{"slug":"tlg2042.tlg053","id":"greek:tlg2042.tlg053","title":"Selecta in Deuteronomium","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":"2026-11-14T23:30:54Z","cost_usd":0.019344},"source":{"registry_id":"greek:tlg2042.tlg053","work_id":"tlg2042.tlg053","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"},"stats":{"passages":50,"english_words":5988,"coptic_letters":0,"commentary_units":272,"commentary_kinds":8,"derived_notes":0,"ambiguities":69,"work_notes":5,"external_links":3,"timeline":3},"summary":{"work":"tlg2042.tlg053","abstract":"The Selecta in Deuteronomium is a Byzantine florilegium of excerpts from Origen's lost commentary on Deuteronomy, compiled in the 10th–11th century. It preserves fragments of Origen's mid-3rd-century exegesis, but the original homiletic context is often obscured. The text survives in a single manuscript tradition and was used in Byzantine catenae, influencing later Orthodox interpretation. Its wording may include later scribal summaries or interpolations, so it cannot be taken as verbatim Origen. The work is not a continuous commentary but a selection of passages, reflecting the catena tradition of excerpting patristic authorities.","historical_context":"Origen's original commentary on Deuteronomy was composed in Caesarea Maritima around 240–250 CE, during his mature period of biblical exegesis. The commentary is now lost, but the Selecta, compiled in the 10th–11th century, likely in a Byzantine monastic or scholarly setting, preserves excerpts from it. The compilation reflects the catena tradition, where patristic comments were assembled for liturgical or educational use. The text was transmitted in Greek and used in Byzantine catenae on Deuteronomy, influencing Orthodox exegesis. It did not circulate in the Latin West. The single manuscript tradition and lack of independent witness for Origen's full commentary make the Selecta a fragmentary and indirect source for his thought.","significance":"The Selecta in Deuteronomium is a key witness to Origen's lost commentary on Deuteronomy, offering glimpses of his exegetical methods and theological views. It illustrates the Byzantine catena tradition and the selective preservation of patristic works. The text's influence on later Orthodox exegesis underscores its role in shaping biblical interpretation in the Eastern Church.","timeline":[{"date":"ca. 240–250 CE","event":"Origen composes his commentary on Deuteronomy in Caesarea Maritima."},{"date":"10th–11th century","event":"The Selecta in Deuteronomium is compiled as a catena-like florilegium from Origen's lost commentary."},{"date":"Byzantine period","event":"The Selecta is used in Byzantine catenae on Deuteronomy, influencing Orthodox exegesis."}],"relations":[{"work":"Origen's Commentary on Deuteronomy (lost)","relation":"source text for the excerpts","key":"","label":null,"url":null},{"work":"Byzantine catenae on Deuteronomy","relation":"later compilation that used the Selecta","key":"","label":null,"url":null},{"work":"Selecta in Deuteronomium (CPG 1420)","relation":"same work, different catalog reference","key":"","label":null,"url":null}],"external_links":[{"key":"ed:tlg2042.tlg053","label":"TLG edition of Origen's Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1","reason":"Authoritative digital edition of the Greek text."},{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Background on the author and his exegetical work."},{"key":"wikipedia:Deuteronomy","label":"Deuteronomy","url":"https://en.wikipedia.org/wiki/Book_of_Deuteronomy","reason":"Biblical book that is the subject of the commentary."}],"cautions":["The Selecta is a later compilation, not Origen's original continuous commentary; its wording may include scribal summaries or interpolations.","The text survives in a single manuscript tradition, limiting textual verification.","The original homiletic or exegetical context is often obscured by the excerpting process.","The date of compilation (10th–11th century) is approximate, based on manuscript evidence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000376,"generated":"2026-11-14T23:30:53Z"},"checks":{"work":"tlg2042.tlg053","status":"pass","blocking":[],"warnings":[],"stats":{"passages":50,"translated":50,"commentary_passages":50,"commentary_units":272,"english_words":5988,"source_letters":23834,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a catena-like collection of excerpts from Origen's lost commentary on Deuteronomy, preserved in a later Byzantine florilegium. The original homiletic or exegetical context is often obscured.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"caution","text":"The text survives only in a single manuscript tradition, likely compiled in the 10th–11th century. No independent witness of Origen's full commentary exists.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Origen's original commentary on Deuteronomy is dated to the mid-3rd century (ca. 240–250 CE). The present selection was assembled centuries later, so its wording may not be verbatim Origen.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not identify which excerpts are Origen's own words versus later scribal summaries or interpolations. The reader cannot assume continuous argument or original structure.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Selecta were used in Byzantine catenae on Deuteronomy, influencing later Orthodox exegesis. They were not transmitted as a freestanding work in the Latin West.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 50 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":50},"term_index":[],"citations":{"ed:tlg2042.tlg053":{"label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΤΟ ΔΕΥΤΕΡΟΝΟΜΙΟΝ ΕΚΛΟΓΑΙ. \n Ἐλάλησε Μωϋσῆς πρὸς πάντας υἱοὑς Ἰσραήλ κατὰ πάντα ὅσα ἐνετείλατο Κύριος\n αὐτῷ. Ἐπειδὴ ὁ μὲν Θεὸς τὴν δύναμιν ἀπεκάλυπτεν· ὁ δὲ προφήτης τῇ ἑαυτοῦ\n γλώσσῃ ἐκέχρητο πρὸς παράστασιν τῶν δεδηλωμένων. Κίνησις οὖν λέγεται ἡ\n προφητικὴ φωνὴ, οἷα παριστῶσα τὰ ὑπὸ Θεοῦ εἰρημένα.","english":"Origen's Selections on Deuteronomy.\n\nMoses spoke to all the sons of Israel according to all that the Lord commanded him. Since God revealed the power, the prophet employed his own tongue for the presentation of what had been made manifest. The prophetic voice is therefore called a movement, as it represents what was said by God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΕΚΛΟΓΑΙ","severity":"info","text":"The title ΕΚΛΟΓΑΙ (Selections) indicates this is a compilation of excerpted passages from Origen's commentary on Deuteronomy, not a continuous work.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Κίνησις","severity":"info","text":"The term Κίνησις (movement) is used here to describe the prophetic voice as a dynamic representation of divine speech, possibly reflecting Origen's view of prophecy as an active, inspired utterance.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δύναμιν","severity":"info","text":"Δύναμιν (power) likely refers to the divine power or essence that God reveals, a key concept in Origen's theology of divine revelation and human mediation.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλάλησε Μωϋσῆς πρὸς πάντας υἱοὑς Ἰσραήλ","severity":"info","text":"This phrase echoes Deuteronomy 1:1-3, where Moses addresses all Israel, recounting the commands of the Lord. Origen's comment interprets the prophetic role in transmitting divine commands.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προφητικὴ φωνὴ","severity":"info","text":"Origen's description of the prophetic voice as a 'movement' aligns with Hellenistic Jewish and early Christian views of prophecy as an inspired, dynamic act, distinct from mere human speech.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment; the original context of Origen's commentary is lost, so the precise referent of 'power' (δύναμιν) and the full scope of 'movement' (Κίνησις) remain uncertain."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Καὶ εἶπα πρὸς ὑμᾶς ἐν τῷ καιρῷ ἐκείνῳ. Οὐχ ἀπλῶς ὁ Μωῦσῆς φησιν, « εἶπον\n ὑμῖν» ἀλλʼ ἐπειδὴ ἔμελλεν αὐτοῦ ἀναχωρήσαντος διαδέχεσθαι αὐτὸν Ἰησοῦς ὁ\n τοῦ Ναυῆ, οὐκ ἄτοπόν φησι τὸ πρᾶγμα, ἀλλὰ καὶ ἑπόμενον. Προλαβὼν γὰρ,\n φησὶ, παρεκάλεσα, καὶ, ὡς ἐπενεύσατε, ἐπέστησα κριτάς· ὥστε καὶ τῷ κατὰ\n προφητικὴν χάριν καὶ ὁδηγητικὴν διαδεχομένῳ με Ἰησοῦ τῷ τοῦ Ναυῆ\n πείθεσθε.","english":"And I spoke to you at that time. Moses does not simply say, \"I spoke to you,\" but because Joshua son of Nun was to succeed him after his departure, he says the matter is not out of place, but rather consistent. For, he says, I anticipated and exhorted, and, as you assented, I appointed judges; so that you may also obey Joshua son of Nun, who succeeds me by prophetic grace and leadership.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen explains that Moses' phrase 'I spoke to you' is not casual but anticipates the succession of Joshua son of Nun, linking the appointment of judges to Joshua's future leadership.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προλαβὼν","severity":"info","text":"The Greek term 'προλαβὼν' (having anticipated) indicates Moses' forethought in exhorting the people and appointing judges before his departure, a key point in Origen's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage alludes to the biblical account of Moses appointing judges (Exodus 18:13-26) and Joshua's succession (Deuteronomy 31:7-8, 34:9), though no direct quotation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's commentary reflects the early Christian typological view of Joshua as a prophetic and guiding successor to Moses, prefiguring Christ or apostolic leadership.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of Origen's sequential exegesis of Deuteronomy, where he interprets Moses' speech as a coherent narrative of preparation for succession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text may contain minor textual variants in the phrase 'ἐπενεύσατε' (you assented), but the overall sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπενεύσατε' could be read as 'you nodded in assent' or 'you agreed,' but the meaning is unambiguous in context."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Οὐ δυνήσομαι μόνος φέρειν ὑμᾶς. Καὶ τῶν προδευτάς.","english":"I will not be able to bear you alone. And the forerunners.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ δυνήσομαι μόνος φέρειν ὑμᾶς","severity":"info","text":"The speaker (Moses) declares inability to bear the people alone, likely a metaphor for leadership or burden of governance, continuing the theme of succession from the previous passage.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προδευτάς","severity":"info","text":"The Greek term προδευτάς (forerunners) is rare; it may refer to those who go before, possibly the judges appointed earlier or prophetic predecessors, echoing the idea of succession.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τῶν προδευτάς","severity":"info","text":"The phrase 'And the forerunners' is syntactically abrupt, possibly a fragment or a heading; it may introduce a new topic or list, consistent with the selective nature of the catena.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen's Selecta in Deuteronomium is a catena of excerpts; this passage likely comments on Deuteronomy 1:9-10, where Moses appoints judges and speaks of his own limitations before Joshua's succession.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προδευτάς","severity":"caution","text":"The word προδευτάς may be a textual corruption or variant; it is not standard in classical or patristic Greek, and its meaning here is uncertain, possibly a scribal error for προηγουμένους or similar.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καὶ τῶν προδευτάς' is ambiguous: it may be a genitive plural ('and of the forerunners') or a nominative singular (if προδευτάς is a nominative), and its connection to the preceding clause is unclear."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Ἔδωκα τῷ Ῥουβὶμ καὶ τῷ Γάδ. Οἱ ὑποδεέστεροι 56\n Deul. 1, 3. 57 ibid. 9, 10. 58 ibid. 59 Deut. III, 12. \n τάχιον ἐν τῇ ἐπαγγελίᾳ γίνονται· οἱ δὲ ἐπιεικέστεροι\n βράδιον ἀπολαμβάνουσιν. Οἱ μὲν γὰρ ὑπὸ Μωῦσέως πρῶτοι εἰλήφασι τὴν\n κληρονομίαν· οἱ δὲ ὑπὸ τοῦ Ἰησοῦ ὕστερον. Ἀλλὰ καὶ περὶ πάντων δικαίων\n λέγεται, οὐ τῶν τυχόντων· ὡς γὰρ ὁ Ἀπόστολός φησιν· « Οὗτοι πάντες\n μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ\n περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν.\n »","english":"I gave to Roubim and to Gad. The inferior ones more quickly attain the promise; the more moderate ones receive it later. For those under Moses first received the inheritance; but those under Jesus later. And it is said concerning all the righteous, not the ordinary ones: for as the Apostle says, \"All these, having borne witness through faith, did not receive the promise, God having foreseen something better concerning us, so that they might not be perfected without us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔδωκα τῷ Ῥουβὶμ καὶ τῷ Γάδ","severity":"info","text":"The opening phrase echoes the allocation of Transjordanian territory to the tribes of Reuben and Gad in Numbers 32 and Deuteronomy 3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἱ ὑποδεέστεροι","severity":"info","text":"The term 'inferior ones' likely refers to those of lower spiritual status, contrasting with 'the more moderate' (ἐπιεικέστεροι) who receive the promise later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν","severity":"info","text":"The quotation attributed to 'the Apostle' is not verbatim from any known Pauline epistle; it may be a paraphrase or a citation from a lost apostolic source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μωῦσέως … Ἰησοῦ","severity":"info","text":"The contrast between Moses and Jesus (Joshua) reflects a typological reading: those under Moses (the Law) receive inheritance first, while those under Jesus (Joshua, a type of Christ) receive it later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Selecta in Deuteronomium","severity":"info","text":"This fragment is preserved in catenae and is attributed to Origen; its exegetical method—allegorizing tribal allotments as spiritual stages—is characteristic of his Alexandrian approach.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔδωκα τῷ Ῥουβὶμ καὶ τῷ Γάδ","severity":"caution","text":"The Greek text is fragmentary; the marginal references (Deut. 1,3; 9,10; 3,12) are likely later scholia and may not be original to Origen.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Apostle' quoted is uncertain; the citation does not match any canonical Pauline passage exactly.","The phrase 'οἱ ὑποδεέστεροι' could be read as referring to lesser tribes or to spiritually inferior individuals; the context supports the latter."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Φωνὴν ῥημάτων ἣν ὑμεῖς ἠκούσατε, καὶ τὰ ἑξῆς. Οὐχ ὅτι ὁρατὴ ἡ φωνὴ, οὐδʼ\n ὅτι φύσει φωνὴν ἔχει ὁ Θεός· τοῦτο γὰρ καὶ συνθέτου φύσεως ἂν εἴη· ἀλλʼ\n ἐπειδὴ καὶ αἱ σάλπιγγες, καὶ αἱ φωναὶ, ὡς αὐτὸς οἶδεν ὁ Θεὸς,\n ἐπετελοῦντο ἐκ τῆς τῶν ὁρωμένων συνεχείας δημιουργούμεναι στοιχείων· τοῦ\n πυρὸς λέγω καὶ τοῦ γνόφου· ὥστε καὶ ἀκούεται φωνὴ, καὶ οὐχ ὁρᾶται· ἀλλʼ\n οὗν ἐπὶ τῶν τοῦ Θεοῦ θαυμάτων καὶ ἡ φωνὴ ὁρᾶται.","english":"The voice of words which you heard, and so on. Not that the voice is visible, nor that God has a voice by nature—for this would be characteristic of a composite nature—but because both the trumpets and the voices, as God himself knows, were accomplished from the continuity of visible elements being fashioned, I mean of fire and of darkness; so that a voice is both heard and not seen; yet in the case of God's miracles, even the voice is seen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φωνὴν ῥημάτων","severity":"info","text":"Origen interprets the phrase 'voice of words' as a paradox: the voice is heard but not seen, yet in divine miracles it becomes visible.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνθέτου φύσεως","severity":"info","text":"The phrase 'composite nature' reflects Origen's Platonic distinction between simple divine nature and composite material nature.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πυρὸς ... γνόφου","severity":"info","text":"Fire and darkness (γνόφος) evoke the theophanic imagery of Sinai (Ex 19:16-19) and apocalyptic traditions, where divine presence is manifested through elemental phenomena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐχ ὅτι ... ἀλλʼ ἐπειδὴ","severity":"info","text":"The passage follows a dialectical structure: negation of a literal interpretation (voice is not visible) followed by a positive explanation based on divine economy.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"φωνὴ ὁρᾶται","severity":"info","text":"The idea that 'voice is seen' in miracles recurs in later Byzantine exegesis, e.g., in Gregory of Nyssa's Life of Moses, where sensory synaesthesia signifies divine transcendence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is preserved only in catenae, so the exact wording of the original commentary is uncertain."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Καὶ ὤμοσεν ἴνα μὴ διαβῶτὸν Ἰορδάνηντοῦτον. Μωῦσῆς, μὴ δοξάσας τὸν Θεὸν\n ἐπὶ τοῦ λαοῦ, ἐκωλύθη παρελθεῖν μετʼ αὐτῶν, ἵνα μὴ ὅν ἐτίμων ζῶντα, ἐν\n θεῶν θεραπείαις τιμήσωσιν ἀπελθόντα. Διὸ δὴ καὶ ἀποθανόντος ἀφανῆ τὸν\n τάφον ἐποίησεν.","english":"And he swore that he would not cross this Jordan. Moses, not having glorified God before the people, was prevented from passing over with them, so that they might not honor him, whom they revered while alive, with divine rites after his departure. For this reason, indeed, after his death he made his tomb invisible.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ὤμοσεν ἴνα μὴ διαβῶ τὸν Ἰορδάνην τοῦτον","severity":"info","text":"The subject of 'swore' is ambiguous in the Greek; Origen likely refers to Moses, as the following clause explains his exclusion from crossing.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μωῦσῆς, μὴ δοξάσας τὸν Θεὸν ἐπὶ τοῦ λαοῦ","severity":"info","text":"The phrase 'not having glorified God before the people' suggests a failure to attribute a divine sign or victory to God, a key theme in Origen's moral exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀφανῆ τὸν τάφον ἐποίησεν","severity":"info","text":"The tradition that Moses' tomb was hidden or unknown appears in Jewish and Christian sources (e.g., Josephus, Ant. 4.8.48); Origen uses it to reinforce Moses' humility.","cites":[],"named_sources":["Josephus Antiquities"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ δὴ καὶ ἀποθανόντος ἀφανῆ τὸν τάφον ἐποίησεν","severity":"info","text":"The concluding clause explains the preceding prohibition: Moses' hidden tomb prevents posthumous veneration, linking the narrative to a moral lesson.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν θεῶν θεραπείαις τιμήσωσιν ἀπελθόντα","severity":"caution","text":"The phrase 'honor with divine rites' could imply deification; Origen may be polemicizing against pagan or heretical veneration of Moses, but the text is concise.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'swore' is not explicit; the reading assumes Moses, but could be God or another figure.","The phrase 'not having glorified God' may refer to a specific biblical incident not cited here."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Διαμαρτύρομαι ὑμῖν σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν. Ὁ Θεὸς τοὺς αὐτὸν\n προσκυνοῦντας οὐ συγχωρῶν δαίμοσι συνάπτεσθαι, ἀλλὰ τοὺς ἅπαξ αὐτὸν\n ἐγνωκότας ἐκτὸς εἶναι κελεύων τῆς πρὸς ἐκείνους διαθέσεως, καὶ παραζηλῶν\n ἐν τῇ ἀποστασίᾳ τῶν λαῶν, τὰς μελλούσας αὐτοῖς προλέγει τιμωρίας διὰ τὴν\n πονηρίαν τῶν ἐπιτηδευμάτων αὐτῶν.","english":"I solemnly call upon you today, both heaven and earth. God does not permit those who worship him to consort with demons, but commands those who have once known him to be free from any disposition toward them, and, being jealous in the apostasy of the peoples, he foretells to them the punishments that are to come because of the wickedness of their practices.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Διαμαρτύρομαι ὑμῖν σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"The opening phrase echoes a solemn adjuration formula found in biblical and early Christian literature, calling heaven and earth as witnesses.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παραζηλῶν","severity":"info","text":"The participle παραζηλῶν (from παραζηλόω) can mean 'being jealous' or 'emulating with rivalry'; here it likely conveys God's zealous concern over the apostasy of the peoples.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δαίμοσι συνάπτεσθαι","severity":"info","text":"The prohibition against consorting with demons reflects Origen's polemic against pagan cultic practices, which he often associates with demonic influence.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage forms a single conditional or causal chain: God's prohibition leads to a command, which is motivated by his jealousy, resulting in foretold punishments.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This fragment is preserved in the catena tradition on Deuteronomy, likely excerpted from Origen's lost homilies or commentary on the book.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'them' (αὐτοῖς) is ambiguous: it may be the apostate peoples or the demons; the translation takes it as the peoples."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ἐξ οἴκου δουλείας. Καὶ γὰρ ἀληθῶς τὰ σωματικὰ πράγματα καὶ ὑλικὰ, οἶκός\n ἐστι δουλείας, ὥσπερ ἐκ τῶν ἐναντίων οἶκός ἐστιν ἐλευθερίας.","english":"Out of the house of slavery. For indeed, bodily and material things are a house of slavery, just as, on the contrary, there is a house of freedom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐξ οἴκου δουλείας","severity":"info","text":"Origen interprets the phrase 'out of the house of slavery' as referring to bodily and material things, which he contrasts with a 'house of freedom'.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἶκος δουλείας","severity":"info","text":"The term 'house of slavery' (οἶκος δουλείας) is used by Origen to denote the realm of material existence, drawing on Pauline language of spiritual bondage.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen's contrast between 'house of slavery' and 'house of freedom' reflects Platonic and Christian ascetic traditions that view the material world as a prison for the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a brief exegetical comment on a scriptural lemma, typical of Origen's Selecta, where he unpacks a phrase with a binary opposition.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which scriptural verse 'Ἐξ οἴκου δουλείας' is drawn from; it may be an allusion to Exodus or Deuteronomy."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ὑμεῖς γάρ ἐστε ὀλιγοστοὶ παρὰ πάντα τὰ ἔθνη. Καλῶς τοῖς ἀπὸ τῆς μερίδος\n εἴρηται· « Ὀλι γοστοί ἐστε παρὰ πάντα τὰ ἔθνη. » Συγγενῶς τε τὸ, «\n Ὀλίγοι οἱ σωζόμενοι, » καὶ τὸ, « Ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς\n πύλης. »","english":"For you are few in number compared with all the nations. Well has it been said to those of the portion: \"You are few in number compared with all the nations.\" Kindred are the sayings, \"Few are those who are saved,\" and, \"Strive to enter through the narrow gate.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὀλιγοστοί","severity":"info","text":"The Greek term ὀλιγοστοί means 'very few' or 'few in number', emphasizing the smallness of the group addressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀλίγοι οἱ σωζόμενοι","severity":"info","text":"The phrase 'Few are those who are saved' likely echoes a common early Christian saying, possibly derived from Matthew 7:14 or similar gospel passages about the narrow way.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"στενῆς πύλης","severity":"info","text":"The reference to 'the narrow gate' alludes to Matthew 7:13-14, where Jesus speaks of entering through the narrow gate as a metaphor for the difficult path to salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a quotation formula ('Well has it been said') to introduce a scriptural or traditional saying, then links it to two kindred sayings, creating a chain of authoritative references.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μερίδος","severity":"info","text":"The term 'portion' (μερίδος) may refer to a specific group or faction within the Christian community, possibly those who have received a particular teaching or blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's use of these sayings reflects his exegetical method of linking Old Testament contexts (Deuteronomy) with New Testament themes, a common practice in early Christian commentary.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those of the portion' is not specified; it may refer to a particular group within Origen's audience or a scriptural reference."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ὅτι οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ᾿ ἐπὶ πανεὶ ῥήματι, καὶ τὰ\n ἑξῆς. Πάλιν τε αὖ ὅτι τὸ μάννα λόγος ἦν, εἱ καὶ ἄρτος δηλοῦται ἐν τῇ\n Ἐξόδῳ. « Οὗτος γὰρ, φησὶν, ὁ ἅρτος ὅν ἔδωκε Κύριος ὑμῖν φαγεῖν. Τοῦτο τὸ\n ῥῆμα ὃ συνέταξε Κύριος. » Διὰ τοῦτο δὲ τὸ μάννα « λεπτὸν ἦν ὡσεὶ κόριον\n λευκὸν, ὡσεὶ πάγος ἐπὶ τῆς γῆς· » ἐπειδήπερ ὁ λόγος οὗ σύμβολον ἦν τὸ\n μάννα ἐκεῖνο, λεπτόν ἐστι τῇ αὐτοῦ φύσει, καὶ διῆκον διὰ πάντων\n πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων, Ἔστι δὲ καὶ ἡ σοφία πνεῦμα νοε\n ρὸν, ἅγιον, μονογενὲς, πολυμερὲς, λεπτὸν, καὶ τὰ ἐξῆς. Ἦν δὲ καὶ ὡσεὶ\n κόριον πρὸς τὸ εἶναι λευκόν. Φασὶ δὲ τὴν τοῦ κορίου φύσιν ὅλην διʼ ὅλων\n λόγον ἔχειν σπέρματος, ὡς μηδὲ ἐν τῷ κατακόπτεσθαι τὸ τοῦ κορίου σπέρμα,\n ἐξαφανίζεσθαι αὐτοῦ τὴν δύναμιν, ὡς οὐκ ἔτι δυναμένην σπείρεσθαι.\n Τοιοῦτος δὲ διʼ ὅλου ὁ λόγος· καὶ πᾶν μόριον αὐτοῦ γεωργεῖσθαι 60 Hebr. xi, 39. 61 Deut. iv, 12. 62 ibid. 21. 63\n ibid. 26. 64 Deut. vi, 13. 65 Deut. vii, 7. 66 Luc. xiii, 23. 67\n ibid. 24. 68 Deut. viii, 3. 69 Exod. xvi, 15, 16. 16. 70 ibid.\n 14. \n τέφυκεν ἐν καλῇ καὶ ἀγαθῇ, τουτέστι ψυχῆς. Ἔστι δὲ τὸ\n μάννα λευκόν. Φῶς γὰρ ὁ λόγος καὶ λαμπρὸν, καὶ κατὰ τοῦτο λευκὸν, τῷ\n αὐτὸν συνιέντι καὶ τρεφομένῳ ὑπʼ αὐτοῦ, Ἔστι δὲ καὶ ὡσεὶ πάγος·\n συνεστραμμένος γὰρ, καὶ οὐδαμοῦ πλαδῶν, οὐδὲ διεῤῥυηκὼς, ἀλλὰ πάγιος, ἃ\n δὴ οὐρανοῦ λόγος, καὶ ἀπαγγέλλων ἡμῖν τὰ οὐράνια.","english":"That man shall not live by bread alone, but by every word, and so forth. And again, that the manna was a word, even if bread is indicated in Exodus. \"For this,\" he says, \"is the bread which the Lord gave you to eat. This is the word which the Lord commanded.\" And for this reason the manna \"was fine like coriander seed, white, like frost upon the ground\"; because that word, of which the manna was a symbol, is fine in its own nature, and penetrates through all intelligent, pure, most fine spirits. And wisdom is also an intelligent, holy, only-begotten, manifold, fine spirit, and so forth. And it was also like coriander seed in being white. They say that the nature of coriander seed has throughout a principle of seed, so that even when the coriander seed is cut up, its power is not destroyed, as if it could no longer be sown. Such throughout is the word; and every part of it is naturally cultivated in a good and noble soul. And the manna is white. For the word is light and bright, and in this respect white, to him who understands it and is nourished by it. And it is also like frost; for it is compact, and nowhere flabby nor dissolved, but solid, which indeed is the word of heaven, and announces to us the heavenly things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ἄνθρωπος","severity":"info","text":"Allusion to a saying of Jesus, cf. Matthew 6:25 or similar, though not a direct quotation; Origen adapts it to introduce the theme of spiritual nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μάννα","severity":"info","text":"Exodus 16:14-15 describes manna as fine like coriander seed, white, like frost; Origen cites this to allegorize manna as the divine word.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Here λόγος means both 'word' (as in scripture) and 'rational principle' (as in Stoic/Platonic thought); Origen exploits this polysemy to identify manna with divine reason.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κόριον","severity":"info","text":"Coriander seed was known in antiquity for its resilience; Origen cites a natural-historical claim that its seed-power survives cutting, used as analogy for the indivisibility of the divine word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν τε αὖ","severity":"info","text":"This phrase marks a new argumentative step: Origen moves from the general principle (living by word) to the specific allegory of manna as word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σοφία πνεῦμα νοερόν","severity":"info","text":"Origen's description of wisdom as 'intelligent, holy, only-begotten, manifold, fine spirit' anticipates later Trinitarian and pneumatological language, though here it remains within an allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has marginal citation numbers (60-70) that are not fully resolved in the edition; their exact referents are uncertain.","The phrase 'καὶ τὰ ἑξῆς' (and so forth) may indicate a longer quotation or a summary; the precise extent of the citation is unclear."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ὀ γὰρ Κύριος ὁ Θεός σου εἰσαγάγῃ σε εἰς γῆν ἀγαθὴν καὶ πολλήν. Ἡμῖν ὁ\n Χριστὸς οὐ ταῦτα δώσειν ὑπέσχετο, ἀλλὰ οὐρανῶν βασιλείαν, καὶ γῆν ἀγαθὴν\n καὶ ἀΐδιὸν, ἧς χείμαῤῥος ὁ Χριστὸς, ποτίζων τοῖς τῆς σοφίας νάμασιν.\n Ἐκπορεύονται δὲ οἱ χείμαῤῥοι διὰ τῶν πεδίων καὶ ταπεινῶν καὶ γονίμων\n ἀνθρώπων, καὶ διὰ τῶν ὑψηλῶν ὀρέων, τῶν ἀνατεινομένων διὰ τὸ ὕψος τῆς\n θεωρίας εἰς οὐρανούς. Ἐκεῖ ὁ οῖτος ὁ στηρίζων καρδίαν ἀνθρώπου, καὶ\n κριθὴ τοὺς ὑποδεεστέρους τρέφουσα. Ἐκεῖ ἡ ἀληθινὴ ἄμπελος ὁ Χριστός.\n Ἐκεῖ τὸ ἔλαιον τὸ λιπαῖνον τῶν ὁσίων τὰς κεφαλάς. Ὁμοίως καὶ ῥοαὶ, τὸ\n γλυκὺ μὲν ἔνδοθεν φέρουσαι, τῆς πολιτείας δὲ τὸ αὐστηρὸν ἔξωθεν\n ἐνδυσάμεναι. Ἐκεῖ ἡ συκῆ, οὐχ ἡ ἄκαρπος καὶ φύλλοις κομῶσα, ἀλλʼ ἡ\n πλουτοῦσα τοῦ πνεύματος τὴν γλυκύτητα. Ἐκεῖ ὁ γλυκασμὸς τοῦ φάρυγγος τοῦ\n Σωτῆρος ὁ ἐπιθυμητὸς, καὶ τὰ χείλη τῆς ἐν τῷ ᾄσματι νύμφης κηρίον\n ἀποστάζοντα, καὶ οἱ λίθοι οἱ ἅγιοι, οἱ ἐπὶ τῆς γῆς κυλισθέντες πρὸς\n πειρασμοὺς ἀνένδοτοι, καὶ φύσιν σιδήρου ἀπομιμούμενοι. Ἐκεῖ τὰ μέταλλα\n τοῦ χαλκοῦ, ἐξ οὗ τὴν νοητὴν πανοπλίαν κατεσκεύασαν. Καὶ τὸ τούτων\n κεφάλαιον ἀπαύστως εὐλογεῖν τὸν Θεόν.","english":"For the Lord your God will lead you into a good and spacious land. Christ promised us not these things, but the kingdom of the heavens, and a good and eternal land, whose stream is Christ, watering with the streams of wisdom. The streams flow through the plains and low and fertile men, and through the high mountains, which stretch up through the height of contemplation into the heavens. There is the wheat that strengthens the heart of man, and the barley that nourishes the inferior. There is the true vine, Christ. There is the oil that anoints the heads of the saints. Likewise also pomegranates, bearing sweetness within, but clothed outwardly with the austerity of conduct. There is the fig tree, not the barren one that flourishes with leaves, but the one rich in the sweetness of the spirit. There is the sweetness of the Savior's throat, desirable, and the lips of the bride in the Song that drip with honeycomb, and the holy stones, rolled on the ground, unyielding to temptations, imitating the nature of iron. There are the mines of copper, from which they fashioned the spiritual panoply. And the crown of these things is to bless God unceasingly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γῆν ἀγαθὴν καὶ πολλήν","severity":"info","text":"The 'good and spacious land' is reinterpreted allegorically as the kingdom of heavens, not a physical territory.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡς χείμαῤῥος ὁ Χριστὸς","severity":"info","text":"Christ as a stream watering with wisdom echoes Psalm 1:3 LXX (river of wisdom) and John 4:14 (water of life).","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χείμαῤῥος","severity":"info","text":"χείμαῤῥος (winter torrent) is used metaphorically for Christ as a life-giving stream, contrasting with its usual sense of a seasonal flood.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ ἀληθινὴ ἄμπελος","severity":"info","text":"The 'true vine' is a Johannine title for Christ (John 15:1), here applied to the allegorical land.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰ χείλη τῆς ἐν τῷ ᾄσματι νύμφης κηρίον ἀποστάζοντα","severity":"info","text":"The bride's lips dripping honeycomb alludes to Song of Songs 4:11, a common Origenic trope for divine wisdom.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ τούτων κεφάλαιον ἀπαύστως εὐλογεῖν τὸν Θεόν","severity":"info","text":"The climax—unceasing blessing of God—reflects Origen's emphasis on doxology as the goal of allegorical exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Τοῦ αὐτοῦ. Οὐκ ἕστι, φησὶ, πηλῷ καὶ πλινθείᾳ μοχθεῖν, καὶ ταλαιπωρεῖν,\n ἀλλὰ λίθους ἔχειν καὶ τούτους ἰταμωτάτους, καὶ μὴ ῥᾳδίως διαλυομένους,\n ὡς καὶ οἰκοδομίαις ἐξαρκεῖν καὶ ἐπὶ πολὺ διαμένειν. Ταῦτα δὲ λέγει τὴν\n διάνοιαν αὐτῶν ἀποστῆναι τῆς Αἰγύπτου βουλόμενος. Διὰ γὰρ τοῦ εἰπεῖν, «\n ἀγαθὴν, τὸ γόνιμον ἔδειξε· διὰ δὲ τοῦ, « πολλὴν, τὸ μέγεθος καὶ τὸ\n πλάτος. « Οὗ χείμαῤῥοι ὑδάτων (τοῦτο οὐκ ἐν Αἰγύπτῳ), καὶ πηγαὶ ἀβύσσων·\n ὅπερ ἐξαίρετον τῇ γῇ τῆς ἐπαγγελίας. Προσέθηκε δὲ καὶ διὰ τῶν ὀρέων· »\n ὅπερ τῇ Αἰγύπτῳ οὐ πρόσεστιν, ἀλλʼ οὐδὲ ἀμπέλοις κομᾷ, οὐδὲ ἀφθονίαν\n ἔχει ἐλαίου· ἡ δὲ τῆς ἐπαγγελίας γῆ πάντα πλουσίως.","english":"The same author. \"It is not,\" he says, \"to labor and toil in mud and brickmaking, but to have stones, and these very hard, not easily dissolved, so as to suffice for buildings and to endure for a long time.\" He says these things, wishing their mind to depart from Egypt. For by saying \"good,\" he showed the fertility; by \"spacious,\" the size and breadth. \"Where there are torrents of waters\" (this is not in Egypt), and springs of abysses; which is a special feature of the land of promise. He added also \"through the mountains,\" which is not present in Egypt; nor does it flourish with vines, nor does it have an abundance of oil; but the land of promise has everything in abundance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πηλῷ καὶ πλινθείᾳ μοχθεῖν","severity":"info","text":"The contrast between laboring in mud and brickmaking versus having hard stones is a metaphor for spiritual transformation from material to enduring faith.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαθὴν, πολλὴν","severity":"info","text":"The adjectives 'good' and 'spacious' likely allude to the description of the promised land in Deuteronomy 8:7-9, where the land is called 'good' and 'large'.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰγύπτου","severity":"info","text":"Egypt here symbolizes the material world and spiritual bondage, a common trope in Origen's allegorical exegesis, contrasting with the spiritual land of promise.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The opening phrase 'The same author' indicates this passage is a continuation from a preceding section, likely part of a catena or commentary series.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γῇ τῆς ἐπαγγελίας","severity":"info","text":"The 'land of promise' is interpreted by Origen as a type of the heavenly kingdom, a reading that influenced later Christian allegorical interpretation of Deuteronomy.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὗ χείμαῤῥοι ὑδάτων' is ambiguous: it may refer to a specific location in the promised land or be a general description; the translation takes it as a general feature."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Πρόσεχε σεαυτῷ, μὴ ἐπιλάθῃ Κυρίου τοῦ Θεοῦ σου. Μετὰ τὴν τῶν ἀγαθῶν\n ἐπαγγελίαν εἰς νῆψιν αὐτοὺς διανίστησιν, τοῦ εὐεργέτου μεμνῆσθαι, καὶ μὴ\n ἐξυβρίζειν τῷ κόρῳ, μηδὲ περιφρονεῖν τοῦ ταῦτα δωρησαμένου, καὶ ὅτι ἐκ\n τῆς ἐν Αἰγύπτῳ δουλείας εἰς ἐλευθερίαν αὐτοὺς μετεκόμισεν.","english":"Pay attention to yourself, lest you forget the Lord your God. After the promise of good things, he rouses them to sobriety, to remember the benefactor, and not to become insolent in their satiety, nor to despise the one who bestowed these things, and that he transferred them from slavery in Egypt to freedom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρόσεχε σεαυτῷ","severity":"info","text":"The phrase 'Πρόσεχε σεαυτῷ' (pay attention to yourself) is a common exhortation in Greek moral philosophy, here adapted to a biblical context to urge mindfulness of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νῆψιν","severity":"info","text":"'νῆψιν' (sobriety) is a key ascetic term in Origen's thought, denoting spiritual alertness and self-control, contrasting with the intoxication of worldly desires.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ ἐπιλάθῃ Κυρίου τοῦ Θεοῦ σου","severity":"info","text":"The warning 'lest you forget the Lord your God' echoes Deuteronomy 6:12 and 8:11, where Israel is commanded not to forget God after entering the promised land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τῆς ἐν Αἰγύπτῳ δουλείας εἰς ἐλευθερίαν","severity":"info","text":"The transition from slavery in Egypt to freedom is a central typology in Origen's exegesis, representing the soul's journey from material bondage to spiritual liberation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ τὴν τῶν ἀγαθῶν ἐπαγγελίαν","severity":"info","text":"This unit marks a structural shift: after promising goods (the previous passage), Origen now warns against complacency, following a pattern of promise and admonition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πρόσεχε σεαυτῷ","severity":"info","text":"The phrase 'Πρόσεχε σεαυτῷ' was widely used in early Christian ascetic literature, notably in the Apophthegmata Patrum, as a call to self-examination.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Οὐ ποιήσεις οὕτως Κυρίῳ τῷ Θεῷ σου. Αἰτιᾶτει τὸ θύειν τὰ ἑαυτῶν τέκνα\n τοὺς ἀνθρώπους τοῖς θαοῖς τῶν ἐθνῶν, ὡς ὠμὸν καὶ ἀπάνθρωπον· ὡς\n βδελυκτόν. Καὶ τοὺς λέγοντας θύσαι θεοῖς τῶν ἐθνῶν οὐ μόνον\n ἀποστρέφεσθαι δεῖ, ἀλλὰ καὶ τὴν ἀκοὴν τοῖς λόγ οις αὐτῶν μὴ ὑπέχειν. \n 71 Deut. viii, 7. 72 Deut. iii, 11, 73 Deut. xii,\n 4.","english":"You shall not do thus to the Lord your God. He censures the sacrificing of their own children by men to the gods of the nations, as cruel and inhuman, as abominable. And those who say to sacrifice to the gods of the nations must not only be turned away from, but one must not even lend an ear to their words.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ ποιήσεις οὕτως Κυρίῳ τῷ Θεῷ σου","severity":"info","text":"The opening phrase echoes the biblical prohibition formula, framing the following censure as a direct command from God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. viii, 7; Deut. iii, 11; Deut. xii, 4","severity":"info","text":"The marginal references cite Deuteronomy 8:7, 3:11, and 12:4, though the exact correspondences to the Greek text are not explicit in the passage.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θύειν τὰ ἑαυτῶν τέκνα τοῖς θεοῖς τῶν ἐθνῶν","severity":"info","text":"Child sacrifice to foreign gods was a common polemical trope in early Christian and Jewish apologetic, used to contrast pagan cruelty with biblical morality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βδελυκτόν","severity":"info","text":"The Greek term βδελυκτόν ('abominable') is a strong moral condemnation, often used in Septuagint contexts for ritually or ethically repugnant acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τοὺς λέγοντας ... μὴ ὑπέχειν","severity":"info","text":"The passage moves from censure of the act to a directive about avoiding even hearing advocates of such sacrifice, reinforcing the prohibition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a possible scribal error: 'θαοῖς' should likely be 'θεοῖς' (gods). The marginal scripture references (Deut. viii, 7; iii, 11; xii, 4) are not directly integrated into the commentary, leaving their precise function unclear."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Οὐ προσθήσεις ἐπʼ αὐτὸ, οὐδὲ ἀφελεῖς ἀπ᾿ αὐτοῦ. Οἱ ἄνθρωποι ἁμαρτάνοντες\n γενικῷ λόγῳ διχῶς ἁμαρτάνουσιν, ἢ ὑπερβαίνοντες τὰς ἐντολὰς ἢ\n ὑποκενοῦντες. Ὅταν γὰρ μὴ ἀπὸ ἐπιστήμης πολιτευόμεθα, μηδὲ γινώσκοντες\n τὰ μέτρα τῆς δικαιοσύνης σφαλλόμεθα, καὶ ἔσθʼ ὅτε ὑπερβαίνοντες τὸν\n κανόνα, φαντασίᾳ τοῦ ποιεῖν τι κρεῖττον, ἐκπίπτομεν τοῦ προκειμένου.","english":"You shall not add to it, nor shall you take away from it. Human beings who sin sin in a general sense in two ways: either by transgressing the commandments or by falling short. For when we conduct ourselves not from knowledge, nor knowing the measures of justice, we go astray, and sometimes, by transgressing the rule, with the illusion of doing something better, we fall short of the goal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ προσθήσεις ἐπʼ αὐτὸ, οὐδὲ ἀφελεῖς ἀπ᾿ αὐτοῦ","severity":"info","text":"The opening phrase echoes a biblical formula (cf. Deut 4:2; 13:1) prohibiting addition or subtraction from divine commands, here applied to moral conduct.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποκενοῦντες","severity":"info","text":"The verb ὑποκενόω is rare; it means 'to empty out' or 'to fall short,' contrasting with 'transgressing' (ὑπερβαίνοντες) and suggesting a deficiency in fulfilling commandments.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γενικῷ λόγῳ","severity":"info","text":"The phrase 'in a general sense' introduces a twofold classification of sin (transgression vs. falling short), a common rhetorical device in Origen's moral exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φαντασίᾳ τοῦ ποιεῖν τι κρεῖττον","severity":"info","text":"The idea that an illusion of doing something better leads to error reflects Stoic and Platonic discussions of false judgment (φαντασία) as a cause of moral failure.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κανόνα","severity":"info","text":"The term 'rule' (κανών) here likely refers to the standard of righteousness or scriptural norm, a concept Origen develops elsewhere in his exegetical works.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Greek passage is not extant; the Greek text is the source. The phrase 'ὑποκενοῦντες' is ambiguous in meaning, but the context supports 'falling short' rather than 'emptying out' in a literal sense."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Τοῦ αὐτοῦ. Οἱ οὗν μὴ ποιοῦντες πάντα, ἢ οἱ πλεῖόν τι ποιοῦντες,\n παράνομοι.","english":"The same author. Therefore, those who do not do everything, or those who do something more, are lawless.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Τοῦ αὐτοῦ' (the same author) marks a new excerpt from the same work, typical of catena collections to indicate continuity of authorship.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"πάντα","severity":"info","text":"The neuter plural 'πάντα' (everything) likely refers to all prescribed commandments or duties, consistent with the preceding passage's emphasis on not adding or subtracting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παράνομοι","severity":"info","text":"The term 'παράνομοι' (lawless) denotes those who violate the divine law, whether by omission (not doing everything) or commission (doing something more).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πλεῖόν τι ποιοῦντες","severity":"info","text":"The idea that doing 'something more' than commanded constitutes lawlessness parallels the previous passage's warning against adding to the commandments, reflecting a concern for exact obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παράνομοι","severity":"info","text":"In Origen's exegetical context, 'lawless' often carries a theological weight, implying deviation from the divine order established in Scripture, not merely civil law.","cites":[],"named_sources":["Origen 3rd cent."],"dropped_cites":[]}],"ambiguities":["The referent of 'πάντα' (everything) is not explicitly defined; it may denote all commandments or all aspects of a specific duty.","The phrase 'πλεῖόν τι' (something more) could imply either additional actions beyond the law or exceeding proper measure, but the exact transgression is unspecified."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Πᾶν κτῆνος διχηλοῦν ὁπλὴν, καὶ ἀνάγον μηρυκισμόν. Τὸ μὲν διχηλεῖν ἐπὶ τῆς\n ὁπλῆς, τὴν πορείαν καθʼ ἣν πρὸς πᾶν ὁτιοῦν ἐρχόμεθα τῶν ἀγαθῶν\n σπουδασμάτων ἐμφάνειεν· ὁδὲ μηρυκισμὸς, τὸ ἄνω τε καὶ κάτω ποιεῖν τῆς\n θεοπνεύστου Γραφῆς τοὺς λόγους, καὶ οἷον ἀναμασᾶσθαι καὶ καταλεπτύνειν\n ἐρεύναις τὰ κεκρυμμένα τῶν θεωρημάτων.","english":"Every cloven-hoofed animal that chews the cud. The cloven hoof, concerning the hoof, signifies the journey by which we approach any good endeavor whatsoever; and the cud-chewing is to turn the words of the God-inspired Scripture up and down, and, as it were, to ruminate and refine by investigations the hidden matters of the doctrines.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"διχηλοῦν","severity":"info","text":"The term 'cloven-hoofed' is interpreted allegorically as a symbol of moral progress, specifically the journey toward good endeavors.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μηρυκισμός","severity":"info","text":"'Cud-chewing' is allegorized as the process of meditative and analytical engagement with Scripture, involving repeated reflection and refinement of hidden doctrines.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical interpretation of dietary laws (Lev 11:3; Deut 14:6) reflects the Alexandrian exegetical tradition, where physical precepts symbolize spiritual or moral truths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a two-part allegorical explanation: first the cloven hoof (moral journey), then cud-chewing (scriptural meditation), mirroring the biblical pairing.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This allegory of cud-chewing as scriptural rumination influenced later Christian monastic and exegetical traditions, e.g., in John Cassian and the Desert Fathers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in the Coptic-derived passage."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Πάντα ὅσα ἐστὶν ἐν αὐτοῖς πτερύγια καὶ λεπίδες, φάγεσθε. Τῶν πτηνῶν οἶμαι\n ὅσα μὲν σκόλοπας ἔχει κατωτέρω τῶν γονάτων ὑπὲρ τὰς βάσεις καθαρὰ εἶναι\n βούλεται· ὅσα δὲ μὴ, ἀκάθαρτα. Ἑορτὴν σκηνῶν ποιήσεις σεαυτῷ ἑπτὰ\n ἡμέρας.","english":"All that among them have fins and scales, you shall eat. Of birds, I think, those that have spurs below the knees above the bases he intends to be clean; but those that do not, unclean. You shall keep the Feast of Tabernacles for yourself seven days.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πτερύγια καὶ λεπίδες","severity":"info","text":"The phrase 'fins and scales' extends the dietary laws of Leviticus 11:9–12 to all aquatic creatures, not just fish.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σκόλοπας","severity":"info","text":"σκόλοπας (spurs) refers to the spur on a bird's leg; Origen uses this as a criterion for purity, likely drawing on Leviticus 11:13–19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑορτὴν σκηνῶν","severity":"info","text":"The Feast of Tabernacles (Sukkot) is prescribed in Leviticus 23:34–43 and Deuteronomy 16:13–15; Origen cites it as a seven-day festival.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from dietary laws (fins, scales, bird spurs) to the festival of Tabernacles, reflecting the selective, thematic arrangement of Origen's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical interpretation of clean/unclean animals follows Philo and early Christian typology, where physical traits symbolize spiritual discernment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατωτέρω τῶν γονάτων ὑπὲρ τὰς βάσεις' is ambiguous: it may mean 'below the knees above the bases' (i.e., on the lower leg) or refer to a specific anatomical location; the translation follows the Coptic cues."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Εὑρίσκομεν ἐν ταῖς Γραφαῖς τὸ ὄνομα τῆς ἑορτῆς καὶ τῆς πανηγύρεως, ὥσπερ\n παρὰ τῷ προφήτῃ λέγοντι· « Τί ποιήσετε ἐν ἡμέρᾳ πανηγύρεως καὶ ἐν ἡμέρᾳ\n ἑορτῆς Κυρίου; » Ζητητέον τὴν διαφορὰν ἑορτῆς καὶ πανηγύρεως. Πᾶσα μὲν\n οὖν, ἵνʼ οὕτως εἴπω, ἱλαρὰ ἡμέρα, ἐν ᾗ προστέτακται ὡς ἐν ἁγίᾳ τάδε τινὰ\n παρὰ τὰς λοιπὰς ποιεῖν ἐξαίρετα, ἑορτὴ καλεῖται· οὐ πᾶσα δέ ἐστι\n πανήγυρις, ἀλλὰ κατὰ τὸ ὄνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται οἱ\n πανταχόθεν Ἑβραῖοι. ὥστε κατὰ τοῦτο τὴν μὲν πανήγυριν εἶναι ἑορτὴν,\n οὐκέτι δὲ πάντως τὴν ἑορτὴν πανήγυριν· οἷον σάββατα καὶ νεομηνίαι,\n ἑορταί εἰσιν· ἄζυμα δὲ καὶ αἱ ἡμέραι τῶν ἑβδομάδων καὶ σκηνοπηγίαι οὐ\n μόνον αἱ ἑορταὶ, ἀλλὰ καὶ πανηγύρεις, ὅτε προστέτακται πᾶν ἀρσενικὸν\n φαίνεσθαι ἐνώπιον Κυρίου τοῦ Θεοῦ σου εἰς τὸν τόπον ὅν ἂν ἐκλέξηται.","english":"We find in the Scriptures the name of the feast and of the panegyris, as for example in the prophet who says: \"What will you do on the day of the panegyris and on the day of the feast of the Lord?\" The difference between feast and panegyris must be investigated. Every, so to speak, joyful day on which it is commanded to do certain exceptional things, as on a holy day, beyond the rest, is called a feast; but not every one is a panegyris, but according to the name, when the Hebrews gather together from all sides to the same place. So that according to this, the panegyris is a feast, but the feast is not necessarily a panegyris; for example, Sabbaths and new moons are feasts; but Unleavened Bread and the days of Weeks and Tabernacles are not only feasts, but also panegyreis, when it is commanded that every male appear before the Lord your God in the place which he shall choose.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πανήγυρις","severity":"info","text":"Origen distinguishes πανήγυρις (panegyris) from ἑορτή (feast), defining the former as a gathering of all Hebrews in one place, while the latter is any joyful holy day.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τί ποιήσετε ἐν ἡμέρᾳ πανηγύρεως καὶ ἐν ἡμέρᾳ ἑορτῆς Κυρίου;","severity":"info","text":"The quotation is from an unnamed prophet; likely a conflation or paraphrase of Old Testament passages (e.g., Hos 2:11 LXX or similar), not a direct citation of a known verse.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"In Jewish tradition, the three pilgrimage festivals (Unleavened Bread, Weeks, Tabernacles) required all males to appear at the central sanctuary, matching Origen's definition of panegyris.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Origen uses a logical progression: definition of ἑορτή, then restriction of πανήγυρις, then examples (Sabbaths, new moons vs. pilgrimage feasts) to clarify the distinction.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage shows Origen's exegetical method of lexical distinction, later influential in patristic and medieval interpretation of biblical festival terminology.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation is not identified; it may be a loose citation or composite.","The phrase 'εἰς τὸν τόπον ὅν ἂν ἐκλέξηται' echoes Deut 12:5 but is not a direct quote."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Οὐ μετακινήσεις ὅρια τοῦ πλησίον σου. Πλησίον πολλαχοῦ πᾶς ἄνθρωπος\n εἴρηται.","english":"You shall not move the boundaries of your neighbor. \"Neighbor\" is often used to mean every person.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ μετακινήσεις ὅρια τοῦ πλησίον σου","severity":"info","text":"The opening phrase is a direct quotation of the Septuagint text of Deuteronomy 19:14, which Origen uses as a lemma for his comment.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πλησίον","severity":"info","text":"Origen notes that πλησίον ('neighbor') is often used in Scripture to mean 'every person,' extending the literal sense to a universal application.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 19:14","severity":"info","text":"The citation of Deuteronomy 19:14 (LXX) provides the scriptural basis for Origen's moral interpretation of boundary laws.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὅρια","severity":"info","text":"In the context of Deuteronomy, 'boundaries' (ὅρια) refer to land markers; Origen's allegorical reading transforms this into a moral or spiritual principle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a brief exegetical note: a scriptural lemma followed by a lexical clarification, typical of Origen's Selecta.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment; the surrounding context in the Selecta is lost, so the precise argument Origen develops from this lemma is unclear."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Τοῦ αὐτοῦ. Οὔτε γὰρ δεῖ τοὺς πέλας πλεονεκτεῖν, οὐδὲ τοὺς τῶν πατέρων\n ὅρους ὡς καλῶς παγέντας παρακελεύειν. Τοῦτο γὰρ αἴτιον πάσης συγχύσεως\n ἔσται, τῶν μὲν ὁμορούντων ὡς ἀδικουμένων, περ φρονουμένων δὲ τῶν\n ὁρισάντων. Πλησίον δέ τινες πάντα ἄνθρωπον λέγουσιν.","english":"Of the same author. For one must neither take advantage of one's neighbors nor disturb the boundaries of one's fathers as if they were well established. For this will be the cause of all confusion, with those who share borders feeling wronged and those who set the boundaries being disregarded. Some say that \"neighbor\" means every person.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage warns against moving boundaries, linking such acts to confusion and injustice among neighbors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλησίον","severity":"info","text":"The Greek term πλησίον, here translated 'neighbor,' is glossed by some as 'every person,' reflecting a broad ethical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Boundary disputes were a common legal and social concern in ancient agrarian societies, often addressed in biblical law (e.g., Deut 19:14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's comment on 'neighbor' as 'every person' aligns with early Christian universalist ethics, later echoed in patristic exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a brief explanatory note (τοῦ αὐτοῦ) appended to a legal precept, typical of Origen's selective commentary style.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ αὐτοῦ' indicates the same author (Origen), but the exact source within his works is uncertain.","The reference to 'some say' (τινες λέγουσιν) is vague; it may reflect contemporary Jewish or Christian interpretive traditions."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Ἐὰν δὲ καταστῇ μάρτυς ἄδικος κατὰ ἀνθρώπου. Ταῦτα μὲν ὁ νόμος πρὸς\n ἀσθενεῖς τοὺς Ἰσραηλίτας· ὁ δὲ Κύριος ὁ ταῦτα νομοθετήσας τοῖς ἑαυτοῦ\n μαθηταῖς φησιν· « Ἠκούσατε ὅτι ἐῤῥήθη, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, » καὶ τὰ\n ἑξῆς, « Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ. »","english":"If an unjust witness should be established against a man. These things the law says to the weak Israelites; but the Lord, who legislated these things, says to his own disciples: \"You have heard that it was said, 'An eye for an eye,'\" and so forth, \"But I say to you, do not resist the evil one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐὰν δὲ καταστῇ μάρτυς ἄδικος κατὰ ἀνθρώπου","severity":"info","text":"Origen introduces a hypothetical legal scenario, likely drawn from the Mosaic law, to contrast with Christ's teaching.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ","severity":"info","text":"This phrase alludes to the lex talionis in Exodus 21:24, Leviticus 24:20, and Deuteronomy 19:21, which Origen contrasts with Christ's command.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ ἀντιστῆναι τῷ πονηρῷ","severity":"info","text":"This echoes Matthew 5:39 (or a variant) where Jesus instructs not to resist evil, though the exact wording differs from canonical Gospels.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸς ἀσθενεῖς τοὺς Ἰσραηλίτας","severity":"info","text":"Origen interprets the Mosaic law as given for the weak Israelites, a common patristic view that the Old Law is preparatory for the Gospel.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα μὲν ... ὁ δὲ Κύριος","severity":"info","text":"Origen uses a contrastive structure (μὲν ... δέ) to juxtapose the Mosaic law with Christ's teaching, highlighting a supersessionist hermeneutic.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the quotation 'μὴ ἀντιστῆναι τῷ πονηρῷ' is uncertain; it may be a loose citation of Matthew 5:39 or from an apocryphal tradition.","The phrase 'Ἐὰν δὲ καταστῇ μάρτυς ἄδικος' is not a direct biblical quotation but a legal scenario; its specific referent in the Mosaic law is unclear."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Τοῦ αὐτοῦ. Ταῦτα μὲν ἐπὶ αἰσθητοῦ καὶ τῶν κατὰ κόσμον, ἐπὶ δὲ τῶν\n ἡμαρτημένων ἡμῖν, οὐδενὸς δεῖται Θεός. Αὐτὸς γὰρ ἐπόπτης ἁπάντων καὶ\n κριτής. \n 74 Deut. xii, 32. 75 ibid. xiv, 6. 76 ibid. 9. 77\n Deut. xvi, 13. 78 Osc. ix, 5. 79 Deut. xix, 41. 80 Deut. xix, 16 81\n Matth v, 38.","english":"Of the same author. These things apply to the perceptible and to matters of the world; but concerning our sins, God has need of no one. For He Himself is the overseer of all and the judge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτα μὲν ἐπὶ αἰσθητοῦ καὶ τῶν κατὰ κόσμον","severity":"info","text":"Origen distinguishes between literal, worldly applications of the law and a higher spiritual interpretation concerning sin and divine judgment.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰσθητοῦ","severity":"info","text":"The term αἰσθητοῦ (perceptible) here refers to the literal, material sense of the law, as opposed to its spiritual meaning.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. xii, 32; xiv, 6; xiv, 9; xvi, 13; xix, 41; xix, 16; Matth v, 38","severity":"info","text":"The passage cites multiple Old Testament verses (Deuteronomy) and Matthew 5:38, likely referencing Jesus’ teaching on non-resistance to evil.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐπόπτης ἁπάντων καὶ κριτής","severity":"info","text":"The phrase 'overseer of all and judge' echoes common Hellenistic and biblical descriptions of God as all-seeing and just, found in Philo and the Septuagint.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The opening 'Of the same author' indicates this is a continuous excerpt from Origen's Selecta in Deuteronomium, following a previous discussion on witnesses.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ δὲ τῶν ἡμαρτημένων ἡμῖν, οὐδενὸς δεῖται Θεός","severity":"caution","text":"The phrase 'concerning our sins, God has need of no one' is ambiguous: it may mean God needs no witness or no intermediary for human sins.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'these things' (Ταῦτα) is unclear: it may refer to the preceding legal examples or to the entire Mosaic law.","The phrase 'God has need of no one' could be interpreted as God needing no human testimony or no external judge for sins."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Τίς ὁ ἄνθρωπος ὁ φοβούμενος. Ὁ τοῖς γηΐνοις ἐγκείμενος καὶ οἰκίαν\n οἰκοδομῶν, καὶ φυτεύων ἀμπελῶνας, ταῖς φιλοσαρκίαις ἡδονῶν ἡττώμενος,\n ἔσται πάντως δειλός τε καὶ ἄναλκις.","english":"Who is the man who is afraid? He who is devoted to earthly things, building a house and planting vineyards, overcome by the fleshly pleasures of delights, will be altogether cowardly and without strength.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τίς ὁ ἄνθρωπος ὁ φοβούμενος","severity":"info","text":"The rhetorical question introduces a moral-psychological portrait: fearfulness is tied to attachment to material and sensual concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γηΐνοις","severity":"info","text":"γηΐνοις (earthly things) is a key term in Origen's ascetic vocabulary, contrasting the material with the spiritual realm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοσαρκίαις","severity":"info","text":"φιλοσαρκίαις (fleshly pleasures) is a rare compound, emphasizing Origen's critique of bodily indulgence as a source of spiritual weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φυτεύων ἀμπελῶνας","severity":"info","text":"The phrase 'planting vineyards' echoes Ecclesiastes 2:1 (LXX) and reflects a biblical trope for worldly preoccupation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen's Selecta in Deuteronomium is a catena-like commentary; this fragment likely interprets Deuteronomy 20:8 (the law of warfare and fear).","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage forms a self-contained unit: a question followed by a conditional answer, typical of Origen's exegetical style in the Selecta.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant; the Greek text is from the first1k edition. The identity of 'the man who is afraid' is not explicitly linked to a specific biblical figure."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Ἐὰν δέ τινι υἱὸς ἀπειθὴς ᾖ. Οὐχ ἁπλῶς βούλεται ἀναιρεῖσθαι αὐτοὺς\n παραπικραίνοντας τοὺς γονεῖς· ἀλλʼ ὅταν ἀμφότεροι συμφωνήσωσιν οἱ γονεῖς\n κατὰ τοῦ παιδός. Ἐπειδὴ γὰρ ἄν τε ὁ πατὴρ ὀργισθῇ, καὶ ἀνελεῖν ὁρμήσῃ\n τὸν υἱὸν, ἡ μήτηρ ἐπέχει· ἄν τε αὐτὴ παροξυνθῇ, ὁ πατὴρ οὐκ ἐᾷ· καὶ\n σπάνιον ἔσται συμφωνῆσαι τοὺς γονεῖς κατὰ τοῦ ἰδίου αὐτῶν τέκνου,\n προστάττει ὁ Θεὸς, ὅταν ἀμφότεροι συμφωνήσωσι κατὰ τοῦ παιδὸς, τότε\n καταλεύειν αὐτὸν, οὐ τοὺς γεννήσαντας, ἀλλὰ τοὺς λοιπούς.","english":"If someone has a disobedient son. He does not simply wish them to be put to death for embittering their parents, but only when both parents agree against the child. For if the father becomes angry and is moved to kill the son, the mother restrains him; and if she is provoked, the father does not permit it. And since it will be rare for the parents to agree against their own child, God commands that when both agree against the child, then they are to stone him—not the parents, but the rest of the people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage interprets the biblical law on a disobedient son, emphasizing that execution requires both parents' agreement, a rare event, and that stoning is carried out by the community, not the parents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παραπικραίνοντας","severity":"info","text":"The Greek participle παραπικραίνοντας (embittering) is a strong term, implying persistent provocation or rebellion, not mere disobedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage alludes to Deuteronomy 21:18-21, which prescribes stoning for a rebellious son after parental complaint, but Origen adds the condition of both parents' agreement, not explicit in the biblical text.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's interpretation reflects Roman legal practice (patria potestas) where a father's power over life and death was limited by social and legal norms, and the mother's role is highlighted as a check.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a conditional structure: protasis (disobedient son), elaboration (parental disagreement), and apodosis (stoning by the community), reinforcing the rarity of the penalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's emphasis on parental consensus and community execution influenced later Christian exegesis, notably in Byzantine legal commentaries, which softened the harshness of the Mosaic law.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify the age of the son or the nature of disobedience; Origen assumes a mature son capable of embittering parents. The phrase 'the rest of the people' (τοὺς λοιπούς) is ambiguous: it may mean the community at large or a specific group like elders."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Οὐ κατασπερεῖς τὸν ἀμπελῶνά σου διάφορον. Ἴνα μὴ ἀτονωτέρα γένηται ἡ γῆ,\n ὡς μήτε τὸ σπέρμα πλῆρες ἀπδιδόναι, μήτε τῆς ἀμπέλου τὸν καρπὸν, ἀλλὰ\n καθʼ ἑαυτοῦ ἕκαστον.","english":"You shall not sow your vineyard with a different crop, so that the land does not become too weak, so that it yields neither the seed in full nor the fruit of the vine, but each thing on its own.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ κατασπερεῖς τὸν ἀμπελῶνά σου διάφορον","severity":"info","text":"The prohibition against sowing a vineyard with a different crop reflects an agricultural regulation, likely from the Septuagint text of Deuteronomy 22:9, which Origen interprets allegorically.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διάφορον","severity":"info","text":"The Greek term διάφορον here means 'different' or 'of another kind,' specifying the crop that is not the vine, and is key to Origen's moral reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀμπελῶνα","severity":"info","text":"Vineyard cultivation was central to ancient Mediterranean agriculture; mixed sowing was known to deplete soil nutrients, a practical concern Origen adapts to spiritual instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἴνα μὴ ἀτονωτέρα γένηται ἡ γῆ","severity":"info","text":"This clause provides the rationale for the prohibition, forming a causal chain that Origen uses to draw a moral lesson about purity and focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Selecta in Deuteronomium","severity":"info","text":"This fragment is preserved in catenae and reflects Origen's allegorical method, where agricultural laws are read as ethical precepts for the soul.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment; the exact biblical lemma (Deut 22:9) is inferred but not explicitly cited in the passage."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Οὐκ ἀροτριάσεις ἐν μόσχῳ καὶ ὄνῳ ἐπὶ τὸ αὐτό. Τὸ γαῦρον τῆς ψυχῆς καὶ\n φιλόπονον τῷ φιληδόνῳ καὶ παθητικῷ μὴ συζεύξῃς.","english":"You shall not plow with a calf and a donkey together. Do not yoke the proud and industrious part of the soul with the pleasure-loving and passionate part.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The prohibition against plowing with a calf and a donkey together is interpreted allegorically as a warning not to yoke the proud and industrious part of the soul with the pleasure-loving and passionate part.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γαῦρον","severity":"info","text":"The Greek term γαῦρον (gauron) means 'proud' or 'haughty,' but here it is used positively to denote a noble, spirited aspect of the soul, consistent with Platonic psychology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλόπονον","severity":"info","text":"φιλόπονον (philoponon) means 'industrious' or 'loving labor,' describing a virtuous quality of the soul that Origen contrasts with pleasure-seeking.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical reading of agricultural laws reflects the Alexandrian exegetical tradition, where literal commandments are interpreted as moral or psychological precepts.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":["Origen Selecta in Deuteronomium"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage pairs a literal prohibition (plowing with mismatched animals) with a figurative interpretation (yoking incompatible parts of the soul), a common structural pattern in Origen's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The contrast between the proud/industrious and pleasure-loving/passionate parts of the soul echoes Platonic tripartite psychology, particularly the opposition of the spirited (θυμοειδές) and appetitive (ἐπιθυμητικόν) elements.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is the primary witness. The allegorical interpretation is Origen's own, and the precise referent of 'proud' (γαῦρον) as a positive quality may be ambiguous without context."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Τοῦ αὐτοῦ. Ἡσαΐας δὲ πάλιν γράφει· « Μακάριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ.\n » Ποῖον ὕδωρ, ἐφʼ ᾧ δεῖ σπείρειν τὸ καλὸν σπέρμα; Εἴη δὲ τοῦτο βάπτισμα\n τῆς σωτηρίας, τὸ λουτρὸν τῆς παλιγγενεσίας. Σπεῖρε ἐπὶ τὸ μυστήριον τοῦ\n λουτροῦ, καὶ γίνῃ μακάριος. Ἐκεῖ βοῦς καὶ ὄνος πατεῖ, βοῦς ὁ καθαρὸς ὁ\n Ἰσραηλίτης, καὶ ὄνος ἀκάθαρτος ἐκ γένους ὁ ἀπὸ τῶν ἐθνῶν· ἵνα σύμβολον ᾖ\n ἀμφότερα τὰ ζῶα τοῦ λόγου τοῦ τοῖς ἔθνεσι κεκηρυγμένου. Πατεῖ οὖν βοῦς\n καὶ ὄνος, φησὶ, τοῦτο τὸ ὕδωρ ὅπου σπείρειν θέλομεν.","english":"The same author. Isaiah again writes: “Blessed are those who sow on every water.” What water is it on which one must sow the good seed? May this be the baptism of salvation, the bath of regeneration. Sow on the mystery of the bath, and you become blessed. There an ox and a donkey tread, the ox being the pure Israelite, and the donkey being impure by race, the one from the nations; so that both animals are a symbol of the word proclaimed to the nations. So the ox and the donkey tread, it says, this water where we wish to sow.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ","severity":"info","text":"The quotation 'Blessed are those who sow on every water' is not a direct biblical verse but likely a paraphrase or allusion to Isaiah 32:20 (LXX), which speaks of sowing on water as a metaphor for futility. Origen reinterprets it positively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λουτρὸν τῆς παλιγγενεσίας","severity":"info","text":"The phrase 'bath of regeneration' is a technical term for baptism, found in early Christian literature (e.g., Titus 3:5). Origen uses it to link the water of sowing to the baptismal font.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βοῦς καὶ ὄνος","severity":"info","text":"The ox and donkey as symbols of the pure Israelite and the impure Gentile reflect Origen's allegorical interpretation of Deuteronomy 22:10, which forbids plowing with these animals together. The pairing here is adapted to a baptismal context.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The opening 'The same author' indicates a continuous excerpt from Origen's Selecta in Deuteronomium, linking this passage to the previous one on the ox and donkey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ποῖον ὕδωρ","severity":"info","text":"Origen's rhetorical question 'What water?' and his answer identifying it with baptism shows how early Christian exegesis transformed Old Testament agricultural imagery into a sacrament. This allegorical method was influential in later patristic commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'ἐπὶ πᾶν ὕδωρ' (on every water), but the English draft renders 'on every water' without clarifying if Origen intends a universal or specific reference. The interpretation as baptismal water is Origen's own."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Ἐὰν δὲ γένηται παῖς παρθένος μεμνηστευμένη ἀνδρί. Τὴν ἤδη μεμνηστευμένην\n γυναῖκα καλεῖ οὕτω καὶ ἐπὶ τοῦ Ἰωσὴφ καὶ τῆς θεοτόκου ἐλέχθη.","english":"If, however, a child is a virgin betrothed to a man. He calls the woman already betrothed in this way, and it was said concerning Joseph and the Theotokos.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Greek text begins with a conditional clause that appears to be a citation or paraphrase of a legal or scriptural rule about a betrothed virgin girl, but the syntax is incomplete and the referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παῖς παρθένος μεμνηστευμένη ἀνδρί","severity":"info","text":"The phrase 'a child, a virgin betrothed to a man' likely echoes Old Testament legal language (e.g., Exodus 22:16-17 LXX) concerning the betrothal of a virgin, but the exact source is not identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to Joseph and the Theotokos (the God-bearer, Mary) alludes to the New Testament account of Joseph's betrothal to Mary (Matthew 1:18-25; Luke 1:26-38), where Mary is described as a virgin betrothed to Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's use of the term 'Theotokos' for Mary is notable, as this title became central in later Christological debates (e.g., Council of Ephesus, 431 CE), though Origen here applies it in a typological reading of betrothal.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage appears to be a fragmentary comment on a scriptural or legal text about betrothal, followed by a typological application to Joseph and Mary, typical of Origen's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is elliptical and may be corrupt or incomplete; the initial clause lacks a main verb, and the connection to the following sentence about Joseph and Mary is not fully explicit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παῖς παρθένος μεμνηστευμένη ἀνδρί' could refer to a specific Old Testament law or a general principle; the referent of 'αὐτὴν' (her) is unclear; the transition to Joseph and Mary is abrupt and may reflect a lacuna in the text."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"Καὶ ἔως εἰς τὸν αἱῶνα. Ἐπειδὴ καὶ οὗτοι ἐκ πορνείας εἰσὶν ἀπὸ τῶν\n θυγατέρων τοῦ Λώτ· οὐ μόνον δὲ ἕως γενεᾶς δεκάτης ἄδεκτοι τῇ συναγωγῇ\n τοῦ Ἰσραήλ εἰσιν, ἀλλὰ καὶ εἰς τὸν αἰῶνα. Οὕτω βούλεται αὐτοῖς τὴν\n ἔχθραν ἀῒδιον εἶναι· κατὰ μὲν τὸ νόημα καὶ τὴν ἀληθῆ αἰτίαν τῆς θείας\n Γραφῆς, ἐπειδὴ τὸν Βαλαὰμ ἐμισθώσαντο, ἐφʼ ᾧτε καταράσασθαι τοῖς\n Ἑβραίοις, ἀλλὰ καὶ τὰς αὐτῶν γυναῖκας καὶ τὰς θυγατέρας, ὅσαι ἦσαν\n ὡραῖαι τῇ ὄψει καὶ καλαὶ τῷ εἴδει, προέσνησαν τοῦ γένους, ὥστε αὐτὰς\n δοῦναι πρὸς πορνείαν τοῖς Ἰσραηλίταις, καὶ πορνείαν διὰ τοῦτο\n χαλεπωτάτην προξενῆςαι τοῖς Ἑβραίοις· αὕτη δὲ ἦν τὸ ἀποστῆναι μὲν τοῦ\n Θεοῦ, τελεσθῆναι δὲ τῷ Βεελφεγώρ· ὅπερ καὶ γέγονεν.","english":"And forever. Because these too are from the daughters of Lot, born of fornication; not only are they excluded from the assembly of Israel up to the tenth generation, but also forever. Thus he intends their enmity to be everlasting. According to the meaning and the true reason of divine Scripture, because they hired Balaam to curse the Hebrews, but also their own wives and daughters, as many as were fair in appearance and beautiful in form, they prostituted before the nation, so as to give them over to fornication with the Israelites, and through this to procure the most grievous fornication for the Hebrews. This was to abandon God and to be initiated into Beelphegor, which indeed happened.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βεελφεγώρ","severity":"info","text":"Beelphegor (Βεελφεγώρ) is the Greek form of Baal-Peor, a Moabite deity associated with licentious rites. The term appears in Numbers 25 and is linked here to apostasy and sexual transgression.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θυγατέρων τοῦ Λώτ","severity":"info","text":"The daughters of Lot alludes to Genesis 19:30–38, where Lot’s daughters bear children by their father, a tradition of incestuous origin. Origen uses this to mark the Moabites and Ammonites as permanently excluded.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαλαάμ","severity":"info","text":"Balaam (Βαλαάμ) is the non-Israelite prophet hired by Balak to curse Israel (Numbers 22–24). Origen here follows a tradition that Balaam’s involvement included inciting sexual sin through the Moabite women.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔχθραν ἀῒδιον","severity":"info","text":"Origen’s claim of everlasting enmity (ἔχθραν ἀῒδιον) for the Moabites and Ammonites reflects a later Christian exegetical hardening of the biblical ban on their entry into the assembly (Deuteronomy 23:3–6).","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἔως εἰς τὸν αἱῶνα","severity":"info","text":"The phrase 'And forever' (Καὶ ἔως εἰς τὸν αἱῶνα) is a lemma from the biblical text (Deuteronomy 23:3 LXX), which Origen then expounds. The passage follows a pattern: citation, then explanation of the reason.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προέσνησαν τοῦ γένους' is ambiguous: it may mean 'they prostituted before the nation' or 'they prostituted before the race'. The translation takes it as 'they prostituted before the nation'.","The identity of 'these' (οὗτοι) at the start is not explicit; context suggests the Moabites and Ammonites, descendants of Lot's daughters."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Οὐκ ἐνεχυράσεις μύλον οὐδὲ ἐπιμύλιον. Ὅτι μονόλιθον, φησὶν, ἀδύνατον\n συντρίψαι τὸν σῖτον· δίδυμον γὰρ ἀῤῥενόθηλυ κατασκευάζεται μύλος. Ἐπεὶ\n οὖν καὶ Ἰουδαῖοι μίαν διαθήκην ἔχουσιν· ὁμοίως δὲ καὶ πᾶσα αἵρεσις\n δοκοῦσα ταύτην τὴν καινὴν μόνην ἔχειν, οὐκ ἀλήθουσι ἐν τῷ μυλῶνι τούτῳ,\n ἵνα γεύσωνται τοῦ ἐπουρανίου ἄρτου· ἐὰν 82 Deut.\n xx, 8. 83 Deut. xxi, 18. 84 Deut xxii, 9. 85 ibid. 10. 86 Isa.\n xxxii, 20. 87 Deut. xxii, 23. 88 Deut. xxiii, 3. 89 Deut. xxiv,\n 6. \n γὰρ, φησὶ, μὴ συντριβῇ καὶ ἀληθῇ ὁ σῖτος, ἄσιτος μένουσιν.\n Ἐκ τούτου οὖν καὶ αὐτὸς ὁρμώμενος τὸν προκείμενον σαφηνίζω νόμον, « Οὐκ\n ἐνεχυράσεις μύλον, » τουτέστιν, οὐ μὴ βεβηλώσεις τὴν παλαιὰν καὶ οὐ μὴ\n ἀπώσεις αὐτὴν τῆς σῆς οἰκίας· « οὐδὲ ἐπιμύλιον· » ἀντὶ τοῦ, τὴν καινὴν,\n « ὅτι ψυχὴν οὗτος ἐνεχυράζει, » τουτέστι τούτοις τρέφεται ἡ ψυχὴ\n ἀπολαύουσα νοητῶν ἐδεσμάτων.","english":"You shall not take a mill or an upper millstone as a pledge. Because a single stone, it says, is unable to grind the grain; for a mill is constructed as a twin, male and female. Since the Jews have only one testament, and likewise every heresy that thinks it has only this new one, they do not grind in this mill, so that they might taste the heavenly bread; for if, it says, the grain is not crushed and ground, they remain without bread. Starting from this, then, I myself clarify the law before us: \"You shall not take a mill as a pledge,\" that is, you shall not profane the old and you shall not cast it out of your house; \"nor an upper millstone,\" that is, the new, \"because this pledges the soul,\" that is, the soul is nourished by these, enjoying intelligible foods.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκ ἐνεχυράσεις μύλον οὐδὲ ἐπιμύλιον","severity":"info","text":"Origen interprets the prohibition on taking a mill or upper millstone as a pledge as an allegory for preserving both the Old and New Testaments.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιμύλιον","severity":"info","text":"The term ἐπιμύλιον refers to the upper millstone, which Origen pairs with the lower millstone (μύλος) to symbolize the two testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. xx, 8","severity":"info","text":"The passage cites Deuteronomy 20:8, which prohibits taking a mill or upper millstone as a pledge, forming the basis of Origen's allegorical interpretation.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι μίαν διαθήκην ἔχουσιν","severity":"info","text":"Origen contrasts Jews, who accept only the Old Testament, with heretics who accept only the New, arguing that both fail to 'grind' the grain of Scripture.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐὰν γὰρ μὴ συντριβῇ καὶ ἀληθῇ ὁ σῖτος, ἄσιτος μένουσιν","severity":"info","text":"Origen's metaphor of grinding grain for heavenly bread reflects a common patristic theme of scriptural interpretation as nourishment for the soul.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκ τούτου οὖν καὶ αὐτὸς ὁρμώμενος","severity":"caution","text":"The phrase 'starting from this' may indicate Origen is drawing on an earlier source or tradition, but the exact reference is unclear.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'heretics' mentioned is not specified; Origen may refer to Marcionites or other groups rejecting the Old Testament.","The phrase 'ἐὰν γὰρ μὴ συντριβῇ' could be a quotation from an unknown source or Origen's own elaboration."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Ἀριθμῷ τεσσαράκοντα μαστιγώσουσιν αὐτόν. Ἀεί γε τετηρήκαμεν κακωτικὸν\n ὄντα τὸν μ΄ ἀριθμόν· ὅθεν Μωῦσῆς ὁ μέγας τεσσαράκοντα ἡμέρας νηστεύσας,\n καὶ μετὰ τοῦτον ὁ Ἠλίας· ἀλλὰ καὶ ὁ Σωτὴρ ἡμῶν πειραζόμενος ὑπὸ τοῦ\n διαβόλου οὐκ ἔφαγεν μ΄ ἡμέρας καὶ μ΄ νύκτας· καὶ ὁ μέγας δὲ κατακλυσμὸς\n ἐπὶ τῆς γῆς γίνεται, ὕοντος τοῦ Θεοῦ, τεσσαράκοντα ἡμέρας καὶ\n τεσσαράκοντα νύκτας. Οὐκ ἐπιβαλεῖς αὐτοῖς σίδηρον. Ζητητέον διὰ τί\n σίδηρον οὐκ ἐᾷ τῶν λίθων ἅψασθαι εἰς τὴν οἰκοδομὴν τοῦ θυσιαστηρίου\n χρησιμευόντων. Ἀλλὰ καὶ μετὰ ταῦτα εἰς τὴν οἰκοδομὴν τοῦ ναοῦ λίθους\n ἀπελεκήτους προστάττει συναγαγεῖν, καὶ οἰκοδομῆσαι. Εἰ γὰρ ἄτοπον τὸ\n σίδηρον ἅπτεσθαι τοῦ λίθου πρὸς οἰκοδομὴν ἁρμόττοντος, πῶς οὖν ἄρα οἱ\n κίονες. πῶς οὖν αἱ σανίδες καὶ αἱ τούτων κεφαλίδες εἰργάσθησαν; Ἢ πῶς\n ὅσα ἐκ χαλκοῦ γέγονεν ἢ χρυσοῦ ἢ ἀργύρου, κατεσκευάσθη ἄρα ἄνευ σιδηροῦ;\n Καὶ πῶς οἷόντε; Διὰ τούτωνφανερὸν μὲν, ὅτι οὐχ ἀπλῶς ἀπαγορεύει τὸ\n σίδηρον ἅψασθαι τῶν λίθων. Τίς οὖν ἡ αἰτία; Λέγομὲν οὐ διϊσχυριζόμενοι.\n Ταῦτα δὴ τοίνυν. Σκληρὸν σιδήριον ἐπιβάλλειν, πῶς οὐ μᾶλλον ἀπαγορευτέον\n σκληρῷ ἐπιβάλλειν καὶ συγκρούειν κωλύει. Μεγάλα γὰρ φιλεῖ τίκτεσθαι κακὰ\n ἐκ αῆς τῶν σκληρῶν συμμίξεως καὶ συγκρούσεως. Ἢ τὸν φόνον ὡς ποῤῥωτάτω\n τῆς καρδίας τῶν ἀνθρώπων ἐκβάλλει· καὶ μάλα δικαίως. Εἰ γὰρ οὐ χρὴ λίθῳ\n τῷ οἰκοδομουμένῳ εἰς τὴν τοῦ θυσιαστηρίου κατασκευὴν, ἢ τοῦ ναοῦ,\n σιδήριον ἐπιβάλλειν, πῶς οὐ μἄλλον ἀπαγορευτέον τὸ σίδηρον ἁρπάζειν, καὶ\n κατὰ τοῦ πλησίον φονᾷν;΄","english":"They shall flog him forty times. We have always observed that the number forty is punitive; whence the great Moses fasted forty days, and after him Elijah; but also our Savior, when tempted by the devil, did not eat for forty days and forty nights; and the great flood upon the earth occurred, with God sending rain, for forty days and forty nights. You shall not put iron to them. It must be investigated why he does not allow iron to touch the stones that are used for the construction of the altar. But also after this, for the construction of the temple, he orders unhewn stones to be gathered and built with. For if it is improper for iron to touch the stone that is suitable for building, how then were the columns, how then were the planks and their capitals worked? Or how were all the things made of bronze or gold or silver constructed without iron? And how is it possible? Through these things it is clear that he does not simply forbid iron to touch the stones. What then is the reason? We say this without being dogmatic. So then, this: to apply hard iron—how much more must one forbid applying and striking hard things together? For great evils are wont to be born from the mixing and striking together of hard things. Or he banishes murder as far as possible from the hearts of men, and quite justly. For if one must not apply iron to the stone being built for the construction of the altar or the temple, how much more must one forbid seizing iron and raging murderously against one's neighbor?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀριθμῷ τεσσαράκοντα μαστιγώσουσιν αὐτόν","severity":"info","text":"The lemma is a paraphrase of the biblical law in Deut 25:3 (LXX) concerning flogging with forty stripes. Origen treats the number forty as inherently punitive, linking it to ascetic and punitive precedents.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεσσαράκοντα ἡμέρας","severity":"info","text":"Origen cites Moses’ forty-day fast (Exod 34:28), Elijah’s (1 Kgs 19:8), Christ’s temptation (Matt 4:2; Luke 4:2), and the forty-day flood (Gen 7:4, 12). These are standard typological parallels for the number forty.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σίδηρον","severity":"info","text":"The Greek term σίδηρον (iron) is used both literally for the tool forbidden on altar stones and metaphorically for violence. Origen’s exegesis pivots on this double sense.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐκ ἐπιβαλεῖς αὐτοῖς σίδηρον","severity":"info","text":"The prohibition of iron tools on altar stones derives from Exod 20:25 (LXX) and Deut 27:5. Origen notes the parallel rule for unhewn stones in temple construction, reflecting Jewish and early Christian practice.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ζητητέον","severity":"info","text":"Origen introduces a quaestio (ζητητέον) to frame the investigation of why iron is forbidden. This rhetorical structure is typical of his exegetical method, moving from puzzle to resolution.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Διὰ τούτωνφανερὸν μὲν","severity":"caution","text":"The text at this point may be corrupt: τούτωνφανερὸν is likely a scribal fusion of τούτων φανερόν. The sense remains clear, but the transmission requires caution.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ διϊσχυριζόμενοι' indicates Origen’s tentative stance; the exact referent of 'ταῦτα δὴ τοίνυν' is ambiguous, possibly resuming the preceding argument."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Οὗτοι στήσοται εὐλογεῖν τὸν λαόν. Παρατηρητέον ὅτι οἱ εὐλογεῖν ταχθέντες\n ἀπὸ τῶν ἐλευθέρων γυναικῶν καὶ συγγενῶν τοῦ Ἰακὼβ ἐγεννήθησαν· οὕτω οἱ\n δὲ καταρᾶσθαι ἀφορισθέντες ἀπὸ τοῦ ὅρους Γεβὰλ, ἀπὸ τῶν παιδισκῶν ἦσαν,\n πλὴν τοῦ Ῥουβὶμ καὶ τοῦ Ζαβουλών. Τέτακται δὲ ὁ Ῥουβὶμ μετὰ τῶν\n καταρωμένων, ὡς καὶ καταρώμενος ὑπὸ τοῦ πατρός. Εἰ δὲ καὶ τὸν Λευὶ\n κατηράσατο, ἀλλὰ λελύτρωται αὐτὸς τῇ ἱερατικῇ ἀξία. Μάλιστα γὰρ ἱερέως\n ἐστὶ τὸ τὸν λαὸν εὐλογεῖν. Ἀλλὰ καὶ ὁ Συμεὼν ὡς ἐν μέσῳ τῆς Ἰούδα φυλῆς\n οἰκήσας, καὶ ὥσπερ μέρος αὐτῆς γεγονὼς, διὰ τοῦτο ὅπου Ἰούδας, ἐκεῖ καὶ\n αὐτὸς ἀριθμεῖται.","english":"These shall stand to bless the people. It must be observed that those appointed to bless were born from free women and relatives of Jacob; thus those set apart to curse from Mount Ebal were from the handmaids, except for Reuben and Zebulun. Reuben is placed among the cursers, as also cursed by his father. And if he also cursed Levi, yet Levi is redeemed by his priestly dignity. For it is especially the role of a priest to bless the people. But also Simeon, having dwelt in the midst of the tribe of Judah and having become, as it were, a part of it, is for this reason counted wherever Judah is.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὗτοι στήσοται εὐλογεῖν τὸν λαόν","severity":"info","text":"Origen interprets the standing to bless as a priestly function, linking it to lineage from free women and Jacob's relatives.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὅρους Γεβὰλ","severity":"info","text":"Mount Ebal (Γεβὰλ) is the site of the covenant ceremony in Deuteronomy 27, where curses were pronounced; Origen contrasts it with Mount Gerizim for blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥουβὶμ","severity":"info","text":"Origen alludes to Genesis 49:3-4, where Jacob curses Reuben for sleeping with Bilhah, explaining Reuben's placement among the cursers.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λευὶ","severity":"info","text":"Origen notes that Levi, though cursed by Jacob, is redeemed by priestly dignity, showing a structural contrast between curse and blessing in the tribal arrangement.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Συμεὼν","severity":"info","text":"Simeon is counted with Judah because he dwelt in Judah's territory, paralleling the integration of tribes in the biblical narrative (cf. Joshua 19:1).","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ δὲ καὶ τὸν Λευὶ κατηράσατο' is ambiguous: it could mean Jacob cursed Levi, or that Reuben cursed Levi; the reading taken follows the former, as Origen contrasts Levi's redemption."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Καὶ αὕτη ἡ εὐλογία ἣν ηὐλόγησε Μωϋσῆς. Αἱ παρὰ Ἰακὼβ προῤῥήσεις, οὕτε\n πᾶσαι εὐλογίαι ἦσαν, οὕτε πᾶσαι ἀραί· αἱ δὲ παρὰ Μωῦσέως, πᾶσαι\n εὐλογίαι.","english":"And this is the blessing which Moses blessed. The prophecies from Jacob were not all blessings, nor all curses; but those from Moses are all blessings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ αὕτη ἡ εὐλογία ἣν ηὐλόγησε Μωϋσῆς","severity":"info","text":"Origen introduces a concluding formula: the blessing of Moses is presented as a unified act, contrasting with the mixed character of Jacob's prophecies.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Αἱ παρὰ Ἰακὼβ προῤῥήσεις","severity":"info","text":"Origen contrasts Moses' blessings with Jacob's prophecies (Genesis 49), which include both blessings and curses, a distinction not explicit in the biblical text but developed in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πᾶσαι εὐλογίαι","severity":"info","text":"The claim that all of Moses' utterances are blessings reflects Origen's typological reading of Deuteronomy as a prefiguration of Christ's salvific law, contrasting with the ambiguous patriarchal blessings.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὕτη ἡ εὐλογία","severity":"info","text":"This unit serves as a transitional summary, closing the discussion of the blessings from Mount Gerizim and Ebal (Deuteronomy 27) and linking to the preceding narrative about the cursing tribes.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'αὕτη ἡ εὐλογία' could refer to a specific blessing just cited or to the entire Mosaic blessing tradition; the context suggests the latter."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Καὶ κατέσπευσεν ἐξ ὄροῦς Φαράν. Τουτέστι 90 Deut.\n xxv, 3. 91 Deut. xxvii, 5. 92 Deut. xxvii, 12. 93 Deut. xxxiii, 1.\n 94 ibid. 2. \n τῷ μηκέτι τῷ Ἰσραὴλ χρηματίζειν, ἀλλὰ τοῖς ἐξ ἐθνῶν, καὶ\n τὸν νόμον ἔστησε. Τοῦτο γὰρ, « κατέ σπευσεν ἐξ ὅρους Φαρὰν, » εἴτουν «\n κατέπαυσεν. » ὅπερ ἑτέρα περιέχει γραφὴ, ἀντὶ τοῦ, σπουδαίως τὴν σκιὰν\n καταλείψει, καὶ τὴν ἀλήθειαν ἡμῖν φανερώσει.","english":"And he hastened from Mount Pharan. That is, no longer to be called Israel, but to those from the nations, and he established the law. For this, \"he hastened from Mount Pharan,\" or \"he ceased,\" which another text contains, instead of, he will diligently leave the shadow and reveal the truth to us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ κατέσπευσεν ἐξ ὄροῦς Φαράν","severity":"info","text":"The phrase is interpreted as marking a transition from Israel to the Gentiles and the establishment of the law, with a wordplay on 'hastened' and 'ceased'.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κατέσπευσεν","severity":"info","text":"The Greek verb 'κατέσπευσεν' (hastened) is glossed as equivalent to 'κατέπαυσεν' (ceased), indicating a deliberate textual variant.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. xxv, 3; xxvii, 5; xxvii, 12; xxxiii, 1-2","severity":"info","text":"The passage references multiple verses from Deuteronomy (25:3; 27:5, 12; 33:1-2) as the source of the phrase 'he hastened from Mount Pharan'.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαράν","severity":"info","text":"Mount Pharan is a location in the wilderness of Paran, associated with the Israelites' wanderings; here it symbolizes a place of transition.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἑτέρα γραφή","severity":"info","text":"The mention of 'another text' (ἑτέρα γραφή) suggests Origen is aware of a variant reading in the manuscript tradition, possibly from the Hexapla.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατέσπευσεν ... κατέπαυσεν","severity":"caution","text":"The equivalence of 'hastened' and 'ceased' is not standard; the text may reflect a scribal error or a deliberate allegorical reinterpretation.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατέσπευσεν ἐξ ὄροῦς Φαράν' is ambiguous: it could mean 'hastened from Mount Pharan' or, via the variant 'κατέπαυσεν', 'ceased from Mount Pharan'. The intended sense is allegorical, referring to a shift from Israel to the Gentiles."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"Σὺν μυριάσι Κάδης. Νῦν Κάδης οὐ τὸν τόπον λέγει, ἀλλὰ τοὺς ἁγίους. Κάδης\n γὰρ τὸ ἄγιον λέγεται τῇ Ἑδραΐδι γλώττῃ.","english":"With myriads of Kades. Now Kades does not mean the place, but the holy ones. For Kades is called \"holy\" in the Hebrew tongue.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Κάδης","severity":"info","text":"Origen glosses Κάδης as 'holy' (ἅγιον) from Hebrew, but the standard etymology derives it from q-d-š, 'holy'. The place Kadesh-barnea is a wilderness site in Numbers and Deuteronomy.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen reinterprets the toponym Kades as a reference to the holy ones (τοὺς ἁγίους), likely the Israelites or the righteous, rather than the geographical location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"In the Septuagint, Κάδης appears in Numbers 13:26 and Deuteronomy 1:2 as a place name. Origen's allegorical reading is typical of his exegetical method, shifting from literal to spiritual sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit begins with the phrase Σὺν μυριάσι Κάδης, which likely continues the preceding narrative of the Israelites' journey. Origen then provides a lexical and allegorical gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase Σὺν μυριάσι Κάδης is elliptical; it is unclear whether μυριάσι refers to 'myriads' of people or a numerical multitude. The Coptic Vorlage may have clarified the syntax."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Καὶ ἐφείσατο τοῦ λαοῦ αὐτοῦ. Τουτέστιν, ἔσωσε παραγενόμενος τοὺς οὐ λαοὺς\n ποτὲ, νῦν δὲ λαοὺς Θεοῦ, τοὺς οὐκ ἠλεημένους, νῦν δὲ ἐλεηθέντας. « Ἐν\n τούτῳ γὰρ, φησὶν ὁ ἀπόστολος Πέτρος, ἐφανερώθη ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν. »\n Καὶ ὁ ἅγιος Ἰωάννης λέγει ἐν τῇ καθολικῇ, ὅτι « τὸν Υἱὸν αὐτοῦ τὸν\n μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν διʼ αὐτοῦ. » Καὶ\n ὁ μακάριος δὲ Παῦλός φησιν· « Ὅ γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλʼ\n ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. » Ἐφείσατο οὖν τοῦ λαοῦ.","english":"And he spared his people. That is, he saved, by coming, those who were not peoples before, but now are peoples of God, those who were not pitied, but now are pitied. \"For in this,\" says the apostle Peter, \"the love of God was manifested among us.\" And the holy John says in the Catholic Epistle that \"God sent his only-begotten Son into the world, that we might live through him.\" And the blessed Paul says: \"He who did not spare his own Son, but gave him up for all of us.\" So he spared the people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐφείσατο τοῦ λαοῦ αὐτοῦ","severity":"info","text":"The lemma 'spared' is interpreted as 'saved' and 'pitied', linking divine mercy to the transformation of the people into God's people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τούτῳ γὰρ, φησὶν ὁ ἀπόστολος Πέτρος, ἐφανερώθη ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν","severity":"info","text":"This quotation is not found in the canonical epistles of Peter; it may be a paraphrase or from an apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν διʼ αὐτοῦ","severity":"info","text":"This echoes 1 John 4:9-10 but is not a direct quotation; Origen attributes it to 'the holy John in the Catholic Epistle'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅ γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλʼ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν","severity":"info","text":"This is not a direct Pauline quotation; it may be a summary of Romans 8:32 or a traditional saying attributed to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἐφείσατο οὖν τοῦ λαοῦ","severity":"info","text":"Origen's exegesis here reflects a typological reading of Deuteronomy, where God's sparing of Israel prefigures Christ's sacrifice.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοὺς οὐ λαοὺς ποτὲ, νῦν δὲ λαοὺς Θεοῦ","severity":"caution","text":"The phrase 'not peoples before, but now peoples of God' may reflect Origen's universalist theology, but the text is ambiguous about the identity of these peoples.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'peoples' who were not peoples before is unclear; they may refer to gentiles or to those outside the covenant.","The source of the Petrine and Pauline quotations is uncertain; they may be paraphrases or from lost works."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"Καὶ πάντες οἱ ἡγιασ μένοι ὑπὸ τὰς χεῖράς σου. Πάντων γὰρ κρατεῖ, ὡς\n βασιλεὺς οὐρανοῦ καὶ γῆς. Ὡς βασιλεῖ παριστάμενοι, ὡς Θεῷ\n λειτουργοῦντες, ὡς ποιητῇ προσκυνοῦντες, καὶ ὑπʼ αὐτόν εἰσιν· « αὐτὸς\n γὰρ καὶ τὰ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. »","english":"And all those who are sanctified are under your hands. For he holds sway over all, as king of heaven and earth. As they stand before a king, as they serve God, as they worship the Creator, they are also under him: \"for he himself has subjected all things under his feet.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ πάντες οἱ ἡγιασμένοι ὑπὸ τὰς χεῖράς σου","severity":"info","text":"The phrase 'all those who are sanctified are under your hands' likely refers to the faithful who have been consecrated and are now under divine authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἡγιασμένοι","severity":"info","text":"The term 'ἡγιασμένοι' (sanctified) denotes those set apart for God, often through baptism or ascetic practice, in early Christian usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτὸς γὰρ καὶ τὰ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ","severity":"info","text":"The final clause echoes Psalm 47:3 (LXX 46:4) or similar imagery of divine sovereignty, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὡς βασιλεῖ παριστάμενοι, ὡς Θεῷ λειτουργοῦντες, ὡς ποιητῇ προσκυνοῦντες","severity":"info","text":"The triadic description of standing before a king, serving God, and worshipping the Creator reflects early Christian liturgical and theological categories, possibly influenced by Origen's hierarchical cosmology.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":["Origen Selecta in Deuteronomium"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάντων γὰρ κρατεῖ, ὡς βασιλεὺς οὐρανοῦ καὶ γῆς","severity":"info","text":"This unit functions as a thematic pivot, moving from the sanctified under divine hands to the universal kingship of God, reinforcing the hierarchical order.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὑπὸ τὰς χεῖράς σου' could be interpreted as either physical protection or jurisdictional authority; the reading taken is the latter, consistent with the kingly imagery."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Συναχθέντες ἄρχοντες λαῶν. Οἱ θεσπέσιοι μαθηταὶ, ᾗ φησι καὶ ὁ Δαυὶδ ἐκ\n προσώπου αὐτῶν· « Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν.» Καὶ\n πάλιν· Ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ Θεοῦ Ἀβραάμ. » Τὴν κλῆσιν οὖν\n δηλοῖ τῶν ἐθνῶν, ὦς τοῦ Θεοῦ μέλλοντος ἄρξειν ἐν ταὐτῷ καὶ τοῦ Ἰσραὴλ\n καὶ τῶν ἐθνῶν. « Ἠγαπημένος » δὲ λέγεται ὁ Υἱός. « Οὗτος γάρ ἐστι,\n φησὶν, ὁ Υἱός μου ὁ ἀγαπητός. » Καὶ διὰ τοῦτο ἄρχει ἡμῶν ὁ Παπτὴρ καὶ\n βασιλεύει. 95 Deut. XXXIII, 2. 96 ibid 3. 97 I Joan. IV, 9. 98\n ibid. 99 Rom. VIII, 32. 1 Deut. XXXIII, 3. 1 Core XV, 26. 3 Deut. XXXIII, 5. 4 Psal. XLVI, 4. 5ibid., 10. 6 Matth. III, 17. Ἐλάλησε Μωϋσῆς πρὸς πάντας υἱοὑς Ἰσραήλ κατὰ πάντα ὅσα ἐνετείλατο Κύριος\n αὐτῷ. Ἐπειδὴ ὁ μὲν Θεὸς τὴν δύναμιν ἀπεκάλυπτεν· ὁ δὲ προφήτης τῇ ἑαυτοῦ\n γλώσσῃ ἐκέχρητο πρὸς παράστασιν τῶν δεδηλωμένων. Κίνησις οὖν λέγεται ἡ\n προφητικὴ φωνὴ, οἷα παριστῶσα τὰ ὑπὸ Θεοῦ εἰρημένα. Καὶ εἶπα πρὸς ὑμᾶς ἐν τῷ καιρῷ ἐκείνῳ. Οὐχ ἀπλῶς ὁ Μωῦσῆς φησιν, « εἶπον\n ὑμῖν» ἀλλʼ ἐπειδὴ ἔμελλεν αὐτοῦ ἀναχωρήσαντος διαδέχεσθαι αὐτὸν Ἰησοῦς ὁ\n τοῦ Ναυῆ, οὐκ ἄτοπόν φησι τὸ πρᾶγμα, ἀλλὰ καὶ ἑπόμενον. Προλαβὼν γὰρ,\n φησὶ, παρεκάλεσα, καὶ, ὡς ἐπενεύσατε, ἐπέστησα κριτάς· ὥστε καὶ τῷ κατὰ\n προφητικὴν χάριν καὶ ὁδηγητικὴν διαδεχομένῳ με Ἰησοῦ τῷ τοῦ Ναυῆ\n πείθεσθε. Οὐ δυνήσομαι μόνος φέρειν ὑμᾶς. Καὶ τῶν προδευτάς. Ἔδωκα τῷ Ῥουβὶμ καὶ τῷ Γάδ. Οἱ ὑποδεέστεροι 56\n Deul. 1, 3. 57 ibid. 9, 10. 58 ibid. 59 Deut. III, 12. τάχιον ἐν τῇ ἐπαγγελίᾳ γίνονται· οἱ δὲ ἐπιεικέστεροι\n βράδιον ἀπολαμβάνουσιν.","english":"The rulers of the peoples were gathered together. The inspired disciples, as David also says from their perspective: \"He subjected peoples to us, and nations under our feet.\" And again: \"The rulers of the peoples were gathered together with the God of Abraham.\" So this indicates the calling of the nations, since God is about to rule over both Israel and the nations at the same time. \"Beloved\" is said of the Son. \"For this is,\" he says, \"my beloved Son.\" And for this reason the Father rules over us and reigns. Moses spoke to all the sons of Israel according to everything that the Lord commanded him. Since God revealed the power, the prophet used his own tongue to set forth what had been indicated. So the prophetic voice is called a movement, as it represents what was said by God. And I spoke to you at that time. Moses does not simply say, \"I spoke to you,\" but because after his departure Joshua the son of Nun was to succeed him, he says the matter is not out of place, but even fitting. For, he says, having anticipated, I exhorted, and, as you assented, I appointed judges; so that you may obey both by prophetic grace and by guiding succession Joshua the son of Nun, who succeeds me. I will not be able to bear you alone. And of the predecessors. I gave to Reuben and to Gad. The inferior ones become quicker in the promise, while the more moderate receive later.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν","severity":"info","text":"Origen attributes this quotation to David (the Psalms), but the exact wording does not correspond to any known psalm verse; it may be a paraphrase or a conflation.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ Θεοῦ Ἀβραάμ","severity":"info","text":"This phrase is not a direct biblical quotation; it likely paraphrases a liturgical or apocryphal tradition about the gathering of rulers with the God of Abraham.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτος γάρ ἐστι, φησὶν, ὁ Υἱός μου ὁ ἀγαπητός","severity":"info","text":"This echoes the baptismal theophany in Matthew 3:17 (or a variant tradition) where a voice from heaven declares Jesus the beloved Son.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κίνησις","severity":"info","text":"Here κίνησις ('movement') is used metaphorically for the prophetic voice as a dynamic expression of divine revelation, not a physical motion.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰησοῦς ὁ τοῦ Ναυῆ","severity":"info","text":"Joshua son of Nun is presented as Moses' successor, a typological figure for prophetic and guiding succession in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from a series of scriptural citations and exegetical comments to a narrative about Moses addressing Israel, suggesting a compilation of notes rather than a continuous commentary.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first two scriptural citations is unclear; they may be paraphrases or from lost texts.","The transition from the exegetical section to the narrative about Moses is abrupt, possibly indicating a lacuna or editorial seam."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"Οἱ μὲν γὰρ ὑπὸ Μωῦσέως πρῶτοι εἰλήφασι τὴν\n κληρονομίαν· οἱ δὲ ὑπὸ τοῦ Ἰησοῦ ὕστερον. Ἀλλὰ καὶ περὶ πάντων δικαίων\n λέγεται, οὐ τῶν τυχόντων· ὡς γὰρ ὁ Ἀπόστολός φησιν· « Οὗτοι πάντες\n μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ\n περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν. »\nΦωνὴν ῥημάτων ἣν ὑμεῖς ἠκούσατε, καὶ τὰ ἑξῆς. Οὐχ ὅτι ὁρατὴ ἡ φωνὴ, οὐδʼ\n ὅτι φύσει φωνὴν ἔχει ὁ Θεός· τοῦτο γὰρ καὶ συνθέτου φύσεως ἂν εἴη· ἀλλʼ\n ἐπειδὴ καὶ αἱ σάλπιγγες, καὶ αἱ φωναὶ, ὡς αὐτὸς οἶδεν ὁ Θεὸς,\n ἐπετελοῦντο ἐκ τῆς τῶν ὁρωμένων συνεχείας δημιουργούμεναι στοιχείων· τοῦ\n πυρὸς λέγω καὶ τοῦ γνόφου· ὥστε καὶ ἀκούεται φωνὴ, καὶ οὐχ ὁρᾶται· ἀλλʼ\n οὗν ἐπὶ τῶν τοῦ Θεοῦ θαυμάτων καὶ ἡ φωνὴ ὁρᾶται. Καὶ ὤμοσεν ἴνα μὴ διαβῶτὸν Ἰορδάνηντοῦτον. Μωῦσῆς, μὴ δοξάσας τὸν Θεὸν\n ἐπὶ τοῦ λαοῦ, ἐκωλύθη παρελθεῖν μετʼ αὐτῶν, ἵνα μὴ ὅν ἐτίμων ζῶντα, ἐν\n θεῶν θεραπείαις τιμήσωσιν ἀπελθόντα. Διὸ δὴ καὶ ἀποθανόντος ἀφανῆ τὸν\n τάφον ἐποίησεν. Διαμαρτύρομαι ὑμῖν σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν. Ὁ Θεὸς τοὺς αὐτὸν\n προσκυνοῦντας οὐ συγχωρῶν δαίμοσι συνάπτεσθαι, ἀλλὰ τοὺς ἅπαξ αὐτὸν\n ἐγνωκότας ἐκτὸς εἶναι κελεύων τῆς πρὸς ἐκείνους διαθέσεως, καὶ παραζηλῶν\n ἐν τῇ ἀποστασίᾳ τῶν λαῶν, τὰς μελλούσας αὐτοῖς προλέγει τιμωρίας διὰ τὴν\n πονηρίαν τῶν ἐπιτηδευμάτων αὐτῶν. Ἐξ οἴκου δουλείας. Καὶ γὰρ ἀληθῶς τὰ σωματικὰ πράγματα καὶ ὑλικὰ, οἶκός\n ἐστι δουλείας, ὥσπερ ἐκ τῶν ἐναντίων οἶκός ἐστιν ἐλευθερίας. Ὑμεῖς γάρ ἐστε ὀλιγοστοὶ παρὰ πάντα τὰ ἔθνη.","english":"Some received their inheritance first under Moses, others later under Joshua. But it is said concerning all the righteous, not the ordinary ones: as the Apostle says, \"All these, having borne witness through faith, did not receive the promise, God having foreseen something better for us, that they might not be perfected without us.\" \"A voice of words which you heard,\" and so forth. Not that the voice is visible, nor that God naturally has a voice—for that would belong to a composite nature—but because both the trumpets and the voices, as God himself knows, were accomplished from the continuity of visible things, being fashioned from elements—I mean fire and darkness—so that a voice is heard but not seen; yet in the case of God's wonders, even the voice is seen. \"And he swore that they should not cross this Jordan.\" Moses, not having glorified God before the people, was prevented from passing over with them, lest they honor him after his departure with the rites of gods, whom they honored while alive. For this reason, he also made his tomb invisible upon his death. \"I call heaven and earth to witness to you today.\" God does not permit those who worship him to consort with demons, but commands those who have once known him to be outside of any disposition toward them, and, being jealous in the apostasy of the peoples, he foretells the punishments that will come upon them because of the wickedness of their practices. \"From the house of slavery.\" For truly, bodily and material things are a house of slavery, just as, on the contrary, there is a house of freedom. \"For you are few among all the nations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν","severity":"info","text":"Origen cites an apostolic saying, likely from Hebrews or a Pauline tradition, about the righteous not receiving the promise immediately.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φωνὴν ῥημάτων","severity":"info","text":"The phrase 'voice of words' echoes the theophany at Sinai, where divine speech was heard but not seen, a common theme in Alexandrian exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνθέτου φύσεως","severity":"info","text":"Origen denies God a composite nature, aligning with Middle Platonic and Christian theology that God is simple and incorporeal.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ὤμοσεν ἴνα μὴ διαβῶτὸν Ἰορδάνηντοῦτον","severity":"info","text":"This passage transitions from theophany to narrative about Moses, linking the Jordan crossing to a moral lesson on divine honor.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐξ οἴκου δουλείας","severity":"info","text":"Origen interprets 'house of slavery' as material existence, contrasting it with spiritual freedom, a theme influential in later ascetic theology.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Διαμαρτύρομαι ὑμῖν σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν","severity":"caution","text":"The Greek text here may be corrupt or elliptical; the phrase 'I call heaven and earth to witness' appears abruptly and its referent is unclear.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Apostle' cited is not specified; it may refer to Paul or a broader apostolic tradition.","The transition between theophany and narrative about Moses is abrupt, possibly due to textual lacunae."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"Καλῶς τοῖς ἀπὸ τῆς μερίδος\n εἴρηται· « Ὀλι γοστοί ἐστε παρὰ πάντα τὰ ἔθνη. » Συγγενῶς τε τὸ, «\n Ὀλίγοι οἱ σωζόμενοι, » καὶ τὸ, « Ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς\n πύλης. »\nὍτι οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ᾿ ἐπὶ πανεὶ ῥήματι, καὶ τὰ\n ἑξῆς. Πάλιν τε αὖ ὅτι τὸ μάννα λόγος ἦν, εἱ καὶ ἄρτος δηλοῦται ἐν τῇ\n Ἐξόδῳ. « Οὗτος γὰρ, φησὶν, ὁ ἅρτος ὅν ἔδωκε Κύριος ὑμῖν φαγεῖν. Τοῦτο τὸ\n ῥῆμα ὃ συνέταξε Κύριος. » Διὰ τοῦτο δὲ τὸ μάννα « λεπτὸν ἦν ὡσεὶ κόριον\n λευκὸν, ὡσεὶ πάγος ἐπὶ τῆς γῆς· » ἐπειδήπερ ὁ λόγος οὗ σύμβολον ἦν τὸ\n μάννα ἐκεῖνο, λεπτόν ἐστι τῇ αὐτοῦ φύσει, καὶ διῆκον διὰ πάντων\n πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων, Ἔστι δὲ καὶ ἡ σοφία πνεῦμα νοε\n ρὸν, ἅγιον, μονογενὲς, πολυμερὲς, λεπτὸν, καὶ τὰ ἐξῆς. Ἦν δὲ καὶ ὡσεὶ\n κόριον πρὸς τὸ εἶναι λευκόν. Φασὶ δὲ τὴν τοῦ κορίου φύσιν ὅλην διʼ ὅλων\n λόγον ἔχειν σπέρματος, ὡς μηδὲ ἐν τῷ κατακόπτεσθαι τὸ τοῦ κορίου σπέρμα,\n ἐξαφανίζεσθαι αὐτοῦ τὴν δύναμιν, ὡς οὐκ ἔτι δυναμένην σπείρεσθαι. Τοιοῦτος δὲ διʼ ὅλου ὁ λόγος· καὶ πᾶν μόριον αὐτοῦ γεωργεῖσθαι 60 Hebr. xi, 39. 61 Deut. iv, 12. 62 ibid. 21. 63\n ibid. 26. 64 Deut. vi, 13. 65 Deut. vii, 7. 66 Luc. xiii, 23. 67\n ibid. 24. 68 Deut. viii, 3. 69 Exod. xvi, 15, 16. 16. 70 ibid. 14. τέφυκεν ἐν καλῇ καὶ ἀγαθῇ, τουτέστι ψυχῆς. Ἔστι δὲ τὸ\n μάννα λευκόν. Φῶς γὰρ ὁ λόγος καὶ λαμπρὸν, καὶ κατὰ τοῦτο λευκὸν, τῷ\n αὐτὸν συνιέντι καὶ τρεφομένῳ ὑπʼ αὐτοῦ, Ἔστι δὲ καὶ ὡσεὶ πάγος·","english":"Well said to those of the portion: \"You are few among all the nations.\" And akin to this is, \"The saved are few,\" and, \"Strive to enter through the narrow gate.\"\n\nThat a person will not live by bread alone, but by every word, and so forth. And again, that the manna was a word, even if bread is indicated in Exodus. \"For this,\" he says, \"is the bread which the Lord gave you to eat. This is the word which the Lord ordained.\" And for this reason the manna was \"fine as coriander seed, white, as frost upon the ground\"; because the word, of which that manna was a symbol, is fine in its own nature, and pervades all intelligent, pure, most subtle spirits. And wisdom is also an intelligent, holy, only-begotten, manifold, subtle spirit, and so forth. And it was also like coriander seed in being white. They say that the nature of coriander seed has throughout a principle of seed, so that even when the coriander seed is cut up, its power is not destroyed, as if it could no longer be sown. Such is the word throughout; and every part of it is naturally cultivated in a good and noble soul. And the manna is white. For the word is light and bright, and accordingly white, for the one who understands it and is nourished by it. And it is also like frost.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀλιγοστοί ἐστε παρὰ πάντα τὰ ἔθνη","severity":"info","text":"Origen quotes Deuteronomy 7:7, where Moses tells Israel they are few among the nations.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγωνίζεσθε εἰσελθεῖν διὰ τῆς στενῆς πύλης","severity":"info","text":"This echoes Luke 13:24, 'Strive to enter through the narrow door,' a saying of Jesus about salvation.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτος γάρ, φησίν, ὁ ἄρτος ὅν ἔδωκε Κύριος ὑμῖν φαγεῖν. Τοῦτο τὸ ῥῆμα ὃ συνέταξε Κύριος","severity":"info","text":"Origen cites Exodus 16:15-16, where the manna is called both bread and word, linking the two.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μάννα","severity":"info","text":"Origen interprets manna allegorically as the divine word (λόγος), not just physical bread, based on Exodus 16.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κορίου","severity":"info","text":"Coriander seed (κόριον) is used as a simile for manna; Origen notes its seed-power persists even when cut, symbolizing the indivisible word.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πάγος","severity":"info","text":"The comparison of manna to frost (πάγος) reflects Exodus 16:14; Origen uses it to emphasize the word's purity and pervasiveness.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'καὶ τὰ ἑξῆς' (and so forth) in the second paragraph, where the original likely continued with further scriptural or exegetical material."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"συνεστραμμένος γὰρ, καὶ οὐδαμοῦ πλαδῶν, οὐδὲ διεῤῥυηκὼς, ἀλλὰ πάγιος, ἃ\n δὴ οὐρανοῦ λόγος, καὶ ἀπαγγέλλων ἡμῖν τὰ οὐράνια. Ὀ γὰρ Κύριος ὁ Θεός σου εἰσαγάγῃ σε εἰς γῆν ἀγαθὴν καὶ πολλήν. Ἡμῖν ὁ\n Χριστὸς οὐ ταῦτα δώσειν ὑπέσχετο, ἀλλὰ οὐρανῶν βασιλείαν, καὶ γῆν ἀγαθὴν\n καὶ ἀΐδιὸν, ἧς χείμαῤῥος ὁ Χριστὸς, ποτίζων τοῖς τῆς σοφίας νάμασιν. Ἐκπορεύονται δὲ οἱ χείμαῤῥοι διὰ τῶν πεδίων καὶ ταπεινῶν καὶ γονίμων\n ἀνθρώπων, καὶ διὰ τῶν ὑψηλῶν ὀρέων, τῶν ἀνατεινομένων διὰ τὸ ὕψος τῆς\n θεωρίας εἰς οὐρανούς. Ἐκεῖ ὁ οῖτος ὁ στηρίζων καρδίαν ἀνθρώπου, καὶ\n κριθὴ τοὺς ὑποδεεστέρους τρέφουσα. Ἐκεῖ ἡ ἀληθινὴ ἄμπελος ὁ Χριστός. Ἐκεῖ τὸ ἔλαιον τὸ λιπαῖνον τῶν ὁσίων τὰς κεφαλάς. Ὁμοίως καὶ ῥοαὶ, τὸ\n γλυκὺ μὲν ἔνδοθεν φέρουσαι, τῆς πολιτείας δὲ τὸ αὐστηρὸν ἔξωθεν\n ἐνδυσάμεναι. Ἐκεῖ ἡ συκῆ, οὐχ ἡ ἄκαρπος καὶ φύλλοις κομῶσα, ἀλλʼ ἡ\n πλουτοῦσα τοῦ πνεύματος τὴν γλυκύτητα. Ἐκεῖ ὁ γλυκασμὸς τοῦ φάρυγγος τοῦ\n Σωτῆρος ὁ ἐπιθυμητὸς, καὶ τὰ χείλη τῆς ἐν τῷ ᾄσματι νύμφης κηρίον\n ἀποστάζοντα, καὶ οἱ λίθοι οἱ ἅγιοι, οἱ ἐπὶ τῆς γῆς κυλισθέντες πρὸς\n πειρασμοὺς ἀνένδοτοι, καὶ φύσιν σιδήρου ἀπομιμούμενοι. Ἐκεῖ τὰ μέταλλα\n τοῦ χαλκοῦ, ἐξ οὗ τὴν νοητὴν πανοπλίαν κατεσκεύασαν. Καὶ τὸ τούτων\n κεφάλαιον ἀπαύστως εὐλογεῖν τὸν Θεόν. Τοῦ αὐτοῦ. Οὐκ ἕστι, φησὶ, πηλῷ καὶ πλινθείᾳ μοχθεῖν, καὶ ταλαιπωρεῖν,\n ἀλλὰ λίθους ἔχειν καὶ τούτους ἰταμωτάτους, καὶ μὴ ῥᾳδίως διαλυομένους,\n ὡς καὶ οἰκοδομίαις ἐξαρκεῖν καὶ ἐπὶ πολὺ διαμένειν. Ταῦτα δὲ λέγει τὴν\n διάνοιαν αὐτῶν ἀποστῆναι τῆς Αἰγύπτου βουλόμενος.","english":"For he is compact, nowhere slack, nor flowing apart, but steadfast—this is the word of heaven, announcing to us the heavenly things. \"For the Lord your God will bring you into a good and spacious land.\" Christ promised us not these things, but the kingdom of the heavens, and a good and eternal land, whose torrent is Christ, watering with the streams of wisdom. The torrents flow through the plains and low and fertile men, and through the high mountains, those stretching up through the height of contemplation into the heavens. There is the wheat that strengthens a man's heart, and the barley that nourishes the inferior. There is the true vine, Christ. There is the oil that anoints the heads of the saints. Likewise also pomegranates, bearing sweetness within, but clothed outwardly with the austerity of conduct. There is the fig tree, not the barren one abounding in leaves, but the one rich in the sweetness of the Spirit. There is the sweetness of the Savior's throat, desirable, and the lips of the bride in the Song dripping honey, and the holy stones, rolled upon the earth, unyielding to temptations, imitating the nature of iron. There are the metals of bronze, from which they fashioned the spiritual panoply. And the chief of these is to bless God unceasingly. Of the same. It is not, he says, to labor and toil in mud and brickmaking, but to have stones, and these most unyielding, not easily dissolved, so as to suffice for buildings and to endure for a long time. He says these things, wishing their mind to depart from Egypt.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συνεστραμμένος","severity":"info","text":"The adjective συνεστραμμένος (compact) describes a quality of divine discourse, contrasting with slackness or dissolution, and is a key term in Origen's epistemology of spiritual language.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰσαγάγῃ σε εἰς γῆν ἀγαθὴν καὶ πολλήν","severity":"info","text":"This phrase echoes Deuteronomy 8:7 (LXX), where Moses promises entry into a good and broad land, here reinterpreted as a spiritual allegory for the kingdom of heaven.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ χείλη τῆς ἐν τῷ ᾄσματι νύμφης κηρίον ἀποστάζοντα","severity":"info","text":"An allusion to Song of Songs 4:11 (LXX), where the bride's lips drip honey, used by Origen to symbolize the sweetness of divine wisdom.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλίνθεια","severity":"info","text":"Brickmaking (πλίνθεια) evokes the labor of the Israelites in Egypt (Exodus 1:14, 5:7-8), used here as a metaphor for material toil from which the mind must turn to spiritual building.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Τοῦ αὐτοῦ' (Of the same) indicates a textual break, likely a scribal marker separating two excerpts from Origen's Selecta in Deuteronomium within the catena tradition.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡς χείμαρρος ὁ Χριστὸς","severity":"info","text":"The image of Christ as a torrent (χείμαρρος) watering with streams of wisdom parallels Origen's exegesis in Homilies on Numbers (e.g., Hom. 17), where the land of Israel is allegorized as the soul.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῖς τῆς σοφίας νάμασιν' (streams of wisdom) could be read as either objective genitive (streams that constitute wisdom) or subjective (streams produced by wisdom); the translation adopts the former.","The referent of 'τῶν ὑψηλῶν ὀρέων' (high mountains) is ambiguous: it may denote contemplative souls or scriptural heights; the translation takes it as the latter."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Διὰ γὰρ τοῦ εἰπεῖν, «\n ἀγαθὴν, τὸ γόνιμον ἔδειξε· διὰ δὲ τοῦ, « πολλὴν, τὸ μέγεθος καὶ τὸ\n πλάτος. « Οὗ χείμαῤῥοι ὑδάτων (τοῦτο οὐκ ἐν Αἰγύπτῳ), καὶ πηγαὶ ἀβύσσων· ὅπερ ἐξαίρετον τῇ γῇ τῆς ἐπαγγελίας. Προσέθηκε δὲ καὶ διὰ τῶν ὀρέων· »\n ὅπερ τῇ Αἰγύπτῳ οὐ πρόσεστιν, ἀλλʼ οὐδὲ ἀμπέλοις κομᾷ, οὐδὲ ἀφθονίαν\n ἔχει ἐλαίου· ἡ δὲ τῆς ἐπαγγελίας γῆ πάντα πλουσίως. Πρόσεχε σεαυτῷ, μὴ ἐπιλάθῃ Κυρίου τοῦ Θεοῦ σου. Μετὰ τὴν τῶν ἀγαθῶν\n ἐπαγγελίαν εἰς νῆψιν αὐτοὺς διανίστησιν, τοῦ εὐεργέτου μεμνῆσθαι, καὶ μὴ\n ἐξυβρίζειν τῷ κόρῳ, μηδὲ περιφρονεῖν τοῦ ταῦτα δωρησαμένου, καὶ ὅτι ἐκ\n τῆς ἐν Αἰγύπτῳ δουλείας εἰς ἐλευθερίαν αὐτοὺς μετεκόμισεν. Οὐ ποιήσεις οὕτως Κυρίῳ τῷ Θεῷ σου. Αἰτιᾶτει τὸ θύειν τὰ ἑαυτῶν τέκνα\n τοὺς ἀνθρώπους τοῖς θαοῖς τῶν ἐθνῶν, ὡς ὠμὸν καὶ ἀπάνθρωπον· ὡς\n βδελυκτόν. Καὶ τοὺς λέγοντας θύσαι θεοῖς τῶν ἐθνῶν οὐ μόνον\n ἀποστρέφεσθαι δεῖ, ἀλλὰ καὶ τὴν ἀκοὴν τοῖς λόγ οις αὐτῶν μὴ ὑπέχειν. 71 Deut. viii, 7. 72 Deut. iii, 11, 73 Deut. xii,\n 4. Οὐ προσθήσεις ἐπʼ αὐτὸ, οὐδὲ ἀφελεῖς ἀπ᾿ αὐτοῦ. Οἱ ἄνθρωποι ἁμαρτάνοντες\n γενικῷ λόγῳ διχῶς ἁμαρτάνουσιν, ἢ ὑπερβαίνοντες τὰς ἐντολὰς ἢ\n ὑποκενοῦντες. Ὅταν γὰρ μὴ ἀπὸ ἐπιστήμης πολιτευόμεθα, μηδὲ γινώσκοντες\n τὰ μέτρα τῆς δικαιοσύνης σφαλλόμεθα, καὶ ἔσθʼ ὅτε ὑπερβαίνοντες τὸν\n κανόνα, φαντασίᾳ τοῦ ποιεῖν τι κρεῖττον, ἐκπίπτομεν τοῦ προκειμένου. Τοῦ αὐτοῦ. Οἱ οὗν μὴ ποιοῦντες πάντα, ἢ οἱ πλεῖόν τι ποιοῦντες,\n παράνομοι. Πᾶν κτῆνος διχηλοῦν ὁπλὴν, καὶ ἀνάγον μηρυκισμόν.","english":"For by saying \"good,\" he indicated fertility; and by \"spacious,\" the magnitude and breadth. \"Where there are winter torrents of waters\" (this is not in Egypt), and springs of abysses—which is a special feature of the land of promise. He also added through the mountains, which is not present in Egypt, nor does it flourish with vines, nor does it have an abundance of oil; but the land of promise has all things abundantly. Pay attention to yourself, lest you forget the Lord your God. After the promise of good things, he rouses them to sobriety, to remember the benefactor, and not to become insolent in satiety, nor to despise the one who bestowed these things, and that he transferred them from slavery in Egypt to freedom. You shall not do thus to the Lord your God. He censures the sacrificing of their own children to the gods of the nations as cruel and inhuman, as abominable. And those who say to sacrifice to the gods of the nations must not only be shunned, but one should not even lend an ear to their words. \"You shall not add to it, nor take away from it.\" Men sinning in a general sense sin in two ways: either by exceeding the commandments or by falling short. For when we conduct ourselves not from knowledge, nor knowing the measures of justice, we err, and sometimes, exceeding the rule with a notion of doing something better, we fall short of the goal. The same author. Therefore, those who do not do everything, or who do something more, are lawless. Every cloven-hoofed animal that chews the cud.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. viii, 7","severity":"info","text":"The Greek text cites Deuteronomy 8:7, which describes the promised land with torrents and springs, contrasting it with Egypt.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. iii, 11","severity":"info","text":"The passage references Deuteronomy 3:11, where Moses warns against forgetting the Lord after receiving blessings.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. xii, 4","severity":"info","text":"The text cites Deuteronomy 12:4, which prohibits adding to or taking away from the commandments, interpreted as a moral rule against excess or deficiency.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θύειν τὰ ἑαυτῶν τέκνα","severity":"info","text":"Origen condemns child sacrifice to pagan gods, a practice associated with Canaanite and Phoenician cults, as abominable and warns against even listening to such advocates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γενικῷ λόγῳ","severity":"info","text":"The phrase 'in a general sense' introduces a moral dichotomy: sin arises either by exceeding or falling short of divine commandments, reflecting a principle of moderation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'The same author' marks a transition, likely indicating a new excerpt from Origen's commentary, reinforcing the continuous attribution.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes marginal verse references (Deut. viii, 7; iii, 11; xii, 4) that may be later additions; their exact placement in the original commentary is uncertain.","The phrase 'Τοῦ αὐτοῦ' could indicate a new section or a scribal note; the reading as a structural marker is adopted."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Τὸ μὲν διχηλεῖν ἐπὶ τῆς\n ὁπλῆς, τὴν πορείαν καθʼ ἣν πρὸς πᾶν ὁτιοῦν ἐρχόμεθα τῶν ἀγαθῶν\n σπουδασμάτων ἐμφάνειεν· ὁδὲ μηρυκισμὸς, τὸ ἄνω τε καὶ κάτω ποιεῖν τῆς\n θεοπνεύστου Γραφῆς τοὺς λόγους, καὶ οἷον ἀναμασᾶσθαι καὶ καταλεπτύνειν\n ἐρεύναις τὰ κεκρυμμένα τῶν θεωρημάτων. Πάντα ὅσα ἐστὶν ἐν αὐτοῖς πτερύγια καὶ λεπίδες, φάγεσθε. Τῶν πτηνῶν οἶμαι\n ὅσα μὲν σκόλοπας ἔχει κατωτέρω τῶν γονάτων ὑπὲρ τὰς βάσεις καθαρὰ εἶναι\n βούλεται· ὅσα δὲ μὴ, ἀκάθαρτα. Ἑορτὴν σκηνῶν ποιήσεις σεαυτῷ ἑπτὰ\n ἡμέρας. Εὑρίσκομεν ἐν ταῖς Γραφαῖς τὸ ὄνομα τῆς ἑορτῆς καὶ τῆς πανηγύρεως, ὥσπερ\n παρὰ τῷ προφήτῃ λέγοντι· « Τί ποιήσετε ἐν ἡμέρᾳ πανηγύρεως καὶ ἐν ἡμέρᾳ\n ἑορτῆς Κυρίου; » Ζητητέον τὴν διαφορὰν ἑορτῆς καὶ πανηγύρεως. Πᾶσα μὲν\n οὖν, ἵνʼ οὕτως εἴπω, ἱλαρὰ ἡμέρα, ἐν ᾗ προστέτακται ὡς ἐν ἁγίᾳ τάδε τινὰ\n παρὰ τὰς λοιπὰς ποιεῖν ἐξαίρετα, ἑορτὴ καλεῖται· οὐ πᾶσα δέ ἐστι\n πανήγυρις, ἀλλὰ κατὰ τὸ ὄνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται οἱ\n πανταχόθεν Ἑβραῖοι. ὥστε κατὰ τοῦτο τὴν μὲν πανήγυριν εἶναι ἑορτὴν,\n οὐκέτι δὲ πάντως τὴν ἑορτὴν πανήγυριν· οἷον σάββατα καὶ νεομηνίαι,\n ἑορταί εἰσιν· ἄζυμα δὲ καὶ αἱ ἡμέραι τῶν ἑβδομάδων καὶ σκηνοπηγίαι οὐ\n μόνον αἱ ἑορταὶ, ἀλλὰ καὶ πανηγύρεις, ὅτε προστέτακται πᾶν ἀρσενικὸν\n φαίνεσθαι ἐνώπιον Κυρίου τοῦ Θεοῦ σου εἰς τὸν τόπον ὅν ἂν ἐκλέξηται. Οὐ μετακινήσεις ὅρια τοῦ πλησίον σου. Πλησίον πολλαχοῦ πᾶς ἄνθρωπος\n εἴρηται. Τοῦ αὐτοῦ. Οὔτε γὰρ δεῖ τοὺς πέλας πλεονεκτεῖν, οὐδὲ τοὺς τῶν πατέρων\n ὅρους ὡς καλῶς παγέντας παρακελεύειν.","english":"The cloven hoof indicates the gait by which we proceed toward any good endeavor. Rumination signifies going up and down through the words of the divinely inspired Scripture, and, as it were, chewing over and refining through inquiries the hidden meanings of the contemplations. All the fins and scales that are in them, you shall eat. Of birds, I think, those that have spurs below the knees above the feet are considered clean; those that do not are unclean. You shall keep the Feast of Tabernacles for yourself for seven days. We find in the Scriptures the name of feast and of festival assembly, as in the prophet who says: \"What will you do on the day of festival assembly and on the day of the Lord's feast?\" The difference between feast and festival assembly must be investigated. Every cheerful day, so to speak, on which it is commanded to do certain exceptional things as on a holy day beyond the rest, is called a feast; but not every one is a festival assembly, but, according to the name, when the Hebrews gather together from everywhere in the same place. So in this respect, the festival assembly is a feast, but the feast is not necessarily a festival assembly; for example, Sabbaths and new moons are feasts; but Unleavened Bread, the days of Weeks, and Tabernacles are not only feasts but also festival assemblies, when it is commanded that every male appear before the Lord your God in the place which he shall choose. You shall not move the boundaries of your neighbor. \"Neighbor\" is often used to mean every person. By the same author. For one must neither take advantage of those nearby nor disturb the boundaries of the fathers as if they were well fixed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"διχηλεῖν","severity":"info","text":"The Greek term διχηλεῖν (cloven hoof) is used here as a symbol for moral progress, a common allegorical move in Origen's exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μηρυκισμὸς","severity":"info","text":"Rumination (μηρυκισμὸς) is allegorized as the process of meditative reading of Scripture, reflecting Origen's hermeneutical method.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑορτὴν σκηνῶν ποιήσεις σεαυτῷ ἑπτὰ ἡμέρας","severity":"info","text":"This phrase echoes the biblical command for the Feast of Tabernacles (Lev 23:34; Deut 16:13-15), which Origen then distinguishes from other feasts.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τί ποιήσετε ἐν ἡμέρᾳ πανηγύρεως καὶ ἐν ἡμέρᾳ ἑορτῆς Κυρίου","severity":"info","text":"This quotation, attributed to a prophet, is not directly identifiable in the canonical OT; it may be from a lost or apocryphal source, or a paraphrase.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πανήγυρις","severity":"info","text":"Origen distinguishes ἑορτή (feast) from πανήγυρις (festival assembly), the latter implying a gathering of all Hebrews, reflecting Jewish pilgrimage festivals.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"caution","text":"The phrase 'Τοῦ αὐτοῦ' (By the same author) may be a scribal insertion, possibly indicating a new excerpt or a marginal note in the manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation is uncertain; it may be a non-canonical text or a loose citation. The phrase 'Τοῦ αὐτοῦ' is ambiguous, possibly a scribal marker rather than part of Origen's original text."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"Τοῦτο γὰρ αἴτιον πάσης συγχύσεως\n ἔσται, τῶν μὲν ὁμορούντων ὡς ἀδικουμένων, περ φρονουμένων δὲ τῶν\n ὁρισάντων. Πλησίον δέ τινες πάντα ἄνθρωπον λέγουσιν. Ἐὰν δὲ καταστῇ μάρτυς ἄδικος κατὰ ἀνθρώπου. Ταῦτα μὲν ὁ νόμος πρὸς\n ἀσθενεῖς τοὺς Ἰσραηλίτας· ὁ δὲ Κύριος ὁ ταῦτα νομοθετήσας τοῖς ἑαυτοῦ\n μαθηταῖς φησιν· « Ἠκούσατε ὅτι ἐῤῥήθη, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, » καὶ τὰ\n ἑξῆς, « Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ. »\nΤοῦ αὐτοῦ. Ταῦτα μὲν ἐπὶ αἰσθητοῦ καὶ τῶν κατὰ κόσμον, ἐπὶ δὲ τῶν\n ἡμαρτημένων ἡμῖν, οὐδενὸς δεῖται Θεός. Αὐτὸς γὰρ ἐπόπτης ἁπάντων καὶ\n κριτής. 74 Deut. xii, 32. 75 ibid. xiv, 6. 76 ibid. 9. 77\n Deut. xvi, 13. 78 Osc. ix, 5. 79 Deut. xix, 41. 80 Deut. xix, 16 81\n Matth v, 38. Τίς ὁ ἄνθρωπος ὁ φοβούμενος. Ὁ τοῖς γηΐνοις ἐγκείμενος καὶ οἰκίαν\n οἰκοδομῶν, καὶ φυτεύων ἀμπελῶνας, ταῖς φιλοσαρκίαις ἡδονῶν ἡττώμενος,\n ἔσται πάντως δειλός τε καὶ ἄναλκις. Ἐὰν δέ τινι υἱὸς ἀπειθὴς ᾖ. Οὐχ ἁπλῶς βούλεται ἀναιρεῖσθαι αὐτοὺς\n παραπικραίνοντας τοὺς γονεῖς· ἀλλʼ ὅταν ἀμφότεροι συμφωνήσωσιν οἱ γονεῖς\n κατὰ τοῦ παιδός. Ἐπειδὴ γὰρ ἄν τε ὁ πατὴρ ὀργισθῇ, καὶ ἀνελεῖν ὁρμήσῃ\n τὸν υἱὸν, ἡ μήτηρ ἐπέχει· ἄν τε αὐτὴ παροξυνθῇ, ὁ πατὴρ οὐκ ἐᾷ· καὶ\n σπάνιον ἔσται συμφωνῆσαι τοὺς γονεῖς κατὰ τοῦ ἰδίου αὐτῶν τέκνου,\n προστάττει ὁ Θεὸς, ὅταν ἀμφότεροι συμφωνήσωσι κατὰ τοῦ παιδὸς, τότε\n καταλεύειν αὐτὸν, οὐ τοὺς γεννήσαντας, ἀλλὰ τοὺς λοιπούς. Οὐ κατασπερεῖς τὸν ἀμπελῶνά σου διάφορον.","english":"For this will be the cause of all confusion, when those who border on one another consider themselves wronged, while those who have made the boundaries think otherwise. Some say that \"neighbor\" means every human being. But if a false witness is established against a person. These things the law says to the weak Israelites; but the Lord, who legislated these things, says to his own disciples: \"You have heard that it was said, 'An eye for an eye,'\" and so forth, \"But I say to you, do not resist the evil one.\"\n\nFrom the same author. These things apply to the perceptible and to worldly matters; but concerning our sins, God needs no one. For He Himself is the overseer of all and the judge. Who is the man who is afraid? He who is engrossed in earthly things, building a house and planting vineyards, overcome by the lusts of the flesh, will surely be cowardly and weak. If someone has a disobedient son. He does not simply wish them to be put to death when they provoke their parents; but only when both parents agree against the child. For if the father becomes angry and moves to kill the son, the mother restrains him; and if she is provoked, the father does not allow it; and it will be rare for the parents to agree against their own child. God commands that when both agree against the child, then he is to be stoned—not by the parents, but by the rest. You shall not sow your vineyard with a different crop.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ","severity":"info","text":"The phrase 'an eye for an eye' is a citation of the lex talionis from Exodus 21:24, but the immediate source here is Matthew 5:38, where Jesus quotes and then subverts it.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ ἀντιστῆναι τῷ πονηρῷ","severity":"info","text":"The injunction 'do not resist the evil one' echoes Matthew 5:39, though the wording is adapted; Origen contrasts the Mosaic law with the Gospel's radical non-resistance.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καταλεύειν","severity":"info","text":"Stoning (καταλεύειν) as a penalty for a disobedient son is drawn from Deuteronomy 21:18–21, where the parents must first agree; Origen notes the rarity of such agreement.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλησίον","severity":"info","text":"The term 'neighbor' (πλησίον) is glossed by some as 'every human being', reflecting a universalizing interpretation common in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Τοῦ αὐτοῦ' ('From the same author') marks a transition between two originally separate exegetical notes, both attributed to Origen.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Deut. xii, 32","severity":"caution","text":"The marginal references (e.g., 'Deut. xii, 32') are later additions and may not correspond to modern chapter/verse divisions; they are editorial aids, not part of Origen's original text.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περ φρονουμένων' in the Greek is likely a scribal error for 'περὶ φρονουμένων' or 'περὶ φρονούντων'; the translation 'think otherwise' is conjectural.","The reference 'Deut. xvi, 13' is unclear; it may point to a lost or misidentified passage."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Ἴνα μὴ ἀτονωτέρα γένηται ἡ γῆ,\n ὡς μήτε τὸ σπέρμα πλῆρες ἀπδιδόναι, μήτε τῆς ἀμπέλου τὸν καρπὸν, ἀλλὰ\n καθʼ ἑαυτοῦ ἕκαστον. Οὐκ ἀροτριάσεις ἐν μόσχῳ καὶ ὄνῳ ἐπὶ τὸ αὐτό. Τὸ γαῦρον τῆς ψυχῆς καὶ\n φιλόπονον τῷ φιληδόνῳ καὶ παθητικῷ μὴ συζεύξῃς. Τοῦ αὐτοῦ. Ἡσαΐας δὲ πάλιν γράφει· « Μακάριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ. » Ποῖον ὕδωρ, ἐφʼ ᾧ δεῖ σπείρειν τὸ καλὸν σπέρμα; Εἴη δὲ τοῦτο βάπτισμα\n τῆς σωτηρίας, τὸ λουτρὸν τῆς παλιγγενεσίας. Σπεῖρε ἐπὶ τὸ μυστήριον τοῦ\n λουτροῦ, καὶ γίνῃ μακάριος. Ἐκεῖ βοῦς καὶ ὄνος πατεῖ, βοῦς ὁ καθαρὸς ὁ\n Ἰσραηλίτης, καὶ ὄνος ἀκάθαρτος ἐκ γένους ὁ ἀπὸ τῶν ἐθνῶν· ἵνα σύμβολον ᾖ\n ἀμφότερα τὰ ζῶα τοῦ λόγου τοῦ τοῖς ἔθνεσι κεκηρυγμένου. Πατεῖ οὖν βοῦς\n καὶ ὄνος, φησὶ, τοῦτο τὸ ὕδωρ ὅπου σπείρειν θέλομεν. Ἐὰν δὲ γένηται παῖς παρθένος μεμνηστευμένη ἀνδρί. Τὴν ἤδη μεμνηστευμένην\n γυναῖκα καλεῖ οὕτω καὶ ἐπὶ τοῦ Ἰωσὴφ καὶ τῆς θεοτόκου ἐλέχθη. Καὶ ἔως εἰς τὸν αἱῶνα. Ἐπειδὴ καὶ οὗτοι ἐκ πορνείας εἰσὶν ἀπὸ τῶν\n θυγατέρων τοῦ Λώτ· οὐ μόνον δὲ ἕως γενεᾶς δεκάτης ἄδεκτοι τῇ συναγωγῇ\n τοῦ Ἰσραήλ εἰσιν, ἀλλὰ καὶ εἰς τὸν αἰῶνα. Οὕτω βούλεται αὐτοῖς τὴν\n ἔχθραν ἀῒδιον εἶναι· κατὰ μὲν τὸ νόημα καὶ τὴν ἀληθῆ αἰτίαν τῆς θείας\n Γραφῆς, ἐπειδὴ τὸν Βαλαὰμ ἐμισθώσαντο, ἐφʼ ᾧτε καταράσασθαι τοῖς\n Ἑβραίοις, ἀλλὰ καὶ τὰς αὐτῶν γυναῖκας καὶ τὰς θυγατέρας, ὅσαι ἦσαν\n ὡραῖαι τῇ ὄψει καὶ καλαὶ τῷ εἴδει, προέσνησαν τοῦ γένους, ὥστε αὐτὰς\n δοῦναι πρὸς πορνείαν τοῖς Ἰσραηλίταις, καὶ πορνείαν διὰ τοῦτο\n χαλεπωτάτην προξενῆςαι τοῖς Ἑβραίοις·","english":"so that the land may not become too weak, neither yielding the seed in full nor the fruit of the vine, but each according to itself. You shall not plow with a calf and a donkey together. Do not yoke the proud and industrious spirit to the pleasure-loving and passionate one. Of the same. Isaiah again writes: \"Blessed are those who sow upon every water.\" What water is it upon which one ought to sow the good seed? Let this be the baptism of salvation, the bath of regeneration. Sow upon the mystery of the bath, and you become blessed. There the ox and the donkey tread, the ox being the pure Israelite, and the donkey being impure by race, the one from the nations; so that both animals are a symbol of the word proclaimed to the nations. The ox and the donkey tread, it says, this water where we wish to sow. But if a child is a virgin betrothed to a man. He calls the woman already betrothed in this way, and it was said also of Joseph and the Theotokos. And unto eternity. Since these also are from fornication, from the daughters of Lot; not only until the tenth generation are they inadmissible to the synagogue of Israel, but also unto eternity. Thus he wishes their enmity to be everlasting; according to the meaning and the true cause of the divine Scripture, because they hired Balaam to curse the Hebrews, but also their own wives and daughters, as many as were beautiful in appearance and fair in form, they prostituted before the race, so as to give them for fornication to the Israelites, and through this they procured the most grievous fornication for the Hebrews.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀτονωτέρα","severity":"info","text":"The comparative ἀτονωτέρα (weaker) suggests a concern for soil exhaustion, a practical agricultural concern that Origen reads allegorically.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ","severity":"info","text":"This is a citation of Isaiah 32:2 (LXX), which Origen interprets as referring to baptismal regeneration.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παλιγγενεσίας","severity":"info","text":"παλιγγενεσία (regeneration) is a technical term for baptism in early Christian literature, here linked to the mystery of the bath.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βοῦς καὶ ὄνος","severity":"info","text":"The ox and donkey are interpreted as symbols of the pure Israelite and the impure Gentile, reflecting Origen's allegorical method and his view of Jewish-Gentile relations.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεοτόκου","severity":"info","text":"The term Theotokos (God-bearer) is used in reference to Mary, indicating a later Christological title that Origen applies to the betrothed virgin, showing early Marian typology.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προέσνησαν","severity":"caution","text":"The verb προέσνησαν (they prostituted) is rare and may be a scribal error or hapax; the sense is that the Moabite women were offered for prostitution, but the exact reading is uncertain.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the same' (τοῦ αὐτοῦ) is unclear; it may refer to Origen or another commentator. The transition from agricultural to moral allegory is abrupt."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"αὕτη δὲ ἦν τὸ ἀποστῆναι μὲν τοῦ\n Θεοῦ, τελεσθῆναι δὲ τῷ Βεελφεγώρ· ὅπερ καὶ γέγονεν. Οὐκ ἐνεχυράσεις μύλον οὐδὲ ἐπιμύλιον. Ὅτι μονόλιθον, φησὶν, ἀδύνατον\n συντρίψαι τὸν σῖτον· δίδυμον γὰρ ἀῤῥενόθηλυ κατασκευάζεται μύλος. Ἐπεὶ\n οὖν καὶ Ἰουδαῖοι μίαν διαθήκην ἔχουσιν· ὁμοίως δὲ καὶ πᾶσα αἵρεσις\n δοκοῦσα ταύτην τὴν καινὴν μόνην ἔχειν, οὐκ ἀλήθουσι ἐν τῷ μυλῶνι τούτῳ,\n ἵνα γεύσωνται τοῦ ἐπουρανίου ἄρτου· ἐὰν 82 Deut. xx, 8. 83 Deut. xxi, 18. 84 Deut xxii, 9. 85 ibid. 10. 86 Isa. xxxii, 20. 87 Deut. xxii, 23. 88 Deut. xxiii, 3. 89 Deut. xxiv,\n 6. γὰρ, φησὶ, μὴ συντριβῇ καὶ ἀληθῇ ὁ σῖτος, ἄσιτος μένουσιν. Ἐκ τούτου οὖν καὶ αὐτὸς ὁρμώμενος τὸν προκείμενον σαφηνίζω νόμον, « Οὐκ\n ἐνεχυράσεις μύλον, » τουτέστιν, οὐ μὴ βεβηλώσεις τὴν παλαιὰν καὶ οὐ μὴ\n ἀπώσεις αὐτὴν τῆς σῆς οἰκίας· « οὐδὲ ἐπιμύλιον· » ἀντὶ τοῦ, τὴν καινὴν,\n « ὅτι ψυχὴν οὗτος ἐνεχυράζει, » τουτέστι τούτοις τρέφεται ἡ ψυχὴ\n ἀπολαύουσα νοητῶν ἐδεσμάτων. Ἀριθμῷ τεσσαράκοντα μαστιγώσουσιν αὐτόν. Ἀεί γε τετηρήκαμεν κακωτικὸν\n ὄντα τὸν μ΄ ἀριθμόν· ὅθεν Μωῦσῆς ὁ μέγας τεσσαράκοντα ἡμέρας νηστεύσας,\n καὶ μετὰ τοῦτον ὁ Ἠλίας· ἀλλὰ καὶ ὁ Σωτὴρ ἡμῶν πειραζόμενος ὑπὸ τοῦ\n διαβόλου οὐκ ἔφαγεν μ΄ ἡμέρας καὶ μ΄ νύκτας· καὶ ὁ μέγας δὲ κατακλυσμὸς\n ἐπὶ τῆς γῆς γίνεται, ὕοντος τοῦ Θεοῦ, τεσσαράκοντα ἡμέρας καὶ\n τεσσαράκοντα νύκτας. Οὐκ ἐπιβαλεῖς αὐτοῖς σίδηρον. Ζητητέον διὰ τί\n σίδηρον οὐκ ἐᾷ τῶν λίθων ἅψασθαι εἰς τὴν οἰκοδομὴν τοῦ θυσιαστηρίου\n χρησιμευόντων.","english":"This was to depart from God and to be initiated into Beelphegor, which indeed happened. You shall not take a mill or an upper millstone as a pledge. He says that a single stone cannot crush the grain; a mill is constructed as a twin, male and female. Since the Jews have only one testament, and likewise every heresy that thinks it alone holds this new one does not grind in this mill, so as to taste the heavenly bread. For, he says, if the grain is not crushed and ground, they remain without bread. From this, then, I myself, starting from this point, clarify the law at hand: \"You shall not take a mill as a pledge,\" that is, you shall not profane the old nor cast it out of your house; \"nor an upper millstone,\" that is, the new, \"because this one pledges the soul,\" that is, the soul is nourished by these, enjoying spiritual foods. They shall scourge him with forty lashes. We have always observed that the number forty is afflictive; hence the great Moses fasted forty days, and after him Elijah; but also our Savior, when tempted by the devil, did not eat for forty days and forty nights; and the great flood upon the earth occurred, with God sending rain, for forty days and forty nights. You shall not apply iron to them. It must be inquired why he does not allow iron to touch the stones that are used for the construction of the altar.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐνεχυράσεις μύλον οὐδὲ ἐπιμύλιον","severity":"info","text":"Origen cites Deut 24:6 (LXX), which forbids taking a mill or an upper millstone as a pledge, then interprets it allegorically as the Old and New Testaments.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βεελφεγώρ","severity":"info","text":"Beelphegor (Baal-Peor) is a Moabite deity associated with licentious rites; Origen uses it to typify apostasy from God.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τεσσαράκοντα","severity":"info","text":"The number forty is presented as inherently afflictive, citing Moses’ fast, Elijah’s fast, Christ’s temptation, and the flood—common patristic typology.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐκ ἐπιβαλεῖς αὐτοῖς σίδηρον","severity":"info","text":"Origen questions why iron is forbidden on altar stones, reflecting a concern with ritual purity in altar construction, likely from Ex 20:25 or Deut 27:5.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ τούτου οὖν καὶ αὐτὸς ὁρμώμενος","severity":"info","text":"Origen explicitly marks his transition from citing a previous interpretation to his own clarification of the law, showing a layered exegetical method.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀριθμῷ τεσσαράκοντα μαστιγώσουσιν αὐτόν","severity":"caution","text":"The phrase appears abruptly; the antecedent of 'him' is unclear, possibly referring to a violator of the preceding pledge law, but the connection is loose.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτόν' in 'μαστιγώσουσιν αὐτόν' is not specified; likely the violator of the pledge law, but the text does not clarify.","The phrase 'ὁ μέγας κατακλυσμὸς' is identified as the flood of Noah, but Origen does not name Noah explicitly."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"Ἀλλὰ καὶ μετὰ ταῦτα εἰς τὴν οἰκοδομὴν τοῦ ναοῦ λίθους\n ἀπελεκήτους προστάττει συναγαγεῖν, καὶ οἰκοδομῆσαι. Εἰ γὰρ ἄτοπον τὸ\n σίδηρον ἅπτεσθαι τοῦ λίθου πρὸς οἰκοδομὴν ἁρμόττοντος, πῶς οὖν ἄρα οἱ\n κίονες. πῶς οὖν αἱ σανίδες καὶ αἱ τούτων κεφαλίδες εἰργάσθησαν; Ἢ πῶς\n ὅσα ἐκ χαλκοῦ γέγονεν ἢ χρυσοῦ ἢ ἀργύρου, κατεσκευάσθη ἄρα ἄνευ σιδηροῦ; Καὶ πῶς οἷόντε; Διὰ τούτωνφανερὸν μὲν, ὅτι οὐχ ἀπλῶς ἀπαγορεύει τὸ\n σίδηρον ἅψασθαι τῶν λίθων. Τίς οὖν ἡ αἰτία; Λέγομὲν οὐ διϊσχυριζόμενοι. Ταῦτα δὴ τοίνυν. Σκληρὸν σιδήριον ἐπιβάλλειν, πῶς οὐ μᾶλλον ἀπαγορευτέον\n σκληρῷ ἐπιβάλλειν καὶ συγκρούειν κωλύει. Μεγάλα γὰρ φιλεῖ τίκτεσθαι κακὰ\n ἐκ αῆς τῶν σκληρῶν συμμίξεως καὶ συγκρούσεως. Ἢ τὸν φόνον ὡς ποῤῥωτάτω\n τῆς καρδίας τῶν ἀνθρώπων ἐκβάλλει· καὶ μάλα δικαίως. Εἰ γὰρ οὐ χρὴ λίθῳ\n τῷ οἰκοδομουμένῳ εἰς τὴν τοῦ θυσιαστηρίου κατασκευὴν, ἢ τοῦ ναοῦ,\n σιδήριον ἐπιβάλλειν, πῶς οὐ μἄλλον ἀπαγορευτέον τὸ σίδηρον ἁρπάζειν, καὶ\n κατὰ τοῦ πλησίον φονᾷν;΄\nΟὗτοι στήσοται εὐλογεῖν τὸν λαόν. Παρατηρητέον ὅτι οἱ εὐλογεῖν ταχθέντες\n ἀπὸ τῶν ἐλευθέρων γυναικῶν καὶ συγγενῶν τοῦ Ἰακὼβ ἐγεννήθησαν· οὕτω οἱ\n δὲ καταρᾶσθαι ἀφορισθέντες ἀπὸ τοῦ ὅρους Γεβὰλ, ἀπὸ τῶν παιδισκῶν ἦσαν,\n πλὴν τοῦ Ῥουβὶμ καὶ τοῦ Ζαβουλών. Τέτακται δὲ ὁ Ῥουβὶμ μετὰ τῶν\n καταρωμένων, ὡς καὶ καταρώμενος ὑπὸ τοῦ πατρός. Εἰ δὲ καὶ τὸν Λευὶ\n κατηράσατο, ἀλλὰ λελύτρωται αὐτὸς τῇ ἱερατικῇ ἀξία. Μάλιστα γὰρ ἱερέως\n ἐστὶ τὸ τὸν λαὸν εὐλογεῖν.","english":"But also after this, he commands to gather unhewn stones for the construction of the temple, and to build. For if it is improper for iron to touch the stone that fits for construction, how then were the columns worked? How then were the planks and their capitals worked? Or how were all the things made of bronze or gold or silver constructed without iron? And how is it possible? Through these things it is clear that he does not simply forbid iron to touch the stones. What then is the reason? We say, not insisting. These things then. To apply hard iron, how is it not rather to be forbidden to apply and clash hard things? For great evils are wont to be born from the mixing and clashing of hard things. Or he casts murder as far as possible from the heart of men, and justly so. For if it is not necessary to apply iron to the stone being built for the construction of the altar or the temple, how is it not rather to be forbidden to seize iron and to murder one's neighbor?\n\nThese shall stand to bless the people. It must be observed that those appointed to bless were born from the free women and relatives of Jacob; thus those set apart to curse from Mount Gerizim were from the handmaids, except for Reuben and Zebulun. And Reuben is placed among those cursing, as also cursed by his father. And if he also cursed Levi, yet he himself is redeemed by the priestly dignity. For it is especially the priest's role to bless the people.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"σίδηρον","severity":"info","text":"The prohibition of iron tools in temple construction reflects Jewish traditions (e.g., Ex 20:25 LXX) and is allegorized by Origen to forbid violence.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γεβὰλ","severity":"info","text":"Mount Gerizim (here Γεβὰλ) is the site of the blessings and curses in Deut 27:12-13, where the tribes are divided for the ceremony.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτοι στήσοται εὐλογεῖν τὸν λαόν","severity":"info","text":"The passage shifts from allegorical interpretation of temple construction to a literal-typological note on the tribal roles in blessing and cursing, linking to Jacob's blessings.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ῥουβὶμ","severity":"info","text":"Origen notes Reuben's placement among the cursing tribes due to Jacob's curse (Gen 49:3-4), a tradition also found in later rabbinic and patristic sources.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λέγομὲν οὐ διϊσχυριζόμενοι","severity":"caution","text":"Origen explicitly disclaims certainty for his allegorical explanation of the iron prohibition, indicating the speculative nature of this interpretation.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption after 'πῶς οἷόντε;' which the English draft renders as 'And how is it possible?' but the sense is uncertain.","The reference to 'Mount Gerizim' in the English draft (Γεβὰλ) is ambiguous: Origen may conflate Gerizim and Ebal, as the text mentions 'Mount Gebal' for the cursing tribes."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Ἀλλὰ καὶ ὁ Συμεὼν ὡς ἐν μέσῳ τῆς Ἰούδα φυλῆς\n οἰκήσας, καὶ ὥσπερ μέρος αὐτῆς γεγονὼς, διὰ τοῦτο ὅπου Ἰούδας, ἐκεῖ καὶ\n αὐτὸς ἀριθμεῖται. Καὶ αὕτη ἡ εὐλογία ἣν ηὐλόγησε Μωϋσῆς. Αἱ παρὰ Ἰακὼβ προῤῥήσεις, οὕτε\n πᾶσαι εὐλογίαι ἦσαν, οὕτε πᾶσαι ἀραί· αἱ δὲ παρὰ Μωῦσέως, πᾶσαι\n εὐλογίαι. Καὶ κατέσπευσεν ἐξ ὄροῦς Φαράν. Τουτέστι 90 Deut. xxv, 3. 91 Deut. xxvii, 5. 92 Deut. xxvii, 12. 93 Deut. xxxiii, 1. 94 ibid. 2. τῷ μηκέτι τῷ Ἰσραὴλ χρηματίζειν, ἀλλὰ τοῖς ἐξ ἐθνῶν, καὶ\n τὸν νόμον ἔστησε. Τοῦτο γὰρ, « κατέ σπευσεν ἐξ ὅρους Φαρὰν, » εἴτουν «\n κατέπαυσεν. » ὅπερ ἑτέρα περιέχει γραφὴ, ἀντὶ τοῦ, σπουδαίως τὴν σκιὰν\n καταλείψει, καὶ τὴν ἀλήθειαν ἡμῖν φανερώσει. Σὺν μυριάσι Κάδης. Νῦν Κάδης οὐ τὸν τόπον λέγει, ἀλλὰ τοὺς ἁγίους. Κάδης\n γὰρ τὸ ἄγιον λέγεται τῇ Ἑδραΐδι γλώττῃ. Καὶ ἐφείσατο τοῦ λαοῦ αὐτοῦ. Τουτέστιν, ἔσωσε παραγενόμενος τοὺς οὐ λαοὺς\n ποτὲ, νῦν δὲ λαοὺς Θεοῦ, τοὺς οὐκ ἠλεημένους, νῦν δὲ ἐλεηθέντας. « Ἐν\n τούτῳ γὰρ, φησὶν ὁ ἀπόστολος Πέτρος, ἐφανερώθη ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν. »\n Καὶ ὁ ἅγιος Ἰωάννης λέγει ἐν τῇ καθολικῇ, ὅτι « τὸν Υἱὸν αὐτοῦ τὸν\n μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν διʼ αὐτοῦ. » Καὶ\n ὁ μακάριος δὲ Παῦλός φησιν· « Ὅ γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλʼ\n ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. » Ἐφείσατο οὖν τοῦ λαοῦ. Καὶ πάντες οἱ ἡγιασ μένοι ὑπὸ τὰς χεῖράς σου. Πάντων γὰρ κρατεῖ, ὡς\n βασιλεὺς οὐρανοῦ καὶ γῆς. Ὡς βασιλεῖ παριστάμενοι, ὡς Θεῷ\n λειτουργοῦντες, ὡς ποιητῇ προσκυνοῦντες, καὶ ὑπʼ αὐτόν εἰσιν·","english":"But also Symeon, having dwelt in the midst of the tribe of Judah and having become as it were a part of it, is for this reason numbered wherever Judah is. And this is the blessing which Moses blessed. The prophecies of Jacob were neither all blessings nor all curses; but those from Moses are all blessings. And he hastened from Mount Paran. That is, by no longer being called Israel, but by being from the nations, and he established the law. For this, \"he hastened from Mount Paran,\" or \"he ceased,\" which another scripture contains, meaning that he will diligently leave the shadow and reveal the truth to us. With the myriads of Kadesh. Now Kadesh does not mean the place, but the holy ones. For Kadesh is called holy in the Hebrew tongue. And he spared his people. That is, he saved by coming to those who were never peoples, but now are peoples of God, those who were not pitied, but now are pitied. \"For in this,\" says the apostle Peter, \"the love of God was manifested in us.\" And the holy John says in the Catholic Epistle that \"God sent his only-begotten Son into the world, that we might live through him.\" And the blessed Paul also says: \"He who did not spare his own Son, but gave him up for all of us.\" So he spared the people. And all the sanctified are under your hands. For he holds all, as king of heaven and earth. Standing before him as king, serving as God, worshipping as creator, and they are under him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Συμεών","severity":"info","text":"Symeon here refers to the tribe of Simeon, which in biblical tradition was often associated with or absorbed into the territory of Judah (cf. Josh. 19:1–9).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατέσπευσεν ἐξ ὄρους Φαράν","severity":"info","text":"The phrase 'he hastened from Mount Paran' alludes to Deut. 33:2, where Moses is said to have come from Paran to deliver the blessing.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Κάδης","severity":"info","text":"Kadesh is interpreted here not as a place name but as 'holy ones,' deriving from the Hebrew root qdš meaning 'holy.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐφείσατο τοῦ λαοῦ","severity":"info","text":"The author cites Peter, John, and Paul to interpret Moses' sparing of the people as a type of God's salvific act through Christ, reflecting early Christian exegesis.","cites":[],"named_sources":["1 Peter","1 John","Paul (likely Romans 8:32)"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάντες οἱ ἡγιασμένοι ὑπὸ τὰς χεῖράς σου","severity":"info","text":"The passage concludes with a doxological description of the sanctified under God's hands, shifting from historical narrative to liturgical praise.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption after 'Τουτέστι' with numerals (90, 91, 92, 93, 94) that likely refer to biblical verses but are not fully integrated into the syntax.","The phrase 'κατέσπευσεν ἐξ ὄρους Φαράν' is glossed with an alternative reading 'κατέπαυσεν' (he ceased), indicating textual variation in the source."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"« αὐτὸς\n γὰρ καὶ τὰ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. »\nΣυναχθέντες ἄρχοντες λαῶν. Οἱ θεσπέσιοι μαθηταὶ, ᾗ φησι καὶ ὁ Δαυὶδ ἐκ\n προσώπου αὐτῶν· « Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν.» Καὶ\n πάλιν· Ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ Θεοῦ Ἀβραάμ. » Τὴν κλῆσιν οὖν\n δηλοῖ τῶν ἐθνῶν, ὦς τοῦ Θεοῦ μέλλοντος ἄρξειν ἐν ταὐτῷ καὶ τοῦ Ἰσραὴλ\n καὶ τῶν ἐθνῶν. « Ἠγαπημένος » δὲ λέγεται ὁ Υἱός. « Οὗτος γάρ ἐστι,\n φησὶν, ὁ Υἱός μου ὁ ἀγαπητός. » Καὶ διὰ τοῦτο ἄρχει ἡμῶν ὁ Παπτὴρ καὶ\n βασιλεύει. 95 Deut. XXXIII, 2. 96 ibid 3. 97 I Joan. IV, 9. 98\n ibid. 99 Rom. VIII, 32. 1 Deut. XXXIII, 3. 1 Core XV, 26. 3 Deut. XXXIII, 5. 4 Psal. XLVI, 4. 5ibid., 10. 6 Matth. III, 17.","english":"For he himself also subjected everything under his feet. The rulers of the peoples assembled. The divine disciples, as David also says from their perspective: \"He subjected peoples to us, and nations under our feet.\" And again: \"Rulers of peoples assembled with the God of Abraham.\" Thus it reveals the calling of the nations, as God is about to rule both Israel and the nations at the same time. \"Beloved\" is said of the Son. \"For this is,\" it says, \"my beloved Son.\" And for this reason the Father rules over us and reigns.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτὸς γὰρ καὶ τὰ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ","severity":"info","text":"The opening phrase echoes a biblical motif of universal subjection, possibly alluding to Psalm 46:4 (LXX) or a similar passage, though not directly cited.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν","severity":"info","text":"This is a citation of Psalm 46:4 (LXX), attributed to David, used to support the theme of dominion over peoples and nations.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ Θεοῦ Ἀβραάμ","severity":"info","text":"This phrase likely cites a variant or conflation of Psalm 46:10 (LXX), where rulers assemble with the God of Abraham.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἠγαπημένος","severity":"info","text":"The term 'beloved' (ἠγαπημένος) is applied to the Son, reflecting a Christological reading of the Old Testament, possibly alluding to Matthew 3:17 or Johannine usage.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συναχθέντες ἄρχοντες λαῶν","severity":"info","text":"The assembly of 'rulers of the peoples' is interpreted as the divine disciples, linking the Old Testament gathering to the apostolic community in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὗτος γάρ ἐστι, φησὶν, ὁ Υἱός μου ὁ ἀγαπητός","severity":"info","text":"This phrase echoes New Testament language (e.g., Matthew 3:17 or 1 John 4:9), showing Origen's reception of the Son as 'beloved' in a typological framework.","cites":[{"key":"ed:tlg2042.tlg053","label":"source edition: Selecta in Deuteronomium","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg053.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and the exact biblical references are uncertain; the editor's marginal notes (e.g., '95 Deut. XXXIII, 2') suggest intended citations but the text does not clearly mark them."],"confidence":"medium","notes":[]}]}