Origen against Celsus 866
866
Then Celsus, following the example of those who are under the influence of demons-at one time recovering, at another relapsing, as though he were again becoming sensible-says: "If, however, any worshipper of God should be ordered to do anything impious, or to say anything base, such a command should in no wise be regarded; but we must encounter all kinds of torment, or submit to any kind of death, rather than say or even think anything unworthy of God." Again, however, from ignorance of our principles, and in entire confusion of thought, he says: "But if any one commands you to celebrate the sun, or to sing a joyful triumphal song in praise of Minerva, you will by celebrating their praises seem to render the higher praise to God; for piety, in extending to all things, becomes more perfect." To this our answer is, that we do not wait for any command to celebrate the praises of the sun; for we have been taught to speak well not only of those creatures that are obedient to the will of God, but even of our enemies. We therefore praise the sun as the glorious workmanship of God, which obeys His laws and hearkens to the call, "Praise the Lord, sun and moon,"120 and with all your powers show forth the praises of the Father and Creator of all. Minerva, however, whom Celsus classes with the sun, is the subject of various Grecian myths, whether these contain any hidden meaning or not. They say that Minerva sprang fully armed from the brain of Jupiter; that when she was pursued by Vulcan, she fled from him to preserve her honour; and that from the seed which fell to the ground in the heat of Vulcan's passion, there grew a child whom Minerva brought up and called Erichthonius,
"That owed his nurture to the blue-eyed maid,
But from the teeming furrow took his birth,
The mighty offspring of the foodful earth."121
It is therefore evident, that if we admit Minerva the daughter of Jupiter, we must also admit many fables and fictions which can be allowed by no one who discards fables and seeks after truth.
867
And to regard these myths in a figurative sense, and consider Minerva as representing prudence, let any one show what were the actual facts of her history, upon which this allegory is based. For, supposing honour was given to Minerva as having been a woman of ancient times, by those who instituted mysteries and ceremonies for their followers, and who wished her name to be celebrated as that of a goddess, much more are we forbidden to pay divine honours to Minerva, if we are not permitted to worship so glorious an object as the sun, although we may celebrate its glory. Celsus, indeed, says that "we seem to do the greater honour to the great God when we sing hymns in honour of the sun and Minerva; "but we know it to be the opposite of that. For we sing hymns to the Most High alone, and His Only-begotten, who is the Word and God; and we praise God and His Only-begotten, as do also the sun, the moon, the stars, and all the host of heaven.122 For these all form a divine chorus, and unite with the just among men in celebrating the praises of the Most High God and His Only-begotten. We have already said that we must not swear by a human king, or by what is called "the fortune of the king." It is therefore unnecessary for us again to refute these statements: "If you are commanded to swear by a human king, there is nothing wrong in that. For to him has been given whatever there is upon earth; and whatever you receive in this life, you receive from him." We deny, however, that all things which are on the earth have been given to the king, or that whatever we receive in this life we receive from him. For whatever we receive rightly and honourably we receive from God, and by His providence, as ripe fruits, and "corn which strengtheneth man's heart, and the pleasant vine, and wine which rejoiceth the heart of man."123 And moreover, the fruit of the olive-tree, to make his face to shine, we have from the providence of God.
868
Celsus goes on to say: "We must not disobey the ancient writer, who said long ago, 'Let one be king, whom the son of crafty Saturn appointed; '"124 and adds: "If you set aside this maxim, you will deservedly suffer for it at the hands of the king. For if all were to do the same as you, there would be nothing to prevent his being left in utter solitude and desertion, and the affairs of the earth would fall into the hands of the wildest and most lawless barbarians; and then there would no longer remain among men any of the glory of your religion or of the true wisdom." If, then, "there shall be one lord, one king," he must be, not the man "whom the son of crafty Saturn appointed," but the man to whom He gave the power, who "removeth kings and setteth up kings,"125 and who "raiseth up the useful man in time of need upon earth."126 For kings are not appointed by that son of Saturn, who, according to Grecian fable, hurled his father from his throne, and sent him down to Tartarus (whatever interpretation may be given to this allegory), but by God, who governs all things, and who wisely arranges whatever belongs to the appointment of kings. We therefore do set aside the maxim contained in the line,
"Whom the son of crafty Saturn appointed; "
for we know that no god or father of a god ever devises anything crooked or crafty. But we are far from setting aside the notion of a providence, and of things happening directly or indirectly through the agency of providence. And the king will not "inflict deserved punishment" upon us, if we say that not the son of crafty Saturn gave him his kingdom, but He who "removeth and setteth up kings." And would that all were to follow my example in rejecting the maxim of Homer, maintaining the divine origin of the kingdom, and observing the precept to honour the king! In these circumstances the king will not "be left in utter solitude and desertion," neither will "the affairs of the world fall into the hands of the most impious and wild barbarians." For if, in the words of Celsus," they do as I do," then it is evident that even the barbarians, when they yield obedience to the word of God, will become most obedient to the law, and most humane; and every form of worship will be destroyed except the religion of Christ, which will alone prevail. And indeed it will one day triumph, as its principles take possession of the minds of men more and more every day.
869
Celsus, then, as if not observing that he was saying anything inconsistent with the words he had just used, "if all were to do the same as you," adds: "You surely do not say that if the Romans were, in compliance with your wish, to neglect their customary duties to gods and men, and were to worship the Most High, or whatever you please to call him, that he will come down and fight for them, so that they shall need no other help than his. For this same God, as yourselves say, promised of old this and much more to those who served him, and see in what way he has helped them and you! They, in place of being masters of the whole world, are left with not so much as a patch of ground or a home; and as for you, if any of you transgresses even in secret, he is sought out and punished with death." As the question started is, "What would happen if the Romans were persuaded to adopt the principles of the Christians, to despise the duties paid to the recognised gods and to men, and to worship the Most High? "this is my answer to the question. We say that "if two" of us "shall agree on earth as touching anything that they shall ask, it shall be done for them of the Father" of the just, "which is in heaven; "127 for God rejoices in the agreement of rational beings, and turns away from discord. And what are we to expect, if not only a very few agree, as at present, but the whole of the empire of Rome? For they will pray to the Word, who of old said to the Hebrews, when they were pursued by the Egyptians, "The LORD shall fight for you, and ye shall hold your peace; "128 and if they all unite in prayer with one accord, they will be able to put to flight far more enemies than those who were discomfited by the prayer of Moses when he cried to the Lord, and of those who prayed with him. Now, if what God promised to those who keep His law has not come to pass, the reason of its nonfulfilment is not to be ascribed to the unfaithfulness of God. But He had made the fulfilment of His promises to depend on certain conditions,-namely, that they should observe and live according to His law; and if the Jews bare not a plot of ground nor a habitation left to them, although they had received these conditional promises, the entire blame is to be laid upon their crimes, and especially upon their guilt in the treatment of Jesus.
870
But if all the Romans, according to the supposition of Celsus, embrace the Christian faith, they will, when they pray, overcome their enemies; or rather, they will not war at all, being guarded by that divine power which promised to save five entire cities for the sake of fifty just persons. For men of God are assuredly the salt of the earth: they preserve the order of the world;129 and society is held together as long as the salt is uncorrupted: for "if the salt have lost its savour, it is neither fit for the land nor for the dunghill; but it shall be cast out, and trodden under foot of men. He that hath ears, let him hear"130 the meaning of these words, When God gives to the tempter permission to persecute us, then we suffer persecution; and when God wishes us to be free from suffering, even in the midst of a world that hates us, we enjoy a wonderful peace, trusting in the protection of Him who said, "Be of good cheer, I have overcome the world."131 And truly He has overcome the world. Wherefore the world prevails only so long as it is the pleasure of Him who received from the Father power to overcome the world; and from His victory we take courage. Should He even wish us again to contend and struggle for our religion, let the enemy come against us, and we will say to them, "I can do all things, through Christ Jesus our Lord, which strengtheneth me."132 For of "two sparrows which are sold for a farthing," as the Scripture says, "not one of them falls on the ground without our Father in heaven."133 And so completely does the Divine Providence embrace all things, that not even the hairs of our head fail to be numbered by Him.
871
Celsus again, as is usual with him, gets confused, and attributes to us things which none of us have ever written. His words are: "Surely it is intolerable for you to say, that if our present rulers, on embracing your opinions, are taken by the enemy, you will still be able to persuade those who rule after them; and after these have been taken you will persuade their successors and so on, until at length, when all who have yielded to your persuasion have been taken some prudent ruler shall arise, with a foresight of what is impending, and he will destroy you all utterly before he himself perishes." There is no need of any answer to these allegations: for none of us says of our present rulers, that if they embrace our opinions, and are taken by the enemy, we shall be able to persuade their successors; and when these are taken, those who come after them, and so on in succession. But on what does he ground the assertion, that when a succession of those who have yielded to our persuasion have been taken because they did not drive back the enemy, some prudent ruler shall arise, with a foresight of what is impending, who shall utterly destroy us? But here he seems to me to delight in inventing and uttering the wildest nonsense.
872
Afterwards he says: "If it were possible," implying at the same time that he thought it most desirable, "that all the inhabitants of Asia, Europe, and Libya, Greeks and Barbarians, all to the uttermost ends of the earth, were to come under one law; "but judging this quite impossible, he adds, "Any one who thinks this possible, knows nothing." It would require careful consideration and lengthened argument to prove that it is not only possible, but that it will surely come to pass, that all who are endowed with reason shall come under one law. However, if we must refer to this subject, it will be with great brevity. The Stoics, indeed, hold that, when the strongest of the elements prevails, all things shall be turned into fire. But our belief is, that the Word shall prevail over the entire rational creation, and change every soul into His own perfection; in which state every one, by the mere exercise of his power, will choose what he desires, and obtain what he chooses. For although, in the diseases and wounds of the body, there are some which no medical skill can cure, yet we hold that in the mind there is no evil so strong that it may not be overcome by the Supreme Word and God. For stronger than all the evils in the soul is the Word, and the healing power that dwells in Him; and this healing He applies, according to the will of God, to every man. The consummation of all things is the destruction of evil, although as to the question whether it shall be so destroyed that it can never anywhere arise again, it is beyond our present purpose to say. Many things are said obscurely in the prophecies on the total destruction of evil, and the restoration to righteousness of every soul; but it will be enough for our present purpose to quote the following passage from Zephaniah: "Prepare and rise early; all the gleanings of their vineyards are destroyed. Therefore wait ye upon Me, saith the LORD, on the day that I rise up for a testimony; for My determination is to gather the nations, that I may assemble the kings, to pour upon them Mine indignation, even all My fierce anger: for all the earth shall be devoured with the fire of My jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve Him with one consent. From beyond the rivers of Ethiopia My suppliants, even the daughter of My dispersed, shall bring My offering. In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against Me: for then I will take away out of the midst of thee them that rejoice in thy pride; and thou shalt no more be haughty because of My holy mountain. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid."134 I leave it to those who are able, after a careful study of the whole subject, to unfold the meaning of this prophecy, and especially to inquire into the signification of the words, "When the whole earth is destroyed, there will be turned upon the peoples a language according to their race,"135 as things were before the confusion of tongues. Let them also carefully consider the promise, that all shall call upon the name of the Lord, and serve Him with one consent; also that all contemptuous reproach shall be taken away, and there shall be no longer any injustice, or vain speech, or a deceitful tongue. And thus much it seemed needful for me to say briefly, and without entering into elaborate details, in answer to the remark of Celsus, that he considered any agreement between the inhabitants of Asia, Europe, and Libya, as well Greeks as Barbarians, was impossible. And perhaps such a result would indeed be impossible to those who are still in the body, but not to those who are released from it.
873
In the next place, Celsus urges us "to help the king with all our might, and to labour with him in the maintenance of justice, to fight for him; and if he requires it, to fight under him, or lead an army along with him." To this our answer is, that we do, when occasion requires, give help to kings, and that, so to say, a divine help, "putting on the whole armour of God."136 And this we do in obedience to the injunction of the apostle, "I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; "137 and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: "Do not those who are priests at certain shrines, and those who attend on certain gods, as you account them, keep their hands free from blood, that they may with hands unstained and free from human blood offer the appointed sacrifices to your gods; and even when war is upon you, you never enlist the priests in the army. If that, then, is a laudable custom, how much more so, that while others are engaged in battle, these too should engage as the priests and ministers of God, keeping their hands pure, and wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously, that whatever is opposed to those who act righteously may be destroyed!" And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way are much more helpful to the kings than those who go into the field to fight for them. And we do take our part in public affairs, when along with righteous prayers we join self-denying exercises and meditations, which teach us to despise pleasures, and not to be led away by them. And none fight better for the king than we do. We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army-an army of piety-by offering our prayers to God.
874
And if Celsus would have us to lead armies in defence of our country, let him know that we do this too, and that not for the purpose of being seen by men, or of vainglory. For "in secret," and in our own hearts, there are prayers which ascend as from priests in behalf of our fellow-citizens. And Christians are benefactors of their country more than others. For they train up citizens, and inculcate piety to the Supreme Being; and they promote those whose lives in the smallest cities have been good and worthy, to a divine and heavenly city, to whom it may be said, "Thou hast been faithful in the smallest city, come into a great one,"138 where "God standeth in the assembly of the gods, and judgeth the gods in the midst; "and He reckons thee among them, if thou no more "die as a man, or fall as one of the princes."139
875
Celsus also urges us to "take office in the government of the country, if that is required for the maintenance of the laws and the support of religion." But we recognise in each state the existence of another national organization founded by the Word of God, and we exhort those who are mighty in word and of blameless life to rule over Churches. Those who are ambitious of ruling we reject; but we constrain those who, through excess of modesty, are not easily induced to take a public charge in the Church of God. And those who rule over us well are under the constraining influence of the great King, whom we believe to be the Son of God, God the Word. And if those who govern in the Church, and are called rulers of the divine nation-that is, the Church-rule well, they rule in accordance with the divine commands, and never suffer themselves to be led astray by worldly policy. And it is not for the purpose of escaping public duties that Christians decline public offices, but that they may reserve themselves for a diviner and more necessary service in the Church of God-for the salvation of men. And this service is at once necessary and right. They take charge of all-of those that are within, that they may day by day lead better lives, and of those that are without, that they may come to abound in holy words and in deeds of piety; and that, while thus worshipping God truly, and training up as many as they can in the same way, they may be filled with the word of God and the law of God, and thus be united with the Supreme God through His Son the Word, Wisdom, Truth, and Righteousness, who unites to God all who are resolved to conform their lives in all things to the law of God.
876
You have here, reverend Ambrosius, the conclusion of what we have been enabled to accomplish by the power given to us in obedience to your command. In eight books we have embraced all that we considered it proper to say in reply to that book of Celsus which he entitles A True Discourse. And now it remains for the readers of his discourse and of my reply to judge which of the two breathes most of the Spirit of the true God, of piety towards Him, and of that truth which leads men by sound doctrines to the noblest life. You must know, however, that Celsus had promised another treatise as a sequel to this one, in which he engaged to supply practical rules of living to those who felt disposed to embrace his opinions. If, then, he has not fulfilled his promise of writing a second book, we may well be contented with these eight books which we have written in answer to his discourse. But if he has begun and finished that second book, pray obtain it and send it to us, that we may answer it as the Father of truth may give us ability, and either overthrow the false teaching that may be in it, or, laying aside all jealousy, we may testify our approval of whatever truth it may contain.GLORY BE TO THEE, OUR GOD; GLORY BE TO THEE.parparpar
1
1 This individual is mentioned by Eusebius (Eccles. Hist., vi. c. 18) as having been converted from the heresy of Valentinus to the faith of the Church by the efforts of Origen. (Lardner (Credib., vii. 210-212) is inclined to "place" Celsus in the year 176. Here and elsewhere this learned authority is diffuse on the subject, and merits careful attention.)
2 Cf. Matt. xxvi. 59-63.
3 Cf. Matt. xxvii. 11-14.
4 Cf. Matt. xxvii. 18.
5 Cf. Matt. xxvii. 18.
6 Rom. viii. 35-37.
7 Rom. viii. 38, 39.
8 Rom. viii. 37, upernikwmen.
9 htino" piqanothto" logou.
10 Col. ii. 8.
11 Cf. Jer. xx. 7.
12 Kai wsper ou to tucon twn yeudomenwn en gewmetrikoi" qewrhmase yeudografoumenon ti" an legoi, h kai anagrafai gumnasiou eneken tou apo toioutwn. Cf. note of Ruaeus in loc.
13 Rom. xiv. 1.
14 swmatopoihsai.
15 thn kaloumenhn agaphn.
16 aqesmou".
17 paranomian.
18 tw logw.
19 ton hqikon topon.
20 to boulhma tou nomon.
21 o logo".
22 Cf. Matt. vii. 22.
23 The words, as they stand in the text of Lommatzsch, are, alla kai mhn nohqen to peri th" anastasew" musthrion. Ruaeus would read mh instead of mhn. This emendation has been adopted in the translation.
24 deinothto".
25 logw kai logikw odhgw.
26 sumbolikw" gegenhmenwn, h nenomoqethmenwn.
27 sfodra oligwn epi ton logon attontwn.
28 apoklhrwtikw".
29 mallon eugnwmonw".
30 apo prwth" prosbolh".
31 Par oi" eise teletai, presbeuomenai men logikw" upo twn par autoi" logiwn, sumbolikw" de ginomenai upo twn par autoi" pollwn kai apipolaioterwn. For ginomenai Ruaeus prefers ginwskomenai, which is adopted in the translation.
32 1 Cor. iii. 18, 19.
33 metenswmatwsew".
34 Eti de oti kai kata to tw logw areskon, pollw diaferei meta logou kai sofia" sugkatatiqesqai toi" dogmasin, hper meta yilh" th" pistew" kai oti kata peristasin kai tout eboulhqh o Logo", ina mh panth anwfelei" eash tou" anqrwpou", dhloi o tou Ihsou gnhsio" maqhth", etc.
35 1 Cor. i. 23, 24.
36 (arcaiothto". See Josephus's Works, for the treatise in two books, usually designated, as written, Against Apion. S.)
37 (See vol. ii. pp. 80, 81. S.)
38 Oionei kwluetai, kathgorhsa" w" bouletai, apologeisqai tou" dunamenou" w" pefuken ecein ta pragmata. We have taken kwluetai as middle. Some propose kwluei. And we have read boulontai, a lection which is given by a second hand in one MS.
39 Epitriyai. Other readings are epistreyai and apostreyai, which convey the opposite meaning.
40 autoqen.
41 (See Dr. Waterland's charge to the clergy, on "The Wisdom of the Ancients borrowed from Divine Revelation," Works, vol. v. pp. 10, 24. S.)
42 Ps. cii. 27.
43 Mal. iii. 6.
44 anaplasmata.
45 thn aplanh.
46 Epi ton tuflon plouton, kai epi thn sarkwn kai aimatwn kai astewn summetrian en ugieia kai enexia, h thn noumizomenhn eugeneian.
47 Lev. xix. 31.
48 W" genomenou hgemono" th kaqo Cristianoi esmen genesei hmwn.
49 oukolakeuwn.
50 idiwtikhn.
51 seisai.
52 (This striking chapter is cited, as a specimen of Christian eloquence, in the important work of Guillon, Cours d' Eloquence Sacrèe, Bruxelles, 1828).
53 Gelenius reads oplizwn (instead of aleifwn), which has been adopted in the translation.
54 Cf. Homer's Iliad, v. 2, 3.
55 Cf. Isa. vii. 10-14 with Matt. i. 23.
56 neani".
57 neanin.
58 Cf. Deut. xxii. 23, 24.
59 th neanide.
60 Cf. Isa. vii. 11.
61 Isa. vii. 14.
62 Cf. Eph. iv. 10.
63 Cf. Deut. xviii. 14.
64 Cf. Deut. xviii. 14.
65 Cf. Deut. xviii. 15.
66 Cf. 1 Sam. ix. 10.
67 Cf. 1 Kings xiv. 12 (See note 3, supra, p. 362. S.)
68 Cf. 2 Kings i. 3.
69 Pepoihken anti spermatikou logou, tou ek mixew" twn arrenwn tai" gumaixe, allw tropw genesqai ton logon tou tecqhsomenou.
70 This difficult passage is rendered in the Latin translation: "but that, after they had believed (in Christ), they with no adequate supply of arguments, such as is furnished by the Greek dialectics, gave themselves up," etc.
71 Cf. Ezek. i. 1.
72 Cf. Ezek. i. 28 and ii. 1.
73 Cf. Ezek. vi. 1, 2.
74 carismati.
75 Cf. Isa. xlviii. 16.
76 (arcaiologia". S.) Cf. Joseph., Antiq., book xviii. c. v. sec. 2.
77 (Ibid., b. xx. c. ix. §1. S.)
78 Cf. Gal. i. 19.
79 Cf. Prov. ii. 5.
80 Cf. 2 Cor. ii. 15.
81 Cf. 1 John i. 1.
82 Cf. Ezek. iii. 2, 3.
83 Wsfranqh th" osmh" twn tou uiou qeioterwn imatiwn.
84 Cf. Gen. xxvii. 27.
85 Cf. Matt. viii. 3.
86 Cf. John i. 32-34.
87 Cf. John i. 51.
88 Cf. 2 Cor. xii. 2.
89 Cf. Matt. xvii. 9.
90 John v. 31.
91 John x. 24.
92 pantodapw" proeipon.
93 Cf. Mic. v. 2. and Matt. ii. 6.
94 (See Dr. Spencer's The East: Sketches of Travel in Egypt and the Holy Land, pp. 362-365, London, Murray, 1850, an interesting work by my esteemed collaborator.)
95 (Concerning this, besides Dr. Robinson (ii. 159), consult Dean Stanley, Sinai and Palestine, p. 433. But compare Van Lennep, Bible Lands, p. 804; Roberts' Holy Land, capp. 85, 87, vol. ii., London.)
96 Cf. John vii. 42.
97 Cf. Matt. xxviii. 13, 14.
98 Cf. Gen. xlix. 10, ew" an elqh ta apokeimena autw. This is one of the passages of the Septuagint which Justin Martyr charges the Jews with corrupting; the true reading, according to him, being ew" an elqh w apokeitai. Cf. Justin Martyr, Dialogue with Trypho, vol. i. p. 259.
99 Cf. Gen. xlix. 10.
100 Isa. xlii. 4. (Sept.)
101 Cf. Isa. xlix. 8, 9.
102 Isa. xlix. 9.
103 uper autwn.
104 Cf. Isa. lii 13-15 in the Septuagint version (Roman text).
105 Cf. Isa. liii. 1-8 in the Septuagint version (Roman text).
106 (Col. ii. 15. S.)
107 Ps. xlv. 2-5.
108 Ps. xlv. 6, 7.
109 pro" ton Criston.
110 Rom. viii. 15.
111 Cf. Acts v. 38, 39.
112 Cf. Num. xxiv. 17 (Septuag.).
113 Cf. Num. xxiv. 17 (Septuag.).
114 Cf. John xviii. 36.
115 Lebh".
116 Cf. Mark iii. 18 with Matt. x. 3.
117 Matt. iv. 19.
118 Cf. 1 Cor. ii. 4, 5.
119 Cf. Ps. lxviii. 11 (Septuag.).
120 Ps. cxlvii. 15.
121 Ps. xix. 4.
122 Matt. ix. 37, 38.
123 Epistle of Barnabas, chap. v. vol. i. p. 139.
124 Luke v. 8.
125 Cf. 1 Tim. i. 15.
126 apo oikhmato". Such is the reading in the text of Lommatzsch. Hoeschel and Spencer read apo oikhmato" eteiou, and Ruaus proposes etairiou.
127 Cf. Tit. iii. 3-6.
128 Cf. Ps. cvii. 20.
129 Cf. Matt. x. 23.
130 Cf. Iliad, v. 340.
131 John xiv. 6.
132 Cf. John viii. 40.
133 Cf. Matt. i. 20.
134 Cf. Matt. ii. 13.
135 (Note the words, "The whole habitable world," and comp. cap. iii., supra, "the defeat of the whole world." In cap. vii. is another important testimony. "Countless numbers" is the phrase in cap. xxvii. See cap. xxix. also, ad finem. Such evidence cannot be explained away.)
136 w" dikaiwqhsomenou".
137 megan agwnisthn.
138 (1 Pet. ii. 22; 2 Cor. v. 21. S.)
139 Ps. liv. 5.
1 (Comp. Justin, Dial. with Trypho (passim), vol. i., this series.)
2 piqanwtato".
3 ?????
4 Cf. Acts x. 9-15.
5 Cf. Gal. ii. 12.
6 Cf. Acts xxi. 26.
7 John xvi. 12, 13.
8 Gal. iv. 21, 22, 24.
9 1 Cor. ix. 8-10.
10 Rom. xvi. 25, 26.
11 twn epipolaioteron kai muqikwteron autoi" entugcanontwn.
12 John v. 46, 47.
13 Mark i. 1, 2.
14 ewla.
15 muqou" kai lhrou".
16 toi" katw Ioudaioi".
17 muqologia".
18 Ps. lxxviii. 2.
19 Ps. cxix. 18.
20 alazoneia.
21 Matt. xi. 29.
22 John xiii. 8.
23 Luke xxii. 27.
24 Isa. vi. 9.
25 ("The Fathers, while they refer to extraordinary divine agency going on in their own day, also with one consent represent miracles as having ceased since the apostolic era." - MOZLEY'S Bampton Lectures, On Miracles, p. 165. See also, Newman's Essay on the Miracles of the Early Ages, quoted by Mozley. S.)
26 Matt. xxvi. 38.
27 Herodot., i. cap. 47.
28 kai Qeon kata ton twn olwn Qeon kai patera. "Ex mente Origenis, inquit Boherellus, vertendum 'Secundo post universi Deum atque parentem loco;0' non cum interprete Gelenio, 'Ipsius rerum universarum Dei atque Parentis testimonio.0' Nam si hic esset sensus, frustra post" upo twn profhtwn, adderetur kata ton Qeon. Praeterea, haec epitheta, ton twn olwn Qeon kai patera, manifestam continent antithesin ad ista, megalhn onta dunamin kai Qeon, ut Pater supra Filium evehatur, quemadmodum evehitur, ab Origene infra libro octavo, num. 15. Tou, kata, inferiorem ordinem denotantis exempla afferre supersedeo, cum obvia sint." - RUAEUS. (See also Liddon's Bampton Lectures on The Divinity of our Lord and Saviour Jesus Christ, p. 414, where he says, "Origen maintains Christ's true divinity against the contemptuous criticisms of Celsus" (book ii. 9, 16, seq.; vii. 53, etc.). S.)
29 Ps. cxlviii. 5.
30 perigegrammenon tina.
31 John i. 26.
32 Matt. xviii. 20.
33 Matt. xxviii. 20.
34 1 Cor. vi. 17.
35 ei gar kata thn Paulou didaskalian, legonto" <dqŸso kollwmeno" tw kuriw, en pneuma esti"</dqŸ pa" o nohsa" ti to kollasqai tw kuriw, kai kollhqei" autw, en esti pneuma pro" ton kurion pw" ou pollw mallon qeioterw" kai meizonw" en esti to pote sunqeton pro" ton pogon tou Qeou;
36 Matt. xii. 24.
37 Matt. xxvi. 61.
38 John xviii. 4 sqq.
39 Matt. xxvi. 52-54.
40 Matt. xxvii. 3-5.
41 diapuro" kai sfodra.
42 apiqanon.
43 Ps. cix. 1, 2. (cviii. 1, 2, Sept. S.)
44 Ps. cix. 8. (cviii, 8, Sept. S.)
45 teretismata.
46 (See De Princip., iv. i. 5, where Origen gives the length of our Lord's ministry as "only a year and a few months." S.)
47 Cf. Clem. Alex., Strom., v. c. ix. (See vol. ii. pp. 457, 458. S.)
48 dokoush deinothti rhtopikh.
49 Matt. x. 18.
50 Modestinus, lib. vi. Regularum, ad legem Corneliam de Sicariis: "Circumcidere filios suos Judaeis tantum rescripto divi Pii permittitur: in non ejusdem religionis qui hoc fecerit, castrantis poena irrogatur."
51 Matt. x. 18.
52 Matt. xxiv. 14.
53 ("Celsus quotes the writings of the disciples of Jesus concerning His life, as possessing unquestioned authority; and that these were the four canonical Gospels is proved both by the absence of all evidence to the contrary, and by the special facts which he brings forward. And not only this, but both Celsus and Porphyry appear to have been acquainted with the Pauline Epistles" (Westcott's History of the Canon of the New Testament, pp. 464, 465, 137, 138, 401, 402). See also infra, cap. lxxiv. S.)
54 (Luke xxi. 20. S.)
55 osa peri toutou kai para tw Paulw pefilosofhtai.
56 Cf. Plato, de Rep., x. p. 614.
57 Cf. Plin., Nat. Hist., vii. c. 52.
58 John x. 18.
59 John xix. 32, 33.
60 Ou monon oun ouc o nekro" aqanato", all oud o pro tou nekrou Ihsou" o sunqeto" aqanato" hn, o" ge emelle teqnhxesqai.
61 Rom. vi. 9.
62 outw" aqrow".
63 eutelesi.
64 argo" logo".
65 Euripid., Phoenissae, 18-20.
66 anti tou estai.
67 Matt. xxvi. 23.
68 alwn kai trapezh".
69 Archilochus.
70 Guietus would expunge these words as "inept."
71 Matt. xxvi. 39.
72 Matt. xxvi. 39.
73 Deut. xxxii. 39.
74 kai tauto de pollhn econta dihghsin apo sofia" Qeou oi" o Paulo" wnomase teleioi" eulogw" paradoqhsemenhn.
75 1 Cor. ii. 6.
76 John viii. 40.
77 The original here is probably corrupt: Oti ecrhn auton (w" fhsi) feidomenon anqrwpwn auta" ekqesqai ta" profhteia", kai sunagoreusanta tai" piqanothsin autwn, thn fainomenhn autwn anatrophn th" crhsew" twn profhtikwn ekqesqai. For feidomenon Boherellus would read khdomenon, and thn fainomenhn autw anatrophn.
78 oleqron.
79 (In fulfillment of the great plan foreshadowed in Daniel, and promised by Haggai (ii. 7), where I adhere to the Anglican version and the Vulgate.)
80 Ps. cvii. 20.
81 Cf. Matt. xxvii. 51, 52; cf. Luke xxiii. 44, 45.
82 w outo".
83 (Testimony not to be scorned.)
84 On Phlegon, cf. note in Migne, pp. 823, 854. (See also vol. iii. Elucidation V. p. 58.)
85 Eurip., Bacchae, 498 (ed. Dindorf).
86 Cf. Euseb., Hist. Eccles. bk. ii. c. vii.
87 Matt. xxvii. 19.
88 Cf. Iliad, v. 340.
89 Cf. John xix. 34, 35.
90 Cf. Matt. xxvii. 54.
91 canodon.
92 Ps. lxix. 21.:
93 w pistotatoi.
94 ton Criston.
95 ta anqrwpwn.
96 marturasqai peri twn praktewn.
97 <dqŸparakoxw</dqŸ.
98 th" twn logwn autou akolouqia".
99 epifaneia".
100 thn peri autou adiastrofon ennoian.
101 ponon.
102 agwna ton prwton kai megiston th" yuch".
103 (See Dean Plumptre's The Spirits in Prison: Studies on the Life after Death, p. 85. S.)
104 th" kata thn kakian cusew".
105 dai tauta.
106 John xxi. 18, 19.
107 Acts v. 41.
108 The reading in the text is ei kai ismen; for which both Bohereau and De la Rue propose epei ismen, which has been adopted in the translation: cf. epei ekolasqh, infra.
109 Cf. Isa. xxxv. 5, 6.
110 wn Ihsou" aisqhtwn.
111 fantasiwn.
112 Matt. xxiv. 23-27.
113 Cf. Matt. vii. 22, 23, with Luke xiii. 26, 27.
114 qeioth", lit. divinity.
115 2 Thess. ii. 3, 4.
116 2 Thess. ii. 6-10.
117 2 Thess. ii. 10-12.
118 Cf. Dan. vii. 26.
119 sunarpazei ton logon.
120 fassa.
121 peristera.
122 (dehsetai. S.)
123 wste mhden diaferein paraplhsion einai legein gonteian th<|Ÿ Ihsou th Mwusew".
124 Deut. xiii. 1-3.
125 Cf. Deut. xxxiv. 5, 6.
126 Cf. Herodot., iv. 95.
127 Cf. Herodot., ii. 122.
128 Cf. Herodot., ii. 122.
129 Cf. Diodor., iv., Bibl. Hist.
130 autw swmati. (See Mozley's Bampton Lectures On Miracles, 3d ed., p. 297: "That a man should rise from the dead, was treated by them (the heathen) as an absolutely incredible fact." S.)
131 gunh paroistro".
132 kata tina kia qesin eneiqwxa".
133 h kata thn auton boulhsin doxh peplanhmenh fantasiwqei".
134 Cf. Ex. xxiv. 2.
135 terateia".
136 pw" oiontai to paraplhsion plasasqai legein auton toi" istoroumenoi", etc.
137 katabebhkenai bia. Bohereau proposes the omission of bia.
138 eterateusato.
139 Cf. 1 Kings xvii. 21, 22. (3 Kings, Sept. and Vulg. S.)
140 Cf. 2 Kings iv. 34, 35. (4 Kings, Sept. and Vulg. S.)
141 terateuomenoi".
142 terateian.
143 (See cap. xxxiii., note, p. 455, supra.)
144 Isa. liii. 7.
145 <dqŸei de to <dqŸephrkesen</dqŸ apo twn meswn kai swmatikwn lambanei</dqŸ.
146 ta men oun ginomena peri yuch" teqnhkotwn fantasmata apo tino" upokeimenou ginetai, toukata thn ufesthkuian en tw kaloumenw augoeidei swmati yuchn. Cf. note in Benedictine ed.
147 upar.
148 en swmati antitupw eghgerqai.
149 yuch" swma.
150 Cf. Homer, Iliad, xxiii. 66, 67.
151 Cf. John xx. 27.
152 Ps. xvi. 9, 10.
153 John xx. 26, 27.
154 Luke xxiv. 15, 31.
155 Acts i. 3.
156 Cf. John xx. 26.
157 1 Cor. xv. 3-8.
158 pleiona th epinoia hn.
159 outw kai tai" oyesi pantw" men th" yuch", egw d hgoumai, oti kai tou swmato".
160 Matt. xxvi. 48.
161 Matt. xxvi. 55.
162 ton mh apekdusamenon, etc. Cf. Alford, in loco (Col. ii. 15).
163 dihnekw".
164 thn oikonomian telesanto".
165 crhsimon d oimai pro" apologian twn prokeinenwn.
166 Cf. Rom. xiv. 9.
167 1 Cor. xv. 52.
168 Cf. 1 Cor. xv. 52 with 1 Thess. iv. 16.
169 Cf. 1 Thess. iv. 16.
170 1 Cor. ii. 2.
171 Cf. 1 Cor. iii. 2, 3.
172 outw moi noei kai ton uion tou Qeou wfqai th paraplhsia ei" to peri ekeinwn, ei" to wfqai autoi" ton Qeon, krisei.
173 Cf. Gen. xix. 10, 11. (Also Jude 7, "strange (or other) flesh.")
174 Cf. Luke xxiv. 30, 31.
175 Cf. Gal. vi. 14.
176 Rom. vi. 10.
177 Phil. iii. 10.
178 2 Tim. ii. 11.
179 Cf. Rom. vi. 4.
180 Luke xxiii. 53, ouk hn oupw oudei" keimeno".
181 John xix. 41, en w oudepw oudei" eteqh.
182 Cf. Matt. xxvii. 60 with John xix. 41.
183 Cf. Luke xxiii. 53 with John xix. 41.
184 toi" eautou qiaswtai".
185 Matt. xxviii. 1, 2.
186 Matt. xxviii. 9.
187 legw de ou peri twn scesin pro" etera econtwn, alla peri twn kata diaforan.
188 enantion ton men kolazomenon pasin ewrasqai, anastanta de ene. The Benedictine editor reads ton men kolazomenon, and Bohereau proposes enantion tw kolazomenon men, etc.
189 Cf. Luke x. 22.
190 John i. 18.
191 wn icnh en toi" gegrammenoi" euriskonte" aforma" acomen qeonlogein.
192 1 John i. 5.
193 John iv. 24.
194 The text is, tou" de amartanonta" h metagnonta" elehson. Bohereau would read mh metagnonta", or would render the passage as if the reading were h amartanonta", h metagnonta". This suggestion has been adopted in the translation.
195 Matt. iii. 17.
196 oudepw de legw, oti ou pantw" estin ahr peplhgmeno" h plhuh aero", h o ti pote legetai en toi" peri fwnh".
197 Cf. Matt. xi. 28.
198 autoi gar eautoi" peripiptete. (See note supra, cap. xiii. p. 437. S.)
199 Cf. Ex. xxxii. 4.
200 The text reads hmwn, for which Bohereau and the Benedictine editor propose either uma" or hma", the former of which is preferred by Lommatzsch.
201 kat amfotera" ta" arca" twn pragmatwn apistounti.
202 Cf. Luke xi. 48.
203 Cf. Deut. xxviii. 66.
204 Isa. v. 8.
205 Isa. v. 11.
206 Isa. v. 18.
207 Isa. v. 20.
208 Isa. v. 22.
209 Cf. Isa. i. 4.
210 Isa. i. 7.
211 Ezek. ii. 6.
212 Cf. Odyss., x. 281.
213 uper epistrofh".
214 Cf. Odyss., xii. 45.
215 Ibid., xii. 184.
216 paiwnion farmakon.
217 eite diarqrounta to toiouton par eautw.
218 kai dunamenon presbeusai peri tou logou kalw".
219 alla muqikwteron sugkatatiqemenon tw logw.
220 Cf. 2 Sam. xxii. 44, 45.
221 Cf. Isa. lxv. 1.
222 ouci eqno", alla logada" pantacoqen.
223 Cf. Deut. xxxii. 21.
224 thn kat auton qeosebeian kai didaskalian.
1 dhmhgoria": cf. book i. c. 71.
2 dhmhgoria": cf. book i. c. 71.
3 kata thn paroimian kaloumenh" onou skia" mach". On this proverb, see Zenobius, Centuria Sexta, adag. 28, and the note of Schottius. Cf. also Suidas, s.v. onou skia. - DE LA RUE.
4 semnon.
5 dia tino" gohteia".
6 kata ta Ioudaiwn patria.
7 twn crhmatizontwn merido" Qeou.
8 ara gr w" etuce.
9 sun oudemia piqanothti.
10 sun oudemia piqanothti.
11 Ps. xcvi. 5, daimonia, "idols," Auth. Vers. We have in this passage, and in many others, the identification of the daimone" or gods of the heathen with the daimone" or daimonia, "evil spirits," or angels, supposed to be mentioned in Gen. vi. 2.
12 The reading in the text is automolein, on which Bohereau, with whom the Benedictine editor agrees, remarks that we must either read automolhsonta", or understand some such word as etoimou" before automolein.
13 Ps. xcvi. 5, daimonia, "idols," Auth. Vers. We have in this passage, and in many others, the identification of the daimone" or gods of the heathen with the daimone" or daimonia, "evil spirits," or angels, supposed to be mentioned in Gen. vi. 2.
14 to meizon autoqen.
15 mecri logou.
16 pw" ouci ex eikotwn kataskeuazetai.
17 eaq upoqesin.
18 qeoqen.
19 Th" kainotomia".
20 Prokatalhfqei" w" upo filtrwn twn Aiguptiwn.
21 Thn suntrofon fwnhn.
22 Cf. Ps. lxxxi. 5.
23 Suggenei" eisin ai proshgoriai.
24 Safw" enarge".
25 (Gibbon, in the sixteenth chapter of his Decline and Fall of the Roman Empire, quotes the first part of this sentence as proving that "the learned Origen declares, in the most express terms, that the number of martyrs was very inconsiderable." But see Guizot's note on the passage. S.)
26 Epaulei".
27 Doxarion.
28 stasei" idia".
29 kai toi ou panth hsan oligoi.
30 iugx.
31 The reading in Spencer's and the Benedictine edition is upotemnomena", for which Lommatzsch reads upomemnhmena".
32 kai to dokoun.
33 apaqestata.
34 Ekdochn.
35 Cf. 1 Cor. xv. 12 sqq.
36 Cf. 2 Thess. ii. 2.
37 Cf. 1 Tim. vi. 20.
38 Tine" parekdocai. (He admits the fact, but does not justify such oppositions.)
39 pollhn ecei diolkhn.
40 filologon.
41 to prepon.
42 1 Cor. xi. 19.
43 qeia" energeia".
44 epifaneia".
45 ta tou palaiou logou parakausmata sumplattonte", toutoi" prokatauloumen kai prokathcoumen tou" anqrwpou", w" oi tou" korubantizomenou" peribombounte".
46 ouk an ecoi parasthsai, oti hmei" men en parakousmasi genomenoi th" alhqeia`, osoi ge peirwmeqa meta logou pisteuein, pro" ta toiauta zwmen dogmata.
47 propulaiwn megeqh te kai kallh.
48 to analogon.
49 (Clearly coincident with Clement and other early Fathers on this head.)
50 fantasian exapostellein toi" tauta memaqhkosin, oti mh mathn memuhtai.
51 pifantasqai.
52 ainigmata.
53 w gennaie.
54 diexodeuwmen.
55 1 Cor. ii. 6-8.
56 thrhsew".
57 safhneian.
58 metabasei".
59 afilosofon cleuhn.
60 bwmoloco".
61 The reading in the text is kai prwtoi, for which Bohereau proposes to prwton, which we have adopted in the translation.
62 We have followed in the translation the emendation of Guietus, who proposes ei de thn fainomenhn autw alhqeian epresbeusen, ouk av, k.t.l.,, instead of the textual reading, ei te th" fainomenh" autw alhqeia" epresbensen, ouk an, k.t.l.
63 ton prohgoumenon hmin peri yuch" kataskeuasteon logon.
64 Bohereau conjectures, with great probability, that instead of apodekteon, we ought to read apokeikteon.
65 Cf. Hom., Odyss., xi. 303 and 304.
66 eitougie" ecousin.
67 qiaswtai".
68 apoklhrwtikw".
69 ei" de ta peri touton anexetastw" ormwn apisthsai toi" peri autou;
70 amuqhton.
71 ekstasewn.
72 meson.
73 asteiou".
74 Cf. Smith's Dict. of Biograph., S.V.
75 eusebh.
76 kosmio".
77 oimh semnoi.
78 ote dia; tou` Puqivou stomivou perikaqezomejnh th` kaloumejnh profhvtidi pneu`ma dia; tw`n gunaikeivwn uJpeisevrcetai to; mantiko;n, oJ ÆApovllwn, to; kaqaro;n ajpo; ghivnou swvmato:. Boherellus conjectures to; mantiko;n tou` ÆApovllwno" to; kaqarovn.
79 outw daimonivw".
80 Herod., book iv. chaps. 14 and 15 (Cary's transl).
81 terateivan.
82 Guietus conjectures, kai; pw`", w lw`ste.
83 th`" kataballomevnh" oijkodomh`".
84 tou` kaqÆ hJma`" daivmono", lacovnto" gevra" loibh`" te knivssh" te.
85 wJ" ouj koinwnhvsanto" th` ajnqrwpivnh fuvsei, oujdÆ ajnalabovnto" th;n ejn ajnqrwvpoi" savrka ejpiqumou`san data; tou` pneuvmato".
86 ÆAlla; ga;r kai; th;n kataba`san ei" ajnqrwpivnhn fuvsin kai` eij" ajnqrwpivna" peristavsei" duvnamin, kai; ajnalabou`san yuch;n kai; sw`ma ajnqrwvpinon, eJwvrwn ejk tou` pisteuesqai meta; tw`n qeiotevrwn sumballomevnhn eij" swthrivan toi`" pioteuvousin.
87 meta; tou` pisteuvein. Others read, , meta; to pisteuvein.
88 licneiva.
89 toiau`ta ga;r ta; pantacou` politeuovmena ejn tai`" ejkklhsivai" ejkklhsivai" tw`n povlewn plhvqh.
90 fwsth`re". (Phil. ii. 15. Very noteworthy are the details of this and the following chapter, and their defiant comparisons.)
91 ejkklhsiva.
92 ejkklhsiva.
93 paroikouvsa".
94 boulhvn.
95 bouleutaiv.
96 euroi" a)n tivne" me;n th`" ejkklhoiva" bouleutai; a(xioiv eijsin, ei( tij" ejstin ejn tw` pavnti povgi" tou` Qeou`, ejn ejkeinh` politeuvesqai. Boherellus conjectures eu{roi" a o(ti tine;sme;n, k.t.l.
97 th`" ejk katatavxew" uJperoch`".
98 oti kai ejpi; tw`n sfovdra ajpotugcanomevnwn bouleutw`n kai; ajrcovntwn ejkklhsiva" Qeou`, kai; paqumo(qh tw`n ejn tai`" polesi bouleutw`n kai; ajrcovntwn. Boherellus conjectures pJaqumoterwn.
99 w(ste oji>stw` bevlei sumferesqai. Spencer and Bohereau would delete bevlei as a gloss.
100 Guietus would insert h( before ina ti; wjfelhqh`. this emendation is adopted in the translation.
101 Cf. 1 Tim. iii. 16.
102 thn oijkonomivan.
103 Cf. John x. 18.
104 Cf. Matt. xxvii. 46-50.
105 Cf. John ii. 19.
106 Ps. xvi. 9, 10.
107 tw`n wjfeloumevnwn.
108 John v. 39.
109 Cf. Col. iv. 6.
110 pivstew".
111 1 Pet. iii. 15.
112 h(toi diabalou`men toi`" aujth;n mh; paradexamevnoi", kai; ejgkalevsomen th` iJstoriva wJ" oujk ajlhqei;, h( daimo;nio;n ti fhsomen paraplhvsion toi`" ejpideiknupevnoi" govhsin ajpath` ojfqalmw`n pepoihkevnai kai; perip topn ÆAstupalaieva. Spencer in his edition inludes mh; in brackets, and renders, "Aut eos incusabimus, qui istam virtutem admiserint."
113 a)" prosavgomen aujtw`, wJ" dia; metaxu; o(nto" th`" tou` ajgenhvtou kai th`" tw`n genhtw`n pa(ntwn fuvsew". "Hoeschel (itemque Spencerus ad marg.) suspicabatur legendum: wJ" dh; metaxu; o(nto". Male. Nihil mutari necesse est. Agitur quippe de precibus, quas offerimus Deo 'per eum qui veluti medius est inter increatam naturam et creatam.0'"-RUAEUS.
114 ajdolesch`sai.
115 ta;" toutwn ajpodocav".
116 wJ" ka(n to; tuco;n ajkolasiva" ka}n e;pÆ ojlivgon geusamevnou.
117 ou| ajreta;" oiJ me`n tine" kubeutikwvteron zw` nte" katayeuvdontai.
118 ajkolou`qw" th` ejn tw` levgein terasti;w" pistikh` dunavmei.
119 wJ" data; novmou" aujtw`n a(rconto".
120 ajpoforav".
121 proairevsew".
122 ejswterikw`n kai; ejpoptikw`n.
123 h) hrwa" ejk metabolh`" sustavnta" ajgaqh`" ajnqrwpivnh" yuch`".
124 (See vol. ii. p. 185, and the stinging reference of Justin, vol. i. p. 172, this series.)
125 peri; de; to` ÆIhsou` h(toi dovxasa a)n einai eujtuch;", h) kai; bebasanismevnw" ejxhtasmevnh, dokou`sa me;n eujtuch;" para; toi`" polloi`", bebasanismevnw" de; ejxhtasmevnh para; pavnu oligwtavtoi".
126 tosou`ton poiei` pivsti", ojpoiva dh; prokatascou`sa.
127 kubeutikovn.
128 hJ koin;h e(nnoia.
129 fivltron fusikovn.
130 ajlla; kai; eJnwvsei kai; ajnakravsei.
131 ("By means of Origen the idea of a proper reasonable soul in Christ received a new dogmatical importance. This point, which up to this time had been altogether untouched with controversy with the Patripassians, was now for the first time expressly brought forward in a synod held against Beryllus of Bostra, A.D. 244, and the doctrine of a reasonable human soul in Christ settled as a doctrine of the Church." - NEANDER'S History (ut supra), vol. ii. p. 309, with the references there. See also Waterland's Works, vol. i. pp. 330, 331. S.)
132 dialektikov".
133 to;n ajpo; tou` tavfou.
134 oujk eijdovte" pw`" kai; kaqov.
135 Cf. Callimach., Hymn, i. Cf. also Tit. i. 12.
136 thvajrchn tou` qanatou gegonevnai peri` to;n Diva.
137 (The sarcastic raillery of Celsus in regard to the ignorance and low social scale of the early converts to Christianity is in keeping with his whole tone and manner. On the special value of the evidence of early Christian writers, such as Justin Martyr , Clement, Origen, etc., to the truth and power, among men of all classes, of the Gospel of our Lord, see Rawlinson's Bampton Lectures, The Historical Evidences of the Truth of the Scripture Records, Lect. viii. pp. 207, 420, et seqq. (Amer. ed. 1860). S.)
138 oJ lovgo".
139 ta; a(dhla kai; ta; kruvfia th`" sofiva" sou ejdhvlwsav" moi.
140 ta; katÆ auÆtovn.
141 kai; ejx auJth`" ejgevneto.
142 Cf. 1 Kings x. 1-9.
143 Cf. 1 Kings iv. 29-34. The text reads, peri; pavntwn tw`n basilevwn th`" gh`", for which parav has been substituted.
144 kai; a(lla dia; problhmavtwn.
145 Hos. xiv. 9.
146 Cf. Ezek. xxviii. 3.
147 Cf. Matt. xxiii. 34.
148 Cf. 1 Cor. xii. 8.
149 Acts vii. 22.
150 Cf. 1 Cor. i. 18, etc.
151 ta; me;n sunagoreuvonta uJgh` kai; swvmasi.
152 ta; prohgoume;nw" uJfesthkovta.
153 Cf. Rom. i. 21.
154 Rom. i. 19.
155 Cf. Rom. i. 20-22.
156 Cf. 1 Cor. i. 26-28.
157 Cf. Tit. i. 9, 10.
158 Monovgamon. Cf. Can. Apost., c. xvii.: "oJ dusi; gavmoi" sumplakei;" meta` to` bavptisma, h) pallakh;n kthsavmeno", ouj dunatai einai ejpivskopo", h) presbuvtero", h) diavkono", h) olw" tou` katalovgou tou` iJeratiko`." Cf. note in Benedictine ed.
159 (Origen agrees with Tertullian, passim, on this subject. Hippolytus makes Callistus, Bishop of Rome, the first to depart from this principle, - accepting "digamists and trigamists.")
160 Cf. 1 John ii. 2.
161 proepav/sante".
162 (1 Cor. iii. 2, 3. S.)
163 (See note supra, p. 239. S.)
164 nhpivwn.
165 Heb. v. 12-14.
166 ejleuvqepon ajnalabovnte" frovnhma.
167 Cf. Rom. i. 14.
168 Cf. Prov. viii. 5.
169 Cf. Prov. ix. 4.
170 Cf. Prov. ix. 5, 6.
171 dia; ta; ejgkeivmena.
172 loidoriva" ma`llon h) kathgoriva".
173 The allusion is to the practice of wealthy Greeks and Romans having among their slaves artificers of various kinds, for whose service there was constant demand in the houses and villas of the rich, and who therefore had their residence in or near the dwelling of their master. Many of these artificers seem, from the language of Celsus, to have been converts to Christianity.
174 Paravsthson tou;" didaskavlou" a(llou" para; tou;" filosofiva" didaskavlou", h) tou;" katav ti tw`n crhsivmwn pepoihmevnou"..
175 fwnh;n sunetov".
176 (Much is to be gathered from this and the following chapters, of the evangelical character of primitive preaching and discipline.)
177 aJplw`".
178 eujdaimonivan.
179 makariovthta.
180 Cf. 1 Cor. ii. 6.
181 Wisd. Solom. i. 4.
182 Cf. Ps. cxli. 2.
183 Cf. 1 Cor. ii. 7.
184 Matt. ix. 12.
185 Rom. xvi. 25, 26.
186 Cf. 2 Tim. i. 10.
187 to; hJgemonikovn.
188 ajyedh`.
189 sukofantwn.
190 (The reproaches of the scoffer are very instructive as to the real nature of the primitive dealing with sinners and with sin.)
191 uJpexairomenou tou` kata; to;n ÆIhsou`n nooumevnou ajnqrwvpou.
192 Rom. vii. 9.
193 Cf. Matt. xxiii. 12.
194 1 Pet. v. 6.
195 pro;" kolakeivan.
196 In the text it is put interrogatively: tiv" a(nqrwpo" telew" divkaio"; h) tiv" ajnamavrthto"; The allusion seems to be to Job xv. 14 (Sept.): tiv" ga;r w)n broto;", o(ti e(stai a(mempto"; h) wJ" ejsovmeno" divkaio" gennhto;" gunaikov".
197 Matt. xi. 28.
198 Ps. cvii. 20.
199 Luke xviii. 13.
200 Luke xviii. 11.
201 Luke xviii. 14.
202 kai; ouj para; to;n ojrqo;n lovgon prosavgoito uJpo` tou` ejpi; pa`si dikastou`.. (See infra, book iv. cap. lxxix, and Elucidations there named.)
203 (ejpimovw" bebammevnoi. S.)
204 (wJspegei; deusopoihqeJnte" aJpo; th`" kakiva". S.)
205 (Let us note this in passing, as balancing some other expressions which could not have been used after the Pelagian controversy.)
206 He is said to have been either a Babylonian or Tyrrhenian, and to have lived in the rein of Nero. Cf. Philostratus, iv. 12. - RUAEUS.
207 kai; to; ejxakouovmenon ajpo; th`" levxew" wj" dunato;n hJmi`n, ajnetrevyamen.
208 ejpi; tevgou". ("Ut quidam scripserunt," says Hoffmann.)
209 miarwvtaton ajnqrwvpwn.
210 ÆAlla; th;n me;n tavxin kai; suvnqesin kai; fravsin tw`n ajpo; filosofiva" lovgwn.
211 The reading in the text is a(llw", for which which a(llou" has been conjectured by Ruaeus and Boherellus, and which has been adopted in the translation.
212 ijdiwtikouv"..
213 eujstaqevstaton.
214 pistikh; ajpo; pneuvmato".
215 para; ta;" ajnatrofa;", kai; ta;" diastrofa;", kai; ta;" perihchvsei".
216 fusiwqh`nai.
217 (parÆ w| oujk e(stin. S.)
218 Cf. Iliad, ix. 319, 320.
219 (See the elaborate article on the book of Job, by Canon Cook, in Dr. Smith's Dictionary of the Bible, vol. i. pp. 1087-1100. S.)
220 tou` logikou; swvou.
221 wsper ouj duvnatau to; pefuko;" fkukaivneln tw`/ gluku tufcavnein.
222 i}na koinovteron tw`/ ejleveei crhvswmai.
223 Cf. Wisd. of Solom. vii. 25, 26.
224 Cf. Deut. xxxii. 21.
225 Cf. 1 Cor. i. 27.
226 Rom. i. 22, 23.
227 ajsteivou".
228 tou;" mh; ehntrecei`".
229 The reading in the text is teratwdestevrou", of which Ruaeus remarks, "Hic nullum habet locum." Katadeestevrou" has been conjectured instead, and has been adopted in the translation.
230 For eujdebei`" in the text, Boherellus conjectures eujsebw`".
231 qeon fqarto;n eijsafovntwn, kai; th;n oujsijan aujtou` lefovntwn sw`ma treprojn diavlou kai; ajlloiwtojn kai; metablhtovn.
232 The words in the text are, filanqrwtovtata ejpistreptilojnm kai; yucw`n maqhvmanta oijkonomhvsanra, for which we have adopted in the translation the emendation of Boherellus, filanqrwpovtata jaul yucw;b eoustreotujal naqhvnata.
233 ajllaj ka)n touj" peponqovta" th;n peri; th`smetenswmatwvsw", a(noian ajpoj ijatew`n, tw`n katabibzoJntwn th`n lofikh`v fujsin oJte me;n ejpij thjn ajlofon pa`san, ojte` de; kai; ejtil th;n ajfavntaston.
234 Instead of oiJ fronijmw" Cristianoi; zw`nte", as in the text, Ruaeus and Boherellus conjecture ioJfronijmw" Xristianizonte", etc.
235 tou" komidh` nhpijou".
236 ajlazwvn.
237 (See vol. iii. Elucidation I. p. 76, this series; and as against the insanity of the Deutero-Nicene Council (A.D. 787) note this prophetic protest. Condemned at Frankfort (A.D. 794) by Anglicans and Gallicans. See Sir W. Palmer, Treatise on the Church, part iv. 10, sect. 4. The Council of Frankfort is the pivot of history as to the division between East and West, the rise of Gallicanism, and of the Anglican Reformation.)
238 ei(te cwrij" ton` dhmiourfou` qeou` ei(te kai; metÆ ejkeivnou.
239 i;eromhniva".
240 The reading in the text is komyoiv, which is so opposed to the sense of the passage, that the conjecture of Guietus, avkomyoi, has been adopted in the translation.
241 (i.e., Solon. S.)
242 (See Gieseler's Church History, vol. i. p. 212 (also 213), with references there. But see Elucidation IV. p. 77, vol. iii., this series, and Elucidation at close of this book. See also Robertson's History of the Church, vol. i. p. 156. S.)
243 ajyi`da.
244 Tavca de; kai; oij peisqevte" periv tou` quvraqen nou`, wh" qanavtou kainou` diexafwfh;n e}xonto", etc. Locus certe obscurus, cui lucem afferre conatur Boherellus, legendo divism wj" qanavtou kai; nou`diexafwfh`n e}xonto", ut sensus sit "morti etiam mentem subductum iri." Nam si quvraqen hkei nou`", consequens est ut qanavtou kai; nou`" diexafwfh`n e(ch. Cf. Aristot, lib. ii. c. 3, de generatione animalium. - SPENCER.
245 h` rh" tou` nou` ajqanasiva".
246 Eij mh; a)ra Kevlso" kai; oiJ ÆEtikouvreili ouj fhvsousi kouvfhn ei|nai ejltivda th;n peri; tou` tevlou" aijtw`n th`" hjdonh`". h(ti" katÆ aujtouv" ejsti to; ajlaqon, to; th`" sarko;" eujstaqe;: katajstma, kai; to; perik rauvth" pisto;n ÆEpikouvrw/ e(lpisma..
247 tw`/ kaqÆ ejkavsthn filosovfwn airesin ejn {Ellhsin hbarbavroi", h) musthriwvdh ejpaggelivan. tevlei.
248 (Note the testimony to divine inspiration.)
1 Cf. Jer. i. 9, 10.
2 Cf. Gen. xi. 4.
3 Cf. 2 Cor. x. 5.
4 Cf. 1 Cor. iii. 9.
5 touj" ajnavlofon aujrw`/ profhtikou;" lovfou"..
6 dikaiwthv".
7 ajkolouqiva".
8 Piqanovthto".
9 Dikaiwthvsm not Dikasthv".
10 tou;" karpou`" th`" tou` Qeou basilsiJa" ajpodwvsousi tw`/ Qew`/, ejn toi`" eJkavsth" pravxew" ou(sh" karpou` th`" basileiva" kairoi`"/..
11 eujhvqw".
12 The word fuvsei which is found in the text seems out of place, and has been omitted in the translation, agreeably to the emendation of Boherellus.
13 ÆAra fa;r h(qele fantasioumevnoi" toi`" ajnqrwvpoi" uJpo` Qeou`, ajpeilhfovto" me;n avqrovw" th;n kakivan. emfuvonto" di; th;n ajreth;n, th`n ejpanoivrqwdin genevsqai;
14 ÆAra fa;r h(qele fantasioumevnoi" toi`" ajnqrwvpoi" uJpo` Qeou`, ajpeilhfovto" me;n avqrovw" th;n kakivan. emfuvonto" di; th;n ajreth;n, th`n ejpanoivrqwdin genevsqai;
15 oiJ la;r ejpi; ta; nevltista prokalouvmenoi lovfoi, Qeou` aujtou;" dedwkovto", eijsi;n ejn ajnqrwvpoi"..
16 lennaiovtato".
17 Wisd. Solom. i. 7, kai; to; sunevcon ta; pa;nta gnw`sin e(cei fwnh`"..
18 Cf. Jer. xxiii. 24.
19 Cf. Acts xvii. 28.
20 kai; para; tou`tÆ e(latton e(xein dokw`n.
21 kaqa;per oiJ neovploutoi tw`n ajnqrwvpwn ejpideiktiw`te", pollhvn tina kai; pavnu qnhth;n filotmivan tou` Qeou` katamarturou`si.
22 oijkeivwsin.
23 meta; tosou`ton aijw`na.
24 dikaiw`sai.
25 to; lagiko;n zw`on.
26 ejn th` paradoch` th`" qeiovthto".
27 ejxaivretovn ti crh`ma.
28 Deut. xxxii. 8, 9 (according to the LXX.).
29 Cf. Ps. ii. 8.
30 Eijsi; gavr tine" eijrmoi; kai; ajkolouqivai a(fatoi kai; ajnekdihvfhtoi peri; th`" kata; ta;" ajnqrwtivna" yuca;: diafovrou oijkonomiva".
31 aujto;" e(fa..
32 (The word "reliable" is used here. I cannot let it stand, and have supplied an English word instead).
33 sunqiasw`tai.
34 tw` pantiv.
35 oivk ajcrhvstou". On Origen's views respecting rewards and punishments, cf. Huet's Origeniana, book ii. question xi.
36 oujk ejpevsth.
37 divkhn basanistou` pu`r fevrwn.
38 (Note this testimony to the authorship of Koheleth, and that it is Scripture.)
39 Cf. Eccles. i. 9.
40 eij cph; ejpisthsanta toi`" crovnoi" eijpei`n.
41 ajnevtlasan kata; periovodou: tautovthtas" kai; ajparallavktou" toi`" ijdivoi" poioi`" kai toi`" sumbebhkovsin aujtoi`".
42 kakivan ejti; plei`on ceomevnhn.
43 Cf. Jer. xxiii. 24.
44 sugkatabaivnein.
45 (On this figure (anthropopathy) see vol. ii. p. 363, this series.)
46 geu`sai.
47 Cf. Deut. iv. 24, ix. 3.
48 Cf. Dan. vii. 10.
49 Cf. Mal. iii. 2.
50 Cf. 1 Cor. iii. 12.
51 swmatikw`".
52 Cf. 1 Cor. iii. 13-15.
53 th;n tou` crusou` (inÆ ou{tw" ojnomavsw), fuvsin th`" yuc h`", h) th`n ajrguvrou, dolwsavntwn.
54 (See note supra, cap. x. S.)
55 JO Qeo;" ajgaqov" ejsti, kai; kalo;", kai` ejdaivmwn, kai; ejn tw`/ kallivstw. kai; ajrivstw/.
56 katavbasin.
57 th` pronoiva/ kai; th` oikonomiva/.
58 Ps. cii. 27.
59 Mal. iii. 6.
60 hJgemonikovn.
61 The reading in the text is, ejpi; mevrou" givnetai aujth`", which is thus corrected by Guietus: ejpimerh;" givnetai aujto;".
62 Cf. Phil. ii. 6, 7.
63 Cf. 1 Pet. ii. 22.
64 Cf. 2 Cor. v. 21.
65 (Gieseler cites this chapter (and cap. xix. infra) to show that Origen taught that the Logos did not assume a human body. Could words be stronger to the contrary? "He becomes, as it were, flesh," is used below to guard against transmutation.)
66 prohgoumevnhn.
67 a(timon.
68 ejklei`pon.
69 (The transfiguration did not conflict with his mortal nature, nor the incarnation with his immortality.)
70 tiv ajkolouqei`.
71 (Such are the accomodations reflected upon by Gieseler. See Book III. cap. lxxix., supra.)
72 tiv a(topon.
73 Phil. ii. 5-9.
74 o(mw" dÆ ajpologhsovmeqa, o)ti ouj fh;", w Kevlse, wJ" ejn farmavkou moivra pote; divdotai crh`sqai tw` plana`n kai; tw` yeuvdesqai.
75 prohgoumevnw", ajllÆ ejk peristavsew".
76 Cf. Plato in the Timaeus, and book iii., de Legibus.
77 safhv".
78 ÆEpa;n to; prokeivmenon h parasth`sai kaiv tav th`" katav tovn to;pon isnopi;a" tivna e(coi lovgon, kai; ta; th`" pperi; aujtou` ajnagwgh`".
79 Otus and Ephialtes. Cf. Smith's Dict. of Myth. and Biog., s.v.
80 Cf. Hom., Odyss., xi. 305.
81 (Demonstrated by Justin, vol. i. pp. 277, 278, this series.)
82 aJgisteiva".
83 ejpeskkophvqhsan.
84 Qei`ovn ti kai` iJero;n crh`ma gegovevnai to;n ÆIhsou`n.
85 oujdÆ ajpokatastafhvsontai. (A very bold and confident assertion this must have seemed sixteen hundred years ago.)
86 kai; aJrmovzonta" th` pantacou` kaqestwvsh politeiva.
87 uJpo; oijkeivwn kai; omohvqwn.
88 th;n oujravnion foravn.
89 ejmpoliteuvetai.
90 ejxeutelivzonte".
91 eujtelevsi.
92 oujk ejn swvmati krivnetai.
93 guvpe": gruvpe"?
94 kai; kata; pa`san ajreth;n pepoivwtai.
95 The allusion may possibly be to his flight from the field of Chaeronea, or to his avarice, or to the alleged impurity of his life, which is referred to by Plutarch in his Lives of the Ten Orators. - SPENCER.
96 ajfopma;" e(con pro;" ajrethvn.
97 uJpotupwvsei".
98 ta; aujtovqen pa`si profainovmena dovgmata Cristianw`n kai; ÆIoudai;wn.
99 fantasiva dÆ eujsebeiva".
100 h) kai; ta; Jdhmiourghvmata.
101 livqwnkaiv xuvlwn.
102 diarkei`n.
103 uJpo; logikw`n piqanothvtwn.
104 th;n oujravnion foravn.
105 bdeluvssetai.
106 Cf. Wisd. of Solom. xi. 26, xii. 1, 2.
107 Ps. xxxiii. 5.
108 Ecclus. xviii. 13.
109 Cf. Matt. v. 45.
110 Cf. 1 Tim. iv. 10.
111 Cf. 1 John ii. 2.
112 Cf. Rom. v. 8.
113 Cf. Rom. v. 7.
114 timiwvtera.
115 Cf. Ps. lxxxii. 1.
116 daimovnia. Cf. Ps. xcvi. 5.
117 Cf. Ps. lxxxii. 1.
118 1 Cor. viii. 5, 6.
119 Cf. Matt. xxii. 30.
120 Cf. Luke xx. 36.
121 Cf. 1 John iii. 2.
122 kai; tou`tov gÆa)n eJrmhneuvoimmi, to; <dqŸhJmei`"</dqŸ levgwn ajnti; tou` oiJ logikoi;, kai; e(ti ma`llon, oi; spoudai`oi logikoiv.
123 wste kai; hJ aujth; ajnqrwvpou kai; Qeou`. Cf. Cicero, de Leg., i.: "Jam vero virtus eadem in homine ac deo est, neqimigomen kai; Qeou`. (See vol. ii. p. 549. S.) Cf. Theodoret, Serm., xi. - SPENCER.
124 Cf. Matt. v. 48.
125 Cf. Gen. i. 26.
126 Cf. Gen. i. 27.
127 Cf. 1 Cor. xv. 41, 42.
128 Cf. Dan. xii. 3.
129 Cf. Matt. xx. 27.
130 Cf. Eurip., Phoeniss, 546, 547.
131 bwmolovco".
132 kai; ajmeibousi swvmata.
133 Cf. 1 Cor. ii. 11.
134 Cf. Rom. i. 19.
135 Rom. i. 21-23.
136 ou(tÆ ejn lovgw/ ou(tÆ ejn ajriqmw/` au;tou;" pote gegenhmevnou".
137 ejpoliteuveto.
138 (See note on Book III. cap. lxxvi. supra, and to vol. iii. p. 76, this series.)
139 Cf. Deut. iv. 16-18.
140 Cf. Deut. iv. 19.
141 politeiva.
142 oujde; faivnesqai qhludrivan oi|ovn tÆ h|n.
143 oi> tine" dia; to; kaqaro;n hqo", kai; to; uJpe;r a(nqrwpon.
144 qeiva/ moivra/.
145 kaivtoige pavnta cavlwn kinhvsante".
146 a;po; prwvth" spora`" gohvtwn kai: plavnwn ajnqrwvpwn.
147 parexhgouvmenoi.
148 (This formula he regards as an adumbration of the Triad (see our vol. ii. p. 101): thus, "the God of Abraham" = Fatherhood; "of Isaac" = Sonship; "of Jacob" = Wisdom, and the Founder of the New Israel.)
149 ei>te kai; ujtovqen semnuvnousan ejn ajporjrJhvtoi" tou;" a(ndra", ei(te kai; diÆ uJponoiw`n aijnissmevnhn tina; megavla kai; qaumavsia toi`" qewrh`sai aujta; dunagrafh`sai aujta; dunamevnoi".
150 mustikh`" ajnagrafh`".
151 ejrou`mevn te: oti mhvpote to; kai; uJfÆ uJmw`n paralambavnesqai ta; ojnovmata tw`n triw`n touvtwn genarcw`n tou` e( expunge the words th` ejnargeiva/ katalambanovntwn.
152 (See p. 511, supra, on the formula of benediction and exorcism, and compare Num. vi. 24.)
153 kata; de; Kelson, ouj paristavnta. Libri editi ad oram wJ" paristavnta.
154 gennaivw".
155 parexhgouvmenoi.
156 parevrjrJiye.
157 sugkuvyante".
158 ajmousovtata.
159 Cf. Plato, de Repub., book ii. etc.
160 ejpi; th`" plavsew".
161 Cf. Job x. 8 and Ps. cxix. 73.
162 sch`ma.
163 kakohvqeian.
164 plavsew".
165 Gen. ii. 7; Heb. ????????
, LXX. provswpon.
166 ejmfuswvmenon.
167 Wisd. of Solom. xii. 1.
168 Cf. Gen. ii. 21, 22.
169 ajnti; tou` purov".
170 cwri;" panto;" lovgou kaiv tino" ejpikruvyew".
171 mocqivzein.
172 Hesiod, Works and Days, i. 73-114 (Elton's translation (in substance. S.)).
173 Hesiod, Works and Days, i.125-134 (Elton's translation (in substance. S.)).
174 "mu`qovn tina"
.
175 paravdeiso".
176 Penia, poverty; Porus, abundance.
177 dia; th;n au;th`" ajporivan.
178 e;n toi`" ejkeivnh" geneqlivoi".
179 ejn toiau`th/ tuvch/ kaqevsthke.
180 sklhro;" kai; aucmhrov".
181 ejndeiva.
182 suvntono".
183 deinov".
184 kai; fronhvsew" kai; povrimo".
185 deino;" govh".
186 (Plato, Symposion, xxiii. p. 203. S.)
187 Boherellus, quem Ruaeus sequitur, in notis; "Ante voces": tivna trovpon, videtur deesse: qaumavsontai, aut quid simile." - LOMMATZSCH.
188 to; legovmenon.
189 eujkatafronhvtwn.
190 fusiologei` Mwu>sh`" ta; peri; tou` a(qrwvpou fuvsew".
191 Cf. 1 Cor. xv. 22 with Rom. v. 14.
192 oujk e(sti kaqÆ h|" ouj levgetai.
193 pterorjrJuouvsh". This is a correction for pterofuouvlh", the textual reading in the Benedictine and Spencer's edd.
194 ajllovkoton.
195 korwvnh.
196 paracaravttonte" kai; rJa/diourgou`nte".
197 toi` dunavmei levgesqai ta; mevtra.
198 (This question, which is little short of astounding, illustrates the marvellous reach and play of Origen's fancy at times. See note supra, p. 262. S.)
199 paracaravttonte" kai; rJa/diourgou`nte".
200 Cf. Matt. xxi. 43.
201 e(xwron.
202 Cf. Gen. iv. 8.
203 Cf. Gen. xxvii. 41.
204 a(gcista de; toutoi" pa`si sumpoliteuvomenon.
205 qeiothta.
206 ejrjrJwmevnw".
207 Cf. Gen. xxx. 42 (LXX.). "The feebler were Laban's, and the stronger Jacob's" (Auth. Vers.).
208 Cf. Gen. xxx. 43.
209 Cf. 1 Cor. x. 11.
210 parÆ oi|" ta; poiki;la h(qh ejpivshma genovmena, tw`/ logw;/ tou` Qeou` politeuvetai, doqevnta kth`si" kaloumevnw/ ÆIakwvb: ejpivshma is the term employed to denote the "spotted" cattle of Laban, and is here used by Origen in its figurative sense of "distinguished," thus playing on the double meaning of the word.
211 frevata.
212 lavkkou".
213 th;n ejnupavrcousan gh`n kai; ajrch;n tw`n potivmwn ajgaqw`n. Boherellus proposes: th;n ejnupavrcousan phgh;n kai; ajrch;n tw`n potivmwn uJdavtwn.
214 Cf. Prov. v. 15-17.
215 Cf. Gen. xxvi. 15.
216 nu;mfa".
217 Cf. Gal. iv. 21-24.
218 ta; ajpemfaivnonta.
219 Gen. xix. 17.
220 oiJ ejpitugcavnontev" ge aujtw`n.
221 oujk eujkatafrovnhto" aujtoi`".
222 zwvpuron.
223 boulhvmati.
224 e(cei dev tina kai; kaqÆ aujto; avpologivan. (Our Edinburgh translator gives a misleading rendering here. Origen throughout this part of his argument is reasoning ad hominem, and has shown that Greek philosophy sustains this idea.)
225 Cf. Homer, Iliad, vi. 160.
226 oJsi;a" eneken.
227 lata; th;n prwvthn ejkdochvn.
228 tou;" spermatikou;" lovgou".
229 kata; to;n prohgouvmenon noh`n.
230 Cf. 1 Cor. ix. 9, 10, and Deut. xxv. 4.
231 Cf. Eph. v. 31, 32. Cf. Gen. ii. 24.
232 Cf. 1 Cor. x. 1, 2.
233 Cf. 1 Cor. x. 3, 4.
234 problhvmata kai; parabolaiv.
235 Cf. Ps. lxxviii. 1-3.
236 Cf. Ps. cxix. 18.
237 ejpa;n ejpakouvsh/tou` parÆ eJautou` pavnta poihvsanto".
238 Cf. Ezek. xxix. 3.
239 Cf. Ezek. xxxii. 5, 6.
240 Cf. Ezek. xxix. 3.
241 Cf. Hos. xiv. 9.
242 Cf. 2 Tim. iii. 8. (Note this testimony concerning Numenius.)
243 to; eujtelevsteron.
244 yuchv.
245 ulh.
246 The reading in the text of Spencer and of the Benedictine ed. is kataleifqei`san, for which Lommatzsch has adopted the conjecture of Boherellus, katalhfqei`san.
247 wjfeleiva".
248 uJpÆ ejnuparcouvsh" ajfantavstou fuvsew" dioikoumevwv.
249 pro;" creivan oujk eujkatafrovnhton.
250 opw" pote; a(llw" o(ntwn.
251 tivni h) tivsin.
252 aijsqhtou` qeou`.
253 Cf. Plato in Timaeo.
254 a(u>lon.
255 pevmpth" para; ta; tevssara stoucei`a einai fuvsew".
256 Cf. Ps. cii. 26, 27.
257 aiqerivou.
258 Cf. 1 Cor. xv. 41, etc.
259 Cf. 1 Cor. xv. 44.
260 odoiv.
261 kainh`" diadexamevnh" oJdou` kai; ajlloiva", etc. For diadexauevnh", Boherellus would read ajpokatavstasi". Cf. Origen, de Princip., iii. c. 5; ii. c. 3. (See also Neander's Church History, vol. 1. p. 328, and his remarks on "the general ajpokatavstasi"" of Origen. S.)
262 suntevleia.
263 Cf. Pliny, x. c. 66: "Anguem ex medullâ hominis spinae gigni accepimus a multis." Cf. also Ovid, Metamorphos., xv. fab. iv.
264 swmavtwn.
265 tw`n diaferovtwn.
266 kai; miva eij" ajmoibh;n palivntropon ijou`sa kai; ejpaniou`sa.
267 sw`ma.
268 ou(tw de; kai; to; ajpolluvmenon eij" metabolh;n diamevnei.
269 dielevgcetai oujk ejpidecovmena to; gennai`on kai; a(avtivrjrJhton.
270 oJ th;n ajlhvqeiav ejkperilambavnwn.
271 (Cf. Plato, Theaetetus, xxv. p. 176. S.)
272 aovriston.
273 kai; twv ijdivw/ lovgw/.
274 tosoi`sde tugcavnousin.
275 ÆAmfivboloi.
276 Ægoranovmoi.
277 ajrj|htopoiou`" oujk i(sasi.
278 ouJ pavntw" kai; hJ tw`n kakw`n gevnesi" ajei; hJ aujthv.
279 oujk ajei; ta; aujtav ejsti peri; to; hJgemoniko;n autou`, kai; to;n lovgon aujtou`, kai; ta;" pravxei".
280 qewrivai".
281 tw`n oŸlwn.
282 ta; ejn oJlw/ tw`/ kovsmw/.
283 perivodo".
284 kata; ta;" tetagmeva" ajnakuklhvsei".
285 mh; ejgnwkw;" kako;n einai to; nomivzein eujsevbeian swvzesqai ejn toi`" kaqesthkovsi kata; ta;" koinovteron nooumeva" politeiva" novmoi".
286 to; hJemonivkovn.
287 Cf. Lam. iii. 38. (In the Authorized Version and in the Vulgate the passage is interrogative. S.)
288 hti" ejsti; to; kakovn.
289 to; ejfÆ hJmi`n ajnh;/rhtai.
290 tou` pantov".
291 ajparallavktou".
292 ta; oJrwvmeva.
293 ou(te tw` Qew`/ kainotevra" dei` diorqwvsew".
294 oJti kai kai; pavnth tetagmevra" aujth;n ajfanivzwn suferovntw" tw`/ pantiv.
295 (See note supra, p. 524. S.)
296 ta; sfavlmata ajnalambavnein.
297 e(cei ti; eujlabev".
298 kai; wJ" yekto;" katatevtaktai eij" creivan ajpeuktaivan me;n eJkavstw/ crhvsimon de; tw`/ pantiv.
299 ejn ajpeuktaivw/ pragmatl.
300 Cf. 2 Tim. ii. 20, 21.
301 (See note, p. 502, supra.)
302 ouj tou` eJautwn ejn tw/ levgein stocazovmeqa dunatou`.
303 Cf. Deut. i. 31. Origen appears to have read, not ejtrofovrhsen, the common reading (Heb. ?????
), but ejtropofovrhsen, the reading of the Codex Alex.
304 Cf. Ps. vi. 1.
305 Cf. Jer. x. 24.
306 Cf. Eph. ii. 3.
307 Cf. Ps. xxxvii. 8.
308 Cf. Col. iii. 8.
309 Ps. xliv. 23.
310 Cf. Ps. lxxviii. 65.
311 kai; lovgon me;n e(xei ta; logika;, aŸper e;sti; prohgouvmena, paivdwn gennwmevnwn: ta; dÆ a(loga kai; ta; a(yuca cwrivou sugktizomevnou ta`/ paidivw.
312 a;goranovmoi.
313 suntuciva ti" ajtocmwn.
314 oujdei;" lovgo" tecnikov" uJpevsthsen aujtav.
315 evstivan.
316 Cf. Ps. civ. 14, 15.
317 Cf. Ecclus. xxxix. 21, and 16, 17.
318 movli" kai; ejpipovnw".
319 ejpideh`.
320 dia; nautikh`" kai; kubernhtikh`".
321 ajformhvn.
322 Cf. Eurip., Phoeniss., 546.
323 ta; e( oujranw`/.
324 oJ katav tina" Skhniko;" filovsofo". Euripides himself is the person alluded to. He is called by Athenaeus and Clemens Alexandrinus (Strom., v. vol. ii. p. 461), oJ ejpi; th`" skhnh`" filocsofo". - DE LA RUE.
325 sunekdocikw`".
326 eJautw`/ ajnqupofevrei.
327 zwvpura.
328 Cf. Hesiod, Fragmenta Incerta, ed. Goettling, p. 231.
329 (Cf. Wordsworth, Excursion: "He sat and talked," etc., book iv., circa med.)
330 ou: ga;r ajqeei.
331 hJgemonivai".
332 tw`n hJtthmevnwn ai:re:sei". "Nota aijr"vsei" hoc loco sumi pro internecionibus, caedibus. Haud scio an alibi reperiatur pari signigicatu. Forte etiam scribendum kaqairevsei"." - RUAEUS.
333 Parabavlh/ tw`/ lovgw/ pro;" tou" muvrmhka". "Verba: ta/ lovgw/ pro;" rou" murmhka" addititia videntur et recidenda." - RUAEUS.
334 ejpai>vwn.
335 to; koinwnikovn.
336 ejntrevceian.
337 oujkou`n kai; lovgou sumplhvrwsiv" ejsti parÆ aujtoi`", kai; koinai; e(nnoiai kaqolikw`n tinwn, kai; fwnh;, kai; twgcavnonta shmainovmena.
338 ajschmosuvnhn.
339 ouj katanoei` de; to; logiko;n hJgemoniko;n kai; logismw`/ kinouvmenon;
340 meta; tino" fusikh`" uJpokataskeuh`";
341 ajrchvn.
342 th;n ajlogivan.
343 lo;go".
344 fusikhvn tina katavlhyin.
345 tw`/ maravqrw/.
346 ajllÆ ejk kataskeuh`".
347 (The ajetivth". See Pliny, N. H., x. 4.)
348 apotetagmevnw".
349 ujpo; tou` Lovgou gegenhmivnh.
350 coirogruvllioi. Heb. ????????
351 ajskalabwvth".
352 Cf. Prov. xxx. 24-28.
353 aujtoven.
354 John xvi. 25.
355 idiwtikav.
356 qew`n mantikw`n.
357 th;n ajcavriston yeudodoxivan.
358 Ps. xlix. 12.
359 ei(per oijwnoi; oijwnoi`" mavcontai. For mavcontai Ruaeus conjectures dialevgontai, which is adopted by Lommatzsch.
360 Homer, Iliad, ii. 308 sq. (Pope's translation).
361 Homer, Iliad, xii. 200 sq. (Pope's translation).
362 kata; dev ti shmei`on.
363 iJevrax.
364 kivrko", "the hen-harrier," "Falco," or "Circus pygargus." Cf. Liddell and Scott, s.v.
365 Cf. Homer, Odyss., xv. 526.
366 kai; ouj kakivan me;n, oiJonei de; kakivan ousan.
367 ejn mevsoi".
368 klhdovne".
369 Cf. Homer, Odyss., iv. 685; cf. also xx. 116, 119.
370 Cf. Homer, Odyss., xx. 120.
371 Cf. Homer, Odyss., xvii. 541.
372 Cf. Homer, Odyss., xvii. 545.
373 ou(te toi`" tucou`si tw`n ajnqrwvpwn.
374 Cf. Lev. xix. 26. The Septuagint here differs from the Masoretic text.
375 Cf. Deut. xviii. 14, cf. 12.
376 Cf. Deut. xviii. 15.
377 Cf. Num. xxiii. 23.
378 Prov. iv. 23.
379 Cf. Rom. viii. 14.
380 ek(o"j,asova".
381 tropav".
382 Cf. Ex. xxiv. 2.
383 ajpemfai`non.
384 ajntipelargou`nto".
385 (See vol. i. pp. viii., 12, this series. Observe, Origen, in Egypt, doubts the story.)
386 ajllÆ eij mh; pa`n e)rgon. "Gelenius does not recognise these words, and Guietus regards them as superfluous." They are omitted in the translation.
387 Our vol. i. p. 191.
388 Our vol. ii. p. 437.
389 Ed. Philadelphia, 1836.
390 See this treatise, Book VIII, cap. xlviii., infra.
391 What is of Faith as to Everlasting Punishment? in reply to Dr. Farrar's Challenge, 1879. By the Rev. E. B. Pusey, D.D., Oxford, 1881.
392 Theodicy, pp. 295-311 (answer to Foster), p. 81 (to Lord Kames), p. 310 (to Tillotson). I must confess that Bledsoe is paulo iniquior when he gives no reference to Tillotson's language. If the retort is based on the sermon (xxxv. vol. iii. p. 350, ed. folio, 1720) on the "Eternity of Torment," however, I do not think it just. The latitudinarian primate restricts himself therein to a very guarded statement of that reserved right by which any governor commutes or remits punishment, though he cannot modify a promise of reward. I wish modern apologists for the divine sovereignty had not gone farther.
1 Cf. Prov. x. 19.
2 Cf. 2 Tim. ii. 15.
3 Cf. 2 Cor. x. 5.
4 Cf. Ps. lxviii. 11.
5 toi`" ejkei` qeoi`".
6 aJyi`da.
7 katevrcesqai.
8 Cf. Heb. i. 14.
9 ejn toi`" kaqarwtavtoi" tou` kovsmou cwrivoi" ejpouranivoi", h( kai; toi`" toi`" touvtwn kaqarwtevroi" u`perouranivoi".
10 Cf. Ps. lxxxvi. 8, xcvi. 4, cxxxvi. 2.
11 ejan dunwvmeqa katakouvein th`" peri; proseuch`" kuriolexiva" kai; katacrhvsew".
12 (Comp. Col. iii. 18and cap. viii., infra.)
13 h) tou;" me;n ejn skovtw pou ejk gohteiva" oujk ojrqh`" tuglwvttousin, h) diÆ ajmudrw`n fasmavtwn ojneirwvttousin ejgcrivmptein legomenou", eu mavla qrhskeuvein.
14 Cf. Ex. xx. 3, 4, 5.
15 Cf. Deut. iv. 19.
16 to; olon oJ kovsmo".
17 Cf. Jer. vii. 17, 18.
18 Cf. Acts vii. 42, 43.
19 Cf. Col. ii. 18, 19.
20 ejggastrimuvqoi".
21 ejpaoidoi`".
22 Cf. Lev. xix. 31.
23 The emendations of Ruaeus have been adopted in the translation, the text being probably corrupt. Cf. Ruaeus, in loc.
24 Cf. Deut. iv. 19, 20.
25 Cf. 1 Pet. ii. 9.
26 Cf. Gen. xv. 5.
27 Cf. Deut. i. 10.
28 cwvmati.
29 ajpo; tw`n dikaivwn tw`n pollw`n.
30 Cf. Dan. xii. 1, 2, 3.
31 Cf. 1 Cor. xv. 40-42.
32 megalofuw`".
33 Matt. v. 14.
34 Cf. Matt. v. 16.
35 Cf. Origen, de Principiis, i. c. vii.
36 ejk tou` ejn aujtoi`" aujtexousivou ejlhluqov".
37 Cf. 1 John i. 5.
38 muvdron diavpuron.
39 th;n eujktikh;n duvnamin.
40 (See note in Migne's edition of Origen's Works, vol. i. p. 1195; also note supra, p. 262. S.)
41 Cf. Matt. xix. 17; cf. Mark x. 18.
42 Ibid.
43 Cf. Deut. vi. 13.
44 Cf. Ps. cvii. 20.
45 pronohtikw`".
46 Matt. xxviii. 20.
47 Cf. John i. 26, 27.
48 Cf. Jer. xxiii. 24.
49 Cf. Jer. xxiii. 23.
50 zhtei`n eu(cesqai tw` mh; fqavnonti ejpi; ta; suvmpanta.
51 Cf. Rom. viii. 19-21.
52 Cf. Ps. cxlviii. 3, 4.
53 Cf. Rom. viii. 19-21.
54 wsper mavgeiro".
55 ouj ga;r th`" plhmmelo`" ojrevxew`, oujde; th`" peplanhmevnh` ajkosmiva", ajlla; th`" ojrqh`" kai; dikaiva" fuvsew" Qeov" ejstin ajrchgejth".
56 ulhn.
57 Cf. 1 Cor. iii. 12.
58 Cf. Mal. iii. 2.
59 Cf. Ezek. xxii. 18, 20.
60 povnou kai; purov".
61 Cf. Isa. xlvii. 14, 15.
62 ta; skuqrwpav.
63 Cf. Isa. xlviii. 9 (Septuagint).
64 (See Robertson's History of the Church, vol. i. p. 156, 157. S.)
65 Cf. 1 Cor. 1. 21.
66 ta; kata; tou;" tovpou".
67 Cf. John v. 39.
68 kai; tw`n pollw`n kakw`n ajpochvn.
69 Cf. 1 Cor. xv. 51, 52.
70 Cf. 1 Thess. iv. 15, 16.
71 Cf. 1 Thess. iv. 16, 17.
72 peri; tou` problhvmato" touvtou.
73 Cf. Eph. iv. 14.
74 Cf. 1 Cor. xv. 35-38.
75 ejn ejlaiva" purhni.
76 Cf. 1 Cor. xv. 42-44.
77 Cf. 1 Cor. xv. 48, 49.
78 Cf. 1 Cor. xv. 50.
79 Cf. 1 Cor. xv. 51.
80 Cf. Tobit xii. 7.
81 dia; ta;" topika`" metabavsei".
82 Cf. Ps. xxxvii. 30.
83 sfovdrÆ ajpemfaivnonta.
84 mucqivzein.
85 (Comp. book iv. capp. lxv.-lxix. pp. 526-528, supra.)
86 kata; to; ejndecovmenon.
87 kai; th;n tou` ejfÆ hJmi`n fuvsin gignwvskonte" ejndecomevnou ejndevcetai.
88 bouvlhna.
89 Cf. Matt. xxiv. 35; cf. Mark xiii. 31.
90 lovgo".
91 dialektikai`" ajnavgkai".
92 eij de` crh; bebiasmevnw" ojnomavsai.
93 bdelurovn.
94 Cf. John i. 1.
95 (See note infra, bk. vi. cap. xlvii. S.)
96 kai; kata; to; ejpicwvrion novmou" qevmenoi.
97 ta; mevrh th`" gh`" yh`" ejx ajrch`" a(lloi" ejpovptai" nenemhmevna.
98 kai; katav tina" ejpikrateiva" dieilhmmevna.
99 paraluvein.
100 kata1oina`tai.
101 swfrosuvnh.
102 ejfavptetai.
103 oivkeiotevrou".
104 Cf. Deut. xxxii. 8, 9 (LXX.).
105 Cf. Gen. xi. 1, 2.
106 suvgcusi".
107 Cf. Gen. xi. 5-9.
108 Cf. Wisd. of Sol. x. 5.
109 Cf. Tobit xii. 7.
110 Cf. Wisd. of Sol. i. 4.
111 ej" o}son eijsi; ta; tou` fwto;" kaiv tou` ajpo; fwto;" aji)divou ajpaugavsmato" fronou`nte".
112 ajllavtria ajnatolw`n fronou`nte".
113 ta; th`" ulh".
114 politeiva/.
115 kai; tivsanta" divkhn.
116 wJspereiv paideuqevnta".
117 ajpo; th`" pavntwn merivdo".
118 Cf. Rom. i. 24, 26, 28.
119 ajlla; kai; boulovmeqa, oujc oph h ejkeivnoi" fivlon, piei`n taj ejkeivnwn.
120 Ps. ii. 8.
121 copostavthn.
122 Cf. 1 Tim. iii. 15.
123 Cf. Isa. ii. 3.
124 ejlevgch.
125 ajrchgevthn.
126 sugdovyai ta;" polemida;" hJmw`n logika;" macaivra" kai; ujbristika;" eij" a(rotra, kai; ta;" kata; to; provteron hJmw`n mavcimon zibuvna" eij" drevpana metaskeuazomen.
127 Cf. Isa. ii. 4.
128 Cf. Jer. xvi. 19 and xiv. 22: wj" yeudh` ejkthvsanto oiJpatevre" hJmw`n ei(dwla, kai; ou;k e(stin ejn aujtoi`" uJettivzwn.
129 Cf. Herodot., ii. 18.
130 oJ de; Ammwn oujdevn ti kakivwn diapresbeu`sai ta; daimovnia, h} oiJ ÆIoudaivwn a(ggeloi.
131 eujfhmei`n min ejkevleuon.
132 Cf. Herodot., iii. 38.
133 gevloio" a)n ei(h filovsofo" ajfilovsofa pravttwn.
134 fusiologivan.
135 presbuvtaton pavntwn tw`n dhmiourghmavtwn.
136 Cf. Gen. i. 26.
137 This sentence is regarded by Guietus as an interpolation, which should be struck out of the text.
138 i>na dovx meta; tw`n aJtelevstwn teletwsn, kai; tw`n kalonsw`n daivmona" magganeiw`n, oujc ujpo; ajgalmatopoiw`n movnwn kataskenavzesqai qeo;", ajllaj kai; uJpo; mavgwn, kai; farmakw`n, kai; tw`n ejpw/dai`" aujtw`n khloumevnwn daimovnwn.
139 hJmevrw/.
140 mejtrion.
141 ouj ga;r para; to; qhluko;n o(noma, kai; th`/ oujsiva/ qhvleian nomistevon einai thn sofivan, kai; th;n dikaiosuvnhn.
142 Cf. 1 Cor. i. 30.
143 Cf. Herodot., i. 131.
144 oi|on dhv tina makavrwn cwvran lacou`sin.
145 corov".
146 (Note this eulogy on the law, even though it "made nothing perfect.")
147 uJpe;r ta; swvmata.
148 sumplhrwvsei tou` lovgou.
149 to;n ajpo; tw`n aujtw`n oJrwvmenon dogmavtwn.
150 Cf. Ex. xxi. 2 and Jer. xxxiv. 14. (An important comment on Mosaic servitude.)
151 Cf. Ps. cxlviii. 4, 5.
152 oti hJ tw`n ojnmavtwn fuvsi" ouj qemevnwn eijsi; novmoi.
153 metalambavnetai gavr ti, ferÆ eijpei`n. In the editions of Hoeschel and Spencer, ti is wanting.
154 oj qeo;" patro;" ejklektou` th`" hjgou`", kai; oJ qeo;" tou` gevlwto", kai; oJ qeo;" tou` pternistou. Cf. note in Benedictine ed.
155 (Note the bearing of this chapter on the famous controversy concerning the Chinese renderings of God's name.)
156 (Note the bearing of this chapter on the famous controversy concerning the Chinese renderings of God's name.)
157 dikaiosuvnh.
158 ijdiopragivan tw`n merw`n th`" yuch`".
159 ajndreiva.
160 tou` qumikou` mevrou" th`" yuch`" favskonto" aujto; einai ajreth;n, kai; ajpotavssonto" aujth/` to;n peri; to;n qwvraka.
161 Cf. Ex. iv. 24, 25. Eliezer was one of the two sons of Moses. Cf. Ex. xviii. 4.
162 ejnergei`n kata; Mwu>sevw".
163 Cf. Ex. iv. 25, 26.
164 kata; tw`n ejn th/` qeosebeiva/ tanvth/ peritemnomevnwn duvami". Boherellus inserts mh; before peritemnomevnwn,, which has been adopted in the text.
165 Gal. v. 2.
166 Cf. Acts x. 14.
167 kaiv ti" fivlon uiJovn ajeivra", sfavxei ejpeucovmeno" mevga nhvpio". - A verse of Empedocles, quoted by Plutarch, de Superstitione, c. xii. Spencer. Cf. note in loc. in Benedictine edition.
168 Cf. 1 Cor. ix. 27.
169 Cf. Col. iii. 5.
170 Cf. Rom. viii. 13.
171 kai; wJ" eujdokimou`ntev" ge oson oujk eJgkatleivponto. The negative particle (oujk) is wanting in the editions of Hoeschel and Spencer, but is fous would read o{soi instead. - RUAEUS.
172 (Josephus, Antiquities, b. xi. cap. viii.)
173 gohteiva.
174 to;n kunokevfalon.
175 oti krei`tton eu{romen.
176 Cf. Isa. ix. 6. (according to Sept. See vol. i. pp. 223, 236, this series.)
177 (See p. 380, supra.)
178 (Gen. vi. 2. S.)
179 (See Dr. Lee on The Inspiration of Holy Scripture, p. 383, where it is pointed out that the primitive Church was fully aware of the difficulties urged against the historic accuracy of the Four Gospels. Dr. Lee also notes that the culminating sarcasm of Gibbon's famous fifteenth chapter "has not even the poor merit of originality." S.)
180 to;n ejrjrJwmevnon bivon.
181 kai; to; mhde;n tugcavnonta.
182 eJautw`n. Guietus would read aujtw`n, to agree with tw`n ejkklhsiw`n.
183 Instead of ta;" ajpo; th`" didaskaliva" tou` ÆIhsou` aJformav", Boherellus conjectures tou;" ... ajformw`nta", which has been adopted in the translation.
184 tw`n ajpo; megavlh" ejkklhsiva".
185 katevpausen.
186 ajnapausavmeno".
187 sabbatismou`.
188 th;n ejkei`qen ejpavnodon.
189 fughvn.
190 2 Cor. iii. 15.
191 ajspasamevnoi".
192 2 Tim. i. 3.
193 ejk kataskeuh`".
194 ajpo; tou` plhvqou".
195 Sibullistav".
196 1 Cor. iv. 12, 13.
197 Tit. iii. 10, 11.
198 Kivrka" kai; kuvkhqra aijmuvla.
199 Cf. 1 Tim. iv. 1-3.
200 ajkoh`" dausthvria. Cf. note in Benedictine ed.
201 aijnivgmata. Cf. note in Benedictine ed.
202 skandavlou.
203 ejxorcoumevna" kai; sofistriva".
204 Cf. 2 Cor. x. 3-5.
205 (Irenaeus, vol. i. p. 353.)
1 ajnatavsew".
2 polu; de; to; hmeron eja;n . . . oi|o" tev ti" tev ti" gevnhtai ejpistrevfein.
3 polla; caivrein fravsante".
4 ajndrapovdoi".
5 kai; mh; oi|oiv te katakouvein th`" ejn fravsei lovgwn kai; tavxei ajpaggellomevnwn ajkolouqiva", m ovnwn ejfrovntisan tw`n ajnatrafeventwn en lovgoi" kai; maqhvuasin.
6 ejnei`don.
7 (See Dr. Burton's Bampton Lectures On the Heresies of the Apostolic Age, pp. 198, 529. S.)
8 filolovgwn.
9 1 Cor. ii. 4, 5.
10 Such is the reading of the Septuagint version. The Masoretic text has: "The Lord gave a word; of them who published it there was a great host." (Cf. Ps. lxviii. 11. S.)
11 Cf. Rom. i. 18-23.
12 ejk pollh`" sunousiva" ginomevnh" peri; to; pra`gma aujto;, kai; tou` suzh`n.
13 Cf. Plato, Phaedo (lxvi. p. 118. S.)
14 kai; ta; ajovrata to` Qeou`, kai; ta;" ivde`a" fantasqevnte" ajpo; th`" ktivsew" tou` kovsmou, kai; tw`n aijsqhtw`n, ajyÆ w|n ajnabaivnousin ejpi; ta; noouvmena: th;n te aji>vdion aujtou` duvnaminn kai; qeiovthta oujk ajgennw`" ijdovnte", etc.
15 Rom. i. 25.
16 Cf. 1 Cor. i. 27, 28, 29.
17 ejpithdeivoi".
18 kai; tivni tw`n ejn hJmi`n. Boherellus understands omoio", which has been adopted in the translation.
19 Cf. Matt. v. 8.
20 Hos. x. 12.: fwtivsate eJautoi`" fw`" gnwvsew" (LXX.). The Masoretic text is, ??????????????????????
, where for ?????
(and time) the Septuagint translator apparently read ?????
(knowledge), ?
21 Cf. John i. 3, 4.
22 ????????????????????????????
23 Cf. 2 Cor. iv. 6.
24 Ps. xxxvii. 1 (attributed to David).
25 Ps. cxix. 105.
26 Ps. iv. 6 (Heb. "Lift up upon us," etc.)
27 Ps. xxxvi. 9.
28 Cf. Isa. lx. 1.
29 Cf. Isa. ix. 2.
30 Cf. Isa. ix. 2.
31 ejnqousia|n.
32 Cf. Matt. xxv. 4.
33 kefalivda biblivou.
34 oujaiv: cf. Ezek. ii. 9, 10.
35 Cf. Rev. x. 9.
36 2 Cor. xii. 4.
37 Cf. Rev. x. 4.
38 pollavki" de; h(dh oJ Kevllso" qrullhvsa" wJ" ajxiouvmenon eujqevw" pisteuvein, wj" kainovn ti para; ta; provteron eijrhmevna. Guietus thus amends the passage: pollacki" de; h(dh oJ Kevlso" ajxiovmeno" eujqevw" pisteuvein, wJ" kainovn ti para; ta; para; ta; provteron eijrhmevna qrullhvsa", etc. Boherellus would change ajxiouvmenon into ajxiou`men.
39 paideiva ajnexevlegkto" plana`tai: cf. Prov. x. 17 (Sept.).
40 gnw`si" ajsunevtou ajdiexevtastoi lovgoi: cf. Ecclus. xxi. 18.
41 ouj terateuvetai.
42 The night before Ariston brought Plato to Socrates as his pupil, the latter dreamed that a swan from the altar of Cupid alighted on his bosom. Cf. Pausanias in Atticis, p. 58.
43 "Alicubi forsan occurrit: me vero uspiam legisse non memini. Credo Platonem per tertium oculum suam polumavqeian et scientiam, quâ ceteris anteibat, denotare voluisse." - SPENCER.
44 Plato, Epist., vi.
45 w|n e}n me;n o(noma: deuvteron de; lovgo": to; de; trivton ei(dwlon: to; tevtarton de; djpisthvmh.
46 tranovteron fhvsomen ejn th` yuch` ginovmenon meta; to;n lovgon tw`n traumavtwn tuvpon, tou`ton einai to;n ejn eJkavstw/ Cristo;n, ajpo Cristou` Lovgou.
47 to; mhdevn.
48 eijkh` pisteuvonti.
49 1 Cor. xv. 2.
50 (p. 41. S.)
51 tou` dhmiourgou`.
52 Cf. Col. iv. 6.
53 cqe;" kai; prwvhn.
54 koino;n de; pavntwn h) kai; provceiron. For h(, Boherellus reads h.
55 oiJ ga;r oJmoivw" Kelsw` uJpolabovnte" teterateu`sqai. The word o;moivw" formerly stood, in the text of Spencer and Ruaeus, before teterate`sqai, but is properly expunged, as arising from the preceding oJmoivw". Boherellus remarks: "Forte aliud quid exciderit, verbi gratiâ, Forte aliud quid exciderit, verbi gratia, ta; tou` Ihsou`."
56 terateuvsasqai.
57 to; oujdevn.
58 Cf. Acts viii. 10 (and vol. i. p. 187, this series).
59 Cf. Acts v. 36, 37.
60 Cf. 1 Cor. iii. 19.
61 peplasmevnon hJmi`n.
62 hqo" ga;g ajnqrwvpeion me;n oujk oujk e(cei gnwvma", qei`on de; e(cei.
63 Cf. Plato's Apolog., v.
64 metrivwn o(ntwn.
65 Cf. Wisd. of Sol. ix. 6.
66 tevleioi.
67 Heb. v. 14.
68 Ps. xlix. 9, 10. (LXX.).
69 gnw`si".
70 1 Cor. xii. 8, 9. (See Gieseler's Church History, on "The Alexandrian Theology," vol. i. p. 212. S.)
71 tou;" mh; aijscunomevnou" ejn tw` toi`" ajyuvcoi" proslalei`n, kai; peri; me;n ujleiva" to; ajsqene;" ejpikaloumevnou", peri; de; zwh`" to; nekro;n ajxiou`nta", peri; de; ejpikouriva" to; ajporwvtaton iJketeuonta".
72 banauvswn.
73 tou;" ejscavtou".
74 govhta".
75 protropavdhn.
76 tou;" cariestevrou".
77 paleuvomen. (See note supra, p. 482. S.)
78 Cf. 1 Cor. i. 26.
79 wj" perihchqei;" ta" peri; tapeinofrosuvnh".
80 mh; ejpimelw`" aujth;n nohvsa".
81 eujqeiva peraivnei kata; fuvsin paraporeuovmeno".
82 Plato, de s1.v4.a4.w5.b6.fLegibus, iv. p. 716.
83 Ps. cxxxi. 1, 2 (LXX.). The clause, "If I had not been humble," seems to belong to the following verse.
84 th` ijdiwteiva/.
85 th` ijdiwteiva/.
86 dia; to;n ijdiwtismovn.
87 Cf. Phil. ii. 6, 8.
88 Cf. Matt. xi. 20.
89 Cf. Matt. xix. 24.
90 Cf. Plato, de Legibus, v. p. 473.
91 Cf. Matt. xiii. 54, Mark vi. 2, and John vii. 15.
92 Cf. Matt. vii. 14.
93 Cf. Ps. xviii. 11.
94 Cf. Ex. xx. 21.
95 Cf. Ex. xxiv. 2.
96 Cf. Ps. civ. 6.
97 Cf. Matt. xi. 27.
98 ajgevnhton. Locus diligenter notandus, ubi Filius e creaturarum numero diserte eximitur, dum ajgevnhto" dicitur. At non dissimulandum in unico Cod. Anglicano secundo legi: to;n gennhtovn: cf. Origenianorum, lib. ii. Quaestio 2, num. 23. - RUAEUS.
99 (Bishop Bull, in the Defensio Fidei Nicenoe, book ii. cap. ix. 9, says, "In these words, which are clearer than any light, Origen proves the absolutely divine and uncreated nature of the Son." S.)
100 o( ti potÆ a)n cwrh` gignwvskein. Boherellus proposes osti" pot: a)n cwrh`, etc.
101 Cf. Plato, Epist., ii., ad Dionys.
102 Cf. Isa. vi. 2.
103 Cf. Ezek. i. and x.
104 Ps. cxlviii. 4.
105 Cf. Plato in Phiedro, p. 247.
106 Cf. 2 Cor. iv. 17, 18.
107 Cf. John xiv. 3.
108 pro;" a(kroi" toi`" oujranoi`".
109 potamou;" tw`n qewrhvmatwwn.
110 For oson ge Boherellus proposes o)soi ge, which is adopted in the translation.
111 Cf. 1 Cor. xiii. 12.
112 Cf. 1 Cor. xiii. 10.
113 (Bishop Pearson, in his Exposition of the Creed, Art. IX., notes that "Origen for the most part speaks of the Church in the plural number," ai; ejkklhsivai. S.)
114 (But see 2 Cor. xii. 2, and also Irenaeus, vol. i. p. 405.)
115 Cf. Plato in Timaeo, p. 42.
116 Cf. Gen. xxviii. 12, 13.
117 ejpesthrigmevnon.
118 th`" te ajplanou`".
119 klivmax iJivpulo". Boherellus conjectures eJptavpulo".
120 kerastou` nomivsmato".
121 thvn calkobavthn kai; sterjrJavn.
122 tlhvmona ga;r e(rgwn aJpavntwn, kai; crhmatisthvn, kai; poluvkmnton einai, tovn te sivdhron kai; to;n ÆErmh`n.
123 th`" loiph`" ulh". For u{lh", another reading is puvlh".
124 For wJ" ejkeivnoi" ajrkei`sqai, Spencer introduced into his text, oujdÆ ejkeivnoi" ajrkei`sqai, which has been adopted in the translation.
125 ejn oi|" polloi; semnuvnontai.
126 ajpo; th`" sugklhvtou boulh`".
127 Cf. Ezek. xlviii.
128 ejpi; ta; kreivttona.
129 Cf. Rev. xxi.
130 qewrhvmata.
131 (Vol. i. p. 354, this series.)
132 "Utinam exstaret! Multum enim lucis procul dubio antiquissimorum Patrum libris, priscae ecclesiae temporibus, et quibusdam sacrae Scripturae locis, accederet." - SPENCER.
133 kata; to; filomaqe;" h;mw`n.
134 Cf. 2 Tim. iii. 6, 7.
135 Cf. note in Spencer's edition.
136 paivgnion.
137 Cf. Ps. civ. 24-26.
138 Cf. Mal. iii. 2, 3.
139 cwneuomevnwn.
140 pou`.
141 Cf. Zech. v. 7
142 (See Dean Plumptre's The Spirits in Prison, on "The Universalism of Origen," p. 137, et seqq. S.)
143 mavthn ejkkeivmena.
144 ajllovkota kai; ajmoibaiva" fwnav".
145 ajrcontikw`n.
146 oujk eu(gnwmon ajllav . . . pavnu ajgnwmonevstaton.
147 fuvrwn de; ta; pravgmata.
148 sunevdrion.
149 mevtrio" ta; h(qh.
150 ajrchgou` tw`n kalw`n.
151 ÆOfia`noi: cf. Irenaeus, vol. i. pp. 354-358.
152 th;n eujtevleian ajgaphvsa".
153 ajpo; th`" pantelou`" ajkthmosuvnh".
154 "Euphraten hujus haeresis auctorem solus Origenes tradit." - SPENCER; cf. note in Spencer's edition.
155 ajnaisqhvtou.
156 Boherellus proposes fh`" for the textual reading fhsiv.
157 kai; toi`" profhvtai" ejmpnevonta.
158 otan de; ta; ejnantiva o; do;" didavskalo" ÆIhsou`", kai; oJ ÆIoudaivwn Mwu>sh`", nomoqeth`.
159 yucikovn.
160 Cf. Spencer's note, as quoted in Benedictine edition.
161 "Nescio, an haeresium Scriptores hujus Thauthabaoth, Erataoth, Thaphabaoth, Onoeles, et Thartharaoth, usquam meminerint. Hujus generis vocabula innumera invenies apud Epiphan., Haer., 31, quae est Valentinianorum, pp. 165-171." - SPENCER.
162 fragmo;n kakiva".
163 puvla" ajrcovntwn aijw`ni dedemevna".
164 monovtropon.
165 lhvqhn ajperivskepron.
166 ÆOgdoavdo". Cf. Tertullian, de Praescript. adv. Haereticos, cap. xxxiii. (vol. iii. p. 259), and other references in Benedictine ed.
167 Faivnwn. "Ea, quae Saturni stella dicitur, Gaivnwn que a Graecis dicitur." - CICERO, de Nat. Deorum, book ii. c. 20.
168 sumpaqei`n.
169 nuktofahv".
170 pentavdi dunatwtevra/.
171 muvsthn.
172 cavpin kruptomevnhn dunavmesin ejxousiw`n.
173 For dataluqi;n Boherellus conjectures kataylufqevn, which has been adopted in the translation.
174 fantasiva".
175 ajpatewvnwn.
176 eij" ta;" ajrcontika;" morfav".
177 Guietus thinks that some word has been omitted here, as xivfo", which seems very probable.
178 to; th`" ajtelevstou teleth`" pevra".
179 ajporjrJoiva".
180 ajpo; xuvlou.
181 Eccles. i. 6. (literally rendered). (Modern science demonstrates this physical truth.)
182 kata; th;n peplanhuevnhn eJautwn sofivan.
183 yuciko;n dhmiwurgovn.
184 oujk akgennw`".
185 Cf. 1 Cor. xv. 25, 26.
186 Cf. 1 Cor. xv. 54; cf. Hos. xiii. 14.
187 kavqodon stunhvn.
188 Cf. Ps. cxviii. 19, 20.
189 Cf. Ps. ix. 13, 14.
190 Cf. 1 Cor. xv. 22.
191 (See note supra, p. 582. S.)
192 Cf., however, Mark vi. 3. (Some MSS., though not of much value, have the reading here (Mark vi. 3), "Is not this the carpenter's son, the son of Mary?" Origen seems to have so read the evangelist. See Alford, in loc. S.)
193 aujtovqen.
194 a(rconta".
195 a(lla te, kai; duvo a(tta, mei`zon te kai; mikrovteron uiJou` kai; patpov".
196 For a(llou", the textual reading, Gelenius, with the approval of Boherellus, proposes kai; a(llou sugkeimevnou, which has been followed in the translation.
197 ejpi; toi`" aujtoi`" uJpokeimevnoi".
198 Cf. Herodot., iv. 59.
199 poiva ga;r piqanovth".
200 For the textual reading, ou(pw de; oujde; peri; twn loipw`n taujtovn ti ejrei`, Boherellus conjectures ei(rhtai, which has been adopted in the translation.
201 For aijsqhtw`n, Lommatzsch adopts the conjecture of Boherellus, approved by Ruaeus, ejsqhvtwn.
202 dcvxh".
203 Cf. Ps. xxxiv. 7.
204 Cf. Matt. xviii. 10.
205 qnhtav. Instead of this reading, Guietus conjectures pthktaj, which is approved of by Ruaeus.
206 ÆWghnovn, i.e., in Oceanum, Hesych.; ÆWghvn, wjkeanov", Suid.
207 kai; mh; paramuqhsavmeno".
208 Cf. Iliad, i. 590 (Pope's translation).
209 Cf. Iliad, xv. 18-24 (Pope's translation).
210 ajnalogivai" tisi; sunevdhse kai; ejkovsmhsen oJ Qeov".
211 ajmhvtwr ti" kai; a(cranto" daivmwn.
212 Cf. Gen. iii.
213 to; qhluvteron gevno".
214 Cf. Ex. xii. 23.
215 Cf. Lev. xvi. 8.
216 ejnantivoi o(nte" toi`" aJpo; tou` klhvrou tou` Qeou`, e(rhmoiv eijsi Qeou`.
217 (Judg. xix. 22. S.)
218 Cf. Job i. 11.
219 peristavsesi.
220 ajgrivw/ ejlevfanti.
221 Cf. Job xl. 20.
222 Cf. Ezek. xxxii. 1-28.
223 Isa. xiv. 4 sqq.
224 pterorjrJuhsavtwn. Cf. supra, bk. iv.cap. xl. p. 516.
225 Cf. Prov. xxiii. 5. (See Neander's History of the Church, vol. ii. p. 299, with Rose's note. S.)
226 Cf. 2Tim. ii. 5.
227 Cf. 1 Cor. i. 30.
228 Cf. Ezek. xxviii. 15.
229 Cf. Ezek. xxviii. 19.
230 Cf. Dan. viii. 23.
231 Cf. 2 Thess. ii. 3, 4.
232 Cf. Matt. xxiv. 4, 5.
233 Cf. Prov. xxvii. 19.
234 ajkrovthta".
235 metav tino" ejpikruvyew". Cf. 2 Thess. ii. 9.
236 2 Thess. ii. 1-12.
237 Cf. Dan. viii. 23-25 (LXX.).
238 Cf. 2 Thess. ii. 4.
239 Cf. Dan. ix. 27 (LXX.).
240 pai`dav te aujtou` kai; hjivqeon.
241 parapoihvsanta".
242 (See Dr. Burton's learned discussion as to the LOGOS of Plato, and the connection of Plato's doctrines with the Gospel of the Son of God: Bampton Lectures, pp. 211-223, 537-547. See also Fisher's Beginnings of Christianity, p. 147 (1877). S.)
243 Cf. Gen. ii. 24.
244 Cf. 1 Cor. vi. 17.
245 aJpaxaplw`".
246 mavla eujhqikhv.
247 Cf. Gen. v. 1.
248 ajkataskeuvaston.
249 Cf. Gen. i. 26.
250 th;n ejk perisstavsew" genomevnhn.
251 Gen. iii. 24.
252 grafav".
253 ajprovsloga.
254 sunqei`nai lh`ron baquvn.
255 oti tiv" potev ejstin hJ fuvsi" tou` nou`, kai; tou` ejn toi`" profhvtai" lovgou.
256 peri; nohtw`n kai; aijsqhtw`n.
257 aiJ fuvsei" tw`n hJmerw`n.
258 ejn katastavsei e(sesqai hJmevra".
259 Cf. Isa. lx. 19.
260 eujktikw`".
261 wJ" ejn ajllotrivoi" toi`" th`de.
262 makra;n cairevtwsan.
263 periora`/.
264 Cf. bk. v. cap. liv.
265 The textual reading is, ajpov tinwn eujtelw`" kai; ijdiwtikw`", for which Ruaeus reads, ajpov tinwn eujtelw`n kai; ijdiwtikw`n, which emendation has been adopted in the translation.
266 oiJonei; qaumastikw`".
267 ajklhvrwn.
268 skubavlwn.
269 tevcnhn.
270 ejk parakolouqhvsew" gegevnhtai th`" pro;" ta; prohgouvmena.
271 Cf. Ps. xxxiv. 10-14.
272 Cf. Gal. i. 4.
273 Cf. Eph. v. 16.
274 katacrhstikwvteron.
275 Cf. Job ii. 10.
276 Cf. Isa. xlv. 7.
277 Cf. Mic. i. 12, 13. The rendering of the Heb. in the first clause of the thirteenth verse is different from that of the LXX.
278 parjrJhssivan e(cein.
279 ufo".
280 ojlivga must be taken comparatively, on account of the pollav" that follows afterwards.
281 pollav". See note 11.
282 ta; eJlikoeidh` xejsmata kai; privsmata.
283 ta; parakeivmena.
284 povnou".
285 Cf. Mic. i. 12.
286 Cf. Ps. lxxxix. 32.
287 Cf. Isa. xlvii. 14, 15 (LXX.).
288 Cf. Isa. xlv. 7.
289 to; kai; ejpitugcavnein ejn tw`/ nouqetoumevnw/ kai; ajkouvein to;n tou` didavskonto" lovgon.
290 wJsperei; tw`n kaloumevnwn ajntipeponqovtwn ejstivn.
291 ajnavlogon tw` keivresqai a(nqrwpon, ejnergou`nta to; parevcein eJauto;n tw`/ keivronti.
292 perqou`" dhmiourgw`n.
293 Cf. Gal. v. 8.
294 Cf. Isa. i. 19, 20.
295 Cf. Deut. x. 12, 13.
296 ejnequmhvqh, in all probability a corruption for ejqumwvqh, which Hoeschel places in the text, and Spencer in the margin of his ed.: Heb. ?????????
297 ejnequmhvqhn. Cf. remark in note 2.
298 Cf. Gen. vi. 5-7.
299 Cf. Plato in Timoeo.
300 kovsmo".
301 to;n perivgeion tovpon.
302 Cf. John i. 9.
303 Cf. John xvi. 33.
304 Cf. 2 Cor. iv. 18.
305 Cf. Rom. i. 20.
306 ejrhreismevnh".
307 th`de feromevnou.
308 Cf. Ps. xxxiii. 9.
309 ton prosecw`" dhmiourgovn.
310 aujtourgovn.
311 sunagwgav".
312 ta; uJpo; movnh" fuvsew" dioikouvmena.
313 ta; nhktav.
314 Cf. Gen. ii. 4.
315 (sunetevlesen, complevit. S.)
316 katevpausen.
317 katevpausen.
318 Cf. Gen. ii. 2, 3.
319 ajnepauvsato.
320 tw`n ejpiballovntwn.
321 ouj qevmi".
322 ceirourgei`n.
323 Cf. Ps. xix. 1.
324 Cf. Ps. cii. 25.
325 Cf. Isa. i. 20.
326 ejpi; tw`n gunavmewn.
327 Cf. Ex. xx. 18 (LXX.). The Masoretic text is different.
328 Cf. Ps. cii. 27.
329 Cf. Mal. iii. 6.
330 Lev. xi. 44.
331 Cf. Eph. v. 1 (mimhtaiv).
332 The words as they stand in the text are probably corrupt: we have adopted in the translation the emendation of Guietus: e)ti kai naov" ejsti tou` Qeou` to sw`ma tou` toiauvthn e)conto" yuch;n, kai; ejn th` yuch` dia; to; katÆ eijkovna, to;n Qeovn.
333 Deut. v. 31.
334 Cf. Gen. iii. 8.
335 oujsiva.
336 presbeiva kai; dunavmei.
337 Cf. Col. i. 15.
338 ("It is a remarkable fact, that it was Origen who discerned the heresy outside the Church on its first rise, and actually gave the alarm, sixty years before Arius's day. See Athanasius, De Decret. Nic., §27; also the peri; ajrcw`n (if Rufinus may be trusted), for Origen's denouncement of the still more characteristic Arianism of the hjn o}te oujk hn and the ejx oujk o(nten." - NEWMAN'S The Arians of the Fourth Century, p. 97. See also Hagenbach's History of Doctrines, vol. i. pp. 130-133. S.)
339 For aujtou` Boherellus conjectures auJtou`, and translates, "Propria ipse principia, quae sunt Epicuri, subruens."
340 Rom. xi. 36.
341 oujde; logw`/ ejfiktov".
342 ei(te ejndiaqevtw/ ei(te kai; proforikw`/.
343 John i. 1.
344 oujde;n tw`n ejn levxesi kai; shmainomevnoi".
345 ceiragwgh`sai.
346 kolavzesqai.
347 Cf. Matt. iv. 16. and Isa. ix. 2.
348 John xiv. 6.
349 Cf. Isa. v. 20.
350 ojfqalmouv".
351 ojfqalmouv".
352 swmatikw`".
353 (2 Cor. v. 16. S.)
354 Cf. John i. 14.
355 Cf. John i. 14.
356 eijkovti stocasmw`/.
357 dusqewvrhto".
358 suvmmetron.
359 For ouJtwsiv we have adopted the conjecture of Guietus, touvtou.
360 wJ" eujqewvrhton.
361 Rom. viii. 14.
362 Cf. Heb. xii. 29.
363 Cf. 1 Cor. iii. 12.
364 pa`san oujsivan.
365 pneu`ma. There is an allusion to the two meanings of pneu`ma, "wind" and "spirit."
366 2 Cor. iii. 5, 6.
367 th;n aijsqhthn ejkdochvn.
368 tupikw`" here evidently must have the above meaning.
369 Cf. John iv. 21, 24.
370 ejn tuvpoi".
371 Cf. 2 Cor. iii. 17.
372 Cf. 1 Cor. ii. 14.
373 eJautw`/ sunavptei.
374 oujc) wJ" sw`ma de; perievcon perievcei, oti kai; sw`mav ejsti to; periecovmenon.
375 pavnu ajpemfai`non.
376 eij" tosou`ton mivasma.
377 Cf. book iv. capp. xiv. and lxviii.
378 th` aijsqhvsei th;n ajrch;n.
379 to; aijsqhto;n sw`ma.
380 prossacqhvsh de; tw` legomevnw/.
381 da}n biasavmeno" oJ lovg" eurh/.
382 tou` dhmiourgou`.
383 ortuvgwn.
384 lhrou`nta".
385 pragmatikw`".
386 ejsemnolovgei.
387 semnw`n lovgwn.
388 tosauvthn fluarivan.
389 katavplhxin.
390 ajgenev".
391 Cf. Isa. liii. 1-3 (LXX.). (See Bishop Pearson's Exposition of the Creed, Art. II., note. S.)
392 Cf. Ps. xlv. 3, 4 (LXX.).
393 (Luke ix. 31. S.)
394 probai`nein.
395 kai; ei( tinev" eijsin e`k lovgwn thn gevnesin lacovnte" megalogwnwn.
396 tw`n cristw`n mou.
397 Cf. 1 Chron. xvi. 22 and Ps. cv. 15.
398 tou;" metovcou" krivsei".
399 dusdihghvtou" ta;" krivsei".
400 ejx ajrch`".
401 geneqlialogiva.
402 (On the manners of heathen nations, note this. See 1 Cor. v. 1.)
403 Cf. Rom. xi. 11, 12.
1 Ps. liv. 5.
2 Ps. liv. 6.
3 (See Dr. Lee on "the immemorial doctrine of the Church of God" as to the Divine influence upon the intellectual faculties of the prophets: Inspiration of Holy Scripture: its Nature and Proof, pp. 78, 79. S.)
4 Suidas in Sofov".
5 Homer, Iliad, xvi. 234, etc.
6 Heb. xi. 37, 38.
7 (Isa. xx. 3. S.)
8 (Dan. i. 16. S.)
9 (Gen. ix. 25-27. S.)
10 (Gen. xlix. 1. S.)
11 Wisd. of Sol. i. 5.
12 2 Kings ix. 11.
13 (See note supra, p. 612. S.)
14 Ecclus. xxi. 18.
15 1 Pet. iii. 15.
16 Ps. lxix. 21.
17 Book ii. cap. xxxvii.
18 dia; duvo tropikw`n qewrhvma.
19 We follow Bouhèreau and Valesius, who expunge the negative particle in this clause.
20 Isa. liii. 2, 3.
21 John viii. 40.
22 (John xii. 31 and xvi. 11.)
23 Heb. xi. 37, 38.
24 Ps. xxiv. 19.
25 Deut. xxviii. 12.
26 Ps. ci. 8.
27 Deut. ii. 34.
28 Ezek. xx. 25.
29 2 Cor. iii. 6.
30 (Ezek. xx. 21, 25. S.)
31 2 Cor. iii. 7, 8.
32 Rom. vii. 12, 14.
33 1 Tim. vi. 17, 18.
34 Prov. xiii. 8.
35 Deut. xxxii. 30.
36 Rom. xv. 19.
37 Gal. ii. 5.
38 Ps. cxxxvii. 8, 9. (An instance of Origen's characteristic spiritualizing.)
39 Rom. ii. 29.
40 Matt. xix. 23.
41 Prov. xxviii. 6.
42 Mark x. 44.
43 Matt. xx. 25.
44 Luke xxii. 25.
45 1 Cor. iii. 19.
46 Ps. vii. 3-5. Origen follows the reading eij" cou`n (LXX.) instead of eij" cnou`n, "make my glory abide in the dust."
47 Matt. vi. 25-28.
48 Lev. xxvi. 5.
49 Prov. xiii. 25.
50 Ex. xxi. 24.
51 Matt. v. 39.
52 Lam. iii. 27, 28, 30.
53 John i. 18.
54 Col. i. 15.
55 Odyss., iv. 563.
56 Phoedo, lviii. p. 109.
57 Ex. iii. 8.
58 Gen. iii. 17.
59 Heb. xii. 22.
60 Ps. lxxvi. 2; English version, "In Salem is His tabernacle."
61 Ps. xlviii. 1, 2.
62 Ps. xxxvii. 9, 11, 22, 29, 34.
63 Isa. liv. 12, 11.
64 Hagg. ii. 6.
65 Dan. iv. 37.
66 Isa. v. 12.
67 2 Cor. v. 1, 4.
68 2 Cor. v. 1.
69 1 Cor. xv. 53.
70 Bouhèreau follows the reading, "the mind which sees what is made in the image of the Creator."
71 Matt. xv. 19 and vi. 23.
72 Matt. v. 8.
73 Ps. li. 10.
74 Deut. xiii. 4.
75 Ps. lxiii. 8.
76 Ps. cxix. 18.
77 Ps. xix. 8.
78 Ps. xiii. 3.
79 Matt. xiii. 9.
80 Ps. lxxvii. 2, according to the LXX.
81 1 John i. 1.
82 Prov. ii. 5, Eng. Vers. and LXX., "Thou shalt find the knowledge of God."
83 nohtav, falling under the province of nou`", the reason. For convenience, we translate it elsewhere "intellectual."
84 Rom. i. 20.
85 1 Cor. xiii. 12.
86 Rom. viii. 13.
87 2 Cor. iv. 10.
88 Col. iii. 5.
89 Gen. vi. 3.
90 Rom. viii. 8.
91 2 Cor. v. 16.
92 Gen. iii. 6.
93 Gen. iii. 5.
94 Gen. iii. 7.
95 John ix. 39.
96 See book vi. cap. xxx., etc.
97 (See note supra, p. 573. S.)
98 2 Cor. xii. 4.
99 Matt. v. 8.
100 John xiv. 9.
101 Matt. xi. 27.
102 1 Cor. i. 27.
103 (Vol. ii. p. 186, this series.)
104 Rom. viii. 9.
105 Ps. li. 10.
106 gevnesi". For the distinction between oujsiva and gevnesi", see Plato's Sophista, p. 246.
107 2 Cor. x. 3, 4. The received text has "walk" instead of "live."
108 1 Cor. iv. 12, 13.
109 Rom. i. 21.
110 Rom. i. 23.
111 Rom. i. 24, 25.
112 (See Robertson's History of the Church, vol. i. p. 145. S.)
113 Rom. i. 28.
114 Ps. xxxvii. 30, 31.
115 Rom. i. 27.
116 (The noteworthy testimony of the Alexandrian school to the doctrine of birth-sin.
117 Ps. li. 5.
118 Ps. lviii. 3.
119 Rom. viii. 20.
120 Eccles. i. 2.
121 Ps. xxxix. 5.
122 Euripides. (See De la Rue's note ad loc. in his edition of Origen's Works. S.)
123 Ps. xliv. 25.
124 Ps. xxii. 15.
125 Rom. vii. 24.
126 Phil. iii. 21.
127 Ps. xliii. 20 (LXX.).
128 1 Cor. xiii. 12.
129 2 Cor. v. 6, 8.
130 Wisd. xii. 1, 2.
131 John xx. 22.
132 Acts i. 5.
133 Matt. v. 14.
134 John i. 5.
135 2 Tim. iv. 7.
136 1 Cor. ix. 26.
137 Eph. ii. 2.
138 Rom. viii. 13.
139 Gal. v. 25.
140 (See vol. i. p. 169, note 9, and cap. lvi. infra.)
141 Matt. xxvi. 39.
142 (Vol. i. pp. 280, 288, 289; vol. ii. pp. 192, 194, 346, and 622.)
143 Luke x. 19.
144 Plato's Crito, p. 49.
145 Matt. v. 39, 40.
146 (The temples here meant are such as enshrined images.)
147 Herod., i. 131.
148 (Note this wholesome fear of early Christians.)
149 Deut. vi. 13.
150 Ex. xx. 3, 4.
151 Matt. iv. 10.
152 Rom. viii. 19-21.
153 (Let this be noted; and see book viii. 20, infra.)
154 (Vol. ii. p. 186, note 1.)
155 Ps. xcv. 5 (LXX.); xcvi. 5 (Heb.)
156 John x. 8-10.
157 Luke x. 19.
158 Ps. xci. 13.
1 2 Cor. v. 20.
2 Ps. xxiv. 8.
3 Matt. vi. 24.
4 Ps. xcvii. 9.
5 Ps. xcvi. 5.
6 Ps. lxxxii. 1.
7 Ps. l. 1.
8 Ps. cxxxvi. 2.
9 Matt. xxii. 32.
10 1 Cor. viii. 5, etc.
11 2 Cor. xi. 14.
12 Plato, Phaedrus, p. 246.
13 Rom. viii. 19, 20.
14 Heb. xii. 22, 23.
15 Herod., vii. 136.
16 John i. 1.
17 John v. 23.
18 Rom. ii. 23.
19 Heb. x. 29.
20 John x. 30.
21 John xvii. 22.
22 John xiv. 11, and xvii. 21.
23 Acts iv. 32.
24 (See note infra, cap. xxvi. S.)
25 John viii. 58.
26 John xiv. 6.
27 ((hJ th`" ajlhqeiva" oujsiva: see Neander's History of the Church, vol. ii. pp. 282, 283; also note supra, book vi. cap. lxiv. p. 603. S.)
28 Heb. i. 3.
29 1 John ii. 2.
30 Wisd. vii. 25, 26.
31 John xiv. 27.
32 John xiv. 28.
33 (See note, book ii. cap. ix. p. 433. S.)
34 Rev. v. 8.
35 Ps. cxli. 2.
36 2 Cor. vi. 16.
37 John xiv. 23.
38 John ii. 19, 21.
39 1 Pet. ii. 5.
40 Eph. ii. 20.
41 Isa. liv. 11-14.
42 Thucyd., book i. sect. lxx.
43 Gal. iv. 10, 11.
44 Col. ii. 16. The whole passage in the English version is, "Let no man judge you in meat, or in drink, or in respect of an holyday" (ejn mevrei e;orth`"). Origen's interpretation is not followed by any modern expositors. It is adopted by Chrysostom and Theodoret.
45 (Dr. Hessey notes this as "a curious comment" of Origen's on St. Paul's language: Bampton Lectures, On Sunday: its Origin, History, and Present Obligation, pp. 48, 286-289, 4th ed. S.)
46 Deut. xvi. 3.
47 Ex. xii. 8.
48 Lev. xvi. 29.
49 Gal. v. 17.
50 1 Cor. viii. 4, 11.
51 (See Liddon's Bampton Lectures on The Divinity of our Lord and Saviour Jesus Christ, p. 383, where it is pointed out that "Origen often insists upon the worship of Christ as being a Christian duty." S.)
52 Isa. ix. 6 (LXX.).
53 Ps. xxvii. 1, 3.
54 Rom. xiv. 21.
55 Rom. xiv. 15.
56 1 Cor. viii. 13.
57 Matt. xv. 11, 17-19.
58 1 Cor. viii. 8.
59 Acts xv. 28, 29. It was at Jerusalem.
60 Acts xv. 28, 29. It was at Jerusalem.
61 (Sextus, or Xystus. See note of Spencer in Migne. S.)
62 (1 Cor. xv. 35. S.)
63 Ps. lxxviii. 49.
64 Wisdom of Sol. xvii. 1.
65 1 Cor. x. 31.
66 Col. iii. 17.
67 1 Tim. iv. 4, 5.
68 Gen. i. 11.
69 Heb. iv. 14.
70 Dan. vii. 10.
71 Heb. i. 14.
72 Matt. xviii. 10.
73 Ps. xxxiv. 7.
74 Eph. vi. 11.
75 Eph. vi. 12.
76 Matt. v. 44, 45.
77 Ps. vii. 3-5.
78 Ps. xxxiv. 7.
79 Matt. xviii. 10.
80 John xviii. 30.
81 (A very express testimony in favour "of speaking in the congregation in such a tongue as the people understandeth" (Art. XXIV. of Church of England). See Rev. H. Cary's Testimonies of the Fathers of the First Four Centuries, etc., p. 287, Oxford, 1835. S.)
82 Ex. xxii. 28 (qeou;" ouj kakologhvsei", Sept. S.).
83 Rom. xii. 14.
84 1 Cor. vi. 10.
85 "The mills of the gods grind slowly, but they grind to powder" (Plutarch): (De Sera Numinis Vindicta, sect. iii. S.)
86 Hom. Il., xx. 308.
87 Deut. xxiv. 16.
88 Jer. xxxi. 30.
89 Ezek. xviii. 20.
90 Ex. xx. 5.
91 Ezek. xviii. 2-4.
92 1 Cor. vi. 10.
93 Luke xxiii. 21, 25.
94 ajggelmavtwn. Spencer reads ajgalmavtwn in this and the following sentences.
95 John xii. 24.
96 Rom. viii. 32.
97 Euripides, Hippolytus, 612.
98 Isa. xxxviii. 19 (according to the LXX.).
99 (2 Kings iv. 17, 4 Kings, Sept. and Vulg. S.)
100 filovsofon.
101 Ecclus. x. 19. In the LXX. the last clause is, "What is a dishonourable seed? They that transgress the commandments."
102 (Eccles. viii. 11. See cap. xl., supra. De Maistre has admirably annotated Plutarch's Delay of the Divine Judgment.)
103 katalhptikh; fantasiva.
104 Lam. iii. 34.
105 Isa. xlix. 9.
106 Isa. ix. 2.
107 Ps. ii. 3.
108 Luke xiii. 11, 16.
109 Rom. vii. 24.
110 Ps. cxvi. 15.
111 Isa. liii. 12.
112 Eph. vi. 11.
113 Ps. xxvi. 2.
114 2 Tim. ii. 5.
115 Matt. iv. 9, 10.
116 Phil. ii. 10, 11.
117 (Observe this traditional objection to incense. Comp. vol. ii. p. 532.)
118 Acts x. 38.
119 Rom. xiii. 1, 2.
120 Ps. cxlviii. 3.
121 Homer's Iliad, ii. 547, 548.
122 ("Origen pointed out that hymns were addressed only to God and to His Only-begotten Word, who is also God... The hymnody of the primitive Church protected and proclaimed the truths which she taught and cherished." - LIDDON'S Bampton Lectures, On the Divinity of our Lord and Saviour Jesus Christ, pp. 385, 386. S.)
123 Ps. civ. 15.
124 Homer's Iliad, ii. 205.
125 Dan. ii. 21.
126 Ecclus. x. 4. (LXX.).
127 Matt. xviii. 19.
128 Ex. xiv. 14.
129 (Comp. Cowper, Task, book vi., sub finem.)
130 Luke xiv. 34, 35; Matt. v. 13.
131 John xvi. 33.
132 Phil. iv. 13.
133 Matt. x. 29, 30.
134 Zeph. iii. 7-13.
135 "A language to last as long as the world." - BOUHEREAU.
136 Eph. vi. 11.
137 1 Tim. ii. 1, 2.
138 Luke xix. 17.
139 Ps. lxxxii. 1, 7.
1Roberts, Alexander and Donaldson, James, Ante-Nicene Fathers: Volume IV, (Oak Harbor, WA: Logos Research Systems, Inc.) 1997.
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