἀγαθόν· εἶτα τὸ εἰδέναι πῶς δεῖ ὁδεῦσαι τὴν ἀρετήν· τρίτον τὸ διὰ τῶν ἔργων κρούειν ἀνοιγῆναι αὐτῷ τὴν θύραν. Τοῦτο γὰρ σημαίνει ἡ διὰ τῶν χειρῶν κροῦσις. Τρισσῶς γὰρ ἡ τῶν σωτηρίων δογμάτων ἀλήθεια λαμβάνεται, ἐπιμελεῖ εὐχῇ, καὶ τοῦ ἡγεμονικοῦ ἐν τῷ ζητεῖν τὰ θεῖα καταστάσει, καὶ περὶ τοῦ εὑρεῖν συναισθήτως τῆς τῶν κεκρυμμένων Γραφῶν ἀσφαλείας τὸ βάθος, ἀκριβεῖ πολυπραγμοσύνῃ· οὕτω γὰρ ἀνοίγεσθαί φησι τὰς Γραφάς.

That the disciples may not be ignorant who are dogs or swine among the hearers, seek perseveringly from God, He says, and all things are revealed to you. For the beginning of virtue is to know the good through prayer; next, to know how one must walk the path of virtue; third, to knock through works that the door may be opened to him. For this is what knocking with the hands signifies. For in three ways is the truth of the saving doctrines received: by diligent prayer, and by the steadiness of the ruling faculty in seeking divine things, and by exact inquiry concerning finding with perception the depth of the certainty of the hidden Scriptures; for thus He says the Scriptures are opened.

Στιχ. θʹ. Τίς ἐξ ὑμῶν ἄνθρωπος, ὃν ἐὰν αἰτήσῃ ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ;

Verse 9. What man is there of you, whom if his son ask for bread, will he hand him a stone? (Matt. 7:9).

Στιχ. ιʹ. Καὶ ἐὰν ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει αὐτῷ;

Verse 10. And if he ask for a fish, will he hand him a serpent? (Matt. 7:10).

Ὅρα δὲ εἰ ...... γνῶσις τροφὴ, ἧς ἄνω οὐκ ἔστι σώζεσθαι· οἷον ὁ περὶ τοῦ πῶς βρωτέον ἀκριβὴς λόγος. Ἰχθὺς δὲ καὶ οἷον ὄψον φιλομαθεῖ τὸ εἰδέναι σύστασιν κόσμου, ἐνέργειαν στοιχείων, ἀρχὴν καὶ τέλος καὶ μεσότητα, καὶ ὅσα ἑξῆς ἡ σοφία λέγει. Οὔτε ἀντὶ τοῦ ἄρτου λίθον δίδωσιν ὁ Θεὸς, ὃν ὁ διάβολος ἐσθίεσθαι ὑπὸ τοὺ Ἰησοῦ ἐβούλετο· οὔτε ἀντὶ ἰχθύος ὄφιν, ὃν ἐσθίουσιν οἱ ἀνάξιοι τοῦ ἰχθὺν ἐσθίειν Αἰθίοπες. Πῶς δὲ τοὺς μαθητὰς πονηροὺς ἐκάλεσεν; Εἰ γὰρ καὶ ἠκολούθουν ἐκ προαιρέσεως, ἀλλ' εἶχον τὸ τρεπτὸν τοῦ ἀνθρωπίνου. Μόνον δὲ ἄτρεπτος ἦν καὶ θεότητι καὶ ἀνθρωπότητι ὁ τοῦ Θεοῦ Υἱός. Δόματα δὲ ἀγαθὰ καλεῖ τὰς πνευματικὰς δωρεάς. Ὁ δὲ Λουκᾶς Πνεῦμα ἅγιον εἶπεν, ἀντὶ τοῦ εἰπεῖν ἀγαθά. Καὶ οὐδὲν τὸ διάφορον. Τὸ γὰρ ἅγιον Πνεῦμα αὐτό ἐστι τὸ φῶς ἀγαθόν· διὸ καὶ τοῖς μετόχοις αὐτοῦ δίδωσιν ἀγαθά. Τοῖς δὲ ἄγαν πονηροῖς, διὰ τὸ ἀνενδότως ἁμαρτάνειν τρόπον τινὰ φύσις αὐτοῖς ἡ κακία γίνεται· οἷός ἐστιν ὁ Σατανᾶς καὶ οἱ δαίμονες. Δύναται γάρ τις καὶ τούτους φύσει κακοὺς εἰπεῖν, καίπερ μὴ φύσει κακοὺς δημιουργηθέντας, ἀλλ' ἐξ αὐτοπροαιρέτου κακίας ἀπεσκληκότας.

And see whether ...... knowledge is food, without which it is not possible to be saved; such as the exact account concerning how one must eat. And a fish and as it were a relish for a lover of learning is to know the constitution of the world and the working of the elements, the beginning and end and midst of times (Wisd. 7:17–18), and whatever else wisdom says next. Neither instead of bread does God give a stone, which the devil wished to be eaten by Jesus (Matt. 4:3); nor instead of a fish a serpent, which the Ethiopians, unworthy to eat fish, eat. And how did He call the disciples evil (Matt. 7:11)? For even if they followed out of free choice, yet they had the mutability of what is human. And immutable alone in both divinity and humanity was the Son of God. And good gifts He calls the spiritual gifts. And Luke said "Holy Spirit" (Luke 11:13) instead of saying "good things." And there is no difference. For the Holy Spirit Himself is the good light; wherefore also He gives good things to those who partake of Him. But to those who are exceedingly evil, through sinning unceasingly, wickedness in a certain way becomes nature to them, such as are Satan and the demons. For one can call these also evil by nature, although they were not created evil by nature, but have hardened out of self-chosen wickedness.

ΚΕΦ. Ηʹ.

Chapter VIII.

Στιχ. ιαʹ. Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσι, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.

Verse 11. Many shall come from east and west, and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven (Matt. 8:11).

Εἰ στενὴ καὶ τεθλιμμένη ἐστὶν ἡ ὁδὸς, καὶ ὀλίγοι οἱ εὑρίσκοντες αὐτὴν, διὰ ποίας οἱ πολλοὶ εἰσελεύσονται; περὶ γὰρ πλατείας καὶ εὐρυχώρου λέγει, ὅτι πολλοὶ εἰσελεύσονται δι' αὐτῆς. Καί φαμεν,

If narrow and straitened is the way, and few are those who find it (Matt. 7:14), through which way shall the many enter? For concerning the broad and spacious way He says that many shall enter through it (Matt. 7:13). And we say,

Editors' notes and page, col. 292

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running head: SUPPLEMENTUM AD ORIGENIS EXEGETICA. 292
marginal letters: A γέννησιν, ἣν; B γὰρ σημαίνει; C τέλος καὶ μεσότητα,; D ται γάρ τις
old-edition numerals: (none)
other: begins and ends mid-sentence across column breaks

PG 17:293

ὅτι ὁ μὲν τοῦ Σωτῆρος λόγος εἴρηται, ἐπειδὴ ὀλίγοι ἀπὸ τοῦ Ἰσραὴλ ἐσώζοντο· οὐ πολλοὶ γὰρ ἐπίστευσαν εἰς αὐτόν. Διὸ καὶ ἔλεγε· Μὴ φοβοῦ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ Θεὸς ἐν σοί. Προφητικῶς δὲ ἐλέχθη τὸ, Πολλοὶ ἥξουσιν· ὡς περὶ τῶν μελλόντων πιστεύειν εἰς αὐτὸν ἀπὸ τῶν ἐθνῶν. Πολλοὶ, φησὶν, ὡς πρὸς τοὺς μετὰ τὴν παρουσίαν μὴ πιστεύσαντας, οἱ ἀπὸ τῶν ἐθνῶν ἀνακλιθησόμενοι μετὰ Ἀβραὰμ καὶ τῶν ἐξ αὐτοῦ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· καὶ τῷ ἀριθμῷ δὲ πολλαπλασίους οὗτοι τῶν ἀπὸ Ἰσραὴλ καὶ τὸν Ἰησοῦν Χριστὸν ὁμολογουμένων.

that the Saviour's word was spoken because few from Israel were being saved; for not many believed in Him. Wherefore He also said: Fear not, little flock, for God has been well pleased in you (Luke 12:32). And prophetically was it spoken: Many shall come (Matt. 8:11), as concerning those from the Gentiles who were about to believe in Him. Many, He says, in comparison with those who after the coming did not believe, are those from the Gentiles who will recline with Abraham and those sprung from him in the kingdom of heaven; and in number too these are many times more than those from Israel who also confess Jesus Christ.

ΚΕΦ. ΙΑʹ.

Chapter XI.

Στιχ. ιαʹ. Ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν.

Verse 11. But he who is lesser in the kingdom of heaven is greater than he (Matt. 11:11).

Στιχ. ιβʹ. Ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ Βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν.

Verse 12. And from the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men seize it (Matt. 11:12).

Φαμὲν τὸ μικρότερον περὶ αὐτοῦ λέγειν τοῦ Χριστοῦ· μικρότερον δὲ κατὰ τὴν δόκησιν τῶν ἀκουόντων. Τὸ δὲ, ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, δηλοῖ ἐν τοῖς πνευματικοῖς, καὶ ἐν τοῖς κατ' οὐρανὸν ἅπασι καὶ θεϊκοῖς μείζονα ὑπάρχειν ἐκείνου τὸν Χριστόν. Οὕτως δὲ ἀναγνωσόμεθα, ὅτι, Μικρότερος· εἶτα, μικρὸν διαλιπόντες, ἐποίσομεν τὸ, Ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ ἐστιν. Ἡ δὲ βασιλεία τ⟨ῶ⟩ν οὐρανῶν αὐτός ἐστιν ὁ Χριστὸς, προτρεπόμενος πάντας εἰς μετάνοιαν, καὶ ἕλκων εἰς ἑαυτὸν διὰ τῆς χάριτος.

We say that "lesser" is spoken concerning Christ Himself, and lesser according to the opinion of the hearers. And the phrase, "in the kingdom of heaven," signifies that in spiritual things, and in all heavenly and divine things, Christ is greater than he. And we shall read it thus: "He who is lesser"; then, pausing a little, we shall add: "in the kingdom of heaven is greater than he." And the kingdom of heaven is Christ Himself, exhorting all to repentance, and drawing them to Himself through grace.

ΚΕΦ. ΙΒʹ.

Chapter XII.

Στιχ. ιδʹ. Οἱ δὲ Φαρισαῖοι συμβούλιον ἔλαβον κατ' αὐτοῦ ἐξελθόντες, ὅπως αὐτὸν ἀπολέσωσιν.

Verse 14. And the Pharisees went out and took counsel against Him, how they might destroy Him (Matt. 12:14).

Ὅσῳ τις ἐγγίζει τῷ Ἰησοῦ, συμβούλιον οὐ λαμβάνει. Οὐ γὰρ ἐγγίζει τῷ Ἰησοῦ ἡ συμβουλὴ τῶν κακῶν. Ὅτε δέ τις τοῦ Ἰησοῦ ἔρχεται ἔξω, συμβούλιον λαμβάνει τοῦ ἀπολέσαι τὸ φῶς, τὴν ὁδὸν τὴν ἀγαθὴν, τὴν ζωὴν, τὸν θησαυρὸν, τὸν μαρτυρήσαντα τὴν ἀγάπην, τὴν εἰρήνην. Τοῦτον ἄν τις ἀπολέσῃ, υἱὸς ἀπωλείας καλεῖται.

Inasmuch as anyone draws near to Jesus, he does not take counsel against Him. For the counsel of the wicked does not draw near to Jesus. But when anyone goes outside of Jesus, he takes counsel to destroy the Light, the good Way, the Life, the Treasure, Him Who bore witness to love, the Peace. If anyone destroys Him, he is called a son of perdition (John 17:12).

Στιχ. ιεʹ. Ὁ δὲ Ἰησοῦς, γνοὺς ἀπεχώρησεν.

Verse 15. But Jesus, knowing it, withdrew (Matt. 12:15).

Οὐκ ἔδει γὰρ αὐτὸν μένειν μετὰ τῶν υἱῶν τῆς ἀπωλείας. Ἐκεῖνοι ἀπώλεσαν, ἡμεῖς, μὴ ζητήσαντες, εὕρομεν. Εὑρέθην γὰρ, φησὶ, τοῖς ἐμὲ μὴ ζητοῦσιν· ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν. Αὐτὸς γὰρ ἦλθεν ἐπὶ τὰ πρόβατα τὰ ἀπολωλότα· αὐτοὶ δὲ ἐπελάθοντο τοῦ ἰδίου ποιμένος. Ἀναχωρεῖ, οὐ δεδιὼς τὴν ἐπιβουλὴν, ἀλλὰ τὴν κακίαν ἀναστέλλων· καὶ ἵνα μή τις οἰηθῇ διὰ δειλίαν αὐτὸν ἀποκεχωρηκέναι, πάντας οὖν ἐθεράπευσε, τὴν παναλκῆ αὐτοῦ ἐνδεικνύμενος δύναμιν. Πλὴν ὑποστέλλει μὴ δημοσιεύεσθαι, ὡς ἐπιεικὴς καὶ ἀκενόδοξος.

For it was not right for Him to remain with the sons of perdition. They lost Him; we, not having sought, found Him. For I was found, He says, by those who did not seek Me; I became manifest to those who did not ask after Me (Rom. 10:20; Isa. 65:1). For He Himself came unto the lost sheep (Matt. 15:24); but they forgot their own Shepherd. He withdraws, not fearing the plot, but checking their wickedness; and lest anyone should suppose that He had withdrawn through cowardice, He therefore healed them all (Matt. 12:15), displaying His all-mighty power. Yet He shrinks from being made public (Matt. 12:16), as gentle and free from vainglory.

ΚΕΦ. ΙΓʹ.

Chapter XIII.

Στιχ. μδʹ. Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ, κ. τ. λ.

Verse 44. The kingdom of heaven is like unto a treasure, etc. (Matt. 13:44).

Καθ' ἑτέραν δὲ ἐκδοχὴν εἴη δ' ἂν, ἀγρὸς μὲν ἡ

And according to another interpretation, the field would be the

Editors' notes and page, col. 293

Footnotes

(³) ‹anchor: not visible in the page foot› · call in col 294 Luc. XII, 32.

Luke 12:32.

(printed under page 157) (⁴) ‹anchor: filius perditionis› · call in col 294 Joan. XVII, 12.

John 17:12.

(printed under page 157) (⁵) ‹anchor: non interrogabant› · call in col 294 Rom. X, 20.

Romans 10:20.

(printed under page 157) (⁶) ‹anchor: quae perierant› · call in col 294 Matth. XV, 24.

Matthew 15:24.

(printed under page 157)

(6) ‹anchor: (before) Στιχ. μδʹ› · call in col 294

Haec quae huc pertinent, occurrunt in cod. XXVIII, inter expositiones in Lucam, p. 33 seqq. Ego versus ascripsi.

What belongs here occurs in codex XXVIII, among the expositions on Luke, p. 33 and following. I have added the verse numbers.

(printed under page 157)

Footnotes

(7) ‹anchor: not visible in the page foot› · call in col 295

Pertinet ad versus 45, 46.

This belongs to verses 45 and 46.

(printed under page 158)

(8) ‹anchor: (before) Ἔτι σαγήνη / Praeterea, sagena› · call in col 295

Refer ad versum 47.

Refer this to verse 47.

(printed under page 158)

(9) ‹anchor: τοῦ πυρός› · call in col 295

Hactenus cod. XXVIII.

Thus far codex XXVIII.

(printed under page 158)

(10) ‹anchor: (before) Σαγήνης πλοκή› · call in col 295

Conf. Rue, tom. III, 455 E, et [?] superiores.

Compare Delarue, vol. III, p. 455 E, and the [?] preceding [lines]. [The numeral or sign before "superiores" is not legible in the image.]

(printed under page 158)

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PG 17:296

Γραφὴ, πολλοῖς καταπεφυτευμένη ῥητοῖς νομικοῖς τε καὶ γραφικοῖς, καὶ ἱστορικοῖς· θησαυρὸς δὲ τὰ τούτοις ποικίλα ἐνόντα φανερά τε καὶ κεκρυμμένα νοήματα· καὶ Χριστὸς ὁ τίμιος τῆς Γραφῆς θησαυρός. Ἢ ἀγρὸς ὁ Χριστὸς, ἐν ᾧ Παῦλος λέγει ἐγκεκρύφθαι τοὺς ἀποκρύφους θησαυροὺς τῆς σοφίας καὶ τῆς γνώσεως τοῦ Θεοῦ. Τὰ οὐράνια τοίνυν πράγματα, καὶ ἡ βασιλεία τῶν οὐρανῶν ὥσπερ ἐν εἰκόνι γέγραπται ταῖς Γραφαῖς, αἵτινές εἰσι βασιλεία τῶν οὐρανῶν· ἣ δέ ἐστιν αὐτὸς ὁ Χριστὸς, οὗ ἡ γνῶσις κατὰ δύναμιν ἐν ἡμῖν ἐστιν· εὑρίσκεται δὲ διὰ τῆς πίστεως, καὶ ἀγοράζεται διὰ τῶν ἀρετῶν. Εὑρὼν οὖν τις τὸν ἐν ταῖς Γραφαῖς θησαυρὸν τοῦτον, κρύπτει, μὴ ἀκίνδυνον εἰδὼς τῶν ἀπορρήτων τοῖς τυχοῦσι μεταδιδόναι. Ἄπεισι δὲ κρύψας, ἀγοράσων τὸν ἀγρὸν ὁπόσου ἂν βούλοιτο· ὃν Ἑβραῖοι πρὶν ἐπιστεύθησαν, παρ' ὧν τοῦτον λαβὼν ὅστις κατ' ἄλλην παραβολὴν ἀμπελών ἐστιν, ἴδιον κτῆμα τοῦτον ποιεῖ, πάντα πεπρακὼς αὐτοῦ τὰ ὑπάρχοντα· κακία δὲ ταῦτ' ἦν, τῷ μηκέτι ζῆν τούτοις, νεκρωθῆναι δὲ τῷ κόσμῳ παντὶ καὶ θελήμασι τοῦ αὐτοῦ.

Scripture, planted with many legal and scriptural and historical sayings; and the treasure is the varied manifest and hidden meanings contained in them; and Christ is the precious treasure of Scripture. Or the field is Christ, in Whom Paul says are hidden the secret treasures of the wisdom and knowledge of God (Col. 2:3). The heavenly things, therefore, and the kingdom of heaven are written as it were in an image in the Scriptures, which are the kingdom of heaven; and this is Christ Himself, the knowledge of Whom according to our capacity is in us; and it is found through faith, and bought through the virtues. Having found, therefore, this treasure in the Scriptures, one hides it, knowing that it is not free from danger to impart mysteries to chance persons. And having hidden it, he goes away to buy the field for whatever price it may require; with which the Hebrews were formerly entrusted (Rom. 3:2), from whom having received it—which according to another parable is a vineyard (Matt. 21:33)—he makes it his own possession, having sold all his possessions (Matt. 13:44); and these were wickedness, by no longer living to these things, and having been put to death to the whole world and its desires.

Οἵ γε μὴν περὶ μαργαριτῶν γράψαντες, φασὶν ἓξ εἶναι τὰς τούτων διαφορὰς, ὧν κρείττους οἱ κατ' Ἰνδίαν ἐν κόγχαις γενόμενοι ἐκ δρόσου τῆς οὐρανίας. Οἱ ἥττους γοῦν μαργαρῖταί εἰσιν αἱ τοῦ νόμου καὶ τῶν προφητῶν, καὶ τῆς ἄλλης Γραφῆς ζητήσεις, ἃ ὁ ἐμπόνως ζητῶν, ἐμπορίας ἀποδιδόμενος, τὸν κρείττω τούτων ἁπάντων μαργαρίτην Χριστὸν ζητεῖ, πάντα ταῦτα καὶ παρόντα καλὰ ζημίας ἡγούμενος καὶ σκύβαλα πρὸς τὴν γνῶσιν τοῦ Χριστοῦ.

Moreover, those who have written concerning pearls say that there are six kinds of them, of which the better are those in India produced in shells from the heavenly dew. The lesser pearls, then, are the inquiries of the law and the prophets and the rest of Scripture, which he who laboriously seeks, selling his merchandise, seeks Christ the pearl better than all these (Matt. 13:45–46), counting all these things and present goods as loss and refuse in comparison with the knowledge of Christ (Phil. 3:8).

Ἔτι σαγήνη ἐστὶν ἡ ἐκ τῶν παλαιῶν τῆς Γραφῆς λόγων πλοκὴ, ἣν ἀτελῆ δοκοῦσαν ὁ Χριστὸς ἐλθὼν τετελείωκεν. Αὕτη. εἰς τὴν τοῦδε τοῦ βίου ἐμβαλλομένη θάλασσαν, οὐ φύσεων συνάγει διαφόρων, ἀλλὰ γνωμῶν αὐτεξουσίων καὶ προαιρέσεων· ὡς εἶναι τὸ ἐκ παντὸς γένους συναγόμενον, ἐπαινετοὺς καὶ ψεκτοὺς ἐν ταῖς πρὸς τὰ εἴδη τῶν ἀρετῶν, ἢ τῶν κακιῶν ἐπιῤῥεπείαις. Δύναται δὲ πρὸς τούτοις τὸ ἐκ παντὸς γένους συναγόμενον δηλοῦν τὴν ἀπὸ παντὸς γένους κλῆσιν. Οὐκ ἂν δὲ τὴν σαγήνην ἑλκύσωσιν ἐπὶ τὸν αἰγιαλὸν, ἤτοι τὰ ἔξω τοῦδε τοῦ βίου πράγματα, οἱ ἄγγελοι, μὴ πληρωθεῖσαν τῷ πληρώματι τῶν ἐθνῶν· πλησθεῖσαν δὲ ἀναβιβάζουσι, καὶ ἕκαστον τῶν ὑπὸ τὴν σαγήνην καλῶν, εἰς τὸ οἰκεῖον τάγμα ἀποκαταστήσονται κατὰ τὰ ὀνομαζόμενα ἐνταῦθα αὐτῶν ἀγγεῖα, τὰ δὲ σαπρὰ ἔξω βαλοῦσι. Τὸ δὲ ἔξω ἡ κάμινός ἐστι τοῦ πυρὸς, καθώς φησιν ὁ Σωτὴρ ἐν τοῖς ἑξῆς· οἱ μὲν γὰρ φαῦλοι τῶν ἰχθύων ἔξω ῥιπτοῦνται, οἱ δὲ τῶν ἀνθρώπων εἰς τὴν κάμινον τοῦ πυρός.

Furthermore, a dragnet is the plaiting from the ancient words of Scripture, which, appearing imperfect, Christ when He came made perfect. This net, cast into the sea of this life, gathers not of different natures, but of self-determining minds and choices; so that what is gathered of every kind (Matt. 13:47) is those praiseworthy and blameworthy in their inclinations towards the forms of the virtues or of the vices. And besides these things, what is gathered of every kind can signify the calling from every race. And the angels would not draw the dragnet up onto the shore—that is, the things outside this life—unless it had been filled with the fulness of the Gentiles (Rom. 11:25); but when it has been filled they draw it up, and each of the good ones under the dragnet they will restore into its own order according to their vessels named here, while the rotten ones they will cast outside (Matt. 13:48). And the "outside" is the furnace of fire, just as the Saviour says in what follows (Matt. 13:50); for the bad among the fishes are cast outside, while those among men are cast into the furnace of fire.

Στ. μζʹ. Πάλιν· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν.

Verse 47. Again: The kingdom of heaven is like unto a dragnet cast into the sea (Matt. 13:47).

Σαγήνης πλοκὴ νοητὴ ἡ ἐκ ποικίλων νοημάτων παλαιὰ καὶ καινὴ Γραφή· Θάλασσα, ὁ κυματούμενος τῶν ἀνθρώπων βίος. Τὸ πᾶν γένος τὸ ποικίλον

The intelligible plaiting of the dragnet is the Old and New Scripture composed of varied meanings; the Sea is the billowy life of men. The every kind is the varied

Editors' notes and page, col. 296

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marginal letters: A Γραφὴ, πολλοῖς; B ὁπόσου ἂν βούλοιτο·; C βαλα πρὸς τὴν; D τάγμα ἀποκαταστήσονται
old-edition numerals: (none)
other: begins and ends mid-sentence across column breaks

PG 17:297

τῶν ἐν ἀνθρώποις προαιρέσεων, ἡ παντοίων ἐθνῶν κλῆσις. Ἐργάται σαγήνης, ὁ Κύριος καὶ οἱ προσελθόντες ἄγγελοι διακονεῖν αὐτῷ. Ἀγγεῖα αἱ διάφοροι μοναί. Οὐκ ἀνάγεται δὲ ἡ σαγήνη, ἕως οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ. Ἢ οὕτως· Σαγήνη ἐστὶν ἡ ἀποστολικὴ διδασκαλία, ἡ ἀδιακρίτως συλλαμβανομένη Ἰουδαίους καὶ Ἕλληνας, βαρβάρους, Σκύθας, δούλους, ἐλευθέρους, πονηροὺς καὶ ἀγαθούς. Θάλασσα, ὁ τῶν ἀνθρώπων βίος. Αἰγιαλὸς, τὸ τέρμα τούτου. Ἐν δὲ τῇ συντελείᾳ, ὅτε ἀνασπᾶται ἡ σαγήνη, ἀφορίζονται ἀπὸ τῶν φαύλων οἱ ἀγαθοὶ, οἱ μὲν τιμώμενοι, οἱ δὲ κολαζόμενοι. Οὐ γὰρ πάντων τῶν πιστῶν ὅμοιος ὁ τρόπος. Ἵνα δὲ μὴ νομίσῃ τις, ὅτι ἔξω μόνον βάλλονται οἱ ἄπιστοι καὶ πονηροὶ, ἐσήμανεν, ὅτι εἰς διηνεκῆ κόλασιν παραπέμπονται· Καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρὸς, καὶ τὰ ἑξῆς.

character of the choices among men, the calling of all manner of nations. The workers of the dragnet are the Lord and the angels who came near to minister to Him. The vessels are the different mansions (John 14:2). And the dragnet is not drawn up until the fulness of the Gentiles comes in (Rom. 11:25). Or thus: The dragnet is the apostolic teaching, which without distinction encompasses Jews and Greeks, barbarians, Scythians, bond, free (Col. 3:11), evil and good. The Sea is the life of men. The Shore is the end of this life. And at the consummation, when the dragnet is drawn up, the good are separated from the bad, the former being honoured, the latter being punished. For not of all believers is the manner of life alike. And lest anyone should think that the unbelieving and evil are merely cast outside, He signified that they are sent away into perpetual punishment: And they shall cast them into the furnace of fire, and so forth (Matt. 13:50).

ΚΕΦ. ΙΗʹ.

Chapter XVIII.

Στίχ. εʹ. Καὶ ὃς ἐὰν δέξηται παιδίον τοιοῦτον ἓν ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται.

Verse 5. And whosoever shall receive one such little child upon My name receives Me (Matt. 18:5).

Παραινεῖ δέχεσθαι τοὺς πιστοὺς ἐπὶ τῷ ὀνόματι αὐτοῦ ἓν παιδίον τοιοῦτον, ἢ ἓν τοιούτων τῶν πνευματικῶν καὶ μεμορφωμένων τὸν Χριστὸν, κατὰ τὸ ταπεινῶσαι τὸ ἑαυτοῦ πνεῦμα. Κατὰ δὲ τὸν Λουκᾶν, τὸ δεικνύμενον ὑπὸ τοῦ Σωτῆρος παιδίον δέχεσθαι δεῖ ἐν τῷ ὀνόματι αὐτοῦ, ἵνα ἐν αὐτῷ δέξηται τὸν Χριστὸν ὄντα καὶ ἐν τῷ Πνεύματι. Ἢ ἓν τοιοῦτον, ἐπεὶ ἕν εἰσι πάντες οἱ πνευματικοί. Προτρέπει δὲ ὁ λόγος καὶ τὸ δέχεσθαι τῶν ἁπλῶν καὶ πραέων τῇ καρδίᾳ ἐν τῷ λόγῳ Χριστοῦ. Ἀνακόπτων τὸ φιλόνικον τῶν μαθητῶν (ἐπειδὴ ὅτε οἱ διδάσκαλοι μάχονται, σχίσματα γίνονται πολλῶν σκανδαλιζομένων, βουλομένων τῶν σκανδαλιζομένων ἐπισπᾶσθαι εἰς αὐτοὺς τοὺς ἀκροατὰς), προλέγει τὴν μετ' αὐτῶν τιμωρίαν. Τοῦτο δὲ ἐπιτεταγμένως ἐλέχθη. Τουτέστιν κἂν εὐτελῆ ἄνθρωπον τῶν πιστῶν σκανδαλίσητε, βαρεῖα ἔσται καθ' ὑμῶν ἡ τιμωρία. Τὴν γὰρ ἀφόρητον τιμωρίαν διὰ τοῦ μύλου καὶ καταποντισμοῦ σημαίνει, τὴν ἐσομένην μετὰ τῶν τοὺς τοιούτους ὑβριζόντων. Σκάνδαλον γὰρ ἐνταῦθα τὴν ὕβριν καλεῖ. Ταῦτα δέ φημι, ἐπειδὴ οἱ μικροὶ εὐσκανδάλιστοί εἰσιν, ἵνα μὴ καταφρονῶμεν αὐτῶν. Ὁ γὰρ μέγας καὶ τέλειος ἐν ἀρετῇ παντὸς σκανδάλου καταφρονεῖ. Ἐξ ὧν δὲ προλέγει καὶ θρηνεῖ τοὺς τοιούτους, δίδωσιν αὐτοῖς καιρὸν μετανοίας. Εἰπὼν δὲ, Ἀνάγκη, οὐκ ἀναιρεῖ τὸ αὐτεξούσιον, ἀλλὰ τὸ προγνωστικὸν τοῦ πάντως ἐσομένου δηλοῖ. Διὸ καὶ τὸ οὐαὶ αὐτοῖς ἐπιφωνεῖ, ὡς ἑκουσίως πταίουσι. Κόλασιν δὲ λέγει τοὺς ἀσέμνους ζῶντας ἀνθρώπους.

He exhorts believers to receive upon His name one such little child, or one of such who are spiritual and have had Christ formed in them, according to humbling one's own spirit. And according to Luke, one must receive the little child shown by the Saviour in His name, that in him one may receive Christ Who is also in the Spirit (cf. Luke 9:47–48). Or "one such," since all the spiritual are one. And the word also exhorts to receive those who are simple and meek in heart in the word of Christ. Checking the contentiousness of the disciples (since when teachers fight, schisms arise as many are caused to stumble, while those caused to stumble wish to draw the hearers away to themselves), He foretells the punishment with them. And this was spoken with emphasis. That is, even if you cause a lowly man among the believers to stumble, heavy will be the punishment against you. For by the millstone and drowning (Matt. 18:6) He signifies the unbearable punishment that will be with those who insult such persons. For here He calls insult a stumbling-block. And I say these things, since the little ones are easily caused to stumble, that we may not despise them (Matt. 18:10). For he who is great and perfect in virtue despises every stumbling-block. And from the things whereby He foretells and laments such persons, He gives them a time for repentance. And in saying, "It is necessary" (Matt. 18:7), He does not abolish free will, but signifies the foreknowledge of what will certainly come to pass. Wherefore He also utters the "woe" upon them, as stumbling voluntarily. And punishment He calls men living unseemly lives.

Στ. κʹ. Οὗ γάρ εἰσι δύο ἢ τρεῖς συνημμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.

Verse 20. For where two or three are joined together unto My name, there am I in the midst of them (Matt. 18:20).

Στ. καʹ. Τότε προσελθὼν αὐτῷ ὁ Πέτρος, εἶπε· Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου, καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις;

Verse 21. Then Peter came near to Him and said: Lord, how often shall my brother sin against me, and I forgive him? Until seven times? (Matt. 18:21).

Δύο συνημμένοι ἐπὶ τῷ τοῦ Χριστοῦ ὀνόματι, σῶμα

Two joined together upon the name of Christ, body

Editors' notes and page, col. 297

Footnotes

(⁷⁻¹¹) ‹anchor: not visible in the page foot› · call in col 298 Rom. XI, 25.

Romans 11:25.

(printed under page 159) (¹²) ‹anchor: not visible in the page foot› · call in col 298 Matth. XIII, 50.

Matthew 13:50.

(10*) ‹anchor: Ἢ ἓν τοιοῦτον› · call in col 298 Τοιούτων. Forte τοιοῦτον, ut et interpres legisse videtur. EDIT.

Τοιούτων ("of such"): perhaps τοιοῦτον ("such a one"), as the translator also seems to have read. EDITOR.

(printed under page 159)

(11) ‹anchor: τοὺς ἀσέμνους› · call in col 298

Ἀσέμνους. Forte ἀσέμνως. EDIT.

Ἀσέμνους ("the indecorous"): perhaps ἀσέμνως ("indecorously"). EDITOR.

(11*) ‹anchor: δύο ἢ τρεῖς› · call in col 298 Vulgo συνηγμένοι. Hic et in seqq. confer edita.

The common text has συνηγμένοι ("gathered"). Here and in what follows, compare the printed editions.

(printed under page 159)

Footnotes

(12) ‹anchor: determinavit Christus› · call in col 299

Videtur referri ad Matth. XVIII, 17.

This seems to refer to Matthew 18:17.

(12*) ‹anchor: sive citius› · call in col 299 Non omnibus enim aequalem mensuram misericordia assignat, quam si quis supergrediatur Deus non amplius indulget, sed in peccato suo homines moriuntur.

For mercy does not assign an equal measure to all; if anyone oversteps it, God no longer pardons, but men die in their sin.

(printed under page 160)

(13) ‹anchor: not visible in the page foot› · call in col 299

Forte δὲ τό

Perhaps δὲ τό.

(printed under page 160)

(14) ‹anchor: not visible in the page foot› · call in col 299

Μή. Forte μήν, ut paulo infra. EDIT.

Μή: perhaps μήν, as a little below. EDITOR.

(printed under page 160)

(15) ‹anchor: εἴτε βραδὺ› · call in col 299

Forte βράδιον.

Perhaps βράδιον ("more slowly").

(printed under page 160)

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PG 17:300

καὶ πνεῦμα, μὴ ἀντιστρατευόμενα· ὑποταγέντος μὲν τοῦ σώματος, τοῦ δὲ πνεύματος μεταδιδόντος αὐτῷ θείας ζωῆς· τρεῖς δέ τε ὁλόκληρον, πνεῦμα, ψυχὴ, σῶμα, τηρεῖ τῇ παρουσίᾳ Χριστοῦ· Ἡ αἱ δύο διαθῆκαι, ὅταν ὁ συναγωγεὺς αὐτῶν τὸ Πνεῦμα τὸ ἅγιον ἐν αὐταῖς ᾖ· τρεῖς δὲ, νόμον, προφήτας, Εὐαγγέλιον· ἢ θυμὸν καὶ ἐπιθυμίαν, καὶ λογισμόν· ἢ τὴν κλῆσιν καὶ ἐκλογὴν, καὶ τὸ εἰς πρώτην τιμὴν τασσόμενον γένος μεθ' ἡμῶν. Τήρει δὲ, ὅτι οὐκ εἶπεν ἔσομαι, ἀλλ' εἰμί. Ὡς Θεὸς γὰρ πανταχοῦ ὢν, ἐν μέσῳ ἐστὶ τῶν δι' εὐσεβείας συναπτομένων. Ἡ γὰρ πανεπίσκοπος τοῦ Θεοῦ δύναμις ἀμέριστος μεριστὴ γίνεται τοῖς ἀξίοις.

and spirit, not warring against one another, the body having been subjected, and the spirit imparting divine life to it; and three when one preserves the whole—spirit, soul, body—at the coming of Christ (1 Thess. 5:23). Or the two covenants, when their gatherer, the Holy Spirit, is in them; and three: the law, the prophets, the Gospel; or anger and desire and reason; or the calling and election, and the race ranked in the first honour with us. And observe that He did not say "I shall be," but "I am" (Matt. 18:20). For as God, being everywhere, He is in the midst of those who are joined together through godliness. For the all-overseeing power of God, though undivided, becomes divided for the worthy.

Ἐπειδὴ τῶν εἰς ἡμᾶς πταισμάτων ἡμεῖς κύριοί ἐσμεν τοῦ συγχωρεῖν, οὐ μὴ τῶν εἰς Θεὸν φθανόντων εἰ μὴ αὐτὸς ὁ Θεός· διὰ τοῦτο εἶπεν ὁ Πέτρος τὸ, εἰς ἐμέ. Ἐρωτῶν γὰρ, ἕως τίνος χρεία μὴ μνησικακεῖν, ὡς μέγα προσέθηκε τὸ, ἑπτάκις. Ὁ δὲ Κύριος, τὸ ἄπειρον σημαίνων τῆς ἀνεξικακίας, εἶπεν τὸ, ἑβδομηκοντάκις ἑπτά· τουτέστιν· Ὁσάκις ἁμάρτῃ εἰς σὲ, ἐὰν μετανοῇ, ἄφες αὐτῷ.

Since of offences against us we ourselves are masters to forgive, though not of those reaching against God save God Himself alone, on this account Peter said: "against me" (Matt. 18:21). For asking up to what point there is need not to bear malice, as something great he added: "until seven times." But the Lord, signifying the boundlessness of forbearance, said: "seventy times seven" (Matt. 18:22); that is: As often as he sins against you, if he repents, forgive him (cf. Luke 17:4).

Ἐπειδὴ ἐπὶ τῶν ἀφοριζομένων μέτρον ὥρισεν ὁ Χριστὸς, οὐ μὴν καὶ ἐπὶ τῶν μετανοούντων, εἰκότως ἐρωτᾷ ὁ Πέτρος τό· Ἕως πόσου δεῖ δέχεσθαι τὸν μετανοοῦντα; Ὅρα δὲ εἰ δύναται· Ἐπεὶ ὁ μὲν ἓξ ἀριθμὸς ἐργατικὸς καὶ ἐν γενέσει κόσμου, ὁ δὲ ἑπτὰ ἀναπαύσεως· ὁ μὲν τὰ τοῦ κόσμου καὶ ὑλικὰ ἀγαπῶν, ἐξαμαρτάνων τέλος ἔχει τὴν ἑβδομάδα· ὅπερ νοήσας ὁ Πέτρος, συγχωρεῖν θέλει ἐν τῷ ἑπτά. Ὁ δὲ Κύριος ἐπιτείνει τοῦτο ἐν τῷ αὐτῷ τρόπῳ, ἀναλόγως γὰρ μονάδος πρὸς δεκάδας καὶ ἑκατοντάδας, ὡς τὸν ὑπερβάντα τὰ κοσμικὰ μηκέτι ἔχειν ἄφεσιν τῶν ἁμαρτημάτων· ἡ γὰρ ἄφεσις ἐπὶ τὰ τῇδε εἴτε βραδὺ, εἴτε τάχιον.

Since in the case of those who are excommunicated Christ set a measure (Matt. 18:15–17), yet not also in the case of those who repent, reasonably does Peter ask: Up to how many times must one receive him who repents? And see whether it can mean this: Since the number six is active and belongs to the creation of the world, whereas seven belongs to rest, he who loves the things of the world and material things, sinning, has the hebdomad as his limit; having perceived which, Peter wishes to forgive at seven. But the Lord extends this in the same manner—for it is in the proportion of the unit to tens and hundreds—so that he who has gone beyond worldly things no longer has forgiveness of sins; for forgiveness pertains to the things here below, whether sooner or later.

ΚΕΦ. ΚΑʹ.

Chapter XXI.

Στίχ. λγʹ. Ἄνθρωπος ἦν οἰκοδεσπότης, ὅστις ἐφύτευσεν ἀμπελῶνα, καὶ φραγμὸν αὐτῷ περιέθηκε, καὶ ὤρυξεν ἐν αὐτῷ ληνὸν, καὶ ᾠκοδόμησε πύργον, καὶ ἐξέδοτο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησε, κ. τ. λ.

Verse 33. There was a man that was a householder, who planted a vineyard, and set a hedge about it, and dug a winepress in it, and built a tower, and let it out to husbandmen, and went abroad, etc. (Matt. 21:33).

Ἡ παραβολὴ οἰκοδεσπότην λέγει τὸν Θεὸν καὶ πατέρα, τὸν πολλὴν πρόνοιαν ἐξ ἀρχῆς εἰς τοὺς Ἰουδαίους ἐπιδειξάμενον. Ἀμπελὼν δὲ ἁπλῶς μὲν ὁ πρῶτος λαὸς, τουτέστιν ὁ Ἰσραὴλ, φυτευθεὶς ὑπὸ τοῦ Θεοῦ ἐν τῇ γῇ τῆς ἐπαγγελίας. Φραγμὸς δὲ ὁ νόμος, οὐκ ἐῶν αὐτοὺς μιγῆναι τοῖς ἔθνεσι. Ληνὸς τὸ θυσιαστήριον, ἤτοι ὁ τόπος τῶν σπονδῶν. Πύργος ἡ Σιὼν, ἢ ὁ οὐρανός. Γεωργοὶ οἱ πρεσβύτεροι τοῦ λαοῦ καὶ οἱ σοφοὶ, καὶ οἱ κατὰ καιροὺς διδάσκαλοι. Ἀπεδήμησε δὲ ὁ οἰκοδεσπότης, ὅτε οὐκέτι ἡμέρᾳ ἐν στύλῳ νεφέλης καὶ νυκτὸς αὐτοῖς ἐν στύλῳ πυρὸς ἐπιφαίνεται. Ἡ ἡ τοῦ Θεοῦ μακροθυμία, ἡ μὴ παρὰ πόδας

The parable calls God and the Father the householder, Who from the beginning displayed great providence towards the Jews. And the vineyard simply is the first people, that is, Israel, planted by God in the land of promise. And the hedge is the law, not permitting them to mingle with the nations. The winepress is the altar, that is, the place of libations. The tower is Zion, or heaven. The husbandmen are the elders of the people and the wise men, and the teachers from time to time. And the householder went abroad when He no longer appears to them by day in a pillar of cloud and by night in a pillar of fire (Exod. 13:21). Or it is the long-suffering of God, which does not immediately on the spot

Editors' notes and page, col. 300

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old-edition numerals: (none)
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ἀπαιτοῦσα τοὺς Ἰουδαίους τὴν τῶν πταισμάτων τιμωρίαν. Ἀπαίτησις δὲ καρπῶν ὁ ἔννομος βίος· Καιρὸς αὐτῶν ἡ προφητικὴ ἀπαίτησις· Δοῦλοι πρῶτοι καὶ δεύτεροι παθόντες ἄτοπον, οἱ κατὰ διαφόρους καιροὺς ἀποσταλέντες προφῆται, οἷς τὸν μὲν ἔδηραν, ὡς Μιχαίαν, πατάξαντος ἐπὶ σιαγόνα Σεδεκίου· τὸν δὲ ἀπέκτειναν, ὡς Ζαχαρίαν, μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου· τὸν δὲ ἐλιθοβόλησαν, ὡς Ζαριοὺ υἱὸν Ἰωδαὲ τὸν ἱερέα. Τάχα δὲ ἀμπελὼν, ἢ ἡ βασιλεία τοῦ Θεοῦ, καὶ τὰ μυστήρια αὐτοῦ ἐν νόμῳ καὶ προφήταις, καὶ τῇ ἄλλῃ φυσιολογίᾳ. Καρποὶ δὲ ὁ ἐνάρετος ἐν ἤθεσι βίος. Φραγμὸς ὁ λογικὸς τόπος, καὶ τὸ γράμμα, ὡς μὴ κατοπτεύοιτο τοῖς ἔξω τὰ κεκρυμμένα μυστήρια. Ληνὸς τὸ βάθος τῆς δεχομένης τοὺς καρποὺς τοὺς τῆς ψυχῆς, πᾶν ἐπὶ πόλεμον ἐπιβαλλούσης. Πύργος καὶ διῃρημένος περὶ Θεοῦ λόγος. Ναὸς μὲν ἡ τοῦ ἐν αὐτῷ θείου ναοῦ. Γεωργοὶ οἱ πρῶτοι πιστευθέντες τὰ λόγια τοῦ Θεοῦ· οἷς ἀποδημεῖ εἰς τὴν αὐτοῦ περιοπεῖν, δοὺς ἀφορμὴν, ἐξ ὧν αὐτὸς ἐφύτευσε, φραγμόν τε ἔθηκεν, ὤρυξεν, ᾠκοδόμησε, τοῦ φέρειν καρπόν. Καιρὸς καρπῶν, ὃν οἶδεν οἰκοδεσπότης, τάχα οὐχ ὅτι ἐκφύειν φύλλα, ἢ κυπρίζειν, ἢ ὀμφακίζειν, ἢ τρυγᾶσθαι· οἷον οἱ τῆς νηπιότητος, ἢ τῆς συμπληρώσεως τοῦ λόγου, ἢ οἱ τῆς ἐν ἀρετῇ προκοπῆς, ἢ ἀρχῆς· οἱ δὲ τῆς ἀγάπης, καὶ χαρᾶς, καὶ εἰρήνης, καὶ τῶν λοιπῶν. Δοῦλοι οἱ προφῆται τὰ πνευματικὰ καρπώματα ἀπαιτοῦντες προσάγειν ὡς ἱερεῖς τῷ Θεῷ.

exact from the Jews the punishment for their offences. And the demanding of fruits is the lawful life; their season is the prophetic demand; the first and second servants who suffered ill-treatment are the prophets sent at different times, among whom one they beat, like Micaiah, when Zedekiah struck him on the cheek (3 Kgdms. 22:24); and one they killed, like Zechariah, between the temple and the altar (Matt. 23:35); and one they stoned, like Zechariah the son of Jehoiada the priest (2 Chron. 24:20–21). And perhaps the vineyard is the kingdom of God, and His mysteries in the law and the prophets and the rest of natural contemplation. And the fruits are the virtuous life in morals. The hedge is the logical place and the letter, so that the hidden mysteries may not be spied out by those outside. The winepress is the depth of the soul that receives the fruits, casting everything towards war. The tower is the lofty word concerning God. And the temple is that of the divine temple in it. The husbandmen are those first entrusted with the oracles of God (Rom. 3:2); to whom He goes abroad to look down from His watchtower, having given them occasion, from the things which He Himself planted and set a hedge around and dug and built, to bear fruit. The season of fruits, which the householder knows, is perhaps not that of putting forth leaves, or blossoming, or bearing unripe grapes, or being harvested—such as those of infancy, or of the completion of reason, or those of progress or beginning in virtue—but those of love, and joy, and peace, and the rest (Gal. 5:22). The servants are the prophets demanding that they offer the spiritual fruits as priests to God.

ΚΕΦ. ΚΔʹ.

Chapter XXIV.

Στίχ. μεʹ. Τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος αὐτοῦ ἐπὶ τῆς θεραπείας αὐτοῦ;

Verse 45. Who then is the faithful and wise servant, whom his lord has set over his household? (Matt. 24:45).

Τάχα παροξύνων εἰς τὸ ζητῆσαι ἕνα τινὰ σπάνιον. Τῇ γὰρ τοῦ ἄρα ἀμφιβολίᾳ τὸ σπάνιον ἔδειξε τοῦ τοιούτου οἰκονόμου, καὶ οὐκ ἄλλον αὐτοῦ τὸν πιστὸν καὶ φρόνιμον οἰκονόμον εἰδὼς, κατασταθμαζόμενον ἐπὶ τοῖς τοῦ Πατρὸς ἔργοις, λέγω δὲ ἐπὶ τῇ ἀνθρωπότητι. Ὡς γὰρ περὶ ἑτέρου λέγει, ἐπισκιάζων αὐτὸ τῇ ὑπερβολῇ τῆς σοφίας. Δοῦλον δὲ ἑαυτὸν εἶπε διὰ τὸ μορφὴν δούλου λαβεῖν. Ὅρα δὲ εἰ μὴ τοιαῦτα ἐγχειρισθέντας ἐπισκόπους καὶ διδασκάλους δυσωπεῖ ὁ λόγος φρονίμως ἑκάστῳ τὰ κατ' ἀξίαν χρῆσθαι, καὶ ἐπιστημόνως τὰς πνευματικὰς διατάσσειν τροφὰς καιρῷ ποσότητος, ποιότητος. Τὸ δὲ, Τίς ἄρα, εἶπεν, οὐχ ὡς ἀγνοῶν, ἀλλ' ἵνα μὴ περιεργάζωνται. Ἁρμόζει δὲ ὁ λόγος καὶ κατὰ παντὸς τοῦ ἐμπιστευθέντος τι παρὰ τοῦ Θεοῦ, εἴτε χρήματα, εἴτε ἀρχὴν, εἴτε δυναστείαν ἄλλην τινά. Δεύτερον δὲ ἀπαιτεῖται ὁ οἰκονόμος πίστιν καὶ φρόνησιν, ἵνα μήτε κλέψῃ τὰ δεσποτικὰ, ἀλλὰ καὶ δεόντως αὐτὰ οἰκονομήσῃ. Ἢ τὸν ἔχοντα πρὸς Θεὸν ἀγαθὴν συνείδησιν, καὶ μὴ ἀφιστάμενόν τινος τῶν δεόντων. Καὶ τὸν ὀρθῶς διδάσκοντα λέγει πιστόν. Φρόνιμον δὲ τὸν μὴ παραφερόμενον ταῖς τῶν αἱρετικῶν μωρολογίαις, ἀλλὰ διακρίνοντα τό ἀκριβὲς τοῦ λόγου, ἢ τὸν μὴ πειρόμενον

Perhaps provoking them to seek some rare one. For by the doubtfulness of the particle "then" (ara) He showed the rarity of such a steward, knowing none other than Himself to be the faithful and wise steward, weighed and set over the Father's works—I mean according to His humanity. For He speaks as if concerning another, shading it by the excess of wisdom. And He called Himself a servant because He took the form of a servant (Phil. 2:7). And see whether the word does not put to shame bishops and teachers entrusted with such things, to deal wisely with each according to worth, and skilfully to dispense the spiritual foods in due season of quantity and quality. And He said, "Who then," not as being ignorant, but that they might not be over-curious. And the word also fits everyone entrusted with anything from God, whether wealth, or rule, or any other authority. And secondly, faith and wisdom are demanded of the steward, that he may neither steal the master's goods, and may also administer them fittingly. Or he who has a good conscience towards God, and does not fall away from any of his duties. And him who teaches rightly He calls faithful; and wise, him who is not carried away by the foolish talk of heretics, but discerns the exactness of the word, or him who is not pierced

Editors' notes and page, col. 301

Footnotes

(15*) ‹anchor: not visible in the page foot› · call in col 302 Οἷς. Forte ὧν, vel ἐν οἷς. EDIT.

Οἷς ("to which"): perhaps ὧν ("of which"), or ἐν οἷς ("in which"). EDITOR.

(printed under page 161)

(16) ‹anchor: not visible in the page foot› · call in col 302

Forte ἥ.

Perhaps ἥ.

(printed under page 161)

(17) ‹anchor: not visible in the page foot› · call in col 302

Locus impeditus.

The passage is obscure.

(printed under page 161)

(18) ‹anchor: not visible in the page foot› · call in col 302

Forte περιωπήν.

Perhaps περιωπήν ("watch-tower" / "look-out").

(printed under page 161)

(19) ‹anchor: (before) Τάχα παροξύνων› · call in col 302

Confer edita Latina.

Compare the printed Latin editions.

(printed under page 161)

Footnotes

(¹³) ‹anchor: haereditare salutem› · call in col 303 Hebr. I, 14.

Hebrews 1:14.

(printed under page 162) (¹⁴) ‹anchor: de Verbo vitae› · call in col 303 I Joan. I, 1.

1 John 1:1.

(printed under page 162)

(20) ‹anchor: not visible in the page foot› · call in col 303

Videtur μὴ redundare.

The μή ("not") seems to be superfluous.

(printed under page 162)

(21) ‹anchor: not visible in the page foot› · call in col 303

Ms. παρθενοποιηθῇ. Et mox ἀνακολουθ.

The manuscript has παρθενοποιηθῇ. And shortly after, ἀνακολουθ[-] (abbreviated as printed).

(printed under page 162)

(22) ‹anchor: not visible in the page foot› · call in col 303

Ἐν τῷ πενταδικῷ, al.

Others read: ἐν τῷ πενταδικῷ ("in the group of five").

(printed under page 162)

(23) ‹anchor: not visible in the page foot› · call in col 303

Forte μετέπειτα.

Perhaps μετέπειτα ("afterwards").

(printed under page 162)

(24) ‹anchor: ἀκοῆς› · call in col 303

Locus deficiens.

The passage is defective.

(printed under page 162)

(25) ‹anchor: γεύσεως αἰσθιούσης› · call in col 303

Forte ἐσθιούσης.

Perhaps ἐσθιούσης ("eating").

(printed under page 162)

(26) ‹anchor: Λαμπάδα› · call in col 303

Forte λαμπάδες.

Perhaps λαμπάδες ("lamps").

(printed under page 162)

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ἁμαρτίαις, διὰ τὸ μὴ ποικίλον καὶ πολύτροπον τῶν ἀνθρώπων. Τὸν εἰδότα πότε δεῖ ἐλέγξαι, ἢ ἐπιτιμῆσαι, ἢ παρακαλέσαι, ἢ διδάξαι· καὶ τίνας μὲν ποτίσαι δεῖ γάλα, τίσι δὲ μεταδοῦναι τῆς στερεᾶς τροφῆς.

by sins, because of what is not varied and manifold in men: him who knows when one must reprove, or rebuke, or exhort, or teach (2 Tim. 4:2); and whom one must give milk to drink, and to whom to impart solid food (1 Cor. 3:2; Heb. 5:12).

ΚΕΦ. ΚΕʹ.

Chapter XXV.

Στίχ. αʹ. Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες, λαβοῦσαι τὰς λαμπάδας αὐτῶν, ἐξῆλθον εἰς ἀπάντησιν τοῦ νυμφίου.

Verse 1. Then shall the kingdom of heaven be likened to ten virgins, who took their lamps and went forth to meet the bridegroom (Matt. 25:1).

Δέκα παρθένοι εἶναί φασι τὰς ἐν ἑκάστῃ ψυχῇ αἰσθήσεις τοῦ ἔνδοθεν καὶ ἔξωθεν ἀνθρώπου, ἀποστάσας εἰδωλολατρείας καὶ τῶν κοσμικῶν ἐπιθυμιῶν, τῷ παραδέξασθαι, εἴτε προφάσει, εἴτε ἀληθείᾳ, τὸν τοῦ Θεοῦ καθαρὸν λόγον, καὶ παρθενοποιηθῆναι. Εἰσὶ δὲ αἵ τε κοινῶς νοούμεναι, καὶ αἱ ἐν παροιμίαις κείμεναι, αἱ καὶ ἀνακολουθοῦσαι, ὡς αἱ ἀρεται τῆς ὑποστάσεως Χριστοῦ. Διὸ καὶ ἐντοπειατ'. οὐχ αἱ μὲν μωραὶ, αι δὲ φρόνιμοι. Ἀλλὰ μία καὶ πᾶσαι ἐξῆλθον εἰς ἀπάντησιν, αἱ παραδεξάμεναι τὸ περὶ Χριστοῦ μυστήριον. Ἐξίασι γὰρ ἀπὸ τῆς τοῦ κόσμου πλάνης, σπεύδουσαι πρὸς τὸν ἑτοίμως ὁρμῶντα πρὸς αὐτάς.

They say that the ten virgins are the senses in each soul of the inner and outer man, having departed from idolatry and worldly desires by receiving, whether in pretence or in truth (Phil. 1:18), the pure word of God, and having been made virgins. And they are both those commonly understood and those set forth in Proverbs, which also follow one another, as the virtues of the substance of Christ. Wherefore also †not some foolish and others wise†; but all together went forth to meet Him, having received the mystery concerning Christ. For they go forth from the error of the world, hastening towards Him Who readily hastens towards them.

Ἄλλο Ὠριγένους. Ἕτερον ἡ παρθενία παρὰ τὴν ἐλεημοσύνην, καὶ ἕτερον ὁ νοῦς παρὰ τὸ σῶμα· καὶ τοῦτο λήψει εἰς τὰς δέκα παρθένους. Φρόνιμοι μὲν οὖν αἱ τοῦ κατὰ λόγον βιοῦντος αἰσθήσεις· μωραὶ δὲ αἱ τοῦ ἐναντίως καὶ παρὰ τὸν ὀρθὸν λόγον πολιτευομένου. Λαμπάδες ἡ πανάρετος πρᾶξις· ἔλαιον δὲ ὁ ἐπιχεόμενος λόγος τοῦ ψυχικοῦ, τοῦ τὴν ἀγαθὴν πρᾶξιν ἐργαζομένου. Καθεύδουσιν οἱ ἀπανιστάμενοι τοῦ ζωτικοῦ τόνου. Οὐκ ἀπολλύουσιν οὖν τὰς λαμπάδας αἱ φρόνιμοι, οὐδὲ ἀπροσεκτοῦσι περὶ τὴν τήρησιν τοῦ ἐλαίου. Ἐμβοῶσιν οἱ ἄγγελοι ταῖς κοιμωμέναις αἰσθήσεσι, διεγείροντες αὐτάς· τουτέστι τὰ λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν. Κόσμος λαμπάδων ἡ κατὰ τὰς αἰσθήσεις εὐαγγελικὴ χρῆσις· ὀφθαλμῶν ἐπὶ τοῦ θαυμάζειν τὸν πεποιηκότα, καὶ μύειν ἵνα μὴ ἴδωσιν ἀδικίαν· ἀκοῆς καὶ παραδεχομένης μάταιον, μήτε κρίσιν αἵματος, τοῦ δὲ ἴσου λόγου· γεύσεως αἰσθιούσης Χριστὸν τὸν Κύριον· ὀσφρήσεως Χριστοῦ εὐωδίᾳ ἀπολαυούσης, καὶ τοῦ ἐκκενωθέντος μύρου· ἁφῆς ἁπτομένης τοῦ Λόγου, ὡς Ἰωάννης λέγει· Αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου τῆς ζωῆς. Μεσονύκτιον δὲ γίνεται ἡ φωνή· ἐκείνῃ τῇ ὥρᾳ, ᾗ ἐξῆλθον οι υἱοὶ Ἰσραὴλ ἐξ Αἰγύπτου, ἐν ᾗ καὶ ὁ Χριστὸς ἀνέστη ἐκ τῶν νεκρῶν. Φωνή ἐστιν ἡ σάλπιγξ, ἡ τοὺς νεκροὺς ἐγείρουσα, καὶ ἐξάγουσα ἐκ τῶν τάφων. Ἔχει δὲ καὶ μυστικὸν νοῦν τὸ ἐξέλθετε. Ἐὰν γὰρ μὴ ἐξέλθωμεν, τὸν νυμφίον ἀπαντῆσαι οὐ δυνάμεθα. Λαμπάδα τῆς παρθενίας ὁ τῆς γνώσεως φωτισμός· ἔλαιον δὲ εἰς τὰς λαμπάδας ἡ ἐν ἐπιγνώσει σπουδὴ, καὶ τῶν ἐντολῶν ἐργασία. Αὕτη γὰρ τὸ ἐν ἡμῖν διαφυλάττει φῶς,

Another of Origen. Virginity is one thing beside almsgiving, and the mind is another thing beside the body; and this you will take with reference to the ten virgins. Wise, then, are the senses of him who lives according to reason; whereas foolish are those of him who conducts himself contrariwise and against right reason. The lamps are all-virtuous action; and the oil is the poured-in word of the moral faculty, which works good action. Those sleep who depart from vital tension. The wise, therefore, do not lose their lamps, nor are they heedless about keeping the oil. The angels cry aloud to the sleeping senses, awakening them—that is, the ministering spirits sent forth for ministry for the sake of those who are about to inherit salvation (Heb. 1:14). The trimming of the lamps is the evangelical use of the senses: of the eyes, in marvelling at the Creator, and shutting them lest they see iniquity (Isa. 33:15); of the hearing, in neither receiving a vain report (Exod. 23:1) nor a judgement of blood (Isa. 33:15), but that of equitable reason; of the taste, in tasting Christ the Lord (Ps. 33:9; 1 Pet. 2:3); of the smell, in enjoying the sweet fragrance of Christ (2 Cor. 2:15) and the poured-out ointment (Song 1:3); of the touch, in touching the Word, as John says: Our hands have handled concerning the Word of life (1 John 1:1). And at midnight the cry is made (Matt. 25:6): at that hour in which the sons of Israel went forth out of Egypt (Exod. 12:29–42), in which also Christ rose from the dead. The cry is the trumpet that raises the dead and leads them forth out of the tombs (1 Cor. 15:52). And "Go forth" also has a mystical meaning: for unless we go forth, we cannot meet the Bridegroom. The lamp of virginity is the illumination of knowledge; and the oil for the lamps is earnestness in full knowledge, and the working of the commandments. For this preserves the light within us,

Editors' notes and page, col. 304

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running head: SUPPLEMENTUM AD ORIGENIS EXEGETICA. 304
marginal letters: A ἁμαρτίαις, διὰ; B Θεοῦ καθαρὸν; C ἐπιχεόμενος λόγος; D Ἰωάννης λέγει·
old-edition numerals: (none)
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ἁπλοῦν τὸν ὀφθαλμὸν διατηροῦσα, ὥστε φωτίζεσθαι ὅλον ἡμῶν τὸ σῶμα, κατὰ τὸν τοῦ Κυρίου λόγον. Αἱ μὲν οὖν λαβοῦσαι τὴν ἐπιμελῆ σπουδὴν πρὸς τὴν τῶν ἐντολῶν ἐργασίαν φρόνιμοι· αἱ δὲ ἀμελεῖς μωραὶ, τὸν προσήκοντα καιρὸν ἀναλώσασαι εἰς τὴν τῶν ματαίων σπουδήν. Τὸ δὲ, ἐκάθευδον, τὴν κοίμησιν τοῦ θανάτου λέγει· τὸ μεσονύκτιον δὲ, τὸ αἰφνίδιον δηλοῖ καὶ τὸ ἀπροσδόκητον, ἅμα καὶ τὸ φοβερόν. Καὶ ταῖς μὲν ἐξαναστάσαις πάρεστιν ἃ ἐπόνεσαν· τὴν δὲ ῥᾳθυμίαν περὶ τὴν εὐσέβειαν μηδὲν ἐπιφερομένων ἄρχεται στυγνάζειν ἡ ψυχὴ, καὶ οἱονεὶ κατασβέννυσθαι, καὶ εἰς παραφροσύνην χωρεῖν, ὥστε οἰηθῆναι αὐτὰς διὰ τῆς ἑτέρων ἀρετῆς. Διὸ ἀποδοκιμάζονται, λεγόντων ἐκείνων, Μήποτε οὐκ ἀρκέσει ἡμῖν καὶ ὑμῖν. Πωλοῦσι δὲ τὸ ἔλαιον οἱ διδάσκοντες μισθοῦ προσεδρείᾳ, προσοχῆς, φιλομαθίας, φιλοπονίας. Ἢ πωλοῦντές εἰσι προφῆται, ἀπόστολοι, εὐαγγελισταὶ, δι' ὧν τις μαθητευθεὶς τὴν ἀρετὴν ἐργάζεται.

keeping the eye single, so that our whole body is enlightened, according to the word of the Lord (Matt. 6:22). Those, therefore, who took diligent earnestness for the working of the commandments are wise; whereas the heedless are foolish, having spent the fitting time on earnestness for vain things. And "they slept" (Matt. 25:5) means the sleep of death; and midnight signifies what is sudden and unexpected, and at the same time fearful. And to those who have risen up are present the things for which they laboured; whereas because of their slothfulness concerning godliness, the soul of those bringing nothing with them begins to be gloomy, and as it were to be quenched, and to pass into madness, so as to suppose that they can be saved through the virtue of others. Wherefore they are rejected, when the others say: Lest perchance there be not enough for us and for you (Matt. 25:9). And those who teach sell the oil for the price of attendance, attention, love of learning, and love of labour. Or the sellers are prophets, apostles, evangelists, being instructed through whom one works virtue.

ΚΕΦ. ΚΖʹ

Chapter XXVII.

Στίχ. ιαʹ. Καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν, λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων;

Verse 11. And the governor asked Him, saying: Art Thou the King of the Jews? (Matt. 27:11).

Ὡς ἐπὶ δημοσίῳ ἐγκλήματι κατακριθέντα αὐτὸν ἐρωτᾷ Πιλάτος λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Ζητεῖ μυκτηρίζων, ἢ ἀμφιβάλλων οὕτως ἐρωτᾷ. Ὁ δὲ Ἰησοῦς ἠρέμα, ὑπαινιττόμενος τὸ ναὶ, ὡς πάντων ἀνθρώπων βασιλεὺς, ἔφη τὸ, Σὺ λέγεις. Ἐπεὶ ὁ μὲν ἀρχιερεὺς δικαστικῶς ἠρώτα λέγων· Εἰπὲ ἡμῖν ει σὺ εἶ ὁ βασιλεὺς, Πιλάτος δὲ ἀποφαντικῶς. Ὅρα δὲ εἰ μὴ τὸ μὲν, Σὺ εἶπας, τῷ ἀρχιερεῖ λεγόμενον, τὸν δισταγμὸν αὐτοῦ λεληθότα ἐλέγχει· τὸ δὲ, Σὺ λέγεις, τῷ Πιλάτῳ, τὴν ἀπόφασιν αὐτοῦ κυροῖ. Ἦν γὰρ βασιλεὺς τοῦ Ἰσραὴλ, μήτε εἰπὼν ναὶ, ἵνα μὴ δῷ εὔλογον ἀφορμὴν τῷ Πιλάτῳ καταδικάζειν.

As One condemned on a public charge Pilate asks Him, saying: Art Thou the King of the Jews? He inquires sneeringly, or being in doubt asks thus. And Jesus gently, hinting at "Yes," as King of all men, said: You say (Matt. 27:11). Since the high priest asked judicially, saying: Tell us whether Thou art the King (cf. Matt. 26:63), whereas Pilate asked declaratively. And see whether "You have said," spoken to the high priest (Matt. 26:64), does not convict his hidden doubt; while "You say," to Pilate, ratifies his declaration. For He was King of Israel, while yet not saying "Yes," lest He give a plausible pretext to Pilate for condemning Him.

Διὰ τὸ ἀμετάτρεπτον αὐτῶν οὐδὲ αὐτοῖς ἀντιφθέγγεται. Καλῶς δὲ οὐδὲ τῷ Πιλάτῳ ἀπεκρίθη, ὅτι ἀμφιβάλλει εἰ χρὴ αὐτὸν πρὸς τὰς ἀδίκους κατηγορίας ἀπολογεῖσθαι, καὶ ὅτι διχογνωμῶν ἐστι περὶ αὐτῶν. Δῆλον γὰρ ἦν, ὅτι, εἰ ἀπελογήσατο καὶ παρέστησεν ἑαυτὸν οὐδενὶ ἔνοχον ἐγκλήματος, ἀπέλυσεν ἂν ὁ δικαστὴς αὐτὸν, λάβὼν ὁδὸν τοῦ χρηστὰ περὶ αὐτοῦ ἀποφήνασθαι. Ὅθεν καὶ ὁ ἡγεμὼν ἐθαύμαζεν αὐτὸν, πῶς, δυνάμενος εἰπεῖν πολλὰς ἀπολογί⟨α⟩ς, ἐσιώπα. Διὸ καὶ ὡς θέλων αὐτὸν ἀπολῦσαι, εἰς τοῦτο αὐτὸν προετρέπετο· ὅτι γὰρ φθόνῳ παρεδόθη, καὶ Πιλάτῳ δῆλον ἦν. Οὐχ ἁπλῶς δὲ θαυμάζει, ἀλλὰ καὶ λίαν· τάχα μὲν διὰ τὸ ἄτρεπτον καὶ ἀτάραχον αὐτοῦ πρὸς θάνατον, καὶ ἐν τούτοις γαληνὸν τοῦ προσώπου· ἢ καὶ τὴν ὑπὲρ ἄνθρωπον αὐτοῦ μακροθυμίαν ἐθαύμαζεν.

Because of their unchangeableness He does not even answer them back (Matt. 27:12). And rightly did He not answer Pilate either (Matt. 27:14), because Pilate doubts whether He ought to defend Himself against the unjust accusations, and because he is of two minds concerning them. For it was clear that, if He had defended Himself and shown Himself guilty of no charge, the judge would have released Him, having taken a way of pronouncing a favourable verdict concerning Him. Whence also the governor marvelled at Him, how, being able to speak many defences, He kept silent. Wherefore also, as wishing to release Him, he urged Him on to this; for that He had been delivered up out of envy was clear to Pilate also (Matt. 27:18). And he marvels not simply, but even exceedingly (Matt. 27:14): perhaps because of His unswerving and untroubled bearing towards death, and the calmness of His countenance amid these things; or else he marvelled at His superhuman long-suffering.

Εἰκὸς ἄρτι ὑποσπόνδων γενομένων Ῥωμαίοις Ἰουδαίων, τὸ κεχαρισμένον αὐτοῖς ᾤοντο ἐν τῇ ἑορτῇ συγχωρεῖσθαι. Καὶ Σαοὺλ δὲ, συγχωρήσας τῷ λαῷ τὸν Ἰωνάθαν, δηλοῖ πρὶν αὐτοῖς καὶ τοιοῦτον. Ὡς νομίζων

Reasonably, when the Jews had newly become tributary allies to the Romans, they thought it a favour to them to have a prisoner pardoned at the feast (Matt. 27:15). And Saul too, having pardoned Jonathan for the people (1 Kgdms. 14:45), shows such a custom among them formerly also. And thinking

Editors' notes and page, col. 305

Footnotes

(¹⁵) ‹anchor: not visible in the page foot› · call in col 306 Matth. XXV, 9.

Matthew 25:9.

(printed under page 163) (¹⁶) ‹anchor: si tu es rex› · call in col 306 Matth. XXVI, 63.

Matthew 26:63.

(printed under page 163) (¹⁷) ‹anchor: tu dixisti› · call in col 306 ibid. 64.

Ibid., verse 64.

(printed under page 163)

(27) ‹anchor: not visible in the page foot› · call in col 306

Locus deficiens.

The passage is defective.

(printed under page 163)

(28) ‹anchor: (before) Διὰ τὸ ἀμετάτρεπτον› · call in col 306

Nullum ascribitur auctoris nomen. Haec refer ad vers. 12.

No author's name is ascribed. Refer this to verse 12.

(printed under page 163)

(29) ‹anchor: ἑαυτὸν οὐδενὶ› · call in col 306

An οὐδενός.

Perhaps οὐδενός.

(printed under page 163)

(30) ‹anchor: αὐτὸν προετρέπετο› · call in col 306

Hic et infra confer edita Latina, et quaedam etiam contraria bis reperies.

Here and below compare the printed Latin editions; you will also find some things in them contrary to these.

(printed under page 163)

Footnotes

(¹⁸) ‹anchor: not visible in the page foot› · call in col 307 Matth. XXVII, 17.

Matthew 27:17.

(printed under page 164) (¹⁹) ‹anchor: not visible in the page foot› · call in col 307 Joan. VIII, 44.

John 8:44.

(printed under page 164) (²⁰) ‹anchor: erit lux› · call in col 307 Zach. XIV, 6, 7.

Zechariah 14:6–7.

(printed under page 164) (²¹) ‹anchor: signum requirit› · call in col 307 Matth. XII, 39.

Matthew 12:39.

(printed under page 164) (²²) ‹anchor: not visible in the page foot› · call in col 307 Joan. VIII, 28.

John 8:28.

(printed under page 164)

(31) ‹anchor: not visible in the page foot› · call in col 307

Hinc quaedam videtur hausisse Theophyl. pag. 156 a.

Theophylact seems to have drawn some things from here, p. 156 a.

(printed under page 164)

(32) ‹anchor: σιωπήσῃ τῷ› · call in col 307

Forte τό.

Perhaps τό.

(printed under page 164)

(33) ‹anchor: ἡ τοιαῦτα› · call in col 307

An τοιαύτη.

Perhaps τοιαύτη.

(printed under page 164)

(34) ‹anchor: ὑπερπάθῃ. Εἰ› · call in col 307

Forte οἱονεί.

Perhaps οἱονεί ("as it were").

(printed under page 164)

(35) ‹anchor: (before) Περὶ ταύτης τῆς ἐκλείψεως› · call in col 307

Subjungitur non asscripto auctoris nomine. Confer. edita Orig.

This is appended without the author's name ascribed. Compare the printed editions of Origen.

(printed under page 164)

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δὲ, ὅτι τὸν ἀναίτιον, ἢ τὸν μυρίοις ἐγκλήμασιν ὑπαίτιον αἰτήσονται, εἶπε τοῦτο ὁ Πιλάτος, ὡς δικαίοις οὖσιν. Ἤδει γὰρ, ὅτι οὐδὲν σαφῆ ἔλεγχον εἶχον κατ' αὐτοῦ.

that they would ask for the innocent One rather than him who was guilty of ten thousand charges, Pilate said this to them as being just men. For he knew that they had no clear proof against Him.

Παλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν, εὗρον καὶ αὐτὸν τὸν Βαραββᾶν Ἰησοῦν λεγόμενον. Οὕτως γοῦν εἶχεν ἡ τοῦ Πιλάτου πεῦσις ἐκεῖ· Τίνα θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; Ἰησοῦν τὸν Βαραββᾶν, ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν; Ὡς γὰρ ἔοικε, πατρωνυμία ἦν τοῦ λῃστοῦ ὁ Βαραββᾶς, ὅπερ ἑρμηνεύεται διδασκάλου υἱός. Συντιθέμενον οὖν τὸ τοῦ Βαραμβᾶν ὄνομα σημαίνει υἱὸς τοῦ διδασκάλου ἡμῶν. Καὶ τίνος ἄρα διδασκάλου υἱὸν χρὴ νομίζειν τὸν ἐπίσημον λῃστὴν, ἢ τοῦ ἀνδρὸς αἱμάτων, τοῦ ἐξ ἀρχῆς ἀνθρωποκτόνου, ὃν καὶ μέχρι τῆς δεῦρο μᾶλλον αἱροῦνται οἱ μαθόντες παρ' αὐτοῦ ἀνθρωπακτονεῖν, ἢ τὸν ζωοποιοῦντα τοὺς ἀνθρώπους, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν;

And having met with very ancient copies, I found Barabbas himself also called Jesus. Thus, at any rate, stood Pilate's question there: Whom of the two do you wish that I release to you, Jesus Barabbas, or Jesus Who is called Christ? (Matt. 27:17). For as it seems, Barabbas was the patronymic of the robber, which is interpreted "son of a teacher." When compounded, therefore, the name Baramban signifies "son of our teacher." And of what teacher, then, must one deem the notorious robber to be the son, save of the man of blood, the murderer from the beginning (John 8:44), whom even until now those who have learned from him to murder men choose rather than Him Who gives life to men, our Lord Jesus Christ?

Κρινόμενος ὑπὸ τοῦ Πιλάτου, ἐχρημάτιζε τῇ τούτου γυναικὶ, ἵνα τῇ μὲν σιωπῇ τὴν ἀνδρείαν καταπλαγῇ, τῷ δὲ χρηματισμῷ γνῷ, ὅτι οὐκ ἄνθρωπον, ἀλλὰ Θεὸν κρίνει. Διὰ δὲ τοῦτο αὐτὸς οὐκ εἶδεν ἢ ἵνα μὴ σιωπήσῃ τῷ ὄναρ, ἢ ὅτι οὐκ ἐπιστεύετο, ἢ ὅτι ἀνάξιος ἦν, ἢ ἵνα ἀκούσας ἃ ὑπέμεινεν ἡ γυνὴ, συμπαθήσῃ. Οὐ γὰρ μόνον εἶδε τὸ ἐνύπνιον, ἀλλὰ καὶ πολλὰ ἔπαθε, καὶ ἐν νυκτὶ πρὸς τὸ φοβερώτερον γίνεσθαι. Ἄλλως τε δὲ Προνοίας ἔργον τὸ ὄναρ, οὐ λεγόμενον μὲν τί ἦν, δεικνύον δὲ, ὅτι οὐχ ἵνα μὴ πάθῃ ὁ Ἰησοῦς ἐδείχθη, ἀλλ' ἵνα σωθῇ ἡ γυνή. Μακαρία δὲ ἡ τοιαῦτα ἀπέχουσα ἐν ὐνείροις τὸ παθεῖν, ἵνα μὴ ὑπερπάθῃ. Εἰ δὲ σύμβολόν ἐστιν αὕτη τῆς ποτε ὑπὸ Πιλάτου κυριευομένης Ἐκκλησίας, καὶ οὐκέτι οὔσης αὐτῷ ὑποχειρίου διὰ τὴν εἰς Χριστὸν πίστιν...... γὰρ, ἀλλόφυλος γὰρ ἡ γυνή.

While being judged by Pilate, He gave a divine warning to his wife (Matt. 27:19), that by His silence Pilate might be struck with amazement at His courage, and by the warning might know that he was judging not a man, but God. And on this account Pilate himself did not see the dream: either lest he should keep silent about it, or because he would not have been believed, or because he was unworthy, or that having heard what his wife endured, he might feel compassion. For she not only saw the dream, but also suffered many things, and at night, to make it more fearful. Besides, the dream was a work of Providence, not indeed told what it was, but showing that it was revealed not that Jesus might not suffer, but that the woman might be saved. And blessed is she who receives in dreams to suffer such things, that she may not suffer beyond measure. And if she is a symbol of the Church once ruled over by Pilate, and no longer subject to him through faith in Christ...... for the woman was a foreigner.

Στίχ. μεʹ. Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης.

Verse 45. Now from the sixth hour there was darkness over all the land until the ninth hour (Matt. 27:45).

Περὶ ταύτης τῆς ἐκλείψεως καὶ ὁ προφήτης Ζαχαρίας εἰπών· Ἐν ἐκείνῃ τῇ ἡμέρᾳ, φησὶν, οὐκ ἔσται φῶς. Καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν. Καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ Κυρίῳ. Καὶ οὐχ ἡμέρα, καὶ οὐ νύξ· καὶ πρὸς ἑσπέραν ἔσται φῶς. Εἰπὼν δὲ τὸ σκότος τὸ ἐσκοτίσθαι τοὺς βάλλοντας χεῖρας τῷ φωτί. Ὡς γὰρ Αἰγυπτίοις σκότος, καὶ τοῖς υἱοῖς Ἰσραὴλ φῶς· οὕτως καὶ νῦν τῇ μὲν Ἐκκλησίᾳ φῶς, τοῖς δὲ Ἰουδαίοις σκότος τριῶν ἡμερῶν, φωτὸς πατρικοῦ, ἀπαυγάσματος Χριστοῦ, ἐκλάμψεως ἁγίου Πνεύματος. Καὶ ἐπεὶ ἐν τῇ ἕκτῃ ἡμέρᾳ γεγένηται ὁ ἄνθρωπος, εἰκὸς δὲ αὐτὸν ἐν τῇ ἕκτῃ ὥρᾳ ἐσφάλθαι· τάχα διὰ τοῦτο ὁ ὑπὲρ σωτηρίας ἀνθρώπων πάσχων ὥρᾳ ἕκτῃ ἐκρεμάσθη. Τοῦτό ἐστι τὸ σημεῖον, ὅπερ ἔμπροσθεν αἰτοῦσιν ὑπέσχετο δώσειν, λέγων· Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ,

Concerning this eclipse the prophet Zechariah also spoke: In that day, he says, there shall not be light; and cold and frost shall be for one day; and that day is known to the Lord; and it shall not be day, and not night; and towards evening there shall be light (Zech. 14:6–7). And he called darkness the darkening of those who laid hands on the Light. For just as there was darkness for the Egyptians, and light for the sons of Israel (Exod. 10:22–23), so also now there is light for the Church, and for the Jews a darkness of three days: of the paternal Light, of the radiance of Christ, of the shining forth of the Holy Spirit. And since on the sixth day man was made, and it is likely that at the sixth hour he fell, perhaps on this account He Who suffers for the salvation of men was hung at the sixth hour. This is the sign which previously He promised to give them when they asked, saying: An evil and adulterous generation seeks after a sign,

Editors' notes and page, col. 308

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καὶ ἑξῆς· καὶ, Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου τότε γνώσεσθε, ὅτι ἐγώ εἰμι. Καὶ γὰρ πολλῷ θαυμαστότερον ἐπὶ τοῦ σταυροῦ προσηλουμένου ταῦτα γενέσθαι ἢ ἐπὶ γῆς βαδίζοντος. Οὐ ταύτῃ δὲ μόνον τὸ παράδοξον ἦν, ἀλλ' ὅτι καὶ ἐκ τοῦ οὐρανοῦ γέγονεν ὅπερ ἐζήτουν, καὶ ἐπὶ πᾶσαν τὴν οἰκουμένην, ὅπερ οὐδὲ πρότερον συνέβη, ἀλλ' ἐν Αἰγύπτῳ μόνον, ὅτε καὶ τὸ Πάσχα ἐτελεῖτο· καὶ γὰρ ἐκεῖνα τύπος ἦν τούτων. Ἵνα γὰρ μὴ εἴπωσιν ἔκλειψιν εἶναι τὸ γεγενημένον, διὰ τοῦτο τῇ ιδʹ γίνεται, ὅτε ἔκλειψιν συμβῆναι ἀμήχανον. Ἐν μέσῃ δὲ ἡμέρᾳ, ἵνα πάντες οἱ τὴν γῆν οἰκοῦντες μάθωσιν, ὅτι πανταχοῦ τῆς οἰκουμένης ἡμέρα ἦν. Καὶ Φλέγων δέ τις παρ' Ἕλλησι φιλόσοφος μέμνηται τούτου τοῦ σκότους, ὡς παραδόξως γεγενημένου ἐν τῇ ιδʹ τῆς σελήνης· ὅτε οὐ πέφυκεν ἔκλειψις γίνεσθαι, ὅτε πολὺ ἀπέχει τὸ τοῦ ἡλίου διάστημα, ὅσον ἀπ' ἀρχῆς τοῦ οὐρανοῦ ἕως τέλους. Τότε γὰρ γίνονται ἐκλείψεις, ὅταν πλησιάσωσιν ἀλλήλοις οἱ δύο οὗτοι φωστῆρες. Γίνεται γὰρ ἔκλειψις ἡλίου συνοδικῶς ὑποδραμούσης αὐτὸν σελήνης, οὐ πανσελήνῳ, ὅτε διάμετρός ἐστι τῇ σελήνῃ. Τοῦτο δὲ γέγονεν, ὡς πενθούσης τῆς κτίσεως ἐπὶ τῷ γεγονότι, καὶ διὰ τοῦτο δηλούσης, ὅτι, τῆς παροινίας ταύτης πραχθείσης ἐξ Ἰουδαίων, ἐσκοτίσθη αὐτῶν ὁ νοῦς, καὶ ἀπέστη ἀπ' αὐτῶν ὁ νοητὸς ἥλιος. Εἴτε γὰρ αὐτὸν ἐνόμιζον τοῦτο πεποιηκέναι, ἔδει πιστεῦσαι καὶ φοβηθῆναι· εἴτε οὐκ αὐτὸν, ἀλλὰ τὴν Πατέρα, καὶ ἐκ τούτου ἔδει κατανυγῆναι. Ὀργιζομένου γὰρ ἦν τὸ σκότος ἐκεῖνο, καὶ δεῖγμα τοῦ μέλλοντος λαβεῖν τοὺς θεομάχους τε καὶ μιαιφόνους. Διὰ τοῦτο γὰρ μετὰ πάντων τῆς παροινίας τοῦτο γίνεται, ὅτε κόρος ἔλαβε τῶν σκωμμάτων, καὶ πάντων ἐφθέγξαντο ὅσα ἠθέλησαν.

and so forth (Matt. 12:39); and: When you have lifted up the Son of man, then you shall know that I am He (John 8:28). For indeed it was much more wonderful that these things should come to pass while He was nailed upon the cross than while He was walking upon earth. And not in this way alone was the marvel, but also because what they were seeking came to pass from heaven (Matt. 16:1), and over all the inhabited earth, which had never happened before, save in Egypt alone, when the Passover also was being celebrated (Exod. 10:22, 12:6); for those things were a type of these. For lest they should say that what had happened was an eclipse, on this account it happens on the fourteenth day of the moon, when it is impossible for an eclipse to occur; and at midday, that all who dwell on the earth might learn that everywhere in the inhabited world it was day. And Phlegon too, a certain philosopher among the Greeks, makes mention of this darkness, as having happened marvellously on the fourteenth day of the moon, when an eclipse does not naturally occur, when the distance of the sun is far off, as far as from the beginning of heaven unto the end. For eclipses occur then, when these two luminaries approach one another; for an eclipse of the sun occurs when the moon runs under it at conjunction, not at full moon, when the sun is diametrically opposite the moon. And this came to pass as creation mourning over what had happened, and thereby signifying that, when this drunken outrage had been committed by the Jews, their mind was darkened, and the intelligible Sun departed from them. For whether they thought that He Himself had done this, they ought to have believed and feared; or whether not He, but the Father, from this too they ought to have been pricked to the heart. For that darkness was a sign of One Who was angry, and a token of what was about to overtake the fighters against God and blood-guilty men. For on this account it happens after all the acts of their drunken outrage, when satiety of jeers had taken them, and after all things they had uttered whatever they wished.

ΚΕΦ. ΚΗʹ.

Chapter XXVIII.

Στίχ. ιηʹ. Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς.

Verse 18. All authority has been given to Me in heaven and on earth (Matt. 28:18).

Τὸ, Ἐδόθη μοι πᾶσα ἐξουσία, καὶ ἑξῆς, εἰς τὴν ἐνανθρώπησιν νόει. Εἰ δὲ καὶ εἰς τὴν θεότητα...... θεωρεῖν, καὶ οὕτω λήψῃ τὸ Ἐδόθη μοι ἐξουσία, ἀντὶ τοῦ Ἐχωρήθη. Ἐδόθη, ἠνέχθη μοι, περὶ τοῦ αὐτεξουσίου ἐπιστεύθην. Χώραν ἔσχεν ἡ ζωὴ πρῶτον μὲν ἐν τοῖς ἄνω, εἶτα νῦν καὶ ἐν τοῖς κάτω· οὓς θαῤῥοῦντες βαπτίσατε εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Εἷς ὁ σώζων, μία ἡ σωτηρία. Εἷς ὁ ζῶν Πατὴρ, ὁ Υἱὸς, καὶ τὸ ἅγιον Πνεῦμα. Εἷς ἐστιν οὐ συναλοιφῇ τῶν τριῶν, ἀλλ' οὐσίᾳ μιᾷ· τρεῖς δὲ ὑποστάσεις τέλειαι ἐν πᾶσι, καὶ κατάλληλοι. Κατὰ φύσιν ἐγέννησεν ὁ Πατήρ· διόπερ ὁμοούσιος ἐγεννήθη. Οὐ σῶμα ὁ Θεός· διὰ τοῦτο οὐχ ἀσταρεῦσιν ἢ κίνησιν, ἤ τι τῶν τοιούτων, ἃ ἐν τοῖς σώμασι θεωρεῖται, ὁ Θεὸς ὁ ἀσώματος ἐγέννησεν. Ἐνυπόστατος ἡ γέννησις· ἀπετέχθη ἐκ τῆς οὐσίας τοῦ Πατρὸς ὁ Υἱός.

Understand "All authority has been given to Me," and so forth, with reference to the incarnation. And if also with reference to the divinity...... to contemplate, in this way too you will take "Authority has been given to Me" instead of "room has been made for it." It was given, it was brought to Me, I was trusted with respect to free will. Life had room first among those above, then now also among those below; whom with confidence baptize into the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19). One is He Who saves, one is the salvation. One is the living Father, the Son, and the Holy Spirit. He is one not by a coalescence of the Three, but by one essence; and three hypostases perfect in all things, and mutually correspondent. According to nature the Father begot; wherefore He was begotten consubstantial. God is not a body; on this account God Who is bodiless begot not by fluxion or motion, or any such thing as is observed in bodies. The begetting is enhypostatic: the Son was brought forth out of the essence of the Father.

Editors' notes and page, col. 309

Footnotes

(36) ‹anchor: πάντων τῆς› · call in col 310

Forte τάς.

Perhaps τάς.

(printed under page 165)

(37) ‹anchor: θεότητα…… θεωρεῖν› · call in col 310

Ms. χώρης.

The manuscript has χώρης.

(printed under page 165)

(38) ‹anchor: οὐκ ἀσταρεῦσιν› · call in col 310

Forte ἄρα ῥεῦσιν.

Perhaps ἄρα ῥεῦσιν ("then a flowing").

(printed under page 165)