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you might turn back or not be added or again not have a surplus, but being stripped bare by the word, you might not boil over; but the interpreters have published 97.3 it thus. And if you wish to learn that these things are so and that death was decreed by his father for this one who had sinned, Moses will make it clear to you. 97.4 For when he himself was blessing the twelve tribes, coming to Reuben and knowing that Levi was a priest—for sins were loosed and bound by the hand of the priesthood—he says, "Let Reuben live, and not die." 97.56 But how could he who had been buried one hundred and twenty-six years before live? But since he knew that the resurrection was about to be in all respects, and he knows the second death, the one through condemnation on the day of judgment, wishing to lighten him from the future 97.7 things instead of the one punishment, he says, "let him live" in the resurrection, signifying; for he knew that all will live, "and let him not die," that is, let him not be clothed with a second 97.8 death, the one through condemnation, and with eternal torment. For if he were concerned about the loss of his life, it would have been sufficient to say only, "Let Reuben live"; but since he signifies concerning the things to come, he says, "Let Reuben live, and not die." 98.1 And from where will one not be able to collect so many testimonies concerning our hope and expectation of the resurrection, which is in truth 98.2 and not in appearance? For let the vainglorious and those who contend in vain say whether a part of the bodies is resurrected, and of all people only in part, or whether again the whole of some is raised, and for some the resurrection is partial, while for others it is the whole body. What is such partiality? Is there 98.3 "partiality with God?" May it not be. Let us examine where or when the saints raised a dead person in part and not the whole body. The son of the widow in Zarephath was raised whole and no part was left behind, the son of the Shunammitess was raised whole and he left not a single limb of his 98.4 unresurrected. And the Lord raised Lazarus and did not leave a remnant in the tomb, but with the grave-clothes and the other garments * and certainly there is no need of clothes on the day of judgment; 98.5 He raised whole the son of the widow in Nain, the daughter of the ruler of the synagogue, the daughter of the centurion. And oh, the vain supposition of those who reason such things, that he raises a part and leaves a part 98.6 behind. Let us see from these subjects themselves and from those who have already become for us equal measures of hope. Enoch was translated whole and has not seen death to this day, and Elijah was taken up whole in the body and has not seen death up to this day, so that in two living bodies he might present 98.7 to us the complete resurrection. And so that no one might doubt, two types * of the two firstborn of our resurrection: Enoch was uncircumcised, and uncircumcision did not prevent the resurrection nor the reception of the body for a life that lasts; Elijah was circumcised, so that the resurrection might not be thought for some people and not others, but universal 98.8 and whole. Elijah was in virginity, so that the pre-eminence of virginity might proclaim immortality to the world and incorruptibility with the body; but so that the resurrection and the permanence of the body might not be thought to be only for virgins on account of its excellence, Enoch was not a virgin, but was temperate and begot children. And these two are among the living, remaining in body and soul for the sake of our hope. 99.1 And so that no one might doubt again, he also brought others down into Hades with their bodies. For the earth opened its mouth and swallowed Dathan and Abiram, the sons of Korah, and Onan, and they went down into Hades alive with body and soul. for from that very hour they were handed over to judgment, with neither their bodies being dissolved nor a remnant or part being surrendered, but whole with body and soul 99.2 to punishment

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ἀνακάμψῃς ἢ μὴ προστεθείης ἢ πάλιν μὴ περισσεύσῃς, ψιλούμενον δὲ τῇ λέξει μὴ ἐκζέσῃς· οἱ δὲ ἑρμηνευταὶ ἐξέδωκαν 97.3 οὕτως. καὶ εἰ θέλεις μαθεῖν ὅτι ταῦθ' οὕτως ἔχει καὶ θάνατος ἀπὸ πατρὸς ὡρίζετο τούτῳ ἡμαρτηκότι, Μωυσῆς σοι σαφηνίσει. 97.4 εὐλογῶν γὰρ καὶ αὐτὸς τὰς δώδεκα φυλὰς ἐπὶ τὸν Ῥουβεὶμ ἐλθὼν καὶ γνοὺς ὅτι ἱερεὺς Λευί ἐν χειρὶ γὰρ τῆς ἱερωσύνης ἐλύετο καὶ ἐδεσμεύετο τὰ ἁμαρτήματα, φησί «ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃ». 97.56 πῶς δὲ ἐδύνατο ζῆν ὁ πρὸ ἑκατὸν εἴκοσι ἓξ ἐτῶν τεθαμμένος· ἀλλ' ἐπεὶ ᾔδει καὶ τὴν ἀνάστασιν κατὰ πάντα μέλλουσαν ἔσεσθαι, οἶδε δὲ θάνατον δεύτερον τὸν διὰ καταδίκης ἐν τῇ ἡμέρᾳ τῆς κρίσεως, βουλόμενος αὐτὸν ἀντὶ τῆς μιᾶς τιμωρίας κουφίσαι ἀπὸ τῶν μελ97.7 λόντων φησί «ζήτω» ἐν τῇ ἀναστάσει, σημαίνων· ᾔδει γὰρ ὅτι ζήσονται ἅπαντες «καὶ μὴ ἀποθάνῃ», τουτέστι μὴ περιβληθῇ θανάτῳ 97.8 δευτέρῳ τῷ διὰ καταδίκης καὶ βασάνῳ αἰωνίᾳ. εἰ γὰρ περὶ τῆς ζημίας τῆς ζωῆς αὐτῷ ἔμελεν, ἤρκει εἰπεῖν μόνον «ζήτω Ῥουβείμ»· ἐπειδὴ δὲ περὶ τῶν μελλόντων σημαίνει, λέγει «ζήτω Ῥουβεὶμ καὶ μὴ ἀποθάνῃ». 98.1 Καὶ πόθεν τις οὐ δυνήσεται συλλέξαι τὰς τοσαύτας μαρτυρίας περὶ τῆς ἡμῶν ἐλπίδος καὶ προσδοκίας τῆς ἀναστάσεως, τῆς ἐν ἀληθείᾳ 98.2 καὶ οὐκ ἐν δοκήσει; λεγέτωσαν γὰρ οἱ κενόδοξοι καὶ φιλονεικοῦντες μάτην, πότερόν ποτε μέρος ἀνίσταται τῶν σωμάτων καὶ πάντων ἀνὰ μέρος ἢ πάλιν τινῶν τὸ ὅλον ἐγείρεται καὶ τινῶν ἀνὰ μέρος ἡ ἀνάστασις, τινῶν δὲ ὅλον τὸ σῶμα. τίς ἡ τοιαύτη προσωποληψία; ἆρα 98.3 «προσωποληψία παρὰ τῷ θεῷ;» μὴ γένοιτο. ἐρευνήσωμεν ποῦ ἢ πότε ἤγειραν οἱ ἅγιοι νεκρὸν ἀπὸ μέρους καὶ οὐχὶ ὅλον τὸ σῶμα. ὁ υἱὸς τῆς ἐν Σαραφθίᾳ χήρας ὅλος ἀνέστη καὶ οὐ μέρος κατελείφθη, ὁ υἱὸς τῆς Σουμανίτιδος ὅλος ἀνέστη καὶ οὐδὲν μέλος αὐτοῦ εἴασε 98.4 μὴ ἀναστάν. καὶ ὁ κύριος τὸν Λάζαρον ἤγειρε καὶ οὐκ ἐγκατέλιπε λείψανον ἐν τῷ μνήματι, ἀλλὰ μετὰ τῶν κειριῶν καὶ τῶν ἄλλων ἐνδυμάτων * καὶ οὐχὶ πάντως τῶν ἱματίων χρεία ἐν ἡμέρᾳ κρίσεως· 98.5 τὸν υἱὸν τῆς ἐν τῇ Ναῒν ὅλον ἤγειρε, τὴν θυγατέρα τοῦ ἀρχισυναγώγου, τὴν θυγατέρα τοῦ ἑκατοντάρχου. καὶ ὢ μάταιος ὑπόνοια τῶν τὰ τοιαῦτα λογιζομένων, ὅτι μέρος ἐγείρει καὶ μέρος καταλιμ98.6 πάνει. ἴδωμεν δὲ ἐξ αὐτῶν τῶν ὑποκειμένων καὶ τῶν ἤδη ἰσόρροπα ἐλπίδος ἡμῖν γεγενημένων. Ἐνὼχ ὅλος μετετέθη καὶ οὐκ εἶδεν ἕως τῆς δεῦρο θάνατον καὶ Ἠλίας ὅλος ἀνελήφθη ἐν σώματι καὶ οὐκ εἶδεν ἄχρι τῆς δεῦρο θάνατον, ἵνα ἐν δυσὶ ζῶσι σώμασιν παραστήσῃ 98.7 ἡμῖν τελείαν τὴν ἀνάστασιν. καὶ ἵνα μή τις ἀμφιβάλλῃ, δύο χαρακτῆρας * τῶν δύο πρωτοτόκων τῆς ἡμετέρας ἀναστάσεως· Ἐνὼχ ἦν ἐν ἀκροβυστίᾳ καὶ οὐκ ἐκώλυσεν ἡ ἀκροβυστία τὴν ἀνάστασιν οὐδὲ τὴν τοῦ σώματος διὰ βίου τῆς ζωῆς ὑποδοχήν, Ἠλίας ἐν περιτομῇ, ἵνα μὴ ἡ ἀνάστασις ἐπί τινας καί τινας νομισθῇ, ἀλλὰ καθολικὴ 98.8 ὅλη. Ἠλίας ἦν ἐν παρθενίᾳ, ἵνα τὸ πρόκριτον τῆς παρθενίας τὴν ἀθανασίαν κηρύξῃ τῷ κόσμῳ καὶ τὴν μετὰ σώματος ἀφθαρσίαν· ἵνα δὲ μὴ μόνον ἐπὶ τῆς παρθενίας νομισθῇ εἶναι διὰ τὸ ἐξαίρετον ἡ ἀνάστασις καὶ σώματος ἡ παραμονή, Ἐνὼχ οὐκ ἦν παρθένος, ἀλλ' ἐγκρατὴς καὶ παιδοποιήσας τέκνα. καὶ δύο μὲν οὗτοι ἐν ζῶσιν, ἐν σώματι καὶ ψυχῇ ἐμπαραμένοντες διὰ τὴν ἡμῶν ἐλπίδα. 99.1 Καὶ εἰς τὸ μή τινα πάλιν ἀμφιβάλλειν καὶ ἄλλους εἰς Ἅιδην κατήγαγε μετὰ τῶν σωμάτων. ἤνοιξε γὰρ ἡ γῆ τὸ στόμα αὐτῆς καὶ κατέπιε ∆αθὰν καὶ Ἀβειρών, τοὺς υἱοὺς Κορὲ καὶ Αὐνᾶν, καὶ κατέβησαν εἰς Ἅιδην ζῶντες σὺν σώματι καὶ ψυχῇ. ἀπ' αὐτῆς γὰρ τῆς ὥρας εἰς κρίσιν παρεδόθησαν, μήτε τῶν σωμάτων λυθέντων μήτε λειψάνου παραδοθέντος ἢ μέρους, ἀλλὰ ὅλων σὺν σώματι καὶ ψυχῇ 99.2 εἰς τιμωρίαν