It is good to cling to the Lord
Reading the locked Greek in open English:
It is good, then, to be an athlete untiring, and in order that I may name him thus from the examples, unimpeded, unyoked.
Yet if after having fallen he remains silent, then he was broken.
Or does the one who turns away not turn back?' say that such a person, having fallen, was not broken.
If you see a person who has been overcome, and after overcoming does not surrender oneself to lasciviousness in all uncleanness of work, having risen and having been reminded of the Scripture: 'Does the one who fell not rise up?
Regarding these, one might speak bodily: He has fallen, not It was broken, certainly, because it is dust after having fallen.
Those who wrestle in the contests and have fallen the first time have conquered the third.
Verse 24: When he falls, he will not be thrown down, for the Lord steadies his hand.
As for the way the Lord does not will, it is not because the crossings belong to humans, but because they belong to a beast, reptile, or cattle.
they veer right and left, not content with mere faith, knowing deeply but not truly.
Yet those who arise from heresies may indeed be in crossings, yet not guided by the Lord, but turned crooked by the evil one.
Whatever pleases God is certainly exalted and full of all praise, for God would not have willed it otherwise.
Just as He regards the ways of the unlawful as unwilling, so He makes the ways of the good-doers willing.
It may be better to understand that the Lord wills the way of the person, meaning He makes it willing and accepts it.
The term is ambiguous, for it may mean either that the Lord wills the way of the one guided by the crossings and accepts the path they make according to law—rejecting impious or crooked ways—or that the one whose crossings are divinely directed wills the Lord’s way, having experienced, in being guided as the crossings are, the sweetness of the way in which they are led by the Lord.
However, when a person’s crossings are directed by the Lord, then that person wills their own way.
One does not create bends in life’s wheels, but proceeds straight in every good matter, teaching and guiding others, just as one might say: You took hold of my right hand, and in your council you led me forward.
Just as a son of one’s own, he says, is taken by the hand of God, and he brings him to a straight way, not letting him go crooked-footing, nor.
and he will desire exceedingly his way.
The Lord’s steps of a man are directed.
17.133 Verse 23.
but the Jews, blaspheming him, are utterly destroyed in the end.
Christ indeed, therefore, the nations bless him, for which reason they inherit the kingdom.
Yet those who do not know God curse him, and again these things of his glory are at times uttering sounds, toward not even enduring those things in which they have suffered well, to bring to him the thanksgivings.
thus it follows to say: You insulted this one, you insulted me.
Also just as he says: You nourished this one, you nourished me.
Because the Lord says to the righteous: I will be hostile to your enemies, and I will oppose those who oppose you.
Yet danger lies in cursing us to the righteous destruction of the end.
Therefore, if God were the one showing mercy and giving, those who glorify him because of this, that is, those who bless him, will be heirs of the promised land to the saints, and they will receive the good and abundant land, which does not have the reason of center and sign.
Like what was said to Abraham: I will bless those who bless you, and I will curse those who curse you.
but those who curse him shall be utterly destroyed.
That those who bless him shall inherit the earth.
Verse 22.
Yet if not, it is better not to borrow the beginning, especially the things of the Lord’s treasury, than to lose the king’s money.
It must be repaid with interest from the polity and action the principal.
but the silver of God, the tested, as the one saying says: Or are you seeking proof of the Christ speaking in me?
Greek
ἀλλὰ τὸ τοῦ Θεοῦ ἀρ γύριον τὸ δόκιμον, ὡς ὁ λέγων· Ἢ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ; Ἀποδοτέον δὲ μετὰ τόκου ἐκ πολιτείας καὶ πράξεως τὸ κεφάλαιον. Εἰ δὲ μὴ, κρεῖττόν ἐστι τὴν ἀρχὴν μὴ δανείσασθαι, μάλιστα τὰ τοῦ ταμείου τοῦ Κυριακοῦ, ἢ ἀπολέσαι τὰ τοῦ βασιλέως χρήματα. Στίχ. κβʹ. Ὅτι οἱ εὐλογοῦντες αὐτὸν κληρονομή σουσι γῆν· οἱ δὲ καταρώμενοι αὐτὸν ἐξολο θρευθήσονται. Ὅμοιον τῷ εἰρημένῳ πρὸς Ἀβραάμ· Τοὺς εὐλογοῦντάς σε εὐλογήσω, καὶ τοὺς καταρωμέ νους σε καταράσομαι. Οὐκοῦν, εἰ ὁ Θεὸς εἴη ὁ κατ οικτείρων καὶ διδοὺς, οἱ δοξολογοῦντες αὐτὸν διὰ τοῦτο, ἤγουν εὐλογοῦντες, ἔσονται κληρονόμοι τῆς ἐπηγγελμένης τοῖς ἁγίοις γῆς, καὶ λήψονται τὴν γῆν ἀγαθὴν καὶ τὴν πολλὴν, τὴν οὐ κέντρου καὶ σημείου λόγον ἔχουσαν. Κίνδυνος δὲ ἐν τῷ κατάραν ἡμᾶς τιθέναι τῷ δικαίῳ ὀλέθρου τοῦ ἐσχάτου. Λέγει γὰρ πρὸς τὸν δίκαιον ὁ Κύριος· Ἐχθρεύσω τοῖς ἐχθροῖς σου, καὶ ἀντιβήσομαι τοῖς ἀντικειμένοις σοι. Καὶ ὥσπερ λέγει· Τοῦτον ἔθρεψας, ἐμὲ ἔθρεψας· οὕτως ἀκόλουθον εἰπεῖν· Τοῦτον ἐλοιδόρησας, ἐμὲ ἐλοιδό ρησας. Καταρῶνται δὲ Θεὸν οἱ μὴ εἰδότες αὐτὸν, καὶ ταῦτα τῆς αὐτοῦ δόξης πάλιν φήμους ἔσθ' ὅτε ῥιπτοῦντες φωνὰς, πρὸς τὸ μηδὲ ἐφ' οἷς εὖ πε πόνθασιν ἀνέχεσθαι προσάγειν αὐτῷ τὰς εὐχαρι στίας. Χριστὸν μὲν οὖν εὐλογοῦσι τὰ ἔθνη, διὸ κλη ρονομοῦσι τὴν βασιλείαν· Ἰουδαῖοι δὲ, βλασφημοῦν τες αὐτὸν, εἰς τέλος ὀλοθρεύονται. 17.133 Στίχ. κγʹ. Παρὰ Κυρίου τὰ διαβήματα ἀνθρώπου κατευθύνεται· καὶ τὴν ὁδὸν αὐτοῦ θελήσει σφόδρα. Ὥσπερ ἰδίου παιδὸς, φησὶ, λαμβάνεται τῆς χει ρὸς ὁ Θεὸς, καὶ ἀποφέρει πρὸς ὁδὸν εὐθεῖαν, οὐκ ἀφιεὶς αὐτὸν σκολιοδρομεῖν, οὔτε μὴν καμπύλας ποιεῖσθαι τοῦ βίου τὰς τροχιάς· ἀλλ' εὐθὺ παντὸς ἰέναι πράγματος ἀγαθοῦ, διδάσκων τε καὶ ἀπευθύ νων αὐτοὺς, κατά γε τό· Ἐκράτησας τῆς χειρὸς τῆς δεξιᾶς μου, καὶ ἐν τῇ βουλῇ σου ὡδήγησάς με. Ὅταν μέντοι τοῦ ἀνθρώπου τὰ διαβήματα ὑπὸ Κυ ρίου κατευθυνθῇ, τότε τὴν ὁδὸν αὐτοῦ θελήσει. Ἀμφίβολος ἡ λέξις. Ἢ γὰρ ὁ Κύριος τοῦ κατευθυνομένου τοῖς διαβήμασι θέλει τὴν ὁδὸν, καὶ ἀποδέχε ται ἣν ποιεῖται κατὰ τὸν νόμον πορείαν, μὴ θέλων ὁδὸν ἀσεβῶν, ἢ λοξῶς πορευομένων· ἢ αὐτὸς, οὗ τὰ διαβήματα ὑπὸ Κυρίου κατευθύνεται, θέλει τὴν ὁδὸν τοῦ Κυρίου, γευσάμενος, ἐν τῷ κατευθύνεσθαι αὐτοῦ ὡς τὰ διαβήματα, τῆς γλυκύτητος τῆς κατὰ τὴν ὁδὸν, ἐν ᾗ κατευθυνθείη ὑπὸ Κυρίου. Ἄμεινον δὲ ἴσως νοεῖν, ὅτι ὁ Κύριος θελήσει τὴν ὁδὸν τοῦ ἀνθρώ που, τουτέστι ποιήσεται θελητὴν καὶ ἀποδέξεται. Ὥσπερ γὰρ ἀνεθελήτους ἔχει τὰς τῶν παρανόμων ὁδοὺς, οὕτω ποιεῖται θελητὰς τὰς τῶν ἀγαθουργούν των. Ὃ δὲ ἀρέσκει Θεῷ, τοῦτο πάντως ἐστὶ καὶ ἐξαί ρετον, καὶ παντὸς ἐπαίνου μεστόν. Οὐ γὰρ ἂν ἠθέλησε Θεὸς τὸ μὴ οὕτως ἔχον. Οἵ γε μὴν ἀπὸ τῶν αἱρέσεων γίνονται μὲν ἐν διαβήμασιν, οὐ μὴν κατευθυνουμέ νοις ὑπὸ Κυρίου, ἀλλὰ λελοξωμένοις ὑπὸ τοῦ πονη ροῦ· ἐκκλίνουσι δεξιὰ καὶ ἀριστερὰ, μὴ ἀρκούμενοι ψιλῇ τῇ πίστει, νοοῦντες δὲ βαθύτερον μὲν, οὐκ ἀλη θὲς δέ. Ὧν τὴν ὁδὸν οὐ θέλει Κύριος, ὅτι οὐκ ἀνθρώ πων αὐτῶν τὰ διαβήματα, ἀλλὰ θηρὸς ἢ ἑρπετοῦ ἢ κτήνους. Στίχ. κδʹ. Ὅταν πέσῃ οὐ καταῤῥαχθήσεται, ὅτι Κύριος ἀντιστηρίζει χεῖρα αὐτοῦ. Οἱ ἐν τοῖς ἀγῶσι παλαίοντες πεπτώκασι τὸ πρῶ τον, νενικήκασι τὰ τρία. Ἐπὶ τούτοις εἴποις ἂν κατὰ τὸ σωματικὸν, ὅτι· Πέπτωκεν, οὐ κατεῤῥάγη δὲ, νενί κηκε γὰρ μετὰ τὸ πεσεῖν. Ἐὰν ἴδῃς ἄνθρωπον νενι κημένον, καὶ μετὰ τὸ νενικῆσθαι οὐ παραδόντα ἑαυ τὸν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης, ἀναστάντα δὲ, ὑπομνησθέντα τῆς Γραφῆς· Μὴ ὁ πεσὼν οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; λέγε, ὅτι, πεσὼν ὁ τοιοῦτος, οὐ κατ εῤῥάχθη. Ἐὰν δὲ μετὰ τὸ πεσεῖν ἀπαυδήσῃ, κα τεῤῥάχθη. Καλὸν μὲν οὖν ἀθλητὴς εἶναι ἄπτωτος, καὶ ἵνα οὕτως ὀνομάσω ἀπὸ τῶν παραδειγμάτων, ἀμεσολάβητος, ἀσυνέζωστος. Εἰ δὲ
About this text
Origen of Alexandria, Excerpta in Psalmos (Greek).
Original English Translation of Origen’s Excerpta in Psalmos — new OET from PG 17 Greek.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 17 (Khazarzar) (Greek)
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.