{"slug":"tlg2042.tlg052","id":"greek:tlg2042.tlg052","title":"Selecta in Numeros","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":"2026-11-14T23:23:22Z","cost_usd":0.016321},"source":{"registry_id":"greek:tlg2042.tlg052","work_id":"tlg2042.tlg052","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"},"stats":{"passages":42,"english_words":4304,"coptic_letters":0,"commentary_units":225,"commentary_kinds":8,"derived_notes":0,"ambiguities":55,"work_notes":5,"external_links":4,"timeline":4},"summary":{"work":"tlg2042.tlg052","abstract":"The Selecta in Numeros attributed to Origen survives only in catena fragments, not as a continuous commentary. These excerpts likely derive from Origen’s homilies on Numbers delivered in Caesarea ca. 240–250 CE, but the attribution is uncertain; some fragments may come from later epitomators or be misassigned. The text explains the etymology of 'manna' from the Hebrew question 'mān' ('What is this?'), a folk etymology common in patristic sources. It shifts from historical explanation to a contemporary claim that a small amount of manna still descends, linking past and present. The final sentence provides a theological conclusion: the unity of the Spirit in Christ ensures that the prophetic activity of the elders is one and the same. The name 'Moroam' is obscure, possibly a variant or corruption of a Hebrew or Aramaic name.","historical_context":"The Selecta in Numeros is a collection of excerpted notes, not a finished work, surviving only in catena fragments from Byzantine florilegia. Its reconstruction depends on later compilations, and the original selection principles remain unclear. Origen’s homilies on Numbers were delivered in Caesarea (Palestine) ca. 240–250 CE, during a period of intense Christian exegetical activity in the region. The excerpts were used by later Greek commentators such as Didymus the Blind and Theodoret, and transmitted through Palestinian monastic libraries. The attribution to Origen is traditional but uncertain; some fragments may derive from later epitomators or be misassigned from other works. The text reflects Origen’s allegorical method, interpreting the Numbers narrative (e.g., Numbers 13:1–2) in a spiritual sense. The catena context is not included in this edition, so the relation to Origen’s lost homilies remains unclear.","significance":"The Selecta in Numeros provides rare insight into Origen’s exegesis of Numbers, a book less frequently commented on in patristic literature. Its fragmentary survival illustrates the challenges of reconstructing early Christian works from catenae. The text’s use by later commentators like Didymus and Theodoret shows its influence in Greek exegetical traditions, while the uncertain attribution highlights the complexities of authorship in ancient Christian literature.","timeline":[{"date":"ca. 240–250 CE","event":"Origen delivers homilies on Numbers in Caesarea."},{"date":"4th–5th c.","event":"Didymus the Blind and Theodoret use excerpts from the Selecta."},{"date":"6th–9th c.","event":"The text is transmitted through Palestinian monastic libraries and Byzantine catenae."},{"date":"undated","event":"The Selecta in Numeros is compiled as a catena fragment collection."}],"relations":[{"work":"Origen, Homilies on Numbers","relation":"The Selecta likely derive from these homilies, but the relation is uncertain.","key":"","label":null,"url":null},{"work":"Didymus the Blind, Commentary on Numbers","relation":"Didymus used the Selecta excerpts.","key":"","label":null,"url":null},{"work":"Theodoret of Cyrus, Questions on Numbers","relation":"Theodoret used the Selecta excerpts.","key":"","label":null,"url":null},{"work":"Catena on the Octateuch","relation":"The Selecta survive as fragments in this catena.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Provides background on the author and his exegetical methods."},{"key":"wikipedia:Catena (biblical commentary)","label":"Catena (biblical commentary)","url":"https://en.wikipedia.org/wiki/Catena_%28biblical_commentary%29","reason":"Explains the genre through which the Selecta survive."},{"key":"wikipedia:Didymus the Blind","label":"Didymus the Blind","url":"https://en.wikipedia.org/wiki/Didymus_the_Blind","reason":"A later commentator who used the Selecta."},{"key":"wikipedia:Theodoret of Cyrus","label":"Theodoret of Cyrus","url":"https://en.wikipedia.org/wiki/Theodoret","reason":"Another later commentator who used the Selecta."}],"cautions":["The attribution to Origen is traditional but uncertain; some fragments may derive from later epitomators or be misassigned from other works.","The text survives only in catena fragments, not as a continuous commentary; its reconstruction depends on later Byzantine florilegia.","The original selection principles and the relation to Origen’s lost homilies remain unclear.","The name 'Moroam' is obscure and may be a variant or corruption of a Hebrew or Aramaic name."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000474,"generated":"2026-11-14T23:23:22Z"},"checks":{"work":"tlg2042.tlg052","status":"pass","blocking":[],"warnings":[],"stats":{"passages":42,"translated":42,"commentary_passages":42,"commentary_units":225,"english_words":4304,"source_letters":16981,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives only in catena fragments, not as a continuous commentary. Its reconstruction depends on later Byzantine florilegia.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Origen’s homilies on Numbers were delivered in Caesarea ca. 240–250 CE. The Selecta likely represent excerpted notes, not a finished work.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These excerpts were used by later Greek commentators such as Didymus the Blind and Theodoret, and transmitted through Palestinian monastic libraries.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The attribution to Origen is traditional but uncertain; some fragments may derive from later epitomators or be misassigned from other works.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition does not include the full catena context, so the original selection principles and the relation to Origen’s lost homilies remain unclear.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-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: 42 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":42},"term_index":[],"citations":{"ed:tlg2042.tlg052":{"label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟΥΣ ΑΡΙΘΜΟΥΣ. \n Οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῶ. Μᾶν ὠνομάσθη ἀπὸ τοῦ τοὺς\n Ἐβραίους πρώτους θέαμα ξένον ὁρῶντας εἰπεῖν πρὸς ἀλλήλους τῇ πατρίῳ\n γλώσσῃ, « Μᾶν, » τουτέστι, « Τί τοῦτο; » ὅπερ οὐκ ἂν εἶπον, εἰ ἔθος ἦν,\n ὥς τινες τῶν ἐθνικῶν φασι, τὴν φύσιν τῶν τόπων ἀπʼ αἰῶνος τὰ τοιαῦτα\n φέρειν. Καὶ νῦν δὲ εἰ καταβαίνει μνήμης ἕνεκα μικρόν τι.","english":"Origen's Selections on the Book of Numbers.  \nOur eyes are fixed on nothing but the manna. It was called \"man\" from the Hebrews, when they first saw a strange sight, saying to one another in their native tongue, \"Man,\" that is, \"What is this?\" which they would not have said if it were customary, as some of the pagans claim, for the nature of the places to produce such things from eternity. And now, for the sake of memory, a small amount descends.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μᾶν","severity":"info","text":"The text explains the etymology of 'manna' from the Hebrew question 'mān' ('What is this?'), a folk etymology common in patristic sources.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μᾶν","severity":"info","text":"The Greek transliteration 'Μᾶν' represents the Hebrew word מָן (mān), interpreted here as an exclamation of wonder rather than a substance name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐθνικῶν","severity":"info","text":"The reference to 'pagans' (ἐθνικῶν) who claim the manna is a natural, eternal product of the region reflects a polemic against Greco-Roman naturalistic explanations of biblical miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ νῦν","severity":"info","text":"The phrase 'And now' (Καὶ νῦν) shifts from historical explanation to a contemporary claim that a small amount of manna still descends, linking past and present for the reader.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μάννα","severity":"info","text":"Origen's etymological and anti-pagan argument for manna was influential in later Christian exegesis, appearing in works by Eusebius and Jerome.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῶ' is grammatically ambiguous: 'ἡμῶ' may be a scribal error for 'ἡμῶν' (our), and the syntax could be read as 'Our eyes are fixed on nothing but the manna' or 'Nothing except the manna is before our eyes.'","The final clause 'μικρόν τι' could refer to a small amount of manna or a small token for memory; the exact referent is unclear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Καὶ οὐκέτι προσέθεντο. Λείπει, « τοῦ προφητεύειν. » Οὐκέτι, φησὶ,\n προεφήτευσαν. Εἰς ἅπαξ γὰρ προφητεύουσιν, ἵνα μὴ ἐξισωθῶσι Μωσεῖ· ἀλλ’\n ὡς γνωσθῆναι ὅτι μετειλήφασι, καὶ πάντες ἅμα προφητεύουσιν. Ἒν γὰρ ἐν\n Χριστῷ τὸ Πνεῦμα, καὶ μία διὰ πάντων ἡ ἐνέργεια.","english":"And they added no more. The phrase \"to prophesy\" is implied. They no longer, it says, prophesied. For they prophesy only once, so that they might not be made equal to Moses; but rather so that it might be known that they have partaken, and they all prophesy together. For the Spirit in Christ is one, and the activity through all is one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσέθεντο","severity":"info","text":"The verb 'προσέθεντο' (they added) is elliptical; the implied object 'τοῦ προφητεύειν' (to prophesy) is supplied by the commentator to clarify the meaning.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προφητεύουσιν","severity":"info","text":"The term 'προφητεύουσιν' (they prophesy) is used here in a restricted sense: the seventy elders prophesy only once, to avoid being equated with Moses, who prophesied continuously.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μωσεῖ","severity":"info","text":"Moses is presented as the paradigmatic prophet in Jewish and early Christian tradition; the comment reflects the concern to maintain his unique status against later prophetic claims.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἒν γὰρ ἐν Χριστῷ τὸ Πνεῦμα","severity":"info","text":"The final sentence provides a theological conclusion: the unity of the Spirit in Christ ensures that the prophetic activity of the elders is one and the same, despite their individual acts.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πάντες ἅμα προφητεύουσιν","severity":"info","text":"Origen's interpretation of the elders prophesying together reflects his broader exegetical principle of concord among inspired figures, later influential in patristic discussions of prophecy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical passage is being commented on; the reference to the seventy elders is inferred from the context of Numbers 11."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Καὶ ὁ λαὸς οὐκ ἐξῇρεν, ἕως ἐκαθοχίσθη Μοροάμ. Ἔμεινε δὲ ἡ σκηνὴ ἑπτὰ\n ἡμέρας ἐπὶ τὸν τόπον εἰς τιμὴν Μαρίας, ἵνα μὴ τοιαύτη οὗσα ἀκολουθῇ.\n Ἀπόστειλον σεαυτῷ ἄνδρας, καὶ τὰ ἑξῆς. Ἀποσταλῆναι κελεύει τινὰς,\n δεικνὺς ὅτι πλησιάζουσι μὲν τῇ Παλαιστίνῃ. τῆς Αιγύπτου τὸ τοῖς Ἑβραίοις\n ἑτοιμότερον παραστήσας· καὶ τὸ ἄπιστον ἐξελέγξας, τάφον μὲν τὴν ἔρημον\n ἀπονέμει, οἷς ὁ νοῦς ἀπέμεινε σκληρός· θάνατος γὰρ ἀσεβῶν, τῆς ἐν τῷ ζῇν\n πλάνης αἱρετώτερος.","english":"And the people did not depart until Moroam was stoned. The tent remained for seven days upon the place in honor of Mary, so that she, being such, might not follow. Send men for yourself, and so forth. He commands that some be sent, showing that they are approaching Palestine. Having set forth what is more ready for the Hebrews in Egypt, and having refuted the disbelief, he assigns the desert as a tomb to those whose mind remained hard; for the death of the impious is preferable to the error of their life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μοροάμ","severity":"info","text":"The name 'Moroam' is obscure; it may be a variant or corruption of a Hebrew or Aramaic name, possibly related to a place or person in the Numbers narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόστειλον σεαυτῷ ἄνδρας","severity":"info","text":"This phrase echoes Numbers 13:1–2, where Moses sends men to spy out Canaan; Origen interprets the command allegorically.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς Αιγύπτου τὸ τοῖς Ἑβραίοις ἑτοιμότερον","severity":"info","text":"Origen contrasts the readiness of the Hebrews in Egypt with the hardness of those who remain in the desert, reflecting his typological reading of the Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀποσταλῆναι κελεύει τινάς","severity":"info","text":"This clause introduces a new interpretive move: Origen shifts from narrative summary to allegorical command, linking the sending of men to spiritual discernment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θάνατος γὰρ ἀσεβῶν","severity":"info","text":"Origen's preference for the death of the impious over their life's error reflects his ascetic and spiritualizing exegesis, influential in later monastic traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Moroam' is uncertain; it may be a place or person, possibly a corruption of 'Miriam' or another figure.","The phrase 'in honor of Mary' is ambiguous: it may refer to the Virgin Mary or to Miriam, sister of Moses, as Origen often typologically connects them."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Καὶ ἐπωνόμασε Μωϋσῆς τὸν Αὐσὴ υἱὸν Ναυὴ, Ἰησοῦν. Ἐπισημαντέον ὅτι ὁ τοῦ\n Ναυὴ υἱὸς τύπος γέγονε τοῦ Χριστοῦ, ὃς τὸν οἴκτιστον λαὸν πλανώμενον\n ἐλευθερώσας, εἰς οὐρανὸν ἀνήγαγεν· οὐκ εἰς γῆν ἐσθίουσαν τοὺς\n ἐνοικοῦντας.","english":"And Moses named Auses, the son of Nun, Joshua. It is to be noted that the son of Nun became a type of Christ, who, having delivered the most pitiable people wandering, led them up into heaven, not into a land that devours its inhabitants.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἐπωνόμασε Μωϋσῆς τὸν Αὐσὴ υἱὸν Ναυὴ, Ἰησοῦν","severity":"info","text":"The Greek states that Moses named Auses (i.e., Hosea) son of Nun as Joshua, reflecting the biblical name change (Num 13:16 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τύπος","severity":"info","text":"τύπος (type) is a key exegetical term in Origen, denoting a prefiguration of Christ in the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν οἴκτιστον λαὸν πλανώμενον","severity":"info","text":"The phrase 'most pitiable people wandering' likely alludes to the Israelites' wilderness wandering, echoing LXX passages such as Exod 16:3 and Num 14:2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τύπος γέγονε τοῦ Χριστοῦ","severity":"info","text":"Origen's typological identification of Joshua as a type of Christ is a standard Alexandrian exegetical move, found also in his Homilies on Joshua.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"οὐκ εἰς γῆν ἐσθίουσαν τοὺς ἐνοικοῦντας","severity":"info","text":"The phrase 'land that devours its inhabitants' may refer to the Canaanite conquest or to the desert as a place of death, contrasting with heavenly salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν οἴκτιστον λαὸν","severity":"caution","text":"The adjective οἴκτιστος (most pitiable) is rare; the text may be corrupt or reflect a variant reading. The standard LXX uses ἐλεεινός or ταλαίπωρος.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the phrase 'τὸν οἴκτιστον λαὸν' is unusual and may be a scribal error or a deliberate rhetorical choice."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Ἦ μὴν οὐκ ὄψονται τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν αὐτῶν. Παρατηρητέον ὅτι\n τῶν ἐκ τῆς γῆς Αἰγύπτου ἐξελθόντων εἰσῆλθον εἰς τὴν γῆν τῆς ἐπαγγελίας\n τινές· οὐδὲ γὰρ ὁ Θεὸς τοῦτο ἀπηγόρευσεν· ἀλλὰ μόνους τοὺς εἰκοστοέτεις\n καὶ ἐπάνω τῶν ἐξελθόντων ἐκ γῆς Αἰγύπτου μοσχοποιήσαντας ἀνεῖλεν ἐν τῇ\n ἐρήμῳ· φειδόμενος συγγενοῦς τῆς νεότητος αὐτοῖς, οἶς ὁ τῆς ζωῆς χρόνος\n οὕπω εἰκοστοέτης ἦν. καὶ πολλῷ μᾶλλον τοῖς βρέφεσι, καὶ παιδίοις, ἔως\n τῆς ἐφήβου ἡλικίας. \n 33 Num. ii, 6. 34 ibid. 25. 35 Num. x, 15. 36 Num.\n xiii, 3. 37 ibid. 17. 38 Num. xiv, 25.","english":"Indeed, they will not see the land which I swore to their fathers. It must be observed that some of those who came out of the land of Egypt entered the land of promise; for God did not forbid this. But He slew only those twenty years old and above among those who came out of the land of Egypt and made the calf, in the wilderness, sparing the kindred of their youth, those whose time of life was not yet twenty years. And much more so the infants and children, up to the age of adolescence.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν αὐτῶν","severity":"info","text":"The phrase echoes God's oath to the patriarchs in Numbers 14:30-31, where the land of Canaan is promised to the Israelites who left Egypt.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μοσχοποιήσαντας","severity":"info","text":"The reference to those who 'made the calf' alludes to the golden calf incident in Exodus 32, which Origen interprets as a sin warranting exclusion from the promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εἰκοστοέτης","severity":"info","text":"The term 'twenty years old' marks the age of majority in Jewish tradition, below which Origen suggests divine mercy spares punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παρατηρητέον","severity":"info","text":"The verb 'it must be observed' signals an exegetical note, typical of Origen's method of drawing moral or typological lessons from the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"φειδόμενος συγγενοῦς τῆς νεότητος","severity":"info","text":"Origen's emphasis on sparing the young reflects early Christian pastoral concern for the innocence of children, a theme developed in later patristic writings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'land of promise' refers to the earthly Canaan or a spiritual allegory; Origen likely intends both."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Τοῦ αὐτοῦ. Τοῦτο τύπος τῆς ἀληθείας.« Ἐὰν γὰρ μὴ στραφῆτε καὶ γένησθε ὡς\n τὰ παιδία, οὐ μὴ εἰσἐλθητε εἰς τὴν βασιλείαν. »","english":"The same author. This is a type of the truth: \"For if you do not turn and become as children, you will not enter the kingdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῦτο τύπος τῆς ἀληθείας","severity":"info","text":"Origen identifies the preceding narrative as a typological prefiguration of a spiritual truth, a common hermeneutical move in his exegesis.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν γὰρ μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσἐλθητε εἰς τὴν βασιλείαν","severity":"info","text":"This is a paraphrase of Matthew 18:3, where Jesus says that unless one becomes like a child, they cannot enter the kingdom of heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Τοῦ αὐτοῦ' marks a new excerpt from the same author (Origen) in the catena, indicating a continuation of the commentary.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦτο τύπος τῆς ἀληθείας","severity":"info","text":"Origen's typological reading of the Old Testament narrative as a type of truth influenced later Christian exegesis, especially in the Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which Old Testament narrative is being interpreted as a type; the preceding passage in the catena (not fully preserved here) likely provides the context."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἀνέλεσθε τὰ πυρεῖα τὰ χαλκᾶ. Ὥσπερ ὁ χαλκοῦς ὄφις σημεῖον τῆς ἀπιστίας\n αὐτῶν, οὕτω καὶ τὰ τυρεῖα τῶν περὶ Κορὲ καὶ Δαθὰν καὶ Ἀβειρὼν περίθεμα\n ὄντα τῷ θυσιαστηρίῳ.","english":"Take up the bronze fire-pans. Just as the bronze serpent was a sign of their faithlessness, so also the fire-pans of the company of Korah, Dathan, and Abiram, being a covering for the altar.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνέλεσθε τὰ πυρεῖα τὰ χαλκᾶ","severity":"info","text":"The opening command 'Take up the bronze fire-pans' refers to Numbers 16:37–38 LXX, where the fire-pans of Korah's company are made into a covering for the altar.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πυρεῖα","severity":"info","text":"πυρεῖα (fire-pans) are vessels for carrying coals; here they are bronze, linking to the bronze serpent as a material symbol of faithlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ χαλκοῦς ὄφις","severity":"info","text":"The bronze serpent (Numbers 21:8–9 LXX) was made by Moses as a sign of healing but later became an object of idolatry, destroyed by Hezekiah (2 Kings 18:4). Origen uses it as a type of faithlessness.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κορὲ καὶ Δαθὰν καὶ Ἀβειρὼν","severity":"info","text":"Korah, Dathan, and Abiram led a rebellion against Moses (Numbers 16). Their fire-pans were repurposed as a covering for the altar, symbolizing the transformation of rebellion into sacred use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ … οὕτω","severity":"info","text":"The correlative structure 'Just as … so also' draws a typological parallel between the bronze serpent and the fire-pans, both being signs of faithlessness that are later redeemed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περίθεμα","severity":"info","text":"περίθεμα (covering) echoes the LXX of Numbers 16:38, where the fire-pans become a covering for the altar. Origen interprets this as a type of the truth, linking to the previous passage's call to become as children.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Καὶ τοῖς υἱοῖς Λευῒ ἰδοὺ δέδωκα πᾶν ἐπιδέκατον ἐν Ἰσραήλ. Εἰκότως\n ἀπονενέμηνται τοῖς ἱερεῦσιν αἱ ἀπαρχαὶ, ἐπείπερ οὐ κληρονομεῖ ἡ Λευῒ\n φυλὴ, οὐδὲ κλῆρον λαμβάνει ὡς αἱ λοιπαί. Τοῦτο πρόξενον τῆς ἀκτημοσύνης\n τοῖς ἱερεῦσιν ὁ κλῆρος τοῦ τῷ θυσιαστηρίῳ συμμερίζεσθαι. Δεκάτας ἐδίδου\n ὁ λαὸς τοῖς Λευίταις, καὶ οἱ Λευῖται τοῖς ἱερεῦσιν. Μὴ ἐκ τῆς πέτρας\n ταύτης ἐξάξομεν ὑμῖν ὕδωρ; Ὁ Μωῦσῆς, μὴ δοξάσας τὸν Θεὸν ἐπὶ τοῦ λαοῦ,\n ἐκωλύθη παρελθεῖν μετʼ αὐτοῦ. Ἵνα γὰρ μὴ ὃν ἐτίμων ζῶντα, ἐν Θεοῦ\n θεραπείαις τιμήσωσιν ἀπελθόντα, ἀφανῆ τὸν τόπον ἴσ. τάφον \n πεποίηκεν.","english":"And to the sons of Levi, behold, I have given every tenth part in Israel. Fittingly, the first fruits have been assigned to the priests, since the tribe of Levi does not inherit, nor does it receive a lot as the other tribes do. This lot of being without property is the cause for the priests to share with the altar. The people gave tithes to the Levites, and the Levites to the priests. Shall we not bring forth water for you from this rock? Moses, not having glorified God before the people, was prevented from passing over with him. For so that they might not honor him whom they honored while alive with the services of God after his departure, he made the place invisible, a tomb.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ τοῖς υἱοῖς Λευῒ ἰδοὺ δέδωκα πᾶν ἐπιδέκατον ἐν Ἰσραήλ","severity":"info","text":"The opening phrase echoes Numbers 18:21-24, where the Levites receive tithes. Origen interprets this as a divine grant of every tenth part.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκτημοσύνης","severity":"info","text":"The term ἀκτημοσύνη (propertylessness) is a key concept in Origen's ascetic interpretation, linking the Levites' lack of inheritance to their priestly service.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ","severity":"info","text":"This rhetorical question alludes to Numbers 20:8-11, where Moses strikes the rock at Meribah. Origen uses it to introduce a moral lesson about Moses' humility.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀφανῆ τὸν τόπον ἴσ. τάφον πεποίηκεν","severity":"info","text":"The reference to making the place invisible as a tomb likely draws on Jewish traditions about the hidden burial of Moses, as in Josephus (Ant. 4.8.48) or later midrashim.","cites":[],"named_sources":["Josephus Antiquities"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτο πρόξενον τῆς ἀκτημοσύνης τοῖς ἱερεῦσιν","severity":"info","text":"This sentence functions as a logical hinge: the Levites' lack of inheritance (stated earlier) is the cause (πρόξενον) for their sharing with the altar, linking the two halves of the passage.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἴσ. τάφον","severity":"caution","text":"The abbreviation ἴσ. (for ἴσως, 'perhaps') before τάφον indicates textual uncertainty: the manuscript may have a variant or the scribe signals a conjecture. The sense 'tomb' is plausible but not certain.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἴσ. τάφον' is ambiguous: it may be a scribal note or a textual variant; the reading 'tomb' is adopted but not secure.","The identity of 'him' in 'prevented from passing over with him' is unclear—possibly Moses or God; the translation assumes Moses."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Νῦν ἐκλείξει ἡ συναγωγὴ αὕτη πάντας τοὺς κὐελῳ ἡμῶν. Τοῦτο παράδειγμα\n ἔλαβεν· ὥσπερ ὁ μόσχος ἐν τῷ στόματι τὰ χλωρὰ, οὕτω καὶ ὁ ἄγιος λαὸς\n τοῖς χείλεσι στρατευόμενος ἐν τοῖς στόμασιν ἔχει τὰ ὅπλα διὰ τῶν εὐχῶν.\n Καὶ τοῦτο εἰδὼς ὁ Βαλὰκ ἐν τοῖς προτέροις πολέμοις ἐναργῶς γινόμενον,\n βούλεται καὶ αὐτὸς τοῖς διὰ χειλέων ὅπλοις στρατεύεσθαι· καὶ καλεῖ τὸν\n Βαλαὰμ τὸν ἔχοντα τὰ ὅπλα τῆς ἐναντίας δυνάμεως ἐν τοῖς χείλεσι τὰς\n ἀράς. Οἱ γὰρ ἅγιοι ἄγγελοι συμπράττουσι τοῖς δικαίοις εἰς τὰ σωτήρια,\n καὶ ἀγαθὰ ἔργα, καὶ οἱ πονηροὶ δαίμονες τοῖς ἀσεβέσιν ἁμαρτωλοῖς\n ἀνθρώποις εἰς τὰ τονηρὰ καὶ βλαβερὰ τῆς σωτηρίας τῶν ἀνθρώπων ἔργα. Οἱ\n μὲν γὰρ ἅγιοι στρατεύονται λόγοις εὐχῶν, οἱ δὲ ἀσεβεῖς καὶ ἁμαρτωλοὶ\n λόγοις μαγειῶν.","english":"Now this assembly will lick up all our quails. This example was taken: just as the calf has the green plants in its mouth, so also the holy people, campaigning with their lips, have weapons in their mouths through prayers. And knowing this, Balak, since it happened clearly in the earlier wars, wishes himself also to campaign with the weapons of the lips; and he calls Balaam, who has the weapons of the opposing power in his lips—the curses. For the holy angels cooperate with the righteous for saving and good works, and the evil demons cooperate with impious sinful men for the wicked and harmful works that hinder the salvation of men. For the holy campaign with words of prayers, but the impious and sinful with words of sorceries.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Νῦν ἐκλείξει ἡ συναγωγὴ αὕτη πάντας τοὺς κὐελῳ ἡμῶν","severity":"info","text":"The opening phrase is obscure: 'Now this assembly will lick up all our quails.' The image of licking up quails may be a garbled or metaphorical reference to consuming offerings or spoils, but the exact sense is uncertain.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κὐελῳ","severity":"caution","text":"The word κὐελῳ is likely a corruption or hapax; it may be intended as κύκλῳ ('in a circle' or 'around') or a form of κύαμος ('bean'), but the context of quails suggests a food item. The reading is uncertain.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαλὰκ ... Βαλαὰμ","severity":"info","text":"Balak and Balaam are figures from Numbers 22–24. Balak, king of Moab, hires Balaam to curse Israel. Origen here interprets the narrative allegorically, contrasting holy prayer with sorcery.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ ὁ μόσχος ἐν τῷ στόματι τὰ χλωρὰ","severity":"info","text":"The simile of a calf with green plants in its mouth is not a direct biblical quotation but may reflect a proverbial or exegetical image. Origen uses it to illustrate how the holy people 'campaign with their lips' through prayers.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οἱ μὲν γὰρ ἅγιοι ... οἱ δὲ ἀσεβεῖς","severity":"info","text":"The passage concludes with a clear antithetical parallelism: holy angels cooperate for salvation, evil demons for harm; the holy use prayers, the impious use sorceries. This rhetorical structure reinforces the moral dualism.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Selecta in Numeros","severity":"info","text":"Origen's Selecta in Numeros survives only in fragments, often through catenae. This passage reflects his allegorical method, reading the Balaam narrative as a spiritual battle between prayer and magic.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'lick up all our quails' is unclear; it may be a textual corruption or a metaphor for consuming offerings. The word κὐελῳ is unattested and its meaning is uncertain."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Τοῦ αὐτοῦ. Καὶ ἡ κατʼ αἴσθησιν τῶν πραγμάτων ἱστορία μεγάλης ὠφελείας\n πεπλήρωται. Ἐκ δὲ τῆς προκειμένης ἱστορίας μανθάνομεν πολλὰ, καὶ ὅτι\n ἕστι στρατεύεσθαι λόγοις, καὶ μεγάλα πράγματα οἰκονομεῖσθαι, καὶ\n κατορθοῦσθαι διὰ λόγων· καὶ οἱ μὲν ἅγιοι στρατεύονται λόγοις εὐχῶν· οἱ\n δὲ ἀσεβεῖς λόγοις μαγειῶν.","english":"Of the same author. And the history, as perceived through the senses, is filled with great benefit. From the present history we learn many things, and that it is possible to campaign with words, and that great matters are managed and accomplished through words. And the holy ones campaign with words of prayer, while the impious do so with words of sorcery.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ κατ' αἴσθησιν τῶν πραγμάτων ἱστορία","severity":"info","text":"Origen distinguishes between literal (sensory) and spiritual reading of the biblical narrative, a key hermeneutical principle in his exegesis.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στρατεύεσθαι λόγοις","severity":"info","text":"The phrase 'campaign with words' is a metaphor for spiritual or rhetorical warfare, contrasting prayer and sorcery as opposing verbal weapons.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λόγοις μαγειῶν","severity":"info","text":"Origen contrasts holy prayer with impious sorcery, reflecting early Christian polemic against magic as a rival use of ritual speech.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Of the same author' marks a new excerpt within the catena, indicating continuity from the previous passage.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἱστορία μεγάλης ὠφελείας πεπλήρωται","severity":"info","text":"Origen's claim that even the literal history is 'filled with great benefit' reflects his pedagogical emphasis on multiple levels of scriptural meaning.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical narrative is being discussed; the context from the previous passage suggests the story of Balak and Balaam (Numbers 22–24)."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Τοῦ αὐτοῦ. Ἡ ἐναντία δύναμις οὐδέποτε ποιεῖ ἔργον καλὸν, ἀλλὰ πάντα\n χείριστα ἐνεργεῖ· καὶ ὅπερ ἐνεργήσει κακὸν, οὐ δύναται ἀποκαταστῆσαι εἰς\n τὸ βέλτιον, οὐ γὰρ ἔχει τάξιν τοῦ κρείττονος. Τῇ δὲ κρείττονι δυνάμει\n πάντα δυνατά. Ὁ γὰρ Θεὸς ἡμῶν ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν,\n ἐνεργῆσαι δὲ κακὸν οὐκ ἕχει· οὐ γὰρ καθʼ ἕξιν μόνον, ἀλλὰ καὶ κατʼ\n οὐσίαν ἀγαθός ἐστιν.","english":"Of the same author. The opposing power never performs a good work, but always brings about the worst things; and whatever evil it may set in motion, it cannot restore to a better state, for it does not possess the order of the better. But for the better power, all things are possible. For our God causes pain, and again restores; but to work evil He does not have, for He is good not only by habit, but also by essence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἡ ἐναντία δύναμις","severity":"info","text":"The phrase 'the opposing power' likely refers to the devil or demonic forces, a common dualistic framework in Origen's thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατʼ οὐσίαν ἀγαθός","severity":"info","text":"The distinction between goodness 'by habit' (καθʼ ἕξιν) and 'by essence' (κατʼ οὐσίαν) reflects Origen's theological precision, asserting God's intrinsic goodness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν","severity":"info","text":"Origen here echoes the biblical theme of God as both punisher and healer, seen in passages like Job's trials and restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the opposing power's inability to restore with the better power's capacity to both cause pain and heal, forming a chiastic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Origen's distinction between goodness by habit and essence influenced later Greek patristic theology, particularly in discussions of divine simplicity.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ δύναται ἀποκαταστῆσαι' could be read as 'cannot restore' or 'cannot be restored'; the translation takes the active sense, consistent with the context of the opposing power's agency."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Τοῦ αὐτοῦ. Ἐν τοῖς ἀνθρωπίνοις ἐστί τινα καὶ μαντεῖα τετελεσμένα, καὶ\n θυσίαι, καί τινα δῶρα προσφερόμενα τοῖς δαίμοσιν· ὥστε διὰ τούτων\n προσδερομένων μαντεύεσθαι τοὺς βουλομένους. Μαντεῖα δέ ἐστιν ἕκαστον\n πρᾶγμα. Οὐ γὰρ ἀληθὴς πρόῤῥησις.","english":"Of the same author. Among human affairs there are also some oracles that have been consecrated, and sacrifices, and certain gifts offered to the demons, so that through these things, when they are accepted, those who wish may receive oracles. But each thing is an oracle. For it is not a true prediction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μαντεῖα","severity":"info","text":"The Greek term μαντεῖα (oracles) is used here in a negative sense, referring to pagan divinatory practices that Origen contrasts with true prophecy.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προσδερομένων","severity":"info","text":"The Greek verb προσδερομένων (being accepted) is a hapax legomenon in this context, likely a variant of προσδέχομαι, meaning 'to receive favorably' or 'to accept'.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δαίμοσιν","severity":"info","text":"In Origen's thought, δαίμοσιν (demons) are malevolent spirits who deceive humans through oracles and sacrifices, a common polemic against pagan religion.","cites":[],"named_sources":["Origen, Contra Celsum"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ γὰρ ἀληθὴς πρόῤῥησις","severity":"info","text":"The concluding sentence 'For it is not a true prediction' serves as a sharp antithesis to the preceding description of oracles, reinforcing Origen's rejection of pagan divination.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρόῤῥησις","severity":"caution","text":"The Greek term πρόῤῥησις (prediction) is a rare word; the text may be corrupt or a scribal error for πρόρρησις (foretelling). The sense is clear but the form is uncertain.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕκαστον πρᾶγμα' (each thing) is ambiguous: it may mean that every object or event can be considered an oracle, or that each oracle is a distinct matter. The reading taken is the former, as a generalizing statement."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Καὶ ἦλθεν ὁ Κύρος πρὸς αὐτόν. Κατὰ ἀλήθειαν 39\n Math. xviii, 3. 40 Num. xvi, 37. 41 Num., xviii, 21. 42 Num. xx, 10.\n 43 Num. xxii, 4. 44 Num. xxii, 8. \n es Num. αXn, 22. » ipid. 35. » Num. XXm, θεία\n δύναμις παρεγένετο πρὸς Βαλαὰμ οὐ κληθεῖσα ὑπʼ αὐτοῦ. Παρεγένετο οὖν,\n ἵνα ἀποτροπιασμὸν ποιήσῃ τῶν καλουμένων ὑπὸ τοῦ Βαλαὰμ δαιμόνων, καὶ τὰς\n θείας προῤῥήσεις οἰκονομήσῃ.","english":"And Cyrus came to him. In truth, a divine power came to Balaam, not summoned by him. It came, then, to effect an averting of the demons called by Balaam, and to administer the divine prophecies.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἦλθεν ὁ Κύρος πρὸς αὐτόν","severity":"info","text":"The opening sentence 'And Cyrus came to him' is puzzling because the preceding context does not mention Cyrus, and the passage then shifts to Balaam. This may be a scribal intrusion or a fragment from a different source.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀποτροπιασμόν","severity":"info","text":"ἀποτροπιασμός means 'averting' or 'warding off' (of evil spirits). Here it describes the divine power's action of driving away the demons summoned by Balaam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βαλαάμ","severity":"info","text":"Balaam is the non-Israelite prophet from Numbers 22–24, who was hired by Balak to curse Israel but instead delivered oracles. Origen frequently discusses Balaam as a figure of pagan prophecy.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θεία δύναμις","severity":"info","text":"The phrase 'divine power' (θεία δύναμις) reflects Origen's concept of a benevolent divine intervention that overrides demonic influence, consistent with his view that true prophecy comes from God alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παρεγένετο οὖν","severity":"info","text":"The connective 'οὖν' ('then') links the arrival of the divine power to the purpose clause that follows, indicating a logical sequence: the power came in order to avert demons and administer prophecies.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κύρος","severity":"caution","text":"The sudden appearance of Cyrus (Κύρος) is anomalous; the expected figure in the Balaam narrative is Balak or Balaam himself. This may be a textual corruption or a marginal gloss mistakenly incorporated.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Cyrus' (Κύρος) is unclear; it may be a scribal error for 'Balak' or another name, or a reference to a different story.","The phrase 'Κατὰ ἀλήθειαν' (in truth) could be a marginal note or a connective phrase; its syntactic role is ambiguous."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Καὶ ἀνέστη ὁ ἄγγελος τοῦ Θεοῦ ἐνδιαβάλλειν αὐτὸν ἐπὶ τῆς ὀδοῦ. Ὁ\n ἐνδιαβάλλων ἐν τῇ ὁδῷ ἄγγελος τὸν Βαλαὰμ, ἆρα μὴ οὗτός ἐστι περὶ οὗ\n εἷπεν ὁ Θεὸς πρὸς τὸν Μωῦσῆν ὅτι « Ἄγγελός μου προπορεύεται ἔμπροσθεν\n ὑμῶν διαφυλάσσων ὑμᾶς ἐν τῇ ὁδῷ; »","english":"And the angel of God stood up to oppose him on the road. The angel opposing Balaam on the road—is this not the one concerning whom God said to Moses, \"My angel goes before you, guarding you on the way\"?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐνδιαβάλλειν","severity":"info","text":"The verb ἐνδιαβάλλειν here means 'to oppose' or 'to accuse', but Origen may be playing on its literal sense of 'to throw across' (i.e., to block the path).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄγγελός μου προπορεύεται ἔμπροσθεν ὑμῶν διαφυλάσσων ὑμᾶς ἐν τῇ ὁδῷ","severity":"info","text":"This is a paraphrase of Exodus 23:20 (LXX), where God promises an angel to lead and guard Israel on the way.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἆρα μὴ οὗτός ἐστι","severity":"info","text":"The rhetorical question 'is this not the one?' signals a typological identification: the angel opposing Balaam is the same as the guardian angel of Exodus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐνδιαβάλλων","severity":"info","text":"Origen's exegesis often interprets angelic opposition as a divine test or providential hindrance, not mere hostility.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the angel's opposition is physical or verbal; the translation 'oppose' covers both."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Συμπορεύθητι μετὰ τῶν ἀνθρώπων τούτων. Οὐκ ἐπέτρεψε τῷ Βαλαὰμ ὁ Θεὸς\n ἀπελθεῖν πρὸς τὸν Βαλάκ· ἐπειδὴ δὲ ἀπελθεῖν ἐβούλετο, συγχωρεῖ.\n Παραγγέλλει δὲ αὐτῷ μόνα τὰ ἀποκαλυπτόμενα εἰπεῖν· καὶ ὁ ἄγγελος δὲ\n φανεὶς καὶ φοβήσας τοῦτο βεβαιοἴ. Οἰκοδόμησόν μοι ἑπτὰ βωμούς. Ἔστι δὲ\n καὶ διὰ σώματος ἐτέρου ἔργα γινόμενα, καὶ ἐν τοῖς κρείττοσι καὶ ἐν τοῖς\n χείροσιν. Οἷον ὡς τὰ γινόμενα ὲν Αἰγύπτῳ ὑπὸ Μωϋσῆ καὶ Ἀαρὼν καὶ τῶν\n ἐπαοιδῶν. Ἀλλὰ συγκρινομένη ἡ θεία δύναμις πρὸς τὴν ἀντικειμένην κατὰ\n πρόσωπον τῶν ἀμφιβαλλόντων, αὕτη ἡ θεία δύναμις νικᾷ· ὡς ἡ ῥάβδος Μωϋσῆ\n τὰς τῶν ἐπαοιδῶν ῥάβδους κατέπιεν.","english":"Travel with these men. God did not permit Balaam to go to Balak; but since he wished to go, he allows it. He commands him to say only the things that are revealed. And the angel, having appeared and frightened him, confirms this. Build me seven altars. There are also works performed through another body, both among the better and among the worse. For example, the things done in Egypt by Moses and Aaron and the magicians. But when the divine power is compared with the opposing power face to face before those who are in doubt, this divine power prevails, just as the rod of Moses swallowed the rods of the magicians.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συμπορεύθητι μετὰ τῶν ἀνθρώπων τούτων","severity":"info","text":"Origen interprets God's command to Balaam as a permission granted reluctantly, emphasizing divine control over prophetic speech.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπαοιδῶν","severity":"info","text":"The term 'magicians' (ἐπαοιδῶν) refers to Egyptian sorcerers, contrasting with Moses' divine power; Origen uses this to illustrate the superiority of divine over opposing forces.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἰκοδόμησόν μοι ἑπτὰ βωμούς","severity":"info","text":"This phrase echoes Numbers 23:1, where Balaam instructs Balak to build seven altars; Origen uses it to transition to a discussion of works performed through another body.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν Αἰγύπτῳ ὑπὸ Μωϋσῆ καὶ Ἀαρὼν καὶ τῶν ἐπαοιδῶν","severity":"info","text":"Origen references the Exodus narrative (Exodus 7:8-12) where Moses' rod swallows the magicians' rods, a typological victory of divine power over sorcery.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ἡ ῥάβδος Μωϋσῆ τὰς τῶν ἐπαοιδῶν ῥάβδους κατέπιεν","severity":"info","text":"The rod-swallowing motif parallels the contest between divine and opposing powers, a common theme in early Christian exegesis of Exodus.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ συγκρινομένη ἡ θεία δύναμις πρὸς τὴν ἀντικειμένην","severity":"info","text":"Origen structures the passage as a comparison (συγκρινομένη) between divine and opposing powers, culminating in a concrete example from Exodus.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'διὰ σώματος ἐτέρου' is ambiguous: it may refer to a different body (e.g., a medium) or a different physical form; Origen likely means actions performed through another person or entity."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Τοῦ αὐτοῦ. Εἰώθει ὁ Βαλαὰμ ταῖς αὐταῖς θυσίαις θεραπεύων προσκαλεῖσθαι\n τοὺς δαίμονας. Τοιαῦται γὰρ αἱ θυσίαι ἐτελοῦντο ἐν κόσμῳ τοῖς δαίμοσι.\n Διὰ τοῦτο οὖν ὁ Θεὸς θυσίαις ἀπαιτεῖ τὸν πρῶτον λαὸν, ἵνα διὰ τὸ\n προσφέρεσθαι τῷ Θεῷ, καταργηθῇ τὸ προσφέρεσθαι τοῖς δαίμοσιν εἰ καὶ τὰ\n μάλιστα σύμβολα ἦσαν.","english":"Of the same author. Balaam was accustomed to summon the demons by serving them with the same sacrifices. For such sacrifices were performed in the world to the demons. For this reason, therefore, God demands sacrifices from the first people, so that by being offered to God, the offering to demons might be abolished, even though they were symbols.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage explains that Balaam's customary sacrifices to demons are the same as those later demanded by God from the first people, in order to redirect worship and abolish demonic offerings.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σύμβολα","severity":"info","text":"The Greek term σύμβολα (symbola) here likely refers to the sacrifices as typological symbols, prefiguring Christian sacraments or foreshadowing the abolition of pagan cults.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen interprets the biblical narrative of Balaam (Numbers 22–24) as a contest between true worship and demonic cult, a common theme in early Christian polemic against pagan sacrifices.","cites":[],"named_sources":["Origen"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit continues the previous passage's discussion of Balaam, linking his demonic sacrifices to the divine command for sacrifices by the first people, forming a contrast between pagan and true worship.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical reading of Balaam's sacrifices influenced later Christian exegesis, particularly in typological interpretations of Old Testament cultic practices.","cites":[],"named_sources":["Origen"],"dropped_cites":[]}],"ambiguities":["The phrase 'first people' (πρῶτον λαὸν) is ambiguous: it may refer to the Israelites in the wilderness or to the earliest humans; the context suggests the former."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Τοῦ αὐτοῦ. Ἐνανθρωπήσας οὗν ὁ Σωτὴρ ἀπέστειλε τοὺς μαθητὰς αὐτοῦ ἵνα\n λύσωσι τὴν ὄνον, τουτέστιν ἐκ τῶν δεσμῶν ὧν ἔδησεν ἡ ἀντικειμένη\n δύναμις, ὁ νοητὸς Βαλαάμ· καὶ λύσαντες ἤγαγον πρὸς τὸν Ἰησοῦν, καὶ\n ἐπιθέντες τῇ ὄνῳ τὰ ἱμάτια, τουτέστι τὰς ἀρετὰς τοῦ Εὐαγγελίου· καὶ\n ἐπικαθίσας αὐτῇ ῇ Σωτὴρ εἰσῆλθεν εἰς τὴν ἁγίαν πόλιν.","english":"The same author. Therefore the Savior, having become incarnate, sent his disciples to untie the donkey, that is, from the bonds with which the opposing power, the noetic Balaam, had bound it; and having untied it, they led it to Jesus, and placed upon the donkey the garments, that is, the virtues of the Gospel; and the Savior, having mounted it, entered into the holy city.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐνανθρωπήσας","severity":"info","text":"The participle 'having become incarnate' emphasizes the incarnate Christ as the agent who sends the disciples to free the donkey, a key theological point in Origen's allegory.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νοητὸς Βαλαάμ","severity":"info","text":"'Noetic Balaam' refers to the spiritual or intellectual interpretation of Balaam as the opposing power (ἀντικειμένη δύναμις), a demonic force that binds the donkey, contrasting with the literal Balaam of Numbers.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄνον","severity":"info","text":"The donkey likely alludes to the story of Balaam's donkey in Numbers 22, but here it is allegorized as a soul or humanity bound by demonic forces, freed by Christ's disciples.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀντικειμένη δύναμις","severity":"info","text":"In Origen's thought, the 'opposing power' often denotes Satan or demonic forces that hinder spiritual progress, a common theme in his exegesis.","cites":[],"named_sources":["Origen 200-253"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Of the same author' marks this passage as a continuation from the previous excerpt, maintaining the allegorical interpretation of Balaam and the donkey.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἁγίαν πόλιν","severity":"info","text":"The 'holy city' is Jerusalem, but in Origen's allegory it represents the heavenly Jerusalem or the Church, a common typology in early Christian exegesis.","cites":[],"named_sources":["Origen 200-253"],"dropped_cites":[]}],"ambiguities":["The identity of the 'donkey' is ambiguous: it may represent humanity, the soul, or the Church, and the 'garments' (ἱμάτια) could symbolize apostolic teaching or the virtues of the Gospel."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Καὶ παρέλαβε Βαλὰκ τὸν θαλαὰμ ἑαὶ τὴν κορυφὴν τοῦ Φογώρ. Ὑπελάμβανεν ὁ\n Βαλὰκ μεμετρημένην τὴν τέχνην τοῦ Βαλαὰμ ἐν τοῖς τόποις. Διὸ\n παρελάμβανεν αὐτὸν εἰς τὴν κορυφὴν τοῦ Φογὼρ, οἰόμενος ἰσχύειν τὸν μάγον\n ἐκεῖθεν ἀράσασθαι τὸν λαὸν τοῦ Θεοῦ τὸν Βαλαάμ. Φογὼρ δὲ ἑρμηνεύετσι\n ἡδυσμὸς, ἢ στόματος δέρμα, τουτέστιν, ἀκρότης φιληδονίας, καὶ νεκρότης\n λόγου. Ἐξ ὧν ἐπειρᾶτο ἀράσασθαι τὸν λαὸν τοῦ Θεοῦ ὁ Βαλαάμ.","english":"And Balak took Balaam to the summit of Peor. Balak supposed that Balaam's art was measured by the places. Therefore he took him to the summit of Peor, thinking that the magician would be able to curse the people of God from there, Balaam. Now Peor is interpreted as \"seasoning\" or \"skin of the mouth,\" that is, the extremity of pleasure-seeking and the deadness of reason. From these Balaam attempted to curse the people of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Φογώρ","severity":"info","text":"The Greek Φογώρ (Peor) is interpreted here as 'seasoning' or 'skin of the mouth,' reflecting an allegorical etymology common in patristic exegesis.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡδυσμὸς","severity":"info","text":"ἡδυσμὸς means 'seasoning' or 'flavoring,' used here to denote the extremity of pleasure-seeking (ἀκρότης φιληδονίας).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στόματος δέρμα","severity":"info","text":"στόματος δέρμα, 'skin of the mouth,' is interpreted as 'deadness of reason' (νεκρότης λόγου), suggesting a loss of rational speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The episode of Balak taking Balaam to the summit of Peor to curse Israel is from Numbers 22–24. Origen's allegorical reading treats Balaam as a figure of the opposing power.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical narrative from the previous section, where the donkey (Israel) is untied and led to Jesus; here Balaam's attempt to curse from Peor is interpreted as a spiritual attack from a place of sensual excess and irrationality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a possible scribal error: 'θαλαὰμ' may be a variant or corruption of 'Βαλαάμ' (Balaam). The translation follows the standard reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν θαλαὰμ' is ambiguous; it may be a scribal error for 'τὸν Βαλαάμ' (Balaam). The translation adopts the standard emendation."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Τοῦ αὐτοῦ. Δύο εἰσὶ κορυφαὶ, τουτέστιν ἀκροτάτης (46*) ἀρετῆ, καὶ τῆς\n κακίας· καὶ ὁ μὲν Μωυσῆς ἐπὶ τὸ ἄκρον τῆς ἀρετῆς ἀναβέβηκεν, ὁ δὲ Βαλαὰμ\n ἐπὶ τὸ ἄκρον τῆς κακίας.","english":"The same author. There are two peaks, that is, the utmost heights of virtue and of vice. And Moses has ascended to the summit of virtue, while Balaam has ascended to the summit of vice.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Δύο εἰσὶ κορυφαὶ","severity":"info","text":"The passage introduces a binary structural contrast between two peaks, representing virtue and vice, which frames the subsequent comparison of Moses and Balaam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκροτάτης","severity":"info","text":"The Greek term ἀκροτάτης (genitive of ἀκρότατος) means 'utmost' or 'highest,' emphasizing the extreme nature of both virtue and vice in this allegorical topography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μωυσῆς","severity":"info","text":"Moses, as the lawgiver and leader of Israel, is a paradigmatic figure of virtue in Origen's exegesis, often contrasted with Balaam, a non-Israelite prophet associated with sorcery.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Βαλαὰμ","severity":"info","text":"The pairing of Moses and Balaam as representatives of virtue and vice echoes a common exegetical trope in early Christian literature, seen also in Philo and later patristic writers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The heading 'Τοῦ αὐτοῦ' ('The same author') indicates that this passage is part of a continuous series of excerpts from Origen's Selecta in Numeros, as transmitted in the manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ αὐτοῦ' may refer to Origen or to a compiler; the passage is attributed to Origen in the source edition but could be a later excerpt."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Οὐκ ἐπορεύθη κατὰ τὸ εἰωθὸς αὐτῷ εἰς συνάντησιν τοῖς οἰωνοῖς. Σύμβολόν\n ἐστιν ὁ Βαλαὰμ οὗτος τοῦ ἐκ τῶν ἐθνῶν λαοῦ ὅστις ἐπηκολούθει τοῖς\n οἰωνοἴς τὸ πρότερον, γνοὺς δὲ ὅτι ἀκόρεστόν ἐστι Κυρίῳ. οὐ προσέθετο·\n ἀλλὰ μὴν καὶ ἑρμηνεύεται μάταιος 45 Num. xxii, 22.\n 46 ibid. 35 47 Num. xxiii, 1. 48 ibid. 28. 49 Num. xxiv, 1. \n (46*) Forte legeudum: Δύο εἰσὶ κορθφαὶ, τουτέστιν\n ἀκρότητες, ἀρεης καὶ κακίας. \n λαὸς, υἱὸς δὲ Βεὼρ ἑρμηνεύεται δερμάτινος. Τὸ μὲν μάταιος\n ἦν κατὰ τὸ πρότερον τῶν ἐθνῶν, Βεὼρ δὲ τοῦ ἐν ματαιότητι καὶ ἐν\n νεκρότητι κατὰ τὸ πρότερον δηλονότι.","english":"He did not go according to his custom to meet the birds. This Balaam is a symbol of the people from the nations who formerly followed the birds, but having learned that it is insatiable to the Lord, he did not add to it. Moreover, he is interpreted as \"vain.\" The people, and the son of Beor is interpreted as \"leathern.\" The \"vain\" was according to the former state of the nations, and Beor was in vanity and in deadness according to the former state, evidently.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βαλαὰμ","severity":"info","text":"Balaam is interpreted as 'vain' (μάταιος) in this passage, aligning with the symbolic reading of the nations' former state.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Βεὼρ","severity":"info","text":"Beor is interpreted as 'leathern' (δερμάτινος), suggesting a connection to deadness or vanity in the former state of the nations.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Num. xxii, 22","severity":"info","text":"The marginal note '45 Num. xxii, 22' likely refers to a scriptural citation, though the exact verse is not quoted in the Greek text.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οἰωνοῖς","severity":"info","text":"The practice of consulting birds (οἰωνοί) for omens was common in ancient divination, here symbolizing the nations' former idolatrous customs.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage continues the allegorical contrast between Moses (virtue) and Balaam (vice) from the previous passage, now focusing on Balaam's symbolic role.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text includes marginal numbers (45-49) and a Latin note ('Forte legeudum'), indicating possible textual corruption or editorial intervention in the manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ προσέθετο' is ambiguous: it could mean 'he did not add' (to the practice) or 'he did not continue' (following the birds). The English draft takes the former.","The marginal numbers (45-49) and the Latin note suggest the text may be a composite or contain later annotations, making the original structure uncertain."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"Ἄνβρωπος ὁ ἀληλινῶς ὀρῶν. Ἐγὼ ὁ ποτὲ Βαλαὰμ, ὁ λαὸς ὁ μάταιος, διανοίξας\n τοὺς ἔσω μου ὀφθαλμοὺς τοῦ νοὸς, καὶ ἰδὼν τὸν πνευματικόν ποτε Ἰσραὴλ,\n καὶ τὴν κατʼ αὐτὸν οἰκονομίαν, τῆς τοῦ ἁγίου Πνεύματος ἀξιοῦμαι. Οὐχ\n ἁρμόζει τῷ ποτὲ Βαλαὰμ τὸ, « Φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὀρῶν, » καὶ τὰ\n ἐξῆς, ἀλλʼ ἁρμόζει τῷ νῦν Βαλαάμ. Ὡς καλοὶ οἱ οἶκοί σου, Ἰακὼβ, αἱ\n σκηνοί σου, Ἰσραήλ. Τὸ ὄνομα τοῦ Ἰακὼβ, οὐ τοῦ ἐνοικοῦντός ἐστιν, ἀλλὰ\n τοῦ οἴκου· τὸ δὲ τοῦ Ἰσραὴλ ὄνομα, τοῦ ἐνοικοῦντός ἐστι· τοῦ γὰρ\n σωματικοῦ πράγματός ἐστι τὸ, Ἰακοώβ.","english":"A man who truly sees. I, who was once Balaam, the vain people, having opened the inner eyes of my mind and seen at one time the spiritual Israel and the economy concerning him, am deemed worthy of the Holy Spirit. The words, \"The man who truly sees says,\" and what follows, do not suit the former Balaam, but they suit the present Balaam. How beautiful are your houses, Jacob, your tents, Israel. The name Jacob is not of the inhabitant, but of the house; the name Israel is of the inhabitant; for Jacob is of the bodily thing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βαλαάμ","severity":"info","text":"Balaam is interpreted as 'vain' (μάταιος) in the preceding passage, and the Greek here explicitly equates 'the vain people' with Balaam, reinforcing the symbolic reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὀρῶν","severity":"info","text":"This phrase likely quotes or alludes to a biblical verse, possibly Numbers 24:3-4, where Balaam speaks after seeing Israel's encampment. The exact source is not cited in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰακώβ / Ἰσραήλ","severity":"info","text":"Origen distinguishes Jacob as the bodily house and Israel as the spiritual inhabitant, a common allegorical reading in Greek patristic exegesis, reflecting the Septuagint's rendering of the patriarch's name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the 'former Balaam' (ὁ ποτὲ Βαλαάμ) with the 'present Balaam' (ὁ νῦν Βαλαάμ), marking a conversion narrative that structures the allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical reading of Balaam as a type of the Gentile convert was influential in later Christian exegesis, though not directly cited in the allowed keys.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'Ἄνβρωπος' (likely a scribal error for 'Ἄνθρωπος'), and the phrase 'τῆς τοῦ ἁγίου Πνεύματος ἀξιοῦμαι' could be read as either 'I am deemed worthy of the Holy Spirit' or 'I am deemed worthy by the Holy Spirit'; the translation takes the former."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Ὡσεὶ νάπαι σκιάζουσαι. Νάπαι νοηταί εἰσι σκιάζουσαι τὸ ἐν ᾧ λογικὰ\n ἔγκαρπα καὶ κατάκομα τῆς πραγματικῆς ἀρετῆς. Παράδεισοι ἐπὶ ποταμόν εἰσι\n νοητοὶ, τοπὸς ἐν ᾧ λογικὰ πεφύτευται ἀρδόμενα ἤτοι τῇ θεωρίᾳ τῶν\n γεγονότων, ἢ τῇ θεωρίᾳ τῆς ἁγίας Τριάδος.","english":"Like shadowy glens. The glens are intelligible, casting shade upon that in which rational fruits and the luxuriant growth of practical virtue are found. Gardens by a river are intelligible, a place in which rational plants are watered, either by the contemplation of events or by the contemplation of the Holy Trinity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"νάπαι","severity":"info","text":"The Greek νάπαι (glens) is used here metaphorically for intelligible realities, a common Origenist move from literal to spiritual sense.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The 'rational fruits' and 'luxuriant growth of practical virtue' refer to the spiritual harvest of moral and contemplative life, a typical Origenist allegory.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen frequently uses garden and river imagery to denote the soul's nourishment by divine wisdom, echoing Platonic and biblical traditions.","cites":[],"named_sources":["Origen, Commentary on the Song of Songs"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of Balaam's oracles, shifting from narrative to symbolic exposition of Numbers 24.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical reading of Balaam influenced later Greek Christian exegesis, though his spiritualizing method was sometimes contested.","cites":[],"named_sources":["Eusebius, Ecclesiastical History"],"dropped_cites":[]}],"ambiguities":["The phrase 'rational plants' may refer to souls or to spiritual teachings; the text does not specify.","The distinction between 'contemplation of events' and 'contemplation of the Holy Trinity' is not further elaborated here."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Τοῦ αὐτοῦ. Οἱ ἐν σκηναῖς οἰκοῦντες, τῶν ὁδευόντων εἰσὶ, καὶ ἔστιν ἔξω τοῦ\n κόσμου τούτου ὀδὸς μεγάλη καὶ πολλαὶ σκηναί. Οἱ ἐνοικοῦντες, οὐκ εἰσὶ\n τῶν ὁδευόντων, ἀλλὰ τῶν ἱσταμένων.","english":"The same. Those dwelling in tents are among those journeying, and there is outside this world a great road and many tents. Those dwelling within are not among those journeying, but among those standing still.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ ἐν σκηναῖς οἰκοῦντες","severity":"info","text":"The phrase 'those dwelling in tents' is a metaphor for the transient, journeying state of life in the material world, contrasted with permanent dwelling.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀδὸς μεγάλη","severity":"info","text":"The 'great road' outside this world likely alludes to the Platonic or Origenist concept of the soul's journey through the cosmos, as seen in Origen's De Principiis.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκηναί","severity":"info","text":"The term 'tents' (σκηναί) here symbolizes temporary abodes for souls in transit, a common metaphor in Origen's exegesis for the intermediate state between earthly life and final rest.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The opening 'Τοῦ αὐτοῦ' (The same) indicates this passage is a continuation from the same author, likely Origen, linking it to the preceding allegory of glens and gardens.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἱσταμένων","severity":"caution","text":"The term 'ἱσταμένων' (standing still) may be ambiguous: it could mean those who have reached a permanent state (e.g., the blessed) or those who are stationary in ignorance. The context favors the former.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἔξω τοῦ κόσμου τούτου' could be interpreted as spatially outside the material universe or as a metaphysical realm beyond earthly existence; the reading taken is the latter, consistent with Origen's cosmology.","The identity of 'those dwelling within' (οἱ ἐνοικοῦντες) is ambiguous: they could be souls in a fixed state (e.g., the saved) or those who have not begun the journey; the reading taken is the former, based on contrast with 'journeying'."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"Ὡσεὶ κέδροι παῤ ὕδατα. Κέδροι εἰσὶ νοηταὶ παῤ ὕδατα φυεῖσαι ψυχαὶ λογικαὶ\n ἀρδόμεναι τῇ γνώσει τῆς ἀληθείας.","english":"Like cedars by waters. Cedars are intelligible, growing by waters, rational souls watered by the knowledge of truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'Like cedars by waters' is a scriptural allusion (cf. Numbers 24:6 LXX) that Origen interprets allegorically: the cedars represent rational souls nourished by the knowledge of truth.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κέδροι","severity":"info","text":"Cedars (κέδροι) are here taken as 'intelligible' (νοηταί), a term indicating that the referent is not physical trees but spiritual entities, consistent with Origen's allegorical method.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'like cedars by waters' echoes Numbers 24:6 LXX, where Balaam compares Israel's tents to cedars by streams. Origen reinterprets the tents as rational souls journeying toward truth.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"In Origen's cosmology, the 'great road' and 'many tents' refer to the soul's journey through the intelligible realm, a theme developed in his homilies on Numbers.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical exposition of Numbers 24, where the previous unit contrasted those dwelling in tents (journeying souls) with those standing still (stationary souls).","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the phrase 'παῤ ὕδατα' may be a scribal error for 'παρ' ὕδατα' (by waters). The reading 'intelligible cedars' is Origen's allegorical interpretation, not a literal description."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Καὶ κυριεύσει ἐθνῶν πολλῶν. Κύριός ἐστιν ὁ ἐξουσιαστικῶς προστάσσων,\n δοῦλος δὲ ὁ δουλικῶς ὑπακούων. Κύριός ἐστιν ὁ τοῖς ἰδίοις πόνοις\n ὀνούμενος καὶ τῇ κυριότητι πεποιωμένος ἐλεύθερος πάθους. Δοῦλός ἐστιν ὁ\n ἐμπαθὴς καὶ ἐπιδεὴς τοῦ κρείττονος, καὶ χρῄζων τῆς ἐπιστασίας τοῦ ἰδίου\n κυρίου. Εἰσὶ δὲ κύριοι πολλοὶ, μακάριοι δὲ οἱ τὸν Κύριον ἡμῶν Ἰησοῦν\n Χριστὸν ἔχοντες κύριον.","english":"And he will rule over many nations. A master is one who commands with authority, a slave is one who obeys in a servile manner. A master is one who is purchased by his own labors and, having been formed in lordship, is free from passion. A slave is one who is subject to passion and in need of a superior, and who requires the oversight of his own master. There are many masters, but blessed are those who have our Lord Jesus Christ as master.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κύριος","severity":"info","text":"The passage defines 'master' (κύριος) and 'slave' (δοῦλος) in moral and spiritual terms, contrasting authoritative command with servile obedience, and linking mastery to freedom from passion.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κύριος","severity":"info","text":"Κύριος carries a double sense: a human master and, with capitalisation in the Greek, the Lord (Jesus Christ). The text exploits this ambiguity to contrast earthly lordship with divine lordship.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριον ἡμῶν Ἰησοῦν Χριστὸν","severity":"info","text":"The phrase 'our Lord Jesus Christ' echoes New Testament usage (e.g., Rom 5:1; 1 Cor 1:2) and grounds the moral definitions in a Christological framework.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐξουσιαστικῶς","severity":"info","text":"The adverb 'authoritatively' (ἐξουσιαστικῶς) reflects Stoic and early Christian ethical vocabulary, where authority is tied to rational self-control rather than social status.","cites":[],"named_sources":["Origen"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a parallel structure: two definitions of 'master' and 'slave', each with a participial phrase, culminating in a contrast between many human masters and the one divine Lord.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the initial 'he' refers to a specific biblical figure (e.g., a patriarch or Christ) or is generic; the reading takes it as a generic subject for the moral definitions that follow."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Καὶ ὑψωθήσεται ἡ Γὼγ βασιλεία αὐτοῦ. Βασιλεία Γὼγ ἑρμηνεύεται δόματα.\n Κατὰ μίαν μὲν ἐκδοχὴν δόματά ἐστιν αἱ δωρεαὶ τοῦ ἁγίου Πνεύματος· κατὰ\n δὲ ἄλλην, « Ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω εἰς τὴν οἰκίαν αὐτοῦ. » Ἔστιν\n οὖν βασιλεία τῆς τοιαύτης ἕξεως.","english":"And the kingdom of Gog will be exalted. The kingdom of Gog is interpreted as \"gifts.\" According to one interpretation, the gifts are the gifts of the Holy Spirit; according to another, \"Let him who is on the roof not go down into his house.\" Therefore, it is a kingdom of such a disposition.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Γὼγ","severity":"info","text":"Gog is a proper name from Ezekiel 38–39, here interpreted etymologically as 'gifts' (δόματα). The Greek transliteration Γὼγ reflects the Hebrew גּוֹג.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'kingdom of Gog' is glossed as 'gifts' (δόματα), then split into two interpretations: gifts of the Holy Spirit, and a citation about a roof-dweller not descending into his house.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω εἰς τὴν οἰκίαν αὐτοῦ","severity":"info","text":"This quotation is not from the canonical Bible but likely from a Jewish or Christian halakhic or ascetic tradition; its source is unidentified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen frequently employs etymological interpretation of Hebrew names; here 'Gog' = 'gifts' (δόματα) is a non-standard etymology, possibly derived from a Hebrew root meaning 'to give' (נגן? or גג?).","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a two-fold interpretation: first spiritual (gifts of the Holy Spirit), then literal or legal (the roof-dweller rule), concluding that the kingdom is one of a certain disposition (ἕξεως).","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the roof-dweller quotation is unclear; it may be a lost legal or ascetic maxim. The phrase 'kingdom of such a disposition' (βασιλεία τῆς τοιαύτης ἕξεως) is ambiguous: it could refer to the disposition of the roof-dweller or to the spiritual state of receiving gifts."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"Ὁ Θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου. Καὶ τὸν Σωτῆρα κατὰ τὸ, « Ἐξ Αἰγύπτου\n ἐκάλεσα τὸν υἱόν μου, » καὶ τὸν Ἰσραήλ. Τὸν μὲν ἐκβάλλει, τὸν δὲ\n καλεῖ.","english":"God led him out of Egypt. Both the Savior, according to the verse, \"I called my son out of Egypt,\" and Israel. He casts out the one, and calls the other.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The subject 'God' leads the Savior and Israel out of Egypt, but the final clause distinguishes two actions: casting out one and calling the other.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου","severity":"info","text":"This is a quotation from the Old Testament, likely Hosea 11:1 (LXX), where God calls Israel out of Egypt. Origen applies it typologically to the Savior.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's typological exegesis reads the exodus from Egypt as a figure for Christ's calling, common in early Christian interpretation of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two figures: the Savior (called) and Israel (cast out), creating a parallel structure that highlights Origen's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which 'son' is called; Origen interprets it as both the Savior and Israel, but the referent of 'the one' and 'the other' is ambiguous without context."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Τοῦ αὐτοῦ. Ὁ χρηματισμὸς, τὸν Κύριον ἥξειν εἰς Αἴγυπτον, ἐδήλου τὴν τοῦ\n Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ διακομιδὴν τὴν ἅμα τοῖς γονεῦσιν αὐτοῦ\n γενησομένην. Ἀἰγύπτῳ δὲ καὶ ὁ κόσμος οὗτος παραβάλλεται.","english":"Of the same author. The oracle that the Lord would come into Egypt indicated the journey of our Savior Jesus Christ that would take place together with his parents. And this world is compared to Egypt.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὁ χρηματισμὸς","severity":"info","text":"The term χρηματισμὸς here denotes a divine oracle or response, not a mere saying. It signals that the following statement is a prophetic or authoritative announcement.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀἰγύπτῳ","severity":"info","text":"Egypt (Αἴγυπτος) is allegorized as the world (κόσμος), a common typology in early Christian exegesis: Egypt represents the material, fallen world from which the soul must be led out.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Κύριον ἥξειν εἰς Αἴγυπτον","severity":"info","text":"The oracle that the Lord would come into Egypt likely alludes to Hosea 11:1 (LXX: 'out of Egypt I called my son') or Matthew 2:13-15, interpreted as a prophecy of Christ's flight into Egypt.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διακομιδὴν τὴν ἅμα τοῖς γονεῦσιν","severity":"info","text":"The reference to Christ's journey with his parents reflects the apocryphal tradition of the flight into Egypt, found in the Gospel of Pseudo-Matthew and later infancy gospels, not in the canonical Gospels.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The heading 'Of the same author' indicates that this passage is a continuous excerpt from Origen's Selecta in Numeros, following directly from the previous selection without a new lemma.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'oracle' (χρηματισμὸς) is not explicitly cited; it may refer to a lost source or a conflation of Old Testament prophecies. The phrase 'together with his parents' is ambiguous as to whether it refers to Mary and Joseph or to a broader family group."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Ὡς δόξα μονοκέρωτος αὐτῷ. Μονόκερώς ἐστιν 50 Num.\n xxiii, 3. 51 ibid. 5. 52 ibid. 6. 53 ibid. 54 ibid. 7. 55 ibid. 56\n Marc. xiii, 25. 57 Num. xxiv, 8. 58 Matth. ii, 15. 59 Num. xxiv,\n 8. \n νοητῶς ὁ Χριστὸς κατὰ τὸ συμβεβηκός· ἐξ οὗ μονόκεροι\n πολλοί. Ἀπὸ γὰρ ἑνὸς Ἰησοῦ Χριστοῦ πολλοὶ μετέσχον εἶναι χριστοί. Τινές\n φασι καὶ τὸν ἔλαφον μονόκερον εἶναι.","english":"As the glory of a unicorn is to him. A unicorn is mystically Christ according to the accidental property; from which there are many unicorns. For from one Jesus Christ many have partaken to be christs. Some say also that the deer is a unicorn.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μονόκερως","severity":"info","text":"The Greek term μονόκερως (monoceros) literally means 'one-horned' and is used in the Septuagint (e.g., Num 23:22, 24:8) to translate the Hebrew re'em, an animal of uncertain identity. Origen here interprets it allegorically as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'as the glory of a unicorn is to him' likely refers to a biblical simile (cf. Num 23:22 LXX: 'ὡς δόξα μονοκέρωτος αὐτῷ'), which Origen reads as a prophecy of Christ's unique and singular glory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μονόκερως","severity":"info","text":"The passage alludes to Numbers 23:22 and 24:8 in the Septuagint, where the unicorn appears in Balaam's oracles. Origen's marginal notes (e.g., '50 Num. xxiii, 3') confirm these references.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"χριστός","severity":"info","text":"Origen's claim that 'from one Jesus Christ many have partaken to be christs' reflects early Christian adoption of the term χριστός (christos) as a title for believers anointed by Christ, a usage found in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μονόκερως","severity":"caution","text":"The statement 'some say also that the deer is a unicorn' may reflect confusion or conflation with the Greek word ἔλαφος (deer) and the legendary monoceros; the text is ambiguous whether Origen endorses this identification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'as the glory of a unicorn is to him' lacks a clear antecedent for 'him' (possibly Christ or the subject of the biblical verse).","The marginal numbers (e.g., '50 Num. xxiii, 3') are likely scribal cross-references but their exact function in the original manuscript is uncertain."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"Ἔδεται ἔθνη τῶν ἐχθρῶν αὐτοῦ. Περὶ τοῦ Χριστοῦ· ἐχθρῶν αὐτοῦ ἔθν ἦμέν\n ποτε ἡμεῖς. Ἔδε. ται οὖν ἡμᾶς ὁ Χριστὸς, ἡ οὐσιώδης ἀρετὴ νεμομενη ἡμᾶς,\n καθὰ λέγει· « Ἐμὸν βρῶμά ἐστι τοῦ ποιῆσαι τὸ θέλημα τοῦ πέμψαντός\n με.","english":"He will eat the nations of his enemies. Concerning Christ: we ourselves were once nations of his enemies. Christ, then, eats us, the essential virtue distributing itself to us, as he says: \"My food is to do the will of him who sent me.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἔδεται","severity":"info","text":"The verb Ἔδεται (future middle of ἐσθίω) is rendered 'will eat' in the English draft, but the Greek form could also be read as present middle (he eats). The context of the following clause supports a future sense, as it contrasts past enmity with present transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμὸν βρῶμά ἐστι τοῦ ποιῆσαι τὸ θέλημα τοῦ πέμψαντός με","severity":"info","text":"The quotation 'My food is to do the will of him who sent me' is not a direct biblical verse but likely a paraphrase or allusion to Jesus' sayings about his mission (e.g., John 4:34 or similar). Origen adapts it to his allegorical reading of Christ consuming the nations.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσιώδης ἀρετὴ","severity":"info","text":"The phrase 'οὐσιώδης ἀρετὴ' (essential virtue) is a technical term in Origen's theology, denoting the divine essence or nature as active in Christ. It underscores the ontological transformation of believers through participation in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἔθνη","severity":"info","text":"The term 'ἔθνη' (nations) here refers to non-Christian peoples, but Origen reinterprets it spiritually: the 'enemies' are the former selves of believers, now consumed and transformed by Christ. This reflects Origen's allegorical exegesis of Old Testament warfare language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of the unicorn as Christ, now shifting to the theme of Christ consuming the nations. The structure moves from a scriptural lemma ('He will eat the nations of his enemies') to a Christological application, then to a quotation attributed to Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb Ἔδεται could be parsed as future or present; the English draft chooses future, but the context allows either. The identity of the speaker of the quoted saying is not explicit; it may be Christ or Origen's paraphrase."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Καὶ τὰ πάχη αὐτῶν ἐκμυελιεῖ. Τότε, φησὶν, ὅταν τὴν σαρκικὴν κατάστασιν\n εἰς πνευματικὴν διὰ τῆς πραγματικῆς μεταποιῇ.","english":"And he will suck out their marrow. Then, he says, when he transforms the fleshly state into a spiritual one through practical action.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The clause describes a transformation from a fleshly state to a spiritual one through practical action, likely referring to the process of spiritual purification or allegorical interpretation.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκμυελιεῖ","severity":"info","text":"The verb ἐκμυελίζω (to suck out marrow) is rare and vivid, suggesting a thorough extraction of essence. Origen uses it metaphorically for drawing out spiritual meaning from literal fleshiness.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's exegetical method often involves moving from the literal (σαρκικὴν) to the spiritual (πνευματικὴν) through practical or moral action (πραγματικῆς), reflecting his threefold hermeneutic.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of Christ consuming enemies, now specifying the transformation of their state. The phrase 'Then, he says' introduces a temporal or logical condition for the action.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical reading of marrow-sucking as spiritual transformation influenced later Christian exegesis, though the literal imagery was sometimes softened in transmission.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in 'he says' is unclear: it may be the biblical author, Christ, or Origen himself. The reading taken assumes Origen is glossing the scriptural text."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Οἱ εὐλογοῦντές σε ηὐλόγηνται. Δύο πρόσωπ σημαίνει ἐπὶ τούτοις· εἰσὶ δὲ\n τῶν πιστῶν καὶ ἀπίστων ἐπὶ τοῦ Χριστοῦ. Καὶ μετʼ ὀλίγα· Ἐν τούτοις μὲν\n οὖν ἀνατέτραπται καὶ ἡ τῶν ἐναντιουμένων τοῦ Ἰσραὴλ ἐγχείρησις, καὶ ἡ\n τῆς μαγείας κακοτεχνία.","english":"Those who bless you are blessed. Two persons are indicated in these matters: they are of the faithful and the unfaithful in relation to Christ. And a little later: In these things, then, both the undertaking of those opposing Israel has been overturned, and the evil craft of magic.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οἱ εὐλογοῦντές σε ηὐλόγηνται","severity":"info","text":"The opening phrase 'Those who bless you are blessed' is a compact aphorism likely drawn from a liturgical or scriptural context, possibly echoing Psalm or Wisdom traditions, but no direct citation is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Δύο πρόσωπ","severity":"info","text":"The phrase 'Δύο πρόσωπ' (two persons) is a technical term in Origen's exegesis, referring to two groups or categories of people—here the faithful and the unfaithful in relation to Christ.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν πιστῶν καὶ ἀπίστων ἐπὶ τοῦ Χριστοῦ","severity":"info","text":"The distinction between faithful and unfaithful in relation to Christ reflects Origen's catechetical and polemical context, where he often contrasts believers with heretics or non-Christians.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν ἐναντιουμένων τοῦ Ἰσραὴλ","severity":"info","text":"The phrase 'those opposing Israel' likely alludes to Old Testament narratives of Israel's enemies, such as in Numbers or Joshua, but no specific verse is quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς μαγείας κακοτεχνία","severity":"info","text":"The 'evil craft of magic' reflects early Christian polemic against magical practices, common in Origen's works (e.g., Contra Celsum), where magic is opposed to divine power.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μετʼ ὀλίγα","severity":"info","text":"The phrase 'And a little later' indicates that Origen is quoting or summarizing a preceding passage, likely from his own commentary or a source, marking a transition in the argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two persons' is not fully specified; they may refer to individual figures or collective groups. The phrase 'those opposing Israel' could be literal or allegorical. The source of the opening aphorism is unclear."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"Καὶ ἐδεβηλώθη ὁ λαὸς ἐκπορνεῦσα. Ἡ δὲ γνώμη τοῦ πορνεῦσαι τοὺς Ἑβραίους\n καὶ προσκυνῆσαι τῷ Βεελφεγὼρ, τοῦ μάντεως ἦν. Διὸ φησὶ Μωϋσῆς· « Αὗται\n δὲ ἦσαν τοῖς υἱοῖς Ἰσραὴλ, κατὰ τὸ ῥῆμα Βαλαὰμ, τοῦ ἀποστῆσαι καὶ\n ὑπεριδεῖν τὸ ῥῆμα Κυρίου ἕνεκεν Βεελφτγώρ. »","english":"And the people were induced to commit fornication. The intention for the Hebrews to commit fornication and to worship Beelphegor was that of the seer. Hence Moses says: \"These things were for the sons of Israel, according to the word of Balaam, to cause them to forsake and disregard the word of the Lord for the sake of Beelphegor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐδεβηλώθη","severity":"info","text":"The verb ἐδεβηλώθη (from δηλόω, 'make clear' or 'reveal') is here used in a passive sense meaning 'were induced' or 'were made manifest'. The English draft renders it as 'were induced', which captures the causative force implied by the context of Balaam's influence.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Βεελφεγώρ","severity":"info","text":"Beelphegor (Βεελφεγώρ) is a transliteration of the Moabite deity Baal-Peor, associated with licentious worship. In Numbers 25, the Israelites are seduced into idolatry and sexual immorality at Peor, a key episode in the Balaam narrative.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὗται δὲ ἦσαν τοῖς υἱοῖς Ἰσραὴλ, κατὰ τὸ ῥῆμα Βαλαὰμ","severity":"info","text":"This is a paraphrase of Numbers 25:1-3, where Israel's sin at Shittim is attributed to Balaam's counsel. Origen's citation is not verbatim from the Septuagint but adapts the wording to emphasize Balaam's role in leading Israel to forsake the Lord's word.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μάντεως","severity":"info","text":"The term μάντεως (genitive of μάντις, 'seer' or 'diviner') refers to Balaam, who in Numbers 22-24 is a non-Israelite prophet hired by Balak to curse Israel. Origen's commentary often treats Balaam as a type of false prophecy and pagan divination.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ φησὶ Μωϋσῆς","severity":"info","text":"The phrase 'Hence Moses says' introduces a direct quotation attributed to Moses, framing the preceding interpretation as an explanation of the biblical text. This is a common structural device in Origen's exegesis, linking his allegorical reading to the literal narrative.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Βεελφτγώρ","severity":"caution","text":"The Greek text reads Βεελφτγώρ, which appears to be a scribal error or variant for Βεελφεγώρ (Beelphegor). The English draft corrects to 'Beelphegor'. This may reflect a transmission corruption in the manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verb ἐδεβηλώθη could be read as 'was revealed' rather than 'were induced', but the context of Balaam's manipulation supports the causative sense. The spelling Βεελφτγώρ is likely a scribal error for Βεελφεγώρ."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Καὶ ἔσται ὑμῖν τὸ κλίτος, τὸ πρὸς Αίβα. Ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ\n ποταμοῦ Εὐφράτου ἐπηγγείλατο τῷ Ἀβραάμ. Διὰ τί οὖν οὐκ ἔδωκεν αὐτοῖς; Οἱ\n γὰρ Ἀριθμοὶ ἐλαττοτέραν διδομένην σημαίνουσιν. Οἶμαι δὲ ὅτι δέδωκεν ἂν,\n εἰ κατὰ τὸν λαβόντα τὰς ἐπαγγελίας, πιστοὶ ἦσαν. Καὶ τοῦτο εἰκότως.\n Πολλάκις γὰρ κακὰ ἀπειλήσας οὐκ ἐπἠγαγε, μετενόησαν γὰρ,ὡς ἐπὶ τῶν\n Νινευιτῶν.","english":"And the side toward Aiba will be yours. From the river of Egypt to the river Euphrates he promised to Abraham. Why then did he not give it to them? For the Numbers indicate a lesser grant. But I think he would have given it, if, according to the one receiving the promises, they had been faithful. And this is reasonable. For often, having threatened evils, he did not carry them out, for they repented, as in the case of the Ninevites.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ κλίτος, τὸ πρὸς Αίβα","severity":"info","text":"The phrase 'the side toward Aiba' is obscure; 'Aiba' may be a toponym or a corruption. The English draft treats it as a proper name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ Εὐφράτου","severity":"info","text":"This echoes the divine promise to Abraham in Genesis 15:18, where the land from the Nile to the Euphrates is granted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ Ἀριθμοὶ ἐλαττοτέραν διδομένην σημαίνουσιν","severity":"info","text":"Origen refers to the book of Numbers, which records a smaller territorial grant than the original promise, likely alluding to the boundaries of Canaan.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ἐπὶ τῶν Νινευιτῶν","severity":"info","text":"The Ninevites' repentance and divine reprieve is a biblical topos (Jonah 3:10), used here as a parallel for conditional divine threats.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a territorial promise, to a question of non-fulfillment, to a theological explanation based on human faithfulness, concluding with a scriptural analogy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aiba' is uncertain; it may be a place name or a textual corruption.","The phrase 'κατὰ τὸν λαβόντα τὰς ἐπαγγελίας' could refer to Abraham or to the Israelites collectively; the English draft takes it as 'the one receiving the promises'."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"Πλὴν ἐκ τοῦ δήμου τοῦ πατρὸς αὐτῶν ἔσονται γυναῖκες. Προστάττει οὖν ὁ\n Θεὸς πλὴν τῆς Ἰούδα καὶ τῆς Λευῒ μὴ ἐξεῖναι ἀπὸ φυλῆς εἰς φυλὴν\n συνάπτεσθαι, ἵνα μὴ ξένον τοῦ Σωτῆρος δειχθῇ ἄνωθεν ἐρχόμενον, τὸ, «\n Βασιλεὺς καὶ ἱερεὺς κατὰ τὴν τάξιν Μελχισεδέκ. » \n 60 Num xxiv, 8. 61 Joan. iv, 34. 62 Num. xxiv, 8, 63\n ibid. 9. 64 Num. xxv, 1. 65 Num. xxxi, 16. 66 Num. xxxiv, 3. 67 Num. xxxvi, 6. Οὐδὲν πλὴν εἰς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῶ. Μᾶν ὠνομάσθη ἀπὸ τοῦ τοὺς\n Ἐβραίους πρώτους θέαμα ξένον ὁρῶντας εἰπεῖν πρὸς ἀλλήλους τῇ πατρίῳ\n γλώσσῃ, « Μᾶν, » τουτέστι, « Τί τοῦτο; » ὅπερ οὐκ ἂν εἶπον, εἰ ἔθος ἦν,\n ὥς τινες τῶν ἐθνικῶν φασι, τὴν φύσιν τῶν τόπων ἀπʼ αἰῶνος τὰ τοιαῦτα\n φέρειν. Καὶ νῦν δὲ εἰ καταβαίνει μνήμης ἕνεκα μικρόν τι. Καὶ οὐκέτι προσέθεντο. Λείπει, « τοῦ προφητεύειν. » Οὐκέτι, φησὶ,\n προεφήτευσαν. Εἰς ἅπαξ γὰρ προφητεύουσιν, ἵνα μὴ ἐξισωθῶσι Μωσεῖ· ἀλλ’\n ὡς γνωσθῆναι ὅτι μετειλήφασι, καὶ πάντες ἅμα προφητεύουσιν. Ἒν γὰρ ἐν\n Χριστῷ τὸ Πνεῦμα, καὶ μία διὰ πάντων ἡ ἐνέργεια. Καὶ ὁ λαὸς οὐκ ἐξῇρεν, ἕως ἐκαθοχίσθη Μοροάμ. Ἔμεινε δὲ ἡ σκηνὴ ἑπτὰ\n ἡμέρας ἐπὶ τὸν τόπον εἰς τιμὴν Μαρίας, ἵνα μὴ τοιαύτη οὗσα ἀκολουθῇ. Ἀπόστειλον σεαυτῷ ἄνδρας, καὶ τὰ ἑξῆς. Ἀποσταλῆναι κελεύει τινὰς,\n δεικνὺς ὅτι πλησιάζουσι μὲν τῇ Παλαιστίνῃ. τῆς Αιγύπτου τὸ τοῖς Ἑβραίοις\n ἑτοιμότερον παραστήσας· καὶ τὸ ἄπιστον ἐξελέγξας, τάφον μὲν τὴν ἔρημον\n ἀπονέμει, οἷς ὁ νοῦς ἀπέμεινε σκληρός· θάνατος γὰρ ἀσεβῶν, τῆς ἐν τῷ ζῇν\n πλάνης αἱρετώτερος. Καὶ ἐπωνόμασε Μωϋσῆς τὸν Αὐσὴ υἱὸν Ναυὴ, Ἰησοῦν.","english":"Only from the people of their father will the women be. So God commands that, except for the tribe of Judah and the tribe of Levi, there be no intermarriage from tribe to tribe, so that the one coming from above, \"King and priest according to the order of Melchizedek,\" may not be shown to be foreign to the Savior. Nothing except for the manna our eyes. \"Man\" was named from the fact that the Hebrews, seeing a strange sight for the first time, said to each other in their native tongue, \"Man,\" that is, \"What is this?\" which they would not have said if, as some of the Gentiles claim, the nature of the places had produced such things from eternity. And now, for the sake of memory, a little descends. And they added no more. \"To prophesy\" is missing. No longer, he says, did they prophesy. For they prophesy only once, so that they may not be made equal to Moses; but so that it be known that they have partaken, and all together they prophesy. For the Spirit is one in Christ, and the activity is one through all. And the people did not depart until Moroam was walled up. And the tent remained for seven days on the place in honor of Mary, so that she, being such, might not follow. Send for yourself men, and so forth. He commands that some be sent, showing that they are approaching Palestine. Having presented what is more ready for the Hebrews in Egypt, and having refuted the disbelief, he assigns the desert as a tomb to those whose mind remained hard; for the death of the impious is preferable to the error in life. And Moses renamed Auses, son of Nun, Joshua.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλὴν τῆς Ἰούδα καὶ τῆς Λευῒ","severity":"info","text":"The restriction on intermarriage except for Judah and Levi echoes Numbers 36:6 (LXX), where the daughters of Zelophehad are given inheritance within their tribe.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μᾶν","severity":"info","text":"The Greek transliteration of the Hebrew מָן (man), meaning 'what is this?', is used here to explain the etymology of manna, contrasting with pagan claims of natural origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχισεδέκ","severity":"info","text":"Melchizedek, the priest-king of Genesis 14, is invoked as a type of Christ, linking the restriction on intermarriage to preserve the purity of the Savior's lineage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαρίας","severity":"info","text":"The tent remaining for seven days in honor of Mary likely refers to the Virgin Mary, reflecting Origen's typological interpretation of Numbers as prefiguring Christian figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λείπει, « τοῦ προφητεύειν. »","severity":"info","text":"The phrase 'to prophesy' is marked as missing, indicating a textual lacuna or a deliberate omission in the source, which Origen supplies for clarity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μοροάμ","severity":"caution","text":"The name 'Moroam' is obscure and may be a corruption or variant; it likely refers to a place or person in the Numbers narrative, but the exact referent is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Moroam' is unclear; it may be a place name or a person, possibly related to the walling-up event.","The phrase 'Nothing except for the manna our eyes' is elliptical and may reflect a textual corruption or a lacuna in the Greek."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"Ἐπισημαντέον ὅτι ὁ τοῦ\n Ναυὴ υἱὸς τύπος γέγονε τοῦ Χριστοῦ, ὃς τὸν οἴκτιστον λαὸν πλανώμενον\n ἐλευθερώσας, εἰς οὐρανὸν ἀνήγαγεν· οὐκ εἰς γῆν ἐσθίουσαν τοὺς\n ἐνοικοῦντας. Ἦ μὴν οὐκ ὄψονται τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν αὐτῶν. Παρατηρητέον ὅτι\n τῶν ἐκ τῆς γῆς Αἰγύπτου ἐξελθόντων εἰσῆλθον εἰς τὴν γῆν τῆς ἐπαγγελίας\n τινές· οὐδὲ γὰρ ὁ Θεὸς τοῦτο ἀπηγόρευσεν· ἀλλὰ μόνους τοὺς εἰκοστοέτεις\n καὶ ἐπάνω τῶν ἐξελθόντων ἐκ γῆς Αἰγύπτου μοσχοποιήσαντας ἀνεῖλεν ἐν τῇ\n ἐρήμῳ· φειδόμενος συγγενοῦς τῆς νεότητος αὐτοῖς, οἶς ὁ τῆς ζωῆς χρόνος\n οὕπω εἰκοστοέτης ἦν. καὶ πολλῷ μᾶλλον τοῖς βρέφεσι, καὶ παιδίοις, ἔως\n τῆς ἐφήβου ἡλικίας. 33 Num. ii, 6. 34 ibid. 25. 35 Num. x, 15. 36 Num. xiii, 3. 37 ibid. 17. 38 Num. xiv, 25. Τοῦ αὐτοῦ. Τοῦτο τύπος τῆς ἀληθείας.« Ἐὰν γὰρ μὴ στραφῆτε καὶ γένησθε ὡς\n τὰ παιδία, οὐ μὴ εἰσἐλθητε εἰς τὴν βασιλείαν. »\nἈνέλεσθε τὰ πυρεῖα τὰ χαλκᾶ. Ὥσπερ ὁ χαλκοῦς ὄφις σημεῖον τῆς ἀπιστίας\n αὐτῶν, οὕτω καὶ τὰ τυρεῖα τῶν περὶ Κορὲ καὶ Δαθὰν καὶ Ἀβειρὼν περίθεμα\n ὄντα τῷ θυσιαστηρίῳ. Καὶ τοῖς υἱοῖς Λευῒ ἰδοὺ δέδωκα πᾶν ἐπιδέκατον ἐν Ἰσραήλ. Εἰκότως\n ἀπονενέμηνται τοῖς ἱερεῦσιν αἱ ἀπαρχαὶ, ἐπείπερ οὐ κληρονομεῖ ἡ Λευῒ\n φυλὴ, οὐδὲ κλῆρον λαμβάνει ὡς αἱ λοιπαί. Τοῦτο πρόξενον τῆς ἀκτημοσύνης\n τοῖς ἱερεῦσιν ὁ κλῆρος τοῦ τῷ θυσιαστηρίῳ συμμερίζεσθαι. Δεκάτας ἐδίδου\n ὁ λαὸς τοῖς Λευίταις, καὶ οἱ Λευῖται τοῖς ἱερεῦσιν. Μὴ ἐκ τῆς πέτρας\n ταύτης ἐξάξομεν ὑμῖν ὕδωρ; Ὁ Μωῦσῆς, μὴ δοξάσας τὸν Θεὸν ἐπὶ τοῦ λαοῦ,\n ἐκωλύθη παρελθεῖν μετʼ αὐτοῦ.","english":"It should be noted that the son of Nun became a type of Christ, who, having freed the most pitiable people wandering, led them up into heaven—not into a land that devours its inhabitants. \"Shall they not see the land which I swore to their fathers?\" It must be observed that some of those who came out of the land of Egypt entered the land of promise; for God did not forbid this. But He destroyed only those twenty years old and above who came out of the land of Egypt and made the calf, in the wilderness, sparing the kindred of their youth, those whose time of life was not yet twenty years, and much more the infants and children up to the age of adolescence. 33 Num. ii, 6. 34 ibid. 25. 35 Num. x, 15. 36 Num. xiii, 3. 37 ibid. 17. 38 Num. xiv, 25. Of the same author. This is a type of the truth: \"For if you do not turn and become as children, you will not enter the kingdom.\" \"Take up the bronze fire-pans.\" Just as the bronze serpent was a sign of their faithlessness, so also the fire-pans of those around Korah, Dathan, and Abiram were a covering for the altar. \"And to the sons of Levi, behold, I have given every tithe in Israel.\" Rightly the first-fruits are assigned to the priests, since the tribe of Levi does not inherit, nor does it receive a lot as the others do. This lot, of sharing with the altar, is the cause of poverty for the priests. The people gave tithes to the Levites, and the Levites to the priests. \"Shall we not bring forth water for you from this rock?\" Moses, not having glorified God before the people, was prevented from passing on with him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπισημαντέον","severity":"info","text":"The opening verb signals a hermeneutical note: Origen marks Joshua son of Nun as a type of Christ, leading the wandering people to heaven, not to a land that devours.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦ μὴν οὐκ ὄψονται τὴν γῆν","severity":"info","text":"This phrase echoes Numbers 14:23 (LXX), where God swears that the faithless generation will not see the promised land.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μοσχοποιήσαντας","severity":"info","text":"The reference to those who 'made the calf' alludes to the golden calf episode (Exodus 32), which Origen interprets as a sin punished by exclusion from the land.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦτο τύπος τῆς ἀληθείας","severity":"info","text":"Origen cites a saying about becoming as children to enter the kingdom, likely a logion from the Gospel of Thomas or a similar tradition, used here as a typological key.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ χαλκοῦς ὄφις","severity":"info","text":"The bronze serpent (Numbers 21:9) is paralleled with the bronze fire-pans of Korah's rebellion, both serving as signs of faithlessness and as altar coverings.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ","severity":"caution","text":"The final sentence is ambiguous: it may refer to Moses striking the rock (Numbers 20:11) or to a later tradition; the Greek syntax leaves unclear who is prevented from passing on.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν ὕδωρ' could be a rhetorical question or a statement; the subject of 'παρελθεῖν' (to pass on) is unclear—possibly Moses or the people."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Ἵνα γὰρ μὴ ὃν ἐτίμων ζῶντα, ἐν Θεοῦ\n θεραπείαις τιμήσωσιν ἀπελθόντα, ἀφανῆ τὸν τόπον ἴσ. τάφον \n πεποίηκεν. Νῦν ἐκλείξει ἡ συναγωγὴ αὕτη πάντας τοὺς κὐελῳ ἡμῶν. Τοῦτο παράδειγμα\n ἔλαβεν· ὥσπερ ὁ μόσχος ἐν τῷ στόματι τὰ χλωρὰ, οὕτω καὶ ὁ ἄγιος λαὸς\n τοῖς χείλεσι στρατευόμενος ἐν τοῖς στόμασιν ἔχει τὰ ὅπλα διὰ τῶν εὐχῶν. Καὶ τοῦτο εἰδὼς ὁ Βαλὰκ ἐν τοῖς προτέροις πολέμοις ἐναργῶς γινόμενον,\n βούλεται καὶ αὐτὸς τοῖς διὰ χειλέων ὅπλοις στρατεύεσθαι· καὶ καλεῖ τὸν\n Βαλαὰμ τὸν ἔχοντα τὰ ὅπλα τῆς ἐναντίας δυνάμεως ἐν τοῖς χείλεσι τὰς\n ἀράς. Οἱ γὰρ ἅγιοι ἄγγελοι συμπράττουσι τοῖς δικαίοις εἰς τὰ σωτήρια,\n καὶ ἀγαθὰ ἔργα, καὶ οἱ πονηροὶ δαίμονες τοῖς ἀσεβέσιν ἁμαρτωλοῖς\n ἀνθρώποις εἰς τὰ τονηρὰ καὶ βλαβερὰ τῆς σωτηρίας τῶν ἀνθρώπων ἔργα. Οἱ\n μὲν γὰρ ἅγιοι στρατεύονται λόγοις εὐχῶν, οἱ δὲ ἀσεβεῖς καὶ ἁμαρτωλοὶ\n λόγοις μαγειῶν. Τοῦ αὐτοῦ. Καὶ ἡ κατʼ αἴσθησιν τῶν πραγμάτων ἱστορία μεγάλης ὠφελείας\n πεπλήρωται. Ἐκ δὲ τῆς προκειμένης ἱστορίας μανθάνομεν πολλὰ, καὶ ὅτι\n ἕστι στρατεύεσθαι λόγοις, καὶ μεγάλα πράγματα οἰκονομεῖσθαι, καὶ\n κατορθοῦσθαι διὰ λόγων· καὶ οἱ μὲν ἅγιοι στρατεύονται λόγοις εὐχῶν· οἱ\n δὲ ἀσεβεῖς λόγοις μαγειῶν. Τοῦ αὐτοῦ. Ἡ ἐναντία δύναμις οὐδέποτε ποιεῖ ἔργον καλὸν, ἀλλὰ πάντα\n χείριστα ἐνεργεῖ· καὶ ὅπερ ἐνεργήσει κακὸν, οὐ δύναται ἀποκαταστῆσαι εἰς\n τὸ βέλτιον, οὐ γὰρ ἔχει τάξιν τοῦ κρείττονος. Τῇ δὲ κρείττονι δυνάμει\n πάντα δυνατά. Ὁ γὰρ Θεὸς ἡμῶν ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν,\n ἐνεργῆσαι δὲ κακὸν οὐκ ἕχει·","english":"For so that they might not honor him while alive, whom they honored in the services of God after his departure, he made the place invisible, that is, the tomb. Now this synagogue will lick up all those around us. He took this example: just as the calf has the green plants in its mouth, so also the holy people, campaigning with their lips, have their weapons in their mouths through prayers. And knowing this, Balak, seeing it clearly happening in the earlier wars, wishes himself also to campaign with the weapons of the lips; and he calls Balaam, who has the weapons of the opposing power in his lips—the curses. For the holy angels assist the righteous in works of salvation and good deeds, and the evil demons assist impious sinful men in wicked and harmful works that hinder the salvation of men. For the holy campaign with words of prayers, but the impious and sinful with words of sorceries. Of the same. And the historical narrative, according to the perception of events, is filled with great benefit. From the present narrative we learn many things, and that it is possible to campaign with words, and that great matters are managed and accomplished through words; and the holy campaign with words of prayers, but the impious with words of sorceries. Of the same. The opposing power never does a good work, but always effects the worst things; and whatever evil it will effect, it cannot restore to the better, for it does not have the order of the better. But for the better power, all things are possible. For our God causes pain, and again restores, but to effect evil he does not have.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"συναγωγή","severity":"info","text":"Here συναγωγή likely refers to the assembly of the people of Israel, but in Origen's exegesis it may also carry a typological sense of the church or synagogue as a collective entity.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βαλὰκ","severity":"info","text":"Balak and Balaam are figures from Numbers 22–24; Origen interprets Balaam's curses as the 'weapons of the lips' of the opposing power, contrasting with the prayers of the righteous.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"στρατεύεσθαι λόγοις","severity":"info","text":"The metaphor of 'campaigning with words' reflects a common patristic trope of spiritual warfare, where prayer and sorcery are opposing verbal weapons.","cites":[],"named_sources":["Origen"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The repeated phrase 'Τοῦ αὐτοῦ' (Of the same) marks a series of exegetical notes or scholia, likely indicating that the passage is a compilation of comments from Origen or his tradition.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐναντία δύναμις","severity":"info","text":"The concept of the 'opposing power' (ἐναντία δύναμις) as incapable of restoration to good reflects Origen's eschatological views on the final restoration (apokatastasis), though this is contested in later tradition.","cites":[],"named_sources":["Origen"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κὐελῳ","severity":"caution","text":"The Greek text has 'κὐελῳ' which is likely a corruption or scribal error; the English draft reads 'around us', but the original sense is uncertain.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κὐελῳ' is unclear; possibly a misreading or corruption of a word meaning 'around' or 'in a circle'.","The identity of 'this synagogue' (συναγωγὴ αὕτη) is ambiguous—it may refer to a specific group or be a typological reference."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"οὐ γὰρ καθʼ ἕξιν μόνον, ἀλλὰ καὶ κατʼ\n οὐσίαν ἀγαθός ἐστιν. Τοῦ αὐτοῦ. Ἐν τοῖς ἀνθρωπίνοις ἐστί τινα καὶ μαντεῖα τετελεσμένα, καὶ\n θυσίαι, καί τινα δῶρα προσφερόμενα τοῖς δαίμοσιν· ὥστε διὰ τούτων\n προσδερομένων μαντεύεσθαι τοὺς βουλομένους. Μαντεῖα δέ ἐστιν ἕκαστον\n πρᾶγμα. Οὐ γὰρ ἀληθὴς πρόῤῥησις. Καὶ ἦλθεν ὁ Κύρος πρὸς αὐτόν. Κατὰ ἀλήθειαν 39\n Math. xviii, 3. 40 Num. xvi, 37. 41 Num., xviii, 21. 42 Num. xx, 10. 43 Num. xxii, 4. 44 Num. xxii, 8. es Num. αXn, 22. » ipid. 35. » Num. XXm, θεία\n δύναμις παρεγένετο πρὸς Βαλαὰμ οὐ κληθεῖσα ὑπʼ αὐτοῦ. Παρεγένετο οὖν,\n ἵνα ἀποτροπιασμὸν ποιήσῃ τῶν καλουμένων ὑπὸ τοῦ Βαλαὰμ δαιμόνων, καὶ τὰς\n θείας προῤῥήσεις οἰκονομήσῃ. Καὶ ἀνέστη ὁ ἄγγελος τοῦ Θεοῦ ἐνδιαβάλλειν αὐτὸν ἐπὶ τῆς ὀδοῦ. Ὁ\n ἐνδιαβάλλων ἐν τῇ ὁδῷ ἄγγελος τὸν Βαλαὰμ, ἆρα μὴ οὗτός ἐστι περὶ οὗ\n εἷπεν ὁ Θεὸς πρὸς τὸν Μωῦσῆν ὅτι « Ἄγγελός μου προπορεύεται ἔμπροσθεν\n ὑμῶν διαφυλάσσων ὑμᾶς ἐν τῇ ὁδῷ; »\nΣυμπορεύθητι μετὰ τῶν ἀνθρώπων τούτων. Οὐκ ἐπέτρεψε τῷ Βαλαὰμ ὁ Θεὸς\n ἀπελθεῖν πρὸς τὸν Βαλάκ· ἐπειδὴ δὲ ἀπελθεῖν ἐβούλετο, συγχωρεῖ. Παραγγέλλει δὲ αὐτῷ μόνα τὰ ἀποκαλυπτόμενα εἰπεῖν· καὶ ὁ ἄγγελος δὲ\n φανεὶς καὶ φοβήσας τοῦτο βεβαιοἴ. Οἰκοδόμησόν μοι ἑπτὰ βωμούς. Ἔστι δὲ\n καὶ διὰ σώματος ἐτέρου ἔργα γινόμενα, καὶ ἐν τοῖς κρείττοσι καὶ ἐν τοῖς\n χείροσιν. Οἷον ὡς τὰ γινόμενα ὲν Αἰγύπτῳ ὑπὸ Μωϋσῆ καὶ Ἀαρὼν καὶ τῶν\n ἐπαοιδῶν. Ἀλλὰ συγκρινομένη ἡ θεία δύναμις πρὸς τὴν ἀντικειμένην κατὰ\n πρόσωπον τῶν ἀμφιβαλλόντων, αὕτη ἡ θεία δύναμις νικᾷ·","english":"For he is good not only in habit but also in essence. The same author. Among human affairs there are also some oracles that have been consecrated, and sacrifices, and certain gifts offered to the demons, so that through these, when they are accepted, those who wish may receive oracles. But each thing is an oracle. For it is not a true prophecy. And Cyrus came to him. In truth, a divine power came to Balaam, not summoned by him. It came, then, to make an averting of the demons summoned by Balaam and to administer the divine prophecies. And the angel of God arose to intercept him on the road. The angel intercepting Balaam on the road—is this not the one concerning whom God said to Moses, \"My angel goes before you, guarding you on the road\"? Travel together with these men. God did not permit Balaam to go to Balak; but since he wished to go, he allows it. And he commands him to say only the things that are revealed; and the angel, appearing and frightening him, confirms this. Build me seven altars. There are also works performed through another body, both in better and in worse things. For example, the things done in Egypt by Moses and Aaron and the enchanters. But when the divine power is compared with the opposing power face to face before those who are in doubt, this divine power prevails.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μαντεῖα","severity":"info","text":"The Greek term μαντεῖα (oracles) here refers to pagan divinatory practices, which the text contrasts with true prophecy. The phrase 'each thing is an oracle' suggests a skeptical or reductive view of such practices.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄγγελός μου προπορεύεται ἔμπροσθεν ὑμῶν","severity":"info","text":"The quotation 'My angel goes before you, guarding you on the road' echoes Exodus 23:20 (LXX), where God promises an angel to lead Israel. The text applies this to the angel intercepting Balaam.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κῦρος","severity":"info","text":"The mention of 'Cyrus came to him' is obscure; it may refer to a lost anecdote about Cyrus the Great consulting a seer, or it could be a textual corruption. No clear parallel is known in Origen's extant works.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν Αἰγύπτῳ ὑπὸ Μωϋσῆ καὶ Ἀαρὼν καὶ τῶν ἐπαοιδῶν","severity":"info","text":"The reference to works performed in Egypt by Moses, Aaron, and the enchanters reflects a tradition (cf. Exod 7:8–12) where Egyptian magicians compete with Moses. Origen uses this to illustrate divine power overcoming opposing forces.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'The same author' marks a transition between excerpts, indicating that the following material is attributed to the same source (Origen) but may be from a different section of the Selecta in Numeros.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Cyrus' and the context of his coming are unclear; the text may be corrupt or refer to a lost source.","The phrase 'each thing is an oracle' is ambiguous: it may mean that every object can be used for divination, or that the term 'oracle' is being redefined."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ὡς ἡ ῥάβδος Μωϋσῆ\n τὰς τῶν ἐπαοιδῶν ῥάβδους κατέπιεν. Τοῦ αὐτοῦ. Εἰώθει ὁ Βαλαὰμ ταῖς αὐταῖς θυσίαις θεραπεύων προσκαλεῖσθαι\n τοὺς δαίμονας. Τοιαῦται γὰρ αἱ θυσίαι ἐτελοῦντο ἐν κόσμῳ τοῖς δαίμοσι. Διὰ τοῦτο οὖν ὁ Θεὸς θυσίαις ἀπαιτεῖ τὸν πρῶτον λαὸν, ἵνα διὰ τὸ\n προσφέρεσθαι τῷ Θεῷ, καταργηθῇ τὸ προσφέρεσθαι τοῖς δαίμοσιν εἰ καὶ τὰ\n μάλιστα σύμβολα ἦσαν. Τοῦ αὐτοῦ. Ἐνανθρωπήσας οὗν ὁ Σωτὴρ ἀπέστειλε τοὺς μαθητὰς αὐτοῦ ἵνα\n λύσωσι τὴν ὄνον, τουτέστιν ἐκ τῶν δεσμῶν ὧν ἔδησεν ἡ ἀντικειμένη\n δύναμις, ὁ νοητὸς Βαλαάμ· καὶ λύσαντες ἤγαγον πρὸς τὸν Ἰησοῦν, καὶ\n ἐπιθέντες τῇ ὄνῳ τὰ ἱμάτια, τουτέστι τὰς ἀρετὰς τοῦ Εὐαγγελίου· καὶ\n ἐπικαθίσας αὐτῇ ῇ Σωτὴρ εἰσῆλθεν εἰς τὴν ἁγίαν πόλιν. Καὶ παρέλαβε Βαλὰκ τὸν θαλαὰμ ἑαὶ τὴν κορυφὴν τοῦ Φογώρ. Ὑπελάμβανεν ὁ\n Βαλὰκ μεμετρημένην τὴν τέχνην τοῦ Βαλαὰμ ἐν τοῖς τόποις. Διὸ\n παρελάμβανεν αὐτὸν εἰς τὴν κορυφὴν τοῦ Φογὼρ, οἰόμενος ἰσχύειν τὸν μάγον\n ἐκεῖθεν ἀράσασθαι τὸν λαὸν τοῦ Θεοῦ τὸν Βαλαάμ. Φογὼρ δὲ ἑρμηνεύετσι\n ἡδυσμὸς, ἢ στόματος δέρμα, τουτέστιν, ἀκρότης φιληδονίας, καὶ νεκρότης\n λόγου. Ἐξ ὧν ἐπειρᾶτο ἀράσασθαι τὸν λαὸν τοῦ Θεοῦ ὁ Βαλαάμ. Τοῦ αὐτοῦ. Δύο εἰσὶ κορυφαὶ, τουτέστιν ἀκροτάτης (46*) ἀρετῆ, καὶ τῆς\n κακίας· καὶ ὁ μὲν Μωυσῆς ἐπὶ τὸ ἄκρον τῆς ἀρετῆς ἀναβέβηκεν, ὁ δὲ Βαλαὰμ\n ἐπὶ τὸ ἄκρον τῆς κακίας. Οὐκ ἐπορεύθη κατὰ τὸ εἰωθὸς αὐτῷ εἰς συνάντησιν τοῖς οἰωνοῖς. Σύμβολόν\n ἐστιν ὁ Βαλαὰμ οὗτος τοῦ ἐκ τῶν ἐθνῶν λαοῦ ὅστις ἐπηκολούθει τοῖς\n οἰωνοἴς τὸ πρότερον, γνοὺς δὲ ὅτι ἀκόρεστόν ἐστι Κυρίῳ. οὐ προσέθετο·","english":"as the rod of Moses swallowed the rods of the enchanters. The same author. Balaam was accustomed to summon the demons by serving them with the same sacrifices. For such sacrifices were performed in the world to the demons. Therefore God demands sacrifices from the first people, so that by offering to God, the offering to the demons might be abolished, even though they were symbols. The same author. So the Savior, having become man, sent his disciples to untie the donkey, that is, from the bonds with which the opposing power, the spiritual Balaam, had bound it; and having untied it, they led it to Jesus, and placed on the donkey the garments, that is, the virtues of the Gospel; and the Savior, mounting it, entered the holy city. And Balak took Balaam to the peak of Phogor. Balak supposed that Balaam's art was measured in those places. Therefore he took him to the peak of Phogor, thinking that the magician could curse the people of God from there, Balaam. Phogor is interpreted as \"seasoning\" or \"skin of the mouth,\" that is, the extremity of pleasure-seeking and deadness of speech. From these Balaam attempted to curse the people of God. The same author. There are two peaks, that is, the extreme of virtue and of vice; and Moses ascended to the peak of virtue, while Balaam ascended to the peak of vice. He did not go as was his custom to meet the omens. This Balaam is a symbol of the people from the nations who formerly followed omens, but having learned that it is insatiable to the Lord, he did not continue.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ῥάβδος Μωϋσῆ","severity":"info","text":"The rod of Moses swallowing the rods of enchanters alludes to Exodus 7:8–12, where Aaron's rod becomes a serpent and swallows those of the Egyptian magicians. Origen uses this as a type of divine power overcoming demonic magic.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄνον","severity":"info","text":"The untying of the donkey and entry into the holy city allegorizes Jesus' entry into Jerusalem (Matthew 21:1–11; Mark 11:1–10; Luke 19:29–40; John 12:12–19). Origen interprets the donkey as the Gentile church freed from demonic bonds.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Φογώρ","severity":"info","text":"Phogor is glossed as 'seasoning' (ἡδυσμὸς) or 'skin of the mouth' (στόματος δέρμα), interpreted as 'extremity of pleasure-seeking and deadness of speech.' This reflects Origen's etymological method, linking place names to moral states.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The repeated phrase 'Τοῦ αὐτοῦ' ('The same author') marks transitions between distinct exegetical excerpts, indicating that this passage is a compilation of multiple Origenian fragments on Numbers 22–24.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δύο κορυφαί","severity":"info","text":"The two peaks—virtue and vice—with Moses and Balaam each ascending one, parallel Origen's allegorical reading of the two mountains in Numbers 23:28, where Balaam stands on one to curse Israel. This moral dualism is typical of Origen's typology.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Βαλαάμ","severity":"info","text":"Origen's identification of Balaam as a symbol of the Gentile people who followed omens but then desisted reflects early Christian reception of Balaam as a type of pagan prophecy superseded by Christian revelation.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a possible scribal error: 'τὸν θαλαὰμ' likely should be 'τὸν Βαλαάμ' (Balaam). The phrase 'Ἐνανθρωπήσας οὗν' may be a corruption of 'Ἐνανθρωπήσας οὖν' (so the Savior, having become man). The reading 'ἀκόρεστόν ἐστι Κυρίῳ' is ambiguous: it could mean 'it is insatiable to the Lord' or 'it is insatiable for the Lord'; the translation adopts the former."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"ἀλλὰ μὴν καὶ ἑρμηνεύεται μάταιος 45 Num. xxii, 22. 46 ibid. 35 47 Num. xxiii, 1. 48 ibid. 28. 49 Num. xxiv, 1. (46*) Forte legeudum: Δύο εἰσὶ κορθφαὶ, τουτέστιν\n ἀκρότητες, ἀρεης καὶ κακίας. λαὸς, υἱὸς δὲ Βεὼρ ἑρμηνεύεται δερμάτινος. Τὸ μὲν μάταιος\n ἦν κατὰ τὸ πρότερον τῶν ἐθνῶν, Βεὼρ δὲ τοῦ ἐν ματαιότητι καὶ ἐν\n νεκρότητι κατὰ τὸ πρότερον δηλονότι. Ἄνβρωπος ὁ ἀληλινῶς ὀρῶν. Ἐγὼ ὁ ποτὲ Βαλαὰμ, ὁ λαὸς ὁ μάταιος, διανοίξας\n τοὺς ἔσω μου ὀφθαλμοὺς τοῦ νοὸς, καὶ ἰδὼν τὸν πνευματικόν ποτε Ἰσραὴλ,\n καὶ τὴν κατʼ αὐτὸν οἰκονομίαν, τῆς τοῦ ἁγίου Πνεύματος ἀξιοῦμαι. Οὐχ\n ἁρμόζει τῷ ποτὲ Βαλαὰμ τὸ, « Φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὀρῶν, » καὶ τὰ\n ἐξῆς, ἀλλʼ ἁρμόζει τῷ νῦν Βαλαάμ. Ὡς καλοὶ οἱ οἶκοί σου, Ἰακὼβ, αἱ\n σκηνοί σου, Ἰσραήλ. Τὸ ὄνομα τοῦ Ἰακὼβ, οὐ τοῦ ἐνοικοῦντός ἐστιν, ἀλλὰ\n τοῦ οἴκου· τὸ δὲ τοῦ Ἰσραὴλ ὄνομα, τοῦ ἐνοικοῦντός ἐστι· τοῦ γὰρ\n σωματικοῦ πράγματός ἐστι τὸ, Ἰακοώβ. Ὡσεὶ νάπαι σκιάζουσαι. Νάπαι νοηταί εἰσι σκιάζουσαι τὸ ἐν ᾧ λογικὰ\n ἔγκαρπα καὶ κατάκομα τῆς πραγματικῆς ἀρετῆς. Παράδεισοι ἐπὶ ποταμόν εἰσι\n νοητοὶ, τοπὸς ἐν ᾧ λογικὰ πεφύτευται ἀρδόμενα ἤτοι τῇ θεωρίᾳ τῶν\n γεγονότων, ἢ τῇ θεωρίᾳ τῆς ἁγίας Τριάδος. Τοῦ αὐτοῦ. Οἱ ἐν σκηναῖς οἰκοῦντες, τῶν ὁδευόντων εἰσὶ, καὶ ἔστιν ἔξω τοῦ\n κόσμου τούτου ὀδὸς μεγάλη καὶ πολλαὶ σκηναί. Οἱ ἐνοικοῦντες, οὐκ εἰσὶ\n τῶν ὁδευόντων, ἀλλὰ τῶν ἱσταμένων. Ὡσεὶ κέδροι παῤ ὕδατα. Κέδροι εἰσὶ νοηταὶ παῤ ὕδατα φυεῖσαι ψυχαὶ λογικαὶ\n ἀρδόμεναι τῇ γνώσει τῆς ἀληθείας. Καὶ κυριεύσει ἐθνῶν πολλῶν.","english":"But also \"Balaam\" is interpreted as \"vain people.\" The son of Beor is interpreted as \"leathery.\" The \"vain\" was according to the former of the nations, and Beor of vanity and deadness according to the former, evidently. \"The man who truly sees.\" I, the former Balaam, the vain people, having opened my inner eyes of the mind and seen the spiritual Israel at some time and the economy according to it, am deemed worthy of the Holy Spirit. The saying, \"The man who truly sees,\" and the following, does not suit the former Balaam, but suits the present Balaam. \"How beautiful are your houses, Jacob; your tents, Israel.\" The name Jacob is not of the dweller, but of the house; the name Israel is of the dweller; for \"Jacob\" belongs to the bodily thing. \"Like shady glens.\" There are spiritual glens shading that in which are rational fruits and thickets of practical virtue. \"Gardens by a river\" are spiritual, a place where rational plants are planted, watered either by the contemplation of events or by the contemplation of the Holy Trinity. The same author. Those dwelling in tents are of those journeying, and there is outside this world a great road and many tents. The dwellers are not of those journeying, but of those standing still. \"Like cedars by waters.\" There are spiritual cedars growing by waters, rational souls watered by the knowledge of truth. \"And he will rule over many nations.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βαλαὰμ","severity":"info","text":"The Greek text interprets 'Balaam' as 'μάταιος λαὸς' (vain people), an etymological reading not present in the Hebrew original.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βεὼρ","severity":"info","text":"The text glosses 'Beor' as 'δερμάτινος' (leathery), a non-standard etymology likely derived from a pun on the Hebrew 'bəʿōr' (burning) or a folk etymology.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φησὶν ὁ ἄνθρωπος ὁ ἀληθινῶς ὀρῶν","severity":"info","text":"This phrase echoes Numbers 24:3-4, where Balaam, after a divine encounter, speaks as 'the man who truly sees' (ὁ ἄνθρωπος ὁ ἀληθινῶς ὀρῶν).","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡσεὶ νάπαι σκιάζουσαι","severity":"info","text":"The phrase 'like shady glens' alludes to Numbers 24:6, where Balaam's oracle describes Israel's tents as 'valleys' (νάπαι) in the LXX.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παράδεισοι ἐπὶ ποταμόν","severity":"info","text":"The reference to 'gardens by a river' corresponds to Numbers 24:6 (LXX: παράδεισοι ἐπὶ ποταμόν), part of Balaam's blessing of Israel.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ κυριεύσει ἐθνῶν πολλῶν","severity":"info","text":"The closing phrase 'and he will rule over many nations' is a direct quotation from Numbers 24:7 (LXX), part of Balaam's prophecy.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several lacunae and marginal notes (e.g., '46* Forte legeudum') that obscure the exact sequence of Origen's commentary. The interpretation of 'Balaam' as 'vain people' and 'Beor' as 'leathery' may reflect Origen's allegorical method rather than historical etymology."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"Κύριός ἐστιν ὁ ἐξουσιαστικῶς προστάσσων,\n δοῦλος δὲ ὁ δουλικῶς ὑπακούων. Κύριός ἐστιν ὁ τοῖς ἰδίοις πόνοις\n ὀνούμενος καὶ τῇ κυριότητι πεποιωμένος ἐλεύθερος πάθους. Δοῦλός ἐστιν ὁ\n ἐμπαθὴς καὶ ἐπιδεὴς τοῦ κρείττονος, καὶ χρῄζων τῆς ἐπιστασίας τοῦ ἰδίου\n κυρίου. Εἰσὶ δὲ κύριοι πολλοὶ, μακάριοι δὲ οἱ τὸν Κύριον ἡμῶν Ἰησοῦν\n Χριστὸν ἔχοντες κύριον. Καὶ ὑψωθήσεται ἡ Γὼγ βασιλεία αὐτοῦ. Βασιλεία Γὼγ ἑρμηνεύεται δόματα. Κατὰ μίαν μὲν ἐκδοχὴν δόματά ἐστιν αἱ δωρεαὶ τοῦ ἁγίου Πνεύματος· κατὰ\n δὲ ἄλλην, « Ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω εἰς τὴν οἰκίαν αὐτοῦ. » Ἔστιν\n οὖν βασιλεία τῆς τοιαύτης ἕξεως. Ὁ Θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου. Καὶ τὸν Σωτῆρα κατὰ τὸ, « Ἐξ Αἰγύπτου\n ἐκάλεσα τὸν υἱόν μου, » καὶ τὸν Ἰσραήλ. Τὸν μὲν ἐκβάλλει, τὸν δὲ\n καλεῖ. Τοῦ αὐτοῦ. Ὁ χρηματισμὸς, τὸν Κύριον ἥξειν εἰς Αἴγυπτον, ἐδήλου τὴν τοῦ\n Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ διακομιδὴν τὴν ἅμα τοῖς γονεῦσιν αὐτοῦ\n γενησομένην. Ἀἰγύπτῳ δὲ καὶ ὁ κόσμος οὗτος παραβάλλεται. Ὡς δόξα μονοκέρωτος αὐτῷ. Μονόκερώς ἐστιν 50 Num. xxiii, 3. 51 ibid. 5. 52 ibid. 6. 53 ibid. 54 ibid. 7. 55 ibid. 56\n Marc. xiii, 25. 57 Num. xxiv, 8. 58 Matth. ii, 15. 59 Num. xxiv,\n 8. νοητῶς ὁ Χριστὸς κατὰ τὸ συμβεβηκός· ἐξ οὗ μονόκεροι\n πολλοί. Ἀπὸ γὰρ ἑνὸς Ἰησοῦ Χριστοῦ πολλοὶ μετέσχον εἶναι χριστοί. Τινές\n φασι καὶ τὸν ἔλαφον μονόκερον εἶναι. Ἔδεται ἔθνη τῶν ἐχθρῶν αὐτοῦ. Περὶ τοῦ Χριστοῦ· ἐχθρῶν αὐτοῦ ἔθν ἦμέν\n ποτε ἡμεῖς. Ἔδε. ται οὖν ἡμᾶς ὁ Χριστὸς, ἡ οὐσιώδης ἀρετὴ νεμομενη ἡμᾶς,\n καθὰ λέγει·","english":"The Lord is the one who commands authoritatively, the slave is the one who obeys slavishly. The Lord is the one who is purchased by his own labors and, having been formed in lordship, is free from passion. The slave is the one who is subject to passion and in need of something better, and who requires the oversight of his own master. There are many lords, but blessed are those who have our Lord Jesus Christ as lord. And the kingdom of Gog will be exalted. The kingdom of Gog is interpreted as \"gifts.\" According to one interpretation, gifts are the gifts of the Holy Spirit; according to another, \"Let the one on the roof not go down into his house.\" So it is a kingdom of such a disposition. God led him out of Egypt. Both the Savior, according to \"I called my son out of Egypt,\" and Israel. He casts out one, and calls the other. By the same author. The oracle, that the Lord would come into Egypt, indicated the journey of our Savior Jesus Christ that would take place together with his parents. Egypt is also compared to this world. As the glory of a unicorn to him. A unicorn is conceptually Christ according to the attribute; from which there are many unicorns. For from one Jesus Christ many have partaken in being christs. Some say that the deer is also a unicorn. He will devour the nations of his enemies. Concerning Christ: we were once the nations of his enemies. So Christ devours us, the essential virtue grazing on us, as it says.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Γὼγ","severity":"info","text":"Gog is a proper name from Ezekiel 38–39, here interpreted as 'gifts' (δόματα), an etymological gloss not found in standard lexica.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου","severity":"info","text":"This phrase is not a direct biblical quotation; it likely echoes Hosea 11:1 (LXX: 'ἐξ Αἰγύπτου μετεκάλεσα τὰ τέκνα αὐτοῦ') or a lost source.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω εἰς τὴν οἰκίαν αὐτοῦ","severity":"info","text":"This appears to be a legal or proverbial saying, not a canonical biblical verse; possibly from a lost Jewish or early Christian halakhic collection.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μονοκέρωτος","severity":"info","text":"The unicorn (μονόκερως) is used as a type of Christ, drawing on the Septuagint (e.g., Psalm 21:21 LXX) and early Christian bestiary traditions.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἔδεται ἔθνη τῶν ἐχθρῶν αὐτοῦ","severity":"info","text":"The image of Christ 'devouring' enemies is allegorized as spiritual assimilation; similar eucharistic and moral interpretations appear in Origen's homilies.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Τοῦ αὐτοῦ' marks a new excerpt from the same author (Origen), indicating the compiler's method of stitching together multiple passages.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Gog' kingdom and the source of the etymological gloss 'gifts' are uncertain; the phrase 'Ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω' is of unknown provenance; the reference to 'I called my son out of Egypt' is not a direct biblical citation."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"« Ἐμὸν βρῶμά ἐστι τοῦ ποιῆσαι τὸ θέλημα τοῦ πέμψαντός\n με. Καὶ τὰ πάχη αὐτῶν ἐκμυελιεῖ. Τότε, φησὶν, ὅταν τὴν σαρκικὴν κατάστασιν\n εἰς πνευματικὴν διὰ τῆς πραγματικῆς μεταποιῇ. Οἱ εὐλογοῦντές σε ηὐλόγηνται. Δύο πρόσωπ σημαίνει ἐπὶ τούτοις· εἰσὶ δὲ\n τῶν πιστῶν καὶ ἀπίστων ἐπὶ τοῦ Χριστοῦ. Καὶ μετʼ ὀλίγα· Ἐν τούτοις μὲν\n οὖν ἀνατέτραπται καὶ ἡ τῶν ἐναντιουμένων τοῦ Ἰσραὴλ ἐγχείρησις, καὶ ἡ\n τῆς μαγείας κακοτεχνία. Καὶ ἐδεβηλώθη ὁ λαὸς ἐκπορνεῦσα. Ἡ δὲ γνώμη τοῦ πορνεῦσαι τοὺς Ἑβραίους\n καὶ προσκυνῆσαι τῷ Βεελφεγὼρ, τοῦ μάντεως ἦν. Διὸ φησὶ Μωϋσῆς· « Αὗται\n δὲ ἦσαν τοῖς υἱοῖς Ἰσραὴλ, κατὰ τὸ ῥῆμα Βαλαὰμ, τοῦ ἀποστῆσαι καὶ\n ὑπεριδεῖν τὸ ῥῆμα Κυρίου ἕνεκεν Βεελφτγώρ. »\nΚαὶ ἔσται ὑμῖν τὸ κλίτος, τὸ πρὸς Αίβα. Ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ\n ποταμοῦ Εὐφράτου ἐπηγγείλατο τῷ Ἀβραάμ. Διὰ τί οὖν οὐκ ἔδωκεν αὐτοῖς; Οἱ\n γὰρ Ἀριθμοὶ ἐλαττοτέραν διδομένην σημαίνουσιν. Οἶμαι δὲ ὅτι δέδωκεν ἂν,\n εἰ κατὰ τὸν λαβόντα τὰς ἐπαγγελίας, πιστοὶ ἦσαν. Καὶ τοῦτο εἰκότως. Πολλάκις γὰρ κακὰ ἀπειλήσας οὐκ ἐπἠγαγε, μετενόησαν γὰρ,ὡς ἐπὶ τῶν\n Νινευιτῶν. Πλὴν ἐκ τοῦ δήμου τοῦ πατρὸς αὐτῶν ἔσονται γυναῖκες. Προστάττει οὖν ὁ\n Θεὸς πλὴν τῆς Ἰούδα καὶ τῆς Λευῒ μὴ ἐξεῖναι ἀπὸ φυλῆς εἰς φυλὴν\n συνάπτεσθαι, ἵνα μὴ ξένον τοῦ Σωτῆρος δειχθῇ ἄνωθεν ἐρχόμενον, τὸ, «\n Βασιλεὺς καὶ ἱερεὺς κατὰ τὴν τάξιν Μελχισεδέκ. » \n 60 Num xxiv, 8. 61 Joan. iv, 34. 62 Num. xxiv, 8, 63\n ibid. 9. 64 Num. xxv, 1. 65 Num. xxxi, 16. 66 Num. xxxiv, 3. 67 Num. xxxvi, 6.","english":"My food is to do the will of the one who sent me. And it will suck out their marrow. Then, he says, when it transforms the fleshly state into a spiritual one through practical action. Those who bless you are blessed. This signifies two persons: those of the faithful and the unfaithful in relation to Christ. And a little later: In these things, then, both the attempt of those opposing Israel and the evil craft of magic have been overturned. And the people were debased to commit fornication. The intention of the Hebrews to commit fornication and worship Beelphegor was that of the seer. Hence Moses says: 'These were for the sons of Israel, according to the word of Balaam, to cause them to abandon and disregard the word of the Lord for the sake of Beelphegor.'\n\nAnd the side toward Aiba will be yours. From the river of Egypt to the river Euphrates he promised to Abraham. Why, then, did he not give it to them? For the Numbers indicate a lesser gift. But I think he would have given it, if they had been faithful according to the one who received the promises. And this is reasonable. For often, having threatened evils, he did not carry them out, for they repented, as in the case of the Ninevites. Nevertheless, women will be from the tribe of their father. So God commands that, except for the tribe of Judah and Levi, it is not permitted to intermarry from tribe to tribe, so that it may not be shown that the one coming from above, 'King and priest according to the order of Melchizedek,' is a stranger.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐμὸν βρῶμά ἐστι τοῦ ποιῆσαι τὸ θέλημα τοῦ πέμψαντός με","severity":"info","text":"This echoes John 4:34, where Jesus says his food is to do the will of the one who sent him. The citation key 61 in the margin confirms the reference.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὗται δὲ ἦσαν τοῖς υἱοῖς Ἰσραὴλ, κατὰ τὸ ῥῆμα Βαλαὰμ, τοῦ ἀποστῆσαι καὶ ὑπεριδεῖν τὸ ῥῆμα Κυρίου ἕνεκεν Βεελφτγώρ","severity":"info","text":"This is a paraphrase of Numbers 31:16 (LXX), referring to Balaam's role in leading Israel to worship Beelphegor. The marginal note 65 points to this verse.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βεελφεγὼρ","severity":"info","text":"Beelphegor (Baal Peor) was a Moabite deity associated with licentious rites. The episode of Israelite apostasy at Peor is narrated in Numbers 25, and Origen interprets it as a result of Balaam's machinations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ Εὐφράτου ἐπηγγείλατο τῷ Ἀβραάμ","severity":"info","text":"The promise to Abraham of the land from the Nile to the Euphrates is not found in the canonical Pentateuch but appears in later Jewish tradition (e.g., Jubilees, Genesis Rabbah). Origen here questions why the full extent was not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Βασιλεὺς καὶ ἱερεὺς κατὰ τὴν τάξιν Μελχισεδέκ","severity":"info","text":"Origen interprets the restriction on intermarriage (except for Judah and Levi) as preserving the lineage of Melchizedek, who is both king and priest. This typological reading is characteristic of Origen's allegorical method.","cites":[{"key":"ed:tlg2042.tlg052","label":"source edition: Selecta in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg052.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ κλίτος, τὸ πρὸς Αίβα","severity":"caution","text":"The phrase 'the side toward Aiba' is obscure; 'Aiba' may be a corruption or variant of a place name (perhaps 'Ephraim' or 'Aia'). The text does not clarify the reference, and no marginal note identifies it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ κλίτος, τὸ πρὸς Αίβα' is unclear; 'Αίβα' may be a scribal error or an unknown toponym.","The identity of the 'two persons' (faithful and unfaithful) in relation to Christ is not further specified in the passage."],"confidence":"medium","notes":[]}]}