{"slug":"tlg2042.tlg051","id":"greek:tlg2042.tlg051","title":"Selecta in Leviticum","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":"2026-11-14T23:21:26Z","cost_usd":0.012638},"source":{"registry_id":"greek:tlg2042.tlg051","work_id":"tlg2042.tlg051","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"},"stats":{"passages":30,"english_words":3766,"coptic_letters":0,"commentary_units":164,"commentary_kinds":7,"derived_notes":1,"ambiguities":45,"work_notes":4,"external_links":3,"timeline":5},"summary":{"work":"tlg2042.tlg051","abstract":"Origen's Selecta in Leviticum is a fragmentary Greek commentary on the book of Leviticus, surviving only through excerpts in Byzantine catenae and the Philocalia. Composed during Origen's Caesarean period (c. 231–254 CE), likely after his Homilies on Leviticus, the work focuses on the priesthood and sacrificial system, contrasting Leviticus with Exodus. The surviving fragments preserve Origen's exegetical method, including his view that the title 'Leviticus' signals the book's central theme. The original scope and order are lost, and the catena extracts may not represent Origen's full argument.","historical_context":"Origen composed the Selecta in Leviticum in Caesarea Maritima (Palestine) during his mature period (c. 231–254 CE), after his ordination and establishment of a Christian school there. The work was written in Greek, the lingua franca of the Eastern Roman Empire and the language of Origen's extensive exegetical corpus. It belongs to the genre of exegetical selecta (selected comments), distinct from his homilies and longer commentaries. The text survives only in fragments preserved by Byzantine catenists, who compiled patristic comments on Leviticus, and in the Philocalia, a collection of Origen's excerpts. This transmission history means the original order and completeness are unrecoverable. The work reflects Origen's allegorical method and his engagement with Jewish and Hellenistic interpretive traditions, influencing later Greek and Syriac exegesis.","significance":"The Selecta in Leviticum is significant as a witness to Origen's exegetical practice on the Pentateuch, particularly his typological and allegorical reading of Levitical laws. It influenced Byzantine catenae and Syriac commentary traditions, and its fragments provide insight into early Christian interpretation of priesthood and sacrifice. The work also illustrates the patristic principle that biblical titles encode thematic content.","timeline":[{"date":"c. 185–254 CE","event":"Life of Origen"},{"date":"c. 231–254 CE","event":"Composition of Selecta in Leviticum in Caesarea"},{"date":"4th–6th c.","event":"Excerpts preserved in Byzantine catenae and Philocalia"},{"date":"6th–7th c.","event":"Influence on Syriac exegetical tradition"},{"date":"19th–20th c.","event":"Modern critical editions of catena fragments"}],"relations":[{"work":"Homilies on Leviticus (Origen)","relation":"Likely composed after the homilies; shares thematic focus","key":"","label":null,"url":null},{"work":"Philocalia (Origen)","relation":"Preserves excerpts of this work","key":"","label":null,"url":null},{"work":"Catenae on Leviticus","relation":"Primary transmission medium for fragments","key":"","label":null,"url":null},{"work":"Commentary on Leviticus (Syriac tradition)","relation":"Influenced by Origen's selecta","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Author of the work"},{"key":"wikipedia:Caesarea Maritima","label":"Caesarea Maritima","url":"https://en.wikipedia.org/wiki/Caesarea_Maritima","reason":"Place of composition"},{"key":"wikipedia:Catenae","label":"Catenae","url":"https://en.wikipedia.org/wiki/Catena","reason":"Transmission medium"}],"cautions":["The Greek text survives only in fragments; the original scope and order are unrecoverable.","Precise dating within Origen's Caesarean period (c. 231–254 CE) is uncertain.","Catena extracts may not represent Origen's full argument or original sequence.","The opening phrase 'And he called Moses' is abrupt and may be a fragment or citation from a lost source."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000416,"generated":"2026-11-14T23:21:25Z"},"checks":{"work":"tlg2042.tlg051","status":"pass","blocking":[],"warnings":[],"stats":{"passages":30,"translated":30,"commentary_passages":30,"commentary_units":164,"english_words":3766,"source_letters":14822,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives only in fragments, chiefly through catenae and the Philocalia. No continuous manuscript of Origen’s Selecta in Leviticum is extant.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These selecta were excerpted by later Byzantine catenists for commentary on Leviticus, influencing both Greek and Syriac exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Origen composed the Selecta in Leviticum during his Caesarean period (c. 231–254 CE), likely after his Homilies on Leviticus, but precise dating remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition cannot reconstruct the original scope or order of the selecta; the fragmentary catena extracts may not represent Origen’s full argument.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-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: 30 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":30},"term_index":[],"citations":{"ed:tlg2042.tlg051":{"label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΕ ΕΚΛΟΓΑΙ ΕΧΣ ΛΕΥΙΤΙΚΟΝ. \n Καὶ ἀνεκάλεσε Μωϋσῆν. Λευϊτικὸν ὠνόμασται, ἐπειδὴ τὸ τῆς ἱερωσύνης καὶ τὰ\n τῶν θυσιῶν καὶ ὅσα τοιαῦτα προσέταξεν ὁ Θεὸς, ἐν τούτῳ Λευϊτικῷ φέρεται.\n Ἔχει μὲν οὖν καὶ ἡ Ἔξοδος τοῦ Θεοῦ νομοθεσίας· ὅπως δὲ ἐτελέσθησαν οἱ\n ἱερεῖς χρισθέντες, καὶ ὅπως κατεσκευάσθη ἡ σκηνὴ καὶ σύμπηξιν ἔλαβεν\n ἀρμόνιον, καὶ ἄλλα πλείονα ἱστορεῖ τὸ Λευϊτικόν. Εἰ δὲ καὶ ἕτερά τινα\n περιέχει, οὐ θαυμαστὸν, ἐπιγραφὴ γάρ ἐστι, Λευϊτικὸν, τοῦ ἐν αὐτῷ\n καιριωτέρου δηλωτικόν.","english":"Origen's Selections from Leviticus.  \nAnd he called Moses. It is called Leviticus because the matters of the priesthood and the sacrifices and all such things as God ordained are contained in this Levitical book. Now the book of Exodus also contains legislation from God; but how the priests were anointed and consecrated, and how the tabernacle was constructed and received its harmonious assembly, and many other things, the book of Leviticus relates. And if it also contains some other matters, that is not surprising, for the title \"Leviticus\" indicates the more central subject within it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Λευϊτικὸν ὠνόμασται","severity":"info","text":"The opening sentence identifies the book's title and its thematic focus on priesthood and sacrifices, establishing a structural introduction to the commentary.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἔξοδος","severity":"info","text":"Origen contrasts Leviticus with Exodus, noting that while Exodus contains divine legislation, Leviticus details priestly consecration and tabernacle construction, reflecting a common patristic view of the Pentateuch's distinct purposes.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Λευϊτικὸν","severity":"info","text":"The term 'Leviticus' is explained as derived from its central subject (τὸ καιριώτερον), i.e., the Levitical priesthood and sacrifices, not merely a title of convenience.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπιγραφὴ γάρ ἐστι, Λευϊτικὸν","severity":"info","text":"Origen's remark that the title indicates the book's main content reflects a broader patristic hermeneutical principle: titles are not arbitrary but signal the central theme.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ἀνεκάλεσε Μωϋσῆν","severity":"info","text":"The opening phrase 'And he called Moses' is abrupt and lacks a clear antecedent; it may be a fragment or a citation from a lost source, leaving the referent ambiguous.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καὶ ἀνεκάλεσε Μωϋσῆν' has no explicit subject; it may be a quotation from an earlier text or a scribal insertion. The reading taken treats it as an incipit or fragmentary reference."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Τοῦ αὐτῦ. Τὸν περὶ θυσιῶν λόγον οἱ μὴ ὀρθῶς ἐνορῶντες καταφρονοῦσιν ἢ ὡς\n εὐτελοῦς νομοθεσίας, καὶ μηδὲν ἄξιον τοῦ Δημιουργοῦ ἐχούσης. ἢ αὐτοῦ τοῦ\n Δημιουργοῦ ὡς εὐτελῆ νομοθετοῦντος ἀσεβῶς καταψηφίζονται. Ὁ δὲ νοήσας τὸ\n τοῦ Δαυῒδ καὶ τοῦ Ἀποστόλου, τοῦ μὲν λέγοντος· « Ἀποκάλυψον τοὺς\n ὀφθαλμούς μου καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου· » τοῦ δὲ\n βοῶντος· « Ὁ νόμος πνευματικός ἐστι, » δύναται διαβλέψαι ὡς ἅξια Θεοῦ\n ἐστιν ἀποκεκρυμμένα ἐν τούτοις μαθήματα.","english":"Of the same author. Those who do not look rightly at the discourse concerning sacrifices either despise it as a cheap piece of legislation, containing nothing worthy of the Creator, or else they impiously condemn the Creator himself as legislating cheap things. But one who has understood what David and the Apostle say—the former saying, \"Uncover my eyes, and I will contemplate the wonders from your law,\" and the latter crying out, \"The law is spiritual\"—can discern that teachings worthy of God are hidden in these matters.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦ αὐτῦ","severity":"info","text":"The phrase 'Τοῦ αὐτῦ' (Of the same author) indicates that this passage is a continuation from a preceding section by Origen, though the exact preceding text is not preserved in this edition.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀποκάλυψον τοὺς ὀφθαλμούς μου καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου","severity":"info","text":"This quotation is attributed to David but does not correspond exactly to any canonical Psalm verse; it may be a paraphrase or a variant reading from Origen's source.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ νόμος πνευματικός ἐστι","severity":"info","text":"The phrase 'The law is spiritual' echoes the Apostle Paul's teaching on the spiritual interpretation of the law, e.g., Romans 8 or 1 Corinthians, though not a direct quotation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν περὶ θυσιῶν λόγον","severity":"info","text":"Origen defends the Levitical sacrificial laws against critics who dismiss them as trivial or unworthy of God, a common polemic in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ νοήσας ... δύναται διαβλέψαι","severity":"info","text":"Origen's insistence on spiritual interpretation of the law became foundational for Alexandrian allegorical exegesis, influencing later Christian commentators.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦ αὐτῦ","severity":"caution","text":"The attribution 'Of the same author' is editorial; the passage may be a fragment from a larger work, and its exact context in Origen's corpus is uncertain.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ αὐτῦ' leaves open whether this is a direct continuation of the previous passage or a separate excerpt; the reading taken assumes continuity.","The Davidic quotation is not verbatim from the Septuagint Psalms, suggesting possible textual variation or paraphrase."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἄνθρωπος ἐξ ὐμῶν, ἐὰν προσαγάγῃ δῶρα τῷ Κυρίῳ. Τετηρήκαμεν δὲ πολλαχοῦ\n τῶν Γραφῶν τὰ μὲν δῶρα ἐπὶ τῶν ζώων λέγεσθαι, τὰς δὲ θυσίας ἐπὶ τῶν\n ἀψύχων κατὰ τὸ ἐν τῇ Γενέσει λεγόμενον· « Καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ,\n καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ\n προσέσχεν. » Ἔτι δὲ καὶ τοῦτο ῥητέον, ἐπὶ μὲν τῶν ἐμψύχων· « Ἄνθρωπος,\n φησὶν, ἐξ ὑμῶν, ἐὰν προσαγάγῃ δῶρα· » ἐπὶ δὲ τῶν ἀψύχων, « ἐὰν ψυχή. »\n Τὸ ἅψυχον ἡ ψυχή· ἴνα τοῦ μὲν ἀλόγου τὸ λογικὸν μόνον καταλείπηται, καὶ\n τοῦ ἀψύχου ὑπὸ τοῦ πυρὸς νενικημένου ἀπομείνοι τὸ ἔμψυχον μόνον.","english":"A man from among you, if he should offer gifts to the Lord. We have observed in many places of the Scriptures that gifts are said of living animals, while sacrifices are said of inanimate things, according to what is said in Genesis: \"And God looked upon Abel, and upon his gifts, but upon Cain and upon his sacrifices he did not regard.\" Moreover, this must also be said: in the case of animate beings, \"A man,\" it says, \"from among you, if he should offer gifts\"; but in the case of inanimate things, \"if a soul.\" The inanimate is the soul, so that of the irrational only the rational remains, and of the inanimate overcome by fire only the animate remains.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δῶρα","severity":"info","text":"Origen distinguishes δῶρα (gifts) as offerings of living animals, while θυσίαι (sacrifices) refer to inanimate offerings, a lexical distinction he supports with a Genesis citation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ, καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν","severity":"info","text":"Origen quotes Genesis 4:4–5 (LXX) to support his distinction between δῶρα (Abel's animal offerings) and θυσίαι (Cain's vegetable or grain offerings).","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄνθρωπος ... ψυχή","severity":"info","text":"Origen contrasts the terms for the offerer: ἄνθρωπος (man) for animate gifts, ψυχή (soul) for inanimate sacrifices, playing on the double sense of ψυχή as 'soul' and 'life' to argue that the inanimate becomes animate through fire.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τετηρήκαμεν ... ῥητέον","severity":"info","text":"The passage moves from a general observation (τετηρήκαμεν) to a further point (ῥητέον), structuring the exegesis as cumulative reasoning.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ ἅψυχον ἡ ψυχή","severity":"info","text":"Origen's paradoxical claim that 'the inanimate is the soul' reflects his allegorical method, where material offerings symbolize spiritual transformation, a theme influential in later Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Greek passage is not extant; the English draft follows the Greek closely, but the original Coptic wording of the lemma 'ἄνθρωπος ἐξ ὑμῶν' is uncertain."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Προχεοῦσι τὸ αἷμα ἐπὶ τὸ θυσιαστήριον. Θυσιαστήριον καρπώσεως ὁ βωμὸς\n λέγεται, ἐφʼ οὗ θυσίαι ὁλοκαυτώσεως· θυσιαστήριον δὲ θυμιάματος, τὸ ἔσω\n θυσιαστἡριον.","english":"They will pour the blood upon the altar. The altar of offering is called the high place, upon which are the sacrifices of complete burning; and the altar of incense is the inner altar.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Προχεοῦσι τὸ αἷμα ἐπὶ τὸ θυσιαστήριον","severity":"info","text":"The pouring of blood on the altar is a ritual act prescribed in Leviticus (e.g., Lev 1:5, 11). Origen here interprets the physical action as having symbolic meaning, distinguishing between types of altars.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θυσιαστήριον καρπώσεως","severity":"info","text":"The phrase 'altar of offering' (θυσιαστήριον καρπώσεως) refers to the outer altar for burnt offerings (ὁλοκαυτώσεως). Origen distinguishes it from the inner altar of incense, reflecting a spatial and liturgical hierarchy in the temple.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βωμός","severity":"info","text":"The term βωμός (high place) is used here for the altar of burnt offerings. In Greek patristic usage, βωμός often carries pagan connotations, but Origen applies it to the Jewish altar, possibly to emphasize its elevated status.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θυσιαστήριον θυμιάματος","severity":"info","text":"The 'altar of incense' (θυσιαστήριον θυμιάματος) corresponds to the inner altar in the Tabernacle or Temple, where incense was burned daily. Origen's distinction between outer and inner altars reflects early Christian typological exegesis, contrasting literal sacrifice with spiritual offering.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θυσιαστήριον καρπώσεως ὁ βωμὸς λέγεται","severity":"info","text":"Origen uses a parallel structure: 'altar of offering' is called the high place, while 'altar of incense' is the inner altar. This antithesis highlights a binary opposition between outer, material sacrifice and inner, spiritual worship.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"θυσιαστήριον","severity":"info","text":"Origen's distinction between altars influenced later Christian liturgical commentary, particularly in the Greek tradition, where the inner altar came to symbolize the heavenly sanctuary. This passage is cited in catenae on Leviticus.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'inner altar' (τὸ ἔσω θυσιαστήριον) refers to a physical location in the Temple or a spiritual allegory. Origen likely intends both, but the literal referent is ambiguous."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Τοῦ αὐτὸῦ. Ἐπειδὴ ἔχαιρον ταῖς θυσίαις οἱ Ἰουδαῖοι ἐν Αἰγύπτῳ ταύταις\n προσεθίσαντες, ὡς καὶ ἡ ἐν τῇ ἐρήμῳ μοσχοποιία μαρτυρεῖ, ἐπέτρεψεν ὁ\n Θεὸς ταύτας αὐτῷ προσαγαγεῖν, ταύτῃ χαλινώσας τῆς πολυθείας τὰς ἀτάκτους\n ὁρμὰς καὶ τοῦ μὴ θύειν δαί. μοσι. \n 1 Levit, 1, 1. 92 PsaI. CXVIII, 18. 93 Rom. vii, 4. 94\n Levit. 1. 2. 95 Gen. v, 4, 5. 96 Levit. 1, 5.","english":"The same author. Since the Jews in Egypt took delight in these sacrifices, having become accustomed to them, as also the making of the calf in the wilderness bears witness, God permitted him to offer these, thereby curbing the disorderly impulses of polytheism and of not sacrificing to demons.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦ αὐτὸῦ","severity":"info","text":"The phrase 'The same author' indicates a new excerpt from Origen's commentary, likely from a catena or anthology.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μοσχοποιία","severity":"info","text":"The 'making of the calf' refers to the golden calf episode (Exodus 32), used here as evidence of Jewish attachment to Egyptian sacrificial practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levit, 1, 1","severity":"info","text":"The marginal note '1 Levit, 1, 1' likely cites Leviticus 1:1, the opening of the book, as the passage under discussion.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"δαί. μοσι.","severity":"info","text":"The abbreviation 'δαί. μοσι.' likely expands to 'δαίμοσι' (demons), reflecting Origen's polemic against pagan sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ ... ἐπέτρεψεν","severity":"info","text":"The sentence follows a causal-concessive structure: 'Since ... God permitted', explaining divine accommodation to Jewish custom.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτῷ' (to him) is unclear; it may be Moses or the Jewish people collectively.","The marginal numbers (92, 93, etc.) are likely cross-references to other passages but their exact meaning is uncertain."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Ἐὰν δὲ ψυχὴ μία ἁμάρτῃ ἀκουσίως. Ἀκούσιόν ἐστιν ὅπερ ἄν τις ποιῇ κακόν.\n Σημειωτέον ὅτι τὸ ἀγνόημα τὸ ἀκούσιον, ἁμαρτίαν κολεἴ ἡ Γραφή. Καὶ ἄλλων\n τινῶν μέμνηται ὁ μακάριος Παῦλος φάσκων· Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν\n μελλόντων.","english":"If one soul sins involuntarily. Involuntary is whatever evil one does. It should be noted that Scripture calls involuntary ignorance a sin. And the blessed Paul mentions some other things, saying: For the law had a shadow of things to come.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐὰν δὲ ψυχὴ μία ἁμάρτῃ ἀκουσίως","severity":"info","text":"Origen glosses the biblical phrase 'if one soul sins involuntarily' by defining 'involuntary' as any evil act, then notes that Scripture calls involuntary ignorance a sin.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγνόημα","severity":"info","text":"The Greek term ἀγνόημα (ignorance) is here equated with involuntary sin, showing Origen's lexical precision in interpreting Levitical law.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν μελλόντων","severity":"info","text":"Origen cites Paul (likely Hebrews 10:1 or a similar passage) to assert that the law was a shadow of future realities, a key typological principle.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μακάριος Παῦλος","severity":"info","text":"Origen refers to Paul as 'blessed,' a common honorific in early Christian exegesis, indicating the authority of Pauline typology in Alexandrian interpretation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σημειωτέον","severity":"info","text":"The formula 'it should be noted' (Σημειωτέον) marks a didactic aside, typical of Origen's exegetical method in the Selecta.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄλλων τινῶν' is vague; Origen may refer to other Pauline passages or unspecified topics. The English draft renders it as 'some other things,' which is acceptable."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Τοῦ αὐτοῦ. « ψυχὴ ἐὰν ἁμάρτῃ ἀκουσίως, φησὶ, καὶ μὴ ποιήσῃ ἀπὸ πασῶν τῶν\n ἐντολῶν Κυρίου, κατὰ φύσιν ἔχει. Ἔστι γὰρ τάχα τινὰ καὶ προστάγματα\n Κορίου, ἃ οὐ δεῖ ποιεῖν κατὰ τό· « Ἔδωκα αὐτοῖς προστάγματα οὐ καλά. »\n Ψυχὴ οὗν ἁμαρτάνει ἀκουσίως, ὅτε προφάσει εὐσεβείας τὸ μὴ δέον τηρεῖ.\n Καὶ δεῖται θυσίας πρὸς ἄφεσιν· οὐ δεομένου θυσίας τοῦ δρῶντος\n ἐξεπίτηδες· ὡς ὁ γεγονὼς Ἰουδαῖος ἵνα Ἰουδαίους κερδήσῃ, καὶ περιτεμὼν\n τὸν Τιμόθεον.","english":"The same author. \"If a soul sins involuntarily,\" it says, \"and does not act according to all the commandments of the Lord, it is in its natural state. For there are perhaps some commandments of the Lord which one ought not to fulfill, according to the saying: 'I gave them commandments that are not good.' A soul therefore sins involuntarily when, under the pretext of piety, it observes what is not proper. And it requires a sacrifice for remission—unlike the one who acts deliberately, who does not need a sacrifice, as in the case of the man who became a Jew in order to win over Jews and circumcised Timothy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ψυχὴ ἐὰν ἁμάρτῃ ἀκουσίως","severity":"info","text":"Origen interprets involuntary sin as acting under the pretext of piety while observing what is improper, linking it to a natural state of failing to follow all commandments.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔδωκα αὐτοῖς προστάγματα οὐ καλά","severity":"info","text":"The phrase 'I gave them commandments that are not good' is a scriptural echo, likely from a prophetic or wisdom text, though the exact source is not identified in the passage.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιτεμὼν τὸν Τιμόθεον","severity":"info","text":"The reference to circumcising Timothy alludes to a tradition (cf. Acts 16:1-3) where Paul circumcised Timothy to facilitate mission among Jews, illustrating deliberate action versus involuntary sin.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκουσίως","severity":"info","text":"The term 'ἀκουσίως' (involuntarily) is glossed by Origen as ignorance or pretext of piety, distinguishing it from deliberate sin which requires no sacrificial remission.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The opening 'Τοῦ αὐτοῦ' (The same author) indicates a continuous excerpt from Origen's Selecta in Leviticum, linking this passage to the preceding discussion on involuntary sin.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'Ἔδωκα αὐτοῖς προστάγματα οὐ καλά' is not specified; it may be a paraphrase or lost text.","The identity of 'ὁ γεγονὼς Ἰουδαῖος' (the man who became a Jew) is ambiguous; it could refer to a specific figure or a generic example."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ἡ ψυχὴ ἐκείνη ἥτις ἐὰν ἄψηται παντὸς πράγματος ἀκαθάρτου, ἢ θνησιμαίου.\n Θνησιμαῖον δέ φησι τὸν ἀποθανόντα τῷ Θεῷ ἄνθρωπον, ᾧ χρὴ μηδὲ\n συνεσθίειν· ὁ γὰρ ἁπτόμενος αὐτοῦ ἀκάθαρτός ἐστι. Καὶ τοῦτο ἀκάθαρτόν\n ἐστι τὸ θηρευθὲν ὑπὸ τοῦ ἀντιδίκου ἡμῶν διαβόλου. Κτήνη ἀκάθαρτα εἴη ἂν,\n οἱ προσελθόντες μὲν τῷ λόγῳ κτηνώδεις, πρὸς θάνατον δὲ ἁμαρτήσαντες, καὶ\n μὴ γενόμενοι ἄξιοι σωθῆναι κἂν μετὰ κτηνῶν, κατὰ τὸ λέγον ῥητόν «\n Ἀνθρώπους καὶ κτήνη σώσεις, Κύριε. »","english":"That soul which touches any unclean thing, or a corpse. \"Corpse,\" he says, means the man who has died to God, with whom one ought not even to eat; for whoever touches him is unclean. And this is unclean which has been hunted by our adversary the devil. Unclean beasts would be those who, having approached the Word in a bestial manner, have sinned unto death, and have not become worthy to be saved even among beasts, according to the saying, \"You will save men and beasts, Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"θνησιμαῖον","severity":"info","text":"The Greek term θνησιμαῖον (corpse) is interpreted allegorically as a man who has died to God, i.e., spiritually dead. This reflects Origen's moral-spiritual exegesis.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνθρώπους καὶ κτήνη σώσεις, Κύριε","severity":"info","text":"The phrase 'You will save men and beasts, Lord' is not a direct biblical quotation but likely a paraphrase or allusion to a psalm or prophetic text, possibly Psalm 36:7 LXX or a similar passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀντιδίκου ἡμῶν διαβόλου","severity":"info","text":"The phrase 'our adversary the devil' reflects early Christian demonology where the devil is seen as the opponent (ἀντίδικος) of humanity, a common motif in Origen's works.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of Levitical purity laws, moving from involuntary sin to specific categories of uncleanness (corpse, hunted prey, unclean beasts).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Origen's allegorical reading of Leviticus as spiritual death and demonic influence was influential in later Christian exegesis, though controversial for its departure from literal interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the final quotation is uncertain; it may be a conflation or memory variant.","The phrase 'unclean beasts' could refer to literal animals or be a metaphor for sinful humans, and Origen's text does not fully disambiguate."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Πᾶς ὃς ἐὰν ἄψηται αὐτῶν ἀγιασθήσετα. Τινὲ, τὸ « ἁγιασθήσεται, »\n μολυνθήσεται, σεφασὶν, οὐ διὰ τὴν θυσίαν, οἶμαι, ἀλλὰ διὰ τὸ τολμηρὸν\n αὐτοῦ ἁπτομένου. Ἀγγαῖος γάρ φησιν· « Ὅς ἂν ἅψηται, μιανθήσεται. »","english":"Everyone who touches them will be sanctified. Some read \"sanctified\" as \"defiled,\" in the sense, I think, not because of the sacrifice, but because of the audacity of the one who touches. For Haggai says: \"Whoever touches will be defiled.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἁγιασθήσεται","severity":"info","text":"Origen notes that some readers interpret 'will be sanctified' as 'will be defiled,' a reading he attributes to a sense of audacity in the one who touches, not the sacrifice itself.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγγαῖος","severity":"info","text":"Origen cites the prophet Haggai: 'Whoever touches will be defiled,' a quotation that supports the alternative reading of 'sanctified' as 'defiled.'","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σεφασὶν","severity":"info","text":"The Greek term 'σεφασὶν' is a transliteration of a Hebrew or Aramaic word meaning 'defiled,' indicating Origen's awareness of Semitic linguistic traditions in biblical interpretation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁγιασθήσεται","severity":"info","text":"Origen's discussion reflects early Christian exegetical debates about the meaning of 'sanctified' in Leviticus, showing how textual ambiguity was resolved through appeal to prophetic authority.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text does not specify which 'some' readers Origen refers to, nor the exact source of the alternative reading 'defiled.' The reading 'σεφασὶν' is a transliteration whose precise original language and form are uncertain."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Τοῦ αὐτοῦ. Λέγομεν ὡς διατροφῆς ἀφορμὴ μᾶλλον τοῖς ἱερεῦσιν ἧσαν αἱ\n θυσίαι καὶ σκιὰ τῆς εὐσεβείας. Διπλοῦν δέ ἐστι τὸ κέρδος τὸ ἀπὸ τοῦ\n θύειν· καὶ ὅτι Θεῷ προσάγεται τιμὴ, καὶ ὅτι ἃ θύει τις οὐκ ἂν\n προσκυνήσειεν, οὔδὲ ἄν οἰηθείη Θεὸν εἶναι.","english":"The same author. We say that the sacrifices were more a means of sustenance for the priests and a shadow of piety. The profit from sacrificing is twofold: both that honor is offered to God, and that what one sacrifices he would not worship, nor would he suppose it to be God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Τοῦ αὐτοῦ' indicates that this passage is attributed to the same author as the preceding excerpt, likely Origen, and marks a continuation of the commentary.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκιὰ τῆς εὐσεβείας","severity":"info","text":"The phrase 'shadow of piety' (σκιὰ τῆς εὐσεβείας) suggests that the sacrifices are a mere semblance or imperfect representation of true piety, a common theme in Origen's allegorical interpretation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θυσίαι","severity":"info","text":"In the context of Leviticus, sacrifices (θυσίαι) were central to the cultic practice, but Origen here emphasizes their practical role as sustenance for priests, reflecting a rationalizing or spiritualizing tendency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διπλοῦν δέ ἐστι τὸ κέρδος","severity":"info","text":"The phrase 'the profit is twofold' introduces a bipartite structure, listing two benefits of sacrifice: honoring God and avoiding idolatry of the sacrificial object.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"προσκυνήσειεν","severity":"info","text":"Origen's concern that one might worship the sacrifice itself reflects early Christian polemics against idolatry and the tendency to deify material objects, a theme in patristic reception of Leviticus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ αὐτοῦ' could refer to Origen or to a compiler; the reading taken is that it marks continuity with the previous passage attributed to Origen."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Καὶ οὐ μὴ ἀποθάνητε. Θάνατον ὁ λόγος ἔοικεν ἀπειλεῖν ἱερεῦσιν, οἶνον καὶ\n σίκερα πίνουσιν, ἡνίκα ἂν εἰς τὴν σκηνὴν εἰσπορεύωνται. Δεῖ γὰρ τοὺς\n ὑπὲρ τοῦ λαοῦ εὐχομένους ἐπισκόπους ἀποστρέφεσθαι ἀπὸ μέθης, οὐ μόνον\n τῆς ἀπὸ οἴνου, ἀλλὰ καὶ τῆς τῶν πραγμάτων, καὶ διαλογισμῶν ἀνθρωπίνων.\n Οὐχ ὡς ἄτοπον δὲ ἀπαγορεύει τοῦτο, ἀλλʼ ὅτι ᾔδει τὸ ἀκρατὲς τῶν\n Ἰσραηλιτῶν, ὅτι ὁπόταν ἅψοιντο, εἰς ἀμετρίαν ἐχώρουν. Ἵν’ ὅτε εἰς τὰ\n ἅγια εἰσπορεύονται, νηφάλιον τὸ τῆς ψυχῆς ἀκριβὲς ἔχωσι, καὶ λεπτὸν τοῦ\n Θεοῦ μνημόσυνον.","english":"And you shall not die. The Word seems to threaten death to priests who drink wine and strong drink whenever they enter the tent. For the bishops who pray on behalf of the people must turn away from drunkenness, not only that from wine, but also that from affairs and human reasonings. It does not forbid this as something improper, but because it knew the intemperance of the Israelites, that whenever they touched it, they went to excess. So that when they enter the holy places, they may have the sober precision of the soul and a fine remembrance of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θάνατον ὁ λόγος ἔοικεν ἀπειλεῖν ἱερεῦσιν","severity":"info","text":"Origen interprets the phrase 'And you shall not die' as a warning from the Logos (divine Word) to priests, not a literal death threat but a spiritual admonition against drunkenness.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σίκερα","severity":"info","text":"The Greek term σίκερα (sikera) refers to strong drink or fermented beverage, often beer, distinguished from wine (οἶνος) in biblical and patristic contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐπισκόπους","severity":"info","text":"Origen applies the Levitical prohibition to bishops (ἐπισκόπους), reflecting a common patristic typology that equates Old Testament priests with Christian clergy.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐχ ὡς ἄτοπον δὲ ἀπαγορεύει τοῦτο","severity":"info","text":"Origen clarifies that the prohibition is not because wine is inherently wrong, but due to Israelite intemperance, a rhetorical move to preempt literalist objections.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀπὸ μέθης...τῶν πραγμάτων, καὶ διαλογισμῶν ἀνθρωπίνων","severity":"info","text":"Origen extends 'drunkenness' metaphorically to worldly affairs and human reasonings, a spiritualizing interpretation typical of Alexandrian exegesis.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'ἡν’ ὅτε' is likely a scribal error or variant for 'ἵνα ὅτε' (so that when), as adopted in the translation."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Διὰ τί οὐκ ἐφάγετε τὸ περὶ τῆς ἀμαρτίας ἐν τόπῳ ἁγίῳ; Δείκνυσι δὲ ὅτι μὴ\n τῶν ἱερέων ἐσθιόντων, ἀτέλεστος ἡ θυσία, καὶ ἡ ἁμαρτία μένει· ἐχρῆν γὰρ\n καὶ ἐκ τοῦ αἴματος εἰσενεχθῆναι, καὶ αὐτοὺς φαγεῖν.","english":"Why did you not eat the sin offering in a holy place? It shows that when the priests do not eat, the sacrifice is incomplete and the sin remains; for it was necessary both to bring in some of the blood and for them to eat.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διὰ τί οὐκ ἐφάγετε τὸ περὶ τῆς ἀμαρτίας ἐν τόπῳ ἁγίῳ","severity":"info","text":"Origen interprets the rhetorical question as a demonstration that priestly participation is essential for the efficacy of the sin offering.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τὸ περὶ τῆς ἀμαρτίας","severity":"info","text":"This phrase refers to the sin offering (Leviticus 6:19-23 LXX), which the priests were required to eat in a holy place to complete the ritual.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τοῦ αἴματος εἰσενεχθῆναι","severity":"info","text":"The mention of bringing in blood echoes Leviticus 4:5-7 LXX, where the priest daubs blood on the altar as part of the sin offering ritual.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀτέλεστος ἡ θυσία","severity":"info","text":"In Levitical law, the priest's consumption of the sin offering was a necessary act to complete the atonement; Origen here allegorizes this to priestly vigilance.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δείκνυσι δὲ ὅτι","severity":"info","text":"This phrase marks Origen's explanatory turn, linking the scriptural question to a doctrinal conclusion about the necessity of priestly participation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'τὸ περὶ τῆς ἀμαρτίας' could refer either to the sin offering animal or to the portion reserved for the priests; Origen's interpretation assumes the latter."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Εἰ σήμερον προσαγηόχασι τὰ περὶ τῆς ἀμαρτίας αὐτῶν. Ἐπεὶ συνέβη, φησὶ,\n τοῖς περὶ Ναδὰβ καὶ Ἀβιοὺδ προσκρούσασι τῷ Θεᾤ ἀποθανεῖν, ὄτε 97 Levit. IV, 27. 98 Herb. x, 1. 99 Ezech. xx, 25. 1\n Levit. v, 2. 2 Psal. xxxv, 7. 3 Levit. vi, 18. ⁴Agg. II, 13. 5\n Levit. x, 9. 6 ibid., 17. 7 ibid., 19. \n καιρὸς ἦν φαγεῖν αὐτοὺς τὸ περὶ ἁμαρτίας τοῦ λαοῦ τοῦ\n ἀφεθῆναι ἃ ἥμαρτε, πῶς οἱ ἐν ἁμαρτίαις ἡμεῖς σήμερον ἐλεγχθέντες διὰ τοῦ\n φαγεῖν τὴν ἄφεσιν προξενήσομεν; Χρὴ γὰρ τὸν ἱερέα πρότερον περὶ αὑτοῦ\n ἐξῶ άσασθαι.","english":"If today they have brought forward the matters concerning their sin. Since it happened, he says, that those with Nadab and Abiu, having offended God, died, when it was time for them to eat the sin offering of the people, so that what they had sinned might be forgiven, how shall we, who are today convicted in sins, procure forgiveness by eating? For the priest must first expiate for himself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ Ναδὰβ καὶ Ἀβιοὺδ","severity":"info","text":"Nadab and Abiu are the sons of Aaron who died after offering unauthorized fire (Lev 10:1-2). Origen uses their story as a cautionary example.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ περὶ ἁμαρτίας","severity":"info","text":"The phrase 'the sin offering' (τὸ περὶ ἁμαρτίας) is a technical term for the sacrifice of atonement, distinct from general sin language.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσκρούσασι τῷ Θεῷ","severity":"info","text":"The phrase 'having offended God' echoes the LXX narrative of Nadab and Abiu's transgression (Lev 10:1-2), where their offense leads to divine punishment.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ σήμερον προσαγηόχασι","severity":"info","text":"The passage opens with a conditional clause ('If today they have brought forward') that sets up a rhetorical question about the efficacy of priestly atonement.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πῶς οἱ ἐν ἁμαρτίαις ἡμεῖς σήμερον ἐλεγχθέντες","severity":"info","text":"Origen applies the Levitical narrative to contemporary Christian readers, asking how those 'convicted in sins' can obtain forgiveness through priestly action.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσαγηόχασι","severity":"caution","text":"The verb προσαγηόχασι is a non-standard form; likely a scribal error for προσαγηόχασι (perfect of προσάγω) or προσαγηόχασι (aorist). The sense is 'they have brought forward'.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has marginal references (e.g., '97 Levit. IV, 27') that are not part of Origen's original but later annotations; their exact source is unclear.","The phrase 'περὶ Ναδὰβ καὶ Ἀβιοὺδ' may refer to the biblical narrative or to a specific homiletic tradition known to Origen."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Ταῦτα τὰ κτήνη ἃ φάγεσθε. Θηρία μὲν οὗν οὐδαμῶς ἐστι καθαρά· πάντα γὰρ\n ἀκάθαρτα κατὰ τὸν εἰπόντα νόμον· « Πᾶν ὂ ἐὰν πορεύηται ἐπὶ χειρῶν αὐτοῦ\n ἐν πᾶσι τοῖς θηρίοις, ἀκάθαρτα ἔσται ὑμῖν. » Εἴη δʼ ἂν γενικῶς θηρία\n πάντες οἱ ὠμότατοι τῶν ἀνθρώπων, περὶ ὡν φησιν ὁ Προφήτης· « Ἐν τῷ\n ἐγγίζειν ἐπʼ ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου·» καὶ τὰ ἐξῆς.","english":"These beasts which you shall eat. Wild animals, then, are by no means clean; for all are unclean according to the law which says: \"Every animal that goes upon its hands among all the wild beasts shall be unclean for you.\" But generally speaking, wild beasts would be all the most savage of men, concerning whom the Prophet says: \"When they draw near to me to do evil, to eat my flesh,\" and so forth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θηρία μὲν οὖν οὐδαμῶς ἐστι καθαρά","severity":"info","text":"Origen asserts that wild animals (θηρία) are categorically unclean, contrary to the literal reading of Leviticus which distinguishes clean and unclean quadrupeds.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶν ὃ ἐὰν πορεύηται ἐπὶ χειρῶν αὐτοῦ ἐν πᾶσι τοῖς θηρίοις, ἀκάθαρτα ἔσται ὑμῖν","severity":"info","text":"This is a paraphrase of Leviticus 11:27 (LXX), which defines as unclean any animal that walks on its paws among quadrupeds.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θηρία","severity":"info","text":"Origen allegorizes 'wild beasts' as savage humans, a common patristic trope drawing on the Septuagint's use of θηρία for both literal animals and metaphorical bestial behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῷ ἐγγίζειν ἐπʼ ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου","severity":"info","text":"This citation is from Psalm 26:2 (LXX), where the psalmist laments enemies who draw near to harm and metaphorically devour him.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴη δʼ ἂν γενικῶς θηρία πάντες οἱ ὠμότατοι τῶν ἀνθρώπων","severity":"info","text":"Origen transitions from literal interpretation to a generalizing allegory, signaled by 'Εἴη δʼ ἂν γενικῶς', a common exegetical move in his homilies.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which 'Prophet' is cited; the context suggests David as author of the Psalm, but Origen may refer to the prophetic corpus broadly."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Ηᾶν κτῆνος δικηλοῦν ὁπλήν. Δικηλῆ τὸν εὐσεβῶς ἐν τῷ αἰῶνι τούτῳ\n πολιτευόμενον καὶ διὰ τὸν μέλλοντα αἰῶνα ἐπʼ ἐκεῖνον σπεύδοντα· πρὸς δὲ\n τὸ διχηλεῖν καὶ ὀνυχιστῆρας ὀνυχίζειν περιαιρούμενον τὰ περιττὰ καὶ\n νεκρὰ. ἀπὸ τῶν χειρῶν, τοῦτʼ ἔστι πράξεων· καὶ ποδῶν, τουτέστι τῆς\n πορείας. Πρὸς τοὐτοις καὶ ἀνὰ μηρυκισμὸν οὐκ ἀποτιθέμενον μόνον τὴν\n πνευματικὴν τροφὴν, ἀλλὰ καὶ ἀναμιμνησκόμενον καὶ συνεχῶς αὐτὴν\n μελετῶντα.","english":"Every cloven-hoofed beast. The cloven-hoofed one is the one who lives piously in this age and, because of the coming age, hastens toward that one; and, as for being cloven-hoofed and having claws, he removes the superfluous and dead things from the hands, that is, from actions, and from the feet, that is, from the way of life. In addition to these things, he also does not set aside the cud, but not only retains the spiritual food but also recalls it and continually meditates upon it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δικηλοῦν / δικηλῆ","severity":"info","text":"The Greek δικηλοῦν (cloven-hoofed) is a variant of διχηλοῦν; Origen uses it to denote moral division between the present and future ages.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The cloven hoof symbolizes the pious person who lives righteously in the current age while hastening toward the coming age, a dual orientation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Claws (ὀνυχιστῆρας) represent the removal of superfluous and dead things from hands (actions) and feet (way of life), indicating purification.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μηρυκισμόν","severity":"info","text":"Μηρυκισμόν (cud-chewing) is allegorized as retaining, recalling, and meditating on spiritual food, not merely digesting it once.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's allegory of dietary laws follows Philonic and early Christian exegesis, where physical purity laws symbolize moral and spiritual disciplines.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative classification from the previous passage, extending the allegorical interpretation of clean and unclean animals to specific physical traits.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor variant δικηλοῦν for διχηλοῦν; the reading is secure but the spelling is non-standard.","The phrase 'περιαιρούμενον τὰ περιττὰ καὶ νεκρὰ' could be read as either active or middle voice; the translation takes it as middle, 'removes for himself'."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Οὖτος ὁ νόμος περὶ τῶν κτηνῶν καὶ τῶν πετεινῶν καὶ πάσης ψυχῆς. Πολὺν\n ποιεῖται λόγον περὶ καθαρολ καὶ ἀκαθάρτου· πρῶτον ἁγίαν εἶναι τὴν ψυχὴν\n ἐκπαιδεύει. Εἰ γὰρ τὸ φυσικὸν τοιοῦτον οἷον ἐκ προστάγματος Θεοῦ\n γέγονεν, ἀκάθαρτον, πόσῳ μᾶλλον τὸ ἀπὸ μοχθηρᾶς προαιρέσεως, καὶ οὐκ ἐκ\n προστάγμα τος Θεοῦ γεγονός; Εἰ τὸ οὗ Θεὸς ποιητὴς ἀκάθαρτον εἶναι\n νομίζοι τις, πόσῳ μᾶλλον τὸ ἐναντίως ἔχον πρὸς τὸ τοῦ Θεοῦ βούλημα, καὶ\n ποιοῦν ὅπερ ἀπηγόρευσεν;","english":"This law concerns beasts and birds and every soul. It makes a lengthy discourse about the clean and the unclean; first it teaches that the soul is to be holy. For if the natural is such as has become unclean by a command of God, how much more that which arises from a depraved choice and not from a command of God? If one were to consider that of which God is the maker to be unclean, how much more that which is opposed to the will of God and does what He has forbidden?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen interprets the Mosaic laws on clean and unclean animals as allegorically teaching the soul's purity, shifting focus from physical to moral and spiritual cleanliness.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φυσικὸν","severity":"info","text":"The Greek term 'φυσικὸν' (natural) here refers to the inherent state of animals as created by God, which Origen contrasts with moral choice.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's argument that a thing made unclean by God's command is less impure than that from depraved choice reflects his allegorical method and concern with inner disposition over ritual law.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern in Origen's homily: citing a biblical law, then providing a moral-spiritual interpretation, using a fortiori reasoning ('how much more').","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's allegorical reading of Levitical purity laws influenced later Christian exegesis, though his emphasis on the soul's holiness over ritual observance was controversial.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'περὶ καθαρολ' which is likely a scribal error for 'περὶ καθαροῦ' (concerning the clean). The translation follows the emended reading."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ἀνδρὡπτῳ ἐάν τανι γένηται ἐν δέρματι χρωτὸς αὐτοῦ οὐλή. Ἀνάγεται ταῦτα\n ἐπί τινας μώμους τῆς ψυχῆς. Καὶ ὥσπερ ἐπὶ τῶν τοῦ σώματος τραυμάτων μετὰ\n τὴν θεραπείαν ἔσθʼ ὅτε ἴχνος τοῦ πεπονθέναι τοὺς τόπους καταλείπεται ἐν\n τῇ καλουμένῃ οὐλῇ· τὸν αὐτὸν τρόπον ἡ λαβοῦσα τραῦμα ἁμαρτίας ψυχὴ, κἂν\n τύχῃ θεραπείας, οἱονεὶ οὐλὴν ἐνίοτε ἔχει καταλειπομένην. Δεῖ δὲ καὶ τὸν\n τρόπον τοῦ ἀπʼ αὐτῆς καθαρισμεῦ ἢ οὐ καθαρισμοῦ ἐξεπίστασθαι.","english":"If a scar occurs on the skin of a man's body, these things are referred to certain blemishes of the soul. And just as in the case of wounds of the body, after treatment, a trace of the affliction sometimes remains in the places, called a scar; in the same way, the soul that has received a wound of sin, even if it obtains healing, sometimes has a kind of scar left behind. And one must also understand the manner of its purification or lack of purification.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐλή","severity":"info","text":"Origen interprets the physical scar (οὐλή) as a metaphor for a lasting spiritual blemish after sin, even after healing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μώμους","severity":"info","text":"The term μώμους (blemishes) is used in Levitical contexts for physical defects disqualifying priests; Origen applies it to the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"οὐλή","severity":"info","text":"In Greek medical writers, οὐλή denotes a healed scar, distinct from a fresh wound; Origen draws on this technical sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνάγεται ταῦτα","severity":"info","text":"The phrase 'these things are referred' signals Origen's allegorical method, linking Levitical purity laws to inner moral states.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"καθαρισμοῦ","severity":"info","text":"Origen's discussion of purification (καθαρισμός) echoes early Christian debates on whether sin leaves permanent marks on the soul.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ἀνδρὶ ἢ γυναικὶ ᾧ ἐὰν γένηται αὐτῷ ἀρἡ λέπρας. Παρατηρητέον ἐφʼ ὧν μὲν\n λέγεται ἀνθρώπων· « Ἐάν τινι γένηται ἐν δέρματι χρωτὸς αὐτοῦ· » ἥ «\n Ἀνδρὶ ἢ γυναικὶ, ᾧ ἐὰν γένηται ἐν αὐτοῖς ἁρὴ λέπρας· » ἐφʼ ὧν δέ « Σὰρξ,\n ἐὰν γένηται ἐν τῷ δέρματι αὐτοῦ ἕλκος·» ἢ· « Σὰρξ ἐὰν γένηται ἐν τῷ\n δέρματι αὐτοῦ κατάκαυμα πυρός. Ταῦτα δὲ θραῦμά ἐστιν.","english":"For a man or a woman, if a leprous sore occurs in them. It must be observed in which cases it is said of people: \"If something occurs in the skin of his body,\" or \"For a man or a woman, if a leprous sore occurs in them,\" and in which cases it is said: \"Flesh, if an ulcer occurs in his skin,\" or \"Flesh, if a burn from fire occurs in his skin. These things are a fracture.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνδρὶ ἢ γυναικὶ ᾧ ἐὰν γένηται αὐτῷ ἀρἡ λέπρας","severity":"info","text":"Origen introduces a distinction between two sets of scriptural phrases: one referring to a 'leprous sore' (ἁρὴ λέπρας) and another to 'ulcer' (ἕλκος) or 'burn' (κατάκαυμα). This distinction supports his allegorical reading of bodily blemishes as soul-blemishes.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐάν τινι γένηται ἐν δέρματι χρωτὸς αὐτοῦ","severity":"info","text":"The phrase 'If something occurs in the skin of his body' echoes Leviticus 13:2 (LXX), which describes leprous signs on the skin. Origen uses this as a scriptural basis for his typological interpretation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὰρξ ἐὰν γένηται ἐν τῷ δέρματι αὐτοῦ ἕλκος","severity":"info","text":"The phrase 'Flesh, if an ulcer occurs in his skin' alludes to Leviticus 13:18-23 (LXX), which treats ulcers and burns as distinct impurities. Origen contrasts these with leprous sores to refine his allegorical scheme.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παρατηρητέον","severity":"info","text":"The Greek verb Παρατηρητέον ('it must be observed') signals a methodological note: Origen is drawing a careful exegetical distinction between different types of skin lesions in Leviticus, which he maps onto different spiritual conditions.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θραῦμά ἐστιν","severity":"caution","text":"The final clause 'These things are a fracture' (θραῦμά ἐστιν) is ambiguous: it may refer to the preceding list of lesions (ulcer, burn) or to a broader category. The Greek θραῦμα can mean 'fracture' or 'break', but here likely denotes a 'wound' or 'lesion' in a general sense.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'These things' (Ταῦτα) in the final sentence is unclear: it may summarize the ulcer and burn, or introduce a new category. The term θραῦμα is rare in this context and its precise meaning is uncertain."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα. Διὰ τούτων αἰνίττεται μὴ δεῖν\n συγκρύπτειν τὰ ἁμαρτήματα, καὶ σκεπάζειν αὐτὰ τὸν τὴν ψυχὴν\n λελεπρωμένον. Ὤσπερ τοῦ παραλελυμένου τὰ ἱμάτια οὗ οὐκ \n ἐσκέπασται ἡ ἀσχημοσύνη· οὕτως βούλεται πᾶσιν ἐκκεῖσθαι μὴ γενόμενον\n τάφον κεκονιαμένον, Τὸ 8 Levit. XI, 2. 2 ibid.,\n 27. 10 Psal. xxva 2. 11 Levit. XI, 3. ibid., 46. Levit. XIII, 2. 14\n ibid., 29. ibid., 18. 16 ibid. 24. ibid, 45. \n δέ γε περιβεβλῆσθαι τὸ στόμα, ἐστὶ τὸ μὴ ἔχειν πα ῥῥησίαν\n ἀνοῖξαι τὸ στόμα· τὸ δὲ τῆς παρεμβολῆς ἐξοίχεσθαι, τὸ μηκέτι τοῖς τῶν\n ἀγίων αὑτὸν συναυλίζεσθαι χοροῖς.","english":"His garments shall be unsewn. By these words it is intimated that one must not conceal sins nor cover them up, the one whose soul is leprous. Just as the garments of a paralytic do not hide his shame, so it is intended that he be exposed to all, not becoming a whitewashed tomb. But to have the mouth covered is to lack the freedom to open the mouth; and to depart from the camp is no longer to dwell with the choirs of the saints.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παραλελυμένα","severity":"info","text":"The Greek term παραλελυμένα (from παραλύω) can mean 'unsewn' or 'loosened', but also 'paralyzed'. The English draft renders it 'unsewn', yet the subsequent comparison with a paralytic (παραλελυμένου) plays on the double meaning.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα","severity":"info","text":"This phrase echoes Leviticus 13:45 (LXX), which prescribes that a leprous person's garments be rent and his head uncovered. Origen interprets the regulation allegorically as a command not to conceal sins.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τάφον κεκονιαμένον","severity":"info","text":"The phrase 'whitewashed tomb' (τάφον κεκονιαμένον) is a proverbial expression for outward beauty concealing inner decay, found in Greek moralists and early Christian writers. Origen uses it to condemn hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a specific ritual rule (garments unsewn) to a moral allegory (concealment of sin), then to two further consequences: covering the mouth and departure from the camp. Each is given a spiritual interpretation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Origen's allegorical reading of leprosy as sin and the leper's isolation as separation from the saints influenced later monastic and patristic exegesis, especially in the Greek tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text includes marginal references (e.g., '8 Levit. XI, 2') that are likely later scribal additions or cross-references, not part of Origen's original argument. Their exact function is uncertain.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek παραλελυμένα is ambiguous between 'unsewn' and 'paralyzed'; the English draft chooses 'unsewn' but the following comparison with a paralytic suggests Origen exploits both senses.","The marginal numbers (e.g., '8 Levit. XI, 2') are unclear: they may be chapter-verse references or page numbers from a manuscript, but their source and purpose are not specified in the edition."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Καὶ σφάξουσι τὸ ὀρνίλιον τὸ ἓν εἰς ἀγγεῖον ὀστράκινον. Θύεται τὸ ὀρνίθιον\n εἰς ἀγγεῖον ὀστράκινον, προεμβληθέντος εἰς αὐτὸ ὕδατος ζῶντος, ἵνα\n γένηται ὁ καθαρισμὸς ὕδατι καὶ αἵματι, ἅπερ ἐξῆλθεν ἀπὸ τῆς πλευρᾶς τοῦ\n Σωτῆρος. Ξύλον δὲ κέδρινόν φησι τὸ τῆς σωτηρίας ἡμῶν ξύλον. Τὸ δὲ\n κεκλωσμένον κόκκινον τύπος ἦν τοῦ τιμίου αἵματος, διʼ οὗ καθαίρεται ὁ\n κόσμος ὅλος. Οἶμα: δὲ τὸν ὕσσωπον, τὴν διὰ τοῦ πνεύματος θερμότητα· τὸ\n δὲ σπαρτίον τὸ κόκκινον τὴν πρὸς σάρκα σύμβασιν τοῦ Λόγου δηλοῦν.","english":"And they shall slaughter the one bird into an earthenware vessel. The bird is sacrificed into an earthenware vessel, living water having been first placed into it, so that the purification may be accomplished by water and blood, which came forth from the side of the Savior. The cedar wood, he says, is the wood of our salvation. The twisted scarlet was a type of the precious blood, by which the whole world is purified. I think that the hyssop signifies the heat through the Spirit; and the scarlet cord indicates the union of the Word with flesh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ σφάξουσι τὸ ὀρνίλιον τὸ ἓν εἰς ἀγγεῖον ὀστράκινον","severity":"info","text":"Origen interprets the slaughter of a bird into an earthenware vessel as a type of purification by water and blood, which he explicitly connects to the side wound of Christ.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὕδωρ ζῶν","severity":"info","text":"The phrase 'living water' (ὕδωρ ζῶν) here refers to fresh, running water, but Origen gives it a typological sense as the water that, mixed with blood from Christ's side, effects purification.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ τῆς πλευρᾶς τοῦ Σωτῆρος","severity":"info","text":"The phrase 'from the side of the Savior' alludes to the Gospel account of the centurion piercing Christ's side (John 19:34), from which blood and water flowed, a standard typology for the sacraments.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ξύλον κέδρινον","severity":"info","text":"Cedar wood (ξύλον κέδρινον) is identified by Origen as 'the wood of our salvation,' likely a reference to the cross, which in patristic tradition was sometimes thought to be made of cedar.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κόκκινον","severity":"info","text":"The 'scarlet' (κόκκινον) is interpreted as a type of the precious blood of Christ, by which the whole world is purified, a common typological equation in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ὕσσωπον","severity":"info","text":"Origen suggests that hyssop signifies 'the heat through the Spirit,' likely an allegorical reading of hyssop's purgative and aromatic properties as representing spiritual fervor.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'ὀρνίλιον' (variant of 'ὀρνίθιον'), a diminutive for 'bird,' but the specific species is not identified; Origen treats it generically as a sacrificial type.","The phrase 'τὸ κεκλωσμένον κόκκινον' could refer to twisted scarlet thread or wool; Origen interprets it as a type of blood, but the material object is ambiguous."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":21,"ref":"p21","source":"Τὴν κεφαλὴν αὐτοῦ καὶ τὸν πώγωνα ξυρηθήσεται. Ξυρᾶται τὴν κεφαλὴν, κατὰ\n τὰ κεφαλαιωδέστερα καὶ ἀρχικώτερα τῶν δογμάτων· κατὰ δὲ τὸν πώγωνα, ὅπερ\n σύμβολόν ἐστι τοῦ ἀνδρὸς, ἀποτιθέμενος τὰ τοῦ ἀνδρὸς ἁμαρτήματα· κατὰ δὲ\n τὰς ὀφρῦς. πᾶσαν οἴησιν, καὶ ἵνʼ οὕτως ὀνομάσω, ὀφρύωσιν ἀποτιθέμενος.\n Σύμβολον δέ φησι ταῦτα προσφύντα καὶ ἐξανθήσαντα τῇ ψυχῇ, νεκρότητος\n τρίχες ὀνομαζόμενα.","english":"His head and his beard shall be shaved. He shaves his head, according to the more summary and principal doctrines; and his beard, which is a symbol of the man, putting away the sins of the man; and his eyebrows, putting away all pride and, so to speak, haughtiness. And he says these things are symbols that have grown and blossomed upon the soul, called hairs of deadness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν κεφαλὴν αὐτοῦ καὶ τὸν πώγωνα ξυρηθήσεται","severity":"info","text":"Origen interprets the shaving of the head as a stripping away of principal doctrines, the beard as a symbol of manhood and its sins, and the eyebrows as pride or haughtiness.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πώγων","severity":"info","text":"The Greek term πώγων (beard) is taken by Origen as a symbol of the adult male (ἀνδρός), representing the sins associated with manhood that must be put away.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀφρῦς","severity":"info","text":"The Greek term ὀφρῦς (eyebrows) is allegorized by Origen as a symbol of pride or haughtiness (οἴησις, ὀφρύωσις), which must be removed.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρίχες νεκρότητος","severity":"info","text":"Origen calls the shaved hair 'hairs of deadness' (τρίχες νεκρότητος), likely drawing on Levitical purity concerns where hair from a corpse or impurity is removed, linking physical shaving to spiritual purification.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ξυρηθήσεται","severity":"info","text":"The Greek verb ξυρηθήσεται (shall be shaved) is parsed by Origen into three distinct allegorical actions: shaving the head, beard, and eyebrows, each corresponding to a different category of sin or doctrine.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σύμβολον","severity":"info","text":"Origen's use of σύμβολον (symbol) for hair as 'blossoming' on the soul reflects his broader allegorical method, influential in later Christian exegesis of Leviticus.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical passage Origen is commenting on; the shaving ritual likely refers to Leviticus 14 (purification of a leper), but the connection is implicit."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Λήψεται δύο ἀμνοὺς ἀμώμους ἐνιαυσιαίους. Εἰς τρία ὁ λόγος διαιρεῖ τὰ\n ἀναφερόμενα· ἒν μὲν τὴν λύσιν τῶν προημαρτημένων· ἓν δὲ, τὸ ὅλον\n ἀναφέρεσθαι τῷ Θεῷ· ἕτερον δὲ, τὸ ἀναφερόμενον ἐπʼ αὐτὸν τὸν\n καθαριζόμενον τῶν ὑπʼ αὐτοῦ γινομένων. Τάχα δὲ καὶ τὰ τρία τῆς\n σεμιδάλεως δέκατα παραλαμβάνεται, ἵνʼ ἓν μὲν τῶν δεκάτων τῷ σφαζομένῳ\n ἀμνῷ συναχθῇ, καὶ τὸ δεύτερον τῷ λοιπῷ, καὶ τὸ τρίτον τῷ προβάτῳ. Ἤδη\n τοίνυν ἐπὶ τῷ πέμπτῳ καθαρισμῷ ἔχει οὐχὶ ἄλευρον, ἀλλὰ σεμίδαλιν, ὅπερ\n σύμβολόν ἐστιν ὕλης ἄρτου καθαροῦ, καὶ ταύτην ἐλαίῳ πεφυραμένην· ὅπερ ὡς\n τρέφον φῶς, φωτὸς χρείαν καὶ οὐ πυρὸς ἐπιτελοῦν παραλαμβάνεται. Ἔχει δὲ\n καθʼ ἑαυτὸ χωρὶς τοῦ εἰς φύρασιν τῆς σεμιδάλεως παραλαμβανομένου ἐλαίου,\n ἔλαιον ὂ διὰ τοῦ ἱερέως ἀναφέρεται μέτρου κοτύλης τυγχάνον. Καὶ πάνυ\n δοκεῖ μοι ἱερέως δέεσθαι τό· « Στήσει ὁ ἱερεὺς ὁ καθαρίζων τὸν ἄνθρωπον\n τὸν καθαριζόμενον, καὶ ταῦτα ἔναντι Κυρίου. »","english":"He shall take two unblemished yearling lambs. The word divides the offerings into three: one for the remission of past sins; one, the whole is offered to God; another, the offering is made on behalf of the one being purified for the things done by him. Perhaps also the three tenths of fine flour are taken, so that one of the tenths is mixed with the slaughtered lamb, and the second with the remaining one, and the third with the sheep. Already, then, at the fifth purification he has not coarse meal, but fine flour, which is a symbol of pure bread material, and this kneaded with oil; which, as nourishing light, is taken for the need of light and not of fire completing it. He also has, apart from the oil taken for the mixing of the fine flour, oil which is offered through the priest, being of a cotyle measure. And it seems to me very much to require a priest: \"The priest who purifies shall place the man being purified, and these things before the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Λήψεται δύο ἀμνοὺς ἀμώμους ἐνιαυσιαίους","severity":"info","text":"Origen interprets the two unblemished yearling lambs as part of a tripartite division of offerings, each with distinct symbolic functions.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σεμίδαλις","severity":"info","text":"Fine flour (σεμίδαλις) is distinguished from coarse meal (ἄλευρον) and symbolizes pure bread material, marking a progression in the purification ritual.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἔλαιον","severity":"info","text":"Oil in the purification ritual serves both as an ingredient for mixing fine flour and as a separate offering of a cotyle measure, reflecting Levitical practice.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στήσει ὁ ἱερεὺς ὁ καθαρίζων τὸν ἄνθρωπον τὸν καθαριζόμενον, καὶ ταῦτα ἔναντι Κυρίου","severity":"info","text":"Origen quotes a scriptural directive (likely from Leviticus) requiring the purifying priest to place the person and offerings before the Lord, emphasizing priestly mediation.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τρία ὁ λόγος διαιρεῖ","severity":"info","text":"Origen structures the offerings into three categories: remission of past sins, total offering to God, and offering on behalf of the purified person.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πέντε καθαρισμῷ","severity":"info","text":"The reference to the 'fifth purification' situates this passage within Origen's sequential allegorical treatment of Levitical purification rites.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the quoted directive is not specified; it is likely from Leviticus but not explicitly cited.","The phrase 'τὸ ἀναφερόμενον ἐπʼ αὐτὸν τὸν καθαριζόμενον' could be interpreted as either 'offered on behalf of' or 'offered to' the purified person."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Καὶ ἥξει τίνος αὐτοῦ ἡ οἰκία, καὶ ἀναγγελεῖ τῷ ἱερεῖ. Καὶ οὐδέποτέ φαμεν\n κατηγορήσοντα τῆς οἰκίας τῆς ἑαυτοῦ δεῖν ἰέναι τινὰ πρὸς τὸν ἱερέα, τὸν\n νομοθέτην εἰπεῖν· ἀλλʼ ὥσπερ δὴ μᾶλλον ἐξ ἰατροῦ τῷ συμβεβηκότι φάρμακον\n ἐξαιτήσοντα. Λελεπρῶσθαι δὴ οὖν φαμεν τὴν τῶν Ἰουδαίων συναγωγήν. Τὸ δὲ\n τοῦ ἀναγγέλλοντός ἐστι πρόσωπον, ὁ τῶν ἀγίων προφητῶν χορός· οἵ καὶ\n ἐξαγγέλλονται τῷ μεγάλῳ ἀρχιερεῖ, τουτέστι πρὸ τῆς ἀγανακτήσεως, τῆς\n ἀπονοίας τῶν Ἰουδαίων τὰ πάθη, οὐ μίσει, οὐδὲ ἀπεχ θείᾳ, ἀλλʼ αἰδοἴ τῇ\n περὶ τὸν εὐεργέτην συνομολογοῦντες μὲν τὰ ἐκείνων πλημμελήματα,\n ἐλεεῖσθαι δʼ οὖν ὅμως παρακαλοῦντες. 18 Levit. XIV, 5. 19 ibid., 9. 20 ibid., 10. 21 ibid.,\n 11. ibid., 55. Καὶ ἀνεκάλεσε Μωϋσῆν. Λευϊτικὸν ὠνόμασται, ἐπειδὴ τὸ τῆς ἱερωσύνης καὶ τὰ\n τῶν θυσιῶν καὶ ὅσα τοιαῦτα προσέταξεν ὁ Θεὸς, ἐν τούτῳ Λευϊτικῷ φέρεται. Ἔχει μὲν οὖν καὶ ἡ Ἔξοδος τοῦ Θεοῦ νομοθεσίας· ὅπως δὲ ἐτελέσθησαν οἱ\n ἱερεῖς χρισθέντες, καὶ ὅπως κατεσκευάσθη ἡ σκηνὴ καὶ σύμπηξιν ἔλαβεν\n ἀρμόνιον, καὶ ἄλλα πλείονα ἱστορεῖ τὸ Λευϊτικόν. Εἰ δὲ καὶ ἕτερά τινα\n περιέχει, οὐ θαυμαστὸν, ἐπιγραφὴ γάρ ἐστι, Λευϊτικὸν, τοῦ ἐν αὐτῷ\n καιριωτέρου δηλωτικόν. Τοῦ αὐτῦ. Τὸν περὶ θυσιῶν λόγον οἱ μὴ ὀρθῶς ἐνορῶντες καταφρονοῦσιν ἢ ὡς\n εὐτελοῦς νομοθεσίας, καὶ μηδὲν ἄξιον τοῦ Δημιουργοῦ ἐχούσης. ἢ αὐτοῦ τοῦ\n Δημιουργοῦ ὡς εὐτελῆ νομοθετοῦντος ἀσεβῶς καταψηφίζονται. Ὁ δὲ νοήσας τὸ\n τοῦ Δαυῒδ καὶ τοῦ Ἀποστόλου, τοῦ μὲν λέγοντος· « Ἀποκάλυψον τοὺς\n ὀφθαλμούς μου καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου· » τοῦ δὲ\n βοῶντος·","english":"And he shall come to his own house and announce to the priest. We never say that someone must go to the priest to accuse his own house, as the lawgiver says; but rather, as from a physician, to request a remedy for what has happened. We say, then, that the synagogue of the Jews has become leprous. The person who announces is the chorus of the holy prophets; they announce to the great high priest, that is, before the indignation, the passions of the Jews' folly, not from hatred or enmity, but with reverence for the benefactor, confessing their transgressions while nevertheless begging for mercy. And he called Moses. It is called Levitical because the matters of priesthood, sacrifices, and all such things that God commanded are contained in this Levitical book. The Exodus also contains legislation of God; but how the priests were anointed and consecrated, and how the tabernacle was constructed and received its harmonious assembly, and many other things, the Levitical book recounts. And if it contains some other things, it is not surprising, for the title \"Levitical\" indicates the more essential subject within it. Of the same author. Those who do not rightly observe the discourse on sacrifices either despise it as trivial legislation, having nothing worthy of the Creator, or impiously condemn the Creator himself as legislating trivialities. But he who understands what David and the Apostle say—the one saying, \"Uncover my eyes and I will contemplate the wonders of your law,\" and the other crying out—","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Λελεπρῶσθαι","severity":"info","text":"The term 'leprous' (λελεπρῶσθαι) is used allegorically for the Jewish synagogue, drawing on Leviticus 14's purification rituals for leprosy, which Origen interprets as spiritual impurity.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀποκάλυψον τοὺς ὀφθαλμούς μου","severity":"info","text":"The quotation 'Uncover my eyes and I will contemplate the wonders of your law' is attributed to David, likely a paraphrase of Psalm 119:18 (LXX 118:18), though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τοῦ Ἀποστόλου","severity":"info","text":"The reference to 'the Apostle' (τοῦ Ἀποστόλου) is typical of Origen's exegesis, often citing Paul; the specific passage is not identified but may allude to Romans or Hebrews on the law's spiritual meaning.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτῦ","severity":"info","text":"The phrase 'Τοῦ αὐτῦ' (Of the same author) marks a transition to a new excerpt from Origen, likely from a different homily or treatise, as the preceding passage discusses Leviticus 14 and the following defends the value of sacrificial legislation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Λευϊτικὸν","severity":"info","text":"Origen explains the title 'Levitical' (Λευϊτικὸν) as indicating the book's focus on priesthood and sacrifices, contrasting it with Exodus which also contains divine legislation but not the same ritual details.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ἀνεκάλεσε Μωϋσῆν","severity":"caution","text":"The phrase 'And he called Moses' (Καὶ ἀνεκάλεσε Μωϋσῆν) appears abruptly; the referent of 'he' is unclear, possibly God or a figure from the preceding context, and the transition to the next section is disjointed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in 'Καὶ ἀνεκάλεσε Μωϋσῆν' is ambiguous; the Coptic context does not clarify the subject.","The source of the Apostle quotation is not specified; it may be a lost or paraphrased passage.","The transition marked by 'Τοῦ αὐτῦ' suggests a new excerpt, but the exact work or homily is not identified in the passage."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"« Ὁ νόμος πνευματικός ἐστι, » δύναται διαβλέψαι ὡς ἅξια Θεοῦ\n ἐστιν ἀποκεκρυμμένα ἐν τούτοις μαθήματα. Ἄνθρωπος ἐξ ὐμῶν, ἐὰν προσαγάγῃ δῶρα τῷ Κυρίῳ. Τετηρήκαμεν δὲ πολλαχοῦ\n τῶν Γραφῶν τὰ μὲν δῶρα ἐπὶ τῶν ζώων λέγεσθαι, τὰς δὲ θυσίας ἐπὶ τῶν\n ἀψύχων κατὰ τὸ ἐν τῇ Γενέσει λεγόμενον· « Καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ,\n καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ\n προσέσχεν. » Ἔτι δὲ καὶ τοῦτο ῥητέον, ἐπὶ μὲν τῶν ἐμψύχων· « Ἄνθρωπος,\n φησὶν, ἐξ ὑμῶν, ἐὰν προσαγάγῃ δῶρα· » ἐπὶ δὲ τῶν ἀψύχων, « ἐὰν ψυχή. »\n Τὸ ἅψυχον ἡ ψυχή· ἴνα τοῦ μὲν ἀλόγου τὸ λογικὸν μόνον καταλείπηται, καὶ\n τοῦ ἀψύχου ὑπὸ τοῦ πυρὸς νενικημένου ἀπομείνοι τὸ ἔμψυχον μόνον. Προχεοῦσι τὸ αἷμα ἐπὶ τὸ θυσιαστήριον. Θυσιαστήριον καρπώσεως ὁ βωμὸς\n λέγεται, ἐφʼ οὗ θυσίαι ὁλοκαυτώσεως· θυσιαστήριον δὲ θυμιάματος, τὸ ἔσω\n θυσιαστἡριον. Τοῦ αὐτὸῦ. Ἐπειδὴ ἔχαιρον ταῖς θυσίαις οἱ Ἰουδαῖοι ἐν Αἰγύπτῳ ταύταις\n προσεθίσαντες, ὡς καὶ ἡ ἐν τῇ ἐρήμῳ μοσχοποιία μαρτυρεῖ, ἐπέτρεψεν ὁ\n Θεὸς ταύτας αὐτῷ προσαγαγεῖν, ταύτῃ χαλινώσας τῆς πολυθείας τὰς ἀτάκτους\n ὁρμὰς καὶ τοῦ μὴ θύειν δαί. μοσι. 1 Levit, 1, 1. 92 PsaI. CXVIII, 18. 93 Rom. vii, 4. 94\n Levit. 1. 2. 95 Gen. v, 4, 5. 96 Levit. 1, 5. Ἐὰν δὲ ψυχὴ μία ἁμάρτῃ ἀκουσίως. Ἀκούσιόν ἐστιν ὅπερ ἄν τις ποιῇ κακόν. Σημειωτέον ὅτι τὸ ἀγνόημα τὸ ἀκούσιον, ἁμαρτίαν κολεἴ ἡ Γραφή. Καὶ ἄλλων\n τινῶν μέμνηται ὁ μακάριος Παῦλος φάσκων· Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν\n μελλόντων. Τοῦ αὐτοῦ.","english":"The law is spiritual,\" and one can discern that the teachings hidden in these things are worthy of God. \"A man from among you, if he brings gifts to the Lord.\" We have observed in many places of the Scriptures that \"gifts\" are said of animals, while \"sacrifices\" are said of inanimate things, according to what is said in Genesis: \"And God looked upon Abel and upon his gifts, but upon Cain and upon his sacrifices he did not regard.\" Moreover, this must be said: in the case of animate beings, \"A man,\" it says, \"from among you, if he brings gifts\"; in the case of inanimate things, \"if a soul.\" The inanimate is the soul, so that of the irrational only the rational remains, and of the inanimate overcome by fire only the animate remains. \"They will pour the blood upon the altar.\" The altar of offering is called the high place upon which sacrifices of complete burning are made; the altar of incense is the inner altar. Of the same. Since the Jews in Egypt, having become accustomed to these sacrifices, rejoiced in them, as the making of the calf in the desert also testifies, God permitted him to bring these, thereby curbing the disorderly impulses of polytheism and of not sacrificing to demons. \"If one soul sins unintentionally.\" Unintentional is whatever one does that is evil. Note that Scripture calls unintentional ignorance a sin. And the blessed Paul mentions some others, saying, \"For the law had a shadow of things to come.\" Of the same.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ, καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν","severity":"info","text":"Origen quotes Genesis 4:4-5 to distinguish 'gifts' (δῶρα) for animal offerings from 'sacrifices' (θυσίαι) for inanimate offerings, a distinction he applies to Leviticus.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δῶρα","severity":"info","text":"Origen specifies that δῶρα (gifts) in Leviticus refers to animate offerings (animals), while θυσίαι (sacrifices) refers to inanimate ones, based on the Genesis passage.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θυσιαστήριον","severity":"info","text":"Origen distinguishes two altars: the 'altar of offering' (θυσιαστήριον καρπώσεως) for burnt sacrifices, and the 'altar of incense' (θυσιαστήριον θυμιάματος) as the inner altar.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μοσχοποιία","severity":"info","text":"The 'making of the calf' (μοσχοποιία) refers to the golden calf episode (Exodus 32), used by Origen to illustrate Jewish attachment to animal sacrifices from their time in Egypt.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος","severity":"info","text":"Origen cites Paul (likely Romans 7:4 or a similar passage) to support the idea that the law was a 'shadow of things to come', a typological interpretation common in Alexandrian exegesis.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦ αὐτὸῦ","severity":"caution","text":"The repeated phrase 'Τοῦ αὐτὸῦ' (Of the same) may indicate a scribal insertion or a break in the original text, possibly marking a new excerpt or a marginal note.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ αὐτὸῦ' appears twice, possibly indicating a change in source or a scribal addition; the reading taken treats it as a structural marker.","The reference to Paul is vague; 'Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν μελλόντων' may be a paraphrase rather than a direct quotation."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"« ψυχὴ ἐὰν ἁμάρτῃ ἀκουσίως, φησὶ, καὶ μὴ ποιήσῃ ἀπὸ πασῶν τῶν\n ἐντολῶν Κυρίου, κατὰ φύσιν ἔχει. Ἔστι γὰρ τάχα τινὰ καὶ προστάγματα\n Κορίου, ἃ οὐ δεῖ ποιεῖν κατὰ τό· « Ἔδωκα αὐτοῖς προστάγματα οὐ καλά. »\n Ψυχὴ οὗν ἁμαρτάνει ἀκουσίως, ὅτε προφάσει εὐσεβείας τὸ μὴ δέον τηρεῖ. Καὶ δεῖται θυσίας πρὸς ἄφεσιν· οὐ δεομένου θυσίας τοῦ δρῶντος\n ἐξεπίτηδες· ὡς ὁ γεγονὼς Ἰουδαῖος ἵνα Ἰουδαίους κερδήσῃ, καὶ περιτεμὼν\n τὸν Τιμόθεον. Ἡ ψυχὴ ἐκείνη ἥτις ἐὰν ἄψηται παντὸς πράγματος ἀκαθάρτου, ἢ θνησιμαίου. Θνησιμαῖον δέ φησι τὸν ἀποθανόντα τῷ Θεῷ ἄνθρωπον, ᾧ χρὴ μηδὲ\n συνεσθίειν· ὁ γὰρ ἁπτόμενος αὐτοῦ ἀκάθαρτός ἐστι. Καὶ τοῦτο ἀκάθαρτόν\n ἐστι τὸ θηρευθὲν ὑπὸ τοῦ ἀντιδίκου ἡμῶν διαβόλου. Κτήνη ἀκάθαρτα εἴη ἂν,\n οἱ προσελθόντες μὲν τῷ λόγῳ κτηνώδεις, πρὸς θάνατον δὲ ἁμαρτήσαντες, καὶ\n μὴ γενόμενοι ἄξιοι σωθῆναι κἂν μετὰ κτηνῶν, κατὰ τὸ λέγον ῥητόν «\n Ἀνθρώπους καὶ κτήνη σώσεις, Κύριε. »\nΠᾶς ὃς ἐὰν ἄψηται αὐτῶν ἀγιασθήσετα. Τινὲ, τὸ « ἁγιασθήσεται, »\n μολυνθήσεται, σεφασὶν, οὐ διὰ τὴν θυσίαν, οἶμαι, ἀλλὰ διὰ τὸ τολμηρὸν\n αὐτοῦ ἁπτομένου. Ἀγγαῖος γάρ φησιν· « Ὅς ἂν ἅψηται, μιανθήσεται. »\nΤοῦ αὐτοῦ. Λέγομεν ὡς διατροφῆς ἀφορμὴ μᾶλλον τοῖς ἱερεῦσιν ἧσαν αἱ\n θυσίαι καὶ σκιὰ τῆς εὐσεβείας. Διπλοῦν δέ ἐστι τὸ κέρδος τὸ ἀπὸ τοῦ\n θύειν· καὶ ὅτι Θεῷ προσάγεται τιμὴ, καὶ ὅτι ἃ θύει τις οὐκ ἂν\n προσκυνήσειεν, οὔδὲ ἄν οἰηθείη Θεὸν εἶναι. Καὶ οὐ μὴ ἀποθάνητε. Θάνατον ὁ λόγος ἔοικεν ἀπειλεῖν ἱερεῦσιν, οἶνον καὶ\n σίκερα πίνουσιν, ἡνίκα ἂν εἰς τὴν σκηνὴν εἰσπορεύωνται.","english":"If a soul sins involuntarily,\" it says, \"and does not act according to all the commandments of the Lord, it is in accordance with nature. For there are perhaps also some commandments of the Lord which one ought not to fulfill, as in: 'I gave them commandments that are not good.' So the soul sins involuntarily when, under the pretext of piety, it observes what is not proper. And it requires a sacrifice for remission; but one who acts deliberately does not require a sacrifice, like the man who became a Jew in order to win Jews and circumcised Timothy. That soul which touches any unclean thing, or a corpse. 'Corpse,' it says, means a man who has died to God, with whom one ought not even to eat; for whoever touches him is unclean. And this is unclean which has been hunted by our adversary the devil. 'Unclean beasts' would be those who have approached the Word in a bestial manner, but have sinned unto death and have not become worthy to be saved even among beasts, according to the saying: 'You will save men and beasts, Lord.'\n\n'Whoever touches them shall be sanctified.' Some interpret 'shall be sanctified' as 'shall be defiled,' not because of the sacrifice, I think, but because of the audacity of the one who touches. For Haggai says: 'Whoever touches shall be defiled.'\n\nBy the same author. We say that the sacrifices were rather a means of sustenance for the priests and a shadow of piety. And the profit from sacrificing is twofold: both that honor is brought to God, and that what one sacrifices one would not worship, nor would one think it to be God. 'And you shall not die.' The word seems to threaten death to priests who drink wine and strong drink when they enter the tent.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔδωκα αὐτοῖς προστάγματα οὐ καλά","severity":"info","text":"Origen cites a scriptural phrase, 'I gave them commandments that are not good,' which is not found in the canonical Septuagint; it may be a reference to Ezekiel 20:25 or a lost apocryphon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιτεμὼν τὸν Τιμόθεον","severity":"info","text":"The reference to circumcising Timothy alludes to Acts 16:1–3, where Paul circumcises Timothy to facilitate his ministry among Jews, a historical practice debated in early Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θνησιμαῖον","severity":"info","text":"The term 'θνησιμαῖον' (corpse) is interpreted allegorically as a man dead to God, reflecting Origen's spiritual exegesis of Levitical purity laws.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνθρώπους καὶ κτήνη σώσεις, Κύριε","severity":"info","text":"The phrase 'You will save men and beasts, Lord' is not a direct biblical quotation; it may be a paraphrase of Psalm 36:7 or a liturgical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅς ἂν ἅψηται, μιανθήσεται","severity":"info","text":"Origen quotes Haggai 2:13 (LXX) to support the interpretation that touching defiles, contrasting with the literal reading of 'sanctified' in Leviticus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Διπλοῦν δέ ἐστι τὸ κέρδος","severity":"info","text":"Origen notes a twofold profit from sacrifice: honoring God and preventing idolatry, reflecting a rationalizing tendency in early Christian reception of Levitical laws.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'commandments that are not good' has no clear biblical source; it may be a misremembered or non-canonical text.","The identity of 'the man who became a Jew to win Jews' is ambiguous; it could refer to a historical figure or a typological example."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Δεῖ γὰρ τοὺς\n ὑπὲρ τοῦ λαοῦ εὐχομένους ἐπισκόπους ἀποστρέφεσθαι ἀπὸ μέθης, οὐ μόνον\n τῆς ἀπὸ οἴνου, ἀλλὰ καὶ τῆς τῶν πραγμάτων, καὶ διαλογισμῶν ἀνθρωπίνων. Οὐχ ὡς ἄτοπον δὲ ἀπαγορεύει τοῦτο, ἀλλʼ ὅτι ᾔδει τὸ ἀκρατὲς τῶν\n Ἰσραηλιτῶν, ὅτι ὁπόταν ἅψοιντο, εἰς ἀμετρίαν ἐχώρουν. Ἵν’ ὅτε εἰς τὰ\n ἅγια εἰσπορεύονται, νηφάλιον τὸ τῆς ψυχῆς ἀκριβὲς ἔχωσι, καὶ λεπτὸν τοῦ\n Θεοῦ μνημόσυνον. Διὰ τί οὐκ ἐφάγετε τὸ περὶ τῆς ἀμαρτίας ἐν τόπῳ ἁγίῳ; Δείκνυσι δὲ ὅτι μὴ\n τῶν ἱερέων ἐσθιόντων, ἀτέλεστος ἡ θυσία, καὶ ἡ ἁμαρτία μένει· ἐχρῆν γὰρ\n καὶ ἐκ τοῦ αἴματος εἰσενεχθῆναι, καὶ αὐτοὺς φαγεῖν. Εἰ σήμερον προσαγηόχασι τὰ περὶ τῆς ἀμαρτίας αὐτῶν. Ἐπεὶ συνέβη, φησὶ,\n τοῖς περὶ Ναδὰβ καὶ Ἀβιοὺδ προσκρούσασι τῷ Θεᾤ ἀποθανεῖν, ὄτε 97 Levit. IV, 27. 98 Herb. x, 1. 99 Ezech. xx, 25. 1\n Levit. v, 2. 2 Psal. xxxv, 7. 3 Levit. vi, 18. ⁴Agg. II, 13. 5\n Levit. x, 9. 6 ibid., 17. 7 ibid., 19. καιρὸς ἦν φαγεῖν αὐτοὺς τὸ περὶ ἁμαρτίας τοῦ λαοῦ τοῦ\n ἀφεθῆναι ἃ ἥμαρτε, πῶς οἱ ἐν ἁμαρτίαις ἡμεῖς σήμερον ἐλεγχθέντες διὰ τοῦ\n φαγεῖν τὴν ἄφεσιν προξενήσομεν; Χρὴ γὰρ τὸν ἱερέα πρότερον περὶ αὑτοῦ\n ἐξῶ άσασθαι. Ταῦτα τὰ κτήνη ἃ φάγεσθε. Θηρία μὲν οὗν οὐδαμῶς ἐστι καθαρά· πάντα γὰρ\n ἀκάθαρτα κατὰ τὸν εἰπόντα νόμον· « Πᾶν ὂ ἐὰν πορεύηται ἐπὶ χειρῶν αὐτοῦ\n ἐν πᾶσι τοῖς θηρίοις, ἀκάθαρτα ἔσται ὑμῖν. » Εἴη δʼ ἂν γενικῶς θηρία\n πάντες οἱ ὠμότατοι τῶν ἀνθρώπων, περὶ ὡν φησιν ὁ Προφήτης· « Ἐν τῷ\n ἐγγίζειν ἐπʼ ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου·» καὶ τὰ ἐξῆς. Ηᾶν κτῆνος δικηλοῦν ὁπλήν.","english":"For those who pray on behalf of the people, the bishops must abstain from drunkenness—not only from wine, but also from the drunkenness of affairs and human reasonings. This is not forbidden as something improper, but because he knew the intemperance of the Israelites, that whenever they touched it, they went to excess. So that when they enter the holy places, they may have the sober precision of the soul and a refined remembrance of God. Why did you not eat the sin-offering in a holy place? It shows that if the priests do not eat, the sacrifice is incomplete and the sin remains; for it was necessary both to bring in some of the blood and for them to eat. If today they have brought forward their sin-offerings. Since it happened, he says, that those around Nadab and Abihu, having offended God, died, when it was time for them to eat the sin-offering of the people so that what the people had sinned might be forgiven, how shall we, who today are convicted of sins, procure forgiveness by eating? For the priest must first expiate for himself. These animals which you shall eat. Wild beasts, then, are by no means clean; for all are unclean according to the law which says: \"Every animal that goes on its paws among all the beasts shall be unclean to you.\" And generally, wild beasts would be all the most savage of men, concerning whom the Prophet says: \"When they draw near to me to harm me, to eat my flesh,\" and so forth. Every cloven-hoofed domestic animal.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μέθης","severity":"info","text":"The Greek term μέθης (drunkenness) is used here both literally (wine) and metaphorically (affairs, human reasonings), reflecting Origen's allegorical method.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ τῆς ἁμαρτίας","severity":"info","text":"The phrase 'sin-offering' (περὶ τῆς ἁμαρτίας) alludes to Leviticus 5:2, where the priest must eat the offering for atonement.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναδὰβ καὶ Ἀβιοὺδ","severity":"info","text":"Nadab and Abihu, sons of Aaron, died after offering unauthorized fire (Leviticus 10:1-2). Origen uses this as a cautionary example for priests.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πᾶν ὂ ἐὰν πορεύηται ἐπὶ χειρῶν αὐτοῦ","severity":"info","text":"This is a paraphrase of Leviticus 11:27, which declares animals walking on paws unclean. Origen extends this allegorically to savage humans.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐν τῷ ἐγγίζειν ἐπʼ ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου","severity":"info","text":"This quotation, attributed to 'the Prophet', likely refers to Psalm 27:2 (LXX), where the psalmist speaks of enemies seeking to devour him.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κτῆνος δικηλοῦν ὁπλήν","severity":"caution","text":"The phrase 'cloven-hoofed domestic animal' (κτῆνος δικηλοῦν ὁπλήν) is a direct reference to Leviticus 11:3, but the text breaks off abruptly, possibly due to manuscript damage.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The abrupt ending after 'κτῆνος δικηλοῦν ὁπλήν' may indicate a lacuna in the manuscript; the intended continuation is uncertain."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Δικηλῆ τὸν εὐσεβῶς ἐν τῷ αἰῶνι τούτῳ\n πολιτευόμενον καὶ διὰ τὸν μέλλοντα αἰῶνα ἐπʼ ἐκεῖνον σπεύδοντα· πρὸς δὲ\n τὸ διχηλεῖν καὶ ὀνυχιστῆρας ὀνυχίζειν περιαιρούμενον τὰ περιττὰ καὶ\n νεκρὰ. ἀπὸ τῶν χειρῶν, τοῦτʼ ἔστι πράξεων· καὶ ποδῶν, τουτέστι τῆς\n πορείας. Πρὸς τοὐτοις καὶ ἀνὰ μηρυκισμὸν οὐκ ἀποτιθέμενον μόνον τὴν\n πνευματικὴν τροφὴν, ἀλλὰ καὶ ἀναμιμνησκόμενον καὶ συνεχῶς αὐτὴν\n μελετῶντα. Οὖτος ὁ νόμος περὶ τῶν κτηνῶν καὶ τῶν πετεινῶν καὶ πάσης ψυχῆς. Πολὺν\n ποιεῖται λόγον περὶ καθαρολ καὶ ἀκαθάρτου· πρῶτον ἁγίαν εἶναι τὴν ψυχὴν\n ἐκπαιδεύει. Εἰ γὰρ τὸ φυσικὸν τοιοῦτον οἷον ἐκ προστάγματος Θεοῦ\n γέγονεν, ἀκάθαρτον, πόσῳ μᾶλλον τὸ ἀπὸ μοχθηρᾶς προαιρέσεως, καὶ οὐκ ἐκ\n προστάγμα τος Θεοῦ γεγονός; Εἰ τὸ οὗ Θεὸς ποιητὴς ἀκάθαρτον εἶναι\n νομίζοι τις, πόσῳ μᾶλλον τὸ ἐναντίως ἔχον πρὸς τὸ τοῦ Θεοῦ βούλημα, καὶ\n ποιοῦν ὅπερ ἀπηγόρευσεν; Ἀνδρὡπτῳ ἐάν τανι γένηται ἐν δέρματι χρωτὸς αὐτοῦ οὐλή. Ἀνάγεται ταῦτα\n ἐπί τινας μώμους τῆς ψυχῆς. Καὶ ὥσπερ ἐπὶ τῶν τοῦ σώματος τραυμάτων μετὰ\n τὴν θεραπείαν ἔσθʼ ὅτε ἴχνος τοῦ πεπονθέναι τοὺς τόπους καταλείπεται ἐν\n τῇ καλουμένῃ οὐλῇ· τὸν αὐτὸν τρόπον ἡ λαβοῦσα τραῦμα ἁμαρτίας ψυχὴ, κἂν\n τύχῃ θεραπείας, οἱονεὶ οὐλὴν ἐνίοτε ἔχει καταλειπομένην. Δεῖ δὲ καὶ τὸν\n τρόπον τοῦ ἀπʼ αὐτῆς καθαρισμεῦ ἢ οὐ καθαρισμοῦ ἐξεπίστασθαι. Ἀνδρὶ ἢ γυναικὶ ᾧ ἐὰν γένηται αὐτῷ ἀρἡ λέπρας. Παρατηρητέον ἐφʼ ὧν μὲν\n λέγεται ἀνθρώπων· « Ἐάν τινι γένηται ἐν δέρματι χρωτὸς αὐτοῦ· » ἥ «\n Ἀνδρὶ ἢ γυναικὶ, ᾧ ἐὰν γένηται ἐν αὐτοῖς ἁρὴ λέπρας·","english":"Double-hoofed is the one who piously conducts himself in this age and, because of the coming age, hastens toward that one. And to be double-hoofed and to have claws, to cut away the superfluous and dead from the hands—that is, from actions—and from the feet—that is, from the path. In addition to these things, also to ruminate, not only storing away spiritual food but also recalling it and constantly meditating upon it. This is the law concerning beasts and birds and every soul. He makes a lengthy discourse about clean and unclean; first he teaches that the soul is to be holy. For if the natural is such as has become unclean by a command of God, how much more that which comes from a depraved choice and not from a command of God? If one were to consider that of which God is the maker to be unclean, how much more that which is contrary to the will of God and does what he has forbidden? \"If a man has a scar on the skin of his body.\" These things are referred to certain blemishes of the soul. And just as in the case of wounds of the body, after healing, a trace of what the places have suffered sometimes remains in the so-called scar, in the same way the soul that has received a wound of sin, even if it obtains healing, sometimes has a kind of scar left behind. And one must also know the manner of its purification or lack of purification. \"A man or a woman, if a leprous eruption appears on them.\" It must be observed in which cases it is said of people: \"If someone has on the skin of his body,\" or \"A man or a woman, if a leprous eruption appears on them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Δικηλῆ","severity":"info","text":"The term 'double-hoofed' (δικηλῆ) is a key allegorical category in Origen's interpretation of dietary laws, symbolizing moral discernment and separation from impurity.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀνυχιστῆρας","severity":"info","text":"'Claws' (ὀνυχιστῆρας) are interpreted as the cutting away of superfluous and dead elements from actions and path, reinforcing the theme of purification.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνὰ μηρυκισμὸν","severity":"info","text":"'Rumination' (ἀνὰ μηρυκισμὸν) is allegorized as the spiritual practice of storing, recalling, and meditating on divine teaching, akin to chewing cud.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνδρὡπτῳ ἐάν τανι γένηται ἐν δέρματι χρωτὸς αὐτοῦ οὐλή","severity":"info","text":"This phrase echoes Leviticus 13:2 (LXX) regarding skin lesions, which Origen reinterprets as spiritual blemishes of the soul.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνδρὶ ἢ γυναικὶ ᾧ ἐὰν γένηται αὐτῷ ἀρἡ λέπρας","severity":"info","text":"This phrase alludes to Leviticus 13:9-10 (LXX) on leprous eruptions, used by Origen to discuss purification of the soul.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περὶ καθαρολ καὶ ἀκαθάρτου","severity":"info","text":"Origen's discourse on clean and unclean animals (Leviticus 11) is here applied to the soul, reflecting his allegorical method common in Alexandrian exegesis.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., 'καθαρολ' for 'καθαροῦ'), but the sense is clear. The Coptic cues for structural classification are not present in the Greek; the classification 'narrative' is assumed from the metadata."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"» ἐφʼ ὧν δέ « Σὰρξ,\n ἐὰν γένηται ἐν τῷ δέρματι αὐτοῦ ἕλκος·» ἢ· « Σὰρξ ἐὰν γένηται ἐν τῷ\n δέρματι αὐτοῦ κατάκαυμα πυρός. Ταῦτα δὲ θραῦμά ἐστιν. Τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα. Διὰ τούτων αἰνίττεται μὴ δεῖν\n συγκρύπτειν τὰ ἁμαρτήματα, καὶ σκεπάζειν αὐτὰ τὸν τὴν ψυχὴν\n λελεπρωμένον. Ὤσπερ τοῦ παραλελυμένου τὰ ἱμάτια οὗ οὐκ \n ἐσκέπασται ἡ ἀσχημοσύνη· οὕτως βούλεται πᾶσιν ἐκκεῖσθαι μὴ γενόμενον\n τάφον κεκονιαμένον, Τὸ 8 Levit. XI, 2. 2 ibid.,\n 27. 10 Psal. xxva 2. 11 Levit. XI, 3. ibid., 46. Levit. XIII, 2. 14\n ibid., 29. ibid., 18. 16 ibid. 24. ibid, 45. δέ γε περιβεβλῆσθαι τὸ στόμα, ἐστὶ τὸ μὴ ἔχειν πα ῥῥησίαν\n ἀνοῖξαι τὸ στόμα· τὸ δὲ τῆς παρεμβολῆς ἐξοίχεσθαι, τὸ μηκέτι τοῖς τῶν\n ἀγίων αὑτὸν συναυλίζεσθαι χοροῖς. Καὶ σφάξουσι τὸ ὀρνίλιον τὸ ἓν εἰς ἀγγεῖον ὀστράκινον. Θύεται τὸ ὀρνίθιον\n εἰς ἀγγεῖον ὀστράκινον, προεμβληθέντος εἰς αὐτὸ ὕδατος ζῶντος, ἵνα\n γένηται ὁ καθαρισμὸς ὕδατι καὶ αἵματι, ἅπερ ἐξῆλθεν ἀπὸ τῆς πλευρᾶς τοῦ\n Σωτῆρος. Ξύλον δὲ κέδρινόν φησι τὸ τῆς σωτηρίας ἡμῶν ξύλον. Τὸ δὲ\n κεκλωσμένον κόκκινον τύπος ἦν τοῦ τιμίου αἵματος, διʼ οὗ καθαίρεται ὁ\n κόσμος ὅλος. Οἶμα: δὲ τὸν ὕσσωπον, τὴν διὰ τοῦ πνεύματος θερμότητα· τὸ\n δὲ σπαρτίον τὸ κόκκινον τὴν πρὸς σάρκα σύμβασιν τοῦ Λόγου δηλοῦν. Τὴν κεφαλὴν αὐτοῦ καὶ τὸν πώγωνα ξυρηθήσεται. Ξυρᾶται τὴν κεφαλὴν, κατὰ\n τὰ κεφαλαιωδέστερα καὶ ἀρχικώτερα τῶν δογμάτων· κατὰ δὲ τὸν πώγωνα, ὅπερ\n σύμβολόν ἐστι τοῦ ἀνδρὸς, ἀποτιθέμενος τὰ τοῦ ἀνδρὸς ἁμαρτήματα· κατὰ δὲ\n τὰς ὀφρῦς.","english":"Concerning those for whom it is said, \"Flesh, if a wound occurs in its skin,\" or \"Flesh, if a burn from fire occurs in its skin. These are a fracture. His garments shall be loosened.\" Through these it is intimated that one must not conceal sins and cover them up, the one whose soul is leprous. Just as the garments of the paralyzed man do not cover his shame, so it wishes that one be exposed to all, not becoming a whitewashed tomb. But to have the mouth covered is not to have the freedom to open the mouth; and to depart from the camp is no longer to associate oneself with the choirs of the saints. And they will slaughter the one bird into an earthenware vessel. The bird is sacrificed into an earthenware vessel, living water having been placed into it beforehand, so that the purification occurs with water and blood, which came forth from the side of the Savior. And he speaks of the cedar wood as the wood of our salvation. And the twisted scarlet was a type of the precious blood, through which the whole world is purified. And I think the hyssop signifies the heat through the spirit; and the scarlet cord indicates the union of the Word with flesh. His head and his beard shall be shaved. He shaves his head, concerning the more capital and principal doctrines; and concerning the beard, which is a symbol of the man, laying aside the sins of the man; and concerning the eyebrows.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὰρξ, ἐὰν γένηται ἐν τῷ δέρματι αὐτοῦ ἕλκος· ἢ· Σὰρξ ἐὰν γένηται ἐν τῷ δέρματι αὐτοῦ κατάκαυμα πυρός. Ταῦτα δὲ θραῦμά ἐστιν. Τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα.","severity":"info","text":"Origen paraphrases Leviticus 13:2, 24, 29, 18, and 45, which describe skin lesions and the requirement that the afflicted person wear torn garments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παραλελυμένα","severity":"info","text":"παραλελυμένα (paralelymena) means 'loosened' or 'torn,' but Origen also plays on the sense of 'paralyzed' (παραλελυμένου) to link the physical state with moral exposure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὕδατος ζῶντος","severity":"info","text":"Living water (ὕδατος ζῶντος) is fresh, running water, used in Jewish purification rites (e.g., Lev 14:5). Origen allegorizes it as the water from Christ's side.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ κεκλωσμένον κόκκινον","severity":"info","text":"The twisted scarlet (κόκκινον) is a type of Christ's precious blood, a typological reading common in patristic exegesis (cf. Heb 9:19-20).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ξύλον δὲ κέδρινόν φησι","severity":"info","text":"Origen transitions from ritual details to symbolic interpretation, using φησι ('he says') to introduce the cedar wood as a type of the cross, a common structural marker in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Οἶμα: δὲ τὸν ὕσσωπον","severity":"caution","text":"The text reads Οἶμα (Oima), likely a scribal error for Οἶμαι ('I think'), as Origen often uses this verb to introduce his interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Οἶμα' may be a corruption of 'Οἶμαι' (I think), but the intended sense is clear from context.","The reference to 'the wood of our salvation' could be either the cross or the tree of life; Origen likely intends the cross."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"πᾶσαν οἴησιν, καὶ ἵνʼ οὕτως ὀνομάσω, ὀφρύωσιν ἀποτιθέμενος. Σύμβολον δέ φησι ταῦτα προσφύντα καὶ ἐξανθήσαντα τῇ ψυχῇ, νεκρότητος\n τρίχες ὀνομαζόμενα. Λήψεται δύο ἀμνοὺς ἀμώμους ἐνιαυσιαίους. Εἰς τρία ὁ λόγος διαιρεῖ τὰ\n ἀναφερόμενα· ἒν μὲν τὴν λύσιν τῶν προημαρτημένων· ἓν δὲ, τὸ ὅλον\n ἀναφέρεσθαι τῷ Θεῷ· ἕτερον δὲ, τὸ ἀναφερόμενον ἐπʼ αὐτὸν τὸν\n καθαριζόμενον τῶν ὑπʼ αὐτοῦ γινομένων. Τάχα δὲ καὶ τὰ τρία τῆς\n σεμιδάλεως δέκατα παραλαμβάνεται, ἵνʼ ἓν μὲν τῶν δεκάτων τῷ σφαζομένῳ\n ἀμνῷ συναχθῇ, καὶ τὸ δεύτερον τῷ λοιπῷ, καὶ τὸ τρίτον τῷ προβάτῳ. Ἤδη\n τοίνυν ἐπὶ τῷ πέμπτῳ καθαρισμῷ ἔχει οὐχὶ ἄλευρον, ἀλλὰ σεμίδαλιν, ὅπερ\n σύμβολόν ἐστιν ὕλης ἄρτου καθαροῦ, καὶ ταύτην ἐλαίῳ πεφυραμένην· ὅπερ ὡς\n τρέφον φῶς, φωτὸς χρείαν καὶ οὐ πυρὸς ἐπιτελοῦν παραλαμβάνεται. Ἔχει δὲ\n καθʼ ἑαυτὸ χωρὶς τοῦ εἰς φύρασιν τῆς σεμιδάλεως παραλαμβανομένου ἐλαίου,\n ἔλαιον ὂ διὰ τοῦ ἱερέως ἀναφέρεται μέτρου κοτύλης τυγχάνον. Καὶ πάνυ\n δοκεῖ μοι ἱερέως δέεσθαι τό· « Στήσει ὁ ἱερεὺς ὁ καθαρίζων τὸν ἄνθρωπον\n τὸν καθαριζόμενον, καὶ ταῦτα ἔναντι Κυρίου. »\nΚαὶ ἥξει τίνος αὐτοῦ ἡ οἰκία, καὶ ἀναγγελεῖ τῷ ἱερεῖ. Καὶ οὐδέποτέ φαμεν\n κατηγορήσοντα τῆς οἰκίας τῆς ἑαυτοῦ δεῖν ἰέναι τινὰ πρὸς τὸν ἱερέα, τὸν\n νομοθέτην εἰπεῖν· ἀλλʼ ὥσπερ δὴ μᾶλλον ἐξ ἰατροῦ τῷ συμβεβηκότι φάρμακον\n ἐξαιτήσοντα. Λελεπρῶσθαι δὴ οὖν φαμεν τὴν τῶν Ἰουδαίων συναγωγήν. Τὸ δὲ\n τοῦ ἀναγγέλλοντός ἐστι πρόσωπον, ὁ τῶν ἀγίων προφητῶν χορός·","english":"all arrogance, and, so to speak, the raising of the eyebrow, putting it aside. And these, he says, are a symbol of things that have grown and blossomed in the soul, called hairs of deadness. He shall take two unblemished yearling lambs. The discourse divides the things offered into three: one is the release of past sins; one is that the whole is offered to God; another is that which is offered on behalf of the one being purified from the things done by him. Perhaps also the three tenths of fine flour are taken, so that one of the tenths is mixed with the slaughtered lamb, and the second with the remaining one, and the third with the sheep. Now already in the fifth purification he has not ordinary flour, but fine flour, which is a symbol of pure bread material, and this kneaded with oil; which, as nourishing light, is taken for the need of light and not of fire completing it. And it has, apart from the oil taken for the kneading of the fine flour, oil that is offered through the priest, being of a measure of a cotyle. And it seems to me very much to need a priest: \"The priest who purifies shall place the man being purified, and these things before the Lord.\"\n\nAnd he shall go to his house, and announce to the priest. And we never say that one must go to the priest to accuse his own house, the lawgiver to say; but rather as from a physician to ask for a remedy for what has happened. We say, then, that the synagogue of the Jews has become leprous. And the person of the one announcing is the chorus of the holy prophets.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀφρύωσιν","severity":"info","text":"The Greek term ὀφρύωσιν (literally 'raising of the eyebrow') is used metaphorically for pride or arrogance, a key concept in Origen's moral interpretation of leprosy as spiritual deadness.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σεμίδαλις","severity":"info","text":"Σεμίδαλις (fine flour) is distinguished from ordinary flour (ἄλευρον) as a symbol of pure material for bread, used in the fifth purification to signify spiritual refinement.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στήσει ὁ ἱερεὺς ... ἔναντι Κυρίου","severity":"info","text":"Origen quotes a scriptural prescription for the purification ritual, likely from Leviticus 14:11, emphasizing the priest's role in presenting the purified person before the Lord.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀμνοὺς ἀμώμους ἐνιαυσιαίους","severity":"info","text":"The requirement of 'two unblemished yearling lambs' reflects Levitical purity regulations (Leviticus 14:10-11), which Origen interprets allegorically for spiritual purification.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Λελεπρῶσθαι ... τὴν τῶν Ἰουδαίων συναγωγήν","severity":"info","text":"Origen explicitly states that the synagogue of the Jews has become leprous, a polemical reception of Levitical purity laws, reflecting early Christian supersessionist theology.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τρία ὁ λόγος διαιρεῖ","severity":"info","text":"Origen divides the offerings into three categories: release of past sins, offering to God, and offering on behalf of the purified person, a tripartite structure typical of his exegetical method.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἀναφερόμενον ἐπʼ αὐτὸν τὸν καθαριζόμενον' could be read as 'offered on behalf of the one being purified' or 'offered to the one being purified'; the translation adopts the former as more consistent with ritual context.","The reference to 'τρίτον τῷ προβάτῳ' is ambiguous: it may mean 'the third with the sheep' (i.e., the second lamb) or 'the third with the flock'; the translation assumes the former."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"οἵ καὶ\n ἐξαγγέλλονται τῷ μεγάλῳ ἀρχιερεῖ, τουτέστι πρὸ τῆς ἀγανακτήσεως, τῆς\n ἀπονοίας τῶν Ἰουδαίων τὰ πάθη, οὐ μίσει, οὐδὲ ἀπεχ θείᾳ, ἀλλʼ αἰδοἴ τῇ\n περὶ τὸν εὐεργέτην συνομολογοῦντες μὲν τὰ ἐκείνων πλημμελήματα,\n ἐλεεῖσθαι δʼ οὖν ὅμως παρακαλοῦντες. 18 Levit. XIV, 5. 19 ibid., 9. 20 ibid., 10. 21 ibid.,\n 11. ibid., 55.","english":"who also are reported to the great high priest, that is, before the indignation, the passions of the Jews' madness, not from hatred nor from enmity, but with reverence toward the benefactor, while confessing their transgressions, yet nevertheless entreating to be pitied.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μεγάλῳ ἀρχιερεῖ","severity":"info","text":"The phrase 'great high priest' likely refers to God or Christ in Origen's allegorical reading, not the Jewish high priest, as Origen interprets the Levitical purification ritual spiritually.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγανακτήσεως","severity":"info","text":"Origen contrasts the 'indignation' (ἀγανάκτησις) of the Jews with the reverence of those confessing, reflecting his polemical context against Jewish literal interpretation of Leviticus.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Levit. XIV, 5. 19 ibid., 9. 20 ibid., 10. 21 ibid., 11. ibid., 55.","severity":"info","text":"The passage cites Leviticus 14:5, 9, 10, 11, and 55, which detail the purification ritual for leprosy, including the offering of two lambs and the role of the priest.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἵ καὶ ἐξαγγέλλονται","severity":"info","text":"This sentence continues the previous passage's tripartite division of offerings, here focusing on the confession of sins to the high priest before indignation, linking to the ritual of atonement.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπεχθείᾳ","severity":"info","text":"Origen's emphasis on 'not from hatred nor enmity' but 'with reverence' reflects early Christian reception of Levitical law as typological, distancing from Jewish practice while retaining moral lessons.","cites":[{"key":"ed:tlg2042.tlg051","label":"source edition: Selecta in Leviticum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg051.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'great high priest' is ambiguous: it could be the Jewish high priest in the literal sense, but Origen likely allegorizes it as God or Christ. The Coptic text does not clarify the referent."],"confidence":"high","notes":[]}]}