Against Celsus 3.2

Summary: Origen argues that the Jewish prophecies of Christ are no trifle, and that a nation taught to reject pagan oracles must have had genuine prophets to keep it from turning to them.

Textual problem in this passage: the printed text is uncertain or disputed here. See the notes.

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Greek text · Koetschau 1:204–205

Λεγέτωσαν δὴ ἡμῖν ὁ Κέλσος καὶ οἱ ἀρεσκόμενοι τοῖς καθʼ ἡμῶν ὑπʼ αὐτοῦ λεγομένοις, εἰ ὄνου σκιᾷ ἔοικε τὸ προειρηκέναι τοὺς Ἰουδαίων προφήτας τόπον γενέσεως τοῦ ἡγησομένου τῶν καλῶς βεβιωκότων καὶ τῶν χρηματιζόντων μερίδος θεοῦ καὶ παρθένον συλληψομένην τὸν Ἐμμανουὴλ καὶ σημεῖα καὶ τεράστια ἐσόμενα ὑπὸ τοῦ προφητευομένου τοιάδε, καὶ ὅτι „ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ.“ ὡς „εἰς πᾶσαν τὴν γῆν“ ἐξελθεῖν τὸν φθόγγον αὐτοῦ τῶν ἀποστόλων, τίνα τε πείσεται ὑπὸ Ἰουδαίων καταδικαζόμενος καὶ πῶς ἀναστήσεται. ἆρα γὰρ ὡς ἔτυχε ταῦτʼ ἔλεγον οἱ προφῆται σὺν οὐδεμιᾷ πιθανότητι. τῇ κινούσῃ αὐτοὺς ἐπὶ τὸ μὴ μόνον εἰπεῖν ἀλλὰ καὶ ἀναγραφῆς ἀξιῶσαι τὰ λεγόμενα; ἆρα δὲ τὸ τοσοῦτο τῶν Ἰουδαίων ἔθνος, πάλαι χώραν ἰδίαν εἰληφὸς οἰκεῖν. σὺν οὐδεμιᾷ πιθανότητι τινὰς μὲν ὡς προφήτας ἀνηγόρευον ἑτέρους δὲ ὡς ψευδοπροφήτας ἀπεδοκίμαζον; καὶ οὐδὲν ἦν παρʼ αὐτοῖς τὸ προκαλούμενον συναριθμεῖν ταῖς ἱεραῖς εἶναι πεπιστευμέναις Μωϋσέως βίβλοις τοὺς λόγους τῶν ἑξῆς νενομισμένων εἶναι προφητῶν; καὶ δύνανται ἡμῖν παραστῆσαι οἱ εὐήθειαν ἐγκαλοῦντες Ἰουδαίοις καὶ Χριστιανοῖς ὅτι ἐδύνατο συνεστηκέναι τὸ Ἰουδαίων ἔθνος, μηδεμιᾶς ἐπαγγελίας προγνώσεων οὔσης παρʼ αὐτοῖς. καὶ ὅτι τὰ μὲν περὶ αὐτοὺς ἔθνη [ᾗ] ἕκαστον κατὰ τὰ πάτρια ἐπίστευε χρησμοὺς λαμβάνειν καὶ μαντείας ἀπὸ τῶν παρʼ αὐτοῖς νομιζομένων θεῶν, οὗτοι δὲ μόνοι, οἱ διδαχθέντες πάντων τῶν παρὰ τοῖς ἔθνεσι νομιζομένων θεῶν καταφρονεῖν ὡς οὐ θεῶν ἀλλὰ δαιμονίων (ἐπεὶ ἔλεγον αὐτῶν οἱ προφῆται τὸ „πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια“), οὐδένα τὸν ἐπαγγελλόμενον εἶχον προφητεύειν καὶ δυνάμενον περισπᾶν τοὺς πόθῳ προγνώσεως τῶν μελλόντων αὐτομολεῖν (βουλομένους) πρὸς τοὺς παρὰ τοῖς ἄλλοις δαίμονας; ἐπίστησον οὖν εἰ μὴ ἀναγκαῖόν ἐστιν ὅλον ἔθνος διδασκόμενον καταφρονεῖν τῶν παρὰ τοῖς λοιποῖς θεῶν εὐπορηκέναι προφητῶν, τὸ μεῖζον αὐτόθεν ἐμφαινόντων καὶ τὸ ὑπερέχον τὰ πανταχοῦ χρηστήρια.

English · Claude translation

Let Celsus and those who approve what he says against us tell us whether it is like the shadow of an ass that the prophets of the Jews foretold the place of birth of the one who would lead those who have lived well and are called God's portion; and a virgin who would conceive Emmanuel; and such signs and wonders to be done by the one prophesied; and that “his word will run swiftly,” so that the voice of his apostles went out “into all the earth”; and what he would suffer when condemned by the Jews, and how he would rise. Did the prophets say these things at random, with no plausibility to move them not only to speak but to think what they said worth recording? And did so great a nation as the Jews, long settled in its own land, with no plausible grounds proclaim some as prophets and reject others as false prophets? And was there nothing among them to lead them to number the words of those later held to be prophets with the books of Moses, believed to be sacred? And can those who charge Jews and Christians with foolishness show us that the Jewish nation could have held together with no promise of foreknowledge among them; and that, while the nations around them each believed, according to their ancestral customs, that they received oracles and divinations from those they considered gods, these alone, taught to despise all the gods worshiped among the nations as not gods but demons (since their prophets said, “All the gods of the nations are demons”), had no one who professed to prophesy and was able to hold back those who, from desire to foreknow the future, (wished) to desert to the demons of the others? Consider, then, whether it is not necessary that a whole nation taught to despise the gods of the rest should have had an abundance of prophets, who showed on their own something greater that surpassed the oracles everywhere.

About this passage

Source
Koetschau 1:204–205 · Paul Koetschau, ed., Origenes Werke 1–2: Gegen Celsus, GCS 2–3 (Leipzig: Hinrichs, 1899) · Greek text: P. Koetschau, Origenes Werke 1–2 (GCS 2–3, 1899), digitized by the Perseus Digital Library and published by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0
Text
As printed in Koetschau, GCS 2–3. Manuscript variants and the editor's apparatus are not reproduced; the problem in this passage is discussed in the notes.
Translation
Claude translation (claude-opus-5-5), 2026-09-27 · Translated by Claude from the Greek text of Koetschau, GCS 2–3; made independently of existing English translations.
Compare
Ante-Nicene Fathers, vol. 4 (1885) (an older public-domain English translation, whole volume at CCEL; checked against ours only after ours was made)
Scripture
  • Mic 5:2 · allusion, high confidence
  • Isa 7:14 · allusion, high confidence
  • Ps 147:15 (147:4 LXX) · quotation, high confidence
  • Ps 19:4 (18:5 LXX) · quotation, high confidence
  • Rom 10:18 · allusion, medium confidence
  • Ps 96:5 (95:5 LXX) · quotation, high confidence
  • Deut 32:9 · echo, medium confidence
Topics
Scripture and canon, Christology

Notes

Translation notes

  • The allusions are Mic 5:2 (place of birth), Isa 7:14 (Emmanuel), Ps 147:15 (147:4 LXX, “his word will run swiftly”), Ps 19:4 (18:5 LXX, “into all the earth,” applied to the apostles in Rom 10:18), and Ps 96:5 (95:5 LXX, “all the gods of the nations are demons”). “God's portion” echoes Deut 32:9. The editor deletes the square-bracketed ᾗ (not translated); (βουλομένους) is an editorial supplement.

Cite this passage

Origen, Cels. 3.2 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-celsum/3/2/).

Plain text
Origen, Cels. 3.2 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-celsum/3/2/).

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