Love unto death; tongues cease; part and perfect; building gifts; clear sound
of death, even death on a cross. Come also to the saints; see Moses’ love: If you forgive them their sin, forgive; if not, blot me out of your book which you have writtenAnd the apostle also says, just as I also please all in all things, not seeking my own advantage but that of the many, that they may be saved, and I could wish to be anathema from Christ for my brothers, my kinsmen according to the fleshHe prays to be anathema from Christ for the salvation of others.
52 on 1 Corinthians 13:8: “Whether tongues, they will cease.” [Origen:] Tongues will cease when I converse with mind to the one with whom I wish to speak.
53 on 1 Corinthians 13:9–12: “For we know in part and we prophesy in part; but when the perfect comes, then the partial will be done away. When I was a child, I spoke as a child, thought as a child, reasoned as a child; when I became a man, I did away with the things of the child. For now we see through a mirror in a riddle, but then face to face.” [Origen:] The one who seems to advance here advances as among children; but when the perfect comes and we attain to a perfect man, then we will contain the things of men—knowledge and prophecy and the vision of God which the blessed will see because of purity of heart.
54 on 1 Corinthians 14:5: “For the one who prophesies is greater than the one who speaks in tongues, unless he interprets, so that the church may receive building.” [Origen:] The one who has the building gift is greater than the one who does not, inasmuch as the one with the building gift is more useful to the common good; but if the one speaking in tongues also has interpretation for building the church, the prophet is no longer greater. For sometimes he speaks high things, speaking to himself and to God, so that the church cannot hear.
55 on 1 Corinthians 14:6: “But now, brothers, if I come to you speaking in tongues, what will I profit you unless I speak to you either in revelation or in prophecy or in knowledge or in teaching?” [Origen:] Prophecy is knowledge that signifies the unseen through speech—knowledge of the world’s constitution and of the working of elements and times. Teaching is the instructional word distributed to the many. Revelation is when the mind goes outside earthly things and puts away every fleshly practice by God’s power; the one who obtains this has come into revelation. Perhaps also knowledge about future things can be called revelation; and one who has understood each term’s proper sense may use the names more loosely.
56 on 1 Corinthians 14:7–9a: lifeless flute or lyre without distinction of notes; trumpet without clear call; tongues without clear speech. [Origen:] He wants to shame those who speak in a tongue into silence in church if there is no interpreter. Lifeless flute and lyre that give no distinction of musical notes are not known by what rhythm they played; the soldier does not arm for war unless the trumpet utters the voice that rouses to war; and those who speak in a tongue and do not interpret ought not to speak, as giving no distinction to the words for understanding. He called the doctrines of contemplation flute and lyre as showing nothing ethical, and those who urge toward virtue a trumpet. Hence one may say that the unclear parts of Scripture—such as the sacrifices in Leviticus and the tent in Exodus—should not be read unless someone clarifies their mind by exposition.
57 on 1 Corinthians 14:9b: “For you will be speaking into the air.” [Origen:] The one who speaks in a tongue speaks in God; even if humans do not understand, still the powers about the air hear.
58 on 1 Corinthians 14:10: “There are, it may be, so many kinds of voices in the world, and none of them is voiceless.”
Greek
θανάτου, θανάτου δὲ ταυροῦ. ἐλθὲ καὶ ἐπὶ τοὺς ἁγίους· ἴδε τὴν ἀγάπην Μωϋσέως· Εἰ μὲν ἀφεῖ αὐτοῖ τὴν ἁμαρτίαν, ἄφε · εἰ δὲ μή, κἀμὲ ἐξάλειψον ἐκ τῆ βίβλου ου ἧ ἔγραψα . καὶ ὁ ἀπόστολος δὲ φησὶ Καθὼ κἀγὼ πάντα πᾶ ιν ἀρέ κω, μὴ ζητῶν τὸ ἐμαυτοῦ υμφέρον ἀλλὰ τὸ τῶν πολλῶν ἵνα ωθῶ ιν, καὶ Εὐχόμην αὐτὸ ἀνάθεμα εἶναι ἀπὸ τοῦ χρι τοῦ ὑπὲρ τῶν ἀδελφῶν μου τῶν υγγενῶν μου κατὰ άρκα. ἀνάθεμα τοῦ χρι τοῦ εὔχεται εἶναι ὑπὲρ τῆς ἄλλων σωτηρίας. 52 xiii8 [Εἴτε γλῶσσαι, παύσονται.] [Ὠριγένους] Γλῶσσαι παύσονται, ὅτε νῷ ὁμιλήσω ᾧ βούλομαι διαλεχθῆναι. 53 xiii9–12 [Ἐκ μέρους δὲ γινώσκομεν καὶ ἐκ μέρους προφητεύομεν· ὅταν δὲ ἔλθῃ τὸ τέλειον, τότε τὸ ἐκ μέρους καταργηθήσεται. ὅτε ἤμην νήπιος, ὡς νήπιος ἐλάλουν, ὡς νήπιος ἐφρόνουν, ὡς νήπιος ἐλογιζόμην· ὅτε δὲ γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου. βλέπομεν γὰρ ἄρτι δι' ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον.] [Ὠριγένους] Ὁ δοκῶν προκόπτειν ἐνθάδε ὡς ἐν παιδίοις προκόπτει· ἐὰν δὲ ἔλθῃ τὸ τέλειον καὶ καταντή ωμεν εἰ ἄνδρα τέλειον, τότε τὰ τῶν ἀνδρῶν χωρήσομεν καὶ γνῶσιν καὶ προφητείαν καὶ ὄψιν θεοῦ ἣν ὄψονται οἱ μακάριοι οἱ διὰ τὴν καθαρότητα τῆς καρδίας. 54 xiv 5 [Μείζων γὰρ ὁ προφητεύων ἢ ὁ λαλῶν γλώσσαις, ἐκτὸς εἰ μὴ διερμη νεύει, ἵνα ἡ ἐκκλησία οἰκοδομὴν λάβῃ.] [Ὠριγένους] Ὁ τὸ οἰκοδομοῦν ἔχων χάρισμα μείζων ἐστὶν τοῦ μὴ τὸ τοιοῦτον ἔχοντος, ἅτε κοινωφελέστερος ὢν ὁ τὸ οἰκοδομοῦν ἔχων χάρισμα· ἐὰν δὲ γλώσσαις λαλῶν ἔxv καὶ τὸ διερμηνεύειν ἐπὶ τῷ τὴν ἐκκλησίαν οἰκοδομεῖν οὐκέτι μείζων ὁ προφητεύων. ἔστι γὰρ ὅτε ὑψηλὰ λαλεῖ, ἑαυτῷ λαλεῖ καὶ τῷ θεῷ ὡς μὴ δύνασθαι ἀκούειν τὴν ἐκκλησίαν. 55 xiv 6 [Νυνὶ δέ, ἀδελφοί, ἐὰν ἔλθω πρὸς ὑμᾶς γλώσσαις λαλῶν, τί ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν προφητείᾳ ἢ ἐν γνώσει ἢ ἐν διδαχῇ;] [Ὠριγένους] Προφητεία ἐστὶν ἡ διὰ λόγου τῶν ἀφανῶν σημαντικὴ γνῶσις, ἡ εἴδησις τῆς τοῦ κόσμου συστάσεως καὶ ἐνεργείας στοixείων καὶ χρόνων. διδαχὴ ἐστὶν ὁ εἰς τοὺς πολλοὺς διανεμόμενος διδασκαλικὸς λόγος. ἀποκάλυψίς ἐστιν ὅταν ὁ νοῦς ἔξω γίν<η>ται τῶν γηΐνων καὶ ἀποθ<ῆ>ται πᾶσαν πρᾶξιν σαρκικὴν δυνάμει θεοῦ· ὁ τούτου τυχὼν γέγονεν ἐν ἀποκαλύψει. τάχα δὲ καὶ ἡ περὶ τῶν μελλόντων γνῶσις δύναται ἀποκάλυψις λέγεσθαι, ἔξεστιν δὲ κατα χρηστικώτερον τοῖς ὀνόμασιν χρῆσθαι τὸν νοήσαντα τὴν ἑκάστου κυριολεξίαν. 56 xiv 7–9α [Ὅμως τὰ ἄψυχα φωνὴν διδόντα, εἴτε αὐλὸς εἴτε κιθάρα, ἐὰν διαστολὴν τοῖς φθόγγοις μὴ διδῷ, πῶς γνωσθήσεται τὸ αὐλούμενον ἢ τὸ κιθαριζόμενον; καὶ γὰρ ἐὰν ἄδηλον φωνὴν σάλπιγξ δῷ, τίς παρασκευάσεται εἰς πόλεμον; οὕτως καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ λαλούμενον;] [Ὠριγένους] ∆υσωπῆσαι βούλεται τοὺς γλώσσῃ λαλοῦντας ιγᾶν ἐν ἐκκλη ίᾳ, ἐὰν μὴ ᾖ διερμηνευτή , καὶ φησὶ Τὰ ἄψυχα, αὐλὸς καὶ κιθάρα, τοῖς μουσικοῖς καὶ φθόγγοις διαστολὴν μὴ διδόντα οὐ γιγνώσκεται ποίῳ ῥυθμῷ ηὔλησε· καὶ ὁ στρατιώτης οὐχ ὁπλίζεται εἰς πόλεμον, ἐὰν μὴ τὴν διεγερτικὴν εἰς πόλεμον προῆται φωνὴν ἡ σάλπιγξ· καὶ οἱ λαλοῦντες γλώσσῃ καὶ μὴ διερμηνεύοντες οὐκ ὀφείλουσι λαλεῖν, ὡς μὴ διδόντες διαστολὴν τοῖς λόγοις εἰς τὸ νοηθῆναι· τὰ μὲν οὖν τῆς θεωρίας δόγματα αὐλὸν καὶ κιθάραν εἶπεν ὡς μηδὲν ἐμφαίνοντα ἠθικόν, τοὺς δὲ ἐπ' ἀρετὴν προτρεπομένους σάλπιγγα· διὰ τοῦδε ἔστιν εἰπεῖν ὅτι τὰ ἀσαφῆ τῆς γραφῆς, οἷον τὰ περὶ θυσιῶν ἐν Λευϊτικῷ καὶ τῆς σκηνῆς ἐν Ἐξόδῳ, οὐ δεῖ ἀναγιγνώσκειν, εἰ μή τις αὐτῶν σαφηνίζει τὸν νοῦν τῇ διηγήσει. 57 xiv 9β [Ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες.] [Ὠριγένους] Ὁ λαλῶν γλώσσῃ ἐν τῷ θεῷ λαλεῖ· εἰ καὶ μὴ νοοῦσιν οἱ ἄνθρωποι, ἀλλ' οὖν αἱ περὶ τὸν ἀέρα δυνάμεις ἀκούουσιν. 58 xiv 10 [Τοσαῦτα εἰ τύχοι γένη φωνῶν ἐστιν ἐν κόσμῳ, καὶ οὐδὲν αὐτῶν ἄφωνον.]
About this text
Origen of Alexandria, Fragmenta ex commentariis in epistulam i ad Corinthios (Greek).
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG 14 (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.