Thursday, October 28, 2010

IGNATIUS OF ANTIOCH CALLED JESUS "THE FIRST (ONE) TO BE BORN OF ALL CREATION"

Ignatius of Antioch Long recension calls Jesus "...the first (one) to be born of all creation..."

Heres the ANF R&D version along with the Greek text:

GREEK TEXT: "...Στήκετε, ἀδελφοί, ἑδραῖοι ἐν τῇ πίστει Ἰησοῦ Χριστοῦ καὶ ἐν τῇ αὐτοῦ ἀγάπῃ, ἐν πάθει αὐτοῦ καὶ ἀναστάσει. πάντες ἐν χάριτι ἐξ ὀνόματος συναθροίζεσθε κοινῇ, ἐν μιᾷ πίστει θεοῦ πατρὸς καὶ Ἰησοῦ Χριστοῦ, τοῦ μονογενοῦς αὐτοῦ υἱοῦ τοῦ καὶ πρωτοτόκου πάσης κτίσεως, κατὰ σάρκα δὲ ἐκ γένους Δαυίδ, ἐφοδηγούμενοι ὑπὸ τοῦ παρακλήτου· ὑπακούοντες τῷ ἐπισκόπῳ καὶ τῷ πρεσβυτερίῳ ἀπερισπάστῳ διανοίᾳ, ἕνα ἄρτον κλῶντες, ὅ ἐστιν φάρμακον ἀθανασίας, ἀντίδοτος τοῦ μὴ ἀποθανεῖν, ἀλλὰ ζῆν ἐν θεῷ διὰ Ἰησοῦ Χριστοῦ, καθαρτήριον ἀλεξίκακον..." (Chapter XX. Ignatius of Antioch; Ephesians Long Version)

IGNATIUS OF ANTIOCH (c. 30-107-110 C.E.): "...Stand fast, brethren, in the faith of Jesus Christ, and in His love, in His passion, and in His resurrection. Do ye all come together in common, and individually, [625] through grace, in one faith of God the Father, and of Jesus Christ His only-begotten Son, and “the first-born of every creature,” [626] but of the seed of David according to the flesh, being under the guidance of the Comforter, in obedience to the bishop and the presbytery with an undivided mind, breaking one and the same bread, which is the medicine of immortality, and the antidote which prevents us from dying, but a cleansing remedy driving away evil, [which causes] that we should live in God through Jesus Christ..." (Chapter XX. — "Exhortations to steadfastness and unity" Ignatius of Antioch; Ephesians Long Version R&DT)
[FOOTNOTE 625]:    Literally, “by name.”
[FOOTNOTE 626]:    Col. i. 15.

And here is my translation:

IGNATIUS OF ANTIOCH (c. 30-107-110 C.E.): [REVISED VERSION] "...Take a stand, Brothers, firmly based in the faith of Jesus Christ, and in your love for him, in the sufferings he underwent and his resurrection. Together in undeserved kindness, out of the name you have in common, in the one faith of God [the] Father and of Jesus Christ His only begotten Son (πρωτοτόκου πάσης κτίσεως) "THE FIRST (ONE) TO BE BORN OF ALL CREATION", who was according to the flesh out of the genus of David, and be under the guidance of the Paraclete. In obedience to the overseer and the older men, have an undistracted mind, breaking the one bread, which is the medicine of immortality, an antidote, that we may not die, but live to God through Jesus Christ, purged of all evil..." (Chapter 20 Ignatius of Antioch; Ephesians Long Version MATT13T Revised 1/11/10 Re-Revised 1/11/10)

IGNATIUS OF ANTIOCH (c. 30-107-110 C.E.): [2nd REVISION]
"...Take a stand, Brothers, firmly based in the faith of Jesus Christ, and his love, in his sufferings and resurrection. May you share together in undeserved kindness out of the name you have in common, in the one faith of God [the] Father and of Jesus Christ His only begotten Son (πρωτοτόκου πάσης κτίσεως) "THE FIRST (ONE) TO BE BORN OF ALL CREATION", who was out of the family stock of David according to the flesh, and be under the guidance of the Paraclete. In obedience to the overseer and the older men, have an undistracted mind, breaking the one bread, which is the medicine of immortality, an antidote, that we may not die, but live to God through Jesus Christ, purged of all evil..." (Chapter 20 Ignatius of Antioch; Ephesians Long Version MATT13T Revised 1/11/10 Re-Revised 1/11/10)

After I translated the above I found William Whistons version, which is as follows:

IGNATIUS OF ANTIOCH (c. 30-107-110 C.E.): "...Stand fast, Brethren, in the faith of Jesus Christ, and in his love, in his passion, and in his ressurection. Do ye all assemble yourselves together in common, every one by name, in grace, in one faith of God the Father, and of Jesus Christ his only-begotten Son, and First-born of every creature ; but of the stock of David according to the flesh ; being conducted by the Comforter, in obedience to your Bishop and Presbytery, with an undivided mind, breaking one common loaf, which is the medicine of immortality ; a preservative that we may not dye, but live in God, through Jesus Christ: a purgative to expell all evil..." - (Williams Whistons Primative Christianity Revived Vol 1 - Ignatius of Antioch to the Ephessians (LONG VERSION) Chapter 20)

He has some interesting renderings which has caused me to revise my translation once again:

IGNATIUS OF ANTIOCH (c. 30-107-110 C.E.): [3rd REVISION] "...Take a stand, Brothers, firmly based in the faith of Jesus Christ, and his love, in his sufferings and resurrection. May you all gather together out of that name you share, in undeserved kindness, in the (one) faith of God [the] Father, and of Jesus Christ His only begotten Son, (πρωτοτόκου πάσης κτίσεως) "THE FIRST (ONE) TO BE BORN OF ALL CREATION", from the family of David according to the flesh, and be under the guidance of the comforter. In obedience to the overseer and the older (men), with an undistracted mind, breaking the one common loaf, which is the medicine of immortality, an antidote that we may not die, but to live to God through Jesus Christ, purged of all evil..." (Chapter 20 Ignatius of Antioch; Ephesians Long Version MATT13T Revised 1/11/10 Re-Revised 1/11/10)

One of my future goals is to translate all of Ignatius Long Recension into modern English.

Although I personally don't think it is free of interpolations, I think it deserves a better translation than Roberts & Donaldson's version.

JUSTIN MARTYRS INTERESTING VARIANT ON COLOSSIANS 1:15 & AND SOME TRANSLATION BIAS

I was reading Justin Martyrs "Dialouge with Trypho a Jew" the other day and noticed this passage:

GREEK TEXT: "...καὶ τὸ οὖν Ἰσραὴλ ὄνομα τοῦτο σημαίνει· ἄνθρωπος νικῶν δύναμιν· τὸ γὰρ ἴσρα ἄνθρωπος νικῶν ἐστι, τὸ δὲ ἢλ δύναμις. ὅπερ καὶ διὰ τοῦ μυστηρίου τῆς πάλης, ἣν ἐπάλαισεν Ἰακὼβ μετὰ τοῦ φαινομένου μὲν ἐκ τοῦ τῇ τοῦ πατρὸς βουλῇ ὑπηρετεῖν, θεοῦ δὲ ἐκ τοῦ εἶναι τέκνον πρωτότοκον τῶν ὅλων κτισμάτων, ἐπεπροφήτευτο οὕτως καὶ ἄνθρωπος γενόμενος ὁ Χριστὸς ποιήσειν..." - (Dial. Chap 125:3 - Τοῦ ἁγίου Ἰουστίνου πρὸς Τρύφωνα Ἰουδαῖον Διάλογος (ed. E. J. Goodspeed) Die ältesten Apologeten, Göttingen: Vandenhoeck & Ruprecht, 1915)

Chapter 125:[3] "...That Christ ... in that Christ ministered to the will of God, yet He is God, because He is the First-begotten of all creatures..." (Kevin Edgecomes Translation)

CHAPTER CXXV:[III]: "...And that Christ ... in that He ministered to the will of the Father, yet nevertheless is God, in that He is the first-begotten of all creatures..." - (ANF Roberts & Donaldson Translation)

I have a problem with the rendering in red. It is simply does not correspond to the Greek text.

Lets take a closer look. It is this passage in particular:

"...θεοῦ δὲ ἐκ τοῦ εἶναι τέκνον πρωτότοκον τῶν ὅλων κτισμάτων..."

Chapter 125:[3] "...yet He is God..." (KET)

CHAPTER CXXV:[III]: "...yet nevertheless is God..." (R&DT)

The two translators, in my opinion are doing one of two things here:

1.) Bias Translation towards the Trinity
2.) Translating according to a textual variant

If there is a textual variant here (that I am not aware of) I don't have a problem with it, but only if it is legitimate variant.

But, if this is one of dozens and dozens of biased renderings to support the Post-Chanceldon Trinity doctrine, then I do have a serious issues with it.

[ISSUE 1]: They drop the word (ἐκ) out of the text. (ἐκ) literally means: "out-of", as out of a source. In this case the context being "out of (θεοῦ) God" as a source. Which brings me to my second ISSUE with the way they rendered this passage.

[ISSUE 2]: They have translated the genitive case theos (θεοῦ) "(of) God" as simply "God". Which would be (θεός) or (θεόν) or even (ὁ θεός) or (τόν θεόν) rather than (θεοῦ) in the text.

[ISSUE 3]: They have also dropped (τέκνον) "child" from the text also.

So if we follow their rendering the Greek text would be one of the following possibilities:

"...θεός δὲ εἶναι πρωτότοκον τῶν ὅλων κτισμάτων..."

"...θεόν δὲ εἶναι πρωτότοκον τῶν ὅλων κτισμάτων..."

"...ὁ θεός δὲ εἶναι πρωτότοκον τῶν ὅλων κτισμάτων..."

"...τόν θεόν δὲ εἶναι πρωτότοκον τῶν ὅλων κτισμάτων..."

Instead of the actual text:

"...θεοῦ δὲ ἐκ τοῦ εἶναι τέκνον πρωτότοκον τῶν ὅλων κτισμάτων..."

They have obviously not rendered the Greek literally. That's there choice.

The (δὲ) is functioning adversatively here and it can be rendered "but," "however," or "yet" in this context.

[ISSUE 4]: Theres a sort of parallel construction going on in this verse.

    - ἐκ τοῦ τῇ τοῦ πατρὸς

    - "out-of (of)-the (to)-the (of)-the Father..."

    - ἐκ τοῦ εἶναι τέκνον

    - "out-of (of) the is a child..."

Very literal translation underneath.

One of our learned brothers who is a university lecturer and more knowledgeable in Greek than myself suggested the following rendering:

JUSTIN MARTYR (c. 160 C.E.): "...he ministered to the will of the Father, yet (on the other hand) is from (out of) God in that he is the firstborn (first-begotten) child of the whole creation (of all creatures)..." - (Dial. 125)

Bear in mind this is just a literal translation and only a suggestion.  He would certainly render it differently in a final translation if he chose to do one.

He agrees that the text has not been translated properly in this instance. (Thank you very much for your contribution).

Here is my own translation and alternate renderings along with some footnotes which verify some of my renderings:

JUSTIN MARTYR (c. 160 C.E.): "...on the one hand he was a subservient minister to the Fathers purposes, yet nevertheless he is from out of God, the first child to be born of all the things created..." - (Dial. 125 MATT13)

JUSTIN MARTYR (c. 160 C.E.): "...on the one hand he was ministering to the Fathers deliberative counsel, yet nevertheless he is from out of God, the first child to be born of all the things created..." - (Dial. 125 ALTERNATE RENDERING MATT13)

JUSTIN MARTYR (c. 160 C.E.): "...on the one hand he was ministering as a subordinate to the Fathers purposes, yet nevertheless he is a child from out of God, the first of the creatures to be born of the entire universe..." - (Dial. 125 ALTERNATE RENDERING MATT13)

STRONGS DEFINITION (1012): [βουλή boulē] Advise, counsel. From boulomai; volition, i.e. (objectively) advice, or (by implication) purpose -- + advise, counsel, will.

(ὑπηρετεῖν) Verb: Present Active Infinitive

GREEK-ENGLISH LEXICON By Lindell & Scott Page 839, 840: "...(ὑπηρετοῦντα) I. properly an under-rower, under-seaman, II. generally an UNDER-LING, SERVANT...[Same word] SUB-ORDINATE..."

STRONGS DEFINITION (5256): [ὑπηρετέω] From huperetes; to be a subordinate, i.e. (by implication) subserve -- minister (unto), serve.

Occurs once in the NT in the same tense:

Acts 24:23 διαταξάμενος τῷ ἑκατοντάρχῃ τηρεῖσθαι αὐτὸν ἔχειν τε ἄνεσιν καὶ μηδένα κωλύειν τῶν ἰδίων αὐτοῦ (ὑπηρετεῖν) αὐτῷ.
"He ordered the centurion that Paul should be kept in custody, and should have some privileges, and not to forbid any of his friends (to-serve-him) or to visit him."

Getting past the miss-translation and trinitarian bias issue. There is still one point remaining on this text that I would like to bring forward.

GREEK TEXT: "...πρωτότοκον τῶν ὅλων κτισμάτων..." - (Dial. Chap 125:3 - Τοῦ ἁγίου Ἰουστίνου πρὸς Τρύφωνα Ἰουδαῖον Διάλογος (ed. E. J. Goodspeed) Die ältesten Apologeten, Göttingen: Vandenhoeck & Ruprecht, 1915)

Chapter 125:[3] "...the First-begotten of all creatures..." (KET)

CHAPTER CXXV:[III]: "...the first-begotten of all creatures..." (R&DT)

Jesus here is not just:

"...First (one) to be born OF ALL CREATION..." Colossians 1:15 (MATT13)

Compare:

JUSTINS DAILOUGE LXXXV(85):2 "...πρωτοτόκου πάσης κτίσεως..."

Or

JUSTINS DAILOUGE LXXXIV(84):2 "...τὸν πρωτότοκον τῶν πάντων ποιημάτων..."

"...the First (one) to be born OF ALL THE THINGS THAT HAVE BEEN MADE..."

But he is in this verse:

GREEK TEXT: "...πρωτότοκον τῶν ὅλων κτισμάτων..." - (Dial. Chap 125:3)

"...First (one) to be born OF ALL THE THINGS THAT HAVE BEEN CREATED..."

Or

"...the First of all CREATURES to be born of the (ὅλων) entire universe..."

Jesus is one of the:

(κτισμάτων) "CREATURE(S)" or "CREATED (THINGS)"

Or

(κτίσμα) "A CREATION" or "A (THING) CREATED"

COMPARE:

κτίσμα 1 κτίζω
anything created, a creature, NTest.
Liddell and Scott. An Intermediate Greek-English Lexicon. Oxford. Clarendon Press. 1889.

2938. ktisma
a creature
Original Word: κτίσμα
Transliteration: ktisma
Phonetic Spelling: (ktis'-mah)
Short Definition: creature
Word Origin
from ktizó
Definition
a creature
NASB Word Usage
created (1), created thing (1), creatures (2).
NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries Copyright © 1981, 1998 by The Lockman Foundation All rights reserved Lockman.org

Revelation 8:9 Greek Study Bible (Apostolic / Interlinear)
καὶ ἀπέθανεν τὸ τρίτον τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ τὰ ἔχοντα ψυχὰς καὶ τὸ τρίτον τῶν πλοίων διεφθάρησαν.

Greek    Transliteration    Strong's    Morphology    English
καὶ    kai    2532    CONJ    and
ἀπέθανεν    apethanen    599    V-2AAI-3S    died
τὸ    to    3588    T-NSN    which
τρίτον    triton    5154    A-NSN    third
τῶν    tōn    3588    T-GPN    of the
κτισμάτων   
ktismatōn    2938    N-GPN    creatures
τῶν    tōn    3588    T-GPN    which
ἐν    en    1722    PREP    in
τῇ    tē    3588    T-DSF    which
θαλάσσῃ    thalassē    2281    N-DSF    sea
τὰ    ta    3588    T-NPN    which
ἔχοντα    echonta    2192    V-PAP-NPN    had
ψυχὰς    psuchas    5590    N-APF    life
καὶ    kai    2532    CONJ    and
τὸ    to    3588    T-NSN    of the
τρίτον    triton    5154    A-NSN    third
τῶν    tōn    3588    T-GPN    which
πλοίων    ploiōn    4143    N-GPN    ships
διεφθάρησαν    diephtharēsan    1311    V-2API-3P    was destroyed

ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ 8:9 Greek NT: Westcott/Hort with Diacritics
καὶ ἀπέθανεν τὸ τρίτον τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ τὰ ἔχοντα ψυχὰς καὶ τὸ τρίτον τῶν πλοίων διεφθάρησαν.

Latin: Biblia Sacra Vulgata
et mortua est tertia pars (creaturae) quae habent animas et tertia pars navium interiit
   
New International Version (©1984)
a third of the living creatures in the sea died, and a third of the ships were destroyed.

English Standard Version (©2001)
A third of the living creatures in the sea died, and a third of the ships were destroyed.

New American Standard Bible (©1995)
and a third of the creatures which were in the sea and had life, died; and a third of the ships were destroyed.

International Standard Version (©2008)
one-third of the creatures that were living in the sea died, and one-third of the ships was destroyed.

GOD'S WORD® Translation (©1995)
one-third of the creatures that were living in the sea died, and one-third of the ships were destroyed.

King James Bible
And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.

American King James Version
And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.

American Standard Version
and there died the third part of the creatures which were in the sea, even they that had life; and the third part of the ships was destroyed.

Douay-Rheims Bible
And the third part of those creatures died, which had life in the sea, and the third part of the ships was destroyed.

Darby Bible Translation
and the third part of the creatures which were in the sea which had life died; and the third part of the ships were destroyed.

English Revised Version
and there died the third part of the creatures which were in the sea, even they that had life; and the third part of the ships was destroyed.

Webster's Bible Translation
And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.

Weymouth New Testament
And a third part of the creatures that were in the sea--those that had life--died; and a third part of the ships were destroyed.

World English Bible
and one third of the living creatures which were in the sea died. One third of the ships were destroyed.

Young's Literal Translation

and die did the third of the creatures that are in the sea, those having life, and the third of the ships were destroyed.

James 1:18 Greek Study Bible (Apostolic / Interlinear)
βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων.

Greek    Transliteration    Strong's    Morphology    English

βουληθεὶς    boulētheis    1014    V-APP-NSM    having deliberated
ἀπεκύησεν    apekuēsen    616    V-AAI-3S    he begot
ἡμᾶς    ēmas    2248    P-1AP    us
λόγῳ    logō    3056    N-DSM    by word
ἀληθείας    alētheias    225    N-GSF    of truth
εἰς    eis    1519    PREP    so
τὸ    to    3588    T-ASN    the
εἶναι    einai    1511    V-PAN    to be
ἡμᾶς    ēmas    2248    P-1AP    us
ἀπαρχήν    aparchēn    536    N-ASF    firstfruits
τινα    tina    5100    X-ASF    kind
τῶν    tōn    3588    T-GPN    of the
αὐτοῦ    autou    846    P-GSM    of him
κτισμάτων    ktismatōn    2938    N-GPN    creatures

ΙΑΚΩΒΟΥ 1:18 Greek NT: Westcott/Hort with Diacritics

βουληθεὶς ἀπεκύησεν ἡμᾶς λόγῳ ἀληθείας εἰς τὸ εἶναι ἡμᾶς ἀπαρχήν τινα τῶν αὐτοῦ κτισμάτων.

Latin: Biblia Sacra Vulgata
voluntarie genuit nos verbo veritatis ut simus initium aliquod (creaturae) eius

New International Version (©1984)
He chose to give us birth through the word of truth, that we might be a kind of first fruits of all he created.

English Standard Version (©2001)
Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.

New American Standard Bible (©1995)
In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.

King James Bible
Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures.

American King James Version

Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures.

American Standard Version
Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.

Darby Bible Translation
According to his own will begat he us by the word of truth, that we should be a certain first-fruits of his creatures.

English Revised Version
Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.

Webster's Bible Translation
Of his own will he hath begotten us with the word of truth, that we should be a kind of first-fruits of his creatures.

Weymouth New Testament
In accordance with His will He made us His children through the Message of the truth, so that we might, in a sense, be the First fruits of the things which He has created.

World English Bible
Of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures.

Young's Literal Translation
having counselled, He did beget us with a word of truth, for our being a certain first-fruit of His creatures.

The word κτίσμα is not a verb with the meaning of “to create”; it is a noun indicating ‘something that has been created’ or ‘creature’. (See BDAG, p. 573.)

Compare also the LXX Apocryphal Book of "Wisdom": 9:2; 13:5; 14:11; Sir. 38:34; 3 Macc. 5:11.

Wisdom 9:2    καὶ τῇ σοφίᾳ σου κατασκευάσας ἄνθρωπον ἵνα δεσπόζῃ τῶν ὑπὸ σοῦ γενομένων κτισμάτων

Wisdom 13:5 ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται

Sunday, October 24, 2010

(Part 4) THREE ANCIENT TRINITARIAN HISTORIANS SAY ORIGEN BELIEVED JESUS WAS CREATED

Hey I found the Greek text for a (part) translation of fragements of Origen's De Principis I stumbled accross one day.

Heres the (part) translation:

ORIGEN OF ALEXANDRIA (c. 185 to 254 C.E.): "...the Son of God ... 'the firstborn of all creation, A THING CREATED, wisdom,'..." - (De. Prin. 4.4.1, translation by Jaroslav Pelikan. See Christian Tradition, Vol. 1, p. 191)

Here the Greek:

GREEK TEXT: "...Οὗτος δὴ ὁ υἱὸς ἐκ θελή-ματος τοῦ πατρὸς ἐγενήθη, «ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου» καὶ «ἀπαύγασμα τῆς δόξης αὐτοῦ χαρακτήρ τε τῆς ὑποστάσεως αὐτοῦ», «πρω-τότοκος πάσης κτίσεως», κτίσμα, σοφία..." - (Fragmenta De Principiis [00103])

Heres my own translation of the entire verse:

ORIGEN OF ALEXANDRIA (c. 185 to 254 C.E.): "...The Son, came into existence out of the Fathers will, "who is" necessarily "the image of the invisible God", and "the reflection of His glory, the exact representation of His very being," [the] "first (one) to be born of all creation", (κτίσμα) A CREATURE, "Wisdom"..."

Notice the Greek word (κτίσμα).

What does (κτίσμα) actually mean?

"...(κτίσμα) 1 κτίζω anything created, a creature, NTest. 1 kti/sma, atos, to/..." - (Liddell and Scott. An Intermediate Greek-English Lexicon. Oxford. Clarendon Press. 1889.)

Heres a list of its close relatives:

STRONGS NUMBERS - RELATED GREEK WORDS:
2932 κτάομαι ktaomai “to acquire, obtain, possess, purchase”
2933 κτῆμα ktéma “a possession”
2934 κτῆνος kténos “a beast of burden - from ktaomai; property, i.e. (specially) a domestic animal”
2935 κτήτωρ ktétór “a possessor”
2936 κτίζω ktizó “to build, create”
2937 κτίσις ktisis “creation (the act or the product)”
2938 κτίσμα ktisma “a creature - from ktizo; an original formation (concretely), i.e. Product (created thing)
2939 κτίστης ktistés “a Creator: - from ktizo; a founder, i.e. God (as author of all things):

Notice the Greek suffix or word ending (-μα). Word endings in Greek are important, let's see what this one means:

"...3. The result of an action is indicated by -μα (3)..." - (Lexical Aids For Students of New testament Greek, Third Edition, Fifth Printing September 2002, Page 43.)

The action meant here is that of "creation"!

Meaning Greek "the Son" was acted upon by a Creator with the result being the production of "a creature."

Henry George Liddell, Robert Scott, An Intermediate Greek-English Lexicon
(ἐγενήθη)
γίγνομαι γί-γνομαι is syncopated from γι-γένομαι, the Root being !γεν; cf. aor. 2 γενέσθαι, γένος, etc.; so Lat. gi-gno for gi-geno.
I. Radical sense, to come into being, Lat. gigni:
1. of persons, to be born, νέον γεγαώς new born, Od.; γεγονέναι ἔκ τινος Hdt.; more rarely ἀπό τινος id=Hdt.; τινος Eur.:—with Numerals, ἔτεα τρία καὶ δέκα γεγονώς, Lat. natus annos tredecim, Hdt., etc.
2. of things, to be produced, Plat., Xen., etc.:—of sums, ὁ γεγονὼς ἀριθμός the result or amount, Plat.
3. of events, to take place, come to pass, come on, happen, and in past tenses to be, Hom., etc.:— ὃ μὴ γένοιτο, Lat. quod dii prohibeant,

1096. ginomai
to come into being, to happen, to become
Original Word: γίνομαι
Transliteration: ginomai
Phonetic Spelling: (ghin'-om-ahee)
Definition
to come into being, to happen, to become
NAS Exhaustive Concordance of the Bible with Hebrew-Aramaic and Greek Dictionaries

STRONGS: A prolongation and middle voice form of a primary verb; to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.) -- arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.

Notice he lastly called him "WISDOM".

No doubt refering to Proverbs 8:22 LXX:

PROVERBS 8:22 GREEK OT: Septuagint with Diacritics: 22 ΚΎΡΙΟΣ ἔκτισέν με ἀρχὴν ὁδῶν αὐτοῦ εἰς ἔργα αὐτοῦ 23 πρὸ τοῦ αἰῶνος ἐθεμελίωσέν με ἐν ἀρχῇ 24 πρὸ τοῦ τὴν γῆν ποιῆσαι καὶ 24 πρὸ τοῦ τὰς ἀβύσσους ποιῆσαι 24 πρὸ τοῦ προελθεῖν τὰς πηγὰς τῶν ὑδάτων 25 πρὸ τοῦ ὄρη ἑδρασθῆναι πρὸ δὲ πάντων βουνῶν γεννᾷ με 26 ΚΎΡΙΟΣ ἐποίησεν χώρας καὶ ἀοικήτους καὶ ἄκρα οἰκούμενα τῆς ὑπ' οὐρανόν 27 ἡνίκα ἡτοίμαζεν τὸν οὐρανόν συμπαρήμην αὐτῷ καὶ ὅτε ἀφώριζεν τὸν ἑαυτοῦ θρόνον ἐπ' ἀνέμων 28 ἡνίκα ἰσχυρὰ ἐποίει τὰ ἄνω νέφη καὶ ὡς ἀσφαλεῖς ἐτίθει πηγὰς τῆς ὑπ' οὐρανὸν 29 καὶ ἰσχυρὰ ἐποίει τὰ θεμέλια τῆς γῆς 30 ἤμην παρ' αὐτῷ ἁρμόζουσα ἐγὼ ἤμην ᾗ προσέχαιρεν καθ' ἡμέραν δὲ εὐφραινόμην ἐν προσώπῳ αὐτοῦ ἐν παντὶ καιρῷ 31 ὅτε εὐφραίνετο τὴν οἰκουμένην συντελέσας καὶ ἐνευφραίνετο ἐν υἱοῖς ἀνθρώπων

NETS-LXX(E): "...The LORD CREATED ME as the beginning of his ways, for the sake of his works. 23. Before the present age he founded me in the beginning. 24. Before he made the earth and before he made the depths, 25. before he brought forth the springs of the waters, before the mountains were established, and before all the hills, he begets me. 26. The Lord made countries and uninhabbited spaces and the habbitable heights of that beneath the skys. 27. When he prepared the sky, I was present with him, and when he marked out his own throne on the winds. 28. When he made strong the clouds above and when he made secure the springs beneath the sky 29. when he made strong the foundations of the earth, 30. I was beside him, fitting together, it is I who was the one in whom he took delight. And each day I was glad in his presence at every moment, 31. when he rejoiced when he had completed the world and rejoiced among the sons of men..." - (NETS) A New English Translation of the Septuagint 2007

1st Corinthinas 1:24

ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α΄ 1:24 Greek NT:
αὐτοῖς δὲ τοῖς κλητοῖς, Ἰουδαίοις τε καὶ Ἕλλησι, Χριστὸν Θεοῦ δύναμιν καὶ Θεοῦ σοφίαν·

New American Standard Bible (©1995)
but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.

Now heres the Rufinus version of the same verse and surrounding context until the end of the chapter:

RUFINUS OF AQUELEIA (c. 345 to 410): "...As light, accordingly, could never exist without splendour, so neither can the Son be understood to exist without the Father; for He is called the “express image of His person,” [2964] and the Word and Wisdom. How, then, can it be asserted that there once was a time when He was not the Son?..." - (DOCTORED LATIN VERSION: Book IV. Translated from the Latin of Rufinus. ANF Roberts & Donaldson.[150 YEARS AFTER ORIGENS DEATH])

How different this is to the Greek. It continues:

RUFINUS OF AQUELEIA (c. 345 to 410): "...For that is nothing else than to say that there was once a time when He was not the Truth, nor the Wisdom, nor the Life, although in all these He is judged to be the perfect essence of God the Father; for these things cannot be severed from Him, or even be separated from His essence. And although these qualities are said to be many in understanding, [2965] yet in their nature and essence they are one, and in them is the fulness of divinity. Now this expression which we employ—“that there never was a time when He did not exist”—is to be understood with an allowance. For these very words “when” or “never” have a meaning that relates to time, whereas the statements made regarding Father, Son, and Holy Spirit are to be understood as transcending all time, all ages, and all eternity. For it is the Trinity alone which exceeds the comprehension not only of temporal but even of eternal intelligence; while other things which are not included in it [2966] are to be measured by times and ages. This Son of God, then, in respect of the Word being God, which was in the beginning with God, no one will logically suppose to be contained in any place; nor yet in respect of His being “Wisdom,” or “Truth,” or the “Life,” or “Righteousness,” or “Sanctification,” or “Redemption:” for all these properties do not require space to be able to act or to operate, but each one of them is to be understood as meaning those individuals who participate in His virtue and working..." - (DOCTORED LATIN VERSION: Book IV. Translated from the Latin of Rufinus. ANF Roberts & Donaldson.[150 YEARS AFTER ORIGENS DEATH])
[FOOTNOTE 2964]: Cf. Heb. i. 3.
[FOOTNOTE 2965]: Quæ quidem quamvis intellectu multa esse dicantur.
[FOOTNOTE 2966]: Quæ sunt extra Trinitatem.

This is absoloutely Rufinus talking and not Origen when it says "there was a time when he did not exist". These are the words of Arius and not the words of Origen.

This nothing but ANTI-ARIAN propoganda and blatant editing and dishonest changing of the text to suit fourth and fifth century Post-Chanceldon Christian belief.

Notice how this following article tries to defend Rufinus and say that what he did was justified. Particually the point about PHOTIUS comments about Origen:

Pamphilus of Caesarea, Saint Martyred 309: "...Of the "Apology for Origen" only the first book is extant, and that in a Latin version made by Rufinus. It begins with describing the extravagant bitterness of the feeling against Origen. He was a man of deep humility, of great authority in the Church of his day, and honored with the priesthood. He was above all things anxious to keep to the rule of faith that had come down from the Apostles. The soundness of his doctrine concerning the Trinity and the Incarnation is then vindicated by copious extracts from his writings. Then nine charges against his teaching are confronted with passages from his works. St. Jerome stated in his "De Viris illustribus" that there were two apologies—one by Pamphilus and another by Eusebius. He discovered his mistake when Rufinus's translation appeared in the height of the Origenistic controversy, and rushed to the conclusion that Eusebius was the sole author. He charged Rufinus, among other things, with palming off under the name of the martyr what was really the work of the heterodox Eusebius, and with suppressing unorthodox passages. As to the first accusation there is abundant evidence that the "Apology" was the joint work of Pamphilus and Eusebius. Against the second may be set the negative testimony of Photius who had read the original; "Photius, who was severe to excess towards the slightest semblance of Arianism, remarked no such taint in the Apology of Origen which he had read in Greek" (Ceillier). The Canons of the alleged Council of the Apostles at Antioch were ascribed by their compiler (late fourth century) to Pamphilus (Harnack, "Spread of Christianity", I, 86-101)..." By F. J. BACCHUS * Published by Encyclopedia Press, 1913.

SOURCE: http://oce.catholic.c/index.php?title=Pamphilus_of_Caesarea%2C_Saint

But I shall re-quote both Rufinus own words and what Photius actually said about Origen and you will see what is said above in Apology for Rufinus is simply not true:

RUFINUS OF AQUILEIA (400 C.E.): "...after translating into Latin more than seventy of those treatises of Origen which are styled Homilies and a considerable number also of his writings on the apostles, in which a good many “stumbling-blocks” are found in the original Greek, so smoothed and corrected them in his translation, that a Latin reader would meet with nothing which could appear DISCORDANT WITH OUR BELIEF..." - (PREFACE TO HIS LATIN TRANSLATION OF ORIGENS "ON FIRST PRINCIPLES")

Further on:

RUFINUS OF AQUILEIA (400 C.E.): "...If, therefore, we have found anywhere in his writings, ANY STATEMENT OPPOSED TO THAT VIEW, which elsewhere in his works he had himself piously laid down REGARDING THE TRINITY, WE HAVE EITHER OMITTED IT, as being corrupt, and not the composition of Origen, OR WE HAVE BROUGHT IT FORWARD AGREEABLY TO THE RULE..." - (PREFACE TO HIS LATIN TRANSLATION OF ORIGENS "ON FIRST PRINCIPLES")

PHOTIUS (810 to 893 C.E.): "Read Origen's four books On First Principles. The first deals with the Father, the Son and the Holy Ghost. In this his statements are often blasphemous; thus, he asserts that the Son was [πεποιῆσθαι] CREATED [ὑπὸ] BY THE FATHER, the Holy Ghost by the Son; that the Father pervades all existing things, the Son only those that are endowed with reason, the Holy Ghost only those that are saved. He also makes other strange and impious statements, indulging in frivolous talk about the migration of souls, the stars being alive, and the like. This first book is full of fables about the Father, Christ (as he calls the Son), the Holy Ghost, and CREATURES endowed with reason. In the second book he treats of the world and created things. He asserts that the God of the Law and the prophets, of the Old and the New Testament, is one and the same; that there was the same Holy Spirit in Moses, the rest of the prophets, and the Holy Apostles. He further discusses the Incarnation of the Saviour, the soul, resurrection, punishment, and promises. The third book deals with free will; how the devil and hostile powers, according to the Scriptures, wage war against mankind; that the world was created and is perishable, having had a beginning in time. The fourth book treats of the final end, the divine inspiration of the Scriptures, and the proper manner of reading and understanding them." (PHOTIUS BIBLIOTHECA OR MYRIOBIBLON Section 8. [Origen, De Principiis])

Henry George Liddell, Robert Scott, An Intermediate Greek-English Lexicon: ποιέω 1(A). to make, produce, create,
Please judge for yourself which is true.

(Part 3) THREE ANCIENT TRINITARIAN HISTORIANS SAY ORIGEN BELIEVED JESUS WAS CREATED


ORIGEN CALLS JESUS "THE FIRST-BORN OF ALL CREATION"

= X (57) IN GREEK QUOTING FROM COL 1:15


Greek concordance of Origen works:

(πρωτοτόκος πάσης κτίσεως)


Commentarii in Romanos x 2
1x [00138] ἐν μέσῳ δύο ζῴων γνωσθήσῃ, ἐν τῷ παρεῖναι τὸν καιρὸν ἀναδειχθήσῃ» *** καὶ ἁρμόζει γε τὸ | «Ὃν προέθετο» τῇ τοῦ Ἰησοῦ μᾶλλον ψυχῇ ἢ τῷ Μονογενεῖ καὶ πρωτοτόκῳ πάσης κτίσεως·
2x [00349] λόγος γὰρ καὶ ἀλήθεια καὶ σοφία καὶ δικαιοσύνη καὶ τὰ ἄλλα πάντα, ὅσα ἐστὶν ὁ Σωτὴρ ἡμῶν ὁ πρωτοτόκος πάσης κτίσεως, προσάγει τῷ ἐπὶ πᾶσιν Θεῷ καὶ Πατρὶ τὸν ἑαυτὸν τούτοις ἐπιδεδωκότα *** Καὶ ὅρα πηλίκον ἐστὶν τὸ κατὰ τὴν χάριν ὡς περὶ ὀλίγων ἀναγεγράφθαι τὸ «Εὗρεν χάριν ἐνώπιον τοῦ Θεοῦ».

Commentarii in evangelium Joannis x 21
3x [00100] Ἕκαστον γὰρ εὐαγγέλιον, σύστημα ἀπαγγελλομένων ὠφελίμων τῷ πιστεύοντι καὶ μὴ παρεκδεξαμένῳ τυγχάνον ὠφέλειαν ἐμποιοῦν, κατὰ τὸ εὔλογον εὐφραίνει, διδάσκον τὴν δι' ἀνθρώπους τοῦ πρωτοτόκου πάσης κτίσεως Χριστοῦ Ἰησοῦ σωτήριον αὐτοῖς ἐπιδημίαν.
4x [00287] εἴπερ εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου ὁ πρωτότοκος πάσης κτίσεως, ἀρχὴ αὐτοῦ ὁ πατήρ ἐστιν.
5x [00296] [1.18.108] Καὶ τάχα διὰ τοῦτο οὐ μόνον πρωτότοκός ἐστιν πάσης κτίσεως, ἀλλὰ καὶ «Ἀδάμ», <ὃ> ἑρμηνεύεται «ἄνθρωπος».
6x [00494] [1.26.175] Οὐκ ἀποσιωπήσουσι δὲ οὗτοι καὶ τὸ τὸν πρωτότοκον πάσης κτίσεως διὰ τὴν πρὸς τὸν ἄνθρωπον ὑπὲρ πάντα τιμὴν ἄνθρωπον μὲν γεγονέναι, οὐ μὴν ζῷόν τι τῶν ἐν οὐρανῷ·
7x [00513] [1.27.188] Σαφὲς δὲ ὅτι κυρίως τῆς εἰλικρινοῦς καὶ ἀμιγοῦς πρός τι ἕτερον ζωῆς ἡ ἀρχὴ ἐν τῷ πρωτοτόκῳ πάσης κτίσεως τυγχάνει·
8x [00522] [1.28.192] Καὶ πῶς οἷόν τε τὸν πρωτότοκον πάσης κτίσεως, οὐκ ὄντα βασιλέα, ὕστερον βασιλέα γεγονέναι διὰ τὸ ἠγαπηκέναι δικαιοσύνην, καὶ ταῦτα τυγχάνοντα δικαιοσύνην;
9x [00528] [1.28.195] Ἡγοῦμαι οὖν «βασιλέα» μὲν λέγεσθαι τὴν προηγουμένην τοῦ πρωτοτόκου πάσης κτίσεως φύσιν, ᾗ δίδοται διὰ τὸ ὑπερέχειν τὸ κρίνειν·
10x [00805] πᾶν δὲ τὸ παρὰ τὸ αὐτόθεος μετοχῇ τῆς ἐκείνου θεότητος θεοποιούμενον οὐχ «ὁ θεὸς» ἀλλὰ «θεὸς» κυριώτερον ἂν λέγοιτο, οὗ πάντως «ὁ πρωτότοκος πάσης κτίσεως», ἅτε πρῶτος τῷ πρὸς τὸν θεὸν εἶναι σπάσας τῆς θεότητος εἰς ἑαυτόν, ἐστὶ τιμιώτερος, τοῖς λοιποῖς παρ' αὐτὸν θεοῖς ὧν ὁ θεὸς θεός ἐστι κατὰ τὸ λεγόμενον·
11x [01043] «Ἐνετείλατο» γὰρ ὁ ἀγένητος θεὸς τῷ πρωτοτόκῳ πάσης κτίσεως «καὶ ἐκτίσθησαν», οὐ μόνον ὁ κόσμος καὶ τὰ ἐν αὐτῷ, ἀλλὰ καὶ τὰ λοιπὰ πάντα, «εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι·
12x [01312] [2.31.187] Καὶ οὐδὲν θαυμαστὸν τοῦ πρωτοτόκου πάσης κτίσεως ἐνσωμα τουμένου κατὰ φιλανθρωπίαν ζηλωτάς τινας καὶ μιμητὰς γεγονέναι Χριστοῦ, ἀγαπήσαντας τὸ διὰ τοῦ ὁμοίου <αὐ>τοῦ σώματος ὑπηρετῆσαι τῇ εἰς ἀνθρώπους αὐτοῦ χρηστότητι.
13x [03220] [10.39.264] Ὁ μὲν οὖν τις πραγμάτων αὑτὸν ἀπαλλάττων τῷ ἀπογινώσκειν ἕκαστον δύνασθαι τῶν κατὰ τὸν ναὸν ἀναφέρειν ἐπὶ τὸ σῶμα, ὁποτέρως ἂν ἔχῃ, ἐπὶ τὸ ἁπλούστερον καταφεύ ξεται, λέγων διὰ τοῦτο σῶμα ἑκατέρως νοούμενον τὸν ναὸν ὠνομάσθαι, ἐπεὶ ὥσπερ ὁ ναὸς δόξαν εἶχεν θεοῦ κατασκηνοῦ σαν ἐν αὐτῷ, οὕτως εἰκόνα καὶ δόξαν θεοῦ ὑπάρχοντα τὸν πρωτότοκον πάσης κτίσεως, τὸ σῶμα ἢ τὴν ἐκκλησίαν ἀγαλ ματοφοροῦντα ναὸν εὐλόγως εἰρῆσθαι θεοῦ.
14x + 15x [03258] [10.41.286] Ἐφίστημι δὲ μήποτε ὁ μὲν Σαλομὼν εἰς τὸν πρωτότοκον πάσης κτίσεως λαμβάνεσθαι δύναται, ὁ δὲ Χειρὰμ εἰς ὃν ἀνείληφεν οὗτος ἄνθρωπον, ἀπὸ τῆς τῶν ἀνθρώπων συνοχῆς Τύριοι γὰρ ἑρμηνεύονται «συνέχοντες» τῇ φύσει τὸ γένος ἔχοντα, ὅστις πεπληρωμένος πάσης τέχνης καὶ συνέ σεως καὶ ἐπιγνώσεως εἰσήχθη, συνεργῶν τῷ πρωτοτόκῳ πάσης κτίσεως, ἵνα οἰκοδομήσῃ τὸν ναόν, ἐν ᾧ καὶ θυρίδες παρακυπτόμεναι κρυπταὶ κατασκευάζονται πρὸς <τὸ> τὰς ἐλλάμψεις τοῦ φωτὸς τοῦ θεοῦ σωτηρίως δυνηθῆναι χωρῆσαι, καὶ τί με δεῖ λέγειν καθ' ἕκαστον;
16x [04598] τῇ θειοτέρᾳ φύσει διαλεγό μενος ἔφασκεν ταῦτα καί, ὡς ἂν εἴποι τις, καθ' ὃ πρωτότοκος πάσης [19.2.11] κτίσεως ἦν.
17x [04979] τάχα γὰρ ὁ σωτὴρ οὐκ ἐκ τοῦ οὐρανοῦ ἦν, μάλιστα καθ' ὃ πρωτότοκος πάσης κτίσεως ἦν.
18x [05023] [19.22.147] Ζητήσεις δὲ εἰ κατά τι τῶν σημαινομένων δύναται ὁ πρωτό τοκος πάσης κτίσεως εἶναι κόσμος, καὶ μάλιστα καθ' ὃ «σοφία» ἐστὶν ἡ πολυποίκιλος·
19x [05045] ἔτι δὲ μᾶλλον νοήσεις τί ἐστιν «Ἐὰν γὰρ μὴ πιστεύητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρ «τίαις ὑμῶν», ἅ ἐστιν ὁ πρωτότοκος πάσης κτίσεως ἀναλογιζόμενος.
20x [05760] εἰ δὲ διπλασιόνως ἕτερος παρ' ἕτερον υἱὸς γίνεται θεοῦ, διὰ τί οὐχὶ καὶ πολλαπλασιόνως καὶ τοσαυταπλα σιόνως ὁποσαπλασιόνως ἄξιον νοεῖν εἶναι τὸν πρωτότοκον πάσης κτίσεως υἱὸν τοῦ θεοῦ παρὰ τοὺς λοιποὺς υἱοὺς τοῦ θεοῦ καὶ τοὺς μηκέτι πνεῦμα δουλείας ἔχοντας εἰς φόβον, ἀλλ' εἰληφότας πνεῦμα [20.34.304] υἱοθεσίας;
21x [05901] τοῦτον οὖν τὸν θάνατον οὐ θεωρήσει εἰς τὸν αἰῶνα ὁ τὸν λόγον τοῦ μονογενοῦς καὶ πρωτοτόκου πάσης κτίσεως τηρήσας,
[20.39.368] πεφυκότα κωλύειν θεωρεῖσθαι τὸν θάνατον.
22x [06474] ἀνεπίδεκτος γὰρ ἡ εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, ὁ πρωτότοκος πάσης κτίσεως, θανά [28.18.160] του.
23x [07092] ἢ εἰ ἀνάπαλιν τὰ μὲν περὶ αὐτὸν ἀνθρώπινα προσίοιτο, τὴν δὲ ὑπόστασιν τοῦ μονογενοῦς καὶ πρωτοτόκου πάσης κτίσεως ἀθετοῖ, καὶ οὗτος ἂν οὐ δύναιτο λέγειν πᾶσαν ἔχειν τὴν [32.16.194] πίστιν.

Commentarium in evangelium Matthaei x 5
24x [02061] αὕτη τοίνυν ἡ βασιλεία τῶν οὐρανῶν, ἡνίκα «ἐν ὁμοιώματι σαρκὸς ἁμαρτίας» ἐγένετο, ἵνα «περὶ ἁμαρτίας» κατακρίνῃ «τὴν ἁμαρτίαν», ἡνίκα «μὴ γνόντα» αὐτὸν «ἁμαρ τίαν ἐποίησεν ὑπὲρ ἡμῶν ἁμαρτίαν» τῶν «τῆς ἁμαρτίας» ἡμῶν φορούντων σῶμα, ὡμοιώθη ἀνθρώπῳ βασιλεῖ τῷ κατὰ τὸν Ἰησοῦν νοουμένῳ, ἑνωθεῖσα αὐτῷ, πλεῖον (εἰ δεῖ οὕτω τολμήσαντα εἰπεῖν) ἔχοντι πρὸς τὸ ἡνῶσθαι καὶ πάντη ἓν γενέσθαι τῷ πρωτοτόκῳ «πάσης κτίσεως», εἰ «ὁ κολλώμενος τῷ κυρίῳ» «ἓν πνεῦμα» πρὸς αὐτὸν γίνεται.
25x [03269] Γενόμενος δὲ ἅπαξ κατὰ τὸν τό πον ὑπομνήσαιμ' ἂν τοὺς φαντασίᾳ δοξολογίας τῆς περὶ τοῦ Χριστοῦ συγχέαντας τὰ περὶ τοῦ πρωτοτόκου πάσης κτίσεως τοῖς περὶ τῆς ψυ χῆς καὶ τοῦ σώματος Ἰησοῦ, τάχα δὲ καὶ τοῦ πνεύματος αὐτοῦ, καὶ ἓν πάντη ἀσύνθετον οἰομένους εἶναι τὸ ὀφθὲν καὶ ἐπιδημῆσαν τῷ βίῳ, ὅτι μὴ ὑγιῶς λέγουσι.
26x [03270] πυθώμεθα γὰρ αὐτῶν εἰ ἡ θειότης τῆς εἰκόνος «τοῦ θεοῦ τοῦ ἀοράτου» καὶ ἡ ὑπεροχὴ τοῦ πρωτοτόκου «πάσης κτίσεως», εἰ ἐκεῖνος ἐν ᾧ «ἔκτισται τὰ πάντα τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξου σίαι» λύτρον ἐδόθη ἀντὶ πολλῶν·
28x [03273] πλὴν σήμερον οὐ λύω τὸν Ἰησοῦν ἀπὸ τοῦ Χριστοῦ, ἀλλὰ πολλῷ πλέον οἶδα ἓν εἶναι Ἰησοῦν τὸν Χριστὸν καὶ τὴν ψυχὴν αὐτοῦ πρὸς τὸν πρωτότοκον «πάσης κτίσεως» ἀλλὰ καὶ τὸ σῶμα αὐτοῦ, ὡς πλέον (εἰ δεῖ οὕτως ὀνομάσαι) εἶναι ἓν ὅλον τοῦτο, ἤπερ «ὁ κολλώ μενος τῷ κυρίῳ ἓν πνεῦμά ἐστιν».
29x [04059] πλὴν οὐχ ἡ ὑπεροχὴ αὐτοῦ ἐν τῷ προ φήτην αὐτὸν εἶναι ἦν ἀλλ' ἐν τῷ υἱὸν θεοῦ πρωτότοκον «πάσης κτίσεως» καὶ εἰκόνα «τοῦ θεοῦ τοῦ ἀοράτου», ἐν ᾧ «ἐκτίσθη τὰ πάντα ἐν τῷ οὐρα νῷ καὶ ἐπὶ τῆς γῆς, εἴτε ὁρατὰ εἴτε ἀόρατα», καὶ τὰ ἑξῆς.

Contra Celsum x 14
30x [01284] [2.25] Ἐλέγομεν δὴ καὶ ἐν τοῖς ἀνωτέρω ὅτι αἱ μέν τινες εἰσὶ φωναὶ τοῦ ἐν τῷ Ἰησοῦ πρωτοτόκου πάσης κτίσεως ὡς ἡ·
31x [01331] ἐν οἷς ἀπεδείκνυτο ὁ πάσης κτίσεως πρωτότοκος ἀνειληφὼς σῶμα καὶ ψυχὴν ἀνθρωπίνην, καὶ ὅτι ὁ θεὸς ἐνετείλατο περὶ τῶν τοσούτων ἐν κόσμῳ, καὶ ἐκτίσθη, καὶ ὅτι ὁ τὴν ἐντολὴν λαβὼν ὁ θεὸς λόγος ἦν.
32x [05025] Ὅπερ εἰ οὕτως ἔχει, οὐκ εἰσὶ δύο ἡ ψυχὴ τοῦ Ἰησοῦ πρὸς τὸν πάσης κτίσεως πρωτότοκον θεὸν λόγον.
34x [05027] ἐὰν δ' ὁ θεῖος λόγος φάσκῃ κολλᾶσθαι ὑπὸ τῆς ἀρετῆς καὶ ἑνοῦσθαι τῷ αὐτολόγῳ τὸν τέλειον, ὡς κατὰ τοῦτο ἀναβεβηκότας μὴ χωρίζειν ἡμᾶς τὴν Ἰησοῦ ψυχὴν τοῦ πρωτοτόκου πάσης κτίσεως, γελᾷ τὸ λέγεσθαι υἱὸν θεοῦ Ἰησοῦν, οὐχ ὁρῶν, τίνα ἐστὶ τὰ περὶ αὐτοῦ ἐν ἀπορρήτῳ μυστικῶς ἐν ταῖς θείαις γραφαῖς λεγόμενα.
35x [05030] Εἴπερ οὖν τοῦτο οὐκ εὐκα ταφρόνητον ὡς οἶμαι ἔχει ἀκολουθίαν, τί χαλεπὸν τῇ ἄκρᾳ καὶ ἀνυπερβλήτῳ κοινωνίᾳ πρὸς τὸν αὐτολόγον τὴν Ἰησοῦ ψυχὴν καὶ ἁπαξαπλῶς τὸν Ἰησοῦν μὴ κεχωρίσθαι τοῦ μονογενοῦς καὶ πρωτοτόκου πάσης κτίσεως μηδ' ἕτερον ἔτι τυγχάνειν αὐτοῦ;
36x [05233] Ζητητέον δὲ καί, εἰ οὐσίαν μὲν οὐσιῶν λεκτέον καὶ ἰδέαν ἰδεῶν καὶ ἀρχὴν τὸν μονογενῆ καὶ πρωτότοκον πάσης κτίσεως ἐπέκεινα δὲ πάντων τούτων τὸν πατέρα αὐτοῦ καὶ θεόν.
38x [05298] μετέδωκε γὰρ ἑαυτοῦ καὶ τῆς μεγαλειότητος τῷ μονογενεῖ καὶ πρωτοτόκῳ πάσης κτίσεως ἵν' εἰκὼν αὐτὸς τυγχάνων τοῦ ἀοράτου θεοῦ καὶ ἐν τῷ μεγέθει σῴζῃ τὴν εἰκόνα τοῦ πατρός.
39x [05634] Εἰ δέ τι θεῖον ἐν τῷ κατ' αὐτὸν νοουμένῳ ἀνθρώπῳ ἐτύγχανεν, ὅπερ ἦν ὁ μονο γενὴς τοῦ θεοῦ καὶ ὁ πρωτότοκος πάσης κτίσεως, ὁ λέγων·
40x [05761] διὸ καὶ θεὸν οὐδεὶς ἑώρακε πώποτε, καὶ εἰκὼν λέγεται εἶναι τοῦ ἀοράτου θεοῦ ὁ πρωτότοκος πάσης κτίσεως, ὡς εἰ ἔλεγεν ἀσωμάτου.
41x [05953] Νοήσας τις οὖν πῶς δεῖ ἀκούειν περὶ μονογενοῦς θεοῦ υἱοῦ τοῦ θεοῦ, τοῦ πρωτοτόκου πάσης κτίσεως, καθότι ὁ λόγος γέγονε σάρξ, ὄψεται πῶς ἰδών τις τὴν εἰκόνα τοῦ ἀοράτου θεοῦ γνώσεται τὸν πατέρα καὶ ποιητὴν τοῦδε τοῦ παντός.
42x [06170] ὅπερ ἡμῖν ἀπαγορεύεται, διδασ κομένοις μὴ λατρεύειν τῇ κτίσει παρὰ τὸν κτίσαντα ἀλλ' εἰδέναι μὲν ὅτι Ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ καὶ ὅτι Ἡ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται καὶ ὅτι Τῇ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα ἐπ' ἐλπίδι, καὶ μὴ μὴν καὶ δεῖν τὰ ἐπὶ τῇ δουλείᾳ τῆς φθορᾶς καὶ ἐπὶ τῇ ματαιότητι ὑποτεταγμένα καὶ ἐπ' ἐλπίδι κρείττονι ταῦτα πράττοντα ἐν χώρᾳ τιμᾶν θεοῦ τοῦ ἀνενδεοῦς ἢ τοῦ υἱοῦ αὐτοῦ καὶ πρωτοτόκου πάσης κτίσεως.
43x [06224] Χρεία δὲ τῷ μέλλοντι εἰς ταῦτα λέγειν καλῶς, ἵνα περὶ Χριστιανῶν ἀπολογήσηται, ἐκτρεπομένων ἄλλο τι σέβειν παρὰ τὸν ἐπὶ πᾶσι θεὸν καὶ τὸν πρωτότοκον πάσης κτίσεως λόγον αὐτοῦ, διηγήσασθαι καὶ τὸ Πάντες, ὅσοι ἦλθον πρὸ ἐμοῦ, κλέπται εἰσὶ καὶ λῃσταί, καὶ οὐκ ἤκουσεν αὐτῶν τὰ πρόβατα καὶ τὸ Ὁ κλέπτης οὐκ ἔρχεται, εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ, καὶ εἴ τι ἄλλο τούτοις εἴρηται παραπλήσιον ἐν τοῖς ἱεροῖς γράμμασιν, ὥσπερ καὶ τὸ Ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσῃ καὶ τὸ Ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ καὶ καταπατήσεις λέοντα καὶ δρά κοντα.
44x [06391] Ἀγάλματα δὲ καὶ πρέποντα θεῷ ἀναθήματα, οὐχ ὑπὸ βαναύσων τεχνιτῶν κατεσκευασμένα ἀλλ' ὑπὸ λόγου θεοῦ τρανούμενα καὶ μορφούμενα ἐν ἡμῖν, αἱ ἀρεταί, μιμήματα τυγχάνουσαι τοῦ πρωτοτόκου πάσης κτίσεως, ἐν ᾧ ἐστι δικαιοσύνης καὶ σωφροσύνης καὶ ἀνδρείας καὶ σοφίας καὶ εὐσεβείας καὶ τῶν λοιπῶν ἀρετῶν παραδείγματα.
45x [06484] μόνῳ γὰρ προσευκτέον τῷ ἐπὶ πᾶσι θεῷ, καὶ προσευκτέον γε τῷ μονογενεῖ καὶ πρωτοτόκῳ πάσης κτίσεως λόγῳ θεοῦ, καὶ ἀξιωτέον αὐτὸν ὡς ἀρχιερέα τὴν ἐπ' αὐτὸν φθάσασαν ἡμῶν εὐχὴν ἀναφέρειν ἐπὶ τὸν θεὸν αὐτοῦ καὶ θεὸν ἡμῶν καὶ πατέρα αὐτοῦ καὶ πατέρα τῶν βιούντων κατὰ τὸν λόγον τοῦ θεοῦ.

De oratione x 1
46x [00769] ὁ δὲ θέλων [20οὐρανὸν] εἶναι τὸν σωτῆρα τὴν δὲ [20γῆν] ἐκκλησίαν, τὸν πρωτότοκον «πάσης κτίσεως,» ᾧ ὁ πατὴρ ὡς θρόνῳ ἐπαναπαύεται, φάσκων εἶ ναι τὸν [20οὐρανὸν20,] εὕροι ἂν «τὸν» «ἄνθρωπον,» ὃν ἐνεδύσατο οἰκειω θέντα ἐκείνῃ τῇ δυνάμει διὰ τὸ τεταπεινωκέναι «ἑαυτὸν» καὶ γενό μενον ὑπήκοον «μέχρι θανάτου,» λέγειν μετὰ τὴν ἀνάστασιν τό·

Dialogus cum Heraclide x 1
47x [00027] «Οὐκοῦν Θεὸς ἦν Θεοῦ υἱὸς ὁ μονογενὴς τοῦ Θεοῦ, «ὁ πρωτότοκος πάσης κτίσεως», καὶ οὐ δεισιδαιμονοῦμεν πῇ μὲν εἰπεῖν δύο Θεούς, πῇ δὲ εἰπεῖν ἕνα Θεόν;» Ἡρακλείδης εἶπεν·

Exhortatio ad martyrium x 3
48x [00091] οὕτως ὁ χρηματίζων, καὶ μάλιστα ἐὰν φαίνηται «ὁ πρωτότοκος εἶναι πάσης κτίσεως», φησὶ πρὸς τὴν νύμφην ψυχὴν θεὸς εἶναι ζηλωτὴς, πάσης τῆς πρὸς τὰ δαιμόνια πορνείας καὶ τοὺς νομιζομένους εἶναι θεοὺς ἀφιστὰς τοὺς ἀκροωμένους·
49x [00464] «καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ», ἐφίστημι, μή ποτε ὁ μὲν «πάσης κτίσεως» «πρωτότοκος», ἡ «εἰκὼν τοῦ ἀοράτου θεοῦ», ὁμολογήσῃ τὸν ὁμολογήσαντα ἔμπροσθεν τοῦ ἐν τοῖς οὐρανοῖς πατρὸς, ὁ δὲ γενόμενος «ἐκ σπέρματος ∆αυὶδ κατὰ σάρκα» καὶ διὰ τοῦτο «υἱὸς ἀνθρώπου» τυγχάνων καὶ γενόμενος ἐκ γυναικὸς καὶ αὐτῆς οὔσης ἀνθρώπου καὶ διὰ τοῦτο χρηματίζων «υἱὸς ἀνθρώπου», ὅσπερ νοεῖται ὁ κατὰ τὸν Ἰησοῦν ἄνθρωπος, ὁμολο γήσῃ τοὺς ὁμολογήσαντας «ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ.».
50x [00467] ὁ δὲ ὁμολογούμενος ὑπὸ τοῦ πάσης κτίσεως πρωτοτόκου καὶ τοῦ υἱοῦ τοῦ ἀνθρώπου συνίσταται διὰ τῆς τοῦ υἱοῦ τοῦ θεοῦ καὶ τοῦ υἱοῦ τοῦ ἀνθρώπου ὁμολογίας τῷ ἐν τοῖς οὐρανοῖς πατρὶ καὶ τοῖς ἀγγέλοις τοῦ θεοῦ.

Fragmenta de principiis x 2
51x [00103] (Οὗτος δὴ ὁ υἱὸς ἐκ θελή-ματος τοῦ πατρὸς ἐγενήθη, «ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου» καὶ «ἀπαύγασμα τῆς δόξης αὐτοῦ χαρακτήρ τε τῆς ὑποστάσεως αὐτοῦ», «πρω-τότοκος πάσης κτίσεως», κτίσμα, σοφία·
52x [00121] (Οὐ δήπου γὰρ ἡ «τεταραγμένη» καὶ «περίλυπος» οὖσα ψυχὴ ὁ «μονογενὴς» καὶ «πρωτότοκος πάσης κτίσεως» ἐτύγ-χανεν οὖσα.

In Jeremiam x 3
53x [00104] εἰ καὶ δύνασαι ἐπὶ τὸν σωτῆρα ἀναγα γεῖν τὸ «οὐκ οἶδεν», καὶ δύνασαι λέγειν ἐπὶ τὸν σωτῆρα τὸ τοιοῦτο καὶ «παιδίον» αὐτὸν λαμβάνειν, οὐ προσκόπτει σοι ταῦτα λέγειν περὶ τοῦ «μονογενοῦς», περὶ τοῦ «πρω τοτόκου πάσης κτίσεως», περὶ τοῦ πρὶν συλλήψεως εὐαγγελισθέντος κατὰ τὸ «πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι»;
54x [00123] «Οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι», νεώτερος δὲ διὰ τὴν γένεσιν τὴν σωματικήν, πρεσβύτερος δὲ κατὰ τὸ «πρωτότοκος πάσης κτίσεως», νεώτερος, ὅτι «ἐπὶ συντελείᾳ τῶν αἰώνων» ἦλθεν <καὶ> ὕστερον τῷ βίῳ ἐπιδεδήμηκε.
55x [02366] ἐκ τοῦ † τοὺς νομίζοντας ὅτι ἄν θρωπος μὲν τοῦ θεοῦ ὁ υἱὸς ἦν ὁ σωτήρ (ἐτόλμησαν γὰρ μετὰ τῶν πολλῶν τῶν ἀνθρωπίνων κακῶν καὶ τοῦτο εἰπεῖν ὅτι οὐκ ἔστι θεὸς «ὁ μονογενής», «ὁ πρωτότοκος πάσης κτίσεως»)·

Selecta in Psalmos x 2
56x [07666] «Εἰκὼν γάρ ἐστι τοῦ Θεοῦ τοῦ ἀοράτου, Πρωτότοκος πάσης κτίσεως.».
57x [08800] Πάσας γὰρ ἀνέλαβε κατ' ἀξίαν τῆς ὑποστάσεως Πρωτοτόκου πάσης κτίσεως.

TOTAL = (57)

NOTE: Total may not be accurate. This is an old concordance and new fragments or MSS of Origen may have turned up in the mean time and I cannot vouch totaly that this is (every) occurance of the phrase in Origen.

(Part 2) THREE ANCIENT TRINITARIAN HISTORIANS SAY ORIGEN BELIEVED JESUS WAS CREATED


NOTE:
First I would like to say I am NOT representing Origen as a Jehovahs Witness or believing all that we believe. He did depart from the patern of healthful words as found in the Bible.

But none-the-less, he did say the following:

GREEK TEXT: (Οὗτος δὴ ὁ υἱὸς ἐκ θελή-ματος τοῦ πατρὸς ἐγενήθη, «ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου» καὶ «ἀπαύγασμα τῆς δόξης αὐτοῦ χαρακτήρ τε τῆς ὑποστάσεως αὐτοῦ», «πρω-τότοκος πάσης κτίσεως», κτίσμα, σοφία·..." - (See Above Origen Concordance no" (51x), Fragmenta De Principiis)

ORIGEN OF ALEXANDRIA: "...the Son of God ... 'THE FIRST-BORN OF ALL CREATION, A THING CREATED, WISDOM,'..." - (Origen, De. Prin. 4.4.1, translation by Jaroslav Pelikan. See Christian Tradition, Vol. 1, p. 191)

Notice the Greek word (κτίσμα).

What does
(κτίσμα) actually mean?
"...(κτίσμα) 1 κτίζω anything created, a creature, NTest. 1 kti/sma, atos, to/..." - Liddell and Scott. An Intermediate Greek-English Lexicon. Oxford. Clarendon Press. 1889.
Notice the Greek suffix or word ending (-μα). Word endings in Greek are important, let's see what this one means:
"...3. The result of an action is indicated by -μα (3)..." - Lexical Aids For Students of New testament Greek, Third Edition, Fifth Printing September 2002, Page 43.
The action meant here is that of "creation"! Meaning Greek "the Son" was acted upon by a Creator with the result being the production of a "creature."


ORIGEN OF ALEXANDRIA (185 to 254 C.E.): "...In the beginning God made the Heavens and the Earth. 1 What is the beginning of all things except our Lord and "Savior of all," Jesus Christ "THE FIRST-BORN OF [ALL] EVERY [CREATION] CREATURE"..." - (HOMILY I.1 Homilies on Genesis and Exodus. by Ronald E. Heine - transltr, Origen - author. Publisher: Catholic University of America Press. Place of Publication: Washington, DC. Publication Year: 1982. Page Number: iii.)

LATIN TEXT: "...Quid est omnium principium nisi dominus noster et salvator omnium Christus Jesus, primo-genitus omnis creaturae..." - (Homilies In Genesis 1. QUITE LIKELY RUFINUS VERSION)

ORIGEN OF ALEXANDRIA (185 to 254 C.E.): "...What is the beginning of all things unless it be our Lord, the saviour of all, Jesus Christ, THE FIRST-BORN OF ALL CREATURES..." - (As Quoted in: "Justin Martyr" - By Eric Francis Osborn Subheading: The Logos., The first-born, Page 29)

ORIGEN OF ALEXANDRIA (185 to 254 C.E.): “...Thus says the Lord of powers, we frequently read; there are certain CREATURES, rational and divine, which are called powers: and ( OF ) THESE CHRIST WAS THE HIGHEST AND BEST, and is called not only the WISDOM OF GOD but also His power...” - (Commentary on John Book I Chapter 42.)

GREEK TEXT: "...118. Καὶ ἐὰν ἐπιμελῶς ἐξετάζωμεν αὐτοῦ πάσας τὰς ἐπινοίας, μόνον κατὰ τὸ εἶναι σοφία ἀρχή ἐστιν, οὐδὲ κατὰ τὸ εἶναι λόγος ἀρχὴ τυγχάνων, εἴγε «ὁ λόγος ἐν ἀρχῇ» ἦν· ὡς εἰπεῖν ἄν τινα τεθαρρηκότως πρεσβύτερον πάντων τῶν ἐπινοουμένων ταῖς ὀνομασίαις τοῦ πρωτοτόκου πάσης κτίσεώς ἐστιν ἡ σοφία..." (ΩΡΙΓΕΝΟΥΣ ΤΩΝ ΕΙΣ ΤΟ ΚΑΤΑ ΙΩΑΝΝΗΝ ΕΥΑΓΓΕΛΙΟΝ ΕΞΗΓΗΤΙΚΩΝ; ΤΟΜΟΣ Α’)

ORIGEN OF ALEXANDRIA (185 to 254 C.E.): "...THE OLDEST OF CREATED BEINGS..." (Commentary i, 111-115[118], in John)

ORIGEN OF ALEXANDRIA (185 to 254 C.E.): "...ἄλλα μὲν ἔδοξε σέβειν τοῖς πρεσβυτέροις, τὸν Σάραπιν δὲ τοῖς χθὲς καὶ πρώην ἀρξαμένοις, τὸν οὐ πώποτε γενόμενον θεόν, προσκυνεῖν· οὐ παρὰ τοῦτο καὶ ἡμεῖς νέον τὸν οὐ πρότερον ὄντα θεὸν οὐδὲ γνωσθέντα τοῖς ἀνθρώποις φήσομεν εἶναι. Ὁ δὲ τοῦ θεοῦ υἱός, ὁ «πρωτότοκος πάσης κτίσεως», εἰ καὶ νεωστὶ ἐνηνθρωπηκέναι ἔδοξεν, ἀλλ' οὔτι γε διὰ τοῦτο νέος ἐστί. Πρεσβύτατον γὰρ αὐτὸν πάντων τῶν δημιουργημάτων ἴσασιν οἱ θεῖοι λόγοι, καὶ αὐτῷ τὸν θεὸν περὶ τῆς τοῦ ἀνθρώπου δημιουργίας εἰρηκέναι· «Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν..." (Against Celsus Chapter 5 Τόμος πέμπτος

ORIGEN OF ALEXANDRIA (185 to 254 C.E.): "...while their modern descendants have begun quite recently to pay reverence to Scrapis, who never was a god at all, we shall not on that account assert that a new being who was not formerly a god, nor at all known to men, is a deity. For the Son of God, "the First-born of all creation," although He seemed recently to have become incarnate, is not by any means on that account recent. For the holy Scriptures know Him to be THE MOST ANCIENT OF ALL THE WORKS CREATION; for it was to Him that God said regarding the creation of man, "Let Us make man in Our image, after Our likeness." (Contra Celsus BOOK V. CHAP. XXXVII.)

ORIGEN OF ALEXANDRIA (185 to 254 C.E.): "...(Contra Celsum L. V. Page 257) "For the Son of God, the firstborn of every creature, altho' he seems to have been incarnate but very lately, yet therefore he is not a late Being; for the sacred Oracles own him to be THE ANCIENTEST OF ALL CREATURES..." (William Whiston Primative Christianity Revived Vol 4 Page 154)

William Whiston also makes these interesting remarks:

WILLIAM WHISTON: "...Theses last words the Bishop [Bull] renders thus, to serve his own purpose: (Novit enim hunc Sacra Scriptura creaturis omnibus vetustiorem) "Ancienter than all creatures". But the learned Spencer, in his excellent edition, more faithfully: (Novit enim hunc Sacra Scriptura e creaturis omnibus vetustissunum) "THE ANCIENTEST OF ALL CREATUREST"..." (William Whiston Primative Christianity Revived Vol 4 Page 154)

(Part 1) THREE ANCIENT TRINITARIAN HISTORIANS SAY ORIGEN BELIEVED JESUS WAS CREATED



THREE ANCIENT TRINITARIAN HISTORIANS SAY
ORIGEN BELIEVED JESUS WAS CREATED

What I find very interesting about the HISTORY of the Trinity doctrine, is how OLD Trinitarians will say something about the Earliest Post-Biblical writers and their beliefs about Jesus and the Father and the holy spirit, but MODERN Trinitarians will contradict them and say: "they didn't believe THAT but the Trinity".

Who is the more credible witness?

Someone nearly two thousand years later or someone who lived much closer to his time and had some of the origionals at hand?

Why do MODERN Christian Historians contradict the oldest Christian Historians?

It's a good question to think about.

Could there be bias?

Could there be a detachment from the facts of what actually happened?

Could this be a denial of the real HISTORY of Christian doctrine?

Thousands of years later they feel far enough away that they can right a different view of history according to what makes them feel comfortable?

Could this be a re-writing of HISTORY according to a later view?

Lets examine our first Historians comments on Origens doctrine in regard to Jesus being created or not:

EPIPHANIUS (ca. 310 to 403 C.E.): "...For Arius took his cue from Origen, and so did the Anomoeans who suceeded him and the rest. [4.3] For Origen claims, and dares to say at once [23] if you please, first that the OnlyBegotten Son cannot see the Father, and neither can the Spirit behold the Son [24] and the angels surely cannot behold the Spirit, nor men angels. (4) And this is his first downfall. For he does not beleive the Son is of the Fathers essence, but represents him as entirely differen't from the Father, and CREATED besides. But he holds that he is called "Son" by grace..." (The Panarion of Epiphanius of Salamis: Book II and III, Volumes 2-3; By Frank Williams Section IV Page 135)

Another older translation as quoted by William Whiston:

EPIPHANIUS (ca. 310 to 403 C.E.): "...And that this was really the known opinion of Origen, Epiphanius is witness: "He supposes him derived from the substance of the Father; but still CREATED by him." - (Haeres LXIV. 4. Page 527; William Whiston Primative Christianity Revived Vol 4 Page 154)

From the same a bit further on:

EPIPHANIUS (ca. 310 to 403 C.E.): "Whereas we have observed, that in many places he describes the only-begotten God, as not of the same Divinity or Substance with the Father, as also the Holy Spirit. On this account, when he says he is a MADE God, tis plain he determines, that he is A CREATED BEING." - (Haeres LXIV. 4. Page 531; William Whiston Primative Christianity Revived Vol 4 Page 154)

A second Historians point of view:

JEROME (347 to 420 C.E.): “...For the council which condemned Arius would surely have condemned Origen too, had it disapproved of his doctrines.” They were bound in other words to cure all the diseases of the church at once and with one remedy; and by parity of reasoning we must deny the majesty of the Holy Ghost because nothing was said of his nature in that council. But the question was of Arius, not of Origen; of the Son, not of the Holy Ghost. The bishops at the council proclaimed their adherence to a dogma which was at the time denied; they said nothing about a difficulty which no one had raised. And yet they covertly struck at Origen as the source of the Arian heresy: for, in condemning those who deny the Son to be of the substance of the Father, they have condemned Origen as much as Arius...” (Letter 84:2, 4)

JEROME (347 to 420 C.E.): 1. "About ten years ago that saintly man Pammachius sent me a copy of a certain person's rendering, or rather misrendering, of Origen's First Principles; with a request that in a Latin version I should give the true sense of the Greek and should set down the writer's words for good or for evil without bias in either direction. When I did as he wished and sent him the book, he was shocked to read it and locked it up in his desk lest being circulated it might wound the souls of many. However, a certain brother, who had "a zeal for God but not according to knowledge," asked for a loan of the manuscript that he might read it; and, as he promised to return it without delay, Pammachius, thinking no harm could happen in so short a time, unsuspectingly consented. Hereupon he who had borrowed the book to read, with the aid of scribes copied the whole of it and gave it back much sooner than he had promised. Then with the same rashness or— to use a less severe term— thoughtlessness he made bad worse by confiding to others what he had thus stolen. Moreover, since a bulky treatise on an abstruse subject is difficult to reproduce with accuracy, especially if it has to be taken down surreptitiously and in a hurry, order and sense were sacrificed in several passages. Whence it comes, my dear Avitus, that you ask me to send you a copy of my version as made for Pammachius and not for the public, a garbled edition of which has been published by the aforesaid brother. 2. Take then what you have asked for; but know that there are countless things in the book to be abhorred, and that, as the Lord says, you will have to walk among scorpions and serpents. It begins by saying that Christ was MADE God's son not born; that God the Father, as He is by nature invisible, is invisible even to the Son; that the Son, who is the likeness of the invisible Father, compared with the Father is not the truth but compared with us who cannot receive the truth of the Almighty Father seems a figure of the truth so that we perceive the majesty and magnitude of the greater in the less, the Father's glory limited in the Son; THAT GOD THE FATHER IS A LIGHT IN-COMPREHENSIBLE AND THAT CHRIST COMPARED WITH HIM IS BUT A MINUTE BRIGHTNESS, although by reason of our incapacity to us he appears a great one. The Father and the Son are compared to two statues, a larger one and a small; the first filling the world and being somehow invisible through its size, the second cognisable by the eyes of men. God the Father omnipotent the writer terms good and of perfect goodness; but of the Son he says: "He is not good but an emanation and likeness of goodness; not good absolutely but only with a qualification, as 'the good shepherd' and the like." The Holy Spirit he places after the Father and the Son as third in dignity and honour. And while he declares that he does not know whether the Holy Spirit is CREATED or uncreated, he has later on given his own opinion that EXCEPT GOD THE FATHER ALONE THERE IS NOTHING UN-CREATED. "The Son," he states, "is inferior to the Father, inasmuch as He is second and the Father first; and the Holy Spirit which dwells in all the saints is inferior to the Son. In the same way the power of the Father is greater than that of the Son and of the Holy Spirit. Likewise the power of the Son is greater than that of the Holy Spirit, and as a consequence the Holy Spirit in its turn has greater virtue than other things called holy." (Letters 124)

A third Historian and witness:

GREEK TEXT: Ἀνεγνώσθη Ὠριγένους τὸ περὶ ἀρχῶν, λόγοι δʹ, ὧν ὁ μὲν πρῶτος περὶ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος· ἐν ᾧ πλεῖστα βλασφημεῖ, τὸν μὲν υἱὸν ὑπὸ τοῦ πατρὸς πεποιῆσθαι λέγων, τὸ δὲ πνεῦμα ὑπὸ τοῦ υἱοῦ, καὶ διήκειν μὲν τὸν πατέρα διὰ πάντων τῶν ὄντων, τὸν δὲ υἱὸν μέχρι τῶν λογικῶν μόνων, τὸ δὲ πνεῦμα μέχρι μόνων τῶν σεσωσμένων. Λέγει δὲ καὶ ἄλλα παραλογώτατα καὶ δυσσεβείας πλήρη· μετεμψυ 8.4α χώσεις τε γὰρ ληρῳδεῖ, καὶ ἐμψύχους τοὺς ἀστέρας, καὶ ἕτερα τούτοις παραπλήσια. Ἔστι δ' ὁ μὲν πρῶτος αὐτῷ λόγος μεμυθολογημένος περὶ πατρὸς καὶ (ὡς ἐκεῖνός φησι) περὶ Χριστοῦ καὶ περὶ ἁγίου πνεύματος, ἔτι καὶ περὶ λογικῶν φύσεων. Ὁ δὲ δεύτερος περὶ κόσμου καὶ τῶν ἐν αὐτῷ κτισμάτων, καὶ ἔτι ὅτι εἷς θεὸς νόμου καὶ προφητῶν, καὶ ὅτι ὁ αὐτὸς παλαιᾶς καὶ καινῆς διαθήκης θεός, καὶ περὶ τῆς τοῦ σωτῆρος ἐνανθρωπήσεως, καὶ ὅτι τὸ αὐτὸ πνεῦμα ἐν Μωϋσῇ καὶ τοῖς ἄλλοις προφήταις καὶ ἁγίοις ἀποστόλοις· ἔτι περὶ ψυχῆς, περὶ ἀναστάσεως, περὶ κολάσεως, περὶ ἐπαγγελιῶν. Ὁ δὲ τρίτος περὶ αὐτεξουσίου· πῶς ὁ διάβολος καὶ αἱ ἀντικείμεναι δυνάμεις κατὰ τὰς γραφὰς στρατεύονται τῷ ἀνθρωπίνῳ γένει· ὅτι γενητὸς ὁ κόσμος καὶ φθαρτὸς ἀπὸ χρόνου ἀρξάμενος. Ὁ δὲ τέταρτος περὶ τέλους· ὅτι θεῖαι αἱ γραφαί· τέλος ὅπως δεῖ ἀναγινώσκειν καὶ νοεῖν τὰς γραφάς. (MIGNE PATROLOGIA CURSUS COMPLETUS)

NOTE: Not as old as the first two but had available to him more abundant and older copies of Origens works than the modern Historians do today.

English translation of the Greek above:

PHOTIUS (810 to 893 C.E.): "Read Origen's 1 four books On First Principles. The first deals with the Father, the Son and the Holy Ghost. In this his statements are often blasphemous; thus, he asserts that the Son was [πεποιῆσθαι] CREATED [ὑπὸ] BY THE FATHER, the Holy Ghost by the Son; that the Father pervades all existing things, the Son only those that are endowed with reason, the Holy Ghost only those that are saved. He also makes other strange and impious statements, indulging in frivolous talk about the migration of souls, the stars being alive, and the like. This first book is full of fables about the Father, Christ (as he calls the Son), the Holy Ghost, and CREATURES endowed with reason. In the second book he treats of the world and created things. He asserts that the God of the Law and the prophets, of the Old and the New Testament, is one and the same; that there was the same Holy Spirit in Moses, the rest of the prophets, and the Holy Apostles. He further discusses the Incarnation of the Saviour, the soul, resurrection, punishment, and promises. The third book deals with free will; how the devil and hostile powers, according to the Scriptures, wage war against mankind; that the world was created and is perishable, having had a beginning in time. The fourth book treats of the final end, the divine inspiration of the Scriptures, and the proper manner of reading and understanding them." (PHOTIUS BIBLIOTHECA OR MYRIOBIBLON Section 8. [Origen, De Principiis])

Henry George Liddell, Robert Scott, An Intermediate Greek-English Lexicon: ποιέω 1(A). to make, produce, create,

Are these Historians assertions accurate?

From what has survived through the ages of Origens works we shall take a look at some statements that verify what they have said in the next post.

JUSTIN MARTYRS INTERESTING VARIANT ON COLOSSIANS 1:15

Just noticed something about JM.

JUSTIN MARTYR (c. 160 C.E.):

"Dialouge with Trypho a Jew"

"...τὸν πρωτότοκον τῶν πάντων ποιημάτων..."

(Greek Text, Dial. LXXXIV(84):2)

Two English translations:

JUSTIN MARTYR (c. 160 C.E.):

"...the first-begotten of all (ποιημάτων) creation..."

(CHAPTER LXXXIV:II, ANF Roberts & Donaldson)

JUSTIN MARTYR (c. 160 C.E.):

"...the First-born of all (ποιημάτων) creatures..."

(Chapter 84:[2], Kevin Edgecome Translation)

Whats the big fuss?

It's all about accuracy in translation.

WHY: Is this important?

BECAUSE: An inaccurate translation can lead inaccurate ideas and doctrines.

SPOT THE DIFFERENCE!

ΠΡΟΣ ΚΟΛΟΣΣΑΕΙΣ 1:15 Greek NT:
ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως

BIBLE:
πρωτότοκος πάσης κτίσεως

JUSTINS INTERPRETATION:
πρωτότοκον τῶν πάντων ποιημάτων


What does (κτίσεως) mean?

Quite simply = "...(of) creation..." as shown in virtually all Bible translations.

But what does (ποιημάτων) mean?

Let us find out!

Liddell and Scott. An Intermediate Greek-English Lexicon. Oxford. Clarendon Press. 1889.
ποίημα 1 ποιέω
anything made or done; hence,
I. a work, Hdt., Plat.
2. a poetical work, poem, Plat.
II. a deed, act, id=Plat.
1 poi/hma, atos, to/,

What would be a more accurate translation of this phrase?

LITERAL TRANSLATION: "...(to) the (to) First-one-to-be-born (of) the (of) all (ποιημάτων) (of) things MADE..." (Dial. 84:2, MATT13)

JUSTIN MARTYR (c. 160 C.E.): "...the first (one) to be born of all things that have been MADE..." (Dial. 84:2, MATT13)


Compare this with the words of the Nicene Creed

160 YEARS LATER:

THE CREED OF NICAEA (325):

"...But those who say: "...'He was MADE out of nothing,' or ... 'The Son of God IS CREATED,' ... they are condemned by the Holy Catholic and Apostolic Church..."

(As revised and finalized at the Council of Constantinople in 381)

Justin elsewhere quotes Col 1:15 correctly.

MEANING: To Justin Jesus was not only the first one CREATED but also the first one MADE.

EQUALS: Problem for trinitarians and trintarian theology. It also means Justin did not support modern trinitarian belief.

I don't really have a problem with the above translators translating it that way. But for me it is the finer detail that gives a more accurate picture of Post-Biblical Christian belief. Particularly in regard to the History of the TRI[3]nity doctrine. I am by no means an expert at Greek, and my translations are open to criticism to. The above Edgecome and ANF translations are on the whole very good but it's just some renderings I disagree with. Which will brought out in future posts.

Tuesday, October 19, 2010

SHEPHERD OF HERMAS OLD LATIN VERSION SAYS JESUS WAS CREATED

POST EDITED with a revised translation of Theophilus 3/06/11

William Whiston in his "Primative Christianity Revived" Vol 4, noted that the Old Latin Version of Hermas had this reading below:

LATIN TEXT: "...Cui nunicus, Audi: Flum siritum sanctum, qui creatus est omnium primus in corpore, in quo babitaret, Deus collocavi, in clesto scilicet corpore, quod ei vidibatur..." - (Sim., V.5.5. According to William Whiston)

SHEPHERD OF HERMAS (circa 140-160): "...To who the Messanger reply'd, Hearken, That Holy Spirit which was FIRST OF ALL CREATED did God place in a body wherein it should inhabit ; that is in a chosen body, which pleased him..." - (Sim., V.5.5 Page 105 page 116 William Whistons Primitive Christianity Revived)

Jesus is being referred to here as "...that holy spirit...".

Is this doctrinal confusion? I don't know. Perhaps.

Or perhaps it just refers to Jesus as a pre-existing "spirit" in heaven before becoming man, and perhaps also to his "holiness" as God's Son.

The above translation appears to be confirmed in the following:

SHEPHERD OF HERMAS (circa 140-160): "...That Holy Spirit which was CREATED FIRST OF ALL, God placed in a body, in which it should dwell, in a chosen body, as it pleased him." - (Sim., V.5.5 Martini's translation. As quoted in A. D. Howell-Smith "Jesus Not a Myth," pp. 120-121.)

Compare also Theophilus of Antioch:


THEOPHILUS OF ANTIOCH (circa. 115-181 C.E.): "...And First, they taught us this agreed upon and harmonious teaching, that all things existing were made out of nothing. FOR THERE IS NOTHING [Gk., ( συνκμασεν )] COEVAL TO THEE (DEFINITIVE) GOD. But, [when He] willed to make "Mankind" to whom He might become known He was Himself ( of ) Himself, a place, AND IN NEED OF NOTHING AT ALL, and “existing before the ages”. It was to this end therefore, that He prepared the world for His purpose. For he who is [Gk., ( γενητς )] begotten is also in need, BUT IN CONTRAST HE WHO IS [Gk., ( γνητος )] UN-BEGOTTEN, IS IN NEED OF NOTHING AT ALL. This (definitive) God, having internal his Word with-in his own bowels, [Gk., ( γννησεν )] produced the Word with his own wisdom [Gk., ( ξερευξμενος )] “emmittting” him before the entire uninverse. THIS ONE,THE WORD, HE [Gk., ( γεγενημνων )] PRODUCED AS [Gk., ( ὑπουργὸν )] A SUBORDINATE-SERVANT [Gk., ( ὑπ' )] INFERIOR TO HIM, [Gk., ( δι' )] THROUGH WHOSE INTERMEDIATE AGENCY HE ALSO MADE ALL THINGS. This (one) is called [ἀρχή] “a beginning,” because it was [ἄρχει] “to make a beginning” and [κυριεύει] “to be Master of” everything he worked at to fabricate through his intermediate agency. This (one), therefore, being "spirit of God" and "a beginning" and "wisdom" and "power of the Most High", came down into the prophets and [Gk., ( δι' )] through their intermediate agency was speaking concerning the making of the world and of everything else remaining. For the prophets were not yet in existence when the world came to be, but the wisdom of the (definitive) God was in him being, and this the ( holy ) Word of him, is the one always standing by him. On this account, therefore it was He that spoke also [Gk., ( διὰ )] through the intermediate agency of the prophet Solomon, saying: “...When He was preparing the heavens, I was present with Him, and when He was making strong the foundations of the Earth, there I was beside Him harmoniously arranging things, setting them in order...” Moses before Solomon and many of his kinsman even came into existance, or rather I should say the Logos of the (definitive) God, spoke as through an insturment, saying through him: “...In [the] beginning, the God made the heavens and the earth...” - (THEOPHILUS OF ANTIOCH, TO AUTOLYCUS, Book II, Chapter 10, revised 19/1/11 RE-REVISED 3/6/11)
[FOOTNOTE]: Gk., ( συνκμασεν ) “...for nothing was coeval with God...” (CCEL) See Lamps Patristic Lexicon Page 1326 onwards.
ENGLISH DEFINITION OF: ( COEVAL ): of the same or equal age, antiquity, or duration
MERRIAM-WEBSTER DICTIONARY.
[FOOTNOTE CCEL 567]: Literally, belching or vomiting. [The reference is to Ps. xlv. where the LXX. read ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθὸν, and the Latin eructavit cor meum bonum Verbum; i.e., “My heart hath breathed forth a glorious Word.” The well-chosen language of the translator (emitted) is degraded by his note.]
[FOOTNOTE CCEL 568]: Prov. viii. 27. Theophilus reads with the Septuagint, “I was with Him, putting things into order,” instead of “I was by Him as one brought up with Him.” [Here the Logos is the σοφία as with the Fathers generally; e.g. Cyprian, Advs. Judæos, book ii. 2. But see cap. xv. p. 101, infra.]
[FOOTNOTE 1]: ὑπουργὸν
Henry George Liddell. Robert Scott. A Greek-English Lexicon. revised and augmented throughout by. Sir Henry Stuart Jones. with the assistance of. Roderick McKenzie. Oxford. Clarendon Press. 1940.
ὑπουργ-ός , όν, contr. for ὑποεργός (q. v.),
A. "... a servant of any one,..."
[FOOTNOTE 3]: We get our English word "organ" from the following Greek word.
Liddell and Scott. An Intermediate Greek-English Lexicon. Oxford. Clarendon Press. 1889.
ὄργανον 1 *ἔργω
I. an organ, instrument, tool, for making or doing a thing, Soph., Eur., etc.:—of a person, ἁπάντων ἀεὶ κακῶν ὄργ. Soph.
[FOOTNOTE 4]: (ὑπ') "Inferior" or "under" or "beneath" or "below" or "subject" or "subordinate"
[FOOTNOTE 5]: To the God of Theophilus, who made everything: (δι') "through" [Compare John 1:3,10; Heb 1:2; Col 1:16; 1st Cor 8:6; etc.]

Compare also the language of Lactantius of the 3rd and 4th Centuries:

LACTANTIUS (240 - 325 C.E.?): "God, therefore, the Contriver and Founder of all things ... before he commenced this excellent work of the world, BEGAT A PURE AND INCORRUPTIBLE SPIRIT whom he called his Son. And although he had afterwards created by himself innumerable other beings, whom we call Angels, this first-begotten, however, was the only one whom he considered worthy of being called by the divine name, as being powerful in his Father's excellence and majesty ... Assuredly, he is the very Son of God, who by that most wise King Solomon, full of divine inspiration, spake these things which we have added: [520] 'GOD FOUNDED [CREATED] ME in the beginning of his ways, in his work before the ages. He set me up in the beginning before he made the earth'..." - (THE DIVINE INSTITUTES, BOOK 4 Chapter 6).

[FOOTNOTE 520]: Prov. viii. 22–31. Lactantius quotes from the Septuagint.

PERSONAL SIDE NOTE: Lactantius also quotes to non scriptural sources here in this passage to similar effect but I have left those out.



According to William Whiston the printers changed the text in their printed editions to the following:

PRINTED EDITIONS: "...Cui nunicus, Audi: Flum siritum sanctum, qui [insusui] est omnium primus in corpore, in quo babitaret, Deus collocavi, in clesto scilicet corpore, quod ei vidibatur..." (According to William Whistons text.)

Whether this is true or not I cannot say for sure. It appears to be a textual variant.

The Greek version says very differently.

SHEPHERD OF HERMAS (circa 140-160): "...And why the Lord took His Son as councillor, and the glorious angels, regarding the heirship of the slave, listen. [τὸ πνεῦμα τὸ ἅγιον τὸ προόν, τὸ κτίσαν πᾶσαν τὴν κτίσιν] The holy, pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose..." - (Fifth Similitude Chap. VI.5 ANF Edited by Roberts & Donaldson)

http://www.earlychristianwritings.com/text/shepherd.html

SHEPHERD OF HERMAS (circa 140-160): 6[59]:5 "The Holy Pre-existent Spirit. Which created the whole creation, God made to dwell in flesh that He desired. This flesh, therefore, in which the Holy Spirit dwelt, was subject unto the Spirit, walking honorably in holiness and purity, without in any way defiling the Spirit..." (Sim., V.5.5., By J. B. Lightfoot)

Could it be that this last version was changed or edited by later Trinitarians?

Why do I say that?

Because a footnote shows multiple renderings. Which I will break up into parts for easier understanding:

[FOOTNOTE 280(A1)]: "This passage varies in each of the forms in which it has come down, and is corrupt in most, if not in all."

It goes on to give three different versions from different MSS:

[FOOTNOTE 280(A2)]: "The Vatican (Lat.) has, "Because the messenger hears the Holy Spirit, which was the first of all that was poured (infusus) into a body in which God might dwell. For understanding (intellectus) placed it in a body as seemed proper to Him."

[FOOTNOTE 280(B)]: "The Pal. reads: "For that Holy Spirit which was created pure [first] of all in a body in which it might dwell, God made and appointed a chosen body which pleased Him."

[FOOTNOTE 280(C)]: "The Ath. reads: "The Holy Spirit, who created all things, dwelt in a body in which He wished to dwell." [See Grabe's collation and emendation here, in Wake's translation]."

1.) The Vatican or Vulgate version - (Latin) 10th Century
2.) The Palatine version - (Latin) 15th Century
3.) The Mount Athos version - (Greek) 15th Century

Another more important reason is because it clearly contradicts what is said just a couple of sentences before:

SHEPHERD OF HERMAS (circa 140-160): "..."Hear," he answered: "the Son of God is not in the form of a slave, but in great power and might." "How so, sir?" I said; "I do not understand." "Because," he answered, "GOD planted the vineyard, that is to say, HE CREATED THE PEOPLE, AND GAVE THEM TO HIS SON; and the Son appointed His angels over them to keep them; and He Himself purged away their sins, having suffered many trials and undergone many labours, for no one is able to dig without labour and toil. He Himself, then, having purged away the sins of the people, showed them the paths of life by giving them the law which He received from His Father. You see," he said, "that He is the Lord of the people, having received all authority from His Father..." - (Fifth Similitude Chap. VI.2)

"GOD" is here shown to be the "CREAT[OR]" and it is "HE" who "GAVE" the creation to "HIS" Son.

Also going back to (Sim., V.5.5) notice both Lightfoot and R&D follow with:

Shepard of Hermas
Parable 5
Ἄλλη παραβολή (V):5:(A). τὸ πνεῦμα τὸ ἅγιον τὸ προόν, τὸ κτίσαν πᾶσαν τὴν κτίσιν, κατῴκησε τὸ πνεῦμα τὸ ἅτιον, ἐδούλευσε τῷ πνεύματι καλῶς ἐν σεμνότητι καὶ ἁγνείᾳ πορευθεῖσα, μηδὲν ὅλως μιάνασα τὸ πνεῦμα.

SHEPHERD OF HERMAS (circa 140-160): "...GOD made to dwell in flesh..." - (Fifth Similitude Chap. VI.5, ANF Edited by Roberts & Donaldson)

SHEPHERD OF HERMAS (circa 140-160): 6[59]:5 "...GOD made to dwell in flesh..." (Sim., V.5.5., By J. B. Lightfoot)

It was "GOD" who made him dwell in flesh.

Which is really confusing, seeing that (θεός) "god" or (ὁ θεός) "the God" does not appear anywhere in the sentence.

Then in the English version it gets even more confusing:

Shepard of Hermas
Parable 5
Ἄλλη παραβολή (V):5:(B). "...κατῴκησε τὸ πνεῦμα τὸ ἅτιον, ἐδούλευσε τῷ πνεύματι καλῶς ἐν σεμνότητι καὶ ἁγνείᾳ πορευθεῖσα, μηδὲν ὅλως μιάνασα τὸ πνεῦμα.

SHEPHERD OF HERMAS (circa 140-160): "...which HE chose..." - (Fifth Similitude Chap. VI.5, ANF Edited by Roberts & Donaldson)

SHEPHERD OF HERMAS (circa 140-160): 6[59]:5 "...that HE desired..." (Sim., V.5.5., By J. B. Lightfoot)

Which "HE" is it refering to?

"God" or "Jesus"?

Thats where the forgery works for the Trinitarians, its exactly what they want, they want to blur the line between "GOD" and "Jesus" the Son ( of ) God.

Notice how this deliberate blurring is done in the Latin Vatican version:

SHEPHERD OF HERMAS (circa 140-160): "...Because the messenger hears the Holy Spirit, which was the first of all that was poured (infusus) into a body in which God might dwell. For understanding placed it in a body as seemed proper to Him..." (Vatican Latin version)

The Palatine Latin say's:

SHEPHERD OF HERMAS (circa 140-160): "...in a body in which it might dwell, God made and appointed a chosen body which pleased Him..." (Palatine Latin version circa 15th Century)

Another passage may help to clear this up in Hermas.

Which has, in my opinion, been deliberately obscured in Trinitarian translations.

ANF TRINITARIN CLAIM: Here Trinitarians say that Jesus is the eternal co-equal Son and un-beggoten and un-created. (See post on Ignatius of Antioch)

They quote as proof the following translation:

GREEK TEXT: ὁ μὲν υἱὸς τοῦ θεοῦ πάσης τῆς κτίσεως αὐτοῦ προγενέστερός ἐστιν, ὥστε σύμβουλον αὐτὸν γενέσθαι τῷ πατρὶ τῆς κτίσεως αὐτοῦ· διὰ τοῦτο καὶ παλαιὰ ἡ πέτρα. (Book 3 Chap 12:2)

THE PASTOR OF HERMAS (circa 140-160 C.E.): “The Son of God is older than all His creation, so that He became the Father’s adviser in His creation. Therefore also He is ancient.” - (Similtude 9, chapter 12; J. B. Lightfoot, page 229)

Or they quote the standard Roberts & Donaldsons ANF series translation:

THE PASTOR OF HERMAS (circa 140-160 C.E.): “First of all, sir,” I said, “explain this to me: What is the meaning of the rock and the gate?” “This rock,” he answered, “and this gate are the Son of God.” “How, sir?” I said; “the rock is old, and the gate is new.” “Listen,” he said, “and understand, O ignorant man. The Son of God is older than all His creatures, so that He was a fellow-councilor with the Father in His work of creation: for this reason is He old.” - (Book: 3; Similitude: 9th; Chapter: 12; - Translated by the Rev. F. Crombie, M.A. ANF Roberts & Donalson)

I never thought any different until I read the Greek text one day.

I want to share with you what I discovered.

Lets examine the Greek text in question and take a closer look.

GREEK TEXT: ὁ μὲν υἱὸς τοῦ θεοῦ πάσης τῆς κτίσεως αὐτοῦ προγενέστερός ἐστιν, ὥστε σύμβουλον αὐτὸν γενέσθαι τῷ πατρὶ τῆς κτίσεως αὐτοῦ· διὰ τοῦτο καὶ παλαιὰ ἡ πέτρα. (Book 3 Chap 12:2)

Theres one word in this text which changes the whole meaning of the text.

Gk., ( προγενέστερός ) transliteration = pro-gene-steros

Both Joeseph Barber Lightfoot and the Reverend F. Crombie no doubt learned men, knew the significance and meaning of this Greek word but chose to translate it differently.

What does Gk., (pro-gene-steros) it actually mean?

( προγενέστερός ) born before, primaeval Soph. -Comp προγενέστερός, α, ον, earlier in birth i.e. older, Hom.; οἱ πρ. our predecessors, Arist.:--Sup. προγενέστερός, eldest-born h. Hom. - (Lindell & Scott: GREEK-ENGLISH LEXICON)

( προγενέστερός ) born before, older in years - (G.W.H. Lampe Patristic Lexicon)

( προγενέστερός ) born before, old, ancient, aged - (Langenscheidt Classical Greek Dictionary)

( προγενέστερός ) before-born, old, ancient, aged - (Alexander Souter: A Pocket Lexicon to the New Testament)

This word ( προγενέστερός ) is doctrinally significant.

Its a compound Greek word literally meaning:

"before" ( προ ) + "to be born/to be generated" ( γενέστερός ).

From the definitions of the above dictionaries this word changes the meaning of the text quite significantly.

"Born-before"
"Eldest-born"
"Oldest-born"
"Earlier-in-birth"
"Older-in-birth"

And "born-before" is always the FIRST meaning cited in the dictionaries.

This is not speaking about a UN-begotten eternal second being of the triad.

It could be translated as "Generated-before."

I have also seen this word translated as "CREATED-before" in other works.

Note the word Gk., ( γενέσθαι ) later in the verse.

Its the same word used in the compound that speaks of Jesus.

It means Gk., ( γενέσθαι ) "to be born" "generating," "came/comming to be" later in the verse.

So it really means and should be translated:

GREEK TEXT: ὁ μὲν υἱὸς τοῦ θεοῦ πάσης τῆς κτίσεως αὐτοῦ προγενέστερός ἐστιν, ὥστε σύμβουλον αὐτὸν γενέσθαι τῷ πατρὶ τῆς κτίσεως αὐτοῦ· διὰ τοῦτο καὶ παλαιὰ ἡ πέτρα. (Book 3 Chap 12:2)

Literal translation with basic word meanings according to word order: "The (but) Son (of) the God (of) all the creation (of) him [προγενέστερός] before-born/generated is, therefore took-counsel-with (to) him comming to be (to) the Father of the creation (of) him. Through this also ancient the Rock."

Translation according to sense: "The Son of God is [προγενέστερός] earlier in birth [than] all (of) his created things, therefore he consulted together with the Father in bringing into existence his creation. For this reason [he is] the ancient rock."

Translation: "The Son of God is [προγενέστερός] born-before all (of) his created things, therefore he consulted together with the Father in bringing into existence his creation. For this reason [he is] the ancient rock."

Translation: "The Son of God is [προγενέστερός] oldest-born before all of his created things, therefore he consulted with the Father in bringing into existence his creation. For this reason [he is] the ancient rock."

Translation: "The Son of God is [προγενέστερός] generated before all the created things (of) his, therefore he sought counsel with the Father in bringing into existence his creation. For this reason [he is] the ancient rock."

Translation: "The Son of God is [προγενέστερός] earlier in existence than all (of) his created things, therefore he sought counsel with the Father in bringing into existence his creation. For this reason [he is] the ancient rock."

Translation: "The Son of God is [προγενέστερός] CREATED BEFORE all (of) his created things, therefore he sought counsel with the Father in bringing into existence his creation. For this reason [he is] the ancient rock."

Translated by Matt13weedhacker Updated (20/6/09) and Revised (1/10/09)

This translation and interpretation harmonizes the texts. Pro-genesteros Gk., (προγενέστερός) helps us to understand the earlier statement.

If Jesus is truly the "first (one) to be born of all creation" as Colossians 1:15 say's then Hermas saying he was "created first of all" then "consulted together with the Father" in his part "in the beginning" (Prov 8:22; Gen 1:1; John 1:1-3;) and all (OTHER) things were "created ( IN ) him" and "( THROUGH ) him" (Col 1:16-18; John 1:3,10; 1st Cor 8:6; Heb 1:3) not "by" him as is miss-translated by trinitarians, then Hermas makes complete sense.

It harmonises with Prov 8:22-31 LXX where Jesus as "Wisdom" is the "Master Worker" alongside his Creator, God and Father bringing "order" and "arangement" to the creation with his Father.

The Father being the ULTIMATE-SOURCE of all creation (1st Cor 8:4-6).

It also harmonises with many other Ante-Nicene statements of the earliest Post-Biblical Christian writers.

Shepard of Hermas
Visions
ΠΟΙΜΗΝ
Ὅρασις α’
III:4. Ἰδού, ὁ θεὸς τῶν δυνάμεων, ὃ ἀγαπῶ, δυνάμει κραταιᾷ καὶ τῇ μεγάλῃ συνέσει αὐτοῦ κτίσας τὸν κόσνον καὶ τῇ ἐνδόξῳ βουλῇ περιθεὶς τὴν εὐπρέπειαν τῇ κτίσει αὐτοῦ καὶ τῷ ἰσχυρῷ ῥήματι πήξας τὸν οὐρανὸν καὶ θεμελώσας τὴν γῆν ἐπὶ ὑδάτων καὶ τῇ ἰδίᾳ σοφίᾳ καὶ προνοίᾳ κτίσας τὴν ἁγίαν ἐκκλησίαν αὐτοῦ, ἣν καὶ ηὐλόγησεν, ἰδού, μεθιστάνει τοὺς οὐρανούς, καὶ τὰ ὄρη καὶ τοὺς βουνοὺς καὶ τὰς θαλ´σσας, καὶ πάντα ὁμαλὰ γίνεται τοῖς ἐκλεκτοῖς αὐτοῦ, ἵνα ἀποδῷ αὐτοῖς τὴν ἐπαγγελίαν, ἣν ἐπηγγείλατο μετὰ πολλῆς δόξης καὶ χαρᾶς, ἐὰν τηρήσωσιν τὰ νόμιμα τοῦ θεοῦ, ἃ παρέλαβον ἐν μεγάλῃ πίστει.

"...The God of powers, who by His invisible mighty power and great wisdom has created the world, and by His glorious counsel has beautified His creation, and by His powerful Word has fixed the heavens and laid the foundations of the earth upon the waters..." (Visions, 1, 3)

The Shepherd of Hermas
First Book: Visions
First Vision
CHAPTER III.
THE PASTOR OF HERMAS (circa 140-160 C.E.): "..."Lo, the God of powers, who by His invisible strong power and great wisdom has created the world, and by His glorious counsel has surrounded His creation with beauty, and by His strong word has fixed the heavens and laid the foundations of the earth upon the waters, and by His own wisdom and providence has created His holy Church, which He has blessed, lo! He removes the heavens and the mountains, the hills and the seas, and all things become plain to His elect, that He may bestow on them the blessing which He has promised them, with much glory and joy, if only they shall keep the commandments of God which they have received in great faith." (R&DT)

The Shepherd of Hermas
First Book: Visions
First Vision
CHAPTER III.
THE PASTOR OF HERMAS (circa 140-160 C.E.): "..."Lo, the God of powers, who by His invisible strong power and great wisdom has created the world, and by His glorious counsel has surrounded His creation with beauty, and by His strong word has fixed the heavens and laid the foundations of the earth upon the waters, and by His own wisdom and providence has created His holy Church, which He has blessed, lo! He removes the heavens and the mountains, the hills and the seas, and all things become plain to His elect, that He may bestow on them the blessing which He has promised them, with much glory and joy, if only they shall keep the commandments of God which they have received in great faith." (LFT)

Post-not -finished will be changed and edited later.