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Translated by Frederick Crombie.
Origen Resources OnLine & in Print
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This Part: 128 Pages
Page 73
Chapter II.--On the Opposing Powers.
1. We have now to notice, agreeably to the statements of Scripture, how the opposing powers, or the devil himself, contends with the human race, inciting and instigating men to sin. And in the first place, in the book of Genesis, [2523] the serpent is described as having seduced Eve; regarding whom, in the work entitled The Ascension of Moses [2524] (a little treatise, of which the Apostle Jude makes mention in his Epistle), the archangel Michael, when disputing with the devil regarding the body of Moses, says that the serpent, being inspired by the devil, was the cause of Adam and Eve's transgression. This also is made a subject of inquiry by some, viz., who the angel was that, speaking from heaven to Abraham, said, "Now I know that thou fearest God, and on my account hast not spared thy beloved son, whom thou lovedst." [2525] For he is manifestly described as an angel who said that he knew then that Abraham feared God, and had not spared his beloved son, as the Scripture declares, although he did not say that it was on account of God that Abraham had done this, but on his, that is, the speaker's account. We must also ascertain who that is of whom it is stated in the book of Exodus that he wished to slay Moses, because he was taking his departure for Egypt; [2526] and afterwards, also, who he is that is called the destroying [2527] angel, as well as he who in the book of Leviticus is called Apopompaeus, i.e., Averter, regarding whom Scripture says, "One lot for the Lord, and one lot for Apopompaeus, i.e., the Averter." [2528] In the first book of Kings, also, an evil spirit is said to strangle [2529] Saul; and in the third book, Micaiah the prophet says, "I saw the Lord of Israel sitting on His throne, and all the host of heaven standing by Him, on His right hand and on His left.
[2523] Gen. iii.
[2524] This apocryphal work, entitled in Hebrew H+ShM+i T+R+J+TjP+, and in Greek 'Analepsis, or 'Anabasis Mouseos, is mentioned by several ancient writers; e.g., by Athanasius, in his Synopsis Sacrae Scripturae; Nicephorus Constantinopolitanus in his Stichometria, appended to the Chronicon of Eusebius (where he says the 'Analepsis contained 1400 verses), in the Acts of the Council of Nice, etc., etc. (Ruaeus).
[2525] Gen. xxii. 12. The reading in the text is according to the Septuagint and Vulgate, with the exception of the words "quem dilexisti," which are an insertion.
[2526] Cf. Ex. iv. 24-26.
[2527] Ex. xii. 23, exterminator. Percussor, Vulgate; olothreuon, Sept.
[2528] Lev. xvi. 8. 'Apopompaios is the reading of the Sept., "Caper emissarius" of the Vulgate, L+Z+"#Z+oE+a of the Masoretic text. Cf. Fuerst and Gesenius s.v. Rufinus translates Apopompaeus by "transmissor."
[2529] 1 Sam. xviii. 10, effocare. Septuagint has epese: Vulgate, "invasit;" the Masoretic text X+L+aZJT+ui.
Reference address : https://ellopos.net/elpenor/greek-texts/fathers/origen/principiis.asp?pg=73
