706.The text here is very obscure, and has given some trouble to commentators. The words are:“Quæ ergo ista est præter hæc voluntas animæ quæ extrinsecus nominatur,”etc. Redepenning understands“extrinsecus”as meaning“seorsim,”“insuper,”and refers to a note of Origen upon the Epistle to the Romans (tom.i.p.466):“Et idcircoextrinsecuseam (animam, corporis et spiritus mentione factâ,Rom.i.3, 4)apostolus non nominat, sed carnem tantum vel spiritum,”etc. Schnitzer supposes that in the Greek the words were,Τῆς ἔξω καλουμένης,whereἔξωis to be taken in the sense ofκάτω, so that the expression would mean“anima inferior.”
706.The text here is very obscure, and has given some trouble to commentators. The words are:“Quæ ergo ista est præter hæc voluntas animæ quæ extrinsecus nominatur,”etc. Redepenning understands“extrinsecus”as meaning“seorsim,”“insuper,”and refers to a note of Origen upon the Epistle to the Romans (tom.i.p.466):“Et idcircoextrinsecuseam (animam, corporis et spiritus mentione factâ,Rom.i.3, 4)apostolus non nominat, sed carnem tantum vel spiritum,”etc. Schnitzer supposes that in the Greek the words were,Τῆς ἔξω καλουμένης,whereἔξωis to be taken in the sense ofκάτω, so that the expression would mean“anima inferior.”
707.In quâ necesse est ex singulis quibusque partibus quæ possunt moveri discutere.
707.In quâ necesse est ex singulis quibusque partibus quæ possunt moveri discutere.
708.Priusquam—unum efficiatur cum eo.
708.Priusquam—unum efficiatur cum eo.
709.Passiones.
709.Passiones.
710.Quibus nunc quidem arguimur, nunc vero nosmet ipsos amplectimur.
710.Quibus nunc quidem arguimur, nunc vero nosmet ipsos amplectimur.
711.Evacuantur.
711.Evacuantur.
712.Cf.Rom.viii.2.
712.Cf.Rom.viii.2.
713.Abusive.
713.Abusive.
714.Recomponi vult.
714.Recomponi vult.
715.Gen.iv.10.
715.Gen.iv.10.
716.Rom.vii.23.
716.Rom.vii.23.
717.Plus studii vel propositi.
717.Plus studii vel propositi.
718.Rom.viii.7.
718.Rom.viii.7.
719.Naturaliter.
719.Naturaliter.
720.De ecclesiasticis definitionibus unum.
720.De ecclesiasticis definitionibus unum.
721.Consummationem sæculi.
721.Consummationem sæculi.
722.Gen.xlix.1. The Vulgate has,“In diebus novissimis;”theSeptuag.Ἐπ’ ἐσχάτων τῶν ἡμερῶν;” the Masoretic text,בְּאַחֲרִ֥ית.
722.Gen.xlix.1. The Vulgate has,“In diebus novissimis;”theSeptuag.Ἐπ’ ἐσχάτων τῶν ἡμερῶν;” the Masoretic text,בְּאַחֲרִ֥ית.
723.Ps.cii.26, 27.
723.Ps.cii.26, 27.
724.Matt.xix.4.
724.Matt.xix.4.
725.Matt.xxiv.35.
725.Matt.xxiv.35.
726.Rom.viii.20, 21.
726.Rom.viii.20, 21.
727.1Cor.vii.31.
727.1Cor.vii.31.
728.Auctoritate Scripturæ nostræ, vel fidei.
728.Auctoritate Scripturæ nostræ, vel fidei.
729.Regulam pietatis.
729.Regulam pietatis.
730.Cf.Isa.lxvi.22.
730.Cf.Isa.lxvi.22.
731.Cf.Eccles.i.9. The text is in conformity with theSeptuag.:Τί τὸ γεγονός; Αὐτὸ τὸ γενησόμενον. Καὶ τί τὸ πεποιημένον; Αὐτὸ τὸ ποιηθησόμενον. Καὶ οὐκ ἔστιν πᾶν πρόσφατον ὑπὸ τὸν ἥλιον. Ὃς λαλήσει καὶ ἐρεῖ· Ἴδε τοῦτο καινόν ἐστιν, ἤδη γέγονεν ἐν τοῖς αἰῶσιν τοῖς γενομένοις ἀπὸ ἔμπροσθεν ἡμῶν.
731.Cf.Eccles.i.9. The text is in conformity with theSeptuag.:Τί τὸ γεγονός; Αὐτὸ τὸ γενησόμενον. Καὶ τί τὸ πεποιημένον; Αὐτὸ τὸ ποιηθησόμενον. Καὶ οὐκ ἔστιν πᾶν πρόσφατον ὑπὸ τὸν ἥλιον. Ὃς λαλήσει καὶ ἐρεῖ· Ἴδε τοῦτο καινόν ἐστιν, ἤδη γέγονεν ἐν τοῖς αἰῶσιν τοῖς γενομένοις ἀπὸ ἔμπροσθεν ἡμῶν.
732.Sæcula.
732.Sæcula.
733.Matt.xxiv.21.
733.Matt.xxiv.21.
734.Eph.i.4.
734.Eph.i.4.
735.The following is Jerome’s version of this passage (Epistle to Avitus): “A divine habitation, and a true rest above (apud superos), I think is to be understood, where rational creatures dwelt, and where, before their descent to a lower position, and removal from invisible to visible [worlds], and fall to earth, and need of gross bodies, they enjoyed a former blessedness. Whence God the Creator made for them bodies suitable to their humble position, and created this visible world, and sent into the world ministers for the salvation and correction of those who had fallen: of whom some were to obtain certain localities, and be subject to the necessities of the world; others were to discharge with care and attention the duties enjoined upon them at all times, and which were known to God, the Arranger [of all things]. And of these, the sun, moon, and stars, which are called ‘creature’ by the apostle, received the more elevated places of the world. Which ‘creature’ was made subject to vanity, in that it was clothed with gross bodies, and was open to view; and yet was subject to vanity, not voluntarily, but because of the will of Him who subjected the same in hope.” And again: “While others, whom we believe to be angels, at different places and times, which the Arranger alone knows, serve the government of the world.” And a little further on: “Which order of things is regulated by the providential government of the whole world; some powers falling down from a loftier position, others gradually sinking to earth: some falling voluntarily, others being cast down against their will: some undertaking, of their own accord, the service of stretching out the hand to those who fall; others being compelled to persevere for so long a time in the duty which they have undertaken.” And again: “Whence it follows that, on account of the various movements, various worlds also are created; and after this world which we now inhabit, there will be another greatly dissimilar. But no other being save God alone, the Creator of all things, can arrange the deserts [of all], both to the time to come and to that which preceded, suitably to the differing lapses and advances [of individuals], and to the rewards of virtues or the punishment of vices, both in the present and in the future, and in all [times], and to conduct them all again to one end: for He knows the causes why He allows some to enjoy their own will, and to fall from a higher rank to the lowest condition; and why He begins to visit others, and bring them back gradually, as if by giving them His hand, to their pristine state, and placing them in a lofty position” (Ruæus).
735.The following is Jerome’s version of this passage (Epistle to Avitus): “A divine habitation, and a true rest above (apud superos), I think is to be understood, where rational creatures dwelt, and where, before their descent to a lower position, and removal from invisible to visible [worlds], and fall to earth, and need of gross bodies, they enjoyed a former blessedness. Whence God the Creator made for them bodies suitable to their humble position, and created this visible world, and sent into the world ministers for the salvation and correction of those who had fallen: of whom some were to obtain certain localities, and be subject to the necessities of the world; others were to discharge with care and attention the duties enjoined upon them at all times, and which were known to God, the Arranger [of all things]. And of these, the sun, moon, and stars, which are called ‘creature’ by the apostle, received the more elevated places of the world. Which ‘creature’ was made subject to vanity, in that it was clothed with gross bodies, and was open to view; and yet was subject to vanity, not voluntarily, but because of the will of Him who subjected the same in hope.” And again: “While others, whom we believe to be angels, at different places and times, which the Arranger alone knows, serve the government of the world.” And a little further on: “Which order of things is regulated by the providential government of the whole world; some powers falling down from a loftier position, others gradually sinking to earth: some falling voluntarily, others being cast down against their will: some undertaking, of their own accord, the service of stretching out the hand to those who fall; others being compelled to persevere for so long a time in the duty which they have undertaken.” And again: “Whence it follows that, on account of the various movements, various worlds also are created; and after this world which we now inhabit, there will be another greatly dissimilar. But no other being save God alone, the Creator of all things, can arrange the deserts [of all], both to the time to come and to that which preceded, suitably to the differing lapses and advances [of individuals], and to the rewards of virtues or the punishment of vices, both in the present and in the future, and in all [times], and to conduct them all again to one end: for He knows the causes why He allows some to enjoy their own will, and to fall from a higher rank to the lowest condition; and why He begins to visit others, and bring them back gradually, as if by giving them His hand, to their pristine state, and placing them in a lofty position” (Ruæus).
736.Cf.Rom.viii.20, 21.
736.Cf.Rom.viii.20, 21.
737.Dispersi.
737.Dispersi.
738.Exinanivit semet ipsum.
738.Exinanivit semet ipsum.
739.Regendi regnandique.
739.Regendi regnandique.
740.1Cor.xv.28.
740.1Cor.xv.28.
741.Cum non solum regendi ac regnandi summam, quam in universam emendaverit creaturam, verum etiam obedientiæ et subjectione correcta reparataque humani generis Patri offerat instituta.
741.Cum non solum regendi ac regnandi summam, quam in universam emendaverit creaturam, verum etiam obedientiæ et subjectione correcta reparataque humani generis Patri offerat instituta.
742.By a profession of faith in baptism.
742.By a profession of faith in baptism.
743.Indubitatam ceperit salutem.
743.Indubitatam ceperit salutem.
744.It was not until the third Synod of Toledo,A.D.589, that the “Filioque” clause was added to the Creed of Constantinople,—this difference forming, as is well known, one of the dogmatic grounds for the disunion between the Western and Eastern Churches down to the present day, the latter church denying that the Spirit proceedeth from the Fatherandthe Son.
744.It was not until the third Synod of Toledo,A.D.589, that the “Filioque” clause was added to the Creed of Constantinople,—this difference forming, as is well known, one of the dogmatic grounds for the disunion between the Western and Eastern Churches down to the present day, the latter church denying that the Spirit proceedeth from the Fatherandthe Son.
745.Finis omnium: “bonorum”understood.
745.Finis omnium: “bonorum”understood.
746.Gen.i.26.
746.Gen.i.26.
747.Gen.i.27, 28.
747.Gen.i.27, 28.
748.Imago.
748.Imago.
749.Similitudo.
749.Similitudo.
750.Cf.1 Johniii.2.
750.Cf.1 Johniii.2.
751.Cf.Johnxvii.24,cf.21.
751.Cf.Johnxvii.24,cf.21.
752.Ex simili unum fieri.
752.Ex simili unum fieri.
753.Jerome, in his Epistle to Avitus, No. 94, has the passage thus: “Since, as we have already frequently observed, the beginning is generated again from the end, it is a question whether then also there will be bodies, or whether existence will be maintained at some time without them when they shall have been annihilated, and thus the life of incorporeal beings must be believed to be incorporeal, as we know is the case with God. And there is no doubt that if all the bodies which are termed visible by the apostle, belong to that sensible world, the life of incorporeal beings will be incorporeal.” And a little after: “That expression, also, used by the apostle, ‘The whole creation will be freed from the bondage of corruption into the glorious liberty of the children of God’ (Rom.viii.21), we so understand, that we say it was the first creation of rational and incorporeal beings which is not subject to corruption, because it was not clothed with bodies; for wherever bodies are, corruption immediately follows. But afterwards it will be freed from the bondage of corruption, when they shall have received the glory of the sons of God, and God shall be all in all.” And in the same place: “That we must believe the end of all things to be incorporeal, the language of the Saviour Himself leads us to think, when He says, ‘As I and Thou are one, so may they also be one in us’ (Johnxvii.21). For we ought to know what God is, and what the Saviour will be in the end, and how the likeness of the Father and the Son has been promised to the saints; for as they are one in Him, so they also are one in them. For we must adopt the view, either that the God of all things is clothed with a body, and as we are enveloped with flesh, so He also with some material covering, that the likeness of the life of God may be in the end produced also in the saints; or if this hypothesis is unbecoming, especially in the judgment of those who desire, even in the smallest degree, to feel the majesty of God, and to look upon the glory of His uncreated and all-surpassing nature, we are forced to adopt the other alternative, and despair either of attaining any likeness to God, if we are to inhabit for ever the same bodies, or if the blessedness of the same life with God is promised to us, we must live in the same state as that in which God lives.” All these points have been omitted by Rufinus as erroneous, and statements of a different kind here and there inserted instead (Ruæus).
753.Jerome, in his Epistle to Avitus, No. 94, has the passage thus: “Since, as we have already frequently observed, the beginning is generated again from the end, it is a question whether then also there will be bodies, or whether existence will be maintained at some time without them when they shall have been annihilated, and thus the life of incorporeal beings must be believed to be incorporeal, as we know is the case with God. And there is no doubt that if all the bodies which are termed visible by the apostle, belong to that sensible world, the life of incorporeal beings will be incorporeal.” And a little after: “That expression, also, used by the apostle, ‘The whole creation will be freed from the bondage of corruption into the glorious liberty of the children of God’ (Rom.viii.21), we so understand, that we say it was the first creation of rational and incorporeal beings which is not subject to corruption, because it was not clothed with bodies; for wherever bodies are, corruption immediately follows. But afterwards it will be freed from the bondage of corruption, when they shall have received the glory of the sons of God, and God shall be all in all.” And in the same place: “That we must believe the end of all things to be incorporeal, the language of the Saviour Himself leads us to think, when He says, ‘As I and Thou are one, so may they also be one in us’ (Johnxvii.21). For we ought to know what God is, and what the Saviour will be in the end, and how the likeness of the Father and the Son has been promised to the saints; for as they are one in Him, so they also are one in them. For we must adopt the view, either that the God of all things is clothed with a body, and as we are enveloped with flesh, so He also with some material covering, that the likeness of the life of God may be in the end produced also in the saints; or if this hypothesis is unbecoming, especially in the judgment of those who desire, even in the smallest degree, to feel the majesty of God, and to look upon the glory of His uncreated and all-surpassing nature, we are forced to adopt the other alternative, and despair either of attaining any likeness to God, if we are to inhabit for ever the same bodies, or if the blessedness of the same life with God is promised to us, we must live in the same state as that in which God lives.” All these points have been omitted by Rufinus as erroneous, and statements of a different kind here and there inserted instead (Ruæus).
754.Ad unitatis proprietatem.
754.Ad unitatis proprietatem.
755.“Here the honesty of Rufinus in his translation seems very suspicious; for Origen’s well-known opinion regarding the sins and lapses of blessed spirits he here attributes to others. Nay, even the opinion which he introduces Origen as ascribing to others, he exhibits him as refuting a little further on,sec.6, in these words: ‘And in this condition [of blessedness] we are to believe that, by the will of the Creator, it will abide for ever without any change,’ etc. I suspect, therefore, that all this is due to Rufinus himself, and that he has inserted it, instead of what is found in the beginning of the chapter,sec.1, and which in Jerome’s Epistle to Avitus stands as follows: ‘Nor is there any doubt that, after certain intervals of time, matter will again exist, and bodies be formed, and a diversity be established in the world, on account of the varying wills of rational creatures, who, after [enjoying] perfect blessedness down to the end of all things, have gradually fallen away to a lower condition, and received into them so much wickedness, that they are converted into an opposite condition, by their unwillingness to retain their original state, and to preserve their blessedness uncorrupted. Nor is this point to be suppressed, that many rational creatures retain their first condition (principium) even to the second and third and fourth worlds, and allow no room for any change within them; while others, again, will lose so little of their pristine state, that they will appear to have lost almost nothing, and some are to be precipitated with great destruction into the lowest pit. And God, the disposer of all things, when creating His worlds, knows how to treat each individual agreeably to his merits, and He is acquainted with the occasions and causes by which the government (gubernacla) of the world is sustained and commenced; so that he who surpassed all others in wickedness, and brought himself completely down to the earth, is made in another world, which is afterwards to be formed, a devil, the beginning of the creation of the Lord (Jobxl.19), to be mocked by the angels who have lost the virtue of their original condition’ (exordii virtutem).”—Ruæus.
755.“Here the honesty of Rufinus in his translation seems very suspicious; for Origen’s well-known opinion regarding the sins and lapses of blessed spirits he here attributes to others. Nay, even the opinion which he introduces Origen as ascribing to others, he exhibits him as refuting a little further on,sec.6, in these words: ‘And in this condition [of blessedness] we are to believe that, by the will of the Creator, it will abide for ever without any change,’ etc. I suspect, therefore, that all this is due to Rufinus himself, and that he has inserted it, instead of what is found in the beginning of the chapter,sec.1, and which in Jerome’s Epistle to Avitus stands as follows: ‘Nor is there any doubt that, after certain intervals of time, matter will again exist, and bodies be formed, and a diversity be established in the world, on account of the varying wills of rational creatures, who, after [enjoying] perfect blessedness down to the end of all things, have gradually fallen away to a lower condition, and received into them so much wickedness, that they are converted into an opposite condition, by their unwillingness to retain their original state, and to preserve their blessedness uncorrupted. Nor is this point to be suppressed, that many rational creatures retain their first condition (principium) even to the second and third and fourth worlds, and allow no room for any change within them; while others, again, will lose so little of their pristine state, that they will appear to have lost almost nothing, and some are to be precipitated with great destruction into the lowest pit. And God, the disposer of all things, when creating His worlds, knows how to treat each individual agreeably to his merits, and He is acquainted with the occasions and causes by which the government (gubernacla) of the world is sustained and commenced; so that he who surpassed all others in wickedness, and brought himself completely down to the earth, is made in another world, which is afterwards to be formed, a devil, the beginning of the creation of the Lord (Jobxl.19), to be mocked by the angels who have lost the virtue of their original condition’ (exordii virtutem).”—Ruæus.
756.1Cor.v.1.
756.1Cor.v.1.
757.2Cor.iv.18.
757.2Cor.iv.18.
758.1Cor.ii.9;cf.Isa.lxiv.4.
758.1Cor.ii.9;cf.Isa.lxiv.4.
759.Insanabile.
759.Insanabile.
760.Ut essent et permanerent.
760.Ut essent et permanerent.
761.Gen.iii.19.
761.Gen.iii.19.
762.Ad summa.
762.Ad summa.
763.1Cor.xv.28.
763.1Cor.xv.28.
764.Cf.Ps.cii.25, 26.
764.Cf.Ps.cii.25, 26.
765.Gen.i.1.
765.Gen.i.1.
766.Heb.viii.5.
766.Heb.viii.5.
767.Ex.xxv.40.
767.Ex.xxv.40.
768.Jerome (Epistle to Avitus,No.94) says that Origen, “after a most lengthened discussion, in which he asserts that all bodily nature is to be changed into attenuated and spiritual bodies, and that all substance is to be converted into one body of perfect purity, and more brilliant than any splendour (mundissimum et omni splendore purius), and such as the human mind cannot now conceive,” adds at the last, “And God will be ‘all in all,’ so that the whole of bodily nature may be reduced into that substance which is better than all others, into the divine, viz., than which none is better.” From which, since it seems to follow that God possesses a body, although of extreme tenuity (licet tenuissimum), Rufinus has either suppressed this view, or altered the meaning of Origen’s words (Ruæus).
768.Jerome (Epistle to Avitus,No.94) says that Origen, “after a most lengthened discussion, in which he asserts that all bodily nature is to be changed into attenuated and spiritual bodies, and that all substance is to be converted into one body of perfect purity, and more brilliant than any splendour (mundissimum et omni splendore purius), and such as the human mind cannot now conceive,” adds at the last, “And God will be ‘all in all,’ so that the whole of bodily nature may be reduced into that substance which is better than all others, into the divine, viz., than which none is better.” From which, since it seems to follow that God possesses a body, although of extreme tenuity (licet tenuissimum), Rufinus has either suppressed this view, or altered the meaning of Origen’s words (Ruæus).
769.Visibiliter de invisibilibus pronunciare.
769.Visibiliter de invisibilibus pronunciare.
770.Principis Christianorum religionis et dogmatis.
770.Principis Christianorum religionis et dogmatis.
771.τῇ ἐναργείᾳ τῶν βλεπομένων.
771.τῇ ἐναργείᾳ τῶν βλεπομένων.
772.Satis idonei.
772.Satis idonei.
773.Religionem Christianæ doctrinæ.
773.Religionem Christianæ doctrinæ.
774.Matt.x.18.
774.Matt.x.18.
775.Cf.Matt.xxiv.14.
775.Cf.Matt.xxiv.14.
776.Cf.Matt.vii.22, 23.
776.Cf.Matt.vii.22, 23.
777.Fortasse minus vera esse viderentur.
777.Fortasse minus vera esse viderentur.
778.Salutaria præcepta.
778.Salutaria præcepta.
779.οὐδὲ τῶν διδασκάλων πλεοναζόντων.
779.οὐδὲ τῶν διδασκάλων πλεοναζόντων.
780.τῇ διὰ Ἰησοῦ θεοσεβείᾳ.
780.τῇ διὰ Ἰησοῦ θεοσεβείᾳ.
781.μεῖζον ἤ κατὰ ἄνθρωπον τὸ πρᾶγμα εἴναι.
781.μεῖζον ἤ κατὰ ἄνθρωπον τὸ πρᾶγμα εἴναι.
782.χρησμοὺς.
782.χρησμοὺς.
783.Matt.x.18.
783.Matt.x.18.
784.Cf.Matt.vii.22, 23.
784.Cf.Matt.vii.22, 23.
785.σωτήρια δόγματα.
785.σωτήρια δόγματα.
786.Illæ omnes ambitiones Judaicæ.
786.Illæ omnes ambitiones Judaicæ.
787.Cf.Hos.iii.4.
787.Cf.Hos.iii.4.
788.On the Patriarch of the Jews,cf.Milman’sHistory of the Jews,vol.ii.p.399 sq., andvol.iii.p.7 sq.
788.On the Patriarch of the Jews,cf.Milman’sHistory of the Jews,vol.ii.p.399 sq., andvol.iii.p.7 sq.
789.Deut.xxxii.
789.Deut.xxxii.
790.προεφητύθη ὁ Χριστός.
790.προεφητύθη ὁ Χριστός.
791.ἐκ τῶν μηρῶν.
791.ἐκ τῶν μηρῶν.
792.ἐπιδημησῇ.
792.ἐπιδημησῇ.
793.οὔκ ἔτι βασιλεῖς Ἰουδαίαν ἐχρηματίσαν.
793.οὔκ ἔτι βασιλεῖς Ἰουδαίαν ἐχρηματίσαν.
794.Cf.Hos.iii.4. Quoted from the Septuagint.
794.Cf.Hos.iii.4. Quoted from the Septuagint.
795.Termed by Rufinus “Patriarch.”
795.Termed by Rufinus “Patriarch.”
796.Deut.xxxii.
796.Deut.xxxii.
797.Deut.xxxii.21.
797.Deut.xxxii.21.
798.1Cor.i.26-28. Quæ erant prius.
798.1Cor.i.26-28. Quæ erant prius.
799.1Cor.i.29.
799.1Cor.i.29.
800.Deut.xxxii.
800.Deut.xxxii.
801.τοῦ προτέρου λαοῦ.
801.τοῦ προτέρου λαοῦ.
802.Deut.xxxii.21.
802.Deut.xxxii.21.
803.Cf.1Cor.i.26-28. “The things which formerly existed,τὰ πρότερον ὄντα.”
803.Cf.1Cor.i.26-28. “The things which formerly existed,τὰ πρότερον ὄντα.”
804.Ps.xliv.2, 3.
804.Ps.xliv.2, 3.
805.Cf.Ps.lxxii.7.
805.Cf.Ps.lxxii.7.
806.Ps.lxxii.8.
806.Ps.lxxii.8.
807.Cf.Isa.viii.8, 9. Quoted from the Septuagint.
807.Cf.Isa.viii.8, 9. Quoted from the Septuagint.
808.Cf.Mic.v.2 andMatt.ii.6.
808.Cf.Mic.v.2 andMatt.ii.6.
809.Cf.Dan.ix.4.Ad ducem Christum; “To Messiah the Prince,”auth.vers.
809.Cf.Dan.ix.4.Ad ducem Christum; “To Messiah the Prince,”auth.vers.
810.The allusion is perhaps to Jobxli.1.
810.The allusion is perhaps to Jobxli.1.
811.Ps.xlv.42.
811.Ps.xlv.42.
812.Ps.lxxii.7.
812.Ps.lxxii.7.
813.Ps.lxxii.8.
813.Ps.lxxii.8.
814.ἔτεκε καὶ ἐν γαστρὶ ἔσχε, καὶ ἔτεκεν υἱόν.
814.ἔτεκε καὶ ἐν γαστρὶ ἔσχε, καὶ ἔτεκεν υἱόν.
815.Cf.Isa.viii.8, 9. Quoted from the Septuagint.
815.Cf.Isa.viii.8, 9. Quoted from the Septuagint.
816.Cf.Mic.v.2 withMatt.ii.6.
816.Cf.Mic.v.2 withMatt.ii.6.
817.Cf.Dan.ix.24.
817.Cf.Dan.ix.24.
818.Cf.Jobxl.andxli.
818.Cf.Jobxl.andxli.
819.τὸ μέγα κῆτος.
819.τὸ μέγα κῆτος.
820.Cf.Lukex.19.
820.Cf.Lukex.19.
821.Divino, ut ita dixerim, cothurno.
821.Divino, ut ita dixerim, cothurno.
822.ὡς ἐν ἐπιτομῇ.
822.ὡς ἐν ἐπιτομῇ.
823.διὰ τοῦτο τῆς ἀπὸ τῶν ἐθνῶν ἐκλογῆς κεκρατηκότα.
823.διὰ τοῦτο τῆς ἀπὸ τῶν ἐθνῶν ἐκλογῆς κεκρατηκότα.
824.ἴχνος ἐνθουσιασμοῦ.
824.ἴχνος ἐνθουσιασμοῦ.
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 theabwe 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.”
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 theabwe 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.”
826.In vilioribus et incomptis verborum vasculis.
826.In vilioribus et incomptis verborum vasculis.
827.Cf.2Cor.iv.7.
827.Cf.2Cor.iv.7.
828.Ad fidem credulitatemque.
828.Ad fidem credulitatemque.
829.1Cor.ii.6.
829.1Cor.ii.6.
830.Temporibus eternis.
830.Temporibus eternis.
831.Male.
831.Male.