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413 1 Cor. ii. 9; cf. Isa. lxiv., 4.
415 ["Origen went so far, that, contrary to the general opinion, he allowed Satan the glimmer of a hope of future grace... He is here speaking of the last enemy, death: but it is evident, from the context, that he identifies death with the devil," etc. (Hagenbach's History of Doctrines, vol. i. p. 145-147. See also, supra, book i. vi. 3. p. 261.) S.]
426 Jerome (Epistle to Avitus, No. 94) says that Origen, "after a most lengthened discussion, in which he asserts that all bodily nature is to be changed into attenuated and spiritual bodies, and that all substance is to be converted into one body of perfect purity, and more brilliant than any splendour (mundissimum et omni splendore purius), and such as the human mind cannot now conceive," adds at the last, "And God will be `all in all, 0' so that the whole of bodily nature may be reduced into that substance which is better than all others, into the divine, viz., than which none is better." From which, since it seems to follow that God possesses a body, although of extreme tenuity (licet tenuissimum), Rufinus has either suppressed this view, or altered the meaning of Origen's words (Ruaeus).
5 Ne illud quidem sacramento aliquo vacuum puto.
6 Quem primum omnium Israelitici belli dextra defenderat.
7 Rigare et inundare animas sitientes, et sensus adjacentes sibi.
11 Omnis gloria regis intrinsecus est. Heb., Sept., and Vulgate all read, "daughter of the king." Probably the omission of "filiae" in the text may be due to an error of the copyists. [Cf. Ps. xlv. 13.]
14 [Eccles. vii. 23, 24.] The Septuagint reads: Eipa, Sofisqhsomai <\[_ kai auth emakrunqh ap emou, makran uper o hn, kai baqu baqoj, tij eurhsei auto; the Vulgate translates this literally.
22 Quae quidem quamvis intellectu multa esse dicantur.
23 Quae sunt extra Trinitatem.
26 Quam in aliis sanctis viris. "Aliis" is found in the mss., but is wanting in many editions.
27 Cf. Matt. xxii. 30 and Luke xx. 36.
28 Unde constat in singulis quibusque tantum effici Christum, quantum ratio indulserit meritorum.
33 Proposito vero et virtute similem sibi.
51 Isa. x. 17, kai fagetai wsei xorton thn ulhn, Sept. The Vulgate follows the Masoretic text.
54 Gen. i. 2, "invisibilis et incomposita;" "inanis et vacua," Vulg.