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ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ.
ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ (1).
English
Origen’s Selections.
On Genesis (1).
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(3) ΚΕΦ. Ζ΄.
English
Chapter 7.
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Στιχ. δ΄. Ἐγὼ ἐπάγω ὑετὸν (ἐπὶ) τὴν γῆν τεσσαράκοντα
ἡμέρας, καὶ τεσσαράκοντα νύκτας.
Καὶ ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν, ἣν
ἐποίησα, ἀπὸ προσώπου τῆς γῆς, ἀπὸ ἀνθρώπουἕως κτήνους.
Τί δήποτε τῷ κατακλυσμῷ τὰ τῶν ἀνθρώπων πλήθη
διέφθειρεν; Ἐξαλεῖψαι τοῦ Κάῖν τὸ γένος ἠθέλησε·
ἀνεμίγη δὲ αὐτῷ καὶ τῶν εὐσεβῶν ἡ φυλή· διὸ
καὶ τῆς τιμωρίας μετέσχηκεν. Ἀρχὴν δέ τινα καιτοῦ
βίου ποιήσασθαι βουληθεὶς, τὸν Νῶε καὶ τοὺς ἐκείνου
παῖδας σὺν ταῖς γυναιξὶ διετήρησεν, εὐσεβῆ ὄντα
καὶ δίκαιον, καὶ ἐκ τῆς τῶν συγγενῶν εὐσεβείας
βλαστήσαντα, καὶ τὴν τῆς παρανομίας ἐπιμιξίαν μισήσαντα.
Οὐ μὴν, ὥς τινές φασιν, ὀργῇ (4) τινι καὶ μεταμελείᾳ
ταῦτα πεποίηκε. Ταῦτα γάρ τοι ἀνθρώπινα
πάθη· ἡ δὲ θεία φύσις, ἐλευθέρα παθῶν. Ἄλλως τε
ἡ μεταμέλεια τοῖς μετὰ τὴν πεῖραν μανθάνουσι τῶν
πραγμάτων τὴν φύσιν κατάλληλος· εἶτα τῇ πείρᾳ
μανθάνοντες ὡς οὐκ ὀρθῶς ἐβουλεύσαντο, μεταμέλονται.
Ὁ δὲ Θεὸς οὕτως ὁρᾷ τὰ μετὰ πολλὰς ἐσόμενα
γενεὰς, ὡς ἤδη γεγενημένα. Ὡς προορῶν τοίνυν καὶ
προγινώσκων, οὕτως ἅπαντα πρυτανεύει. Τί δήποτε
τοίνυν μεταμέλεται, ἅπαντα πρὸς τὴν πρόγνωσιν τὴν
ubique, ad editionem cod. Alexandrini Breitinge-
rianam, Tiguri 1730.
(4) Sic correximus verbum nihili ὀγῇ.
English
Verse 4. I will bring rain upon the earth for forty days and forty nights. And I will wipe out every living thing that I made from the face of the earth, from man to beast. Why then did he destroy the multitudes of men by the flood? He wished to wipe out the race of Cain; but the tribe of the pious had become mingled with it; therefore it also shared in the punishment. And desiring to make a new beginning of life, he preserved Noah and his children together with their wives, since Noah was pious and righteous, having sprung from the piety of his relatives and having hated the admixture of lawlessness. Not, as some say, did he do these things out of some anger or repentance. For these are human passions; the divine nature is free from passions. Moreover, repentance is appropriate for those who learn the nature of things after experience; then, learning by experience that they had not deliberated correctly, they repent. But God sees things that will happen after many generations as already having happened. Therefore, as one who foresees and foreknows, he governs all things. Why then does he repent, when he governs all things according to foreknowledge?
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οἰκε ίαν οἰκονομῶν; Οὐκοῦν ἐπὶ Θεοῦ μεταμέλεια οἰκε
νομίας μεταβολή· Μεταμέλομαι γὰρ, φησὶν, ὅτι
κέ κρικα τὸν Σαοὺλ εἰς βασιλέα· ἀντὶ τοῦ· Εὐδοκίμασα
μὲν παῦσαι τοῦτον, ἕτερον δὲ χειροτονῆσαι.
Οὕτω κἀνταῦθα· Ἐνεθυμήθην, ὅτι ἐποίησα ἄνθρωπον·
ἐδοκίμασα διολέσαι τῶν ἀνθρώπων τὸ γένος.
Ἀλλὰ φιλάνθρωπος ὢν, σπέρμα τὸν Νῶε τῇ φύσει
τετήρηκεν. Ἐπειδὴ δὲ καὶ τῶν ἀλόγων τὰ γένη τῆς
τῶν ἀνθρώπων εἵνεκα δεδημιούργηκε χρείας· καὶ
ταῦτα τοῖς ἀνθρώποις συνδιεφθάρη, πλὴν τῶν ἐν τῇ
κιβωτῷ σὺν τῷ Νῶε διαφυλαχθέντων. Ἐκέλευσε γὰρ
ὁ δεσπότης Θεὸς ἀνὰ δύο μὲν ἐξ ἑκάστου γένους τῶν
δοκούντων ἀκαθάρτων διασωθῆναι, ἀνὰ ἑπτὰ δὲ τῶν
καθαρῶν. Ἐπειδὴ γὰρ ἤμελλε συγχωρεῖν τοῖς ἀνθρώποις
μεταλαμβάνειν κρεῶν, ἤμελλον δὲ καὶ θυσίας
αὐτῷ προσφέρειν τῆς εὐσεβείας οἱ τρόφιμοι,
πλείονα τὰ καθαρὰ φυλαχθῆναι προσέταξε· τὰς μὲν
τρεῖς συζυγίας, εἰς τὴν αὔξησιν τοῦ γένους, τὸ δὲ ἓν
τὸ περιττὸν εἰς θυσίαν. Εὐθὺς γὰρ ὁ Νῶε μετὰ τὴν
καῦλαν τῆς τιμωρίας, θυσίαν τῷ Θεῷ εὐχαριστήριον
προσενήνοχεν, ἀπὸ πάντων, φησὶ, κτηνῶν τῶν
καθαρῶν, καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν.
Ὡς εἶναι δῆλον ὅτι τούτου χάριν, ἀνὰ ἑπτὰ
προσέταξεν ἐξ ἑκάστου γένους τῶν καθαρῶν εἰς τὴν
τιβωτὸν εἰσαχθῆναι, ἵνα, τὸ ἓν ζῶον ἐξ ἑκάστου γένους
ὁ Νῶε προσφέρων, μὴ διαφθείρῃ τὰς συζυγίας.
English
arranging his household? Therefore, concerning God, repentance is a change of economy. For he says, "I repent that I appointed Saul as king," meaning, "I decided to remove him and appoint another." So also here: "I reflected that I had made man; I decided to destroy the race of men." But being benevolent, he preserved the seed of Noah for nature. And since the species of irrational animals were created for the sake of human need, these also were destroyed along with men, except for those preserved in the ark with Noah. For the Lord God commanded that two of each species of those considered unclean be saved, and seven of the clean. For since he was going to allow men to partake of meat, and his fosterlings were also going to offer sacrifices of piety to him, he ordered that more of the clean be preserved: the three pairs for the increase of the species, and the one extra for sacrifice. For immediately after the heat of the punishment, Noah offered a thanksgiving sacrifice to God, from all, it says, of the clean cattle and from all of the clean birds. So it is clear that for this reason he ordered that seven of each species of the clean be brought into the ark, so that Noah, offering one animal from each species, would not destroy the pairs.
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(4·) Στίχ. ις΄. Καὶ ἔκλεισε Κύριος ὁ Θεὸς ἔξωθεν
English
(4) Verse 16. And the Lord God shut from without
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αὐτοῦ τὴν κιβωτόν.
English
his ark.
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Θειοτέρας τινὸς δυνάμεως ἔχρῃζεν ἡ ἀσφάλεια τῆς
θύρας κλειομένης.
English
The security of the door, when closed, required some more divine power.
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ΚΕΦ. ΙΘ΄.
English
Chapter 19.
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Σπίχκε΄. Καὶ κατέστρεφεν τὰς πόλεις ταύτας, καὶ
πασαν τὴν περίχωρον, καὶ πάντας τοὺς κατοικοῦντας
ἐν ταῖς πόλεσι.
Στίχ. κς΄. Καὶ ἀπέλεψεν ἡ γυνὴ αὐτοῦ εἰς τὰ
ὀπίσω, καὶ ἐγένετο στήλη ἁλός.
Ὁ Κύριος οὐ μόνον τοὺς ἀσεβεῖς ἀπόλλυσιν, ἀλλὰ
καὶ τὰς τροφὰς αὐτῶν οὔσας Σοδομιτικὰς καὶ ἐπιβλαβεῖς·
ἐν αἷς ἐστι καὶ ἄμπελος, περὶ ἧς γέγραπται·
Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος
αὐτῶν καὶ ἡ κλημαεὶς αὐτῶν ἐκ Γομόῤῤας.
(5) Ἅμα τε εἰς τὴν πόλιν ἀπεσώθη, καὶ τὸ
πῦρ ἐπεφέρετο ταῖς πόλεσι, σημεῖον τῆς μελλούσης
συντελείας. Στήλη οὐχ ἁπλῶς ἐγένετο, ἀλλὰ μάλιστα
στήλη ἁλὸς, διὰ τό· Ὑμεῖς ἐστε τὸ ἄλας τῆς γῆς.
Ἐφαρμόσῃ δὲ τῇ στήλῃ τοῦ ἁλὸς τό· Ἐὰν δὲ τὸ
ἅλας μωρανθῇ; Οὐκ ἀθρόως ἀναβαίνει εἰς τὸ ὄρος
κατὰ τὰ εἰρημένα αὐτῷ, ἀλλὰ πρῶτον εἰς Σηγὼρ γίνεται,
καίτοιγε μὴ θαῤῥήσας ἑαυτῷ περὶ τοῦ ἀναβῆναι
εἰς τὸ ὄρος.
English
Chapter 19.
Verse 25. And he destroyed these cities, and the whole surrounding region, and all those dwelling in the cities.
Verse 26. And his wife looked back, and she became a pillar of salt.
The Lord not only destroys the impious, but also their provisions, which are Sodomitic and harmful; among these is also the vine, concerning which it is written: For from the vine of Sodom is their vine, and their vine-branch from Gomorrah.
As soon as she was saved into the city, the fire was brought upon the cities, a sign of the coming consummation. The pillar did not simply come to be, but especially a pillar of salt, because of: "You are the salt of the earth." And let it be applied to the pillar of salt: "But if the salt becomes foolish?" He does not go up to the mountain all at once according to what was said to him, but first he goes to Zoar, although he did not trust himself concerning going up to the mountain.
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ΚΕΦ. ΚΓ΄.
English
Chapter 23.
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(6) Στίχ. ιε΄. Γῆ τετρακοσίων διδράχμων.
Σημειωτέον, ὅτι τάφου τιμή ἐστι τὰ τετρακόσια,
τῷ κακωτικὴν εἶναι τὴν τετράδα καὶ ἑκατοντάδα. Καὶ
ζητήσας τὰ ὅμοια ἐκ τῶν Γραφῶν εὑρήσεις.
Reg. xv, 11. 2Gen. viii, 20. 2 Deut. xxxii, 32.
(4·) Ex cod. 534, pag. 24.
(5) Confer huc Nyssenum.
English
(6) Verse 15. "Land of four hundred didrachms."
It should be noted that the price of the tomb is four hundred, because the number four and the hundred are of a vexatious nature. And if you seek similar instances from the Scriptures, you will find them.
1 Kings 15:11; 2 Genesis 8:20; 2 Deuteronomy 32:32.
(4) From codex 534, page 24.
(5) Compare here with Nyssenus.
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ΚΕΦ. ΛΖ΄.
English
Chapter 37.
tlg2042.tlg066:13 · narrativehigh
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(7) Στίχ.ι΄. Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τεκαὶ
ἡ μήτηρ σου, καὶ οἱ ἀδελφοί σου προσκυνῆσαί
σοι ἐπὶ τὴν γῆν;
Σαφῶς ἡ μήτηρ τοῦ Ἰωσὴφ πρὸ τῶν ἐνυπνίων
ἐτελεύτησεν. Μήποτε οὖν δυνάμεθα τὴν Μαριὰμ καὶ
τὸν Ἰωσὴφ εἰπεῖν προφητεύεσθαι προσκυνήσειν τῷ
Χριστῷ;
English
(7) Verse 10. "Shall I, your mother, and your brothers come and bow down to you upon the earth?"
Clearly, the mother of Joseph died before the dreams. Could we then possibly say that Mary and Joseph are prophesied to worship Christ?
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ΚΕΦ. ΜΓ΄.
English
Chapter 43.
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(8) Στίχ. κβ΄. Εἶπε δὲ αὐτοῖς· Ἵλεως ὑμῖν, μὴ φοβεῖσθε.
Ἔοικεν ὠφεληθῆναι ὁ ἄνθρωπος οὗτος εἰς θεοσέβειαν
παρὰ τῷ Ἰωσήφ.
English
(8) Verse 22. And he said to them: "Peace to you, do not be afraid." This man seems to have been benefited in piety by Joseph.
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ΚΕΦ. ΜϚ΄.
English
Chapter 46.
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(9) Στίχ. λδ΄. Ἄνδρες κτηνοτρόφοι ἐσμέν.
Βδέλυγμα Αἰγυπτίοις πᾶς ποιμὴν προβάτων, ἀλλ᾿
οὐχ Ἑβραίοις. Εἰ μὲν οὖν ὧς ποιμὴν ἐφέστηκεν ἡμῖν,
βδέλυγμά ἐστιν Αἰγυπτίοις· εἱ δὲ ὡς μισθωτὸς, τάχς
καὶ φίλος Αἰγυπτίοις.
(3) ΚΕΦ. Ζ΄.
English
(9) Verse 34. "We are herdsmen."
Every shepherd of sheep is an abomination to the Egyptians, but not to the Hebrews. If, then, he stands over us as a shepherd, he is an abomination to the Egyptians; but if as a hired hand, he might even be a friend to the Egyptians.
(3) Chapter 7.
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Στιχ. δ΄. Ἐγὼ ἐπάγω ὑετὸν (ἐπὶ) τὴν γῆν τεσσαράκοντα
ἡμέρας, καὶ τεσσαράκοντα νύκτας.
Καὶ ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν, ἣν
ἐποίησα, ἀπὸ προσώπου τῆς γῆς, ἀπὸ ἀνθρώπουἕως κτήνους.
Τί δήποτε τῷ κατακλυσμῷ τὰ τῶν ἀνθρώπων πλήθη
διέφθειρεν; Ἐξαλεῖψαι τοῦ Κάῖν τὸ γένος ἠθέλησε·
ἀνεμίγη δὲ αὐτῷ καὶ τῶν εὐσεβῶν ἡ φυλή· διὸ
καὶ τῆς τιμωρίας μετέσχηκεν. Ἀρχὴν δέ τινα καιτοῦ
βίου ποιήσασθαι βουληθεὶς, τὸν Νῶε καὶ τοὺς ἐκείνου
παῖδας σὺν ταῖς γυναιξὶ διετήρησεν, εὐσεβῆ ὄντα
καὶ δίκαιον, καὶ ἐκ τῆς τῶν συγγενῶν εὐσεβείας
βλαστήσαντα, καὶ τὴν τῆς παρανομίας ἐπιμιξίαν μισήσαντα.
Οὐ μὴν, ὥς τινές φασιν, ὀργῇ (4) τινι καὶ μεταμελείᾳ
ταῦτα πεποίηκε. Ταῦτα γάρ τοι ἀνθρώπινα
πάθη· ἡ δὲ θεία φύσις, ἐλευθέρα παθῶν. Ἄλλως τε
ἡ μεταμέλεια τοῖς μετὰ τὴν πεῖραν μανθάνουσι τῶν
πραγμάτων τὴν φύσιν κατάλληλος· εἶτα τῇ πείρᾳ
μανθάνοντες ὡς οὐκ ὀρθῶς ἐβουλεύσαντο, μεταμέλονται.
Ὁ δὲ Θεὸς οὕτως ὁρᾷ τὰ μετὰ πολλὰς ἐσόμενα
γενεὰς, ὡς ἤδη γεγενημένα. Ὡς προορῶν τοίνυν καὶ
προγινώσκων, οὕτως ἅπαντα πρυτανεύει. Τί δήποτε
τοίνυν μεταμέλεται, ἅπαντα πρὸς τὴν πρόγνωσιν τὴν
ubique, ad editionem cod. Alexandrini Breitinge-
rianam, Tiguri 1730.
(4) Sic correximus verbum nihili ὀγῇ.
English
Verse 4. "I will bring rain upon the earth for forty days and forty nights. And I will wipe out every growth that I made from the face of the earth, from man to beast." Why then did he destroy the multitudes of men by the flood? He wished to wipe out the race of Cain; but the tribe of the pious had become mixed with it; therefore it also shared in the punishment. And wishing to make a new beginning of life, he preserved Noah and his children together with their wives, since Noah was pious and righteous, having sprung from the piety of his relatives and having hated the admixture of lawlessness. Not, as some say, did he do these things out of some anger and repentance. For these are human passions; the divine nature is free from passions. Moreover, repentance is appropriate for those who learn the nature of things after experience; then, learning by experience that they had not deliberated correctly, they repent. But God sees things that will happen after many generations as if they have already happened. Therefore, as one who foresees and foreknows, he administers everything. Why then does he repent, when he administers everything according to his foreknowledge?
tlg2042.tlg066:19 · narrativehigh
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οἰκε ίαν οἰκονομῶν; Οὐκοῦν ἐπὶ Θεοῦ μεταμέλεια οἰκε
νομίας μεταβολή· Μεταμέλομαι γὰρ, φησὶν, ὅτι
κέ κρικα τὸν Σαοὺλ εἰς βασιλέα· ἀντὶ τοῦ· Εὐδοκίμασα
μὲν παῦσαι τοῦτον, ἕτερον δὲ χειροτονῆσαι.
Οὕτω κἀνταῦθα· Ἐνεθυμήθην, ὅτι ἐποίησα ἄνθρωπον·
ἐδοκίμασα διολέσαι τῶν ἀνθρώπων τὸ γένος.
Ἀλλὰ φιλάνθρωπος ὢν, σπέρμα τὸν Νῶε τῇ φύσει
τετήρηκεν. Ἐπειδὴ δὲ καὶ τῶν ἀλόγων τὰ γένη τῆς
τῶν ἀνθρώπων εἵνεκα δεδημιούργηκε χρείας· καὶ
ταῦτα τοῖς ἀνθρώποις συνδιεφθάρη, πλὴν τῶν ἐν τῇ
κιβωτῷ σὺν τῷ Νῶε διαφυλαχθέντων. Ἐκέλευσε γὰρ
ὁ δεσπότης Θεὸς ἀνὰ δύο μὲν ἐξ ἑκάστου γένους τῶν
δοκούντων ἀκαθάρτων διασωθῆναι, ἀνὰ ἑπτὰ δὲ τῶν
καθαρῶν. Ἐπειδὴ γὰρ ἤμελλε συγχωρεῖν τοῖς ἀνθρώποις
μεταλαμβάνειν κρεῶν, ἤμελλον δὲ καὶ θυσίας
αὐτῷ προσφέρειν τῆς εὐσεβείας οἱ τρόφιμοι,
πλείονα τὰ καθαρὰ φυλαχθῆναι προσέταξε· τὰς μὲν
τρεῖς συζυγίας, εἰς τὴν αὔξησιν τοῦ γένους, τὸ δὲ ἓν
τὸ περιττὸν εἰς θυσίαν. Εὐθὺς γὰρ ὁ Νῶε μετὰ τὴν
καῦλαν τῆς τιμωρίας, θυσίαν τῷ Θεῷ εὐχαριστήριον
προσενήνοχεν, ἀπὸ πάντων, φησὶ, κτηνῶν τῶν
καθαρῶν, καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν.
Ὡς εἶναι δῆλον ὅτι τούτου χάριν, ἀνὰ ἑπτὰ
προσέταξεν ἐξ ἑκάστου γένους τῶν καθαρῶν εἰς τὴν
τιβωτὸν εἰσαχθῆναι, ἵνα, τὸ ἓν ζῶον ἐξ ἑκάστου γένους
ὁ Νῶε προσφέρων, μὴ διαφθείρῃ τὰς συζυγίας.
English
...managing his own household? Therefore, with God, repentance is a change of management. For he says, "I repent that I appointed Saul as king," meaning: I approved removing him and appointing another. So also here: I considered that I had made man; I approved destroying the race of men. But being philanthropic, he preserved the seed of Noah for nature. Since the kinds of irrational animals were also created for the sake of human needs, these too were destroyed along with men, except for those preserved in the ark with Noah. For the Lord God commanded that two of each kind of those considered unclean be saved, and seven of each kind of the clean. For since he was going to allow men to partake of meat, and his fosterlings were also going to offer sacrifices to him for piety, he ordered that more of the clean be preserved: the three pairs for the increase of the race, and the one extra for sacrifice. For immediately after the heat of the punishment, Noah offered a thank-offering to God, from all, it says, of the clean cattle and from all of the clean birds. So it is clear that for this reason he ordered that seven of each kind of the clean be brought into the ark, so that Noah, offering one animal from each kind, would not destroy the pairs.
tlg2042.tlg066:20 · narrativemedium
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(4·) Στίχ. ις΄. Καὶ ἔκλεισε Κύριος ὁ Θεὸς ἔξωθεν
English
(4.) Verse 16. And the Lord God closed from without
tlg2042.tlg066:21 · narrativemedium
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αὐτοῦ τὴν κιβωτόν.
English
his ark.
tlg2042.tlg066:22 · narrativehigh
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Θειοτέρας τινὸς δυνάμεως ἔχρῃζεν ἡ ἀσφάλεια τῆς
θύρας κλειομένης.
Στιχ. δ΄. Ἐγὼ ἐπάγω ὑετὸν (ἐπὶ) τὴν γῆν τεσσαράκοντα
ἡμέρας, καὶ τεσσαράκοντα νύκτας.
Καὶ ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν, ἣν
ἐποίησα, ἀπὸ προσώπου τῆς γῆς, ἀπὸ ἀνθρώπουἕως κτήνους.
Τί δήποτε τῷ κατακλυσμῷ τὰ τῶν ἀνθρώπων πλήθη
διέφθειρεν; Ἐξαλεῖψαι τοῦ Κάῖν τὸ γένος ἠθέλησε·
ἀνεμίγη δὲ αὐτῷ καὶ τῶν εὐσεβῶν ἡ φυλή· διὸ
καὶ τῆς τιμωρίας μετέσχηκεν. Ἀρχὴν δέ τινα καιτοῦ
βίου ποιήσασθαι βουληθεὶς, τὸν Νῶε καὶ τοὺς ἐκείνου
παῖδας σὺν ταῖς γυναιξὶ διετήρησεν, εὐσεβῆ ὄντα
καὶ δίκαιον, καὶ ἐκ τῆς τῶν συγγενῶν εὐσεβείας
βλαστήσαντα, καὶ τὴν τῆς παρανομίας ἐπιμιξίαν μισήσαντα.
Οὐ μὴν, ὥς τινές φασιν, ὀργῇ (4) τινι καὶ μεταμελείᾳ
ταῦτα πεποίηκε. Ταῦτα γάρ τοι ἀνθρώπινα
πάθη· ἡ δὲ θεία φύσις, ἐλευθέρα παθῶν. Ἄλλως τε
ἡ μεταμέλεια τοῖς μετὰ τὴν πεῖραν μανθάνουσι τῶν
πραγμάτων τὴν φύσιν κατάλληλος· εἶτα τῇ πείρᾳ
μανθάνοντες ὡς οὐκ ὀρθῶς ἐβουλεύσαντο, μεταμέλονται.
Ὁ δὲ Θεὸς οὕτως ὁρᾷ τὰ μετὰ πολλὰς ἐσόμενα
γενεὰς, ὡς ἤδη γεγενημένα. Ὡς προορῶν τοίνυν καὶ
προγινώσκων, οὕτως ἅπαντα πρυτανεύει. Τί δήποτε
τοίνυν μεταμέλεται, ἅπαντα πρὸς τὴν πρόγνωσιν τὴν
ubique, ad editionem cod. Alexandrini Breitinge-
rianam, Tiguri 1730.
(4) Sic correximus verbum nihili ὀγῇ.
English
A more divine power was needed for the security of the door when it was closed.
Verse 4. I will bring rain upon the earth for forty days and forty nights.
And I will wipe out every growth that I have made from the face of the earth, from man to beast.
Why then did he destroy the multitudes of men by the flood? He wished to wipe out the race of Cain; but the tribe of the pious was mingled with it; therefore it also shared in the punishment. And wishing to make a new beginning of life, he preserved Noah and his children together with their wives, since Noah was pious and righteous, and had sprung from the piety of his relatives, and hated the admixture of lawlessness.
Not, as some say, did he do these things out of some anger and repentance. For these are human passions; but the divine nature is free from passions. Moreover, repentance is appropriate for those who learn the nature of things after experience; then, learning by experience that they have not deliberated correctly, they repent. But God sees things that will happen after many generations as already having happened. Therefore, as one who foresees and foreknows, he administers everything. Why then does he repent, when he administers everything according to foreknowledge?
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οἰκε ίαν οἰκονομῶν; Οὐκοῦν ἐπὶ Θεοῦ μεταμέλεια οἰκε
νομίας μεταβολή· Μεταμέλομαι γὰρ, φησὶν, ὅτι
κέ κρικα τὸν Σαοὺλ εἰς βασιλέα· ἀντὶ τοῦ· Εὐδοκίμασα
μὲν παῦσαι τοῦτον, ἕτερον δὲ χειροτονῆσαι.
Οὕτω κἀνταῦθα· Ἐνεθυμήθην, ὅτι ἐποίησα ἄνθρωπον·
ἐδοκίμασα διολέσαι τῶν ἀνθρώπων τὸ γένος.
Ἀλλὰ φιλάνθρωπος ὢν, σπέρμα τὸν Νῶε τῇ φύσει
τετήρηκεν. Ἐπειδὴ δὲ καὶ τῶν ἀλόγων τὰ γένη τῆς
τῶν ἀνθρώπων εἵνεκα δεδημιούργηκε χρείας· καὶ
ταῦτα τοῖς ἀνθρώποις συνδιεφθάρη, πλὴν τῶν ἐν τῇ
κιβωτῷ σὺν τῷ Νῶε διαφυλαχθέντων. Ἐκέλευσε γὰρ
ὁ δεσπότης Θεὸς ἀνὰ δύο μὲν ἐξ ἑκάστου γένους τῶν
δοκούντων ἀκαθάρτων διασωθῆναι, ἀνὰ ἑπτὰ δὲ τῶν
καθαρῶν. Ἐπειδὴ γὰρ ἤμελλε συγχωρεῖν τοῖς ἀνθρώποις
μεταλαμβάνειν κρεῶν, ἤμελλον δὲ καὶ θυσίας
αὐτῷ προσφέρειν τῆς εὐσεβείας οἱ τρόφιμοι,
πλείονα τὰ καθαρὰ φυλαχθῆναι προσέταξε· τὰς μὲν
τρεῖς συζυγίας, εἰς τὴν αὔξησιν τοῦ γένους, τὸ δὲ ἓν
τὸ περιττὸν εἰς θυσίαν. Εὐθὺς γὰρ ὁ Νῶε μετὰ τὴν
καῦλαν τῆς τιμωρίας, θυσίαν τῷ Θεῷ εὐχαριστήριον
προσενήνοχεν, ἀπὸ πάντων, φησὶ, κτηνῶν τῶν
καθαρῶν, καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν.
Ὡς εἶναι δῆλον ὅτι τούτου χάριν, ἀνὰ ἑπτὰ
προσέταξεν ἐξ ἑκάστου γένους τῶν καθαρῶν εἰς τὴν
τιβωτὸν εἰσαχθῆναι, ἵνα, τὸ ἓν ζῶον ἐξ ἑκάστου γένους
ὁ Νῶε προσφέρων, μὴ διαφθείρῃ τὰς συζυγίας.
(4·) Στίχ. ις΄. Καὶ ἔκλεισε Κύριος ὁ Θεὸς ἔξωθεν
English
arranging his own household? So then, regarding God, repentance is a change of arrangement. For he says, "I repent that I appointed Saul as king," meaning: I resolved to remove him and appoint another. So also here: I considered that I had made man; I resolved to destroy the human race. But being philanthropic, he preserved Noah as seed for the species. And since the species of irrational animals were created for the sake of human needs, these also perished along with humans, except for those preserved in the ark with Noah. For the Lord God commanded that two of each species of those considered unclean be saved, and seven of each of the clean. For since he was going to permit humans to partake of meat, and his devotees were also going to offer sacrifices to him for piety, he ordered that more of the clean be preserved: the three pairs for the increase of the species, and the one extra for sacrifice. For immediately after the heat of the punishment, Noah offered a thanksgiving sacrifice to God, from all, it says, of the clean cattle and from all of the clean birds. So it is clear that for this reason he ordered that seven of each species of the clean be brought into the ark, so that Noah, offering one animal from each species, would not destroy the pairs. (4) Verse 16. And the Lord God shut from outside
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αὐτοῦ τὴν κιβωτόν.
English
his ark.
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Θειοτέρας τινὸς δυνάμεως ἔχρῃζεν ἡ ἀσφάλεια τῆς
θύρας κλειομένης.
ΚΕΦ. ΙΘ΄.
English
The security of the door being shut required some more divine power.
Chapter 19.
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Σπίχκε΄. Καὶ κατέστρεφεν τὰς πόλεις ταύτας, καὶ
πασαν τὴν περίχωρον, καὶ πάντας τοὺς κατοικοῦντας
ἐν ταῖς πόλεσι. Στίχ. κς΄. Καὶ ἀπέλεψεν ἡ γυνὴ αὐτοῦ εἰς τὰ
ὀπίσω, καὶ ἐγένετο στήλη ἁλός. Ὁ Κύριος οὐ μόνον τοὺς ἀσεβεῖς ἀπόλλυσιν, ἀλλὰ
καὶ τὰς τροφὰς αὐτῶν οὔσας Σοδομιτικὰς καὶ ἐπιβλαβεῖς· ἐν αἷς ἐστι καὶ ἄμπελος, περὶ ἧς γέγραπται· Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος
αὐτῶν καὶ ἡ κλημαεὶς αὐτῶν ἐκ Γομόῤῤας. (5) Ἅμα τε εἰς τὴν πόλιν ἀπεσώθη, καὶ τὸ
πῦρ ἐπεφέρετο ταῖς πόλεσι, σημεῖον τῆς μελλούσης
συντελείας. Στήλη οὐχ ἁπλῶς ἐγένετο, ἀλλὰ μάλιστα
στήλη ἁλὸς, διὰ τό· Ὑμεῖς ἐστε τὸ ἄλας τῆς γῆς. Ἐφαρμόσῃ δὲ τῇ στήλῃ τοῦ ἁλὸς τό· Ἐὰν δὲ τὸ
ἅλας μωρανθῇ; Οὐκ ἀθρόως ἀναβαίνει εἰς τὸ ὄρος
κατὰ τὰ εἰρημένα αὐτῷ, ἀλλὰ πρῶτον εἰς Σηγὼρ γίνεται,
καίτοιγε μὴ θαῤῥήσας ἑαυτῷ περὶ τοῦ ἀναβῆναι
εἰς τὸ ὄρος. Σπίχκε΄. Καὶ κατέστρεφεν τὰς πόλεις ταύτας, καὶ
πασαν τὴν περίχωρον, καὶ πάντας τοὺς κατοικοῦντας
ἐν ταῖς πόλεσι. Στίχ. κς΄. Καὶ ἀπέλεψεν ἡ γυνὴ αὐτοῦ εἰς τὰ
ὀπίσω, καὶ ἐγένετο στήλη ἁλός. Ὁ Κύριος οὐ μόνον τοὺς ἀσεβεῖς ἀπόλλυσιν, ἀλλὰ
καὶ τὰς τροφὰς αὐτῶν οὔσας Σοδομιτικὰς καὶ ἐπιβλαβεῖς· ἐν αἷς ἐστι καὶ ἄμπελος, περὶ ἧς γέγραπται· Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος
αὐτῶν καὶ ἡ κλημαεὶς αὐτῶν ἐκ Γομόῤῤας. (5) Ἅμα τε εἰς τὴν πόλιν ἀπεσώθη, καὶ τὸ
πῦρ ἐπεφέρετο ταῖς πόλεσι, σημεῖον τῆς μελλούσης
συντελείας. Στήλη οὐχ ἁπλῶς ἐγένετο, ἀλλὰ μάλιστα
στήλη ἁλὸς, διὰ τό· Ὑμεῖς ἐστε τὸ ἄλας τῆς γῆς. Ἐφαρμόσῃ δὲ τῇ στήλῃ τοῦ ἁλὸς τό· Ἐὰν δὲ τὸ
ἅλας μωρανθῇ;
English
Verse 25. And he overthrew these cities, and all the surrounding region, and all those dwelling in the cities. Verse 26. And his wife looked back, and became a pillar of salt. The Lord not only destroys the impious, but also their provisions, which are Sodomitic and harmful; among these is also the vine, concerning which it is written: For their vine is from the vine of Sodom, and their vine-branch from Gomorrah. As soon as she was saved into the city, the fire was brought upon the cities, a sign of the coming consummation. The pillar did not come to be simply, but especially a pillar of salt, because of: You are the salt of the earth. And does the saying apply to the pillar of salt: But if the salt becomes foolish? He does not go up the mountain all at once according to what was said to him, but first he goes to Zoar, although he did not trust himself concerning going up the mountain.
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Οὐκ ἀθρόως ἀναβαίνει εἰς τὸ ὄρος
κατὰ τὰ εἰρημένα αὐτῷ, ἀλλὰ πρῶτον εἰς Σηγὼρ γίνεται,
καίτοιγε μὴ θαῤῥήσας ἑαυτῷ περὶ τοῦ ἀναβῆναι
εἰς τὸ ὄρος. ΚΕΦ. ΚΓ΄.
English
He does not go up to the mountain all at once, as was said to him, but first he goes to Segor, although he did not trust himself to go up to the mountain. Chapter 23.
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(6) Στίχ. ιε΄. Γῆ τετρακοσίων διδράχμων.
Σημειωτέον, ὅτι τάφου τιμή ἐστι τὰ τετρακόσια,
τῷ κακωτικὴν εἶναι τὴν τετράδα καὶ ἑκατοντάδα. Καὶ
ζητήσας τὰ ὅμοια ἐκ τῶν Γραφῶν εὑρήσεις.
Reg. xv, 11. 2Gen. viii, 20. 2 Deut. xxxii, 32.
(4·) Ex cod. 534, pag. 24.
(5) Confer huc Nyssenum.
(6) Στίχ. ιε΄. Γῆ τετρακοσίων διδράχμων.
Σημειωτέον, ὅτι τάφου τιμή ἐστι τὰ τετρακόσια,
τῷ κακωτικὴν εἶναι τὴν τετράδα καὶ ἑκατοντάδα. Καὶ
ζητήσας τὰ ὅμοια ἐκ τῶν Γραφῶν εὑρήσεις.
Reg. xv, 11. 2Gen. viii, 20. 2 Deut. xxxii, 32.
(4·) Ex cod. 534, pag. 24.
(5) Confer huc Nyssenum.
ΚΕΦ. ΛΖ΄.
English
Verse 15. Land of four hundred didrachms.
It should be noted that the price of a tomb is four hundred, because the number four and the hundred are of a baneful nature. And if you seek similar instances from the Scriptures, you will find them. 1 Sam. 15, 11. 2 Gen. 8, 20. 2 Deut. 32, 32.
(4) From codex 534, page 24.
(5) Compare here Nyssenus.
Verse 15. Land of four hundred didrachms.
It should be noted that the price of a tomb is four hundred, because the number four and the hundred are of a baneful nature. And if you seek similar instances from the Scriptures, you will find them. 1 Sam. 15, 11. 2 Gen. 8, 20. 2 Deut. 32, 32.
(4) From codex 534, page 24.
(5) Compare here Nyssenus.
Chapter 37.
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(7) Στίχ.ι΄. Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τεκαὶ
ἡ μήτηρ σου, καὶ οἱ ἀδελφοί σου προσκυνῆσαί
σοι ἐπὶ τὴν γῆν;
Σαφῶς ἡ μήτηρ τοῦ Ἰωσὴφ πρὸ τῶν ἐνυπνίων
ἐτελεύτησεν. Μήποτε οὖν δυνάμεθα τὴν Μαριὰμ καὶ
τὸν Ἰωσὴφ εἰπεῖν προφητεύεσθαι προσκυνήσειν τῷ
Χριστῷ;
(7) Στίχ.ι΄. Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τεκαὶ
ἡ μήτηρ σου, καὶ οἱ ἀδελφοί σου προσκυνῆσαί
σοι ἐπὶ τὴν γῆν;
Σαφῶς ἡ μήτηρ τοῦ Ἰωσὴφ πρὸ τῶν ἐνυπνίων
ἐτελεύτησεν. Μήποτε οὖν δυνάμεθα τὴν Μαριὰμ καὶ
τὸν Ἰωσὴφ εἰπεῖν προφητεύεσθαι προσκυνήσειν τῷ
Χριστῷ;
ΚΕΦ. ΜΓ΄.
English
(7) Verse 10. “Shall we indeed come, I and your mother and your brothers, to bow down to you upon the earth?” Clearly, the mother of Joseph died before the dreams. Might we then be able to say that Mary and Joseph are prophesied to bow down to Christ? (7) Verse 10. “Shall we indeed come, I and your mother and your brothers, to bow down to you upon the earth?” Clearly, the mother of Joseph died before the dreams. Might we then be able to say that Mary and Joseph are prophesied to bow down to Christ? Chapter 43.
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(8) Στίχ. κβ΄. Εἶπε δὲ αὐτοῖς· Ἵλεως ὑμῖν, μὴ φοβεῖσθε.
Ἔοικεν ὠφεληθῆναι ὁ ἄνθρωπος οὗτος εἰς θεοσέβειαν
παρὰ τῷ Ἰωσήφ.
(8) Στίχ. κβ΄. Εἶπε δὲ αὐτοῖς· Ἵλεως ὑμῖν, μὴ φοβεῖσθε.
Ἔοικεν ὠφεληθῆναι ὁ ἄνθρωπος οὗτος εἰς θεοσέβειαν
παρὰ τῷ Ἰωσήφ.
ΚΕΦ. ΜϚ΄.
English
(8) Verse 22. And he said to them, “May he be merciful to you; do not be afraid.” This man seems to have been benefited in piety by Joseph.
(8) Verse 22. And he said to them, “May he be merciful to you; do not be afraid.” This man seems to have been benefited in piety by Joseph.
Chapter 46.
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(9) Στίχ. λδ΄. Ἄνδρες κτηνοτρόφοι ἐσμέν.
Βδέλυγμα Αἰγυπτίοις πᾶς ποιμὴν προβάτων, ἀλλ᾿
οὐχ Ἑβραίοις. Εἰ μὲν οὖν ὧς ποιμὴν ἐφέστηκεν ἡμῖν,
βδέλυγμά ἐστιν Αἰγυπτίοις· εἱ δὲ ὡς μισθωτὸς, τάχς
καὶ φίλος Αἰγυπτίοις.
(9) Στίχ. λδ΄. Ἄνδρες κτηνοτρόφοι ἐσμέν.
Βδέλυγμα Αἰγυπτίοις πᾶς ποιμὴν προβάτων, ἀλλ᾿
οὐχ Ἑβραίοις. Εἰ μὲν οὖν ὧς ποιμὴν ἐφέστηκεν ἡμῖν,
βδέλυγμά ἐστιν Αἰγυπτίοις· εἱ δὲ ὡς μισθωτὸς, τάχς
καὶ φίλος Αἰγυπτίοις.
English
(9) Verse 34. We are herdsmen. Every shepherd of sheep is an abomination to the Egyptians, but not to the Hebrews. If, then, he is set over us as a shepherd, he is an abomination to the Egyptians; but if as a hired hand, perhaps he is even a friend to the Egyptians.
Citation. Tergwame, “Adnotationes in Genesim”, tlg2042.tlg066:1, machine-draft, 2026. https://naxiai.com/christian/works/tlg2042.tlg066#s1
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