On the Incarnation 35.1–43.7
Greek text: Robertson (Greek text: Archibald Robertson, St. Athanasius: On the Incarnation (London: David Nutt, 1891), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 4 (1892).
Chapter 35
35.1Robertson
Ἀλλʼ ἴσως περὶ μὲν τῆς τοῦ θανάτου προφητείας ἀκούσας, ζητεῖς καὶ τὰ περὶ τοῦ σταυροῦ σημαινόμενα μαθεῖν. οὐδὲ γὰρ οὐδὲ τοῦτο σεσιώπηται· δεδήλωται δὲ καὶ λίαν τηλαυγῶς ἀπὸ τῶν ἁγίων.
Allʼ isōs peri men tēs tou thanatou prophēteias akousas, zēteis kai ta peri tou staurou sēmainomena mathein. oude gar oude touto sesiōpētai; dedēlōtai de kai lian tēlaugōs apo tōn hagiōn.
But perhaps, having heard the prophecy of his death, you seek to learn also what is indicated about the cross. Nor has this been passed over in silence; it has been shown very plainly by the saints.
Notes and citation
Summary: Scripture also foretells the cross.
Topics: Scripture and canon
Cite (SBL): Athanasius, Inc. 35.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-35-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
35.2Robertson
Μωϋσῆς γὰρ πρῶτος μεγάλῃ τῇ φωνῇ προαπαγγέλλει λέγων· Ὄψεσθε τὴν ζωὴν ὑμῶν κρεμαμένην ἀπέναντι τῶν ὀφθαλμῶν ὑμῶν, καὶ οὐ μὴ πιστεύσητε.
Mōÿsēs gar prōtos megalę̄ tę̄ phōnę̄ proapangellei legōn; Opsesthe tēn zōēn hymōn kremamenēn apenanti tōn ophthalmōn hymōn, kai ou mē pisteusēte.
For Moses first announces it beforehand with a loud voice, saying: “You shall see your life hanging before your eyes, and you shall not believe.”
Deut 28:66 (quotation, high confidence)
Notes and citation
Summary: Deuteronomy 28:66 foretells the life hanging before the people's eyes.
- Deut 28:66 (Septuagint), read as a prophecy of the cross.
Topics: Christology, Scripture and canon
Cite (SBL): Athanasius, Inc. 35.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-35-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
35.3Robertson
Καὶ οἱ μετʼ αὐτὸν δὲ προφῆται πάλιν περὶ τούτου μαρτυροῦσι λέγοντες· Ἐγὼ δὲ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι, οὐκ ἔγνων· ἐπʼ ἐμὲ ἐλογίσαντο πονηρὸν λέγοντες· δεῦτε, καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ, καὶ ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων
Kai hoi metʼ auton de prophētai palin peri toutou martyrousi legontes; Egō de hōs arnion akakon agomenon tou thyesthai, ouk egnōn; epʼ eme elogisanto ponēron legontes; deute, kai embalōmen xylon eis ton arton autou, kai ektripsōmen auton apo gēs zōntōn
And the prophets after him again bear witness about this, saying: “But I, like an innocent lamb led to be sacrificed, did not know it; they devised evil against me, saying: Come, let us put wood into his bread, and destroy him from the land of the living.”
Jer 11:19 (quotation, high confidence)
Notes and citation
Summary: Jeremiah 11:19 foretells wood put into his bread.
- Jer 11:19 (Septuagint).
Topics: Christology, Scripture and canon
Cite (SBL): Athanasius, Inc. 35.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-35-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
35.4Robertson
Καὶ πάλιν, Ὠρυξαν χεῖράς μου καὶ πόδας μου ἐξηρίθμησαν πάντα τὰ ὀστᾶ μου, διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον
Kai palin, Ōryxan cheiras mou kai podas mou exērithmēsan panta ta osta mou, diemerisanto ta himatia mou heautois, kai epi ton himatismon mou ebalon klēron
And again: “They pierced my hands and my feet; they counted all my bones; they divided my garments among themselves, and for my clothing they cast lots.”
Ps 22:16 (21:17 LXX) (quotation, high confidence) · Ps 22:17 (21:18 LXX) (quotation, high confidence) · Ps 22:18 (21:19 LXX) (quotation, high confidence)
Notes and citation
Summary: Psalm 22 foretells the piercing of hands and feet.
- Ps 22:16–18 (LXX 21:17–19).
Topics: Christology, Scripture and canon
Cite (SBL): Athanasius, Inc. 35.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-35-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
35.5Robertson
Θάνατος δὲ μετέωρος, καὶ ἐν ξύλῳ γινόμενος, οὐκ ἄλλος ἂν εἴη, εἰ μὴ ὁ σταυρός· καὶ ἐν οὐδενὶ δὲ πάλιν θανάτῳ διορύσσονται χεῖρες καὶ πόδες, εἰ μὴ ἐν μόνῳ τῷ σταυρῷ.
Thanatos de meteōros, kai en xylǭ ginomenos, ouk allos an eiē, ei mē ho stauros; kai en oudeni de palin thanatǭ dioryssontai cheires kai podes, ei mē en monǭ tǭ staurǭ.
A death lifted up and taking place on wood could be no other than the cross; and in no other death, again, are hands and feet pierced, but only on the cross.
Notes and citation
Summary: Only crucifixion fits these prophecies.
Topics: Christology
Cite (SBL): Athanasius, Inc. 35.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-35-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
35.6Robertson
Ἐπειδὴ δὲ τῇ τοῦ Σωτῆρος ἐπιδημίᾳ καὶ πάντα τὰ ἔθνη πανταχόθεν ἐπιγινώσκειν τὸν Θεὸν ἤρξαντο, οὐδὲ τοῦτο ἀπαρασήμαντον κατέλειψαν· ἀλλʼ ἔστι καὶ περὶ τούτων μνήμη ἐν τοῖς ἀγίοις γράμμασιν Ἔσται γάρ, φησιν, ἡ ῥίζα τοῦ Ἰεσσαί καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπʼ αὐτῷ ἔθνη ἐλπιοῦσι. ταῦτα μὲν ὀλίγα πρὸς ἀπόδειξιν τῶν γενομένων.
Epeidē de tę̄ tou Sōtēros epidēmią kai panta ta ethnē pantachothen epiginōskein ton Theon ērxanto, oude touto aparasēmanton kateleipsan; allʼ esti kai peri toutōn mnēmē en tois agiois grammasin Estai gar, phēsin, hē rhiza tou Iessai kai ho anistamenos archein ethnōn, epʼ autǭ ethnē elpiousi. tauta men oliga pros apodeixin tōn genomenōn.
And since at the Savior's coming all the nations everywhere began to know God, they did not leave this unmarked either; there is mention of it too in the holy writings: “There shall be,” it says, “the root of Jesse, and he who rises to rule the nations; in him the nations shall hope.” These are a few proofs of what has happened.
Isa 11:10 (quotation, high confidence) · Rom 15:12 (quotation, medium confidence)
Notes and citation
Summary: Isaiah 11:10 foretells the nations' hope in the root of Jesse.
- Isa 11:10 (as in Rom 15:12).
Topics: Scripture and canon
Cite (SBL): Athanasius, Inc. 35.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-35-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
35.7Robertson
Πᾶσα δὲ γραφὴ πεπλήρωται διελέγχουσα τὴν Ἰουδαίων ἀπιστίαν. τίς γὰρ πώποτε τῶν ἐν ταῖς θείαις γραφαῖς ἱστορηθέντων δικαίων, καὶ ἀγίων προφητῶν, καὶ πατριαρχῶν, ἐκ παρθένου μόνης ἔσχε τὴν τοῦ σώματος γένεσιν; ἥ τίς γυνὴ χωρὶς ἀνδρὸς αὐτάρκης γέγονε πρὸς σύστασιν ἀνθρώπων; οὐκ Ἅβελ μὲν ἐξ Ἀδὰμ γέγονεν Ἑνὼχ δὲ ἐκ τοῦ Ἰάρεδ, Νῶε ἐκ Λάμεχ, καὶ Ἀβραὶμ μὲν ἐκ Θάφφα, Ἰσαὰκ δὲ ἐξ Ἀβραάμ, καὶ Ἰακὼβ ἐξ Ισαάκ; οὐχὶ Ιούδας ἐξ Ἰακώβ, καὶ Μωϋσῆς καὶ Ἀαρὼν ἐξ Ἀμεράμ οὐ Σαμοιὴλ τοῦ Ἐλκανᾶ γέγονεν, οὐ Δαβὶδ τοῦ Ἰεσσαί, οὐ Σολομὼν τοῦ Δαβίδ, οὐκ Ἐζεκίας τοῦ Ἄχαζ, οὐκ Ἰωσίας τοῦ Ἀμώς, οὐχ Ἡσαΐας τοῦ Ἀμώς, οὐχ Ἱερεμίας τοῦ Χελκίου, οὐκ Ἰεζεκιὴλ τοῦ Βουζί; οὐχ ἕκαστος ἔσχε τὸν πατέρα τῆς γενέσεως ἀρχηγόν; τίς οὖν ὁ ἐκ παρθένου μόνης γεγονώς; ὅτι καὶ λίαν ἐμέλησε τῷ προφήτῃ περὶ τῆς τούτου σημασίας.
Pasa de graphē peplērōtai dielenchousa tēn Ioudaiōn apistian. tis gar pōpote tōn en tais theiais graphais historēthentōn dikaiōn, kai agiōn prophētōn, kai patriarchōn, ek parthenou monēs esche tēn tou sōmatos genesin? hē tis gynē chōris andros autarkēs gegone pros systasin anthrōpōn? ouk Habel men ex Adam gegonen Henōch de ek tou Iared, Nōe ek Lamech, kai Abraim men ek Thaphpha, Isaak de ex Abraam, kai Iakōb ex Isaak? ouchi Ioudas ex Iakōb, kai Mōÿsēs kai Aarōn ex Ameram ou Samoiēl tou Elkana gegonen, ou Dabid tou Iessai, ou Solomōn tou Dabid, ouk Ezekias tou Achaz, ouk Iōsias tou Amōs, ouch Hēsaïas tou Amōs, ouch Hieremias tou Chelkiou, ouk Iezekiēl tou Bouzi? ouch hekastos esche ton patera tēs geneseōs archēgon? tis oun ho ek parthenou monēs gegonōs? hoti kai lian emelēse tǭ prophētę̄ peri tēs toutou sēmasias.
But all Scripture is full of refutations of the unbelief of the Jews. For who ever, among the righteous men, holy prophets, and patriarchs recorded in the divine Scriptures, had his bodily birth from a virgin alone? Or what woman has been sufficient without a man for the conception of human beings? Was not Abel born of Adam, Enoch of Jared, Noah of Lamech, Abraham of Terah, Isaac of Abraham, and Jacob of Isaac? Was not Judah born of Jacob, and Moses and Aaron of Amram? Was not Samuel the son of Elkanah, David of Jesse, Solomon of David, Hezekiah of Ahaz, Josiah of Amon, Isaiah of Amoz, Jeremiah of Hilkiah, Ezekiel of Buzi? Did not each have a father as the source of his birth? Who, then, is the one born of a virgin alone? For the prophet took great care over this sign.
Isa 7:14 (allusion, medium confidence)
Notes and citation
Summary: No patriarch or prophet was born of a virgin, so the prophecy points to Christ alone.
- The digital text gives Josiah's father as Ἀμώς (the Septuagint form), here rendered Amon, and Abraham's father as Θάφφα (Terah).
Notes on the original text
- Digital text corrected (dropped syllable in the digital text; repeated syllable in the digital text): ἱστορηἱστορηθέντων → ἱστορηθέντων; Ἀδὰμ γονεν → Ἀδὰμ γέγονεν.
Topics: Christology, Scripture and canon
Cite (SBL): Athanasius, Inc. 35.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-35-7).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
35.8Robertson
Τίνος δὲ τῆς γενέσεως προέδραμεν ἀστὴρ ἐν οὐρανοῖς, καὶ τὸν γενηθεντα ἐσήμανε τῇ οἰκουμένῃ; Μωϋσῆς μὲν γὰρ γεννώμενος, ἐκρύπτετο ὑπὸ τῶν γονέων· Δαβὶδ δὲ οὐδὲ τοῖς ἐκ γειτόνων ἠκούσθη, ὅπουγε οὐδὲ ὁ μέγας Σαμουὴλ αὐτὸν ἐγίνωσκεν, ἀλλʼ ἐπυνθάνετο, εἰ ἔτι ἄλλος ἐστὶν υἱὸς τῷ Ἰεσσαί; Ἁβραὰμ δὲ λοιπὸν γεγονὼς μέγας ἐγνώσθη τοῖς ἐγγύς. τῆς δὲ τοῦ Χριστοῦ γενέσεως μάρτυς οὐκ ἄνθρωπος, ἀλλʼ ἀστὴρ φαινόμενος ἦν ἐν οὐρανῷ, ὅθεν καὶ κατέβαινεν.
Tinos de tēs geneseōs proedramen astēr en ouranois, kai ton genēthenta esēmane tę̄ oikoumenę̄? Mōÿsēs men gar gennōmenos, ekrypteto hypo tōn goneōn; Dabid de oude tois ek geitonōn ēkousthē, hopouge oude ho megas Samouēl auton eginōsken, allʼ epynthaneto, ei eti allos estin huios tǭ Iessai? Habraam de loipon gegonōs megas egnōsthē tois engys. tēs de tou Christou geneseōs martys ouk anthrōpos, allʼ astēr phainomenos ēn en ouranǭ, hothen kai katebainen.
And whose birth did a star in the heavens run before, signaling to the world the one who was born? For Moses, when he was born, was hidden by his parents; and David was not heard of even by his neighbors, since even the great Samuel did not know him, but asked whether Jesse had yet another son. Abraham became known to those near him only after he had become great. But of Christ's birth the witness was not a man but a star appearing in heaven, from where he was coming down.
Matt 2:2 (allusion, high confidence) · Exod 2:2 (allusion, medium confidence) · 1 Sam 16:11 (allusion, medium confidence)
Notes and citation
Summary: A star from heaven marked Christ's birth, unlike those of Moses, David, or Abraham.
- Matt 2:2; Exod 2:2; 1 Sam 16:11.
Topics: Christology
Cite (SBL): Athanasius, Inc. 35.8 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-35-8).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 36
36.1Robertson
Τίς δὲ πώποτε τῶν γενομένων βασιλέων πρὶν ἰσχῦσαι καλεῖν πατέρα ἢ μητέρα ἐβασίλευσε καὶ τρόπαια κατὰ τῶν ἐχθρῶν εἴληφεν; Οὐ Δαβὶδ τριακονταετὴς ἐβασίλευσε, καὶ Σολομὼν νέος γεγονὼς ἐβασίλευσεν; Οὐκ Ἰωὰς ἐτῶν ἑπτὰ γενόμενος ἐπὶ τὴν βασιλείαν παρῆλθε, καὶ ὁ ἔτι κατωτέρω Ἰωσίας περὶ ἔτη γεγονὼς ἑπτὰ τῆς ἀρχῆς ἀντελάβετο; ἀλλὰ καὶ ὅμως οὗτοι ταύτην ἄγοντες τὴν ἡλικίαν, ἴσχυον καλεῖν πατέρα ἢ μητέρα.
Tis de pōpote tōn genomenōn basileōn prin ischysai kalein patera ē mētera ebasileuse kai tropaia kata tōn echthrōn eilēphen? Ou Dabid triakontaetēs ebasileuse, kai Solomōn neos gegonōs ebasileusen? Ouk Iōas etōn hepta genomenos epi tēn basileian parēlthe, kai ho eti katōterō Iōsias peri etē gegonōs hepta tēs archēs antelabeto? alla kai homōs houtoi tautēn agontes tēn hēlikian, ischyon kalein patera ē mētera.
And which of the kings that have been ever reigned and won trophies over his enemies before he was able to call father or mother? Did not David come to the throne at thirty years of age, and Solomon when he had become a young man? Did not Joash come to the kingdom at seven years old, and Josiah, later still, take up the rule at about seven? Yet even these, at that age, were able to call father or mother.
Isa 8:4 (allusion, high confidence) · 2 Sam 5:4 (allusion, medium confidence) · 2 Kgs 11:21 (allusion, medium confidence) · 2 Kgs 22:1 (allusion, medium confidence)
Notes and citation
Summary: No king reigned before he could say father or mother, as Isaiah 8:4 foretells of Christ.
- Isa 8:4. 2 Sam 5:4; 2 Kgs 11:21; 2 Kgs 22:1 (which gives Josiah's age as eight; Athanasius says about seven).
Cite (SBL): Athanasius, Inc. 36.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-36-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
36.2Robertson
Τίς οὖν ἄρα ἐστὶν ὁ σχεδὸν πρὶν γενέσεως βασιλεύων, καὶ σκυλεύων τοὺς ἐχθρούς; τίς δὲ τοιοῦτος γέγονε βασιλεὺς ἐν τῷ Ἰσραήλ, καὶ ἐν τῷ Ἰούδᾳ, λεγέτωσαν οἱ Ἰουδαῖοι διερευνήσαντες, ἐφʼ ὃν τὰ ἔθνη πάντα τὴν ἐλπίδα τέθεινται καὶ εἰρήνην ἔσχε; καὶ οὐ μᾶλλον ἠναντιοῦντο πανταχόθεν αὐτοῖς;
Tis oun ara estin ho schedon prin geneseōs basileuōn, kai skyleuōn tous echthrous? tis de toioutos gegone basileus en tǭ Israēl, kai en tǭ Ioudą, legetōsan hoi Ioudaioi diereunēsantes, ephʼ hon ta ethnē panta tēn elpida tetheintai kai eirēnēn esche? kai ou mallon ēnantiounto pantachothen autois?
Who, then, is it that reigns almost before his birth and despoils his enemies? Let the Jews search and say what such king there has been in Israel or in Judah, on whom all the nations have set their hope and had peace, and were not rather opposed to them on every side.
Isa 11:10 (allusion, medium confidence)
Notes and citation
Summary: No king of Israel or Judah was the hope of the nations.
Cite (SBL): Athanasius, Inc. 36.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-36-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
36.3Robertson
Ἕως γὰρ συνειστήκει Ἰερουσαλὴμ, πόλεμος ἦν ἄσπονδος αὐτοῖς, καὶ ἐμάχοντο πάντες πρὸς τὸν Ἰσραήλ, Ἀσσύριοι μὲν θλίβοντες, Αἰγύπτιοι δὲ διώκοντες, Βαβυλώνιοι δὲ ἐπιβαίνοντες· καὶ τό γε θαυμαστόν, ὅτι καὶ Σύρους τοὺς ἐκ γειτόνων ἀντιπολεμοῦντας εἶχον αὐτοῖς. ἢ οὐχὶ Δαβὶδ τοὺς ἐν Μωὰβ ἐπολέμει, καὶ τοὺς Σύρους ἐξέκοπτεν, Ἰωσίας τοὺς πλησίον ἐφυλάττετο, καὶ Ἑζεκίας ἐδειλία τὴν ἀλαζονείαν τοῦ Σεναχηρείμ, καὶ Μωϋσεῖ ὁ Ἀμαλὴκ ἐστρατεύετο, καὶ οἱ Ἀμορραῖοι ἠναντιοῦντο, Ἰησοῦ τῷ τοῦ Ναυὴ οἱ τὴν Ἱεριχὼ κατοικοῦντες ἀντιπαρετάσσοντο; καὶ ὅλως ἄσπονδα ἦν τοῖς ἔθνεσι πρὸς τὸν Ἱσραὴλ τὰ τῆς φιλίας; τίς οὖν ἐστὶν εἰς ὃν τὰ ἔθνη τὴν ἐλπίδα τίθεται, ἄξιον ἰδεῖν· εἶναι γὰρ δεῖ, ἐπεὶ καὶ τὸν προφήτην ἀδύνατον ψεύσασθαι.
Heōs gar syneistēkei Ierousalēm, polemos ēn aspondos autois, kai emachonto pantes pros ton Israēl, Assyrioi men thlibontes, Aigyptioi de diōkontes, Babylōnioi de epibainontes; kai to ge thaumaston, hoti kai Syrous tous ek geitonōn antipolemountas eichon autois. ē ouchi Dabid tous en Mōab epolemei, kai tous Syrous exekopten, Iōsias tous plēsion ephylatteto, kai Hezekias edeilia tēn alazoneian tou Senachēreim, kai Mōÿsei ho Amalēk estrateueto, kai hoi Amorraioi ēnantiounto, Iēsou tǭ tou Nauē hoi tēn Hierichō katoikountes antiparetassonto? kai holōs asponda ēn tois ethnesi pros ton Hisraēl ta tēs philias? tis oun estin eis hon ta ethnē tēn elpida tithetai, axion idein; einai gar dei, epei kai ton prophētēn adynaton pseusasthai.
For as long as Jerusalem stood there was war without truce against them, and all fought against Israel: the Assyrians oppressing them, the Egyptians pursuing them, the Babylonians attacking them; and, remarkably, they even had their neighbors the Syrians making war against them. Did not David fight those in Moab and cut down the Syrians? Did not Josiah guard against his neighbors, and Hezekiah fear the arrogance of Sennacherib? Did not Amalek take the field against Moses, and the Amorites oppose him, and the inhabitants of Jericho array themselves against Joshua son of Nun? And in general, were not the nations' relations with Israel without truce or friendship? It is worth seeing, then, who it is on whom the nations set their hope; for there must be such a one, since the prophet cannot lie.
2 Sam 8:2 (allusion, medium confidence) · 2 Kgs 18:13 (allusion, medium confidence) · Exod 17:8 (allusion, medium confidence)
Notes and citation
Summary: Israel's history was one of constant war with the nations, so the one in whom the nations hope must be someone else.
- 2 Sam 8:2–6; 2 Kgs 18–19; Exod 17:8; Num 21:21–23; Josh 6.
Cite (SBL): Athanasius, Inc. 36.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-36-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
36.4Robertson
Τίνος δὲ τῶν ἀγίων προφητῶν ἢ τῶν ἄνωθεν πατριαρχῶν ὁ θάνατος ἐν σταυρῷ γέγονεν ὑπὲρ τῆς πάντων σωτηρίας; ἢ τίς ἐτραυματίσθη καὶ ἀνῃρέθη ὑπὲρ τῆς πάντων ὑγείας; τίς δὲ τῶν δικαίων, ἢ τῶν Βασιλέων κατῆλθεν εἰς Αἴγυπτον, καὶ τῇ τούτου καθόδῳ τὰ τῶν Αἰγυπτίων εἴδωλα πέπαυται; Ἀβραὰμ μὲν γὰρ κατῆλθε, καὶ πάλιν ἡ εἰδωλατρία κατὰ πάντων. Μωϋσῆς ἐκεῖ γεγένηται, καὶ οὐδὲν ἦττον ἦν ἐκεῖ ἡ τῶν πεπλανημένων θρησκεία.
Tinos de tōn agiōn prophētōn ē tōn anōthen patriarchōn ho thanatos en staurǭ gegonen hyper tēs pantōn sōtērias? ē tis etraumatisthē kai anę̄rethē hyper tēs pantōn hygeias? tis de tōn dikaiōn, ē tōn Basileōn katēlthen eis Aigypton, kai tę̄ toutou kathodǭ ta tōn Aigyptiōn eidōla pepautai? Abraam men gar katēlthe, kai palin hē eidōlatria kata pantōn. Mōÿsēs ekei gegenētai, kai ouden ētton ēn ekei hē tōn peplanēmenōn thrēskeia.
And which of the holy prophets or of the patriarchs of old died on a cross for the salvation of all? Or who was wounded and put to death for the healing of all? And which of the righteous or of the kings went down into Egypt, and by his going down the idols of the Egyptians ceased? Abraham went down, and idolatry still prevailed over all. Moses was born there, and the worship of those led astray was there no less.
Isa 19:1 (allusion, medium confidence) · Gen 12:10 (allusion, medium confidence)
Notes and citation
Summary: No prophet or king died on a cross for all, or ended Egypt's idolatry by going there.
- Isa 19:1; Gen 12:10; Exod 2.
Notes on the original text
- Digital text corrected (OCR: θ for ϋ): Μωθσῆς → Μωϋσῆς.
Cite (SBL): Athanasius, Inc. 36.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-36-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 37
37.1Robertson
Τίς δὲ τῶν ἐν τῇ γραφῇ μαρτυρουμένων διωρύχθη τὰς χεῖρας καὶ τοὺς πόδας, ἢ ὅλως ἐπὶ ξύλου κεκρέμασται καὶ σταυρῷ τετελείωται ὑπὲρ τῆς πάντων σωτηρίας; Ἀβραὰμ μὲν γὰρ ἐπὶ κλίνης ἐκλείπων ἀπέθανεν· Ἰσαὰκ δὲ καὶ Ἰακὼβ καὶ αὐτοὶ ἐξάραντες τοὺς πόδας ἐπὶ κλίνης ἀπέθανον. Μωυσῆς καὶ Ἀαρὼν ἐν τῷ ὄρει, Δαβὶδ ἐν τῷ οἴκῳ τετελεύτηκεν, οὐδεμίαν ἐπιβουλὴν ὑπὸ τῶν λαῶν παθών. εἰ δὲ καὶ ζητηθῇ ὑπὸ τοῦ Σαούλ, ἀλλὰ ἀβλαβὴς ἐσώζετο. Ἡσαΐας ἐπρίσθη μέν, ἀλλʼ οὐκ ἐπὶ ξύλου κεκρέμασται· Ἱερεμίας ὑβρίσθη ἀλλʼ οὐ κατακριθεὶς ἀπέθανεν· Ἰεζεκιὴλ ἔπασχεν, ἀλλʼ οὐχ ὑπὲρ τοῦ λαοῦ, ἀλλὰ τὰ ἐσόμενα κατὰ τοῦ λαοῦ σημαίνων.
Tis de tōn en tę̄ graphę̄ martyroumenōn diōrychthē tas cheiras kai tous podas, ē holōs epi xylou kekremastai kai staurǭ teteleiōtai hyper tēs pantōn sōtērias? Abraam men gar epi klinēs ekleipōn apethanen; Isaak de kai Iakōb kai autoi exarantes tous podas epi klinēs apethanon. Mōysēs kai Aarōn en tǭ orei, Dabid en tǭ oikǭ teteleutēken, oudemian epiboulēn hypo tōn laōn pathōn. ei de kai zētēthę̄ hypo tou Saoul, alla ablabēs esōzeto. Hēsaïas epristhē men, allʼ ouk epi xylou kekremastai; Hieremias hybristhē allʼ ou katakritheis apethanen; Iezekiēl epaschen, allʼ ouch hyper tou laou, alla ta esomena kata tou laou sēmainōn.
And which of those attested in Scripture was pierced in hands and feet, or hung at all on a tree and was put to death on a cross for the salvation of all? Abraham died failing on his bed; Isaac and Jacob too died on their beds, drawing up their feet. Moses and Aaron died on the mountain, David in his house, suffering no plot from the people; and if he was sought by Saul, he was kept unharmed. Isaiah was sawn asunder, but was not hung on a tree; Jeremiah was insulted, but did not die under sentence; Ezekiel suffered, but not for the people, only signifying what would come upon the people.
Gen 49:33 (allusion, medium confidence) · Num 20:28 (allusion, medium confidence) · Deut 34:5 (allusion, medium confidence) · Jer 38:6 (allusion, low confidence) · Ezek 4:4 (allusion, medium confidence)
Notes and citation
Summary: None of the patriarchs or prophets was pierced and hung on a tree for the salvation of all.
- Gen 25:8; 49:33; Num 20:28; Deut 34:5; 1 Kgs 2:10; Jer 38:6; Ezek 4. Isaiah sawn asunder: the tradition of the Ascension of Isaiah 5.
Notes on the original text
- Digital text corrected (OCR: π for σ): ἐπρίπθη → ἐπρίσθη.
Extrabiblical texts: Ascen. Isa. 5 (Ascension of Isaiah; allusion)
Cite (SBL): Athanasius, Inc. 37.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-37-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
37.2Robertson
Ἔπειτα οὗτοι καὶ πάσχοντες, ἄνθρωποι ἦσαν, ὁποῖοι καὶ πάντες κατὰ τὴν τῆς φύσεως ὁμοιότητα, ὁ δὲ σημαινόμενος ἐκ τῶν γραφῶν ὑπὲρ πάντων πάσχειν, οὐκ ἁπλῶς ἄνθρωπος, ἀλλὰ ζωὴ πάντων λέγεται, κἂν ὅμοιος κατὰ τὴν φύσιν τοῖς ἀνθρώποις. Ὄψεσθε γάρ, φησι, τὴν ζωὴν ὑμῶν κρεμαμένην ἀπέναντι τῶν ὠφθαλμῶν ὑμῶν, καὶ Τῆν γενεὰν αὐτοῦ τίς διηγήσεται; πάντων μὲν γὰρ τῶν ἁγίων τὴν γενεάν τις δύναται μαθὼν ἄνωθεν διηγήσασθαι τίς καὶ πόθεν ἕκαστος γέγονε· τοῦ δὲ τυγχάνοντος ζωῆς ἀδιήγητον τὴν γενεὰν οἱ θεῖοι σημαίνουσι λόγοι.
Epeita houtoi kai paschontes, anthrōpoi ēsan, hopoioi kai pantes kata tēn tēs physeōs homoiotēta, ho de sēmainomenos ek tōn graphōn hyper pantōn paschein, ouk haplōs anthrōpos, alla zōē pantōn legetai, kan homoios kata tēn physin tois anthrōpois. Opsesthe gar, phēsi, tēn zōēn hymōn kremamenēn apenanti tōn ōphthalmōn hymōn, kai Tēn genean autou tis diēgēsetai? pantōn men gar tōn hagiōn tēn genean tis dynatai mathōn anōthen diēgēsasthai tis kai pothen hekastos gegone; tou de tynchanontos zōēs adiēgēton tēn genean hoi theioi sēmainousi logoi.
Besides, these men, even when they suffered, were men, like all others in the likeness of their nature. But he who is shown in the Scriptures to suffer on behalf of all is called not simply a man, but the Life of all, even though he was like human beings in nature. For it says: “You shall see your Life hanging before your eyes,” and, “Who shall declare his generation?” For one can learn and declare the generation of all the saints from the beginning, who each was and where he came from; but the divine words indicate that the generation of him who is Life cannot be declared.
Deut 28:66 (quotation, high confidence) · Isa 53:8 (quotation, high confidence)
Notes and citation
Summary: The one foretold to suffer for all is called Life itself, and his generation cannot be told.
- Deut 28:66; Isa 53:8.
Topics: Christology
Cite (SBL): Athanasius, Inc. 37.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-37-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
37.3Robertson
Τίς οὖν ἐστι, περὶ οὗ ταῦτα λέγουσιν αἱ θεῖαι γραφαί; ἢ τίς τηλικοῦτος, ὡς καὶ τοὺς προφήτας περὶ αὐτοῦ τοσαῦτα προκαταγγέλλειν; ἀλλὰ γὰρ οὐδεὶς ἄλλος ἐν ταῖς γραφαῖς εὑρίσκεται, πλὴν τοῦ κοινοῦ πάντων Σωτῆρος τοῦ Θεοῦ Λόγου τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. οὗτος γάρ ἐστιν ὁ ἐκ παρθένου προελθὼν καὶ ἄνθρωπος ἐπὶ γῆς φανείς, καὶ ἀδιήγητον ἔχων τὴν κατὰ σάρκα γενεάν. οὐ γάρ ἐστιν ὃς δύναται τὸν κατὰ σάρκα πατέρα τούτου λέγειν, οὐκ ὄντος τοῦ σώματος αὐτοῦ ἐξ ἀνδρός, ἀλλʼ ἐκ παρθένου μόνης.
Tis oun esti, peri hou tauta legousin hai theiai graphai? ē tis tēlikoutos, hōs kai tous prophētas peri autou tosauta prokatangellein? alla gar oudeis allos en tais graphais heurisketai, plēn tou koinou pantōn Sōtēros tou Theou Logou tou Kyriou hēmōn Iēsou Christou. houtos gar estin ho ek parthenou proelthōn kai anthrōpos epi gēs phaneis, kai adiēgēton echōn tēn kata sarka genean. ou gar estin hos dynatai ton kata sarka patera toutou legein, ouk ontos tou sōmatos autou ex andros, allʼ ek parthenou monēs.
Who, then, is it of whom the divine Scriptures say these things? Or who is so great that the prophets foretold so much about him? No one else is found in the Scriptures but the common Savior of all, the Word of God, our Lord Jesus Christ. For he is the one who came forth from a virgin and appeared as a man on earth, and whose generation according to the flesh cannot be declared. For there is no one who can name his father according to the flesh, since his body is not from a man but from a virgin alone.
Notes and citation
Summary: The prophecies fit only Christ, born of a virgin, whose fleshly father no one can name.
Topics: Christology
Cite (SBL): Athanasius, Inc. 37.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-37-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
37.4Robertson
Ὥσπερ οὖν τοῦ Δαβίδ, καὶ Μωϋσέως, καὶ πάντων τῶν πατριαρχῶν τοὺς πατέρας τις γενεαλογεῖν δύναται· οὕτως οὐδεὶς δύναται τὴν κατὰ σάρκα γενεὰν τοῦ Σωτῆρος ἐξ ἀνδρὸς διηγήσασθαι. οὗτός ἐστιν ὁ καὶ τὸν ἀστέρα σημαίνειν τὴν τοῦ σώματος γένεσιν ποιήσας· ἔδει γὰρ ἀπὸ οὐρανοῦ κατερχόμενον τὸν Λόγον, ἐξ οὐρανοῦ καὶ τὴν σημασίαν ἔχειν· καὶ ἔδει τὸν τῆς κτίσεως βασιλέα προερχόμενον, ἐμφανῶς ὑπὸ πάσης τῆς οἰκουμένης γινώσκεσθαι.
Hōsper oun tou Dabid, kai Mōÿseōs, kai pantōn tōn patriarchōn tous pateras tis genealogein dynatai; houtōs oudeis dynatai tēn kata sarka genean tou Sōtēros ex andros diēgēsasthai. houtos estin ho kai ton astera sēmainein tēn tou sōmatos genesin poiēsas; edei gar apo ouranou katerchomenon ton Logon, ex ouranou kai tēn sēmasian echein; kai edei ton tēs ktiseōs basilea proerchomenon, emphanōs hypo pasēs tēs oikoumenēs ginōskesthai.
As, then, one can trace the fathers of David and Moses and all the patriarchs, so no one can declare the Savior's generation according to the flesh from a man. He is the one who made the star signify the birth of his body. For the Word, coming down from heaven, had to have his sign from heaven too; and the King of creation, coming forth, had to be plainly recognized by the whole world.
Matt 2:2 (allusion, high confidence)
Notes and citation
Summary: The heavenly star signaled the birth of the Word who came from heaven.
- Matt 2:2.
Topics: Christology
Cite (SBL): Athanasius, Inc. 37.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-37-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
37.5Robertson
Ἀμέλει ἐν Ἰουδαίᾳ ἐγεννᾶτο, καὶ οἱ ἀπὸ Περσίδος ἤρχοντο προσκυνῆσαι αὐτῷ. οὗτός ἐστιν ὁ καὶ πρὶν τῆς σωματικῆς ἐπιφανείας λαβὼν τὴν κατὰ τῶν ἀντικειμένων δαιμόνων νίκην, καὶ κατὰ τῆς εἰδωλολατρίας τρόπαια. πάντες γοῦν πανταχόθεν οἱ ἀπὸ τῶν ἐθνῶν, ἐξομνύμενοι τὴν πάτριον συνήθειαν καὶ τὴν εἰδώλων ἀθεότητα, πρὸς Χριστὸν λοιπὸν τὴν ἐλπίδα τίθενται, καὶ αὐτῷ καταγράφουσιν ἑαυτούς, ὡς καὶ τοῖς ὀφθαλμοῖς ἔξεστιν ἰδεῖν τὸ τοιοῦτον.
Amelei en Ioudaią egennato, kai hoi apo Persidos ērchonto proskynēsai autǭ. houtos estin ho kai prin tēs sōmatikēs epiphaneias labōn tēn kata tōn antikeimenōn daimonōn nikēn, kai kata tēs eidōlolatrias tropaia. pantes goun pantachothen hoi apo tōn ethnōn, exomnymenoi tēn patrion synētheian kai tēn eidōlōn atheotēta, pros Christon loipon tēn elpida tithentai, kai autǭ katagraphousin heautous, hōs kai tois ophthalmois exestin idein to toiouton.
Indeed, he was born in Judea, and men from Persia came to worship him. He is the one who, even before his bodily appearing, won the victory over the demons his adversaries and trophies over idolatry. All from the nations everywhere, abjuring their ancestral custom and the godlessness of idols, now set their hope on Christ and enroll themselves under him, as one can see with one's own eyes.
Matt 2:1 (allusion, high confidence)
Notes and citation
Summary: The magi from Persia worshiped the newborn Christ, and the nations now forsake idols for him.
- Matt 2:1–2; Athanasius places the magi's home in Persia.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): ἀντιἀντικειμένων → ἀντικειμένων.
Topics: Christology
Cite (SBL): Athanasius, Inc. 37.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-37-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
37.6Robertson
Οὐδὲ γὰρ ἄλλοτε ἡ τῶν Αἰγυπτίων ἀθεότης πέπαυται, εἰ μὴ ὅτε ὁ Κύριος τοῦ παντός, ὡς ἐπὶ νεφέλης ἐποχούμενος, τῷ σώματι κατῆλθεν ἐκεῖ, καὶ τὴν τῶν εἰδώλων κατήργησε πλάνην, πάντας δὲ εἰς ἑαυτὸν καὶ διʼ ἑαυτοῦ πρὸς τὸν Πατέρα μετήνεγκεν.
Oude gar allote hē tōn Aigyptiōn atheotēs pepautai, ei mē hote ho Kyrios tou pantos, hōs epi nephelēs epochoumenos, tǭ sōmati katēlthen ekei, kai tēn tōn eidōlōn katērgēse planēn, pantas de eis heauton kai diʼ heautou pros ton Patera metēnenken.
For at no other time did the godlessness of the Egyptians cease but when the Lord of all, riding as on a cloud, came down there in the body, abolished the error of idols, and brought all over to himself and through himself to the Father.
Isa 19:1 (allusion, high confidence)
Notes and citation
Summary: Egypt's idolatry ended only when Christ came there in the body.
- Isa 19:1.
Topics: Christology
Cite (SBL): Athanasius, Inc. 37.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-37-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
37.7Robertson
Οὗτός ἐστιν ὁ σταυρωθεὶς ἐπὶ μάρτυρι τῷ ἡλίῳ καὶ τῇ κτίσει καὶ τοῖς αὐτῷ τὸν θάνατον προσαγαγοῦσι· καὶ τῷ τούτου θανάτῳ ἡ σωτηρία πᾶσι γέγονε, καὶ ἡ κτίσις πᾶσα λελύτρωται. οὗτός ἐστιν ἡ πάντων ζωή, καὶ ὁ ὡς πρόβατον ὑπὲρ τῆς πάντων σωτηρίας ἀντίψυχον τὸ ἑαυτοῦ σῶμα εἰς θάνατον παραδούς, κἂν Ἰουδαῖοι μὴ πιστεύωσιν.
Houtos estin ho staurōtheis epi martyri tǭ hēliǭ kai tę̄ ktisei kai tois autǭ ton thanaton prosagagousi; kai tǭ toutou thanatǭ hē sōtēria pasi gegone, kai hē ktisis pasa lelytrōtai. houtos estin hē pantōn zōē, kai ho hōs probaton hyper tēs pantōn sōtērias antipsychon to heautou sōma eis thanaton paradous, kan Ioudaioi mē pisteuōsin.
He is the one who was crucified with the sun and creation as witnesses, and those who brought death upon him; and by his death salvation has come to all, and all creation has been redeemed. He is the Life of all, who like a sheep gave up his own body to death as a ransom for the salvation of all, even if the Jews do not believe.
Isa 53:7 (allusion, medium confidence)
Notes and citation
Summary: Christ, crucified before the sun and creation, is the Life of all who gave his body as a ransom.
- Isa 53:7.
Topics: Christology
Cite (SBL): Athanasius, Inc. 37.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-37-7).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 38
38.1Robertson
Εἰ γὰρ μὴ αὐτάρκη νομίζουσι ταῦτα, κἂν ἐξ ἑτέρων πειθέσθωσαν ἀφʼ ὧν αὐτοὶ πάλιν ἔχουσι λογίων. περὶ τίνος γὰρ λέγουσιν οἱ προφῆται, Ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ζητοῦσιν, εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν· εἶπα ἰδού εἰμι τῷ ἔθνει οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομα· ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα;
Ei gar mē autarkē nomizousi tauta, kan ex heterōn peithesthōsan aphʼ hōn autoi palin echousi logiōn. peri tinos gar legousin hoi prophētai, Emphanēs egenomēn tois eme mē zētousin, heurethēn tois eme mē eperōtōsin; eipa idou eimi tǭ ethnei hoi ouk ekalesan mou to onoma; exepetasa tas cheiras mou pros laon apeithounta kai antilegonta?
For if they think these things insufficient, let them be persuaded at least by other oracles which they themselves have. For of whom do the prophets speak: “I became manifest to those who did not seek me; I was found by those who did not ask for me. I said, Here I am, to a nation that did not call on my name. I stretched out my hands to a disobedient and contradicting people”?
Isa 65:1 (quotation, high confidence) · Isa 65:2 (quotation, high confidence)
Notes and citation
Summary: Isaiah 65:1–2 speaks of one made manifest to those who did not seek him and stretching out his hands.
- Isa 65:1–2 (Septuagint; compare Rom 10:20–21).
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): προφῆπροφῆται → προφῆται.
Topics: Scripture and canon
Cite (SBL): Athanasius, Inc. 38.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-38-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
38.2Robertson
Τίς οὖν ἐστὶν ὁ ἐμφανὴς γενόμενος; εἴποι τις πρὸς Ἰουδαίους· εἰ μὲν γὰρ ὁ προφήτης ἐστί, λεγέτωσαν πότε ἐκρύπτετο, ἵνα καὶ ὕστερον φανῇ; ποῖος δὲ οὗτός ἐστιν ὁ προφήτης ὁ καὶ ἐμφανὴς ἐξ ἀφανῶν γενόμενος, καὶ τὰς χεῖρας ἐκπετάσας ἐπὶ σταυροῦ; τῶν μὲν οὖν δικαίων οὐδείς, μόνος δὲ ὁ τοῦ Θεοῦ Λόγος, ὁ ἀσώματος ὢν τὴν φύσιν καὶ διʼ ἡμᾶς σώματι φανεὶς καὶ ὑπὲρ ἡμῶν παθών.
Tis oun estin ho emphanēs genomenos? eipoi tis pros Ioudaious; ei men gar ho prophētēs esti, legetōsan pote ekrypteto, hina kai hysteron phanę̄? poios de houtos estin ho prophētēs ho kai emphanēs ex aphanōn genomenos, kai tas cheiras ekpetasas epi staurou? tōn men oun dikaiōn oudeis, monos de ho tou Theou Logos, ho asōmatos ōn tēn physin kai diʼ hēmas sōmati phaneis kai hyper hēmōn pathōn.
Who, then, is the one who became manifest? one might say to the Jews. If it is the prophet, let them say when he was hidden, so as to appear afterwards. And what prophet is this, who both became manifest after being hidden and stretched out his hands on a cross? None of the righteous, but only the Word of God, who, being bodiless by nature, appeared in a body for our sake and suffered for us.
Notes and citation
Summary: Only the bodiless Word, appearing in a body and stretching out his hands on the cross, fits Isaiah 65.
Topics: Christology
Cite (SBL): Athanasius, Inc. 38.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-38-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
38.3Robertson
Ἢ εἰ μηδὲ τοῦτο αὔταρκες αὐτοῖς, κἂν ἐξ ἑτέρων δυσωπείσθωσαν, οὕτως ἐναργῆ τὸν ἔλεγχον ὁρῶντες· φησὶ γὰρ ἡ γραφή· Ἰσχύσατε χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα· παρακαλέσατε οἱ ὀλιγόπιστοι τῇ διανοίᾳ· ἰσχύσατε, μὴ φοβεῖσθε· ἰδοὺ ὁ Θεὸς ἡμῶν κρίσιν ἀνταποδίδωσιν, αὐτὸς ἥξει καὶ σώσει ἡμᾶς. τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται· τότε ἀλεῖται ὡς ἔλαφος ὁ χωλός, καὶ τρανὴ ἔσται γλῶσσα μογγιλάλων.
Ē ei mēde touto autarkes autois, kan ex heterōn dysōpeisthōsan, houtōs enargē ton elenchon horōntes; phēsi gar hē graphē; Ischysate cheires aneimenai kai gonata paralelymena; parakalesate hoi oligopistoi tę̄ dianoią; ischysate, mē phobeisthe; idou ho Theos hēmōn krisin antapodidōsin, autos hēxei kai sōsei hēmas. tote anoichthēsontai ophthalmoi typhlōn, kai ōta kōphōn akousontai; tote aleitai hōs elaphos ho chōlos, kai tranē estai glōssa mongilalōn.
Or if even this is not enough for them, let them at least be put to shame by other passages, seeing so clear a refutation. For Scripture says: “Be strong, you slack hands and feeble knees; take comfort, you faint of heart; be strong, do not fear. Behold, our God renders judgment; he himself will come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall hear; then the lame shall leap like a deer, and the tongue of the stammerers shall be clear.”
Isa 35:3 (quotation, high confidence) · Isa 35:4 (quotation, high confidence) · Isa 35:5 (quotation, high confidence) · Isa 35:6 (quotation, high confidence)
Notes and citation
Summary: Isaiah 35 foretells God's coming with healing of the blind, deaf, lame, and mute.
- Isa 35:3–6 (Septuagint).
Topics: Scripture and canon
Cite (SBL): Athanasius, Inc. 38.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-38-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
38.4Robertson
Τί τοίνυν καὶ περὶ τούτου δύνανται λέγειν, ἢ πῶς ὅλως καὶ πρὸς τοῦτο τολμῶσιν ἀντιβλέπειν; ἡ μὲν γὰρ προφητεία Θεὸν ἐπιδημεῖν σημαίνει, τὰ δὲ σημεῖα καὶ τὸν χρόνον τῆς παρουσίας γνωρίζει· τό τε γὰρ τυφλοὺς ἀναβλέπειν, καὶ χωλοὺς περιπατεῖν, καὶ κωφοὺς ἀκούειν. καὶ τρανοῦσθαι μογγιλάλων τὴν γλῶσσαν, ἐπὶ τῇ γενομένη θείᾳ παρουσίᾳ λέγουσι. πότε τοίνυν γέγονε τοιαῦτα σημεῖα ἐν τῷ Ἰσραήλ; ἢ ποῦ τοιοῦτόν τι γέγονεν ἐν τῇ Ἰουδαίᾳ, λεγέτωσαν.
Ti toinyn kai peri toutou dynantai legein, ē pōs holōs kai pros touto tolmōsin antiblepein? hē men gar prophēteia Theon epidēmein sēmainei, ta de sēmeia kai ton chronon tēs parousias gnōrizei; to te gar typhlous anablepein, kai chōlous peripatein, kai kōphous akouein. kai tranousthai mongilalōn tēn glōssan, epi tę̄ genomenē theią parousią legousi. pote toinyn gegone toiauta sēmeia en tǭ Israēl? ē pou toiouton ti gegonen en tę̄ Ioudaią, legetōsan.
What, then, can they say about this, or how can they dare to face it at all? For the prophecy signifies that God is coming, and the signs make known the time of his coming. For they speak of the blind seeing, the lame walking, the deaf hearing, and the tongue of the stammerers made clear, in connection with the divine coming that has taken place. When, then, have such signs taken place in Israel? Or where has anything like this happened in Judea? Let them say.
Notes and citation
Summary: Isaiah's signs mark the time of God's coming, and they never happened in Israel before Christ.
Topics: Christology
Cite (SBL): Athanasius, Inc. 38.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-38-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
38.5Robertson
Λεπρὸς ἐκαθαρίσθη Ναιμάν ἀλλʼ οὐ κωφὸς ἤκουσεν, οὐδὲ χωλὸς περιεπάτησε. νεκρὸν ἤγειρεν Ἡλίας καὶ Ἐλισσαῖος· ἀλλʼ οὐκ ἐκ γενετῆς ἀνέβλεψε τυφλός. μέγα μὲν γὰρ καὶ τὸ ἐγεῖραι νεκρὸν ἀληθῶς, ἀλλʼ οὐ τοιοῦτον, ὁποῖον τὸ παρὰ τοῦ Σωτῆρος θαῦμα. πλὴν εἰ τὸ περὶ τοῦ λεπροῦ καὶ τοῦ νεκροῦ τῆς χήρας οὐ σεσιώπηκεν ἡ γραφή, πάντως εἰ ἐγεγόνει καὶ χωλὸν περιπατεῖν καὶ τυφλὸν ἀναβλέπειν, οὐκ ἂν παρῆκε τοῦ δηλῶσαι καὶ ταῦτα ὁ λόγος. ἐπειδὴ δὲ σεσιώπηται ἐν ταῖς γραφαῖς, δῆλόν ἐστι μὴ γεγενῆσθαι ταῦτα πρότερον.
Lepros ekatharisthē Naiman allʼ ou kōphos ēkousen, oude chōlos periepatēse. nekron ēgeiren Hēlias kai Elissaios; allʼ ouk ek genetēs aneblepse typhlos. mega men gar kai to egeirai nekron alēthōs, allʼ ou toiouton, hopoion to para tou Sōtēros thauma. plēn ei to peri tou leprou kai tou nekrou tēs chēras ou sesiōpēken hē graphē, pantōs ei egegonei kai chōlon peripatein kai typhlon anablepein, ouk an parēke tou dēlōsai kai tauta ho logos. epeidē de sesiōpētai en tais graphais, dēlon esti mē gegenēsthai tauta proteron.
Naaman, a leper, was cleansed, but no deaf man heard, nor did a lame man walk. Elijah and Elisha raised the dead, but no man blind from birth received sight. To raise the dead is indeed a great thing, but not such as the Savior's wonder. Yet if Scripture has not passed over in silence the case of the leper and of the widow's dead son, then surely, if a lame man had walked and a blind man seen, the account would not have failed to make these known too. Since they are passed over in silence in the Scriptures, it is clear that these things had not happened before.
2 Kgs 5:14 (allusion, high confidence) · 1 Kgs 17:22 (allusion, high confidence) · 2 Kgs 4:35 (allusion, high confidence)
Notes and citation
Summary: The miracles of Elijah and Elisha did not include healing the blind from birth, which Scripture would have recorded.
- 2 Kgs 5:14; 1 Kgs 17:22; 2 Kgs 4:35.
Cite (SBL): Athanasius, Inc. 38.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-38-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
38.6Robertson
Πότε οὖν γέγονε ταῦτα, εἰ μὴ ὅτε αὐτὸς ὁ τοῦ Θεοῦ Λόγος ἐν σώματι παραγέγονε; πότε δὲ παραγέγονεν, εἰ μὴ ὅτε χωλοὶ περιεπάτησαν, καὶ μογγιλάλοι ἐτρανώθησαν, καὶ κωφοὶ ἤκουσαν, καὶ τυφλοὶ ἐκ γενετῆς ἀνέβλεψαν; καὶ τοῦτο γὰρ καὶ οἱ τότε θεωροῦντες Ἰουδαῖοι ἔλεγον, ὡς οὐκ ἄλλοτε ταῦτα γενόμενα ἀκούσαντες· Ἔκ τοῦ αἰῶνος οὐκ ἠκούσθη, ὅτι ἀνέωξέ τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου εἰ μὴ ἦν οὗτος παρὰ Θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν.
Pote oun gegone tauta, ei mē hote autos ho tou Theou Logos en sōmati paragegone? pote de paragegonen, ei mē hote chōloi periepatēsan, kai mongilaloi etranōthēsan, kai kōphoi ēkousan, kai typhloi ek genetēs aneblepsan? kai touto gar kai hoi tote theōrountes Ioudaioi elegon, hōs ouk allote tauta genomena akousantes; Ek tou aiōnos ouk ēkousthē, hoti aneōxe tis ophthalmous typhlou gegennēmenou ei mē ēn houtos para Theou, ouk ēdynato poiein ouden.
When, then, did these things happen, but when the Word of God himself came in the body? And when did he come, but when the lame walked, the stammerers spoke clearly, the deaf heard, and those blind from birth received sight? For the Jews who saw it at the time said this too, having never heard of such things happening before: “Since the world began it has not been heard that anyone opened the eyes of one born blind. If this man were not from God, he could do nothing.”
John 9:32 (quotation, high confidence) · John 9:33 (quotation, high confidence)
Notes and citation
Summary: The healing of the man born blind was unheard of, as those who saw it admitted.
- John 9:32–33.
Notes on the original text
- Digital text corrected (repeated syllable in the digital text): γεγενγεγεννημένου → γεγεννημένου.
Topics: Christology
Cite (SBL): Athanasius, Inc. 38.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-38-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 39
39.1Robertson
Ἀλλʼ ἴσως καὶ αὐτοὶ μὴ δυνάμενοι πρὸς τὰ φανερὰ διαμάχεσθαι, οὐκ ἀρνήσονται μὲν τὰ γεγραμμένα, προσδοκᾶν δὲ ταῦτα καὶ μηδέπω γεγενῆσθαι τὸν Θεὸν Λόγον διαβεβαιώσονται. τοῦτο γὰρ ἄνω καὶ κάτω θρυλλοῦντες, οὐκ ἐρυθριῶσιν ἀναιδευόμενοι πρὸς τὰ φαινόμενα.
Allʼ isōs kai autoi mē dynamenoi pros ta phanera diamachesthai, ouk arnēsontai men ta gegrammena, prosdokan de tauta kai mēdepō gegenēsthai ton Theon Logon diabebaiōsontai. touto gar anō kai katō thryllountes, ouk erythriōsin anaideuomenoi pros ta phainomena.
But perhaps, unable to fight against what is evident, they will not deny what is written, but will insist that they are awaiting these things and that God the Word has not yet come. For this is what they keep repeating everywhere, not blushing at their shamelessness in the face of the facts.
Notes and citation
Summary: Jewish critics may say the prophecies are still awaiting fulfillment.
Cite (SBL): Athanasius, Inc. 39.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-39-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
39.2Robertson
Ἀλλὰ περὶ τούτου καὶ πρὸ πάντων μᾶλλον ἐλεγχθήσονται, οὐ παρʼ ἡμῶν, ἀλλὰ παρὰ τοῦ σοφωτάτου Δανιὴλ σημαίνοντος καὶ τὸν παρόντα καιρόν, καὶ τὴν θείαν τοῦ Σωτῆρος ἐπιδημίαν, καὶ λέγοντος· Ἑβδομήκοντα ἑβδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σου, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν, τοῦ συντελεσθῆναι ἁμαρτίαν, καὶ τοῦ σφραγισθῆναι ἁμαρτίας, καὶ ἀπαλεῖψαι τὰς ἀδικίας, καὶ τοῦ ἐξιλάσασθαι τὰς ἀδικίας, καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον, καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρίσαι ἅγιον ἀγίων· καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι, καὶ τοῦ οἰκοδομῆσαι Ἰερουσαλήμ, ἕως Χριστοῦ ἡγουμένου.
Alla peri toutou kai pro pantōn mallon elenchthēsontai, ou parʼ hēmōn, alla para tou sophōtatou Daniēl sēmainontos kai ton paronta kairon, kai tēn theian tou Sōtēros epidēmian, kai legontos; Hebdomēkonta hebdomades synetmēthēsan epi ton laon sou, kai epi tēn polin tēn hagian, tou syntelesthēnai hamartian, kai tou sphragisthēnai hamartias, kai apaleipsai tas adikias, kai tou exilasasthai tas adikias, kai tou agagein dikaiosynēn aiōnion, kai tou sphragisai horasin kai prophētēn, kai tou chrisai hagion agiōn; kai gnōsę̄ kai synēseis apo exodou logou tou apokrithēnai, kai tou oikodomēsai Ierousalēm, heōs Christou hēgoumenou.
But on this point above all they will be refuted, not by us, but by the most wise Daniel, who indicates both the present time and the divine coming of the Savior, saying: “Seventy weeks are cut short upon your people and upon the holy city, for sin to be ended, and sins to be sealed up, and iniquities to be blotted out, and iniquities to be atoned for, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint a Holy of holies. And you shall know and understand: from the going forth of the word to answer and to build Jerusalem, until Christ the prince.”
Dan 9:24 (quotation, high confidence) · Dan 9:25 (quotation, high confidence)
Notes and citation
Summary: Daniel's seventy weeks mark the time of Christ's coming.
- Dan 9:24–25 (Theodotion's Greek).
Topics: Scripture and canon
Cite (SBL): Athanasius, Inc. 39.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-39-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
39.3Robertson
Ἴσως ἐπὶ τοῖς ἄλλοις κἂν προφάσεις εὑρίσκειν δύνανται, καὶ εἰς μέλλοντα χρόνον ἀναβάλλεσθαι τὰ γεγραμμένα. τί δὲ πρὸς ταῦτα λέγειν ἢ ὅλως ἀντωπῆσαι δύνανται; ὅπουγε καὶ ὁ Χριστὸς σημαίνεται, καὶ ὁ χριόμενος οὐκ ἄνθρωπος ἁπλῶς, ἀλλʼ ἅγιος ἁγίων εἶναι καταγγέλλεται, καὶ ἕως τῆς παρουσίας αὐτοῦ Ἰερουσαλὴμ συνίσταται, καὶ λοιπὸν παύεται προφήτης καὶ ὅρασις ἐν τῷ Ἰσραήλ.
Isōs epi tois allois kan prophaseis heuriskein dynantai, kai eis mellonta chronon anaballesthai ta gegrammena. ti de pros tauta legein ē holōs antōpēsai dynantai? hopouge kai ho Christos sēmainetai, kai ho chriomenos ouk anthrōpos haplōs, allʼ hagios hagiōn einai katangelletai, kai heōs tēs parousias autou Ierousalēm synistatai, kai loipon pauetai prophētēs kai horasis en tǭ Israēl.
Perhaps about the other passages they can find pretexts and put off what is written to a future time. But what can they say to this, or how can they face it at all? For here the Christ is indicated, and the one anointed is proclaimed to be not simply a man but the Holy of holies; and Jerusalem stands until his coming, and thereafter prophet and vision cease in Israel.
Dan 9:24 (allusion, high confidence)
Notes and citation
Summary: Daniel's prophecy names the anointed Holy of holies, after whose coming Jerusalem and prophecy end.
Topics: Christology
Cite (SBL): Athanasius, Inc. 39.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-39-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
39.4Robertson
Ἐχρίσθη πάλαι Δαβίδ, καὶ Σολομών, καὶ Ἐζεκίας, ἀλλὰ καὶ πάλιν Ἰερουσαλὴμ καὶ ὁ τόπος συνειστήκει, καὶ προφῆται προεφήτευον, Γάδ, καὶ Ἀσάφ, καὶ Νάθαν, καὶ μετʼ αὐτοὺς Ἡσαΐας, καὶ Ὠσήε, καὶ Ἀμώς, καὶ ἄλλοι. ἔπειτα καὶ αὐτοὶ οἱ χρισθέντες ἄνθρωποι ἅγιοι ἐκλήθησαν, καὶ οὐχ ἅγιοι ἁγίων. Ἀλλʼ ἐὰν τὴν αἰχμαλωσίαν προβάλωνται, καὶ διʼ αὐτὴν μὴ εἶναι λέγωσι τὴν Ἰερουσαλήμ· τί καὶ περὶ τῶν προφητῶν ἂν εἴποιεν; καὶ γὰρ πάλαι καταβαίνοντος τοῦ λαοῦ εἰς Βαβυλῶνα, ἦσαν ἐκεῖ Δανιὴλ καὶ Ἱερεμίας· προεφήτευον δὲ Ἰεζεκιὴλ καὶ Ἀγγαῖος καὶ Ζαχαρίας.
Echristhē palai Dabid, kai Solomōn, kai Ezekias, alla kai palin Ierousalēm kai ho topos syneistēkei, kai prophētai proephēteuon, Gad, kai Asaph, kai Nathan, kai metʼ autous Hēsaïas, kai Ōsēe, kai Amōs, kai alloi. epeita kai autoi hoi christhentes anthrōpoi hagioi eklēthēsan, kai ouch hagioi hagiōn. Allʼ ean tēn aichmalōsian probalōntai, kai diʼ autēn mē einai legōsi tēn Ierousalēm; ti kai peri tōn prophētōn an eipoien? kai gar palai katabainontos tou laou eis Babylōna, ēsan ekei Daniēl kai Hieremias; proephēteuon de Iezekiēl kai Angaios kai Zacharias.
David, Solomon, and Hezekiah were anointed of old, but Jerusalem and the place still stood, and prophets prophesied: Gad, Asaph, Nathan, and after them Isaiah, Hosea, Amos, and others. Besides, the anointed men themselves were called holy, not Holy of holies. And if they bring up the captivity and say that because of it Jerusalem did not exist, what would they say about the prophets? For of old, when the people went down to Babylon, Daniel and Jeremiah were there, and Ezekiel, Haggai, and Zechariah prophesied.
Notes and citation
Summary: Earlier anointed kings did not end prophecy or Jerusalem, and prophecy continued even in the exile.
Notes on the original text
- Digital text corrected (doubled punctuation in the digital text): ἁγίων.. Ἀλλʼ → ἁγίων. Ἀλλʼ.
Cite (SBL): Athanasius, Inc. 39.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-39-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 40
40.1Robertson
Οὐκοῦν μυθολογοῦσιν Ἰουδαῖοι, καὶ παρόντα τὸν νῦν καιρὸν ὑπερτίθενται. πότε γὰρ ἐπαύσατο προφήτης ἢ ὅρασις ἀπὸ τοῦ Ἰσραήλ, εἰ μὴ νῦν ὅτε ὁ ἅγιος τῶν ἁγίων Χριστὸς παρεγένετο; σημεῖον γὰρ καὶ μέγα γνώρισμα τῆς τοῦ Θεοῦ Λόγου παρουσίας, τὸ μηκέτι μήτε τὴν Ἱερουσαλὴμ ἑστάναι, μήτε προφήτην ἐγερθῆναι, μήτε ὅρασιν ἀποκαλύπτεσθαι τούτοις, καὶ μάλα εἰκότως.
Oukoun mythologousin Ioudaioi, kai paronta ton nyn kairon hypertithentai. pote gar epausato prophētēs ē horasis apo tou Israēl, ei mē nyn hote ho hagios tōn hagiōn Christos paregeneto? sēmeion gar kai mega gnōrisma tēs tou Theou Logou parousias, to mēketi mēte tēn Hierousalēm hestanai, mēte prophētēn egerthēnai, mēte horasin apokalyptesthai toutois, kai mala eikotōs.
So the Jews are telling tales, and putting off the present time into the future. For when did prophet or vision cease from Israel, but now, when Christ the Holy of holies has come? For it is a sign and great proof of the coming of the Word of God that Jerusalem no longer stands, no prophet is raised up, and no vision is revealed to them; and very reasonably.
Notes and citation
Summary: The end of Jerusalem and of prophecy shows that the Holy of holies has come.
- Translated as written; the argument reflects Athanasius's polemic against Jewish expectation.
Topics: Christology
Cite (SBL): Athanasius, Inc. 40.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-40-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
40.2Robertson
Ἐλθόντος γὰρ τοῦ σημαινομένου, τίς ἔτι χρεία τῶν σημαινόντων ἦν; καὶ παρούσης τῆς ἀληθείας, τίς ἔτι χρεία τῆς σκιᾶς ἦν; διὰ τοῦτο γὰρ καὶ προεφήτευον ἕως ἂν ἔλθῃ ἡ αὐτοδικαιοσύνη καὶ ὁ λυτρούμενος τὰς πάντων ἁμαρτίας. διὰ τοῦτο καὶ Ἰερουσαλὴμ ἐπὶ τοσοῦτον συνειστήκει, ἵνʼ ἐκεῖ προμελετῶσι τῆς ἀληθείας τοὺς τύπους.
Elthontos gar tou sēmainomenou, tis eti chreia tōn sēmainontōn ēn? kai parousēs tēs alētheias, tis eti chreia tēs skias ēn? dia touto gar kai proephēteuon heōs an elthę̄ hē autodikaiosynē kai ho lytroumenos tas pantōn hamartias. dia touto kai Ierousalēm epi tosouton syneistēkei, hinʼ ekei promeletōsi tēs alētheias tous typous.
For when the one signified had come, what further need was there of those who signified him? And when the truth was present, what further need was there of the shadow? For this reason they prophesied until Righteousness itself should come, he who ransoms the sins of all. For this reason too Jerusalem stood so long, so that there they might practice beforehand the types of the truth.
Heb 10:1 (echo, medium confidence)
Notes and citation
Summary: Prophecy and Jerusalem served until the truth they foreshadowed arrived.
- The shadow and the truth: compare Heb 10:1; Col 2:17.
Topics: Christology
Cite (SBL): Athanasius, Inc. 40.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-40-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
40.3Robertson
Παρόντος τοίνυν τοῦ ἁγίου τῶν ἀγίων, εἰκότως ἐσφραγίσθη καὶ ὅρασις καὶ προφητεία, καὶ ἡ τῆς Ἰερουσαλὴμ βασιλεία πέπαυται. ἐπὶ τοσοῦτον γὰρ ἐχρίοντο παρʼ αὐτοῖς βασιλεῖς, ἕως ἄν ἐχρίσθη ὁ ἄγιος τῶν ἀγίων καὶ Μωυσῆς ἕως αὐτοῦ τὴν Ἰουδαίων ἵστασθαι βασιλείαν προφητεύει λέγων Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ, καὶ αὐτὸς προσδοκία ἐθνῶν
Parontos toinyn tou hagiou tōn agiōn, eikotōs esphragisthē kai horasis kai prophēteia, kai hē tēs Ierousalēm basileia pepautai. epi tosouton gar echrionto parʼ autois basileis, heōs an echristhē ho agios tōn agiōn kai Mōysēs heōs autou tēn Ioudaiōn histasthai basileian prophēteuei legōn Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs an elthę̄ ta apokeimena autǭ, kai autos prosdokia ethnōn
So, since the Holy of holies is present, vision and prophecy have fittingly been sealed, and the kingdom of Jerusalem has ceased. For kings were anointed among them only until the Holy of holies was anointed; and Moses prophesies that the kingdom of the Jews stands until him, saying: “A ruler shall not fail from Judah, nor a leader from his loins, until there come the things stored up for him; and he is the expectation of the nations.”
Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: Genesis 49:10 foretells that Judah's rule lasts until the expected one of the nations comes.
- Gen 49:10 (Septuagint).
Topics: Scripture and canon
Cite (SBL): Athanasius, Inc. 40.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-40-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
40.4Robertson
Ὅθεν καὶ αὐτὸς ὁ Σωτὴρ ἐβόα λέγων Ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου προεφήτευσαν. εἰ μὲν οὖν ἐστὶ παρὰ Ἰουδαίοις νῦν βασιλεύς, ἢ προφήτης, ἢ ὅρασις, καλῶς ἀρνοῦνται τὸν ἐλθόντα Χριστόν. εἰ δὲ μήτε βασιλεύς, μήτε ὅρασις ἀλλʼ ἐσφράγισται λοιπὸν καὶ πᾶσα προφητεία, καὶ ἡ πόλις καὶ ὁ ναὸς ἑάλω· τί τοσοῦτον ἀσεβοῦσι, καὶ παραβαίνουσιν, ὡς τὰ μὲν γενόμενα ὁρᾶν, τὸν δὲ ταῦτα πεποιηκότα Χριστὸν ἀρνεῖσθαι; τί δὲ καὶ τοὺς ἀπὸ τῶν ἐθνῶν θεωροῦντες καταλιμπάνοντας τὰ εἴδωλα, καὶ ἐπὶ τὸν Θεὸν Ἰσραὴλ διὰ τοῦ Χριστοῦ ἔχοντας τὴν ἐλπίδα, ἀρνοῦνται τὸν ἐκ τῆς ῥίζης Ἰεσσαὶ κατὰ σάρκα γενόμενον Χριστὸν καὶ βασιλεύοντα λοιπόν; εἰ μὲν γὰρ ἄλλον ἐθρήσκευον τὰ ἔθνη θεὸν ἀλλὰ μὴ τὸν Θεὸν Ἁβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ καὶ Μωϋσέως ὡμολόγουν· καλῶς ἂν πάλιν προεφασίζοντο μὴ ἐληλυθέναι τὸν Θεόν.
Hothen kai autos ho Sōtēr eboa legōn Ho nomos kai hoi prophētai heōs Iōannou proephēteusan. ei men oun esti para Ioudaiois nyn basileus, ē prophētēs, ē horasis, kalōs arnountai ton elthonta Christon. ei de mēte basileus, mēte horasis allʼ esphragistai loipon kai pasa prophēteia, kai hē polis kai ho naos healō; ti tosouton asebousi, kai parabainousin, hōs ta men genomena horan, ton de tauta pepoiēkota Christon arneisthai? ti de kai tous apo tōn ethnōn theōrountes katalimpanontas ta eidōla, kai epi ton Theon Israēl dia tou Christou echontas tēn elpida, arnountai ton ek tēs rhizēs Iessai kata sarka genomenon Christon kai basileuonta loipon? ei men gar allon ethrēskeuon ta ethnē theon alla mē ton Theon Habraam kai Isaak kai Iakōb kai Mōÿseōs hōmologoun; kalōs an palin proephasizonto mē elēlythenai ton Theon.
So the Savior himself cried out: “The law and the prophets prophesied until John.” If, then, there is now among the Jews a king or prophet or vision, they do well to deny the Christ who has come. But if there is neither king nor vision, and every prophecy has henceforth been sealed, and the city and the temple have been taken, why are they so impious and so perverse as to see what has happened and deny Christ, who brought it about? And why, seeing those from the nations forsaking their idols and setting their hope through Christ on the God of Israel, do they deny the Christ born according to the flesh from the root of Jesse and now reigning? If the nations worshiped some other god and did not confess the God of Abraham, Isaac, Jacob, and Moses, they might again plausibly plead that God had not come.
Matt 11:13 (quotation, high confidence) · Isa 11:10 (allusion, medium confidence)
Notes and citation
Summary: With no king, prophet, or temple left, and the nations turning to Israel's God through Christ, denial of his coming is perverse.
- Matt 11:13 (Luke 16:16). Translated as written, including its polemical tone.
Topics: Christology
Cite (SBL): Athanasius, Inc. 40.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-40-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
40.5Robertson
Εἰ δὲ τὸν Μωϋσῇ δεδωκότα τὸν νόμον, καὶ τῷ Ἁβραὰμ ἐπαγγειλάμενον Θεόν, καὶ οὗ τὸν λόγον ἠτίμασαν Ἰουδαῖοι, τοῦτον τὰ ἔθνη σέβουσι, διὰ τί μὴ γινώσκουσι, μᾶλλον δὲ διὰ τί ἑκόντες παρορῶσιν, ὅτι ὁ προφητευόμενος ὑπὸ τῶν γραφῶν Κύριος ἐπέλαμψε τῇ οἰκουμένῃ καὶ ἐπεφάνη σωματικῶς αὐτῇ, καθὼς εἶπεν ἡ γραφή· Κύριος ὁ Θεὸς ἐπέφανεν ἡμῖν· καὶ πάλιν· Ἐξαπέστειλε τὸν Λόγον αὐτοῦ καὶ ἰάσατο αὐτούς· καὶ πάλιν· Οὐ πρέσβυς, οὐκ ἄγγελος, ἀλλʼ αὐτὸς ὁ Κύριος ἔσωσεν αὐτούς.
Ei de ton Mōÿsę̄ dedōkota ton nomon, kai tǭ Habraam epangeilamenon Theon, kai hou ton logon ētimasan Ioudaioi, touton ta ethnē sebousi, dia ti mē ginōskousi, mallon de dia ti hekontes parorōsin, hoti ho prophēteuomenos hypo tōn graphōn Kyrios epelampse tę̄ oikoumenę̄ kai epephanē sōmatikōs autę̄, kathōs eipen hē graphē; Kyrios ho Theos epephanen hēmin; kai palin; Exapesteile ton Logon autou kai iasato autous; kai palin; Ou presbys, ouk angelos, allʼ autos ho Kyrios esōsen autous.
But if the nations worship the very God who gave the law to Moses and made the promise to Abraham, whose word the Jews dishonored, why do they not recognize, or rather why do they willfully overlook, that the Lord foretold by the Scriptures has shone upon the world and appeared to it bodily? As Scripture said: “The Lord God has appeared to us”; and again: “He sent forth his Word and healed them”; and again: “Not an ambassador, not an angel, but the Lord himself saved them.”
Ps 118:27 (117:27 LXX) (quotation, high confidence) · Ps 107:20 (106:20 LXX) (quotation, high confidence) · Isa 63:9 (quotation, high confidence)
Notes and citation
Summary: The nations now worship Israel's God, showing that the Lord foretold in Scripture has appeared in the body.
- Ps 118:27 (LXX 117:27); Ps 107:20 (LXX 106:20); Isa 63:9 (Septuagint).
Topics: Christology, Scripture and canon
Cite (SBL): Athanasius, Inc. 40.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-40-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
40.6Robertson
Ὅμοιον δὲ πάσχουσιν, ὡς εἴ τις παραπεπληγὼς τὴν διάνοιαν, τὴν μὲν γῆν φωτιζομένην ὑπὸ τοῦ ἡλίου βλέπει, τὸν δὲ ταύτην φωτίζοντα ἥλιον ἀρνεῖται. τί γὰρ καὶ πλεῖον ἐλθὼν ὁ προσδοκώμενος παρʼ αὐτοῖς ἔχει ποιῆσαι; καλέσαι τὰ ἔθνη; ἀλλʼ ἔφθασαν κληθῆναι. ἀλλὰ παῦσαι προφήτην, καὶ βασιλέα, καὶ ὅρασιν; γέγονεν ἤδη καὶ τοῦτο. τὴν εἰδώλων ἀθεότητα διελέγξαι; διηλέγχθη ἤδη καὶ κατεγνώσθη. ἀλλὰ τὸν θάνατον καταργῆσαι; κατήργηται ἤδη.
Homoion de paschousin, hōs ei tis parapeplēgōs tēn dianoian, tēn men gēn phōtizomenēn hypo tou hēliou blepei, ton de tautēn phōtizonta hēlion arneitai. ti gar kai pleion elthōn ho prosdokōmenos parʼ autois echei poiēsai? kalesai ta ethnē? allʼ ephthasan klēthēnai. alla pausai prophētēn, kai basilea, kai horasin? gegonen ēdē kai touto. tēn eidōlōn atheotēta dielenxai? diēlenchthē ēdē kai kategnōsthē. alla ton thanaton katargēsai? katērgētai ēdē.
They are like someone deranged in mind who sees the earth lit up by the sun but denies the sun that lights it. For what more has the one they expect to do when he comes? Call the nations? They have been called already. Put an end to prophet, king, and vision? This too has already happened. Expose the godlessness of idols? It has already been exposed and condemned. Abolish death? It has already been abolished.
Notes and citation
Summary: Everything the expected Messiah was to do has already been done.
Topics: Christology
Cite (SBL): Athanasius, Inc. 40.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-40-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
40.7Robertson
Τί τοίνυν οὐ γέγονεν, ὃ δεῖ τὸν Χριστὸν ποιῆσαι; ἢ τί περιλείπεται, ὃ μὴ πεπλήρωται, ἵνα νῦν χαίρωσιν Ἰουδαῖοι καὶ ἀπιστῶσιν; εἰ γὰρ δή, ὥσπερ οὖν ὁρῶμεν, οὔτε βασιλεύς, οὔτε προφήτης, οὔτε Ἰερουσαλήμ, οὔτε θυσία, οὔτε ὅρασίς ἐστι παρʼ αὐτοῖς· ἀλλὰ καὶ πᾶσα πεπλήρωται ἡ γῆ τῆς γνώσεως τοῦ Θεοῦ, καὶ οἱ ἀπὸ τῶν ἐθνῶν καταλιμπάνοντες τὴν ἀθεότητα, λοιπὸν πρὸς τὸν Θεὸν Ἀβραὰμ καταφεύγουσι διὰ τοῦ Λόγου, τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· δῆλον ἄν εἴη καὶ τοῖς λίαν ἀναισχυντοῦσιν ἐληλυθέναι τὸν Χριστόν, καὶ αὐτὸν πάντας ἀπλῶς τῷ ἑαυτοῦ φωτὶ καταλάμψαντα, καὶ διδάξαντα περὶ τοῦ ἑαυτοῦ Πατρὸς τὴν ἀληθῆ καὶ θείαν διδασκαλίαν
Ti toinyn ou gegonen, ho dei ton Christon poiēsai? ē ti perileipetai, ho mē peplērōtai, hina nyn chairōsin Ioudaioi kai apistōsin? ei gar dē, hōsper oun horōmen, oute basileus, oute prophētēs, oute Ierousalēm, oute thysia, oute horasis esti parʼ autois; alla kai pasa peplērōtai hē gē tēs gnōseōs tou Theou, kai hoi apo tōn ethnōn katalimpanontes tēn atheotēta, loipon pros ton Theon Abraam katapheugousi dia tou Logou, tou Kyriou hēmōn Iēsou Christou; dēlon an eiē kai tois lian anaischyntousin elēlythenai ton Christon, kai auton pantas aplōs tǭ heautou phōti katalampsanta, kai didaxanta peri tou heautou Patros tēn alēthē kai theian didaskalian
What, then, has not happened that the Christ must do? Or what remains unfulfilled, that the Jews should now rejoice in unbelief? For if, as we see, there is among them neither king, nor prophet, nor Jerusalem, nor sacrifice, nor vision, but the whole earth has been filled with the knowledge of God, and those from the nations, forsaking their godlessness, now take refuge with the God of Abraham through the Word, our Lord Jesus Christ, it must be plain even to the utterly shameless that Christ has come, and that he has shone on absolutely all with his own light and has given the true and divine teaching about his own Father.
Isa 11:9 (allusion, high confidence)
Notes and citation
Summary: With Israel's institutions gone and the earth filled with the knowledge of God, Christ has plainly come.
- Isa 11:9.
Notes on the original text
- Digital text corrected (repeated word ending in the digital text): καταλιμπάνοντες τες τὴν → καταλιμπάνοντες τὴν.
Topics: Christology
Cite (SBL): Athanasius, Inc. 40.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-40-7).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
40.8Robertson
Ιουδαίους μὲν οὖν ἐκ τούτων καὶ τῶν πλειόνων, παρὰ τῶν θείων γραφῶν εἰκότως ἄν τις ἐλέγξειεν.
Ioudaious men oun ek toutōn kai tōn pleionōn, para tōn theiōn graphōn eikotōs an tis elenxeien.
From these things, then, and from many more in the divine Scriptures, one may fittingly refute the Jews.
Notes and citation
Summary: Athanasius concludes his argument against Jewish objections.
Cite (SBL): Athanasius, Inc. 40.8 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-40-8).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 41
41.1Robertson
Ἕλληνας δὲ καὶ πάνυ τις θαυμάσειε γελῶντας μὲν τὰ ἀχλεύαστα, πεπηρωμένους δὲ ἐπὶ τῇ ἑαυτῶν αἰσχύνῃ, ἣν ἐν λίθοις καὶ ξύλοις ἀναθέντες οὐχ ὁρῶσι.
Hellēnas de kai pany tis thaumaseie gelōntas men ta achleuasta, pepērōmenous de epi tę̄ heautōn aischynę̄, hēn en lithois kai xylois anathentes ouch horōsi.
But one may well wonder at the Greeks, who laugh at what is no matter for mockery, yet are blind to their own shame, which they have set up in stones and wood and do not see.
Notes and citation
Summary: The Greeks mock the incarnation while blind to their own shameful idols.
Cite (SBL): Athanasius, Inc. 41.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-41-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
41.2Robertson
Πλὴν οὐκ ἀποροῦντος ἐν ἀποδείξεσι τοῦ παρʼ ἡμῖν λόγου, φέρε καὶ τούτους ἐκ τῶν εὐλόγων δυσωπήσωμεν, μάλιστα ἀφʼ ὧν καὶ αὐτοὶ ἡμεῖς ὁρῶμεν. τί γὰρ ἄτοπον, ἢ τί χλεύης παρʼ ἡμῖν ἄξιον; ἢ πάντως ὅτι τὸν Λόγον ἐν σώματι πεφανερῶσθαι λέγομεν; ἀλλὰ τοῦτο καὶ αὐτοὶ συνομολογήσουσι μὴ ἀτόπως γεγενῆσθαι, ἐάνπερ τῆς ἀληθείας γένωνται φίλοι.
Plēn ouk aporountos en apodeixesi tou parʼ hēmin logou, phere kai toutous ek tōn eulogōn dysōpēsōmen, malista aphʼ hōn kai autoi hēmeis horōmen. ti gar atopon, ē ti chleuēs parʼ hēmin axion? ē pantōs hoti ton Logon en sōmati pephanerōsthai legomen? alla touto kai autoi synomologēsousi mē atopōs gegenēsthai, eanper tēs alētheias genōntai philoi.
But since our argument does not lack proofs, come, let us put these too to shame by reasonable arguments, especially from what we ourselves see. For what is absurd, or what deserves mockery, in what we say? Surely only that we say the Word has been made manifest in a body? But they themselves will agree that this has happened not absurdly, if they are friends of the truth.
Notes and citation
Summary: Athanasius will show the Greeks that the Word's manifestation in a body is not absurd.
Topics: Christology
Cite (SBL): Athanasius, Inc. 41.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-41-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
41.3Robertson
Εἰ μὲν οὖν ὅλως ἀρνοῦνται Λόγον εἶναι Θεοῦ, περιττῶς ποιοῦσι, περὶ οὗ μὴ ἴσασι χλευάζοντες.
Ei men oun holōs arnountai Logon einai Theou, perittōs poiousi, peri hou mē isasi chleuazontes.
If, then, they deny altogether that there is a Word of God, they act idly, mocking what they do not know.
Notes and citation
Summary: Those who deny the Word altogether mock what they do not know.
Cite (SBL): Athanasius, Inc. 41.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-41-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
41.4Robertson
Εἰ δὲ ὁμολογοῦσιν εἶναι Λόγον Θεοῦ, καὶ τοῦτον ἡγεμόνα τοῦ παντός, καὶ ἐν αὐτῷ τὸν Πατέρα δεδημιουργηκέναι τὴν κτίσιν, καὶ τῇ τούτου προνοία τὰ ὅλα φωτίζεσθαι καὶ ζωογονεῖσθαι καὶ εἶναι, καὶ ἐπὶ πάντων αὐτὸν βασιλεύειν, ὡς ἐκ τῶν ἔργων τῆς προνοίας γινώσκεσθαι αὐτὸν καὶ διʼ αὐτοῦ τὸν Πατέρα· σκόπει, παρακαλῶ, εἰ μὴ τὴν χλεύην καθʼ ἑαυτῶν κινοῦντες ἀγνοοῦσι.
Ei de homologousin einai Logon Theou, kai touton hēgemona tou pantos, kai en autǭ ton Patera dedēmiourgēkenai tēn ktisin, kai tę̄ toutou pronoia ta hola phōtizesthai kai zōogoneisthai kai einai, kai epi pantōn auton basileuein, hōs ek tōn ergōn tēs pronoias ginōskesthai auton kai diʼ autou ton Patera; skopei, parakalō, ei mē tēn chleuēn kathʼ heautōn kinountes agnoousi.
But if they confess that there is a Word of God, and that he is the ruler of the universe, and that in him the Father has made creation, and that by his providence the universe is given light and life and existence, and that he reigns over all, so that he is known from the works of his providence, and through him the Father, consider, I beg you, whether they are not unwittingly turning their mockery against themselves.
Notes and citation
Summary: Greeks who admit a divine Word ruling the world undercut their own mockery.
Topics: Christology
Cite (SBL): Athanasius, Inc. 41.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-41-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
41.5Robertson
Τὸν κόσμον σῶμα μέγα φασὶν εἶναι οἱ τῶν Ἐλλήνων φιλόσοφοι, καὶ ἀληθεύουσι λέγοντες. Ὁρῶμεν γὰρ αὐτὸν καὶ τὰ τούτου μέρη ταῖς αἰσθήσεσιν ὑποπίπτοντα. εἰ τοίνυν ἐν τῷ κόσμῳ σώματι ὄντι ὁ τοῦ Θεοῦ Λόγος ἐστί, καὶ ἐν ὅλοις καὶ τοῖς κατὰ μέρος αὐτοῦ πᾶσιν ἐπιβέβηκε· τί θαυμαστὸν ἢ τί ἄτοπον, εἰ καὶ ἐν ἀνθρώπῳ φαμὲν αὐτὸν ἐπιβεβηκέναι;
Ton kosmon sōma mega phasin einai hoi tōn Ellēnōn philosophoi, kai alētheuousi legontes. Horōmen gar auton kai ta toutou merē tais aisthēsesin hypopiptonta. ei toinyn en tǭ kosmǭ sōmati onti ho tou Theou Logos esti, kai en holois kai tois kata meros autou pasin epibebēke; ti thaumaston ē ti atopon, ei kai en anthrōpǭ phamen auton epibebēkenai?
The philosophers of the Greeks say that the world is a great body, and they say truly; for we see it and its parts falling under our senses. If, then, the Word of God is in the world, which is a body, and has entered into all of it and into each of its parts, what is surprising or absurd if we say that he has also entered into a man?
Notes and citation
Summary: If the Word pervades the world, which philosophers call a great body, he can also enter a human body.
- The world as a great body: a Platonic and Stoic commonplace (compare Plato, Timaeus 30b–d).
Extrabiblical texts: Plato, Tim. 30b (Plato (works); allusion)
Topics: Christology
Cite (SBL): Athanasius, Inc. 41.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-41-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
41.6Robertson
Εἰ γὰρ ἄτοπον ὅλως ἐν σώματι αὐτὸν γενέσθαι· ἄτοπον ἂν εἴη καὶ ἐν τῷ παντὶ τοῦτον ἐπιβεβηκέναι, καὶ τὰ πάντα τῇ προνοίᾳ ἑαυτοῦ φωτίζειν καὶ κινεῖν· σῶμα γάρ ἐστι καὶ τὸ ὅλον.
Ei gar atopon holōs en sōmati auton genesthai; atopon an eiē kai en tǭ panti touton epibebēkenai, kai ta panta tę̄ pronoią heautou phōtizein kai kinein; sōma gar esti kai to holon.
For if it is absurd for him to be in a body at all, it would be absurd for him to have entered into the universe too, and to give light and movement to all things by his providence; for the whole is also a body.
Notes and citation
Summary: If it were absurd for the Word to be in a body, it would be absurd for him to be in the universe.
Topics: Christology
Cite (SBL): Athanasius, Inc. 41.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-41-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
41.7Robertson
Εἰ δὲ τῷ κόσμῳ τοῦτον ἐπιβαίνειν καὶ ἐν ὅλῳ αὐτὸν γνωρίζεσθαι πρέπει, πρέποι ἂν καὶ ἐν ἀνθρωπίνῳ σώματι αὐτὸν ἐπιφαίνεσθαι, καὶ ὑπʼ αὐτοῦ τοῦτο φωτίζεσθαι καὶ ἐνεργεῖν. μέρος γὰρ τοῦ παντὸς καὶ τὸ τῶν ἀνθρώπων ἐστὶ γένος. καὶ εἰ τὸ μέρος ἀπρεπές ἐστιν ὄργανον αὐτοῦ γίνεσθαι πρὸς τὴν τῆς θεότητος γνῶσιν ἀτοπώτατον ἂν εἴη καὶ διʼ ὅλου τοῦ κόσμου γνωρίζεσθαι τοῦτον.
Ei de tǭ kosmǭ touton epibainein kai en holǭ auton gnōrizesthai prepei, prepoi an kai en anthrōpinǭ sōmati auton epiphainesthai, kai hypʼ autou touto phōtizesthai kai energein. meros gar tou pantos kai to tōn anthrōpōn esti genos. kai ei to meros aprepes estin organon autou ginesthai pros tēn tēs theotētos gnōsin atopōtaton an eiē kai diʼ holou tou kosmou gnōrizesthai touton.
But if it is fitting for him to enter into the world and be known in the whole, it would be fitting also for him to appear in a human body, and for it to be given light and to act by him. For the human race too is a part of the universe. And if it is unfitting for the part to become his instrument for the knowledge of his divinity, it would be most absurd for him to be known through the whole world.
Notes and citation
Summary: Humanity is part of the universe, so the Word can fittingly use a human body as he uses the whole.
Topics: Christology
Cite (SBL): Athanasius, Inc. 41.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-41-7).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 42
42.1Robertson
Ὥσπερ γὰρ ὅλου τοῦ σώματος ὑπὸ τοῦ ἀνθρώπου ἐνεργουμένου, καὶ φωτιζομένου, εἴ τις λέγοι ἄτοπον εἶναι καὶ ἐν τῷ δακτύλῳ τοῦ ποδὸς τὴν δύναμιν εἶναι τοῦ ἀνθρώπου, ἀνόητος ἂν νομισθείη, ὅτι διδοὺς ἐν τῷ ὅλῳ αὐτὸν διικνεῖσθαι καὶ ἐνεργεῖν, κωλύει καὶ ἐν τῷ μέρει αὐτὸν εἶναι· οὕτως ὁ διδοὺς καὶ πιστεύων τὸν τοῦ Θεοῦ Λόγον ἐν τῷ παντὶ εἶναι, καὶ τὸ πᾶν ὑπʼ αὐτοῦ φωτίζεσθαι καὶ κινεῖσθαι, οὐκ ἄτοπον ἂν ἡγήσηται, καὶ σῶμα ἓν ἀνθρώπινον ὑπʼ αὐτοῦ κινεῖσθαι καὶ φωτίζεσθαι.
Hōsper gar holou tou sōmatos hypo tou anthrōpou energoumenou, kai phōtizomenou, ei tis legoi atopon einai kai en tǭ daktylǭ tou podos tēn dynamin einai tou anthrōpou, anoētos an nomistheiē, hoti didous en tǭ holǭ auton diikneisthai kai energein, kōlyei kai en tǭ merei auton einai; houtōs ho didous kai pisteuōn ton tou Theou Logon en tǭ panti einai, kai to pan hypʼ autou phōtizesthai kai kineisthai, ouk atopon an hēgēsētai, kai sōma hen anthrōpinon hypʼ autou kineisthai kai phōtizesthai.
For as, when the whole body is moved and given light by a man, if someone said it was absurd for the man's power to be in the toe too, he would be thought foolish, because while granting that he pervades and acts in the whole, he forbids him to be in the part; so one who grants and believes that the Word of God is in the universe, and that the universe is given light and movement by him, will not think it absurd that one human body too should be moved and given light by him.
Notes and citation
Summary: As a man's power reaches even his toe, the Word who moves the universe can move a single human body.
Topics: Christology
Cite (SBL): Athanasius, Inc. 42.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-42-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
42.2Robertson
Εἰ δὲ ὅτι γενητόν ἐστι, καὶ ἐξ οὐκ ὄντων γέγονε τὸ ἀνθρώπινον γένος διὰ τοῦτο οὐκ εὐπρεπῆ νομίζουσιν ἡμᾶς λέγειν τὴν ἐν ἀνθρώπῳ τοῦ Σωτῆρος ἐπιφάνειαν· ὥρα καὶ τῆς κτίσεως αὐτοὺς αὐτὸν ἐκβάλλειν· καὶ γὰρ καὶ αὕτη ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι διὰ τοῦ Λόγου γέγονεν.
Ei de hoti genēton esti, kai ex ouk ontōn gegone to anthrōpinon genos dia touto ouk euprepē nomizousin hēmas legein tēn en anthrōpǭ tou Sōtēros epiphaneian; hōra kai tēs ktiseōs autous auton ekballein; kai gar kai hautē ek tou mē ontos eis to einai dia tou Logou gegonen.
But if, because the human race is created and has come into being out of nothing, they think it unfitting for us to speak of the Savior's appearing in a man, it is time for them to expel him from creation too; for it too came from non-being into being through the Word.
Notes and citation
Summary: If creatureliness made the incarnation unfitting, the Word could not be in creation either.
Notes on the original text
- Digital text corrected (misplaced accent in the digital text): διᾶ τοῦτο → διὰ τοῦτο.
Topics: Christology
Cite (SBL): Athanasius, Inc. 42.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-42-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
42.3Robertson
Εἰ δὲ καὶ γενητῆς οὔσης τῆς κτίσεως, οὐκ ἄτοπον ἐν αὐτῇ τὸν Λόγον εἶναι, οὐκ ἄρα οὐδὲ ἐν ἀνθρώπῳ αὐτὸν εἶναι ἄτοπον. ὁποῖα γὰρ ἂν περὶ τοῦ ὅλου νοήσειαν, τοιαῦτα ἀνάγκη καὶ περὶ τοῦ μέρους αὐτοὺς ἐνθυμεῖσθαι. μέρος γὰρ, ὡς προεῖπον, τοῦ ὅλου καὶ ὁ ἄνθρωπός ἐστιν.
Ei de kai genētēs ousēs tēs ktiseōs, ouk atopon en autę̄ ton Logon einai, ouk ara oude en anthrōpǭ auton einai atopon. hopoia gar an peri tou holou noēseian, toiauta anankē kai peri tou merous autous enthymeisthai. meros gar, hōs proeipon, tou holou kai ho anthrōpos estin.
But if, though creation is created, it is not absurd for the Word to be in it, then neither is it absurd for him to be in a man. For whatever they think about the whole, they must necessarily conclude about the part as well; for man too, as I said before, is a part of the whole.
Notes and citation
Summary: What holds for the whole creation holds for man, a part of it.
Topics: Christology
Cite (SBL): Athanasius, Inc. 42.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-42-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
42.4Robertson
Οὐκοῦν ὅλως οὐκ ἀπρεπὲς τὸ ἐν ἀνθρώπῳ εἶναι τὸν Λόγον, καὶ πάντα ὑπʼ αὐτοῦ καὶ ἐν αὐτῷ φωτίζεσθαι, καὶ κινεῖσθαι, καὶ ἦν, καθὼς καὶ οἱ παρʼ αὐτοῖς συγγραφεῖς φασιν· ὅτι ἐν αὐτῇ ζῶμεν, καὶ κινούμεθα, καὶ ἐσμέν.
Oukoun holōs ouk aprepes to en anthrōpǭ einai ton Logon, kai panta hypʼ autou kai en autǭ phōtizesthai, kai kineisthai, kai ēn, kathōs kai hoi parʼ autois syngrapheis phasin; hoti en autę̄ zōmen, kai kinoumetha, kai esmen.
So it is not at all unfitting for the Word to be in a man, and for all things to be given light and movement and existence by him and in him, as their own writers also say: “In him we live and move and have our being.”
Acts 17:28 (quotation, high confidence)
Notes and citation
Summary: The pagans' own writers say that in the divine we live and move and have our being.
- Acts 17:28, where Paul cites pagan poets; the line itself is often ascribed to Epimenides. The digital text reads “in her” (ἐν αὐτῇ), probably for “in him”.
Extrabiblical texts: Epimenides, Cretica (Epimenides (fragments); quotation)
Topics: Christology
Cite (SBL): Athanasius, Inc. 42.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-42-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
42.5Robertson
Τί λοιπὸν χλεύης ἄξιον λέγομεν, εἰ ἐν ᾧ ἔστιν ὁ Λόγος, τούτῳ πρὸς φανέρωσιν ὡς ὀργάνῳ κέχρηται ὁ Λόγος; εἰ μὲν γὰρ οὐκ ἦν ἐν αὐτῷ, οὐδὲ χρήσασθαι ἂν ἠδυνήθη τούτῳ. εἰ δὲ προαποδεδώκαμεν ἐν τῷ παντὶ καὶ ἐν τοῖς κατὰ μέρος εἶναι τοῦτον, τί ἄπιστον εἰ ἐν οἷς ἔστιν ἐν τούτοις ἑαυτὸν καὶ ἐπιφαίνει;
Ti loipon chleuēs axion legomen, ei en hǭ estin ho Logos, toutǭ pros phanerōsin hōs organǭ kechrētai ho Logos? ei men gar ouk ēn en autǭ, oude chrēsasthai an ēdynēthē toutǭ. ei de proapodedōkamen en tǭ panti kai en tois kata meros einai touton, ti apiston ei en hois estin en toutois heauton kai epiphainei?
What, then, do we say that deserves mockery, if the Word has used as an instrument for his manifestation that in which he is? For if he were not in it, he could not have used it. But if we have already granted that he is in the universe and in its parts, what is incredible if he also manifests himself in those in which he is?
Notes and citation
Summary: The Word, already present in all things, can reveal himself through what he indwells.
Topics: Christology
Cite (SBL): Athanasius, Inc. 42.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-42-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
42.6Robertson
Ὥσπερ γὰρ ταῖς ἑαυτοῦ δυνάμεσιν ὅλος ἐν ἑκάστῳ καὶ πᾶσιν ἐπιβαίνων, καὶ πάντα διακοσμῶν ἀφθόνως, εἰ ἤθελε, διὰ ἡλίου, ἢ σελήνης, ἢ οὐρανοῦ, ἢ γῆς, ἢ ὑδάτων, ἢ πυρός, οὐκ ἄν τις ἀτόπως αὐτὸν φωνῇ χρήσασθαι καὶ γνωρίσαι ἑαυτὸν καὶ τὸν αὐτοῦ Πατέρα ἔφησεν [πεποιηκέναι] ἅπαξ πάντα αὐτοῦ συνέχοντος καὶ μετὰ πάντων καὶ ἐν αὐτῷ τῷ μέρει τυγχάνοντος καὶ ἀοράτως ἑαυτὸν δεικνύντος· οὕτως οὐκ ἄτοπον ἂν εἴη διακοσμοῦντα αὐτὸν τὰ πάντα καὶ τὰ ὅλα ζωοποιοῦντα, καὶ θελήσαντα διʼ ἀνθρώπων γνωρίσαι, εἰ ὀργάνῳ κέχρηται ἀνθρώπου σώματι πρὸς φανέρωσιν ἀληθείας καὶ γνῶσιν τοῦ Πατρός. μέρος γὰρ τοῦ ὅλου καὶ ἡ ἀνθρωπότης τυγχάνει.
Hōsper gar tais heautou dynamesin holos en hekastǭ kai pasin epibainōn, kai panta diakosmōn aphthonōs, ei ēthele, dia hēliou, ē selēnēs, ē ouranou, ē gēs, ē hydatōn, ē pyros, ouk an tis atopōs auton phōnę̄ chrēsasthai kai gnōrisai heauton kai ton autou Patera ephēsen [pepoiēkenai] hapax panta autou synechontos kai meta pantōn kai en autǭ tǭ merei tynchanontos kai aoratōs heauton deiknyntos; houtōs ouk atopon an eiē diakosmounta auton ta panta kai ta hola zōopoiounta, kai thelēsanta diʼ anthrōpōn gnōrisai, ei organǭ kechrētai anthrōpou sōmati pros phanerōsin alētheias kai gnōsin tou Patros. meros gar tou holou kai hē anthrōpotēs tynchanei.
For as, while by his powers he is wholly in each and all and orders all things without stint, no one would have said he acted absurdly if he had wished to use the sun, or moon, or heaven, or earth, or waters, or fire as a voice and make himself and his Father known, since he holds all things together at once and is with all and in each part, showing himself invisibly: so it would not be absurd if he, who orders all things and gives life to the universe, and who willed to make himself known through human beings, has used a human body as an instrument for the manifestation of the truth and the knowledge of the Father. For humanity too is a part of the whole.
Notes and citation
Summary: As the Word could have spoken through sun or fire, he fittingly used a human body to reveal the truth and the Father.
- The digital text prints the word “to have made” (πεποιηκέναι) in square brackets, as not belonging to the sentence; it is left untranslated.
Notes on the original text
- Digital text corrected (stray mark in the digital text): αὐτὸν? φωνῇ → αὐτὸν φωνῇ.
Topics: Christology
Cite (SBL): Athanasius, Inc. 42.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-42-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
42.7Robertson
Καὶ ὥσπερ ὁ νοῦς διʼ ὅλου τοῦ ἀνθρώπου ὤν, ἀπὸ μέρους τοῦ σώματος, τῆς γλώττης λέγω, σημαίνεται, καὶ οὐ δήπου τις ἐλαττοῦσθαι τὴν οὐσίαν τοῦ νοῦ διὰ τοῦτο λέγει· οὕτως ὁ Λόγος διὰ πάντων ὤν, εἰ ἀνθρωπίνῳ κέχρηται ὀργάνῳ, οὐκ ἀπρεπὲς ἂν φαίνοιτο τοῦτο. εἰ γὰρ, ὡς προεῖπον, ἀπρεπὲς ὀργάνῳ χρήσασθαι σώματι, ἀπρεπὲς καὶ ἐν τῷ ὅλῳ αὐτὸν εἶναι.
Kai hōsper ho nous diʼ holou tou anthrōpou ōn, apo merous tou sōmatos, tēs glōttēs legō, sēmainetai, kai ou dēpou tis elattousthai tēn ousian tou nou dia touto legei; houtōs ho Logos dia pantōn ōn, ei anthrōpinǭ kechrētai organǭ, ouk aprepes an phainoito touto. ei gar, hōs proeipon, aprepes organǭ chrēsasthai sōmati, aprepes kai en tǭ holǭ auton einai.
And as the mind, which pervades the whole man, is expressed by a part of the body, I mean the tongue, and no one says that the being of the mind is lessened by this; so, if the Word, who is in all things, has used a human instrument, this would not appear unfitting. For if, as I said before, it is unfitting to use a body as an instrument, it is unfitting for him to be in the whole.
Notes and citation
Summary: As the mind speaks through the tongue without being diminished, the Word uses a human body without loss.
Topics: Christology
Cite (SBL): Athanasius, Inc. 42.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-42-7).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
Chapter 43
43.1Robertson
Διατί οὖν, ἐὰν λέγωσιν, οὐχὶ διʼ ἄλλων μερῶν καλλίονων τῆς κτίσεως ἐφάνη, καὶ καλλίονι ὀργάνῳ, οἷον ἡλίῳ, ἢ σελήνῃ, ἢ ἄστροις, ἢ πυρί, ἢ αἰθέρι οὐ κέχρηται, ἀλλὰ ἀνθρώπῳ μόνον; γινωσκέτωσαν, ὅτι οὐκ ἐπιδείξασθαι ἦλθεν ὁ Κύριος, ἀλλὰ θεραπεῦσαι καὶ διδάξαι τοὺς πάσχοντας.
Diati oun, ean legōsin, ouchi diʼ allōn merōn kallionōn tēs ktiseōs ephanē, kai kallioni organǭ, hoion hēliǭ, ē selēnę̄, ē astrois, ē pyri, ē aitheri ou kechrētai, alla anthrōpǭ monon? ginōsketōsan, hoti ouk epideixasthai ēlthen ho Kyrios, alla therapeusai kai didaxai tous paschontas.
Why then, if they say it, did he not appear through other, nobler parts of creation, and use a nobler instrument, such as the sun, or moon, or stars, or fire, or ether, instead of a man only? Let them know that the Lord came not to make a display, but to heal and teach those who were suffering.
Notes and citation
Summary: The Word came as a man, not as sun or star, because he came to heal and teach, not to make a display.
Topics: Christology
Cite (SBL): Athanasius, Inc. 43.1 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-43-1).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
43.2Robertson
Ἐπιδεικνυμένου μὲν γὰρ ἦν μόνον ἐπιφανῆναι καὶ καταπλῆξαι τοὺς ὁρῶντας· θεραπεύοντος δὲ καὶ διδάσκοντός ἐστι, μὴ ἁπλῶς ἐπιδημῆσαι, ἀλλʼ ἐπʼ ὠφελείᾳ τῶν δεομένων γενέσθαι, καὶ ὡς οἱ χρῄζοντες φέρουσιν ἐπιφανῆναι, ἵνα μὴ τῷ ὑπερβάλλοντι τὴν χρείαν τῶν πασχόντων αὐτοὺς τοὺς δεομένους ταράξῃ, καὶ ἀνωφελὴς τούτοις ἡ ἐπιφάνεια τοῦ θείου γένηται.
Epideiknymenou men gar ēn monon epiphanēnai kai kataplēxai tous horōntas; therapeuontos de kai didaskontos esti, mē haplōs epidēmēsai, allʼ epʼ ōpheleią tōn deomenōn genesthai, kai hōs hoi chrę̄zontes pherousin epiphanēnai, hina mē tǭ hyperballonti tēn chreian tōn paschontōn autous tous deomenous taraxę̄, kai anōphelēs toutois hē epiphaneia tou theiou genētai.
For one making a display would only appear and astonish those who saw him; but it belongs to one who heals and teaches not simply to arrive, but to come for the benefit of those in need, and to appear in a way those in need can bear, lest by exceeding the need of the sufferers he should confound the very people who needed him, and the appearing of the divine be of no profit to them.
Notes and citation
Summary: A healer adapts his coming to what the sick can bear, so that it profits them.
Topics: Christology
Cite (SBL): Athanasius, Inc. 43.2 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-43-2).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
43.3Robertson
Οὐδὲν τοίνυν τῶν ἐν τῇ κτίσει πεπλανημένον ἦν εἰς τὰς περὶ Θεοῦ ἐννοίας, εἰ μὴ μόνος ὁ ἄνθρωπος. ἀμέλει, οὐχ ἥλιος, οὐ σελήνη, οὐκ οὐρανός, οὐ τὰ ἄστρα, οὐχ ὕδωρ, οὐκ αἰθὴρ παρήλλαξαν τὴν τάξιν, ἀλλʼ εἰδότες τὸν ἑαυτῶν δημιουργὸν καὶ βασιλέα Λόγον μένουσιν ὡς γεγόνασιν· ἄνθρωποι δὲ μόνοι ἀποστραφέντες τὸ καλόν, λοιπὸν τὰ οὐκ ὄντα ἀντὶ τῆς ἀληθείας ἐπλάσαντο, καὶ τὴν εἰς Θεὸν τιμὴν καὶ τὴν περὶ αὐτοῦ γνῶσιν δαίμοσι καὶ ἀνθρώποις ἐν λίθοις ἀνατεθείκασιν.
Ouden toinyn tōn en tę̄ ktisei peplanēmenon ēn eis tas peri Theou ennoias, ei mē monos ho anthrōpos. amelei, ouch hēlios, ou selēnē, ouk ouranos, ou ta astra, ouch hydōr, ouk aithēr parēllaxan tēn taxin, allʼ eidotes ton heautōn dēmiourgon kai basilea Logon menousin hōs gegonasin; anthrōpoi de monoi apostraphentes to kalon, loipon ta ouk onta anti tēs alētheias eplasanto, kai tēn eis Theon timēn kai tēn peri autou gnōsin daimosi kai anthrōpois en lithois anatetheikasin.
Now nothing in creation had gone astray in its ideas about God but man alone. Indeed, neither sun nor moon nor heaven nor stars nor water nor ether departed from their order; knowing their Maker and King, the Word, they remain as they were made. Human beings alone turned from the good and fashioned for themselves things that are not in place of the truth, and gave the honor due to God and the knowledge of him to demons and to men carved in stone.
Notes and citation
Summary: Only humanity, not sun or stars, had strayed from the knowledge of God.
Cite (SBL): Athanasius, Inc. 43.3 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-43-3).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
43.4Robertson
Ὅθεν εἰκότως, ἐπειδὴ παριδεῖν τὸ τηλικοῦτον οὐκ ἄξιον ἦν τῆς τοῦ Θεοῦ ἀγαθότητος, ἀλλὰ καὶ ἐν τῷ ὅλῳ αὐτὸν διέποντα καὶ ἡγεμονεύοντα οὐκ ἠδυνήθησαν αὐτὸν γνῶναι οἱ ἄνθρωποι, μέρος τοῦ ὅλου λαμβάνει ἑαυτῷ ὄργανον τὸ ἀνθρώπινον σῶμα, καὶ ἐπιβαίνει τούτῳ, ἵνʼ ἐπειδὴ ἐν τῷ ὅλῳ αὐτὸν οὐκ ἠδυνήθησαν γνῶναι, κἂν ἐν τῷ μέρει μὴ ἀγνοήσωσιν αὐτόν· καὶ ἐπειδὴ ἀναβλέψαι οὐκ ἠδυνήθησαν εἰς τὴν ἀόρατον αὐτοῦ δύναμιν, κἂν ἐκ τῶν ὁμοίων λογίσασθαι καὶ θεωρῆσαι δυνηθῶσιν αὐτόν.
Hothen eikotōs, epeidē paridein to tēlikouton ouk axion ēn tēs tou Theou agathotētos, alla kai en tǭ holǭ auton dieponta kai hēgemoneuonta ouk ēdynēthēsan auton gnōnai hoi anthrōpoi, meros tou holou lambanei heautǭ organon to anthrōpinon sōma, kai epibainei toutǭ, hinʼ epeidē en tǭ holǭ auton ouk ēdynēthēsan gnōnai, kan en tǭ merei mē agnoēsōsin auton; kai epeidē anablepsai ouk ēdynēthēsan eis tēn aoraton autou dynamin, kan ek tōn homoiōn logisasthai kai theōrēsai dynēthōsin auton.
So, fittingly, since it was not worthy of God's goodness to overlook so great a thing, but human beings could not know him ordering and ruling in the whole, he takes to himself as an instrument a part of the whole, the human body, and enters into it, so that, since they could not know him in the whole, they might at least not fail to know him in the part; and since they could not look up to his invisible power, they might at least be able to reason about him and behold him from what is like themselves.
Notes and citation
Summary: Since humans could not know the Word in the whole, he took a part, a human body, so that they might know him there.
Topics: Christology
Cite (SBL): Athanasius, Inc. 43.4 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-43-4).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
43.5Robertson
Ἄνθρωποι γὰρ ὄντες, διὰ τοῦ καταλλήλου σώματος καὶ τῶν διʼ αὐτοῦ θείων ἔργων, ταχύτερον καὶ ἐγγύτερον τὸν τούτου Πατέρα γινώσκειν δυνήσονται, συγκρίνοντες ὡς οὐκ ἀνθρώπινα, ἀλλὰ Θεοῦ ἔργα ἐστὶ τὰ ὑπʼ αὐτοῦ γινόμενα.
Anthrōpoi gar ontes, dia tou katallēlou sōmatos kai tōn diʼ autou theiōn ergōn, tachyteron kai engyteron ton toutou Patera ginōskein dynēsontai, synkrinontes hōs ouk anthrōpina, alla Theou erga esti ta hypʼ autou ginomena.
For being human, they will be able more quickly and more directly to know his Father through a body like theirs and the divine works done through it, judging by comparison that what he does are not human works but works of God.
Notes and citation
Summary: Through a body like theirs, humans can more readily know the Father from Christ's divine works.
Topics: Christology
Cite (SBL): Athanasius, Inc. 43.5 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-43-5).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
43.6Robertson
Καὶ ἐὰν ἄτοπον ἦν κατʼ αὐτοὺς διὰ τῶν τοῦ σώματος ἔργων τὸν Λόγον γνωρίζεσθαι· πάλιν ἂν εἴη ἄτοπον ἐκ τῶν ἔργων τοῦ παντὸς γινώσκεσθαι τοῦτον. ὥσπερ γὰρ ἐν τῇ κτίσει ὥν, οὐδέν τι τῆς κτίσεως μεταλαμβάνει, ἀλλὰ μᾶλλον πάντα τῆς αὐτοῦ δυνάμεως μεταλαμβάνει· οὕτως καὶ τῷ σώματι ὀργάνῳ χρώμενος, οὐδενὸς τῶν τοῦ σώματος μετεῖχεν, ἀλλὰ μᾶλλον αὐτὸς ἡγίαζε τὸ σῶμα.
Kai ean atopon ēn katʼ autous dia tōn tou sōmatos ergōn ton Logon gnōrizesthai; palin an eiē atopon ek tōn ergōn tou pantos ginōskesthai touton. hōsper gar en tę̄ ktisei hōn, ouden ti tēs ktiseōs metalambanei, alla mallon panta tēs autou dynameōs metalambanei; houtōs kai tǭ sōmati organǭ chrōmenos, oudenos tōn tou sōmatos meteichen, alla mallon autos hēgiaze to sōma.
And if, as they say, it were absurd for the Word to be known through the works of the body, it would again be absurd for him to be known from the works of the universe. For as, being in creation, he does not share in anything of creation, but rather all things share in his power, so also, using the body as an instrument, he shared in nothing of the body, but rather himself sanctified the body.
Notes and citation
Summary: As the Word is in creation without sharing its limits, so in his body he sanctified it without being lessened.
Topics: Christology
Cite (SBL): Athanasius, Inc. 43.6 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-43-6).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.
43.7Robertson
Εἰ γὰρ δὴ καὶ ὁ παρὰ τοῖς Ἕλλησι θαυμαζόμενος Πλάτων φησίν, ὅτι ὁρῶν τὸν κόσμον ὁ γεννήσας αὐτὸν χειμαζόμενον καὶ κινδυνεύοντα εἰς τὸν τῆς ἀνομοιότητος δύνειν τόπον, καθίσας ἐπὶ τοὺς οἴακας τῆς ψυχῆς βοηθεῖ, καὶ πάντα τὰ πταίσματα διορθοῦται· τί ἄπιστον λέγεται παρʼ ἡμῖν, εἰ πλανωμένης τῆς ἀνθρωπότητος ἐκάθισεν ὁ Λόγος ἐπὶ ταύτην, καὶ ἄνθρωπος ἐπεφάνη ἵνα χειμαζομένην αὐτὴν περισώσῃ διὰ τῆς κυβερνήσεως αὐτοῦ καὶ ἀγαθότητος;
Ei gar dē kai ho para tois Hellēsi thaumazomenos Platōn phēsin, hoti horōn ton kosmon ho gennēsas auton cheimazomenon kai kindyneuonta eis ton tēs anomoiotētos dynein topon, kathisas epi tous oiakas tēs psychēs boēthei, kai panta ta ptaismata diorthoutai; ti apiston legetai parʼ hēmin, ei planōmenēs tēs anthrōpotētos ekathisen ho Logos epi tautēn, kai anthrōpos epephanē hina cheimazomenēn autēn perisōsę̄ dia tēs kybernēseōs autou kai agathotētos?
For if even Plato, who is admired among the Greeks, says that the one who begot the world, seeing it storm-tossed and in danger of sinking into the region of unlikeness, takes his seat at the helm of the soul, comes to its aid, and sets right all its failings, what is incredible in what we say, that, when humanity was going astray, the Word took his seat upon it and appeared as a man, so as to save it, storm-tossed as it was, by his steering and goodness?
Notes and citation
Summary: Plato himself pictures the maker taking the helm of the storm-tossed world; so the Word came to steer erring humanity.
- Plato, Politicus (Statesman) 273d–e, paraphrased.
Extrabiblical texts: Plato, Pol. 273d-e (Plato (works); allusion)
Topics: Christology
Cite (SBL): Athanasius, Inc. 43.7 (Robertson; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-incarnatione/35-1/#p-43-7).
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Translation: Translated by Claude from the Greek text of Robertson (1891); made independently of existing English translations and compared afterwards with NPNF² 4.