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in the Jordan with Jesus son of Nun. 5.66 While they were dwelling in this land, God raised up for them prophets from time to time to declare the coming of the Lord Christ in the flesh, through whom the future state was to be revealed, reminding them of the promises which he had made to Abraham. We describe, therefore, each of the elders and prophets, how he proclaimed, having been counted worthy to say something about the coming of the Lord Christ, whether through words or through deeds, adding it as a heading. For this also contributes to our account, so that in this too we may show from beginning to end to what purpose all the divine Scripture looks. 5.67 This is the first-formed Adam, who was deemed worthy to foretell concerning both himself and his own wife how, from the blessing of God, through their union, they are both joined into one flesh, which the Lord attests in the Gospels, saying that God had said these things through the mouth of Adam, who also became his groomsman. 5.68 But the apostle Paul used this example, interpreting it more mystically of the Lord Christ and of the Church, saying: "This mystery is great; but I speak concerning Christ and the Church". For just as Adam is the head of all men in this world, being their cause and father, so also the Lord Christ according to the flesh is the head of the Church and the father of the age to come. He, again, was the first to be deemed worthy to become and be called the image of God, but in the case of the Lord Christ this has come to pass more properly, as the Apostle also says: "Who is the image of the invisible God." He alone and first of men brought forth the female from his side through God without seed, and the Lord Christ according to the flesh was brought forth as a male from the female without seed, fulfilling the equality and the debt of nature. He was the first of men who, having been deceived by the devil, sinned; the Lord Christ paid the debt on his behalf, rightly tearing up the bond and trampling down the enemy. Marginal note 5.69 In the Epistle to the Romans, the Apostle said that Adam was a type of Christ himself, saying: "who is a type of the one to come," and likewise he called this one first and Christ second. When God threatened the first man with death on that very day if he should transgress the commandment, and when he transgressed, God did not immediately inflict death upon him according to the threat, but was long-suffering and only chastised him and cast him out of paradise and allowed him to die much later in old age, God showed that he exercised great forbearance toward men, especially by also providing garments for him, and that he did not inflict death on the nature of men in anger, but with prudence and wisdom, teaching man discernment and making sin hateful to him and righteousness desirable. And through the guarding of the tree of life, he taught man to love and hope for immortality. Glory to him who from the beginning and to the end orders the affairs of man. Another marginal note 5.70 It is possible again for one who wishes to learn that he ordered the affairs of man not in anger, but rather with love for mankind and wisdom, that even after the transgression he not only spares him and provides for him, but also deemed him worthy of a prophetic gift. For he says concerning his wife: "And he called her name Life, because she is the mother of all the living." For it was not in his power to foresee that he would make a world of men from his wife, unless a divine power and grace had been breathed into him. 5.71 Again, when Cain had killed Abel, who had not yet had children, but was young and untimely, while Cain was still alive, foreseeing again that both Cain and his seed were to perish in the flood, he named the third son whom he begot Seth, as if "foundation"—for so Seth is interpreted—uttering two prophecies at the same time: that the seed of Cain was to perish, and that this one who was born is like a new beginning and foundation of men. But not only

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Ἰορδάνῃ μετὰ τοῦ Ἰησοῦ τοῦ Ναυή. 5.66 Ἐν ταύτῃ τῇ γῇ κατοικοῦσιν ἤγειρεν αὐτοῖς ὁ Θεὸς κατὰ καιρὸν προφήτας τὴν ἔλευσιν τοῦ ∆εσπότου Χριστοῦ κατὰ σάρκα διαγορεύειν, δι' οὗ ἤμελλεν ἀναδείκνυσθαι ἡ μέλλουσα κατάστασις, ὑπομιμνῄσκοντας αὐτοὺς τῶν ἐπαγγελιῶν, ὧν πρὸς Ἀβραὰμ ἐποιήσατο. ∆ιαγράφομεν τοίνυν ἕκαστον τῶν πρεσβυτέρων καὶ προφητῶν, ὅπως ἀνακηρύττῃ ἀξιωθεὶς μὲν εἰπεῖν τι περὶ τῆς ἐλεύσεως τοῦ ∆εσπότου Χριστοῦ, εἴτε διὰ λόγων, εἴτε δι' ἔργων, ἐπιγράφοντες. Συμβάλλεται γὰρ καὶ τοῦτο τῷ ἡμετέρῳ λόγῳ, ὅπως καὶ ἐν τούτῳ δείξωμεν ἀπ' ἀρχῆς ἕως τέλους εἰς ὃν σκοπὸν ἀφορᾷ πᾶσα ἡ θεία Γραφή. 5.67 Οὗτος ὁ πρωτόπλαστος Ἀδάμ, ὃς ἠξιώθη προειπεῖν περί τε ἑαυτοῦ καὶ τῆς ἰδίας γυναικὸς ὡς ἐξ εὐλογίας Θεοῦ διὰ τῆς συναφείας εἰς σάρκα μίαν ἀμφότεροι συνάπτονται, ὅπερ ὁ Κύριος μαρτυρεῖ ἐν Εὐαγγελίοις λέγων τὸν Θεὸν ταῦτα εἰρηκέναι διὰ στόματος τοῦ Ἀδάμ, ὃς καὶ νυμφαγωγὸς αὐτοῦ ἐγένετο. 5.68 Ὁ δὲ ἀπόστολος Παῦλος κατεχρήσατο τούτῳ τῷ παραδείγματι, μυστικώτερον ἐπὶ τοῦ ∆εσπότου Χριστοῦ αὐτὸ ἐκλαβὼν καὶ τῆς Ἐκκλησίας λέγων· "Τὸ μυστήριον τοῦτο μέγα ἐστίν· ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν Ἐκκλη σίαν". Καὶ γὰρ ὥσπερ κεφαλή ἐστιν ὁ Ἀδὰμ πάντων τῶν ἀνθρώπων ἐν τούτῳ τῷ κόσμῳ, ὡς αἴτιος αὐτῶν ὢν καὶ πατήρ, οὕτω καὶ ὁ ∆εσπότης Χριστὸς κατὰ σάρκα τῆς Ἐκκλησίας κεφαλή ἐστι καὶ πατὴρ τοῦ μέλλοντος αἰῶνος. Οὗτος πάλιν πρῶτος ἠξιώθη εἰκὼν Θεοῦ γενέσθαι καὶ κληθῆναι, ἐπὶ δὲ τοῦ ∆εσπότου Χριστοῦ κυριώτερον ἐκβέβηκε, καθὰ καὶ ὁ Ἀπόστολος λέγει· "Ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου." Οὗτος μόνος καὶ πρῶτος ἀνθρώπων ἐκ πλευρᾶς διὰ τοῦ Θεοῦ προήνεγκε τὸ θῆλυ ἀσπόρως, καὶ ὁ ∆εσπότης Χριστὸς κατὰ σάρκα ἀσπόρως ὡς ἄρρεν ἐκ τοῦ θήλεως παρήχθη, τὴν ἰσοτιμίαν καὶ τὸ χρέος τῆς φύσεως ἀναπληρώσας. Οὗτος πρῶτος ἀνθρώπων ἀπατηθεὶς ὑπὸ τοῦ διαβόλου ἥμαρτεν· ὁ ∆εσπότης Χριστὸς ὑπὲρ τούτου τὸ χρέος ἀπέτισε σχίσας εὐλόγως τὸ χειρόγραφον καὶ καταπατήσας τὸν ἐχθρόν. Παραγραφή 5.69 Ἐν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ ὁ Ἀπόστολος τύποαὐτοῦ τοῦ Χριστοῦ ἔφησεν εἶναι τὸν Ἀδὰμ λέγων· "Ὅς ἐστι τύπος τοῦ μέλλοντος", καὶ ὁμοίως τοῦτον πρῶτον εἶπε καὶ τὸν Χριστὸν δεύτερον. Ἀπειλήσαντος τοῦ Θεοῦ τῷ πρώτῳ ἀνθρώπῳ αὐθημερὸν θάνατον, εἰ παραβαίη τὴν ἐντολήν, καὶ παραβάντι μὴ ἐπενέγκαντος αὐτῷ κατὰ τὴν ἀπειλὴν εὐθέως τὸν θάνατον, ἀλλὰ μακροθυμήσαντος καὶ μόνον παιδεύσαντος καὶ τοῦ παραδείσου ἐκβαλόντος καὶ μακρῷ γήρει ὕστερον συγχωρήσαντος τελευτᾶν, ἔδειξε πολλὴν φειδῶ πρὸς τοὺς ἀνθρώπους ποιούμενος ὁ Θεός, μάλιστα καὶ χιτῶνας αὐτῷ προνοούμενος, καὶ ὅτι οὐ κατ' ὀργὴν τὸν θάνατον ἐπήνεγκε τῇ φύσει τῶν ἀνθρώπων, ἀλλὰ φρονήσει καὶ σοφίᾳ διδάσκων διάκρισιν τὸν ἄνθρωπον καὶ μισητὴν αὐτῷ ποιῶν τὴν ἁμαρτίαν καὶ ποθητὴν τὴν δικαιοσύνην. ∆ιὰ δὲ τῆς φυλακῆς τοῦ ξύλου τῆς ζωῆς ἐδίδασκεν ἐρᾶν τὸν ἄνθρωπον καὶ ἐλπίζειν ἀθανασίας. ∆όξα τῷ ἐξ ἀρχῆς καὶ ἕως τέλους οἰκονομοῦντι τὰ κατὰ τὸν ἄνθρωπον. Ἔτι παραγραφή 5.70 Ἔνεστι πάλιν τῷ βουλομένῳ μαθεῖν ὡς οὐκ ὀργῇ, ἀλλὰ μᾶλλον φιλανθρωπίᾳ καὶ σοφίᾳ τὰ κατὰ τὸν ἄνθρωπον ᾠκονόμησεν, ὅτι καὶ μετὰ τὴν παράβασιν οὐ μόνον φείδεται καὶ προνοεῖται αὐτοῦ, ἀλλὰ καὶ προφητικοῦ χαρίσματος ἠξίωσε. Φησὶ γὰρ περὶ τῆς γυναικὸς αὐτοῦ· "Καὶ ἐκάλεσε τὸ ὄνομα αὐτῆς Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων." Οὐκ ἦν γὰρ τῆς αὐτοῦ δυνάμεως προϊδεῖν ὅτι ποιήσει κόσμον ἀνθρώπων ἐκ τῆς γυναικὸς αὐτοῦ, εἰ μὴ θεία δύναμις καὶ χάρις αὐτῷ ἐνεπνεύσθη. 5.71 Πάλιν φονεύσαντος τοῦ Κάϊν τὸν Ἄβελ μήπω ποιήσαντα τέκνα, ἀλλὰ νέον καὶ ἄωρον, περιόντος δὲ τοῦ Κάϊν, προβλέπων πάλιν ὡς καὶ Κάϊν καὶ τὸ τούτου σπέρμα ἀπολέσθαι ἔχει ἐν τῷ κατακλυσμῷ, ὃν ἐγέννησε τρίτον Σὴθ προσηγόρευσεν, ὡσανεὶ θεμέλιοςοὕτω γὰρ ἑρμηνεύεται τὸ Σήθ, ἐν ταὐτῷ δύο προφητείας εἰπών, ὅτι καὶ τὸ σπέρμα τοῦ Κάϊν ἀπολέσθαι ἔχει καὶ οὗτος ὁ γεννηθεὶς ὥσπερ τις ἀρχὴ καὶ θεμέλιος καινὸς τῶν ἀνθρώπων ἐστίν. Οὐ μόνον δὲ