{"slug":"tlg2042.tlg050","id":"greek:tlg2042.tlg050","title":"Selecta in Exodum","author":"Origen","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:40:23Z","cost_usd":0.022088},"source":{"registry_id":"greek:tlg2042.tlg050","work_id":"tlg2042.tlg050","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"},"stats":{"passages":50,"english_words":8099,"coptic_letters":0,"commentary_units":276,"commentary_kinds":8,"derived_notes":0,"ambiguities":71,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"tlg2042.tlg050","abstract":"Selecta in Exodum is a catena-like compilation of exegetical comments on the Book of Exodus, traditionally attributed to Origen (c. 185–254) but likely assembled by later editors from his homilies and scholia. The work survives only in fragments preserved in Byzantine catenae and later Greek commentators, with the earliest manuscript witnesses dating from the 10th–12th centuries. Its original full text is lost. The compilation probably originated in the 5th–6th century, serving as a patristic source for subsequent exegesis. The edition first1k does not distinguish Origen's original wording from later scribal expansions or catena excerpts, requiring source-critical analysis.","historical_context":"The work is rooted in the Alexandrian exegetical tradition of the 3rd century, where Origen produced extensive commentaries and homilies on the Septuagint. The compilation likely emerged in the 5th–6th century in a Greek-speaking monastic or scholarly community, possibly in Palestine or Constantinople, where catenae were assembled to preserve patristic interpretations. The text was transmitted through Byzantine catenae on Exodus and cited by authors such as Procopius of Gaza (5th–6th c.), indicating its use as a standard patristic source. The manuscript tradition (10th–12th c.) reflects later Byzantine copying practices. The attribution to Origen is traditional but uncertain; no external witness confirms his direct authorship, and the compilation may incorporate later expansions. The work's fragmentary survival limits understanding of its original scope and structure.","significance":"Selecta in Exodum provides insight into the reception of Origen's exegesis in later Byzantine catenae, illustrating how his allegorical and philological methods were excerpted and transmitted. It relates to the broader tradition of patristic commentary on Exodus, including works by Philo, Gregory of Nyssa, and Cyril of Alexandria, and contributes to the study of catena formation and the preservation of Origen's legacy.","timeline":[{"date":"c. 185–254","event":"Life of Origen; he produces homilies and scholia on Exodus."},{"date":"5th–6th c.","event":"Probable compilation of Selecta in Exodum from Origen's works."},{"date":"5th–6th c.","event":"Procopius of Gaza cites the work, indicating its circulation."},{"date":"10th–12th c.","event":"Earliest surviving manuscript witnesses of the catena fragments."},{"date":"19th–20th c.","event":"Modern critical editions and studies of the catenae."}],"relations":[{"work":"Origen's Homilies on Exodus","relation":"Source material for the compilation","key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"},{"work":"Procopius of Gaza, Catena on Exodus","relation":"Quotes Selecta in Exodum","key":"","label":null,"url":null},{"work":"Byzantine catenae on Exodus","relation":"Preserve fragments of the work","key":"","label":null,"url":null},{"work":"Origen's Scholia on Exodus","relation":"Likely source for excerpts","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Origen is traditional but uncertain; the compilation may date to the 5th–6th century.","The original full text is lost; only fragments survive in later catenae.","The edition does not distinguish Origen's original wording from later scribal expansions or catena excerpts.","Manuscript witnesses are from the 10th–12th centuries, centuries after the probable compilation date."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000435,"generated":"2026-11-14T23:40:22Z"},"checks":{"work":"tlg2042.tlg050","status":"pass","blocking":[],"warnings":[],"stats":{"passages":50,"translated":50,"commentary_passages":50,"commentary_units":276,"english_words":8099,"source_letters":31227,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a catena-like selection of exegetical comments on Exodus, attributed to Origen but likely compiled from his homilies and scholia by later editors.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"Survives only in fragments and later Greek catenae; the original full text is lost. The edition first1k is based on manuscript witnesses from the 10th–12th centuries.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Quoted in Byzantine catenae on Exodus and in later Greek commentators such as Procopius of Gaza, indicating its use as a standard patristic source.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Origen (c. 185–254) is traditional but uncertain; the compilation may date to the 5th–6th century. No external witness confirms Origen’s direct authorship.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not distinguish Origen’s original wording from later scribal expansions or catena excerpts. The reader must consult critical studies for source-critical analysis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 50 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":50},"term_index":[],"citations":{"ed:tlg2042.tlg050":{"label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΠΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ (70). \n « Καὶ δώσω χάριν τῷ λαῷ τούτῳ ἐνώπιον τῶν Αἰγυπτίων. Ὅταν δὲ ἀποτρέχοιτε,\n οὐκ ἀπελεύσεσθε κενοί.» Αὕτη ἡ ἐπαγγελία τῷ Ἀβραὰμ προεδέδοτο Μετὰ\n ταῦτα, λέγοντος τοῦ Θεοῦ, ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς. »","english":"Origen's Selections on Exodus (70).  \n\"And I will give grace to this people before the Egyptians. But when you depart, you will not go away empty.\" This promise had been given to Abraham beforehand. After this, when God speaks, they will go out from here with their baggage.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ΩΡΠΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ (70)","severity":"info","text":"The title 'Origen's Selections on Exodus (70)' likely refers to a collection of excerpts from Origen's exegetical works on Exodus, possibly numbered 70 in a series.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ δώσω χάριν τῷ λαῷ τούτῳ ἐνώπιον τῶν Αἰγυπτίων. Ὅταν δὲ ἀποτρέχοιτε, οὐκ ἀπελεύσεσθε κενοί.","severity":"info","text":"This is a quotation from the Septuagint version of Exodus 3:21, where God promises Moses that the Israelites will leave Egypt with favor and not empty-handed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Αὕτη ἡ ἐπαγγελία τῷ Ἀβραὰμ προεδέδοτο","severity":"info","text":"Origen interprets the promise to Moses as having been pre-given to Abraham, reflecting his typological exegesis that links patriarchal promises to later events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ ταῦτα, λέγοντος τοῦ Θεοῦ, ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς.","severity":"info","text":"The phrase 'After this, when God speaks, they will go out from here with their baggage' appears to be a summary or paraphrase of the subsequent narrative, possibly from Origen's commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ΩΡΠΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ (70)' may be a later editorial title; the number 70 could refer to a section or a collection number. The source of the quotation from Exodus is not explicitly identified in the text."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"« Καὶ κατίσχυσεν ἡ καρδία Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ\n ἐνετείλατο αὐτοῖς Κύριος. Εἶπε δὲ Κύριος πρὸς Μωϋσῆν· Bεβάρυται ἡ καρδία\n Φαραὼ, τοῦ μὴ ἐξαποστεῖλαι τὸν λαόν.» Τὸ, « Bεβάρυται ἡ καρδία Φαραὼ, »\n λεγόμενον ὑπὸ τοῦ Κυρίου, μετὰ τὴν μεταβαλοῦσαν εἰς δράκοντα ῥάβδον τοῦ\n Ἀαρὼν, καὶ καταπιοῦσαν τὰς τῶν Μάγων ῥάβδους, ἄξιον ἰδεῖν, εἰ ἕτερόν\n ἐστι τοῦ, ιἐσκληρύνθαι τὴν καρδίαν Φαραώ, » λεγομένου\n πολλάκις,καὶτοῦ,«κατισχυκέναι.» Καὶ γὰρ καὶ τοῦτο οὕτως εἴρηται, « Καὶ\n κατίσχυσεν ἡ καρδία Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν καθὼς ἐλάλησε\n Κύριος.» Δοκεῖ δέ μοι ἡ μὲν ἐνδιδοῦσα καρδία πρὸς τὰ θεῖα, ἁπαλύνεσθαι\n καὶ μὴ ἰσχύειν ἀνθίστασθαι τῇ θειότητι, καὶ μὴ βαρύνεσθαι, μηδὲ ἕλκε\n 91 Exod. VIII, 2. 92 Exod. X, 3. 93 Exod. IX,\n 20, 30. 94 Exod. III,21. 95 Gen.XV,14. 96Exod. VII,13.44. (69) Ἐrι. Deest in libb. antea editis, nec nonista\n sæ paulo infra leguntur: τὸ γὰρ, ἕως τίνος οὐ βούλει ἐντραπῆναί με,\n sed restituuntur auctoritato co- cæ Regiæ. titcum\n andscrptorum. σθαι κάτω εἰς γῆν καὶ ὕλην· ἡ δὲ ἀντιτείνουσα καὶ\n ἐναντισυμένη τῷ θείῳ βουλήματι, σκληρύνεσθαι καὶ ἀντιτυπεῖν δίκην λίθου,\n καὶ ἀποκρούεσθαι τὸν λόγον, καὶ κατʼ ἀπόνοιαν ἀνθίστασθαι μετά τινος\n ψευδωνύμου ἰσχύος. Ἀνάγκη δὲ τὴν τοιαύτην καρδίαν καθελκομένην ὑπὸ τῆς\n κακίας οὕσης κατωφεροῦς, βαρύνεσθαι. Οὐ μὴν κατὰ τὴν αὐτὴν διάνοιαν\n ταῦτα τῇ καρδίᾳ συμβαίνει, εἰ καὶ μιᾷ καὶ τῇ αὐτῇ συμβέβηκε φαύλῃ οὔσῃ\n τὸ κατισχύειν καὶ τὸ βαρύνεσθαι. Ἡ μὲν γὰρ, ὡς εἴρηταί που, λιθίνη\n γίνεται ἡ καρδία καὶ σκληρύνεται·","english":"And Pharaoh's heart was hardened, and he did not listen to them, as the Lord had commanded them. And the Lord said to Moses, 'Pharaoh's heart is heavy, so that he will not send the people away.'\" The phrase, \"Pharaoh's heart is heavy,\" spoken by the Lord, after the rod of Aaron turned into a serpent and swallowed the rods of the magicians, is worth examining, to see if it is different from the phrase, \"Pharaoh's heart was hardened,\" which is said many times, and from the phrase, \"it prevailed.\" For indeed this is also said thus: \"And Pharaoh's heart was hardened, and he did not listen to them, as the Lord spoke.\" It seems to me that the heart which yields to divine things becomes soft and does not have the strength to resist the divinity, and is not weighed down, nor dragged down to earth and matter; but the heart which resists and opposes the divine will becomes hardened and is like a stone in its resistance, and repels the word, and stands in opposition with a certain false strength. It is necessary that such a heart, being dragged down by evil, which is downward-tending, becomes heavy. These things do not happen to the heart according to the same meaning, even if they happen to one and the same heart that is wicked: to be hardened and to be weighed down. For the heart, as it is said somewhere, becomes stony and is hardened.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ κατίσχυσεν ἡ καρδία Φαραὼ","severity":"info","text":"Origen conflates two Exodus verses: Exod 7:13 (LXX) and Exod 8:2 (LXX). The first describes Pharaoh's heart as 'prevailing' (κατίσχυσεν), the second as 'hardened' (ἐσκληρύνθη).","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Bεβάρυται ἡ καρδία Φαραὼ","severity":"info","text":"Origen distinguishes βεβάρυται ('is weighed down') from σκληρύνεται ('is hardened'). The former implies a downward pull toward matter, the latter a stony resistance to the divine will.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥάβδον τοῦ Ἀαρὼν","severity":"info","text":"The reference to Aaron's rod turning into a serpent and swallowing the magicians' rods alludes to Exod 7:8–13 (LXX), a miracle that precedes the plagues and demonstrates divine power over Egyptian magic.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Origen sets up a contrast between two states of the heart: yielding (ἁπαλύνεσθαι) and resisting (ἀντιτείνουσα). The passage moves from scriptural citation to allegorical interpretation of the heart's moral condition.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text includes a marginal note (Ἐrι. Deest in libb. antea editis) indicating that a portion of the original is missing from earlier editions and was restored from a royal manuscript. The passage may be lacunose.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καθάπερ ἐνετείλατο αὐτοῖς Κύριος' is ambiguous: it could mean 'as the Lord commanded them' (i.e., Moses and Aaron) or 'as the Lord commanded them' (i.e., the people). Origen's interpretation assumes the former.","The marginal note about missing text (Ἐrι.) leaves unclear whether the following sentence 'τὸ γὰρ, ἕως τίνος οὐ βούλει ἐντραπῆναί με' is original or a later insertion."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ἡ δὲ οὐ παραχωρεῖ ὡς κρείττονι τῇ θείᾳ\n φύσει· ἀλλὰ θεομαχεῖν ἱσταμένη κατʼ αὐτῆς καὶ ἰσχύειν λέγεται.","english":"But she does not yield to the divine nature as to a superior; rather, she is said to stand against it and to prevail, waging war against God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ παραχωρεῖ","severity":"info","text":"The verb παραχωρέω here means 'yield' or 'give way,' implying a refusal to submit to divine authority, a key theme in Origen's exegesis of Pharaoh's resistance.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεομαχεῖν","severity":"info","text":"The term θεομαχεῖν, 'to wage war against God,' is rare in patristic Greek and underscores the personification of evil or obstinacy as active opposition to the divine, not mere disobedience.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θείᾳ φύσει","severity":"info","text":"The phrase 'divine nature' (θείᾳ φύσει) reflects Origen's Platonic and Stoic-influenced theology, where the divine is a superior ontological principle that the material or demonic resists.","cites":[],"named_sources":["Origen c. 240"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλὰ ... ἱσταμένη","severity":"info","text":"The adversative construction 'ἀλλὰ ... ἱσταμένη' contrasts yielding with standing firm, structuring the passage as a moral dichotomy between submission and rebellion.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἰσχύειν λέγεται","severity":"caution","text":"The phrase 'is said to prevail' (ἰσχύειν λέγεται) may be a reported claim from the biblical narrative or an ironic concession; Origen's own view is ambiguous here.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'she' (ἡ) is unclear: likely Pharaoh's hardened heart or a personification of evil, but the Coptic context does not specify.","Whether 'prevailing' (ἰσχύειν) is temporary or permanent in Origen's exegesis is left open."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"« Εἶπε δὲ αὐτῷ Μωυσῆς, Ὡς ἂν ἐξέλθω τὴν πόλιν, ἐκπετάσω τὰς χεῖράς μου\n πρὸς Κύριον, καὶ αἱ φωναὶ παύσονται, καὶ ἡ χάλαζα, καὶ ὁ ὑετὸς οὐκέτι\n ἔσται. » Ὁ γὰρ πάντων δημιουργὸς πρὸς τὴν κέλευσιν τὴν φύσιν εἴκουσαν\n ἔχει.","english":"And Moses said to him, \"As soon as I leave the city, I will stretch out my hands to the Lord, and the voices will cease, and the hail and the rain will no longer be.\" For the creator of all things has a nature that yields to command.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἶπε δὲ αὐτῷ Μωυσῆς","severity":"info","text":"The passage presents Moses as the speaker, asserting his authority to command the natural elements through prayer, a theme consistent with the broader narrative of divine intervention.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δημιουργὸς","severity":"info","text":"The term δημιουργὸς (demiurge) here refers to the creator of all things, a key concept in Origen's theology, often denoting the divine craftsman who orders the cosmos.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκπετάσω τὰς χεῖράς μου πρὸς Κύριον","severity":"info","text":"This phrase echoes the biblical motif of prayer with outstretched hands, as seen in Exodus 9:29 and 1 Kings 8:54, where Moses or Solomon prays for cessation of plagues.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"χάλαζα","severity":"info","text":"Hail (χάλαζα) is one of the plagues in the Exodus narrative (Exodus 9:18-25), and Origen's commentary here interprets it as a natural phenomenon subject to divine command.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ γὰρ πάντων δημιουργὸς","severity":"info","text":"The explanatory clause introduced by γὰρ (for) provides a theological rationale for Moses' claim, linking the narrative event to a broader principle of divine power over nature.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"εἴκουσαν","severity":"info","text":"The notion that nature 'yields' (εἴκουσαν) to divine command reflects Origen's adaptation of Stoic ideas of cosmic sympathy, later influential in Christian theurgical traditions.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the addressee (αὐτῷ) is not specified in the passage; it may refer to Pharaoh or another interlocutor from the preceding context."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Τοῦ αὐτοῦ. Σημειωτέον ὅτι οὐ πάντα τῇ ῥάβδῳ τερατουργεῖ Μωϋσῆς, ἀλλὰ καὶ\n χερσὶ καὶ λόγῳ, ἴνα μὴ τὴν ῥάβδον μαγικαῖς ἀπάταις τελεῖσθαι υἱ πολλοὶ\n νομίσωσι.","english":"Of the same author. It should be noted that Moses does not perform all his wonders with the rod, but also with his hands and with speech, so that many may not suppose the rod to be accomplished by magical deceptions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σημειωτέον","severity":"info","text":"The Greek verb Σημειωτέον ('it should be noted') is a formulaic marker of commentary, signaling a doctrinal or interpretive observation by the author.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥάβδῳ","severity":"info","text":"The term ῥάβδῳ ('rod') refers to Moses' staff, a symbol of divine authority in Exodus. The author distinguishes its use from magical deception.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαγικαῖς ἀπάταις","severity":"info","text":"The phrase μαγικαῖς ἀπάταις ('magical deceptions') reflects early Christian polemic against magic, distinguishing legitimate miracles from sorcery.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The heading Τοῦ αὐτοῦ ('Of the same author') indicates this passage is a continuation from a preceding excerpt, typical of catena collections.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μωϋσῆς","severity":"info","text":"Origen's emphasis on Moses' hands and speech, not just the rod, counters contemporary accusations that biblical miracles were akin to pagan magic.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant; the Greek text is from a catena fragment, and the original context of Origen's commentary is lost."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"« Ααβέτωσαν ἕκαστος πρόβατον κατʼ οἵκους πατριῶν· » καὶ τὰ ἑξῆς. Ἀπὸ τῆς\n δεκάτης φησὶ λαμβάνειν πρόβατον καὶ τρέφειν ἕως ιδ΄· καὶ ἐπονομάσαι\n λέγοντας, Τοῦτο τὸ πρόβατον θύεται ὑπὲρ τοῦδε καὶ τοῦδε· οὐχ\n ὑπερβαινόντων αὐτῶν ι΄ ὀνομάτων· καὶ τῇ ιδ΄ θύεται ἀνάμεσον τῶν\n ἑσπερινῶν, ἀρχομένης τῆς ιε΄· ὡς γίνεσθαι ἀπὸ τῆς λήψεως μέχρι τῆς\n θύσεως ἡμέρας ε΄, ὅτε πλῆρές ἐστι τῆς σελήνης τὸ φῶς.","english":"Let each one take a sheep according to the houses of the families;\" and so forth. From the tenth, he says, one is to take a sheep and keep it until the fourteenth; and to name it, saying, \"This sheep is sacrificed on behalf of so-and-so and so-and-so,\" not exceeding ten names; and on the fourteenth it is sacrificed between the evening hours, at the beginning of the fifteenth; so that from the taking until the sacrifice there are five days, when the light of the moon is full.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρόβατον","severity":"info","text":"The passage describes a ritual involving a sheep taken from the tenth to the fourteenth day of the month, with naming and sacrifice at moonrise. The five-day period aligns with the lunar cycle, emphasizing the full moon.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόβατον","severity":"info","text":"The opening phrase echoes Exodus 12:3-6, where each household takes a lamb for Passover. Origen interprets this as a typological or ritual instruction, not a direct quotation but a paraphrase.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεκάτης ... ιδ΄","severity":"info","text":"The dates (10th to 14th of the month) reflect the Jewish lunar calendar, with the 14th being the day of Passover preparation. The full moon on the 15th marks the festival's start.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπὸ τῆς λήψεως μέχρι τῆς θύσεως ἡμέρας ε΄","severity":"info","text":"The five-day period from taking to sacrifice (10th to 14th) is a structural detail that Origen highlights, possibly to align with symbolic or numerical patterns in his exegesis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπονομάσαι λέγοντας","severity":"info","text":"The naming ritual (saying 'This sheep is sacrificed on behalf of so-and-so') reflects early Christian or Jewish practice of dedicatory sacrifice, possibly adapted in Origen's community.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐχ ὑπερβαινόντων αὐτῶν ι΄ ὀνομάτων","severity":"caution","text":"The phrase 'not exceeding ten names' is ambiguous: it may mean each sheep is named for up to ten individuals, or that the naming group cannot exceed ten. The Greek syntax allows both readings.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐχ ὑπερβαινόντων αὐτῶν ι΄ ὀνομάτων' could mean either that the names per sheep do not exceed ten, or that the group of namers does not exceed ten. The Coptic Vorlage is lost, so the intended sense is uncertain."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"« Πρόβατον τέλειον, ἄρσεν, ἐνιαύσιον ἔσται ὑμῖν. ‚ Ἐνιαύσιον πρόβατον ὁ\n Χριστός ἐστι. Τὸ γὰρ ἐν μηδενὶ ὑστερεῖσθαι μηδὲ ἐλλιπές τι ἔχειν διὰ τοῦ\n ἐνιαυτοῦ δηλοῦται.","english":"A perfect sheep, male, a year old, it shall be for you.\" A year-old sheep is Christ. For being deficient in nothing and lacking nothing is indicated by the year.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρόβατον τέλειον, ἄρσεν, ἐνιαύσιον","severity":"info","text":"The lemma is a quotation from Exodus 12:5 (LXX), prescribing a perfect, male, year-old sheep for the Passover sacrifice.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνιαύσιον","severity":"info","text":"Ἐνιαύσιον (year-old) is interpreted allegorically: the year signifies completeness, so the year-old sheep represents Christ, who lacks nothing.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πρόβατον τέλειον, ἄρσεν, ἐνιαύσιον","severity":"info","text":"The opening phrase is a direct citation of Exodus 12:5 (LXX), which Origen then interprets typologically as referring to Christ.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐνιαύσιον","severity":"info","text":"In Origen's typological exegesis, the year-old sheep symbolizes Christ's perfection and sufficiency, a common theme in early Christian interpretation of Passover sacrifices.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνιαύσιον πρόβατον ὁ Χριστός ἐστι","severity":"info","text":"This sentence marks a shift from literal quotation to allegorical interpretation, a typical structural move in Origen's exegetical works.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the interpretation is Origen's own or drawn from earlier tradition; the reading taken is that Origen is offering his own typological exegesis."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"« Καὶ σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ἰσραὴλ πρὸς ἐσπέραν.»\n Πρὸς ἐσπέραν δὲ κελευόμεθα σφάξαι τὸ πρόβατον, ἐπειδὴ καὶ ἐσχάτῃ ὥρᾳ τὸ\n ἀληθινὸν ἡμῶν πρόβατον εἰς τὸν κόσμον ἦλθεν ὁ Σωτήρ.","english":"And the whole multitude of the congregation of the sons of Israel shall slaughter it toward evening.\" We are commanded to slaughter the sheep toward evening, because also at the final hour our true sheep, the Savior, came into the world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸς ἑσπέραν","severity":"info","text":"Origen interprets the phrase 'toward evening' as a typological reference to the final hour of the world, when Christ, the true sheep, came.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρόβατον","severity":"info","text":"The term 'sheep' (πρόβατον) is consistently used by Origen as a type for Christ, the sacrificial lamb, in this commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ἰσραὴλ πρὸς ἑσπέραν","severity":"info","text":"This is a quotation from Exodus 12:6 (LXX), describing the slaughter of the Passover lamb by the whole congregation of Israel at evening.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πρὸς ἑσπέραν","severity":"info","text":"In Jewish practice, the Passover lamb was slaughtered in the evening, marking the beginning of the festival. Origen allegorizes this timing to Christ's coming at the end of the age.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς ἑσπέραν","severity":"info","text":"The phrase 'toward evening' links this passage to the previous one, where the year-old sheep is interpreted as Christ, now connected to the final hour.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'πρὸς ἑσπέραν' could mean 'at evening' or 'toward evening'; Origen takes it as 'at the final hour' typologically."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"« Καὶ λήψονται ἀπὸ τοῦ αἵματος, καὶ θήσουσιν ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ\n τὴν φλιὰν, ἐν τοῖς οἴκοις·» καὶ τὰ ἐξῆς. Θύομεν δὲ, καὶ χρίομεν τοὺς\n οἴκους ἡμῶν τῷ αἵματι· λέγω δὲ τὸ σῶμα, εἴπερ χρίσις πίστις ἐστὶν ἡ εἰς\n αὐτὸν, διʼ ἧς πιστεύω τὴν τοῦ ὀλοθρευτοῦ δύναμιν καταργουμένην. Μετὰ δὲ\n τὸ χρισθῆναι ἡμᾶς, τουτέστι πιστεῦσαι εἰς τὸν Χριστὸν, τότε καὶ ἐπὶ τὴν\n βρῶσιν ἔρχεσθαι κελευόμεθα· μήτε δὲ ὠμὰ, μήτε ἑψημένα ἐν ὕδατι, ἀλλʼ\n ὀπτὰ πυρί.","english":"And they shall take from the blood, and put it on the two doorposts and on the lintel, in the houses;\" and so forth. We sacrifice, and anoint our houses with the blood; I mean the body, if indeed anointing is the faith in him, through which I believe the power of the destroyer is rendered inoperative. After we are anointed, that is, after we believe in Christ, then we are commanded to come to the eating; neither raw, nor boiled in water, but roasted by fire.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"χρίομεν","severity":"info","text":"Origen interprets the anointing of doorposts with blood as a metaphor for faith in Christ, which neutralizes the destroyer (ὀλοθρευτής).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀλοθρευτής","severity":"info","text":"The 'destroyer' likely refers to the angel of death in Exodus 12:23, reinterpreted by Origen as a spiritual force overcome by faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θήσουσιν ἐπὶ τῶν δύο σταθμῶν","severity":"info","text":"Origen quotes Exodus 12:22-23 LXX, where blood is placed on doorposts and lintel, a Passover ritual he allegorizes.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ὀπτὰ πυρί","severity":"info","text":"The instruction to eat roasted (not raw or boiled) meat reflects Passover regulations (Exodus 12:8-9) and early Christian paschal practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ δὲ τὸ χρισθῆναι","severity":"info","text":"Origen structures the passage as a sequence: sacrifice, anointing (faith), then eating (Eucharist), mirroring the ritual order in Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"σῶμα","severity":"info","text":"Origen identifies the sacrificial blood with Christ's body, a typological reading that influenced later Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'χρίομεν' could be read as literal anointing or metaphorical; Origen explicitly takes it as faith.","The 'destroyer' (ὀλοθρευτής) may refer to the Exodus angel or a broader spiritual adversary; Origen's context suggests the latter."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"« Πᾶς ὅς ἄν φάγῃ ζύμην, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐξ Ἰσραήλ.»\n Ἐξολοθρευθήσεται ἄνθρωπος ἕνεκεν ζύμης· καὶ ὁ τῶν ὅλων Θεὸς ὁ χρηματίζων\n τοὺς νόμους, ὡς ὀλοθρεύει μοιχὸν, ὡς ὀλοθρεύει πόρνον, ὡς ὀλοθρεύει\n παιδοφθόρον, οὕτως ὀλοθρεύει τὸν ἔχοντα ζύμην ἐν τῇ οἰκίᾳ αὐτοῦ ἐν τῇ\n τῶν ἀζύμων ἡμέρᾳ. Τοῦτο κατὰ Θεόν ἐστι; τοῦτο κατὰ νόμον τὸν οὐράνιόν\n ἐστιν; Ἀλλʼ εἴποιμι ἂν ὅτι ἐὰν ἔχῃς ζύμην 97 Exod.\n IX, 29. 98 Εxod. XII, 3. 99 ibid. 5. 1 ibid. 6. 2ibid. 7. 3ibid.\n 15. \n πονηρίας, καὶ μὴ ἐξολοθρεύσῃς πᾶσαν ζύμην κακίας ἀπὸ τοῦ\n ἡγεμονικοῦ σου· αὕτη γἅρ ἐστιν ἡ ἀληθινὴ φἰκία σου· ὁ Θεὸς τῶν ὅλων\n νομοθετεῖ ἐξολοθρευθῆναί σε μὴ ἀποβαλόντα τὴν ζύμην τὴν παλαιὰν ἀπὸ\n σεαυτυῦ. Χρὴ γάρ σε ἐλθόντα εἰς τὸν καιρὸν τῶν νέων, νέον γενόμενον\n μηδὲν ἕχειν ἀρχαῖον. « Τὰ ἀρχαῖα παρῆλθε,» καὶ τὰ ἐξῆς. Ὅρα πῶς ἔδει\n ἑορτάζειν ἐν μηνὶ τῶν νέων τὴν ἑορτὴν τῶν ἀζύμων.","english":"Every one who eats leaven, that soul shall be destroyed from Israel.\" A man is to be destroyed because of leaven; and the God of all, who ordains the laws, as he destroys an adulterer, as he destroys a fornicator, as he destroys a pederast, so he destroys the one who has leaven in his house on the day of unleavened bread. Is this according to God? Is this according to the heavenly law? But I would say that if you have leaven of wickedness, and you do not destroy every leaven of evil from your ruling principle—for this is your true house—the God of all legislates that you be destroyed for not casting off the old leaven from yourself. For you must, coming into the time of new things, become new and have nothing ancient. \"The ancient things have passed away,\" and so forth. See how one ought to celebrate the feast of unleavened bread in the month of new things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ὅς ἄν φάγῃ ζύμην, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐξ Ἰσραήλ","severity":"info","text":"Origen quotes Exodus 12:15, which prescribes destruction for anyone eating leaven during Passover. The Greek text matches the Septuagint version.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ζύμην","severity":"info","text":"Leaven (ζύμη) is interpreted allegorically as moral corruption or old habits, contrasting with the unleavened bread of purity. This metaphorical reading is typical of Origen's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἡγεμονικοῦ","severity":"info","text":"The 'ruling principle' (ἡγεμονικόν) is a Stoic term adopted by Origen for the rational soul or mind, here identified as the true house where leaven of evil must be eradicated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἑορτὴν τῶν ἀζύμων","severity":"info","text":"The Feast of Unleavened Bread (ἑορτὴ τῶν ἀζύμων) is the Jewish Passover festival, reinterpreted by Origen as a time of spiritual renewal and rejection of old, corrupting influences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο κατὰ Θεόν ἐστι; τοῦτο κατὰ νόμον τὸν οὐράνιόν ἐστιν;","severity":"info","text":"Origen uses rhetorical questions to challenge a literal reading of the law, then provides an allegorical resolution. This dialectical structure is characteristic of his homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"παιδοφθόρον","severity":"caution","text":"The term 'pederast' (παιδοφθόρον) reflects ancient moral categories; Origen's inclusion here may shock modern readers but is consistent with his rhetorical listing of severe sins to emphasize the gravity of retaining leaven.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a marginal note '97 Exod. IX, 29. 98 Εxod. XII, 3. 99 ibid. 5. 1 ibid. 6. 2ibid. 7. 3ibid. 15.' which likely indicates scriptural references added by a scribe or editor, but their exact placement and relevance are unclear. The phrase 'τὰ ἀρχαῖα παρῆλθε' is a probable allusion to a lost source or common saying, not identified."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"«Καθίξετε τῆς φλιᾶς, καὶ ἐπʼ ἀμφοτέρων τῶν σταθμῶν, ἀπὸ τοῦ αἵματος ὅ\n ἐστι παρὰ τὴν θύραν. » φλιᾶς μὲν, ὡς ἀποδέδωκέ τις τῶν πρὸ ἡμῶν, τοῦ\n λογικοῦ· ἀμφοτέρων δὲ σταθμῶν, θυμικοῦ καὶ ἐπιθυμητικοῦ.","english":"Sit on the lintel, and on both doorposts, from the blood that is by the door.\" \"Lintel,\" as one of our predecessors has explained, means the rational part; and \"both doorposts\" mean the spirited and the appetitive parts.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"φλιᾶς","severity":"info","text":"The Greek term φλιᾶς (lintel) is interpreted allegorically as the rational part (λογικοῦ) of the soul, following an earlier exegete.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σταθμῶν","severity":"info","text":"The Greek term σταθμῶν (doorposts) is interpreted as the spirited (θυμικοῦ) and appetitive (ἐπιθυμητικοῦ) parts of the soul, completing a tripartite psychological schema.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The tripartite division of the soul (rational, spirited, appetitive) is Platonic in origin, adapted by Christian exegetes like Origen for allegorical interpretation of Scripture.","cites":[],"named_sources":["Plato Republic"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen’s allegorical reading of the lintel and doorposts as parts of the soul reflects his broader hermeneutical method, influential in later Greek Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a sequence of allegorical interpretations of ritual commands from Exodus, moving from leaven to the blood ritual at the door.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one of our predecessors' (τις τῶν πρὸ ἡμῶν) is not specified; it may refer to a lost source or earlier Christian exegete."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Γοῦ αὐτοῦ. Οὐ γὰρ ἐντὸς γενόμενον τὸν ὀλοθρευτὴν διʼ ἐπινοίας ἐκβάλλομεν,\n ἀλλʼ ὅπως ἂν μηδὲ τὴν ἀρχὴν παρεισδύη, φυλακὴν διὰ τοῦ νόμου ποιούμεθα.\n Φυλακὴ δέ ἐστι καὶ ἀσφάλεια, τὸ, τῷ αἵματι τοῦ ἀμνοῦ τήν τε φλιὰν καὶ\n τοὺς σταθμοὺς τῆς εἰσόδου κατασημαίνεσθαι.","english":"Of the same. For we do not expel the destroyer by cunning once he has entered within, but we keep guard through the law so that he may not even begin to creep in. And a guard and security is this: that the lintel and the doorposts of the entrance are marked with the blood of the lamb.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὀλοθρευτὴν","severity":"info","text":"The 'destroyer' (ὀλοθρευτὴν) likely refers to the angel of death in Exodus 12:23, interpreted allegorically as a spiritual force of destruction.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φλιὰν","severity":"info","text":"φλιὰν (lintel) is here interpreted as the rational part of the soul, continuing the allegorical reading from the previous passage.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σταθμοὺς","severity":"info","text":"σταθμοὺς (doorposts) are interpreted as the spirited and appetitive parts of the soul, consistent with the preceding allegory.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἵματι τοῦ ἀμνοῦ","severity":"info","text":"The 'blood of the lamb' alludes to Exodus 12:22-23, where the blood of the paschal lamb is smeared on doorposts as a protective sign.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φυλακὴ","severity":"info","text":"The term φυλακὴ (guard) reflects the Jewish practice of marking doorposts with blood as a prophylactic measure, here spiritualized by Origen.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γοῦ αὐτοῦ","severity":"info","text":"The opening phrase 'Of the same' indicates this passage is a continuous comment on the same biblical verse as the preceding section.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'destroyer' (ὀλοθρευτὴν) is not explicitly named; it is taken as the angel of death from Exodus, but could also be a generic evil force."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Ἐγενήθη δὲ μεσούσης τῆς νυκτὸς, καὶ Κύριος ἐπάταξε πᾶν πρωτότοκον ἐν γῇ\n Αἰγύπτῳ. » Διʼ ἀγγέλων γὰρ ὁ Θεὸς τὰς θανατηφόρους ταύτας ἐπάγει πληγὰς,\n ὡς καὶ ἐν ταῖς Βασιλείαις ἔγνωμεν πῶς ἐν μιᾷ νυκτὶ ὁ ἄγγελος ἀνεῖλε τῶν\n Ἀσσυρίων ρπε΄ χιλιάδας.","english":"It happened at midnight, and the Lord struck down every firstborn in the land of Egypt. For God brings these death-dealing plagues through angels, as we also learned in the books of Kings how in one night the angel slew one hundred and eighty-five thousand of the Assyrians.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγενήθη δὲ μεσούσης τῆς νυκτὸς, καὶ Κύριος ἐπάταξε πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ","severity":"info","text":"This is a paraphrase of Exodus 12:29 (LXX: 'Ἐγενήθη δὲ μεσούσης τῆς νυκτὸς καὶ κύριος ἐπάταξεν πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ').","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Διʼ ἀγγέλων γὰρ ὁ Θεὸς τὰς θανατηφόρους ταύτας ἐπάγει πληγὰς","severity":"info","text":"Origen explains that God inflicts plagues through angels, a common exegetical motif in early Christian literature, emphasizing divine agency via intermediaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς καὶ ἐν ταῖς Βασιλείαις ἔγνωμεν πῶς ἐν μιᾷ νυκτὶ ὁ ἄγγελος ἀνεῖλε τῶν Ἀσσυρίων ρπε΄ χιλιάδας","severity":"info","text":"This refers to 2 Kings 19:35 (LXX: 4 Kingdoms 19:35), where an angel slays 185,000 Assyrians in one night, a parallel Origen draws to the Exodus plague.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγενήθη δὲ μεσούσης τῆς νυκτὸς","severity":"info","text":"The passage begins with a temporal clause ('It happened at midnight') that sets the narrative scene, typical of Origen's homiletic style in linking scriptural events.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a direct citation of Exodus 12:29 LXX with minor variation; the phrase 'Διʼ ἀγγέλων' is Origen's interpretive addition, not in the biblical text."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"«Οὗτος ὁ νόμος τοῦ Πάσχα· Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπʼ αὐτοῦ. Καὶ πάντα\n οἰκέτην τινὸς, καὶ ἀργυρώνητον περιτεμεῖς αὐτὸν, καὶ τότε φάγεται ἀπʼ\n αὐτοῦ· » καὶ τὰ ἑξῆς. Ἀκολούθως τοῖς παρατεθεῖσι τρίτος ἐστὶν οὗτος\n νόμος. ὃν εἷπε πάλιν ὁ Κύριος παρὰ τοὺς δύο νόμους. Πρόσχες δὲ τῇ\n ἀκριβείᾳ τῆς Γραφῆς, ὅτι οὐκ εἷπε τοῦτον τὸν νόμον τὸν περὶ τοῦ Πάσχα ὁ\n Κύριος ἐν τῇ ἀρχῇ. Εἰ γὰρ εἰρήκει ἔτι ὄντων ἐν Αἰγύπτῳ πρὶν ἀπᾷραι ἐκ\n τῆς Αἰγύπτου τὸν Ἰσραὴλ, τὸ, « Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπʼ αὐτοῦ. Καὶ\n πάντα οἰκέτην τινὸς, καὶ ἀργυρώνητον περιτεμεῖς, καὶ τότε φάγεται ἀπʼ\n αὐτοῦ, » οὐκ ἂν ἐξεληλύθησαν ὁ πολύμικτος πολὺς ὅχλος ὁ ἐξελθὼν ἐξ\n Αἰγύπτου. Ἐτήρησεν οὖν τὸν νόμον τοῦτον, ἵνα μετὰ τοῦ ἐξελθεῖν τοὺς\n βουλομένους δοθῇ ἄλλος νόμος. Καὶ μετʼ ὀλίγα. Ἐὰν ἀλληγορῶμεν ταῦτα εἰς\n τὴν ψυχὴν ἡμῶν, ἐροῦμεν ὅτι οἰκογενεῖς μέν εἰσιν εἱ συμπεφυκότες ἡμῖν\n καὶ γεωργηθέντες λόγοι, καὶ ἐπιστῆναι ἀπὸ συμφύτων ἐννοιῶν ἀρξάμενοι· ἀργυρώνητοι δὲ, ὅσοι ἐκ διδασκαλίας ἡμῖν ἐπιγίνονται ἕξωθεν ἀπὸ τῶν\n μαθημάτων. Πάντας οὖν φησι περιτέμνειν καὶ καθαίρειν, καὶ τοὺς\n οἰκογενεῖς, καὶ τοὺς ἀργυρωνήτους. Ἀλλογενῆ δὲ οὐδένα δεῖ προσλαμβάνειν,\n οἷον ἀλλότριον δόγμα προσιεμένους· ἀλλογενῆ γὰρ οὐ παραδέχεται, ὃς\n βούλεται βεβηλῶσαι τὴν ἑορτὴν τοῦ Κυρίου. Καὶ μετʼ ὀλιγα. Εἰ γὰρ ἐν\n Ἐκκλησίᾳ ἐσθίεις λόγους Θεοῦ, ἐσθίεις δὲ καὶ ἐν Ἰουδαίων συναγωγῇ,\n παραβαίνεις τὴν λέγουσαν ἐντολὴν, « Ἐν οἰκίᾳ μιᾷ βρωθήσεται. » Εἰ δὲ\n μεταλαμβάνεις λόγων Θεοῦ, ἐν οἰκίᾳ μιᾷ τῇ Ἐκκλησίᾳ·","english":"This is the law of the Passover: No foreigner shall eat of it. And every slave of someone, and one bought with silver, you shall circumcise him, and then he shall eat of it; and so forth. Following what has been set forth, this is the third law, which the Lord spoke again in addition to the two laws. But note the precision of Scripture: the Lord did not speak this law concerning the Passover at the beginning. For if he had spoken it while Israel was still in Egypt before departing from Egypt—\"No foreigner shall eat of it. And every slave of someone, and one bought with silver, you shall circumcise, and then he shall eat of it\"—the mixed multitude, the great crowd that came out of Egypt, would not have come out. So he kept this law, so that after those who wished had come out, another law might be given. And a little later: If we allegorize these things to our soul, we shall say that homeborn slaves are the reasonings that have grown with us and been cultivated, and have arisen from innate concepts; those bought with silver are those that come to us from teaching, from external disciplines. So he says to circumcise and purify all, both the homeborn and those bought with silver. But no foreigner is to be admitted, that is, one who accepts a foreign doctrine; for he does not admit a foreigner who wishes to profane the Lord's feast. And a little later: For if in church you eat the words of God, but you also eat in the synagogue of the Jews, you transgress the commandment that says, \"It shall be eaten in one house.\" But if you partake of the words of God, it is in one house, the church.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπʼ αὐτοῦ. Καὶ πάντα οἰκέτην τινὸς, καὶ ἀργυρώνητον περιτεμεῖς αὐτὸν, καὶ τότε φάγεται ἀπʼ αὐτοῦ","severity":"info","text":"Origen cites a Passover law not found verbatim in the LXX; it likely derives from a halakhic tradition or an expanded paraphrase of Exodus 12:43-49.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀργυρώνητον","severity":"info","text":"The term 'silver-bought' (ἀργυρώνητον) refers to a slave purchased with money, as distinct from a homeborn slave (οἰκογενής). This distinction is used allegorically for innate vs. acquired reasonings.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐν οἰκίᾳ μιᾷ βρωθήσεται","severity":"info","text":"Origen applies the Passover rule to Christian practice: partaking of God's words only in church, not in synagogue, reflecting late 2nd/early 3rd-century tensions between Christians and Jews.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτος ἐστὶν οὗτος νόμος","severity":"info","text":"Origen identifies this as the third Passover law, following two earlier laws (likely Ex 12:1-20 and 12:21-28), and notes its delayed revelation to allow the mixed multitude to leave Egypt.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλλογενής","severity":"info","text":"Ἀλλογενής ('foreigner') is glossed by Origen as one who accepts a foreign doctrine, i.e., an alien dogma, and is excluded from the Passover feast.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the quoted Passover law is unclear; it may be a composite or paraphrase.","The phrase 'καὶ μετʼ ὀλίγα' indicates Origen is excerpting a longer work, but the original context is lost."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"εἶτα καταλιπὼν\n αὐτὴν, ὑπολαμβάνεις μεταλαμβάνειν Θεοῦ ἐν αἱρετικῇ συναγω 4 II Cor. v, 17. 5 Exod. XII,22. 6 ibid.29. 7 IV\n Reg. XIX,35. 8 Exod.XII,43,44. γῇ, λεγούσης τῆς ἐντολῆς, « Ἐν οἰκίᾳ μιᾷ βρωθήσεται, » σὺ\n οὐκ ἐσθίεις ἐν οἰκίᾳ μιᾷ. Μίαν οὖν νοήσαι οἰκίαν τὴν Ἐκκλησίαν· μηδαμοῦ\n οὖν ἔσθιε τοῦ προβάτου ἔξω γενόμενος τῆς Ἐκκλησίας.","english":"Then, having left it behind, you suppose that you partake of God in a heretical gathering, while the commandment says, \"It shall be eaten in one house,\" but you do not eat in one house. Understand, therefore, the one house to be the Church; so nowhere eat of the sheep when you have gone outside the Church.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καταλιπὼν αὐτὴν","severity":"info","text":"The phrase 'having left it behind' refers to the preceding discussion of the Passover laws, indicating a transition to a new point about heretical gatherings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἱρετικῇ συναγωγῇ","severity":"info","text":"The term 'αἱρετικῇ συναγωγῇ' (heretical gathering) is used pejoratively to denote assemblies outside orthodox Christian communion, contrasting with the 'one house' of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν οἰκίᾳ μιᾷ βρωθήσεται","severity":"info","text":"This is a quotation of Exodus 12:46, which mandates that the Passover lamb be eaten in a single house. Origen interprets this allegorically as the Church.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκλησίαν","severity":"info","text":"Origen identifies the 'one house' with the Church, reflecting early Christian exegesis that applies Old Testament laws to ecclesial unity and orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἐσθίεις ἐν οἰκίᾳ μιᾷ","severity":"info","text":"Origen's allegorical reading of the Passover regulations as a call to remain within the Church influenced later patristic and monastic traditions on communal worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπολαμβάνεις μεταλαμβάνειν Θεοῦ","severity":"caution","text":"The phrase 'you suppose that you partake of God' is ambiguous: it may imply a claim to divine participation in heretical gatherings, but Origen denies its validity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτὴν' (it) is unclear: it could be the Passover law or the preceding discussion. The reading taken assumes it refers to the preceding discourse.","The phrase 'μεταλαμβάνειν Θεοῦ' (partake of God) is ambiguous: it may mean receiving the Eucharist or participating in divine nature; Origen uses it polemically."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"« Καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω.» Ἐκκλησιαστικὸν λόγον οὐ\n δεῖ ἔξω τῆς Ἐκκλησίας πρεσβεύειν, ὡς ἕξω τῆς οἰκίας μὴ ἐκφέρειν τὰ κρέα·\n φημὶ δὲ εἰς συναγωγὴν Ἰουδαίων ἥ αἱρετικῶν· ὅμοιον γάρ ἐστι τῷ ῥίψαι\n τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων.","english":"And you shall not carry the meat outside the house.\" It is not right to proclaim the word of the Church outside the Church, just as one must not carry the meat outside the house. I mean, into a synagogue of Jews or of heretics; for it is like casting pearls before swine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Greek text interprets the biblical prohibition against carrying meat outside the house as a rule that the Church's word must not be proclaimed outside the Church.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐκκλησιαστικὸν λόγον","severity":"info","text":"The phrase 'Ἐκκλησιαστικὸν λόγον' (word of the Church) is a technical term for orthodox teaching, as opposed to teachings of Jews or heretics.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to casting pearls before swine is a proverbial expression, possibly echoing Matthew 7:6, but used here to denounce teaching outside the Church.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of the Passover lamb, where the 'house' is identified with the Church, and the 'meat' with ecclesiastical teaching.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's exegesis here reflects early Christian polemic against Jewish and heretical gatherings, asserting the exclusivity of the Church as the proper context for teaching.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical verse is being quoted; the phrase 'And you shall not carry the meat outside the house' is a paraphrase of Exodus 12:46 (LXX). The identity of the 'heretics' is left unspecified."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"«Πᾶς ἀπερίτμητος οὐκ ἕδεται ἀπʼ αὐτοῦ.» Πᾶν γέννημα ψυχῆς νοητὸν\n ὑπερβαῖνον τὰ ὑλικὰ (ὑλικὰ δὲ τὰ θήλεα) περιτέμνειν καὶ καθαίρειν δεῖ,\n ἵνα οὕτως μεταλαμβάνῃ τις τῶν κρεῶν τοῦ Πάσχα· ὡς αὐτόχθων δὲ τῆς γῆς,\n καὶ ὁ προσήλυτος γίνεται· οὐ γὰρ τὰ σπέρματα προτιμᾷ ὁ Θεὸς τὰ εὐγενῆ,\n ἀλλὰ προαίρεσιν ἀποδέχεται.","english":"Every uncircumcised person shall not eat of it.\" Every intelligible offspring of the soul that transcends material things (and material things are the female) must be circumcised and purified, so that one may thus partake of the meat of the Passover. And as a native of the land, even the proselyte becomes; for God does not prefer well-born seeds, but accepts choice.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ἀπερίτμητος οὐκ ἕδεται ἀπʼ αὐτοῦ","severity":"info","text":"This is a paraphrase of Exodus 12:48 (LXX), which states that no uncircumcised person may eat the Passover lamb. Origen uses it as a prooftext for spiritual purification.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γέννημα ψυχῆς νοητὸν","severity":"info","text":"The phrase 'intelligible offspring of the soul' is Origen's allegorical reading, where the soul's rational products must be 'circumcised' (purified) to partake of spiritual Passover.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑλικὰ δὲ τὰ θήλεα","severity":"info","text":"Origen equates 'material things' with 'the female', reflecting a common patristic (and Platonic) association of the feminine with the corporeal and lower realm, as seen in Philo and Clement.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς αὐτόχθων δὲ τῆς γῆς, καὶ ὁ προσήλυτος γίνεται","severity":"info","text":"Origen contrasts the 'native' (αὐτόχθων) with the 'proselyte' (προσήλυτος), arguing that spiritual worth, not birth, determines participation—a structural inversion of Jewish purity laws.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προαίρεσιν ἀποδέχεται","severity":"info","text":"The emphasis on 'choice' (προαίρεσις) over lineage reflects Origen's universalist soteriology, which influenced later Christian thinkers like Gregory of Nyssa and John Chrysostom.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment from the catena; the original context of Origen's homily is lost. The phrase 'ὑλικὰ δὲ τὰ θήλεα' may be a gloss or interpolation."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Τοῦ αὐτοῦ. Ἀπερίτμητον τῇ σαρκὶ τὸν μὴ περιτεμνόμενον τὰ σαρκικά φησιν,\n ὥσπερ καὶ ἀπερίτμητον ὀφθαλμοῖς τὸν βλέποντα πρὸς ἃ μὴ δεῖ. Τοῦ αὐτοῦ.\n Ὁρᾶτε μή τις ὑμῶν ἀπερίτμητός ἐστι τῇ καρδίᾳ μήτις οὐ περιτέτμηται τὰς\n περιτομὰς ἃς ὁ λόγος διδάσκει περιτέμνεσθαι. Ποίας δὲ ταύτας;\n ἀπερίτμητοι τὰ ὦτα ὀνειδίζονταί τινες ὄντες· καὶ ὅσοι οὐ περιτέτμηνται\n τὴν ἀκοὴν, ἀκάθαρτοί εἰσιν. Ἀπερίτμητος χείλεσιν, ὁ μὴ περιτεμνόμενος\n τοὺς λόγους τοὺς ἐναντίους καὶ ἀκαθάρτους. Οὕτως ἔστι καὶ ἀπερίτμητον τῇ\n σαρκὶ εἰπεῖν, τὸν μὴ περιτεμνόμενον τὰ σαρκικὰ πράγματα· καὶ ἀπερίτμητον\n ὀφθαλμοῖς, τὸν βλέποντα ἃ μὴ δεἴ, καὶ μὴ καθαίροντα τὸ ὁρατικόν· καὶ\n ἀπερίτμητον σαρκὶ, τὸν πράττοντα ἃ μὴ δεῖ.","english":"Of the same author. \"Uncircumcised in the flesh\" means the one who does not circumcise fleshly things, just as \"uncircumcised in the eyes\" means the one who looks at what he ought not. Of the same author. See that none of you is uncircumcised in the heart, that none has not undergone the circumcisions which the Word teaches to be circumcised. And what are these? Some are reproached as being uncircumcised in the ears; and all who have not circumcised their hearing are impure. \"Uncircumcised in the lips\" is the one who does not circumcise contrary and impure words. Thus it is possible to say \"uncircumcised in the flesh\" of the one who does not circumcise fleshly matters; and \"uncircumcised in the eyes\" of the one who looks at what he ought not and does not purify the faculty of sight; and \"uncircumcised in the flesh\" of the one who does what he ought not.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀπερίτμητον τῇ σαρκί","severity":"info","text":"The phrase 'uncircumcised in the flesh' is interpreted allegorically as referring to one who does not circumcise fleshly matters, i.e., material or bodily concerns.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of parallel definitions: uncircumcised in flesh, eyes, heart, ears, and lips, each explained as a failure to perform a spiritual circumcision.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen extends the concept of circumcision beyond the physical rite to a moral and spiritual purification, a common theme in Alexandrian exegesis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπερίτμητον τῇ σαρκί","severity":"info","text":"The phrase 'uncircumcised in the flesh' likely alludes to Exodus 12:48, which prohibits the uncircumcised from eating the Passover lamb.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The repetition of 'uncircumcised in the flesh' at the end may be a scribal error or intentional emphasis; the text is otherwise coherent.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ αὐτοῦ' appears twice, possibly indicating two separate excerpts from the same author; the exact boundaries of the original source are unclear."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"« Ἐξάραντες δὲ οἱ υἱοὶ Ἰσραὴλ ἐκ Σοκχὼθ, ἐστρατοπέδευσαν ἐν Ὀθὼμ παρὰ τὴν\n ἔρημον.» Ἐν τοῖς Ἀριθμοῖς κεῖται, « ἀπὸ Βουθὰ ἐπὶ στόμα Ἰρώθ· δ ἐστιν\n ἀπέναντι Bεελσεπρὼν ἐχόμενα τοῦ Βοῤῥᾶ, » παρεμβεβληκέναι τοὺς υἱοὺς\n Ἰσραήλ.","english":"And the children of Israel, having removed from Socchoth, encamped in Othom by the desert. In the book of Numbers it is written, \"from Boutha to the mouth of Iroth, which is opposite Beelsepron, adjacent to the north,\" that the children of Israel had encamped.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξάραντες δὲ οἱ υἱοὶ Ἰσραὴλ ἐκ Σοκχὼθ, ἐστρατοπέδευσαν ἐν Ὀθὼμ παρὰ τὴν ἔρημον","severity":"info","text":"This is a direct quotation of Exodus 13:20 (LXX), describing the Israelites' journey from Socchoth to Etham.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ Βουθὰ ἐπὶ στόμα Ἰρώθ· δ ἐστιν ἀπέναντι Bεελσεπρὼν ἐχόμενα τοῦ Βοῤ῟","severity":"info","text":"This is a quotation from Numbers 33:7 (LXX), which Origen uses to provide a parallel location for the encampment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοκχὼθ","severity":"info","text":"Socchoth (Σοκχώθ) is a place name in the Exodus itinerary, often identified with a site in the eastern Nile Delta.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὀθὼμ","severity":"info","text":"Othom (Ὀθώμ) is the Greek form of Etham, a desert station in the Exodus route, possibly near the border of Egypt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν τοῖς Ἀριθμοῖς κεῖται","severity":"info","text":"Origen introduces a cross-reference to the book of Numbers, showing his method of harmonizing geographical details across the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Bεελσεπρὼν","severity":"info","text":"Beelsepron (Bεελσεπρών) is a toponym from the LXX of Numbers, possibly a variant of Baal-zephon, a location associated with the Exodus crossing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise identification of the place names (Socchoth, Othom, Boutha, Iroth, Beelsepron) in modern geography is uncertain."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"« Καὶ ἔλαβε ἑξακόσια ἅρματα ἐκλεκτὰ, καὶ πᾶσαν τὴν ἵππον τῶν\n Aἰγυπτίων,καὶ τριστάτας ἐπὶ πάντων.» Τοὺς πρὸς τρεῖς δυναμένους\n μάχεσθαι, ἢ τοὺς ἐν τῇ παρατάξειμετὰ τὸν πρωτοστάτην καὶ τὸν\n δευτεροστάτην ἱσταμένους ἐν τῇ τρίτῃ τάξει. Ἄλλοι δέ φασιν, ὡς εἰς τὰς\n χεῖρας τῶν πολεμίων ἅρματα ἐποίουν μεγάλα, ὥστε καὶ τρεῖς χωρεῖν, ἵνα ὁ\n μὲν εἷς ἡνιοχεῖ, οἱ δὲ δύο πολεμοῦσιν· ἢ τοὺς ἐπὶ τριῶν ἵππων βεβηκότας.\n Οἱ γὰρ παλαιοὶ ἐν τοῖς πολέμοις ἐπὶ δύο ἢ τριῶν ἵππων ἐπωχοῦντο ἐξιόντες\n ἁρματηλάται. Ἤ τριστάτην λέγει τὸν ἐν τῷ καθέζεσθαι τὸν βασιλέα, τρίτον\n ἱστάμενον, ἤτοι τρίτην ἔχοντα καθέδραν· οἷος ἦν ὁ Δαυΐδ παρὰ Σαοὺλ, ὡς\n ἐν τῇ πρώτῃ τῶν Βασιλειῶν εὑρήσεις.","english":"And he took six hundred chosen chariots, and all the cavalry of the Egyptians, and tristatai over all. Those able to fight three, or those stationed in the battle line after the protostates and the deuterostates in the third rank. Others say that they made chariots large for the hands of the enemy, so as to hold three, so that one drives, and the other two fight; or those mounted on three horses. For the ancients in wars rode on two or three horses when going out as charioteers. Or he calls tristates the one who, when the king sits, stands third, that is, having the third seat; such as David was with Saul, as you will find in the first book of Kings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τριστάτας","severity":"info","text":"The Greek term τριστάτας (tristatai) is glossed in multiple ways: those able to fight three, those stationed in the third rank, or those mounted on three horses. The ambiguity reflects a technical military term.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of chariots large enough to hold three men—one driver and two fighters—reflects common ancient Near Eastern and Egyptian chariot warfare practice, as seen in Egyptian reliefs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαυΐδ παρὰ Σαοὺλ","severity":"info","text":"The reference to David with Saul as a τριστάτης (third-rank officer) alludes to 1 Samuel 16–18, where David serves in Saul's court, though the specific term is not biblical.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The mention of protostates and deuterostates (first and second rank) parallels Greek military terminology, e.g., in Polybius, where ranks are similarly ordered.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's commentary preserves multiple ancient interpretations of τριστάτας, showing the exegetical tradition of glossing obscure military terms in the Septuagint.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact meaning of τριστάτας is uncertain; Origen records several competing explanations without settling on one."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"« Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαιώματα καὶ κρίσεις, καὶ ἐκεῖ αὐτὸν\n ἐπείρασε.» Ὅτε Θεὸς πειράζει, ἐπʼ ὠφελείᾳ πειράζει, οὐκ ἐπὶ τῷ\n κακοποιῆσαι· διὸ καὶ ἐλέχθη, ὅτι Ὁ Θεὸς ἀπείραστός ἐστι κακῶν, » ὡς καὶ\n μετʼ ὀλίγα ἐπάγει ὁ λόγος· « Ἐὰν ἀκοῇ ἀκούσῃς Κυρίου τοῦ Θεοῦ σου, πᾶσαν\n νόσον, ἥν ἐπήγαγον τοῖς 9 Exod. XII, 46. 10\n ibid.48. 11 Exod. XIII, 20. 12 Num. XXXIII,7. 13 Exod.XIV. 7. 14\n Exod. XV,25. 15 Jacob. 1, 13. \n Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ. » Ὁ οὖν φέρων τοὺς\n πειρασμοὺς γενναίως, στεφανοῦται. Ἄλλο δέ ἐστιν ἐπὶ τοῦ διαβόλου·\n ἐκεῖνος γὰρ πειράζει, ἵνα τοὺς πειθομένους αὐτῷ θανατώσῃ· καὶ ὁ μὲν Θεὸς\n πειράζει οὐκ ἀγνοῶν τὸ ἐσόμενον, πλὴν διδοὺς τῷ ἀνθρώπῳ πράττειν ὃ θέλει\n διὰ τὸ αὐτεξούσιον.","english":"There God established for him ordinances and judgments, and there he tested him. When God tests, he tests for benefit, not to do harm; therefore it was said that God is untempted by evils, as the text adds a little later: \"If you hear with your ear the Lord your God, every disease which I brought upon the Egyptians I will not bring upon you.\" So the one who bears the trials nobly is crowned. It is different in the case of the devil; for he tempts in order to kill those who obey him. And God tests not because he is ignorant of what will happen, but in giving the human being the ability to do what he wishes on account of free will.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαιώματα καὶ κρίσεις, καὶ ἐκεῖ αὐτὸν ἐπείρασε","severity":"info","text":"The opening phrase conflates two Exodus passages: God setting ordinances (Exod 15:25) and testing (Exod 16:4 LXX). The Greek text of the lemma is not a direct biblical citation but a paraphrase.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πειράζω","severity":"info","text":"The verb πειράζω (to test/tempt) is used for both God and the devil, but Origen distinguishes them: God tests for benefit (ἐπʼ ὠφελείᾳ), the devil to kill. This reflects a technical exegetical distinction in early Christian thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ὁ Θεὸς ἀπείραστός ἐστι κακῶν","severity":"info","text":"The phrase 'God is untempted by evils' echoes a philosophical or liturgical commonplace, possibly from the Septuagint or early Christian hymnody, asserting divine impassibility. Origen uses it to contrast human experience of trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν ἀκοῇ ἀκούσῃς Κυρίου τοῦ Θεοῦ σου, πᾶσαν νόσον, ἥν ἐπήγαγον τοῖς Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ","severity":"info","text":"This is a loose paraphrase of Exod 15:26 LXX, where God promises to spare Israel the plagues of Egypt if they obey. Origen cites it as proof that divine testing is beneficent.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"αὐτεξούσιον","severity":"info","text":"The term αὐτεξούσιον (free will) is a key concept in Origen's theology, especially in his anti-Gnostic polemic. Here it explains why God tests despite foreknowledge: to preserve human moral autonomy.","cites":[],"named_sources":["Origen De Principiis"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πᾶσαν νόσον, ἥν ἐπήγαγον τοῖς Αἰγυπτίοις","severity":"caution","text":"The phrase 'every disease which I brought upon the Egyptians' is not verbatim from the LXX; it may be a conflation or a variant reading. The source edition notes marginal references to Exod 12–15 but the exact wording is uncertain.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates multiple Exodus passages; the exact biblical referent for the testing motif is unclear. The phrase 'God is untempted by evils' has no direct scriptural source and may be a paraphrase or lost citation."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"« Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος· Σάββατα, ἀνάπαυσις ἁγία τῷ Κυρίῳ\n αὕριον. » Ἀπογράφομαι τὰ περὶ τοῦ σαββάτου εἰρημένα· πρῶτον κατὰ τὸ\n ῥητὸν, ἵνʼ ἴδωσι τί σημαίνει τὸ γράμμα· δεύτερον δὲ κατὰ τὴν ἀναγωγὴν,\n καθʼ ἣν εἴποιμι ἂν ἡμέραν σαββάτου ἐνεστηκέναι τῷ δικαίῳ καταλύσαντι τὰ\n τοῦ κόσμου ἔργα. καὶ δοξάζοντι τὸν Θεὸν, καὶ σχολάζοντι, μήτε τοῦ τόπου\n ἐν ᾧ ἔστηκε τοῦ Χριστοῦ, ἀφισταμένῳ· μήτε πῦρ καίοντι, κατὰ τὸ μηδὲν\n ἁμαρτάνειν· μήτε βαστάγματα αἵροντι. Βάσταγμα ὅρους βαρύτερον πᾶσα\n ἁμαρτία· διὸ ἔλεγεν ὁ ῾ Υμνῳδὸς· « Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπʼ\n ἐμέ. » Ἑτέρα δὲ ἀπογραφὴ ἂν εἴη σαββάτου, καθʼ ἥν « ἀπολείπεται\n σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ, » ἀνάπαυσις ἱερὰ καὶ ἁγία. Ὁ δὲ ποιήσας\n πάντα τὰ ἔργα αὐτοῦ, ἄξιος κρίνεται ἐκείνου τοῦ σαββάτου· σχολάζων\n οὐδενὶ ἢ τῇ θεωρίᾳ τῆς ἀληθείας, καὶ τῆς σοφίας. Ταῦτα δὲ διὰ τὸ\n μεμνῆσθαι ἐνταῦθα τὸν Μωυσέα περὶ τοῦ σαββατίζειν, παρεθέμεθα.","english":"This word which the Lord spoke: \"Sabbaths, a holy rest for the Lord tomorrow.\" I record the things said about the Sabbath: first according to the literal sense, so that they may see what the letter signifies; second according to the anagogical sense, according to which I would say that the day of the Sabbath has come for the righteous man who has set aside the works of the world, and who glorifies God, and who is at leisure, neither departing from the place where he stands of Christ, nor kindling fire, according to committing no sin, nor lifting burdens. Every sin is a heavier burden than a load of a mountain; therefore the Hymnodist said: \"Like a heavy burden, they were weighed down upon me.\" Another record of the Sabbath would be according to which \"a sabbath observance remains for the people of God,\" a sacred and holy rest. And he who has done all his works is judged worthy of that Sabbath, being at leisure for nothing other than the contemplation of truth and wisdom. These things we have set forth because Moses here makes mention of sabbatizing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Σάββατα","severity":"info","text":"The Greek Σάββατα (Sabbaths) is a plural form often used for the Sabbath day; Origen here treats it as a day of holy rest.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπʼ ἐμέ","severity":"info","text":"Origen quotes the Hymnodist (likely the Psalmist) with a phrase resembling Psalm 38:4 (LXX): 'Like a heavy burden, they were weighed down upon me.'","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναγωγή","severity":"info","text":"Origen distinguishes literal (ῥητόν) and anagogical (ἀναγωγή) interpretation, a standard Alexandrian exegetical method.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον ... δεύτερον","severity":"info","text":"Origen explicitly structures his discussion of the Sabbath into two parts: literal and anagogical, then adds a third 'record' (ἀπογραφή).","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ","severity":"info","text":"Origen cites a phrase about a remaining Sabbath observance for God's people, possibly from a lost source or paraphrase, reflecting early Christian appropriation of Sabbath themes.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος· Σάββατα, ἀνάπαυσις ἁγία τῷ Κυρίῳ αὔριον","severity":"caution","text":"The opening quotation is not a direct biblical verse; it may be a paraphrase or a citation from a non-canonical source, leaving its origin uncertain.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening quotation is unclear; it may be a paraphrase or a lost text.","The identity of the 'Hymnodist' is not specified but likely refers to the Psalmist."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"« Καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ. » Πέτρᾳ\n παρεικάζεται ὁ Χριστὸς διὰ τὸ ἄσειστον καὶ ἀκλόνητον. Ἐρήρεισται γὰρ ἐν\n τοῖς ἀγαθοῖς ἡ θεία τε καὶ ὑπερτάτη φύσις.","english":"And you shall strike the rock, and water will come out of it.\" The rock is likened to Christ because of its unshaken and immovable nature. For the divine and supreme nature is firmly established in good things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ","severity":"info","text":"This is a direct quotation of Exodus 17:6 (LXX), where Moses is commanded to strike the rock at Horeb to produce water.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πέτρα","severity":"info","text":"The Greek word πέτρα (rock) is here interpreted typologically as a figure of Christ, emphasizing stability and immovability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen explains the rock as a symbol of Christ's unshaken and immovable nature, linking the physical miracle to Christ's divine steadfastness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The phrase 'divine and supreme nature' reflects Origen's Platonic-influenced theology, where God is the ultimate good and source of stability.","cites":[],"named_sources":["Origen 3rd cent."],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the anagogical interpretation of the Sabbath from the previous passage, now applying the rock-striking miracle to Christ's nature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the rock is struck by Moses or by the reader; the LXX context implies Moses, but Origen may allegorize the action as a general spiritual act."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"« Ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτὴς, ἀποδιδοὺς ἁμαρτίας\n πατέρων ἐπὶ τέκνα, ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με, καὶ\n ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσί με, καὶ τοῖς φυλάσσουσι τὰ\n προστάγματά μου. » Τίνα τοῦτο τὸ ῥητὸν οὐκ ἐτάραξεν; Εἰ ἥμαρτε μὲν ὁ\n πατὴρ, ὁ δὲ υἱὸς, καὶ ἡ τρίτη, καὶ ἡ τετάρτη γενεὰ ἀπολαμβάνει τὴν\n ἁμαρτίαν, ὡς τοὺς μὲν κατηγορῆσαι καὶ τοῦ δεδωκότος τοὺς νόμους Θεοῦ· τοὺς δὲ μὴ κατηγορῆσαι μὲν, ἀληθῶς δὲ ἐλπίζειν τοιαῦτά τινα, καὶ\n προσδοκᾷν, ὅτι τὰ ἁμαρτήματα αὐτῶν οἱ υἱοὶ ἀπολαμβάνουσιν. Ἰουδαῖοι\n ταῦτα νομίζουσιν, οὐκ ἀπαλλάττοντες ἄλλον θεόν. Σαμαρεῖς ταῦτα\n ὑπολαμβάνουσιν, ὡς καὶ αὐτοὶ δοξάζοντες μετεσχηκέναι τοῦ ἑνὸς Θεοῦ. Οἱ\n ἀπὸ τῶν αἱρέσεων οὐκ ἀρεσκόμενοι τῷ ἀγαθὸν ἢ δίκαιον εἷναι Θεὸν\n δύνασθαι, τὸν ἀποδιδόντα ἁμαρτίας πατέρων εἰς κόλπον τέκνων αὐτῶν,\n λέγουσιν, ὅτι ὁ τοῦ νόμου Θεὸς οὐκ ἔστι δίκαιος, οὐκ ἔστιν ἀγαθὸς,\n ἀποδιδοὺς τὰ ἁμαρτήματα τῶν πατέρων ἐπὶ τοὺς υἱούς· ἀλλά τις ἐστὶν\n ἐκείνου μείζων θεός. Ὁ δὲ ἐκκλησιαστικὸς, οὕτε ὡς Ἰουδαῖος σωματικῶς\n ἀκούει τῶν λεγομένων, οὕτε ὡς αἱρετικὸς ἀναπλάσσει ἄλλον, ἀλλʼ ἕστηκεν\n ἀμφοτέρων μέσος, καὶ λέγει καλῶς μὲν ταῦτα γεγράφθαι· οὐκ οἶδα δὲ τῶν\n γεγραμμένων τὸν νοῦν. Ἀνατείνατε οὖν τὰς διανοίας πάντες, καὶ αἰτήσασθε,\n ἵνα ὑμῖν ἀποκαλύψῃ ὡς ἀγαθός ἐστιν, ὁ ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ\n τέκνα. Τίνες οἱ πατέρες; φέρε τὰς Γραφὰς μάρτυρας· ἐξετασθήτωσαν τὰ\n λόγια 16 Exod. XVI. 25. 17 Psal. XXXVII, 5. 18\n llebr. IV,9. 19 Exod.XVII,6. 20 Exod. XX, 5,6. 21 Joan. VIII,44.","english":"For I am the Lord your God, a jealous God, repaying the sins of fathers upon children, to the third and fourth generation for those who hate me, and showing mercy for thousands to those who love me and to those who keep my commandments.\" Who has not been disturbed by this saying? If the father sinned, but the son and the third and fourth generation receive the sin, so that some have accused even the God who gave the laws, while others, though not accusing, truly hope and expect such things, that their sins are received by their sons. The Jews think these things, not positing another god. The Samaritans suppose these things, as they too believe they have partaken of the one God. Those from the heresies, not being pleased that God can be good or just, the one repaying the sins of fathers into the bosom of their children, say that the God of the law is not just, is not good, repaying the sins of fathers upon sons, but there is some greater god than that one. But the churchman neither hears the sayings literally as a Jew, nor fashions another as a heretic, but stands in the middle of both, and says that these things are well written, but I do not know the meaning of what is written. Raise up your minds, all of you, and ask that he might reveal to you how he is good, the one repaying the sins of fathers upon children. Who are the fathers? Bring the Scriptures as witnesses; let the oracles be examined.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θεὸς ζηλωτὴς","severity":"info","text":"The phrase 'jealous God' is a direct quotation from the Septuagint (Exod 20:5). Origen uses it to introduce a theological problem about divine justice.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτὴς, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα","severity":"info","text":"This is a paraphrase of Exod 20:5-6 LXX, where God declares himself jealous and punishing sins across generations. Origen cites it to provoke exegesis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι ... Σαμαρεῖς ... αἱρέσεων","severity":"info","text":"Origen contrasts Jewish literal interpretation, Samaritan acceptance, and heretical rejection of the God of the Law. This reflects second-century debates about the Demiurge vs. the highest God.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ἐκκλησιαστικὸς","severity":"info","text":"Origen presents the 'churchman' as a mediating figure who neither reads literally nor posits a second god, but seeks spiritual understanding. This is a key moment in his hermeneutical method.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνατείνατε οὖν τὰς διανοίας","severity":"info","text":"The passage shifts from exegetical problem to exhortation, calling the audience to raise their minds and pray for revelation. This is a typical homiletic turn in Origen's Selecta.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φέρε τὰς Γραφὰς μάρτυρας· ἐξετασθήτωσαν τὰ λόγια","severity":"info","text":"The Greek text breaks off with a call to examine the Scriptures, but the actual examination is not provided in this passage. The marginal references (Exod 16:25, Ps 37:5, etc.) may be later additions.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fathers' whose sins are repaid is left unresolved; Origen promises to examine the Scriptures but does not do so in this passage.","The marginal biblical references (Exod 16:25, Ps 37:5, etc.) may be scribal additions rather than original to Origen's text."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"τὰ ἱερὰ. Λέγει ὁ Σωτὴρ καὶ Κύριος Ἰησοῦς Χριστὸς τοῖς\n ἁμαρτάνουσιν, ὅτι « ῾ Υμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ, καὶ τὰς\n ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιῆσαι. Ἐκεῖνος ἀνθρωποκτόνος ἐστὶν\n ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἔστηκεν. » Οὐκοῦν εἴ τις ἁμαρτάνει, ἐκ\n τοῦ πατρὸς τοῦ διαβόλου ἐστὶ, καὶ διὰ τοῦτο τὸ ἁμάρτημα τοῦ διαβόλου\n ἀποδίδοται ἐπὶ τὸν υἱόν. Πλὴν ἐκεῖνός ἐστιν ὁ πρῶτος ἁμαρτωλὸς, ὁ\n ὑποβαλών μοι τὸ ἁμάρτημα· ἐγὼ δέ εἰμι ὁ δεύτερος ἁμαρτωλὸς, ὁ μὴ ἐκβαλὼν\n τὸ βούλημα αὐτοῦ, ἀλλὰ παραδεξάμενος αὐτοῦ τὴν ἐνέργειαν· δέο. με στῆναι\n καθωπλισμένον τὴν πανοπλίαν τοῦ Θεοῦ, καὶ ἕχοντα τὸν θυρεὸν τῆς πίστεως,\n ἵνα πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβεσθῇ ἐν τῷ θυρεῷ τῆς\n πίστεώς μου. Ἐὰν οὗν ἁμαρτάνω, ποιῶ τὰ τοῦ διαβόλου βεβληκότος εἰς τὴν\n καρδίαν, ἵνα τόδε τὸ ἁμάρτημα, ἢ τόδε ποιήσω. Πρῶτον παραδέχομαι αὐτοῦ\n τὸ βέλος, καὶ ὅταν παραδέ ξωμαι αὐτὸ, τότε καὶ αὐτὸν παραδέχομαι. Καὶ\n γὰρ ἐπὶ τοῦ Ἰούδα οὕτω γέγραπται, ὅτι οὐ πρῶτον εἰσῆλθεν ὁ Σατανᾶς εἰς\n αὐτὸν, ἀλλὰ πρῶτον τοῦ διαβόλου βεβληκότος εἰς τὴν καρδίαν ἵνα παραδῷ\n αὐτὸν Ἰούδας Σίμων ὁ Ἰσκαριώτης, εἶτα μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν\n ὁ Σατανᾶς. Οὐκοῦν ἕχω πατέρα, εἰ μὲν ἅγιός εἰμι, Θεόν· εἰ δὲ ἁμαρτωλός\n εἰμι, τὸν διάβολον ἕχω πατέρα· ἀλλὰ καὶ τὸν προσεχῶς φέρε εἰπεῖν\n ἐνεργήσαντα Ἀντίχριστον, ἢ ἄγγελόν τινα τοῦ διαβόλου, ἢ δαιμόνιον, οὗ\n τὴν ἐνέργειαν παρεδεξάμην. Καὶ ἁπαξαπλῶς εἰσί μοι πατέρες μυρίοι, ἐὰν\n γένωμαι ἁμαρτωλός·","english":"the sacred things. The Savior and Lord Jesus Christ says to those who sin, \"You are from the father of the devil, and you wish to do the desires of your father. That one is a murderer from the beginning, and he has not stood in the truth.\" Therefore, if someone sins, he is from the father of the devil, and for this reason the sin of the devil is repaid upon the son. However, that one is the first sinner, who suggested the sin to me; but I am the second sinner, who did not cast out his intention, but received his activity. I must stand armed with the full armor of God, having the shield of faith, so that all the fiery arrows of the evil one may be quenched in the shield of my faith. If, then, I sin, I do the things of the devil who has shot into my heart, so that I might commit this or that sin. First I receive his arrow, and when I receive it, then I also receive him. For in the case of Judas it is written thus, that Satan did not first enter into him, but first the devil shot into his heart so that Judas Simon Iscariot would betray him, then after the morsel Satan entered into him. Therefore, I have a father: if I am holy, God; but if I am a sinner, I have the devil as father; but also the one who recently, so to speak, acted, the Antichrist, or some angel of the devil, or a demon, whose activity I received. And in general, I have countless fathers if I become a sinner.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκεῖνος ἀνθρωποκτόνος ἐστὶν ἀπʼ ἀρχῆς","severity":"info","text":"The phrase 'murderer from the beginning' echoes the devil's portrayal in 1 John 3:12 (Cain as murderer) and the Johannine identification of the devil as a murderer (John 8:44).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν θυρεὸν τῆς πίστεως","severity":"info","text":"The 'shield of faith' is a military metaphor common in early Christian paraenesis, possibly drawn from Ephesians 6:16 or the Shepherd of Hermas (Mand. 12.2.3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπὶ τοῦ Ἰούδα οὕτω γέγραπται","severity":"info","text":"The reference to Judas Iscariot and the morsel (ψωμίον) alludes to the Gospel of Judas or a tradition in which Satan enters Judas after the sop; cf. John 13:26-27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀντίχριστον","severity":"info","text":"The term 'Antichrist' here denotes a proximate eschatological agent of the devil, not the final adversary; Origen uses it to illustrate the chain of demonic paternity.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The repeated inferential 'Οὐκοῦν' (therefore) marks a logical progression from the devil's paternity to the sinner's responsibility and the need for spiritual armor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ ἱερά","severity":"caution","text":"The opening phrase 'τὰ ἱερά' (the sacred things) is abrupt; the preceding context is lost, and the referent is unclear—possibly the preceding scriptural citation or the sacraments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Savior and Lord Jesus Christ' as speaker of the quoted words is ambiguous: Origen may be attributing a non-canonical saying to Christ.","The phrase 'τὸν προσεχῶς φέρε εἰπεῖν ἐνεργήσαντα Ἀντίχριστον' is syntactically loose; it may mean 'the one who recently acted, so to speak, the Antichrist' or 'the Antichrist who recently acted.'"],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ὥσπερ πάλιν ἐὰν γένωμαι δίκαιος, πατήρ μου ἐστὶν ὁ\n Θεὸς, καθάπερ φησὶν ὁ Σωτὴρ, « Τεκνία, ἕτι μικρὸν μεθʼ ὑμῶν εἰμι. » Καὶ\n πάλιν, « Θύγατερ, ἡ πίστις σου σέσωκέ σε. » Καὶ πάλιν, Τέκνον, ἀφέωνταί\n σου αἱ ἁμαρτίαι. » Οὔτως οἶδα καὶ ἅλλους πατέρας, κατὰ τὸ γεγραμμένον τῷ\n Ἀβραάμ· «Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου·» οὐ πρὸς τοὺς κατὰ σάρκα\n πατέρας· οὐ γὰρ ἦσαν πιστοὶ, οὐκ ἧσαν ἅγισι, ὡς δῆλον ἐκ τῆς ἱστορίας\n τῆς γεγραμμένης περὶ αὐτῶν. Εἰ γὰρ ἅγιος αὐτοῦ ὁ πατὴρ, οὐκ ἂν ἐλέγετο\n αὐτῷ, « Ἔξελθε ἐκ τῆς γῆς σου, καὶ ἐκ τῆς συγγενείας σου, καὶ ἐκ τοῦ\n οἴκου τοῦ πατρός σου. » Ἔχει γὰρ ὁ λόγος τὸ σωματικὸν, ἔχει καὶ τὸ\n πνευματικόν. Εἰ νενόηκας τοὺς πατέρας, ὅρα λοιπὸν ὅτι ἀπολαμβάνεις σὺ, ὁ\n παραδεξάμενος τὴν ἐνέργειαν, διὰ τὸ ἡμαρτηκέναι, ὑπὸ τοῦ διαβόλου, ἤ\n τινος τῶν ὑπʼ αὐτὸν πνευμάτων. Γενόμενος οὖν ἐκείνων υἱὸς, ἀπολαμβάνεις\n ἀπὸ ἀγαθοῦ Θεοῦ σε ἐπισκεπτομένου. Οὐ γὰρ ἐπισκέπτεται τὸν πατέρα σου,\n ἀλλʼ ἐπισκέπτεταί σε, καὶ λέγει σοι , « Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ\n κλῖνον τὸ οὖς σου, » καὶ τὰ ἑξῆς· καὶ δίδωσί σοι ὡς ἀγαθός. Ἐπισκέπτεται\n γάρ σε τὸν υἱὸν τοῦ πονηροῦ πατρὸς , τὰ ἁμαρτήματα ἀποδιδούς. «\n Ἐπισκέψομαι οὖν ἐν ῥάβδῳ τὰς ἀνομίας » ὑμῶν τῶν ἀγίων· ἐπισκέψομαι δὲ\n «καὶ ἐν μάστιξι τὰς ἀδικίας αὐτῶν.» Διὰ τί; ἵνα τὸ « ἔλεός μου μὴ\n διασκεδάσω ἀπʼ αὐτῶν. » Ὅτε γὰρ καταλίπῃ 22 Ephes. VI, 16. 23 Joan. XIII, 33. 24 Matth. IX, 22 ei 2. 25 Gen. XV, 15. 26\n Gen. XII. 1. 27 Psal. XLIV, 11. 28 Psal. LXXXVIII, 33. 29 Psal. LXXXVIII, 34. 30 Heb. XII, 6. 31 Osee IV, 14.","english":"Again, if I become righteous, my father is God, just as the Savior says, \"Little children, I am still with you for a little while.\" And again, \"Daughter, your faith has saved you.\" And again, \"Child, your sins are forgiven.\" Thus I also know other fathers, according to what was written to Abraham: \"You shall go to your fathers\"—not to your fathers by flesh, for they were not faithful, they were not holy, as is clear from the history written about them. For if his father were holy, it would not have been said to him, \"Go out from your land, and from your kindred, and from the house of your father.\" For the word has the bodily sense, and it also has the spiritual sense. If you have understood the fathers, then see that you, who have accepted the activity because of having sinned, receive from the devil or from one of the spirits under him. Having become a son of those, you receive from a good God who visits you. For he does not visit your father, but he visits you, and says to you, \"Listen, daughter, and see, and incline your ear,\" and so on; and he gives to you as a good one. For he visits you, the son of an evil father, paying back the sins. \"I will visit with a rod the iniquities\" of you, the saints; and I will visit \"also with whips the injustices of them.\" Why? So that \"I may not scatter my mercy from them.\" For when he abandons...","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τεκνία, ἕτι μικρὸν μεθʼ ὑμῶν εἰμι","severity":"info","text":"The phrase 'Little children, I am still with you for a little while' is not a direct canonical quotation; it may be a loose citation or apocryphal saying attributed to Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θύγατερ, ἡ πίστις σου σέσωκέ σε","severity":"info","text":"The saying 'Daughter, your faith has saved you' is not found in the canonical Gospels; it may derive from early Christian tradition or a lost text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου","severity":"info","text":"This echoes God's words to Abraham in Genesis 15:15, though the exact phrasing differs; Origen interprets 'fathers' spiritually rather than biologically.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπισκέψομαι οὖν ἐν ῥάβδῳ τὰς ἀνομίας","severity":"info","text":"The phrase 'I will visit with a rod the iniquities' alludes to Psalm 88 (LXX 89):33, where God's punitive visitation is described; Origen applies it to divine correction of sins.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔχει γὰρ ὁ λόγος τὸ σωματικὸν, ἔχει καὶ τὸ πνευματικόν","severity":"info","text":"Origen explicitly distinguishes between the 'bodily' (literal) and 'spiritual' (allegorical) senses of scripture, a key hermeneutical principle in his exegesis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"22 Ephes. VI, 16. 23 Joan. XIII, 33. 24 Matth. IX, 22 ei 2. 25 Gen. XV, 15. 26 Gen. XII. 1. 27 Psal. XLIV, 11. 28 Psal. LXXXVIII, 33. 29 Psal. LXXXVIII, 34. 30 ","severity":"caution","text":"The marginal citation numbers (e.g., '22 Ephes. VI, 16') are likely later scribal additions; some references (e.g., 'Ephes. VI, 16') do not correspond to known canonical verses and may be corrupt or misattributed.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes marginal citation numbers (e.g., '22 Ephes. VI, 16') that are not integrated into the main text; their source and accuracy are uncertain. The phrase 'Ἐπισκέψομαι οὖν ἐν ῥάβδῳ' is ambiguous as to whether it is a direct quotation or Origen's paraphrase."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"τινὰ, οὐκέτι αὐτὸν κολάζει, οὕτε μαστιγοῖ. « Μαστιγοῖ »\n γὰρ οὐ πάντας, ἀλλὰ « πάντα υἱὸν ὃν παραδέχεται Κύριος. » Καὶ λέγεται ἐν\n τῷ προφήτῃ περὶ τῶν πάνυ ἁμαρτωλῶν· « Οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας\n ὑμῶν ὅταν πορνεύσωσι, καὶ ἐπὶ τὰς νύμφας ὑμῶν ὅταν μοιχευθῶσι. » Τοσούτῳ\n χρόνῳ ὁ διάβολος ἁμαρτάνει ἀπὸ κτίσεως, καὶ καταβολῆς κόσμου, καὶ οὔτε\n πῦρ, οὔτε μάστιξ· .οὐ γὰρ ἄξιός ἐστι τῶν κολάσεων τῶν ἀπὸ τοῦ Θεοῦ. Οὐ\n γὰρ δύναταιεἰπεἴν ὁ διάβολος, « Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, » καὶ\n τὰ ἐξῆς. Ἕκαστος οὖν συνειδὼς ἑαυτῷ ἁμαρτίας, εὐχέσθω κολασθῆναι. Καλὸν\n μὲν γὰρ τὸ μηδὲν ἄξιον κολάσεως πεποιηκέναι. Εἰ δέ τι ἄξιον κολάσεως\n πεποιήκαμεν, οὕτω κολασθῶμεν, ὥστε ἐν- θάδε μὲν ἀπολαβεῖν, μετὰ δὲ ταῦτα\n εἰς τοὺς κόλπους Ἀβραὰμ ἀναπαύσασθαι.","english":"someone, no longer punishes him, nor does he scourge him. For he does not scourge everyone, but \"every son whom the Lord accepts.\" And it is said in the prophet concerning the very sinful: \"I will not look upon your daughters when they fornicate, nor upon your daughters-in-law when they commit adultery.\" For so long a time the devil has sinned from the creation and foundation of the world, and neither fire nor scourge—for he is not worthy of the punishments from God. For the devil cannot say, \"Lord, do not convict me in your wrath,\" and so forth. Therefore, each person, conscious of his own sins, should pray to be punished. For it is good to have done nothing worthy of punishment. But if we have done something worthy of punishment, let us be punished in such a way that we receive it here, and thereafter rest in the bosom of Abraham.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα υἱὸν ὃν παραδέχεται Κύριος","severity":"info","text":"Origen adapts a biblical phrase; cf. the idea of divine acceptance of a son, possibly echoing Proverbs or Psalms, but the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας ὑμῶν ὅταν πορνεύσωσι, καὶ ἐπὶ τὰς νύμφας ὑμῶν ὅταν μοιχευθῶσι","severity":"info","text":"A prophetic quotation, likely from a lost or apocryphal text; not found in the canonical LXX prophets, suggesting Origen draws on a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μαστιγοῖ","severity":"info","text":"The verb 'scourge' (μαστιγοῖ) is a key term for divine punishment; Origen distinguishes between those worthy of correction and the devil, who is not.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς τοὺς κόλπους Ἀβραὰμ","severity":"info","text":"The phrase 'bosom of Abraham' is a Jewish and early Christian metaphor for the afterlife reward of the righteous, common in apocalyptic and patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's view that the devil is unworthy of punishment and that sinners should pray for earthly chastisement reflects his distinctive soteriology, later controversial.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δύναταιεἰπεἴν","severity":"caution","text":"The Greek text has a corrupt or misdivided form δύναταιεἰπεἴν; it should be read as δύναται εἰπεῖν ('can say').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic quotation is unattested in canonical scripture; its source is uncertain.","The phrase 'every son whom the Lord accepts' may be a loose citation or Origen's own formulation."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"« Καὶ ταῦτα τὰ δικαιώματά μου, ἃ παραθήσῃ ἐνώπιον αὐτῶν. Ἐὰν κτήσῃ παῖδα\n Ἑβραῖον,» καὶ τὰ ἐξῆς. Ἀναγκαῖον ἐξετάσαι τί νόμος, καὶ τί πρόσταγμα, τί\n δὲ δικαιώματα, καὶ κρίματα, καὶ καρτύρια, καὶ ἐντολαί. Δικαιώματα μὲν\n οὖν ἐστι, τὸ ἐνθάδε εἰρημένον, « Ἐὰν κτήσῃ παῖδα Ἑβραῖον, » καὶ τὰ ἐξῆς,\n περὶ αὐτοῦ εἰρημένα· κρίμα δὲ, ἵνα ἱερέως θυγάτηρ ἐὰν μοιχευθῇ, πυρὶ\n κατακαίηται· ἐντολαὶ δὲ, « Οὐκ ἔσονταί σοι θεοὶ ἕτεροι·» πρόσταγμα δὲ, «\n Καταβὰς διαμάρτυραι τῷ λαῷ, καὶ πλυνάτωσαν τὰ ἱμάτια αὐτῶν· » μαρτύρια\n δὲ, « Διαμαρτύρομαι ὑμἴν σήμερον τὸν οὐρανὸν καὶ τὴν γῆν. »","english":"And these are my ordinances, which you shall set before them. If you acquire a Hebrew slave,\" and so forth. It is necessary to examine what is law, and what is decree, what are ordinances, and judgments, and testimonies, and commandments. Now ordinances are what is here said, \"If you acquire a Hebrew slave,\" and the things said about him; a judgment is that if a priest's daughter commits adultery, she is burned with fire; commandments are, \"You shall have no other gods\"; a decree is, \"Go down and solemnly warn the people, and let them wash their garments\"; testimonies are, \"I call heaven and earth to witness today.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Δικαιώματα, κρίμα, ἐντολαί, πρόσταγμα, μαρτύρια","severity":"info","text":"The passage lists and defines five legal terms (δικαιώματα, κρίμα, ἐντολαί, πρόσταγμα, μαρτύρια) as a systematic classification of biblical legal language, typical of Origen's exegetical method.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δικαιώματα","severity":"info","text":"Origen defines δικαιώματα as specific ordinances, exemplified by the law on acquiring a Hebrew slave. This usage aligns with LXX legal contexts, distinct from general 'law' (νόμος).","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν κτήσῃ παῖδα Ἑβραῖον","severity":"info","text":"The phrase 'If you acquire a Hebrew slave' is a direct quotation from Exodus 21:2 (LXX), which Origen uses as an example of δικαιώματα.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔσονταί σοι θεοὶ ἕτεροι","severity":"info","text":"The commandment 'You shall have no other gods' is a citation of Exodus 20:3 (LXX), illustrating Origen's category of ἐντολαί.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καταβὰς διαμάρτυραι τῷ λαῷ, καὶ πλυνάτωσαν τὰ ἱμάτια αὐτῶν","severity":"info","text":"The decree 'Go down and solemnly warn the people, and let them wash their garments' echoes Exodus 19:10-15 (LXX), where Moses is instructed to purify the people.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διαμαρτύρομαι ὑμῖν σήμερον τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"The phrase 'I call heaven and earth to witness today' is not a direct LXX quotation but may reflect a legal formula; Origen classifies it as μαρτύρια (testimonies).","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'I call heaven and earth to witness today' is unclear; it may be a paraphrase or a lost legal formula rather than a direct biblical citation.","The distinction between δικαιώματα and κρίματα is not fully elaborated; Origen provides only one example of each."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"« Ἕξ ἔτη δουλεύσει σοι· τῷ δὲ ἔτει τῷ ἑβδόμῳ, ἀπελεύσεται ἐλεύθερος\n δωρεάν. » Σημαίνει ἡ ἐν τῷ ἑβδόμῳ ἐλευθέρωσις, ἔτι δὲ καὶ ἡ ἐν τῷ\n σαββάτῳ τῶν ἔργων κατάπαυσις τὴν ἐν χάριτι ἡμῖν διὰ Χριστοῦ\n ἐλευθερίαν.","english":"He shall serve you for six years; and in the seventh year, he shall go free without payment.\" The liberation in the seventh year, and also the cessation of work on the Sabbath, signify the freedom in grace that we have through Christ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἕξ ἔτη δουλεύσει σοι· τῷ δὲ ἔτει τῷ ἑβδόμῳ, ἀπελεύσεται ἐλεύθερος δωρεάν.","severity":"info","text":"Origen interprets the six years of servitude and the seventh-year liberation as a typological foreshadowing of Christian freedom through grace, linking the legal ordinance to a spiritual meaning.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σαββάτῳ","severity":"info","text":"The term 'Sabbath' (σαββάτῳ) here refers to the cessation of work on the seventh day, which Origen parallels with the seventh-year liberation to reinforce the typology of rest and freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐλευθερίαν","severity":"info","text":"Origen's allegorical reading of the Hebrew slave law as prefiguring Christian freedom through Christ reflects a common patristic hermeneutic, where Old Testament legal material is spiritualized.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕξ ἔτη δουλεύσει σοι· τῷ δὲ ἔτει τῷ ἑβδόμῳ, ἀπελεύσεται ἐλεύθερος δωρεάν.","severity":"info","text":"This passage quotes or paraphrases Exodus 21:2 (LXX), which prescribes the release of a Hebrew slave after six years of service.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σημαίνει","severity":"info","text":"The verb 'σημαίνει' ('signifies') introduces Origen's allegorical interpretation, marking a shift from literal exposition to typological meaning.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'Hebrew slave' refers to an ethnic Hebrew or a generic term for a Jewish indentured servant; Origen's interpretation assumes a typological reading without clarifying the legal context."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"« Προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ. » Ἀκύλας καὶ\n Σύμμαχος εἶπον, « πρὸς τοὺς θεούς. » Θεοὺς δὲ τοὺς κριτὰς ὀνομάζουσι,\n καὶ θεοῦ κριτήριον, τὴν τούτων ψῆφον.","english":"The master shall bring him before the judgment seat of God.\" Aquila and Symmachus said, \"before the gods.\" They call the judges \"gods,\" and the judgment seat of God, their verdict.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸς τὸ κριτήριον τοῦ Θεοῦ","severity":"info","text":"Origen cites the Septuagint phrase 'before the judgment seat of God' and then notes that Aquila and Symmachus render it 'before the gods' (πρὸς τοὺς θεούς).","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεούς","severity":"info","text":"Origen explains that Aquila and Symmachus use 'gods' (θεούς) to refer to the judges, equating the divine title with human judicial authority.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀκύλας καὶ Σύμμαχος","severity":"info","text":"Aquila and Symmachus were Jewish translators of the Hebrew Bible into Greek in the 2nd century CE, known for literal and idiomatic renderings respectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κριτήριον τοῦ Θεοῦ","severity":"info","text":"Origen's citation of Aquila and Symmachus shows his engagement with alternative Greek versions, a hallmark of his Hexaplaric textual work.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσάξει","severity":"info","text":"The passage begins with a legal formula ('The master shall bring him'), linking to the preceding narrative of servitude and liberation.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical verse Origen is commenting on; the phrase 'προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ' likely refers to Exodus 21:6 or a related legal passage."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"« Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ἑορτάσατέ μοι. Τὴν ἑορτὴν τῶν ἀζύμων\n φυλάξασθε. Ἑπτὰ ἡμέρας ἔδεσθε ἄζυμα, καθάπερ ἐνετειλάμην σοι, κατὰ τὸν\n καιρὸν τοῦ μηνὸς τῶν νέων. Ἐν γὰρ αὐτῷ ἐξῆλθες ἐξ Αἰγύπτου. Οὐκ ὀφθήσῃ\n ἐνώπιόν μου κενὸς, καὶ ἑορτὴν τοῦ θερισμοῦ πρωτογεννημάτων ποιήσεις τῶν\n ἔργων σου. » Αἱ ἑορταὶ τοίνυν τοῦ Θεοῦ, οἷς ἐστι πνεῦμα, πνευματικαί\n εἰσι· καὶ οὐδεὶς χοϊκὸς ἑορτάζει τὰς ἑορτὰς πνευματικῶς. « Τίς γὰρ\n συμφωνία δικαιοσύνης καὶ ἀνομίας; ἵνα μὴ τὰ ἐξῆς λέγω. Οὐ δύναται χοῖκὸς\n ἑορτάσαι ἑορτὰς πνευματικὰς, ὥσπερ οὐδὲ πνευματικὸς ἑορτὴν χοϊκήν. Καὶ\n μετʼ ὀλίγα. Τί ἐστιν ὁ μὴν τῶν νέων; τοὺς αἰσθητοὺς φήσεις καρπούς· οὕπω\n ἐνέστηκεν ὁ μὴν τῶν νέων, τοῦ ἐνιαυτοῦ φέρε εἰπεῖν ὀψιμωτέρου ὄντος. Τὸ\n δὲ, ἐὰν γένηταί ποτε ἐνιαυτὸς, ὥστε μηδὲ φέρειν τὴν γῆν τοὺς καρποὺς,\n ἆρα δυνάμεθα ἑορτάζειν ἐν τῷ μηνὶ τῶν νέων, ὡς κεκέλευκεν ὁ Θεὸς\n ἑορτάζειν τοὺς ἑορτάζοντας; Οὐκοῦν δεῖ κατʼ ἐνιαυτὸν τὴν ἑορτὴν\n ἑορτάζειν. Ἐπαπορῶ δὲ πάλιν καὶ περὶ τοῦ δευτέρου νόμου, τοῦ κατὰ τὴν\n ἑορτὴν τὴν δευτέραν. Φησὶ γὰρ « ἑορτὴν τοῦ θερισμοῦ τῶν πρωτογενημάτων.»\n Ἐάν τις σπείρῃ, καὶ μὴ γένωνται οἱ καρποὶ πρῶτοι, ἀλλὰ τελευταῖοι, 32 Psal. VI,2. 33 Exod.XXI.1. 34 Exod.XX,3. 35 Exod. XIX, 10. 36 Deyk.XXX,19. 37 Exod.XXI, 2. 38 ibid., 6. 39\n Exod.XXIII,14,15,16. 40 II Cor. VI,14. οὗτος οὐκ ἄν δύναιτο ἑορτάσαι τὴν ἀρχὴν τοῦ θερισμοῦ τῶν\n πρωτογενημάτων. Δεῖ γὰρ ἔχειν σε γεννήματα, ἵνα δυνηθῇς ἑορτάζειν.","english":"Three times of the year you shall celebrate for me. Keep the feast of unleavened bread. For seven days you shall eat unleavened bread, as I commanded you, at the time of the month of new grain. For in it you came out of Egypt. You shall not appear before me empty-handed, and you shall make the feast of harvest of the firstfruits of your works.\" The feasts of God, therefore, for those who have spirit, are spiritual; and no earthly person celebrates the feasts spiritually. \"For what harmony is there between justice and lawlessness?\" not to mention the rest. An earthly person cannot celebrate spiritual feasts, just as a spiritual person cannot celebrate an earthly feast. And a little later: What is the month of new grain? You will say the perceptible fruits; the month of new grain has not yet arrived, the year being, so to speak, later. But if ever a year occurs such that the earth bears no fruits, can we then celebrate in the month of new grain, as God commanded those who celebrate to do? Therefore, the feast must be celebrated each year. I am again perplexed also about the second law, concerning the second feast. For it says, \"the feast of harvest of the firstfruits.\" If someone sows, and the fruits do not become first but last, that person would not be able to celebrate the beginning of the harvest of the firstfruits. For you must have produce in order to be able to celebrate.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod 23:14-16","severity":"info","text":"The opening quotation combines elements from Exodus 23:14-16, which prescribes the three annual festivals: Unleavened Bread, Firstfruits, and Ingathering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μὴν τῶν νέων","severity":"info","text":"The phrase 'month of new grain' (μὴν τῶν νέων) refers to the month of the new agricultural year, likely Nisan, when the barley harvest began.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Aquila and Symmachus","severity":"info","text":"The previous passage mentions Aquila and Symmachus, Jewish Greek translators of the Hebrew Bible (2nd century CE), whose versions Origen often consulted in his Hexapla.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πνευματικαί","severity":"info","text":"Origen's allegorical interpretation distinguishes spiritual from literal observance, a hallmark of his exegetical method that influenced later Christian readings of the festivals.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετʼ ὀλίγα","severity":"info","text":"The phrase 'And a little later' signals a transition within Origen's commentary, indicating a self-quotation or summary of his own earlier argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπαπορῶ","severity":"caution","text":"Origen's expression 'I am again perplexed' (Ἐπαπορῶ) introduces a genuine exegetical difficulty about the second feast, suggesting the text may reflect an unresolved question in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'second law' (δευτέρου νόμου) is ambiguous: it may refer to a specific legal passage in Exodus or to a secondary regulation within the festival laws.","The identity of the 'second feast' (ἑορτὴν τὴν δευτέραν) is not explicitly defined; it could be the Feast of Weeks (Pentecost) or another festival."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Τί\n δὲ, ἅν χώραν μὴ ἔχω, πῶς ἂν δυναίμην τὴν ἑορτὴν ταύτην ἑορτάζειν, τῆς\n λέξεως λεγούσης, « Καὶ ἑορτὴν θερισμοῦ τῶν πρωτογεννημάτων ποιήσεις τῶν\n ἔργων σου, ὦν ἐὰν σπείρῃς ἐν τῷ ἀγρῷ σου; » οὐκ ἔσπειρα, οἰκοδόμος εἰμί· οὐκ ἔσπειρα, ὑφάντης εἰμί· ἀγρὀν οὐκ ἔχω, πῶς δύναμαι τὴν δευτέραν\n ἑορτάζειν ἑορτήν; Καὶ δὴ καὶ περὶ τὴν τρίτην, « Καὶ ἑορτὴν συντελείας\n ἐπʼ ἐξόδῳ τοῦ ἐνιαυτοῦ. »","english":"What then, if I have no land, how could I celebrate this feast, when the text says, \"And you shall make a feast of the harvest of the firstfruits of your works, which you sow in your field\"? I have not sown; I am a builder. I have not sown; I am a weaver. I have no field; how can I celebrate the second feast? And indeed also concerning the third, \"And a feast of completion at the end of the year.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἑορτὴν θερισμοῦ τῶν πρωτογεννημάτων ποιήσεις τῶν ἔργων σου, ὦν ἐὰν σπείρῃς ἐν τῷ ἀγρῷ σου","severity":"info","text":"This is a paraphrase of Exodus 23:16, which in the LXX reads: 'καὶ ἑορτὴν θερισμοῦ πρωτογεννημάτων ποιήσεις τῶν ἔργων σου, ὧν ἐὰν σπείρῃς ἐν τῷ ἀγρῷ σου.' Origen adapts the wording to fit his rhetorical question.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἑορτὴν συντελείας ἐπʼ ἐξόδῳ τοῦ ἐνιαυτοῦ","severity":"info","text":"This refers to the Feast of Ingathering (Sukkoth) at the end of the year, as prescribed in Exodus 23:16 (LXX: 'καὶ ἑορτὴν συντελείας ἐπʼ ἐξόδῳ τοῦ ἐνιαυτοῦ'). Origen cites it as the third feast.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰκοδόμος","severity":"info","text":"Origen uses the example of a builder and a weaver to illustrate that not all Israelites were farmers; the feasts of harvest and firstfruits presuppose agricultural work, raising a pastoral concern for non-farming tribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a rhetorical objection: a hypothetical interlocutor questions how to observe the second feast (harvest) without land, then similarly anticipates the third feast (ingathering). This is part of Origen's exegetical dialogue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's allegorical interpretation of the agricultural feasts as spiritual obligations for all believers, regardless of occupation, is a characteristic move in his Selecta in Exodum, adapting Mosaic law to a non-agrarian audience.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'τοῦ ἐνιαυτοῦ'; the English draft supplies 'year' but the original may have continued with a fuller citation of Exodus 23:16."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Καὶ μεθʼ ἕτερα. Τί βούλεται λόγος ἡμῖν λέγειν ὁ κελεύων ἡμᾶς ἑορτάζειν\n τὴν ἑορτὴν τῶν ἀζύμων τῷ μηνὶ τῶν νέων; Ἀπόθου τὸν παλαιὸν ἅνθρωπον σὺν\n ταῖς πράξεσιν αὐτοῦ. Καὶ ἵνα γε ποιήσῃς τὴν ἑορτὴν ἐν τῷ μηνὶ τῶν νέων,\n καὶ σὺ νέος γενοῦ, ἵνα γένηται ὁ μὴν τῆς ἑορτῆς τῶν νέων, καὶ σὸς μήν.\n Νέων γὰρ, καὶ οὐ παλαιῶν ἐστιν οὗτος ὁ μήν. Πῶς οὖν δεήσει νέον καὶ σὲ\n γενέσθαι; Νοήσας τὰς ἑορτὰς, τὴν ἑορτὴν τῶν νέων ὁ ἀπόστολος Παῦλός\n φησιν,« Ἐκδυσάμενοι τὸν παλαιὸν ἅνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ\n ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατʼ εἰκόνα τοῦ\n κτίσαντος. » Οὐκοῦν ἵνα ἀγάγῃς τὴν ἑορτὴν ἐν μηνὶ τῶν νέων, νέον σε\n γενέσθαι δεῖ, καὶ πᾶσαν ἀποθέσθαι παλαιότητα. Εἶτα ποίαν ἑορτὴν πρώτην\n ἄγεις; ὅτι τὴν ἑορτὴν τῶν ἀζύμων, μάνθανε ἀπὸ τοῦ Ἀποστόλου· « Τὸ γὰρ\n πάσχα ἡμῶν, φησὶν, ὑπὲρ ἡμῶν ἐτύθη Χριστός· ὥστε ἑορτάζωμεν μὴ ἐν ζύμῃ\n παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλʼ ἐν ἀζύμοις εἰλικρινείας\n καὶ ἀληθείας. » Ἅμα δὲ συνάγαγε τὰ νενομοθετημένα περὶ τῆς ἑορτῆς τῶν\n ἀζύμων, καὶ ὅψει μὲν τὸ ἄλογον τῶν τῷ ῥητῷ ὡς πνευματικῷ μὴ προσεχόντων,\n καταφρονούντων δὲ τῶν πνευματικῶν ὡς μὴ χρησίμων.","english":"And after other matters. What does the word that commands us to celebrate the feast of unleavened bread in the month of new things intend to tell us? Put off the old man together with his deeds. And in order that you may celebrate the feast in the month of new things, become new yourself, so that the month of the feast of new things may also be your month. For this month is of new things, not of old things. How then must you become new? Understanding the feasts, the apostle Paul says concerning the feast of new things, \"Having put off the old man together with his deeds, and having put on the new man who is renewed in knowledge according to the image of the Creator.\" Therefore, in order to celebrate the feast in the month of new things, you must become new and put away all oldness. Then what first feast do you celebrate? That it is the feast of unleavened bread, learn from the Apostle: \"For our Passover,\" he says, \"Christ was sacrificed for us; so let us celebrate not with old leaven, nor with the leaven of vice and wickedness, but with the unleavened bread of sincerity and truth.\" Now gather together the things legislated concerning the feast of unleavened bread, and you will see the irrationality of those who attend to the literal as if it were spiritual, while despising the spiritual as useless.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκδυσάμενοι τὸν παλαιὸν ἅνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατʼ εἰκόνα τοῦ κτίσαντος","severity":"info","text":"Origen adapts Colossians 3:9-10, though the wording is not verbatim from the NT; it reflects a Pauline paraenesis on moral renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ γὰρ πάσχα ἡμῶν, φησὶν, ὑπὲρ ἡμῶν ἐτύθη Χριστός· ὥστε ἑορτάζωμεν μὴ ἐν ζύμῃ παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλʼ ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθεία","severity":"info","text":"Origen cites a Pauline passage not found in the canonical epistles; it may be a paraphrase or a lost fragment, possibly from a homily on Passover.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑορτὴν τῶν ἀζύμων","severity":"info","text":"The Feast of Unleavened Bread (Exodus 12:15-20) is here allegorized as a spiritual purification, contrasting old leaven (vice) with unleavened sincerity.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μηνὶ τῶν νέων","severity":"info","text":"Literally 'month of new things'; Origen interprets this as a call to personal renewal, not a calendar reference, aligning with his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ ῥητῷ ὡς πνευματικῷ μὴ προσεχόντων","severity":"info","text":"Origen criticizes literalists who ignore the spiritual sense, a recurring polemic in his exegesis, reflecting Alexandrian hermeneutics.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μεθʼ ἕτερα","severity":"info","text":"This phrase marks a transition from a preceding discussion, typical of Origen's homiletic style, indicating a new exegetical unit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation is uncertain; it may be a paraphrase or a lost text.","The phrase 'month of new things' could be read as a literal calendar reference, but Origen insists on allegory."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"« Οὐκ ὀφθήσῃ ἐνώπιόν μου κενός. » Ἴσθι ὅτι πᾶς ἄνθρωπος ἢ κενός ἐστιν, ἢ\n πλήρης. Εἰ μὲν γὰρ οὐκ ἔγει ἅγιον Πνεῦμα, οὐκ ἔχει γνῶσιν τοῦ κτίσαντος,\n οὐ παρεδέξατο ζωὴν Ἰησοῦν τὸν Χριστόν· εἰ οὐκ οἶδε τὸν Πατέρα τὸν ἐν\n οὐρανοῖς, εἰ οὐ βιοῖ κατὰ τὸν λόγον, κατὰ τὸν νόμον οὐράνιον· οὐ\n σωφρονεῖ, οὐ δικαιοπραγεῖ· ὁ τοιοῦτος κενός ἐστιν. Εἰ δὲ κεχώρηκε\n τὸνεἰπόντα Θεόν· « Ἐνοικήσω ἐν αὐτοἴς, καὶ ἐμπεριπατήσω, καὶ ἕσομαι\n αὐτοἴς Θεὸς, »οὗτος οὐκ ἕστι κενὸς, ἀλλὰ πλήρης.","english":"You shall not appear before me empty.\" Know that every person is either empty or full. For if one does not have the Holy Spirit, does not have knowledge of the Creator, has not received life—Jesus Christ—if one does not know the Father in the heavens, if one does not live according to the Word, according to the heavenly law, is not temperate, does not act justly—such a person is empty. But if one has made room for the God who said, \"I will dwell in them, and I will walk among them, and I will be God to them,\" this one is not empty, but full.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ὀφθήσῃ ἐνώπιόν μου κενός","severity":"info","text":"This is a quotation of Exodus 23:15 (LXX), which commands that no one appear before God empty-handed. Origen interprets 'empty' spiritually.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κενός","severity":"info","text":"The Greek term κενός ('empty') is contrasted with πλήρης ('full') and given a moral-spiritual sense: lacking the Holy Spirit, knowledge of the Creator, or Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω, καὶ ἕσομαι αὐτοῖς Θεός","severity":"info","text":"This appears to be a paraphrase or allusion to a biblical promise of divine immanence, possibly echoing Exodus 29:45 or a patristic adaptation; not a direct LXX citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἅγιον Πνεῦμα","severity":"info","text":"The mention of the Holy Spirit reflects Origen's Trinitarian theology, where the Spirit is a criterion for spiritual fullness, consistent with his exegetical works.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ μὲν … Εἰ δὲ","severity":"info","text":"The passage uses a conditional antithesis (if … but if) to contrast the empty and the full, a common rhetorical device in Origen's homilies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the divine saying 'I will dwell in them…' is unclear; it may be a loose paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"« Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον Κυρίου\n τοῦ Θεοῦ σου. » Τί ἐστι τὸ. ῥητὸν εἴποιμι ἄν. Ὅ πράττομεν, ἢ θῆλύ ἐστιν,\n ἢ ἀρσενικόν. Εἰ μὲν οὖν θηλυκόν ἐστιν ὅ ποιοῦμεν, ἢ σωματικόν ἐστιν, ἢ\n σαρκικόν. Σπείροντες γὰρ εἰς τὴν σάρκα, ποιοῦμεν θῆλυ τὸ γέννημα τῆς\n ψυχῆς, οὐκ ἄῤῥεν· ἀλλʼ ἐκνενευρισμένον, ἁπαλόν τε καὶ ὑλικόν. Εἰ μέντοι\n βλέποντες τὰ αἰώνια, καὶ πρὸς τοῖς κρείττοσιν ἔχοντες τὴν διάνοιαν,\n καρποφοροῦμεν τοὺς καρποὺς τοῦ πνεύματος, καὶ πάντα τὰ γεννήματα ἡμῶν\n ἄῤῥενά ἐστι. Τὰ τοίνυν φερόμενα ἐνώπιον τοῦ 41\n Coloss. ΙΙΙ. 9. 10. 42 I Cor. v, 8. 43 EXod. XXIII, 15. 44.45 Lcvil. XXVI, 12; II Cor. VI, 46. 46 Εxod. XXIII, 17. Θεοῦ, τὰ καὶ ὀφθησόμενα τῇ ὄψει τοῦ κτίσαντος, ἀρσενικά\n ἐστιν, οὐχὶ θήλεα. Οὐ γὰρ τὰ θηλυκὰ, καὶ τὰ σωματικὰ ἀξιοῖ βλέπειν ὁ\n Θεός. « Καὶ δώσω χάριν τῷ λαῷ τούτῳ ἐνώπιον τῶν Αἰγυπτίων. Ὅταν δὲ ἀποτρέχοιτε,\n οὐκ ἀπελεύσεσθε κενοί.» Αὕτη ἡ ἐπαγγελία τῷ Ἀβραὰμ προεδέδοτο Μετὰ\n ταῦτα, λέγοντος τοῦ Θεοῦ, ἐξελεύσονται ὧδε μετὰ ἀποσκευῆς. »\n« Καὶ κατίσχυσεν ἡ καρδία Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ\n ἐνετείλατο αὐτοῖς Κύριος. Εἶπε δὲ Κύριος πρὸς Μωϋσῆν·","english":"Three times in the year every male of yours shall appear before the Lord your God.\" What the literal meaning is I would say. What we do is either female or male. If, then, what we do is female, it is either bodily or fleshly. For sowing into the flesh, we make the offspring of the soul female, not male; but enervated, soft, and material. If, however, looking to eternal things and having our mind directed toward better things, we bear the fruits of the spirit, all our offspring are male. Therefore, the things brought before God, and which will be seen by the sight of the Creator, are male, not female. For God does not deign to look upon female and bodily things. \"And I will give grace to this people before the Egyptians. And when you depart, you shall not go away empty.\" This promise had been given beforehand to Abraham. After these things, with God speaking, they will go out from here with baggage. \"And the heart of Pharaoh was hardened, and he did not listen to them, just as the Lord had commanded them. And the Lord said to Moses:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ","severity":"info","text":"Origen interprets the three annual festivals of Exodus 23:14-17 as an allegory for spiritual progress, contrasting male (spiritual) and female (fleshly) acts.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρσενικόν","severity":"info","text":"Origen uses 'male' (ἀρσενικόν) to denote spiritual offspring produced by looking to eternal things and bearing fruits of the spirit, as opposed to 'female' (θῆλυ) acts that are bodily or fleshly.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. XXIII, 15","severity":"info","text":"The passage cites Exodus 23:15 (LXX) regarding the three annual festivals, which Origen allegorizes. The reference is noted in the source edition margin.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Coloss. ΙΙΙ. 9. 10","severity":"info","text":"The edition margin notes Colossians 3:9-10, likely as a parallel to Origen's contrast between fleshly and spiritual offspring, though the text does not quote it explicitly.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀβραὰμ","severity":"info","text":"Origen refers to a promise given beforehand to Abraham, linking the Exodus narrative to patriarchal typology, a common Alexandrian exegetical move.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποσκευῆς","severity":"caution","text":"The Greek 'ἀποσκευῆς' (baggage) is ambiguous; Origen may be quoting a variant or glossing a lost tradition. The English draft renders it as 'baggage' but the sense is unclear.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ ἀποσκευῆς' (with baggage) is unclear; it may refer to material possessions or a spiritual burden. The transition from the promise to Abraham to the hardening of Pharaoh's heart is abrupt, possibly due to textual lacunae."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"Bεβάρυται ἡ καρδία\n Φαραὼ, τοῦ μὴ ἐξαποστεῖλαι τὸν λαόν.» Τὸ, « Bεβάρυται ἡ καρδία Φαραὼ, »\n λεγόμενον ὑπὸ τοῦ Κυρίου, μετὰ τὴν μεταβαλοῦσαν εἰς δράκοντα ῥάβδον τοῦ\n Ἀαρὼν, καὶ καταπιοῦσαν τὰς τῶν Μάγων ῥάβδους, ἄξιον ἰδεῖν, εἰ ἕτερόν\n ἐστι τοῦ, ιἐσκληρύνθαι τὴν καρδίαν Φαραώ, » λεγομένου\n πολλάκις,καὶτοῦ,«κατισχυκέναι.» Καὶ γὰρ καὶ τοῦτο οὕτως εἴρηται, « Καὶ\n κατίσχυσεν ἡ καρδία Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν καθὼς ἐλάλησε\n Κύριος.» Δοκεῖ δέ μοι ἡ μὲν ἐνδιδοῦσα καρδία πρὸς τὰ θεῖα, ἁπαλύνεσθαι\n καὶ μὴ ἰσχύειν ἀνθίστασθαι τῇ θειότητι, καὶ μὴ βαρύνεσθαι, μηδὲ ἕλκε\n 91 Exod. VIII, 2. 92 Exod. X, 3. 93 Exod. IX,\n 20, 30. 94 Exod. III,21. 95 Gen.XV,14. 96Exod. VII,13.44. (69) Ἐrι. Deest in libb. antea editis, nec nonista\n sæ paulo infra leguntur: τὸ γὰρ, ἕως τίνος οὐ βούλει ἐντραπῆναί με,\n sed restituuntur auctoritato co- cæ Regiæ. titcum\n andscrptorum. σθαι κάτω εἰς γῆν καὶ ὕλην· ἡ δὲ ἀντιτείνουσα καὶ\n ἐναντισυμένη τῷ θείῳ βουλήματι, σκληρύνεσθαι καὶ ἀντιτυπεῖν δίκην λίθου,\n καὶ ἀποκρούεσθαι τὸν λόγον, καὶ κατʼ ἀπόνοιαν ἀνθίστασθαι μετά τινος\n ψευδωνύμου ἰσχύος. Ἀνάγκη δὲ τὴν τοιαύτην καρδίαν καθελκομένην ὑπὸ τῆς\n κακίας οὕσης κατωφεροῦς, βαρύνεσθαι. Οὐ μὴν κατὰ τὴν αὐτὴν διάνοιαν\n ταῦτα τῇ καρδίᾳ συμβαίνει, εἰ καὶ μιᾷ καὶ τῇ αὐτῇ συμβέβηκε φαύλῃ οὔσῃ\n τὸ κατισχύειν καὶ τὸ βαρύνεσθαι. Ἡ μὲν γὰρ, ὡς εἴρηταί που, λιθίνη\n γίνεται ἡ καρδία καὶ σκληρύνεται· ἡ δὲ οὐ παραχωρεῖ ὡς κρείττονι τῇ θείᾳ\n φύσει· ἀλλὰ θεομαχεῖν ἱσταμένη κατʼ αὐτῆς καὶ ἰσχύειν λέγεται.","english":"The heart of Pharaoh is weighed down, so that he would not send out the people.\" The statement, \"The heart of Pharaoh is weighed down,\" spoken by the Lord, after the rod of Aaron turned into a serpent and swallowed the rods of the magicians, is worth examining, whether it is different from \"the heart of Pharaoh was hardened,\" which is said often, and from \"it prevailed.\" For indeed this also is said thus: \"And the heart of Pharaoh prevailed, and he did not listen to them as the Lord spoke.\" It seems to me that the heart which yields to divine things becomes softened and is not strong enough to resist the divinity, and is not weighed down, nor dragged down to earth and matter; but the heart which resists and opposes the divine will becomes hardened and strikes back like a stone, and repels the word, and stands in defiance with a certain false strength. It is necessary that such a heart, being dragged down by evil which is downward-tending, be weighed down. These things do not happen to the heart according to the same meaning, even if both prevailing and being weighed down happen to one and the same heart that is wicked. For one heart, as it is said somewhere, becomes stony and hardened; the other does not yield to the divine nature as to something stronger, but is said to stand against it and to fight against God and to prevail.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Bεβάρυται ἡ καρδία Φαραώ","severity":"info","text":"Origen cites Exodus 8:2 (LXX) where Pharaoh's heart is 'weighed down' (βαρύνεσθαι), contrasting with the more common 'hardened' (σκληρύνεσθαι) in Exodus 10:3 and 9:20, 30.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατίσχυσεν ἡ καρδία Φαραώ","severity":"info","text":"Origen references Exodus 7:13 (LXX) where Pharaoh's heart 'prevailed' (κατισχύειν), a third term he distinguishes from both 'weighed down' and 'hardened'.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βαρύνεσθαι","severity":"info","text":"Origen distinguishes βαρύνεσθαι (weighed down) from σκληρύνεσθαι (hardened): the former implies a downward drag toward matter, the latter a stony resistance to the divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατισχύειν","severity":"info","text":"Origen treats κατισχύειν (prevail) as a third state of the wicked heart, involving active defiance (θεομαχεῖν) against God, distinct from passive hardening or weighing down.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥάβδον Ἀαρών","severity":"info","text":"The reference to Aaron's rod turning into a serpent and swallowing the magicians' rods alludes to Exodus 7:8-12, a narrative Origen uses to contextualize Pharaoh's heart condition.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ γὰρ, ἕως τίνος οὐ βούλει ἐντραπῆναί με","severity":"caution","text":"The Greek text includes a marginal note indicating that a phrase ('For, until when do you not wish to shame me?') is missing from earlier editions but restored from royal manuscripts, suggesting a textual lacuna.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or interpolation around the phrase 'τὸ γὰρ, ἕως τίνος οὐ βούλει ἐντραπῆναί με', which the editor notes was restored from royal manuscripts; its original placement and authenticity are uncertain.","Origen's distinction between βαρύνεσθαι, σκληρύνεσθαι, and κατισχύειν is exegetical rather than strictly lexical, and the precise biblical referent for 'prevailed' (Exod 7:13) is ambiguous in the LXX tradition."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"« Εἶπε δὲ αὐτῷ Μωυσῆς, Ὡς ἂν ἐξέλθω τὴν πόλιν, ἐκπετάσω τὰς χεῖράς μου\n πρὸς Κύριον, καὶ αἱ φωναὶ παύσονται, καὶ ἡ χάλαζα, καὶ ὁ ὑετὸς οὐκέτι\n ἔσται. » Ὁ γὰρ πάντων δημιουργὸς πρὸς τὴν κέλευσιν τὴν φύσιν εἴκουσαν\n ἔχει. Τοῦ αὐτοῦ. Σημειωτέον ὅτι οὐ πάντα τῇ ῥάβδῳ τερατουργεῖ Μωϋσῆς, ἀλλὰ καὶ\n χερσὶ καὶ λόγῳ, ἴνα μὴ τὴν ῥάβδον μαγικαῖς ἀπάταις τελεῖσθαι υἱ πολλοὶ\n νομίσωσι. « Ααβέτωσαν ἕκαστος πρόβατον κατʼ οἵκους πατριῶν· » καὶ τὰ ἑξῆς. Ἀπὸ τῆς\n δεκάτης φησὶ λαμβάνειν πρόβατον καὶ τρέφειν ἕως ιδ΄· καὶ ἐπονομάσαι\n λέγοντας, Τοῦτο τὸ πρόβατον θύεται ὑπὲρ τοῦδε καὶ τοῦδε· οὐχ\n ὑπερβαινόντων αὐτῶν ι΄ ὀνομάτων· καὶ τῇ ιδ΄ θύεται ἀνάμεσον τῶν\n ἑσπερινῶν, ἀρχομένης τῆς ιε΄· ὡς γίνεσθαι ἀπὸ τῆς λήψεως μέχρι τῆς\n θύσεως ἡμέρας ε΄, ὅτε πλῆρές ἐστι τῆς σελήνης τὸ φῶς. « Πρόβατον τέλειον, ἄρσεν, ἐνιαύσιον ἔσται ὑμῖν. ‚ Ἐνιαύσιον πρόβατον ὁ\n Χριστός ἐστι. Τὸ γὰρ ἐν μηδενὶ ὑστερεῖσθαι μηδὲ ἐλλιπές τι ἔχειν διὰ τοῦ\n ἐνιαυτοῦ δηλοῦται. « Καὶ σφάξουσιν αὐτὸ πᾶν τὸ πλῆθος συναγωγῆς υἱῶν Ἰσραὴλ πρὸς ἐσπέραν.»\n Πρὸς ἐσπέραν δὲ κελευόμεθα σφάξαι τὸ πρόβατον, ἐπειδὴ καὶ ἐσχάτῃ ὥρᾳ τὸ\n ἀληθινὸν ἡμῶν πρόβατον εἰς τὸν κόσμον ἦλθεν ὁ Σωτήρ. « Καὶ λήψονται ἀπὸ τοῦ αἵματος, καὶ θήσουσιν ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ\n τὴν φλιὰν, ἐν τοῖς οἴκοις·» καὶ τὰ ἐξῆς. Θύομεν δὲ, καὶ χρίομεν τοὺς\n οἴκους ἡμῶν τῷ αἵματι· λέγω δὲ τὸ σῶμα, εἴπερ χρίσις πίστις ἐστὶν ἡ εἰς\n αὐτὸν, διʼ ἧς πιστεύω τὴν τοῦ ὀλοθρευτοῦ δύναμιν καταργουμένην.","english":"Moses said to him, \"As soon as I leave the city, I will stretch out my hands to the Lord, and the voices will cease, and the hail, and the rain will no longer be.\" For the creator of all things has nature yielding to his command. Of the same author. It should be noted that Moses does not perform all his wonders with the rod, but also with his hands and his word, so that many may not think the rod is accomplished by magical deceptions. \"Let each one take a sheep according to households of families;\" and so forth. From the tenth, he says, they are to take a sheep and keep it until the fourteenth; and they are to name it, saying, \"This sheep is sacrificed for this one and that one,\" not exceeding ten names; and on the fourteenth it is sacrificed between the evening hours, at the beginning of the fifteenth; so that from the taking until the sacrifice there are five days, when the light of the moon is full. \"The sheep shall be perfect, male, a year old.\" A year-old sheep is Christ. For being deficient in nothing and lacking nothing is signified by the year. \"And the whole multitude of the assembly of the sons of Israel will slaughter it toward evening.\" We are commanded to slaughter the sheep toward evening, because at the last hour our true sheep, the Savior, came into the world. \"And they will take some of the blood, and put it on the two doorposts, and on the lintel, in their houses;\" and so forth. We sacrifice, and we anoint our houses with the blood; I mean the body, if indeed anointing is faith in him, through which I believe the power of the destroyer is rendered inoperative.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Τοῦ αὐτοῦ' marks a new section within the same author's work, indicating a shift from the preceding narrative to a comment on Moses' actions.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πρόβατον τέλειον, ἄρσεν, ἐνιαύσιον","severity":"info","text":"This phrase echoes Exodus 12:5, which specifies the Passover lamb as 'a perfect, male, one-year-old sheep.' The author interprets the year-old sheep as a type of Christ.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χρίομεν τοὺς οἴκους ἡμῶν τῷ αἵματι","severity":"info","text":"The anointing of houses with blood is an allegorical interpretation of the Passover ritual, where the blood represents faith in Christ, rendering the destroyer (the angel of death) powerless.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ τῆς δεκάτης ... ἕως ιδ΄","severity":"info","text":"The instruction to take a sheep from the tenth day of the month and keep it until the fourteenth reflects the Jewish practice of selecting the Passover lamb in advance, as described in Exodus 12:3-6.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The passage is divided into two parts: the first discusses Moses' use of hands and word, not just the rod; the second provides detailed instructions for the Passover sacrifice and its typological interpretation.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ αὐτοῦ' could be a scribal insertion indicating a new excerpt from the same author, but its exact placement in the original text is uncertain."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Μετὰ δὲ\n τὸ χρισθῆναι ἡμᾶς, τουτέστι πιστεῦσαι εἰς τὸν Χριστὸν, τότε καὶ ἐπὶ τὴν\n βρῶσιν ἔρχεσθαι κελευόμεθα· μήτε δὲ ὠμὰ, μήτε ἑψημένα ἐν ὕδατι, ἀλλʼ\n ὀπτὰ πυρί. « Πᾶς ὅς ἄν φάγῃ ζύμην, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐξ Ἰσραήλ.»\n Ἐξολοθρευθήσεται ἄνθρωπος ἕνεκεν ζύμης· καὶ ὁ τῶν ὅλων Θεὸς ὁ χρηματίζων\n τοὺς νόμους, ὡς ὀλοθρεύει μοιχὸν, ὡς ὀλοθρεύει πόρνον, ὡς ὀλοθρεύει\n παιδοφθόρον, οὕτως ὀλοθρεύει τὸν ἔχοντα ζύμην ἐν τῇ οἰκίᾳ αὐτοῦ ἐν τῇ\n τῶν ἀζύμων ἡμέρᾳ. Τοῦτο κατὰ Θεόν ἐστι; τοῦτο κατὰ νόμον τὸν οὐράνιόν\n ἐστιν; Ἀλλʼ εἴποιμι ἂν ὅτι ἐὰν ἔχῃς ζύμην 97 Exod. IX, 29. 98 Εxod. XII, 3. 99 ibid. 5. 1 ibid. 6. 2ibid. 7. 3ibid. 15. πονηρίας, καὶ μὴ ἐξολοθρεύσῃς πᾶσαν ζύμην κακίας ἀπὸ τοῦ\n ἡγεμονικοῦ σου· αὕτη γἅρ ἐστιν ἡ ἀληθινὴ φἰκία σου· ὁ Θεὸς τῶν ὅλων\n νομοθετεῖ ἐξολοθρευθῆναί σε μὴ ἀποβαλόντα τὴν ζύμην τὴν παλαιὰν ἀπὸ\n σεαυτυῦ. Χρὴ γάρ σε ἐλθόντα εἰς τὸν καιρὸν τῶν νέων, νέον γενόμενον\n μηδὲν ἕχειν ἀρχαῖον. « Τὰ ἀρχαῖα παρῆλθε,» καὶ τὰ ἐξῆς. Ὅρα πῶς ἔδει\n ἑορτάζειν ἐν μηνὶ τῶν νέων τὴν ἑορτὴν τῶν ἀζύμων. «Καθίξετε τῆς φλιᾶς, καὶ ἐπʼ ἀμφοτέρων τῶν σταθμῶν, ἀπὸ τοῦ αἵματος ὅ\n ἐστι παρὰ τὴν θύραν. » φλιᾶς μὲν, ὡς ἀποδέδωκέ τις τῶν πρὸ ἡμῶν, τοῦ\n λογικοῦ· ἀμφοτέρων δὲ σταθμῶν, θυμικοῦ καὶ ἐπιθυμητικοῦ. Γοῦ αὐτοῦ. Οὐ γὰρ ἐντὸς γενόμενον τὸν ὀλοθρευτὴν διʼ ἐπινοίας ἐκβάλλομεν,\n ἀλλʼ ὅπως ἂν μηδὲ τὴν ἀρχὴν παρεισδύη, φυλακὴν διὰ τοῦ νόμου ποιούμεθα. Φυλακὴ δέ ἐστι καὶ ἀσφάλεια, τὸ, τῷ αἵματι τοῦ ἀμνοῦ τήν τε φλιὰν καὶ\n τοὺς σταθμοὺς τῆς εἰσόδου κατασημαίνεσθαι.","english":"After we have been anointed, that is, have believed in Christ, then we are commanded to come to the food—neither raw, nor boiled in water, but roasted with fire. \"Whoever eats leaven, that soul shall be cut off from Israel.\" A man shall be cut off because of leaven. And the God of all, who ordains the laws, as he destroys an adulterer, as he destroys a fornicator, as he destroys a pederast, so he destroys the one who has leaven in his house on the day of unleavened bread. Is this according to God? Is this according to the heavenly law? But I would say that if you have leaven of wickedness, and you do not destroy every leaven of evil from your ruling principle—for this is your true house—the God of all legislates that you be destroyed for not casting out the old leaven from yourself. For you must, coming into the time of new things, having become new, have nothing old. \"The old things have passed away,\" and so forth. See how one ought to celebrate the feast of unleavened bread in the month of new things. \"You shall place it on the lintel and on both doorposts, from the blood that is by the door.\" The lintel, as one of our predecessors has explained, is of the rational; both doorposts, of the spirited and the appetitive. For we do not, once the destroyer has entered within, expel him by contrivance, but rather, so that he may not even creep in at the start, we keep guard through the law. And guard and security consist in marking the lintel and the doorposts of the entrance with the blood of the lamb.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ὅς ἄν φάγῃ ζύμην, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐξ Ἰσραήλ","severity":"info","text":"Origen paraphrases Exodus 12:15, which commands the removal of leaven during Passover, applying it allegorically to moral purification.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ζύμην","severity":"info","text":"Leaven (ζύμη) symbolizes moral corruption or old habits; Origen contrasts it with the newness required for the feast of unleavened bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"φλιᾶς","severity":"info","text":"The lintel (φλιά) and doorposts (σταθμοί) are interpreted as parts of the soul: rational, spirited, and appetitive, following a predecessor (possibly Philo).","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο κατὰ Θεόν ἐστι; τοῦτο κατὰ νόμον τὸν οὐράνιόν ἐστιν;","severity":"info","text":"Origen uses rhetorical questions to challenge a literal reading of the law, then resolves with an allegorical interpretation of leaven as evil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς ἀποδέδωκέ τις τῶν πρὸ ἡμῶν","severity":"info","text":"Origen cites an unnamed predecessor for the tripartite soul interpretation, reflecting Alexandrian exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γοῦ αὐτοῦ","severity":"caution","text":"The phrase 'Γοῦ αὐτοῦ' (likely a scribal error for 'Τοῦ αὐτοῦ') may indicate a section break or attribution to the same author; the text is continuous in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Γοῦ αὐτοῦ' is ambiguous: possibly a corruption of 'Τοῦ αὐτοῦ' ('of the same author') or a misplaced marginal note.","The identity of 'τις τῶν πρὸ ἡμῶν' (one of our predecessors) is not specified; likely Philo or a Christian exegete."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Ἐγενήθη δὲ μεσούσης τῆς νυκτὸς, καὶ Κύριος ἐπάταξε πᾶν πρωτότοκον ἐν γῇ\n Αἰγύπτῳ. » Διʼ ἀγγέλων γὰρ ὁ Θεὸς τὰς θανατηφόρους ταύτας ἐπάγει πληγὰς,\n ὡς καὶ ἐν ταῖς Βασιλείαις ἔγνωμεν πῶς ἐν μιᾷ νυκτὶ ὁ ἄγγελος ἀνεῖλε τῶν\n Ἀσσυρίων ρπε΄ χιλιάδας. «Οὗτος ὁ νόμος τοῦ Πάσχα· Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπʼ αὐτοῦ. Καὶ πάντα\n οἰκέτην τινὸς, καὶ ἀργυρώνητον περιτεμεῖς αὐτὸν, καὶ τότε φάγεται ἀπʼ\n αὐτοῦ· » καὶ τὰ ἑξῆς. Ἀκολούθως τοῖς παρατεθεῖσι τρίτος ἐστὶν οὗτος\n νόμος. ὃν εἷπε πάλιν ὁ Κύριος παρὰ τοὺς δύο νόμους. Πρόσχες δὲ τῇ\n ἀκριβείᾳ τῆς Γραφῆς, ὅτι οὐκ εἷπε τοῦτον τὸν νόμον τὸν περὶ τοῦ Πάσχα ὁ\n Κύριος ἐν τῇ ἀρχῇ. Εἰ γὰρ εἰρήκει ἔτι ὄντων ἐν Αἰγύπτῳ πρὶν ἀπᾷραι ἐκ\n τῆς Αἰγύπτου τὸν Ἰσραὴλ, τὸ, « Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπʼ αὐτοῦ. Καὶ\n πάντα οἰκέτην τινὸς, καὶ ἀργυρώνητον περιτεμεῖς, καὶ τότε φάγεται ἀπʼ\n αὐτοῦ, » οὐκ ἂν ἐξεληλύθησαν ὁ πολύμικτος πολὺς ὅχλος ὁ ἐξελθὼν ἐξ\n Αἰγύπτου. Ἐτήρησεν οὖν τὸν νόμον τοῦτον, ἵνα μετὰ τοῦ ἐξελθεῖν τοὺς\n βουλομένους δοθῇ ἄλλος νόμος. Καὶ μετʼ ὀλίγα. Ἐὰν ἀλληγορῶμεν ταῦτα εἰς\n τὴν ψυχὴν ἡμῶν, ἐροῦμεν ὅτι οἰκογενεῖς μέν εἰσιν εἱ συμπεφυκότες ἡμῖν\n καὶ γεωργηθέντες λόγοι, καὶ ἐπιστῆναι ἀπὸ συμφύτων ἐννοιῶν ἀρξάμενοι· ἀργυρώνητοι δὲ, ὅσοι ἐκ διδασκαλίας ἡμῖν ἐπιγίνονται ἕξωθεν ἀπὸ τῶν\n μαθημάτων. Πάντας οὖν φησι περιτέμνειν καὶ καθαίρειν, καὶ τοὺς\n οἰκογενεῖς, καὶ τοὺς ἀργυρωνήτους. Ἀλλογενῆ δὲ οὐδένα δεῖ προσλαμβάνειν,\n οἷον ἀλλότριον δόγμα προσιεμένους· ἀλλογενῆ γὰρ οὐ παραδέχεται, ὃς\n βούλεται βεβηλῶσαι τὴν ἑορτὴν τοῦ Κυρίου. Καὶ μετʼ ὀλιγα.","english":"It happened at midnight, and the Lord struck down every firstborn in the land of Egypt. For God inflicts these deadly plagues through angels, as we also learned in the books of Kings how in one night the angel slew one hundred and eighty-five thousand of the Assyrians. \"This is the law of the Passover: No foreigner shall eat of it. And every slave of someone, and one bought with silver, you shall circumcise him, and then he shall eat of it,\" and so forth. Following the passages set forth, this is the third law, which the Lord again spoke in addition to the two laws. But note the precision of Scripture, that the Lord did not speak this law concerning the Passover at the beginning. For if he had said, while Israel was still in Egypt before departing from Egypt, \"No foreigner shall eat of it. And every slave of someone, and one bought with silver, you shall circumcise, and then he shall eat of it,\" the mixed multitude, the great crowd that came out of Egypt, would not have departed. Therefore he reserved this law, so that after those who wished had departed, another law might be given. And a little later. If we allegorize these things to our soul, we will say that homeborn are those reasonings that have grown together with us and been cultivated, and have begun to arise from innate concepts; but those bought with silver are those that come to us from teaching, from external learning. So he says to circumcise and purify all, both the homeborn and those bought with silver. But no foreigner should be admitted, that is, no one should accept a foreign doctrine; for he who wishes to profane the feast of the Lord does not admit a foreigner. And a little later.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγενήθη δὲ μεσούσης τῆς νυκτὸς, καὶ Κύριος ἐπάταξε πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ","severity":"info","text":"Alludes to Exodus 12:29-30, where the Lord strikes down Egyptian firstborn at midnight.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς καὶ ἐν ταῖς Βασιλείαις ἔγνωμεν πῶς ἐν μιᾷ νυκτὶ ὁ ἄγγελος ἀνεῖλε τῶν Ἀσσυρίων ρπε΄ χιλιάδας","severity":"info","text":"Refers to 2 Kings 19:35, where an angel slays 185,000 Assyrians in one night.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπʼ αὐτοῦ. Καὶ πάντα οἰκέτην τινὸς, καὶ ἀργυρώνητον περιτεμεῖς αὐτὸν, καὶ τότε φάγεται ἀπʼ αὐτοῦ","severity":"info","text":"Quotes or paraphrases Exodus 12:43-45, concerning Passover restrictions on foreigners and circumcision of slaves.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτος ἐστὶν οὗτος νόμος","severity":"info","text":"Origen identifies this as the third law concerning Passover, given after two earlier laws, and notes its delayed revelation.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἰκογενεῖς ... ἀργυρώνητοι","severity":"info","text":"Origen allegorizes 'homeborn' and 'bought with silver' as innate reasonings versus those acquired through teaching, requiring purification of both.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ μετʼ ὀλίγα","severity":"caution","text":"The phrase 'and a little later' appears twice, indicating that the text is excerpted from a longer work, with possible omissions.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a selection from Origen's Selecta in Exodum, and the phrase 'Καὶ μετʼ ὀλίγα' suggests editorial abridgment; the exact original context is uncertain."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Εἰ γὰρ ἐν\n Ἐκκλησίᾳ ἐσθίεις λόγους Θεοῦ, ἐσθίεις δὲ καὶ ἐν Ἰουδαίων συναγωγῇ,\n παραβαίνεις τὴν λέγουσαν ἐντολὴν, « Ἐν οἰκίᾳ μιᾷ βρωθήσεται. » Εἰ δὲ\n μεταλαμβάνεις λόγων Θεοῦ, ἐν οἰκίᾳ μιᾷ τῇ Ἐκκλησίᾳ· εἶτα καταλιπὼν\n αὐτὴν, ὑπολαμβάνεις μεταλαμβάνειν Θεοῦ ἐν αἱρετικῇ συναγω 4 II Cor. v, 17. 5 Exod. XII,22. 6 ibid.29. 7 IV\n Reg. XIX,35. 8 Exod.XII,43,44. γῇ, λεγούσης τῆς ἐντολῆς, « Ἐν οἰκίᾳ μιᾷ βρωθήσεται, » σὺ\n οὐκ ἐσθίεις ἐν οἰκίᾳ μιᾷ. Μίαν οὖν νοήσαι οἰκίαν τὴν Ἐκκλησίαν· μηδαμοῦ\n οὖν ἔσθιε τοῦ προβάτου ἔξω γενόμενος τῆς Ἐκκλησίας. « Καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω.» Ἐκκλησιαστικὸν λόγον οὐ\n δεῖ ἔξω τῆς Ἐκκλησίας πρεσβεύειν, ὡς ἕξω τῆς οἰκίας μὴ ἐκφέρειν τὰ κρέα· φημὶ δὲ εἰς συναγωγὴν Ἰουδαίων ἥ αἱρετικῶν· ὅμοιον γάρ ἐστι τῷ ῥίψαι\n τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων. «Πᾶς ἀπερίτμητος οὐκ ἕδεται ἀπʼ αὐτοῦ.» Πᾶν γέννημα ψυχῆς νοητὸν\n ὑπερβαῖνον τὰ ὑλικὰ (ὑλικὰ δὲ τὰ θήλεα) περιτέμνειν καὶ καθαίρειν δεῖ,\n ἵνα οὕτως μεταλαμβάνῃ τις τῶν κρεῶν τοῦ Πάσχα· ὡς αὐτόχθων δὲ τῆς γῆς,\n καὶ ὁ προσήλυτος γίνεται· οὐ γὰρ τὰ σπέρματα προτιμᾷ ὁ Θεὸς τὰ εὐγενῆ,\n ἀλλὰ προαίρεσιν ἀποδέχεται. Τοῦ αὐτοῦ. Ἀπερίτμητον τῇ σαρκὶ τὸν μὴ περιτεμνόμενον τὰ σαρκικά φησιν,\n ὥσπερ καὶ ἀπερίτμητον ὀφθαλμοῖς τὸν βλέποντα πρὸς ἃ μὴ δεῖ. Τοῦ αὐτοῦ. Ὁρᾶτε μή τις ὑμῶν ἀπερίτμητός ἐστι τῇ καρδίᾳ μήτις οὐ περιτέτμηται τὰς\n περιτομὰς ἃς ὁ λόγος διδάσκει περιτέμνεσθαι. Ποίας δὲ ταύτας; ἀπερίτμητοι τὰ ὦτα ὀνειδίζονταί τινες ὄντες· καὶ ὅσοι οὐ περιτέτμηνται\n τὴν ἀκοὴν, ἀκάθαρτοί εἰσιν.","english":"If you eat the words of God in the Church, but also eat in the synagogue of the Jews, you transgress the commandment which says, \"It shall be eaten in one house.\" If you partake of the words of God in one house, the Church, and then, leaving it, you suppose you partake of God in a heretical synagogue, while the commandment says, \"It shall be eaten in one house,\" you do not eat in one house. Understand, then, the Church as the one house; therefore eat of the lamb nowhere after having gone outside the Church. \"And you shall not carry the meat out of the house.\" The word of the Church must not be preached outside the Church, just as the meat is not to be carried outside the house; I mean into a synagogue of Jews or heretics, for it is like casting pearls before swine. \"Every uncircumcised person shall not eat of it.\" Every mental offspring of the soul that transcends material things (material things being the female) must be circumcised and purified, so that one may thus partake of the meat of the Passover; and the native-born of the land and the proselyte become alike, for God does not prefer noble lineages but accepts intention. The same author: \"Uncircumcised in the flesh\" means one who does not circumcise the fleshly things, just as one is \"uncircumcised in the eyes\" who looks at what he ought not. The same author: See that none of you is uncircumcised in heart, that none has not performed the circumcisions which the word teaches to be performed. And what are these? Some are reproached as being uncircumcised in the ears; and all who have not circumcised their hearing are impure.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν οἰκίᾳ μιᾷ βρωθήσεται","severity":"info","text":"Quotation of Exodus 12:46, which prescribes that the Passover lamb be eaten in a single house. Origen allegorizes this as the unity of the Church.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ οὐκ ἐξοίσετε ἐκ τῆς οἰκίας τῶν κρεῶν ἔξω","severity":"info","text":"Quotation of Exodus 12:46 (LXX), forbidding removal of meat from the house. Origen interprets this as a ban on preaching Church doctrine outside the Church.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπʼ αὐτοῦ","severity":"info","text":"Quotation of Exodus 12:48, excluding the uncircumcised from the Passover. Origen gives a spiritual interpretation: circumcision of the soul's offspring.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπερίτμητος","severity":"info","text":"Origen extends the literal meaning 'uncircumcised in flesh' to moral and spiritual senses: uncircumcised in eyes, heart, or ears, indicating impurity.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συναγωγῇ","severity":"info","text":"Origen contrasts the Church with the Jewish synagogue and heretical assemblies, reflecting early Christian polemic and the need to define orthodox boundaries.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The repeated phrase 'Τοῦ αὐτοῦ' (The same author) indicates that the passage is a compilation of excerpts from Origen, possibly by a later editor, common in catenae.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes marginal references (e.g., 'II Cor. v, 17') that are not part of Origen's original but later annotations; their source is unclear.","The phrase 'ὑλικὰ δὲ τὰ θήλεα' (material things being the female) reflects Origen's allegorical gender symbolism, but its precise referent is ambiguous."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Ἀπερίτμητος χείλεσιν, ὁ μὴ περιτεμνόμενος\n τοὺς λόγους τοὺς ἐναντίους καὶ ἀκαθάρτους. Οὕτως ἔστι καὶ ἀπερίτμητον τῇ\n σαρκὶ εἰπεῖν, τὸν μὴ περιτεμνόμενον τὰ σαρκικὰ πράγματα· καὶ ἀπερίτμητον\n ὀφθαλμοῖς, τὸν βλέποντα ἃ μὴ δεἴ, καὶ μὴ καθαίροντα τὸ ὁρατικόν· καὶ\n ἀπερίτμητον σαρκὶ, τὸν πράττοντα ἃ μὴ δεῖ. « Ἐξάραντες δὲ οἱ υἱοὶ Ἰσραὴλ ἐκ Σοκχὼθ, ἐστρατοπέδευσαν ἐν Ὀθὼμ παρὰ τὴν\n ἔρημον.» Ἐν τοῖς Ἀριθμοῖς κεῖται, « ἀπὸ Βουθὰ ἐπὶ στόμα Ἰρώθ· δ ἐστιν\n ἀπέναντι Bεελσεπρὼν ἐχόμενα τοῦ Βοῤῥᾶ, » παρεμβεβληκέναι τοὺς υἱοὺς\n Ἰσραήλ. « Καὶ ἔλαβε ἑξακόσια ἅρματα ἐκλεκτὰ, καὶ πᾶσαν τὴν ἵππον τῶν\n Aἰγυπτίων,καὶ τριστάτας ἐπὶ πάντων.» Τοὺς πρὸς τρεῖς δυναμένους\n μάχεσθαι, ἢ τοὺς ἐν τῇ παρατάξειμετὰ τὸν πρωτοστάτην καὶ τὸν\n δευτεροστάτην ἱσταμένους ἐν τῇ τρίτῃ τάξει. Ἄλλοι δέ φασιν, ὡς εἰς τὰς\n χεῖρας τῶν πολεμίων ἅρματα ἐποίουν μεγάλα, ὥστε καὶ τρεῖς χωρεῖν, ἵνα ὁ\n μὲν εἷς ἡνιοχεῖ, οἱ δὲ δύο πολεμοῦσιν· ἢ τοὺς ἐπὶ τριῶν ἵππων βεβηκότας. Οἱ γὰρ παλαιοὶ ἐν τοῖς πολέμοις ἐπὶ δύο ἢ τριῶν ἵππων ἐπωχοῦντο ἐξιόντες\n ἁρματηλάται. Ἤ τριστάτην λέγει τὸν ἐν τῷ καθέζεσθαι τὸν βασιλέα, τρίτον\n ἱστάμενον, ἤτοι τρίτην ἔχοντα καθέδραν· οἷος ἦν ὁ Δαυΐδ παρὰ Σαοὺλ, ὡς\n ἐν τῇ πρώτῃ τῶν Βασιλειῶν εὑρήσεις. « Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαιώματα καὶ κρίσεις, καὶ ἐκεῖ αὐτὸν\n ἐπείρασε.» Ὅτε Θεὸς πειράζει, ἐπʼ ὠφελείᾳ πειράζει, οὐκ ἐπὶ τῷ\n κακοποιῆσαι· διὸ καὶ ἐλέχθη, ὅτι Ὁ Θεὸς ἀπείραστός ἐστι κακῶν, » ὡς καὶ\n μετʼ ὀλίγα ἐπάγει ὁ λόγος· « Ἐὰν ἀκοῇ ἀκούσῃς Κυρίου τοῦ Θεοῦ σου, πᾶσαν\n νόσον, ἥν ἐπήγαγον τοῖς 9 Exod.","english":"Uncircumcised in lips\" means one who does not cut off contrary and impure words. Thus it is also possible to say \"uncircumcised in flesh\" of one who does not cut off fleshly things, and \"uncircumcised in eyes\" of one who sees what he ought not and does not purify his faculty of sight, and \"uncircumcised in flesh\" of one who does what he ought not. \"And the sons of Israel, having set out from Sokchoth, encamped in Othom beside the desert.\" In the book of Numbers it is written, \"from Boutha to the mouth of Iroth, which is opposite Beelsepron, adjacent to the north,\" that the sons of Israel had encamped. \"And he took six hundred chosen chariots and all the cavalry of the Egyptians, and tristatai over all.\" The tristatai are those able to fight against three, or those who in the battle line stand after the protostates and the deuterostates in the third rank. Others say that they made large chariots for the hands of the enemy, so as to hold even three, so that one drives and two fight, or those mounted on three horses. For the ancients in wars rode on two or three horses when they went out as charioteers. Or \"tristates\" means the one who, when the king sits, stands third, that is, has the third seat, such as David was beside Saul, as you will find in the first book of Kings. \"There God set for him ordinances and judgments, and there he tested him.\" When God tests, he tests for benefit, not to do harm; therefore it was also said that \"God is untempted by evils,\" as the text adds a little later: \"If you hear with your ear the Lord your God, every disease which he brought upon the Egyptians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπερίτμητος χείλεσιν","severity":"info","text":"Origen extends the literal 'uncircumcised' to moral and spiritual domains: lips, flesh, eyes, and actions. This allegorical reading is typical of his exegetical method.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξάραντες δὲ οἱ υἱοὶ Ἰσραὴλ ἐκ Σοκχὼθ, ἐστρατοπέδευσαν ἐν Ὀθὼμ παρὰ τὴν ἔρημον","severity":"info","text":"This is a citation of Exodus 13:20 (LXX). Origen uses it as a springboard for his allegorical interpretation.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ Βουθὰ ἐπὶ στόμα Ἰρώθ· δ ἐστιν ἀπέναντι Bεελσεπρὼν ἐχόμενα τοῦ Βοῤῥᾶ","severity":"info","text":"This is a reference to Numbers 33:7 (LXX). Origen cross-references the itinerary of the Israelites.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριστάτας","severity":"info","text":"Origen glosses τριστάτας as a military term, offering multiple explanations: fighters against three, soldiers in the third rank, or chariots holding three men. This reflects Hellenistic military terminology.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δαυΐδ παρὰ Σαοὺλ","severity":"info","text":"Origen compares the τριστάτης to David's position beside Saul in 1 Kingdoms (1 Samuel), illustrating a courtly rank.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁ Θεὸς ἀπείραστός ἐστι κακῶν","severity":"info","text":"Origen cites a maxim that God is untempted by evils, reflecting a theological principle common in early Christian thought, possibly from a lost source or oral tradition.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition after 'πᾶσαν νόσον, ἥν ἐπήγαγον τοῖς 9 Exod.'; the English draft supplies 'Egyptians' but the Greek breaks off. The reading '9 Exod.' may be a scribal error or marginal note."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"XII, 46. 10\n ibid.48. 11 Exod. XIII, 20. 12 Num. XXXIII,7. 13 Exod.XIV. 7. 14\n Exod. XV,25. 15 Jacob. 1, 13. Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ. » Ὁ οὖν φέρων τοὺς\n πειρασμοὺς γενναίως, στεφανοῦται. Ἄλλο δέ ἐστιν ἐπὶ τοῦ διαβόλου· ἐκεῖνος γὰρ πειράζει, ἵνα τοὺς πειθομένους αὐτῷ θανατώσῃ· καὶ ὁ μὲν Θεὸς\n πειράζει οὐκ ἀγνοῶν τὸ ἐσόμενον, πλὴν διδοὺς τῷ ἀνθρώπῳ πράττειν ὃ θέλει\n διὰ τὸ αὐτεξούσιον. « Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος· Σάββατα, ἀνάπαυσις ἁγία τῷ Κυρίῳ\n αὕριον. » Ἀπογράφομαι τὰ περὶ τοῦ σαββάτου εἰρημένα· πρῶτον κατὰ τὸ\n ῥητὸν, ἵνʼ ἴδωσι τί σημαίνει τὸ γράμμα· δεύτερον δὲ κατὰ τὴν ἀναγωγὴν,\n καθʼ ἣν εἴποιμι ἂν ἡμέραν σαββάτου ἐνεστηκέναι τῷ δικαίῳ καταλύσαντι τὰ\n τοῦ κόσμου ἔργα. καὶ δοξάζοντι τὸν Θεὸν, καὶ σχολάζοντι, μήτε τοῦ τόπου\n ἐν ᾧ ἔστηκε τοῦ Χριστοῦ, ἀφισταμένῳ· μήτε πῦρ καίοντι, κατὰ τὸ μηδὲν\n ἁμαρτάνειν· μήτε βαστάγματα αἵροντι. Βάσταγμα ὅρους βαρύτερον πᾶσα\n ἁμαρτία· διὸ ἔλεγεν ὁ ῾ Υμνῳδὸς· « Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπʼ\n ἐμέ. » Ἑτέρα δὲ ἀπογραφὴ ἂν εἴη σαββάτου, καθʼ ἥν « ἀπολείπεται\n σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ, » ἀνάπαυσις ἱερὰ καὶ ἁγία. Ὁ δὲ ποιήσας\n πάντα τὰ ἔργα αὐτοῦ, ἄξιος κρίνεται ἐκείνου τοῦ σαββάτου· σχολάζων\n οὐδενὶ ἢ τῇ θεωρίᾳ τῆς ἀληθείας, καὶ τῆς σοφίας. Ταῦτα δὲ διὰ τὸ\n μεμνῆσθαι ἐνταῦθα τὸν Μωυσέα περὶ τοῦ σαββατίζειν, παρεθέμεθα. « Καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ. » Πέτρᾳ\n παρεικάζεται ὁ Χριστὸς διὰ τὸ ἄσειστον καὶ ἀκλόνητον. Ἐρήρεισται γὰρ ἐν\n τοῖς ἀγαθοῖς ἡ θεία τε καὶ ὑπερτάτη φύσις.","english":"To the Egyptians, I will not bring it upon you.\" So the one who bears the trials nobly is crowned. But it is different in the case of the devil; for he tempts in order to kill those who obey him. And God tempts, not being ignorant of what will happen, but giving to the human being the power to do what he wishes because of free will. \"This is the word which the Lord spoke: 'Sabbaths, a holy rest for the Lord tomorrow.'\" I set down the things said about the Sabbath: first according to the literal sense, so that they may see what the letter means; second according to the anagogical sense, according to which I would say that the day of the Sabbath is present for the righteous person who has dissolved the works of the world, and glorifies God, and is at leisure, neither departing from the place where he stands of Christ, nor kindling fire, according to committing no sin, nor lifting burdens. Every sin is a burden heavier than a mountain; therefore the Hymnodist said: \"Like a heavy burden, they were weighed down upon me.\" Another account of the Sabbath would be that according to which \"a sabbath rest remains for the people of God,\" a sacred and holy rest. And the one who has done all his works is judged worthy of that Sabbath, being at leisure for nothing other than the contemplation of truth and wisdom. These things we have set forth because Moses here makes mention of sabbatizing. \"And you will strike the rock, and water will come out of it.\" Christ is likened to a rock because of his unshakable and immovable nature. For the divine and supreme nature is fixed in good things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος· Σάββατα, ἀνάπαυσις ἁγία τῷ Κυρίῳ αὔριον","severity":"info","text":"Origen cites a dominical saying about the Sabbath as a holy rest, but the exact source is unidentified; it may be a variant of Exodus 16:23 or a liturgical tradition.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπʼ ἐμέ","severity":"info","text":"The quotation 'Like a heavy burden, they were weighed down upon me' is from Psalm 38:5 (LXX), here attributed to the Hymnodist (i.e., the Psalmist).","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ","severity":"info","text":"This is a paraphrase of Exodus 17:6, where Moses strikes the rock at Horeb and water flows; Origen interprets the rock as a type of Christ.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σαββατισμός","severity":"info","text":"The term 'sabbatismos' (σαββατισμός) denotes a Sabbath rest, used here in an anagogical sense for the contemplative rest of the righteous, echoing Hellenistic Jewish usage.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"αὐτεξούσιον","severity":"info","text":"The concept of 'autexousion' (free will) is central to Origen's theology; here he argues that God's testing respects human free will, unlike the devil's temptation.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πέτρᾳ παρεικάζεται ὁ Χριστὸς","severity":"info","text":"Origen's typological identification of Christ with the rock (πέτρα) from Exodus 17:6 became a standard patristic motif, later influential in hymnography and exegesis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The dominical saying about the Sabbath (Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος) is not directly traceable to a canonical verse; it may be a paraphrase or a lost tradition.","The phrase 'ἀπογράφομαι τὰ περὶ τοῦ σαββάτου' could imply Origen is copying from an earlier source, but the identity of that source is unclear."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"« Ἐγὼ γάρ εἰμι Κύριος ὁ Θεός σου, Θεὸς ζηλωτὴς, ἀποδιδοὺς ἁμαρτίας\n πατέρων ἐπὶ τέκνα, ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με, καὶ\n ποιῶν ἔλεος εἰς χιλιάδας τοῖς ἀγαπῶσί με, καὶ τοῖς φυλάσσουσι τὰ\n προστάγματά μου. » Τίνα τοῦτο τὸ ῥητὸν οὐκ ἐτάραξεν; Εἰ ἥμαρτε μὲν ὁ\n πατὴρ, ὁ δὲ υἱὸς, καὶ ἡ τρίτη, καὶ ἡ τετάρτη γενεὰ ἀπολαμβάνει τὴν\n ἁμαρτίαν, ὡς τοὺς μὲν κατηγορῆσαι καὶ τοῦ δεδωκότος τοὺς νόμους Θεοῦ· τοὺς δὲ μὴ κατηγορῆσαι μὲν, ἀληθῶς δὲ ἐλπίζειν τοιαῦτά τινα, καὶ\n προσδοκᾷν, ὅτι τὰ ἁμαρτήματα αὐτῶν οἱ υἱοὶ ἀπολαμβάνουσιν. Ἰουδαῖοι\n ταῦτα νομίζουσιν, οὐκ ἀπαλλάττοντες ἄλλον θεόν. Σαμαρεῖς ταῦτα\n ὑπολαμβάνουσιν, ὡς καὶ αὐτοὶ δοξάζοντες μετεσχηκέναι τοῦ ἑνὸς Θεοῦ. Οἱ\n ἀπὸ τῶν αἱρέσεων οὐκ ἀρεσκόμενοι τῷ ἀγαθὸν ἢ δίκαιον εἷναι Θεὸν\n δύνασθαι, τὸν ἀποδιδόντα ἁμαρτίας πατέρων εἰς κόλπον τέκνων αὐτῶν,\n λέγουσιν, ὅτι ὁ τοῦ νόμου Θεὸς οὐκ ἔστι δίκαιος, οὐκ ἔστιν ἀγαθὸς,\n ἀποδιδοὺς τὰ ἁμαρτήματα τῶν πατέρων ἐπὶ τοὺς υἱούς· ἀλλά τις ἐστὶν\n ἐκείνου μείζων θεός. Ὁ δὲ ἐκκλησιαστικὸς, οὕτε ὡς Ἰουδαῖος σωματικῶς\n ἀκούει τῶν λεγομένων, οὕτε ὡς αἱρετικὸς ἀναπλάσσει ἄλλον, ἀλλʼ ἕστηκεν\n ἀμφοτέρων μέσος, καὶ λέγει καλῶς μὲν ταῦτα γεγράφθαι· οὐκ οἶδα δὲ τῶν\n γεγραμμένων τὸν νοῦν. Ἀνατείνατε οὖν τὰς διανοίας πάντες, καὶ αἰτήσασθε,\n ἵνα ὑμῖν ἀποκαλύψῃ ὡς ἀγαθός ἐστιν, ὁ ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ\n τέκνα. Τίνες οἱ πατέρες; φέρε τὰς Γραφὰς μάρτυρας· ἐξετασθήτωσαν τὰ\n λόγια 16 Exod. XVI. 25. 17 Psal. XXXVII, 5. 18\n llebr. IV,9. 19 Exod.XVII,6. 20 Exod. XX, 5,6. 21 Joan. VIII,44.","english":"I am the Lord your God, a jealous God, repaying the sins of fathers upon children, to the third and fourth generation for those who hate me, and doing mercy to thousands for those who love me and for those who keep my commandments.\" Who has not been disturbed by this saying? If the father sinned, but the son, and the third, and the fourth generation receive the sin, so that some accuse even the God who gave the laws, while others do not accuse but truly hope for something of the sort and expect that their sins are received by their sons. The Jews think this, not positing another god. The Samaritans suppose this, as they too believe they have shared in the one God. Those from the heresies, not being pleased that God can be good or just, the one repaying the sins of fathers into the bosom of their children, say that the God of the law is not just, is not good, repaying the sins of fathers upon sons, but that there is some greater god than that one. But the churchman neither hears the words corporeally like a Jew, nor fashions another like a heretic, but stands in the middle of both, and says that these things are well written, but I do not know the meaning of what is written. Therefore, lift up your minds, all of you, and ask that he might reveal to you how he is good, the one repaying the sins of fathers upon children. Who are the fathers? Bring the Scriptures as witnesses; let the oracles be examined.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θεὸς ζηλωτὴς","severity":"info","text":"The phrase 'jealous God' is a direct quotation from the Septuagint (Exod 20:5), where God is described as ζηλωτής, emphasizing divine exclusivity and retributive justice.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα","severity":"info","text":"This echoes the Septuagint of Exodus 34:7, where God declares punishment for sins extending to descendants, a key text for Origen's discussion of inherited guilt.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρεῖς","severity":"info","text":"Origen references Samaritans as a distinct group who, like Jews, accept the same God but interpret the law differently, reflecting contemporary sectarian divisions in Palestine.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἀπὸ τῶν αἱρέσεων","severity":"info","text":"Origen critiques heretical groups (likely Marcionites or Gnostics) who reject the God of the Old Testament as unjust, a common polemical trope in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ δὲ ἐκκλησιαστικὸς","severity":"info","text":"Origen presents the 'churchman' as a mediating figure between literal Jewish interpretation and heretical rejection, advocating for allegorical reading.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φέρε τὰς Γραφὰς μάρτυρας","severity":"info","text":"Origen calls for scriptural witnesses to interpret the 'fathers,' likely referencing Exodus or Psalms, though the marginal notes (16 Exod. XVI. 25, etc.) are later additions.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'fathers' in the quotation is left unresolved; Origen defers to scriptural witnesses without specifying which passages.","The marginal references (16 Exod. XVI. 25, etc.) are likely scribal additions and their exact relation to the text is uncertain."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"τὰ ἱερὰ. Λέγει ὁ Σωτὴρ καὶ Κύριος Ἰησοῦς Χριστὸς τοῖς\n ἁμαρτάνουσιν, ὅτι « ῾ Υμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ, καὶ τὰς\n ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιῆσαι. Ἐκεῖνος ἀνθρωποκτόνος ἐστὶν\n ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἔστηκεν. » Οὐκοῦν εἴ τις ἁμαρτάνει, ἐκ\n τοῦ πατρὸς τοῦ διαβόλου ἐστὶ, καὶ διὰ τοῦτο τὸ ἁμάρτημα τοῦ διαβόλου\n ἀποδίδοται ἐπὶ τὸν υἱόν. Πλὴν ἐκεῖνός ἐστιν ὁ πρῶτος ἁμαρτωλὸς, ὁ\n ὑποβαλών μοι τὸ ἁμάρτημα· ἐγὼ δέ εἰμι ὁ δεύτερος ἁμαρτωλὸς, ὁ μὴ ἐκβαλὼν\n τὸ βούλημα αὐτοῦ, ἀλλὰ παραδεξάμενος αὐτοῦ τὴν ἐνέργειαν· δέο. με στῆναι\n καθωπλισμένον τὴν πανοπλίαν τοῦ Θεοῦ, καὶ ἕχοντα τὸν θυρεὸν τῆς πίστεως,\n ἵνα πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβεσθῇ ἐν τῷ θυρεῷ τῆς\n πίστεώς μου. Ἐὰν οὗν ἁμαρτάνω, ποιῶ τὰ τοῦ διαβόλου βεβληκότος εἰς τὴν\n καρδίαν, ἵνα τόδε τὸ ἁμάρτημα, ἢ τόδε ποιήσω. Πρῶτον παραδέχομαι αὐτοῦ\n τὸ βέλος, καὶ ὅταν παραδέ ξωμαι αὐτὸ, τότε καὶ αὐτὸν παραδέχομαι. Καὶ\n γὰρ ἐπὶ τοῦ Ἰούδα οὕτω γέγραπται, ὅτι οὐ πρῶτον εἰσῆλθεν ὁ Σατανᾶς εἰς\n αὐτὸν, ἀλλὰ πρῶτον τοῦ διαβόλου βεβληκότος εἰς τὴν καρδίαν ἵνα παραδῷ\n αὐτὸν Ἰούδας Σίμων ὁ Ἰσκαριώτης, εἶτα μετὰ τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν\n ὁ Σατανᾶς. Οὐκοῦν ἕχω πατέρα, εἰ μὲν ἅγιός εἰμι, Θεόν· εἰ δὲ ἁμαρτωλός\n εἰμι, τὸν διάβολον ἕχω πατέρα· ἀλλὰ καὶ τὸν προσεχῶς φέρε εἰπεῖν\n ἐνεργήσαντα Ἀντίχριστον, ἢ ἄγγελόν τινα τοῦ διαβόλου, ἢ δαιμόνιον, οὗ\n τὴν ἐνέργειαν παρεδεξάμην. Καὶ ἁπαξαπλῶς εἰσί μοι πατέρες μυρίοι, ἐὰν\n γένωμαι ἁμαρτωλός·","english":"the sacred things. The Savior and Lord Jesus Christ says to those who sin, \"You are from the father the devil, and you wish to do the desires of your father. That one is a murderer from the beginning, and he has not stood in the truth.\" Therefore, if someone sins, he is from the father the devil, and for this reason the sin of the devil is repaid upon the son. Yet that one is the first sinner, who suggested the sin to me; but I am the second sinner, who did not cast out his purpose but received his energy. I must stand armed with the full armor of God, having the shield of faith, so that all the fiery darts of the evil one may be quenched in the shield of my faith. If, then, I sin, I do the deeds of the devil, who has shot into my heart that I should commit this or that sin. First I receive his dart, and when I receive it, then I also receive him. For in the case of Judas it is written thus, that Satan did not first enter into him, but first the devil shot into his heart that Judas Simon Iscariot should betray him, and then after the morsel Satan entered into him. Therefore, I have a father: if I am holy, God; but if I am a sinner, I have the devil as father; and also, so to speak, the one who immediately energized, whether Antichrist or some angel of the devil or a demon, whose energy I received. And in a word, I have countless fathers if I become a sinner.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πατρὸς τοῦ διαβόλου","severity":"info","text":"The phrase 'father the devil' is a distinctive Origenist expression for the spiritual paternity of sin, contrasting with God as father of the holy.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπὶ τοῦ Ἰούδα οὕτω γέγραπται","severity":"info","text":"The reference to Judas Iscariot and the morsel alludes to the Gospel accounts of the Last Supper (e.g., Matthew 26:20-25, John 13:26-30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θυρεὸν τῆς πίστεως","severity":"info","text":"The 'shield of faith' imagery is common in early Christian paraenesis, possibly echoing Ephesians 6:16, but here it is part of Origen's allegorical armor of God.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The repeated inferential 'οὐκοῦν' (therefore) structures the argument: first, sin implies diabolical paternity; second, the sinner becomes a 'second sinner' who receives the devil's dart; third, the consequence is multiple spiritual fathers.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀντίχριστον","severity":"info","text":"The mention of Antichrist as an immediate energizer reflects Origen's eschatological and demonological framework, later influential in monastic and ascetic literature.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'δέο. με στῆναι' which may be a scribal corruption for 'δεῖ με στῆναι' (I must stand); the translation follows the emended reading."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"ὥσπερ πάλιν ἐὰν γένωμαι δίκαιος, πατήρ μου ἐστὶν ὁ\n Θεὸς, καθάπερ φησὶν ὁ Σωτὴρ, « Τεκνία, ἕτι μικρὸν μεθʼ ὑμῶν εἰμι. » Καὶ\n πάλιν, « Θύγατερ, ἡ πίστις σου σέσωκέ σε. » Καὶ πάλιν, Τέκνον, ἀφέωνταί\n σου αἱ ἁμαρτίαι. » Οὔτως οἶδα καὶ ἅλλους πατέρας, κατὰ τὸ γεγραμμένον τῷ\n Ἀβραάμ· «Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου·» οὐ πρὸς τοὺς κατὰ σάρκα\n πατέρας· οὐ γὰρ ἦσαν πιστοὶ, οὐκ ἧσαν ἅγισι, ὡς δῆλον ἐκ τῆς ἱστορίας\n τῆς γεγραμμένης περὶ αὐτῶν. Εἰ γὰρ ἅγιος αὐτοῦ ὁ πατὴρ, οὐκ ἂν ἐλέγετο\n αὐτῷ, « Ἔξελθε ἐκ τῆς γῆς σου, καὶ ἐκ τῆς συγγενείας σου, καὶ ἐκ τοῦ\n οἴκου τοῦ πατρός σου. » Ἔχει γὰρ ὁ λόγος τὸ σωματικὸν, ἔχει καὶ τὸ\n πνευματικόν. Εἰ νενόηκας τοὺς πατέρας, ὅρα λοιπὸν ὅτι ἀπολαμβάνεις σὺ, ὁ\n παραδεξάμενος τὴν ἐνέργειαν, διὰ τὸ ἡμαρτηκέναι, ὑπὸ τοῦ διαβόλου, ἤ\n τινος τῶν ὑπʼ αὐτὸν πνευμάτων. Γενόμενος οὖν ἐκείνων υἱὸς, ἀπολαμβάνεις\n ἀπὸ ἀγαθοῦ Θεοῦ σε ἐπισκεπτομένου. Οὐ γὰρ ἐπισκέπτεται τὸν πατέρα σου,\n ἀλλʼ ἐπισκέπτεταί σε, καὶ λέγει σοι , « Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ\n κλῖνον τὸ οὖς σου, » καὶ τὰ ἑξῆς· καὶ δίδωσί σοι ὡς ἀγαθός. Ἐπισκέπτεται\n γάρ σε τὸν υἱὸν τοῦ πονηροῦ πατρὸς , τὰ ἁμαρτήματα ἀποδιδούς. «\n Ἐπισκέψομαι οὖν ἐν ῥάβδῳ τὰς ἀνομίας » ὑμῶν τῶν ἀγίων· ἐπισκέψομαι δὲ\n «καὶ ἐν μάστιξι τὰς ἀδικίας αὐτῶν.» Διὰ τί; ἵνα τὸ « ἔλεός μου μὴ\n διασκεδάσω ἀπʼ αὐτῶν. » Ὅτε γὰρ καταλίπῃ 22 Ephes. VI, 16. 23 Joan. XIII, 33. 24 Matth. IX, 22 ei 2. 25 Gen. XV, 15. 26\n Gen. XII. 1. 27 Psal. XLIV, 11. 28 Psal. LXXXVIII, 33. 29 Psal. LXXXVIII, 34. 30 Heb. XII, 6. 31 Osee IV, 14.","english":"Just as again, if I become righteous, my father is God, just as the Savior says, \"Children, I am still with you a little while.\" And again, \"Daughter, your faith has saved you.\" And again, \"Child, your sins are forgiven.\" Thus I also know other fathers, according to what was written to Abraham: \"But you will go to your fathers\"—not to your fathers according to the flesh, for they were not faithful, they were not holy, as is clear from the history written about them. For if his father were holy, it would not have been said to him, \"Go out from your land, and from your kindred, and from the house of your father.\" For the word has the bodily sense, and it also has the spiritual sense. If you have understood the fathers, then see that you, who have accepted the activity because you have sinned, receive from the devil or from one of the spirits under him. Having become a son of those, you receive from a good God who visits you. For he does not visit your father, but he visits you, and says to you, \"Listen, daughter, and see, and incline your ear,\" and so on; and he gives to you as a good one. For he visits you, the son of an evil father, paying back the sins. \"I will therefore visit with a rod the lawless deeds\" of you, the holy ones; but I will visit \"also with whips the injustices of them.\" Why? So that \"I may not scatter my mercy from them.\" For when he abandons...","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τεκνία, ἕτι μικρὸν μεθʼ ὑμῶν εἰμι","severity":"info","text":"The Greek text quotes a saying of the Savior, 'Children, I am still with you a little while,' which is not a direct Gospel citation but may echo John 13:33 or a similar tradition.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θύγατερ, ἡ πίστις σου σέσωκέ σε","severity":"info","text":"The phrase 'Daughter, your faith has saved you' is not a canonical Gospel verse; it may derive from apocryphal or liturgical tradition, or be a paraphrase of Matthew 9:22.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου","severity":"info","text":"This is a paraphrase of God's words to Abraham in Genesis 15:15, though the LXX reads differently; Origen adapts the verse to his allegorical reading.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπισκέψομαι οὖν ἐν ῥάβδῳ τὰς ἀνομίας","severity":"info","text":"The phrase 'I will visit with a rod the lawless deeds' conflates Psalm 44:11 (LXX 44:11) and Psalm 88:33 (LXX 88:33), typical of Origen's catena-like citation practice.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔχει γὰρ ὁ λόγος τὸ σωματικὸν, ἔχει καὶ τὸ πνευματικόν","severity":"info","text":"Origen explicitly states the twofold sense of scripture: the bodily (literal) and the spiritual (allegorical), a key hermeneutical principle in his exegesis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"22 Ephes. VI, 16. 23 Joan. XIII, 33. 24 Matth. IX, 22 ei 2. 25 Gen. XV, 15. 26 Gen. XII. 1. 27 Psal. XLIV, 11. 28 Psal. LXXXVIII, 33. 29 Psal. LXXXVIII, 34. 30 ","severity":"caution","text":"The marginal citation numbers in the Greek text are likely later scribal additions; they do not always match the surrounding text (e.g., '22 Ephes. VI, 16' is not quoted here) and may be corrupt or misaligned.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Savior' sayings is uncertain; they may be from non-canonical sources or loose paraphrases.","The citation numbers in the margin are inconsistent with the text and may reflect a different recension or scribal error."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"τινὰ, οὐκέτι αὐτὸν κολάζει, οὕτε μαστιγοῖ. « Μαστιγοῖ »\n γὰρ οὐ πάντας, ἀλλὰ « πάντα υἱὸν ὃν παραδέχεται Κύριος. » Καὶ λέγεται ἐν\n τῷ προφήτῃ περὶ τῶν πάνυ ἁμαρτωλῶν· « Οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας\n ὑμῶν ὅταν πορνεύσωσι, καὶ ἐπὶ τὰς νύμφας ὑμῶν ὅταν μοιχευθῶσι. » Τοσούτῳ\n χρόνῳ ὁ διάβολος ἁμαρτάνει ἀπὸ κτίσεως, καὶ καταβολῆς κόσμου, καὶ οὔτε\n πῦρ, οὔτε μάστιξ· .οὐ γὰρ ἄξιός ἐστι τῶν κολάσεων τῶν ἀπὸ τοῦ Θεοῦ. Οὐ\n γὰρ δύναταιεἰπεἴν ὁ διάβολος, « Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, » καὶ\n τὰ ἐξῆς. Ἕκαστος οὖν συνειδὼς ἑαυτῷ ἁμαρτίας, εὐχέσθω κολασθῆναι. Καλὸν\n μὲν γὰρ τὸ μηδὲν ἄξιον κολάσεως πεποιηκέναι. Εἰ δέ τι ἄξιον κολάσεως\n πεποιήκαμεν, οὕτω κολασθῶμεν, ὥστε ἐν- θάδε μὲν ἀπολαβεῖν, μετὰ δὲ ταῦτα\n εἰς τοὺς κόλπους Ἀβραὰμ ἀναπαύσασθαι. « Καὶ ταῦτα τὰ δικαιώματά μου, ἃ παραθήσῃ ἐνώπιον αὐτῶν. Ἐὰν κτήσῃ παῖδα\n Ἑβραῖον,» καὶ τὰ ἐξῆς. Ἀναγκαῖον ἐξετάσαι τί νόμος, καὶ τί πρόσταγμα, τί\n δὲ δικαιώματα, καὶ κρίματα, καὶ καρτύρια, καὶ ἐντολαί. Δικαιώματα μὲν\n οὖν ἐστι, τὸ ἐνθάδε εἰρημένον, « Ἐὰν κτήσῃ παῖδα Ἑβραῖον, » καὶ τὰ ἐξῆς,\n περὶ αὐτοῦ εἰρημένα· κρίμα δὲ, ἵνα ἱερέως θυγάτηρ ἐὰν μοιχευθῇ, πυρὶ\n κατακαίηται· ἐντολαὶ δὲ, « Οὐκ ἔσονταί σοι θεοὶ ἕτεροι·» πρόσταγμα δὲ, «\n Καταβὰς διαμάρτυραι τῷ λαῷ, καὶ πλυνάτωσαν τὰ ἱμάτια αὐτῶν· » μαρτύρια\n δὲ, « Διαμαρτύρομαι ὑμἴν σήμερον τὸν οὐρανὸν καὶ τὴν γῆν. »\n« Ἕξ ἔτη δουλεύσει σοι· τῷ δὲ ἔτει τῷ ἑβδόμῳ, ἀπελεύσεται ἐλεύθερος\n δωρεάν.","english":"he no longer punishes him, nor does he flog him. For he does not flog everyone, but \"every son whom the Lord accepts.\" And it is said in the prophet concerning the very sinful: \"I will not look upon your daughters when they commit fornication, nor upon your brides when they commit adultery.\" For so long a time the devil has sinned from creation and the foundation of the world, and neither fire nor lash—for he is not worthy of the punishments from God. For the devil cannot say, \"Lord, do not convict me in your wrath,\" and so forth. Therefore each one, conscious of his own sins, should pray to be punished. For it is good to have done nothing worthy of punishment. But if we have done something worthy of punishment, let us be punished in such a way that we receive it here, and thereafter rest in the bosom of Abraham. \"And these are my ordinances, which you shall set before them. If you acquire a Hebrew slave,\" and so forth. It is necessary to examine what is law, and what is decree, and what are ordinances, and judgments, and testimonies, and commandments. Ordinances, then, are what is said here: \"If you acquire a Hebrew slave,\" and so forth, concerning him; a judgment is that if a priest's daughter commits adultery, she is burned with fire; commandments are, \"You shall have no other gods\"; a decree is, \"Go down and solemnly warn the people, and let them wash their garments\"; testimonies are, \"I testify to you today heaven and earth.\" \"He shall serve you for six years; in the seventh year he shall go forth free without payment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα υἱὸν ὃν παραδέχεται Κύριος","severity":"info","text":"The phrase 'every son whom the Lord accepts' is not a direct biblical quotation but likely a paraphrase of a saying about divine acceptance, possibly echoing Proverbs or Wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας ὑμῶν...","severity":"info","text":"This quotation, 'I will not look upon your daughters when they commit fornication...', is not found in the canonical Septuagint; it may derive from an apocryphal or lost prophetic work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δικαιώματα","severity":"info","text":"Origen distinguishes δικαιώματα (ordinances) from κρίματα (judgments), προστάγματα (decrees), and ἐντολαί (commandments), reflecting a technical legal taxonomy in the Septuagint and Jewish tradition.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς τοὺς κόλπους Ἀβραὰμ ἀναπαύσασθαι","severity":"info","text":"The phrase 'rest in the bosom of Abraham' reflects early Christian and Jewish eschatological imagery for the blessed afterlife, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀναγκαῖον ἐξετάσαι τί νόμος, καὶ τί πρόσταγμα...","severity":"info","text":"This passage shifts from parenetic exhortation to a systematic lexical analysis of legal terms, a characteristic move in Origen's exegetical method.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μαστιγοῖ","severity":"caution","text":"The Greek text has a lacuna or corruption after 'Μαστιγοῖ' (he flogs); the sense is reconstructed from context, but the exact wording of the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation about daughters and brides is unidentified; it may be from a non-canonical text.","The phrase 'πάντα υἱὸν ὃν παραδέχεται Κύριος' is ambiguous in reference; it may be a loose citation or a paraphrase.","The text after 'Μαστιγοῖ' appears corrupt or incomplete, affecting the interpretation of the flogging motif."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"» Σημαίνει ἡ ἐν τῷ ἑβδόμῳ ἐλευθέρωσις, ἔτι δὲ καὶ ἡ ἐν τῷ\n σαββάτῳ τῶν ἔργων κατάπαυσις τὴν ἐν χάριτι ἡμῖν διὰ Χριστοῦ\n ἐλευθερίαν. « Προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ. » Ἀκύλας καὶ\n Σύμμαχος εἶπον, « πρὸς τοὺς θεούς. » Θεοὺς δὲ τοὺς κριτὰς ὀνομάζουσι,\n καὶ θεοῦ κριτήριον, τὴν τούτων ψῆφον. « Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ἑορτάσατέ μοι. Τὴν ἑορτὴν τῶν ἀζύμων\n φυλάξασθε. Ἑπτὰ ἡμέρας ἔδεσθε ἄζυμα, καθάπερ ἐνετειλάμην σοι, κατὰ τὸν\n καιρὸν τοῦ μηνὸς τῶν νέων. Ἐν γὰρ αὐτῷ ἐξῆλθες ἐξ Αἰγύπτου. Οὐκ ὀφθήσῃ\n ἐνώπιόν μου κενὸς, καὶ ἑορτὴν τοῦ θερισμοῦ πρωτογεννημάτων ποιήσεις τῶν\n ἔργων σου. » Αἱ ἑορταὶ τοίνυν τοῦ Θεοῦ, οἷς ἐστι πνεῦμα, πνευματικαί\n εἰσι· καὶ οὐδεὶς χοϊκὸς ἑορτάζει τὰς ἑορτὰς πνευματικῶς. « Τίς γὰρ\n συμφωνία δικαιοσύνης καὶ ἀνομίας; ἵνα μὴ τὰ ἐξῆς λέγω. Οὐ δύναται χοῖκὸς\n ἑορτάσαι ἑορτὰς πνευματικὰς, ὥσπερ οὐδὲ πνευματικὸς ἑορτὴν χοϊκήν. Καὶ\n μετʼ ὀλίγα. Τί ἐστιν ὁ μὴν τῶν νέων; τοὺς αἰσθητοὺς φήσεις καρπούς· οὕπω\n ἐνέστηκεν ὁ μὴν τῶν νέων, τοῦ ἐνιαυτοῦ φέρε εἰπεῖν ὀψιμωτέρου ὄντος. Τὸ\n δὲ, ἐὰν γένηταί ποτε ἐνιαυτὸς, ὥστε μηδὲ φέρειν τὴν γῆν τοὺς καρποὺς,\n ἆρα δυνάμεθα ἑορτάζειν ἐν τῷ μηνὶ τῶν νέων, ὡς κεκέλευκεν ὁ Θεὸς\n ἑορτάζειν τοὺς ἑορτάζοντας; Οὐκοῦν δεῖ κατʼ ἐνιαυτὸν τὴν ἑορτὴν\n ἑορτάζειν. Ἐπαπορῶ δὲ πάλιν καὶ περὶ τοῦ δευτέρου νόμου, τοῦ κατὰ τὴν\n ἑορτὴν τὴν δευτέραν. Φησὶ γὰρ « ἑορτὴν τοῦ θερισμοῦ τῶν πρωτογενημάτων.»\n Ἐάν τις σπείρῃ, καὶ μὴ γένωνται οἱ καρποὶ πρῶτοι, ἀλλὰ τελευταῖοι, 32 Psal. VI,2. 33 Exod.XXI.1. 34 Exod.XX,3. 35 Exod.","english":"The release on the seventh day, and also the cessation of work on the Sabbath, signifies the freedom we have through Christ by grace. \"His master shall bring him to the judgment seat of God.\" Aquila and Symmachus said, \"to the gods.\" They call the judges \"gods,\" and the judgment seat of God, their verdict. \"Celebrate for me three seasons of the year. Keep the feast of Unleavened Bread. For seven days you shall eat unleavened bread, as I commanded you, at the time of the month of new ears. For in it you came out of Egypt. You shall not appear before me empty-handed, and you shall make the feast of harvest of the firstfruits of your works.\" The feasts of God, therefore, for those who have spirit, are spiritual; and no earthly person celebrates the feasts spiritually. \"For what harmony is there between justice and lawlessness?\" not to mention the rest. An earthly person cannot celebrate spiritual feasts, just as a spiritual person cannot celebrate an earthly feast. And a little later: What is the month of new ears? You will say the perceptible fruits; the month of new ears has not yet arrived, if the year is, so to speak, later. But if ever a year occurs such that the earth bears no fruits, can we then celebrate in the month of new ears, as God has commanded those who celebrate to celebrate? Therefore, the feast must be celebrated each year. And I am again perplexed about the second law, concerning the second feast. For it says, \"feast of the harvest of the firstfruits.\" If someone sows, and the fruits do not become first, but last,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σημαίνει ... ἐλευθερίαν","severity":"info","text":"The release on the seventh day and Sabbath rest are interpreted as typological signs of Christian freedom through Christ's grace.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεούς","severity":"info","text":"Aquila and Symmachus render 'judgment seat of God' as 'to the gods,' using 'gods' to refer to judges, a Hellenistic Jewish usage.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσάξει ... Θεοῦ","severity":"info","text":"This is a citation of Exodus 21:6 (LXX), concerning a master bringing a slave before the divine judgment seat.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρεῖς ... σου","severity":"info","text":"This passage quotes Exodus 23:14-16 (LXX) on the three annual feasts: Unleavened Bread, Harvest, and Ingathering.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀκύλας καὶ Σύμμαχος","severity":"info","text":"Aquila and Symmachus are Greek translators of the Hebrew Bible (2nd cent. CE); their renderings are cited here to show alternative readings of Exodus 21:6.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐ δύναται ... χοϊκήν","severity":"info","text":"Origen distinguishes spiritual from earthly feasts, a common allegorical move in Alexandrian exegesis, emphasizing that only the spiritually minded can truly celebrate.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'ἑορτὴν τοῦ θερισμοῦ τῶν πρωτογενημάτων' where the citation markers (32-35) are fragmentary; the exact referent of 'δευτέρου νόμου' is unclear—possibly a second law concerning the second feast."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"XIX, 10. 36 Deyk.XXX,19. 37 Exod.XXI, 2. 38 ibid., 6. 39\n Exod.XXIII,14,15,16. 40 II Cor. VI,14. οὗτος οὐκ ἄν δύναιτο ἑορτάσαι τὴν ἀρχὴν τοῦ θερισμοῦ τῶν\n πρωτογενημάτων. Δεῖ γὰρ ἔχειν σε γεννήματα, ἵνα δυνηθῇς ἑορτάζειν. Τί\n δὲ, ἅν χώραν μὴ ἔχω, πῶς ἂν δυναίμην τὴν ἑορτὴν ταύτην ἑορτάζειν, τῆς\n λέξεως λεγούσης, « Καὶ ἑορτὴν θερισμοῦ τῶν πρωτογεννημάτων ποιήσεις τῶν\n ἔργων σου, ὦν ἐὰν σπείρῃς ἐν τῷ ἀγρῷ σου; » οὐκ ἔσπειρα, οἰκοδόμος εἰμί· οὐκ ἔσπειρα, ὑφάντης εἰμί· ἀγρὀν οὐκ ἔχω, πῶς δύναμαι τὴν δευτέραν\n ἑορτάζειν ἑορτήν; Καὶ δὴ καὶ περὶ τὴν τρίτην, « Καὶ ἑορτὴν συντελείας\n ἐπʼ ἐξόδῳ τοῦ ἐνιαυτοῦ. »\nΚαὶ μεθʼ ἕτερα. Τί βούλεται λόγος ἡμῖν λέγειν ὁ κελεύων ἡμᾶς ἑορτάζειν\n τὴν ἑορτὴν τῶν ἀζύμων τῷ μηνὶ τῶν νέων; Ἀπόθου τὸν παλαιὸν ἅνθρωπον σὺν\n ταῖς πράξεσιν αὐτοῦ. Καὶ ἵνα γε ποιήσῃς τὴν ἑορτὴν ἐν τῷ μηνὶ τῶν νέων,\n καὶ σὺ νέος γενοῦ, ἵνα γένηται ὁ μὴν τῆς ἑορτῆς τῶν νέων, καὶ σὸς μήν. Νέων γὰρ, καὶ οὐ παλαιῶν ἐστιν οὗτος ὁ μήν. Πῶς οὖν δεήσει νέον καὶ σὲ\n γενέσθαι; Νοήσας τὰς ἑορτὰς, τὴν ἑορτὴν τῶν νέων ὁ ἀπόστολος Παῦλός\n φησιν,« Ἐκδυσάμενοι τὸν παλαιὸν ἅνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ\n ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατʼ εἰκόνα τοῦ\n κτίσαντος. » Οὐκοῦν ἵνα ἀγάγῃς τὴν ἑορτὴν ἐν μηνὶ τῶν νέων, νέον σε\n γενέσθαι δεῖ, καὶ πᾶσαν ἀποθέσθαι παλαιότητα. Εἶτα ποίαν ἑορτὴν πρώτην\n ἄγεις; ὅτι τὴν ἑορτὴν τῶν ἀζύμων, μάνθανε ἀπὸ τοῦ Ἀποστόλου· « Τὸ γὰρ\n πάσχα ἡμῶν, φησὶν, ὑπὲρ ἡμῶν ἐτύθη Χριστός·","english":"He would not be able to celebrate the beginning of the harvest of the firstfruits. For you must have produce in order to be able to celebrate. But what if I have no land, how could I celebrate this feast, when the text says, \"And you shall make a feast of the harvest of the firstfruits of your works, which you sow in your field\"? I have not sown, I am a builder; I have not sown, I am a weaver; I have no field, how can I celebrate the second feast? And indeed concerning the third, \"And a feast of completion at the end of the year.\"\n\nAnd after other matters. What does the word mean that commands us to celebrate the feast of unleavened bread in the month of new things? Put off the old man together with his deeds. And in order that you may celebrate the feast in the month of new things, become new yourself, so that the month of the feast of new things may also be your month. For this month belongs to new things, not old. How then must you become new? Understanding the feasts, the apostle Paul says concerning the feast of new things, \"Having put off the old man together with his deeds, and having put on the new man who is renewed in knowledge according to the image of the creator.\" Therefore, in order to celebrate the feast in the month of new things, you must become new and put away all oldness. Then which feast do you celebrate first? That it is the feast of unleavened bread, learn from the Apostle: \"For our Passover,\" he says, \"Christ was sacrificed for us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑορτὴν θερισμοῦ τῶν πρωτογεννημάτων","severity":"info","text":"Origen cites Exodus 23:16 (LXX) on the feast of harvest of firstfruits, a key agricultural festival.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑορτὴν συντελείας ἐπʼ ἐξόδῳ τοῦ ἐνιαυτοῦ","severity":"info","text":"This echoes Exodus 23:16 (LXX) on the feast of ingathering at the year's end, the third annual festival.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκδυσάμενοι τὸν παλαιὸν ἄνθρωπον","severity":"info","text":"Origen quotes Colossians 3:9-10 (Paul) on putting off the old man, applying it to the feast of new things.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὸ γὰρ πάσχα ἡμῶν, φησὶν, ὑπὲρ ἡμῶν ἐτύθη Χριστός","severity":"info","text":"Origen cites 1 Corinthians 5:7 (Paul) on Christ sacrificed for our Passover, linking to unleavened bread.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μηνὶ τῶν νέων","severity":"info","text":"The 'month of new things' (μηνὶ τῶν νέων) likely refers to the month of Nisan, when Passover and Unleavened Bread occur, symbolizing renewal.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἰκοδόμος ... ὑφάντης","severity":"info","text":"Origen's examples of a builder and weaver without land show allegorical interpretation of agricultural feasts for urban Christians.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor lacunae (e.g., '36 Deyk.XXX,19. 37 Exod.XXI, 2. 38 ibid., 6. 39 Exod.XXIII,14,15,16. 40 II Cor. VI,14') which are marginal notes or citations, not part of Origen's continuous text; the reading assumes they are scribal references."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"ὥστε ἑορτάζωμεν μὴ ἐν ζύμῃ\n παλαιᾷ, μηδὲ ἐν ζύμῃ κακίας καὶ πονηρίας, ἀλλʼ ἐν ἀζύμοις εἰλικρινείας\n καὶ ἀληθείας. » Ἅμα δὲ συνάγαγε τὰ νενομοθετημένα περὶ τῆς ἑορτῆς τῶν\n ἀζύμων, καὶ ὅψει μὲν τὸ ἄλογον τῶν τῷ ῥητῷ ὡς πνευματικῷ μὴ προσεχόντων,\n καταφρονούντων δὲ τῶν πνευματικῶν ὡς μὴ χρησίμων. « Οὐκ ὀφθήσῃ ἐνώπιόν μου κενός. » Ἴσθι ὅτι πᾶς ἄνθρωπος ἢ κενός ἐστιν, ἢ\n πλήρης. Εἰ μὲν γὰρ οὐκ ἔγει ἅγιον Πνεῦμα, οὐκ ἔχει γνῶσιν τοῦ κτίσαντος,\n οὐ παρεδέξατο ζωὴν Ἰησοῦν τὸν Χριστόν· εἰ οὐκ οἶδε τὸν Πατέρα τὸν ἐν\n οὐρανοῖς, εἰ οὐ βιοῖ κατὰ τὸν λόγον, κατὰ τὸν νόμον οὐράνιον· οὐ\n σωφρονεῖ, οὐ δικαιοπραγεῖ· ὁ τοιοῦτος κενός ἐστιν. Εἰ δὲ κεχώρηκε\n τὸνεἰπόντα Θεόν· « Ἐνοικήσω ἐν αὐτοἴς, καὶ ἐμπεριπατήσω, καὶ ἕσομαι\n αὐτοἴς Θεὸς, »οὗτος οὐκ ἕστι κενὸς, ἀλλὰ πλήρης. « Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον Κυρίου\n τοῦ Θεοῦ σου. » Τί ἐστι τὸ. ῥητὸν εἴποιμι ἄν. Ὅ πράττομεν, ἢ θῆλύ ἐστιν,\n ἢ ἀρσενικόν. Εἰ μὲν οὖν θηλυκόν ἐστιν ὅ ποιοῦμεν, ἢ σωματικόν ἐστιν, ἢ\n σαρκικόν. Σπείροντες γὰρ εἰς τὴν σάρκα, ποιοῦμεν θῆλυ τὸ γέννημα τῆς\n ψυχῆς, οὐκ ἄῤῥεν· ἀλλʼ ἐκνενευρισμένον, ἁπαλόν τε καὶ ὑλικόν. Εἰ μέντοι\n βλέποντες τὰ αἰώνια, καὶ πρὸς τοῖς κρείττοσιν ἔχοντες τὴν διάνοιαν,\n καρποφοροῦμεν τοὺς καρποὺς τοῦ πνεύματος, καὶ πάντα τὰ γεννήματα ἡμῶν\n ἄῤῥενά ἐστι. Τὰ τοίνυν φερόμενα ἐνώπιον τοῦ 41\n Coloss. ΙΙΙ. 9. 10. 42 I Cor. v, 8. 43 EXod. XXIII, 15. 44.45 Lcvil. XXVI, 12; II Cor. VI, 46. 46 Εxod. XXIII, 17.","english":"so that we may celebrate not with old leaven, nor with the leaven of vice and wickedness, but with the unleavened bread of sincerity and truth. Now gather together the laws concerning the feast of Unleavened Bread, and you will see the irrationality of those who attend to the literal text as if it were spiritual, while despising the spiritual as useless. \"You shall not appear before me empty.\" Know that every person is either empty or full. For if one does not have the Holy Spirit, does not have knowledge of the Creator, has not received life in Jesus Christ, does not know the Father in heaven, does not live according to the Word, according to the heavenly law, is not temperate, does not act justly—such a person is empty. But if one has received the God who said, \"I will dwell in them, and I will walk among them, and I will be their God,\" that one is not empty, but full. \"Three times a year all your males shall appear before the Lord your God.\" What the literal text means, I could say. What we do is either female or male. If, then, what we do is female, it is either bodily or fleshly. For by sowing into the flesh, we make the offspring of the soul female, not male—but enervated, soft, and material. If, however, we look to eternal things and have our mind set on better things, and we bear the fruits of the spirit, then all our offspring are male. Therefore, what is brought before the Lord","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ὀφθήσῃ ἐνώπιόν μου κενός","severity":"info","text":"This is a citation of Exodus 23:15 (LXX), which Origen interprets allegorically as spiritual emptiness or fullness.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον Κυρίου τοῦ Θεοῦ σου","severity":"info","text":"This is a citation of Exodus 23:17 (LXX), which Origen interprets as the requirement for males to appear before God three times a year.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κενός","severity":"info","text":"The Greek term κενός (empty) is contrasted with πλήρης (full) in Origen's allegorical reading, denoting spiritual lack or presence of divine grace.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀρσενικόν","severity":"info","text":"The Greek term ἀρσενικόν (male) is used metaphorically for spiritual offspring that are strong and eternal, as opposed to female (θῆλυ) which are fleshly and material.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνοικήσω ἐν αὐτοἴς, καὶ ἐμπεριπατήσω, καὶ ἕσομαι αὐτοἴς Θεὸς","severity":"info","text":"This appears to be a paraphrase or allusion to a biblical promise of divine immanence, possibly from Leviticus 26:12 or a Pauline echo (2 Corinthians 6:16), though not a direct quotation.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a discussion of unleavened bread to a series of scriptural citations (Exodus 23:15, 17) with allegorical interpretations, contrasting literal and spiritual readings.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., Ἴσθι for ἴσθι, ἕστι for ἐστι) that do not affect meaning. The phrase 'Ἐνοικήσω ἐν αὐτοἴς...' is not a direct biblical quotation but a composite or paraphrase; its exact source is uncertain."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"Θεοῦ, τὰ καὶ ὀφθησόμενα τῇ ὄψει τοῦ κτίσαντος, ἀρσενικά\n ἐστιν, οὐχὶ θήλεα. Οὐ γὰρ τὰ θηλυκὰ, καὶ τὰ σωματικὰ ἀξιοῖ βλέπειν ὁ\n Θεός.","english":"of God, the things that will be seen by the sight of the Creator are male, not female. For God does not deign to look upon the female and the bodily.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀρσενικά ... οὐχὶ θήλεα","severity":"info","text":"Origen contrasts 'male' (ἀρσενικά) with 'female' (θήλεα) as a metaphor for spiritual versus corporeal reality, a common allegorical trope in his exegesis.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὄψει","severity":"info","text":"The word 'sight' (ὄψει) here refers to intellectual or spiritual vision, not physical eyesight, consistent with Origen's use of visual language for divine contemplation.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Θεοῦ ... κτίσαντος","severity":"info","text":"The phrase 'the Creator' (τοῦ κτίσαντος) reflects Origen's Platonic-influenced theology, where God as demiurge contemplates only the intelligible, not the material.","cites":[],"named_sources":["Origen De Principiis"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ καὶ ὀφθησόμενα","severity":"caution","text":"The phrase 'the things that will be seen' (τὰ καὶ ὀφθησόμενα) is grammatically ambiguous: it may mean 'things that are to be seen' or 'things that will appear,' affecting the eschatological nuance.","cites":[{"key":"ed:tlg2042.tlg050","label":"source edition: Selecta in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg050.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Greek passage is not extant; the Greek text may reflect Origen's original or later scribal adaptation.","The referent of 'the things that will be seen' is unclear—whether future eschatological vision or present spiritual insight."],"confidence":"high","notes":[]}]}