of those who are rising, it is clear that all, both those who have risen and those who are about to rise, have risen perfect by the Lord; for it is impossible for a resurrection of the dead to happen, if the soul does not re-enter its own body. Therefore, even if the divine scripture says that so-and-so rose from the dead or that bodies rose from the dead, we must by either expression understand the perfect resurrection, the one that happens by the restoration of the soul to the body. And just as, when the divine scripture says: He who raised our Lord Jesus Christ from the dead will give life to our souls and bodies, it neither speaks of an imperfect resurrection nor gives suspicion of a phantom, but the perfect faith of the resurrection, so also, when it says: Many bodies of the saints who had fallen asleep were raised from the dead, it speaks of the perfect resurrection. And the resurrection of these saints has been a proof that the death of Christ is a ransom for the death of all men for those in the present life and for all the souls in Hades. For which reason they did not die again, but remain in immortality, just as Enoch and Elijah, and they are with them in paradise awaiting the already eternal [resurrection] of Christ's resurrection happening according to a change, by which, as the divine apostle says, we will all be changed. For the resurrection of anyone to immortal and incorruptible life has not yet happened, except for the savior Christ; for which reason also he has been proclaimed firstborn of the dead and firstfruits of those who have fallen asleep. Question 80. What is the interpretation of the mina, the ephah, the nebel, the gomer, the shekel, the royal, the holy, the stater, the drachma, the quadrans, the hormiskos, the didrachmon, the talent, the assarion, seraphim, bezel, sabaoth, adonai, the ephod? For knowledge of both is necessary for us, since each is contained in scripture. Response. The interpretation of all the Hebrew names or measures found in the divine scriptures has been given by Origen, a man knowledgeable in the Hebrew dialect. Having sought that, you will find in it the interpretation of all that you sought. Question 87. If before the killing of the Baptist the master was distinguished by the working of miracles, as Matthew says, and the report about this reached everyone in Judea, how is it that after the killing of the forerunner, Herod, hearing the miracles being done by Christ, said with the Jews that it is John who has returned to life and is performing the signs? For the blessed Mark narrates these things to us. Response. That not all who heard about all the miracles performed by the savior heard them at one time, but some earlier, and others later, the voices of those who said that John was the worker of the miracles that had happened testify

τῶν ἀνισταμένων, δῆλον ὅτι πάντες οἵ τε ἀναστάντες οἵ τε μέλλοντες ἀνίστασθαι ὑπὸ τοῦ κυρίου τέλειοι ἀνέστησαν· ἀδύνατον γὰρ γενέσθαι νεκρῶν ἀνάστασιν, τῆς ψυχῆς μὴ εἰσοι κιζομένης εἰς τὸ οἰκεῖον σῶμα. Κἂν οὖν εἴπῃ ἡ θεία γραφὴ ὅτι ὁ δεῖνα ἀνέστη ἐκ τῶν νεκρῶν ἢ ὅτι σώματα ἀνέστησαν ἐκ τῶν νεκρῶν, χρὴ ἡμᾶς δι' ἑκατέρας φωνῆς τὴν τελείαν νοεῖν ἀνάστασιν, τὴν κατὰ ἀπόδοσιν ψυχῆς τῷ σώματι γινομένην. Καὶ καθάπερ, ὅταν εἴπῃ ἡ θεία γραφή· Ὁ ἐγείρας τὸν κύ ριον ἡμῶν Ἰησοῦν Χριστὸν ἐκ τῶν νεκρῶν ζωοποιήσει τὰς ψυ χὰς καὶ τὰ σώματα ἡμῶν, οὔτε ἀτελῆ λέγει τὴν ἀνάστασιν οὔτε φαντασίας δίδωσιν ὑπόνοιαν, ἀλλὰ τελείαν ἀναστάσεως τὴν πίστιν, οὕτως καί, ὅταν λέγῃ· Ἠγέρθη πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἐκ νεκρῶν, τὴν τελείαν λέγει ἀνάστασιν. Γέγονε δὲ τούτων τῶν ἁγίων ἡ ἀνάστασις ἀπόδειξις τοῦ λύτρον εἶναι τὸν τοῦ Χριστοῦ θάνατον τοῦ θανάτου πάντων ἀνθρώπων τοῖς ἐν τῷ παρόντι βίῳ καὶ πάσαις ταῖς ἐν τῷ ᾅδῃ ψυχαῖς. ∆ι' ἣν αἰτίαν οὐδὲ ἐτελεύτησαν πάλιν, ἀλλὰ μέ νουσιν ἐν ἀθανασίᾳ, καθάπερ ὁ Ἐνὼχ καὶ ὁ Ἡλίας, καί εἰσι σὺν αὐτοῖς ἐν τῷ παραδείσῳ ἀναμένοντες τὴν ἤδη αἰωνίαν τῆς τοῦ Χριστοῦ ἀναστάσεως γινομένην κατὰ ἐναλλαγήν, καθ' ἥν, ὥς φησιν ὁ θεῖος ἀπόστολος, πάντες ἀλλαγησόμεθα. Eἰς γὰρ ἀθάνατόν τε καὶ ἄφθαρτον ζωὴν οὔπω γέγονέ τινος ἡ ἀνάστασις, πλὴν τοῦ σωτῆρος Χριστοῦ· διὸ καὶ πρωτότοκος τῶν νεκρῶν καὶ ἀπαρχὴ τῶν κεκοιμημένων ἀνηγόρευται. Ἐρώτησις π. Τί ἑρμηνεύεται ἡ μνᾶ, τὸ οἶφι, τὸ νέβελ, τὸ γόμορ, τὸ σίκλον, τὸ βασιλικόν, τὸ ἅγιον, ὁ στατήρ, ἡ δραχμή, ὁ κο δράντης, ὁ ὁρμίσκος, τὸ δίδραχμον, τὸ τάλαντον, τὸ ἀσσά ριον, τὸ σεραφείμ, τὸ βεζέλ, τὸ σαβαώθ, τὸ ἀδωναΐ, τὸ ἐφούδ; Ἀμφοτέρων γὰρ ἡμῖν ἀναγκαία ἡ γνῶσις, ἐπειδὴ ἑκάτερα τῇ γραφῇ περιέχεται. Ἀπόκρισις. Eἴρηται τῷ Ὠριγένει, ἀνδρὶ ἐπισταμένῳ τὴν τῶν Ἑβραίων διάλεκτον, πάντων τῶν ἐν ταῖς θείαις γραφαῖς φερομένων ἑβραϊκῶν ὀνομάτων ἢ μέτρων ἡ ἑρμηνεία. Ἐκείνην ζητήσας εὑρήσεις ἐν αὐτῇ τὴν πάντων ἑρμηνείαν ὧν ἐζήτησας. Ἐρώτησις πζ. Eἰ πρὸ τῆς τοῦ Βαπτιστοῦ ἀναιρέσεως τῇ ποιήσει τῶν θαυμάτων ὁ δεσπότης διέπρεπεν, ὥς φησιν ὁ Ματθαῖος, καὶ πάντας ἡ περὶ τούτου φήμη τοὺς ἐν τῇ Ἰουδαίᾳ κατέλαβε, πῶς μετὰ τὴν τοῦ προδρόμου ἀναίρεσιν ἀκούων τὰ ὑπὸ τοῦ Χριστοῦ γινόμενα θαύματα ὁ Ἡρώδης σὺν τοῖς Ἰουδαίοις ἔλεγεν ὅτι Ἰωάννης ἐστὶ πρὸς ζωὴν ὑποστρέψας καὶ ποιῶν τὰ σημεῖα; Ταῦτα γὰρ ἡμῖν διηγεῖται ὁ μακάριος Μάρκος. Ἀπόκρισις. Ὅτι μὴ πάντα τὰ ὑπὸ τοῦ σωτῆρος γεγονότα θαύματα πάντες οἱ ἀκούσαντες ἐν ἑνὶ καιρῷ ἤκουσαν, ἀλλ' οἱ μὲν πρό τερον, ἄλλοι δὲ ὕστερον, μαρτυροῦσιν αἱ φωναὶ τῶν εἰρηκότων τὸν Ἰωάννην εἶναι ἐργάτην τῶν θαυμάτων τῶν γεγενημένων