On Pascha
Origen of Alexandria (c. 185–c. 254) was the most learned Christian of the third century: textual scholar of the Hebrew Bible, preacher at Caesarea, and the first writer of systematic theology. He died of injuries suffered in the Decian persecution.
The Dialogue with Heraclides records a real church council in Arabia (c. 244–249), where Origen gently corrected Bishop Heraclides on the Trinity and the resurrection — stenographers' minutes of theology done face to face. On Pascha sets out the meaning of Christ our Passover.
This volume holds the Dialogue and On Pascha, with navigable Bible references.
© 2026 SaneApps. This translation is free to share and adapt, even commercially, as long as you credit SaneApps. Draft translation, prepared with AI assistance and not yet independently reviewed. Verify against the original before citing.
The name of the Passover§§1.1–1.4
1.1Before we begin the word-by-word reading of the Passover, a little should be said about the name itself, taken on its own.
Most of the brothers — perhaps all of them — take the name of the Passover from the Savior's passion, as if the feast were called pascha from that. But among the Hebrews this feast is not properly called pascha. It is called phas. The three letters of phas, with the heavier breathing they use, make up the name of the feast. If you translate it, it is crossing.
1.2For on this feast the people come out of Egypt, and so it is called phas, that is, crossing. The name cannot be spoken in Hebrew through the Greek tongue. The Greeks cannot say phas with the heavier breathing the Hebrews use. So the name was made Greek. In the prophets it is said phasek. When it has been more fully made Greek, it has been named pascha (Ezekiel 45:21) (2 Chronicles 35:1).
1.3And if one of our people, rather rashly, should meet with Hebrews and say that the Passover was named from the Savior's passion, they will laugh at him as one who does not know at all what the name means — if they translate the name of the Passover properly, as the perfect among the Hebrews do.
1.4This is enough about the name itself, taken on its own — enough to teach us what the name phas means, and enough to build us up: not to throw ourselves rashly at what is said in Hebrew, trying it without first knowing the Hebrew sense. Now we shall examine the words themselves. The Passover means crossing.
Greek · §§1.1–1.4
§1.1
Πρὶν ἄρξασθαι τῆς κατὰ λέξιν ἐξηγήσεως τῆς τοῦ πάσχα, ἄξιον περὶ αὐτῆς ψιλῆς τῆς ὀνομασίας ὀλίγα εἰπεῖν τῆς τοῦ πάσχα. Οἱ μὲν γὰρ πλεῖστοι τῶν ἀδ[ελ]φῶν, τάχα δὲ καὶ οἱ πάντ[ες], τὴν ὀνομασίαν λαμβάνο[υσι]ν τοῦ πάσχα παρὰ τὸ πάθο[ς το]ῦ σ(ωτῆ)ρ(ο)ς κεκλῆσθαι τῷ ὀνόματι τοῦ πάσχα, πάσχα δὲ ἰ[δ]ίως κατ' Ἑβραίους οὐ καλεῖτ[αι] ἡ ἑορτὴ ἡ προκειμένη, ἀλ[λὰ] φας, τῶν τριῶν γραμμάτ[ων] τοῦ φας καὶ τῆς παρ' αὐτοῖς μείζ[ονος] δασείας [ἀ]ποτελ[οῦντ]ω[ν τὸ] ταύτης [τ]ῆς ἑορτ[ῆς ὄ]νομ[α, ὅ]περ εἰ ἑρμηνευ[θ]είη, ἐστὶν [δι]άβασις.
§1.2
Ἐπεὶ [γ]ὰρ ἐν ταύτῃ τῇ [ἑο]ρτῇ ὁ λαὸς ἐξ Α[ἰγύπτου] ἐξ[έρχε]ται, ἀκολούθως φ[ας] κα[λ]εῖ[ται, τοῦτ' ἔσ]τιν διάβασ[ις]. Οὐχ οἵ[ου] τε οὖν ὄντος διὰ τῆς Ἑλλάδος φωνῆς [α]ὐτὸ ἑβραϊκῶς λ[έγεσ]θαι τὸ ὄνομα, [οὐ] δυναμ[ένων Ἑλ]λήνων π[α]ρὰ τὸ μὴ ἰ[σχύειν τ]ῇ δασείᾳ τ[ῇ] παρ' Ἑβρα[ίοις] με[ί]ζονι λέγειν φας, ἐξηλ[λη]νίσθη τὸ ὄνομα, καὶ ἐν μ[ὲν τ]οῖς προφήταις φασὲκ [εἴ]ρηται, τελειοτέρω[ς] δὲ ἐξελληνισθὲν πάσχα ὠνόμασται.
§1.3
Καὶ εἴ τις προπετέστερον τῶν ἡμετέρων Ἑβραίοις συμβαλὼν λέγοι τὸ πάσχα διὰ τὸ πάθος τοῦ σ(ωτῆ)ρ(ο)ς οὕτως ὠνομάσθαι, καταγέλαστος ὑπ' αὐτῶν ἔσται ὡς ὅλως οὐκ ἐ||πιστάμενος τί τὸ σημαινόμε<νο>ν ἐκ τῆς ὀνομασίας, εἰ κυρίως ὡς Ἑβραῖοι οἱ τέλειοι τὸ τοῦ πάσχα ἑρμηνεύσαιεν ὄνομα.
§1.4
Καὶ ταῦτα μὲν [ἱ]κανὰ περὶ αὐτῆς ψιλῆς τῆς [ὀν]ομασίας εἴρηται εἰς τὸ δ[ιδ]αχθῆναι ἡμᾶς τί τὸ σημ[αιν]όμενον ἐκ τῆς τοῦ φας ὀνομασία[ς] καὶ εἰς τὸ οἰκοδομηθῆναι, μὴ προπετῶς τοῖς ἑβραϊκῶς εἰ[ρη]μένοις ἐπιχειροῦσι ἐπιβά[λλε]ιν καὶ μὴ οὐχὶ πρότερον [τὴ]ν ἑρμήνειαν τὴν ἑβραϊ[κ]ὴν ἐπεγνωκόσι[ν], ἐλευσόμ[εθα δ]ὲ κ[αὶ] ἐπ' αὐτῶν ἤδη τῶν [ῥή]τ[ῶν τὴ]ν ἐξέτ[α]σιν, διάβ[ασι]ν ση[μα]ίνοντος τοῦ πάσχ[α].
What the Passover means for Christians§§1.5–1.8
1.5Since the people of the Hebrews then come out of Egypt, the law for this feast is given them, reasonably, household by household: each takes a male sheep, perfect and unblemished, sacrifices it, and toward evening eats it roasted with fire, neither raw nor boiled in water — so that the destroyer of the firstborn of the Egyptians may not touch them, seeing the posts of their doors anointed with the blood (Exodus 12:3–8) (Exodus 12:22–23) (Exodus 12:29).
1.6When this has been done, the people come out of Egypt, and the firstborn of the Egyptians perish. After the Hebrews have gone out, Pharaoh regrets it. He comes out pursuing them with the army and the chariots, and so is drowned in the Red Sea. Moses with the people passes through the sea (Exodus 12:29–33) (Exodus 14:5–9) (Exodus 14:23–29).
1.7That even to this day the Passover still takes place, and the sheep is sacrificed, and the people come out from Egypt — the apostle also teaches us, saying: "For our Passover also has been sacrificed, Christ; so let us keep the feast not with old leaven nor with leaven of malice and wickedness, but with unleavened bread of sincerity and truth." (1 Corinthians 5:7–8)
1.8And if our Passover has been sacrificed, Jesus Christ, those who sacrifice Christ come out of Egypt and pass through the sea and will see Pharaoh drowned. But if some of them want to go back into Egypt, they will not enter the holy land (1 Corinthians 5:7) (Numbers 14:3–4) (Exodus 16:3) (Hebrews 3:11–19).
Greek · §§1.5–1.8
§1.5
Ἐπεὶ ὁ λαὸ[ς ὁ Ἑ]βραίων τότ[ε] ἐξ[έρ]χετ[α]ι τ[ὴν Αἴγυπτον, ὁ] νόμο[ς] ε[ἰκότως αὐ]τοῖς τα[ύτ]ης τῆς ἑορτῆς δίδοται οὕ[τ]ως κα[τ]' ο[ἴ]κους, ὅπως ἕκαστοι πρόβατο[ν] ἄρσεν τέλει[ον ἄ]μωμον λαβό[ντ]ες θύσω[σιν καὶ π]ρὸς ἑ[σ]π[έ]ραν φάγω[σι]ν ὀπτὸ]ν πυ[ρὶ] οὔτε ὠμὸν οὔ[τε ἡ]ψημένον ἐν ὕδατι ἵν' οὕ[τως] ὁ ὀλεθρεύων τὰ πρωτότ[οκα τ]ῶν Αἰγυπτίων μὴ θίγῃ αὐτῶν τὰς φλιὰς τῶν θυρῶν αὐτῶν ὁρῶν τῷ αἵματι κεχρισμένας.
§1.6
Καὶ τούτων γενομένων ὁ λαὸς τὴν Αἴγυπτον ἐξέρχεται καὶ τὰ πρωτότοκα τῶν Αἰγυπτίων ἀπόλλυται, καὶ ὁ Φαραὼ μετὰ τὴν|| τῶν Ἑβραίων ἔξοδον μεταμέλεται, καὶ ἅμα τῇ στρατιᾷ καὶ τοῖς ἅρμασιν καταδιώκων αὐτοὺς ἐξέρχεται, καὶ οὕτως ἐν τῇ Ἐρυθ[ρ]ᾷ θαλάσσῃ καταποντίζε[τα]ι, καὶ Μωϋσῆς σὺν τῷ λ[αῷ] διὰ τῆς θαλάσσης διέρχετ[αι].
§1.7
Ὅτι δὲ καὶ μέχρι σήμερον [κ]αὶ τὸ πάσχα γίνεται καὶ τ[ὸ] πρόβατον θύεται καὶ ὁ λαὸς [ἐξ] Αἰγύπτου ἐξέρχεται, κα[ὶ ὁ ἀ]πόστολος ἡμᾶς διδάσκε[ι λέ]γων· "Καὶ γὰρ τὸ πάσχα ἡμ[ῶν] ἐτύθη X(ριστό)ς, ὥστε ἑορτάζω[με]ν μ[ὴ ζύ]μῃ παλαιᾷ μηδὲ ζ[ύμῃ] κα[κί]ας καὶ πονηρία[ς ἀλλὰ ἀζύ]μοις εἰλικριν[είας καὶ ἀληθε]ίας".
§1.8
Εἰ δὲ τὸ π[άσχα ἡμῶν ἐτ]ύθη Ἰ(ησοῦ)ς X(ριστό)ς, <οἱ> X(ριστὸ)ν θ[ύοντες Αἴγυ]πτον ἐξέρ[χο]ντ[αι καὶ τὴν θάλασσα]ν δι[έρ]χον[ται] καὶ τ[ὸν] Φαρ[αὼ κ]α[τα]πον[τι]ζόμενον ὄψο[ν]ται· [εἰ δ]ὲ <βούλονταί> τ[ι]ν[ες αὐτῶ]ν ἐπανελθεῖν [εἰς] Αἴγυ[πτον, εἰς] τὴν ἁγία[ν] [γῆ]ν οὐκ [εἰσελεύσο]νται.
Exodus 12:1–2§1.9
1.9So that the mind that lies in the events of the history may be shown more fully in speech, we shall come to the words themselves, according to the letter.
Greek · §1.9
[Ἴ]να δὲ λό[γῳ ἐν]τε[λ]έστερον ὁ [ν]οῦς ὁ ἐγ[κε]ίμενο[ς] περὶ τὰ γενόμε[να] περὶ τῆς ἱστορίας δειχθῇ, [ἐπ' αὐ]τὰ τὰ ῥητὰ κατὰ λέξιν ἐ[λε]υσ[ό]μεθα.
Exodus 12:1–2§1.10
1.10And the Lord said to Moses and Aaron in the land of Egypt, saying: This month is for you the beginning of months; it is first for you among the months of the year (Exodus 12:1–2).
Greek · §1.10
Εἶπεν δὲ Κ(ύριο)ς πρὸς Μωϋσῆν καὶ Ἀαρὼν ἐν γῇ Αἰγύπτῳ λέγων· Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν, πρῶτός ἐστιν ὑμῖν ἐν τοῖς μησὶν τοῦ ἐνιαυτοῦ.
This month is the beginning of months§§1.11–1.13
1.11This month, God says to Moses and Aaron, is a beginning of months, and first among the months of the year for them, when they come out of Egypt. And as far as the history goes, this same month is first, and the Jews keep this feast every year on the fourteenth of the first month, household by household, sacrificing a sheep according to the law given them through Moses (Exodus 12:1–6).
1.12But since Christ came not to abolish the law or the prophets but to fulfill them, he showed us what the true Passover is, the true crossing from Egypt (Matthew 5:17).
1.13And for the one who crosses, that is then a beginning of months, when the month of the crossing from Egypt comes. So for him a beginning of another birth comes: a new way of life for the one who has left the darkness and is coming to the light. I speak of the sign given through water to those who have hoped in Christ, which has been named a washing of regeneration. For what else does regeneration mean but the beginning of another birth (Titus 3:5) (John 3:3–5) (Colossians 1:12–13) (1 Peter 2:9)?
Greek · §§1.11–1.13
§1.11
Τοῦτον τὸν μῆνα ἀρχὴν μη||νῶν λέγει εἶναι ὁ θ(εὸ)ς πρὸς Μωϋσῆν καὶ Ἀαρών, καὶ πρῶτον αὐτὸν ἐν τοῖς μησὶν τοῦ ἐνιαυτοῦ αὐτοῖς εἶνα[ι], ἡνίκα τὴν Αἴγυπτον ἐξέ[ρχο]νται· καὶ ὅσον μὲν κατὰ [τὴ]ν ἱστορίαν, οὗτος αὐτὸς πρ[ῶτο]ς μήν ἐστιν καὶ ταύτην ἄγ[ουσι]ν οἱ Ἰουδαῖοι κατ' ἔτος τὴν ἑο[ρτ]ὴν τῇ τεσσαρεσκαιδεκάτῃ [το]ῦ πρώτου μηνὸς κατ' οἴκου[ς] πρόβατον κατὰ τὸν διὰ Μω[ϋσ]έως αὐτοῖς δοθέντα νόμο[ν] <θύοντες>.
§1.12
ἐπειδὴ δὲ ὁ X(ριστὸ)ς ἦλθεν [οὐ κ]αταλῦσαι τὸν νό[μον] ἢ τ[οὺς] προφήτας ἀλλὰ [πλ]ηρ[ῶσαι, ἔ]δειξεν ἡμῖν τί [τὸ ἀληθινὸν] πάσ[χα, ἡ διάβασις] ἡ ἀληθινὴ ἡ [ἐξ Αἰγύπτου,]
§1.13
καὶ ἔστι τ[ῷ διαβαίνοντι] τότε ἀρ[χὴ μηνῶν, ὅτε γίνε-ται] ὁ μὴν ὁ τ[ῆς] δια[βάσε]ως τ[ῆς] Α[ἰγ]ύπτου, ὥσπε[ρ α]ὐτῷ γ[εν]νήσεως γίν[εται ἀρ]χή [τις ἑ]τέρας, κ[αινῆς π]ολιτ[είας γι]νομένη[ς καταλί]πον[τι] τὸ σκότος κ[αὶ ἐρχ]ομένῳ πρὸς τὸ φῶς, λ[έγω] οἰκείω[ς] ὡς πρὸς τὸ σύμ[βολ]ον τὸ δι' ὕδατος διδόμ[ενον] τοῖς εἰς X(ριστὸ)ν ἠλπικόσ[ι]ν, ὃ [λο]υτρὸν παλιγγενεσίας ὠνόμασται. Ἡ γὰρ παλιγγενεσία τί ἕτερον ἢ ἑτέρας γενέσεως ἀρχὴν σημαίνει;
For you§§1.14–1.21
1.14A person must come inside a perfect way of life and perfect love, so that someone still in the present world may be able to hear: This month is the beginning of months for you (Exodus 12:2) (1 John 4:18).
1.15For this is not said by God to all the people, but only to Moses and Aaron. It is not written: "And God said to the people: This month is for you the beginning of months; it is first for you among the months of the year." (Exodus 12:1–3) It is written: "And the Lord said to Moses and Aaron in the land of Egypt, saying: This month is for you the beginning of months; it is first for you among the months of the year." Then he adds: "Speak to all the congregation of the sons of Israel, saying: On the tenth of this month let each take a sheep."
1.16For if he had added: "Speak to all the congregation of the sons of Israel, saying: This month is for you the beginning of months," (Exodus 12:2–3) he would have been saying this without distinction both to Moses and Aaron and to the whole people. But it is said to Moses and Aaron: "This month is for you the beginning of months; it is first for you among the months of the year." And he is commanded to speak not this, but that on the tenth of the month they should take a sheep according to the houses of the fathers.
1.17It is clear that that month was not then a beginning of months for all the people, but only for Moses and Aaron, to whom it was said. For a person must fully renounce the creation and this world, so as to grasp that one has almost been born another than what one was — in order to hear: This month is for you a beginning of months; it is first for you among the months of the year (Exodus 12:2) (Galatians 6:14).
1.18For that the perfect has a beginning of another birth and becomes another than what he was, the apostle teaches us. At one time he says: "The old man was crucified with Christ" (Romans 6:6); and again: "If we died with him, we shall also live with him." (2 Timothy 2:11) And of himself he says plainly: "I live no longer I, but Christ lives in me." (Galatians 2:20) (Romans 6:8)
1.19Such are those who, while still in the world, are able to hear that a first month and a beginning of months have come to be for them (Exodus 12:2).
1.20That the perfect, having become another than what he was, then receives promises and blessing from God, let us consider. Abram does not receive the promises, but Abraham does. Jacob does not receive the blessings, but Israel does. And Simon does not become the first disciple of the Savior, but Peter does. James and John are sent as apostles when they have become Boanerges, that is, sons of thunder (Genesis 17:5) (Genesis 32:28) (Matthew 16:17–18) (Mark 3:17).
1.21And if we watch carefully everywhere, we shall find such things meant in Scripture: those who have been perfected have other names. They are no longer those people, but others than what they were.
Greek · §§1.14–1.21
§1.14
Τελείας δὲ πολιτείας καὶ τελείας ἀγάπης ἐντὸς γε||νέσθαι δεῖ, ἵνα τις ἔτι ἐν κόσμῳ τῷ ἐνεστῶτι ὢν ἀκοῦσαι δυνηθῇ· Ὁ μὴν οὗτος ἀρχὴ μ[η]νῶν ἐστιν σοί.
§1.15
Οὐ γὰρ πα[ντ]ὶ τῷ λαῷ τοῦτο ὑπὸ τοῦ [θ(εο)ῦ λ]έγεται, ἀλλὰ πρὸς μόν[ους] Μωϋσῆν καὶ Ἀαρών· [οὐ γ]ὰρ γέγραπται· "Καὶ εἶπε[ν ὁ] θ(εὸ)ς πρὸς τὸν λαόν· Ὁ μὴν οὗ[τ]ος ὑμῖν ἀρχὴ μηνῶν, πρῶ[τ]ος ὑμῖν ἐστιν ἐν τοῖς μ[ησὶ]ν τοῦ ἐνιαυτοῦ", ἀλλὰ γέγρ[απτ]αι· "Εἶπεν δὲ Κ(ύριο)ς πρ[ὸς Μ]ω[ϋσ]ῆν καὶ Ἀαρὼν [ἐν γ]ῇ [Αἰγύ]πτῳ [λ]έγω[ν· Ὁ μὴν οὗτο]ς ὑμῖν ἀρχὴ [μηνῶν, πρ]ῶτός ἐστιν ὑμῖ[ν ἐν τοῖς μησὶν] τοῦ ἐνιαυ[τοῦ]", τότε δ' ἐπιφ]έρει· "[Λάλησον πρὸς πᾶσαν συ]ναγω[γὴν υἱῶν Ἰ(σρα)ὴλ λέγων· Τῇ δεκά]τῃ τ[οῦ μηνὸς] τούτο[υ λ]α[βέτ]ω[σ]α[ν ἕκαστος] πρόβατον".
§1.16
[Εἰ μ]ὲν γ[ὰρ ἐπενη]νόχει· "Λάλη[σον] πρὸ[ς πᾶσαν συ]ναγωγ[ὴν υἱ]ῶν Ἰ(σρα)ὴ[λ λέγων·] Ὁ μὴν οὗ[τος] ὑμῖ[ν ἀρ]χὴ μηνῶν", ἀπ[ο]λελυμέ[νως] καὶ πρὸς Μωϋσῆν κα[ὶ Ἀαρ]ὼν καὶ πρὸς ὅλο[ν] τὸν λαὸ[ν] ἦν τοῦτο λέγων, ἐπεὶ δὲ τῷ Μωϋσῇ καὶ Ἀαρὼν λέγεται· "Ὁ μὴν οὗτος ὑμῖν ἀρχὴ μηνῶν, πρῶτός ἐστιν ὑμῖν ἐν τοῖς μησὶν τοῦ ἐνιαυτοῦ", κελεύεται δὲ αὐτῷ λαλῆσαι <οὐ> τοῦτο, ἀλλὰ τῇ δεκάτῃ|| τοῦ μηνὸς ἵνα λάβωσιν πρόβατον κατ' οἴκους πατριῶν,
§1.17
δῆλον ὅτι οὐ παντὶ τῷ λαῷ τότε ἐκεῖνος ἦν ὁ μὴν ἀρχὴ μηνῶν ἀλλὰ [μό]νοις Μωϋσῇ καὶ Ἀαρών, π[ρὸς οἷ]ς εἴρηται. Τελείως γὰρ ἀπ[οτά]ξασθαι τῇ κτίσει καὶ τῷ κ[όσ]μῳ τούτῳ δεῖ ὡς καταλαμ[β]άνειν ὅτι σχεδὸν ἕτερος γ[εγ]ένηταί τις παρ' ὃ ἦν, ἵνα [ἀ]κοῦσαι δυνηθῇ· Ὁ μὴ[ν] οὗτο[ς σοὶ] ἀρχὴ μηνῶν, πρῶτ[ός ἐσ]τι [σοὶ ἐ]ν τοῖς μησὶν το[ῦ ἐνι]α[υτο]ῦ.
§1.18
Ὅτι γὰρ ὁ τέλειος [ἑτέρα]ς [γεν]έσεως ἀρχ[ὴν] ἔχει κ[αὶ ἕτερος παρ'] ὃ ἦν [γί]νεται, [ὁ ἀπόστολος ἡ]μᾶς διδάσ[κει λέγων] ὁτὲ μ[έν· "Ὁ παλαιὸς ἄνθρωπος συ[νεσταυρώθη τῷ X(ριστ)ῷ]", [καὶ πάλιν· "Εἰ συναπεθάνο]μ[ε]ν, καὶ σ[υζήσο]μεν", περὶ δὲ αὐ[τοῦ γυμ]νῶς λ[έγει]· "Ζῶ δὲ οὐ[κέτι ἐγ]ώ, ζ[ῇ δὲ] ἐν ἐμοὶ X[(ριστό)ς]".
§1.19
Τοιοῦ[τοι δ[ὲ] οἱ δυνάμ[ενοι ἔτι] ἐν κ[όσμῳ] ὄντες ἀκούειν [πρ]ῶτον [μῆ]να καὶ ἀρχὴν μ[ην]ῶν αὐ[τοῖς] γεγον<έν>αι.
§1.20
Ὅτ[ι δὲ ὁ] τέλειος ἕτερος παρ' ὃ ἦν γ[εν]όμενος τότε ἐπαγγελίας καὶ εὐλογίας παρὰ τοῦ θ(εο)ῦ λαμβάνει, κατανοήσωμεν. Ἀβρὰμ τὰς ἐπαγγελίας οὐ λαμβάνει ἀλλὰ Ἀβραάμ, καὶ Ἰακὼβ|| τὰς εὐλογίας οὐ λαμβάνει ἀλλὰ Ἰ(σρα)ήλ· καὶ Σίμων πρῶτος μαθητὴς τοῦ σ(ωτῆ)ρ(ο)ς οὐ γίνεται ἀ[λλ]ὰ Πέτρος, Ἰάκωβός τε καὶ Ἰωά[νν]ης ἀπόστολοι πέμπον[ται β]οανεργές, ὅ ἐστιν υἱοὶ β[ροντ]ῆς, γενόμενοι·
§1.21
καὶ ὅλως [παν]ταχοῦ παρατηρήσαν-τε[ς ε]ὑρήσομεν τοιαῦτά τινα σ[η]μαινόμενα ἐν τῇ γραφῇ ὥ[ς το]ὺς τελειωθέντας ἄλλα ὀνόμ[ατα] ἔχοντας οὐκέτ[ι] ἐκεῖνο[υς ἀλ]λὰ [ἑτέρ]ους παρ' ὃ ἦσαν γ[ενομένο]υς.
Beginning and first§§1.22–1.39
1.22And so a beginning of months has come to be for them. And we should attend to lacuna the beginning and the first lacuna, but "This month is a beginning of months for you; it is first among the months of the year." (Exodus 12:2)
1.23For he could have said: "This month is for you the beginning of months and of the year," (Exodus 12:2) or: "This month is first of the year for you." But as if there were some distinction, he says that the month is both a beginning and first.
1.24How then shall we find a path, and come to grasp whether "beginning" and "first" were said in the same sense, or were used of one thing and another — unless we are guided by the like things that lie in the Scriptures?
1.25In the making of the world it is said at once at the opening: "In the beginning God made the heaven and the earth." (Genesis 1:1) For Scripture, knowing a distinction of "first" and "beginning," does not say: "He made first."
1.26For the making of the world has had a beginning, the Creator, yet it was not made first by the Creator — for the Creator made many things before [...]. But the things that came to be had a beginning, whether first or second in word. For the first is properly said only when nothing precedes; but beginning is signified of things that begin, even if they come last. And whatever is first is also a beginning; but what is a beginning is not already also first.
1.27And so that we may be led more fully to see what is being said, we shall take an example that will guide us to the thought. If some builder who has never built a house should come to building, we shall find in this house both the first and the beginning.
1.28For since he has never built, when he builds, then he builds for the first time. He has not built another house before this one. Yet even if this house he is building is first, it has, along with being first, a beginning as well — so that the beginning is taken of the foundation, while the first it has because he is building this for the first time.
1.29But if he is already building this house as a second or third [...], the first the house does not have, but the one built before this, because of its being first as well.
1.30And so that we may understand more clearly, we shall take another thing. If several logs should lie near one another, we shall find the beginning in all of them — for each log, even to the last, has its own beginning — but only the one lying first has the first. And the first, being first according to position, has also its own beginning. Those that follow, having fallen out of the first, each have their own beginning.
1.31Since then a beginning does not in every case have the first, but the first in every case has the beginning, he says that this month is a beginning of months and first of the months of the year for them (Exodus 12:2).
1.32And so that what is said may not seem a mere assertion, we also call the Savior himself as witness, teaching us to have a distinction between beginning and first. For in the Apocalypse that is current of John he is saying: "I am the Alpha and the Omega, the first and last, the beginning and the end." (Revelation 22:13) [...] it is shown that the beginning is taken in one sense and the first in another (Revelation 1:8) (Revelation 21:6).
1.33And as it has been shown that of the first there must also be the beginning, he accordingly says here, because he is first, that he is also beginning: For I am, he says, the first and the last and the beginning and the end. For insofar as he is firstborn of all creation, he is first; and insofar as he is Wisdom, he is beginning. For so says Wisdom through Solomon, that "The Lord created me a beginning of his ways." (Revelation 22:13) (Colossians 1:15) (Proverbs 8:22)
1.34And perhaps John too, knowing this, began in the gospel: "In the beginning was the Word, and the Word was with God, and the Word was God; this was in the beginning with God." (John 1:1–2)
1.35For in the case of Wisdom he takes the beginning, and he says the Word is not beginning but "in the beginning." (John 1:1) For when the Son is with the Father in his own glory, he is not said to be first; for this belongs to the Father alone. For God alone is unbegotten, but the Son is not first [...] that [...] he wisely administers all things, he is beginning (John 17:5).
1.36Therefore also when he comes into his world John does not say: "the Word was first," (John 1:1) but "in the beginning was the Word."
1.37This distinction of the first and the beginning Jacob too, when he had become Israel, used when blessing Reuben: "Reuben, my firstborn and my strength and beginning of my children." (Genesis 49:3) For he knows both that he is firstborn and that he is beginning of his children.
1.38And many such things in Scripture will be shown, which seem to those who read in passing to have sameness, but to those who meet them with care and attention are proved to have been distinguished.
1.39For if he says: "Together the mindless and the fool shall perish" (Psalm 49:10) [...] together [...] they shall perish [...] the apostle when [...].
Greek · §§1.22–1.39
§1.22
Καὶ [ο]ὕτως ἀ[ρχὴ μηνῶ]ν αὐτοῖς [γ]έγον[εν· ἄξιον] δὲ ἐπιστῆσαι π ... νος σημαι[ν ... τὴν ἀρ]χὴν καὶ τὸ π[ρῶτον ... ]ει ἢ ε ... τε ... ται τι.. μηνων, [ἀλ]λὰ "[Ὁ μ]ὴν [ο]ὗ[τος ἀρχὴ] μηνῶν [ὑμ]ῖν, π[ρῶτός ἐστι]ν ἐν τοῖς [μησ]ὶν τ[οῦ ἐνιαυτο]ῦ".
§1.23
[Ἐδ]ύνατ[ο γὰρ εἰ]ρ[η]κέναι· "Ὁ [μ]ὴν οὗ[τος] ὑμῖν ἀρχὴ μηνῶν κ[αὶ το]ῦ ἐνιαυτοῦ ἐστι[ν]", ἤ· "Ὁ μὴν [οὗτος] πρῶτος τοῦ ἐνιαυτοῦ ἐστιν ὑμῖν", ἀλλ' ὡς διαστολῆς τινος οὔσης λέγει καὶ ἀρχὴν τὸν μῆνα καὶ πρῶτον αὐτὸν εἶναι.
§1.24
Πῶς οὖν εἰς ὁδὸν ἔλθωμεν τοῦ|| ἐπιβῆναι καὶ εἰς κατάληψιν ἐλθεῖν πότερον καταλλήλως ἡ ἀρχὴ καὶ τὸ πρῶτον ἐρρέθη ἢ ὡς ἐφ' [ἑ]τέρου καὶ <ἑτέρου> ἐχρήσθη, εἰ μὴ [ἀπὸ] τῶν ὁμοίων ἐν ταῖς γρ[αφαῖ]ς κειμένων ὁδηγηθ[εῖμ]εν.
§1.25
Ἐν τῇ κοσμοποιίᾳ εὐ[θέω]ς κατὰ τὴν εἰσβολὴν λέγε[ται]· "Ἐν ἀρχῇ ἐποίησ[ε]ν ὁ θ(εὸ)ς τὸν οὐρανὸν καὶ τ[ὴν] γῆν." Διαστο[λ]ὴν γὰ[ρ εἰ]δυίας τῆς γραφῆ[ς π]ρώ[του] καὶ ἀρχῆ[ς], οὐ λέγε[ι]· "Πρώτην ἐ]ποίησεν"·
§1.26
τῆς γὰ[ρ κοσμοποιί]ας ἀρχὴν ἐσχηκ[υίας τὸν δημιο]ουργό[ν], οὐ μέντ[οι γε πρώτης ὑπ]ὸ τοῦ δημ[ιουργοῦ ποιηθείσ]ης – πολλ[ὰ γὰρ πρότερον ὁ δη]μιου[ργὸς ἐποίησεν ... μι ... · ἀλ[λ]ὰ ἀρχὴν μὲν [εἶ]χεν [τὰ] γενόμεν[α εἴτε λ]όγῳ [τὰ] πρῶτα [ἢ δεύτερ]α· τ[ὸ μὲν γ]ὰρ πρῶ[τον μόνον] μη[δενὸς] προάγο[ντος κυρίω]ς λέγ[εται], ἡ δὲ ἀρχὴ ἐπὶ τ[ῶν ἀρ]χομέ[νων], κἂν τελευταῖ[α γέ]νηται, σημαίνεται. Κ[αὶ ὅ τι] μὲν πρῶτόν ἐστιν, τοῦ[τ]ο κ[αὶ] ἀρχή ἐστιν, οὐχ ὅ τι δὲ ἀρχή, ἤδη καὶ πρῶτον.
§1.27
Καὶ ἵνα μᾶλλον ἐπαχθῶμεν ἰδεῖν τὸ λεγόμενον, παράδειγμα τι ληψόμεθα, ὃ ὁδηγήσει ἐπὶ τὸ νοούμενον ἡμᾶς· εἰ οἰκοδόμος τις μη||δέποτε οἰκοδομήσας οἰκίαν ἐπὶ τὸ οἰκοδομεῖν ἔλθοι, ἐπὶ ταύτης τῆς οἰκίας καὶ τὸ πρῶτον [κ]αὶ τὴν ἀρχὴν εὑρήσομ[εν].
§1.28
Ἐπεὶ γὰρ οὐδέποτε ᾠκ[οδό]μησεν, ὅτε οἰκοδομε[ῖ, τό]τε πρώτως οἰκοδομεῖ[· ἄλ]λην γὰρ πρὸ ταύτης οἰκία[ν ο]ὐκ ᾠκοδόμησεν. Ἔχει μέν[τ]οι, εἰ καὶ πρώτη ἐστὶν αὕ[τη], ἣν οἰκοδομεῖ οἰκίαν, μ[ετὰ] τοῦ π[ρ]ώτην αὐτὴν ε[ἶναι] κ[αὶ] ἀρχὴν {ἔχει}, ἵνα ἡ μὲν [ἀρχ]ὴ [ἐπὶ] τοῦ θεμελίου λαμβ[άνηται, τὸ] δὲ πρῶ[τ]ον ἔ[χει ὅτι ταύτη]ν πρώτως ο[ἰκοδομεῖ.]
§1.29
Εἰ δὲ [δευτέραν ἤδη ἢ] τρίτην [ταύτην τὴν οἰκί]αν [οἰκοδομεῖ, ... ]μὲν ... ρ ... χεσθ[ ... ,] τὸ δὲ π[ρ]ῶ[τον] οὐκ [ἐχούση]ς τῆς οἰκίας <ταύτης ἀλλὰ τῆς πρὸ> [τ]αύτ[ης οἰκοδομ]ηθείσης [διὰ] τὸ κ[αὶ πρώτω]ς.
§1.30
Καὶ [ἵν]α σαφ[έστερον σ]υνῶμε[ν], [ἕτ]ερόν [τι λη]ψ[ό]μεθα· εἰ ξύλα [πλεί]ονα κέοιτο πλησίον ἀλ[λήλω]ν, ἐπὶ μὲν πάντων τὴ[ν] ἀρχὴν εὑρήσομεν – ἔχει γὰρ ἕκαστον ξύλον μέχρι καὶ τοῦ τελευταίου ἀρχὴν ἰδίαν –, ἓν δὲ μόνον τὸ πρῶτον κείμενον ἔχει τὸ πρῶτον. Καὶ τὸ μὲν πρῶτον κατὰ τὴν θέσιν πρῶτον ὂν ἔχει|| καὶ τὴν ἰδίαν ἀρχήν, τὰ δὲ ἑξῆς ἐκπεσόντα τοῦ πρώτου ἔχει ἕκαστον ἀρχὴν τὴν αὐτοῦ.
§1.31
Τῆς οὖν ἀρχῆς ο[ὐ] πάντως ἐχούσης τὸ πρῶ[τον], τοῦ δὲ πρώτου πάντως ἔ[χοντ]ος τὴν ἀρχήν, λέγει τ[ὸν μ]ῆνα τοῦτον ἀρχὴν μη[νῶ]ν καὶ πρῶτον τῶν μηνῶ[ν τ]οῦ ἐνιαυτοῦ αὐτοῖς εἶνα[ι].
§1.32
Καὶ ἵνα μὴ ἀπόφασ[ι]ς εἶν[αι δο]κῇ τὰ λεγόμεν[α, κ]αὶ μ[άρτ]υρα αὐτὸν τὸν σ(ωτῆ)ρα [παρ]α[καλο]ῦμεν διδάσκο[ντα ἡμᾶς δι]αίρεσιν ἔχειν [ἀρχὴν καὶ πρ]ῶτον· ἐν γὰρ [τῇ φερομέν]ῃ Ἰωάννου Ἀπ[οκαλύψει ἐ]στὶν λέγω[ν· "Ἐγώ εἰμι τὸ ᾱ] καὶ τὸ [ῶ, ὁ πρῶτος καὶ ἔσ]χατος, [ἡ ἀρχὴ καὶ τὸ τέλος" ... ] γὰρ διασ[τ ... ]τ[.. ᾱ] καὶ ῶ ... ον ἡ ἀ[ρ]χὴ παρὰ τ[ ... ο]υτα ... [π]ρῶτον ... ν ... δείκνυτ[αι πρὸς ἕτερο]ν τ[ὴν] ἀρχὴν κ[α]ὶ π[ρὸς ἕτε]ρον τ[ὸ] πρῶτο[ν] λαμβ[άνεσ]θαι.
§1.33
Ὡς δὲ ἐδείχθη ὅτι τ[οῦ πρ]ώτου ἀνάγκη καὶ τ[ὴν ἀρ]χὴν εἶναι, ἀκολούθως ἐνθάδε τῷ πρῶτος εἶναι λέγει καὶ ἀρχὴ εἶναι· Ἐγὼ γάρ εἰμι, φησίν, ὁ πρῶτος καὶ ἔσχατος καὶ ἡ ἀρχὴ καὶ τὸ τέλος. Ἢ γὰρ πρωτότοκος ἐστιν πάσης κτίσεως, πρῶτός|| ἐστιν, καὶ ᾗ σοφία ἐστίν, ἀρχή· [οὕτως γὰρ φησιν ἡ σοφία διὰ τοῦ Σαλομῶντος, ὅτι "Κ(ύριο)ς ἔκτισέν με ἀρχ[ὴ]ν ὁδῶν αὐτοῦ"].
§1.34
Καὶ τάχα [τοῦ]το καὶ ὁ Ἰωάννης ἐπιστάμ[ενος ἐ]ν τῷ εὐαγγελίῳ οὕτω[ς ἤρ]ξατο· "Ἐν ἀρχῇ [ἦν ὁ] λόγος, καὶ ὁ λόγος ἦν πρὸς [τὸν] θ(εό)ν, καὶ θ(εὸ)ς ἦν ὁ λόγος· οὗτος ἦν [ἐν] ἀρχῇ πρὸς τὸν θ(εό)ν".
§1.35
Ἐπὶ γὰρ τῆ[ς σο]φίας τὴν ἀρχὴν λαμβάνε[ι κα]ὶ τ[ὸν λ]όγον <λέγει> οὐκ ἀρχὴ[ν εἶν]αι [ἀλλ'] "ἐν ἀρχῇ". Ὅτε γὰρ πα[ρὰ τῷ π(ατ)ρὶ ὁ υ(ἱὸ)ς] ἐν τῇ ἰδίᾳ δόξῃ [ἐστίν, οὐ πρ]ῶτος [εἶ]ναι [λέγεται· τοῦτο γ]ὰρ μόνου τ[οῦ π(ατ)ρ(ό)ς ἐστιν· μ]όνος γὰρ ὁ θ(εὸ)ς ἀ[γέννητος, ὁ δὲ υ(ἱὸ)ς οὔ]κ ἐστιν πρῶ[τος ... ]τον ... ε ... ν ... [πρ]ῶτο ... ὅτι κ[α]ὶ ... παν ... νεν ... ομε ... πρῶτον ... ων ... ρ τὸ πρ[ῶτός] ἐστ[ιν ... ]ι καὶ σο[φ]ῶς τὰ ὅ[λα οἰ]κον[ο]μ[ε]ῖ, ἀρχή [ἐσ]τιν·
§1.36
[διὸ κ]αὶ εἰς κό[σ]μον αὐτοῦ γινομέν[ου Ἰ]ωάννης οὐ λέγε[ι]· "πρῶτος [ἦν ὁ λ]όγος", ἀλλὰ "ἐν ἀρχῇ ἦ[ν ὁ] λόγος".
§1.37
Ταύτην τὴν διαίρεσιν τοῦ πρώτου καὶ τῆς ἀρχῆς καὶ Ἰακὼβ ὁ Ἰ(σρα)ὴλ γενόμενος εὐλογῶν τὸν Ῥουβὴν ἔλεγεν οὕτως· "Ῥουβὴν πρωτότοκός μου καὶ ἰσχύς μου καὶ ἀρχὴ τέκνων μου"· οἶδεν γὰρ|| καὶ πρωτότοκον αὐτὸν ὄντα καὶ ἀρχὴν τέκνων αὐτοῦ ὑπάρχοντα.
§1.38
Καὶ δειχθήσεται πολλὰ τοιαῦτα [κα]τὰ τὴν γραφήν, δοκοῦ[ντα] μὲν τοῖς παρέργως ἀ[ναγι]νώσκουσιν ταυτότη[τα ἔχει]ν, τοῖς δὲ μετ' ἐπιμελεία[ς κ]αὶ ἐπιστάσεως ἐντυγχά[νο]υσιν ἀποδεικνύμενα δι[ῃρ]ῆσθαι.
§1.39
Ἐὰν γὰρ λέγῃ[· "Ἐ]πὶ τὸ αὐτὸ ἄνους [καὶ] ἄφ[ρω]ν ἀπολοῦνται" εν ... ἐπὶ τὸ [α]ὐ[τὸ] αλλο[ ... δ]ῆλοι· καὶ ε[ ... ἀ]πολοῦ[ν]ται ετ ... ειν. ... σημα[ιν ... ἀπόστ]ολος [ὅ]τα[ν ... ]μένους δ ... οι καὶ ... εγε ... τουτων ο ...
The Passover is not a type of the passion§§1.40–1.49
1.40Since then lacuna. The sheep is sacrificed by holy ones or Nazirites, but the Savior is sacrificed by the lawless and by sinners. And that the sheep of the Passover is sacrificed by holy ones, the apostle has also said: "For our Passover also has been sacrificed, Christ." (1 Corinthians 5:7) Christ is sacrificed according to the type of the Passover. He is sacrificed by the holy ones. And the Passover is a type of Christ — yet not of his passion (Numbers 6:14–17) (Acts 2:23).
1.41For we must sacrifice the true sheep, if we have been made priests or offer equally with the priests, and we must roast and eat his flesh. And if this has not happened in the passion of the Savior, then his passion is not a type of the Passover. The Passover becomes a type of Christ himself, who is sacrificed by us (Exodus 12:8–9) (1 Peter 2:5).
1.42For each of us first takes the sheep, then names it, then sacrifices it, and so having roasted it eats, and having eaten leaves nothing of it until morning, and then keeps the feast of unleavened bread, already having come out of Egypt (Exodus 12:3–11) (Exodus 12:14–20).
1.43And that the Passover is intelligible and not this sensible one, he himself says: "Unless you eat my flesh and drink my blood, you have no life in yourselves." (John 6:53) Must we then chew his flesh according to sense and drink his blood? But if he says this intelligibly, then the Passover too is intelligible and not sensible.
1.44And let us see whether what has been said by the Savior follows what was said in the Passover. For as it was said there that the one who has not eaten the Passover shall be utterly destroyed from his people, so now he says of the true sheep that the one who has not eaten of his flesh does not have life. As there the destroyer cannot touch those who have eaten of the sheep, so now the one who has eaten of the true sheep flees the destroyer (Numbers 9:13) (John 6:53) (Exodus 12:23) (Exodus 12:15).
1.45But if lacuna the Savior to have been crucified lacuna as we have said before, that the Passover is not a type of the passion but a type of Christ himself.
1.46For the Savior himself says: "As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up," (John 3:14) according to the type of the serpent hung on the wood by Moses, signifying nothing other than the passion of the Savior insofar as he was hung on wood. It is clear, then, that the passion will be taken according to the type of the serpent and not according to the type of the Passover (Numbers 21:8–9) (Deuteronomy 21:23).
1.47For if he had said: "As Moses made the Passover in Egypt, so must Christ suffer," (John 3:14) it would have been undeniable that it had become a type of the Passover. Since he likened his passion to the serpent hung on wood, his passion would be a type of nothing else but this.
1.48And it would have been enough [...].
1.49perhaps lacuna Christ is sacrificed, but he has not been crucified for all, but for those who are able to say: "But to me the world has been crucified, and I to the world," (Galatians 6:14) and for those who are able to say: "Having stripped the principalities and the authorities, he made a show of them, triumphing on the wood," (Colossians 2:15) and for those who are able to say: "But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world."
Greek · §§1.40–1.49
§1.40
[Ἐ]πεὶ οὖν ... μ ... σιν το ... το ... γοις το ... ινο. [Τὸ μὲν ] πρόβα[τ]ον ὑπ[ὸ ἁγί]ων ἢ [Να]ζιραίων θύ[εται,] ὁ δὲ σ(ωτ)ὴρ ὑπὸ ἀνόμων [καὶ ἁ]μαρτωλῶν θύεται· κα[ὶ ὅτι] τοῦ πάσχα τὸ πρόβατον ὑπὸ ἁγίων θύεται, εἴρηκέν τε ὁ ἀπόστολος· "Καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύθη X(ριστό)ς", θύεται μὲν ὁ X(ριστὸ)ς κατὰ τὸν τύπον τοῦ πάσχα, ὑπὸ τῶν ἁγίων θύεται,|| καὶ τύπος μὲν X(ριστο)ῦ ἐστιν τὸ πάσχα, οὐ μέντοι γε τοῦ πάθους αὐτοῦ.
§1.41
Ἡμᾶς γὰρ δεῖ θῦσαι τὸ ἀ[λη]θὲς πρόβατον, ἐὰν ἱερω[θῶ]μεν ἢ ἴσον τοῖς ἱερεῦσιν [προσ]ενέγκωμεν, καὶ ἡμᾶ[ς ὀπτ]ῆσαι καὶ ἡμᾶς φαγεῖν [τὰς σ]άρκας αὐτοῦ· τοῦτ[ο] δὲ [ἐπ]ὶ τοῦ πάθους τοῦ σ(ωτῆ)ρ(ο)ς εἰ οὐ γ[εγ]ένηται, οὐκ ἄρα τύπος τοῦ [πάσ]χα τὸ πάθος αὐ[το]ῦ, ἀλλὰ [τύπος αὐτο]ῦ τοῦ X(ριστο)ῦ [τὸ πά]σχα
§1.42
[γίνεται το]ῦ ὑφ' ἡμῶν θυ[ομένου· ἕκ]αστος γὰρ ἡμ[ῶν πρῶτον μὲν λα]μβάνει τ[ὸ πρόβατον, ἔπει]τα ἐπονομ[άζει, εἶτα θύε]ι, καὶ οὕτως [ὀπτήσας ἐσθίει] καὶ φαγὼν [ἕως πρωῒ οὐδὲν ἀ]π' αὐ[τοῦ καταλείπει, καὶ τότε ἄζυμα ἑορτάζει ἤ]δη τ[ὴ]ν [Αἴ]γυπτ[ον ἐξελη]λυθώς.
§1.43
[Καὶ ] ὅ[τ]ι [νοητόν ἐστι] τὸ πάσχα [καὶ] οὐ τ[οῦτο τὸ αἰσθη]τόν, α[ὐτὸς] λέγ[ει· "Ἐὰν μ]ὴ φάγη[τ]έ μο[υ τὴν σάρ]κα καὶ πί[η]τέ μο[υ τὸ] αἷμα, οὐκ ἔχετε ζωὴ[ν ἐν] ἑαυτοῖς". Ὀφείλομ[εν ἄρ]α κατὰ αἰσθητὸν τὰς [σ]άρκας αὐτοῦ τρώγειν καὶ τὸ αἷμα αὐτοῦ πίνειν; Εἰ δὲ τοῦτο νοητῶς λέγει, ἄρα νοητὸν καὶ οὐκ αἰσθητόν ἐστι τὸ πάσχα.
§1.44
Καὶ ἴδωμεν|| εἰ ἀκολουθεῖ τοῖς ἐν τῷ πάσχα εἰρημένοις τὰ ὑπὸ τοῦ σ(ωτῆ)ρ(ο)ς λ[ε]λεγμένα. Ὡς γὰρ ἐκεῖ εἴρηται τὸν μὴ φαγόντ[α] τὸ πάσχα ἐξολεθρευθή[σεσθ]αι ἐκ τοῦ λαοῦ αὐτοῦ, κ[αὶ ν]ῦν λέγει τὸ ἀληθὲς πρόβα[τον τ]ὸν μὴ φαγόντα τῶν σαρ[κῶν] αὐτοῦ μὴ ἔχειν ζωήν· ὥ[ς ἐκ]εῖ ὁ ὀλεθρεύων οὐ δύναται τ[ῶ]ν φαγόντων τοῦ προβάτου [θιγεῖ]ν, καὶ νῦν ὁ τοῦ [ἀληθοῦς προβ]άτου φα[γ]ὼν τὸν ὀ[λεθρευτὴν] κατα[φεύγει.
§1.45
Εἰ δὲ ... αλλει δ[ι]ὰ τ[ὸ] τοὺς ... βαλλει ... οντας ... το ἐσ[τ(αυ)ρ(ῶσθ)αι] τὸν σ[(ωτῆ)ρα ... ]ισθαι του ... ιατο ρι ... τὸ λε ... σηλ[ ... ὥς] [π]ρ[ο]ειρήκα[μεν τοῦ πά]θους μ[ὴ τύ]πον εἶν[αι τὸ πάσχα ἀ]λ[λὰ] τύπον [αὐτοῦ τοῦ X(ριστο)ῦ] –
§1.46
αὐ[τὸς] γάρ φη[σιν ὁ σ(ωτ)ήρ· "Ὥσ]περ Μωϋσῆς ὕψ[ωσεν] τὸν ὄφ[ιν] ἐν τῇ ἐρήμῳ, [οὕτω]ς ὑψω[θῆ]ναι δεῖ τὸν υἱὸ[ν τοῦ] ἀν(θρώπ)ου" κατὰ τὸν τύπ[ον το]ῦ ὄφεως τοῦ ἐπὶ ξύλου κρ[ε]μασθέντος ὑπὸ Μωϋσέως, οὐχ ἕτερόν τι σημαίνων ἢ τὸ πάθος τοῦ σ(ωτῆ)ρ(ο)ς καθὸ ἐκρεμάσθη ἐπὶ ξύλου – δῆλον ὅτι κατὰ τὸν <τύπον> τοῦ ὄφεως τὸ πάθος ληφθή||σεται καὶ οὐ κατὰ τὸν τύπον τοῦ πάσχα.
§1.47
Εἰ γὰρ εἰρήκει· "Ὥσπερ ἐποίησεν τὸ πάσχα Μωϋσῆς ἐν Αἰγύπτῳ, οὕτως δε[ῖ παθ]εῖν τὸν X(ριστό)ν", ἀναντίρρητο[ν δ' οὖ]ν τι τύπον τοῦ πάσχ[α γεγ]ονέναι· ἐπειδὴ τὸ πάθ[ος ὡ]μοίωσεν αὐτοῦ τῷ κρ[ε]μα[σθέ]ντι ἐπὶ ξύλου ὄφει, οὐ[κ ἄ]λλου τινὸς ἢ τούτου τύπο[ς ε]ἴη τὸ πάθος αὐτοῦ.
§1.48
[Κα]ὶ ἤρκει ... αι τούτου [ ... μ]αρτυ ... επι ... νει ... ιας. Δυσωπη ... εν αὐ[τ]οὺς ι[ ... οὐ]κ ἐξέταστ[αι ... ειλ]ηφοτας ... ς λόγους του ... του ... γὰρ ... ω δια ... δοτ ... αλε ... ουσο ... ι ... μαθι ... υπ ... νται ...
§1.49
τάχα ... ὁ X(ριστὸ)ς θύ[ετ]αι, οὐ π[ᾶσι] δ[' ἐ]σ[τ(αύ)ρ(ωτ)αι ἀλλὰ [το]ῖς δυ[ναμέ]νοις ε[ἰ]πεῖν· "Ἐμοὶ δὲ [κόσμο]ς ἐστ(αύ)ρ(ωτ)αι κἀγὼ κόσμῳ"[,] καὶ τοῖς δυναμένοις εἰπεῖν· "Ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν θριαμβεύσας ἐν τῷ ξύλῳ", καὶ τοῖς δυναμένοις εἰπεῖν· "Ἐμοὶ δὲ|| μὴ γένοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ στ(αυρ)ῷ τοῦ κ(υρίο)υ ἡμῶν Ἰ(ησο)ῦ X(ριστο)ῦ, δι' οὗ ἐμοὶ κόσμος ἐστ(αύ)ρ(ωτ)αι κἀγὼ κόσμῳ."
Exodus 12:3§1.50
1.50And now let us come also to the next wording: Speak to all the congregation of the sons of Israel, saying: On the tenth of this month let each take a sheep according to the houses of the fathers, each a sheep according to a house (Exodus 12:3).
Greek · §1.50
Ἤδη δὲ καὶ ἐπ[ὶ τὴν] ἑξῆς λέξ[ιν] ἔλθωμεν· [Λαλ]ῆσον πρὸς πᾶσαν συν[αγωγ]ὴν υἱῶν Ἰ(σρα)ὴλ λέγων· Τῇ δ[ε]κάτῃ τοῦ μηνὸς τούτου λ[αβέ]τωσαν ἕκαστος [πρόβατον κα]τ' <οἴκους πατριῶν, ἕκαστος πρόβατον κατ'> οἰκ[ίαν].
How the Hebrews keep the Passover§§1.51–1.52
1.51He does not say: "On the tenth of the month let them sacrifice a sheep," (Exodus 12:3) but "let them take a sheep." (Exodus 12:6) And this sheep they are commanded to sacrifice on the fourteenth.
1.52So the Hebrews keep Passover: from the tenth they must take the sheep by houses and by families, and still feed them the eleventh and twelfth and thirteenth, and name them, saying: "This sheep is sacrificed for this one and that one" (Exodus 12:3–6) — their names not exceeding eighteen — and on the fourteenth it is sacrificed in the midst of the evenings. So from the taking of the sheep until the sacrificing there are five days. And this used to take place according to the sensible.
Greek · §§1.51–1.52
§1.51
Οὐ λέ[γει]· "Τῇ δεκά]τῃ τ[οῦ μη]νὸς [θυσάτωσαν π]ρόβατο[ν]", ἀλλὰ "[λαβέτωσαν π]ρόβατο[ν]"· τοῦτ[ο δὲ τὸ πρόβατον] τῇ τεσσ[αρεσκαιδεκάτῃ] κελε[ύονται θῦσαι,
§1.52
καὶ] οὕτω[ς Ἑβραῖοι ποιοῦσι πάσχα·] ἀπὸ γὰρ τῆς δεκά-της δεῖ [τὸ] πρόβ[ατον λαβεῖν κατ' οἴκο[υς καὶ κ[ατὰ πατ]ριάς, θρέψαι [δὲ αὐτοὺς] ἔ[τι] [τ]ήν τε [ἑνδεκάτη]ν κ[αὶ] δωδεκ[άτην καὶ τ]ρισκ[αι]δεκάτην [καὶ ἐπονο]μάσα[ι λέ]γοντας· "Τοῦ[το τ]ὸ πρόβ[α]τον θύεται ὑ[πὲρ τ]οῦδε καὶ τοῦδε ", οὐχ ὑπ[ερ]βαινόντων αὐτῶν ῑη ὀνόματα, καὶ τῇ τεσσαρεσκαιδεκάτῃ θύεται ἀνὰ μέσον τῶν ἑσπερινῶν, ὡς εἶναι ἀπὸ τῆς λήψεως τοῦ προ||βάτου μέχρι τῆς θύσεως ἡμέρας πέντε. Καὶ τοῦτο μὲν κατὰ τὸ αἰσθητὸν ἐγίνετο.]
Take on the tenth§1.53
1.53[...] that the true sheep is Christ, because he, being second after the Father, is taken through the second monad — I mean the number ten (Exodus 12:3) (John 1:29).
Greek · §1.53
.ο ... ενος ... δος ι ... ετ ... μ ... ται· ομ[ ... λ]αμβαν ... η λαμβ[αν..]ῖν ... ν ὅτι τὸ [ἀλ]ηθὲς π[ρόβατο]ν X(ριστό)[ς] ἐστιν [δι]ὰ τὸ δ[εύτε]ρον αὐ[τὸ]ν ὄντα μετὰ τὸ[ν π(ατέ)ρα] διὰ τῆς δευτέρας μον[άδος], λέγω δὲ τοῦ δέκα ἀρι[θμο]ῦ, λαμβάνεσθαι.
Keep it until the fourteenth§§1.54–1.62
1.54And as there the sheep is not sacrificed at the same time as it is taken on the tenth, but on the fourteenth, five days having passed, so here too the one who has taken the true sheep, that is Christ, does not at once sacrifice and chew, but five days having passed after the taking of him (Exodus 12:3–6).
1.55For the one who hears about Christ and believes — this one has taken Christ. But he does not sacrifice him and chew him unless five days have first passed. For since a human being has five senses, unless Christ comes to be in each of them, he could not be sacrificed and, having been roasted, be eaten.
1.56For when from his spittle he makes clay and anoints our eyes and makes us see clearly, and when he opens the ears of our heart so that having ears we may be able to hear, and when we smell his fragrance recognizing that his name is ointment poured out, and if having tasted we see that the Lord is good, and through touch we handle him (John 9:6–7) (Song of Songs 1:3) (Psalm 34:8) (1 John 1:1) (Mark 8:25) (Matthew 13:9) (Isaiah 6:10).
1.57as John too: "What was," he says, "from the beginning, what we have heard and seen with our eyes and our hands have handled concerning the word of life" (1 John 1:1) — then we shall also be able to sacrifice the sheep and eat and so come out of Egypt [...].
1.58which, besides the type of the mysteries, also shows an intelligible contemplation, of which we shall speak later. For that the law is a shadow and a type, the oracle shows, saying: "See that you make everything according to the type of the tent that was shown you on the mountain." (Hebrews 8:5) (Exodus 25:40) (Hebrews 10:1) (Colossians 2:17)
1.59[...] and having observed often [...] the eighth psalm was inscribed over the winepresses. And when the temple is built, a certain number is given of the burden-bearers and stonecutters working in it: "seventy thousand bearing a burden and eighty thousand stonecutters." (1 Kings 5:15) [...] (Psalm 8:1) (Psalm 81:1) (2 Chronicles 2:2) (2 Chronicles 2:18).
1.60[...] we have come out. And accordingly there are also other things showing that the Passover has been legislated to be sacrificed in the first month on the fourteenth of the month in the midst of the evenings, when the light of the moon has become full and perfect (Exodus 12:6).
1.61For the sheep was sacrificed on the fourteenth of the month in the midst of the evenings, when, as the fifteenth begins, the circle of the moon becomes most full, as those who study these things hold (Exodus 12:6).
1.62And we too, unless the true light rises for us perfectly and we see that our ruling faculty has been perfectly illumined, shall not be able to sacrifice and eat the true sheep (John 1:9) (John 8:12).
Greek · §§1.54–1.62
§1.54
Καὶ ὡς ἐκεῖ οὐχ ἅμα τῷ λαβεῖν τῇ δεκάτῃ τὸ πρόβατον θύεται ἀλλὰ τῇ τεσσαρεσκαιδεκάτῃ, πέντε ἡμερῶν διαγενομένων, καὶ ἐνθάδε|| [ὁ τὸ ἀληθινὸν πρόβατον λαβών, τοῦτ' ἔστιν X(ριστό)ν, οὐκ εὐθέως θύει καὶ τρώγει, ἀλλ' ἡμερῶν πέντε διαγενομένων μετὰ τὴν λῆψιν αὐτοῦ.
§1.55
Ὁ γὰρ ἀκούων περὶ X(ριστο)ῦ καὶ πιστεύων, οὗτος ἔλαβεν τὸν X(ριστό)ν, οὐ πρότερον δὲ θύει αὐτὸν καὶ τρώγει μὴ οὐχὶ πρότερον διαγενομένων ἡμερῶν πέντε· πέντε γὰρ οὐσῶν αἰσθήσεων τῶν τοῦ ἀν(θρώπ)ου, εἰ μὴ ἐν ἑκάστῃ αὐτῶν γένηται X(ριστό)ς, οὐκ ἂν δύνηται τυθῆναι καὶ ὀπτηθεὶς βρωθῆναι.
§1.56
Ὅταν γὰρ ἐκ τοῦ πτύσματος αὐτοῦ πηλὸν ποιήσῃ καὶ ἐπιχρίσ]ῃ ἡ[μῶν τοὺς οφθαλμοὺς] καὶ [ποιήσῃ τηλαυγῶς βλέπ]ειν, [καὶ ὅταν ἀνοίξῃ ἡμῶν τὰ ὦτα τὰ τῆς καρδίας ἵνα ὦτ]α ἔχον[τες ἀκούειν δυνη]θῶμεν, <καὶ ὅταν τῆς εὐωδίας αὐτοῦ ὀσφρανθῶμεν> [ἐπιγνόντες μῦρον ἐ]κκεν[ωθὲν εἶναι τὸ ὄνομα] αὐτοῦ, [καὶ ἐὰν] γε[υσά]μενοι [ἴ]δ[ωμεν ὅτι ] χρη[στὸς] ὁ κ(ύριο)ς, κ[α]ὶ δ[ι]ὰ τ[ῆς ἁφ]ῆς αὐτ[ὸν] ψηλαφήσωμεν
§1.57
[ὡς κ]αὶ ὁ Ἰω[άν]νης· "Ὃ ἦν" γάρ φ[ησι]ν "ἀπ' ἀρχῆς, ὃ ἀκηκόαμεν κ[αὶ ἑ]ωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν κ(αὶ) αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς", τότε καὶ θῦσαι τὸ πρόβατον δυνησόμεθα καὶ φαγεῖν|| [καὶ οὕτω τὴν Αἴγυπτον ἐξελθεῖν] ...
§1.58
... [ὅπερ πρὸς τῷ τύπῳ τῶν μυστικῶν καὶ νοητὴν θεωρίαν δηλοῖ, περὶ ἧς ὕστερον ἐροῦμεν· τὸ γὰρ σκιὰν εἶναι τὸν νόμον καὶ τύπον, δηλοῖ φάσκον τὸ λόγιον· "Ὅρα ποιήσεις πάντα κατὰ τὸν τύπον τῆς σκηνῆς τὸν δειχθέντα σοι ἐν τῷ ὄρει."]
§1.59
... αγειν ... μενοι ... ικη κα[ ... ἁρ]μονίως [ ... κ]αὶ πολ[λάκις παρ]ατ[η]ρή[σ]αντες ... ἀτιθεμένοις δὲ ... μέν· ὁ ὄγδοος [ψαλμὸς ὑπ]ὲρ τῶν ληνῶν [ἐπεγρά]φη· ὁπηνίκα [δὲ κα]ὶ ὁ ναὸς οἰκοδομεῖται, [ἀριθ]μός τις εἴρηται τῶν νω[τοφό]ρων καὶ λατόμων ἐργα[ζομέ]νων ἐν αὐτῷ "ἑβδομή||κοντα χιλιάδες αἴροντες ἄρσιν καὶ ὀγδοήκοντα χιλιάδες λατόμων".] ...
§1.60
[ ... ἐξελη]λύθα[μεν. Ἀκολούθως δὲ] καὶ ἕτε[ρά τινα δεικνύντα] ἐστὶν [ἐν τῷ πρώτῳ μηνὶ ἐν] τῇ τεσ[σαρεσκαιδεκάτῃ τοῦ] μηνὸ[ς ἀνὰ μέσον τῶν ἑσπε]ρινῶ[ν] ν[ενομοθετῆσθαι θύ]εσθαι τὸ πάσχ[α, πλήρους καὶ τελείου τοῦ φ[ωτὸς τῆς σε]λήνης γενομ[ένου.
§1.61
Ἐθύετο γὰρ] τὸ πρόβατον τῇ [τεσσαρεσκαι]δεκάτῃ τοῦ μηνὸς [ἀνὰ μέ]σον τῶν ἑσπερινῶν, [ὅτε, ἀρ]χομένης πεντεκαιδ[εκά]της, πληρέστατος ὁ τ[ῆς σε]λήνης κύκλος γίνετ[αι|| [ὡς τοῖς περὶ ταῦτα δοκεῖ.
§1.62
Καὶ ἡμεῖς δὲ εἰ μὴ τέλειον τὸ φῶς ἡμῖν τὸ ἀληθινὸν ἀνατείλῃ καὶ ἴδωμεν ὡς πεφώτισται ἡμῶν τελείως τὸ ἡγεμονικόν, οὐ δυνησόμεθα τὸ ἀληθινὸν πρόβατον θῦσαι καὶ φαγεῖν.]
One sheep per house§§1.63–1.64
1.63lacuna For, telling the disciples to have the crowds recline on grass, he advises this: Make them sit down group by group. And so he sets it before them (Mark 6:39) (Luke 9:14) (John 6:10).
1.64For he gathers the crowds not as he gathers those who chew his bread, but the like with the like, and sets it before them. And the next saying that follows is like this, and the same in force as what is being explained (Mark 6:39–41).
Greek · §§1.63–1.64
§1.63
[ ... Καὶ γὰ]ρ τοὺς λα[οὺς λέγων πρὸς τοὺς] μαθητ[ὰ]ς [ἀνακ]λίν[ειν ἐπὶ χόρτ]ῳ τοῦτο [παρ]αινεῖ[· Ποιήσα]τε γὰρ [ἀ]ναπεσεῖν [συμπόσια σ]υμπόσια, [κ]αὶ οὕτως π[α]ρατίθε[τ]αι αὐτοῖς.
§1.64
[Τ]οὺς γὰρ λαοὺς οὐχ ὁμοίως τῶν ἄρτον τρωγόντων αὐτοῦ <ἀλλὰ> τοὺς ὁμοίους μετὰ τῶν ὁμοίων συναγαγὼν παρατίθησιν αὐτοῖς. Καὶ τὸ ἑξῆς δὲ ἐπιφερόμενον ῥητὸν ὅμοιον καὶ ταὐτόν ἐστιν τῇ δυνάμει τοῖς ἑρμηνευομένοις. ||
Exodus 12:4–5§1.65
1.65And if they are very few in the house, so as not to be enough for a sheep, he shall take with himself his neighbor who is near. According to the number of souls each shall count with him what is sufficient for him toward a sheep. A sheep perfect, male, a yearling, it shall be for you. From the lambs and the kids you shall take. [...] (Exodus 12:4–5).
Greek · §1.65
[Ἐὰν δὲ ὀλίγιστοι ὦσιν ἐν τῇ οἰκίᾳ ὥστε μὴ εἶναι ἱκανοὺς εἰς πρόβατον, συλλήψεται μεθ' ἑαυτοῦ τὸν γείτονα τὸν πλησίον αὐτοῦ. Κατὰ ἀριθμὸν ψυχῶν ἕκαστος τὸ ἀρκοῦν αὐτῷ συναριθμήσεται εἰς πρόβατον. Πρόβατον τέλειον ἄρσεν ἐνιαύσιον ἔσται ὑμῖν. Ἀπὸ τῶν ἀρνῶν καὶ τῶν ἐρίφων λήψεσθε.] ...
Take the neighbor§1.66
1.66lacuna he shall take the neighbor so that it is enough for a sheep (Exodus 12:4).
Greek · §1.66
...ικιου ... τας ... αυτα[ ... συλλήμ]ψεται τ[ὸν πλησίο]ν ὥσ[τε ἱκα]νή ἐστ[ὶν εἰς πρόβ]ατον,
Perfect, a yearling, male§1.67
1.67it is reasonably counted toward a sheep. "A perfect male yearling" (Exodus 12:5) sheep. For Christ is perfect in that he lacks nothing and has nothing incomplete through himself. Male makes clear what is firm and manly in him. And it has been called a yearling since the year means a completed number, the sun being restored to its own place through twelve months (Colossians 1:19) (Colossians 2:9).
Greek · §1.67
συ[να]ριθμε[ῖτ]αι [εἰκότ]ως εἰς πρόβατον. "Τέλ[ει]ον ἄρσ[εν] ἐνιαύσιο[ν]" πρόβατον. Τέλειον γάρ ἐστιν ὁ X(ριστὸ)ς τῷ ἐν μηδενὶ ὑστερεῖσθαι μηδὲ ἐλλιπές τι ἔχειν δι' αὐτοῦ. Ἄρρεν δὲ τὸ στερεὸν καὶ ἀνδρεῖον αὐτοῦ δηλοῦται. Ἐνιαύσιον δὲ εἴρηται ἐπεὶ ὁ ἐνιαυτὸς σημαίνει ἀριθμὸν|| [πεπληρωμένον, ἡλίου ἀποκαθισταμένου ἐπὶ τὸν ἴδιον τόπον διὰ μηνῶν δώδεκα.]
From the lambs and the goats§§1.68–1.72
1.68And those who chew do not chew in the same way, but each differently according to his own power — not all being able to partake of him as of a sheep, but some, and perhaps more, as of a kid (Exodus 12:5).
1.69Those then who are perfect and already straining to be without sin will eat from the lambs, since Christ is the lamb of God who takes away the sin of the world. But those still lying under sin will take from the kids, since the kid is said according to the law to be offered as a victim for sin (John 1:29) (Leviticus 4:23) (Leviticus 4:28) (Leviticus 5:6).
1.70And perhaps the gospel too knows the same difference, when the Savior feeds those who follow him not from like loaves but from different ones. For some of them he breaks five of wheat, and for others seven of barley — so that those who cannot partake of Christ as of a purer wheat loaf, because they still live in a beastlike way and not yet rationally, may partake as of barley (Matthew 14:17–19) (Matthew 15:34–36) (John 6:9).
1.71And since such people are more, the barley loaves are seven, since this is also the full number and the number of idleness — according to which number the greatest crowd, the one that has idle hands and does not work while it is day, also lives (John 9:4) (Matthew 20:6).
1.72But the wheat ones are five, as also the senses, which the rational do not starve, but they possess them always fed with the rational bread, as it is written: "They shall not hunger nor thirst, nor shall their eyes grow drowsy," (Isaiah 49:10) and what follows (Revelation 7:16) (Isaiah 5:27).
Greek · §§1.68–1.72
§1.68
[Καὶ οἱ τρώγοντες δὲ οὐχ ὁμοίως τρώγουσιν ἀλλὰ διαφόρως ἕκαστος κατὰ τὴν ἰδίαν δύναμιν, οὐ πάντων ὡς προβάτου δυναμένων μεταλαμβάνειν αὐτοῦ, ἀλλά τινων καὶ τάχα πλειόνων ὡς ἐρίφου.
§1.69
Οἱ <μὲν> οὖν τέλειοι καὶ ἤδη ἀναμάρτητοι βιαζόμενοι εἶναι ἀπὸ τῶν ἀμνῶν φάγονται, ἐπεὶ ὁ X(ριστό)ς ἐστιν ὁ ἀμνὸς τοῦ θ(εο)ῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, οἱ δὲ ὑπὸ ἁμαρτί]αν ἔτι [κε]ί[μενοι] ἀπ[ὸ τῶν ἐρ]ίφων [λήψοντ]αι, ἐπ[εὶ ὁ ἔρι]φος ἀναφέρεσθαι σ[φάγιον π]ερὶ ἁμαρ[τ]ίας εἴρητ[αι κα]τ[ὰ] τ[ὸ]ν νόμον.
§1.70
Τάχα δὲ καὶ τὸ εὐαγ[γέ]λιον τὴν αὐτὴν διαφορὰν οἶδεν, ὅταν ὁ σ(ωτ)ὴρ τοὺς ἀκολουθοῦντας αὐτῷ χορτάζῃ οὐκ ἐξ ἄρτων ὁμοίων ἀλλὰ διαφόρων· τοῖς μὲν γὰρ αὐτῶν σιτίνους κατακλᾷ πέντε, τοῖς δὲ κριθίνους ἑπτά, ἵνα ὅσοι οὐ δύ||νανται ὡς ἄρτου καθαρωτέρου καὶ σιτίνου μεταλαβεῖν τοῦ X(ριστο)ῦ διὰ τὸ κτηνῶδες καὶ μήπω λογικῶς ἀναστρέφεσθαι μεταλάβωσιν ὡς κριθίνου.
§1.71
Καὶ επεὶ πλείους οἱ τοιοῦτοι, ἑπτὰ οἱ κρίθινοι τυγχάνουσιν ἄρτοι, ἐπεὶ καὶ ὁ πλήρης ἀριθμὸς οὗτος καὶ ὁ τῆς ἀργίας, καθ' ὃν ἀριθμὸν καὶ ὁ πλεῖστος ὄχλος ὁ χεῖρας ἔχων ἀργὰς καὶ μὴ ἐργαζόμενος ἕως ἡμέρα ἐστίν ἀναστρέφεται·
§1.72
οἱ δὲ σίτινοι πέντε ὥς καὶ αἱ αἰσθήσεις, ἃς οἱ λογικοὶ οὐ] λιμώτ[τουσιν, ἀλλ' ἀεὶ τρε]φομέν[ας τῷ λογικῷ ἄρ]τ[ῳ] κέκτη[νται κα]θὼς γ[έγρα]πται· ["Οὐ πεινάσο]υσιν οὐ[δὲ] διψή[σο]υσιν [οὐδ]ὲ νυστάζουσιν οἱ ὀφθαλμ[οὶ] αὐτῶν" καὶ τὰ ἑξῆς.
Exodus 12:6–7§1.73
1.73And it shall be kept for you until the fourteenth of this month, and all the multitude of the congregation of the sons of Israel shall slaughter it toward evening, and they shall take of the blood and put it on the two doorposts and on the lintel in the houses in which they eat them (Exodus 12:6–7).
Greek · §1.73
Καὶ ἔσται ὑμῖν διατετηρημένον ἕως τῆς τεσσαρεσκαιδεκάτης τοῦ μηνὸς τούτου, καὶ σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ἰ(σρα)ὴλ πρὸς ἑσπέραν, καὶ λήψον||[ται ἀπὸ τοῦ αἵματος καὶ θήσουσιν ἐπὶ τῶν δύο σταθμῶν καὶ ἐπὶ τὴν φλιὰν ἐν τοῖς οἴκοις, ἐν οἷς ἐὰν φάγωσιν αὐτὰ ἐν αὐτοῖς].
The whole assembly slaughters at evening§1.74
1.74And we are commanded to slaughter the sheep toward evening, since it was also at the last hour that our true sheep, the Savior, came into the world (Exodus 12:6) (1 John 2:18) (Hebrews 1:2) (1 Corinthians 10:11).
Greek · §1.74
[Πρὸς ἑσπέραν δὲ κελευόμεθα σφάξαι τὸ πρόβατον, ἐπειδὴ καὶ ἐσχάτη ὥρᾳ τὸ ἀληθινὸν ἡμῶν πρόβατον εἰς τὸν κόσμον ἦλθεν ὁ σωτήρ.]
Blood on the houses§1.75
1.75lacuna which we sacrifice, and we anoint our houses with blood — I mean our body. That anointing is the faith in him, through which we believe that the destroyer's power is being abolished (Exodus 12:7) (Exodus 12:23) (Hebrews 2:14).
Greek · §1.75
[ ... ὃ θύομεν, καὶ χρίομεν τοὺς οἴκ]ους ἡμ[ῶν αἵματι, λέγω δὴ τὸ σῶμ]α ἡμῶν, [ἥπερ] χρῖσ[ις ἡ πίστι]ς ἐστὶν [ἡ εἰς] αὐτόν, [δι' ἧς πι]στεύο[μ]εν τὴν τ[οῦ ὀλε]θρ[ε]υτοῦ δύναμιν κα[ταρ]γου[μ]ένην.
Exodus 12:8–9§1.76
1.76And after we have been anointed — that is, have believed in Christ — then we are also commanded to come to the eating of Christ, as the next words show: And they shall eat the meats this night, roasted with fire, and unleavened bread on bitter herbs they shall eat. You shall not eat of them raw, nor boiled in water, but roasted with fire, the head with the feet and the inwards (Exodus 12:8–9).
Greek · §1.76
Μετὰ δὲ τὸ χρισθῆναι ἡμᾶς, τοῦτ' ἔστιν τὸ πιστεῦσαι εἰς X(ριστό)ν, τότε καὶ ἐπὶ τὴν βρῶσιν ἔρχεσθαι κελευόμεθα τοῦ X(ριστο)ῦ ὡς δηλοῖ τὰ ἑξῆς ῥητά· Καὶ φάγονται τὰ κρέα τῇ νυκτὶ ταύτῃ ὀπτὰ πυρὶ καὶ ἄζυμα ἐπὶ πικρίδων ἔδονται.|| [Οὐκ ἔδεσθε ἀπ' αὐτῶν ὠμὸν οὐδὲ ἡψημένον ἐν ὕδατι, ἀλλ' ἢ ὀπτὰ πυρί, κεφαλὴν σὺν τοῖς ποσὶ καὶ τοῖς ἐνδοσθίοις.]
Roast with fire, not raw, not boiled§§1.77–1.85
1.77And if the sheep is Christ, and Christ is the Word, what are the fleshes of the divine words if not the divine scriptures? Just as it is not fitting to chew them either raw or boiled in water (Exodus 12:9) (John 1:1) (John 1:14).
1.78If then some use the bare words themselves, these would be chewing the flesh of the Savior raw. And partaking of his flesh raw they will procure death for themselves and not life, eating his flesh in a beastlike way and not as humans — since the apostle teaches us that the letter kills, but the Spirit makes alive (2 Corinthians 3:6) (John 6:53–54).
1.79And if the Spirit is given us from God, and God is a consuming fire, the Spirit itself is also fire — which the apostle, knowing, exhorts us to be boiling in the Spirit (Deuteronomy 4:24) (Hebrews 12:29) (Romans 12:11) (Acts 2:3–4).
1.80Rightly then is the Holy Spirit called fire, which we must take up and then converse with the flesh of Christ — I mean the divine scriptures — so that through this spiritual fire we may roast them and eat them roasted with fire. For by such a fire the words will be changed, and we shall see what is sweet and nourishing in them, not boiling them with worse water (Exodus 12:9).
1.81For there is a better water, which Christ promised he would give to the Samaritan woman (John 4:10) (John 4:14).
1.82[...] those who drink the water [...] he will have rivers from the belly of water leaping up into eternal life (John 4:14) (John 7:38).
1.83But the Savior finds fault with the water of the Samaritan woman, saying: "Everyone who drinks of this water will thirst again," (John 4:13–14) and he praises this water, saying: "But whoever drinks of the water which I shall give him will never thirst."
1.84[...] With such water then we are commanded not to boil the Savior's flesh, I mean the words of the scriptures, nor to mix with the sayings another matter that can water them down through the boiling, but to partake of them cooking them with the fire alone — that is, with the divine Spirit — neither chewing them raw nor boiled in water (Exodus 12:9) (John 4:14).
1.85For the Jews partake of them raw, leaning on the words of the scriptures alone. But if through the Spirit they see the true circumcision, for example, and the true sabbath, and they work while it is day before the night comes, when no one can work any longer, they already eat the saying boiled through the Spirit (John 9:4) (Romans 2:28–29) (Colossians 2:16–17).
Greek · §§1.77–1.85
§1.77
[Εἰ δὲ τὸ πρόβατον ὁ X(ριστ)ός ἐστιν, <καὶ ὁ X(ριστὸ)ς ὁ λόγος ἐστίν, > τίνες τῶν θείων λόγων αἱ σάρκες εἰ μὴ αἱ θεῖαι γραφαί; Ὥσπερ τρώγειν οὔτε ὠμὰς οὔτε ἡψημένας ἐν ὕδατι προσῆκεν.
§1.78
Εἴ τινες οὖν αὐταῖς λέξεσι ψιλαῖς χρῶνται, οὗτοι ἂν τὰς σάρκας τοῦ σ(ωτῆ)ρ(ο)ς τρώγοιεν ὠμάς, καὶ μεταλαμβάνοντες ὠμῶν τῶν σαρκῶν αὐτοῦ θάνατον καὶ οὐ ζωὴν αὐτοῖς περιποιήσονται θηριωδῶς καὶ οὐκ ἀνθρωπίνως ἐσθίοντες αὐτοῦ τ]ὰς <σ>άρ[κας, ἐπεὶ τὸ γράμμα ἀποκ]τέννει[ν, τὸ δὲ πν(εῦμ)α ζωοποιεῖν] διδάσκ[ει ἡμᾶς ὁ ἀπόστο]λος.
§1.79
Εἰ δὲ τὸ [πν(εῦμ)α ἀπὸ] τοῦ θ(εο)ῦ [δίδο]ται ἡμῖ[ν, ὁ δὲ θ(εὸ)ς] πῦρ κα[τα]να[λ]ί[σκ]ον ἐ[στί]ν, καὶ αὐτὸ τὸ πν(εῦμ)α πῦ[ρ] ἐστιν, ὅπερ ὁ ἀπόστολος ἐπιστάμενος προτρέπεται ἡμᾶς τῷ πν(εύματ)ι ζέοντας.
§1.80
Καλῶς οὖν λέγεται πῦρ τὸ ἅγιον πν(εῦμ)α, <ὃ> ἀναλαβόντας ἡμᾶς δεῖ προσομιλῆσαι ταῖς σαρξὶν τοῦ X(ριστο)ῦ, λέγω δὲ ταῖς θείαις γραφαῖς, ἵνα διὰ τούτου τοῦ πν(ευματ)ικοῦ πυρὸς|| [ὀπτήσαντες αὐτὰς φάγωμεν ὀπτὰς πυρί· ἀλλοιωθήσεται γὰρ διὰ τοῦ τοιούτου πυρὸς τὰ ῥητά, καὶ τὸ ἡδὺ καὶ τρόφιμον αὐτῶν ὀψόμεθα, μὴ συνέψοντες ὕδατι χείρονι·
§1.81
ἔστι γὰρ κρεῖττον ὃ τῇ Σαμαρίτιδι δώσειν ὁ Χριστὸς ἐπηγγέλλετο.]
§1.82
... του ου ... του κρ ... ε[ι]σθαι [ ... ι]σχνου[ ... πί<ν>]οντας τὸ ὕδωρ .υ ... πο[τ]αμοὺς ἐκ τῆς κοιλίας ἔξειν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.
§1.83
Ἀλλ' ὁ σ(ωτ)ὴρ ὕδωρ μέν τὸ τῆς Σαμαρίτιδος μέμφεται λέγων· "Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν", ὕδωρ δὲ τοῦτο ἐπαινεῖ λέγων· "Ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδα||[τος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ εἰς τὸν αἰῶνα".]
§1.84
κα ... Τοιοῦ[τῳ οὖν ὕδατι κελευ]όμεθ[α μὴ συνέψειν τὰς τοῦ] σ(ωτῆ)ρ(ο)ς σάρ[κας, λέγω δὴ τὰς λέξεις] τῶν γρ[αφῶν, μηδὲ ἐπιμίσγειν] το[ῖς] ῥ[ητοῖς ἑτέραν ὕ]λην ἐξυδαροῦν δυναμένην διὰ τῆς συνεψήσεως αὐτά, ἀλλὰ μόνῳ τῷ πυρί, τοῦτ' ἔστιν τῷ θείῳ πν(εύματ)ι, ἕψοντας μεταλαμβάνειν αὐτῶν, μήτε ὠμὰς αὐτὰς <τρώγοντας> μήτε ὕδατι ἡψημένας.
§1.85
Ἰουδαῖοι μὲν γὰρ ὠμῶν μεταλαμβάνουσιν αὐτῶν, μόναις ταῖς λέξεσιν ἐπερειδόμενοι τῶν|| [γραφῶν· εἰ δὲ διὰ τοῦ πν(εύματο)ς ὁρῶσι τὴν ἀληθῆ περιτομήν, εἰ τύχοι, καὶ τὸ ἀληθινὸν σάββατον, καὶ ἐργάζονται ἕως ἡμέρα ἐστὶν πρὶν ἐλθεῖν τὴν νύκτα, ὅτε οὐκέτι οὐδεὶς δύναται ἐργάζεσθαι, ἤδη διὰ τοῦ πν(εύματο)ς ἡψημένον ἐσθίουσι τὸ ῥητόν.]
Unleavened bread on bitter herbs§1.86
1.86[...] in firmness [...] watery so that [...] thus by the Spirit [...] with the flame and [...] they burned together [...] of those partaking [...] of those chewing [...].
Greek · §1.86
... ο ... ινα ... ατας ... ι στεῤῥότητι ... υδαρους ἵν' αυ ... ·ουτω πν(εύματ)ι ... α τῇ φλογὶ καὶ ... τω συνέκαυσαν ... μεταλαμβανον[τ ... ]τρωγόντων του|| ...
The head with the feet and the inwards§§1.87–1.92
1.87some partake of his head, some of hands, some of breast, others also of his inwards, others also of the thighs, and some even of the feet, where there is not more flesh, each partaking from him according to his own power (Exodus 12:9).
1.88So then we partake of a corresponding part of the true sheep, as we are able, partaking of the Word of God (John 1:1) (Hebrews 4:12).
1.89And there are some who partake of the head and, if you will, of each of the parts of the head — for example of ears, as those who have ears may be able to hear his words. Those who have tasted of the eyes will see clearly, their feet not stumbling. Those of the hands who are workers, no longer having hands hanging down nor drawn back from giving, grasp instruction before the Lord is angry. And others, having leaned on his breast, will know through this eating also who the betrayers of Christ are (Matthew 11:15) (Psalm 2:12) (John 13:23) (John 13:21–26) (Psalm 119:105) (Hebrews 12:12).
1.90And those who chew the inwards, laboring at it, these will also see the depths of God — for the inwards have a kind of intricate folding and effect the whole life of the body. Such also is the one being initiated in mysteries. Or rather, the Word of the incarnation, hidden and as it were in the middle — if we should take the head as the godhead (1 Corinthians 2:10).
1.91And those who partake of the thighs keep the flesh undefiled, following wherever Christ goes. Those of the feet, no longer being sluggish, run with zeal toward the prize of the upward calling of Christ. And the head would be the faith, and the feet the works, without which faith is dead (Revelation 14:4) (Romans 12:11) (Philippians 3:14) (James 2:17) (James 2:26).
1.92And the eating of those who eat the Passover is varied, but they are all toward the same, and the one who eats the head with the one who chews the feet, since the head cannot say to the feet: I have no need of you. For the things chewed are many members, but one body of Christ. But as far as we can let us keep the harmony of the members, lest we be accused of tearing apart the members of Christ (1 Corinthians 12:21) (1 Corinthians 12:12) (1 Corinthians 6:15) (1 Corinthians 1:13).
Greek · §§1.87–1.92
§1.87
[οἱ μὲν τῆς κεφαλῆς μεταλαμβάνουσιν αὐτοῦ, οἱ δὲ χειρῶν, οἱ δὲ στήθους, ἄλλοι καὶ τῶν ἐντοσθιδίων αὐτοῦ, ἕτεροι καὶ τῶν μηρῶν, τινὲς δὲ καὶ τῶν ποδῶν, ἔνθα σὰρ]κ[ες οὐ πλείονες, ἑκάστου] κατὰ τ[ὴν ἰδίαν μεταλαμβά]νοντος δύ[ναμιν ἀπ' αὐτοῦ.]
§1.88
Οὕτως οὖν [καταλλήλου] καθὸ δυνάμ[εθα μέρους μετα]λαμβάνομε[ν τοῦ προβάτου] τοῦ ἀληθινοῦ <μετα>λαμβ[άνοντες] τοῦ λόγου τοῦ θ(εο)ῦ.
§1.89
[Εἴσι δέ τι]νες οἱ μεταλαμβ[άνουσι τῆς]|| κε[φαλῆς καί, εἰ βούλει, τῶν] τ[ῆς κεφαλῆς ἑκάστου μερῶν, οἷον ὤτων ὡς ἂν ἔχοντες ὦτα δύνανται τῶν λόγων ἀκούειν αὐτοῦ· τῶν δὲ ὀφθαλμῶν οἱ γευσάμενοι τηλαυγῶς ὄψονται, μὴ προσκοπτόντων αὐτοῖς τῶν ποδῶν, τῶν δὲ χειρῶν οἱ ὄντες ἐργατικοὶ μηκέτι τὰς χεῖρας ἔχοντες ἀνειμένας μηδὲ πρὸς τὸ διδόναι συνεσταλμένας, δρασσόμενοι παιδείας πρὶν ὀργισθῆναι κ(ύριο)ν· ἄλλοι δὲ ἐπὶ τὸ στῆθος ἀναπεσόντες αὐτοῦ διὰ ταύτης τῆς βρώσεως γνώσονται καὶ τίνες οἱ προδόται τοῦ X(ριστο)ῦ·
§1.90
οἱ δὲ τὰ ἐντοσθίδια τρώγοντες φιλοπονοῦντες οὗτοι ὄψονται καὶ τὰ βάθη τοῦ θ(εο)ῦ – τὰ γὰρ ἐντοσθίδια συνείλησίν τινα ἔχει πεποικιλμένην καὶ τὴν ὅλην ζῶωσιν τῷ σώματι ἐργάζεται· τοιοῦτος καὶ ὁ ἐν μυστηρίοις μυούμενος – ἤγουν τὸν ἀποκεκρυμμένον καὶ οἷον εἰς μέσον τὸν τῆς ἐνανθρωπήσεως λόγον, εἴ γε κεφαλὴν τὴν θεότητα λάβοιμεν·
§1.91
ὅσοι δὲ μεταλαμβάνουσι τῶν μηρῶν ἀμόλυντον τὴν σάρκα φυλάττουσιν ἀκολουθοῦντες ὅπου ἂν ὑπάγῃ X(ριστό)ς· οἱ δὲ τῶν ποδῶν, μηκέτι ὄντες ὀκνηροὶ τῇ σπουδῇ τρέχουσιν εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ X(ριστο)ῦ· εἴεν δ' ἂν καὶ κεφαλὴ μὲν ἡ πίστις, πόδες δὲ τὰ ἔργα, ὧν χωρὶς ἡ πίστις νεκρά ἐστι.||
§1.92
Καὶ ποικίλη μὲν ἡ βρ]ῶσις [τῶν τὸ πάσχα ἐσθιόντων ἐστίν, ἐπὶ δὲ τὸ αὐτὸ πάντες εἰσί, καὶ ὁ τὴν κεφαλὴν ἐσθίων τῷ τοὺς πόδας τρώγοντι, ἐπεὶ μὴ δύναται ἡ κεφαλὴ εἰπεῖν τοῖς ποσί· Χρείαν ὑμῶν οὐκ ἔχω. Μέλη μὲν γὰρ πολλὰ τὰ τρωγόμενα, ἓν δὲ σῶμα X(ριστο)ῦ. Ἀλλ' ὅση δύναμις τῶν μελῶν τὴν ἁρμονίαν τηρήσωμεν, μήπως ἐγκληθῶμεν ὡς διασπῶντες τὰ μέλη X(ριστο)ῦ.]
Exodus 12:10§1.93
1.93You shall not leave any of it until morning, and you shall not break a bone of it; and what is left of it until morning you shall burn with fire (Exodus 12:10) (Exodus 12:46) (Numbers 9:12) (John 19:36).
Greek · §1.93
[Οὐκ ἀπολείψετε ἀπ' αὐτοῦ ἕως πρωΐ, καὶ ὀστοῦν οὐ συντρίψετε ἀπ' αὐτοῦ· τὰ δὲ καταλειπόμενα ἀπ' αὐτοῦ ἕως πρωῒ ἐν πυρὶ κατακαύσετε.]
Leave nothing until morning§1.94
1.94The Greek is lost. Victor of Capua preserves this in Latin.
As the mysteries of the Passover, which used to be celebrated in the old testament, have been taken away by the truth of the new testament, so the mysteries of the new testament, which we must likewise now celebrate, will not be needed in the resurrection — which time "morning" (Exodus 12:10) signifies — in which nothing will be left, and what remains of it will be burned with fire (1 Corinthians 13:10) (Hebrews 8:13).
Greek · §1.94
[Sicut mysteria paschae, quae in testamento ueteri celebrabantur, noui testamenti ueritate sublata sunt, ita mysteria noui testamenti, quae similiter nunc celebrare debemus, necessaria in resurrectione non erunt, quod tempus mane significat, in quo nihil relinquetur, et quod superauerit ex eo igne comburetur.] ...||
Break no bone§§1.95–1.98
1.95we partake of the flesh of Christ, that is of the divine scriptures [...] (John 6:53).
1.96let us search the true sheep. The apostle confesses that the sheep of our Passover is Christ, saying: "For our Passover also has been sacrificed, Christ," (1 Corinthians 5:7) whose flesh and bones and blood, as was shown before, are the divine scriptures, which if we eat, we have Christ,
1.97the words becoming his bones, and the thoughts from the wording the flesh — on which, as is likely, we step and see the things after these in a riddle and through a mirror — and the blood the faith of the gospel of the new covenant, as the apostle bears witness: "And having counted the blood of the covenant a common thing." (1 Corinthians 13:12) By this blood, by faith, having been anointed, we shall escape the destroyer (Hebrews 10:29) (Exodus 12:23) (Hebrews 9:20).
1.98Even if a private person [...].
Greek · §§1.95–1.98
§1.95
μεταλαμβάνομεν τῶν σαρκῶν τοῦ X(ριστο)ῦ, τοῦτ' ἔστι [τῶν θείων γραφ]ῶν ... π ... τ ... π ... ν..σα ...
§1.96
τοῦ προβάτου τοῦ ἀλ[ηθινοῦ] ἐρευνήσωμεν, ὁμο[λογοῦν]τος τοῦ ἀποστόλου τὸ [πρό]βατον τοῦ ἡμετέρου [πάσχα] X(ριστὸ)ν εἶναι λέγοντος[· "Καὶ γὰρ τὸ πάσχα ἡμῶν ἐτύ[θη X(ριστό)ς", οὗ] σάρκες καὶ ὀστέα καὶ α[ἷμα,] ὡς προαπεδείχθη, αἱ [θεῖαι] εἰσιν γραφαί, ἃς ἐ<ά>ν τ[ρώγω]μεν, X(ριστὸ)ν ἔχομεν,
§1.97
τῶν [μὲν λέ]ξεων τῶν ὀστῶν αὐ[τοῦ γι]νομένων, τῶν δὲ σ[αρκῶν] τῶν ἐκ τῆς λέξεως νο[ημά]των, οἵστισιν ὡς εἰκὸς [ἐπι]βαίνοντες ἐν αἰνίγμα[τι] καὶ δι' ἐσόπτρου βλέπο[μεν] τὰ μετὰ ταῦτα, αἵματ[ος δὲ] τῆς πίστεως τοῦ εὐαγ[γελί]ου τῆς καινῆς διαθήκης, ὥ[ς ὁ ἀ]πόστολος μαρτυρεῖ λέγ[ων] οὕτως· "Καὶ τὸ αἷμα τῆς δ[ιαθή]κης κοινὸν ἡγησάμεν[ος]", ᾧπερ αἵματι, τῇ πίστει, χρι]||σθ[έ]ντες τὸν ὀλεθρεύοντα [διαφ]ευξόμεθα.
§1.98
Κἂν ἰδιώτης ... ρ ... ραχυ ... υ ... ν ... ι ... β ... ν ...
Burn what remains§§1.99–1.101
1.99[...] "for we know in part and we prophesy in part," (1 Corinthians 13:9–10) as the same apostle teaches, "but when the perfect comes, what is in part will be done away," (Exodus 12:10) which he says is to be burned until morning.
1.100And the night is taken of the present world, and the day of the one to come, as the same apostle bears witness, saying: "The night has advanced, and the day has drawn near." (Romans 13:12)
1.101And very few indeed are those who have senses trained for the discernment of both good and evil and who partake of solid food — who will also be able to leave none of the meats until morning, as he says: perhaps one out of a thousand and two out of a myriad, of whom the blessed apostles also were (Hebrews 5:14) (Ecclesiastes 7:28) (Deuteronomy 32:30).
Greek · §§1.99–1.101
§1.99
["ἐκ μέρους γὰρ γινώσκομε]ν [καὶ ἐκ μέρους προφητεύομε]ν", [ὡς ὁ αὐτὸς ἀπόστολος διδά]σκει, ["ὅταν δὲ ἔλθῃ τὸ τ]έλ[ειο]ν τὸ [ἐκ μέρους] καταργηθήσεται", [ὃ ἕως] πρωῒ λέγει κατακαίεσθαι·
§1.100
[ἡ νὺξ δὲ] ἐπὶ τοῦ ἐνεστῶτος [κόσμο]υ λαμβάνεται, ἡ δὲ ἡ[μέρα ἐ]πὶ μέλλοντος, ὡς ὁ αὐ[τὸς ἀπ]όστολος μαρτυρεῖ λέγων· ["Ἡ νὺξ] προέκοψεν, ἡ δὲ ἡμέρα [ἤγγικε]ν".
§1.101
Ὀλίγοι δὲ παντελῶς [εἰσιν] ο[ἱ] τὰ αἰσθητήρια γεγυ[μνασ]μένα ἔχοντες πρὸς διά[κρι]σιν καλοῦ τε καὶ κακοῦ καὶ [στε]ρᾶς μεταλαμβάνοντες [τρο]φῆς, οἳ καὶ δυνήσονται [μηδ]ὲν καταλιπεῖν τῶν κρε[ῶν ἕ]ως πρωΐ, ὡς λέγει, εἴ<ς> που [ἐκ] χιλίων καὶ δύο ἐκ μυρίων, [ὧν] καὶ οἱ μ[α]κάριοι ἀπόστολοι [ὑπ]ῆρχον.
Exodus 12:11§1.102
1.102And he also writes that those who chew the Passover are to have such a posture, through the next words: And you shall eat it this way: your loins girded, and your shoes on your feet, and your staffs in your hands. And you shall eat it in haste. It is a Passover to the Lord (Exodus 12:11).
Greek · §1.102
Συγγράφει δὲ καὶ [τοιό]νδε σχῆμα ἔχειν τοὺς [τρώγο]ντας τὸ πάσχα διὰ τῶν [ἑξῆς] ῥητῶν· Οὕτως δὲ φά[γεσθε] αὐτό· αἱ ὀσφύες ὑμῶν [περιε]ζωσμέναι, καὶ τὰ ὑποδή[ματα] ὑμῶν ἐν τοῖς ποσὶν ὑμῶν,|| καὶ αἱ βακτηρίαι ὑμων ἐν ταῖς χερσὶν ὑμῶν. Καὶ ἔδεσθε αὐτὸ μετὰ σπουδῆς. Πάσχα ἐστὶν [Κ(υρί)ῳ.
Loins girded§§1.103–1.108
1.103What it is to have the loins girded we shall be taught from other sayings of Scripture. The apostle, recounting the things from the loin of Abraham who was blessed by Melchizedek, says: "And Levi, who receives tenths, has been tithed; for he was still in the loin of the father when Melchizedek met him." (Hebrews 7:9–10) And elsewhere he says: "Though they had come out of the loin of Abraham." (Hebrews 7:5) And in Job he says of the devil: "And his strength is in loin and in the navel of belly." (Job 40:16)
1.104For especially through this desire he is able both to overturn and to wrestle down human beings — the loin being understood, as of the man, and the navel of the belly decently as of the woman — so that it may be shown that through such desire he most of all overpowers both the male and the female (Job 40:16).
1.105Since then Scripture bears witness that the loin is used of intercourse, we come onto a path of considering what it wants concerning the Passover: that we eat with loins girded according to families. We are commanded, when we chew the Passover, to become clean from bodily coming-together — the girding of the loin signifying this. It teaches us to bind round the seed-place and commands us to stop up the motions of mixing, when we partake of the flesh of Christ (Exodus 12:11) (Exodus 19:15).
1.106For if someone is athletic [...] competing and looking to those who are continent for the sake of a perishable contest, that they may receive a perishable contest, while he himself pursues an imperishable one to receive. For if someone should so gird the loin, he will also be able to leave none of the meats until morning (1 Corinthians 9:25) (Exodus 12:10).
1.107Perhaps for this reason John the Baptist too, since he was perfect, had a leather belt around his loin — it being shown that he had put to death there all his seed-motion. The leather shows deadness: deadness had filled his whole nature (Matthew 3:4) (Mark 1:6) (Colossians 3:5).
1.108And even the one who chews the Passover in marriage will gird his loin. For blessed are those who have wives as not having them, the apostle has said (1 Corinthians 7:29).
Greek · §§1.103–1.108
§1.103
Τί τὸ τὰς [ὀ]σφύας περιέζωσθα[ι ἀ]φ' ἑτέρων τῆς γραφῆς διδαχ[θ]ησόμεθα ῥητῶν. Ὁ ἀπό[σ]τολ[ος] τὰ ἀπὸ ὀσφύος Ἀβραὰμ τοῦ εὐλ[ογ]ηθέντος ὑπὸ τοῦ Μελχισέδ[εκ] διηγούμενος λέγει οὕτ[ως·] "Καὶ Λε[υῒ ὁ] δέκατας [λ]αμβ[άνω]ν δεδε[κάτ]ωτα[ι·] ἔ[τι γὰρ] ἐ[ν τῇ] ὀσφ[ύι το]ῦ π[ατρὸς ἦν ὅτ]ε [συν]ήν[τησεν αὐτ]ῷ [ὁ Μελχ]ισ[έδε]κ", καὶ ἀλλαχοῦ λέγ[ει· "Καίπερ] ἐξεληλυθότας ἐκ τ[ῆ]ς [ὀ]σφ[ύος] Ἀβραάμ", καὶ ἐν τῷ Ἰ[ὼβ λέ]γει περὶ τοῦ διαβόλου· "Ἡ δὲ ἰσχὺς αὐτοῦ ἐν ὀ[σ]φύ[ι] καὶ ἐν ὀμφαλῷ γαστρ[ὸ]ς".
§1.104
[μά]λιστα γὰρ διὰ ταύτης τῆς ὀρέξεως καὶ ἐκστρέφειν καὶ καταπαλαίειν δυνατός ἐστιν τοὺς ἀν(θρώπ)ους, τῆς ὀσφύος ὡς {δὲ} ἐπὶ τοῦ <ἀνδρὸς καὶ τοῦ> ὀμφαλοῦ τῆς γασ[τ]ρὸς εὐσχημόνως ὡς ἐπὶ τῆ<ς> θ[η]λεία<ς> νοουμένων, ἵνα δηλωθῇ ὅτι διὰ τῆς τοιαύτης ὀρέξεως μάλιστα κατισχύει καὶ τὸν ἄρρενα καὶ τὴν θηλείαν.
§1.105
Μαρτυρούσης οὖν τῆς γραφῆς τὴν ὀσφὺν ἐπὶ συνουσίας κεῖσθαι εἰς ὁδὸν ἐρχόμεθα τοῦ κατανοεῖν <τί> περὶ τὸ πάσχα περ[ι]εζωμένους ἡμᾶς τὰς ὀσφύας θέλει ἐσθίειν κατὰ συγγενείας. Κελευόμεθα, ὅτε τρώγομεν|| τὸ πάσχα, <καθαροὶ γενέσθαι> ἀπὸ συνελεύσεως σωματικῆς, τῆς περιζώσεως τῆς ὀσφύος τοῦτο σημαινούσης, ὥ[ς] περικαταδῆσαι ἡμᾶς τὸν σπερματικὸν τόπον διδάσκει κ[α]ὶ ἐμφράξαι τὰ τῆς μίξεως κινήματα κελεύει, ὅτε τῶν σαρκῶν μεταλαμβάνομεν [το]ῦ X(ριστο)ῦ.
§1.106
Εἴ τις γὰρ ἀθλητικὸς ... τ ... λογον ε ... νως με..α ... δυ...αι των..ε ... εται..ν ... ις ἀγω[ν]ιζ[όμε]νος καὶ ἀφορῶν εἰς [τοὺς ἕ]νεκεν φθαρτοῦ ἀγῶ[νος ἐγ]κρατευομένους, ἵνα [φθαρ]τὸν ἀγῶνα λάβωσιν, [α]ὐτ[ὸς] δὲ ἄφθαρτον διώκων [λα]βεῖν. Εἰ γὰρ οὕτως περιζώσαιτό τις τὴν ὀσφύν, δυνήσεται καὶ μηδὲν τῶν κρεῶν καταλιπεῖν ἕως πρωΐ.
§1.107
Τούτῳ τάχα τῷ λόγῳ καὶ Ἰωάννης ὁ βαπτιστής, ἐπεὶ τέλ[ει]ιος ἦν, εἶχεν ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, δηλουμένου ὅτι νενέκρωκεν ἐκεῖ πᾶσαν τὴν κίνησιν αὐτοῦ τὴν σπερματικήν, τοῦ δέρματος νεκρότητα δηλοῦντος ὅτι ἡ νεκρότης ὅλην αὐτοῦ περιέ[π]λησεν τὴν φύσιν.
§1.108
Καὶ ὁ ἐν γάμῳ δὲ τὸ πάσχα τρώγων τὴν ὀσφὺν αὐτοῦ περιζώσεται· μακάριοι γὰρ οἱ ἔχοντες|| γυναῖκας ὡς {οἱ} μὴ ἔχοντες, ὁ ἀπόστολος εἴρηκεν.
Shoes on the feet§§1.109–1.111
1.109He also says that those who chew the Passover are to have the shoes on their feet — which might seem to some a contradiction of what was used toward Moses. For since Moses was treading on holy ground, he is commanded to loose the shoe from his feet. How then, when the Passover too is holy, are those who chew it commanded to have their shoes bound on (Exodus 12:11) (Exodus 3:5) (Acts 7:33) (Joshua 5:15)?
1.110But these things are not at war. They are taken according to one thought and another. For when someone treads holy ground, he is commanded to have no deadness in himself, no longer about to cover any deadness of his. But when he chews the Passover, he is commanded to eat in haste for the sake of being ready, as the apostle also teaches, saying: "Having shod your feet in readiness of the gospel." (Exodus 3:5) (Exodus 12:11) (Ephesians 6:15)
1.111So that, when day has come, he may be able to go out unhindered, he is commanded to be shod. And in this it also shows something clearer about the resurrection of flesh, it too coming out with us as we go out of Egypt. For we must put to death the members that are on the earth — fornication, uncleanness, wantonness, idolatry, and the rest — and so come out of Egypt (Colossians 3:5) (1 Corinthians 15:42–44) (Romans 8:11).
Greek · §§1.109–1.111
§1.109
Λέγει καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶν [ἔ]χειν τοὺς τρώγοντας τὸ π[ά]σχα, ὅπερ ἐναντίωμα τ[ο]ῖς χρησθεῖσιν πρὸς Μωϋσῆ[ν] δόξειέ τισιν εἶναι· ἐπεὶ γὰρ Μ[ω]ϋσῆς ἐφ' ἁγίαν ἐπάτει γ[ῆν], κελεύεται λῦσα<ι> τὸ ὑπό[δημ]α ἐκ τῶν ποδῶν αὐτοῦ. [Π]ῶς οὖν, ἁγίου ὄντος καὶ τοῦ πάσχα, οἱ τοῦτο τ[ρ]ώγοντες ὑποδεδέσθαι κελεύονται τὰ ὑποδήματα αὐτῶν;
§1.110
Ἀλλὰ ταῦτα οὐ μαχόμενά ἐστιν, ἑτέρας δὲ καὶ ἑτέρας ἐπινοίας λαμβανόμενα· ὅτε γὰρ ἁγίαν τις πατεῖ γῆν, οὐδεμίαν νεκρότητα ἐν αὐτῷ ἔχειν κελεύεται οὐδέτι μέλλων αὐτοῦ νεκρότητά τινα περικαλύπτειν, ὅτε δὲ τρώγει τὸ πάσχα, κελεύεται μετὰ σπουδῆς ἐσθίειν ὑπὲρ τοῦ ἕτοιμος εἶναι, ὡς καὶ ὁ ἀπόστολος διδάσκει λέγων· "Ὑποδησάμενοι τοὺς πόδας ὑμῶν ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου".
§1.111
Ἵνα, ἡμέρας γενομένης, ἀνεμποδίστως ἐξελθεῖν δυνηθῇ, ὑποδεδέσθαι κελεύεται, ἐν τούτῳ δὲ καὶ ἐμφανέστερόν τι δηλοῖ τὰ περὶ ἀναστάσεως σαρκός, συνεξεργομένης καὶ αὐτῆς ἡμῖν τὴν Αἴγυπτον ἐξιούσιν· νεκρῶσαι γὰρ ἡμᾶς τὰ μέλη|| δεῖ τὰ ἐπὶ τῆς γῆς πορνείαν ἀκαθαρσίαν ἀσέλγειαν εἰδωλολατρίαν καὶ τὰ ἑξῆ[ς] καὶ οὕτω τὴν Αἴγυπτον ἐξε[λθ]εῖν.
A staff in the hand§§1.112–1.114
1.112And so that we may see the likeness of the law to the gospel, we shall set beside the things said according to the law also things from the gospel. Moses, about to lead the people out of Egypt in order to bring them into the holy land, receiving commandments of God, is commanded not to have a shoe. And the apostles, being sent to lead the people from the nations out of intelligible Egypt, are commanded not to take a staff for the road, nor a bag, nor to have sandals bound on (Exodus 3:5) (Matthew 10:10) (Luke 9:3) (Luke 10:4) (Mark 6:8).
1.113As there those who eat the Passover in haste are commanded to have the shoes on their feet, likewise also in the gospel: those already able to sacrifice and eat the Passover, as has been shown, the apostle commands — as already having the loin girded in truth and putting on the breastplate of righteousness and having taken the helmet of salvation — already also to shoe themselves in readiness of the gospel, and already to have the staffs in their hands as already having shared in instruction. For the staff is a sign of instruction (Exodus 12:11) (Ephesians 6:14–17) (Proverbs 13:24).
1.114For the one who spares his staff hates his own son, but the one who loves disciplines carefully — we have read in Proverbs (Proverbs 13:24).
Greek · §§1.112–1.114
§1.112
Ἵνα δὲ τὴν ὁμοιότ[η]τα τοῦ νόμου τὴν πρὸς τὸ εὐ[α]γγέλιον ἴδωμεν, τὰ νομ[ίμ]ως εἰρημένα καὶ ἐξ εὐαγγε[λι]κῶν παραθησόμεθα. Μω[ϋσ]ῆς τὸν λαὸν μέλλων ἐξ[αγα]γεῖν ἐξ Αἰγύπτου, ἵνα εἰς τὴ[ν ἁ]γίαν γῆν εἰσάξῃ ἐντολὰς θ(εο)ῦ λαμβάνων, κελεύεται ὑπόδημα μὴ ἔχειν, καὶ οἱ ἀπόστολοι ἀποστελλόμενοι ἐξᾶξαι ἀπὸ τῆς <νοητῆς> Αἰγύπτου τὸν ἐξ ἐθνῶν λαὸν κελεύονται μὴ ῥάβδον α<ἴ>ρειν εἰς ὁδόν, μὴ πήραν μηδὲ σανδάλια ὑποδεδέσθαι.
§1.113
Ὡς ἐκεῖ οἱ τὸ πάσχα μετὰ σπουδῆς ἐσθίοντες κελεύονται τὰ ὑποδήματα ἔχειν ἐν τοῖς ποσὶν αὐτῶν, ὁμοίως καὶ ἐν τῷ εὐαγγελίῳ τοὺς ἤδη δυναμένους τὸ πάσχα θῦσαι καὶ φαγεῖν, ὡς δεδήλωται, κελεύει ὁ ἀπόστολος ὡς ἤδη περιεζωσμένους τὴν ὀσφὺν ἐν ἀληθείᾳ καὶ περιτιθεμένους τὸν θώρακα τῆς δικαιοσύνης καὶ λαβόντας τὴν περικεφαλαίαν τοῦ σωτηρίου ἤδη καὶ ὑποδήσασθαι ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου καὶ ἤδη τὰς βακτηρίας ἔχειν ἐν ταῖς χερσὶν αὐτῶν ὡς ἤδη παιδείας ||μετασχόντας, ἐπειδὴ ἡ βακτηρία παιδείας σύμβολον·
§1.114
ὁ φειδόμενος γὰρ τῆς βακτηρίας αὐτοῦ μισ[εῖ τ]ὸν ἑαυτοῦ υἱὸν, ὁ δὲ ἀγαπ[ῶ]ν ἐπιμελῶς παιδεύει, ἐν τοῖς Παρ[οιμ]ίαις ἀνέγνωμεν.
Ὠ(ριγένους) [πε]ρὶ πάσχα ᾱ
A defense of spiritual interpretation§§2.1–2.4
2.1The sacred service and the sacred sacrifice were completed, in a mystery, in Moses' former time, as God commanded, for the salvation of the firstborn of the sons of Israel, because wrath was being brought upon Pharaoh and those under his rule who disobey the word of God (Exodus 12:12–13) (Exodus 11:4–7).
2.2Now we ask whether it was completed only in their time, the deed having been fulfilled, so that it need not be received in another sense for the times that complete things among us, into which the ends of the ages have come (1 Corinthians 10:11).
2.3We have found the sacred and lawful scriptures not silent, but compelling us to the fulfillment of the commandments that were given, commandments now being completed in us, according to what was said: "Search the scriptures, in which you have life in them, and they bear witness about me." (John 5:39)
2.4And the witness from them does not lie in a prophetic voice only. Knowledge has been written in the things that were done, which the great prophet arranges with knowledge for the race of the Hebrews, looking to the taking and the keeping, and further also the sacrificing and the eating by fire, and the posture of clothing, and the haste toward using up what has been sacredly offered, and the reducing to ash of what was left, and the lawful commandment being completed for their generations until the age as a memorial for them and for their sons. For he confesses that it holds not only of history but also of lacuna anagogy, as it is written: "Comparing spiritual things with spiritual." (Exodus 12:14) (1 Corinthians 2:13) (Exodus 12:24–27)
Greek · §§2.1–2.4
§2.1
Τῆς ἱερουργίας καὶ ἱεροθυσίας μυστηριωδῶς κατὰ τὸν προστάξαντα θ(εὸ)ν πρὸς <σ>ωτηρίαν τῶν πρωτοτόκων τῶν υἱῶν Ἰ(σρα)ὴλ διὰ τὸ τὴν ὀργὴν ἐπιφέρεσθαι Φαραώ τε καὶ τοῖς κατὰ τὴν αὐτοῦ ἀρχὴν ἀπειθοῦσιν λόγῳ θ(εο)ῦ τετελεσμένης ἐν τῷ πρόσθεν χρόνῳ Μωϋσέως,
§2.2
ἐπιζητουμένης δὲ νῦν ὑφ' ἡμῶν εἰ μόνῳ χρόνῳ τῷ κατ' ἐκείνους, πεπληρωμένου τοῦ πράγματος, τετέλεσται, ὡς μὴ δεῖν ἄλλως κατ' ἄλλην ἐκδοχὴν δέξασθαι εἰς τοὺς καθ' ἡμᾶς συμπληρωτικοὺς χρόνους, εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκεν,
§2.3
εὕραμεν τὰς [ἱ]ερὰς καὶ ἐνθέσμους γραφὰς οὐ παρασιωπησά<ας> ἀλλὰ|| ἀναγκαζούσας ἡμᾶς τὴν περὶ τῶν γενομένων ἐντολῶν ἐκπλήρωσιν, εἰς ἡμᾶς ἐκτελουμένας κ[α]τὰ τὸ εἰρημένον· "Ζητεῖτ[ε] τὰς γραφὰς ἐν αἷς ζωὴν ἔχετε ἐν αὐταῖς κἀκεῖναι μαρ[τυρο]ῦσιν περὶ ἐμοῦ".
§2.4
Ἔστι δὲ ἡ ὑπ' α[ὐτ]ῶν μαρτυρία μὴ ἐν προ[φ]ητικῇ φωνῇ μόνῃ {ω} κει[μέν]ῃ, ἐν τοῖς πεπραγμένοις [δὲ γέγ]ραπται ἐπιστήμη, ἣν ἐ[πισ]τημονικῶς ὁ μέγας προφήτης διατάσσεται τῷ [γ]ένει τῶν Ἑβραίων, τήν τε λῆψιν κ[αὶ] τήρησιν {καὶ θυσίαν} ἐνορῶν ἔτι τε καὶ θύσιν καὶ βρῶσιν ἔμπυρον καὶ σχῆμα στολισμοῦ καὶ σπουδὴν πρὸς τὴν τοῦ ἱερουργηθέντος ἀνάλωσιν καὶ τὴν τῶν περιλειφθέντων τέφρωσιν καὶ τὴν ἔννομον ἐντολὴν εἰς γε[νεὰ]ς αὐτῶν μέχρις αἰῶνος [ἐκτε]λουμένην εἰς μνημ[όσυ]νον αὐτοῖς τε καὶ [το]ῖς υ[ἱοῖς] αὐτῶν· ὁμολογε[ῖ γὰ]ρ [οὐ μό]νον ἱστορία<ς> ἀλλὰ καὶ {π ...} ἀναγωγῆς ἔχεσθαι, κ[αθ]ὼς γέγραπται· "Πν(ευματ)ικὰ πν(ευματ)ικοῖς συγκρίνοντες".
To whom the spiritual interpretation is spoken§§2.5–2.6
2.5The spiritual sense, then, I try to set out by the grace of God, so that the salvation completed in Christ — God's effective salvation — may become clear to those who love to learn, as it is written: "As many as received him, he gave them authority to become children of God, who were born not of bloods nor of the will of flesh nor of the will of a man, but of God." (John 1:12–13)
2.6For the adoption in Christ has become for us authority of so great a salvation — we who have come to be not of bloods and of the will of man and woman, whom he also confesses to be his brothers, saying: "I will declare your name to my brothers." (John 1:12–13) (Hebrews 2:12) (Psalm 22:22) (Romans 8:15) (Galatians 4:5)
Greek · §§2.5–2.6
§2.5
Τὴν οὖν π[ν](ευματ)ικὴν ἔννοιαν χάριτ[ι θ(εο)ῦ παρ]αθέ[σ]θαι πειρῶμαι, ἵνα τ[οῖς φι]λομαθέσιν κατάδηλος [γ]ένηται [ἡ] ἐν X(ριστ)ῷ τελεσθεῖ[σα σωτηρί<α>] ἔνεργος θ(εο)ῦ κ[αθὼς] γέ[γρα]πται· "Ὅσοι ἔλαβο[ν αὐτ]όν, ἔ[δ]ω||κεν αὐτοῖς ἐξουσίαν τέκνα θ(εο)ῦ γενέσθαι, οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος <σαρκὸς οὐδὲ ἐκ θελήματος> ἀνδρὸς ἀλλ' ἐκ θ(εο)ῦ ἐγεννήθησαν".
§2.6
Ἡ γὰρ ἐν <X(ριστ)ῷ> υ[ἱ]οθεσία ἐξουσία τοσαύτης ἡ[μ]ῖν ἐγένετο σωτηρίας τοῖς ο[ὐχὶ] ἐξ αἱμάτων καὶ θελήσεω[ς ἀ]νδρὸς καὶ γυναικὸς γεν[ομέ]νοις, οὓς καὶ ὁμο[λ]ογεῖ ἀ[δελ]φούς αὐτοῦ εἶναι λέ[γων·] "Ἀπαγγελῶ τὸ ὄνομά σου τ[οῖ]ς ἀδελφοῖς μου".
The taking and the keeping§§2.7–2.10
2.7For to these the salvation has come about through his blood, of Christ as of an unblemished lamb. For "as a sheep he was led to slaughter, and as a lamb before the one who shears it is voiceless, so he does not open his mouth. Who will recount his generation, because his life is taken from the earth, and from the lawlessness of his people he was led to his death. And I will give the poor in return for his death and the rich in return for his burial, because he did no sin, nor was deceit found in his mouth." (Isaiah 53:7–9) (1 Peter 1:19) (Acts 8:32–33) (1 Peter 2:22)
2.8For his death did not come from sin, but he himself bears our sins and is in pain for us, and by his bruise we all were healed (Isaiah 53:4) (Isaiah 53:5) (1 Peter 2:24).
2.9For as those were prefigured in a male sheep, so we in a human being who is as a lamb. As in a perfect one, so we in his fullness, he having completed the Father's will. As in a yearling, so at the end of ages — for as the year is a completing of months, so he too is a completing of law and prophets. As in an unblemished one, so in one without sin. As in the first month, so in the beginning of all creation, in which all things have been created. On the tenth, in the fullness of monarchy (Colossians 1:16) (Exodus 12:3–5) (John 1:29) (Colossians 1:19) (Colossians 2:9) (John 17:4) (Matthew 5:17) (1 Corinthians 10:11) (Galatians 4:4).
2.10And until the fourteenth — of a second week — signifies a rest of two weeks, which from a first creation, that is an unseen one, has come upon a second, a visible one (Exodus 12:6) (Genesis 1:1) (Colossians 1:16).
Greek · §§2.7–2.10
§2.7
Τούτοις γὰρ ἡ σωτηρία περιεγένετο διὰ {τῆς} τοῦ αἵματος αὐτοῦ τοῦ ὡς ἀμνοῦ ἀμώμου X(ριστο)ῦ · τὸ γὰρ "ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα. Τὴν γενεὰν αὐτοῦ τις διηγήσεται, ὅτι αἴρεται ἐκ τῆς γῆς ἡ ζωὴ αὐτοῦ, καὶ ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ αὐτοῦ ἤχθη εἰς θάνατον [αὐ]τοῦ. Καὶ δώσω τοὺς πτω[χοὺς ἀντὶ] τοῦ θανάτου αὐτοῦ [καὶ τοὺς π]λουσίους ἀντὶ τῆς [τ]αφῆς αὐ[τ]οῦ, ὅτι ἁμαρτίαν [ο]ὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ".
§2.8
Καὶ γὰρ οὐκ ἐξ ἁμαρτίας ἐγένετο αὐτοῦ ὁ θάνατος, ἀλλὰ αὐτὸς τὰς ἁμαρτίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται, καὶ τῷ μώλωπι αὐτοῦ πάντες ἡμεῖς ἰάθημεν.
§2.9
Ὡς γὰρ ἐ||κεῖνοι προετυπώθησαν ἐν ἀρσενικῷ προβάτῳ, οὕτως ἡμεῖς ἐν ἀνθρώπῳ τῷ ὡς ἀμνῷ· <ὡς> ἐν τελείῳ, [οὕ]τως ἡμεῖς ἐν πληρώματ[ι αὐ]τοῦ τελειώσαντος τὸ πατρικὸν βούλημα· ὡς <ἐν> ἐνιαυ[σί]ῳ, οὕτως ἐν τέλει αἰώνων – [ὥ]ς γὰρ ὁ ἐνιαυτὸς συμπληρ[ωτι]κός ἐστιν μηνῶν, οὕτω[ς καὶ α]ὐτὸς συμπληρωτικός ἐσ[τιν] νόμου τε καὶ προφητῶν – ὡς ἐν ἀμώμῳ, οὕτως ἐν ἀναμαρτήτῳ· ὡς ἐν μηνὶ πρώτῳ, οὕτως {τὸ ὡς} ἐν ἀρχῇ πάσης κτίσεως, ἐν ᾧ ἔκτισται τὰ πάντα· ἐν δεκάτῃ, ἐν πληρώματι μοναρχίας.
§2.10
Τὸ <δ' ἕ>ως τεσσαρεσκαιδεκάτης, δευτέρας ἑβδομάδος, {ὃ} σημαίνει δύο ἑβδομάδων κατάπαυσιν, ἥτις ἐκ πρώτης κτίσεως , τοῦτ' ἔστιν ἀφανοῦς, ἐπὶ δευτέραν ἦλθεν ἐμφανῆ.
The sacrifice and the eating as roast§§2.11–2.15
2.11And all the multitude of the sons of Israel shall slaughter him toward evening. And "all multitude" (Exodus 12:6) is of the sons of a human being who sees God — that is, of God's power. Toward evening: toward the ends of the ages (1 Corinthians 10:11) (Genesis 32:28).
2.12And they shall anoint of his blood on the lintel and on both the doorposts. Lintel: the things above the head of all lambs. Doorposts: their bounds, through which they go in and go out in them — some enter in them, some go out from them — in which they are grasped as dwelling in them (Exodus 12:7).
2.13And the sacrificing takes place in Egypt, under Pharaoh's rule — the rule that is according to earth and pressed by darkness, which is ignorance. And those under the rule of this ruler of Egypt are in much ignorance of blindness. He himself, having settled in, is held by the glory of his lifting-up, as he said: "Who is the Lord? I do not know, and I will not send Israel away," (Exodus 5:2) confessing the same as "I will set my throne above the clouds; I will go up into heaven; I will be equal to the Most High." (Isaiah 14:13–14) (2 Corinthians 4:4)
2.14Those then who have listened to the prophet will complete this, being sojourners to him, having come to be under his tyranny in a time of famine, as having received from their fathers the most ancient oath-promise that their seed would be a sojourner — as toward father Abraham (Genesis 15:13) (Genesis 12:10) (Acts 7:6).
2.15For the sacrificing of this one, which was through them, was taking place in ignorance, because they did not know what they were doing — hence it is also forgiven them. For it is good that one human being die for the whole people. For it is not permitted that a prophet die outside Jerusalem — that is, of those who try to dwell in peace and righteousness (Luke 23:34) (John 11:50) (Luke 13:33) (Acts 3:17) (Hebrews 7:2).
Greek · §§2.11–2.15
§2.11
Σφάξουσιν δὲ αὐτὸν πᾶν τὸ πλῆθος υ(ἱ)ῶν Ἰ(σρα)ὴλ πρὸς ἑσπέραν· πᾶν δὲ πλῆθος υ(ἱ)ῶν ἀν(θρώπ)ου ὁρῶντος θ(εό)ν, τοῦτ' ἔστιν δυνάμεως θ(εο)ῦ· πρὸς ἑσπέραν, πρὸς τὰ τέλη τῶν αἰώνων.
§2.12
Καὶ χρίσουσιν ἀπὸ τοῦ αἵματος αὐτοῦ ἐπὶ τῆς φλιὰς καὶ ἐπ' ἀμφοτέρων τῶν σταθμῶν, φλιὰς δὲ τὰ ὑπὲρ κεφαλῆς πάντων ἀρνῶν, σταθμοὺς δὲ τοὺς τούτων ὅρους, δι' ὧν ||εἰσπορεύονται καὶ ἐκπορεύονται ἐν αὐτοῖς – οἱ μὲν ἐν αὐτοῖ<ς> εἰσέρχονται, οἱ δὲ ἐξ αὐτῶν ἐξέρχονται – ἐν οἷς καταλαμβάνοντ[α]ι οἰκοῦντες ἐν αὐτοῖς.
§2.13
Ἡ δὲ [θ]ύσις γίνεται ἐν Αἰγύπτῳ, ἀ[ρχ]ῆς οὔσης Φαραώ, τῇ κατὰ γ[ῆν] οὔσῃ καὶ σκότῳ τεθλιμμ[ένῃ], ἥτις ἐστὶν ἄγνοια. Κ[αὶ οἱ] ὑπὸ τὴν τούτου ἀρχὴν [τοῦ τ]ῆς Αἰγύπτου ἄρχοντος ἐν πολλῇ ἀγνοίᾳ τυφλώσεώς εἰσι, καὶ αὐτὸς ἐνοικισθεὶς κεκράτηται δόξῃ ἐπάρσεως αὐτοῦ, καθὼς εἶπεν· "Τίς ἐστιν ὁ κ(ύριο)ς, οὐ γινώσκω, καὶ τὸν Ἰ(σρα)ὴλ οὐκ ἀποστέλλω", ὁμολογῶν τὸ αὐτὸ <τῷ> "Θήσω μου τὸν θρόνον ἐπάνω τῶν νεφελῶν, εἰς οὐρανὸν ἀναβήσομαι, ἔσομαι ἴσος τῷ ὑψίστῳ".
§2.14
Οἱ οὖν τοῦ προφήτου κατακούσαντες τελέσουσιν τοῦτο πάροικοι αὐτῷ ὄντες, κατὰ τὴν αὐτοῦ τυραννίδα γενόμενοι ἐν χρόνῳ λιμοῦ, ὡς ἀπὸ πατέρων αὐτῶν τὴν παλαιοτ<άτ>ην ὁρκωμοσίαν εἰληφόντες ὅτι πάροικον ἔσται τὸ σπέρμα αὐτῶν ὡς πρὸς π(ατέ)ρα Ἀβραάμ.
§2.15
Ἡ γὰρ τούτου θύσις ἡ δι' αὐτῶν ἐν ἀγνοίᾳ ἐγίνετο διὰ τὸ μὴ αὐτοὺς γινώσκειν ὃ ποιοῦσιν – ἔνθεν καὶ ἀφίεται αὐτοῖς –· καλὸν γὰρ ἕνα ἄν(θρωπ)ον ἀποθανεῖν ὑπὲρ ὅλου τοῦ λαοῦ. Οὐ γὰρ ἐξὸν προφήτην|| ἔξω Ἰ(ερουσα)λὴμ ἀποθανεῖν, τοῦτ' ἔστιν τῶν ἐπὶ εἰρήνῃ καὶ δικαιοσύνῃ ἐνοικεῖν πειρωμένων.
The clothing of those at the meal§§2.16–2.25
2.16As they were under the law and, not having completed the very things according to the law, they fell from the salvation that is by nature through the law (Romans 9:31–32) (Romans 10:3).
2.17[...] and that it has been completed in deed, they having received it lawfully, who in haste of faith and a tightening of bodily thoughts and a ready shoeing toward preparation of a good-working journey, staffs being handled in their hands, live in fear the life from this, which becomes salvation for them — and "unless you eat my flesh and drink my blood, you have no share with me." (Exodus 12:11) (John 6:53) (John 13:8)
2.18These things the true sheep, the true lamb who takes away the sin of the world, the only one dying so that the whole nation of human beings may be saved — according to the high priest of that year, who was speaking without knowing (John 1:29) (John 11:49–51).
2.19For the sacrifice is ready for the salvation of those sojourning according to the infancy of love of the nurse that has come to be for them, of the land that reared them — which nurse they had and used as a mother, not knowing the true mother, having been reared with a letting-go of flesh for bodies and with this world, sweeter for a time according to pleasure, held by ignorance of their paternal world — being called Hebrews (Galatians 4:26) (Galatians 4:1–3).
2.20For so he says: "The God of the Hebrews has called us." (Exodus 3:18) For as a crossing world is crossed over into the established paternal age, the turning of the children takes place, being effectively completed in the name of the Passover, which is called a going-over (Exodus 5:3) (Exodus 7:16).
2.21For they go over through the name of this mystery, having partaken of it, having procured for themselves salvation: not to be destroyed together with the firstborn of the Egyptians from Pharaoh, who sits on his throne, even to the maidservant at the mill — that is, of those who are in a lifting-up of wealth and tyranny, in ignorance, and have not recognized the one who raises kings from a dunghill and seats them on royal thrones (Exodus 11:5) (Exodus 12:29) (1 Samuel 2:8) (Psalm 113:7–8).
2.22For he has given back [...] being held by ignorance to the bounds according to them — some by fate, some by chance, some by the rule of the ruler — because of the rearing toward him in a time of infancy, as they were reared, having forgotten the mother according to nature and the true Father who said: "Seeing I have seen the affliction of my people who are in Egypt, and I have heard their cry and I have come down to deliver them from the taskmasters and to deliver them from the slavery of Pharaoh and from the hand of the Egyptians and to bring them into the land of the fathers, which I swore to Abraham and to Isaac and to Jacob to give them as an inheritance," (Exodus 3:7–8) (Exodus 3:17) (Exodus 6:6–8) (Genesis 15:18)
2.23which he also did, having come at the completion of the ages for the putting away of sin through his flesh, having killed the enmity. Having come he preached good news to us who were far and to those near, having redeemed us from the authority of the darkness and having transferred us in his light (Hebrews 9:26) (Ephesians 2:14–17) (Colossians 1:13) (Colossians 1:21–22).
2.24For it is confessed that he transferred us from Egypt and from its rulers, whom he nailed to the cross, having made a show of them triumphing in openness over them in it. For this reason "Behold I have come — for it is written in the heading of a book about me —, O God, to do your will," (Colossians 2:14–15) having said beforehand: "Sacrifice and offering you did not want, but a body you prepared for me; burnt offering and offering for sin you did not take pleasure in," (Hebrews 10:5–7) (Psalm 40:6–8)
2.25through which offering of his a wandering world is being cleansed, coming to turning, and he makes peace of all things in the blood of his cross, the enmity having been killed, which is wrath for the destruction of those who disobey (Colossians 1:20) (Ephesians 2:16) (Hebrews 10:10) (Romans 1:18).
Greek · §§2.16–2.25
§2.16
Καθὼς ἔννομοι [ἐ]τύγχανον καὶ οὐ τὰ κατὰ ν[ό]μον αὐτὰ τελέσαντες, ἐξέ[π]εσαν τῆς διὰ νόμου φύσ[ε]ως σωτηρίας <* * *>
§2.17
τὸ δε ἔργῳ ἐκτ[ετε]λέσθαι ἐννόμως αὐτὸ εἰλ[ηφό]τας, οἵτινες ἐν σπουδῇ πίσ[τεω]ς καὶ σφίγξει ἐννοιῶν σωμ[ατι]κῶν καὶ ὑποδέσει ἑτοίμῃ πρὸς παρασκευὴν ὁδοιπορίας ἀγαθοέργου, βακτηριῶν αὐτοῖς ἐν χερσὶν μεταχειριζομένων, ἐν φόβῳ τὴν ἐκ τούτου βίωσιν <διάγουσιν>, ἥτις αὐτοῖς σωτηρία γίνεται, καὶ "ἐὰν μὴ φάγητέ μου τὴν σάρκα καὶ πίητέ μου τὸ αἷμα, οὐκ ἔχετε μερίδα μετ' ἐμοῦ".
§2.18
Ταῦτα τὸ ἀληθινὸν πρόβατον, ὁ ἀληθῶς ἀμνὸς ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου, ὁ μόνος ἀποθνήσκων ἵνα τὸ πᾶν ἔθνος ἀν(θρώπ)ων σωθῇ κατὰ τὸν ἀρχιερέα τοῦ ἐνιαυτοῦ ἐκείνου, ὃς οὐκ εἰδὼς ἔλεγεν.
§2.19
Ἑτοίμη γὰρ ἡ θυσία ἐπὶ σωτηρίαν τῶν παροικούντων κατὰ νηπιότητα ἀγάπης τῆς αὐτοῖς γενομένης τιθηνοῦ τῆς ἐκθρεψάσης αὐτοὺς γῆς – ἥντινα τιθηνὸν ἐσχηκότες ὡς μητρὶ ἐχρῶντο ἀγνοοῦντες τὴν ἀληθινὴν μητέρα, σαρκὸς δ' ἀνέσ<εσ>ιν σώμασι καὶ προσ||καίρῳ καθ' ἡδονὴν ἡδυτέρῳ κόσμῳ τούτῳ συντραφέντες ἀγνοίᾳ κρατηθέντες τοῦ αὐτῶν πατρικοῦ κόσμου – καλουμένων Ἑβραίων.
§2.20
Καὶ γὰρ οὕτως λέγει· "Ὁ θ(εὸ)ς τῶν Ἑβραίων προσκέκληται ἡμᾶς". Περατικοῦ γὰρ ἀντιπερατουμένου κόσμου εἰς τὸν καθεστηκότα πατρικὸν αἰῶνα, γίνεται ἡ τῶν τέκνων ἐπιστροφὴ τῇ τοῦ πάσχα ὀνομασίᾳ ἐνεργῶς τελουμένη, ἥτις καλεῖται ὑπέρβασις.
§2.21
Ὑπερβαίνουσιν γὰρ διὰ τῆς ὀνομασίας τοῦ μυστηρίου τούτου μετειληφότες αὐτοῦ, σωτηρίαν ἑαυτοῖς πορισάμενοι τὸ μὴ συνεξολεθρευθῆναι τοῖς πρωτοτόκοις τῶν Αἰγυπτίων ἀπὸ Φαραώ, ὃς καθῆται ἐπὶ τοῦ θρόνου αὐτοῦ, καὶ ἕως παιδίσκης τῆς παρὰ τὸν μύλον, ὅ ἐστιν τῶν ἐν ἐπάρσει πλούτου καὶ τυραννίδος ὄντων ἐν ἀγνοίᾳ καὶ μὴ ἐπιγνόντων τὸν βασιλεῖς ἐγείροντα ἀπὸ κοπρίας καὶ καθιζάνοντα ἐπὶ θρόνους βασιλικούς.
§2.22
Ἀποδέδωκεν γὰρ <* * *> ἀγνοίᾳ κρατούμενοι τοῖς κατ' αὐτοὺ<ς> ὁρίοις, οἱ μὲν εἱμαρμένῃ, οἱ δὲ τύχῃ, οἱ δὲ τῇ τοῦ ἄρχοντος ἀρχῇ, διὰ τὴν προς αὐτὸν ἐν χρόνῳ νηπιότητος ἀνατροφὴν ὡς ἀνετράφησαν ἀμνημονήσαντες τὴν κατὰ φύσιν μη||τέρα καὶ τὸν ἀληθῆ π(ατέ)ρα τὸν εἰπόντα· "Ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τῆς κραυγῆς αὐτῶν ἀκήκοα καὶ κατέβην ἐξελέσθαι αὐτοὺς ἐκ τῶν ἐργοδιωκτῶν καὶ ἐκ τῆς δουλείας Φαραὼ ἐξελέσθαι αὐτοὺς καὶ ἐκ χειρὸς τῶν Αἰγυπτίων καὶ εἰσαγαγεῖν αὐτοὺς εἰς τὴν γῆν τῶν πατέρων, ἣν ὤμοσα τῷ Ἀβραὰμ καὶ τῷ Ἰσαὰκ καὶ τῷ Ἰακὼβ δοῦναι αὐτοῖς ἐν κλήρῳ",
§2.23
ὅπερ καὶ ἐποίησεν ἐπὶ συντελείᾳ τῶν αἰώνων ἐλθὼν εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς σαρκὸς αὐτοῦ ἀποκτείνας τὴν ἔχθραν ἐλθὼν εὐηγγελίσατο ἡμῖν τοῖς μακρὰν καὶ τοῖς ἐγγύς, λυτρωσάμενος ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μεταστήσας ἡμᾶς ἐν τῷ φωτὶ αὐτοῦ.
§2.24
Ὁμολογουμένως γὰρ μετέστησεν ἡμᾶς Αἰγύπτου καὶ τῶν αὐτῆς ἀρχόντων, οὓς προσήλωσεν τῷ σταυρῷ παραδειγματίσας <ἐν παρρησίᾳ θριαμβεύσας> αὐτοὺς ἐν αὐτῷ. Διὰ τοῦτο "Ἰδοὺ ἥκω – γέγραπται γὰρ ἐν κεφαλίδι βιβλίου περὶ ἐμοῦ –, ὁ θεός, τοῦ ποιῆσαι τὸ θέλημά σου, προειπών· θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δέ μοι κατηρτίσω, ὁλοκαύτωμα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας",
§2.25
δι' ἧς προσφορᾶς αὐτοῦ καθαρίζεται|| πλανώμενος κόσμος εἰς ἐπιστροφὴν ἐρχόμενος, καὶ εἰρηνοποιεῖ τὰ πάντα ἐν τῷ αἵματι τοῦ στ(αυ)ροῦ αὐτοῦ, ἀποκτανθείσης τῆς ἔχθρας, ἥτις ἐστὶν ὀργὴ εἰς ὀλέθρευσιν τῶν ἀπειθούντων.
Using up the sacrificed meat§§2.26–2.28
2.26For if these rushed to obey the legislation according to what was said, having completed it in a bunch of hyssop — that is, in an exhalation of thoughts toward turning — which for them the true Passover has been completed, Christ who said: "I sanctify myself for these, and not for these only, but also for all who believe in you." (Exodus 12:22) (John 17:19–20) (Psalm 51:7)
2.27For they did not attempt the perfect itself in faith but in unbelief, not having known the scriptures, which the prophets were announcing. For "unless you believe you will not understand either." (Isaiah 7:9) "For I did not come to do my will but the will of the one who sent me," (John 6:38) and the will was that he be given for all who believe (John 5:30) (Matthew 22:29).
2.28For if those too were making this haste, to bring him to the sacred service for their sanctification — which for them the commandment fulfilled: "You shall eat it in haste; it is a Passover to the Lord," (Exodus 12:11) which is a going-over of the Lord.
Greek · §§2.26–2.28
§2.26
Εἰ γὰρ τῇ νομοθεσίᾳ κατὰ τὸ εἰρημένον οὗτοι ὥρμησαν <ὑπακούειν> τελέσαντες ἐν δεσμῇ ὑσσώπου, τοῦτ' ἔστιν ἀναθυμιάσει ἐννοιῶν πρὸς ἐπιστρέφειαν, ἣν αὐτοῖς ἐκτετελεσμένον τὸ ἀληθινὸν πάσχα, X(ριστὸ)ς ὁ εἰπών· "Ἁγιάζω ἐμαυτὸν ὑπὲρ τούτων, καὶ οὐ τούτων μόνων, ἀλλὰ καὶ ὑπὲρ ὅλων τῶν πιστευόντων εἰς σέ".
§2.27
Οὐ γὰρ ἐν πίστει αὐτὸ τὸ τέλειον ἐπεχείρησαν ἀλλ' ἐν ἀπιστίᾳ, οὐκ ἐγνωκότες τὰς γραφάς, ἃς οἱ προφῆται ἤγγελον· τὸ γὰρ "ἐὰν μὴ πιστεύσητε οὐδ' οὐ μὴ συνῆτε". "Οὐ γὰρ ἦλθον ποιῆσαι τὸ ἐμὸν θέλημα ἀλλὰ τὸ τοῦ πέμψαντός με", τὸ δὲ θέλημα ἦν τὸ δοθῆναι αὐτὸν ὑπὲρ πάντων τῶν πιστευόντων.
§2.28
Εἰ γὰρ κἀκεῖνοι σπουδὴν ἐποιοῦντο ταύτην τὸ ὑπὲρ ἁγιασμοῦ αὐτῶν αὐτὸν ἐπὶ τὴν ἱερουργίαν ἄγειν, ἣν αὐτοῖς ἡ ἐντολὴ πεπληρωμένη τό· "Φάγεσθε αὐτὸ μετὰ σπουδῆς, πάσχα ἐστὶν κ(υρί)ῳ", ὅ ἐστιν ὑπέρβασις κ(υρί)ου.
Burning the remainder§§2.29–2.35
2.29For the one who has gone over the divine bounds — the bounds that were there through the disobedience in Adam — this one is Lord, who blunted the sting of death and took down its power, having given a leaping-over through good news to the spirits kept in Hades, and otherwise also having provided an upward road of travel into heaven through his own going up, doors and gates being lifted for his entrance: "Lift up gates, you rulers of yours, and be lifted, everlasting gates, and the king of glory will come in." (1 Corinthians 15:55–56) (1 Peter 3:19) (Psalm 24:7) (Romans 5:12–19) (Hebrews 2:14) (Ephesians 4:8–10)
2.30And when it was heard a second time by the powers standing by, and they were examining who it is, they heard: "The Lord, mighty and powerful in war, the Lord of powers, this is the king of glory" (Psalm 24:8–10) — for king of the Father's glory, in which the Father is glorified, having reconciled a world to himself, not counting its trespasses against it, but having wiped out the handwriting against it, which was contrary, and he has taken it out of the midst (2 Corinthians 5:19) (Colossians 2:14) (John 13:31–32).
2.31And these things were being completed in Christ, as he says: "For God was in Christ reconciling a world to himself," (2 Corinthians 5:19) and the reconciliation was taking place in the "as an innocent lamb being led to be sacrificed he did not know." (Jeremiah 11:19) For they reckoned a wicked reckoning against him, having known that "the Son of man must suffer many things and be killed and on the third day rise." (Mark 8:31) (Matthew 16:21) (Luke 9:22)
2.32And of those who heard and were in a way grieved, he said: "It is to your advantage that I go away; for unless the grain of wheat dies, it remains alone, but if it dies, it bears much fruit," (John 16:7) which he confesses with: "Behold I and the children whom God has given me." (John 12:24) (Isaiah 8:18) (Hebrews 2:13)
2.33Since then the children have shared in blood and flesh, he too likewise partook of the same, so that through death he might abolish the one who has the power of death — that is, the devil — and might set free these, as many as through fear of death were subject to slavery through all their living (Hebrews 2:14–15).
2.34For the true sheep, which is Christ Jesus, of whom the sheep slaughtered in Egypt became a type, has set free from the slavery of the world-ruler of this darkness of this age, having delivered the Hebrews of that time from the authority of the then ruler of Egypt, which is called darkness, and Pharaoh "scatterer," (Ephesians 6:12) who scatters the works that are in the light of virtue through his ruling authority — that is, of a mind of those living in darkness (Colossians 1:13) (Exodus 12:21) (John 1:5).
2.35Let this be enough from me for now. I have sown fruitful seeds through these marks, so that what we have said in little, and incompletely, may be filled out at large by those who are willing and love to learn — as the Word has set it before us, so also to them, according to the same grace that is in Christ, may God grant it.
Greek · §§2.29–2.35
§2.29
Ὁ γὰρ ὑπερβὰς τοὺς ὅρους τοὺς θείους διὰ τὴν ἐν Ἀδὰμ παρακοὴν οὗτός ἐστιν κ(ύριο)ς ὁ τοῦ|| θανάτου τὸ κέντρον ἀμβλύνας καὶ τὴν δύναμιν αὐτοῦ καθαιρήσας, δοὺς ὑπερπήδησιν δι' εὐαγγελισμοῦ τοῖς ἐν ᾅδου φρουρηθεῖσιν πν(εύμα)σιν, ἄλλως δὲ καὶ ἄνοδον πορείας εἰς οὐ(ρα)νὸν παρασχόμενος διὰ τῆς αὐτοῦ ἀνόδου, θυρῶν καὶ πυλῶν ἐπαιρομένων διὰ τὴν αὐτοῦ εἴσοδον· "Ἄρατε πύλας οἱ ἄρχοντες ὑμῶν, καὶ ἐπάρθητε πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης".
§2.30
Καὶ δεύτερον ἀκουσθέντος ἐφεστώσαις δυνάμεσιν, καὶ ἀντεξεταζουσῶν τὸ τίς ἐστιν, ἤκουσαν· "Κ(ύριο)ς κραταιὸς καὶ δυνατὸς ἐν πολέμῳ, Κ(ύριο)ς τῶν δυνάμεων, οὗτός ἐστιν ὁ βασιλεὺς τῆς δόξης", βασιλεὺς γὰρ δόξης πατρώας, ἐν ᾗ δοξάζεται π(ατ)ὴρ καταλλάξας ἑαυτῷ κόσμον, μὴ λογισάμενος αὐτῷ τὰ παραπτώματα, ἀλλὰ ἐξαλείψας τὸ κατ' αὐτοῦ χειρόγραφον, ὃ ἦν ὑπεναντίον, καὶ ἦρκεν αὐτὸ ἐκ μέσου.
§2.31
Ταῦτα δὲ ἐν X(ριστ)ῷ ἐτελεῖτο ὥς λέγει· "Ὁ θ(εὸ)ς γὰρ ἦν ἐν X(ριστ)ῷ κόσμον καταλλάσσων ἑαυτῷ", ἡ δὲ καταλλαγὴ ἐγίνετο ἐν τῷ "ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι οὐκ ἔγνω". ἐλογίσαντο γὰρ ἐπ' αὐτὸν λογισμὸν <πονηρὸν> γνόντες τὸ "δεῖ τὸν υ(ἱὸ)ν τοῦ ἀν(θρώπ)ου πολλὰ παθεῖν καὶ ἀποκτανθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀ||ναστῆναι".
§2.32
Καὶ τῶν δὲ ἀκουσάντων καὶ τρόπῳ τινὶ λυπηθέντων, εἶπεν· "Συμφέρει ὑμῖν ἵνα ἐγὼ ἀπελθῶ· ὁ γὰρ κόκκος τοῦ σίτου ἐὰν μὴ ἀποθάνῃ, μόνος μένει, ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει", ὅπερ ὁμολογεῖ <τῷ>· "Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θ(εό)ς.
§2.33
Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτ' ἔστιν τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας".
§2.34
Τῆς γὰρ δουλείας τοῦ κοσμοκράτορος τοῦ σκότος τούτου τοῦ αἰῶνος ἀπήλλαξεν τὸ ἀληθινὸν πρόβατον, ὅ ἐστιν X(ριστὸ)ς Ἰ(ησοῦ)ς, οὗ τύπος ἐγένετο <τὸ> ἐν Αἰγύπτῳ σφαγὲν πρόβατον, ῥυσάμενος τοὺς τότε Ἑβραίους ἐκ τῆς ἐξουσίας τοῦ τότε ἄρχοντος Αἰγύπτου, ὃ καλεῖται σκότος, Φαραὼ δ<ὲ δ>ιασκεδαστής, ὃς διασκεδαννύει τὰ ἐν φωτὶ τῆς ἀρετῆς ἔργα διὰ τῆς αὐτοῦ ἀρχοντικῆς ἐξουσίας, τοῦτ' ἔστιν διανοίας ἐν σκότει ζώντων.
§2.35
Ταῦτα δὲ ἐπὶ τοσοῦτόν μοι εἰρήσθω. Ἀφορμὰς εὐκάρπους ἐγκατασπείρας διὰ τῶν|| ἐγχαράξεων τούτων, ἵνα τὰ ἡμῖν ὡς ἐν ὀλίγῳ ἐλλειπῶς λεχθέντα διὰ τῶν φιλοφρόνων καὶ φιλομαθῶν ἐν πλάτει προσαναπληρωθῇ, καθὼς ἡμῖν παρέστησεν ὁ λόγος, οὕτως κἀκείνοις κατὰ τὸ αὐτὸ τῆς ἐν X(ριστ)ῷ χάριτος παράσχοι ὁ θ(εό)ς.
Ὠριγένους περὶ πάσχα ᾱ β