Chapter I (4)

36. It will not, I consider, be opposed to the nature of our undertaking, if we restate with all possible brevity our opinions on the immortality of rational natures. Every one who participates in anything, is unquestionably of one essence and nature with him who is partaker of the same thing. For example, as all eyes participate in the light, so accordingly all eyes which partake of the light are of one nature; but although every eye partakes of the light, yet, inasmuch as one sees more clearly, and another more obscurely, every eye does not equally share in the light. And again, all hearing receives voice or sound, and therefore all hearing is of one nature; but each one hears more rapidly or more slowly, according as the quality of his hearing is clear and sound. Let us pass now from these sensuous illustrations to the consideration of intellectual things. Every mind which partakes of intellectual light ought undoubtedly to be of one nature with every mind which partakes in a similar manner of intellectual light. If the heavenly virtues, then, partake of intellectual light, _i.e._ of divine nature, because they participate in wisdom and holiness, and if human souls have partaken of the same light and wisdom, and thus are mutually of one nature and of one essence,—then, since the heavenly virtues are incorruptible and immortal, the essence of the human soul will also be immortal and incorruptible. And not only so, but because the nature of Father, and Son, and Holy Spirit, of whose intellectual light alone all created things have a share, is incorruptible and eternal, it is altogether consistent and necessary that every substance which partakes of that eternal nature should last for ever, and be incorruptible and eternal, so that the eternity of divine goodness may be understood also in this respect, that they who obtain its benefits are also eternal. But as, in the instances referred to, a diversity in the participation of the light was observed, when the glance of the beholder was described as being duller or more acute, so also a diversity is to be noted in the participation of Father, Son, and Holy Spirit, varying with the degree of zeal or capacity of mind. If such were not the case,[1074] we have to consider whether it would not seem to be an act of impiety to say that the mind which is capable of [receiving] God should admit of a destruction of its essence;[1075] as if the very fact that it is able to feel and understand God could not suffice for its perpetual existence, especially since, if even through neglect the mind fall away from a pure and complete reception of God, it nevertheless contains within it certain seeds of restoration and renewal to a better understanding, seeing the “inner,” which is also called the “rational” man, is renewed after “the image and likeness of God, who created him.” And therefore the prophet says, “All the ends of the earth shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before Thee.”[1076]

37. If any one, indeed, venture to ascribe essential corruption to him who was made after the image and likeness of God, then, in my opinion, this impious charge extends even to the Son of God Himself, for He is called in Scripture the image of God.[1077] Or he who holds this opinion would certainly impugn the authority of Scripture, which says that man was made in the image of God; and in him are manifestly to be discovered traces of the divine image, not by any appearance of the bodily frame, which is corruptible, but by mental wisdom, by justice, moderation, virtue, wisdom, discipline; in fine, by the whole band of virtues, which are innate in the essence of God, and which may enter into man by diligence and imitation of God; as the Lord also intimates in the Gospel, when He says, “Be ye therefore merciful, as your Father also is merciful;”[1078] and, “Be ye perfect, even as your Father also is perfect.”[1079] From which it is clearly shown that all these virtues are perpetually in God, and that they can never approach to or depart from Him, whereas by men they are acquired only slowly, and one by one. And hence also by these means they seem to have a kind of relationship with God; and since God knows all things, and none of things intellectual in themselves can elude His notice[1080] (for God the Father alone, and His only-begotten Son, and the Holy Spirit, not only possess a knowledge of those things which they have created, but also of themselves), a rational understanding also, advancing from small things to great, and from things visible to things invisible, may attain to a more perfect knowledge. For it is placed in the body, and advances from sensible things themselves, which are corporeal, to things that are intellectual. But lest our statement that things intellectual are not cognisable by the senses should appear unbecoming, we shall employ the instance of Solomon, who says, “You will find also a divine sense;”[1081] by which he shows that those things which are intellectual are to be sought out not by means of a bodily sense, but by a certain other which he calls “divine.” And with this sense must we look on each of those rational beings which we have enumerated above; and with this sense are to be understood those words which we speak, and those statements to be weighed which we commit to writing. For the divine nature knows even those thoughts which we revolve within us in silence. And on those matters of which we have spoken, or on the others which follow from them, according to the rule above laid down, are our opinions to be formed.

Footnote 769:

Visibiliter de invisibilibus pronunciare.

Footnote 770:

Principis Christianorum religionis et dogmatis.

Footnote 771:

τῇ ἐναργείᾳ τῶν βλεπομένων.

Footnote 772:

Satis idonei.

Footnote 773:

Religionem Christianæ doctrinæ.

Footnote 774:

Matt. x. 18.

Footnote 775:

Cf. Matt. xxiv. 14.

Footnote 776:

Cf. Matt. vii. 22, 23.

Footnote 777:

Fortasse minus vera esse viderentur.

Footnote 778:

Salutaria præcepta.

Footnote 779:

οὐδὲ τῶν διδασκάλων πλεοναζόντων.

Footnote 780:

τῇ διὰ Ἰησοῦ θεοσεβείᾳ.

Footnote 781:

μεῖζον ἤ κατὰ ἄνθρωπον τὸ πρᾶγμα εἴναι.

Footnote 782:

χρησμοὺς.

Footnote 783:

Matt. x. 18.

Footnote 784:

Cf. Matt. vii. 22, 23.

Footnote 785:

σωτήρια δόγματα.

Footnote 786:

Illæ omnes ambitiones Judaicæ.

Footnote 787:

Cf. Hos. iii. 4.

Footnote 788:

On the Patriarch of the Jews, cf. Milman’s _History of the Jews_, vol.
ii. p. 399 sq., and vol. iii. p. 7 sq.

Footnote 789:

Deut. xxxii.

Footnote 790:

προεφητύθη ὁ Χριστός.

Footnote 791:

ἐκ τῶν μηρῶν.

Footnote 792:

ἐπιδημησῇ.

Footnote 793:

οὔκ ἔτι βασιλεῖς Ἰουδαίαν ἐχρηματίσαν.

Footnote 794:

Cf. Hos. iii. 4. Quoted from the Septuagint.

Footnote 795:

Termed by Rufinus “Patriarch.”

Footnote 796:

Deut. xxxii.

Footnote 797:

Deut. xxxii. 21.

Footnote 798:

1 Cor. i. 26-28. Quæ erant prius.

Footnote 799:

1 Cor. i. 29.

Footnote 800:

Deut. xxxii.

Footnote 801:

τοῦ προτέρου λαοῦ.

Footnote 802:

Deut. xxxii. 21.

Footnote 803:

Cf. 1 Cor. i. 26-28. “The things which formerly existed, τὰ πρότερον
ὄντα.”

Footnote 804:

Ps. xliv. 2, 3.

Footnote 805:

Cf. Ps. lxxii. 7.

Footnote 806:

Ps. lxxii. 8.

Footnote 807:

Cf. Isa. viii. 8, 9. Quoted from the Septuagint.

Footnote 808:

Cf. Mic. v. 2 and Matt. ii. 6.

Footnote 809:

Cf. Dan. ix. 4. Ad ducem Christum; “To Messiah the Prince,” auth.
vers.

Footnote 810:

The allusion is perhaps to Job xli. 1.

Footnote 811:

Ps. xlv. 42.

Footnote 812:

Ps. lxxii. 7.

Footnote 813:

Ps. lxxii. 8.

Footnote 814:

ἔτεκε καὶ ἐν γαστρὶ ἔσχε, καὶ ἔτεκεν υἱόν.

Footnote 815:

Cf. Isa. viii. 8, 9. Quoted from the Septuagint.

Footnote 816:

Cf. Mic. v. 2 with Matt. ii. 6.

Footnote 817:

Cf. Dan. ix. 24.

Footnote 818:

Cf. Job xl. and xli.

Footnote 819:

τὸ μέγα κῆτος.

Footnote 820:

Cf. Luke x. 19.

Footnote 821:

Divino, ut ita dixerim, cothurno.

Footnote 822:

ὡς ἐν ἐπιτομῇ.

Footnote 823:

διὰ τοῦτο τῆς ἀπὸ τῶν ἐθνῶν ἐκλογῆς κεκρατηκότα.

Footnote 824:

ἴχνος ἐνθουσιασμοῦ.

Footnote 825:

“Nam et inter ipsos homines ab alio minus, ab alio amplius
consideratur: plus vero ab omni homine, qui in terris est, quis-quis
ille est cœli habitator, agnoscitur.” The translation of Rufinus, as
Redepenning remarks, seems very confused. Probably also the text is
corrupt. The Greek without doubt gives the genuine thought of Origen.
By omitting the _ab_ we approximate to the Greek, and get: “but he,
whoever he be, who is inhabitant of heaven, is better known than any
man who is on the earth;” or according to the punctuation in the old
editions, “but he who is inhabitant of heaven is better known than any
man on earth, whoever he be.”

Footnote 826:

In vilioribus et incomptis verborum vasculis.

Footnote 827:

Cf. 2 Cor. iv. 7.

Footnote 828:

Ad fidem credulitatemque.

Footnote 829:

1 Cor. ii. 6.

Footnote 830:

Temporibus eternis.

Footnote 831:

Male.

Footnote 832:

τὸ ὑπὲρ ἄνθρωπον τῶν νοημάτων.

Footnote 833:

ὁ τεχνικὸς λόγος.

Footnote 834:

Σφόδρα τοῦ πρὸς τί καὶ ἕνεκα τίνος εὑρισκομένου τοῖς τούτων
ἐπιμελομένοις, περὶ τὰς ὁρμὰς, καὶ τὰς φαντασίας, καὶ φύσεις τῶν ζώων,
καὶ τὰς κατασκευὰς τῶν σωμάτων.

Footnote 835:

χρεοκοπεῖται.

Footnote 836:

ἐν εὐτελεῖ καὶ εὐκαταφρονήτῳ λέξει.

Footnote 837:

καθημαξευμέναι.

Footnote 838:

2 Cor. ii. 4.

Footnote 839:

τῆς στοιχειώσεως.

Footnote 840:

ἐντυπωθήσεται.

Footnote 841:

χρόνοις αἰωνίοις.

Footnote 842:

Cf. Zech. ix. 10.

Footnote 843:

Cf. Isa. vii. 15.

Footnote 844:

Ut priusquam cognosceret proferre malum, eligeret bonum.

Footnote 845:

Contra jus fasque.

Footnote 846:

Cf. Jer. xv. 14.

Footnote 847:

Cf. Ex. xxv. 5.

Footnote 848:

Cf. 1 Sam. xv. 11.

Footnote 849:

Cf. Isa. xlv. 7.

Footnote 850:

Cf. Amos iii. 16.

Footnote 851:

Cf. Mic. i. 12.

Footnote 852:

Cf. 1 Sam. xviii. 10.

Footnote 853:

ὡς ἐν ἐπιδρομῇ.

Footnote 854:

τὰ ἅγια ἀναγνώσματα.

Footnote 855:

πῶς δεῖ ἐφοδεύειν.

Footnote 856:

οἱ ἰδιῶται τῶν ἐκ τῆς περιτομῆς.

Footnote 857:

αἰσθητῶς.

Footnote 858:

Cf. Zech. ix. 10.

Footnote 859:

Cf. Isa. vii. 15.

Footnote 860:

Cf. Isa. xi. 6, 7.

Footnote 861:

παρὰ τὸ δέον.

Footnote 862:

Cf. Jer. xv. 14.

Footnote 863:

Cf. Ex. xxv. 5.

Footnote 864:

Cf. 1 Sam. xv. 11.

Footnote 865:

Cf. Isa. xlv. 7.

Footnote 866:

Cf. Amos iii. 6.

Footnote 867:

Cf. Mic. i. 12.

Footnote 868:

Cf. 1 Sam. xvi. 15.

Footnote 869:

The text, as it stands, is probably corrupt: “Propter quod conabimur
pro mediocritate sensus nostri his, qui credunt Scripturas sanctas non
humana verba aliqua esse composita, sed sancti Spiritus inspiratione
conscripta, et voluntate Dei patris per unigenitum filium suum Jesum
Christum nobis quoque esse tradita et commissa, quæ nobis videntur,
recta via intelligentiæ observantibus, demonstrare illam regulam et
disciplinam, quam ab Jesu Christo traditam sibi apostoli per
successionem posteris quoque suis, sanctam ecclesiam docentibus,
tradiderunt.”

Footnote 870:

Dispensationes.

Footnote 871:

Religiosius.

Footnote 872:

Contra fas.

Footnote 873:

Sacramenta quædam.

Footnote 874:

Fas.

Footnote 875:

ἰδιωτικῶν.

Footnote 876:

ἐπιπνοίας.

Footnote 877:

κανόνος.

Footnote 878:

τύπους εἶναι τὰ γεγραμμένα.

Footnote 879:

Cf. 1 Cor. ii. 16 and 12, 11.

Footnote 880:

Tantam occultationem ineffabilium sacramentorum.

Footnote 881:

Per breve quoddam receptaculum.

Footnote 882:

Immensæ lucis claritas.

Footnote 883:

Luke xi. 52.

Footnote 884:

1 Cor. ii. 12, 13, and 16 ad fin.

Footnote 885:

Μυρίων ὅσων κἀκεῖ, ὡς δι’ ὀπῆς, μεγίστων καὶ πλείστων νοημάτων οὐ
βραχεῖαν ἀφορμὴν παρεχόντων.

Footnote 886:

ἀπόῤῥητα.

Footnote 887:

παντελῆ μυστήρια.

Footnote 888:

Luke xi. 52.

Footnote 889:

Cf. Prov. xxii. 20, 21. The Masoretic text reads, הֲלֹ֤א כָתַ֣בְתִּי
לְ֭ךָ שָׁלִישִׁ֑ים (שלשום) בְּמ֖וֹעֵצֹ֣ת וָדָֽעַת ׃ לְהוֹדִֽיעֲךָ֗
קֹ֭שְׁטְ אֱמֶ֑ת לְהָשִׁ֥יב אֲמָרִ֥ים אֱ֝מֶ֗ת לְשֹׁלְחֶֽיךָ .

Footnote 890:

1 Cor. ii. 6, 7.

Footnote 891:

Largitione.

Footnote 892:

Cf. Ante-Nicene Library, vol. containing “Apostolic Fathers,” p. 331
and note.

Footnote 893:

The Septuagint: Καὶ σὺ δὲ ἀπόγραψαι αὐτὰ σεαυτῷ τρισσῶς εἰς βουλὴν καὶ
γνῶσιν ἐπὶ τὸ πλάτος τῆς καρδίας σου· διδάσκω οὖν σε ἀληθῆ λόγον καὶ
γνῶσιν ἀληθῆ ὑπακούειν, τοῦ ἀποκρίνεσθαί σε λόγους ἀληθείας τοῖς
προβαλλομένοις σοι. The Vulgate reads: Ecce, descripsi eam tibi
tripliciter in cogitationibus et scientia, ut ostenderem tibi
firmitatem et eloquia veritatis, respondere ex his illis, qui miserunt
te.

Footnote 894:

Cf. note 1, _ut supra_.

Footnote 895:

1 Cor. ii. 6, 7.

Footnote 896:

Cf. Ante-Nicene Library, vol. “Apostolic Fathers,” p. 331 and note.

Footnote 897:

παρανόμῳ νυμφίῳ.

Footnote 898:

τῶν κάτω νοημάτων.

Footnote 899:

πεπολιωμένοις.

Footnote 900:

Consequentia historialis intelligentiæ.

Footnote 901:

Metretes.

Footnote 902:

Cf. 1 Cor. ix. 9 and Deut. xxv. 4.

Footnote 903:

Cf. 1 Cor. ix. 9, 10.

Footnote 904:

Cf. 1 Cor. ix. 9 and Deut. xxv. 4.

Footnote 905:

1 Cor. ix. 9, 10.

Footnote 906:

Cf. 1 Cor. ii. 7.

Footnote 907:

In figurâ. Greek (_text. recept._) τύποι. Lachmann reads τυπικῶς.

Footnote 908:

1 Cor. x. 11.

Footnote 909:

1 Cor. x. 4.

Footnote 910:

Cf. Ex. xxv. 40 and Heb. viii. 5.

Footnote 911:

Gal. iv. 21-24.

Footnote 912:

Col. ii. 16.

Footnote 913:

Heb. viii. 5.

Footnote 914:

Rom. xi. 4; cf. 1 Kings xix. 18.

Footnote 915:

Cf. 1 Cor. ii. 6, 7, 8.

Footnote 916:

1 Cor. x. 11.

Footnote 917:

1 Cor. x. 4.

Footnote 918:

Cf. Ex. xxv. 40 and Heb. viii. 5.

Footnote 919:

ἀλληγορούμενα.

Footnote 920:

Col. ii. 16.

Footnote 921:

Heb. viii. 5.

Footnote 922:

ὡς θεῖον ἄνδρα.

Footnote 923:

Rom. xi. 4; cf. 1 Kings xix. 18.

Footnote 924:

τινὰς ἀπὸ τοῦ θεῖου γένους, _i.e._ Israelites.

Footnote 925:

Quæ inter homines, vel de hominibus geruntur.

Footnote 926:

Figuraliter describebant.

Footnote 927:

περὶ τῶν αἰσθητῶν δημιουργημάτων.

Footnote 928:

Intercapedines.

Footnote 929:

Ut ita celsioris cujusdam et eminentioris tramitis per angusti callis
ingressum immensam divinæ scientiæ latitudinem pandat.

Footnote 930:

γλαφυρόν.

Footnote 931:

αὐτόθεν.

Footnote 932:

ὑπὸ τῆς λέξεως ἑλκόμενοι τὸ ἀγωγὸν ἄκρατον ἐχούσης.

Footnote 933:

ἐν τῇ διηγήσει τῆς περὶ τῶν νοητῶν ἀκολουθίας.

Footnote 934:

κατὰ τὸ σῶμα.

Footnote 935:

Consequenter, alii “convenienter.”

Footnote 936:

Lignum.

Footnote 937:

Οὐδὲ τούτων πάντη ἄκρατον τὴν ἱστορίαν τῶν προσυφασμένων κατὰ τὸ
σωματικὸν ἐχόντων, μὴ γεγενημένων οὐδὲ τὴν νομοθεσίαν καὶ τὰς ἐντολὰς
πάντως τὸ εὔλογον ἐμφαίνοντα. One MS. reads γεγενημένην, referring to
ἱστορίαν, on which one editor remarks, “Hic et in sequentibus imploro
fidem codicum!”

Footnote 938:

διὰ δοκούσης ἱστορίας καὶ οὐ σωματικῶς γεγενημένης.

Footnote 939:

κατὰ τὴν λέξιν.

Footnote 940:

Inconsequens.

Footnote 941:

Cf. Gen. xvii. 14.

Footnote 942:

Tragelaphus; “wild goat,” auth. vers. Deut. xiv. 5; Heb. אַקּ֥וֹ, ἅπαξ
λεγ.

Footnote 943:

Gryphus; “ossifrage,” auth. vers. Lev. xi. 13; Heb. פֶּ֔רֶס.

Footnote 944:

Opinatissimâ.

Footnote 945:

Cf. Ex. xvi. 29.

Footnote 946:

Ulnas.

Footnote 947:

Jer. xvii. 21.

Footnote 948:

ὅσον ἐπὶ τῷ καθ’ ἑαυτοὺς τηρεῖσθαι.

Footnote 949:

Gen. xvii. 14.

Footnote 950:

Ex. xvi. 29.

Footnote 951:

ψυχρὰς παραδόσεις.

Footnote 952:

τόπον ἑκάστῳ εἶναι δισχιλίους πήχεις.

Footnote 953:

Εἰς ἀπεραντολογίαν ἐληλύθασι.

Footnote 954:

Luke x. 4.

Footnote 955:

Luke x. 4.

Footnote 956:

1 Cor. vii. 18.

Footnote 957:

Secundo vero, quid obesset, si obscœnitatis vitandæ causa ejus, quæ ex
circumcisione est, posset aliquis revocare præputium?

Footnote 958:

Luke x. 4.

Footnote 959:

εἰ μὴ ἄρα πεπονθώς τι παρὰ φύσιν τυγχάνοι.

Footnote 960:

1 Cor. vii. 18.

Footnote 961:

εἰκῆ.

Footnote 962:

καὶ τῇ κατὰ τὸ ῥητὸν χρησίμων νομοθεσίᾳ.

Footnote 963:

Duplici spelunca.

Footnote 964:

Cf. Gen. xlviii. 22 and Josh. xxiv. 32.

Footnote 965:

Cf. Ex. xx. 12 and Eph. vi. 2, 3.

Footnote 966:

Cf. Ex. xx. 13.

Footnote 967:

Cf. Matt. v. 22.

Footnote 968:

Matt. v. 28.

Footnote 969:

1 Thess. v. 14.

Footnote 970:

γέγονεν.

Footnote 971:

κατὰ τὸ αἰσθητόν.

Footnote 972:

Cf. Gen. xlviii. 22 and Josh. xxiv. 32.

Footnote 973:

Ex. xx. 12 and Eph. vi. 2, 3.

Footnote 974:

χωρὶς πάσης ἀναγωγῆς.

Footnote 975:

Cf. Ex. xx. 12 and Eph. vi. 2, 3.

Footnote 976:

Cf. Ex. xx. 13.

Footnote 977:

Matt. v. 22.

Footnote 978:

1 Thess. v. 14.

Footnote 979:

Εἰ καὶ παρὰ τοὶς φιλοτιμοτέροις δύναται σώζειν ἕκαστον αὐτῶν, μετὰ τοῦ
μὴ ἀθετεῖσθαι τὴν κατὰ τὸ ῥητὸν ἐντολὴν, βάθη Θεοῦ σοφίας.

Footnote 980:

περιελκυσθήσεται.

Footnote 981:

John v. 39.

Footnote 982:

In libro Jesu Naue.

Footnote 983:

ὁ προηγούμενος.

Footnote 984:

Ὅλον τὸν νοῦν φιλοτιμητέον καταλαμβάνειν, συνείροντα τὸν περὶ τῶν κατὰ
τὴν λέξιν ἀδυνάτων λόγον νοητῶς τοῖς οὐ μόνον οὐκ ἀδυνάτοις, ἀλλὰ καὶ
ἀληθέσι κατὰ τὴν ἱστορίαν, συναλληγορουμένοις τοῖς ὅσον ἐπὶ τῇ λέξει,
μὴ γεγενημένοις.

Footnote 985:

ἐν Ἰησοῦ τῷ τοῦ Ναυῆ.

Footnote 986:

1 Cor. x. 18.

Footnote 987:

Rom. ix. 6.

Footnote 988:

1 Cor. x. 18.

Footnote 989:

Rom. ix. 6, 8.

Footnote 990:

Rom. ii. 28.

Footnote 991:

Πᾶσα γὰρ ἀρχὴ πατριῶν τῶν ὡς πρὸς τὸν τῶν ὅλων Θεὸν, κατωτέρω ἀπὸ τοῦ
Χριστοῦ ἤρξατο τοῦ μετὰ τὸν τῶν ὅλων Θεὸν καὶ πατέρα.

Footnote 992:

Matt. xv. 24.

Footnote 993:

Ebion, Heb. אֶבְיוֹן, (from אָבָה , to desire), lit. “wishing,”
“desiring;” secondarily, “poor.”

Footnote 994:

Gal. iv. 26.

Footnote 995:

Cf. Heb. xii. 22, 23.

Footnote 996:

Matt. xv. 24.

Footnote 997:

Rom. ix. 8.

Footnote 998:

Gal. iv. 26.

Footnote 999:

Heb. xii. 22, 23.

Footnote 1000:

ἐν ψυχῶν γένει.

Footnote 1001:

Infernus.

Footnote 1002:

Velut illic, si dici potest, morientes.

Footnote 1003:

A superis.

Footnote 1004:

Cf. Ps. xxx. 4 and Deut. xxxii. 22.

Footnote 1005:

Corporaliter.

Footnote 1006:

Matt. xiii. 44.

Footnote 1007:

Ad propinquitatem pertinent Israel.

Footnote 1008:

Rom. ix. 6.

Footnote 1009:

Ex ipsis Septuaginta animabus fiunt aliqui.

Footnote 1010:

τοῦ καλουμένου χωρίου ᾅδου.

Footnote 1011:

καὶ παρὰ τοῖσδε, ἤ τοῖσδε τοῖς πατράσι.

Footnote 1012:

Matt. xii. 44.

Footnote 1013:

Cf. Isa. xlv. 3.

Footnote 1014:

Rom. ix. 6.

Footnote 1015:

Cf. Gen. xxxii. 29.

Footnote 1016:

Heb. viii. 5.

Footnote 1017:

Extrinsecus.

Footnote 1018:

Hostes inimicosque.

Footnote 1019:

Ne illud quidem sacramento aliquo vacuum puto.

Footnote 1020:

Quem primum omnium Israelitici belli dextra defenderat.

Footnote 1021:

Rigare et inundare animas sitientes, et sensus adjacentes sibi.

Footnote 1022:

Formam.

Footnote 1023:

Lam. iv. 20.

Footnote 1024:

Cf. Rev. xiv. 6.

Footnote 1025:

Omnis gloria regis intrinsecus est. Heb., Sept., and Vulgate all read,
“daughter of the king.” Probably the omission of “filiæ” in the text
may be due to an error of the copyists.

Footnote 1026:

Rom. xi. 33.

Footnote 1027:

Rom. xi. 33.

Footnote 1028:

The Septuagint reads: Εἶπα Σοφισθήσομαι· καὶ αὕτη ἐμακρύνθη ἀπ’ ἐμοῦ·
μακρὰν ὑπὲρ δ’ ἦν, καὶ βαθὺ βάθος· τίς εὑρήσει αὐτό. The Vulgate
translates this literally.

Footnote 1029:

Cf. Isa. xli. 22, 23.

Footnote 1030:

Isa. vi. 3.

Footnote 1031:

Cf. Ecclus. xvi. 21.

Footnote 1032:

Ex nullis substantibus.

Footnote 1033:

1 John i. 5.

Footnote 1034:

Cf. Heb. i. 3.

Footnote 1035:

Quæ quidem quamvis intellectu multa esse dicantur.

Footnote 1036:

Quæ sunt extra Trinitatem.

Footnote 1037:

Cf. 2 Cor. xiii. 3.

Footnote 1038:

Gal. ii. 20.

Footnote 1039:

Quam in aliis sanctis viris. “Aliis” is found in the MSS., but is
wanting in many editions.

Footnote 1040:

Cf. Matt. xxii. 30 and Luke xx. 36.

Footnote 1041:

Unde constat in singulis quibusque tantum effici Christum, quantum
ratio indulserit meritorum.

Footnote 1042:

Cf. Col. i. 16-18.

Footnote 1043:

John i. 3.

Footnote 1044:

Ps. xxxiii. 6.

Footnote 1045:

Cf. John i. 26, 27.

Footnote 1046:

Proposito vero et virtute similem sibi.

Footnote 1047:

Animam.

Footnote 1048:

John x. 18.

Footnote 1049:

Matt. xxvi. 38.

Footnote 1050:

John xii. 27.

Footnote 1051:

Cf. Job xv. 14.

Footnote 1052:

Ps. xlv. 7.

Footnote 1053:

Cf. Col. iii. 3.

Footnote 1054:

Substantialiter.

Footnote 1055:

Cf. 1 John ii. 6.

Footnote 1056:

2 Cor. xiii. 4.

Footnote 1057:

1 Cor. ii. 2.

Footnote 1058:

De Maria corpus assumsit.

Footnote 1059:

Semet ipsum exinanivit.

Footnote 1060:

Phil. ii. 6, 7.

Footnote 1061:

In filium adoptatur.

Footnote 1062:

Ventilare.

Footnote 1063:

In Scripturis canonicis.

Footnote 1064:

Isa. x. 17, καὶ φάγεται ὡσεὶ χόρτον τὴν ὕλην, Sept. The Vulgate
follows the Masoretic text.

Footnote 1065:

Wisd. xi. 17.

Footnote 1066:

Gen. i. 2, “invisibilis et incomposita;” “inanes et vacua,” Vulg.

Footnote 1067:

Initia corporum.

Footnote 1068:

Naturam corpoream.

Footnote 1069:

Nec tamen sensus noster manifeste de eo aliquid horum definit, sed ita
eum per hæc intelligimus, vel consideramus, ut non omnino rationem
status ejus comprehendamus, vel in eo, quod vigilat, vel in eo, quod
dormit, aut in quo loquitur, vel tacet, et si qua alia sunt, quæ
accidere necesse est hominibus.

Footnote 1070:

Tunc simulatâ quodammodo cogitatione.

Footnote 1071:

Ps. cxxxix. 16, τὸ ἀκατέργαστον μου εἴδοσαν οἱ ὀφθαλμοί σου, Sept.;
“Imperfectum tuum viderunt oculi tui,” Vulg. (same as in the text.)
גָּלְמִ֤י רָ֘א֤וּ עֵינֶ֗יךָ—“Thine eyes did see my substance, yet
being imperfect,” auth. vers. Cf. Gesenius and Fürst, _s.v._ נּלֶם.

Footnote 1072:

Ambulavi usque ad imperfectum; cf. Book of Enoch, chap. xvii.

Footnote 1073:

Universas materias perspexi; cf. Book of Enoch, chap. xvii.

Footnote 1074:

Alioquin.

Footnote 1075:

Substantialem interitum.

Footnote 1076:

Ps. xxii. 27.

Footnote 1077:

Cf. Col. i. 15 and 2 Cor. iv. 4.

Footnote 1078:

Luke vi. 36.

Footnote 1079:

Matt. v. 48.

Footnote 1080:

Nihil eum rerum intellectualium ex se lateat.

Footnote 1081:

Cf. Prov. ii. 5, ἐπίγνωσιν Θεοῦ εὑρήσεις, Sept. Scientiam Dei
invenies, Vulg. דַ֖עַת אֱלֹהִ֣ים תִּמְצָֽא.

I.—INDEX OF SUBJECTS.

_Acts of Paul, The_, quoted, 20.

Ages, the, 85.

Angels, the doctrine of the church respecting, 7;
how referred to by Paul, 45;
inquiries respecting, 47;
a particular office assigned to each, 65;
diversities among, the results of merit, 66;
capable of good or evil, 67, 69;
the substance of, 122, 123.

Annihilation of material substances not possible, 58.

Animal man, the, 120, 121.

Ἀντίχθονες, 86.

Apopompæus, 223.

Apostles, the, the subjects of their preaching, 3, etc.

Artaxerxes and Mordecai, 231.

_Ascension of Moses, The_, quoted, 222.

Ἀσώματον, 5.

_Barnabas, The Epistle of_, quoted, 231.

Blessedness, the future, of the saints, not carnal, 145, 146;
but spiritual, 147-153.

Body, the, can rational creatures live without, 80, 82;
to be made incorruptible and immortal, resurrection of the, 137;
varieties in the resurrection body, 138;
a word to weak believers about the resurrection body, 139, etc.

Bodily nature, its perpetuity, 77-79.

Breath of the power of God, the, 26-28.

Brightness of the Father’s glory, Christ the, 24.

Christ, the words of, 1;
apostolical doctrine respecting, 3;
the only-begotten Son of God, 18;
the wisdom of God, 18, 19, 20;
the eternal generation of, 19, 22;
generated by the divine will, 23;
the image of the invisible God, 23, 24;
the brightness of the glory of God, 24, 25;
the figure of God’s person or subsistence, 25;
the breath of the power of God, 26;
the efflux of God’s glory, 28;
the splendour of eternal light, 30;
the stainless mirror of God’s ἐνέργεια, 31;
the image of God’s goodness, 31, 32;
the incarnation of, 105-112;
the wonder of the incarnation of, 106, 107;
His union with God, 108;
His union with God the reward of His love, 109;
possessed a human and rational soul, 110, 111;
anointed with the oil of joy, 111, 112;
and Moses as lawgivers, 275, etc.;
predicted, 279, etc., 285, etc.;
all the majesty of His divinity not confined within the limits of His
body, 345-347.

Christianity, the power of, 277, etc.

Clement of Rome, quoted, 86, 87.

Clothing, the, of the soul and of the body, 81.

Conflict, the, with the powers of evil, 232, etc.

Consummation, the, 53-59.

Corporeal and incorporeal beings, 59-65.

Corporeity, will it ever be destroyed? 82, etc.

Corruptible, the, putting on incorruption, 80, 81.

Creation, the, of the world in time, 253, etc.;
objection to the creation of the world in time answered, 255;
the peculiar term used in Scripture to express, 256-258.

Creatures, the, subjected to vanity, 63-65, 257, 258.

Creatures made by God in the beginning, 126;
changeable and mutable, 128;
varieties of, 129, 130.

Darkness, outer, 144.

Darkness, the rulers and powers of, have obtained their degrees of evil
through their own conduct, 69.

Death, the last enemy, destroyed, 268, 269.

Defection, the, of men, 43.

Desire of knowledge to be satisfied in a future state, 146-151.

Deuteronomy, 338, 339.

Devil, the, and his angels, the doctrine of the church respecting, 5;
the titles of, 45;
not incapable of goodness, 68;
the agency of, as set forth in the Old Testament, 222;
as revealed in the New Testament, 224;
not the prompter to all sins—man would go astray if there were no
devil, 227-229;
how he and his allied powers tempt, 229;
the contest against, 232, etc.

_Doctrine of Peter, The_, the apocryphal work so named, quoted, 6.

Ebionite, meaning of the name, 329.

Efflux of the glory of God, Christ the, 28.

End, the, 53;
when it will come, 54;
and the beginning, 55;
what shall be after, 58;
admonitory remarks respecting, 262-273.

Enemy, the last, destroyed, 268, 269.

_Enoch, The Book of_, quoted, 352.

Eternal generation, the, of Christ, 19, 23.

Evil or good, every rational nature except God’s capable of either, 68.

Evil beings made such by themselves, in their respective degrees, 69.

Fallen spirits, 57;
the restoration of, 57, 58.

Falling away described, 43, etc.

Father, Son, and Holy Spirit, a summary of doctrine concerning, 342,
etc.

Figure of the Father’s person, Christ the, 25.

Fire, eternal, the threatening of, 40-43.

Fire, God a consuming, 9.

Flesh and spirit, 245-248.

Food, spiritual, 147.

Foundation of the world, the, 256.

Free-will, 4, 132, 133;
asserted fully, 157, etc.;
able to resist external causes, 161;
proved from Scripture, 165, etc.;
passages of Scripture apparently opposed to, explained, 168-221.

Generation, eternal, the, of Christ, 19, 22;
effected by the divine will, 23.

God, apostolic doctrine respecting, 3;
a Spirit, 8-11;
light, _ibid._;
fire, 9;
incomprehensible, 11;
revealed in His works, 12, 13;
simple and uncompounded in His nature, 12, 15;
His nature surpasses natural bodies,—this proved from Scripture, 15,
16;
invisible—how said to be seen, 16, 17;
omnipotent, 28, 30;
nature of His power, 31;
created all things, 34;
the, of the law and the prophets the same as the Father of Jesus
Christ, 91-97;
not a body, 91;
anthropopathic expressions respecting, in the Old Testament
explained, 96, 97;
the justice and goodness of, 97-105;
the soul of, 125, 126;
nothing happens without, 235;
what was He doing before He created the world? 256;
the image of, 23, 24, 262, 263;
in the end, all in all, 264, 265.

Goodness, divine, 32;
and justice, 97, etc.;
consistent with the infliction of punishment, 98, etc.

Gospels, the, not all pure history, 315, 317, 320.

Hardening, the, of Pharaoh’s heart, 171, etc., 176-191.

Heaven, 88, 89, 90.

Heavenly bodies, the, animated and endowed with souls, 59-65.

Heavens, the, 152.

Hebrew master, the, of Origen, cited, 35.

_Hermas, The Pastor of_, quoted, 34, 35, 230, 301.

Holy Spirit, the, the apostolic doctrine of, 3;
what, 10;
the existence of, 33;
what He has taught in Scripture, 34;
not created, 35;
one of the two seraphim of Isaiah, 34;
reveals God, 36;
the nature of His working as distinguished from that of the Father
and the Son, 37-40, 41, 43;
taken from the unworthy, 39;
dwells in the renewed, 39, 40;
bestowed on the saints, 40;
one, 114;
every rational creature receives a share of, 114, 115;
the advent of, after the ascension of Christ, 115;
gifts of, 116;
the Paraclete, 116, 117.

Image, the, of God, man made in, 262-264.

Image of God’s goodness, Christ the, 32.

Image of the invisible God, Christ the, 23, 24.

Immortality, the, of rational natures, 353.

Incarnation, the, of Christ, 105;
the wonder of, 106, 107;
the intermediacy of Christ’s soul between the flesh and God in, 108,
109;
the assumption of that soul in the, the reward of its virtues, 109;
difficulty of Christ possessing a human soul removed, 110;
the subject illustrated, 111, 112.

Incorporeal, meaning of the term, 5, 6.

Inspiration, the, of the Scriptures, 274, 285.

Interpretation of the promises, the, not literal, but spiritual,
143-148.

Interpretation of the Scriptures, the true method, 291-323.

Israel, the carnal and spiritual, 327.

Jacob, and Esau, 133, 134;
wrestles with an angel, 234.

Jesus, His conversation with the Samaritan woman, 11.

Justice and goodness, their harmony and consistency, 97-105.

Καταβολή, 256, 258.

Knowledge, the increase of, in the future state, 148-151.

Κόσμος, 86.

Law, the, of Moses, the irrationality and impossibility of some of its
precepts taken literally, 317-320.

Light, God is, 8, 31.

Literal interpretation, the, of the promises condemned, 143-145;
of some of the laws of Moses impossible, 317, etc.

Lucifer, his fall from heaven, 51-53.

New heavens and new earth, 56, 58.

Only-begotten Son of God, Christ the, 18;
His self-abasement, 259.

Opposing powers, or powers of darkness, the, 222, etc.;
our conflict with, 232, etc.

Parables, why Jesus spake in, 195-202.

Paraclete, the, 114, 116.

Paradise, the, prepared for departed saints, 151.

Passions, the, which affect the soul, 141.

_Pastor_, or _Angel of Repentance_, of Hermas, quoted, 34, 35.

Paul, his desire to depart, 149, 150.

Pharaoh, the hardening of the heart of, 171-191.

Planets, the, 87.

Potter, the, his power over the clay, 211, etc.

Predictions respecting India, Egypt, and Babylon, etc., 331, 332.

Pre-existence, the, of rational creatures, 256-258.

Principalities and powers of darkness, 68-70.

Promises, the, of future good, not to be interpreted literally and
carnally, 145-153.

Ψυχή, 123.

Punishment, future, 140, etc.

Qualities always belong to substances, not substance, 350, 351.

Rational natures, various, 44, 45;
capable of sin, 45;
evil, 45, 46;
whether any were created so as to be incapable of sin, or incapable
of virtue, 46, 47;
the glory of some and the wickedness of others, not original and
essential to their being, but the result of desert, 48, 69;
this proved from Scripture, 48-53;
never sink into the condition of irrational animals, 70;
can they lead an existence out of the body, 82;
the immortality of, 353, etc.

Restoration, the, of fallen beings, 56, 57.

Resurrection, the, of the body, 136;
weak believers instructed on the subject, 139.

Samaritan woman, the, Jesus converses with, 11.

Scriptures, the, the teaching of the church respecting, 5;
the inspiration of, 274, etc., 285, etc;
the superhuman element in, does not present itself to the
uninstructed, 287-290;
how to be regarded and understood, 291, 294, 299;
a three-fold sense in, 300;
the soul of, 303-308;
the mysteries contained in, 308, etc.;
stumbling-blocks in, 212;
all not pure history, but some to be mystically understood, 313-322;
in regard to many things the historical and literal sense the true
one, 323;
passages true in their historical meaning more numerous than those
which are to be spiritually understood, 324;
the need of careful search to distinguish what is literal and what is
not, 325;
our duty to grasp the whole meaning of, 326.

Seeing God, how to be understood, 16, 17.

Sense, and the senses, 15.

Seraphim, the, 340, 341.

Seraphim, the two, of Isaiah, 35.

_Shepherd of Hermas, The_, quoted, 34, 35, 230, 301.

Sin, incentives to, 226.

Son, the only-begotten, of God, Christ the, 18;
self-abasement of, 257;
subjection of, to the Father, 260-262;
the generation of, 342, 343;
the advent and incarnation of, 345-347.

Soul, the, apostolic teaching respecting, 4;
various sorts of, 118, 119;
of angels, 119;
of God, 119, 120;
a lost, 121, 122;
and spirit of Christ, 125;
why acted on sometimes by evil and sometimes by good spirits, 242,
etc.;
has man two souls, 244, etc.;
three theories discussed, 247-252.

Soul, meaning of the word, 123, 124.

Spirit, what, 9.

Spirits, wicked, their mode of operation, 241;
good, their agency, 242.

Spiritual body, the, what, 266, 267.

Splendour of the eternal light, Christ the, 30.

Stony heart, the, how taken away, 191, etc.

Stumbling-blocks designedly placed in the Scriptures, 312.

Subjection, the, of the Son to the Father, 260, etc.

Substance, 350.

Sun, the, and other planets endowed with life and souls, 59-65.

Temptations proportioned to the strength of the tempted, 227-229;
human, treated of at large, 244, etc.

Things in heaven, earth, and the under world, 57.

Thoughts, how suggested, 229, 230.

Threefold sense of Scripture, the, 300, etc.

Thrones, dominions, etc., 56.

Trinity, the, the unity and operations of the persons of, 37-41;
the sum of the doctrine concerning, 342, etc.

Typical interpretations, 306.

Tyre, the prince of, 49-51.

Vanity, the creature made subject to, 63-65, 257, 258.

Variety of creatures in the world, 128;
accordance of this variety with righteousness and reason, 131, etc.;
this variety brought to pass by the free-will of individuals,
132-136.

Veil on the heart, the, what, 9.

Vessels to honour and to dishonour, 213.

Will, the, free, 4, 132, 133;
asserted fully, 157, etc.;
able to resist external causes, 161;
its freedom proved from Scripture, 165, etc.

Wisdom, threefold, 237;
of the world, 238;
of the princes of the world, 239.

Wisdom of God, Christ the, 19, 20, 26, 28.

Words not to be specially considered by searchers after truth, but the
meaning of, 339, 341.

Words of Christ, the, 1.

Working, the, of the Father, Son, and Holy Spirit respectively, 37-43.

World, the, church doctrine respecting, 5;
the great variety in, 72;
cause of the variety in, 72, 73;
unity of, in diversity, 73, 74;
the oneness of, proved from Scripture, 75;
the matter of, its transformations and qualities, 75;
the matter of, not uncreated, 76, 77;
the beginning of, was there one before, and shall there be one after,
79;
this, the conclusion of many ages, 85;
different meanings of the word in Scripture, 86;
the end of, three opinions concerning, 89, 90;
comprehensiveness of, and variety of creatures in, 128-130;
the accordance of this variety in, with righteousness and reason,
131, etc.;
the cause of the variety in, 134-136;
had its beginning in time, 253;
shall come to an end, 255, etc.;
another shall exist after this, 255;
end of, 262.

Worlds, the, not similar, but dissimilar, 84.

II.—INDEX OF TEXTS.

Gen. i. 1, 127, 271
i. 2, 349
i. 16, 62
i. 24, 110
i. 26, 262
i. 27, 28, 263
ii. 7, 39
ii. 24, 109
iii., 222
iii. 19, 269
iv. 10, 251
v. 3, 23, 119
vi. 3, 39
xvii. 14, 318
xlviii. 22, 323
xlix. 1, 253

Ex. iii. 2, 122
iii. 6, 92
iii. 14, 38
iv. 21, 169
iv. 23, 175
iv. 24-26, 222
vii. 3, 169
viii. 28, 29, 179
ix. 12, 175
ix. 17, 175
xii. 23, 223
xvi. 29, 319
xix. 19, 216
xx. 12, 94, 324 _bis._
xx. 13, 324
xxiii. 20, 96
xxv. 5, 293
xxv. 40, 272
xxxii., 281
xxxii. 21, 281
xxxv. 40, 306

Lev. xvi. 18, 223
xvii. 10, 119
xvii. 14, 118, 246

Deut. iv. 24, 8, 122
viii. 3, 148
xxv. 4, 94, 304
xxviii., 142, 304
xxx. 15, 16, 19, 165
xxxii. 8, 46
xxxii. 9, 46

Josh. xxiv. 32, 323

1 Sam. xv. 11, 293
xvi. 15, 293
xviii. 10, 293

1 Kings xix. 18, 308
xxii. 19-23, 223

Job i. 10,11, 235
vii. 1, 236
viii. 12, 113
xv. 14, 347
xxv. 5, 61
xl., 284
xl. 20, 53
xli., 284
xli. 34, 123

Ps. ii. 2, 239
ii. 5, 97
viii. 3, 89
xxii. 20, 21, 120
xxvii. 1-3, 234
xxxiii. 6, 40, 345
xxxiv. 7, 66
xxxvi. 9, 8
xxxvii. 34, 90
xliv. 19, 126
xlv. 1, 2, 282
xlv. 7, 109, 111, 347
xlv. 8, 111
li. 11, 34
lxii. 1, 54
lxxii. 7, 283
lxxii. 8, 283
lxxii. 11, 115
lxxiii. 1, 104
lxxvi. 10, 230
lxxviii. 34, 102
lxxx. 13, 14, 166
lxxxiv. 5, 230
lxxxix. 50, 51, 112
xcvii. 6, 124
cii. 26, 27, 254, 271
cii. 46, 58
civ. 4, 122
civ. 24, 29, 130
civ. 29, 30, 39
cx. 1, 54
cxviii. 2, 104
cxxvi. 1, 205
cxxxix. 16, 351
cxlviii. 5, 77

Prov. ii. 5, 17, 355
iv. 23, 232
viii. 22-25, 18
ix. 1-5, 255
xxii. 20, 21, 300

Eccles. i. 1-14, 64
i. 9, 255
x. 4, 223, 230

Song i. 3, 11

Isa. i. 11, 140
i. 13, 14, 119
i. 19, 20, 165
iii. 24, 86
iv. 4, 143
vi. 3, 25, 340
vii. 15, 292
vii. 16, 110
viii. 4, 110
viii. 8, 9, 283
x. 17, 143, 349
xi. 6, 7, 292
xiv. 12-22, 52
xxv. 8, 80
xxvii. 1, 123, 224
xli. 22, 23, 340
xlii. 5, 35
xlv. 3, 335
xlv. 6, 92
xlv. 7, 293
xlv. 12, 61
xlvii. 14, 15, 102, 143
liii. 9, 110
lxiii. 17, 18, 182
lxiv. 8, 267
lxvi. 1, 74, 92
lxvi. 2, 89
lxvi. 16, 143
lxvi. 22, 255

Jer. i. 5, 6, 242
i. 9, 122
i. 14, 123
vii. 18, 62
xv. 14, 293
xx. 7, 182
xxiii. 24, 74
xxv. 15, 16, 143
xxv. 28, 29, 143

Lam. iii. 25, 104
iv. 20, 112, 339

Ezek. i. 19, 20, 169
xi. 19, 20, 191
xvi. 55, 102
xviii. 3, 99
xviii. 4, 123
xviii. 4, 19, 123
xxvi., 239
xxviii. 11-19, 50
xxviii. 12, 224
xxxii. 2, 123

Dan. iv. 8, 34
ix. 24, 284
x., 239

Hos. iii. 4, 279
x. 12, 7
xiii. 14, 80

Joel ii. 28, 115

Amos iii. 6, 293
ix. 3, 123

Mic. i. 12, 293
v. 2, 284
vi. 8, 165

Hab. iii. 2, 36

Zech. i. 14, 230
iii. 1, 224
ix. 10, 292

Mal. iii. 3, 143

APOCRYPHA.

Wisd. vii. 16, 191
vii. 25, 22
vii. 25, 26, 26
xi. 17, 349
xi. 20, 127
xviii. 24, 86

Ecclus. vi. 4, 123
xvi. 21, 341
xliii. 20, 77

2 Macc. vii. 28, 77

Matt. ii. 6, 284
iv. 12, 170
v. 3, 90
v. 5, 90
v. 6, 146
v. 8, 17
v. 22, 166, 325
v. 28, 325
v. 34, 74
v. 34, 35, 92
v. 39, 166
v. 48, 355
v. 48, 49, 91
vi. 9, 92
vii. 18, 103
vii. 22, 23, 278
vii. 24, 166
vii. 26, 167
x. 18, 278
x. 29, 236
xi. 27, 16, 96, 106
xii. 32, 34
xii. 33, 103
xii. 35, 104
xii. 42, 237, 238
xii. 44, 334
xv. 24, 329
xviii. 10, 66
xix. 14, 254
xix. 17, 104
xxii. 12, 13, 100
xxii. 30, 345
xxii. 32, 92
xxii. 37, 39, 40, 93
xxiv. 12, 122
xxiv. 14, 278
xxiv. 21, 256
xxiv. 27, 52
xxiv. 35, 254
xxv. 29, 149
xxv. 34, 167
xxv. 35, 167
xxvi. 3, 105
xxvi. 29, 146
xxvi. 38, 125, 346
xxvii. 63, 235

Mark iv. 12, 194
x. 8, 109

Luke i. 35, 34, 113
vi. 36, 355
vi. 42, 25
viii. 10, 170
x. 4, 320
x. 18, 52
x. 19, 284
x. 22, 36
xi. 52, 299
xii. 10, 34
xiv. 11, 185
xvii. 20, 21, 38
xix. 14, 97
xix. 17, 19, 147
xix. 26, 149
xx. 36, 345

John i. 1, 2, 130
i. 1-3, 59
i. 3, 3, 29, 345
i. 18, 16, 95
i. 26, 27, 346
ii. 16, 92
iii. 8, 36
iv. 19, 31
iv. 20, 10
iv. 21, 8
iv. 23, 24, 10
v. 39, 325
viii. 46, 110
x. 18, 108, 125, 346
xii. 27, 125, 346
xiii. 2, 232
xiii. 27, 224
xiv. 2, 152
xiv. 6, 1
xiv. 9, 24, 93
xiv. 23, 9
xiv. 26, 35
xiv. 30, 110
xv. 22, 38
xvi. 12, 13, 36
xvi. 33, 233
xvii. 10, 29
xvii. 16, 87
xvii. 20, 21, 56
xvii. 22, 23, 56
xvii. 24 (21, 22), 85, 263
xvii. 25, 104
xix. 2, 242
xix. 11, 235
xx. 22, 34, 39

Acts i. 8, 40
vii., 98
viii. 18, 34
ix. 15, 233
xvii. 28, 74

Rom. i. 1-4, 94
i. 3, 4, 248
ii. 4, 5, 181
ii. 4-10, 168
ii. 11, 63, 69
ii. 13-16, 141
ii. 28, 327
vii. 12, 103
vii. 13, 103
vii. 23, 246, 251
viii. 2, 251
viii. 7, 252
viii. 9, 247
viii. 19, 63
viii. 20, 21, 63, 135, 254, 258, 264
viii. 22, 63
viii. 38, 39, 233
ix. 6, 336
ix. 6-8, 327
ix. 8, 329
ix. 11, 12, 133
ix. 14, 63
ix. 16, 170, 203
ix. 18, 171
ix. 20, 21, 171
x. 6-8, 38
xi. 4, 308
xi. 33, 339 _bis._
xii. 11, 122
xiii. 14, 81

1 Cor. i. 15, 18
i. 24, 18, 28
i. 26, 247
i. 26-28, 282
i. 29, 185
ii. 2, 348
ii. 6, 225
ii. 6, 7, 301
ii. 6-8, 237, 239, 304
ii. 7, 237
ii. 9, 267
ii. 10, 36
ii. 11, 12, 13, 298
iii. 6, 7, 207
iii. 12, 146
v. 1, 267
vi. 17, 108
vii. 18, 321
vii. 31, 58, 86
ix. 9, 304
ix. 9, 10, 305
x. 4, 306
x. 11, 306
x. 13, 227, 228, 229
x. 18, 327
x. 23, 117
xi. 3, 106
xii. 3, 34, 40
xii. 4-7, 41
xii. 6, 42
xii. 11, 41
xiv. 15, 121
xv. 9, 67
xv. 10, 233
xv. 25, 54
xv. 28, 260, 270
xv. 39-42, 138
xv. 41, 129
xv. 42, 4
xv. 44, 137
xv. 53-56, 80

2 Cor. i. 10, 56
ii. 4, 116, 289
iii. 6, 9
iii. 15-17, 9
iv. 4, 355
iv. 18, 89, 267
v. 1, 89
v. 10, 213
v. 13, 113
viii. 16, 230
ix. 9, 10, 94
x. 5, 230
xi. 22, 94
xiii. 3, 3, 112, 344
xiii. 4, 348

Gal. ii. 20, 344
iii. 3, 35
iv. 26, 329
v. 8, 171
v. 17, 227, 245, 247
v. 19-21, 247
v. 22, 35

Eph. i. 4, 256
i. 21, 45
ii. 2, 151
iv. 7, 85
iv. 13, 56
iv. 27, 232
vi. 2, 3, 94, 324
vi. 12, 225, 232
vi. 13, 224

Phil. i. 23, 64, 129
ii. 6, 7, 348
ii. 10, 11, 29
ii. 13, 170, 209
iv. 8, 9, 101
iv. 13, 233

Col. i. 15, 22, 95, 105, 355
i. 16, 130
i. 16, 17, 106
i. 16-18, 59
ii. 9, 110
ii. 16, 307
iii. 3, 112, 347

1 Thess. iv. 17, 151
v. 14, 325

1 Tim. iv. 1-3, 116

2 Tim. i. 3, 93
i. 16-18, 212
ii. 20, 135
ii. 20, 21, 214
ii. 21, 135

Heb. i. 3, 22, 24, 25, 343
i. 7, 122
i. 14, 45, 244
ii. 1, 232
iv. 12, 20
iv. 15, 110
vi. 7, 8, 177
viii. 5, 113, 271, 306, 307
ix. 26, 85
xi. 24-26, 1
xii. 22, 23, 330

Jas. iv. 17, 38

1 Pet. i. 9, 121
iii. 18-21, 102
v. 8, 244

1 John i. 5, 8, 343
ii. 1, 2, 117
ii. 6, 347
iii. 2, 263
v. 19, 52, 86

Rev. i. 8, 29
xiv. 6, 339

LETTERS.

A LETTER TO ORIGEN FROM AFRICANUS ABOUT THE HISTORY OF SUSANNA.

Greeting, my lord and son, most worthy Origen, from Africanus. In your sacred discussion with Agnomon you referred to that prophecy of Daniel which is related of his youth. This at that time, as was meet, I accepted as genuine. Now, however, I cannot understand how it escaped you that this part of the book is spurious. For, in sooth, this section, although apart from this it is elegantly written, is plainly a more modern forgery. There are many proofs of this. When Susanna is condemned to die, the prophet is seized by the Spirit, and cries out that the sentence is unjust. Now, in the first place, it is always in some other way that Daniel prophesies—by visions, and dreams, and an angel appearing to him, never by prophetic inspiration. Then, after crying out in this extraordinary fashion, he detects them in a way no less incredible, which not even Philistion the play-writer would have resorted to. For, not satisfied with rebuking them through the Spirit, he placed them apart, and asked them severally where they saw her committing adultery. And when the one said, “Under a holm-tree” (_prinos_), he answered that the angel would saw him asunder (_prisein_); and in a similar fashion menaced the other who said, “Under a mastich-tree” (_schinos_), with being rent asunder (_schisthenai_). Now, in Greek, it happens that “holm-tree” and “saw asunder,” and “rend” and “mastich-tree” sound alike; but in Hebrew they are quite distinct. But all the books of the Old Testament have been translated from Hebrew into Greek.

2. Moreover, how is it that they who were captives among the Chaldæans, lost and won at play,[1082] thrown out unburied on the streets, as was prophesied of the former captivity, their sons torn from them to be eunuchs, and their daughters to be concubines, as had been prophesied; how is it that such could pass sentence of death, and that on the wife of their king Joakim, whom the king of the Babylonians had made partner of his throne? Then if it was not this Joakim, but some other from the common people, whence had a captive such a mansion and spacious garden? But a more fatal objection is, that this section, along with the other two at the end of it, is not contained in the Daniel received among the Jews. And add that, among all the many prophets who had been before, there is no one who has quoted from another word for word. For they had no need to go a-begging for words, since their own were true; but this one, in rebuking one of those men, quotes the words of the Lord: “The innocent and righteous shalt thou not slay.” From all this I infer that this section is a later addition. Moreover, the style is different. I have struck the blow; do you give the echo; answer, and instruct me. Salute all my masters. The learned all salute thee. With all my heart I pray for your and your circle’s health.

Footnote 1082:

Nolte would change ἠστραγαλωμένοι (or ἀστραγαλώμενοι, as Wetsten. has
it), which is a ἅπαξ εἰρημενον, into στραγγαλώμενοι or
ἐστραγγαλωμένοι, “strangled.” He compares Tob. ii. 3.

A LETTER FROM ORIGEN TO AFRICANUS.

Origen to Africanus, a beloved brother in God the Father, through Jesus Christ, His holy child, greeting. Your letter, from which I learn what you think of the Susanna in the book of Daniel, which is used in the churches, although apparently somewhat short, presents in its few words many problems, each of which demands no common treatment, but such as oversteps the character of a letter, and reaches the limits of a discourse. And I, when I consider, as best I can, the measure of my intellect, that I may know myself, am aware that I am wanting in the accuracy necessary to reply to your letter; and that the more, that the few days I have spent in Nicomedia have been far from sufficient to send you an answer to all your demands and queries even after the fashion of the present epistle. Wherefore pardon my little ability, and the little time I had, and read this letter with all indulgence, supplying anything I may omit.

2. You begin by saying, that when, in my discussion with our friend Bassus, I used the Scripture which contains the prophecy of Daniel when yet a young man in the affair of Susanna, I did this as if it had escaped me that this part of the book was spurious. You say that you praise this passage as elegantly written, but find fault with it as a more modern composition, and a forgery; and you add that the forger has had recourse to something which not even Philistion the play-writer would have used in his puns between _prinos_ and _prisein_, _schinos_ and _schisis_, which words as they sound in Greek can be used in this way, but not in Hebrew. In answer to this, I have to tell you what it behoves us to do in the cases not only of the History of Susanna, which is found in every church of Christ in that Greek copy which the Greeks use, but is not in the Hebrew, or of the two other passages you mention at the end of the book containing the history of Bel and the Dragon, which likewise are not in the Hebrew copy of Daniel; but of thousands of other passages also which I found in many places when with my little strength I was collating the Hebrew copies with ours. For in Daniel itself I found the word “bound” followed in our versions by very many verses which are not in the Hebrew at all, beginning (according to one of the copies which circulate in the churches) thus: “Ananias, and Azarias, and Misael prayed and sang unto God,” down to “O, all ye that worship the Lord, bless ye the God of gods. Praise Him, and say that His mercy endureth for ever and ever. And it came to pass, when the king heard them singing, and saw them that they were alive.” Or, as in another copy, from “And they walked in the midst of the fire, praising God and blessing the Lord,” down to “O, all ye that worship the Lord, bless ye the God of gods. Praise Him, and say that His mercy endureth to all generations.”[1083] But in the Hebrew copies the words, “And these three men, Sedrach, Misach, and Abdenego fell down bound into the midst of the fire,” are immediately followed by the verse, “Nabouchodonosor the king was astonished, and rose up in haste, and spake, and said unto his counsellors.” For so Aquila, following the Hebrew reading, gives it, who has obtained the credit among the Jews of having interpreted the Scriptures with no ordinary care, and whose version is most commonly used by those who do not know Hebrew, as the one which has been most successful. Of the copies in my possession whose readings I gave, one follows the Seventy, and the other Theodotion; and just as the History of Susanna which you call a forgery is found in both, together with the passages at the end of Daniel, so they give also these passages, amounting, to make a rough guess, to more than two hundred verses.

3. And in many other of the sacred books I found sometimes more in our copies than in the Hebrew, sometimes less. I shall adduce a few examples, since it is impossible to give them all. Of the book of Esther neither the prayer of Mardochaios nor that of Esther, both fitted to edify the reader, is found in the Hebrew. Neither are the letters;[1084] nor the one written to Amman about the rooting up of the Jewish nation, nor that of Mardochaios in the name of Artaxerxes delivering the nation from death. Then in Job, the words from “It is written, that he shall rise again with those whom the Lord raises,” to the end, are not in the Hebrew, and so not in Aquila’s edition; while they are found in the Septuagint and in Theodotion’s version, agreeing with each other at least in sense. And many other places I found in Job where our copies have more than the Hebrew ones, sometimes a little more, and sometimes a great deal more: a little more, as when to the words, “Rising up in the morning, he offered burnt-offerings for them according to their number,” they add, “one heifer for the sin of their soul;” and to the words, “The angels of God came to present themselves before God, and the devil came with them,” “from going to and fro in the earth, and from walking up and down in it.” Again, after “The Lord gave, the Lord has taken away,” the Hebrew has not, “It was so, as seemed good to the Lord.” Then our copies are very much fuller than the Hebrew, when Job’s wife speaks to him, from “How long wilt thou hold out? And he said, Lo, I wait yet a little while, looking for the hope of my salvation,” down to “that I may cease from my troubles, and my sorrows which compass me.” For they have only these words of the woman, “But say a word against God, and die.”