A From the second homily on Leviticus, immediately after the beginning: "Not having understood," etc. Tom. II, col. 421. That the divine Scripture has been shut and sealed.
Chapter Two. From the first volume on the Psalms: "To be shut," etc. Opp. t. II, col. 1076, 1077. Ending with "to enter." And after other things: "About to," etc. Ibid., col. 1080, comparing. And after comparing many things, mentioning those beatitudes which appear in the singular to those formulated in the plural, he says: "But if the words of the Lord," etc. Ibid., col. 1080, 1081, of God. Why the inspired books are twenty-two.
Chapter Three. From the same volume on the first Psalm: "But since," etc. Ibid., col. 1084, books. Concerning the solecism and the humble style of Scripture.
Chapter Four. From the fourth volume of the commentaries on the Gospel of John, three pages from the beginning: "He who distinguishes voice in himself," etc. Opp. Orig. t. IV, col. 184. Ending with "of power." Then, having spoken of the solecism of the Gospel, he adds: "But since," etc. Ibid., col. 185, having received. What is the wordiness, and what are the many books; and that all divine Scripture is one book.
Chapter Five. From the fifth volume of the commentaries on the Gospel of John, on the introduction: "Since not being content," etc. Ibid., col. 185-188, to have left behind. Then, having enumerated prophets and apostles, for each a few things, or not even a few having been written, he adds after these: "Dizzying to me," etc. Ibid., col. 189-196, to impart. That holy Scripture is one perfect and well-tuned instrument of God.
Chapter Six. From the second volume of the commentaries on Matthew, on: "Blessed are the peacemakers." "And to this one, in both ways," etc. Opp. t. III, col. 832, 833, examine. Concerning the idiom of the persons of divine Scripture.
Chapter Seven. From the small volume on the Song of Songs, which Origen wrote in his youth: "To him who has not understood," etc. Tom. II, col. 55. And again from the fourth homily on the Acts: "It was necessary that the Scripture be fulfilled," etc. Opp. t. IV, col. 829-832. Concerning the fact that one ought not to attempt to correct those things in Scripture that appear as solecisms or do not maintain the sequence at the literal level, while for those able to understand, it maintains the sequence of the thought.
Chapter Eight. From the commentaries on Hosea: "Since the solecistic," etc. Opp. t. III, col. 825-828, the Scripture. What is the reason for divine Scripture frequently using the same name for different meanings, even in the same passage.
Chapter Nine. From the ninth volume on the Epistle to the Romans, on: "What then? Is the law sin?" "It is not as if law is one name," etc. Opp. t. IV, col. 1076-1078 in notes. Concerning those things in holy Scripture which seem to have a stumbling block, or a stone of offense.
Chapter Ten. From the commentaries on Jeremiah, on: "The Lord could not bear it because of the wickedness of your doings." "If ever, while reading," etc. Tom. III, col. 541-54 [542]. That one ought to pursue the nourishing sense of all inspired Scripture, and not to be turned away from the passages set forth by heretics with blasphemous questions, nor to be proud, but to partake even of them, away from the disturbance in the disbelief.
Chapter Eleven. From the twentieth volume of the commentaries on Ezekiel: "Thus says the Lord God," etc. Opp. t. III, col. 664, 665. That one ought not to be weary in the reading of holy Scripture when one does not understand the darkness of the riddles and parables therein.
Chapter Twelve. From the twentieth homily on Joshua: "The supreme benefit," etc. Opp. t. II, col. 917-922. When and for whom the teachings from philosophy are useful for the interpretation of the holy Scriptures, together with Scriptural testimony.
Chapter Thirteen. "Rejoice in God," etc. It is a letter of Origen to Gregory, which exists in the beginning of Opp. Orig. t. I. That for those who wish not to err concerning the truth in understanding the holy Scriptures, it is most necessary to know the logical teachings, or introductory studies, which are fitting for use, without which the meanings cannot be represented in the proper way.
Chapter Fourteen. From the third volume of the commentaries on Genesis: "And God made," etc. Opp. t. II, col. 87-89, of the night. To the Greek philosophers who disparage the humble style of the divine Scriptures, and assert that the good things in Christianity were spoken better by the Greeks; and furthermore calling the body of the Lord ugly; and what is the reason for the different forms of the Word.
Chapter Fifteen. From the sixth and seventh volumes of the *Against Celsus*, the work written against the Christians: "This sixth," etc. Opp. t. I, col. 1288-89, other in the power of God, line 6 from the end. Then is inserted the *Philocalia*: "For there is a certain own demonstration of the Word, more divine than the Greek demonstration from dialectic, which the Apostle calls a demonstration of spirit and of power: of spirit, on account of the prophecies, sufficient to convince the one who encounters them, especially regarding Christ; of power, on account of the miraculous powers, which must be established to have happened, both from many other things, and also because traces of them still remain among those who live according to the will of the Word. Furthermore, the divine Word says also this: it is not sufficient," etc., col. 1289, line 6 from the end, up to col. 1297, five virgins. "After these things, let us see," etc. Tom. I, col. 1501-1508, the stated things, line 7 from the end. And again in the sixth volume, against Celsus who calls the body of the Lord ugly, as follows: "Following these, he says," etc. Opp. t. I, col. 1409-1416, of paradoxes, line 5. "To this it must be said that almost all the history," etc. Opp. t. I, col. 757. Ending with "is written." "Celsus indeed seems," etc. Opp. t. I, col. 777, more divine. "For if they were not lovers of truth," etc. In the same volume, col. 825, line 18. Ending with line 30, of denial. "And the Word also has something mystical," etc. Opp. t. I, col. 1116, line 7, up to the words 'to be of thunder,' line 35. Then follows the *Philocalia*: "And His garments below are different, they are not white, they are not as the light; if you go up to the high mountain, you will see His light, and the garments. The garments of the Word are the expressions of Scripture,
A these are the vesture of the divine thoughts. Thus, just as He appears different below, and when He goes up is transfigured, and His face becomes as the sun, so also are His garments, so also are His robes: when one is below, they are not bright, they are no longer white; but if you go up, you will see the beauty and the light of the garments, and you will marvel at the face of Jesus transfigured. And see if it is not similar also to learn about the Savior in the Gospels. For indeed, the things concerning His birth—when His genealogy is traced from Abraham, and He is born from the seed of David according to the flesh, this is the "book of the generation of Jesus Christ"—but the things that are more divine and greater than what is said about Him, even though they are proclaimed by Him, John says that he supposes the world itself could not contain the books that would be written. For the fact that the world cannot contain the books that are written is not to be understood, as some think, because of the multitude of letters, but because of the magnitude of the matters; since the magnitude of the matters is not only unable to be written down, but cannot even be proclaimed through a B fleshly tongue, nor be signified in human dialects and voices. Whence also Paul, when he is about to learn the more divine things, departs from the earthly world such as it is with us, and is caught up into the third heaven, in order that he might be able to hear the ineffable words here. For what is spoken here, and is thought to be the word of God, is proclaimed by the Word who was made flesh, and who, as He is God with God, emptied Himself. Therefore, because He became man, we see the Word of God on earth as human; for the Word is always becoming flesh in the Scriptures, in order that He may dwell among us. But if we recline upon the breast of the Word who has been made flesh, and are able to follow Him as He ascends the high mountain, we shall say: "We beheld His glory"; perhaps some of us, and others, concerning those who have reclined upon His breast and followed Him to the high mountain, will say: "We beheld His glory," but they will no longer add: "the glory as of the Only-begotten from the Father, full of grace and truth." For this confession is fitting for John and those like him. But according to a different, higher account, those who have been able to follow in the footsteps of Jesus as He ascends, and is transfigured from the sight on earth, will behold His transfiguration in each Scripture, as if the Jesus who appears to the many is the immediate literal meaning; while the one who ascends the high mountain and is transfigured is for very few of the disciples and those who have been enabled to follow to the heights—the very highest and most sublime mind containing the logia of the wisdom hidden in a mystery, which "God destined before the ages for the glory of His righteous ones." C But whence to Celsus, etc. Again in the ed. tom. et col. cit., line 35.