Ante-Nicene Fathers/Volume IV/Origen/Origen De Principiis/IV/Chapter 2

by Origen

Translated from the Greek.

Chapter I.—On the Inspiration of Holy Scripture, and How the Same is to be Read and Understood, and What is the Reason of the Uncertainty in it; and of the Impossibility or Irrationality of Certain Things in it, Taken According to the Letter.

(The translation from the Greek is designedly literal, that the difference between the original and the paraphrase of Rufinus may be more clearly seen.)

1.  Since, in our investigation of matters of such importance, not satisfied with the common opinions, and with the clear evi­dence of visible things,^[1] we take in addition, for the proof of our statements, testimonies from what are believed by us to be divine writings, viz., from that which is called the Old Testament, and that which is styled the New, and endeavour by reason to con­firm our faith; and as we have not yet spoken of the Scriptures as divine, come and let us, as if by way of an epitome, treat of a few points respecting them, lay­ing down those reasons which lead us to regard them as divine writings.  And be­fore making use of the words of the writ­ings themselves, and of the things which are exhibited in them, we must make the following statement regarding Moses and Jesus Christ,—the lawgiver of the Hebrews, and the Introducer of the sav­ing doctrines according to Christianity.  For, although there have been very many legislators among the Greeks and Barbari­ans, and teachers who announced opinions which professed to be the truth, we have heard of no legislator who was able to imbue other nations with a zeal for the reception of his words; and although those who professed to philosophize about truth brought forward a great apparatus of apparent logical demonstration, no one has been able to impress what was deemed by him the truth upon other na­tions, or even on any number of persons worth mentioning in a single nation.  And yet not only would the legislators have liked to enforce those laws which appeared to be good, if possible, upon the whole human race, but the teachers also to have spread what they imagined to be truth everywhere throughout the world.  But as they were unable to call men of other lan­guages and from many nations to observe their laws, and accept their teaching, they did not at all attempt to do this, consider­ing not unwisely the impossibility of such a result happening to them.  Whereas all Greece, and the barbarous part of our world, contains innumerable zealots, who have deserted the laws of their fathers and the established gods, for the observance of the laws of Moses and the discipleship of the words of Jesus Christ; although those who clave to the law of Moses were hated by the worshippers of images, and those who accepted the words of Jesus Christ were exposed, in addition, to the danger of death.

2.  And if we observe how powerful the word has become in a very few years, notwithstanding that against those who acknowledged Christianity conspiracies were formed, and some of them on its account put to death, and others of them lost their property, and that, notwithstand­ing the small number of its teachers,^[2] it was preached everywhere throughout the world, so that Greeks and Barbarians, wise and foolish, gave themselves up to the worship that is through Jesus,^[3] we have no difficulty in saying that the result is be­yond any human power,^[4] Jesus having taught with all authority and persuasive­ness that His word should not be over­come; so that we may rightly regard as oracular responses^[5] those utterances of His, such as, “Ye shall be brought before governors and kings for My sake, for a testimony against them and the Gen­tiles;”^[6] and, “Many shall say unto Me in that day, Lord, Lord, have we not eaten in Thy name, and drunk in Thy name, and in Thy name cast out devils?  And I shall say unto them, Depart from Me, ye work­ers of iniquity, I never knew you.”^[7]  Now it was perhaps (once) probable that, in uttering these words, He spoke them in vain, so that they were not true; but when that which was delivered with so much authority has come to pass, it shows that God, having really become man, delivered to men the doctrines of salvation.^[8]

3.  And what need is there to mention also that it was predicted of Christ^[9] that then would the rulers fail from Judah, and the leaders from his thighs,^[10] when He came for whom it is reserved (the king­dom, namely); and that the expectation of the Gentiles should dwell in the land?^[11]  For it is clearly manifest from the history, and from what is seen at the present day, that from the times of Jesus there were no longer any who were called kings of the Jews;^[12] all those Jewish institutions on which they prided themselves—I mean those arrangements relating to the temple and the altar, and the offering of the ser­vice, and the robes of the high priest ­having been destroyed.  For the prophecy was fulfilled which said, “The children of Israel shall sit many days, there being no king, nor ruler, nor sacrifice, nor altar, nor priesthood, nor responses.”^[13]  And these predictions we employ to answer those who, in their perplexity as to the words spoken in Genesis by Jacob to Judah, as­sert that the Ethnarch,^[14] being of the race of Judah, is the ruler of the people, and that there will not fail some of his seed, until the advent of that Christ whom they figure to their imagination.  But if “the children of Israel are to sit many days without a king, or ruler, or altar, or priest­hood, or responses;” and if, since the temple was destroyed, there exists no longer sacrifice, nor altar, nor priesthood, it is manifest that the ruler has failed out of Judah, and the leader from between his thighs.  And since the prediction declares that “the ruler shall not fail from Judah, and the leader from between his thighs, until what is reserved for Him shall come,” it is manifest that He is come to whom (belongs) what is reserved—the expecta­tion of the Gentiles.  And this is clear from the multitude of the heathen who have believed on God through Jesus Christ.

4.  And in the song in Deuteronomy,^[15] also, it is prophetically made known that, on account of the sins of the former peo­ple, there was to be an election of foolish nations, which has been brought to pass by no other than by Jesus.  “For they,” He says, “moved Me to jealousy with that which is not God, they have provoked Me to anger with their idols; and I will move them to jealousy with those which are not a people, and will provoke them to anger with a foolish nation.”^[16]  Now it is possi­ble to understand with all clearness how the Hebrews, who are said to have moved God to jealousy by that which is not God, and to have provoked Him to anger by their idols, were (themselves) aroused to jealousy by that which was not a people—the foolish nation, namely, which God chose by the advent of Jesus Christ and His disciples.  We see, indeed, “our call­ing, that not many wise men after the flesh, not many mighty, not many noble (are called); but God hath chosen the foolish things of the world to confound the wise; and base things, and things that are de­spised, hath God chosen, and things that are not, to bring to nought the things which formerly existed;”^[17] and let not the Israel according to the flesh, which is called by the apostle “flesh,” boast in the presence of God.

5.  And what are we to say regarding the prophecies of Christ in the Psalms, there being a certain ode with the superscription “For the Beloved,”^[18] whose” tongue” is said to be the “pen of a ready writer, who is fairer than the sons of men,” since “grace was poured on His lips?”  For a proof that grace was poured on His lips is this, that although the period of His teach­ing was short—for He taught somewhere about a year and a few months—the world has been filled with his teaching, and with the worship of God (established) through Him.  For there arose “in His days right­eousness and abundance of peace,”^[19] which abides until the consummation, which has been called the taking away of the moon; and He continues “ruling from sea to sea, and from the rivers to the ends of the earth.”^[20]  And to the house of David has been given a sign:  for the Virgin bore, and was pregnant,^[21] and brought forth a son, and His name is Emmanuel, which is, “God with us;” and as the same prophet says, the prediction has been fulfilled, “God (is) with us; know it, O nations, and be overcome; ye who are strong, be vanquished:”^[22]  for we of the heathen have been overcome and vanquished, we who have been taken by the grace of His teaching.  The place also of His birth has been foretold in (the prophecies of) Micah:  “For thou, Bethlehem,” he says, “land of Judah, art by no means the least among the rulers of Judah; for out of thee shall come forth a Ruler, who shall rule My people Israel.”^[23]  And according to Daniel, seventy weeks were fulfilled until (the coming of) Christ the Ruler.^[24]  And He came, who, according to Job,^[25] has subdued the great fish,^[26] and has given power to His true disciples to tread upon serpents and scorpions, and all the power of the enemy,^[27] without sustaining any in­jury from them.  And let one notice also the universal advent of the apostles sent by Jesus to announce the Gospel, and he will see both that the undertaking was beyond human power, and that the commandment came from God.  And if we examine how men, on hearing new doctrines, and strange words, yielded themselves up to these teachers, being overcome, amid the very desire to plot against them, by a divine power that watched over these (teachers), we shall not be incredulous as to whether they also wrought miracles, God bearing witness to their words both by signs, and wonders, and divers miracles.

6.  And while we thus briefly^[28] demon­strate the deity of Christ, and (in so doing) make use of the prophetic declarations regarding Him, we demonstrate at the same time that the writings which prophe­sied of Him were divinely inspired; and that those documents which announced His coming and His doctrine were given forth with all power and authority, and that on this account they obtained the election from the Gentiles.^[29]  We must say, also, that the divinity of the prophetic declarations, and the spiritual nature of the law of Moses, shone forth after the advent of Christ.  For before the advent of Christ it was not altogether possible to exhibit manifest proofs of the divine in­spiration of the ancient Scripture; whereas His coming led those who might suspect the law and the prophets not to be divine, to the clear conviction that they were composed by (the aid of) heavenly grace.  And he who reads the words of the proph­ets with care and attention, feeling by the very perusal the traces of the divinity^[30] that is in them, will be led by his own emotions to believe that those words which have been deemed to be the words of God are not the compositions of men.  The light, moreover, which was contained in the law of Moses, but which had been concealed by a veil, shone forth at the advent of Jesus, the veil being taken away, and those blessings, the shadow of which was contained in the letter, coming forth gradually to the knowledge (of men).

7.  It would be tedious now to enumer­ate the most ancient prophecies respecting each future event, in order that the doubter, being impressed by their divinity, may lay aside all hesitation and distraction, and devote himself with his whole soul to the words of God.  But if in every part of the Scriptures the superhuman element of thought^[31] does not seem to present itself to the uninstructed, that is not at all wonderful for, with respect to the works of that providence which embraces the whole world, some show with the utmost clearness that they are works of provi­dence, while others are so concealed as to seem to furnish ground for unbelief with respect to that God who orders all things with unspeakable skill and power.  For the artistic plan^[32] of a providential Ruler is not so evident in those matters belong­ing to the earth, as in the case of the sun, and moon, and stars; and not so clear in what relates to human occurrences, as it is in the souls and bodies of animals,—the object and reason of the impulses, and phantasies and natures of animals, and the structure of their bodies, being carefully ascertained by those who attend to these things.^[33]  But as (the doctrine of) provi­dence is not at all weakened^[34] (on account of those things which are not understood) in the eyes of those who have once hon­estly accepted it, so neither is the divinity of Scripture, which extends to the whole of it, (lost) on account of the inability of our weakness to discover in every expres­sion the hidden splendour of the doctrines veiled in common and unattractive phrase­ology.^[35]  For we have the treasure in earthen vessels, that the excellency of the power of God may shine forth, and that it may not be deemed to proceed from us (who are but) human beings.  For if the hack­neyed^[36] methods of demonstration (common) among men, contained in the books (of the Bible), had been successful in pro­ducing conviction; then our faith would rightly have been supposed to rest on the wisdom of men, and not on the power of God; but now it is manifest to everyone who lifts up his eyes, that the word and preaching have not prevailed among the multitude “by persuasive words of wisdom, but by demonstration of the Spirit and of power.”^[37]  Wherefore, since a celestial or even a super-celestial power compels us to worship the only Creator, let us leave the doctrine of the beginning of Christ, i.e., the elements,^[38] and endeavour to go on to perfection, in order that the wisdom spoken to the perfect may be spoken to us also.  For he who possesses it promises to speak wisdom among them that are perfect, but another wisdom than that of this world, and of the rulers of this world, which is brought to nought.  And this wisdom will be distinctly stamped^[39] upon us, and will produce a revelation of the mystery that was kept silent in the eternal ages,^[40] but now has been manifested through the pro­phetic Scriptures, and the appearance of our Lord and Saviour Jesus Christ, to whom be glory for ever and ever.  Amen.

8.  Having spoken thus briefly^[41] on the subject of the divine inspiration of the holy Scriptures, it is necessary to proceed to the (consideration of the) manner in which they are to be read and understood, seeing numerous errors have been com­mitted in consequence of the method in which the holy documents^[42] ought to be examined;^[43] not having been discovered by the multitude.  For both the hardened in heart, and the ignorant persons^[44] belonging to the circumcision, have not believed on our Saviour, thinking that they are follow­ing the language of the prophecies re­specting Him, and not perceiving in a manner palpable to their senses^[45] that He had proclaimed liberty to the captives, nor that He had built up what they truly con­sider the city of God, nor cut off “the chariots of Ephraim, and the horse from Jerusalem,”^[46] nor eaten butter and honey, and, before knowing or preferring the evil, had selected the good.^[47]  And thinking, moreover, that it was prophesied that the wolf—the four-footed animal—was to feed with the lamb, and the leopard to lie down with the kid, and the calf and bull and lion to feed together, being led by a little child, and that the ox and bear were to pasture together, their young ones growing up together, and that the lion was to eat straw like the ox:^[48]  seeing none of these things visibly accomplished during the advent of Him who is believed by us to be Christ, they did not accept our Lord Jesus; but, as having called Himself Christ improperly,^[49] they crucified Him.  And those belonging to heretical sects reading this (statement), “A fire has been kindled in Mine anger;”^[50] and this, “I am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation;”^[51] and this, “I repent of having anointed Saul to be king;”^[52] and this, “I am a God that maketh peace, and createth evil;”^[53] and, among others, this, “There is not wickedness in the city which the Lord hath not done;”^[54] and again this, “Evils came down from the Lord upon the gates of Jerusalem;”^[55] and, “An evil spirit from the Lord plagued Saul;”^[56] and countless other passages like these—they have not ventured to disbelieve these as the Scriptures of God; but believing them to be the (words) of the Demiurge, whom the Jews worship, they thought that as the Demiurge was an imperfect and unbenevo­lent God, the Saviour had come to an­nounce a more perfect Deity, who, they say, is not the Demiurge, being of different opinions regarding Him; and having once departed from the Demiurge, who is the only uncreated God, they have given them­selves up to fictions, inventing to themselves hypotheses, according to which they im­agine that there are some things which are visible, and certain other things which are not visible, all which are the fancies of their own minds.  And yet, indeed, the more simple among those who profess to belong to the Church have supposed that there is no deity greater than the Demi­urge, being right in so thinking, while they imagine regarding Him such things as would not be believed of the most savage and unjust of mankind.

9.  Now the cause, in all the points pre­viously enumerated, of the false opinions, and of the impious statements or ignorant assertions^[57] about God, appears to be nothing else than the not understanding the Scripture according to its spiritual meaning, but the interpretation of it agree­ably to the mere letter.  And therefore, to those who believe that the sacred books are not the compositions of men, but that they were composed by inspiration^[58] of the Holy Spirit, agreeably to the will of the Father of all things through Jesus Christ, and that they have come down to us, we must point out the ways (of interpreting them) which appear (correct) to us, who cling to the standard^[59] of the heavenly Church of Jesus Christ according to the succession of the apostles.  Now, that there are certain mystical economies made known by the holy Scriptures, all—even the most simple of those who adhere to the word—have believed; but what these are, candid and modest individuals confess that they know not.  If, then, one were to be perplexed about the intercourse of Lot with his daughters, and about the two wives of Abraham, and the two sisters married to Jacob, and the two handmaids who bore him children, they can return no other answer than this, that these are mysteries not understood by us.  Nay, also, when the (description of the) fitting out of the tabernacle is read, believing that what is written is a type,^[60] they seek to adapt what they can to each particular related about the tabernacle,—not being wrong so far as regards their belief that the tabernacle is a type of something, but erring sometimes in adapting the descrip­tion of that of which the tabernacle is a type, to some special thing in a manner worthy of Scripture.  And all the history that is considered to tell of marriages, or the begetting of children, or of wars, or any histories whatever that are in circula­tion among the multitude, they declare to be types; but of what in each individual instance, partly owing to their habits not being thoroughly exercised—partly, too, owing to their precipitation—sometimes, even when an individual does happen to be well trained and clear-sighted, owing to the excessive difficulty of discovering things on the part of men,—the nature of each particular regarding these (types) is not clearly ascertained.

10.  And what need is there to speak of the prophecies, which we all know to be filled with enigmas and dark sayings?  And if we come to the Gospels, the exact understanding of these also, as being the mind of Christ, requires the grace that was given to him who said, “But we have the mind of Christ, that we might know the things freely given to us by God.  Which things also we speak, not in the words which man’s wisdom teacheth, but which the Spirit teacheth.”^[61]  And who, on read­ing the revelations made to John, would not be amazed at the unspeakable mys­teries therein concealed, and which are evident (even) to him who does not com­prehend what is written?  And to what person, skilful in investigating words, would the Epistles of the Apostles seem to be clear and easy of understanding, since even in them there are countless numbers of most profound ideas, which, (issuing forth) as by an aperture, admit of no rapid com­prehension?^[62]  And therefore, since these things are so, and since innumerable indi­viduals fall into mistakes, it is not safe in reading (the Scriptures) to declare that one easily understands what needs the key of knowledge, which the Saviour declares is with the lawyers.  And let those answer who will not allow that the truth was with these before the advent of Christ, how the key of knowledge is said by our Lord Jesus Christ to be with those who, as they allege, had not the books which contain the secrets^[63] of knowledge, and perfect mys­teries.^[64]  For His words run thus:  “Woe unto you, ye lawyers! for ye have taken away the key of knowledge:  ye have not entered in yourselves, and them that were entering in ye hindered.”^[65]

11.  The way, then, as it appears to us, in which we ought to deal with the Scrip­tures, and extract from them their mean­ing, is the following, which has been ascer­tained from the Scriptures themselves.  By Solomon in the Proverbs we find some such rule as this enjoined respecting the divine doctrines of Scripture:^[66]  “And do thou portray them in a threefold manner, in counsel and knowledge, to answer words of truth to them who propose them to thee.”^[67]  The individual ought, then, to portray the ideas of holy Scripture in a threefold manner upon his own soul; in order that the simple man may be edified by the “flesh,” as it were, of the Scripture, for so we name the obvious sense; while he who has ascended a certain way (may be edified) by the “soul,” as it were.  The perfect man, again, and he who resem­bles those spoken of by the apostle, when he says, “We speak wisdom among them that are perfect, but not the wisdom of the world, nor of the rulers of this world, who come to nought; but we speak the wisdom of God in a mystery, the hidden wisdom, which God hath ordained before the ages, unto our glory,”^[68]  (may receive edification) from the spiritual law, which has a shadow of good things to come.  For as man consists of body, and soul, and spirit, so in the same way does Scripture, which has been arranged to be given by God for the salvation of men.  And therefore we deduce this also from a book which is despised by some—The Shepherd—in respect of the command given to Hermas to write two books, and after so doing to announce to the presbyters of the Church what he had learned from the Spirit.  The words are as follows:  “You will write two books, and give one to Clement, and one to Grapte.  And Grapte shall admonish the widows and the orphans, and Clement will send to the cities abroad, while you will announce to the presbyters of the Church.”  Now Grapte, who admonishes the widows and the orphans, is the mere letter (of Scripture), which admonishes those who are yet children in soul, and not able to call God their Father, and who are on that account styled orphans,—admon­ishing, moreover, those who no longer have an unlawful bridegroom,^[69] but who remain widows, because they have not yet become worthy of the (heavenly) Bridegroom; while Clement, who is already beyond the letter, is said to send what is written to the cities abroad, as if we were to call these the “souls,” who are above (the influence of) bodily (affections) and degraded^[70] ideas,—the disciple of the Spirit himself being enjoined to make known, no longer by let­ters, but by living words, to the presbyters of the whole Church of God, who have become grey^[71] through wisdom.

12.  But as there are certain passages of Scripture which do not at all contain the “corporeal” sense, as we shall show in the following (paragraphs), there are also places where we must seek only for the “soul,” as it were, and “spirit” of Scrip­ture.  And perhaps on this account the water-vessels containing two or three firkins a-piece are said to lie for the purification of the Jews, as we read in the Gospel ac­cording to John:  the expression darkly intimating, with respect to those who (are called) by the apostle “Jews” secretly, that they are purified by the word of Scripture, receiving sometimes two firkins, i.e., so to speak, the “psychical” and “spiritual” sense; and sometimes three firkins, since some have, in addition to those already mentioned, also the “cor­poreal” sense, which is capable of (pro­ducing) edification.  And six water-vessels are reasonably (appropriate) to those who are purified in the world, which was made in six days—the perfect number.  That the first “sense,” then, is profitable in this respect, that it is capable of imparting edi­fication, is testified by the multitudes of genuine and simple believers; while of that interpretation which is referred back to the “soul,” there is an illustration in Paul’s first Epistle to the Corinthians.  The ex­pression is, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn;”^[72] to which he adds, “Doth God take care of oxen? or saith He it alto­gether for our sakes?  For our sakes, no doubt, this was written:  that he that plougheth should plough in hope, and that he who thresheth, in hope of partak­ing.”^[73]  And there are numerous interpre­tations adapted to the multitude which are in circulation, and which edify those who are unable to understand profounder mean­ings, and which have somewhat the same character.

13.  But the interpretation is “spiritual,” when one is able to show of what heavenly things the Jews “according to the flesh” served as an example and a shadow, and of what future blessings the law contains a shadow.  And, generally, we must investi­gate, according to the apostolic promise, “the wisdom in a mystery, the hidden wis­dom which God ordained before the world for the glory” of the just, which “none of the princes of this world knew.”^[74]  And the same apostle says somewhere, after refer­ring to certain events mentioned as occur­ring in Exodus and Numbers, “that these things happened to them figuratively, but that they were written on our account, on whom the ends of the world are come.”^[75]  And he gives an opportunity for ascertain­ing of what things these were patterns, when he says:  “For they drank of the spiritual Rock that followed them, and that Rock was Christ.”^[76]  And in another Epistle, when sketching the various mat­ters relating to the tabernacle, he used the words:  “Thou shalt make everything ac­cording to the pattern showed thee in the mount.”^[77]  Moreover, in the Epistle to the Galatians, as if upbraiding those who think that they read the law, and yet do not understand it, judging that those do not understand it who do not reflect that alle­gories are contained under what is written, he says:  “Tell me, ye that desire to be under the law, do ye not hear the law?  For it is written, Abraham had two sons; the one by the bond-maid, the other by the free woman.  But he who was by the bond-maid was born according to the flesh; but he of the free woman was by promise.  Which things are an allegory:^[78]  for these are the two covenants,” and so on.  Now we must carefully observe each word employed by him.  He says:  “Ye who desire to be under the law,” not “Ye that are under the law;” and, “Do ye not hearthe law?”—“hearing” being under­stood to mean “comprehending” and “knowing.”  And in the Epistle to the Colossians, briefly abridging the meaning of the whole legislation, he says:  “Let no man therefore judge you in meat, or in drink, or in respect of a festival, or of a new moon, or of Sabbaths, which are a shadow of things to come.”^[79]  Moreover, in the Epistle to the Hebrews, discoursing of those who belong to the circumcision, he writes:  “who serve for an ensample and shadow of heavenly things.”^[80]  Now it is probable that, from these illustrations, those will entertain no doubt with respect to the five books of Moses, who have once given in their adhesion to the apostle, as divinely inspired;^[81] but do you wish to know, with regard to the rest of the his­tory, if it also happened as a pattern?  We must note, then, the expression in the Epistle to the Romans, “I have left to myself seven thousand men, who have not bowed the knee to Baal,”^[82] quoted from the third book of Kings, which Paul has understood as equivalent (in meaning) to those who are Israelites according to elec­tion, because not only were the Gentiles benefited by the advent of Christ, but also certain of the race of God.^[83]

14.  This being the state of the case, we have to sketch what seem to us to be the marks of the (true) understanding of Scriptures.  And, in the first place, this must be pointed out, that the object of the Spirit, which by the providence of God, through the Word who was in the begin­ning with God, illuminated the ministers of truth, the prophets and apostles, was especially (the communication) of ineffa­ble mysteries regarding the affairs of men (now by men I mean those souls that make use of bodies), in order that he who is capable of instruction may by investiga­tion, and by devoting himself to the study of the profundities of meaning contained in the words, become a participator of all the doctrines of his counsel.  And among those matters which relate to souls (who cannot otherwise obtain perfection apart from the rich and wise truth of God), the (doctrines) belonging to God and His only-begotten Son are necessarily laid down as primary, viz., of what nature He is, and in what manner He is the Son of God, and what are the causes of His descending even to (the assumption of) human flesh, and of complete humanity; and what, also, is the operation of this (Son), and upon whom and when exer­cised.  And it was necessary also that the subject of kindred beings, and other ration­al creatures, both those who are divine and those who have fallen from blessed­ness, together with the reasons of their fall, should be contained in the divine teaching; and also that of the diversities of souls, and of the origin of these diver­sities, and of the nature of the world, and the cause of its existence.  We must learn also the origin of the great and terrible wickedness which overspreads the earth, and whether it is confined to this earth only, or prevails elsewhere.  Now, while these and similar objects were present to the Spirit, who enlightened the souls of the holy ministers of the truth, there was a second object, for the sake of those who were unable to endure the fatigue of in­vestigating matters so important, viz., to conceal the doctrine relating to the pre­viously mentioned subjects, in expressions containing a narrative which conveyed an announcement regarding the things of the visible creation,^[84] the creation of man, and the successive descendants of the first men until they became numerous; and other histories relating the acts of just men, and the sins occasionally committed by these same men as being human beings, and the wicked deeds, both of unchastity and vice, committed by sinful and ungodly men.  And what is most remarkable, by the his­tory of wars, and of the victors, and the vanquished, certain mysteries are indi­cated to those who are able to test these statements.  And more wonderful still, the laws of truth are predicted by the written legislation;—all these being described in a connected series, with a power which is truly in keeping with the wisdom of God.  For it was intended that the covering also of the spiritual truths—I mean the “bodi­ly” part of Scripture—should not be with­out profit in many cases, but should be capable of improving the multitude, according to their capacity.

15.  But since, if the usefulness of the legislation, and the sequence and beauty^[85] of the history, were universally evident of itself,^[86] we should not believe that any other thing could be understood in the Scriptures save what was obvious, the word of God has arranged that certain stumbling-blocks, as it were, and offences, and impossibili­ties, should be introduced into the midst of the law and the history, in order that we may not, through being drawn away in all directions by the merely attractive na­ture of the language,^[87] either altogether fall away from the (true) doctrines, as learn­ing nothing worthy of God, or, by not departing from the letter, come to the knowledge of nothing more divine.  And this also we must know, that the principal aim being to announce the “spiritual” connection in those things that are done, and that ought to be done, where the Word found that things done according to the history could be adapted to these mystical senses, He made use of them, concealing from the multitude the deeper meaning; but where, in the narrative of the develop­ment of super-sensual things,^[88] there did not follow the performance of those certain events, which was already indicated by the mystical meaning, the Scripture interwove in the history (the account of) some event that did not take place, sometimes what could not have happened; sometimes what could, but did not.  And sometimes a few words are interpolated which are not true in their literal acceptation,^[89] and sometimes a larger number.  And a similar practice also is to be noticed with regard to the legislation, in which is often to be found what is useful in itself, and appro­priate to the times of the legislation; and sometimes also what does not appear to be of utility; and at other times impossibili­ties are recorded for the sake of the more skilful and inquisitive, in order that they may give themselves to the toil of investi­gating what is written, and thus attain to a becoming conviction of the manner in which a meaning worthy of God must be sought out in such subjects.

16.  It was not only, however, with the (Scriptures composed) before the advent (of Christ) that the Spirit thus dealt; but as being the same Spirit, and (proceeding) from the one God, He did the same thing both with the evangelists and the apostles,—as even these do not contain through­out a pure history of events, which are in­terwoven indeed according to the letter, but which did not actually occur.^[90]  Nor even do the law and the commandments wholly convey what is agreeable to reason.  For who that has understanding will sup­pose that the first, and second, and third day, and the evening and the morning, ex­isted without a sun, and moon, and stars? and that the first day was, as it were, also without a sky?  And who is so foolish as to suppose that God, after the manner of a husbandman, planted a paradise in Eden, towards the east, and placed in it a tree of life, visible and palpable, so that one tasting of the fruit by the bodily teeth obtained life? and again, that one was a partaker of good and evil by masticating what was taken from the tree?  And if God is said to walk in the paradise in the evening, and Adam to hide himself under a tree, I do not suppose that anyone doubts that these things figuratively indi­cate certain mysteries, the history having taken place in appearance, and not literally.^[91]  Cain also, when going forth from the presence of God, certainly appears to thoughtful men as likely to lead the reader to inquire what is the presence of God, and what is the meaning of going out from Him.  And what need is there to say more, since those who are not altogether blind can collect countless instances of a similar kind recorded as having occurred, but which did not literally^[92] take place?  Nay, the Gospels themselves are filled with the same kind of narratives; e.g., the devil leading Jesus up into a high moun­tain, in order to show him from thence the kingdoms of the whole world, and the glory of them.  For who is there among those who do not read such accounts carelessly, that would not condemn those who think that with the eye of the body­—which requires a lofty height in order that the parts lying (immediately) under and adjacent may be seen—the kingdoms of the Persians, and Scythians, and Indians, and Parthians, were beheld, and the manner in which their princes are glorified among men?  And the attentive reader may no­tice in the Gospels innumerable other pas­sages like these, so that he will be convinced that in the histories that are literally re­corded, circumstances that did not occur are inserted.

17.  And if we come to the legislation of Moses, many of the laws manifest the irrationality, and others the impossibility, of their literal^[93] observance.  The irration­ality (in this), that the people are forbid­den to eat vultures, although no one even in the direst famines was (ever) driven by want to have recourse to this bird; and that children eight days old, which are un­circumcised, are ordered to be extermi­nated from among their people, it being necessary, if the law were to be carried out at all literally with regard to these, that their fathers, or those with whom they are brought up, should be commanded to be put to death.  Now the Scripture says:  “Every male that is uncircumcised, who shall not be circumcised on the eighth day, shall be cut off from among his people.”^[94]  And if you wish to see impossibilities con­tained in the legislation, let us observe that the goat-stag is one of those animals that cannot exist, and yet Moses commands us to offer it as being a clean beast; whereas a griffin, which is not recorded ever to have been subdued by man, the lawgiver forbids to be eaten.  Nay, he who care­fully considers (the famous injunction re­lating to) the Sabbath, “Ye shall sit each one in your dwellings:  let no one go out from his place on the seventh day,”^[95] will deem it impossible to be literally observed:  for no living being is able to sit throughout a whole day, and remain without moving from a sitting position.  And therefore those who belong to the circumcision, and all who desire that no meaning should be exhibited, save the literal one, do not in­vestigate at all such subjects as those of the goat-stag and griffin and vulture, but indulge in foolish talk on certain points, multiplying words and adducing tasteless^[96] traditions; as, for example, with regard to the Sabbath, saying that two thousand cu­bits is each one’s limit.^[97]  Others, again, among whom is Dositheus the Samaritan, condemning such an interpretation, think that in the position in which a man is found on the Sabbath-day, he is to remain until evening.  Moreover, the not carrying of a burden on the Sabbath-day is an im­possibility; and therefore the Jewish teach­ers have fallen into countless absurdities,^[98] saying that a shoe of such a kind was a burden, but not one of another kind; and that a sandal which had nails was a bur­den, but not one that was without them; and in like manner what was borne on one shoulder (was a load), but not that which was carried on both.

18.  And if we go to the Gospel and institute a similar examination, what would be more irrational than (to take literally the injunction), “Salute no man by the way,”^[99] which simple persons think the Sav­iour enjoined on the apostles?  The com­mand, moreover, that the right cheek should be smitten, is most incredible, since everyone who strikes, unless he happen to have some bodily defect,^[100] smites the left cheek with his right hand.  And it is im­possible to take (literally, the statement) in the Gospel about the “offending” of the right eye.  For, to grant the possibility of one being “offended” by the sense of sight, how, when there are two eyes that see, should the blame be laid upon the right eye?  And who is there that, con­demning himself for having looked upon a woman to lust after her, would rationally transfer the blame to the right eye alone, and throw it away?  The apostle, more­over, lays down the law, saying, “Is any man called, being circumcised?  Let him not become uncircumcised.” ^[101]  In the first place, anyone will see that he does not utter these words in connection with the subject before him.  For, when laying down precepts on marriage and purity, how will it not appear that he has intro­duced these words at random?^[102]  But, in the second place, who will say that a man does wrong who endeavours to become un­circumcised, if that be possible, on account of the disgrace that is considered by the multitude to attach to circumcision.

All these statements have been made by us, in order to show that the design of that divine power which gave us the sacred Scriptures is, that we should not receive what is presented by the letter alone (such things being sometimes not true in their literal acceptation, but absurd and impos­sible), but that certain things have been introduced into the actual history and into the legislation that are useful in their literal sense.^[103]

19.  But that no one may suppose that we assert respecting the whole that no his­tory is real^[104] because a certain one is not; and that no law is to be literally observed, because a certain one, (understood) ac­cording to the letter, is absurd or impossi­ble; or that the statements regarding the Saviour are not true in a manner percept­ible to the senses;^[105] or that no command­ment and precept of His ought to be obeyed;—we have to answer that, with regard to certain things, it is perfectly clear to us that the historical account is true; as that Abraham was buried in the double cave at Hebron, as also Isaac and Jacob, and the wives of each of them; and that Shechem was given as a portion to Joseph;^[106] and that Jerusalem is the metropolis of Judea, in which the temple of God was built by Solomon; and innumerable other statements.  For the passages that are true in their historical meaning are much more numerous than those which are interspersed with a purely spiritual signification.  And again, who would not say that the com­mand which enjoins to “honour thy father and thy mother, that it may be well with thee,”^[107] is useful, apart from all allegorical meaning,^[108] and ought to be observed, the Apostle Paul also having employed these very same words?  And what need is there to speak of the (prohibitions), “Thou shalt not commit adultery,” “Thou shalt not kill,” “Thou shalt not steal,” “Thou shalt not bear false witness?”^[109]  And again, there are commandments contained in the Gospel which admit of no doubt whether they are to be observed according to the letter or not; e.g., that which says, “But I say unto you, Whoever is angry with his brother,”^[110] and so on.  And again, “But I say unto you, Swear not at all.”^[111]  “And in the writings of the apostle the literal sense is to be retained:  “Warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men;”^[112] although it is possible for those ambitious of a deeper meaning to retain the profundities of the wisdom of God, without setting aside the commandment in its literal meaning.^[113]  The careful (reader), however, will be in doubt^[114] as to cer­tain points, being unable to show without long investigation whether this history so deemed literally occurred or not, and whether the literal meaning of this law is to be observed or not.  And therefore the exact reader must, in obedience to the Saviour’s injunction to “search the Scriptures,”^[115] carefully ascertain in how far the literal meaning is true, and in how far im­possible; and so far as he can, trace out, by means of similar statements, the mean­ing everywhere scattered through Scripture of that which cannot be understood in a literal signification.

20.  Since, therefore, as will be clear to those who read, the connection taken literally is impossible, while the sense pre­ferred^[116] is not impossible, but even the true one, it must be our object to grasp the whole meaning, which connects the account of what is literally impossible in an intelligible manner with what is not only not impossible, but also historically true, and which is allegorically understood, in respect of its not having literally occurred.^[117]  For, with respect to holy Scripture, our opinion is that the whole of it has a “spir­itual,” but not the whole a “bodily” meaning, because the bodily meaning is in many places proved to be impossible.  And therefore great attention must be bestowed by the cautious reader on the divine books, as being divine writings; the manner of understanding which ap­pears to us to be as follows:—The Scrip­tures relate that God chose a certain nation upon the earth, which they call by several names.  For the whole of this nation is termed Israel, and also Jacob.  And when it was divided in the times of Jeroboam the son of Nebat, the ten tribes related as being subject to him were called Israel; and the remaining two, along with the tribe of Levi, being ruled over by the de­scendants of David, were named Judah.  And the whole of the territory which the people of this nation inhabited, being given them by God, receives the name of Judah, the metropolis of which is Jerusalem,—a metropolis, namely, of numerous cities, the names of which lie scattered about in many other passages (of Scripture), but are enumerated together in the book of Joshua the son of Nun.^[118]

21.  Such, then, being the state of the case, the apostle, elevating our power of discernment (above the letter), says some­where, “Behold Israel after the flesh,”^[119] as if there were an Israel “according to the Spirit.”  And in another place he says, “For they who are the children of the flesh are not the children of God;” nor are “they all Israel who are of Israel;”^[120] nor is “he a Jew who is one outwardly, nor is that ‘circumcision’ which is outward in the flesh:  but he is a Jew who is one ‘inwardly;’ and circumcision is that of the heart, in the spirit, and not in the let­ter.”^[121]  For if the judgment respecting the “Jew inwardly” be adopted, we must understand that, as there is a “bodily” race of Jews, so also is there a race of “Jews inwardly,” the soul having acquired this nobility for certain mysterious reasons.  Moreover, there are many prophecies which predict regarding Israel and Judah what is about to befall them.  And do not such promises as are written concerning them, in respect of their being mean in expres­sion, and manifesting no elevation (of thought), nor anything worthy of the prom­ise of God, need a mystical interpretation?  And if the “spiritual” promises are an­nounced by visible signs, then they to whom the promises are made are not “cor­poreal.”  And not to linger over the point of the Jew who is a Jew “inwardly,” nor over that of the Israelite according to the “inner man”—these statements being sufficient for those who are not devoid of understanding—we return to our subject, and say that Jacob is the father of the twelve patriarchs, and they of the rulers of the people; and these, again, of the other Israelites.  Do not, then, the “corporeal” Israelites refer their descent to the rulers of the people, and the rulers of the people to the patriarchs, and the patriarchs to Jacob, and those still higher up; while are not the “spiritual” Israelites, of whom the “corporeal” Israelites were the type, sprung from the families, and the families from the tribes, and the tribes from some one individual whose descent is not of a “corporeal” but of a better kind,—he, too, being born of Isaac, and he of Abraham,—all going back to Adam, whom the apostle declares to be Christ?  For every beginning of those families which have rela­tion to God as to the Father of all, took its commencement lower down with Christ, who is next to the God and Father of all,^[122] being thus the Father of every soul, as Adam is the father of all men.  And if Eve also is intended by the apostle to refer to the Church, it is not surprising that Cain, who was born of Eve, and all after him, whose descent goes back to Eve, should be types of the Church, inasmuch as in a pre-eminent sense they are all descended from the Church.

22.  Now, if the statements made to us regarding Israel, and its tribes and its fam­ilies, are calculated to impress us, when the Saviour says, “I was not sent but to the lost sheep of the house of Israel,”^[123] we do not understand the expression as the Ebionites do, who are poor in under­standing (deriving their name from the poverty of their intellect—“Ebion” sig­nifying “poor” in Hebrew), so as to sup­pose that the Saviour came specially to the “carnal” Israelites; for “they who are the children of the flesh are not the children of God.”^[124]  Again, the apostle teaches regarding Jerusalem as follows:  “The Jerusalem which is above is free, which is the mother of us all.”^[125]  And in another Epistle:  “But ye are come unto mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to an innumerable company of angels, to the gen­eral assembly and to the Church of the first-born which are written in heaven.”^[126]  If, then, Israel is among the race of souls,^[127] and if there is in heaven a city of Jerusalem, it follows that the cities of Israel have for their metropolis the heavenly Jeru­salem, and it consequently is the metrop­olis of all Judea.  Whatever, therefore, is predicted of Jerusalem, and spoken of it, if we listen to the words of Paul as those of God, and of one who utters wisdom, we must understand the Scriptures as speaking of the heavenly city, and of the whole ter­ritory included within the cities of the holy land.  For perhaps it is to these cities that the Saviour refers us, when to those who have gained credit by having managed their “pounds” well, He assigns the presi­dency over five or ten cities.  If, therefore, the prophecies relating to Judea, and Jeru­salem, and Israel, and Judah, and Jacob, not being understood by us in a “carnal” sense, indicate some such mysteries (as already mentioned), it will follow also that the predictions concerning Egypt and the Egyptians, Babylon and the Babylonians, Tyre and the Tyrians, Sidon and the Sidonians, or the other nations, are spoken not only of these “bodily” Egyptians, and Babylonians, and Tyrians, and Sidonians, but also of their “spiritual” (counterparts).  For if there be “spiritual” Israelites, it follows that there are also “spiritual” Egyptians and Babylonians.  For what is related in Ezekiel concerning Pharaoh king of Egypt does not at all apply to the case of a certain man who ruled or was said to rule over Egypt, as will be evident to those who give it careful consideration.  Similarly, what is said about the ruler of Tyre cannot be understood of a certain man who ruled over Tyre.  And what is said in many places, and especially in Isaiah, of Nebu­chadnezzar, cannot be explained of that individual.  For the man Nebuchadnezzar neither fell from heaven, nor was he the morning star, nor did he arise upon the earth in the morning.  Nor would any man of understanding interpret what is said in Ezekiel about Egypt—viz., that in forty years it should be laid desolate, so that the footstep of man should not be found there­on, and that the ravages of war should be so great that the blood should run through­out the whole of it, and rise to the knees—of that Egypt which is situated beside the Ethiopians whose bodies are blackened by the sun.

23.  And perhaps as those here, dying according to the death common to all, are, in consequence of the deeds done here, so arranged as to obtain different places according to the proportion of their sins, if they should be deemed worthy of the place called Hades;^[128] so those there dying, so to speak, descend into this Hades, being judged deserving of different abodes—better or worse—throughout all this space of earth, and (of being de­scended) from parents of different kinds,^[129] so that an Israelite may sometimes fall among Scythians, and an Egyptian de­scend into Judea.  And yet the Saviour came to gather together the lost sheep of the house of Israel; but many of the Isra­elites not having yielded to His teaching, those from the Gentiles were called.…And these points, as we suppose, have been concealed in the histories.  For “the kingdom of heaven is like a treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.”^[130]  Let us notice, then, whether the apparent and superficial and obvious meaning of Scripture does not resemble a field filled with plants of every kind, while the things lying in it, and not visible to all, but buried, as it were, under the plants that are seen, are the hidden treasures of wisdom and knowledge; which the Spirit through Isaiah^[131] calls dark and invisible and concealed, God alone being able to break the brazen gates that conceal them, and to burst the iron bars that are upon the gates, in order that all the statements in the book of Genesis may be discovered which refer to the various genuine kinds, and seeds, as it were, of souls, which stand nearly related to Israel, or at a distance from it; and the descent into Egypt of the seventy souls, that they may there be­come as the “stars of heaven in multi­tude.”  But since not all who are of them are the light of the world—“for not all who are of Israel are Israel”^[132]—they be­come from seventy souls as the “sand that is beside the sea-shore innumerable.”

1. τῇ ἐναργείᾳ τῶν βλεπομένων.
2. οὐδὲ τῶν διδασκάλων πλεοναζόντων.
3. τῇ διὰ ᾽Ιησοῦ θεοσεβεία.
4. μεῖζον ἤ κατὰ ἄνθρωπον το πρᾶγμα εἶναι.
5. χρησμούς.
6. Matt. x. 18.
7. Cf. Matt. vii. 22, 23.
8. σωτήρια δόγματα.
9. προεφητεύθη ὁ Χριστός.
10. ἐκ τῶν μηρῶν.
11. ἐπιδημήσῃ.
12. οὔκ ἔτι βασιλεῖς ᾽Ιουδαίαν ἐχρημάτισαν.
13. Cf. Hos. iii. 4.  Quoted from the Septuagint.
14. Termed by Rufinus “Patriarch.”
15. Deut. xxxii.
16. Deut. xxxii. 21.
17. Cf. 1 Cor. i. 26–28.
18. Ps. xlv. 1, 2.
19. Cf. Ps. lxxii. 7.
20. Ps. lxxii. 8.
21. ἐτεκε καὶ ἐν γαστρὶ ἔσχε, καὶ ἔτεκεν υἱόν.
22. Cf. Isa. viii. 8, 9.
23. Cf. Mic. v. 2 with Matt. ii. 6.
24. Cf. Dan. ix. 25.
25. Cf. Job xl. and xli.
26. τὸ μέγα κῆτος.
27. Cf. Luke x. 19.
28. ὡς ἐν ἐπιτομ*.
29. διὰ τοῦτο τῆς ἀπὸ τῶν ἐθνῶν ἐκλογῆς κεκρατηκότα.
30. ἴχνος ἐνθουσιασμοῦ.
31. τὸ ὑπὲρ ἄνθρωπον τῶν νοημάτων.
32. ὁ τεχνικὸς λόγος.
33. 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.
34. χρεοκοπεῖται.
35. ἐν εὐτελεῖ καὶ εὐκαταφρονήτῳ λέξει.
36. καθημαξευμέναι.
37. 1 Cor. ii. 4.
38. τῆς στοιχειώσεως.
39. ἐντυπωθήσεται.
40. χρόνοις αἰωνίοις.
41. ὡς ἐν ἐπιδρομῇ.
42. τὰ ἅγια ἀναγνώσματα.
43. πῶς δεῖ ἐφοδεύειν.
44. οἱ ἰδιῶται τῶν ἐκ τῆς περιτομῆς.
45. αἰσθητῶς.
46. Cf. Zech. ix. 10.
47. Cf. Isa. vii. 15.
48. Cf. Isa. xi. 6, 7.
49. παρὰ τὸ δέον.
50. Cf. Jer. xv. 14.
51. Cf. Ex. xx. 5.
52. Cf. 1 Sam. xv. 11.
53. Cf. Isa. xlv. 7.
54. Cf. Amos iii. 6.
55. Cf. Mic. i. 12.
56. Cf. 1 Sam. xvi. 14; xviii. 10.
57. ἰδιωτικῶν.
58. ἐπιπνοίας.
59. κανόνος.
60. τύπους εἶναι τὰ γεγραμμένα.
61. 1 Cor. ii. 12, 13, and 16 ad fin.
62. Μυρίων ὅσων κἀκεῖ, ὡς δἰ ὀπῆς, μεγίστων καὶ πλείστων νοημάτων οὐ βραχεῖαν ἀφορμὴν παρεχόντων.
63. ἀπόῤῥητα.
64. παντελῆ μυστήρια.
65. Luke xi. 52.
66. The Septuagint:  Καὶ σὺ δὲ ἀπόγραψαι αὐτὰ σεαυτῷ τρισσῶς, εἰς βσυλὴν καὶ γνῶσιν ἐπὶ τὸ πλάτος τῆς καρδίας σου · διδάκω 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.
67. Cf. note 4, ut supra.
68. 1 Cor. ii. 6, 7.
69. παρανόμῳ νυμφίῳ.
70. τῶν κάτω νοημάτων.
71. πεπολιωμένοις.
72. Cf. 1 Cor. ix. 9 and Deut. xxv. 4.
73. Cf. 1 Cor. ix. 9, 10.
74. Cf. 1 Cor. ii. 6, 7, 8.
75. 1 Cor. x. 11.
76. 1 Cor. x. 4.
77. Cf. Ex. xxv. 40 and Heb. viii. 5.
78. ἀλληγορούμενα.
79. Col. ii. 16.
80. Heb. viii. 5.
81. ὡς θεῖον ἄνδρα.
82. Rom. xi. 4; cf. 1 Kings xix. 18.  [3 Kings according to the Septuagint and Vulgate enumeration.  S.]
83. τινὰς ἀπὸ τοῦ θεῖου γένους, i.e., Israelites.
84. περὶ τῶν αἰσθητῶν δημιουργημάτων.
85. γλαφυρόν.
86. αὐτόθεν.
87. ὑπὸ τῆς λέξεως ἑλκόμενοι τὸ ἀγωγὸν ἄκρατον ἐχούσης.
88. ἐν τῇ διηγήσει τῆς περὶ τῶν νοητῶν ἀκολουθίας.
89. κατὰ τὸ σῶμα.
90. 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!”
91. διὰ δοκούσης ιστορίας καὶ οὐ σωματικῶς γεγενημένης.
92. κατὰ την λέξιν.
93. ὅσον ἐπὶ τῷ καθ᾽ ἑαυτοὺς τηρεῖσθαι.
94. Gen. xvii. 14.
95. Ex. xvi. 29.
96. ψυχρὰς παραδόσεις.
97. τόπον ἑκάστῳ εἶναι δισχιλίους πήχεις.
98. Εἰς ἀπεραντολογίαν ἐληλύθασι.
99. Luke x. 4.
100. εἰ μὴ ἄρα πεπονθώς τι παρὰ φύσιν τυγχάνοι.
101. 1 Cor. vii. 18.
102. εἰκῆ.
103. καὶ τῇ κατὰ τὸ ῥητὸν χρησίμων νομοθεσίᾳ.
104. γέγονεν.
105. κατὰ τὸ αἰσθητόν.
106. Cf. Gen. xlviii. 22 and Josh. xxiv. 32.
107. Cf. Ex. xx. 12 and Eph. vi. 2, 3.
108. χωρις πάσης ἀναγωγῆς.
109. Cf. Ex. xx. 13–16.
110. [Matt. v. 22.]
111. Matt. v. 34.
112. 1 Thess. v. 14.
113. Εἰ και παρὰ τοῖς φιλοτιμοτέροις δύναται σώζειν ἕκαστον αὐτῶν, μετὰ τοῦ μὴ ἀθετεῖσθαι τὴν κατὰ τὸ ῥητὸν ἑντολην, βάθη Θεοῦ σοφίας.
114. περιελκυσθήσεται.
115. John v. 39.
116. ὁπροηγούμενος.
117. ῞Ολον 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.
118. ἐν ᾽Ιησοῦ τῷ τοῦ Ναυῆ.
119. 1 Cor. x. 18.
120. Rom. ix. 6, 8.
121. Rom. ii. 28, 29.
122. Πᾶσα γὰρ ἀρχὴ πατριῶν τῶν ὡς πρὸς τὸν τῶν ὅλων Θεὸν, κατωτέρω ἀπὸ τοῦ Χριστοῦ ἤρξατο τοῦ μετὰ τὸν τῶν ὅλων Θεὸν καὶ πατέρα.
123. Matt. xv. 24.
124. Rom. ix. 8.  [See Dr. Burton’s Inquiry into the Heresies of the Apostolic Age (Bampton Lectures), pp. 184, 185, 498, 499.  S.]
125. Gal. iv. 26.
126. Heb. xii. 22, 23.
127. ἐν ψυχῶν γένει.
128. τοῦ καλουμένου χωρίου ᾅδου.
129. καὶ παρὰ τοισδε, ἤ τοῖσδε τοῖς πατράσι.
130. Matt. xiii. 44.
131. Cf. Isa. xlv. 3.
132. Rom. ix. 6.