1

In Genesim

< ON GENESIS>

1a i, 1. [In the beginning] God made the heaven and the earth. [··· ··· ···] of God is applied to visible and invisible things, the visible things signifying [bodies, and] the invisible things signifying the incorporeal and intelligible. [··· ··· ···] especially in the book [··] primarily [··· ··· ···] to say that it came to be [··] the cause of [··· ··· ···]; The parts, therefore, of the cosmos and the [cosmos] itself [··· ··· ···] were the Egyptians, from whom the Hebrews, having learned [··· ··· ·] [··· ··· ···] for them for a whole four hundred and thirty years [··· ··] [··· ·· they happened to be]; it is consistent when the law [··· ··· ···] [··· ··· ···] of the beginning ··· ··· ··· ·[.............................] [··· ··· ···] of things being into which [............] [··· ·· It was therefore necessary] to teach that [.........] [··· ··· ···] because also from cosmogony [......] God [can be] perceived and revealed [.......] [··· ··· ···] as it is said that in the beginning God made the heaven and [the earth; for the] visible creation is encompassed by these, [on the one hand the earth] encompassing [the animals] and plants and waters, [and on the other hand the heaven] [the number] of the stars; The earth, therefore, is preconveived [of all the] [animals and] plants and waters, without which existing, [there cannot be] the [existence] of the others, and of the stars and moon [··· ··] [··· ·· the heaven], without which none of these could exist? If [someone were to suppose] the [beginning] to be some time [··· ··· ··· ··] [··· ·· examining] he would find these things to be preconveived [of time; and] the name [of the beginning] signifies not one but many things; for [··· ·] [··· ··· ···] not to prolong the account, it sometimes signifies the [cause, as] [here it is] of such a kind: in a cause existed the heaven and [the earth, of] 2a wisdom being established as the cause of their very existence; [for the cosmos did not exist ungeneratedly] or spontaneously; for all things [came to be through the Word], and in Christ Jesus were created the things on earth and the things in the [heavens, the visible] and the invisible; for in the Son all things hold together [and unto him, who] is before all things; for without the Word of God, who is neither [uttered] nor immanent but this very thing, the essential [...] of God [in] reality, nothing can subsist; for as an architect [··· ··· ···] [··· ··· ···] the plan of a city which he is about to build [··· ··· ··] [....................................] -er;[··· ··· ··· ···] [...........................] containing in herself. [And sometimes the name of the beginning] signifies sovereignty, so that it may also be here [that as king and] ruler he has made this universe; nor did [··· ··] [··· ··· ··· ··] supply him with matter for the substance of the universe [··· ··· ··· ··· ··] But if someone also the underlying substance for them [··· ··] [··· ··· ··· ·· for being the foundation] and base of all things [··· ··] [··· ··· ··· ··· ··] the Word of God, who, insofar as he is toward the Father in [··· ··] [··· ··· ··· ·· being consubstantial] with him, is a simple substance [··· ··] [··· ··· ··· ··· ··] has the relation to the things being created [··· ··] [··· ··· ··· ··· ··· ·] all things according to her own will [··· ··] [··· ··· ··· ··· ··] wisdom but this very thing, essential. [··· ··] [··· ··· ··· ··· ··· ··] wisely by participation. i,2. And the earth was invisible [and un]-prepared and darkness was upon the abyss; and the spirit of God was borne [upon the water]. [The understanding of the text] suggests that the earth, having subsisted under the [water] [··· ··· ··· ··· ··] was seen when God said: "Let the water [that is under] 3a [the heaven] be gathered into one collection and let the dry land appear"; [··· ·] of the water the earth remained, having so much [··· ·] [··· ·] was going to be useful also for the animals [··· ·] [··· ·] thus to remain it was not able nor [··· ·] [··· ·]; the word "was" signifying the uncreated [··· ···] God made the heaven and the earth", whence

1

In Genesim

< ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ>

1α ι, 1. [Ἐν ἀρχῇ ἐπο]ίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν. [··· ··· ···] τοῦ Θεοῦ εἰς ὁρατὰ καὶ ἀόρατα φέρεται, τῶν μὲν ὁρατῶν [τὰ σώματα, τ]ῶν δὲ ἀοράτων τὰ ἀσώματα καὶ νοητὰ δηλούντων. [··· ··· ···] μ̣άλιστα ἐν τῇ βίβλῳ [··]τ̣η προηγουμένως τε·η̣ς̣ [··· ··· ···]ως ὅτι γέγονεν εἰπεῖν [··]αξατε τὴν αἰτίαν τη̣σ··· [··· ··· ···]·ης· τὰ μέρη τοίνυν τ[ο]ῦ κόσμου καὶ αὐτὸν τὸν [κόσμον] [··· ··· ···]τες ἦσαν Αἰγύπτιοι, ἐξ ὧν Ἑβραῖοι μαθόντες [··· ··· ·] [··· ··· ···]·· αὐτοῖς ἐπὶ ὅλα τετρακόσια τριάκοντα ἔτ̣[η ··· ··]·ε·· [··· ·· ἐτύγ]χανον· ἀκ̣όλουθον ὅταν τὸν νόμ[ον ··· ··· ···]·· [··· ··· ···] ἀρχῆς ··· ··· ··· ·[.............................] [··· ··· ···]ο̣υ ὄντων εἰς ὃν ἀπ̣··· ··· ··· ··· ··[............] [··· ·· ἀναγ]καῖον οὖν ἦν διδάξαι ὅτ̣ι̣ ··· ··· ··· ···[.........] [··· ··· ···] διότι καὶ ἀπὸ κοσμογονίας ··· ··· ··· ···[......] [δύναται ὁ] Θεὸς νοεῖσθαι καὶ φανεροῦσ[θ]α̣ι ··· ··· ··· ·[.......] [··· ··· ···]ω̣ς εἴρηται ὅτι ἐν ἀρχῇ ὁ Θεὸς ἐ[πο]ίησεν τὸν οὐρανὸν καὶ [τὴν γῆν· ἡ γὰρ] ὁρωμένη κτίσιν ὑπὸ τούτων περιέχε[ται, τῆς μὲν] [γῆς τὰ ζῷα] καὶ φυτὰ καὶ ὕδατα περιεχούσης, το[ῦ δὲ οὐρανοῦ] [τὸν ἀριθ]μ̣ὸν τῶν ἄστρων· προεπινοεῖται οὖν [πάντων τῶν] [ζῴων καὶ] φυτῶν καὶ ὑδάτων ἡ γῆ, ἧς μὴ ὑφεστώσ[ης οὐ δύναται] [ὕπαρξις τ]ῶν ἄλλων εἶναι, τῶν δ' ἄστρων καὶ σελη´̣[νης ··· ··] [··· ·· ὁ οὐ]ρανός, οὗ χωρὶς τούτων τι οὐκ ἂν ὑπ[άρχοι; εἰ] [δέ τίς τιν]α χρόνον ἂν οἰηθείη εἶναι τὴν̣ [ἀρχὴν ··· ··· ··· ··] [··· ·· ἐξε]τάζων εὕροι ταῦτα τοῦ χρόνου προεπιν[οεῖσθαι· καὶ] [τὸ τῆς ἀρχ]ῆς ὄνομα οὐχ ἓν ἀλλὰ πολλὰ σημαίνει· κα[ὶ γὰρ ··· ·] [··· ··· ···]ν μηκύνω τὸν λόγον σημαίνει ποτὲ τὴν [αἰτίαν ὡς] [ἐνταῦθα τὸ] τοιοῦτόν ἐστιν· ἐν αἰτίᾳ ὑπῆρχεν ὁ οὐρανὸς κα[ὶ ἡ γῆ, τῆς] 2α σοφίας αἰτίας τῆς ὑπάρξεως καὶ αὐτῶν καταστάσ[ης· οὐ γὰρ ἀγεν]- νήτως ἢ αὐτομάτως ὑπῆ[ρ]ξεν ὁ κόσμος· πάντα γὰρ [διὰ τοῦ λόγου ἐγέ]- νετ̣ο καὶ ἐν Χριστῷ Ἰησοῦ ἐκτίσθη τὰ ἐπὶ γῆς καὶ τὰ ἐν τοῖς [οὐρανοῖς τὰ ὁρατὰ] καὶ τὰ ἀόρατα· ἐν γὰρ τῷ υἱῷ τὰ πάντα συνέστηκε [καὶ εἰς αὐτόν, ὅς] ἐσ[τι] πρὸ πάντων· ἄνευ γὰρ τοῦ λόγου τοῦ Θεοῦ, ὃς οὔ[τε προφορικὸς] οὔτε ἐνδιάθετός ἐστιν ἀλλὰ αὐτὸ τοῦτο, Θεοῦ οὐσ[ιώδης ··· ·· τῷ] ὄντι, ο[ὐδ]ὲν ὑποστῆναι δύναται· ὡς γὰρ ἀρχιτέκ[των ··· ··· ···] [··· ··· ···] γρ̣α̣φὴν ἧς μέλλοι ο̣ι᾿̣κοδομῆσαι πό[λεως ··· ··· ··] [....................................] τερον·[··· ··· ··· ···] [...........................] ἐν ἑαυτῇ περιέχουσα. [Σημαίνει] [δέ ποτε τὸ τῆς ἀρχῆς ὄ]νο[μα τὴν βα]σιλείαν, ἵν' ᾖ καὶ ἐνταῦθα [ὅτι βα]- [σιλεὺς ὢν καὶ ἐξου]σιάστης πεποίηκεν τόδε τὸ πᾶν· οὐδὲ τ̣·[··· ··] [··· ··· ··· ··· ··]έβαλεν αὐ[τ]ῷ ὑ´̣λην πρὸς τὴν τοῦ παντὸς ο̣[ὐσίαν] [··· ··· ··· ··· ··] Εἰ δέ τι̣ς̣ κ̣αὶ τ̣η`̣ν ὑποκειμένην αὐτοῖς οὐσίαν [··· ··] [··· ··· ··· ·· ὑπό]θεσις γὰρ καὶ θεμέλιος τῶν ὅλων ὑπάρχων υ[··· ··] [··· ··· ··· ··· ··] Θεοῦ λόγος, ὅστις ᾗ μὲν πρὸς τὸν Πατέρα ἐν ε[··· ··] [··· ··· ··· ·· ὁμο]ούσιος αὐτῷ τυγχάνων, ἁπλῆ οὐσία ὑπάρχει [··· ··] [··· ··· ··· ··· ··]η πρὸς τὰ δημ̣ι̣ουργούμενα ἔχει τὴν σχέσιν [··· ··] [··· ··· ··· ··· ··· ·]ο̣υσα τὰ πάντα πρὸς τὸ ἑαυτῆς βούλημα [··· ··] [··· ··· ··· ··· ··· ··]ῃ σοφία ἀλλὰ αὐτὸ τοῦτο οὐσιώδης. [··· ··] [··· ··· ··· ··· ··· ··]σοφω̣[·] μετόχως. ι,2. Ἡ δὲ γῆ ἦν ἀόρατος [καὶ ἀ]- [κατασκεύαστος καὶ σ]κότος ἐπάνω τῆς ἀβύσσου· καὶ πνεῦμα Θεοῦ ἐπε̣[φέρε]- [το ἐπάνω τοῦ ὕδατο]ς. [ ̔Η τῆς λέξεως κατα]νόησις ὑποβάλλει ὡς ἡ γῆ ὑποστάση ὑπὸ τῷ [ὕδατι] [··· ··· ··· ··· ··] ὤφθη τοῦ Θεοῦ εἴποντος· "6Συναχθήτω τὸ ὕδωρ [τὸ ὑποκάτω] 3α [τοῦ ο]ὐρανοῦ εἰς συναγωγὴν μίαν καὶ ὀφθήτω η῾̣ ξ̣η̣ρ̣α´̣"6· ου··· ··· ··· [··· ·]τος τοῦ ὕδατος διέμεινεν ἡ γῆ τοσοῦτον ἔχουσα̣ ··· · πρ̣ο̣[ ] [··· ·]σ̣ην ἔμελλεν εἶναι χρειῶδες καὶ πρ̣ο`̣ς τὰ ζῷα ·ε··· ··· ··· ··· [··· ·]τως εἶχεν μεῖναι οὐκ ἠδύνατο ου᾿̣δὲ ··· ··· ··· ··· ·· μα [··· ·]· τὸ "6ἦν"6 τὸ ἀγένητον δηλοῦν ··· ··· ται ··· ··· ·· ἐποί- [ησεν] ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν"6, ὅθεν