Commentarii in romanos (iii.5-v.7) (p. cair. 88748 cod. vat. gr. 762) of origen, on the [epistle] to the ṛọṃạns, book 5. [rom. 3, 5-8] «but if our

 Had not so many and plausible falsehoods crept in for this reason [is it asked?] how 130 the truth of god in human falsehood <abounded> *** and under

 136 how they would have come to be under sin, when paul says: but sin is not counted where there is no law. but to this we will say other ‖ ... just

 Destruction and all misery *** and it is the same thing to have the fear of god before one's eyes as to have knowledge about the fear of god, which th

 Examining the things commanded by it | and observing the things forbidden, one knows sin existing in the one who neglects what should be done and in t

 It will become manifest, then after this the hidden and deceitful thing of the adversaries will be revealed and, as it were, refuted *** and those who

 Of the commandments of the lord which should not be done, and they transgress, and the sin which they have committed in it becomes known to them, then

 Boasting, such as was paul's when he said: but far be it from me to boast except | in the cross of my lord jesus, through whom the world has been cru

 Especially that which the apostle says is in secret so that it is better to be justified out of faith than through faith, just as from a man, insof

 Of god *** but we say that .h..[...]...s men the one justified by works has a boast [...] every rational nature which is outside 180 of such bodies [.

 And all who are shown kindness are not shown kindness because kindness is owed to them, but because god wills by his own grace to show kindness to who

 Of the eighth day beginning from isaac *** and after the justification from faith he receives a sign of circumcision as if it were a seal, enclosing a

 Christ faith to be reckoned the righteousness *** [rom. 4, 13] for if no promise had been spoken to him or to his seed | before he believed god and i

 No one was in transgression before moses but if no one was, neither is anyone blameworthy therefore, neither cain nor all those who on account of th

 Gave him favor in the sight of the chief keeper of the prison.” for “joseph found favor in the sight of his master” is not the same as “and the lord g

 Paul says: for in hope we were saved but hope that is seen is [not] hope for what a man sees, why does he hope for it? but if we hope for what we d

 By his own faith he considered his own body already dead, being about a hundred years old,” and he will say that abraham was not about a hundred years

 He was justified with righteousness beginning to be in him from the ····· faith which was reckoned to him as righteousness *** how each one must do th

 For we know that tribulation produces endurance, as would be agreed by all that endurance creates a tested character in the one who has endured *** an

Commentarii in Romanos (III.5-V.7) (P. Cair. 88748 cod. Vat. gr. 762) Of Origen, on the [Epistle] to the Ṛọṃạns, Book 5. [Rom. 3, 5-8] «But if our unrighteousness commends the righteousness of God». at one time ...] eth[...]...menōi, and at another time extending the argument to the Gentiles and ... pa[...]n of all the Gentiles reporting, and other things concerning the Jews ...[...] *** And we say that through the whole epistle his purpose is to establish the salvation of Israel before the | coming of Christ, of the one according to the law z...; [...] to him also concerning those after the coming of our Savior [... ...how] by the transgression of Ịṣṛạe`̣ḷ salvation has come to the Gentiles [... .........] ...ing to show becoming more glorious ...[...] ...kilon of the s...k...[...]e...lyto | falsehood k[...]... to men em...[...]...en the «Let God be true, but every man a liar» *** to this now having in mind an objection [...]...menēn concerning t... ē justly to be brought against men [...] their unrighteousness commends the righteousness of God; for he puts forward the objection and prevents those who use it *** | For it is impossible and unj[ust to speak of God and to say that he will judge the world, in t...[...]...i immediately with nothing being understood as unjudged [***...] ...ōs dysph[...]...i attending to these arguments they slander ụṣ ...ụṣphēma concerning us 126 saying; for they assert that we in effect announce this, that if the truth of God abounds in the | falsehood of men and his righteousness is commended by our unrighteousness, and we want good things to come that cannot arrive before our evil things, let us do the worse things so that after this the good things may come...; most just will be the judgment against those who blaspheme us and [...]... in effect s...ing what in no way follows from what has been ... by us. These things [are implied by] «Is God unjust who brings wrath upon men?» [...]... but if as we have found in other copies «Is God unjust who brings wrath? I speak as a man. May it not be», the phrase would have such a meaning: to assert that God is unjust in bringing wrath, since our unrighteousness commends God's righteousness, he says not according to God nor according to his wisdom but according to | what is human and inasmuch as Every man is a liar *** ... concerning it the sciences are of opposites, for example the art of medicine is concerned with the sickly and the healthy, and surely not because it deals with health is it able ...[...]ein concerning the sickly, but also prudence has been rendered the science of good and evil things, and moderation of things to be chosen and not to be chosen | 128 and courage of things to be feared and not to be feared; and they say to use negative definitions due to a lack of names signifying the contrary, not the opposites *** it is necessary for the one who takes up the science of righteousness to know‖ also unrighteousness *** Therefore our unrighteousness commends the righteousness of God and shows its beauty and makes the excellence of the good according to it to be contemplated; which if it in no way existed, excellence p...[...] the righteousness ...[...]... *** For wrath comes first upon unrighteousness and through it also upon those who use it [...]... unjust [...]... undergoing wrath against unrighteousness and i[...]...menōi by unrighteousness *** Therefore, 'as a man' he says of the one [... .........] dying ... ...[...]...ēnproiem[...]... ...[...]... bringing wrath *** For all men are by nature children of wrath from being | gods and sons of the Most High but after pr[...]... *** And I would dare to say that when God becomes all in all, then man will no longer exist, since all have become gods ...[...]...erōn to him, all having become one God according to «As I and [you are one] that they also may be one in us» *** And in the [Epistle] to the Corinthians [... ...] we have become to the | world, that is, in the earthly place ...[...]in both to angels and to men *** abounded destructively ekei... would not peri[...]... ta, if

Commentarii in Romanos (III.5-V.7) (P. Cair. 88748 cod. Vat. gr. 762) Ὠριγένους εἰς τὴν πρὸς Ῥω̣μ̣α̣ίους, τόμος ˉε. [Rom. 3, 5-8] «Εἰ δὲ ἡ ἀδικία ἡμῶν Θεοῦ δικαιοσύνην συν ίστησιν». ὁτὲ μέν ·····] εθν[····]··ε·ομένῳ, ὁτὲ δὲ πρὸς τὰ ἔθνη τὸν λόγον ἀποτείνοντι καὶ ·[····]·το πα[········]ν πάντων ἐθνῶν ἀπαγγέλλοντι, ἕτερα δὲ περὶ Ἰουδαίων ···········[··] *** Λέγομεν δὲ ὅτι δι' ὅλης τῆς ἐπιστολῆς αὐτῷ πρόκειται τ̣ὴν πρὸ τῆς | ἐπιδημίας Χριστοῦ τοῦ Ἰσραὴλ παραστῆσαι σωτηρίαν τοῦ κατὰ τὸν νόμον ζ·[··········]· [····] δὲ αὐτῷ καὶ περὶ τῶν μετὰ τὴν Σωτῆρος ἡμῶν ἐπιδημία̣[ν ······· ····πῶς] ᾿Ι̣σ̣ρ̣α̣η`̣λ̣ παραπτώματι γέγονεν ἡ σωτηρία τοῖς ἔθνεσι [·· ·················] μενος ε̣μφηναι λαμπροτέραν γινομένην ··[····· ··············] κιλον τῆς σ·[··]·κ··········[··]ε·λυτο | ψεῦδος κ[············]· ἀνθρώποις εμπ·[·······]···εν τὸ «Γινέσθω δὲ ὁ Θεὸς ἀληθής, πᾶς δὲ ἄνθρωπος ψεύστης» *** πρὸς του῀̣το νῦν ὑπ̣ειδόμενος ἀνθυπ̣ο̣φορ̣ὰν̣ [·]··[·············]η··μενην περὶ τ[···] ·η δικαίως [ἐπ]ιφέρεσθαι κατὰ τῶν ἀνθρώπων [········· ἀδικία αὐτῶν συνίσ τησιν τὴν τοῦ Θεοῦ δικαιοσύνην· τίθησιν γὰρ̣ τὴν ἀνθυποφορὰν καὶ κωλύει τοὺς χρωμένους αὐτῇ *** | Ἀμήχανον γὰρ καὶ ἄδ̣[ικον λέγειν τὸν Θεὸν καὶ φάσκειν ὅτι κρινεῖ τὸν κόσμον, ἐν τ····[····]·[·········]ι εὐθέως μηδενὸς ἀκρίτου νοουμένου [***...] ·[··]·ως δυσφ·[··········]·ι τούτοις παριστάμενοι τοῖς λόγοις καταψεύδο[νται] η῾̣μ̣ω῀̣ν̣ ·[····]υ̣σ̣φημα περὶ ἡμῶν 126 λεγόντων· φάσκουσι γὰρ δυνάμει τοῦθ̣' ἡμᾶς ἀπαγγέλλειν ὅτι εἴπερ ἡ ἀλήθεια τοῦ Θεοῦ περισσεύει ἐν τῷ τῶν | ἀνθρώπων ψεύσματι καὶ συνίσταται αὐτοῦ ἡ δικαιοσύνη ὑπὸ τῆς ἡμετέρας α᾿̣δικίας, βουλόμεθα δὲ ἐλθεῖν τὰ ἀγαθὰ οὐ δυνάμενα ἥκειν πρὸ τῶν ἡμετέρων κακῶν, ποιήσωμεν ἡμεῖς τὰ χείρονα ἵνα μετὰ τοῦτο ἔλθῃ τὰ ἀγαθ̣[ά·····] δικαιότατα ἔσται κρίμα τὸ κατὰ τῶν ἡμᾶς βλασφημούντων καὶ [········]···· δυνάμει λ[·]·ειν ἃ μηδαμῶς ἀκολουθεῖ τοῖς υ῾̣φ' η῾̣μ̣ω῀̣ν̣ πε|[···]···ενοις. Ταῦτα τὸ «Μὴ ἄδικος ὁ Θεὸς ὁ ἐπιφέρων τὴν ὀργὴν κατὰ ἀνθρώπων;» [·]·· ει δὲ ὡς ἐν ἑτέροις εὕρομεν «Μὴ ἄδικος ὁ Θεὸς ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω. Μὴ γένοιτο», τοιοῦτον ἂν ἔχοι νοῦν ἡ λέξις· τὸ φάσκειν ἄδικον εἰ῀̣ναι τὸν Θεὸν ἐπιφέροντα τὴν ὀργὴν ἐπεὶ ἡ ἀδικία ἡμῶν Θεοῦ δικαιοσύνην συνίστησιν, οὐ κατὰ Θεὸν λέγει οὐδὲ κατὰ τὴν σοφίαν αὐτοῦ ἀλλὰ κατὰ | τὸ ἀνθρώπινον καὶ καθὸ Πᾶς ἄνθρωπος ψεύστης ἐστίν *** ... περὶ αὐτοῦ αἱ ἐπιστῆμαι τῶν ἐναντίων εἰσὶν οἷον ἡ ἰατρικὴ τέχνη ἐστὶν π̣ερὶ νοσερὰ καὶ ὑγιεινὰ καὶ οὐ δήπου ἐπ̣ε̣ι`̣ ὑγίειαν πραγματεύεται δύνα ται ········]·[··]ειν περὶ νοσερῶν, ἀλλὰ καὶ ἡ φρόν̣ησις ἀποδέδοται ε᾿̣πιστήμ ἀγαθῶν καὶ κακῶν, καὶ ἡ σωφροσύνη αἱρετῶν καὶ οὐχ αἱρετῶν | 128 καὶ ἡ ἀνδρεία δεινῶν καὶ οὐ δεινῶν· ἀποφατικοῖς δέ φασιν χρῆσθαι το̣ὺς ὁ´̣ρους κατὰ ἀπορίαν ὀνομάτων τῶν τἀναντία δηλούντων, οὐ τὰ α᾿̣ντ̣ικείμενα *** ἀνάγκη τὸν ἀναλαμβάνοντα δικαιοσύνης ἐπιστήμην εἰδέ‖ ν̣αι καὶ τὴν ἀδικίαν *** Συνίστησιν τοίνυν τὴν τοῦ Θεοῦ δικαιοσύνην καὶ τὸ κα´̣λλ̣ος δείκνυσιν καὶ τὴν ὑπεροχὴν τοῦ κατ' αὐτὴν καλοῦ θεωρεῖσθαι ποιεῖ ἡ η῾̣με̣τ̣έρα ἀδικία· ἧς μηδαμῶς ὑπαρχούσης ὑπεροχὴ π·ρ[·] τὴν δικαιοσύνην ··[·]···· *** Ἡ γὰρ ὀργὴ πρώτως ἐπὶ τὴν ἀδικίαν ἔρχεται και`̣ δι' αὐτὴν καὶ ἐπὶ τοὺς χρωμένους αὐτῇ [··]· ἄδικος [·]·[···]· ὀργὴν υ῾̣φιστάμενος κατὰ ἀδικίας καὶ ι[············· ········]μ̣ενος τῇ ἀδικίᾳ *** Κατὰ ἄνθρωπον οὐ῀̣ν λέγει τὸν [·········· ·············] θνῄσκοντα ο την ······[····]ηνπροιεμ[·········· ·········]···· ἐπιφέρων τὴν ὀργήν *** Πάντες γὰρ ἄνθρωποι φύ σει τέκνα ὀργῆς ἀπὸ τοῦ εἶ|ναι θεοὶ καὶ υἱοὶ Ὑψίστου ἀλλὰ μετὰ πρ[··············] *** καὶ τ̣ο̣λμήσας γ' ἂν εἴποιμι ὁ´̣τι ὅταν γένηται ὁ Θεὸς πάντα ἐν πᾶσιν, τότε οὐκέτι ἔσται ἄνθρωπος πάντων γενομένων θεῶν ·[········]· ερων αὐτῷ πάντων γενομένων ἑνὸς Θεοῦ κατὰ τὸ «Ὡς ἐγὼ καὶ [σὺ ἕν ἐσμεν] ἵνα καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν» *** Καὶ ἐν τῇ Πρὸς Κορινθίους [··········] ἐγενήθημεν τῷ | κόσμῳ τουτέστιν ἐν τῷ περιγείῳ τόπῳ ····[·····]ιν καὶ ἀγγέλοις καὶ ἀνθρώποις *** ἐπερίσσευσεν καθαιρετικῶς ἐκει̣·· οὐκ ἂν περι[···]· τα, εἰ