Numerical Symbolism and the Giants
Four hundred sixty-two, one hundred twenty-one, makes the total four hundred forty, being double the one hundred twenty, of which the parts are fifteen, just as fifteen increased by progression makes the one hundred twenty. That the fifteen was received into the most perfect degree is clear; for of that same number six degrees are missing. But also the 'giving a portion to the seven', which signifies the Old Testament, and 'also to the eight', which is a symbol of the Resurrection and the New Testament, joins the fifteen. For the Jews, receiving only the old, give a portion to the seven, not hearing that it also gives to the eight; but also the heretics, setting aside the old, giving a portion to the eight, refuse to have the seven provide; the ecclesiastical, receiving both covenants, gives a portion to both. Since therefore also the one hundred twenty number is doubled, there exists a symbol of teaching being awakened toward the true life according to both practice and contemplation, honored, so that having doubled the life, they may have this life, being made manifest through the number, in order that the said thing—that he who lives not also by practice and contemplation does not live, but just as the profligate has died—may be true.
4. And the giants were upon the earth in those days and after that, as the sons of God were approaching the daughters of men and they became to themselves (Gen 6:4). Those were the giants from of old, the men who are named. Those outside the faith, bringing this in from myths, bring it in; but in the Divine Scripture, instead of strong men, they are named. For in Isaiah, God threatening to take away the useful things of these, since they were worthy of this, joins both giant and strong among those being taken away. And Goliath he thus called, testifying...
with passions
Greek
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 64 ἔλεγον· "6Κα[ὶ ἦμ]εν ἐνώπιον αὐτῶν ὡσεὶ ἀκρίδες"6. Οὕτ̣ω̣ς μεγαλοσώμ[ατ]α αὐτοὺς εἶναι μαρτυρεῖ. Καὶ εἰμ̣ε`̣ν̣ ε᾿̣πι<τε>τευγμένως ε[ἴρη]ται ὡς ὀργάνοις δαίμονες ἐχρῶντ̣ο̣ [ἀ]νθρώποις ἐμπαθέσι[ν, λέ]γοι ἄν τις ὅτι πρὸς ἔλεγχον αὐτῶν τῆ[ς] σωματικωτάτη[ς ἕξ]εως τηλικοῦτοι ἀπεγεννήθησαν αὐτοῖς, οἳ καὶ "6ὀνο[μαστο]ὶ"6 ἐκαλοῦντο "6ἀπ' αἰῶνος"6, δηλοῦντος τοῦ "6ἀπ' αἰῶνος"6 τ[ὸ πολ]υχρονίως τὸν περὶ αὐτῶν ὡς μεγαλοσωμάτων λόγ[ον ἐκφ]έρεσθαι. Εἰ δὲ καὶ γίγαντας λέγοις <αὐ>τοὺς διὰ τὸ τῆ[ς ἕξεως] φαῦλον καλεῖσθαι, οὐκ ἂν ἔξω λόγου εἴη τὸ λεγόμ[ενον, οἵτ]ινες κατὰ κακίαν τοὺς ὑφ' ἑαυτοὺς ἐγέννων, ἐπ[ὶ μέγεθ]ος φαυλότητος ἀλείφοντες. Εἰ δὲ τὸ "6μετ' ἐκεῖνο"6 ὑ[πάρχ]ον ἐν τῷ προκειμένῳ πρὸς τῷ χρόνῳ δηλοῖ καὶ τ[ὸ μετ]ὰ τὸ κεχωρίσθαι αὐτῶν τὸ πνεῦμα περὶ ο̣ὑ῀̣ εἶπεν ὁ [Θεός· "6Οὐ] μὴ καταμείνῃ τὸ πνεῦμά μου ἐντοῖς ἀνθρώποις τούτοις [διὰ τὸ] εἶναι αὐτοὺς σάρκας"6, συνεπισκ[έ]ψαι· τότε γὰρ ἀλ[λοτρι]ωθέντες τῆς μετουσίας αὐτοῦ, εἴτ' ἄνθρωποι εἴτε κα[ὶ ἄλλο]ι, γεννήματα εἶχον ἐπαιρόμενα κατὰ τῆς γνώ[μης] τοῦ Θεοῦ οὐ μόνον νοήματα ἀλλὰ καὶ ἀνθρώπους. ῃι, 5–7. Ἰδὼν δὲ Κύριος ὁ Θεὸς ὅτι ἐπλ[ηθ]ύνθησαν αἱ κακία<ι> τῶν ἀνθρώπων ἐπὶ τῆς γῆς καὶ πᾶς τις δ[ιανο]- εῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελ̣ω῀̣ς̣ ἐπὶ τὰ πονηρὰ [πάσ]ας τὰς ἡμέρας, καὶ ἐνεθυμήθη ὁ Θεὸς ὅτι ἐποίησεν τὸ[ν ἄνθρωπ]ον ἐπὶ τῆς γῆς καὶ διενοήθη καὶ εἶπεν ὁ Θεός· Ἀπαλείψ[ω τὸ]ν ἄνθρωπον ὃν ἐποίησα ἀπὸ προσώπου τῆς γῆς ἀπὸ ἀνθρώπου ἕω[ς κτ]ήνους καὶ ἀπὸ ἑρπετῶν ἕως τῶν πετεινῶν τοῦ οὐρανο[ῦ, ὅτι] ἐθυμώθην ὅτι ἐποίησα αὐτούς. Ἀκολούθως, εἰ καὶ μὴ πρ[οαι]ρετικόν τι τὰ ἄλογα
About this text
Didymus the Blind reads the creation account verse by verse, finding Christ and the Spirit in Genesis.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.