“Give us this day our daily bread”
'Give us this day our daily bread' — or as Luke has it, 'Our daily bread give us day by day.' (Matthew 6:11) Since some suppose these words are said concerning bodily food — that we pray for it — it is worth removing their false opinion by these arguments and setting forth the truth concerning the daily bread. We must say to them: how could he who says we must ask heavenly and great things — when neither is the bread dispensed into our flesh heavenly, nor is the request concerning it a great petition — as it were forgetting what he taught, command the address of an entreaty to the Father concerning an earthly and small thing?
But we, following him as teacher, shall set forth at greater length the teachings concerning this bread. He says in John, to those who came to Capernaum seeking him: 'Amen, amen, I say to you: you seek me not because you saw signs, but because you ate of the loaves and were filled.' (John 6:26–58) For he who ate 'of' the loaves blessed by Jesus and was filled with them rather seeks to grasp the Son of God more exactly, and hastens to him. That is why he well commands, saying: 'Labor not for the food that perishes, but for the food that abides unto eternal life, which the Son of Man shall give you.' (Psalm 107:20) And when his hearers asked and said, 'What shall we do, that we may work the works of God?' (Exodus 34:28) Jesus answered and said to them: 'This is the work of God: that you believe in him whom he sent.' (John 1:14) And God sent 'his Word and healed them,' as written in the Psalms — plainly, those who were sick. With this Word, those who believe work 'the works of God' — which are food abiding unto eternal life. And 'my Father,' he says, 'gives you the true bread from heaven. For the bread of God is he who comes down from heaven and gives life to the world.' (1 Corinthians 3:2) And true bread nourishes the 'true' 'man' — made 'after the image of God' — who, nourished, becomes 'after the likeness' 'of him who created.' And what is more nourishing to the soul than the Word? What more precious to the mind that holds her than God's wisdom? What more fitting to the rational nature than truth?
But if someone objects to this, saying he would not teach us to ask for the daily bread as for another bread distinct from himself, let him hear that in John too, in one place he discourses of it as of another beside himself, in another as being himself the bread: as of another, in these words — 'Moses gave you not the bread from heaven,' (Hebrews 5:12–14) 'not the true,' 'but my Father gives you the true bread from heaven' (Romans 14:2); as of himself, he says to those who said to him, 'Evermore give us this bread': 'I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.' (Proverbs 15:17) And after a little: 'I am the (living) bread that came down from heaven. If anyone eat of this bread, he shall live forever. And the bread that I will give is my flesh, which I will give for the life of the world.' (Amos 8:11)
And since every food is called bread according to Scripture — as plain from its being recorded of Moses that 'bread he did not eat for forty days, and water he did not drink' (Exodus 19:5) — and varied and diverse is the nourishing Word, since not all can be nourished, by firmness and vigor, on the divine lessons — therefore, wishing to present athletic food suited to the more perfect, he says: 'The bread that I will give is my flesh, which I will give for the life of the world.' (Genesis 3:22) And after a little: 'Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. He who chews my flesh and drinks my blood has eternal life, and I will raise him at the last day. For my flesh is true food, and my blood is true drink. He who chews my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, I too live by the Father; and he who chews me, he too shall live by me.' (Proverbs 3:18) And this is the 'true' 'food' — the 'flesh' of Christ, which, being 'Word,' became 'flesh,' according to the saying 'And the Word became flesh.' And when we chew and drink him, he 'tabernacled in us'; and when he is dispensed, 'we beheld his glory' is fulfilled. 'This is the bread that came down from heaven — not as the fathers ate and died; he who chews this bread shall live forever.' (Psalm 78:25)
But Paul, discoursing to 'babes' and Corinthians walking 'after man,' says: 'Milk I gave you to drink, not food; for you were not yet able. But neither even now are you able; for you are still carnal.' (Genesis 18:6) And in Hebrews: 'And you have come to need milk, not solid food. For everyone who shares milk is without experience of the word of righteousness — for he is a babe. But solid food is for the perfect, who by habit have their senses trained to discern good and evil.' (Revelation 3:20) And I take even the 'One believes he may eat all things, but the weak eats herbs' (Matthew 3:7) to be said by him principally not of bodily foods but of God's words that nourish the soul: the most faithful and most perfect can partake of all — whom he indicates through the 'One believes he may eat all things' — while the weaker and more imperfect begins with simpler lessons, which do not strongly impart vigor — whom, wishing to mark him, he calls 'the weak eats herbs.'
And I take what is said with Solomon in the Proverbs to teach that he who, through simplicity, cannot hold the more vigorous and greater doctrines — yet does not think amiss — is better than the readier, sharper man who charges more greatly upon realities but does not make plain the word of the peace and harmony of all. The wording runs thus: 'Better a portion of herbs with friendship and grace than a calf from the stall with hatred.' (Psalm 74:13–14) Often, at any rate, we have welcomed a private and simpler feast with a good conscience — entertained by those who could set nothing more before us — rather than loftiness of words raised 'against the knowledge of God,' proclaiming with great plausibility a doctrine foreign to the Father who gave 'the law and the prophets,' the Father of our Lord Jesus. That our soul, then, may not sicken for lack of foods, nor die to God 'by famine of the Lord's word,' let us ask of the Father the living bread — who is the same as the daily — persuaded by our teacher and Savior, believing and living more rightly.
But what the 'daily' is must now be considered. And first know this: that the word 'daily' (epiousios) has been named by no Greek, neither of the wise nor in common private usage — but seems coined by the evangelists. At any rate Matthew and Luke agreed upon it, bringing it forth nowise differing. The translators of the Hebrew did the like in other cases too. For what Greek ever used the appellation 'give ear' (enotizou), or the 'be eared' (akoutistheti) for 'receive with ears and make hearing'? Like the appellation 'daily' (epeousion) is what stands written with Moses, spoken by God: 'But you shall be to me' 'a peculiar people' (periousios). And each word seems to me made from 'substance' (ousia) — the one declaring the bread that contributes toward substance, the other signifying the people concerned with substance and sharing in it.
Now 'substance,' properly, is conceived by those who say the subsistence of the incorporeal is prior: after the incorporeal — things stably having being, admitting neither addition nor suffering subtraction (for this is peculiar to bodies, about which increase and wasting occur, since they are fluent, needing the incoming sustainer that nourishes; if more comes in seasonally than flows away, increase occurs; if less, decrease; and perhaps some receive the incoming thing not at all, in unmixed, if I may so speak... ). But by those who deem substance consequent, with bodies prior, its definitions are these: substance is either the first matter of beings, and that from which beings come; or the matter of bodies, and that from which bodies come; or of named things, and that from which named things come; or the first substrate without quality; or what pre-subsists for beings; or what receives all changes and alterations, itself unaltered in its own ratio; or what abides through all alteration and change. On their view substance is both qualityless and unfigured in its own ratio — having no appointed magnitude either — but is set under every quality like a ready place. And 'qualities' they ordinarily call activities and makings — wherein happenings and relations turn out to be; for they say substance shares in none of these in its own ratio, but is ever inseparable from one of them by affection — no less receptive of all the maker's activities, as he makes and changes. For the tone connate with it, pervading through all of every quality, is the cause of the economies about it. Through wholes, then, they call it changeable and through wholes divisible, and say all substance can be mingled with all — united, however.
But since, inquiring concerning substance on account of the 'daily bread' and the peculiar people, we said these things to discern what substance signifies — and bread in what went before was intelligible, which we had to ask — substance akin to the bread must necessarily be conceived: that as bodily bread, dispensed, passes into the body of the nourished and into its substance, so the 'living' bread, 'come down from heaven,' dispensed into mind and soul, may share its own power with the one who offered himself to nourishment from it. And so shall be what we ask: 'daily bread.' And again: as, according to the 'quality' of the 'food' — whether 'solid' and suited to athletes, or milky and herby — the nourished comes to be in diverse power, so it follows that, as God's Word is becomingly given — whether as milk to babes, or as herbs to the sick in season, or as flesh to contenders in season — each of the nourished, by the analogy of the Word to which he offered himself, can do this or that, and become this or that. Yet there is a deemed food that is poisonous, and another that makes sick, and another that cannot even be dispensed — all of which must by analogy be transferred to the diversities of deemed nourishing lessons. Daily bread, then, is what is most fitting to the rational nature and most akin to substance itself — procuring at once health and good habit and strength for the soul, and sharing its own immortality (for God's Word is immortal) with the one who eats it.
This daily bread, then, seems to me called by another name in Scripture 'the tree of life' — toward which he who stretches 'his hand' and takes from it 'shall live forever.' And by a third name this 'tree' is called God's 'wisdom' with Solomon, in these words: 'She is a tree of life to all who cling to her, and safe as upon the Lord to those who lean.' (Genesis 19:37–38) And since angels too are nourished by God's wisdom — empowered, from contemplation in truth with wisdom, to perform their own works — it is said in the Psalms that angels too are nourished, with men of God — Hebrews, as they are called — sharing with the angels, and as it were feasting with them. Such is the 'bread of angels man ate.' For let our mind not be so poor as to suppose the angels, who ever partake, are nourished by some bodily bread — the storied bread that came down from heaven upon those who left Egypt — with the Hebrews sharing this same bread with the angels, God's ministering spirits.
It is not untimely, as we seek the 'daily bread' and the 'tree of life' and God's wisdom — the common food of holy men and angels — to attend also to the three men recorded in Genesis, brought down with Abraham and partaking of three measures of 'fine flour' kneaded into loaves: lest these things be said barely tropically, since the saints can at times share intelligible and rational food not only with men but even with diviner powers — whether for their benefit or to display what most nourishing things they have been able to procure for themselves — with the angels rejoicing and nourished in such display, and becoming readier to co-work in every way and to breathe together thereafter toward the grasp of more and greater things, upon the nourishing lessons furnished beforehand to the rest — he having gladdened and, if I may so speak, nursed them. It is no wonder if a man nourishes angels — when even Christ confesses he stands at the 'door' and knocks, that, entering with the one who opened to him, he may sup 'with him' from that one's goods, and afterwards himself share his own with the one who first feasted the Son of God, according to his own power.
Of the daily bread, then, he who partakes, strengthening his 'heart,' becomes a son of God; but he who shares in the 'dragon' is no other than the intelligible Ethiopian — changing, through the dragon's..., even himself into a serpent — so that, reproached by the Word, even if he says he wishes to be baptized, he hears: 'Brood of vipers, who warned you to flee from the coming wrath?' (Matthew 28:15) And David says this concerning the dragon's body feasted upon by the Ethiopians: 'Thou didst crush the heads of the dragons upon the water; thou didst break the serpent's head in pieces; thou gavest him for food to the Ethiopian peoples.' But if it is no absurdity — with the Son of God substantially subsisting, and the Opponent also subsisting — that each becomes food, one to this one, one to that — why do we hesitate to accept, for all powers better and worse, and for men, that each of us can be nourished from all these? At any rate Peter, about to share with the centurion Cornelius and those gathered with him in Caesarea, and after this to share God's words with the nations too, sees 'heaven opened' and a 'vessel let down by four beginnings,' (Psalm 95:7) 'wherein were all the quadrupeds and creeping things and wild beasts of the earth' (Psalm 90:4) — and is bid 'rise,' sacrifice, and eat. And when, begging off, he said, 'Thou knowest that never did common or unclean enter my mouth,' (Hebrews 13:8) he is ordered to 'call no man common or unclean' — since what God cleansed Peter must not make common. For the saying runs: 'What God cleansed, make thou not common.' (Hebrews 10:1) So the clean food and the unclean, distinguished in the Mosaic law under names of many animals, referring to the diverse characters of the rationals, teaches that these are nourishing to us, these contrariwise — until God, cleansing all, makes all nourishing, or those 'from every nation.'
With these things so, and so great a difference of foods, one beyond all those named is the daily bread — concerning which we must pray to be counted worthy of it, and, nourished by the Word, who 'in the beginning' is 'toward God,' to be made godlike. But someone will say the 'daily' (epiousion) is formed from 'coming upon' (epienai) — so that we are commanded to ask the bread proper to the coming age, which God, taking beforehand, may already grant us: so that what is, as it were, to be given tomorrow be given us 'today' — 'today' taken of the present age, 'tomorrow' of the coming. But since the former interpretation is better, so far as I am judge, let us examine what lies beside it: the 'today' with Matthew, or the 'day by day' written with Luke. It is the custom in many places of Scripture to call the whole age 'today' — as 'this is the father of the Moabites unto this day,' (Hebrews 9:26) and 'this is the father of the Ammonites unto this day,' (Ephesians 2:7) and 'this saying was spread abroad among the Jews unto this day,' (Ephesians 3:20) and in the Psalms, 'Today, if you hear his voice, harden not your hearts.' (1 Corinthians 2:9) And with Jesus it is said most plainly thus: 'Depart not from the Lord in the today's days.' And if 'today' is this whole age, perhaps 'yesterday' is the age gone by. Which we have taken to be said in the Psalms and with Paul in Hebrews: in the Psalms thus — 'A thousand years in thy sight are as the day of yesterday, which is past' (1 Corinthians 3:21–22) (whatever the famed millennium is, likened to the 'yesterday' day, differing from the 'today'); and with the Apostle it is written: 'Jesus Christ, yesterday and today, the same, and unto the ages.' And it is no wonder that to God the whole age has the ratio of one day with us — I suppose, of even less.
And it must be examined whether the words of the feasts recorded by 'days' or 'months' or 'seasons' or 'years' or 'assemblies' refer to ages. For if 'the law has a shadow of the coming things,' the many sabbaths must be a 'shadow' of many days, and the new moons, occurring through temporal intervals — I know not with what moon attending what sun they are performed. And if the first 'month,' and the tenth day 'unto the fourteenth,' and the feast of unleavened from the fourteenth 'unto the twenty-first,' contain a 'shadow of coming things' — 'who is wise, and' to such degree a 'friend' of God, as to see, of more months, the first, and its tenth day, and what follows? And what need to speak of the feast of seven weeks of days, and of the seventh month — whose new moon is a day 'of trumpets,' and whose tenth day is a day 'of atonement' — known to the God alone who legislated them? And who has so held the mind of Christ as to grasp the seventh years of the Hebrew slaves' freedom, and the 'release' of debts, and rest from tilling the holy land? And there is one higher than the feast through seven years, called Jubilee — which, even to imagine in part, or to grasp plainly that its laws shall be fulfilled as true, belongs to none except the one who contemplated the Father's counsel concerning the ordinance in all the ages, according to his 'unsearchable' 'judgments' and his untraceable ways.
Often it came upon me to wonder, comparing two apostolic sayings, how it is the 'consummation of the ages,' at which Jesus 'has been manifested for the annulling of sins' — if ages are to come after this one. The sayings run thus: in Hebrews, 'But now once, at the consummation of the ages, he has been manifested, for the annulling of sins through his sacrifice'; in Ephesians, 'that in the coming ages he might show the exceeding riches of his grace in kindness toward us.' (Ephesians 2:7) Pondering such greatness, I suppose that, as the last month is the consummation of the year — after which another month's beginning sets in — so perhaps, with many ages completing, as it were, a year of ages, the present age is the consummation, after which certain coming ages shall set in, whose beginning is the coming age — and in those coming ages God shall display the riches 'of his grace in kindness' — with the most sinful, even the blasphemer against the Holy Spirit, held fast by sin in the whole present age, and from the beginning to the end, to be dispensed in the coming age afterward — how, I know not.
He, then, who saw these things, and conceived in mind a week of ages — to contemplate a holy sabbatism — and a month of ages — to see God's holy new moon — and a year of ages — to understand together the year's feasts, when every 'male' must appear 'before the Lord God' — and the proportionate years of such ages — to grasp the holy seventh year — and seven sevens of ages — to hymn the so-great Lawgiver — having examined how he can fuss over the least portion of an hour of the day of so great an age, will do everything, that, made worthy by preparation here of obtaining the daily bread, he may receive it on the 'today' day — with the 'day by day' already becoming plain from what went before. For to the God who is from boundless to boundless, the one who prays concerning not only the 'today' but in a way the 'today' of the 'day by day' — from what he can contemplate — 'beyond all measure above what we ask or conceive' — shall be able to receive, if I may speak so hyperbolically, even 'what eye saw not' and 'what ear heard not' and 'what went not up upon man's heart.'
And these things too seem to me most necessary to examine, that both the 'today' be understood and the 'day by day,' when we pray that the 'daily bread' 'be given us' from his Father. But if in the last book we shall first examine the 'our' — since it is said not 'Give us this day our daily bread' but 'Our daily bread give us day by day' — yet we must examine how this bread is 'ours.' The Apostle teaches that 'whether life or death, or things present or things to come — all' are the saints'. Concerning which there is no need to speak at present.
Greek
XXVI 1. ,ΟΤὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον,“ ἢ ας ὃ Aovxäs‘ ,τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον 25 δίδου ἡμῖν za ἡμέραν.“ ἐπεί τινες ὑπολαμβάνουσι περὶ τοῦ σωματικοῦ ἃ grov λέγεσϑαι, εὔχεσϑαι ἡμᾶς, ἄξιον αὐτῶν τὴν ψεῦδο- δοξίαν διὰ τούτω» περιελόντας παραστῆσαι τὸ ἀληϑὲς περὶ τοῦ ἐπιουσίου ἄρτου. λεχτέον οὖν πρὸς αὐτοὺς ὅτι πῶς ὃ λέγων δεῖν αἰτεῖν ἐπουράνια καὶ μεγάλα, οὔτε ἐπουρανίου ὄντος τοῦ εἰς τὴν 80 σάρχα ἡμῶν ἀναδιδομένου ἄρτου οὔτε μεγάλου αἰτήματος τοῦ περὶ
1 ὅπου nor’ ἂν ἦ, ἐστὲ γῆ Bent. u. Del. (I 242 Anm. 6), ὅπου ποτ᾽ ἂν,
ἐστὶ γῆ Angl. (bei Del. I 9238), ὅπου nor’ ἄν ἐστιν 7 γῆ T Ausgg. fehlerhaft | 4
εὐχώμεϑα Angl. (bei Del. I 923b) u. Del. (I 242 Anm. f), εὐχόμεθα TAusgg. | 5
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Angl. (a. a. O.) u. Del., μένει TOx.Lond. | 16 (ἐὰν οὕτω γένηται) füge ich ein,
(οὕτω γένηται) Angl. (a. n. Ὁ.) | 21 λεχϑησομένων) δεχϑησομένων Bent. (bei Del. ΠῚ 248 Anm. Ὁ).
τούτου ἀξιοῦν, ὡσπερεὶ κατ᾿ αὐτοὺς ἐπιλαϑόμενος ὧν ἐδίδαξε προσ- τάττει περὶ ἐπιγείου καὶ μικροῦ ἔντευξιν ἀναφέρειν τῷ πατρί;
2. ἡμεῖς δὲ ἑπόμενοι αὐτῷ διδασκάλῳ, διδάσκοντι τὰ περὶ τοῦ &g- τοῦ, διὰ πλειόνων ταῦτα παραϑησόμεϑα. φησὶν ἐν τῷ κατὰ Ἰωάννην πρὸς ἐληλυϑότας εἰς Καφαρναοὺμ δητεῖν» αὐτόν" „aunv ἀμὴν λέγω ὑμῖν, ζητεῖτέ (με) οὐχ ὅτι. εἴδετε σημεῖα, ἀλλ᾽ ὅτι ἐφάγετε ἐκ τῶν ἄρτων καὶ ἐχορτάσϑητε.“ ὃ γὰρ φαγὼν „ex τῶν“ ὑπὸ Ἰησοῦ εὐλογηϑέντων »ἄρτων" καὶ πληρωϑεὶς αὐτῶν μᾶλλον ζητεῖ καταλαβεῖν ἀκριβέστερον τὸν υἱὸν τοῦ ϑεοῦ xal σπεύδει πρὸς αὐτόν. διόπερ καλῶς προστάτ- zeı λέγων" ,ἐργάζεσϑε μὴ τὴν βρῶσιν τὴν ἀπολλυμένην ἀλλὰ τὴν βρῶσιν τὴν μένουσαν εἰς ζωὴν αἰώνιον, ἣν ὃ υἱὸς τοῦ ἀνθρώπου ὑμῖν δώσει.“ πρὸς ταῦτα δὲ πυϑομένων τῶν ἀκουσάντων καὶ λεγόν-
τῶν" „ri ποιῶμεν, ἵνα ἐργαζώμεϑα τὰ ἔργα τοῦ ϑεοῦ; ἀπεχρίϑη ὁ
᾿Ιησοῦς καὶ εἶπεν αὐτοῖς" τοῦτό ἐστε τὸ ἔργον τοῦ ϑεοῦ, ἵνα πισ- τεύητε εἰς ὃν ἀπέστειλεν ἐχεῖνος.““ ἀπέστειλε δὲ ὃ ϑεὸς ,τὸν λόγον αὐτοῦ | καὶ ἰάσατο αὐτοὺς,“ ὡς ἔν ψαλμοῖς γέγραπται, δηλονότι τοὺς νενοσηχότας" ᾧ λόγῳ οἱ πιστεύοντες ἐργάζονται »τὰ ἔργα τοῦ ϑεοῦ,“ ὄντα βρῶσιν μένουσαν εἰς ζωὴν αἰώνιον.“ καὶ ,ὃ πατὴρ“ δέ μου, φησὶ, »υδίδωσιν ὑμῖν τὸν ἄρτον dx τοῦ οὐρανοῦ τὸν ἀληϑινόν' ὃ γὰρ ἄρτος τοῦ ϑεοῦ ἔστιν ὁ καταβαίνον ἐ ἐχ τοῦ οὐρανοῦ χαὶ ξωὴν διδοὺς τῷ κόσμῳ.“ (ἄρτος! “ δὲ ἀληϑινός ἐστιν ὃ ,τὸν' “νἀληϑινὸν" τρέφων ἄνϑρωπον," τὸν ,χατ᾽ εἰχόνα τοῦ ϑεοῦ“ πεποιημένον, ᾧ ὃ | τραφεὶς καὶ »καϑ᾽ ὁμοίωσι»"“ »τοῦ κτίσαντος" γίνεται. τί δὲ λόγου τῇ ψυχῇ τροφιμώτερον, 1 τί τῆς σοφίας τοῦ ϑεοῦ τῷ νῷ τοῦ χωροῦντος αὐτὴν τιμιώτερον; τί δὲ ἀληϑείας τῇ λογικῇ φύσει καταλληλότερον; 3. ἐὰν δέ τις πρὸς ταῦτα ἀνϑυποφέρῃ λέγων μὴ ἂν αὐτὸν διδά- ὄχειν ὡς περὶ ἑτέρου ὄντος ἄρτου τοῦ ἐπιουσίου αἰτεῖν, ἀκουέτω ὅτι καὶ ἐν τῷ κατὰ Ἰωάννην ὅπου „Av ὡς περὶ ἑτέρου τινὸς παρ᾽ αὐτὸν διαλέγεται, ὅπου δὲ ὡς αὐτὸς 6 ἄρτος ὦν" ὡς μὲν περὶ ἑτέρου διὰ τούτων᾽, Μωῦσῆς δέδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ,",,οὐ“ 2 N cc Ian) « r < ἢ » - »τὸν aAndıvov,“ „aAl ὁ πατὴρ μου δίδωσιν ὑμῖν τὸν agrov ἐκ τοῦ
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οὐρανοῦ τὸν ἀληϑινόν“ ᾿ ὡς δὲ περὶ αὐτοῦ φῆσι πρὸς εἰπόντας αὐτῷ"
πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον,, “ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς" ὃ ἐρχόμενος πρός μὲ οὐ μὴ πεινάσῃ, καὶ 6 πιστεύων εἰς ἐμὲ οὐ μὴ διψήσῃ πώποτε.“ καὶ μετ᾽ ὀλίγα" »ἐγώ εἰμι ὃ ἄρτος (ὁ ζῶν) ὁ dx τοῦ οὐρανοῦ καταβάς" ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσει εἰς τὸν αἰῶνα" καὶ ὃ ἄρτος δὲ, ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστὶν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς."
4. ἐπεὶ δὲ πᾶσα τροφὴ (ἄρτος λέγεται κατὰ τὴν γραφὴν, ὡς δῆλον ἐκ τοῦ περὶ Μωύσέως ἀναγεγράφϑαι. (ἄρτον οὐχ' ἔφαγε 10 υτεσσαράκοντα ἡμέρας καὶ ὕδωρ οὐχ΄΄ ἔπιε, ποικίλος δέ ἔστε καὶ διά- φορος 6 τρόφιμος λόγος, οὐ πάντων δυναμένων τῇ στεῤῥότητι χαὶ εὐτονίᾳ τρέφεσϑαι τῶν ϑείων μαϑημάτων" διὰ τοῦτο βουλόμενος. παραστῆσαι. ἀϑλητικὴν τελειοτέροις ἁρμόζουσαν τροφήν φησι»" „6 ἄρτος δὲ, ὃν ἐγὼ δώσω, ἡ σάρξ μου ἐστὶν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς,“ καὶ μετ᾽ ὀλίγα' »ἐὰν μὴ φάγητε τὴν σάρχα τοῦ υἱοῦ τοῦ ἀνϑρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔ ἔχετε ξωὴν ἐν ἑαυτοῖς. ὃ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, καὶ ἐγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. ἡ γὰρ σάρξ, μου ἀλη- ϑής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληϑής ἐστι πόσις. ὁ τρώγων 20 μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει, κἀγὼ ἐν αὐτῷ. καϑὼς ἀπέστειλέ με ὁ ξῶν πατὴρ, χἀγὼ ῥῶ διὰ τὸν πατέρα" καὶ ὃ τρώγων με κἀκεῖνος ζήσει, δὲ ἐμέ. = αὕτη δέ ἔστιν ἡ »ἀληϑὴς" »βρῶσις," »σὰρξ΄΄ Χριστοῦ, ἥτις „Aöyog“ οὖσα γέγονε ,σὰρξ΄“ κατὰ τὸ εἰρημένον" »καὶ ὃ λόγος] σὰρξ ἐγένετο.“ ὅτε δὲ (payoıuzv xal) 245 πίοιμεν αὐτὸν, ,καὶ ἐσκήνωσεν ἐν ἡμῖν“: ἐπὰν δὲ ἀναδιδῶται, πληροῦ- ται τὸ ,ἐϑεασάμεϑα τὴν δόξαν αὐτοῦ.“ „ovrog ἐστιν ὃ ἄρτος ὃ ἐκ τοῦ οὐρανοῦ καταβὰς, οὐ καϑὼς ἔφαγον οἱ πατέρες καὶ ἀπέϑανον᾽ 6 τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα."
1 αὐτοῦ] αὑτοῦ Lond. | 4 (ὃ ζῶν) füge ich mit Angl. (bei Del. 1923) aus ἃ. N. T, ein, vgl. unten S. 366 Z. 29; auch in andern Schriften des Origenes fehlt bei μου Lond. πόμα μου TOx.Del. | 20 μένει) μενεῖ vermutet Bent. (bei Del. I 244 Anm. f) | 32 δέ] δή liest Augl. (a. ‘a. O.) ohne Grund | 24 ὅτε δὲ (φάγοιμεν καὶ πίοιμεν αὐτὸν schreibe ich, vgl. oben Z. löff,, ὅτε δὲ φάγωμεν αὐτὸν oder ὅτε δὲ φάγωμεν αὐτὴν @eil. σάρκα) Bent. (bei Del. I 245 Anm, a), ὅταν δὲ τρώγωμεν αὐτὸν Angl. (a. a. O.), ὅτε δὲ πίωμεν αὐτὸν TAusgg. | 27 hinter πατέρες + ὑμῶν
5. ὁ δὲ Παῦλος ,νηπίοις“ διαλεγόμενος καὶ, κατὰ ἄνϑρωπον“ πε- ριπατοῦσι Κορινϑίοις φησί" „yala ὑμᾶς ἐπότισα, οὐ βρῶμα᾽ οὐπωγὰρ ἐδύνασϑε. ἀλλ᾽ οὐδὲ ἔτε νῦν δύνασϑε᾽ ἔτι γάρ ἐστε 0apxıvor“ καὶ ἐν τῇ πρὸς ᾿Εβραίους" ,,χαὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. πᾶς γὰρ ὃ μετέχων γάλακτος | ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστι" τελείων δέ ἐστιν ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσϑητήρια γεγυμνασμένα. ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ χαχοῦ. ἐγὼ δὲ ἡγοῦμαι καὶ τὸ »ὃς μὲν πιστεύει φαγεῖν πάντα, ὃ δὲ ἀσϑενῶν λάχανα ἐσϑίει“ μὴ περὶ σωματικῶν τροφῶν αὐτῷ προης 10 γουμένως λέγεσϑαι ἀλλὰ περὶ τῶν τρεφόντων τὴν ψυχὴν λόγων
ϑεοῦ" τοῦ μὲν πιστοτάτου καὶ τελειοτάτου δυναμένου πάντων μετα-
λαμβάνειν, ὅνπερ δηλοῖ διὰ τοῦ „08 μὲν πιστεύει φαγεῖν πάντα," τοῦ
δὲ ἀσϑενεστέρου xal ἀτελεστέρου ἁπλουστέροις καὶ μὴ πάνυ εὐτονίαν
ἐμποιοῦσι μαϑήμασι»ν ἀρχουμένου, ὅντινα αὐτὸς σημῆναι ϑέλων λέγει 15 „o δὲ ἀσϑενῶν λάχανα ἐσϑίει."“
6. καὶ τὸ παρὰ τῷ Σολομῶντιε δὲ ἐν ταῖς Παροιμίαις λεγόμε- νον ἡγοῦμαι διδάσκειν ὅτε βελτίων ὃ μὴ χωρῶν τὰ εὐτονώτερα καὶ μείζονα τῶν δογμάτων διὰ τὴν ἁπλότητα (οὐχ ἐσφαλμένα μέντοι γε φρονῶν) τοῦ ἐντρεχεστέρου μὲν καὶ ὀξυτέρου καὶ μειζόνως ἐπιβάλλον-
20 τος τοῖς “πράγμασι τὸν δὲ τῆς εἰρήνης καὶ συμφωνίας τῶν ὅλων λόγον μὴ τρανοῦντος. ἔχει δὲ οὕτως αὐτῷ ἡ λέξις ,κχρείσσων ξενισμὸς λαχάνων πρὸς φιλίαν καὶ χάριν ἢ μόσχος ἀπὸ φάτνης μετὰ ἔχϑρας.“ πολλάχις γοῦν ἀπεδεξάμεϑα ἰδιωτικὴν καὶ ἁπλουστέραν μετὰ εὐσυνειδησίας ἑστίασιν, ξενιζόμενοι παρὰ τοῖς πλέον ἡμῖν παρα-
25 σχεῖν μὴ δυναμένοις, ἤπερ λόγων ὕψος ἐπαιρομένων͵ κατὰ τῆς γνώσεως τοῦ ϑεοῦ," μετὰ πολλῆς πιϑανότητος ἀλλότριον καταγγέλλον τοῦ, τὸν νόμον καὶ τοὺς προφήτας" δεδωχότος πατρὸς τοῦ κυρίου ἡμῶν Ἰησοῦ δόγμα. ἵνα τοίνυν μήτε δὲ ἔνδειαν τροφῶν τὴν ψυχὴν νοσήσωμεν μήτε διὰ »λιμὸν λόγου κυρίου“ τῷ ϑεῷ ἀποϑάνωμεν, τὸν ζῶντα
80 ἄρτον, ὅστις ὃ αὐτός ἐστι τῷ ἐπιουσίῳ, πειϑόμενοι τῷ διδασκάλῳ σωτῆρι ἡμῶν, πιστεύοντες καὶ βιοῦντες δεξιώτερον, αἰτῶμεν παρὰ τοῦ πατρός.
7. τί δὲ καὶ τὸ ἐπιούσιον, ἤδη κατανοητέον. πρῶτον δὲ τοῦτο ἰστέον, ὅτι ἡ λέξις ἡ ,ἐπιούσιον““ παρ᾽ οὐδενὶ τῶν ᾿Ελλή-
24 εὐσυνειδησίας) δησι von 11. H. corrigiert T | 26 χαταγγέλλον] χαταγγελ- λόντων Bent. (bei Del. I 245 Anm. d) | 84 τοῦτο T Lond. τοῦτ᾽ Ox. Del.
νῶν οὔτε τῶν σοφῶν ὠνόμασται οὔτε ἐν τῇ τῶν ἰδιωτῶν συνηϑείᾳ τέτριπται, ἀλλ᾿ ἔοικε | πεπλάσϑαι ὑπὸ τῶν εὐαγγελιστῶν. συνηνέ- χϑησαν γοῦν ὁ Ματϑαῖος χαὶ ὁ Λουχᾶς περὶ αὐτῆς μηδαμῶς διαφε- ρούσης, αὐτὴν ἐξενηνοχότες. τὸ ὅμοιον δὲ καὶ ἐπ᾿ ἄλλων οἱ ἑρμη- vevovres τὰ Ἑβραϊχὰ πεποιήχασιν. τίς γάρ ποτε Ἑλλήνων ἐχρήσατο τῇ ἐνωτίζου". προσηγορίᾳ ἢ τῇ ,,(ἀχουτίσϑητι“ ἀντὶ τοῦ „el τὰ ὦτα δέξαι χαὶ ,ιἀχοῦσαε ποίεε σ(ε)“; ἰσομοία τῇ ,,ἐπεούσιον“ προσηγορίᾳ ἐστὶ παρὰ Mwvoei γεγραμμένη, ὑπὸ ϑεοῦ εἰρημένη" υὐμεῖς δὲ ἔσεσϑέ μοι“ ,,λαὸς περιούσιος.“ χαὶ doxel μοι ἑκατέρα λέξις παρὰ τὴν οὐσίαν πεποιῆσϑαι, ἡ μὲν τὸν εἰς τὴν οὐσίαν συμβαλλόμε- γον ἄρτον δηλοῦσα, ἡ δὲ τὸν περὶ τὴν οὐσίαν | καταγινόμενον λαὸν καὶ κοινωνοῦντα αὐτῇ σημαίνουσα.
8. ἡ μέντοι κυρίως οὐσία τοῖς μὲν προηγουμένην τὴν τῶν ἀσω- μάτων ὑπόστασιν εἶναι φάσχουσι νενόμισται χατὰ τὰ ἀσώματα, τὸ εἶναι βεβαίως ἔχοντα καὶ οὔτε προσϑήχην χωροῦντα οὔτε ἀφαίρεσιν πάσχοντα (τοῦτο γὰρ ἴδιον σωμάτων, περὶ ἃ γίνεται ἡ αὔξη καὶ ἡ φϑίσις παρὰ τὸ εἶναι αὐτὰ ῥευστὰ, δεόμενα τοῦ ὑποστηρίζοντος ἐπεισιόντος καὶ τρέφοντος" ὅπερ ἐὰν πλεῖον ἐν καιρῷ ἐπεισίῃ τοῦ ἀποῤῥέοντος, αὔξησις γίνεται, ἐὰν δὲ ἔλαττον, μείωσις᾽ τάχα δέ τινα οὐδ᾽ ὅλως τὸ ἐπεισιὸν λαμβάνοντα ἔν ἀχράτῳ, ἵν᾽ οὕτως εἴπω,
8 διαφερούσης, αὐτὴν] διαφερόμενοι, ἀλλ᾽ αὐτὴν Bent. (bei Del. 1246 Anm. a), διαφερούσην [so] αὐτὴν Angl. (bei Del. I 9248) 4 ἐξηνηνοχότες Ox.Del. | 5 ne- nomzxacı Lond.Del. | 6 ἀχουτίσϑητι ἀχούτισον schreibt Angl. (a. a. O.), da das Passivum von ἀχουτίζειν bei den LXX nirgends vorkommt, und auch bier nicht zu der folgenden Erklärung: ἀχοῦσαι ποίει (Ζ. 7) stimmen würde; aber die seltene Form ἀχουτίσϑητι ist wohl richtig überliefert, und der Fehler eher in der (Ζ. 7) folgenden Erklärung des Wortes zu suchen | 7 ἀχοῦσαι T Ausgg. ἀχούεσθϑαι ver- mute ich (mit Beibehaltung von ἀχουτέσϑητι Z. 6) | ποίει o(e) schreibe ich, ποίξι schreiben Angl. (a. a. O.), Bent. u. Del. (I 246 Anm. b), ποιεῖς T Ausgg. | hinter ἐσομοία -[- δὲ Angl. (a. a. O.) | ἐπιούσιον schreibe ich mit: Angl. (a. a. O.), vgl. oben 8. 366 Z. 34; ἐπιουσίῳ T Ausgg. | 8 προσηγορίᾳ Ox. Angl. (a. a. O.) προσηγορία Lond. Del. | uwücg T Ausgg. | 9 ἔσεσϑέ!] εσε von IL. H. mit schwärzerer Tinte geschrieben T | 14 φάσχουσι νενόμισται!) φάσχουσιν Wvo- μασται Bent. (bei Del. I 246 Anm. ἃ) | 18 ἐπεισιόντος Huet Ausgg. ἐπισείοντος in ἐπισίοντος von II. Η,, w. 6. sch., u. mit schwärzerer Tinte corr. T | 20 οὐ δόλως Ausgg.
μειώσει γίνεται), τοῖς δὲ ἐπακολουϑητικὴν αὐτὴν εἶναι νομίζουσι προηγουμένην δὲ τὴν τῶν σωμάτων ὅροι αὐτῆς ουτοί εἰσιν" οὐσία ἐστὶν ἢ πρώτη τῶν ὄντων ὕλη, καὶ ἐξ ἧς τὰ ὄντα, ἢ τῶν σωμάτων ὕλη, καὶ ἐξ ἧς τὰ σώματα, N τῶν ὀνομαζομένων, καὶ ἐξ ἧς τὰ 0v0- δ μαζόμενα, ἢ τὸ πρῶτον ὑπόστατον ἄποιον ἢ τὸ προὔφιστάμενον τοῖς οὖσιν ἢ τὸ πάσας δεχόμενον τὰς μεταβολάς τε καὶ ἀλλοιώσεις, αὐτὸ δὲ ἀναλλοίωτον κατὰ τὸν ἴδιον λόγον, ἢ τὸ ὑπομένον πᾶσαν ἀλλοί- ὦσιν καὶ μεταβολήν. κατὰ τούτους δὲ ἡ οὐσία ἐστὶν ἄποιός τε καὶ ἀσχημάτιστος κατὰ τὸν ἴδιον λόγον ἀλλ᾽ οὐδὲ μέγεϑος ἀποτεταγμένον 10 ἔχουσα, πάσῃ δὲ ἔγχειται ποιότητε χαϑάπερ ἕτοιμόν τι χωρίον. ποιότητας δὲ διατακτικῶς λέγουσι τὰς ἐνεργείας καὶ τὰς ποιήσεις κοινῶς, ἐν αἷς εἶναι τὰς κερήσεις χαὶ σχέσεις συμβέβηκεν" οὐδέ τίνος γὰρ τούτων κατὰ τὸν ἴδιον λόγον μετέχειν φασὶ τὴν οὐσίαν, ἀεὶ δέ τινος αὐτῶν ἀχώριστον εἶναι πάϑει τήνδε, οὐδὲν ἥττον καὶ ἐπι- 15 dexenv πασῶν τῶν τοῦ ποιοῦντος ἐνεργειῶν, ὡς ἂν ἐχεῖνο ποιῇ καὶ μεταβάλλῃ" ὁ γὰρ συνὼν αὐτῇ τόνος καὶ δὶ ὅλων κεχωρηκὼς πάσης TE ποιότητος καὶ τῶν περὶ αὐτὴν αἴτιος ἂν οἰχονομιῶν' di ὅλων τε μεταβλητὴν καὶ di ὅλων διαιρετὴν λέγουσιν εἶναι, καὶ πᾶσαν οὐσίαν 247 πάσῃ συγχεῖσϑαι δύνασϑαι, ἡνωμένην μέντοι. 20 9. ἐπεὶ δὲ περὶ τῆς οὐσίας ζητοῦντες dia , τὸν ἐπιούσιον“ ἄρτον“ xal τὸν περιούσιον λαὸν εἰς τὸ τὰ σημαίνοντα διαχρεϑῆναι
ὃ ἢ πρώτη--ἢ τῶν---α ἢ τῶν schreibe ich, 7 πρώτη---ἢ τῶν--4 ἢ τῶν Lond., 7 πρώτη ---ἢ tov—4 ἢ τῶν TOx.Del. | ἐξ ἧς τὰ--- ἐξ ἧς τὰ---ἐξ ἧς τὰ Ausgg. ἑξῆς τὰ--4 ἑξῆς τὰ---ὀξῆς τὰ T | 10 ἔγκχειται)] ὑπόκειται Angl. διατατιχῶς Cl. Fleury (bei Del. I 246 Anm. f) | 14 πάϑει τήνδε, πάϑει, αὐτὴν. δὲ Angl. (a. a. 0.) nase. τήν δὲ, [30] T πάϑει, τὴν δὲ Lond. | ἐπιδεχτὴν) ἐπι: δεχτικὴν Lomm. | 17 ἂν) ἂν (7) Bent. u. Del. (I 246 Anın. g), ἂν (ein) Angl. (bei Del. I 9245).
τῆς οὐσίας ταῦτ᾽ εἰρήχαμεν, ἄρτος δὲ ἐν τοῖς πρὸ τούτων νοητὸς ἦν, ὃν αἰτεῖν ἡμᾶς ἐχρῆν, ἀναγκαῖον συγγενῆ τῷ ἄρτῳ τὴν οὐσίαν εἶναι voslv ἵν ὥσπερ ὃ σωματικὸς ἄρτος ἀναδιδόμενος εἰς τὸ τοῦ τρεφομένου σῶμα χωρεῖ αὐτοῦ εἰς τὴν οὐσίαν, οὕτως „oO ζῶν“ καὶ »ἐξ οὐρανοῦ“ χαταβεβηκχὼς (ἄρτος ἀναδιδόμενος εἰς τὸν νοῦν καὶ τὴν ψυχὴν μεταδῷ τῆς ἰδίας δυνάμεως τῷ ἐμπαρεσχηχότι ἑαυτὸν τῇ ἀπ᾽ αὐτοῦ τροφῇ᾽ καὶ οὕτως ἔσται ὃν αἰτοῦμεν „aprov“ 267 ἐπιούσεον.“ καὶ „| πάλιν ὃν τρόπον χατὰ τὴν. “ποιότητα τῆς „C00- φῆς," »Οτερεᾶς“ οὔσης χαὶ ἀϑληταῖς ἁρμοζούσης ἢ γαλαχτώδους τινὸς 10 καὶ λαχανώδους, ἐν διαφόρῳ δυνάμει ὃ τρεφόμενος γίνεται, οὕτως ἀχόλουϑόν ἐστι, τοῦ λόγου τοῦ ϑεοῦ ἤτοι @g γάλαχτος παιδίοις ἁρμοζόντως διδομένου ἢ εἰς λαχάνου ἀσϑενοῦσιν ἐπιτηδείως ἢ αἷς σαρχὸς ἀγωνιζομένοις προσ(χαίρως), ἕχαστον τῶν τρεφομένων κατὰ τὴν ἀναλογίαν, ᾧ ἐμπαρέσχεν ἑαυτὸν λόγῳ, τόδε τι ἢ τόδε δύνασϑαι 15 χαὶ τοιόνδε ἢ τοιόνδε γίνεσϑαι. ἔστι μέντοι γε τὶς νομιζομένη τροφὴ, οὖσα δηλητήριος, καὶ ἑτέρα νοσοποιὸς καὶ ἄλλη μηδὲ ἀναδοϑῆναι δυναμένη" ἅπερ πάντα κατ᾽ ἀναλογίαν μετενεχτέον ἐστὶ καὶ ἐπὶ τὰς διαφορὰς τῶν νομιζομένων τροφίμων μαϑημάτων. ἐπιούσιος τοίνυν ἄρτος ὃ τῇ φύσει τῇ λογικῇ καταλληλότατος καὶ τῇ οὐσίᾳ αὐτῇ 20 συγγενὴς, ὑγείαν ἅμα καὶ εὐεξίαν καὶ ἰσχὺν, περιποιῶν τῇ ψυχῇ καὶ τῆς ἰδίας ἀϑανασίας (ἀϑάνατος γὰρ ὃ λόγος τοῦ ϑεοῦ) μεταδιδοὺς τῷ ἐσϑίοντι αὐτοῦ. 10. οὗτος δὴ ὃ ἐπιούσιος ἄρτος. ἄλλῳ ὀνόματι δοκεῖ μοι ἐν τῇ γραφῇ ξύλον Gans“ ὠνομάσϑαι, ἐφ᾽ ὅπερ ὃ ἐχτείνας ,τὴν χεῖρα“ 25 χαὶ λαβὼν ἀπ᾿ αὐτοῦ »ξήσεται εἰς τὸν αἰῶνα.“ καὶ τρίτῳ ὀνόματι ᾿ τοῦτο τὸ ξύλον“ ,σοφία“ τοῦ ϑεοῦ ὀνομάζεται παρὰ τῷ Σολομῶντι διὰ τούτων' οιξύλον ζωῆς ἔστι πᾶσι τοῖς ἀντεχομένοις αὐτῆς, καὶ τοῖς ἐπερειδομένοις ὡς ἐπὶ κύριον ἀσφαλής.“ ἐπεὶ δὲ καὶ οἱ ἄγγελοι σοφίᾳ τρέφονται ϑεοῦ, ἀπὸ τῆς κατὰ τὴν ἀλήϑειαν μετὰ σοφίας 80 ϑεωρίας δυναμούμενοι πρὸς τὸ τὰ ἴδια ἔργα ἐπιτελεῖν, λέγεται ἐν ψαλμοῖς καὶ τοὺς ἀγγέλους τρέφεσϑαι, κοινωνούντων τῶν ἀνϑρώπων
7 καὶ οὕτως---ϑ ἐπιούσιον] zul οὗτος ἔσται ὃν αἰτοῦμεν, ἄρτος ἐπιούσιος vermutet Del. (I 247 Anm. b) 9 γαλαχτώδους von 1. Η. aus γαλακτάδους core. T | 18 προσ(χαίρως», ἕχαστον schreibe ich, προσφόῤως, ἕχαστον Bent. u. Del. (1247 Anm. 6), ἕχαστον Angl. (bei Del. I 924b) πρὸς ἕχαστον T Ausgg. | 19 χαταλλη- λότατος) χαταλληλότερος Ox.Lond. | 28 δὴ] δὲ Angl. (a. a. μ᾿ | 28 ὡς ἐπὶ κύριον) ὡς ἐπὶ κίονα Bent. (bei Del. I 247 Anm. 6).
τοῦ ϑεοῦ, οἵτινες ᾿Εβραῖοι προσαγορεύονται, τοῖς ἀγγέλοις καὶ οἱονεὶ καὶ συνεστίων αὐτοῖς γινομένων. τοιοῦτον δέ ἐστε τὸ (ἄρτον ἀγγέ- λων ἔφαγεν ἄνϑρωπος.. μὴ γὰρ ἐπὶ τοσοῦτον πτωχεύσαι ὃ νοῦς ἡμῶν, ὡς οἰηϑῆναι σωματιχοῦ τινος ἄρτου, τοῦ ἱστορουμένου οὐρα- νόϑεν ἐπὶ τοὺς ἐξεληλυϑότας τὴν Αἴγυπτον xaraßeßnxevaı, | τοὺς ἀγγέλους ἀεὶ μεταλαμβάνοντας τρέφεσϑαι, τούτου αὐτοῦ κεχοινω- νηχότων τῶν Ἑβραίων τοῖς ἀγγέλοις, τοῖς λειτουργικοῖς τοῦ ϑεοῦ πνεύμασιν.
11. οὐκ ἄκαιρον δὲ ζητοῦσιν ἡμῖν ,τὸν ἐπιούσιον“ ἄρτον“ xal τὸ ,μξύλον τῆς ζωῆς“ καὶ τὴν σοφίαν τοῦ ϑεοῦ τήν τε χοινὴν ἁγίων ἀνθρώπων καὶ ἀγγέλων τροφὴν ἐπιστῆσαι καὶ περὶ τῶν ἐν Γενέσει γεγραμμένων τριῶν ἀνδρῶν, καταχϑέντων παρὰ τῷ ᾿Αβραὰμ καὶ μεταλαβόντων πεφυραμένων τριῶν μέτρων ,,σεμιδάλεως“ εἰς ἐγχρυφιῶν ποίησιν, μή ποτε γυμνῶς τροπικῶς ταῦτα εἴρηται, δυ- ναμένων τῶν ἁγίων μεταδοῦναί ποτε τροφῆς νοητῆς χαὶ λογικῆς | οὐ μόνον ἀνϑρώποις ἀλλὰ καὶ ϑειοτέραις δυνάμεσιν ἤτοι εἰς ὠφέ- λείαν αὐτῶν ἢ εἰς ἐπίδειξιν ὧν δεδύνηνται περιποιῆσαι ἑαυτοῖς τρο- φιμωτάτων, εὐφραινομένων καὶ τρεφομένων ἐν τῇ τοιαύτῃ ἐπιδείξει τῶν ἀγγέλων καὶ ἑτοιμοτέρων γινομένων πρὸς τὸ παντὶ τρύπῳ συν- εργῆσαι καὶ πρὸς τὸ ἑξῆς συμπνεῦσαι τῇ πλειόνων καὶ μειζόνων καταλήψει τοῦ ἐπὶ προτέροις παρεσχευασμένου τροφίμοις μαϑήμασιν, εὐφράναντος καὶ, ἵν᾽ οὕτως εἴπω, ἀναϑρέψαντος αὐτούς. οὐ ϑαυ- μαστὸν δὲ εἰ ἀγγέλους τρέφει ἄνϑρωπος, ὅπου γε καὶ Χριστὸς ὅὃμο- λογεῖ ἑστὼς παρὰ ,τὴν ϑύραν“ χρούειν, ἵν᾿ εἰσελϑὼν παρὰ τὸν ἀνοίξαντα αὐτῷ δειπνήσῃ ,,μετ᾽ αὐτοῦ“ ἐκ τῶν ἐκείνου, μετὰ ταῦτα καὶ αὐτὸς μεταδώσων τῶν ἰδίων τῷ πρότερον ἑστιάσαντι κατὰ τὴν ἰδίαν δύναμιν τὸν υἱὸν τοῦ ϑεοῦ.
12. τοῦ μὲν οὺν ἐπιουσίου ὃ μεταλαμβάνων ἄρτου Pe μενος nv ,καρδίαν“ υἱὸς ϑεοῦ γίνεται", ,τοῦ“ δὲ, δράκοντος“ ὁ μετέχων οὐκ ἄλλος ἐστὶ τοῦ νοητοῦ Αἰϑίοπος, διὰ τὰς τοῦ, δράκοντος“ ἄρχυς
2 xal will Ang]. (bei Del. I 924b) tilgen | 4 τοῦ von Angl. (a. a. Ὁ.) ohne Grund gestrichen | 6 αὐτοῦ! ἄρτου Angl. (a. a. O.) | 7 λειτουργικοῖς) αὐτουργιχοῖς T | 14 γυμνῶς τροπιχῶς) οὐ γυμνῶς ἀλλὰ τροπιχῶς liest Del. (I 248 Anm. a) ohne Grund | 17 δεδύνηνται Bent. (bei Del. I 924b) Del. (T 248 Anm. b) Angl. (a. a. O.), δεδύνηται T Ausgg. | 21 παρεσχευασμένου) παρεσχευασμένοις Del. (1248 Anm. c) | μαϑήμασιν Del. (1 248 Anm. c) παϑήμασιν TAusgg.
μεταβάλλων καὶ αὐτὸς εἰς ὄφιν, ὥστε ὑπὸ τοῦ λόγου ονειδιξζόμενον αὐτὸν, κἂν λέγῃ βαπτίξεσϑαι ϑέλειν, ἀκούειν᾽ „OPES, γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσὴς ὀργῆς; “ λέγει δὲ περὶ τοῦ δραχοντείου σώματος ὑπὸ τῶν Αἰϑιόπων ἑστιωμένου ὃ david ταῦτα. συνέτριψας τὰς κεφαλὰς τῶν ὁραχόντων ἐπὶ τοῦ ὕδατος, (σὺ συνέϑλασας τὴν χεφαλὴν τοῦ δράχοντος, ἔδωχας αὐτὸν βρῶμα λαοῖς τοῖς Αἰϑίοψιεν.“ εἰ δὲ μὴ ἀπεμφαίνει, οὐσιωδῶς ὑὕφεσ- τῶτος τοῦ υἱοῦ τοῦ ϑεοῦ ὑφεστῶτος δὲ καὶ τοῦ ἀντικειμένου, ἕχά- τερον αὐτῶν τροφὴν γίνεσϑαι τοῦδε ἢ τοῦδε, τί ὀχνοῦμεν παρα- 10 δέξασϑαι ἐπί γε πασῶν τῶν δυνάμεων χρειττόνων καὶ χειρόνων καὶ ἐπὶ τῶν ἀνϑρώπων τὸ δύνασϑαε τρέφεσϑαι ἀπὸ πάντων τού- τῶν ἕνα ἕχαστον ἡμῶν; κοινωνεῖν γοῦν τῷ Exaroviraoxo Κορνηλίῳ 49 καὶ τοῖς ἅμα συναχϑεῖσιν ἐν τῇ Καισαρείᾳ 6 Πέτρος μέλλων μετὰ δὲ ταῦτα καὶ τοῖς ἔϑνεσι μεταδώσειν τῶν λύγων τοῦ θεδῦ, ὁρᾷ τὸ 15 ντέτταρσιν ἀρχαῖς xadıdusvov“ οὐρανόϑεν „OREdoc,“ „ev ©“ „ravra τὰ τετράποδα xal ἑρπετὰ καὶ ϑηρία τῆς γῆς“ ὅτε καὶ xeleveraL „avaoras“ ϑῦσαι καὶ φαγεῖν, προστασσόμενος μετὰ τὸ παραιτού- μενον αὐτὸν εἰρηχέναι' σὺ οἶδας, ὅτι οὐδέ ποτε χοινὸν ἢ ἀκάϑαρτον εἰσῆλθεν εἰς τὸ στόμα μου“ ,μηδένα κοινὸν ἢ ἀκάϑαρτον λέγειν 20 ἄνϑρωπον»" τῷ τὰ καϑαρϑέντα ὑπὸ ϑεοῦ μὴ δεῖν ὑπὸ Πέτρου κοι- νοῦσϑαι' φησὶ γὰρ ἡ λέξις „a ὃ ϑεὸς ἐχαϑάρισε σὺ μὴ κοίνου." 27r οὐχοῦν τὸ καϑαρὸν | βρῶμα καὶ τὸ ἀκάϑαρτον κατὰ τὸν Μωῦσέως νόμον ἐν ὀνομασίαις διακρινόμενον πλειόνων ζῴων, τὴν ἀναφορὰν ἔχον ἐπὶ τὰ διάφορα ἤϑη τῶν λογικῶν, διδάσχει τούσδε μὲν τροφί- 25 μους ἡμῖν τυγχάνειν τούσδε δὲ ἐναντίως ἔχειν, ἕως καϑαρίσας πάν- τας ποιήσῃ τροφίμους ὃ ϑεὸς ἢ τοὺς ἀπὸ ,παντὸς γένους." 18. τούτων δὴ οὕτως ἐχόντων καὶ τοσαύτης διαφορᾶς βρωμά- τῶν οὔσης, εἷς παρὰ πάντας τοὺς εἰρημένους ἐστὶν 6 ἐπεούσεος
6 (σὺ συνέϑλασας τὴν χεφαλὴν τοῦ δράχοντος,) füge ich mit Angl. (bei ohne Beziehung wäre; {σὺ συνέτριψας τὰς χεφαλὰς τοῦ δράκοντος, fügt Del {vgl. 1248 Anm. g) nach der gewöhnlichen Lesart der LXX ein | 10 ἐπί γε TLond. ἐπί τε Ox.Del. | 26 ἢ τοὺς] 7 τινας vermutet Del. (I 249 Anm. a), χαὶ τοὺς E. Klo- stermann | 27 δὴ] δὲ Angl. (bei Del. I 9258).
ἄρτος, περὶ οὗ εὔχεσϑαι δεῖ, ἵνα ἐχείνου ἀξιωϑῶμεν καὶ τρεφόμενοι τῷ „ev ἀρχῇ“ πρὸς ϑεὸν“ ϑεῷ λόγῳ ϑεοποιηϑῶμεν. ἐρεῖ δέ τις τὸ ,ἐπιούσιον“ παρὰ τὸ ἐπιέναι κατεσχηματίσϑαι, ὥστε αἰτεῖν ἡμᾶς χελεύεσϑαι τὸν ἄρτον τὸν οἰχεῖον τοῦ μέλλοντος αἰῶνος, ἕνα προ- 5 λαβὼν αὐτὸν ὃ ϑεὸς ἤδη ἡμῖν δωρήσηται, ὥστε τὸ οἱονεὶ αὔριον δοϑησόμενον »σήμερον“ ἡμῖν δοϑῆναι, σήμερον“ μὲν τοῦ ἐνεσ- τῶτος αἰῶνος λαμβανομένου αὔριον δὲ τοῦ μέλλοντος. ἀλλὰ βελ- τίονος οὔσης τῆς προτέρας ἐχδοχῆς ὅσον ἐπ᾽ ἐμοὶ κριτῇ, τὸ «περὶ τῆς „onnegov“ παρὰ τῷ Ματϑαίῳ τούτοις προσχείμενον ἢ τὸ 10 „xa$ ἡμέραν“ παρὰ τῷ Aovxa γεγραμμένον ἐξετάσωμεν. ἔϑος δὴ πολλαχοῦ τῶν γραφῶν τὸν πάντα αἰῶνα ,σήμερον“ καλεῖσϑαι, ὥσπερ, ἐν τῷ υοὗτος πατὴρ “Μωαβιτῶν ἕως τῆς σήμερον ἡμέρας" καὶ »οὗτος πατὴρ ᾿Δμμανιτῶν ἕως τῆς σήμερον ἡμέρας" xal ,ἔφη- μίσϑη ὃ λόγος οὗτος παρὰ Ἰουδαίοις ἕως τῆς σήμερον, « χαὶ ἐν τοῖς 15 Ψαλμοῖς" "σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀχούσητε, un σκληρύνητε τὰς καρδίας ὑμῶν." ἐν δὲ τῷ Ἰησοῦ σαφέστατα οὕτω τοῦτο εἴρη- ται „un ἀπόστητε ἀπὸ κυρίου ἐν ταῖς σήμερον ἡμέραις.“ εἰ δὲ σήμερον“ ὃ πᾶς οὗτος αἰὼν, μή ποτε »ἐχϑὲς" ὁ παρεληλυϑώς ἐστιν αἰών. τοῦτο δὲ ἐν ψαλμοῖς καὶ παρὰ τῷ Παύλῳ ἐν τῇ πρὸς 20 Ἑβραίους λέγειν ὡπειλήφαμεν, ἐν ψαλμοῖς οὕτως" Χίλια ἔτη ἐν» ὀφϑαλμοῖς σου ὡσεὶ ἡμέρα ἡ ἐχϑὲς, ἥτις διῆλϑεν". (Ἵτις ποτέ ἐστιν ἡ διαβόητος χιλεονταετηρὶς, Mm ὁμοιοῦται τῇ υἐχϑὲς"΄ | ἡμέρᾳ, δια- 250 φερούσῃ τῆς σήμερον"), παρὰ δὲ τῷ ἀποστόλῳ γέγραπται", Ἰησοῦς Χριστὸς χϑὲς xal σήμερον 6 αὐτὸς καὶ εἰς τοὺς αἰῶνας.“ καὶ οὐ-
2 ϑεοποιηϑῶμεν von 1. [2] H. mit schwärzerer Tinte aus ϑεοποιῶμεν corr. T | 3 τὸ ἐπιούσιον Angl. (bei Del. I 9258) τὸν ἐπιούσιον TAusgg., aber es handelt sich bier nur um den Begriff ἐπιούσιον" | χατεσχηματίσϑαι schreibe ich mit Bent. u. Del. (1 249 Anm.b), za? ἐσχηματίσϑαι T Ausgg. | 6 τοῦ] ἐπὶ τοῦ vermutet Angl.(Lond. (bei Del. 19258) | 9 προσχείμενον schreibe ich mit Angl. (a. a. O.), προκείμενον T Ausgg. | ἢ] καὶ Ox. Angl.(a.a.0.)| 11 δὴ T δὲ Ausgg. | 17 ἀπόστητε) ἀποστῆτε Lond. | 18 σήμερον] (τὸν σήμερον Angl.(a. a. 0.) | ἐχϑὲς schreibe ich mit Bent. (bei Del. 1249 Anm. d), ὁ ἐχϑὲς Ox. τὸ χϑὲς Angl. (a. a. O.) ὃ χϑὲς T Lond. Del. | 20 As- yeır) scil. τὴν γραφήν (oder τὰς γραφάς nach Angl. a. a. O.), also nicht in Ae- γεσϑαι zu corrigieren [- 22 χιλιονταετηρὶς] χιλιετηρὶς Bent. Del. (I 249 Anm. 6) | (n) füge ich mit Del. ein, {καὶ Lond.
dtv ϑαυμαστὸν τῷ ϑεῷ τὸν ὅλον αἰῶνα τῆς παρ᾽ ἡμῖν μιᾶς ἡμέρας διαστήματος λόγον ἔχειν, ἐγὼ δ᾽ οἶμαι ὅτι καὶ ἐλάττονος.
14. καὶ ἐξεταστέον εἰ ἐ ἐπὶ αἰῶνας ἀναφέρονται οἱ λόγοι τῶν κατὰ τὰς οἡμέρας" ἢ "μῆνας" ἢ »καιροὺς"“ ἢ „Eruavroöc“ ἀναγεγραμμένων ἑορτῶν ἢ ,πανηγύρεων. εἰ γὰρ „oxıav“ ἔχει „Ö νόμος τῶν μελλόν- των," ἀνάγκη τὰ πολλὰ σάββατα | πολλῶν τινῶν ἡμερῶν εἶναι υσχιὰν“ χαὶ τὰς νουμηνίας διὰ χρονικῶν διαστημάτων ἐνίστασϑαι, οὐκ οἶδα ὑπὸ ποίας σελήνης συνοδευούσης τινὶ ἡλίῳ ἐπιτελουμένας. εἰ δὲ καὶ πρῶτος“ ,μὴν“ καὶ δεκάτη ἡμέρα „Eos τεσσαρεσκαιόδεχά- της“ καὶ τῶν ἀζύμων ἑορτὴ ἀπὸ τεσσαρεσχαιδεχάτης „Eos μιᾶς καὶ εἰχάδος“ ,σχιὰν“ περιέχει „usAlovrov,“ „tis σοφὸς καὶ“ ἐπὶ τοσοῦ- τον ϑεῷ »φίλος," εὑς πλειόνων μηνῶν τὸν πρῶτον ἰδεῖν καὶ τὴ» δε- κάτην αὐτοῦ ἡμέραν καὶ τὰ ἑξῆς; τί δέ us δεῖ λέγειν περὶ τῆς ἕορ- τῆς τῶν ἑπτὰ ἑβδομάδων ἡμερῶν καὶ περὶ τοῦ ἑβδόμου μηνὸς (οὗ ἡ νεομηνία ἡμέρα͵,,σαλπίγγων“ ἐστὶ, „ri“ δὲ, δεκάτῃ“ ,ἡμέρα ἱλασ- μοῦ“), τῷ μόνῳ νομοϑετήσαντι αὐτὰ ϑεῷ ἐγνωσμένων; τίς δὲ ἐπὶ τοσοῦτον τὸν Χριστοῦ χεχώρηχε νοῦν, ὡς τοὺς ἑβδόμους ἐνιαυτοὺς τῆς ἐλευϑερίας τῶν Ἑβραίων οἰκετῶν καὶ, τῆς ἀφέσεως“ τῶν χρεῶν ἀνέσεώς τε ἀπὸ γεωργίας τῆς ἁγίας γῆς ἐκλαβεῖν; ἔστι δέ τις καὶ ἀνωτέρω τῆς διὰ ἑπτὰ ἐτῶν ἑορτῆς 6 καλούμενος Ἰωβηλαῖος, ὃν- τινα κἂν ἐπὶ ποσὸν φαντασϑῆναι εἶναί τε τρανῶς ἢ τοὺς ἐν αὐτῷ νόμους πληρωϑησομένους ἀληϑινοὺς οὐδενός ἐστε (πλὴν) τοῦ τὴν πατριχὴν βουλὴν περὶ τῆς ἐν ἅπασι τοῖς αἰῶσι διατάξεως κατὰ, τὰ“ »ἀνεξερεύνητα“ ,αὐτοῦ“ „xoluara“ καὶ τὰς ἀνεξιχνιάστους αὐτοῦ ὁδοὺς τεϑεωρηχότος.
1 τῷ ϑεῷ τὸν ὅλον αἰῶνα τῆς παρ᾽ ἡμῖν μιᾶς ἡμέρας διαστήματος λόγον ἔχειν schreibe ich mit Angl. ‚(bei Del.I 925), vgl. Origenes 2.2.0.; τῷ dep (τῶν ὅλων) τὸν ὅλον αἰῶνα τοῦ παρ᾽ ἡμῖν μιᾶς ἡμέρας διαστήματος λέγον ἔχειν Bent. (bei Del. I 250 Anm. a), τῷ ϑεῷ τὸν ὅλον αἰῶνα τῆς παρ᾽ ἡμῖν μιᾶς ἡμέρας διαστή- ματι λόγον λέγειν TAusgg. | 7 σκιὰν TLond. σκιὰς Ox.Del. | 15 7 νεομηνία) τῷ νεομηνίᾳ Bent. (bei Del. I 250 Anm. e) | τῷ δὲ δεχάτῃ) vgl. Lev. 23, 27, also nicht mit Angl. (a. a. O.) 7 δὲ δεχάτη zu schreiben | 17 Χριστοῦ! ϑεοῦ vermutet Del. (1 250 Anm, f) | 18 χρέων TAusgg. | 20 hinter ἑπτὰ + ἑβδομάδων Angl. (a. a. O.), dagegen Del. (I 9258) | 21 εἶναί τι will Angl. (a. a. O.) tilgen | 22 ἀληϑινοὺς) ἀληϑινῶς Bent. (bei Del. 1250 Anm. g) | ἐστι (πλὴν) τοῦ schreibe ich mit Bent. (der auch ἐστιζν οὐ) vermutet, vgl. Del. I 250 Anm. g) u. Angl. (a. a. O.), doru(r el un) τοῦ Cl. Fleury (bei Del. a. a. O.).
15. πολλάκις δέ μοι ἐπῆλϑεν ἀπορεῖν, Ovyxgovovri δύο λέξεις ἀποστολικὰς, πῶς συντέλεια αἰώνων“ ἐστὶν, ἐφ᾽ ἢ „anas“ , εἰς ἀϑέ- τησιν τῶν ἁμαρτιῶν“ Ἰησοῦς ςπεφανέρωται,“ εἰ μέλλουσιν εἶναι αἰῶνες μετὰ τοῦτον ἐπερχόμενοι. ἔχουσι δὲ αἱ λέξεις αὐτοῦ οὕτος, ἐν μὲν τῇ πρὸς Ἑβραίους" ονυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀϑέτησιν τῶν ἁμαρτιῶν διὰ τῆς ϑυσίας αὐτοῦ πεφανέρωται," ἐν δὲ τῇ πρὸς Ἐφεσίους" (ἵνα ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχο- μένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ | ἐν χρηστότητι ἐφ᾽ ἡμᾶς.“ καὶ περὶ τηλικούτων στοχαζόμενος νομίζω ὅτι, ὥσπερ συντέλεια τοῦ ἐνιαυτοῦ ὁ τελευταῖός ἐστι μὴν, μεϑ’ ὃν ἀρχὴ μηνὸς ἑτέρου ἐνίσταται" οὕτω μή ποτε, πλειόνων αἰώνων οἱονεὶ ἐνιαυτὸν αἰώνων συμπληρούντων, συντέλειά ἐστιν 6 ἐνεστὼς αἰὼν, μεϑ' ὃν μέλλοντές τινες αἰῶνες ἐνστήσονται, ὧν ἀρχή ἐστεν ὃ μέλλων, καὶ ἐν ἐχείνοις τοῖς μέλλουσιν ἐνδείξεται ὁ ϑεὸς τὸν πλοῦτον , τῆς χάρι- τος αὐτοῦ ἐν χρηστύτητι“" τοῦ ἁμαρτωλοτάτου καὶ εἰς τὸ ἅγιον ανεῦμα δυσφημήσαντος χρατουμένου παρὰ τῆς ἁμαρτίας ἐν ὅλῳ τῷ ἐνεστῶτι αἰῶνι καὶ ἀρχῆϑεν μέχρι τέλους τῷ μέλλοντι μετὰ ταῦτα οὐκ old ὅπως οἰχονομησομένου.
16. ταῦτα τοίνυν ὃ ἰδὼν καὶ τῇ διανοίᾳ αἰώνων ἑβδομάδα, ἵνα σαββατισμόν τινα ἅγιον ϑεωρήσῃ, ἐννοήσας καὶ αἰώνων μῆνα, ἵνα τὴν ἁγίαν τοῦ ϑεοῦ ἴδῃ νουμηνίαν, καὶ αἰώνων ἐνιαυτὸν, ἵνα συνί- δῃ τὰς τοῦ ἐνιαυτοῦ γε ἑορτὰς, ὅτε δεῖ „nav ἀρσενικὸν“ ἐνώπιον φαίνεσθαι „xuplov ϑεοῦ,“ καὶ τηλικούτων αἰώνων τοὺς ἀνάλογον ἐνιαυτοὺς, ἵνα τὸ ἕβδομον ἅγιον ἔτος καταλαμβάνῃ, χαὶ αἰώνων ἑβδοματικοὺς ἑπτὰ, ὅπως ὑμνήσῃ τὸν τηλικαῦτα νομοϑετήσαντα, ἐξε- τάσας" πῶς δύναται μιχρολογῆσαι περὶ τοῦ ἐλαχίστου μορίου ὥρας τῆς τοῦ τηλικούτου αἰῶνος ἡμέρας καὶ οὐχὶ πάντα ποιήσει, ἵνα ἀπὸ
1 δέ] δή Ox. | 6 αὐτοῦ] αὑτοῦ Lond. | 8 τὸ ὑπερβάλλον πλοῦτος schreibe ich mit Bent. (bei Del. I 250 Anm. 1), vgl. unten Ζ. 14; τὸν ὑπερβάλλοντα πλοῦτον αὑτοῦ Lond. | 18 οἰχονομησομένου] οἰχονομηϑησομένου liest Del. (1 251 Anm. b) ohne Grund | 22 γε TLond. τε Ox.Del. | δεῖ Lond.Del., δὴ TOx. | 25 ἑβδοματι- κοὺς] ἑβδομαδικοὺς Bent. (bei Del. I 251 Anm. c) | hinter &nz& -+ ἐνιαυτοὺς Ang). (bei Del. I 925b) unrichtig, da dieses Wort aus Z, 24 zu ergänzen ist.
τῆς ἐνταῦϑα παρασκευῆς ἄξιος γενόμενος τοῦ τυχεῖν τοῦ ἐπιουσίου ἄρτου ἐν τῇ,,σήμερον“ ἡμέρᾳ λάβῃ αὐτὸν καὶ, καϑ'᾽ ἡμέραν,“ ἤδη σαφοῦς ἐκ τῶν προειρημένων γινομένου τοῦ ‚„xa® ἡμέραν“; τῷ γὰρ ἐξ ἀπείρων ἐπ᾽ ἄπειρον ὄντι ϑεῷ οὐ μόνον περὶ τῆς „onuegov“ ἀλλὰ καί πὼς τοῦ „ua ἡμέραν" ö „onuegov“ εὐχόμενος, ἀπὸ τοῦ δυνατοῦ ᾿ϑωρήσασϑαι »ὑπὲρ ἐκ περισσοῦ ὧν αἰτούμεϑα ἢ νοοῦμεν"
λαβεῖν οἷός τε ἔσται, ἵν᾽ οὕτως ὑπερβολιχῶς εἴπω, καὶ τὰ ὑπὲρ „a
ὀφϑαλμὸς οὐχ εἶδε καὶ“ τὰ ὑπὲρ ἃ (οὖς οὐκ ἤκουσε καὶ“ τὰ ὑπὲρ ἃ
10 11. καὶ ταῦτα δέ μοι δοκεῖ ἀναγχαιότατα ἐξητάσϑαι, ἵνα τό τε "σήμερον" νοηϑῇ καὶ τὸ „xa® ἡμέραν, ὅτε, τὸν ἐπιούσιον“ »ἄρτον“ δοϑῆναε ἡμῖν“ ἀπὸ τοῦ πατρὸς αὐτοῦ εὐχόμεϑα. εἰ κατὰ τελευταῖον δὲ βιβλίον “πρότερον ἐξετάξομεν τὸ οἡμῶν," ἐπεὶ λέγεται οὐχί" »τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον"
15 ἀλλὰ »τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν καϑ' ἡμέραν," ὕμως TE, ἐξεταστέον, πῶς οἡ μῶν" ἐστιν ὃ ἄρτος οὗτος. διδάσχει δὴ ὃ ἀπόστολος ὅτι, εἴτε ζωὴ εἴτε ϑάνατος εἴτε ἐνεστῶτα εἴτε μέλ- λοντα, πάντα“ τῶν ἁγίων ἐστί᾽ {περὶ οὗ) οὐχ ἀναγχαῖον ἐπὶ τοῦ παρόντος λέγειν.
ἡμεῖς Ι, ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν," ἢ ὡς ὁ “Δουκᾶς" „eat 252 ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφήκαμεν παντὶ ὀφείλοντι ἡμῖν περὶ τῶν ὀφειλημάτων καὶ ὃ ἀπόστολος λέγει" ἀπόδοτε πᾶσι τὰς ὀφειλὰς, τῷ τὸν φόρον τὸν φύρον, τῷ
25 τὸν φόβον τὸν φόβον, τῷ τὸ τέλος τὸ τέλος, τῷ τὴν τιμὴν τὴν τιμήν" μηδενὶ μηδὲν ὀφείλετε εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν.“ ὀφείλο- μὲν τοιγαροῦν ἔχοντές τινα καϑήχοντα οὐ μόνον ἐν τῇ δόσει ἀλλ
About this text
Origen’s treatise on prayer. Open the Greek under each section.
English follows Paul Koetschau, Origenes Werke II (GCS, 1899). Where orat_* OET tip slices are present, those sections use that new English from the Greek (Pass A≠B). Archive OCR of GCS was checked elsewhere.
Witnesses
- Copy-text Koetschau, Origenes Werke II (GCS 3, 1899) (Greek · On Prayer)
- Checked print Archive.org OCR of GCS 3 (Greek · Same print)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.