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the creation of the world has been received as perfect, just as has also been said in what has preceded. And "Six times he will deliver you from necessities" is said not on account of the number nor on account of being rescued so many times from necessities, but because, as long as one is in the affairs of that which came to be in six, one is under necessity, thus it is said; they do not have the purification of the rest, which is signified by the seventh, as was said to the disciples by the Savior: "You are not of this world," having transcended the necessities in it. These things were prepared beforehand to show that the number one hundred and twenty has not been adopted here in vain; 155 and one must also observe this, that scripture, when it adopts numbers, connects to them things that are appropriate, as in the case of the world that came to be in six days. Let us take an example. For it does not say, for instance, that God made the world in six angels or in six monads or in six men; for time was being signified. Fittingly, therefore, it is said "in six days" because time follows creation, using "day" appropriately, so that it would not be years or months or hours; for the one is unworthy of God, and the other is a name for something incomplete; for not knowing what a day is, we were ignorant of an hour. And here too, since it was about life, it mentioned years. And many a person will say that God, shortening their life, limited it to one hundred and twenty, since their predecessors lived on for many years; but this was not fitting; for they are seen to have lived more years. Let us see, then, the property of the number. It is said, then, that this number is doubled from its own parts being added together; for if one adds the half, which is sixty, the third, 40, the fourth, 30, the fifth, twenty-four, the sixth, twenty, the eighth, fifteen, the tenth, 12, the twelfth, 10, the fifteenth, eight, the twentieth, 6, the twenty-fourth, five, the thirtieth, four, the fortieth, three, the sixtieth, two, the one-hundred-and-twentieth, one, it makes two hundred and forty, which is double one hundred and twenty, whose parts happen to be fifteen, just as fifteen by progressive addition makes one hundred and twenty. And that fifteen has been taken as the most perfect degree, 156 is clear; for of the same number six degrees *** But also "give a portion to seven," which signifies the things of the Old Testament, "and also to eight," which is a symbol of the resurrection and the New Testament, joins to fifteen. The Jews, at any rate, accepting only the Old, give a portion to the seven, not hearing that it should also be given to the eight; but the heretics also, setting aside the Old, giving a portion to the eight, refuse to provide for the seven; the ecclesiastical man, accepting both testaments, gives a portion to both. Since, therefore, the number one hundred and twenty is also doubled, it is a symbol of a teaching that rouses to the true life honored according to both practice and contemplation, so that having doubled their life, they may have this life signified by the number, so that it may be as is said, that he who does not live by both practice and contemplation does not live, but just as she who lives in pleasure is dead. 91, 4. Now the giants were on the earth in those days and after that, when the sons of God went in to the daughters of men and they bore children to them; those were the giants of old, the men of renown. Those outside the faith, introducing giants, introduce this from myths, but in the divine scripture they are named instead of strong men. At any rate, in Isaiah, God, threatening to take away their useful things, since they were worthy of this, includes both "giant" and "mighty man" among those being taken away. And it also called Goliath thus, the scripture testifying that he was strong and a warrior. But also, when Moses wrote out 157 the spies reporting on the enemy land, they said concerning the country: "But we also saw the sons of giants there," then interpreting their size

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γένεσιν το̣υ῀̣ κ̣όσμου παρείλημπται ὡς τέλειος, καθὰ καὶ ἐν τοῖς φθάσασιν εἴρηται. Καὶ τὸ "6Ἑξάκις ἐξ ἀναγκῶν ἐξελεῖται"6 οὐ διὰ τὸν ἀριθμὸν ἢ διὰ τ̣ο`̣ τ̣οσαυτάκις ῥύεσθαι ἀπὸ ἀναγκῶν εἴρηται, ἀλλ' ἐπεί, ἕως τις ε᾿̣ν̣ τοῖς πράγμασιν τοῦ ἐν ἓξ γενομένου ἐστίν, ὑπὸ ἀνάγκας ἐστ̣ίν, οὕτως εἴρηται· τῆς κατα- παύσεως, ἣ διὰ τοῦ ἑβδόμου δηλοῦται, κάθ̣α̣ρ̣σιν οὐκ ἔχουσιν, ὡς εἴρηται τοῖς μαθηταῖς πρὸς τοῦ Σωτῆρος· "6Οὐχ [ὑμεῖς] ἐστὲ ἐκ τοῦ κόσμου τούτου"6 ὑπερβάντες τὰς ἐν αὐτῷ [ἀνά]γκας. Ταῦτα δὲ προκατεσκευάσθη πρὸς τὸ δειχθῆναι ὡς οὐ μάτην ὁ ἑκατὸν εἴκοσι ἀριθμὸς ἐνταῦθα παρείλημπται· 155 δεῖ δὲ καὶ τοῦτο ἐπ̣ιτηρεῖν, ὅτι ἡ γρα[φὴ] παραλαμβάνουσα τοὺς ἀριθμοὺς συνάπ̣τ̣ε̣ι αὐτοῖς οἰκεῖα ὡ[ς ἐπ]ὶ τοῦ ἐν ἓξ ἡμέραις κόσμου γεγενημένου. Λάβωμέ[ν τι] παρά- δειγμα. Οὐ γὰρ φέρε εἰπεῖν ἐν ἓξ ἀγγέλοις ἢ ἐ[ν ἓξ] μονάσιν ἢ ἐν ἓξ ἀνθρώποις <π>εποίηκεν ὁ Θ̣εὸς τὸν κόσμον· χ[ρόνος] γὰρ ἐδηλοῦτο. Προσφόρως οὖν ἐν ἓξ ἡμέραις εἴ[ρηται δ]ιὰ τὸ ἕπεσθαι τῇ γενέσει χρόνον, οἰκείως τῇ ἡμ[έρᾳ συγχ]ρώμενος, ἵνα μὴ ἔτη ἢ μῆνας ἢ ὥρας· τὸ μὲ[ν γὰρ ἀ]νάξιον τοῦ Θεοῦ, τὸ δὲ ἀτελοῦς ὄνομα· μὴ γὰρ εἰδ[ότες ἡ]μέραν τί ἐστιν, ὥραν ἠγνοοῦ- μεν. Καὶ ἐνταῦθ[α δέ], ἐπεὶ περὶ ζωῆς ἦν, ἐτῶν ἐμνη- μόνευσεν. Κα[ὶ ··· ὁ] πολὺς λέξει ὡς συντέμνων ὁ Θεὸς αὐτῶν τὴν [ζωὴν] εἰς ἑκατὸν εἴκοσι αὐτὴν περιέστησεν, τῶν π[ροτέρ]ων πολλοῖς ἔτεσιν ἐπιβιούντων· ἀλλὰ τοῦτο [οὐ προ]σῆκεν· φαίνονται γὰρ πλείονα ἔτη ζήσαντες. Ἴ[δωμε]ν τοίνυν τὸ ἰδίωμα τοῦ ἀριθμοῦ. Λέγεται τοίνυν ὅ[τι οὗτος] ὁ ἀριθμὸς ἐκ τῶν ἑαυτοῦ μερῶν συντεθέντων δι[πλασιά]ζεται· ἐὰν γὰρ συντεθῇ τὸ ἥμισυ, ὅ ἐστιν ἑξήκον[τα, τρ]ίτον ˉμ, τέταρτον ˉλ, πέμπτον εἴκοσι τέσσερα, ἕκτο[ν] εἴκοσι, ὄγδοον δέκα πέντε, δέκατον ˉιˉβ, δωδέ- κατ[ον] ˉι, πεντεκαιδέκατον ὀκτώ, εἰκοστὸν ˉϛ εἰκοστο- τέ[ταρ]τον πέντε, τριακοστὸν τέσσερα, τεσσερακοστὸν τρεῖσ[, ἑξ]εκοστὸν δύο, ἑκατοστοεικοστὸν ἕν, ἀποτελεῖ τὸν δ[ιακό]σια τεσσεράκοντα, διπλασίονα ὄντα τοῦ ἑκατὸν εἴκο[σι, οὗ] τὰ μέρη δέκα πέντε τυγχάνει, ὅσπερ δέκα πέντε αυ᾿̣[ξόμ]ενος κατὰ παραύξησιν ποιεῖ τὸν ἑκατὸν εἴκοσι. Ὁ δὲ δέκ[α π]έντε ὅτι εἰς τὸν τελειότατον βαθμὸν 156 παρελήμφθη, δῆλόν ἐστιν· τοῦ γὰρ [αὐ]τοῦ ἀριθμοῦ ἓξ βαθμοί *** Ἀλλὰ καὶ τὸ "6δὸς μερίδα τοῖς ἑπτά"6, [ὅπε]ρ δηλοῖ τὰ τῆς παλα̣ι̣ᾶς διαθήκης, "6καί γε τοῖς ὀκτώ"6, ὅ[περ] ἀναστασίμου [καὶ] καινῆς διαθήκης ἐστὶν σύμβολ[ον, τ]ὸν δέκα πέντε [συ]νάπτει. Ἰουδαῖοι γοῦν τὴν πα[λαιὰ]ν μόνον δεχόμε̣νοι τοῖς ἑπτὰ διδόασιν μερίδα, [μὴ] ἀκούοντες τοῦ καὶ τοῖς ὀκτὼ αὐτὴν διδόναι· ἀλλὰ [καὶ οἱ ἑ]τερόδοξοι ἀθετοῦντες τὴν παλαιάν, τοῖς ὀκτὼ μ[ερίδα] διδόντες, παραιτοῦνται τοῖς ἑπτὰ παρέχειν· τοῦ ἐκ[κλησια]στικοῦ ἀμφοτέρας δεχομένου τὰς διαθήκας, ἀ[μφοτέ]ροις μερίδα δίδωσιν. Ἐπεὶ οὖν καὶ ὁ ἑκατὸν εἴκοσι [ἀριθμὸς] διπλασιάζεται, σύμβολον ὑπάρχει διδασκαλ[ίας διε]γειρούσης ἐπὶ τὴν ἀληθῆ ζωὴν κατά τε πρᾶξιν [καὶ θε]ωρίαν τιμ̣ω̣μέν[η]ν̣, ἵνα διπλασιάσαντες τὸν βίο[ν τὴν] ζωὴν ταυ´̣την ἔχωσιν διὰ τοῦ ἀριθμοῦ δηλουμ[ένην, ἵ]ν' ᾗ τὸ λεγόμενον ὅτι ὁ μὴ καὶ πράξει καὶ θεωρίᾳ ζῶ[ν οὐ ζῇ], ἀλλὰ καθάπερ ἡ σπαταλῶσα τέθνηκεν. ῃι, 4. Οἱ δὲ γίγαντες ἦσαν ἐπὶ τῆς γῆς ἐν τα[ῖς ἡ- μ]έραις ἐκείναις καὶ μετ' ἐκεῖνο, ὡς ἂν εἰσεπορεύοντο [οἱ] υἱοὶ τοῦ Θεοῦ πρὸς τὰς θυγατέρας τῶν ἀνθρώπων καὶ ἐγέννων ἑ[αυτοῖ]ς· ἐκεῖνοι ἦσαν οἱ γίγαντες οἱ ἀπ' αἰῶνος, οἱ ἄνθρωποι οἱ [ὀνο]μαστοί. Οἱ μὲν ἔξω τῆς πίστεως γίγαντας εἰσάγοντες ἀ[πὸ μ]ύθων τοῦτο εἰσάγουσι<ν>, ἐν δὲ τῇ θείᾳ γραφῇ ἀντὶ ἰσχυρῶν ἀ[νθρώπων] ὀνομάζονται. Ἐν γοῦν τῷ Ἠσαΐᾳ ἀπειλῶν ὁ Θεὸς ἀφαιρήσειν [το]ύτων τὰ χρήσιμα, ἐπεὶ τούτου ἄξιοι ἐτύγχανον, συν[άπτ]ει καὶ γίγαντα καὶ ἰσ- χύοντα ἐν τοῖς ἀφαιρουμένοις. Καὶ [τὸν] Γολιὰδ δὲ οὕτως ἐκάλεσεν μαρτυρήσασα ἡ γραφὴ ὅ[τι ἰ]σχυρὸς ὑπῆρχεν καὶ πολεμιστής. Ἀλλὰ καί, ὅτε Μωσῆς ἐξέ- 157 [γρ]αψεν τοὺς κατασκόπ[ου]ς εἰς̣ τὴν πολεμίαν ἀπαγ- [γέλλ]οντας, περὶ τῆς χώρας ἔλεγον· "6Ἀλλὰ καὶ υἱοὺς γιγάντων ἑω[ράκ]αμεν ἐκεῖ"6, εἶθ' ἑρμηνεύοντες τὸ μέγε- θος αὐτῶν