Fragments on the Blessings of Isaac, Jacob and Balaam, and on the Great Ode (Moses)

[I. On Gen 1:5] He did not say “the first day.” For if he had said “the first day,” he would have had to speak also of a second day coming to be. But he had to say not “first” but “one,” so that by saying “one” he might show the day returning in a cycle and completing the week, while remaining one.

[II. On Gen 1:2] For when the abundance of water was borne over the face of the earth (which is why “the earth was invisible and unformed”), when the Lord of all willed to make the invisible visible, then he congealed the third part of the waters in the middle; another third he separated upward, taking it up by his own power together with the firmament; and the remaining third he left below for the use and enjoyment of human beings.

[III. On Gen 2:7] “God formed the man, dust from the earth.” What does this mean? Do we say, as some suppose, that three human beings came to be, one spiritual, one psychic, and one earthy? It is not so; the whole narrative is about one human being. For “Let us make” refers to the future; but “God made the man, dust from the earth” … so that the narrative concerns one and the same human being. For at the first he says he is to come into being; but now he makes him, and narrates how he makes him.

[IV. On Gen 2:8] These things we must take up because of the many who err. For some wish to say that paradise is in heaven and is not part of the creation. Since, then, the rivers are seen with the eyes flowing out of it, which even today all who wish may go and inquire into, let everyone reckon that it was planted not in heaven but truly in the creation. And it is a place of the east and a chosen region.

[V. On Gen 3:7] [Of Hippolytus,] bishop of Rome and martyr. “He made for himself girdles of fig leaves”: symbols of his own sins. For a fig leaf, when it touches the body, causes itching. So he himself, as a prophet of what was to come, shows by the itching the reproof of his transgression.

[VI. On Gen 3:21] … for he made a dead covering for the one who had been made dead through sin. For to one who had dead sins about his body, it signified corruption …

[VIII. On Gen 49:3–4] Of Hippolytus, bishop of Rome. The first people, that of the circumcision: “my strength and the beginning of my children,” as God promised the promise to Abraham and to his seed. “Hard to bear,” since the people was hardened against obedience to God. “And hard, self-willed,” because it was not only hard toward obedience to God but also became self-willed so as to lay hands on the Lord. “You have been insolent,” since through our Lord Jesus Christ the people insulted the Father. “Do not boil over,” the Spirit says by way of exhortation, so that it might not boil over completely and be poured out, but giving it hope of salvation; for what boils over and is poured out is lost. “For you went up on your father's bed”: first he tells what happened; then that in the last days the people will plot against the bed of the Father, that is, the bride, the church, wishing to corrupt her; which it does even to this day, plotting against her by its blasphemies.

[IX. On Gen 49:5] … since from Simeon came the scribes and from Levi the priests. For the scribes and priests “accomplished injustice by their choice”: having one mind, they killed the Lord.

[X. On Gen 49:6a] The Spirit foretold their lawless “counsel,” proclaiming beforehand …

[XI. On Gen 49:6b] Of Hippolytus of Rome. This he says of the gathering at which they were to assemble against the Lord. That he means this gathering is clear to us; for the blessed David sings: “Rulers gathered together against the Lord and against his Christ.” Concerning this gathering the Spirit spoke beforehand, saying, “Let not my vitals contend,” wishing to rescue them, so that, if it were possible, the coming evil might not take place through them.

[XII. On Gen 49:6c] That is, in their anger they “killed” the prophets. [Another form of this fragment, printed by Bonwetsch in small type:] [XII–XIII, another form] “They killed” men, “and hamstrung a bull”: he calls Christ a strong bull. “They hamstrung,” since, when he was fixed to the tree, they pierced his sinews.

[XIII. On Gen 49:6d] Of the same (that is, Hippolytus). It becomes clear to us that, because the Savior was turning them from their evil desires, they killed him. For he was the strong “bull”; this, then, is the evil “desire”; and “they hamstrung” him, since, when he was fixed to the tree, they pierced his sinews.

[XIV. On Gen 49:7a] The Spirit curses not the whole people, but those who rose up together against him.

[XV] This is clear, that even to this day “their wrath” …

[XVI. On Gen 49:7b] We know clearly that “Israel” is a man who sees God. So he says this: that others “will see God,” and not they. And “I will scatter them in Israel”: that they will be scattered among all the nations that see God.

[XVII. On Gen 49:8b] He says “enemies,” as his Father says: “Sit at my right hand until I make your enemies a footstool for your feet.” For the “enemies” are those who persecuted him and persecute him to this day. And “your hands,” that is, your strength. And “on the back of your enemies,” that even if they flee from him, at the end of the times the people will confess him. For these are the sons of his father, as he says through Isaiah the prophet: “I have begotten and exalted sons, but they have rejected me.”

[XVIII. On Gen 49:9a] … showing the descent of our Lord according to the flesh, that he was born of the Holy Spirit and of Mary. For it says also in another scripture: “And a rod shall come forth from the root of Jesse, and a flower shall come up from the root.”

[XIX. On Gen 49:9c] He says this to show Father and Lord.

[XX. On Gen 49:9cd] That is, the Father in the Son and the Son in the Father. “Who will rouse him?” Who else but he himself raises himself?

[XXI. On Gen 49:10] It is clear that the holy seed “shall not fail” before our Lord is born, that is, until the coming of the Lord. The holy rulers of the people must remain until the Lord is born; for after this there will be no “ruler” of the people.

[XXII. On Gen 49:11a] As our Lord himself says: “I am the true vine.” And by the “colt” he means the calling from the Gentiles; for the colt is untamed and unbridled. This was our calling before the coming of our Lord; and “binding” signifies being joined to our Lord.

[XXIII. On Gen 49:11b] “And another colt,” the calling from the circumcision; but the “ass” is one, showing us that from one “ass,” that is, from one faith, come the two colts, which are the two callings; and that the one “colt” is bound “to the vine,” the other “to the tendril.” We take this to mean that the calling from the Gentiles is bound to the Lord, and that from the circumcision to the oldness of the law.

[XXIV. On Gen 49:11cd] That is, through the Holy Spirit and the word of truth he will cleanse the flesh, which “the robe” signifies. And “in the blood of the grape”: of the grape that was pressed and gave forth blood, which is the flesh of the Lord, which cleanses the whole calling from the Gentiles.

[XXV. On Gen 49:12a] That is, “his eyes” are bright, and from the word of truth; for they look upon all who have believed in him.

[XXVI. On Gen 49:12b] And “his teeth white as milk” we take to mean that his words become full of light to those who believe through him.

[XXVII. On Gen 49:13] This too shows the calling from the Gentiles, that the grace of Christ will go out into all the earth and the sea. For it says: “And he will be by a harbor of ships, and will stretch as far as Sidon.” That this proclaims beforehand the calling from the Gentiles is shown to us in the Gospel: “Land of Zebulun and land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles: the people that sat in darkness saw a great light,” and so on.

[XXVIII. On Gen 49:14a] This we take as a type of the apostles, that, leaving the way of life under the law and “desiring what is good,” they followed the teaching of the Lord.

[XXIX. On Gen 49:14b] Since those who keep the commandments, without renouncing the ordinances of the law, “rest” both on them and on the teaching of our Lord, which is “between the lots”; as the Lord says, “I did not come to abolish the law or the prophets, but to fulfill.” For our Lord, in keeping the commandments, does not abolish the law and the prophets but fulfills them, as he says in the Gospels.

[XXX. On Gen 49:14c] … of those set apart for him as a portion of inheritance and possession, a place of land.

[XXXI. On Gen 49:15a] That is, the teaching of the Lord. “For it is a good rest,” as he himself says: “Come to me, all who labor and are heavy laden,” and so on.

[XXXII. On Gen 49:15b] Which is the flesh of our Lord, the “rich” land, that is, the fertile; for this is the land “flowing with milk and honey.”

[XXXIII. On Gen 49:15cd] Which the apostles did. For, receiving power from God and submitting themselves to toil, they became the Lord's farmers, working the earth, that is, humanity, through the preaching of our Lord.

[XXXIV. On Gen 49:16] I take this as a type of the evil one: for “he will judge” those who are deceived by him, namely in accusing them before the Lord; for the Lord is judge of all, as it is written also in the Revelation, when “the devil was cast down to the earth, who accuses human beings before God.” [Another form of this fragment, printed by Bonwetsch in small type:] [XXXIV–XXXV, another form] … Hippolytus refers Dan to a type of the evil one. For “he will judge,” he says, those deceived by him. And Judas Iscariot came from the tribe of Dan. For, hiding in him, the ancient serpent betrayed the Lord, going about “on the road” with the Lord, but lying in wait for the way of righteousness. And “on the path”: lying in wait for the footprints of him who showed us the path of life. “Biting the heel of the horse”: the heel of the Lord's coming in the flesh.

[XXXV. On Gen 49:17] And “Let Dan be a serpent on the road, lying in wait on the path”: this is the devil. And it is shown to us that Judas, the betrayer of our Lord, came from the tribe of Dan; for, hiding in him, the devil betrayed the Lord. And “on the road”: he went about on the road with the Lord, lying in wait for the way of righteousness; and the Savior himself says, “I am the way of life.” And “on the path”: lying in wait for the footprints and steps of him who showed us the path of righteousness. “Biting the heel of the horse,” that is, the devil biting the heel of the Lord's coming in the flesh; for the Lord said of Judas the betrayer, “He who eats bread with me has lifted his heel against me.”

[XXXVI. On Gen 49:17de] It is shown to us that the Lord is the “horseman”; and “heel,” that it is at the end of the times. And that “he will fall” signifies his death, as it is written in the Gospel: “Behold, this one is set for the fall and rising of many.”

[XXXVII. On Gen 49:19a] … the “raider” means the plotter. And no one else became a plotter against the Lord but the people.

[XXXVIII. On Gen 49:19b] That is, “he will plot against him at the heels,” by which is shown to us the help that comes from the Lord against those who plotted against him. And “at the heels,” that the Lord will “quickly” carry out the vengeance.

[XXXIX. On Gen 49:20] This we take as a type of our calling. For “rich” means fat. And whose “bread” is rich but ours? For the Lord is our bread, as he himself says: “I am the bread of life.” And who else “will give food to rulers” but our Lord Jesus Christ? Not only to those who believe from the Gentiles, but also to those of the circumcision who lead in the faith, that is, to fathers, patriarchs, and prophets, and to all who believe in his name and in his passion.

[XL. On Gen 49:21a] He too is taken as a type of our people, as the Gospel shows us concerning him as well: “Land of Zebulun and land of Naphtali, the way of the sea, beyond the Jordan: the people that sat in darkness saw a great light, and for those who sat in darkness a light has dawned.”

[XLI. On Gen 49:21b] What other “light” was there but the calling from the Gentiles? It is the “stem,” that is, grafted onto the tree of the Lord it bears fruit. And “giving beauty in its offspring” shows us the surpassing glory of the calling.

[XLII. On Gen 49:22a] What other “son” do we take in a type but the Lord, “grown great” and making our calling grow? For what follows shows it to us more clearly.

[XLIII. On Gen 49:22b] Of Hippolytus. Who else is “envied” to this day, if not our Lord Jesus Christ?

[XLIV. On Gen 49:22c–24a] Who else is this … as is shown to us through the apostle, that “the second man is from heaven”; and in the Gospel too he called him who did the will of the Father “the last.” And “turn back to me” shows us his ascension into heaven to the Father after the passion. And “against whom, taking counsel, they reviled”: who, if not the people, against our Lord? “And they pressed upon him”: who pressed upon him? Those who press upon him even to this day. These are the “masters of the arrows,” who think they make war against the Lord. For even if they prevailed to have him killed, yet “their bows were broken with might.” It is shown to us clearly that after the resurrection their bows were broken with might.

[XLV. On Gen 49:24b] For their apparent strength has been undone through the power of the Father and of the Son.

[XLVI. On Gen 49:24c–25a] It is clearly shown to us that the “help” and support of the Son is from no one else than from the Father, our God who is in heaven. And “my God” shows that the Spirit speaks through Jacob.

[XLVII. On Gen 49:25b–26a] This is shown to us, that “the blessing from heaven” is the Spirit who came down through the Word upon the flesh; and “of breasts and of womb” he calls the blessings of the virgin; and “of your father and mother”: this he calls the blessing of the Father, which we have received upon the church through our Lord Jesus Christ.

[XLVIII. On Gen 49:26b] “Above the blessing of the enduring mountains” proclaims beforehand the height and greatness of the blessing; and “of the everlasting hills,” the firmness and strength of salvation, and its abiding for ever.

[XLIX. On Gen 49:26c] He prays that he may have distinction, so as to become conspicuous among all, by the words “of hills and mountains,” which are visible to all.

[L. On Gen 49:26d] This too shows us something about the Lord. For in another reading it says, “On the head of Joseph and of all of us was Jesus Christ”; this shows us that our Lord is the head of all of us. [Another form of this fragment, printed by Bonwetsch in small type:] [L, another witness] These words too he says concerning the Lord, who is the head of all of us.

[LI. On Gen 49:27] This too is shown to us through the grace of our Lord Jesus Christ, that the tribe of Benjamin in the beginnings, which is “in the morning,” persecutes. For Saul, being of the tribe of Benjamin, persecuted David, who stood as a type of the Lord.

[LII. On Gen 49:27] It is shown to us through the apostle Paul. For he too, being of the tribe of Benjamin, at first persecuted the church; and after this, which is “toward evening,” that is, at the last, he gives to all of us who believe in the Lord, through the grace of our Lord Jesus Christ, the spiritual food.

… Balaam. And that he might be shown to have both in himself, the essence of God and the essence from human beings, as the apostle also says: “mediator of God and human beings, the man Christ Jesus.” “But a mediator is not of one,” but of two. Christ, then, having become mediator of God and human beings, had to receive from both a kind of pledge, so that he might appear as the mediator of two persons.

… who drew up from the lowest Hades the first-formed man, who had perished from the earth and was held in the bonds of death; who came down from above and brought the one below up to the heights; the evangelist of the dead and the redeemer of souls, who became the resurrection of the buried. He it is who became the helper of the vanquished man, a helper like him, corresponding to him: the firstborn Word, visiting the first-formed Adam in the virgin; the spiritual seeking the earthy in the womb; the ever-living seeking the one who died through disobedience; the heavenly calling the earthly to the heights; the free-born wishing to declare the slave free through his own obedience; he who turned the man who was dissolving into earth and had become food for the serpent into adamant, and declared him, hung on a tree, lord over the one who had conquered him; and for this reason he is found victorious through a tree.

… for those who do not now recognize the Son of God in the flesh will recognize him as judge, coming in glory, him who is now insulted in an inglorious body.

For the apostles too, coming to the tomb on the third day, did not find the body of Jesus, just as the sons of Israel went up into the mountain and sought the burial place of Moses and did not find it.