A Letter from Origen to Africanus.

 2.  You begin by saying, that when, in my discussion with our friend Bassus, I used the Scripture which contains the prophecy of Daniel when yet a you

 3.  And in many other of the sacred books I found sometimes more in our copies than in the Hebrew, sometimes less.  I shall adduce a few examples, sin

 4.  Again, through the whole of Job there are many passages in the Hebrew which are wanting in our copies, generally four or five verses, but sometime

 5.  In all these cases consider whether it would not be well to remember the words, “Thou shalt not remove the ancient landmarks which thy fathers hav

 6.  Let us now look at the things you find fault with in the story itself.  And here let us begin with what would probably make any one averse to rece

 7.  Moreover, I remember hearing from a learned Hebrew, said among themselves to be the son of a wise man, and to have been specially trained to succe

 8.  And I knew another Hebrew, who told about these elders such traditions as the following:  that they pretended to the Jews in captivity, who were h

 9.  But probably to this you will say, Why then is the “History” not in their Daniel, if, as you say, their wise men hand down by tradition such stori

 10.  Your next objection is, that in this writing Daniel is said to have been seized by the Spirit, and to have cried out that the sentence was unjust

 11.  Your other objections are stated, as it appears to me, somewhat irreverently, and without the becoming spirit of piety.  I cannot do better than

 12.  I had nearly forgotten an additional remark I have to make about the prino-prisein and schino-schisein Essa chos isouoth essa is Hesre aïs is ess

 13.  You raise another objection, which I give in your own words:  “Moreover, how is it that they, who were captives among the Chaldeans, lost and won

 14.  But you say, “How could they who were in captivity pass sentence of death?” asserting, I know not on what grounds, that Susanna was the wife of a

 15.  I find in your letter yet another objection in these words:  “And add, that among all the many prophets who had been before, there is no one who

 Your last objection is, that the style is different.  This I cannot see.

3.  And in many other of the sacred books I found sometimes more in our copies than in the Hebrew, sometimes less.  I shall adduce a few examples, since it is impossible to give them all.  Of the Book of Esther neither the prayer of Mardochaios nor that of Esther, both fitted to edify the reader, is found in the Hebrew.  Neither are the letters;3    This should probably be corrected, with Pat. Jun., into, “Nor are the letters, neither,” etc. nor the one written to Amman about the rooting up of the Jewish nation, nor that of Mardochaios in the name of Artaxerxes delivering the nation from death.  Then in Job, the words from “It is written, that he shall rise again with those whom the Lord raises,” to the end, are not in the Hebrew, and so not in Aquila’s edition; while they are found in the Septuagint and in Theodotion’s version, agreeing with each other at least in sense.  And many other places I found in Job where our copies have more than the Hebrew ones, sometimes a little more, and sometimes a great deal more:  a little more, as when to the words, “Rising up in the morning, he offered burnt-offerings for them according to their number,” they add, “one heifer for the sin of their soul;” and to the words, “The angels of God came to present themselves before God, and the devil came with them,” “from going to and fro in the earth, and from walking up and down in it.”  Again, after “The Lord gave, the Lord has taken away,” the Hebrew has not, “It was so, as seemed good to the Lord.”  Then our copies are very much fuller than the Hebrew, when Job’s wife speaks to him, from “How long wilt thou hold out?  And he said, Lo, I wait yet a little while, looking for the hope of my salvation,” down to “that I may cease from my troubles, and my sorrows which compass me.”  For they have only these words of the woman, “But say a word against God, and die.”

γ. Καὶ ἐν ἄλλοις δὲ πολλοῖς ἁγίοις βιβλίοις εὕρομεν, πὴ μὲν πλείονα παρ' ἡμῖν κείμενα ἢ παρ' Ἑβραίοις, πὴ δὲ λείποντα. Παραδείγματος δὲ ἕνεκεν, ἐπεὶ μὴ πάντα οἷόν τέ ἐστι περιλαβεῖν, ὀλίγα ἐκθησόμεθα. Οἷον ἐκ τῆς Ἐσθὴρ οὔτε ἡ τοῦ Μαρδοχαίου εὐχὴ, οὔτε ἡ τῆς Ἐσθὴρ, οἰκοδομῆσαι δυνάμεναι τὸν ἐντυγχάνοντα, παρ' Ἑβραίοις φέρονται: ἀλλ' οὐδὲ αἱ ἐπιστολαί: ἀλλ' οὐδὲ ἡ τῷ Ἀμμὰν ἐπὶ καθαιρέσει τοῦ τῶν Ἰουδαίων ἔθνους γεγραμμένη, οὐδὲ ἡ τοῦ Μαρδοχαίου ἐξ ὀνόματος Ἀρταξέρξου ἀπολύουσα τοῦ θανάτου τὸ ἔθνος. Ἀλλὰ καὶ ἀπὸ τοῦ Ἰὼβ, τὰ ἀπὸ τοῦ: »Γέγραπται δὲ αὐτὸν πάλιν ἀναστήσεσθαι, μεθ' ὧν ὁ Κύριος ἀνίστησιν,« ἄχρι τέλους, οὐ κεῖται παρὰ τοῖς Ἑβραίοις: διόπερ οὐδὲ παρὰ τῷ Ἀκύλᾳ: παρὰ δὲ τοῖς Οʹ, καὶ Θεοδοτίωνι τὰ ἰσοδυναμοῦντα ἀλλήλοις. Καὶ ἄλλα δὲ μυρία εὕρομεν ἐν τῷ Ἰὼβ, καὶ κατ' ὀλίγον, καὶ ἐπὶ πλέον ἐν τοῖς ἡμετέροις ἀντιγράφοις, ἢ ἐν τοῖς παρὰ Ἰουδαίοις, κατ' ὀλίγον μὲν, ὅτε »ἀνιστάμενος τὸ πρωῒ προσέφερε περὶ αὐτῶν θυσίας, κατὰ τὸν ἀριθμὸν αὐτῶν,« τό: »μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν αὐτῶν.« Καὶ ὅτε »ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἐνώπιον τοῦ Θεοῦ, καὶ ὁ διάβολος ἦλθε μετ' αὐτῶν,« τό: »Περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας ἐν αὐτῇ.« Ἔτι δὲ οὐκ ἦν παρ' Ἑβραίοις μετὰ τό: Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο: »Ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο.« Πλείονα δὲ ἐν τοῖς ἡμετέροις παρὰ τὰ Ἑβραϊκὰ, ὅτε εἶπε τῷ Ἰὼβ ἡ γυνὴ αὐτοῦ, ἀπὸ τοῦ: »Μέχρι τίνος καρτερήσεις; λέγων: Ἰδοὺ, ἀναμενῶ χρόνον ἔτι μικρὸν προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου,« ἕως τοῦ: »ἵνα ἀναπαύσωμαι τῶν μόχθων μου καὶ τῶν ὀδυνῶν, αἵ με νῦν συνέχουσι:« μόνον γὰρ τὰ ῥητὰ τῆς γυναικὸς ἀναγέγραπται: τό: »Ἀλλ' εἶπόν τι ῥῆμα πρὸς Κύριον, καὶ τελεύτα.«