Origen

“ And therefore I think it sufficient to quote this one testimony of Paul from the Epistle to the Hebrews, [2] in which he says: “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of the Egyptians.” [3] Moreover, that after His ascension into heaven He spake in His apostles, is shown by Paul in these words: “Or do you seek a proof of Christ who speaketh in me?” ”

“ Now, according to human custom, everything which is not of that nature is called by the simple or ignorant incorporeal; as if one were to say that the air which we breathe was incorporeal, because it is not a body of such a nature as can be grasped and held, or can offer resistance to pressure. ”

“ But in His case it is not clearly distinguished whether He is to be regarded as born or innate, [9] or also as a Son of God or not: for these are points which have to be inquired into out of sacred Scripture according to the best of our ability, and which demand careful investigation. And that this Spirit inspired each one of the saints, whether prophets or apostles; and that there was not one Spirit in the men of the old dispensation, and another in those who were inspired at the advent of Christ, is most clearly taught throughout the Churches. ”

“ Origen here quotes them, however, from The Doctrine of Peter, on which Ruæus remarks that the words might be contained in both of these apocryphal works.↑ Dæmonium.↑ Subtile.↑ [See note, infra, at end of cap. vi. S.] ↑ Hos. x. 12. The words in the text are not the rendering of the Authorized Version, but that of the Septuagint, which has φωτίσατε ἑαυτοῖς φῶς γνώσεως. Where the Masoretic text has תע“וְ (et tempus) Origen evidently read תעַדַּ (scientia) , the similarity of Vau and Daleth accounting for the error of the transcriber. ”