Commentary on Romans 10.27–10.43
Latin text: Migne, PG 14 (Latin text: Migne, Patrologia Graeca vol. 14 (1862), transcribed from library-scan OCR of the printed volume).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 10
10.27PG 14:1281b
Salutate eos qui sunt ex Narcissi domo, qui sunt in Domino. Videntur quidem plures fuisse ex domo vel familia Narcissi, sed non omnes in Domino fuisse : et ideo addidit eos salutandos esse qui sunt in Domino.
“Greet those who are of the household of Narcissus, who are in the Lord.” There seem to have been many of the house or household of Narcissus, but not all were in the Lord; and therefore he added that those are to be greeted who are in the Lord.
Rom 16:11 (quotation, high confidence)
Notes and citation
Summary: Only those of Narcissus's household who were in the Lord are greeted.
- Lemma: Rom 16:11b.
Notes on the original text
- Digital text corrected (stray marks): qui sunt in Domino τί. → qui sunt in Domino..
Cite (SBL): Origen, Comm. Rom. 10.27 (PG 14:1281b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-27). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.28PG 14:1281b
Salutate Tryphaenam, et Tryphosam, quia laborant in Domino. Bonum de his dat testimonium, quarum laborem non hujus mundi, neque communis vitae, sed in Domino esse testatur. Multi enim laborant, sed non omnium laborem constat esse in Domino.
“Greet Tryphaena and Tryphosa, because they labor in the Lord.” He gives a good testimony of them, whose labor he testifies to be not of this world, nor of common life, but in the Lord. For many labor, but it is not established that the labor of all is in the Lord.
Rom 16:12 (quotation, high confidence)
Notes and citation
Summary: Tryphaena and Tryphosa labor in the Lord, not merely in worldly toil.
- Lemma: Rom 16:12a.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips and Migne note number): Salutate Tripha'nam, et Tryphosam. quia laborant in Domino τ’. Bonum de liis dat testimonium, quarum laborem non hujus mundi (‘22), neque communis vitm → Salutate Tryphaenam, et Tryphosam, quia laborant in Domino. Bonum de his dat testimonium, quarum laborem non hujus mundi, neque communis vitae; llulti enim laborant → Multi enim laborant.
Cite (SBL): Origen, Comm. Rom. 10.28 (PG 14:1281b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-28). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.29PG 14:1282a
Salutate Persidam charissimam, quae multum laboravit in Domino. Videtur haec magis laudari quam Tryphaena et Tryphosa, quoniam quidem illas laborasse dicit in Domino, hanc autem laborasse multum in Domino, cui addidit et charissimam.
“Greet Persis the beloved, who labored much in the Lord.” She seems to be praised more than Tryphaena and Tryphosa, since he says that they labored in the Lord, but that she labored much in the Lord, and to her he added “beloved” too.
Rom 16:12 (quotation, high confidence)
Notes and citation
Summary: Persis, who 'labored much' and is 'beloved', is praised above Tryphaena and Tryphosa.
- Lemma: Rom 16:12b.
Notes on the original text
- Digital text corrected (removed a repeated chapter heading inserted mid-sentence; OCR slips): quae multum 29. Salutate Persraan laboravit in Domino ’. Videtur htec magis laudari quam Tryphaena et Trypbosa → quae multum laboravit in Domino. Videtur haec magis laudari quam Tryphaena et Tryphosa.
Cite (SBL): Origen, Comm. Rom. 10.29 (PG 14:1282a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-29). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.30PG 14:1282a–1282b
Salutate Rufum electum in Domino, et matrem ejus et meam . Non puto in istis salutationibus inaniter fieri per singulos quosque laudis et salutationis differentiam. Qui enim scit quia Christus loquitur in Paulo ", certus est quod pro merito alius quidem probus dicitur ab eo, alius charissimus, alius laborans in Domino, alius multum laborans in Domino, alius electus, sicut et hic Rufus, de quo nunc nobis sermo est, electus in Domino salutatur. Credo quod sciret Paulus esse eum de numero non multorum qui vocati sunt, sed paucorum qui electi sunt " : cujus et mater tantum meriti habuit, ut eam Paulus suam nominaverit matrem, cum quo etiam ipse, sicut Jesus cum Joanne ". unum partitur matris affectum.
“Greet Rufus, chosen in the Lord, and his mother and mine.” I do not think that in these greetings the difference of praise and greeting toward each is made idly. For one who knows that Christ speaks in Paul is sure that according to merit one is called by him approved, another beloved, another laboring in the Lord, another laboring much in the Lord, another chosen; as Rufus too, of whom we are now speaking, is greeted as chosen in the Lord. I believe that Paul knew that he was of the number not of the many who are called but of the few who are chosen; whose mother too had so much merit that Paul named her his own mother, with whom he too, as Jesus with John, shares the one affection of a mother.
Rom 16:13 (quotation, high confidence) · 2 Cor 13:3 (allusion, high confidence) · Matt 22:14 (allusion, high confidence) · John 19:26 (allusion, high confidence) · John 19:27 (allusion, high confidence)
Notes and citation
Summary: The varied titles in the greetings reflect each person's merit; Rufus is among the chosen few, and his mother was a mother to Paul as Mary was to John.
- Lemma: Rom 16:13. Cited: 2 Cor 13:3; Matt 22:14; John 19:26–27.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): Salutate Rufum electum in Domino. et matrem ejus et meam → Salutate Rufum electum in Domino, et matrem ejus et meam; laudis et salutationis dill'erentiam → laudis et salutationis differentiam; de quo nunc nobis sermo est,‘electus in Domino → de quo nunc nobis sermo est, electus in Domino; tantum meriti habuit, ut. eam Paulus → tantum meriti habuit, ut eam Paulus; unum partitur matris allectum → unum partitur matris affectum.
Cite (SBL): Origen, Comm. Rom. 10.30 (PG 14:1282a–1282b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-30). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.31PG 14:1282b–1283a
Salutate Asyncretum, Phlego'ntam, Hermem, Patrobam, Hermam, et si qui sunt cum eis fratres . De istis simplex est salutatio, nec aliquid eis insigne laudis adjungitur. Puto tamen quod Hermas iste sit scriptor libelli illius qui Pastor appellatur, quae scriptura valde mihi utilis videtur, et ut puto divinitus inspirata. Quod vero nihil ei laudis ascripsit, illa, opinor, est causa, quia videtur, sicut scriptura illa declarat, post multa peccata ad poenitentiam fuisse conversus: et ideo neque opprobrium ei aliquod scripsit : didicerat enim a Scriptura non improperare homini convertenti se a peccato : neque laudis aliquid tribuit, quia adhuc positus erat sub angelo poenitentiae, a quo tempore opportuno Christo rursum deberet offerri. Intelligitur autem quod simul habitaverint hi quo … suscipiant fratres. Hoc autem osculum sanctum appellat Apostolus. Quo nomine illud docet primo, ut casta sint oscula quae in ecclesiis dantur; tum deinde ut simulata non sint, sicut fuerunt Judae, qui osculum labiis dabat, et proditionem corde tractabat. Osculum vero fidelis primo, ut diximus, castum sit; tum deinde pacem in se simplicitatemque habeat in charitate non ficta.
“Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them.” Of these the greeting is simple, and no mark of praise is added to them. Yet I think that this Hermas is the writer of that little book which is called the Shepherd, a writing which seems to me very useful and, as I think, divinely inspired. And as for his ascribing no praise to him, this, I think, is the reason: that he seems, as that writing declares, to have been converted to repentance after many sins; and therefore he wrote no reproach of him either (for he had learned from Scripture not to reproach a man who turns from sin), nor did he give him any praise, because he was still placed under the angel of repentance, by whom at the proper time he was to be offered again to Christ. And it is understood that those … the brothers receive one another. And the Apostle calls this a holy kiss. By this name he teaches first that the kisses given in the churches should be chaste; and then that they should not be feigned, as was that of Judas, who gave a kiss with his lips and plotted betrayal in his heart. But let the kiss of the faithful first, as we said, be chaste; and then let it have in itself peace and simplicity in love unfeigned.
Textual problem in this passage: see the notes.
Rom 16:14 (quotation, high confidence) · Rom 16:15 (allusion, medium confidence) · Rom 16:16 (allusion, high confidence) · Matt 26:48 (allusion, high confidence) · Matt 26:49 (allusion, high confidence) · 2 Cor 6:6 (allusion, medium confidence)
Notes and citation
Summary: The Hermas greeted by Paul is, Origen thinks, the author of the Shepherd, a useful and inspired writing, who receives neither praise nor reproach as a penitent still under the angel of repentance; the holy kiss must be chaste and unfeigned, unlike Judas's.
- Lemma: Rom 16:14 (the scan's lost passage also covered 16:15–16). Cited: Sir 8:5; Matt 26:48–49; 2 Cor 6:6.
- Hermas: Origen identifies the Hermas of Rom 16:14 with the author of the Shepherd and calls the book “very useful and, as I think, divinely inspired”; translated as written. Most modern scholars date the Shepherd later and doubt the identification.
- “those …”: a passage is lost in the scan; the sense: those greeted together lived together; Rom 16:15 (Philologus and Julia, perhaps married, and their household) and 16:16 (“Greet one another with a holy kiss”), from which the custom was handed down to the churches that after the prayers…
Notes on the original text
- Digital text corrected (Migne note number; OCR slip; OCR slips; OCR slips; the scan has lost lines here, marked …): nec aliquid eis iusigne laudis adjungitur → nec aliquid eis insigne laudis adjungitur; qua! scriptura valde tuihi utilis videtur → quae scriptura valde mihi utilis videtur; illa; opinor. est causa → illa, opinor, est causa; post multa peccata ad pa:nitentiam fuisse conversus → post multa peccata ad poenitentiam fuisse conversus; non improperare homini convertenti se ει peccato " → non improperare homini convertenti se a peccato; sub angelo paenitentia:, a quo tempore opportuno Christo rursum, deberet offerri. lntelligitur autem quod simul habitaverint hi quosuscipiant fratres → sub angelo poenitentiae, a quo tempore opportuno Christo rursum deberet offerri. Intelligitur autem quod simul habitaverint hi quo … suscipiant fratres; ut casta siut oscula quze in ecclesiis dantur; tum deinde ut simulata non sint, sicut luerunt Judte → ut casta sint oscula quae in ecclesiis dantur; tum deinde ut simulata non sint, sicut fuerunt Judae; Osculum vero fidelis (‘18) primo → Osculum vero fidelis primo; pacem itt se simplicitatemque → pacem in se simplicitatemque.
Extrabiblical texts: Herm. Vis. 5.7 (Shepherd of Hermas: Visions; allusion); Sir 8:5 (Sirach [in RC, EO, ETH canons]; allusion)
Topics: Scripture and canon
Cite (SBL): Origen, Comm. Rom. 10.31 (PG 14:1282b–1283a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-31). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.34PG 14:1283a
Salutant vos omnes Ecclesiae Christi . Nunquid non in una Ecclesia positus Paulus haec scribit? Et quomodo verum est quod omnium simul Ecclesiarum salutes Romanae mittat Ecclesiae? Sed pro eo intelligere debemus vel quod unus spiritus erat in Paulo atque omnibus Ecclesiis Christi, vel salutare dicat per fidem, et per spiritum jungi.
“All the churches of Christ greet you.” Was not Paul placed in one church when he wrote this? And how is it true that he sends the greetings of all the churches together to the church of Rome? But we ought to understand it either because there was one spirit in Paul and in all the churches of Christ, or that he means that to greet is to be joined through faith and through the spirit.
Rom 16:16 (quotation, high confidence)
Notes and citation
Summary: Paul can send greetings from all the churches because one spirit unites him with them, or because greeting means union in faith and spirit.
- Lemma: Rom 16:16b.
Notes on the original text
- Digital text corrected (OCR slip): positus Paulus bzec scribit → positus Paulus haec scribit; salutes Romana: mittat Ecclesiae → salutes Romanae mittat Ecclesiae.
Cite (SBL): Origen, Comm. Rom. 10.34 (PG 14:1283a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-34). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.35PG 14:1283b–1284b
Rogo autem vos, fratres, ut observetis eos qui dissensiones et offendicula praeter doctrinam quam vos didicistis faciunt, et declinate ab illis. Hujusmodi enim Christo Domino nostro non serviunt, sed suo ventri: et per dulces sermones et benedictiones seducunt corda innocentium. Vestra enim obedientia ubique pervulgata est. In vobis ergo gaudeo. Haec et ad eos qui Ecclesiis praesunt, et ad omnes credentes per Spiritum sanctum scribere credendus est Paulus, ut diligentius considerent, et perspiciant qui sint qui dissensiones et offendicula in Ecclesiis generent, et alieni sint ab illa beatitudine quam Dominus repromisit dicens : Beati pacifici, quoniam ipsi filii Dei vocabuntur “. Hoc enim, inquit, ut pacifici sitis, a Domino per Evangelium didicistis; dissensiones vero commovere vel scandala, praeter doctrinam est quam vos didicistis; et ideo alienus a vobis sit, nec omnino recipiatur inter vos qui certamina commovet, qui serit jurgia, qui lites excitat, et studia contentionis exercet. Qui enim tales sunt, Christo Domino nostro, qui est pax nostra, non serviunt, sed suo ventri. Sed et quid causae sit qua jurgia in Ecclesiis … nebras lucem; dulce amarum, et amarum dulce ; et in his seducunt corda innocentium. Et ideo diligenter oportet intendere quo prospectu doceat ille qui docet; utrum gratiam et honorem ab auditoribus quaerens, an mercedem a Domino pro instructione et profectu discentium sperans. Subtiliter sane Paulus indiscretam et facilem Romanorum obedientiam notat, eamque asserit ubique non laudatam, sed pervulgatam. Sed ne eos rursum, si pro hoc apertius castigaret, inobedientes efficeret, addit : In vobis ergo gaudeo. Sed dices : Quomodo vulgarem in eis notat obedientiam, cum dicat se gaudere in eis? Primo quidem aliud est notare vitium; aliud homines. Potest enim fieri ut gaudeat in his in quibus multa alia bona deprehenderat; vitium autem quod ei displicuerat notet, ne putetur ei etiam ipsum cum caeteris placuisse. Potest autem et pro eo dixisse Apostolus gaudere se in eis, quod qui inobediens est, neque ad malum, neque ad bonum trahi potest : qui vero obediens est, si quidem ad inutilia trahatur, imperitiae culpa sit. Ignorat enim inutilia esse ea quibus obedientiam sui praebet: cum vero didicerit quae sunt utilia, habens paratum obedientiae bonum, continuo iter per eam virtutis ascendit. Gaudet ergo Paulus super obedientes, certus quod cum docuerit eos non vulgari obedientia, quam incaute omnibus praebent, uti debere, sed illa sola qua obedire oportet Deo magis quam hominibus , relictis caeteris illa sola utentur. Nam et revera non est parvae discretionis, sed probabilis et exercitatissimi judicii, scire cui verbo, cuive operi obediendum sit, et cui renitendum. Denique ipse Dominus in Evangelio dicit: Attendite vobis ab his qui veniunt ad vos in vestimentis ovium, intus autem sunt lupi rapaces. Et ideo vigilans sensus et intenta mens requiritur, quae probare noverit vel ovis in propatulo simplicitatem, vel lupi latentem rapacitatem. Unde vide quam proximi periculo fiant hi qui exerceri in divinis litteris negligant, ex quibus solis hujusmodi examinationis agnoscenda discretio est. Continuo ergo in brevi speciem propositae distinctionis ostendit, et dicit : Quoniam quidem facilis et indiscreta est vestra obedientia, accipite quid servare, quid cavere debeatis.
“But I beseech you, brothers, to watch those who cause dissensions and offenses contrary to the teaching which you have learned, and turn away from them. For such do not serve Christ our Lord, but their own belly, and by sweet words and blessings they lead astray the hearts of the innocent. For your obedience has been spread abroad everywhere. I rejoice, then, over you.” Paul must be believed to write these things through the Holy Spirit both to those who preside over the churches and to all believers, so that they may more carefully consider and see who they are who create dissensions and offenses in the churches, and are strangers to that blessedness which the Lord promised, saying, “Blessed are the peacemakers, for they shall be called sons of God.” For this, he says, you have learned from the Lord through the gospel, that you should be peacemakers; but to stir up dissensions or scandals is contrary to the teaching you have learned; and therefore let him be a stranger to you, and let him not be received among you at all, who stirs up contests, who sows quarrels, who rouses disputes and practices the pursuits of contention. For those who are such do not serve Christ our Lord, who is our peace, but their own belly. And what the cause is by which quarrels in the churches … darkness for light, sweet for bitter and bitter for sweet; and by these they lead astray the hearts of the innocent. And therefore one must carefully attend to the aim with which the teacher teaches: whether seeking favor and honor from his hearers, or hoping for a reward from the Lord for the instruction and progress of the learners. Subtly, certainly, Paul censures the undiscriminating and easy obedience of the Romans, and says that it is everywhere not praised but spread abroad. But lest, if he rebuked them more openly for this, he should in turn make them disobedient, he adds, “I rejoice, then, over you.” But you will say: How does he censure a common obedience in them, when he says that he rejoices over them? First, it is one thing to censure a fault, another to censure people. For he may rejoice over those in whom he had found many other good things, yet censure the fault that had displeased him, lest it be thought to have pleased him along with the rest. And the Apostle may also have said that he rejoices over them because one who is disobedient can be drawn neither to evil nor to good; but one who is obedient, if he is drawn to useless things, it is the fault of inexperience; for he does not know that the things to which he gives his obedience are useless. But when he has learned what is useful, having the good of obedience ready, he at once climbs the way of virtue by it. Paul rejoices, then, over the obedient, sure that when he has taught them that they ought not to use the common obedience which they give incautiously to all, but only that by which one must obey God rather than men, they will leave the others and use that alone. For in truth it belongs to no small discernment, but to a proved and most practiced judgment, to know to what word or what work one should yield and to what one should resist. Indeed the Lord himself says in the Gospel, “Beware of those who come to you in sheep’s clothing, but inwardly are ravenous wolves.” And therefore a watchful sense and an attentive mind are required, which know how to test either the open simplicity of the sheep or the hidden rapacity of the wolf. See, then, how near to danger they come who neglect to be exercised in the divine writings, from which alone the discernment of such examination is to be learned. At once, then, he briefly shows the form of the proposed distinction, and says: Since your obedience is easy and undiscriminating, learn what you ought to keep and what to beware of.
Textual problem in this passage: see the notes.
Rom 16:17 (quotation, high confidence) · Rom 16:18 (quotation, high confidence) · Rom 16:19 (quotation, high confidence) · Matt 5:9 (quotation, high confidence) · Eph 2:14 (allusion, high confidence) · Isa 5:20 (quotation, high confidence) · Acts 5:29 (allusion, high confidence) · Matt 7:15 (quotation, high confidence)
Notes and citation
Summary: Those who sow dissension serve their belly, flattering for gain; the Romans' indiscriminate obedience, though a good disposition, must learn discernment, which comes only from training in Scripture, to obey God rather than men and to tell sheep from wolves.
- Lemma: Rom 16:17–19a. Cited: Matt 5:9; Eph 2:14; Isa 5:20; Acts 5:29; Matt 7:15.
- “what the cause is by which quarrels in the churches …”: a passage is lost in the scan; the sense is that Paul, moved by the Spirit, reveals that quarrels arise “because of the belly,” that is, for gain and greed: some go round houses flattering, encouraging people in vices, calling blameworthy things good, “putting light for darkness and darkness for light…” (Isa 5:20).
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and Migne note number; OCR: joined words; stray mark; stray marks; the scan has lost lines here, marked …): lbgo autem vos, fratres, ut- observetis eos qui dissensiones et o/Tendicula prceter doctrinam quam vos didicistis faciunt, et declinate ab illis. Hujnsmodt enim → Rogo autem vos, fratres, ut observetis eos qui dissensiones et offendicula praeter doctrinam quam vos didicistis faciunt, et declinate ab illis. Hujusmodi enim; In vobis ergo gaudeo “t3l). llaec et ad eos qui Ecclesiis pnesunt, et ad omnes credentes per Spiritum sanctum scribere éredendus est Paulus, ut diligentius considerent, et perspiciunt qui siut qui dissensiones et offendicula in Ecclesiis generem → In vobis ergo gaudeo. Haec et ad eos qui Ecclesiis praesunt, et ad omnes credentes per Spiritum sanctum scribere credendus est Paulus, ut diligentius considerent, et perspiciant qui sint qui dissensiones et offendicula in Ecclesiis generent; lloc enim, inquit, ut pacifici sitis, a Domino per ο Evangelium → Hoc enim, inquit, ut pacifici sitis, a Domino per Evangelium; qui seritjurgia → qui serit jurgia; Christo Domino nostra, qui est pax nostra → Christo Domino nostro, qui est pax nostra; Sed et quid causae sit qua jurgia in Ecclesiis nebras lucem; dulce amarum → Sed et quid causae sit qua jurgia in Ecclesiis … nebras lucem; dulce amarum; ab auditoribus quazrens, au mercedem → ab auditoribus quaerens, an mercedem; Subtiliter sane Paulus iudiscrctam et facilem → Subtiliter sane Paulus indiscretam et facilem; inobedientes elliceret → inobedientes efficeret; aliud est notare vi» tium → aliud est notare vitium; ut gaudeat in his iu quibus → ut gaudeat in his in quibus; etiam ipsum cum ueteris placuisse → etiam ipsum cum caeteris placuisse; gaudere se in eis. quod qui inobediens → gaudere se in eis, quod qui inobediens; qui vero obedieus est, si quidem ad inutilia trahatur, imperitia: culpa sit → qui vero obediens est, si quidem ad inutilia trahatur, imperitiae culpa sit; quibus obedientiam sui prtebet : cum vero didiceritqua: sunt utilia, habens paratum obedientite bonum → quibus obedientiam sui praebet: cum vero didicerit quae sunt utilia, habens paratum obedientiae bonum; Nam et revera non est parva: discretionis. sed → Nam et revera non est parvae discretionis, sed; ipse Dominus in Evangelio dicit “' : Attendite vobis ab his qui veniunt ad vos. in vestimentis → ipse Dominus in Evangelio dicit: Attendite vobis ab his qui veniunt ad vos in vestimentis; intenta mens requiritur, qua.probare noverit vel ovis in'propatulo simplicitatem. vel lupi → intenta mens requiritur, quae probare noverit vel ovis in propatulo simplicitatem, vel lupi; Unde vide quam proximi periculo liaut bi qui → Unde vide quam proximi periculo fiant hi qui; speciem proposita: distinctionis → speciem propositae distinctionis; quid servare, quid ι) cavere debeatis → quid servare, quid cavere debeatis.
Topics: Church office, Scripture and canon
Cite (SBL): Origen, Comm. Rom. 10.35 (PG 14:1283b–1284b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-35). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-10-35) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.36PG 14:1284b–1286a
Volo, inquit, vos sapientes esse in bono, et simplices in malo . Simile est hoc illi dicto quod ad Corinthios scribit dicens: Malitia parvuli estote, ut sensibus perfecti sitis . Sed et illud quod Dominus ait: Quia filii saeculi hujus prudentiores sunt quam filii lucis in generatione sua ’°, huic convenit dicto. Filii enim saeculi hujus prudentiores sunt in malitia, pro eo quod semper aliquid profundius et subtilius inveniant in ea unde plus noceant, et vehementius laedant. In bono autem stulti sunt : vix enim inveniunt quid faciant boni. Econtrario vero Paulus vult nos sapientes esse in bono, hoc est semper aliquid plus invenire, plus exquirere, et profundius cogitare quid faciamus boni : ita ut etiamsi impediamur per alicujus malitiam ab opere bono, nos, si sapientes sumus, excogitemus quomodo si opus bonum non possumus, vel sermonem bonum proferamus : quod si nec hoc licet, votum saltem bonum et animum demonstremus. Sic ergo sapientes esse debemus in bono, simplices vero in malo, ut si pulsamur malitia, pulsamur injuria, non simus callidi et versuti, artes et argumenta quaerentes, quibus reddere malum pro malo, et nequitiam pro nequitia debeamus. Sed in tali loco meminisse debemus illius sententiae quae dicit: Si quis vult sapiens esse apud Deum, stultus fiat in hoc mundo . Simus ergo stulti accipientes injuriam et non reddentes, ut sapientes simus apud Deum qui dixit : Mihi vindictam, ego retribuam, dicit Dominus ". Nam de impiis et Jeremias dicit: Sapientes sunt ad malefaciendum; bene autem facere nesciunt. Ad hoc respicit et illud quod Dominus dixit, simplices debere nos esse sicut columbas, et prudentes sicut serpentes “. Quod si aliquis nobis ex infidelibus argute occurrat, et dicat : Quomodo potest idem ipse et sapiens esse et stultus? dicemus ad eum : Respice ad artes istas quae in usu hominum habentur, quomodo ille qui, verbi causa, sapientissimus est grammaticus, in arte fabrili insipientissimus invenitur; vel rursum sapientissimus gubernator, quomodo in arte medicinae invenitur insipiens. Sic ergo possibile est in his quae ad Deum pertinent, esse sapientem; et in his quae ad saeculum pertinent, esse insipientem. Sciendum sane est quod ibi ait : Hujusmodi enim Christo Domino nostro non serviunt; non quod ipsi se profiteantur Christo Domino non servire, sed quod discrepantes a servitutis ejus regula, rebus ipsis ostendant se Christo Domino non servire. Non enim videtur simul quis et Christo servire posse et ventri; ac voluptatis pariter amator esse, et Dei; sicut nec Deo quis simul servire potest et mammonae.
“I want you,” he says, “to be wise in good, and simple in evil.” This is like the saying he writes to the Corinthians: “Be children in malice, but in understanding be perfect.” And what the Lord said, that the children of this age are more prudent than the children of light in their generation, agrees with this saying. For the children of this age are more prudent in malice, because they always find something deeper and subtler in it by which to harm more and wound more vehemently; but in good they are foolish, for they scarcely find what good to do. On the contrary, Paul wants us to be wise in good, that is, always to find something more, seek out more, and think more deeply what good we may do; so that even if we are hindered from a good work by someone’s malice, we, if we are wise, may think out how, if we cannot do a good work, we may at least bring out a good word; and if not even this is allowed, we may at least show a good wish and spirit. So, then, we ought to be wise in good but simple in evil, so that, if we are struck by malice, struck by injury, we are not crafty and cunning, seeking arts and arguments by which we may return evil for evil and wickedness for wickedness. But in such a place we should remember that sentence which says, “If anyone wishes to be wise with God, let him become foolish in this world.” Let us be foolish, then, receiving injury and not returning it, that we may be wise with God, who said, “Vengeance is mine, I will repay, says the Lord.” For of the ungodly Jeremiah too says, “They are wise to do evil, but to do good they do not know.” To this too looks what the Lord said, that we ought to be simple as doves and prudent as serpents. And if some unbeliever cleverly meets us and says, “How can the same person be both wise and foolish?”, we will say to him: Look at the arts which are in use among men, how one who is, for example, a most wise grammarian is found most unskilled in the craftsman’s art; or again a most wise helmsman is found unskilled in the art of medicine. So, then, it is possible to be wise in the things that pertain to God and unwise in the things that pertain to the world. It must be known that where he says, “For such do not serve Christ our Lord,” it is not that they themselves profess not to serve Christ the Lord, but that, departing from the rule of his service, they show by the facts themselves that they do not serve Christ the Lord. For it does not seem that anyone can serve both Christ and the belly at once, and be a lover of pleasure and of God alike; just as no one can serve God and mammon at the same time.
Rom 16:19 (quotation, high confidence) · 1 Cor 14:20 (quotation, high confidence) · Luke 16:8 (quotation, high confidence) · 1 Cor 3:18 (quotation, high confidence) · Rom 12:19 (quotation, high confidence) · Deut 32:35 (quotation, high confidence) · Jer 4:22 (quotation, high confidence) · Matt 10:16 (allusion, high confidence) · Rom 16:18 (quotation, high confidence) · 2 Tim 3:4 (allusion, medium confidence) · Matt 6:24 (allusion, high confidence)
Notes and citation
Summary: Christians should be wise in finding ways to do good and simple in evil, refusing crafty revenge; one can be wise toward God and foolish toward the world, and no one can serve both Christ and the belly.
- Lemma: Rom 16:19b. Cited: 1 Cor 14:20; Luke 16:8; 1 Cor 3:18; Rom 12:19 (Deut 32:35); Jer 4:22; Matt 10:16; Rom 16:18; 2 Tim 3:4; Matt 6:24.
Notes on the original text
- Digital text corrected (Migne column number; Migne column number; OCR slips; OCR slip; OCR slip and Migne column number; OCR slips; OCR slips (saeculi read as Greek letters); OCR slips and stray marks; OCR: joined words; stray mark): dicto quod i285 sd Corinthios scribit dicens: Malitia paruuli estote,,A st sensibus perfecti sitis → dicto quod ad Corinthios scribit dicens: Malitia parvuli estote, ut sensibus perfecti sitis; Quia filii δίκαιιὶ hujus prudentiores sunt quasi filii lucis → Quia filii saeculi hujus prudentiores sunt quam filii lucis; Filii enim seaculi hujus → Filii enim saeculi hujus; et profunditts cogitare → et profundius cogitare; ab opere bono. 685 nos, si sapientes sumus → ab opere bono, nos, si sapientes sumus; quod si nec hnc licet → quod si nec hoc licet; illius sententia: qua: dicit → illius sententiae quae dicit; bene autest facere nesciunt γ’. Ad hoc respicit et illud (ς quod → bene autem facere nesciunt. Ad hoc respicit et illud quod; quomodoille qui, verbi causa → quomodo ille qui, verbi causa; in arte medicina: invenitur → in arte medicinae invenitur; et in his quae ad sacculum perti- 1286 nent, esse insipientem → et in his quae ad saeculum pertinent, esse insipientem; Christo Domino non servire. sed quod discrepantes a servitulis ejus regula → Christo Domino non servire, sed quod discrepantes a servitutis ejus regula; et mammonae ”. → et mammonae..
Topics: Ethics
Cite (SBL): Origen, Comm. Rom. 10.36 (PG 14:1284b–1286a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-36). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-10-36) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.37PG 14:1286a–1287b
Deus autem pacis conteret Satanam sub pedes vestros velociter “. Quaeritur in hoc loco quem dixerit Satanam sub pedes eorum quibus scribit, a Deo conterendum velociter. Si enim ad unam personam referatur, illam scilicet de qua in Evangelio dicitur : Ecce video Satanam sicut fulgur de caelo cadentem ", quique Satanas humani generis indicatur adversarius, videbitur utique, si vere dicit Paulus quae dicit, quod sub pedes eorum quibus tunc scribebat velociter conteratur, ultra jam non esse Satanas qui agones et certamina et persecutiones credentibus excitet : quod utique non admittit fides rerum. Sed videtur mihi in hoc loco Satanam dixisse omnem spiritum qui credentibus adversatur. Satanas enim in lingua nostra adversarius interpretatur. Quidquid ergo animae tendenti ad Deum resistit et adversatur, et quidquid paci ejus contrarium est, hoc ei satanas esse nominatur. Ideo denique praemisit, dicens: Deus pacis , hoc est, Deus cui pax placet, conteret eum qui contrarius est paci et dissensiones operatur. Sic denique et in Regnorum libris legimus, quia suscitavit Deus Salomoni Satanam Ader Idumaeum: hoc est Salomoni qui erat pacificus, suscitavit Satanam qui est contrarius paci. Sed sicut his quos Apostolus docet, si sic agant, et tales se exhibeant, quales ejus sermo descripsit, pro emendatione vitae promittit sub pedibus eorum a Deo pacis Satanam velociter conterendum : ita nihilominus Deus pacis ei qui pacem ejus non in corde puro et conscientia munda servaverit, suscitat Satanam, hoc est adversarium; ut qui bonum pacis neglexerit, impugnationum amaritudinem perferat, et ita demum pacis quam temeravit, dulcedinem in oppugnatione positus recordetur. Ex utroque igitur aedificemur Scripturae divinae loco, quo vel suscitare Deus Satanam dicitur negligentibus, vel conterere ac subdere studiosis, ut illos ad agones concitet, istis de prostrato adversario palmam victoriae tribuat, et virtutis praemia largiatur. Possumus autem et per singulos quosque agones, si legitime certemus, dicere quia Deus conteret Satanam sub pedes nostros velociter. Verbi causa, si quis agonem susceperit castitatis; si usque ad finem immaculata conscientia perdurarit, dici de eo potest quia Deus contrivit Satanam sub pedes ejus, id est spiritum qui erat contrarius castitati. Similiter et qui agonem fidei suscipit, si stans ante reges et praesides cum fiducia confiteatur Dominum Jesum Christum, et usque ad finem in confessione permaneat, Deus contrivit Satanam sub pedes ejus. cum per fidem constantem infidelitatis spiritum vicit. Sic et qui concordiam perseveranter colit, dissensionis daemonem sub pedibus conterit: qui mansuetudinem servat, iracundiae Satanam patientiae vestigiis calcat. Hoc est nimirum quod Dominus in Evangelio dicit ”: Ecce dedi vobis potestatem calcandi super serpentes et scorpiones, et super omnem virtutem inimici.
“And the God of peace will crush Satan under your feet shortly.” It is asked in this place what Satan he said would be crushed shortly by God under the feet of those to whom he writes. For if it is referred to one person, namely the one of whom it is said in the Gospel, “Behold, I see Satan falling like lightning from heaven,” and who is indicated as the Satan, the adversary of the human race, it will surely seem, if Paul truly says what he says, that he was shortly crushed under the feet of those to whom he was then writing, and that there is no longer a Satan to stir up contests and combats and persecutions for believers; which the truth of the facts certainly does not admit. But it seems to me that in this place he has called “Satan” every spirit that opposes believers. For Satan in our language is interpreted “adversary.” Whatever, then, resists and opposes a soul striving toward God, and whatever is contrary to its peace, this is named its satan. That, indeed, is why he put first, “the God of peace,” that is, the God to whom peace is pleasing will crush the one who is contrary to peace and works dissensions. So indeed we read in the books of Kingdoms too that God raised up against Solomon a satan, Hadad the Edomite; that is, against Solomon, who was peaceable, he raised up a satan, who is contrary to peace. But as to those whom the Apostle teaches, if they act so and show themselves such as his word has described, he promises for the amendment of life that Satan will shortly be crushed under their feet by the God of peace: so likewise the God of peace raises up a satan, that is, an adversary, against one who has not kept his peace with a pure heart and a clean conscience, so that one who has neglected the good of peace may endure the bitterness of attacks, and so at last, placed under assault, may remember the sweetness of the peace he violated. Let us, then, be built up by both passages of the divine Scripture, in which God is said either to raise up a satan against the negligent or to crush and subdue him for the zealous: so as to stir up the former to contests, and to give the latter the palm of victory over the prostrate adversary and bestow the rewards of virtue. And we can also say of each single contest, if we strive lawfully, that God will crush Satan under our feet shortly. For example, if someone has undertaken the contest of chastity, if he has persevered to the end with an unstained conscience, it can be said of him that God has crushed Satan under his feet, that is, the spirit that was contrary to chastity. Likewise one who undertakes the contest of faith, if, standing before kings and governors, he confesses the Lord Jesus Christ with confidence and remains in the confession to the end, God has crushed Satan under his feet, since by constant faith he has overcome the spirit of unbelief. So too one who perseveringly cultivates concord crushes the demon of dissension under his feet; one who keeps gentleness treads down the satan of anger with the footsteps of patience. This is surely what the Lord says in the Gospel: “Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy.”
Rom 16:20 (quotation, high confidence) · Luke 10:18 (quotation, high confidence) · 1 Kgs 11:14 (quotation, high confidence) · 1 Tim 1:5 (allusion, medium confidence) · 2 Tim 2:5 (allusion, medium confidence) · Matt 10:18 (allusion, high confidence) · Luke 10:19 (quotation, high confidence)
Notes and citation
Summary: The 'Satan' to be crushed is any adversary spirit opposing the soul's peace, raised against the negligent and crushed for the zealous in each contest of chastity, faith, concord or gentleness.
- Lemma: Rom 16:20a. Cited: Luke 10:18; 1 Kgs 11:14 (3 Kgdms 11:14 LXX); 1 Tim 1:5; 2 Tim 2:5; Matt 10:18; Luke 10:19.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; removed Migne footnote references; OCR: Greek letters; stray mark; stray mark inside a hyphenated word; stray verse numeral): '57. Deus autem pacis conteret → Deus autem pacis conteret; Si enim ad unam personam referatur. illam scilicet → Si enim ad unam personam referatur, illam scilicet; quod sub pedes eerum quibus tunc scribebat → quod sub pedes eorum quibus tunc scribebat; quod utique non admittit iich rerum → quod utique non admittit fides rerum; Ideo denique praemisit, dicens: Deus pa- ’ cis → Ideo denique praemisit, dicens: Deus pacis; Sic deniqne et in Regnorum libris legimus, quia suscitauit Deus Salomoni Satanam Ader ldumwum” → Sic denique et in Regnorum libris legimus, quia suscitavit Deus Salomoni Satanam Ader Idumaeum; Deus pacis ei qui pacem ejus. non in corde puro → Deus pacis ei qui pacem ejus non in corde puro; surcitat Satanam, hoc est adversarium; ut qui bnnnm pacis neglexerit, impugnationum amaritudine‘.l " Deut. xxxii, 55; _” Jeremnv, ἓξ. ’δ Matth. perferat → suscitat Satanam, hoc est adversarium; ut qui bonum pacis neglexerit, impugnationum amaritudinem perferat; Ex utroque igitur ardilicemur → Ex utroque igitur aedificemur; palmam victoria: tribuat, et virtutis prtemia → palmam victoriae tribuat, et virtutis praemia; si usque ad linem immaculata → si usque ad finem immaculata; quia Deus, contrivit Satanam → quia Deus contrivit Satanam; cum liducia confiteatur → cum fiducia confiteatur; iracundia: Satanam patientia: vestigiis calcat. iloc est → iracundiae Satanam patientiae vestigiis calcat. Hoc est; et super οηιηεηι virtutem inimici → et super omnem virtutem inimici.
Topics: Martyrdom
Cite (SBL): Origen, Comm. Rom. 10.37 (PG 14:1286a–1287b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-37). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.38PG 14:1287b
Gratia Domini nostri Iesu Christi vobiscum . Gratia Dei, et gratia Domini nostri Jesu Christi una atque eadem gratia accipienda est. Sicut enim Pater quos vult vivificat, et Filius quos vult vivificat; et sicut Pater habet in se vitam, et Filio dedit habere in semetipso vitam, ita et gratiam quam dat Pater, hanc et Filius dat. Sciendum sane est, quod omne quod habent homines a Deo, gratia est. Nihil enim ex debito habent. Quis enim prior dedit illi, et retribuetur ei? Gratia ergo est quidquid habet is qui non fuit, et est, accipiens ab eo qui semper fuit, et est, et erit in aeternum.
“The grace of our Lord Jesus Christ be with you.” The grace of God and the grace of our Lord Jesus Christ is to be taken as one and the same grace. For just as the Father gives life to whom he will, and the Son gives life to whom he will; and as the Father has life in himself, and gave to the Son to have life in himself, so too the grace which the Father gives, this the Son also gives. It must be known that all that human beings have from God is grace; for they have nothing as a debt. For who has first given to him, and it will be repaid to him? Grace, then, is whatever one who was not, and now is, has, receiving it from him who always was, and is, and will be forever.
Rom 16:20 (quotation, high confidence) · John 5:21 (allusion, high confidence) · John 5:26 (allusion, high confidence) · Rom 11:35 (quotation, high confidence) · Rev 1:8 (allusion, medium confidence)
Notes and citation
Summary: The grace of the Father and of Christ is one; everything creatures have from God is grace, not debt.
- Lemma: Rom 16:20b. Cited: John 5:21, 26; Rom 11:35; Rev 1:8.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): sicut Pater habet m se vitam, et Filio dedit habere in semetipso vitum' → sicut Pater habet in se vitam, et Filio dedit habere in semetipso vitam; gratia est . t‘iihil enim ex debito habent → gratia est. Nihil enim ex debito habent; ab eo qui semper fuit. et est → ab eo qui semper fuit, et est.
Topics: Trinity
Cite (SBL): Origen, Comm. Rom. 10.38 (PG 14:1287b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-38). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-10-38) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.39PG 14:1287b–1289b
Salutat vos Timotheus adjutor meus, et Lucius, et Jason, et Sosipater cognati mei . Videtur mihi de istis quos sequestravit ab omni catalogo salutantium, plus aliquid sensisse. Denique et Timotheum adiutorem suum dicit, et omnes simul cognatos suos. Et quidem de Timotheo plenissime refertur in Actibus apostolorum quod fuerit Derbaeus civis, filius mulieris viduae fidelis, ex patre gentili: de quo et ipse Paulus dicit, quia propterea rogaverit eum permanere Ephesi, ut denuntiet quibusdam ne aliter doceant, neque attendant fabulis et genealogiis infinitis. Sed et Lucium quidam ipsum perhibent esse Lucam qui Evangelium scripsit, pro eo quod soleant nomina interdum secundum patriam declinationem, interdum etiam secundum Graecam, Romanamque proferri. Jason vero ille est de quo etiam in Actibus apostolorum scribitur quod Thessalonicae pro Paulo et Sila seditionem commoventibus turbis, semetipsum dederit, ut apostolis discedendi faceret libertatem. Sosipater quoque qui his jungitur, suspicor quod ipse sit qui in Actibus apostolorum scribitur Sosipater Pyrrhi Beroensis. Sed qui Pauli Litteras curiosius tanquam Christo in eo loquente considerat, movebitur sine dubio quomodo Paulus qui se Tharso Ciliciae natum professus est Hebraeum ex Hebraeis, nunc Timothei Derbensis civis ex patre gentili cognatus vel consanguineus esse dicatur, vel Jasonis Thessalonicensis, vel Sosipatris Pyrrhi Beroensis. Quod si pro eo aliquis dicat quia etiam ipsi qualibet ex parte ex circumcisione veniebant : non ergo oportuit de his specialiter dicere, sed et de omnibus qui ex Judaeis erant, quod essent cognati Paulo. Nunc vero cum caeteris nequaquam hoc nomen indulgeat, his vero et aliis nonnullis ascribat, certum est eum aliam quamdam cognationem nominare, quae sibi cum Timotheo, et Luca, aliisque paucis horum similibus communis habeatur: quam cognationem vel consanguinitatem ex illa sine dubio sciat sibi cum his paternitate descendere, de qua in alio loco dicit: Hac enim causa curvo genua mea ad Patrem Domini nostri Jesu Christi, ex quo omnis paternitas in caelo et in terra nominatur . Sciens igitur esse aliquam paternitatem in caelo sicut est et in terra, certum est quod istos qui sibi nequaquam secundum cognationem paternitatis terrenae … nent paternitatis caelestis. Et ideo eos cognatos, et concaptivos vocat, et adjutores; utpote cum quibus unam ad evangelizandum cognationem nascendi sorte susceperit, et captivitatem mundi hujus Babyloniae perferendi. Aut si quis haec non tali quadam tropulogia patitur explanari, exponat nobis quomodo Timotheus, et Lucius, et Jason, et Sosipater longe diversarum non solum urbium, sed et provinciarum cives, Paulo secundum carnem cognati et consanguinei esse potuerunt; et non solum isti, sed et Andronicus, et Junias, et Herodion, quos omnes et cognatos suos, et concaptivos appellat.
“Timothy my helper greets you, and Lucius and Jason and Sosipater, my kinsmen.” It seems to me that he thought something more of these whom he set apart from the whole list of those sending greetings. Indeed he calls Timothy his helper, and all of them together his kinsmen. And of Timothy it is related most fully in the Acts of the Apostles that he was a citizen of Derbe, the son of a believing widow, of a Gentile father; of whom Paul himself also says that he asked him to remain at Ephesus to charge certain people not to teach otherwise, nor to give heed to fables and endless genealogies. And some say that Lucius is Luke who wrote the Gospel, because names are sometimes given according to the native declension, sometimes according to the Greek and Roman. And Jason is the one of whom it is written in the Acts of the Apostles too that at Thessalonica, when the crowds raised a riot against Paul and Silas, he gave himself up so as to give the apostles freedom to depart. Sosipater too, who is joined with these, I suspect is the one who is written in the Acts of the Apostles as Sosipater son of Pyrrhus of Beroea. But one who considers Paul’s writings more carefully, as Christ speaking in him, will without doubt be moved how Paul, who professed that he was born at Tarsus of Cilicia, a Hebrew of Hebrews, is now said to be a kinsman or blood relation of Timothy, a citizen of Derbe with a Gentile father, or of Jason of Thessalonica, or of Sosipater son of Pyrrhus of Beroea. And if someone says for this that they too came in some way from the circumcision, then he ought not to have said it of these especially, but of all who were from the Jews, that they were kinsmen of Paul. But now, since he grants this name by no means to the others, but ascribes it to these and to some others, it is certain that he names another kind of kinship, which he holds in common with Timothy and Luke and a few others like them; a kinship or blood relationship which he knows without doubt descends to him and them from that fatherhood of which he says in another place: “For this cause I bow my knees to the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named.” Knowing, then, that there is a fatherhood in heaven as there is on earth, it is certain that those who are in no way related to him by kinship of earthly … belong to the heavenly fatherhood. And therefore he calls them kinsmen and fellow captives and helpers, inasmuch as with them he received by the lot of birth one kinship for preaching the gospel, and of enduring the Babylonian captivity of this world. Or if someone does not allow these things to be explained by such a tropology, let him explain to us how Timothy and Lucius and Jason and Sosipater, citizens not only of widely different cities but also of provinces, could be Paul’s kinsmen and blood relations according to the flesh; and not only these, but also Andronicus and Junia and Herodion, all of whom he calls his kinsmen and fellow captives.
Textual problem in this passage: see the notes.
Rom 16:21 (quotation, high confidence) · Acts 16:1 (allusion, high confidence) · 1 Tim 1:3 (allusion, high confidence) · 1 Tim 1:4 (allusion, high confidence) · Acts 17:5 (allusion, high confidence) · Acts 20:4 (allusion, high confidence) · Acts 22:3 (allusion, high confidence) · Phil 3:5 (quotation, high confidence) · Eph 3:14 (quotation, high confidence) · Eph 3:15 (quotation, high confidence) · Rom 16:7 (allusion, high confidence) · Rom 16:11 (allusion, high confidence)
Notes and citation
Summary: Timothy, Lucius (perhaps Luke), Jason and Sosipater are identified from Acts; since they came from different cities and some from Gentile fathers, Paul's calling them 'kinsmen' must refer to kinship in the heavenly fatherhood and a shared mission and captivity in this world.
- Lemma: Rom 16:21. Cited: Acts 16:1; 1 Tim 1:3–4; Acts 17:5–9; Acts 20:4; Acts 22:3; Phil 3:5; Eph 3:14–15; Rom 16:7, 11.
- “kinship of earthly …”: a few words are lost in the scan; the sense: who are not joined to him by earthly fatherhood he calls kinsmen because they belong to the heavenly fatherhood.
- tropology: figurative interpretation, the term Rufinus uses.
- “Sosipater son of Pyrrhus of Beroea”: Acts 20:4 has Sopater; the text has Sosipater.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips; the scan has lost words here, marked …; OCR: joined words): Saiutat vos Timotheus adjulor meus, et Lucius, et lason → Salutat vos Timotheus adjutor meus, et Lucius, et Jason; Denique et Timotbeum adiutorem → Denique et Timotheum adiutorem; in Actibus apostolorumll quod fuerit Derbzcus civis, filius mulieris vidua: fidelis → in Actibus apostolorum quod fuerit Derbaeus civis, filius mulieris viduae fidelis; permanere Ephesi. ut denuntiet → permanere Ephesi, ut denuntiet; genealogiis infinitis ‘. Sed et Lucium quidam ipsum perhibent esse Lncam → genealogiis infinitis. Sed et Lucium quidam ipsum perhibent esse Lucam; interdum etiam secundum (it-meam, Romanamque → interdum etiam secundum Graecam, Romanamque; Iason vero ille est de quo etiam in Actibus apostolorum " scribitur Quod Thessalonicam → Jason vero ille est de quo etiam in Actibus apostolorum scribitur quod Thessalonicae; Sosipater quoque qui bis jungitur → Sosipater quoque qui his jungitur; movebitur siue dubio quomodo Paulus qui se Tliarso Cilicia: natum professus est ’ Hebraeum ex llebrzeis, nunc ττι Tinmthei Derbensis → movebitur sine dubio quomodo Paulus qui se Tharso Ciliciae natum professus est Hebraeum ex Hebraeis, nunc Timothei Derbensis; vel Jasouis Thessalonicensis → vel Jasonis Thessalonicensis; non ergo oportuit de bis specialiter dicere, sed et de omnibus qui ex Judteis erant → non ergo oportuit de his specialiter dicere, sed et de omnibus qui ex Judaeis erant; Nunc vero cum eteteris nequaquam → Nunc vero cum caeteris nequaquam; quae sibi cum 'l‘imOtbeo, et Luca, aliisque paucis borum similibus communis habeatur: quam ceguationeui → quae sibi cum Timotheo, et Luca, aliisque paucis horum similibus communis habeatur: quam cognationem; ea: quo omnis paternitas in uelo et in terra nominatur → ex quo omnis paternitas in caelo et in terra nominatur; aliquam paternitatem in caelo sicutest et in terra → aliquam paternitatem in caelo sicut est et in terra; secundum cognationem pateruitatis lerrenze nent paternitatis cwlcstis → secundum cognationem paternitatis terrenae … nent paternitatis caelestis; unam ad evatigclizandutu cognationem nascendi sorte susceperit, et Captivitatem tnuudi hujus BililyIOIIiJ! perferendi. Attt si quis lucc non tali → unam ad evangelizandum cognationem nascendi sorte susceperit, et captivitatem mundi hujus Babyloniae perferendi. Aut si quis haec non tali; sed ct provinciarum cives, Paulo secundum carnem cognati et consanguinei esse potuerunt ε et non solum isti, sed et Andronicus, et Junias, et llerodion → sed et provinciarum cives, Paulo secundum carnem cognati et consanguinei esse potuerunt; et non solum isti, sed et Andronicus, et Junias, et Herodion.
Cite (SBL): Origen, Comm. Rom. 10.39 (PG 14:1287b–1289b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-39). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.40PG 14:1289b
Saluto vos ego Tertius, qui scripsi Epistolam in Domino“. Tanquam qui dignus habitus sit Epistolam Romanis Paulo dictante perscribere, inserit ei etiam suum nomen, non temeritate usus aut iactantia, sed quia sciebat se non solum praestitisse scriptoris officium, sed scripsisse in Domino: quoniam quidem justus omnia quae facit, ad gloriam Dei facit. Et si scribit ergo, ad gloriam Dei scribit, et ideo in Domino scribit : propter quod est dignum ut Epistolae sui quoque nominis inderet mentionem. Vel certe quoniam vim sensuum Pauli dictantis exceperat, et intellexerat non hominis, sed Domini quae scribebat, idcirco eum in Domino scripsisse commemorat.
“I Tertius, who wrote the letter, greet you in the Lord.” As one who was held worthy to write out the letter to the Romans at Paul’s dictation, he inserts his own name too, not out of rashness or boasting, but because he knew that he had not only performed the office of a scribe but had written in the Lord; since the righteous man does all that he does to the glory of God. If, then, he writes, he writes to the glory of God, and therefore writes in the Lord; for which reason it is fitting that he should insert in the letter a mention of his own name too. Or at least, because he had taken in the force of the thoughts of Paul as he dictated, and had understood that what he was writing was not man’s but the Lord’s, he therefore records that he wrote in the Lord.
Rom 16:22 (quotation, high confidence) · 1 Cor 10:31 (allusion, high confidence)
Notes and citation
Summary: Tertius names himself because he wrote 'in the Lord', for God's glory, recognizing that what Paul dictated was the Lord's word.
- Lemma: Rom 16:22. Cited: 1 Cor 10:31.
Notes on the original text
- Digital text corrected (OCR slips; stray mark): non temeritate usus aut . iactantia → non temeritate usus aut iactantia; scriptoris ofiicium, sed scripsisse in Domino :quoniatn quidem justus omnia qum facit, ad gloriam Dei facit “'. → scriptoris officium, sed scripsisse in Domino: quoniam quidem justus omnia quae facit, ad gloriam Dei facit.; prOpter quod estdignnm .ut Epistola: sui quoque nominis indcret mentionem → propter quod est dignum ut Epistolae sui quoque nominis inderet mentionem.
Topics: Scripture and canon
Cite (SBL): Origen, Comm. Rom. 10.40 (PG 14:1289b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-40). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.41PG 14:1289b–1290a
Salutat vos Gaius hospes meus, et totius Ecclesiae. Intelligitur Gaius hic esse de quo ad Corinthios scribens commemorat, dicens: Gratias ago Deo, quoniam neminem vestrum baptizavi, nisi Crispum et Gaium. Videtur ergo indicare de eo tantummodo … eum arcarium nominaverit civitatis. Utrum ergo tali modo aliquo, an vero simpliciter magis accipiendum sit, et nihil profundius in Pauli litteris requirendum, consideret qui legis.
“Gaius, my host and the host of the whole church, greets you.” This Gaius is understood to be the one he mentions when writing to the Corinthians, saying, “I thank God that I baptized none of you except Crispus and Gaius.” He seems, then, to indicate of him only … he named him treasurer of the city. Whether, then, it is to be taken in some such way, or rather simply, and nothing deeper is to be sought in Paul’s writings, you who read must consider.
Textual problem in this passage: see the notes.
Rom 16:23 (quotation, high confidence) · 1 Cor 1:14 (quotation, high confidence)
Notes and citation
Summary: Gaius, Paul's host, is the Gaius of 1 Cor 1:14; the rest of the comment (and that on Erastus, 'treasurer of the city', 16:23b) is largely lost in the scan, ending with the question whether a deeper sense should be sought.
- Lemma: Rom 16:23a. Cited: 1 Cor 1:14.
- A long passage is lost in the scan, marked “…”: the sense is that Gaius was hospitable, receiving Paul and all who came to Corinth and offering his house for the whole church, and that a tradition of the elders makes him the first bishop of Thessalonica; then Rom 16:23b (“Erastus, the treasurer of the city, greets you”), which Migne would number 10.42: this Erastus is the one who stayed at Corinth (2 Tim 4:20); Paul would hardly have mentioned his civic office unless he meant the city whose builder is God (Heb 11:10), and so did not name the city…
Notes on the original text
- Digital text corrected (OCR slips; OCR slips; the scan has lost lines here, marked …): Salutat sos Gaius hospes meus, et totius Ecslesim". lutelligitur Gaius hic esse → Salutat vos Gaius hospes meus, et totius Ecclesiae. Intelligitur Gaius hic esse; Gratias ego Deo. quoniam neminem vestrum baptizari, nisi Crispum et Gaium η. Videtur ergo indicare de eo tantummodo eum arcarium → Gratias ago Deo, quoniam neminem vestrum baptizavi, nisi Crispum et Gaium. Videtur ergo indicare de eo tantummodo … eum arcarium; et nihil profundius in Pauli Litteris requirendum, considerato qui legis → et nihil profundius in Pauli litteris requirendum, consideret qui legis.
Cite (SBL): Origen, Comm. Rom. 10.41 (PG 14:1289b–1290a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-41). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.
10.43PG 14:1290a–1292c
Ei autem qui potens est vos confirmare secundum Evangelium meum, et praedicationem Iesu Christi, secundum revelationem sacramenti temporibus saeculorum in silentio habiti, manifestati autem modo per Scripturas propheticas secundum praeceptum aeterni Dei ad obedientiam fidei in omnes gentes manifestati, soli sapienti Deo per Jesum Christum claritas in saecula saeculorum. Amen. Caput hoc Marcion, a quo Scripturae evangelicae atque apostolicae interpolatae sunt, de hac Epistola penitus abstulit; et non solum hoc, sed et ab eo loco ubi scriptum est, omne autem quod non est ex fide, peccatum est, usque ad finem cuncta dissecuit. In aliis vero exemplaribus, id est in his quae non sunt a Marcione temerata, hoc ipsum caput diverse positum invenimus. In nonnullis etenim codicibus post eum locum quem supra diximus, hoc est, omne autem quod non est ex fide, peccatum est, statim cohaerens habetur, ei autem qui potens est vos confirmare. Alii vero codices in fine id, ut nunc est positum, continent. Sed jam veniamus ad capituli hujus explanationem. Duas mihi causas Paulus videtur ostendere, quibus roborantur hi qui in fide Evangelii confirmantur: unam qua eis praedicatio Pauli, quae est et Christi praedicatio, innotescit; et aliam qua revelatur eis sacramentum quod omnibus temporibus saeculorum in silentio habitum est, nunc vero, hoc est in adventu Christi praesentia corporali manifestatum est et apertum, et quantum spectat. non sine idoneis testibus, sed Scripturis propheticis astipulantibus declaratum. Ita enim praeceptum exstitit aeterni Dei, ut per praedicationem quidem Evangelii gentes ad obedientiam fidei vocarentur : ex revelatione vero sacramenti agnita Dei sapientia, gloria et claritas soli sapienti Deo redderetur in saecula saeculorum. Sed iterum recurramus, et consideremus quomodo dictum est : Ei autem qui potens est vos confirmare secundum Evangelium meum, et praedicationem Jesu Christi, secundum revelationem sacramenti temporibus saeculorum in silentio habiti. Non mihi videtur … firmatio; sed ad omnes quidem pertinet credentes duntaxat Evangelium Pauli, et praedicatio Christi: revelatio vero sacramenti temporibus saeculorum in silentio habiti, non ad plures, sed ad paucos et electos qui capaces esse possint sapientiae et scientiae Dei, de quibus dicitur : Multi vocati, pauci vero electi. Sed et de eo quod ait, sacramenti in silentio habiti, requirendum est utrum ita id dicat in silentio habitum , ut omnino nullus agnoverit, ne ipsi quidem qui annuntiabant prophetae: an altior aliqua silentii intelligenda est ratio. Mihi quidem valde absurdum videtur ut dicamus prophetas ita scripsisse de sacramentis divinis, ut non intellexerint ea ipsa quae dicebant, cum Scriplura dicat : Sapiens intelligit quae de ore ejus procedunt. et in labiis portat intellectum “. Si ergo prophetae non intellexerunt quae de ore proprio proferebant, non erant sapientes. Verum si stultum est prophetas confiteri, et negare eos sapientes fuisse, restat ut sapientes fuerint, et intellexerint quae ex ore proprio proferebant, et habuerint intellectum in labiis suis. Quae ergo silentii ratio? Videamus ne illa sit quam et ipse Paulus sibi traditam pro sacramentorum dispensatione perdocuit, ubi dicit abductum se esse in tertium caelum, et inde in paradisum, et audisse non edicenda verba, quae non licet homini loqui. In quo utique ostendit non quod ipse ignoret quod audierit, sed quod proferre, et aliis hominibus pandere quae sibi sunt indicata non liceat. Ita ergo potest et in hoc loco dictum videri sacramentum temporibus saeculorum in silentio habitum, quod scierint quidem prophetae (ex Scripturis enim propheticis manifestatur), sed hominibus, id est vulgo non nianifestaverint nec patefecerint, sed silentio texerint secundum praeceptum aeterni Dei, usquequo tempus adesset ut Verbum caro fieret, et habitaret in nobis, et manifestaretur omnibus gentibus ad obedientiam fidei. Quod vero ait, soli sapienti Deo, sapientem Deum non ita accipias, quasi quem sapientia fecerit sapientem, ut inter homines habetur. Sapiens enim inter homines dicitur unusquisque ex participatione sapientiae; Deus vero non quasi qui ex sapientia sapiens factus sit, sed quasi qui ipse auctor sit et genitor sapientiae, sapiens appellatur. Non enim, ut diximus, ex sapientia sapiens Deus, sed ex sapiente Deo sapientia procedit. Merito ergo dicitur: Soli sapienti Deo. Solus est enim ita sapiens Deus, ut sapientiam ipse magis genuerit, quam ex sapientia sapiens factus sit. Et recte ei claritas per Jesum Christum refertur, quia ita sapientem esse solum Deum, ut ipse sapientiam genuerit, Christus Jesus, qui est Dei virtus et Dei sapientia, declaravit. In saecula vero swculorum quod ait, moris est Scripturae divinae immensitatem per hoc temporum designare. Amen autem quasi ad confirmationem omnium quae superius scripta sunt, in fine posuit, per quod vernaculo Hebraeorum sermone vera et fidelia esse quae sunt scripta signaret.
“Now to him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept in silence for the times of the ages, but now made manifest through the prophetic Scriptures according to the command of the eternal God, made known to all the Gentiles for the obedience of faith: to the only wise God, through Jesus Christ, be glory for ages of ages. Amen.” This section Marcion, by whom the evangelical and apostolic Scriptures were interpolated, removed entirely from this letter; and not only this, but from the place where it is written, “And whatever is not of faith is sin,” he cut away everything to the end. But in other copies, that is, in those which have not been violated by Marcion, we find this section itself placed in different positions. For in some manuscripts, after the place we mentioned above, that is, “And whatever is not of faith is sin,” there follows at once, “Now to him who is able to establish you”; but other manuscripts have it at the end, as it is now placed. But now let us come to the explanation of this section. Paul seems to me to show two causes by which those who are established in the faith of the gospel are strengthened: one by which the preaching of Paul, which is also the preaching of Christ, becomes known to them; and the other by which the mystery is revealed to them which was kept in silence for all the times of the ages, but now, that is, at the coming of Christ in bodily presence, has been made manifest and opened, and, as far as concerns it, declared not without suitable witnesses, but with the prophetic Scriptures bearing witness. For such was the command of the eternal God: that through the preaching of the gospel the Gentiles should be called to the obedience of faith, but that from the revelation of the mystery, the wisdom of God being known, glory and splendor should be rendered to the only wise God for ages of ages. But let us return again and consider how it was said, “Now to him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept in silence for the times of the ages.” It does not seem to me … establishing; but the gospel of Paul and the preaching of Christ belong to all who believe; while the revelation of the mystery kept in silence for the times of the ages belongs not to many but to the few and chosen who can be capable of the wisdom and knowledge of God, of whom it is said, “Many are called, but few are chosen.” And as to his saying, “of the mystery kept in silence,” we must ask whether he says it was kept in silence in such a way that no one at all knew it, not even the prophets who announced it; or whether some higher reason of the silence is to be understood. To me it seems very absurd to say that the prophets wrote of the divine mysteries in such a way that they did not understand the very things they said, since Scripture says, “The wise man understands what comes out of his mouth, and carries understanding on his lips.” If, then, the prophets did not understand what they brought out of their own mouth, they were not wise. But if it is foolish to confess them prophets and to deny that they were wise, it remains that they were wise, and understood what they brought out of their own mouth, and had understanding on their lips. What, then, is the reason of the silence? Let us see whether it is not that which Paul himself taught was handed down to him for the dispensation of the mysteries, where he says that he was caught up to the third heaven, and from there into paradise, and heard unspeakable words which it is not permitted to man to speak. In this he surely shows not that he did not know what he heard, but that it was not permitted to bring out and open to other people what had been shown him. So, then, in this place too the mystery may seem to be called kept in silence for the times of the ages because the prophets indeed knew it (for it is made manifest from the prophetic Scriptures), but did not make it manifest or open it to people, that is, to the crowd, but covered it in silence according to the command of the eternal God, until the time should come when the Word would become flesh and dwell among us, and be made manifest to all the Gentiles for the obedience of faith. And as for his saying, “to the only wise God,” do not take “wise God” as if wisdom had made him wise, as is held among men. For among men each one is called wise by participation in wisdom; but God is called wise not as one made wise by wisdom, but as being himself the author and begetter of wisdom. For, as we said, God is not wise from wisdom, but wisdom proceeds from the wise God. Rightly, then, it is said, “to the only wise God.” For God alone is so wise that he rather begot wisdom than was made wise by wisdom. And rightly glory is rendered to him through Jesus Christ, because Christ Jesus, who is the power of God and the wisdom of God, declared that God alone is so wise that he himself begot wisdom. As for his saying, “for ages of ages,” it is the custom of the divine Scripture to designate by this the immensity of times. And “Amen” he set at the end as a confirmation of all that was written above, by which, in the native speech of the Hebrews, he signified that what was written is true and faithful.
Textual problem in this passage: see the notes.
Rom 16:25 (quotation, high confidence) · Rom 16:26 (quotation, high confidence) · Rom 16:27 (quotation, high confidence) · Rom 14:23 (quotation, high confidence) · Matt 22:14 (quotation, high confidence) · Prov 16:23 (quotation, high confidence) · 2 Cor 12:2 (allusion, high confidence) · 2 Cor 12:4 (quotation, high confidence) · John 1:14 (quotation, high confidence) · 1 Cor 1:24 (quotation, high confidence)
Notes and citation
Summary: Marcion removed the doxology and cut away Rom 14:23 to the end, while other manuscripts place the doxology after 14:23 or at the end; the gospel strengthens all believers, but the revelation of the long-silent mystery, known to the prophets yet kept hidden until the Incarnation, is for the chosen few; God is 'only wise' as the begetter of Wisdom, Christ.
- Lemma: Rom 16:25–27. Cited: Rom 14:23; Matt 22:14; Prov 16:23; 2 Cor 12:2–4; John 1:14; 1 Cor 1:24.
- Textual history: Origen reports that Marcion deleted the doxology and cut away (dissecuit) everything from Rom 14:23 to the end, and that other manuscripts place the doxology after 14:23; translated exactly.
- “It does not seem to me …”: a few words are lost in the scan; the sense: that each kind of strengthening belongs to all.
- God as “begetter of wisdom”: the Son as the Wisdom begotten of the Father, as the text puts it; translated as written.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; OCR slips and stray marks; OCR slips; removed Migne footnote references; the scan has lost words here, marked …; stray mark): Ei autem qui potens est uos confirmare secundum Evangelium utemit, et prwdicationem Iesu Christi, secundum reuelationem sacramenti temporibus . steculorum in silentio habiti,manifestatt' autem modo per Scripturas prapheticas secundum prmeeptunt wtertti Dei ad obedientiam fidei in omnes gentes manifestati, soli sapienti Deo per Jesum Christum claritas in sa-cu.’a sa'culorum. Amen. → Ei autem qui potens est vos confirmare secundum Evangelium meum, et praedicationem Iesu Christi, secundum revelationem sacramenti temporibus saeculorum in silentio habiti, manifestati autem modo per Scripturas propheticas secundum praeceptum aeterni Dei ad obedientiam fidei in omnes gentes manifestati, soli sapienti Deo per Jesum Christum claritas in saecula saeculorum. Amen.; a quo Scriptura: evangelica: atque apostolica: interpolata: sunt → a quo Scripturae evangelicae atque apostolicae interpolatae sunt; omne autem quod non est ea: fide, peccatum est , usque ad finem cuncta dissecuit → omne autem quod non est ex fide, peccatum est, usque ad finem cuncta dissecuit; lu nonnullis etenim codicibus post eum locum quem supra diximus, hoc est, omne autem quod non est ea: fide → In nonnullis etenim codicibus post eum locum quem supra diximus, hoc est, omne autem quod non est ex fide; quibus roborantur bi qui → quibus roborantur hi qui; quod omniunt temporibus surculorum itt silentio habitum est, nunc vero, hoc est iu adventu Christi praasentia corporali → quod omnibus temporibus saeculorum in silentio habitum est, nunc vero, hoc est in adventu Christi praesentia corporali; declaratunt. lta enim praeceptum → declaratum. Ita enim praeceptum; ex revelatioue vero sacramenti → ex revelatione vero sacramenti; secundum Evangetiunt meum, et prwdicatiouem Jestt Christi, secundum reuelationem sacramenti temporibus swculorum in silentio habiti. Non tnihi videtur η Rom. xw, 25. Rom. nt, ‘25. “ Cor. t, 14. es. ltrniatio; sed ad omnes quidem pertinet credentes duntaxat Eratigelium Pauli, et predieatio Christi → secundum Evangelium meum, et praedicationem Jesu Christi, secundum revelationem sacramenti temporibus saeculorum in silentio habiti. Non mihi videtur … firmatio; sed ad omnes quidem pertinet credentes duntaxat Evangelium Pauli, et praedicatio Christi; sed ad paucos et eleetos qui capaces esse possint sapientia: et scientia: Dei → sed ad paucos et electos qui capaces esse possint sapientiae et scientiae Dei; requirendum -est utrum → requirendum est utrum; qui annuntiabant propheta! : an altior aliqua silentii intelligenda est ratio.' Mihi quidem → qui annuntiabant prophetae: an altior aliqua silentii intelligenda est ratio. Mihi quidem; Si ergo propheta: non intellexerutttjquae de ore proprio prsferebant → Si ergo prophetae non intellexerunt quae de ore proprio proferebant; restat ut sapientes fuerint, etiintellexerint → restat ut sapientes fuerint, et intellexerint; in tertium co:lum → in tertium caelum; et audisse non edicenda verba, qute' non licet homini loqui“ → et audisse non edicenda verba, quae non licet homini loqui; pandere qua- sibi sunt indicata non liceat. Ita ergo pow Λ test et. in hoc loco. dictum rideri → pandere quae sibi sunt indicata non liceat. Ita ergo potest et in hoc loco dictum videri; temporibus satculornm in silentio habitum, quod scierint quidem propheta: (es Scripturis enim propheticis manilestaturfifl), sed → temporibus saeculorum in silentio habitum, quod scierint quidem prophetae (ex Scripturis enim propheticis manifestatur), sed; secundum praeceptum aeterni Deil usquequo tempus adesset ut Verbum Caro fieret, el habitaret in nobis", et manilestaretur Omnibus gentibus → secundum praeceptum aeterni Dei, usquequo tempus adesset ut Verbum caro fieret, et habitaret in nobis, et manifestaretur omnibus gentibus; Quod vero ait, salt sapienti Deo. sapientein Deum → Quod vero ait, soli sapienti Deo, sapientem Deum; Sapiens enim inter hemines dicio tur → Sapiens enim inter homines dicitur; non quasi qui ex sapientia sapiens lactus sit, sed quasi qui ipse auctor sit et genitor sapientia. S spiens appellatur → non quasi qui ex sapientia sapiens factus sit, sed quasi qui ipse auctor sit et genitor sapientiae, sapiens appellatur; sapientiam ipse magis genuerit ’, quam es sapientia sspiens lactus sit. Et recte ei claritas per Iesus: Christum refertur → sapientiam ipse magis genuerit, quam ex sapientia sapiens factus sit. Et recte ei claritas per Jesum Christum refertur; ut ipse sapientiam genuerit "'. Christus Jesus, qui est Dei virtus et Dei sapientia“, decla. ravit → ut ipse sapientiam genuerit, Christus Jesus, qui est Dei virtus et Dei sapientia, declaravit; moris est Scriptura: divinat immensitatem → moris est Scripturae divinae immensitatem; Amen autem quasi ad confirmationem omnium qum superius scripta sunt, in dae posuit → Amen autem quasi ad confirmationem omnium quae superius scripta sunt, in fine posuit.
Topics: Scripture and canon, Heresy, Christology
Cite (SBL): Origen, Comm. Rom. 10.43 (PG 14:1290a–1292c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-commentarius-romanos/10-27/#p-10-43). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-origen-commentarius-romanos-10-43) · Report an error
Translation: Translated by Claude (Opus) from Rufinus's Latin translation of Origen's lost Greek (Migne PG 14, from the library scan's OCR, slips corrected as logged; lines lost in the scan are marked and noted); no public-domain English translation exists, so each batch was checked afterwards privately against a modern translation (never quoted or copied); the Latin decides.