94 Semper in verbo, semper in sapientia, semper in Deo.
96 Illi enim in odore unguentorum ejus circumire dicuntur; perhaps an allusion to Song of Sol. i. 3 or to Ps. xlv. 8.
105 According to Pamphilus in his Apology, Origen, in a note on Tit. iii. 10, has made a statment the opposit of this. His words are: "But there are some also who say, that it was one Holy Spirit who was in the prophets, and another who was in the apostles of our Lord Jesus Christ." - Ruaeus.
108 Qui licet non omnes possint per ordinem atque ad liquidum spiritualis intelligentiae explanare consequentiam.
109 Ita per singulos, qui eum capere possunt, hoc efficitur, vel hoc intelligitur ipse Spiritus, quo indiget ille, qui eum participare meruerit. Schnitzer renders, "And so, in every one who is susceptible of them, the Spirit is exactly that which the receiver chiefly needs."
117 Gen. i. 21: pasan yuxhn zwwn, Sept.
118 Erasmus remarks, that fantastikh may be rendered imaginitiva, which is the understanding: ormhtikh, impulsiva, which refers to the affections (Schnitzer).
120 Lev. xvii. 14: h yuxh pashj sarkoj aima autou esti, Sept.
123 Gen. i. 24, living creature, animam.
124 Gen. ii. 7, animam viventem.
125 Lev. xvii. 10. It is clear that in the text which Origen or his translator had before him he must have read yuxh instead of proswpon: otherwise the quotation would be inappropriate (Schnitzer).
127 Ps. xxii. 19, 20, unicam meam, monogenh mou.
133 These words are found in Jerome's Epistle to Avitus, and, literally translated, are as follows: "Whence infinite caution is to be employed, lest perchance, after souls have obtained salvation and come to the blessed life, they should cease to be souls. For as our Lord and Saviour came to seek and to save what was lost, that it might cease to be lost; so the soul which was lost, and for whose salvation the Lord came, shall, when it has been saved, cease for a soul. This point in like manner must be examined, whether, as that which has been lost was at one time not lost, and a time will come when it will be no longer lost; so also at some time a soul may not have been a soul, and a time may be when it will by no means continue to be a soul." A portion of the above is also found, in the original Greek, in the Emporer Justinian's Letter to Menas, Patriarch of Constantinople.
135 Ps. civ. 4; cf. Heb. i. 7.
138 Cf. Jer. i. 9. The word "fire" is found neither in the Hebrew nor in the Septuagint.
150 "By falling away and growing cold from a spiritual life, the soul has become what it now is, but is capable also of returning to what it was at the beginning, which I think is intimated by the prophet in the words, `Return, O my soul, unto thy rest,0' so as to be wholly this." - Epistle of Justinian to Partriarch of Constantinople.
152 "The understanding (Nouj) somehow, then, has become a soul, and the soul, being restored, becomes an understanding. The understanding falling away, was made a soul, and the soul, again, when furnished with virtues, will become an understanding. For if we examine the case of Esau, we may find that he was condemned because of his ancient sins in a worse course of life. And respecting the heavenly bodies we must inquire, that not at the time when the world was created did the soul of the sun, or whatever else it ought to be called, begin to exist, but before that it entered that shining and burning body. We may hold similar opinions regarding the moon and stars, that, for the foregoing reasons, they were compelled, unwillingly, to subject themselves to vanity on account of the rewards of the future; and to do, not their own will, but the will of their Creator, by whom they were arranged among their different offices." - Jerome's Epistle to Avitus. From these, as well as other passages, it may be seen how widely Rufinus departed in his translation from the original.
158 The original of this passage is found in Justinian's Epistle to Menas, Patriarch of Constantinople, apud finem. "In that beginning which is cognisable by the understanding, God, by His own will, caused to exist as great a number of intelligent beings as was sufficient; for we must say that the power of God is finite, and not, under pretence of praising Him, take away His limitation. For if the divine power be infinite, it must of necessity be unable to understand even itself, since that which is naturally illimitable is incapable of being comprehended. He made things therefore so great as to be able to apprehend and keep them under His power, and control them by His providence; so also He prepared matter of such a size (tosauthn ulhn) as He had the power to ornament."
159 Wisdom xi. 20: "Thou hast ordered all things in measure, and number, and weight."